also that we, having a dim perception that something analogous in the Church is right, have got hold of some such notion. In fact, we have muddled up the State Federal Principle and the Church Federal Principle, and brought about such absurd results as we see. But they are distinct. The State Federal Principle is as we have seen it above. The Church Federal Principle is quite different. The equality is of each See and each Bishop, how small or how great the City may be. That is the Church Federal Principle. "All Bishops," says St. Jerome," are equal; the Bishop of Rome equal to the Bishop of Rhegium, the Bishop of Constantinople equal to the Bishop of Eugubium."* That is to say, the Episcopate in the greatest and smallest of Cities is alike equal in spiritual power and dignity, and in the Councils of the Church.t

And because we have neglected the Primitive mode, the controlling influence of the greatest Church in the Union is destroyed, and where ten or fifteen educated men, with the teaching, the traditions, the policy of Hobart upon them, should stand up to steady the American Church in the course upon which her great Pilot set her, the representatives, according to the Primitive Federal Church principles of the Church, of the greatest mass of Clergy and communicants and wealth devoted to God, there are two only, and they may be balanced by two more, the elected of twelve floating Presbyters in two new States, going out at the command and the expense of party, to colonize! Kansas and Arkansas, with two hundred and sixty communicants between them, equaling New York, with thirty-five thousand !

Not to speak of the Presbyters and Laymen of learning, eloquence and ability, shut out from their natural place in the councils of the Church, and this high position a begging for

* Bingham's Antiquities, Vol. I., p. 108.

This true Federal Church Principle is clearly seen in the Great Council of Nicea. The Bishops of Alexandria, of Constantinople, of Jerusalem and Antioch, and then of little Cities in Asia, and Europe and Africa, which could not have had more than four or five thousand inhabitants, all equal. So it is with the Bishops in all the Councils; they, as Bishops, are all equal, whether from the million peopled Capitals of the world, or from the little Zoars of Christianity,-and are all See Bishops.

years in the New States among far inferior men, according to the famous formula "will you go if you are sent? Evil enough, we think, disturbing influences enough to prevail upon any one of ordinary sense to return to the right ground.

But to return to the train of remark from which the last two paragraphs have led us away, that the only way of reaching the object of small Bishopricks is, by enacting the See Bishoprick. Let men look at Primitive Antiquity, and they will see in all cases of Missionary work, in the conversion of every land, the way in which the Church attained her small Bishopricks was, by extending from City to City, from the greatest onward, till it reached the smallest, according to the growth and necessities of the Church. From Rome to Milan, to Syracuse, to Capua, until finally it reached Fidenae and Eugubium, and at the same time the whole national Episcopacy was filled up and the nation converted. So of Greece, of France, of Spain, and of all the European countries. So would it have been with us in New York; by this time, New York, Albany, Buffalo, Rochester, Brooklyn, each Bishoprick coming just as wanted, because of the fact, that the See and its Episcopate are the Federal and integrant unit of the Church.

It is now twenty-two years since the arguments in favor of small Bishopricks were put forth in the ablest and most telling array by the present Bishop Whittingham, then a Professor in the General Theological Seminary, publishing a pamphlet in their favor, and since then, many of the ablest men in the Church, old and young, have in various periodicals ventilated the same argument. That was in the year 1838. How many Dioceses have been divided since then? The answer is, not one! New York had been divided, we understand, before the pamphlet was published, and to this present time it is the only State in which we have two Dioceses, while population has increased in the country from about fifteen or sixteen millions to. thirty-one millions, so effectually repressive is the present system. In how many other States movements have been

* The most beautifully wrought out instance of this is, in relation to the Episcopate of France, in the admirable pamphlet of Bishop Whittingham, so often referred

made towards division, we do not know, we believe in a good many. But everywhere the attempt has been defeated.

Our Bishopricks however have increased according to the plan which we took, until there is nearly one for each State. But all attempts at division, even in the largest and most populous States, have been defeated, until it seems as if the demand for a proper degree of governing offices, denied to us in the constitutional way, is going, in default of this requisite, to satisfy itself imperfectly in one of two ways; the first, by getting habitually an Assistant Bishop in every State, and the second, by instituting, or attempting to institute a new set of officers, called Deans, Arch-Deacons, Rural-Deans, PresidingElders, or anything else you please,-in defiance of the first Canon of the Church, which declares the officers of this Church shall be Bishops, Priests and Deacons. One way or other of these, in addition to stinting our growth by the territorial system, will most likely be attempted to be put in action, as a means of hindering the small Bishoprick and the only possible step towards it, the See.

