ieytayp ter 
 pourri 
 Pa 
 
 pik 
 ones 
 
 $ 3% abe 
 Bid Riles ; at 
 ; a, iH : ; eu e i ie 
 PETES 
 a: 
 
 an 
 « 
 
 Bi i 
 ; rt 
 
 
 
PURCHASED BY THE. 
 
 NNEDY CHURCH HISTORY FUND. 
 
 MRS. ROBERT LENOX KE 
 
 Divisioi....- 
 
 Section... 
 
 
 
bosiesseps cen OE 
 
 serge 
 
 ure: 
 
 
 
re Lt al # 
 ; GT. t ; 
 
 Ahoy 
 7 PL a ol 
 
 a I< 
 
 
 
oD 
 
 ; ay ce 
 P27 Til 
 
 | 
 54) 
 
 : 
 ) 
 
 ed 
 a! TVA 7 : ) 
 a aaae y 
 
 7" 
 kn 
 
 Oat) 
 
 My 
 
 t v7 A 
 7” a ' 
 <p ul an 
 hircen bd va 
 4 ‘ bel ‘ ‘ 
 
 an ? 
 on 
 
 was 
 
 oe 
 
 
 
aye 
 3 we 
 ; wt let 
 he ih] f 
 r* hy 
 ] 
 «% 
 ; } 
 2. ) 
 z J] 
 ; oe 
 Se 
 al Me 
 on 
 es 
 r 
 ‘ 
 ae7 
 ' 
 Ld 
 ‘ 
 - 
 J A 
 7h 
 ay 
 
 as 
 t 
 Sa i 
 4 ‘ 
 4 JX 
 ee 
 “ae im es 
 ao 
 =? 
 j ad 
 +" * 
 | 
 oh he’ 
 po” 
 ra 
 fh. 
 1.4 
 * 7 
 i 
 ‘ ‘hd 
 at See. 
 eM 
 4 5 ; 
 iv 
 Sd 
 , 
 ‘ , 
 (TL 
 
 ’ 
 ’ 
 * 
 a 
 ‘ 4 
 i 
 ¢ 
 } 
 . 
 
 net pom 
 
 wa 
 
 A bb 
 
 
 
 
 
 
 
 ) 
 ¢ 
 
iy) iy ort if h 
 : Lee 
 
 ay", | 
 er A ie & 
 
 ‘tv a 
 ‘is 
 iu 
 
 
 
- 
 
 i 
 
 tia 
 
 art 
 
 
 
ae : ott 
 a) 
 a FP 
 
 Pa 
 
 we 
 
 t 
 1s 
 + 
 ‘a 
 
 
 

 
| <cun OF PRINGE >) 
 Pi AX 27 1926. 
 
 hig ~ 
 “Logica sew 
 
 
 
 
 
 
 
 Christ Church 
 
 Philadelphia 
 
 QA Symposium 
 Compiled in Connection with the 
 
 Two Hundred and Twenty-fifth 
 
 Anniversary 
 
 By 
 LOUIS C. WASHBURN 
 
 Philadelphia 
 
 FHlacrae . Smith . Company 
 
 Publishers 
 
Copyright, 1925 
 By Macrae-Smith Co. 
 
 Printed by 
 Grorct H BucHANAN COMPANY 
 Philadelphia 
 
They are there, there, there 
 
 with Earth immortal 
 (Citizens, I give you friendly warning), 
 The things that truly last 
 
 when men and times have passed, 
 They are allin Pennsylvania 
 this morning. 
 
 From Brother Square-Toes 
 
 Courtesy of Mr. Rudyard Kipling 
 Copyright A. P. Watt & Son 
 Permission of Doubleday, Page and Co. 
 

 
With love and thanks for the 
 
 grace and valor declared in 
 
 Henrietta Saltonstall Washburn 
 
 and the others who here 
 fanned again into a flame 
 the undying fire 
 of 
 
 sacrificial service. 
 
>» 
 £ 
 . 
 
 ~~ 
 
 Sue 
 7 = 
 
 — et Te 
 
 
 
Contents 
 
 PAGE 
 ee PECL OL OR Nee e cid Oe eon a eres Rapa ho Ree else aR RSW ed imi 11-16 
 Peer ee GH T SEER AW ANTS ETs eis se Meh Freee ate ee  eetcte tn ae 17 
 MTENOr ALL APES AN ALCS Gin am aan eo ircis ae teen ee Wits ae 19-25 
 BESET a jae, oa pe ae ee eer alt oA ERT ty 4 An APP IOI CLAD. Gre Ge 26 
 CMIEL VOU LAIN EN eh Gere s acs a ee eetrore wale aR oe ateh hee Ie aN Meer aes 27 
 TBULDTS Mir tata onty Sans tee Oa Givin OB a ait ctt is tee eee eRe 28 
 ures CXtORe1ON iis. Wee ea ie ar ited ate ts Ue RB ete ee rch 29 
 Giiraste GhurcherrlOepita le case lc iG otal nese vel tice = heey kent ye as 30 
 TEDIBCODE EL OSD ca eh cee ce alee ta ae eet en Pt Ve Mere 31 
 PLE CORSLON Sana ree nntend tote oa. suian Wage ee seat ee eae gon tear vente ss 32 
 WRITES Eck telecine ihr 8 0 pete dle aes in OE RO arnt ae Baie See vad es Rant 33-37 
 Wei ghuornood FL OURG eae at cma okie Pear as. narate sete ottieth fey oe 38 
 CSENOTE TeCULOPECUES Fue hatle fee wise tke ie aia ete s siete elt ss 39 
 WHENCE CAME THE DECLARATION OF INDEPENDENCE? ............. 41-50 
 PEON) ABCCOAUND SV AR Cai ea wlole se alerts oblige yee ee a hn este Se ee 51-56 
 THE ARCHBISHOP OF YORK’sS MESSAGE ..).+..2.. 0.0. 00....4. Papi 57-66 
 Introduction by Bishop Rhinelander 
 OL UsMIE AOS UNIVERSITET N oer. iereceirere ee tae Ut nie wiavte ote nihn test atakers ae 67-77 
 Two HUNDRED AND TWENTY-FIFTH ANNIVERSARY .............-45 79 
 Interpreted by 
 BEND LUCLIC 7 EeTOSiCIN Oy DISNO Dien cies pisbitie rae y's t cistne Seite 81-89 
 Minute b¥) Mr JOnnt Cadwalader gas, 4 ck irae a )kis Actor's Sars s 89-91 
 ATES eS Ys DISNODILSTAOL Oc csirsl. vic cis, ve sities # 8rd ot cas eidee & telate a 92 
 The Governor, the Mayor and Dr. Hill .......... 93 
 MSL RUA RRA PERS 20 sale ats ctstaleta ea cadets ee hsclatgins BOG cbse nie a bones 94 
 Thess ounders,, Charles. P.- Keith; Esq.00, 21... 2% -. 5.28 ise an es 94-100 
 Episcopalian and Quaker, George A. Barton, Ph.D........... 101-114 
 New Light on Our Origins, Bishop Garland ................. 115-123 
 Constitutional System of the Church, J. C. Ayer, Ph.D. ....... 124-136 
 Our Colonial Mothers, Miss A. H. Wharton ................. 137-145 
 CROVEESIOC EIN ACH OISON 1 el ony VV 6. L MODIS 14%. ¢ ottarce Hn aetuehie cas miets he 146-151 
 Relations with Indian and Negro, Herbert Welsh ............ 152-156 
 THOS UROL V eae ress oe cage es yy ese Me ces to ar eo ee as on eed ah beng ihe 157-172 
 Greetings from England, Bishop Bury .................. ». 173-175 
 Phe Compton LADlet tags tok tare mex as eeticatins tile ee tate eneteeh 3, overs 176-181 
 ROR TS PAGORNER 0 site wipe aie Mermaid pte mre nie one dtdeaiaid e,6 elle seid io aes 183-190 
 
 Thomas J. Garland 
 John Mills Gilbert 
 Robert Norwood 
 Anon. 
 Proud—Makin 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 PAGE 
 WROUGHT BY PRAYER 050.0. Ye ee is ee eee eae 191-200 
 Anniversary 
 Parish 
 
 Carpenters’ Company 
 Continental Congress 
 Franklin Institute 
 Science and Religion 
 God’s Acre 
 
 CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA, Provost Stillé 201-223 
 ‘PAE? WASHINGTON “SANCTUARY 2c0 5 pice conan waren oman ieee eee 225-240 
 AN UNUSUAL SIDELIGHT ON BisHop WHITE, Dr. J. A. Montgomery. . 241-247 
 BRE CRIBS? GUNDAY-SOROQE rion eee atic vette yaaa ee ea ae 249-261 
 
 THe 1600TH ANNIVERSARY OF THE COUNCIL OF NICEA 
 Dr. G. C. Foley 263-275 
 
 FRATERNITY FOR COMMUNITY NEEDS . 2.2.2.0... cece cc cece te sees 277-284 
 THE FOUNDERS AND “V ESTRYMEN! oon feo 2 oe een eae 285-293 
 MONUMENTS AND ‘TOMBSTONES! a0. 215 00 tee ee 295-308 
 CONCLUSION 30) 2555 SA i ea et Oe he rerio, 309-317 
 
List of Milustrations 
 
 PAGE 
 als ALGER R OD pel Rn So SE ade aattes aah | Chale aA rales ee alt Wega gh | ROE DPR Frontispiece 
 Pere COS la ee ents Meret RE Cac y rcs gay ty wines hk Mie agai e ogtsl sana cas 12 
 ST CIUMIGRAT VE ITAY ARGO RG. Date eee Ah tenis Seo tole A am Aiton rie Gal tales ad 20 
 ETE Tre ORULLNCCKL Brera ste oaks are aes iio eae ee Je wits: tone eat ER Se ae oak ie iar 28 
 OSS TRE AAT PEP Sogo Reh ee | Clete a adie Sarr Bl enya ee esp any creek Ae 36 
 UE SAISON TPE VO?! Ua eng oe Ut) ralt eee, Shaan fal tl cas cena atest sen ona yrs 44 
 Prem VN CRE MOINOPIA Locke An a lars eae citar ube cate NN! chow BS be nha ae koe eeteglens 52 
 aN PEED BM Re 2 gl Fa Bee oO SIE i al ee eae lS ihe ah ieee ee Mell CA eo he Re 60 
 SATE M TINT OPIOl cat ta Sy celiac renre sores ce eA NADL prin gh ak RI AS Rae 68 
 UTD LTLUCLIOF NY CSUR ier pateen Avec airs aie oe, MeL oe ak a ee Te eee nats 76 
 RPC MINOT D. V OBROLS fete atat etek a tans ode mcstaiciuuls a ws ahs soe tieicln hy ak hw REED 82 
 PE ESET OT OCHA EA IS Gar steer sbi mI e (on Py Gh cas Rp ore We poses se eet Al aia shah Gen 94 
 Pee STITT AtE CAT IL Ore eee ore ne ee aac eachy cen i eh astra erate ene Se 100 
 GAEL OSTIESI 2 ee ee eee eh ode ee Ee Ie ag Se a we gees oe 108 
 JST BARS S b W GL GS 2h Riel dai aK Ped Le RP acy ori var ats ibe aa Sa ache ir resem gee 116 
 ACU SEeTE TUTTLE ORG Wi gh Bi Sarh Se Ne Ni aetna een oe agg A eerie ee 124 
 PPT ee A ABOUT 2 o.e he eaicteuts ee ee ears ed Ree see Ve tee) Mae a Basie 130 
 POR OL DOs mL QiLe babat tr cat nates ane tae cic et at aaces a gis care eae ens 6 abe 142 
 Peer TSCTICUIS RAV IUIOG Wan form teenie en me ons ikl as act Nae Leak WA ike 148 
 PL oie RRO CUBE VY TIICLOW cer core te phd aed ant ah rake alte A tas oh wi lis ROMA Gace CE 156 
 ARSE WL TIS CE IO) Glee cele 1h ey ake aes Lake ph Bese es oko He Ree ae ores 164 
 eet ML IIHAMAI I VOM oe eRe diate a on oe ae Om oistor aie ie ds sce eh ee 172 
 PUG at SOMITE Os LAG lomei Seca ens Lore and ae ei Nate Wack hata es 180 
 SR aSE MRT ERI OTSCHOOL Mc cht Sila Sechaba alten ae eee 188 
 BUS OLPSSOORALEAILCL ASCO es cee cae lie te se ct Ags Ao Soon ce elk: 196 
 Pees WTO TI Wag a SEIT 8) (CRE Tia a, CAR TS AT cote A EL rane he a 204 
 TT SCREEN LNG Weg aoe Ls is otras ICE isp ee ote deg Tae Ce an we 210 
 LEST Ts ARTE ee UEP ly Jane Ol ME oti ag oR asi nF Oltae " 0 aE Rng ae Sea 222 
 OME St R AN AEITIS: PLOTTER Ya Goh ele ea i ch osc cs x ee ate we Re wee Fa 228 
 44g PE USS ks 1 «LONI sag SU aie Senta, a> ter, Nika a air ig Ranch ach ee 236 
 ae RMMIIGE Gametmere r ee oes deh 5 ee Sone fe eau oe aay DM oe dws Oe era 244 
 AU OS POETS ASIE EI Ts Ly ear Mgt sa nye ait Es ull giele Ope eM i COC A Mag eR ae Oa ane ge 252 
 PRUE IOV: ELS UCOMe ne reise. ac ae eet cae ae Dare oc, bare hak eens 258 
 PREG SIASY VERE AN TUNIS Semen estas hoi oa hho Sek ask SLR, Pewee e Coe vn seni tia koa ea oeins 270 
 POOR UCT VORSUE CNV geo cia) ie te shi os glow lo RWI RI eee Ge aE NewS gee ha 274 
 Promina e Carpenter fu LADiobici by. ho as ati apes os laoh te Wipe Scans abe 286 
 FES Veg CTE CO Sg 0 ee eae gs aie Re hs ome ar iiyr JL AL en OY Ra rn nee ag ace 310 
 Eee TLC Gee PE in oe iste S stag o)'es ovate te omcniauade a eet Ge ates aehite: Ct oat 314 
 

 
Sntroductory 
 

 
= i. 
 2 Porn 
 1/7 Seip 
 
 6 a: 
 st is Perr) 
 
 9 
 oa 
 
 7 - 
 ln re _ <J : - } 
 ' ee oo ey 
 
 ae ee 
 
 —s 
 
 
 

 
 Rr. REv. HENRY Compton, D.D. 
 BisHop OF LONDON 
 
Introductory 
 
 (1): have we no available history of Christ Church? Eighty 
 years ago, Doctor Dorr put out an invaluable compilation 
 of extracts from the Minutes of the Vestry entitled A His- 
 torical Account; and in 1864, Mr. Edward lL. Clark issued a 
 record of the Inscriptions on the tablets and gravestones in 
 the Burial Grounds. These books are out of print. In this 
 country’s most American city, there is a growing consciousness 
 of the need for recalling the significance of this cherished center 
 of personal and national character. Some day a leisurely his- 
 torian may write a comprehensive treatise in several volumes 
 about us. He should find the material gathered within these 
 covers measurably useful. 
 
