The insurmountable difficulties which arose out of the Proposed Book were the entire omission of the Creed commonly known as the Nicene Creed, and the equally entire omission of the article, "He descended into hell," in the Apostles' Creed. I do not at all mean to say that these omissions constituted the only objections in the minds of Bishop Seabury and those who acted with him. But these were fatal. As long as these omissions remained, it was useless to consider any other matters. Our fathers could never have united with any body which deliberately rejected the Catholic Faith. For, as has been well said, "a Church is not Catholic merely from having an Apostolic ministry; the Catholic Faith is as essential as Catholic Institutions." Nay, I think we may say even more than that; namely, that to put the ministry first and the faith next is to reverse the order established by the Lord. For surely, of those to whom was given the commission to "make disciples of all nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost," it can never be said that the Name, which is the original and the summary of every Catholic Creed, was given for and because of them, but rather it must be said that they were instituted for and because of it. To reverse this order is to make the messenger of more importance than the message; is to make the vase that holds the perfume of more importance than the perfume held. Happily the difficulty was not long in its continuance. In the course of the negotiations for the Episcopate, which began in October, 1785, it became very evident that the bishops of England were not inclined to accede to the application for it so long as the omission and mutilation just mentioned were adhered to. Accordingly, on the 11th of October, 1786, in a convention held at Wilmington, Delaware, the omitted clause was restored in the Apostles' Creed, and the Nicene Creed was reinstated in its proper place. The other obstacle, however, remained untouched; and, in fact, it was twofold. In the Constitution agreed upon by the representatives from seven States in 1785, there was not only no provision for a House of Bishops, but it was not even provided that the one House should be presided over by a bishop, if one of that order were present. The Episcopate was utterly ignored. Besides this extraordinary omission, every clergyman, of whatever order, was made amenable to the convention of the diocese to which he belonged in regard to "suspension or removal from office," while, for all that appeared, the sentence of suspension or deposition must have been pronounced by the convention itself. In a Church regulated by rules and ordinances like these, there might be a nominal Episcopate, but it would be only nominal. The Ordinal might be retained, but it would cease to have any meaning. The Primitive Church might be spoken of, but every trace of primitive order and administration would have disappeared.