The church which gathers this grand race of the future into her bosom, and holds them by her spiritual hand, must, therefore, be a church adapted to the wants, the sympathies, the tastes of working-men. Its creed must be within the scope of their intelligence. Its worship must give form to their devotion. Its teaching must be simple, earnest, hearty, like themselves. Its pastoral care must be at once familiar, constant, and encouraging. Just what the so-called "_masses_" need to-day, in faith, in ceremony, in the pulpit, in the priest, will the whole nation seek for in those years of coming labor. Just that internal structure and external operation which now most fully and most readily supplies that need, will characterize that church which then absorbs the rest and guides and governs this great people in all heavenly things. And if, of all the clashing sects of Protestantism, there is one which is destined to occupy this exalted station, it is that one which is to-day the "church of the people," and whose trophies, won in warfare with the toiling multitudes of past and present generations, are the sure omens of complete and final victory. Judged by this standard, what prospect has the Protestant Episcopal Church of becoming the "church of the future" in our country? This question merits a most serious and thorough answer; not merely as a speculative problem, but as a matter eminently practical, affording a fair test of her divine commission, and of the quality of the spiritual workmanship which she performs. For this reason, we attempt to pass upon her no verdict of our own, but, turning to her best authorities, gather from them the _data_ of her progress, and the measure of her churchly capabilities. The first few years of this half-century were a season of unusual prosperity to the Episcopal Church. From 1850 to 1856 the numerical increase of her membership far exceeded that of any former period. The ranks of her clergy gained largely in extent and influence. A spirit of unprecedented activity seemed aroused within her; and, above all, was manifested a disposition to rally round herself the other Protestant denominations, and unite them with her into one ecclesiastical body. This disposition met with much encouragement from those outside her fold. Many who never yet had called themselves by any distinctive Christian name were attracted, by her dignity and order, to regard her as the most desirable of Protestant societies. Eminent "_dissenters_" looked to her for the solution of that entanglement of schism in which their various barks were already well-nigh overwhelmed. Large charity on both sides, and a full meeting of the issue upon her part, alone seemed necessary for the consummation of that "union" for which distracted Christendom had so long yearned and prayed. {150}