 Apart from any such value that it may have, there are 
 other sufficient reasons for submitting it at the present time. 
 The outstanding occasions that called forth the valued papers 
 of the distinguished contributors are fresh in our memories; and 
 there is a demand for them in permanent form. And the cele- 
 bration of the Sesqui-Centennial of the Declaration of Inde- 
 pendence naturally focuses attention, not alone upon the 
 chamber in the historic Hall, but quite as directly upon the 
 Shrine whence, as from a spiritual fountain, were drawn the 
 inspirations that animated so large a proportion of the men who 
 signed the immortal document. 
 
 Tuning in with the popular notion that our world began 
 with the Revolution, the sight-seers who daily stream in and 
 about this perfect specimen of Georgian architecture reverently 
 re-people the pews with the patriot leaders and instinctively 
 uncover as they stand where seven of the Signers lie buried. 
 Unequalled as the Sanctuary of this epochal period, its value as 
 a national monument cannot be overestimated, and its appeal 
 is irresistible. . 
 
 But its beginnings carry us back ninety-five years before 
 the Father of his Country came for his seven years of regular 
 attendance upon its services. That earlier century is filled with 
 
 13 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 romantic interest, with which these pages deal. Many of the 
 facts are not unknown to students; but some new light is 
 herein thrown upon the origins. As the product and producer 
 of personalities, it has been putting to us some questions hitherto 
 but vaguely considered. Who were the twenty Founders? 
 What were their characteristics and motives? What sort of a 
 man was the Bishop of London to whom, in the turbulent days 
 of the seventeenth century, this far away colony owed so much ? 
 How did his Commissary strengthen and enrich the nascent 
 enterprise? To the knowing of one’s Philadelphia intimately, 
 the fascinating story of such particulars helps. 
 
 The backward look, however, is but to provide solid footing 
 for present duty, and incentive for further accomplishment. It 
 were worse than idle to garnish even the tombs of the prophets, 
 if their vision and valor were buried with them. There is chal- 
 lenge and charm in clearing away the debris from an ancient 
 well, if thereby the water of life may be made to gush forth. 
 
 Of the many memorials and tablets in and about the 
 venerable structure, none is more suggestive than that which 
 tells of the seventy or more valiant youths who, maintaining our 
 high traditions, went forth from this parish to vindicate 
 righteousness and set forth the ultimate peace of the world in 
 the great crisis of 1917-1918. After all the years, the breed has 
 not run out, though the old families have moved and warehouses 
 and foreign tenants have supplanted them. In 1708 good Queen 
 Anne sent the Communion silver, Jn Usum Ecclesie Anglicane 
 apud Philadelphiam. Today it is more aptly known as the 
 Church of God’s Anointed, the understanding, weleoming home 
 of any member of our present melting pot. The roster of the 
 Church reads like the unpronounceable muster roll of a typical 
 infantry company; and each one Te in his own tongue the 
 tidings from on high. 
 
 The Armistice was signed. A group from a transport walked 
 into the Neighborhood House, unslung their packs, asking that 
 they might leave them for the day as they went sight-seeing 
 before a night train left for their mid-western home. ‘‘Of 
 course! But how came you in here?’’ ‘‘Oh, as we left Brest, 
 
 14 
 
INTRODUCTORY 
 
 some lads told us that if we wanted friends when we struck 
 Philadelphia we should turn in at Christ Church.’’ 
 
 An Italian mother, distracted over her household of seven- 
 teen, passing with leaden feet, heard the historic bells. To her 
 they seemed to sing an invitation, the only one for her need 
 in the lonely crowd. Entering, with never a thought of the 
 country’s great, she knelt in their pews, finding the Desire of 
 All Nations; and she and all hers through the years since 
 praise God for Christ Church. 
 
 Factories and workshops multiply in the crowded streets 
 and alleys nearby. Consequent fires menace increasingly. Yet 
 one and another, Jew and Gentile, are feeling the tug of some- 
 thing magnetic. A prosperous Hebrew neighbor requests the 
 names and addresses of some of our poorest and largest families 
 and sends them bountiful Christmas baskets. Another son of 
 Israel asks the privilege of carpeting the Pulpit stairs and 
 donates the Vesting Room rug. A factory employing a hundred 
 girls of the noisier sort is built in the immediate vicinity. The 
 owner, concerned not merely with the toil but as well with the 
 uphft of the unruly company, seeks and secures contact for 
 them with the Neighborhood House and its conveniences and 
 refinements. 
 
 For the Forty Days of Lent year after year eager hun- 
 dreds, of every and no ecclesiastical allegiance, react to the mes- 
 sages of our present-day prophets; and more and more the 
 monumental pile becomes a spiritual retreat for men and 
 women, encouraged by devout souls who alone or in company 
 observe their regular noonday devotions. 
 
 A spot of singular fascination—surpassingly rich in his- 
 torical association, yet pulsing with dynamic vitality still—an 
 inexhaustible deposit of early lore, and at the same time a 
 beckoning gateway to the life that is eternal. 
 
 The spirit that impelled the fathers to pledge their lives, 
 their fortunes, and their sacred honor for the high cause of their 
 day, like the tone in a mellowed violin, pervades the very fabric 
 and, as an atmosphere, infects the worshippers of today. 
 
 15 
 
Curist CHurcH, PHILADELPHIA 
 
 What means it that, in this river-front parish, since the 
 World War the record of the five years reveals the giving of 
 $100,000 for missions and other extra parochial causes; 
 $54,834.79 for repairs on the Church; $6,152.07 for betterments 
 of the Graveyard, and some $38,000 for completing the Neigh- 
 borhood House, the while the current cost of aggressive work 
 has been provided, and more than $100,000 added to the Endow- 
 ment Fund? 
 
 Have the exaltations of the World War rekindled the 
 eapacity for disinterested devotion to a holy cause? Is there 
 something other than bricks and plaster in the old building; 
 a contagion which, if it could but be imparted widely, would 
 prove the solvent for many of our public and private ills? 
 
 Pastor and people recite their Litany with the humbling 
 consciousness of unprofitable servants, yet in the confidence of 
 a certain faith. The revealed footprints to ultimate manhood 
 are still freshly trod. It is authenticated again and again that, 
 ‘‘He that loseth his hfe for My sake, shall find it.’’ It would 
 be stupid to print and vain to read what follows merely out 
 of antiquarian curiosity. The monument is persistently vocal. 
 It challenges the precepts of the world, cutting clean across the 
 dogmas of Washington, Wall Street, and Hollywood. Every 
 experience outlined should disclose the secret of life for nation 
 and church as well as for the individual. For here is the shelter 
 and generator of ‘‘the things that truly last.’’ 
 
 If the perils of prosperity threaten to paganize us and cause 
 our civilization to totter, this national shrine, with its eight bells 
 swinging in its heaven-pointing tower, may bring a timely 
 reminder of the validated source of enduring satisfactions, the 
 one sufficient power for the reconstruction of society. 
 
 16 
 
As the Sight-seer CHants Mt 
 
ae 
 
 > 
 So, 
 —— 
 
 hws vi 
 PANN te her hi 
 Ath vin D> Wh} 
 
 Ve =, 
 = 
 
 Mh 
 ' i i hy A 
 “if We ; RENAN ARE } hy is 
 hs ¥ VW kG etsy | Fine 
 
 i} 
 
 oa 
 
 Ra Fi Waa siak Nt ihe Eh iy qt BY 
 : nh! ‘ ; 
 
 ate 
 = 
 
 ui 
 
 x 
 = 
 
 1 
 
 pN i atten ate 
 VAPOR E 
 
 ' HSPs ROW Wi cist 
 
 Day Hy Wate 
 Hanae ‘ jis ; 
 
 ae NN 
 
 WOON ect 
 yi vP 
 l ) sh 
 
 late 
 A\ Py 
 nS howe 
 
 veil | 4 
 ti 4 
 
 HK 
 
 f OM , 
 V Men : 
 
 oat Duy 
 
 RUA elaine Ae ahuen et ‘ 
 
 UVa aalet hy i RUT HA OAD Phy HD) 
 aid | aL AWAY 
 CAA uy y 
 
 | i sui 
 
 ut 
 it Pa % A t 
 
 ve, 
 
 
 
As the Sight-seer Hants It 
 
 ‘*There is no building in our city, and it may be doubted whether there 
 is any in our country, around which so many hallowed associations cluster, 
 and which calls up so many time-honored and holy reminiscences, as the 
 venerable structure known as Christ Church.’’ 
 
 Doctor Dorr 
 
 ‘¢Christ Church shares with old Faneuil Hall (the gift of a Churchman 
 to Boston patriots) the proud distinction of being a cradle of the Country 
 itself, as it is a cradle of the American Church. This sacred pile is a 
 memorial to God, to the Church, and to the Nation.’’ 
 
 BisHOP PERRY 
 
 HRIST CHURCH was the first Church of England con- 
 
 eregation gathered in Pennsylvania, and dates from 1695. 
 
 By deed of November 15th of that year, the lot on which most of 
 
 the present edifice stands, including the yard on the south, was 
 
 conveyed to Joshua Carpenter, the trustee chosen to hold it for 
 that pious use. 
 
 At the instance of Henry Compton, the Bishop of London, 
 Penn’s Charter provided that that Bishop should have power 
 to appoint a chaplain for the service of any congregation con- 
 sisting of not less than twenty residents who might desire such 
 a minister. 
 
 In 1695, the required number met, appointed a Vestry and 
 purchased a lot of ground, one hundred feet front, on Second 
 Street. The city was in its infancy. There was no minister to 
 aid and encourage the effort. Yet within a year the building 
 was erected, and a zealous pastor, the Rev. Thomas Clayton, 
 was sent out by the Bishop of London to take charge of it. On 
 his arrival here, he found a congregation of about fifty persons, 
 which was increased in the space of two years to seven hun- 
 dred. He was then suddenly called away by death to his rest 
 and reward. 
 
 His successor was the Rev. Evan Evans, who came out in 
 the year 1700, with a license from the Bishop as the minister of 
 Christ Church. He received an annuity of fifty pounds sterling 
 from King William the Third, who also allowed thirty pounds 
 
 19 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 per annum for the maintenance of a schoolmaster for the 
 children of the congregation. Both these annuities were renewed 
 by Queen Anne. 
 
 Mr. Evans, immediately on his arrival, entered on the duties 
 of his particular charge with energy, and at the same time 
 undertook an extraordinary amount of missionary labor. He 
 visited settlements twenty, thirty, fifty miles distant; preached, 
 baptized and administered the Holy Communion wherever he 
 found persons willing to receive him. He encouraged neighbor- 
 ing members of the Church to meet together and hold religious 
 services for mutual instruction and encouragement. He organ- 
 ized many congregations and visited them frequently, without 
 neglecting his duties at home. His flock in Philadelphia rapidly 
 increased. For four years he had no fellow laborer in his wide- 
 reaching field, but by 1704, through his instrumentality, four 
 additional churches were erected in the surrounding settlements. 
 In 1707, domestic duty called him back to England for a time, 
 and while in London he addressed a memorial to the Society for 
 the Propagation of the Gospel, stating what his labors had been, 
 and what their success, and strongly urging that a Bishop should 
 be sent over for the Colonies. In this memorial he names the 
 following places which he often visited: Chichester, Chester, 
 Maidenhead, where he baptized nineteen children at one time; 
 Chester or Upland, Evesham, in West Jersey, Montgomery, 
 Radnor and Oxford. ‘‘ All which,’’ he says, ‘‘though equally 
 fatiguing and expensive, I frequently went to, and preached in, 
 being by all means determined to lose none of those whom I 
 had gained, but rather add to them, till the Society otherwise 
 provide for them. Montgomery and Radnor had the most con- 
 siderable share in my labors, where I preached in Welsh once a 
 fortnight for four years.’’ He had baptized in Philadelphia and 
 the above-named places eight hundred adults and children. On 
 his return to his parish, in 1709, he continued to visit as before 
 the neighboring settlements, and on one occasion baptized ‘‘a 
 whole family of Quakers to the number of fifteen.’’ 
 
