will ever be understood and appreciated until those matters, which constitute the very bond of formal visible union, have obtained their proper affirmative (and not merely negative) place in our Church's teaching, and are duly received and observed by all our members. We are all familiar with the remark, so frequently repeatedand I remember it was made again by one of our American brethren in the first session of our present Conference (and since this paper was drawn up I have seen it also reported in the Times as proceeding from a Colonial Bishop at the Clerical Conference held at St. Paul's), that, whereas the members of other religious bodies, such as Roman Catholics on the one hand, and various Nonconformists on the other, are generally found to be well instructed in the distinctive tenets of the community to which they belong, it is not so, for the most part, with our own members. On the contrary, they are too often lamentably ignorant in regard to the principles with which, as professing to belong to our truly Catholic and truly Reformed Churches, they ought to be conversant; and so, if they do not actually fall away under the seductive influences to which they may be exposed on the right hand or on the left, they prove themselves very feeble, very indifferent, or it may be even very mischievous supporters of the cause, which, if better informed, they might have been both able and willing to maintain with good effect. With regard to the Questions and Answers which I have drawn up, and which I venture to submit herewith, in order to show more clearly the nature and extent of the addition which my proposal contemplates, I wish it to be understood that, being merely an experimental draft, they may be superseded at once by any other, which, having the same objects in view, is likely to meet with more approval. The necessity for some such 'Addition' has been suggested by my own long experience in Scotland, where Episcopalians' are scarcely more than 2 per cent. of the entire Christian population; while in the American United States they are, I believe, about 5 or 6 per cent. I am quite aware that the experience of other Bishops, under different circumstances, might lead them to prefer the use of bolder and more sharply-defined language, and also to include a wider range of topics. For my own part, I have thought that a readier acceptance of the Truth which we hold, and are bound to teach, might be looked for not only among our own people, but also among those who are without, provided only that we abstain as much as possible from the introduction of matters calculated to raise dispute even among ourselves, and provided we adhere to the calm and temperate tone which distinguishes the Book of Common Prayer. It might also be considered whether an alternative Question and Answer should not be added at the beginning of the Confirmation Office (after the Preface), suited to meet the case of those (very numerous in Scotland, and probably also in America) who, having been baptised outside our Churches, have had no 'Godfathers or Godmothers.' I need scarcely say that nothing more is sought for by the proposal now made than such a recognition and approval of the Addition,' whatever form it may assume, as might lead to its adoption with greater confidence in all cases where Bishops and Clergy are disposed to recommend it, and to cause it to be printed for general use. I have only to add that the state of my health prevented me from being present at Lambeth after the first day's session; otherwise I should have spoken upon the subject, in connection, probably, with the discussion held upon the last day —‘On the condition, progress, and needs of the various branches of the Anglican Communion.' We must all, I think, have felt the need of some such measure as that which I have suggested; and there are few of us, I believe, especially in the Colonies, in America, and in Scotland, who would not regard the adoption of such a measure, if wisely executed, as calculated to improve the condition and promote the progress of our respective Churches, if not in the present, in future generations. July 16, 1878. THE foregoing remarks, together with the Suggested Addition,' &c., were submitted, through the Bishop of Edinburgh, to the Chairmen of two of the Committees, and though received not unfavourably at least by one of them, and supported by the Bishop himself (our Secretary of Committees), I was informed that room could not be found for the introduction of the subject into either of the reports-partly, perhaps, because it had not been mentioned at the proper time; and, consequently, I resolved that it would not be desirable to attempt to bring it up at the concluding sessions of the Conference. At the same time, the encouragement I have met with from more than one highly influential quarter has induced me to think that I ought not to allow the matter to drop altogether. I have, therefore, caused the 'Remarks,' &c., to be printed, in order that they may be sent to each of the members of our Home Episcopate, and, if received with sufficient favour by my brethren of the Episcopal Church in Scotland, I shall probably take some step with a view to the adoption of the 'Suggested Addition,' more or less formally, in the first instance among ourselves, as advised by an English Bishop. Bishopshall, St. Andrews, August 1878. [Then follow the Questions and Answers nearly as below, p. 858.] Be strong and He shall comfort thine heart, and put thou thy trust in the Lord. PRAYER FOR CHARITY. O LORD, Who hast taught us that all our doings without charity are nothing worth, send Thy Holy Ghost and pour into my heart that most excellent gift; so that I may love Thee, O Lord my God, with all my heart, with all my mind, with all my soul, and with all my strength, and may love my neighbour as myself. More particularly, I pray Thee to give me such a measure of Thy loving grace, so that I may not envy, may not vaunt myself, may not be puffed up, may not behave myself unseemly,' may not seek my own things, may not be easily provoked; but contrariwise, so that I may think no evil, may rejoice not in iniquity but in the truth, may bear all things without murmuring, may believe all things of Thee, may hope all things of my neighbour, may endure all things for Christ's sake. Grant this, I humbly pray Thee, through the same Christ Jesus, our Lord; Who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen. PRAYER FOR UNITY. O GOD, the Father of our LORD JESUS CHRIST, our only Saviour, the Prince of Peace, give grace to us and to all Thy people in this land, seriously to lay to heart the great dangers we are in by our unhappy divisions. Take away all hatred and prejudice, and whatsoever else may hinder us from godly Union and Concord: that, as there is but one Body, and one Spirit, and one hope of our Calling, one Lord, one Faith, one Baptism, one God and Father of us all, so we may seek henceforth to be all of one heart and of one soul, united in one holy bond of Truth and Peace, of Faith and Charity, and may with one mind and one mouth glorify Thee, through Jesus Christ our Lord. Amen. SUGGESTED ADDITION TO CHURCH CATECHISM ·Recommended by the Episcopal Synod of the Scottish Church. Q. By whom are the HOLY SACRAMENTS administered? A. They are administered by Clergy, duly ordained and licensed for that purpose. Q. How many ORDERS OF CLERGY have there been in the Church from the Apostles' time? A. There have been in the Church from the Apostles' time Three Orders of Clergy, viz. Bishops, Priests and Deacons.2 1 I.e. in any way unbefitting a good Christian. 2 See Preface to Ordination Service in Book of Common Prayer. Q. What are the chief duties of a DEACON? A. It is a Deacon's duty to administer Baptism in the Q. What are the proper duties of a PRIEST? A. A Priest has authority to bless God's people in His name, to pronounce His pardon to the penitent, to consecrate the Holy Communion, and to perform all other Offices assigned to him in the Book of Common Prayer. Q. What are the duties proper to a BISHOP? A. A Bishop has authority to rule and administer discipline, according to the Canons, in that portion of the Church over which he is set, to ordain Clergy,' to consecrate Churches and other places for sacred purposes, and to administer Confirmation. Q. In what does CONFIRMATION consist? A. Confirmation consists in the Solemn Benediction and laying on of hands by the Bishop upon the heads of those whom he confirms, accompanied with his prayers, and the prayers of the Congregation on their behalf. Q. To whom is Confirmation to be administered? A. To all those who, having come to years of discretion, are prepared and desirous to renew the promises made for them in their Baptism, and to ratify and confirm the same openly before the Church. Q. What does the New Testament teach in regard to the obligation and benefits of Confirmation? A. The New Testament teaches that Confirmation is an 1 Viz. Deacons, by himself alone; Priests, with the assistance of any Priests who may be present; and Bishops, with the co-operation of other Bishops, commonly not less than two. 2 Compare Canon lx. of the Church of England. |