So far we have said in reference to the question of Small Bishopricks; and in order that its advocates may see distinctly and clearly what our position towards them is, we hope we have clearly manifested it in the last few pages.

Another remark upon the subject, somewhat akin to this, we would make. When we wrote the first Article, we were not aware that there was in existence an elaborate paper, proposing

* We take it that this Canon forbids, 1st, the minor Orders of the Romish Church; 2nd, the major Orders introduced into the Episcopate, Arch-Bishops, Metropolitans, Patriarchs, Popes, &c; and thirdly, those officers mentioned in the text. That it states there shall be three Orders, as in the Primitive times; the Order of Bishops, and no various grades among them, of Presbyters, and no grades among them, of Deacons, and no grades among them.

And we are grieved to have seen in New York a movement towards 'Rural Deans,' and indications in the report of the Convention, that it was for the purpose of preventing the increase of the Episcopate. We once heard a distinguished Layman say, We do not want a mob of two or three hundred Bishops in the Upper House." Let those who think that way, consider how many Cities of over twenty thousand inhabitants there are in the United States. We do not think there are fifty. This would not be much of a mob, even if they all had Bishops at once, which they would be far from doing.

the restoration of the Cathedral System. We have since read that paper over, and our conclusion is pretty much the same as it was before. The Cathedral System, as it now exists in Europe, is the deformation and corruption of a great idea, a great institution. An oak it is, which, having grown and existed through a space of fourteen hundred years, has also become more or less rotten. In fact, although the life is in it, it is very rotten. Even in that paper we can see this last sad fact. The Schools, the Colleges, the various works of faith and charity, which ought to cluster around the Cathedral, are non-existent. Nay, the Bishop is made a nullity in his own Church by the Dean. The large endowments of officers for doing specific work are made sinecures. They are used to reward party work in the State, or as matters of family emolument. This system, or any imitation of it, we do not admire. We cannot transplant the oak of a thousand years, which, having reached its full growth, is even decaying.

But there is a Cathedral System; and a Cathedral System we have been advocating all along. However, it must grow from its own roots. The acorn, containing a small germ of life, is planted; fibres very minute, thread-like indeed, seek nutriment in the adjacent soil. There is a gradual spread of roots beneath the ground, and then a little stem and a few feeble green leaves above it, until finally, in the unnoticed lapse of years, there stands the full-grown giant oak. Now, whoever looks rationally at these our papers, can see just what we have wanted. The City is the place, the Church therein is the natural Corporation, the Bishop the natural Head of that Corporation. His presence in his See is the germ of life of the Cathedral System. Place the man there, the See there, and the system begins to grow. Admire, eulogise, spread its advantages and its beauties before the Church; without the germ you can have no growth, without the acorn, no oak.

But let the 'See' be taken, which is the same word as 'Cathedra,' and at once the 'See' System, the Cathedral System begins to shoot forth. First a Bishop's Church; we have no objection to call it a Cathedral. Then the Bishop's Residence; we have an objection to calling it Palace. Then comes a Sem

inary close by the Bishop's Church and the Bishop's house, for Deacons to do the City work of charity, which they did under his eyes in days of old and do not do now. They do it not, among us who have no Cathedral System, nor in the English Church, or in the Romish which have. Then come Schools and Colleges, and a whole educational system, all clustering round that one fact and center of growth, the Bishop in his See. And from the very nature of the City, as we have seen, men and means are found, enough for all the work.

But we have been trying to carry out a great many of these enterprises of education of late years. Yes, so we have, and what has become of them? Of all the Church enterprises in the way of Church Schools, Colleges, Parish Schools, &c., some are dead and withered and vanished away-some dying-those that are nearest alive are very drooping. Planting flowers without the root does not usually succeed very well.

And yet it is a pity that the Bishops and Clergy, of great business talent and administrative capacity, who have, under the present arrangement, undertaken these enterprises and been, as we have known, half heart-broken by their failure, should have been so hurt in their feelings, and so broken in their reasonable hopes by a mere fact of position, a mere disarrange

ment.

We hope, however, that one day the value of the Primitive position of the Bishop will be seen, and its essential relation to the rich and productive soil of the City, as such. We hope that it will be seen, that the Primitive Cathedral System was the Church in its City as its Cathedra or seat, with its Bishop as its head. A Corporation constitutionally and harmoniously working in a given locus, with many wheels, great and small, towards many ends. Of this, all the various systems in existence, that have any life in them, are but fragments. Anglican Episcopalianism, Scotch Presbyterianism, New England Congregationalism, each of them fragments that tries to live, had its representative in the original system, in the constitutional coördination of the Bishop, the Presbyters, the Laymen of the Primitive See.

Many things also existed and lived then and there, which we