 Mr. Evans again visited England in 1715, at which time 
 he received the honorary degree of doctor of divinity from 
 
 20 
 

 

 
 THE REVEREND THOMAS Bray, D.D., COMMISSARY 
 
As THE SIGHT-SEER WANTS IT 
 
 one of the English universities. He returned the year follow- 
 ing and undertook the charge of Oxford and Radnor, in con- 
 nection with his own Church, but the duties were too arduous, 
 by reason of his age and infirmities; and he resigned in 1718, 
 to accept a less laborious cure offered him by the Governor of 
 Maryland, and there he died in 1721. The Society in England 
 bore this testimony to his character, ‘‘that he had been a faithful 
 missionary, and had proved a great instrument toward settling 
 religion and the Church of England in those wild parts.’’ 
 
 But while due praise is awarded to both Mr. Clayton and 
 Doctor Evans, we must not forget that it was a small band of 
 devoted laymen who, unaided and alone, before the arrival of 
 any minister, organized themselves into a congregation and 
 built this Church, the first in the province, and, accordingly, the 
 mother of all the churches here. 
 
 Several clergymen visiting Pennsylvania temporarily took 
 charge, or at least preached for-some time, in the absence of 
 an appointee of the Bishop of London. Among them appears to 
 have been Rev. John Arrowsmith, as early as 1697, he afterward 
 serving the parish as schoolmaster. Others were John Talbot 
 and Richard Welton, the two American Bishops consecrated by 
 non-jurors in the reign of George I, and Rev. William Smith, 
 D.D., first Provost of the University of Pennsylvania. 
 
 Beginning with the crown officers of the earliest time, such 
 as Colonel Robert Quarry, Judge of the Admiralty, and John 
 Moore, Advocate of that Court, and continuing with the 
 Lieutenant Governors under the Penns and various connections 
 of that family, and ending with Benjamin Franklin and several 
 other signers of the Declaration of Independence, the congrega- 
 tion in Colonial times included nearly every Philadelphian of 
 prominence outside of the Society of Friends. It also included 
 the first President of the United States, from 1790 to 1797, and 
 many distinguished statesmen while Philadelphia was the capital 
 of the nation. A number of public institutions as well as 
 churches have been founded and nurtured by the people of 
 Christ Church. 
 
 21 
 
Curist CHuRCH, PHILADELPHIA 
 
 
 
 General Forbes, who captured Fort Duquesne, was buried 
 in the chancel. The funeral of Peyton Randolph, first President 
 of the Continental Congress, took place in the Church. The 
 body of the last Governor Penn found a resting-place under a 
 slab which marks the spot. Bishop White’s remains were trans- 
 lated from the family vault to their present place before the 
 altar rails. 
 
 In the yard surrounding the Church edifice are the bodies 
 of Robert Morris and James Wilson, Signers of the Declaration 
 of Independence, and of General Charles Lee. 
 
 In the burial ground at Fifth and Arch Streets, bought by 
 the Church in 1719, were interred Benjamin Franklin, Benjamin 
 Rush, and, it is believed, George Ross, whose funeral is entered 
 on the Church records. Among the Revolutionary soldiers whose 
 tombstones can be found there are Generals James Irvine and 
 Jacob Morgan. 
 
 The first church building was finished before 1697, Governor 
 Nicholson, of Maryland, subscribing liberally. Within thirty 
 years following, it was twice altered to accommodate the 
 increased attendance, the alterations of 1711 resulting in what 
 has been called the second church. In 1725, a lot adjoining on 
 the north was purchased, and in 1727, further alterations were 
 begun around the former structure, which finally took shape in 
 the present building in the general style of St. Martin-in-the- 
 Fields, London, under the design and superintendence of Dr. 
 John Kearsley, a Vestryman. It was completed by May, 1747, 
 except the tower, which was finished in 1754. Services con- 
 tinued to be held throughout the period of construction. It was 
 in the unfinished building that Whitefield several times preached. 
 The spire has been several times struck by lightning and was 
 repaired in 1908, exactly reproducing the previous appearance. 
 
 The interior was altered in 1834, the high-back pews of 
 Washington’s time being replaced by low pews, and the galleries 
 being set back from the pillars, under the superintendence of 
 Thomas U. Walter, architect of Girard College and of the 
 dome and extensions of the Capitol at Washington. In 1881, 
 the present pews were put in, and certain old doorways, turned 
 
 22 
 
As THE SIGHT-SEER Wants It 
 
 into windows in 1834, were reopened, and the tiled floor show- 
 ing the gravestones was relaid, thus restoring approximately 
 the original arrangements of the interior. 
 
 For sixty-six years after its organization this was the only 
 Episcopal congregation, and theirs was the only church edifice 
 belonging to our communion in Philadelphia. The population 
 of the city had then increased to about eighteen thousand; the 
 old building had been twice enlarged, and then was replaced by 
 a much more commodious one; yet that was filled, and there 
 were many applicants for sittings who could not be accom- 
 modated. The Vestry, therefore, resolved, in June, 1758, that it 
 was time to build a second church. They appointed a treasurer 
 and building committee, composed of some of the most 
 influential men of the congregation, and the work was under- 
 taken in good earnest ‘‘under the management of the Minister, 
 Church Wardens and Vestry of Christ Church, for the time 
 being.’’ The new church was named St. Peter’s, and was opened 
 for divine service in September, 1761; and from that time until 
 the building of a third church the two were known as the 
 United Churches of Christ Church and St. Peter’s, under one 
 Rector, with Assistant Ministers, and one Vestry. In 1809 St. 
 James’s Church was built in like manner as St. Peter’s, by the 
 same corporation, and the three were thereafter known, until 
 their separation, as the United Churches of Christ Church, St. 
 Peter’s and St. James’s. 
 
 The first charter was obtained June 24, 1765, after the 
 building of St. Peter’s as a chapel of ease. It was signed by 
 John Penn, William Penn’s grandson. It made the Rector, 
 Church Wardens and Vestrymen of the United Churches of 
 Christ Church and St. Peter’s in the City of Philadelphia, in 
 the Province of Pennsylvania, a body politic. St. James’s Church 
 was united with the others by Act of Assembly, March 10, 
 1810, and separated from them by Act of February 5, 1829. 
 The separation of the older churches was consummated by Act of 
 January 13, 1832, since which Christ Church, continuing its old 
 life as the mother Church of Pennsylvania, has had its own 
 corporation, joining St. Peter’s only in the management of 
 
 23 
 
Curist CHuRCH, PHILADELPHIA 
 
 Christ Church Hospital, a home for church women, founded by 
 Doctor Kearsley in his will. Christ Church Chapel is a place 
 of worship belonging to this Parish, the Vestry of which choose 
 from among themselves six managers, and these in turn choose 
 six others from the attendants of the services at the chapel; 
 and these six administer its affairs. 
 
 The Vestrymen, from 1717 (when the minutes which are 
 preserved begin) to the building of St. Peter’s in 1761, include 
 Acting Governors Gookin, Keith and Palmer, the Asshetons, 
 and other members of the Governor’s Council, Charles Willing 
 and other Mayors, and Andrew Bradford, who published the 
 first newspaper in Pennsylvania. Chief Justices Chew, Shippen 
 and Tilghman, Thomas Willing, of the Continental Congress, 
 and Francis Hopkinson, the Signer, were in the Vestry of the 
 United Churches. Horace Binney and William M. Meredith were 
 in that of Christ Church after the separation of the two con- 
 gregations. 
 
 On July 4, 1776, the Vestry met, and, in view of the Dec- 
 laration that the American colonies were independent, voted 
 that it was proper to omit the prayers for the King of Great 
 Britain. The service books, with these corrections in the hand- 
 writing of the clergy, are preserved. 
 
 The Continental Congress attended service in a body on one 
 or more occasions. 
 
 Here the colonial governors had their State Pew, marked by 
 a finely carved coat-of-arms with the royal monogram, W. M., 
 still preserved. 
 
 On the facade over the east window a medallion of George 
 II is to be seen. It was removed during the Revolution, and 
 recently replaced. 
 
 The Penn family pew was No. 60. The Washington pew was 
 No. 58; the same was also officially reserved for John Adams 
 while President, and was occupied by the Marquis de Lafayette 
 on his second visit to this country. 
 
 The Franklin family pew was No. 70; Robert Morris sat in 
 pew No. 52, and the Hopkinson pew was No. 65; Betsy Ross 
 
 24 
 
As THE SIGHT-SEER Wants It 
 
 occupied pew No. 12. General Cadwallader’s pew is also suitably 
 indicated. Whitefield preached here in 1739. 
 
 In 1728 the organ, costing £200, was put in; it was remod- 
 eled in 1766 at a cost of £500; and again, preserving the key- 
 board and case, in 1837, at a cost of $6000, by Henry Erben. 
 In 1920, it was rebuilt. 
 
 The Parish Library was started in the reign of William and 
 Mary, and contains gifts from Queen Anne; a fuller statement 
 about it is made on a subsequent page; an interesting collection 
 of books came from Ludovie Christian Sprogell in 1728, and 347 
 volumes from Rev. Charles Chambres, of Dartford, England, in 
 1753. 
 
 The font dates back to very near the organization of the 
 congregation; the candelabra to 1749; the pulpit to 1769; the 
 new altar, in memory of Rev. Edward Y. Buchanan, D.D., 
 brother of President Buchanan, encloses within it the Lord’s 
 Table, made just after the American Revolution, by Jonathan 
 Gostelowe, a Vestryman. 
 
 Queen Anne gave a flagon, chalice and cover, still used oc- 
 casionally. 
 
 In an effort to compile a catalogue of the Early Silver in 
 America, the Colonial Dames, in 1912, arranged Loan Exhibits 
 in certain centers, and secured the services of Mr. E. Albert 
 Jones, of London, to classify and describe the various treasures. 
 Mr. Jones made a personal visit to Christ Church, photograph- 
 ing and studying the interesting pieces in the parish collection. 
 The Quarry gift of baptismal bowl and communion flagon and 
 pattens has been in use here for 208 years; the Queen Anne 
 flagon and chalice with patten is four years older; but the 
 Kearsley cup attracted more of the collector’s notice. The tradi- 
 tion that it was given by the Vestry to Doctor Kearsley in grati- 
 tude for his supervision of the enlargement of the Church, about 
 1750, was supplemented by the assurance from Mr. Jones that 
 the cup was made not later than the year 1610, and in the city 
 of Cologne. Other details concerning this and the rest of the 
 collection appear in his valuable catalogue. 
 
 oe 
 
Curist CHURCH, PHILADELPHIA 
 
 THE BELLS 
 
 MONG the interesting treasures of the Parish are its bells. 
 
 The original two were, after long use here, loaned to 
 other congregations, and are still in use—the one at Christ 
 Church Chapel and the other at the Hospital. The first of these 
 bells bears the inscription, ‘‘ Christ Church, Philadelphia, 1702,’’ 
 and weighs about 700 pounds; it was hung in a forked tree and 
 called the worshippers to the original church until 1712 when 
 the second, or Minister’s Bell, arrived. This was the gift of 
 Captain Herne, commander of the Centurion, which ship, on its 
 passage from Cowes, in April, 1702, had for its chaplain the 
 Rev. John Talbot, and among its passengers, the Rev. George 
 Keith and the Rev. Patrick Gordon, missionaries of the Society 
 for the Propagation of the Gospel in Foreign Parts. The Min- 
 ister’s Bell was cast in 1711, weighs 215 pounds and bears the 
 legend: ‘‘The Herne, Anno 1711.’’ On the erection of St. 
 Peter’s, in 1761, the two bells were sent to that church and 
 remained there until the chimes of St. Peter’s arrived in 1845; 
 when the smaller bell was loaned to St. John’s Church, Union- 
 town, until 1877, when it was brought back and hung in the 
 belfry of the chapel on Pine Street. The earlier and larger bell 
 was transferred from St. Peter’s to Christ Church Hospital, 
 Belmont, where it is still in use. The present eight were pur- 
 chased in England, in 1754, and hung in the newly constructed 
 tower, from which they have been rung ever since. The most 
 noteworthy association with this fine peal is that they caught 
 up the message of the Liberty Bell in 1776. Upon the British 
 occupation they were taken down and hidden, to prevent their 
 being recast into implements of war for the enemy. They were 
 removed by the State authorities after the battle of the Brandy- 
 wine, and with the State House bell and other bells sent to 
 Allentown, Pa., to avoid being melted up by the British. After 
 Howe’s evacuation of the city the bells were returned and 
 replaced in the steeple at the public expense. From the minutes 
 of the Vestry in 1858, it appears that the ringers were paid at 
 the rate of £19 yearly for ringing the changes on Sundays; they 
 
 26 
 
As THE SIGHT-SEER Wants It 
 
 were rung also on Christmas Day, New Year’s Day, Haster 
 Sunday, Whitsuntide, May 29th and November 5th. They were 
 rung one night a week for improvement in the art, and were 
 not rung at any other time except upon order of the Vestry 
 and the payment of thirty shillings by the appellant to the 
 ringers. On Sunday, June 9, 1850, there was rung on them in 
 three hours and fifteen minutes the first complete peal ever 
 rung in the United States—Holt’s ten-part peal of ‘‘Grandsire 
 Triples,’’ as recorded on the tablet in the Bell Chamber; the 
 performers of this record feat were Colon Thomas Le Sage, 
 Charles Rahill, Frederick Wade, Henry W. Haley, James 
 Hewett, William Lobb, Edward Sawyer, Richard Bodd and 
 John Davey. This band of trained ringers were brought together 
 fortuitously by the coming of the P. T. Barnum Show, in whose 
 famous aggregation four of these men were performing with 
 hand bells. In later years difficulties were experienced in main- 
 taining a trained band of ringers, and for considerable periods 
 the bells were chimed instead of being rung. 
 
 CONVENTIONS AND RECTORS 
 
 ole THE history of the Protestant Episcopal Church in the 
 United States of America, this Church edifice is known 
 as the meeting-place of various conferences in the organization 
 of that Church after the Revolution, and as long the chief seat 
 of Bishop White, the consecrator of so many Bishops of that 
 succession, eleven of whom were consecrated within its walls. 
 
