The English Church evidently regards the Protestant Episcopal Church of the United States of America as a weaker sister, and not to be admitted to doubtful disputations. She is courteous toward her, and accepts her present of a gold alms-basin from an unrobed representative with a certain amount of ceremony. She invites her bishops to the Lambeth Conference, and they pay their own fare across the Atlantic; but they confer about nothing. It is true the Protestant Episcopal Church approved the action of the English Church in condemning Colenso; but this was a safe thing for the English Church to present. It would have been hardly complimentary to have their guests go home without doing something, especially as they were not to be invited into Westminster Abbey, and were to have nothing to do with the coming Bible revision. The bishops of the Protestant Episcopal Church of the United States of America were invited to the English conference very much as country cousins are invited to tea, and that was all. By way of asserting her right to a recognition as an equal with the Church of England, she--the Protestant Episcopal Church of the United States of America--has established, or rather individuals have established and the act has received the sanction of the General Convention, certain rival congregations in a few foreign cities where the English service was already established. If she be of the same Catholic mould as the Church of England, why does she thus in a foreign city attempt to maintain an opposition service? The variations in the Prayer-Book are no answer to the question. If the English Church be Holy, Catholic, and Apostolic, and the Protestant Episcopal Church be Holy, Catholic, and Apostolic, the two are therefore one; for they both claim that there is but one Holy, Catholic, and Apostolic church. She is in this case unmistakably uncatholic, or else the English Church is. In either case she falls to the ground. Our attention is directed again to the many laws enacted against her bishops as compared with the laws enacted against the other members of the church. If Mosheim were to be restored to the flesh, and were to write the history of the Episcopal Church, and used as an authority the Digest of Canons, as he has been accustomed in his _Ecclesiastical History_ to use ecclesiastical documents generally, he would style the bishops of the Protestant Episcopal Church a set of criminals of the deepest dye, and the priests and deacons not much better. The laity would be regarded as all that could be desired in lofty integrity and spotless morality. For why? A glance at their vade-mecum of law--the Digest of Canons--shows an immense bulk of its space to be devoted “to the trial of a bishop.” The laity go scot-free.