 In 1785, the Protestant Episcopal Church was here organ- 
 ized, its Constitution was framed and the Prayer Book adopted, 
 and steps were taken to secure the English Episcopate for 
 America. 
 
 For years the Conventions of the Church, both General 
 and Diocesan, were held here, inaugurating far-reaching enter- 
 prises of evangelization. In the upper room, in the northeast 
 corner of the Church, the first ‘‘House of Bishops’’ met. 
 
 The following were consecrated to the Episcopate here: 
 1795, Robert Smith, for South Carolina; 1796, Edward Bass, 
 
 27 
 
Curist CHURCH, PHILADELPHIA 
 
 for Massachusetts; 1812, Theodore Dehon, for South Carolina; 
 1818, Nathaniel Bowen, for South Carolina; 1827, Henry Ustick 
 Onderdonk, for Pennsylvania; 1834, James H. Otey, for Ten- 
 nessee ; 1844, Carlton Chase, for New Hampshire; 1844, Nicholas 
 H. Cobb, for Alabama; 1844, Cicero Stephen Hawks, for Mis- 
 souri; 1845, Alonzo Potter, for Pennsylvania; and 1858, Samuel 
 Bowman, for Pennsylvania. Others received their inspiration 
 and training here, like John Henry Hobart, who was baptized, 
 confirmed, taught and ordained to the Diaconate by Bishop 
 White in Christ Church. 
 
 The Primary Convention of the Diocese of Pennsylvania 
 was held in Christ Church on Rogation Monday, 1784, and of 
 the first twenty-nine annual conventions all but one were held 
 here. The first General Convention of the Church in the 
 Colonies was held here in 1785, under the presidency of Doctor 
 White. The second General Convention met here also, in 1786, 
 and the third, which completed the organization of the Church, 
 assembled here in 1789, in July, and again in September. At this 
 altar, the Holy Communion, according to the form in the first 
 book of Edward VI, as adapted by Scottish use, was celebrated 
 by Provost Smith, of the University of Pennsylvania, with the 
 General Convention delegates in the congregation, and imme- 
 diately afterward it was adopted by them as our national form 
 of the Communion Office. The centennial session of the General 
 Convention was opened here October 3, 1888, at which time 
 there were nearly fifty bishops present in the Church. The 
 centennial commemoration of the conferring of the English 
 Episcopal Succession upon the American Church was celebrated 
 February 4, 1887, by simultaneous services here and at Lambeth 
 Palace. 
 
 The Bishop of London, by virtue of a clause in Charles IL’s 
 charter to Penn, was authorized at the request of twenty 
 inhabitants to license a clergyman to be allowed to minister in 
 Pennsylvania. He licensed for Christ Church Rev. Thomas 
 Clayton, who served in 1698 and 1699; Rev. Evan Evans, who 
 served from 1699, with intermissions, to 1718; Rev. John Vicary, 
 1719-1722; Rev. Archibald Cummings, 1726-1741; Rev. Robert 
 
 28 
 
qaaq ‘IVNIDIYO FHL AO LUV 
 
 
 
wr 
 ‘@ 
 
 . - 
 
 - e ' - 
 
 ; vaeot 
 Ai) . 
 “KY 
 
 a 
 
 ts a in St fPup ey 
 ta) Foy, oe we! 
 
 ee ES ‘ ' ° va] AO . ; ; | 
 ; re. nL ont 
 
 ee, pie ae (ey) 
 
 ¢® 
 
 : 1.2 ih aie i 
 
 =a ie oe 
 
 Pie : : ag * yeah 
 | ; 4c ns, <3 
 
 Con Deas 
 
 oa 
 
 nt ae 
 j : ’ 
 
 133 os 
 
 
 
As THE SIGHT-SEER Wants It 
 
 
 
 Jenney, D.D., 1742-1762; and Rev. Richard Peters, D.D., 1762- 
 1775, he being Rector of the United Churches. After the resigna- 
 tion of the last named, the Vestry, on September 25, 1775, elected 
 Rev. Jacob Duché as his successor, subsequently asking the 
 Bishop of London’s approbation. Doctor Duché, who had made 
 the first prayer at the session of the Continental Congress, 
 retired from Philadelphia when the British evacuated it, and 
 Rev. William White was chosen to the rectorate April 15, 1779. 
 He served until his death, July 17, 1836, being for the forty- 
 nine years following his consecration, February 4, 1787, Bishop 
 of Pennsylvania. He was the guiding spirit in the organization 
 and extension after the Revolution of the body which previously 
 was a part of the Church of England and afterward took the 
 name of the Protestant Episcopal Church in the United States 
 of America. Associated with him as his assistant minister were, 
 among others, Blackwell, Chaplain at Valley Forge; De Lancey 
 and Kemper, afterward Bishops; and William Augustus Muhlen- 
 berg. Bishop White’s successor as Rector of Christ Church was 
 his former assistant, Rev. John Waller James, who survived 
 him only four weeks. Since then the Rectors have been Rev. 
 Benjamin Dorr, D.D., chosen in 1837, died 1889; Rev. Edward 
 A. Foggo, D.D., chosen in 1869, and after his resignation in 
 1890 for some time Emeritus Rector; Rev. C. Ellis Stevens, 
 LL.D., D.C.L., chosen in 1891, resigned in 1905; and Rev. Louis 
 C. Washburn, 8.T.D., chosen in 1907, present Rector. 
 
 CuurcH EXTENSION 
 
 1 ee the very beginning the Clergy and people of the old 
 Church have evidenced their realization of the essential 
 missionary character of their religion. Perhaps their most 
 abundant activity was manifested in the century antedat- 
 ing the Revolution. Clayton, Evans and Cummings were 
 resourceful and indefatigable pioneers, ministering personally 
 here and there and with notable results. 
 
 It is particularly interesting to note that as early as 1746 
 the Parish had a special assistant, the Rev. William Sturgeon, 
 
 29 
 
Curist CHURCH, PHILADELPHIA 
 
 who for twenty years developed a flourishing mission amongst 
 the negroes here. One of the treasures preserved in the tower 
 room is the Van Pelt chair, given in 1820, to be used by Bishop 
 White when presiding at meetings of the Missionary Society. 
 
 The unique character of the Ladies’ Missionary Association 
 of the date of 1850, is of special interest. 
 
 With noble energy this Association raised the funds for the 
 building of Calvary Monumental Church, at Front and 
 Margaretta Streets, in memory of Bishop White, and to this day 
 the charter of that church provides that: ‘‘The incorporated 
 society of ‘The Ladies’ Missionary Association of Christ Church, 
 Philadelphia,’ in consideration of their agency in erecting this 
 Church, shall always be entitled to appoint one Vestryman.”’ 
 St. John’s, Bellefonte, and the chapel and Sunday-school build- 
 ing at Townville, Pa., were also erected by this Association. 
 
 It would make an impressive record if a complete list of 
 the churches and missions that owe their origin to the zealous 
 Mother Parish should be compiled. 
 
 Curist CHourcH Hosprrau 
 
 Gs the Will of Dr. John Kearsley, dated April 29, 
 1769, there was given to the Rector, Church Wardens and 
 Vestrymen of the United Episcopal Churches, Christ Church 
 and St. Peter’s Church in the City of Philadelphia, in the 
 Province of Pennsylvania, moneys for the purchase of a lot of 
 land and the building thereon of an infirmary for the poor or 
 distressed women of the Church of England, the said infirmary 
 when erected to be called Christ Church Hospital. This pioneer 
 charity was further endowed in 1804 by Joseph Dobbins; and 
 later by other friends. 
 
 The present substantial and commodious building was 
 erected in 1861 on an extensive tract bordering the park at 
 Wynnefield. The household includes eighty qualified elderly 
 women. The administration of the Institution under the Act of 
 Assembly, 1832, is committed to ‘‘six persons, three to be chosen 
 by Christ Church Corporation and the other three to be chosen 
 
 30 
 
As THE SIGHT-SEER Wants It 
 
 
 
 by St. Peter’s Church Corporation annually at the first meet- 
 ing after Easter.’’ 
 
 Too much praise cannot be given not only to the benefactors 
 through whose munificence there has been developed such a 
 notable property and endowments yielding annually Fifty Thou- 
 sand Dollars income, but as well to the able and devoted men 
 who have so wisely and tenderly executed the Trust for over 
 one hundred and fifty years. It is most gratifying to note 
 that it is today doing a larger work in a more admirable way 
 than ever. 
 
 EpiscopaL Hosprranu 
 
 In Doctor Foggo’s Sketch of the Parish, in 1897, he said: 
 ‘*Christ Church has always been a large contributor to the 
 Episcopal Hospital. The chapel there was built by Miss Hollings- 
 worth, an old and esteemed member of this Parish. The Endow- 
 ment Fund for the office of Chaplain was given by two other 
 members; Mr. Washington Smith, for some years Warden of 
 the Parish, and for many years teacher of the Bible Class for 
 Men, gave the first half of the amount, and his sister, Miss 
 Wilhelmina, completed it. On four consecutive Thanksgiving 
 Days a check for five thousand dollars was placed by Mr. Wash- 
 ington Smith in the offerings, with which to endow a free bed 
 in the Hospital for the use of the Parish. In 1907, another free 
 bed was endowed in memory of Dr. Alfred Weeks, by his widow, 
 for the use of the Parish. These generous benefactions con- 
 tinue to the benefit of many grateful patients.’’ May the Hos- 
 pital ever be remembered and sustained with ready liberality ; 
 its Christlike work is far-reaching and constantly growing; it is 
 dependent upon the generous gifts of its friends annually. 
 
 Sick Room INTERCESSIONS 
 aS Fe V:15: ‘‘The Prayer of Faith shall save the sick.’’ 
 Almighty and merciful Father, the giver of life and the 
 only source of health and joy, let Thy conscious presence and 
 reclaiming power abide in all Thy needy children; and spread 
 abroad the spirit of the Good Samaritan. 
 
 31 
 
Curist CHurRcH, PHILADELPHIA 
 
 Blessed be Thy name that Thou dost visit us with comforts 
 from above, dost support us in faith and patience in the fellow- 
 ship of Thy suffering, and dost send us seasonable relief. 
 Extend, we beseech Thee, these Thy mercies to all who eall 
 upon Thee; and prosper the means made use of for their cure, 
 that they may be restored to health of body, vigor of mind, 
 and cheerfulness of spirit. 
 
 We praise Thee for the chivalrous fraternity of physicians 
 and surgeons. We rejoice in the tireless courage with which 
 some are tracking the slayers of mankind with the white light 
 of science. Grant that under their teaching we may grapple 
 with the sinister forces that have ravaged the race, and that 
 we may so order the conditions of existence that none may be 
 doomed to an untimely death or lack the vitalizing gifts which 
 Thou hast provided in abundance. Strengthen in the whole 
 profession the sense of its sacredness. Though they deal 
 directly with the frail body of man, may they cherish an abid- 
 ing consciousness of the eternal primacy of the personality that 
 tabernacles in it; and grant that by the call of faith and hope 
 they may summon to their aid the mysterious spirit of man 
 and the energy of Thine all pervading life. 
 
 We invoke Thy guidance and favor on the nurses who 
 carry comfort and relief to the afflicted and anxious. Enrich 
 their energy and skill with sympathy and faith; that they 
 may quicken the will to recover and to live more fully in 
 accord with Thy blessed will. 
 
 And we pray Thee blessed Lord that all that may befall 
 us may bring us to Thee; and that knowing Thy perfectness, 
 we may be sure in every disappointment that Thou art still 
 loving us, and that in every hour of darkness Thou art still 
 enlightening us, and in every enforced idleness that Thou art 
 still using us, yea, in every death that Thou art giving us life, 
 as in His death Thou didst give life to Thy Son, our Saviour 
 Jesus Christ. Amen. } 
 
 32 
 
As THE SIGHT-SEER Wants It 
 
 THE WINDOWS 
 
 Qe years ago the plan was inaugurated to erect here 
 a monumental group of nine windows, which should set 
 forth in an original and impressive way a story of origins worth 
 the telling, and to the telling of which no other place in the land 
 could so happily lend itself. 
 
 The plan is to have the series illustrate the influence of 
 Christianity on our civilization, leading up through the Anglican 
 to the American Church. The series, beginning at the eastern end 
 of the south side, is to go around the Church and to culminate in 
 the chancel window. The first window at the southeast corner of 
 the nave represents the Risen Christ commissioning His apostles. 
 This, like all the windows, is divided into an upper scene, depict- 
 ing the event commemorated, and under it a subject indicating 
 certain results associated with the main event in subsequent 
 history. The sub-subject in this window represents the Apostolic 
 Succession, introducing St. Paul and St. Timothy, St. Ignatius 
 holding the book of his epistles on the Episcopate, St. Athan- 
 asius and Gregory the Great, placed here because of his relation 
 to missions in England; St. Columba with the symbol of the boat 
 by which he sailed to and from Iona, St. Augustine holding the 
 banner with which he landed on the Isle of Thanet, and in his 
 right hand the shell with which he baptized Ethelbert, St. 
 Anslem, indicating the Norman Succession, Cranmer represent- 
 ing the Reformation period, and Seabury wearing the mitre 
 which is still preserved at Trinity College, Hartford. 
 
 The second window of the series represents the Age of 
 Martyrdom—a most difficult theme to represent in art because 
 mere human agony is not a thing to look upon, however we may 
 be impressed by its heroic purpose. The scene chosen avoids 
 mere physical suffering and represents the trial of the unflinch- 
 ing maiden Agnes. The child is standing before the stern Roman 
 official, Sempronius, sitting in characteristic Roman indifference 
 to anything but law and policy. He is the image of force and 
 of the power that cares for none of these things. Opposite is 
 the venerable figure of the Pontifex Maximus trying to urge 
 
 33 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 Agnes to save her life by denying her Lord. The central figure 
 is the pure and radiant one of the weak girl defying the powers 
 of earth. She has snatched from her robe the cross and, while 
 she is gentle in waving aside the old man’s subtle effort to per- 
 vert her, she lifts aloft the sign of eternal hope, knowing that 
 it means her death. Like the first martyr, she seems already to 
 see Christ at the right hand of God. The sub-subject in this 
 window displays Eastern and Western martyrs of the Church, 
 men and women, clergy and laity, from Stephen to Alban. 
 
 The third window stands for the sharp transition, when 
 the cross had won and when its triumph cast long rays into 
 the future. The upper scene is the vision of Constantine, and 
 stands for the fact that he, at least, stopped martyrdom by 
 heathenism in his empire and prepared for the growth of the 
 Church. At the head of his army his gaze is fixed upon the 
 words, ‘‘In hoc signo vinces.’’? The sub-subject of this window 
 carries out the cross motive as represented, especially by the 
 laity. This has been selected to introduce the important episode 
 of the Crusades. Thus a Palmer stands near a Knight—both 
 the Orders of the Temple. At one side is the vigorous figure 
 of the mitred abbot, Bernard of Clairveaux, preaching the last 
 Crusade. In the center are the regal figures of Godfrey, the 
 first King of Jerusalem, and Louis of France, holding Sainte 
 Chapelle. 3 
 
 The fourth window stands for the Christian Faith, and 
 recalls the period of the Great Councils. The main subject is 
 the Council of Nice. Presiding and seated is Hosius, Bishop 
 of Cordova. Constantine with his retinue of soldiers is standing 
 at one side. Eusebius of Ceesarea is seated at the right. Behind 
 him as a foil is the heretical Eusebius of Nicodemia. The central 
 figure of all is that of Athanasius, the Archdeacon of Alexandria. 
 The sub-subject of this window depicts the first Ecclesiastical 
 Council in America, which, however simple, was one of the most 
 potential gatherings in Christian history and well deserves to be 
 forever commemorated by all who are concerned with the sources 
 of that which is best in our life. The figures of Doctor White, 
 
 34 
 
As THE SIGHT-SEER WANTS It 
 
 
 
 Doctor Provoost and Doctor Smith are readily recognizable. 
 Others who met with them as representatives from New York, 
 New Jersey, Delaware, Maryland, Virginia and South Carolina 
 were Beach, Ogden, Blackwell, Wharton, Wilmer, Griffith and 
 Purcell, with Duane, Dennis, Shippen, Atlee, Swift, Craddock, 
 Page and Pinckney, etc. Courageously they adjusted the Church 
 to the new order, revised the liturgy, formulated a constitution 
 and took steps to secure the Episcopate. The Protestant Epis- 
 copal Church and all who would understand the sources of the 
 religious forces in America will contemplate this window with 
 reverent gratitude. 
 
 The fifth window presented is the eighth in the designed 
 series. It depicts the two primary epochs in the history of the 
 Church’s influence on the Nation, namely, the first permanent 
 settlement and the attainment of independence. High over all, 
 between two consoles which form part of the renaissance dec- 
 oration framing the two scenes, stands an angel with outstretched 
 wings, holding a scroll with the legend, ‘‘Fear not, little flock, 
 for it is your Father’s good pleasure to give you the Kingdom.”’ 
 The main subject is The Settlement of Jamestown, 1607. The 
 little caravel, ‘‘The Godspeed,’’ lies at anchor in the river; 
 peering through the stockade is a group of Algonquin Indians; 
 the intrepid Captain John Smith is seated with other leaders of 
 the pioneer band at their daily worship under the ship’s sail 
 sheltering them amongst the trees; Chaplain Robert Hunt, ‘‘an 
 honest and godly divine,’’ is preaching from the rude board 
 pulpit; the other figures are Captain Christopher Newport, 
 Edward Wingfield, Richard Hackluyt, John Ratcliffe, Bartholo- 
 mew Gosnold, George Kendall and John Martin, reproduced by 
 the artist from portraits in London. These were the men who, in 
 the providence of God, transplanted the civilization and religion 
 to which we owe our national growth and glory; here, rather 
 than at Plymouth, was the foundation stone of our liberties laid; 
 the Church’s prayers offered by devout churchmen consecrated 
 the first deliberative assembly of freemen convened on American 
 soil, kneeling in the primitive church at Jamestown. With 
 ungrudging appreciation of the contribution of Puritan and 
 
 35 
 
Curist CHURCH, PHILADELPHIA 
 
 Pilgrim and others in their place and time, it is to be every- 
 where recognized that the roots of the great vine were bedded 
 first in the warm soil of Virginia, and from thence it hath filled 
 the land. To this the window bears eloquent witness. The sub- 
 subject also illustrates the Church’s vital relation to the equally 
 important erisis of the Revolution. It is a view of the Christ 
 Church Patriots in 1790, and shows a part of the regular con- 
 sregation that were stirred by the exhortations of Bishop White 
 and Doctor Smith and Doctor Duché from the wine-glass pulpit 
 outlined in the foreground. They are standing in their high- 
 backed pews in the act of praise. The portraits are reproduced 
 from lithographs admirably—Robert Morris with the White and 
 Harrison children, the President and Mrs. Washington, Hamil- 
 ton, Betsy Ross, Joseph Hopkinson, Doctor Rush, William 
 Meredith, Francis Hopkinson, Franklin, Mrs. Bache, and their 
 fellow-worshippers, John Penn, Joseph Swift, Horace Binney, 
 Tench Coxe, William Bradford and others. Dignified and rich 
 in coloring, the full message of the unique work unfolds as it is 
 approached in its sequence in the series of windows of which it is 
 the last. 
 
 The sixth of the windows in this series has now been in- 
 stalled. It is known as the Liberty Window; and depicts the 
 religious source of human liberty. The main subject pictures 
 the signing of the Magna Charta in 1215 at Runnymede. That 
 epochal document represented the protest of Christian England 
 against absolutism in government, be it that of King or Pope. 
 The declaration that ‘‘The Church of England shall be free’’ 
 was a two edged sword; it meant freedom from Papal domina- 
 tion and freedom from royal usurpation. It was wrung from 
 the unwilling King John, in the teeth of Pope Innocent’s re- 
 pudiation, by the Barons under the leadership of the sturdy 
 Archbishop of Canterbury, Stephen Langton. With all its 
 associations of freedom and human rights, it was the gift of 
 England’s Church to the nation and to the race. 
 
 The sub-subject is a reproduction of the familiar painting 
 by Matteson said to be in the gallery at Washington. ‘‘Prayer 
 in the First Congress, September, 1774,.’’ Dr. Jacob Duché of 
 
 36 
 

 
Ht 
 
 mal 
 
 
 
 
 
 
 
 
 
 
 
 
 
 a a ane 
 
 = —_— 
 
 
 
 ORIGINAL BUILDING 
 
As THE SIGHT-SEER Wants It 
 
 
 
 Christ Church is offering the invocation at the meeting of the 
 representatives of the various Colonies in the Continental Con- 
 gress in Carpenter’s Hall. The well known faces of the leaders 
 are readily identified—George Washington, Patrick Henry, 
 John and Samuel Adams, John Jay, Richard Henry Lee, John 
 Rutledge, Philip Livingston, Charles Thompson, Secretary, ete. 
 
 The significant fact certified in this window is that in one 
 case after another we come upon Christianity as the source from 
 which human progress derived its principle and its motive. The 
 text on the scroll unfolded by the angel above is ‘‘Stand fast 
 therefore in the Liberty wherewith Christ hath made us 
 free.’’ In the crisis of the American Revolution, it was certain 
 reformed branches of the Christian Church that generated the 
 dynamic leadership which proclaimed and procured liberty’s 
 progress. In the Continental Congress in 1774 from its Presi- 
 dent Peyton Randolph down, the men who carried the momen- 
 tous measures were for the most part Churchmen. Fully two- 
 thirds of them were so identified. So too, in the Congress of 
 1775, the daring group was largely of the same communion; and 
 Christ Church became yet more markedly the center of patriotic 
 inspiration. 
 
 All in all this fine addition to the notable windows has a 
 vital message to certify to the present generation. 
 
 The six windows, thus briefly described, have already been 
 constructed by the firm of Heaton, Butler & Bayne, of London, 
 and have been placed in their respective positions in the Church 
 by the King, Newbold, Mifflin, Elkins, Creth and Belfield 
 families. They speak convincingly for the artistic merit of the 
 scheme and quicken the eagerness for its completion. 
 
 There yet remain three of the series to be provided, and 
 the great chancel window as well. Following in its order after 
 the Conciliar Window, cartoons are in hand for one representing 
 the Introduction of Christianity into Britain, with the sub- 
 subject showing the Prayer Book Cross at Drake’s Bay, Cali- 
 fornia. And then follows the Reformation Window, with a 
 kindred American scene. 
 
 37 
 
Curist CHURCH, PHILADELPHIA 
 
 The culminating feature in this significant series—the great 
 Chancel Window—is to replace the present inadequate and 
 outworn combination of painted glass by a noble Te Deum 
 subject, representing Christ as the head of His Kingdom, 
 enthroned and worshipped by angels and men, the latter in their 
 manifold works that make up Christian civilization, through 
 which varied elements come down even to us the benediction of 
 His perpetual presence and the invigoration of His personal 
 indwelling, blessings which find their appropriate interpreta- 
 tion in the Sacrament of the Altar over which the window glows. 
 
 Tur NEIGHBORHOOD HouUsE 
 
 HE project to safeguard and equip the old Church has 
 
 made such progress that we congratulate all who have 
 shared in the undertaking. The historic sanctuary has now been 
 put, as far as possible, beyond the risk of fire. The dangerous 
 old Parish Building that connected the Church with the ware- 
 houses to the north, filled with inflammable stuff, has been torn 
 down, leaving the sacred edifice unobstructed in its dignity and 
 beauty. The five furnaces that were for years a source of 
 anxiety have been removed so that there is no longer any fire 
 in or about the Church. Moreover, the tombs of such as Robert 
 Morris and others are once again in the open churchyard, kissed 
 by the breath of heaven. The accomplishment of these neces- 
 sary improvements at this national shrine must gratify every 
 patriot. 
 
 But more than this, across American Street, at a safe 
 yet convenient distance, two properties have been bought, and 
 a notable building erected and occupied. This Neighborhood 
 House, with its basement and three stories, 122 feet long by 37 
 feet wide, contains in its fireproof cellar the boiler that sup- 
 plies vapor heat to both the Church and the House. The build- 
 ing, which is in architectural harmony with the Church, has 
 been constructed so thoroughly that it should serve its beneficent 
 purposes for many generations. The population that is crowded 
 into the narrow streets of the vicinity is finding here a generous 
 
 38 
 
As THE SIGHT-SEER WaANtTs It 
 
 
 
 hospitality to much-needed privileges, and the various activities 
 of the parish have now a home in which to expand. 
 
 A new vista of opportunity has opened before the historic 
 parish, a new field for mutual helpfulness, a new center for 
 efficient social service is provided, and the challenge is issued 
 for volunteers to enlist and occupy and bring to pass. Work- 
 shop and materials beckon workers. The present earnest band 
 of trained helpers is attracting and welcoming others who hear 
 the call of the Christian Settlement. As the group grows in 
 number and experience, and the agencies develop, the building 
 can be, if need be, enlarged and living rooms incorporated for 
 resident helpers. As this process advances and people realize 
 how the improved methods of rapid transit have quite delivered 
 us from remoteness and isolation, the dear old Church will 
 generate a new vitality and charm and come blessedly close to 
 the lives of her many children. 
 
 OTHER BETTERMENTS 
 
 HE ancient organ, which has been several times renovated, 
 has again been reconstructed for the use of those who find 
 in this venerable shrine, with its revived activities, their spiritual 
 home; windows which had been bricked up have been reopened ; 
 a stairway to the galleries has been erected in the Tower Room, 
 uncovering a balcony which for years lay concealed; an exten- 
 sion of the iron fence supplants the brick wall on the western 
 exposure; the original sash has been replaced over the four 
 stained-glass windows on the south, restoring the exterior 
 appearance; a handsome mural tablet has been given in memory 
 of Bishop Compton, and others are in contemplation, record- 
 ing names and incidents of superior importance. 
 
 These and other contemplated betterments have been the 
 subject of painstaking consideration by the parochial authorities 
 under the generous supervision of the Diocesan Committee on 
 Architecture, and more particularly of Mr. Horace W. Sellers, 
 @ specialist on the colonial period. 
 
 39 
 

 
Whence came the Declaration 
 of Independence ? 
 What had Christ Church to do with it? 
 
 Let us lead up t yet mper thoughts on earlier movements, 
 by presentme Grst 
 
 ~ An Answer given to this Popular Inguiry 
 
 Ey te 
 RECTOR OF CHRIST CHURCH 
 m tie 
 Pine Street Presbyterian Church 
 at the 
 UNITED PATRIOTIC SERVICE 
 Recresexting 
 the Churctes Infimential im the Reveintion 
 
 Fourth of July, 1915 
 
¥ a 2. 
 Uae BoM Uh hes 
 Pa eva aNie § 
 
 <b 
 
 PL le tips ke 
 i Ys ea, Tyee ye 
 LF niaaan ) 
 
 4 eee tee ‘ ep hg vei 
 
 j ay Pe 
 per ee *, F 
 tae RG a 
 pCa Nat Dy 
 aa VR Mh Ai 
 re Lie ty 
 
 aie 
 ty 
 
 re 
 A 
 7” fe. 
 
 y nee UG! ‘ 
 yi ; : = ¥ ae 
 
 { 7 
 
 Veen 
 Wo 
 
 
 
““Stand fast therefore in the liberty 
 wherewith Christ hath made us free.’’ 
 —Calatians V: I. 
 
 HERE is much in this high challenge of the great Apostle 
 
 on which we may not here dwell; but it may aptly serve 
 as a keynote in introducing the theme for our consideration at 
 this service. St. Paul confidently traces human liberty to its 
 source in Jesus Christ; and stirringly calls for its expansion 
 through a large and daring loyalty to Him. 
 
 It may be noted that in his demand for freedom he is 
 poles apart from certain petulant iconoclasts who ignore the 
 accredited conclusions of experience and assail institutions to 
 which they owe everything, contending with pallid platitudes 
 for a fictitious free speech. Dealing with radical issues he yet 
 handles them with a reverent regard for the conserving factors 
 in life, and with an exemplary sense of the responsibility 
 involved in distinguishing between liberty and license. More- 
 over, he is indulging in no empty burst of popular oratory, but 
 soberly and with martyrlike sincerity he emphasizes the vital 
 truth. There is none other name under heaven given among 
 men, whereby we must be saved from all slaveries into the 
 glorious liberty of the children of God, save only the Name of 
 our Lord Jesus Christ. 
 
 True, it may be said that he is here concerning himself 
 with the freedom of the individual, while we are this day con- 
 sidering the wider subject of the independence of a nation. His 
 challenge, however, is none the less apt for this. Discerning 
 men realize that a fundamental need amongst us at the present 
 time is for a more thorough application of personal ethics to 
 our public life. One’s character must be carried over into his 
 corporate relations. It may not be as easily evident, but it 
 is as essentially true that the nation, as well as the individual, 
 finds and fosters its freedom in its faithful allegiance to the 
 enfranchising principles, spirit and method of the Great Master 
 of men. 
 
 43 
 
Curist CHuRcH, PHILADELPHIA 
 
 
 
 ‘*Stand fast therefore in the Liberty wherewith Christ 
 hath made us free.’’ We have a timely watchword here for our 
 Fourth of July contemplation. 
 
 There have been many influences and agencies operating 
 through the years in the evolution of human society; and we 
 may justly glow with comprehending gratitude as we sing the 
 praises of one and another in our festal celebrations. But it would 
 be signally unintelligent for us to fail to recognize that the 
 dynamic back of them all has been and is the Christian religion; 
 and it would be discreditable and damaging beyond measure 
 for us to permit a misapplication of the principle of the separa- 
 tion of Church and State, or temerity born of our unhappy 
 ecclesiastical divisions, or the opposition of superficial cynics, 
 to deter us from certifying frankly and stimulatingly to 
 the vitalizing and molding power of the Church of God in 
 national life. Indubitably it was the great liberating ideas of 
 the redeeming Lord that undermined the entrenched tyrannies 
 of those and succeeding years. Loyalty to His magnetic person- 
 ality knit His followers into a fellowship, consecrated to the 
 replacing of self-seeking oppressions with self-sacrificing service, 
 to the dignifying of our common manhood, and to seeking that 
 all might live the richest possible life and share it universally. 
 
 In his learned volume on ‘‘The Gifts of Civilization,’’ Dean 
 Church elaborates the thesis that: ‘‘History teaches us this, 
 that in tracing back the course of human improvement we come 
 in one case after another upon Christianity as the source‘from 
 which improvement derived its principle and its motive; we 
 find no other source adequate to account for the new spring of 
 amendment; and without it, no other source of good could have 
 been relied upon. It was not only the strongest element of 
 salutary change, but one without which others would have had no 
 chance.’’ Of all the sage sayings of Washington, none is more 
 worthy of repetition on Independence Day than that portion of 
 his farewell address wherein he reminded the country that ‘‘Of 
 all the dispositions and habits which lead to political prosperity, 
 religion and morality are indispensable supports. In vain would 
 that man claim the tribute of patriotism who should labor to 
 
 44 
 

 
 ALTERATIONS MADE JuLy 4, 1776 
 
Pee" ais 
 i aN 
 eine be 4 
 
 4 
 
 < 
 
 toro! Saki 
 ae DEN, ao hea 
 
 ¢ 
 “" f 
 
 
 
THE WHENCE OF Our LIBERTY 
 
 subvert these great pillars of human happiness, these firmest 
 props of the duties of men and citizens. The mere politician 
 equally with the pious man, ought to respect and to cherish them. 
 A volume could not trace all their connections with private and 
 public felicity. Let it simply be asked where is the security 
 for property, for reputation, for life, if the sense of religious 
 obligation deserts the oaths which are the instruments of 
 investigation in the courts of justice! And let us with caution 
 indulge the supposition that morality can be maintained with- 
 out religion. Whatever may be conceded to the influence of 
 refined education on minds of peculiar structure—reason and 
 experience both forbid us to expect that national morality can 
 prevail in exclusion of religious principle.’’ 
 
 And let it be further noted, men and brethren, that we can- 
 not overestimate what it has meant for us in this young republic 
 to have had the Christian Church nurturing men with such 
 convictions, and thereby qualifying them as Chief Magistrates 
 to shape wisely the destinies of this land; and it is heartening 
 to find a like wisdom inbred in our latest leaders. Mr. Taft’s 
 recent testimony is highly significant: ‘‘The longer my expe- 
 rience with government,’’ he says, ‘‘the more deeply impressed 
 have I become with the tremendous importance of the part 
 that the Church plays in making popular government what it 
 should be, and in vindicating it as the best kind of government 
 that an intelligent people can establish.’’ And to the same effect 
 is the witness repeatedly borne by our present discriminating 
 Executive, Woodrow Wilson, whose heartfelt message of interest 
 has just been read in your hearing, and for whom this meeting 
 invokes God’s guidance and support in this national crisis. 
 
 Furthermore, my friends, it behooves us in this land and 
 day to realize that these truths are to be interpreted with no 
 narrow denominational bias. Men of every race in Christendom 
 have flocked to these shores representing every branch of the 
 historic Church, Greek, Roman and Anglican, together with 
 those of more recent groupings; and it becomes us to speak 
 with a large spirit of comprehensive fraternity in cordial 
 acknowledgment of the contribution which each has made to 
 
 45 
 
Curist CHURCH, PHILADELPHIA 
 
 our national development. Obsolete bigotries are here to be 
 resolved into a better brotherhood. It is then with no blind or 
 grudging appreciation of what others have later contributed, 
 that we state the simple fact that in the Revolutionary crisis 
 which we this day commemorate, it was certain reformed 
 branches of the Christian Church that generated the dynamic 
 leadership which proclaimed and procured liberty’s progress. 
 
 In the same spirit of appreciation may I not in this presence 
 and day, when by this and many other ventures we are reclaim- 
 ing Christian Unity, primarily rejoice in the splendid patriots 
 bred in other Communions than my own; and listen with 
 responsive gratitude to the record of their valorous deeds; the 
 while I briefly recall the part played by those of my own imme- 
 diate ecclesiastical lineage. 
 
 This past month many, who would estimate in their right 
 perspective the origins of our free institutions, have been com- 
 memorating the seven hundredth anniversary of the signing of 
 the Magna Charta; that epochal document represented the pro- 
 test of christian England against absolutism in government, 
 be it that of Pope or King. The declaration that: ‘‘The Church 
 of England shall be free’’ was a two-edged sword, and it was 
 meant to be. It meant freedom from papal domination, and 
 freedom from royal usurpation. It was wrung from the unwill- 
 ing John and in the teeth of Pope Innocent’s repudiation by 
 the Barons, under the study Archbishop of Canterbury, Stephen 
 Langten. As his great predecessor, Archbishop Theodore, in the 
 seventh century had unified the Church in the various petty 
 kingdoms in the land, and thus created a national consciousness 
 that led finally to the development of the nation itself; so under 
 Langton, Magna Charta, with all its associations of freedom 
 and human rights was the gift of England’s Church to the 
 nation and to the race. 
 
 And so when we come down the path of history to the 
 opening up of this our own beloved country, let it be recalled 
 that, after all is said and done, it was discovered by Cabot; 
 and settled at Jamestown, Plymouth and Pennsylvania by 
 
 46 
 
THe WHENCE OF OuR LIBERTY 
 
 similar breeds of Christian Englishmen, and that it owes its 
 existence, its institutions and very much that has made it great 
 and glorious to its English antecedents, shaped and inspired as 
 they were by England’s Church. 
 
 Others there are who have precious memories to cherish and 
 transmit, but as Americans and as Churchmen who trace 
 unbroken succession through England to Apostolic Days, you 
 would not have us forget that it was this Church’s prayers and 
 the presence of this Church’s minister that consecrated, in 
 1619, the first deliberative assembly of freemen on American 
 soil, which met in the little church at Jamestown, Va., where 
 the foundation stones of our country’s liberties were laid. 
 
 Men of various races and various groupings in Christendom 
 united in the mighty struggle which won for us our inde- 
 pendence. With a clear, harmonious voice they echoed the cry 
 which sounded forth in old St. John’s Church in Richmond from 
 Patrick Henry’s lips: ‘‘Give me liberty or give me death.’’ 
 And foremost amongst them, when the need for Revolution 
 arrived, were the sons of the English Church. When the Con- 
 tinental Congress met in 1774 in our own Carpenter’s Hall, 
 from its President, Peyton Randolph, down, the men from 
 the several colonies who carried the momentous measures were 
 largely (let us call them) Churchmen. Fully two-thirds of 
 them were so identified. The deliberations of the famous body 
 were opened with prayer by the Rev. Jacob Duché, a minister 
 of Christ Church. So, too, with the Congress of 1775, organized 
 as before with Randolph at its head, and opened with the prayers 
 of the patriot priest, Parson Duché, the daring group was 
 largely of the same communion. And therefore Christ Church 
 became yet more markedly the center of patriotic inspiration. 
 From its pulpit Dr. William Smith delivered the most note- 
 worthy of the utterances which shaped the popular sentiment in 
 the direction of resistance to over-bearing and alien oppres- 
 sion. The discourse was published in countless editions at home 
 and abroad, and was circulated broadcast throughout Great 
 Britain. A fortnight later, from the same pulpit, Parson Duché 
 delivered a scarcely less notable discourse before the First 
 
 47 
 
CHRIST CHURCH, PHILADELPHIA 
 
 
 
 Battalion of the City and Liberties of Philadelphia; and in a 
 few weeks he preached another sermon of like character before 
 a yet more distinguished congregation: it was July 20th, Con- 
 gress had set it apart as a day of general humiliation through- 
 out the colonies, and it was as to their veritable spiritual home 
 that the great body of the delegates gathered in the stately 
 sanctuary on Second Street. Significant indeed were the thoughts 
 of that solemn band. Illumination and benediction descended 
 upon those anxious worshippers. From the Throne of Grace 
 fullest inspiration lighted upon those devout souls, the inspira- 
 tion that animated Richard Henry Lee to introduce the critical 
 resolution—‘‘That these united colonies are and of a right 
 ought to be free and independent states;’’ and that nerved 
 Franklin, Livingston, Adams, Sherman and Jefferson to draft 
 the immortal Declaration which elaborated that resolution, and 
 set forth the causes for separating from Great Britain, and that 
 fired the fifty-six valiant signers, thirty-six of whom were of 
 this Church, to append their names as a mutual pledge of life, 
 fortune and honor, with a firm reliance on the protection of 
 Divine providence. Yes, it was the animating spirit of God, 
 working through His Church, that wrought amongst us the 
 uplifting movement which we this day commemorate. 
 
 Dr. William White, afterwards the first Bishop of the State, 
 was the revered pastor and adviser of Washington, and Chap- 
 lain of Congress. His vestry was the first corporate body in the 
 country to recognize Independence, meeting on July 4th, as 
 their bells caught up the echo of the Liberty Bell, and alter- 
 ing the Prayer Book to make it harmonize with the Declaration. 
 Clearly he is within bounds who has said: ‘‘Christ Church 
 shares with Old Faneuil Hall (the gift of Churchmen to Boston 
 patriots) the proud distinction of being a cradle of the country 
 itself, as it is the cradle of the Church in America. The sacred 
 pile is a memorial to God, to the Church, and to the Nation.’’ 
 Yet redolent as its record is—and we have given but typical 
 items in it—it is recalled this day in no vain spirit of self 
 glorying, nor of bespeaking for it the complacent patronage that 
 might be accorded to the relic of a spent force. But we remind 
 
 48 
 
THrt WHENCE OF Our LIBERTY 
 
 
 
 ourselves of its signal influence in the development of the men 
 who led in the great crisis because it serves as a striking illus- 
 tration of the part which the Christian Church generally may 
 and must play if liberty and justice are to prevail on this earth. 
 
 These are dark days for many of our brother men. The 
 Gospel of Hate has envenomed the nations of Europe. Never 
 was this poor groping world in such dire need of that which 
 alone can usher in the reign of peace and progress. 
 
 It behooves us in this favored country resolutely to analyze 
 the confused cries for preparedness. Unterrified by alarmists 
 let our responsible representatives maintain an efficient military 
 and naval police force; the while, with vision and courage our 
 people gird themselves for the manifest destiny of helpful leader- 
 ship in all that makes for the enlightened civilization of the 
 next generation, without delay, and without stint despatching 
 relief to the desolated families in devastated districts. Above all, 
 let us meet the crucial situation by bending our minds to the 
 oreat task of fostering a deeper spirit of racial sympathy and 
 international fraternity, and of exalting in men’s hearts the 
 divine ideal of universal liberty based on law. 2 
 
 Beyond all doubt, brethren, the time has come for Christian 
 men here and everywhere to take their religion far more 
 seriously. Our only hope les in the leavening spirit of Him who 
 came to establish the reign of love and peace, and whose cham- 
 pions must yet redeem the race from falsehood, greed, and 
 oppression. The call rings, clear and penetrating, in our ears 
 this day, as it fell from the lips of the Apostle—‘‘Stand fast 
 therefore in the liberty wherewith Christ hath made us free.’’ 
 
 Let this generation of alert patriots catch and teach the 
 native and foreign born amongst us to sing out the depth of 
 meaning in the familiar stanza— 
 
 When the wild tempests rave, 
 Ruler of wind and wave, 
 
 Do Thou our country save 
 
 By Thy great might. 
 
 49 
 
Curist CHuRCH, PHILADELPHIA 
 
 
 
 Hymn written for the Independence Day service 
 Tune Canonbury 
 By the Rr. Rev. THomas J. Garuanp, D.D. 
 
 Lord, in Thy house this sacred day, 
 We kneel where patriots knelt to pray; 
 They pledged anew their faith in Thee 
 Then took up arms for liberty. 
 
 Not in their strength, but in Thy might 
 They trusted to defend the right; 
 
 And Thou didst guide them by Thy hand 
 And stablished firm our fatherland. 
 
 God of the Patriots! be our guide 
 Protect this land for which they died; 
 Give us our fathers’ faith in Thee, 
 To live for truth and lberty. 
 
 Lord, lead us in the paths of peace 
 
 Till wars throughout the world shall cease; 
 Till Nations’ hate and strife have died 
 And righteous peace and love abide. 
 
 50 
 
Che Car 
 to End GHar 
 
. 
 
 Pen aN 
 he PP 
 ak 
 
 
 
: se i» 
 > ow 5. ke 
 eee ai. 
 
 _ hans 
 ene 
 Lan ; 
 
 
 
 
 
 
 
 
 
 
 . 
 ’ 7 = 
 ; - 
 ” i 
 , 7 _ ® 7 
 | ~ 7 . - i 
 , - = ; , 
 e * 7 : 
 ° © 
 = e 
 , “ 
 ‘ 
 a - 
 é A / ee 
 > 7 bad 
 < 7 . 
 j + 
 r- n ~~ ; be ' 
 > _ 
 ae. ye . a 
 7. 7 _ 
 —-~ . - S - = 
 == s- y 7 rs ' 
 o e- fs 
 a 7 _— a : = 
 ap 7 (= 
 . x ‘* a 7 veo S- ) 
 = o = a 7 > » >< * 7 . “wy 
 7 7 Ve 7 Ae a = a x 7 7 ay o 
 
 
 
 ’ 7 = 
 
 “a 
 
 A as See 
 on ve 
 
 
 
 i 
 - 
 
War Echoes 
 
 | pees thus the militant patriotism of the Revolu- 
 tionary period, let us slip in here a reference to the 
 Parish response to the late catastrophe. 
 
 In the Minute Book of the Vestry, there is this entry: 
 
 “The Rector, Church Wardens and Vestrymen of Christ 
 Church, Philadelphia, at their first regular meeting after the 
 fateful 6th held at the Rector’s office, April 10, 1917, adopted 
 the following Minute: 
 
 ‘* “Whereas our President and Congress declare a State of 
 War exists between these United States and Germany; we, 
 the custodians of this patriotic shrine, and the representatives 
 of the Christian congregation worshiping therein, do pledge 
 anew our loyal support collectively and individually to our 
 Government in defence of the sacred principles for which 
 the country is now called to arms. Conscious of our para- 
 mount responsibility at such a time to assist in mobilizing the 
 powers of our religion which alone can avail to safeguard 
 the soul of the nation, and to advance the Kingdom of the 
 Prince of Peace, we do hereby re-dedicate ourselves to this 
 supreme task in the spirit of the Revolutionary Fathers who 
 knelt in this Sanctuary. We offer the use of our buildings 
 for such purposes as may seem best fitted to aid the National 
 Cause. In all available ways we would stand by the President; 
 and co-operate with all men of good will in inter-nationaliz- 
 ing the ideals and methods of our Universal Lord and Master, 
 Jesus Christ.’ ”’ 
 
 Our thinking and speaking were concentrated more and 
 more upon the effort to rightly apprehend and apply the 
 teachings of Jesus to an emergency likely to bring out the 
 worst in us all. 
 
 In retrospect the story of how the American Church rose 
 to the demands of those days is full of lights and shadows. 
 The temptation to scrap Christianity for the time being beset 
 many; and the war hysteria with its orgy of hate permeated 
 
 53 
 
Curist CHURCH, PHILADELPHIA 
 
 far. Politicians, profiteers and propagandists vociferated ; and 
 our sectarianism found but a discordant and ineffective mes- 
 sage. Some day, however, the bright side of the record will 
 get its hearing; and the influence of the Patriots’ Sanctuary 
 may prove worth recalling. All the stirring activities of the 
 times found zealous recruits, like knights of old consecrated 
 at the altar. Youth volunteering before the draft. Hager 
 workers in every direction. 
 
 Outside the Church this sign was hung and its invitation 
 extensively accepted— 
 
 The Patriots’ Sanctuary 
 Historic Bells Chime National Anthem 
 at Noonday 
 Open to all for Meditation and Prayer during the War 
 
 COME IN AND PRAY FOR 
 
 Our Country and those in Authority. 
 Our Enlisted Men and the Allies. 
 Our City, and those who sojourn here. 
 Our Churches, and all who exalt God. 
 Those who bear relief and comfort. 
 The Wounded and the Dying and those who mourn. 
 The Forgiveness of our Enemies, and all who would 
 have Might make Right. 
 Repentance, Faith and Obedience. 
 Righteousness, Temperance and Purity. 
 True Religion, and Spiritual Power. 
 Unity, Fraternity and Loyalty. 
 The Will of God and the Spirit of Christ. 
 A Just and Lasting Peace. 
 “They that wait upon the Lord shall renew their 
 strength.”’ 
 
 Publicly and privately aspirations found expression in 
 many new forms of which the following was typical: 
 
 54 
 
THe War to END War 
 
 God of our fathers, who hast raised up this nation for a 
 glorious mission, and hast sent Thy Church to leaven the 
 world, deepen in us and all who call themselves Christians 
 the sense of our surpassing opportunity in this time of war, 
 as witnesses to Thee; help us the more faithfully to consider 
 Thy Will and share Thy Spirit and follow Thy way; that so 
 we may enter into Thy great reward. Bless our leaders with 
 vision and strength in upholding the high cause of human 
 liberty. Shield from every evil the men who serve in the 
 Army and Navy, and inspire them with a holy enthusiasm. 
 Animate the minds of the people with the unifying spirit of 
 sacrificial patriotism. Make us grateful stewards of Thy un- 
 merited bounty to the relief of those in need. And, above all, 
 so enlighten and quicken Thy servants that we may be fit 
 instruments to Thy glory, increasing the righteousness which 
 alone exalteth a nation, and hastening Thy Kingdom; through 
 Jesus Christ our Lord. Amen. 
 
 In the larger fellowship of the Diocese, Pennsylvania led 
 the way in the formation of a War Commission, immediately 
 concerned to follow its young soldiers into camps and canton- 
 ments, equipping qualified chaplains and discovering ways and 
 means for supplying vital wants for the oncoming host of 
 splendid young manhood. At Niagara, League Island, Dix, > 
 Meade, Cape May, Augusta and wherever our Pennsylvania 
 lads were assembled, the Commission followed with every re- 
 source of personnel and equipment. The little devotional 
 manual ealled ‘‘A Prayer Book for Soldiers and Sailors’’ 
 published by the Bishop White Prayer Book Society was 
 issued by the tens of thousands; and adopted with its musical 
 edition and band scores everywhere. 
 
 After the Armistice a memorial tree was planted in the 
 south yard, in honor of Ensign Joseph Faussett Bellak, our 
 gold-star member. And on October 2, 1919, there was unveiled 
 in the Tower Room a bronze tablet giving the Honor Roll— 
 
 55 
 
Curist CHurRcH, PHILADELPHIA 
 
 ‘With gratitude to God, Who has entrusted the 
 fruits of Victory to us! 
 With affectionate appreciation of the noble 
 services our loved ones rendered. 
 And with reverent consecration of all that we 
 are and have, to the high call of the future.’’ 
 
 and the flag of the Medical Department of the 309th Field 
 Artillery was presented by Lt.-Col. Wiliam Easterly Ashton, 
 and was placed as a permanent memorial in the Chancel, and 
 the three score survivors were welcomed back with Benedic- 
 tion and new challenge— 
 
 ‘‘Unto Thee, O God, do we give thanks; yea, unto Thee 
 do we give thanks, for the victory of justice and righteous- 
 ness which brings peace to a bruised and broken world. Grant 
 unto us that we may use the fruits of victory nobly, and show 
 ourselves worthy of Thy gift of peace; through Jesus Christ 
 our Lord. Amen. 
 
 “Victorious Crusaders 
 For righteousness, all hail! 
 Your homeland Church enriches 
 Its memories with your tale. 
 This shrine where patriots knelt 
 Rings with your praises now. 
 The world unites to shower 
 Its blessings on your brow. 
 
 ‘< *Carry on, Brave Hearts! Carry on!’ 
 The fateful day is all your own, 
 The Evil Thing is overthrown, 
 The mighty victory is won— 
 ‘Carry on, Brave Hearts! Carry on!’ 
 Your might shall set Christ on His throne 
 And His sweet grace in full atone 
 For all that you have undergone— 
 ‘Carry on, Brave Hearts! Carry on!’ ”’ 
 
 56 
 
THe War To END WAR 
 
 
 
 The Wisit of the Archbishop of Work 
 at a Critical foment in the World War, 
 fflarch 24, 1918 
 
 NE of the most memorable of the special occasions in 
 our history occurred on Palm Sunday, 1918, when the 
 Most Reverend Cosmo Gordon Lang, D.D., addressed a con- 
 gregation of representative citizens who thronged the Church 
 and outside. His visit was important not only because of his 
 standing as one of the foremost ecclesiastics in Europe, but 
 more particularly because of its semi-official character. He was 
 eagerly welcomed in Philadelphia by state and city officials 
 and by leading representatives of the religious, historical, social, 
 educational and business circles. He spoke to responsive crowds, 
 not only in the old Church, but also at a Mass Meeting in the 
 Metropolitan Opera House in the afternoon of the same day, and 
 at a continuous round of assemblies on the following day. His 
 presence here and elsewhere in the country produced important 
 consequences. 
 
 Besides the Archbishop and his Chaplain, the Rev. J. H. 
 Ironmonger, those who officiated at the Morning Service were 
 Bishop Rhinelander, Dr. James A. Montgomery and the Rector. 
 Just before the sermon, Bishop Rhinelander entered the pulpit 
 and said: 
 
 There is no more fitting place for our welcome to our 
 distinguished visitor than this historic Church. No doubt 
 there is a striking contrast between the glorious York Minster 
 and this Colonial Parish Church, now left isolated, by a shift of 
 population, in the midst of a purely commercial district. 
 
 Some day, perhaps, when our faith is strong, we too shall 
 start Cathedral building, but, meanwhile, it is here in Christ 
 Church that we find ourselves peculiarly sensitive to deep 
 spiritual influences and emotions and are prepared to see new 
 visions and to set them to new tasks. 
 
 There is another contrast no less striking. This Church is 
 vividly associated with our Revolutionary days. Here our Rev- 
 olutionary leaders came; here they prayed; from here they 
 went forth to declare and make good our independence. Today 
 
 57 
 
Curist CHurcH, PHILADELPHIA 
 
 Christ Church of the Revolution has become Christ Church of 
 the new alliance—of an alliance destined, I believe, to be more 
 close and vital than any other alliance in all history, between 
 two nations in a common cause. 
 
 This indeed seems a sharp contrast. And yet in reality what 
 could be more natural and more clearly in accord with God’s 
 will? For, in our Revolutionary days, though we were fighting 
 against Englishmen, we were none the less fighting for ideals 
 which England herself had taught us to hold more dear than 
 life itself, ideals of liberty, righteousness and justice, for which 
 the very name of England stands; for which we stand at Eng- 
 land’s side today, and, please God, shall stand for all the days 
 to come. 
 
 So we freely pledge to our beloved guest and visitor as 
 swift a sympathy, as keen a will, as he could find at home. 
 Indeed our home is his as his is ours. The mother spirit, the 
 measureless sacrifice, the undaunted courage of his people, we 
 are resolved, with God’s help, to emulate. 
 
 We are with England in this war till victory is won, no 
 matter what victory may cost. And after victory we shall be 
 with England still, keeping the world at peace. 
 
 It is then with profound thankfulness and with a very moy- 
 ing sense of the thrilling significance of this occasion that, in 
 this place and at this very hour of the great battle now raging 
 for our common liberties, I welcome in your name and in the 
 name of those you represent, His Grace, The Right Honorable 
 and Most Reverend Cosmo Gordon Lang, D.D., Archbishop of 
 York. 
 
 Thereafter, in an atmosphere tense with emotion the Arch- 
 bishop was escorted from the Sanctuary, ascended the pulpit 
 and spoke as follows: 
 
 My text is the 9th verse of the 9th chapter of the book of 
 the Prophet Zachariah: ‘‘Behold thy King cometh unto thee.’’ 
 
 The voice of the 89th of a long line of archbishops who 
 have ruled the Church of God, in a city where Roman emperors 
 were proclaimed and lived, and which echoed to the tramp of 
 Roman legions, and which is associated with every stage of the 
 
 58 
 
Tue War To END WAR 
 
 long struggle by which our race has achieved its freedom, is, 
 indeed, the voice of Old England to speak to you today, in 
 the heart of a city, which still in so singular a measure embodies 
 the spirit to which this new world was dedicated. This is, 
 indeed, a day which touches the mystic chords of memory. I 
 cannot forget that for this Church one of my predecessors con- 
 secrated that good old man whose body rests beneath the altar 
 there, the first Bishop of Pennsylvania. I cannot forget, as 
 the Bishop, in his words of most cheering and strengthening 
 welcome, has reminded me that in this Church the Fathers of 
 your Constitution confided their liberties to the guidance and 
 blessing of Almighty God. 
 
 On my way hither I passed the Hall of Independence, where 
 that Assembly, strong, sober and God-fearing, met to give 
 to this country the Constitution which you prize as you prize 
 your life itself. And here assembled, with all these memories 
 and associations crowding around our minds and hearts, we 
 assemble at a time when we cannot but remember with even 
 deeper feelings, that this the common heritage of liberty which 
 you took, and which we ought to have given, but which is for- 
 ever ours is now in danger, and we are here representing these 
 two great nations, brought together at the beginning of this 
 twentieth century to defend the heritage which their fathers 
 bequeathed to them in trust; and the day on which we thus 
 assemble is one of which it may be said that it marks the essen- 
 tial crisis of this tremendous struggle which has been wearing 
 the hearts and energies of my people and the people of France 
 for three and a half years, and into which you are now throw- 
 ing all your energies and hopes. 
 
 As we meet in the peace of this old-fashioned church, those 
 who are fighting for the ideals of liberty which it breathes, are 
 locked in the deadly embraces of the foe. They are holding 
 against this terrific onset everything for which our fathers 
 wrought and toiled and prayed. We almost hold our breath 
 from hour to hour, as we await the tidings of this tremendous 
 conflict on which the future advance of civilization may depend. 
 Must there not arise from this Church, with all these memories 
 
 59 
 
Curist CHuRCH, PHILADELPHIA 
 
 and associations, to which the Bishop has given voice, a pas- 
 sionate pleading that these men, who are holding our liberties 
 with their own lives, may have strength to endure and to pre- 
 vail? Must there not also arise a firm and steadfast resolution, 
 not unworthy of the iron will of the Fathers of liberty, who 
 here worshipped their God, that whatever may be the issue of 
 these tremendous days, this people, with all its strength and 
 power, will neither flinch nor fail to help us to carry on the 
 conflict that will bring the nations of the world to freedom 
 and to peace? 
 
 I cannot forget that these men who, as we are here as- 
 sembled, are facing destruction and death, are my own fellow- 
 countrymen. I have lived on the very scene of this battle with 
 the generals who are commanding these forces. I have spoken 
 to thousands of the men who are now standing in this deadly 
 breach, and among them are many who are knitted to my heart 
 by the deepest and most sacred ties. You will understand, 
 my dear people, that on such a day, I would rather be alone, 
 and think and pray, than speak in public, for the thought that 
 these men, my fellow-countrymen, whom I love, may be at this 
 moment mowed down in sacrifice and death, must needs rob 
 my words of much of the strength and force which otherwise 
 they might have. 
 
 But nothing has yet occurred to daunt our faith and hope. 
 Everything that has happened I know is in accordance with 
 expectations and plans. There is no reason why we should 
 doubt, but that the same bravery, and, I will dare to add, the 
 same divine suffering, which in the days of the first onset of this 
 massed force at the Marne and at Ypres, resisted and held fast 
 and secure the fortunes of a free civilization, will still stand 
 steady and prevail. 
 
 But, after all, the ultimate strength which stands behind 
 these gallant men, is not the strength of the positions prepared 
 by them, to which they may fall back, and exact their full 
 toll of punishment as they go. The ultimate strength which 
 stands behind them is the spirit and the fortitude, the deter- 
 mination of these two nations, now uniting in this great endeavor, 
 
 60. 
 

 
 THE RING OF ErtGcHtT BELLS 
 
- 
 
 ’ a hay ij ® JA 
 
 is eee nk 
 
 iff 
 
 oh 
 
 a 
 rH j re 
 1 \ oe * y ¢ a) 
 Bil Ay ee et 4 
 yl at F | 
 yan \ ‘i? Lie 
 \ 8 7" 
 \ ot 
 " j -* aa) 
 a hg eu P ) =F% a 
 4 ca are ahr 
 7 = : 
 ~/ hy hs 
 ay i oo 4 ; 
 = 4, - 
 ! Ze ? +i Ry 
 ‘ Me ° 
 i] A 
 ‘oe hay. 
 . « 
 i 
 ei 
 : V 
 tit 
 =) - 
 frie a | 
 ( a 
 t 
 ‘ i: 
 = j ; 
 r ’ 
 eu i 4 
 - ‘ 
 ' 
 } 
 \ ; 
 ‘ 
 . - 
 * 
 ' 
 : Sas 
 af 
 + 
 ‘ 
 f ‘ 
 ‘ 
 5 | 
 € 
 Ayo 
 ‘ c 
 i ; (: 
 py 
 - toy 
 - 
 ‘ 
 i 
 2® 
 -@ 
 ' ‘ 
 iy o4, 
 i 
 ‘ ‘ 
 : I. 
 Pid ‘ 
 1e 
 ud 5 
 } ’ - 
 1 4 a¢ MA 
 bp 4 Cs ia : 
 7 ; 7 ‘9 
 ry = ¢ y 
 i hale . al + 
 a eee ee 
 j Sree 
 & ay 
 en ole f 
 
 7° 
 
 Rie a Reet 
 
 Ny : vO : 
 ‘ - Aah ! 
 es ae 
 
 . 
 
 7@ Mive 
 7 ss uO) Ee 
 
 
 
THe War to END War 
 
 
 
 and if it be true, as I think it is, that we are entering the week 
 which will mark not only the crisis of the passing of brave 
 men, but also the crisis of this great struggle for the peace and 
 freedom of the world, must we not needs feel, all of us, the need 
 of the arrival of some new, supreme, conquering power which 
 can revive our faith and enkindle our hopes, which may in my 
 nation give us strength to endure, and in yours the determina- 
 tion to give all that you are and have in the service of the spirit 
 which gave you birth? 
 
 Can we see, amid all the clouds of anxiety which surround 
 us, can we see the coming of any such supreme, uplifting and 
 conquering power? The day on which we meet gives the answer. 
 It is Palm Sunday, and Palm Sunday recalls our mind to the 
 one supreme figure in history, to the Son of Man, who has in 
 this week entered the crisis of His Passion, and through apparent 
 disaster, death and defeat, bore triumphantly upon the royal 
 strength of His will the peace and the freedom of mankind; and 
 the voice of Palm Sunday to us, in this moment of inevitable 
 anxiety, to us in our need of some new power to strengthen 
 our faith and steel our fortitude, Palm Sunday says to us, 
 ‘‘Behold, thy King cometh unto thee.’’ 
 
 He did, indeed, ride in royal pomp when He was here 
 among us these nineteen hundred years ago, yet even then, 
 though alone and solitary, and doomed to death, there was 
 about Him a royal majesty, and one of those who thus beheld 
 Him, riding so meekly into the City of Jerusalem, lived to see 
 Him in a vision, the same figure, riding upon a white horse, 
 faithful and true; and He in righteousness doth judge and 
 make war, even followed by the hosts of heaven, riding upon 
 white horses; and still in the midst of our humanity, but in the 
 heart of us, there is this kingly presence and spirit, which enters 
 men, and fortifies their wills, uplifts their faith, and strengthens 
 them for all true resolves and ideals, and gives to them, if they 
 will open their hearts to receive it, the strength and power of 
 His kingly presence. 
 
 Can we dare to believe, we men and women of this genera- 
 tion, in what is, let us never forget, a more critical time than 
 
 61 
 
Curist CHurcH, PHMADELPHIA 
 
 that which any of our fathers faced, can we dare to believe, 
 with the call to us, as it is this week, calling us to unknown 
 struggles and sacrifices, can we dare to believe that this kingly 
 power is about us? It is a question not to be lightly answered. 
 It behooves those who would try to answer it, to remember the 
 words, ‘‘Thou shalt not take the name of the Lord thy God in 
 vain.’’ And yet I will dare to say that there is a deep and 
 true sense in which we may claim that in our cause, and with 
 our cause, and behind our cause, there is this kingly presence 
 and this kingly power. For, in the first place, the spirit which 
 was arrayed against Him, is the spirit which is arrayed against 
 us. It is the spirit of self-will, self-assertion. God forbid that 
 we should say that your nation and mine had never been guilty 
 of the sins of this spirit. It was, indeed, fitting that this morn- 
 ing we should gather, under the guidance of the Bishop, to 
 do an act of penitence, for it is, indeed, our penitence, our 
 willingness to acknowledge the misuse of all the freedom and 
 peace that have been given us, our readiness to acknowledge 
 how often in every sphere and department of life we, too, have 
 been guilty of self-will and self-assertion—it is this very pen- 
 itence that proves that we do not owe allegiance to the spirit 
 which is uppermost in our foe. The only thing, and I use the 
 word advisedly, the only thing about the spirit of our enemy, 
 is that it has claimed that the will and power of self-assertion, 
 which can command equal might, carries with it its own right 
 and justification. It says to the spirit which, even when we have 
 fallen under it, our conscience has recognized to be evil, it says 
 to that spirit, ‘‘Be thou my leader, my guide.’’ It is embodied, 
 expressed, justified and fashioned as the very spirit to which 
 the whole nation owes its allegiance. 
 
 Therefore, we may feel, I dare to say, we may feel that, in 
 spite of our sense of unworthiness in not meeting that spirit 
 in the only way in which it can be met, for it is impervious to 
 any other appeal, but the strength and force which we can bring 
 to bear against it—we have in our midst the kingly power which 
 has in this week gone forth with the words in his heart, ‘‘Now 
 
 62 
 
THe War to End War 
 
 —<——— 
 
 is the judgment of this world. Now shall the princes of this 
 world be cast out.’’ 
 
 And, secondly, may we not, with all humility, yet with all 
 sincerity, may we not claim that the purposes and ideals, which 
 these people sincerely desire, and for whose place and per- 
 manence in the world they are now offering these sacrifices, are 
 in accordance with the mind and the spirit of the Christ ? 
 Can any of us doubt but that the world would be a better place 
 if these ideals prevailed, than it would if this restless, irre- 
 sponsible and masterful spirit were to lay its hands upon the 
 nations of the world? There are times when we need to have 
 the courage of our faith, and it seems to me that this is a 
 time in which we should be wanting, not in humility, but in the 
 courage of our faith, unless we dared to bring these ideals be- 
 fore the King and Lord of all men and claim them as his own. 
 
 There was a time in the life of that great citizen, who, 
 more than any other, represented in his soul and sustained by 
 his voice, the spirit of American democracy—I mean Abraham 
 Lincoln—there was a time in his life when he felt the need of 
 such a simple and sustaining faith. You may remember his 
 words, in which, in a private paper, he expressed it to others, 
 the moment when he was realizing his loneliness in the midst 
 of the great struggle of the Civil War. ‘‘I see the storm com- 
 ing, and I know that His hand is in it. If He has a place and a 
 work for me, and I think He has, I believe I am ready. I am 
 nothing. The truth is everything. I know that I am right, 
 because I know that liberty is right, for Christ teaches it, and 
 Christ is God.’’ 
 
 Simple, straight, manly words. I see no reason why we 
 should not, in this essential crisis, make them our words, and 
 yet, my dear people, I have no sooner said these words than I 
 remember that it is not by words that we shall bring ourselves, 
 our nations, and the men who are fighting for us, and our 
 cause, within the compass of this kingly power of the Lord 
 Christ. It is not by words; it is only by wills, that we can 
 make His presence ours and claim His help and power; it is 
 only in so far as our wills are rising to the level of our ideals, 
 
 63 
 
Curist CHourcH, PHILADELPHIA 
 
 it is only in so far as we here and now are dedicating ourselves, 
 in our own lives, to the principles for which our brethren are 
 fighting. The strength with which we can win victory over our 
 enemies, can only be the strength with which we are winning 
 victory over ourselves. We claim to stand for the supremacy of 
 moral right. You have entered this war, because you became 
 convinced that when it was a question of moral right you could 
 not, and you dared not, stand aside for anything. That was your 
 verdict. Nothing in business, or prosperity, or success, can 
 justify tampering with moral right. Then does not the claim 
 lie upon each of us, in the world of our own soul? In all our 
 business, in all our politics, the claim of moral right must be 
 regarded as supreme. We claim to be standing for freedom, for 
 the principle that every man is an end in himself, and not a 
 means, for the advantage of others. Then if we hold that claim 
 upon our lips, must we not hold here and now by saying that 
 there is nowhere in the land any class whom we are to exploit 
 for our own profit or advantage; that we are eager and anxious 
 that every man in our community, most of all the poorest and the 
 weakest, should be enjoying not merely a sufficiency of food and 
 drink, and house-room, but the heritage which is his due in all 
 that makes human life worthy of the God who gave it? 
 
 We claim to stand for the principle of fellowship, instead 
 of the principle of self-assertion. Then must we not here and 
 now be making the claim that we will suppress and dishonor 
 all the antagonisms of class and party and interests within the 
 state, and that we shall, whatever interests we represent, or 
 politics or capital or labor, that we shall make the claim that 
 we regard all we have and all we can effect as belonging not 
 to ourselves but to the Commonwealth, in the service of which 
 our freedom is made perfect? My point is, that if we are to be 
 sure that our cause is one into which we can bring the inspiration 
 of believing that the royal and kingly power of the Lord 
 Christ is in it and with it, then we must ask ourselves, by mak- 
 ing these great principles our own, are we giving them the 
 allegiance not of our words only, but of our wills, our hearts and 
 our souls? 
 
 64 
 
THe War TO END WAR 
 
 And, lastly, we shall be most sure of this presence and of 
 this power, if we are striving to see this supreme moment of 
 history as God must see it. Elsewhere and in other places I 
 shall speak to you about the struggle as it concerns our national 
 life and fortune. However, we are lifting up our eyes, and see- 
 ing in this tremendous crisis, that there must be involved in 
 this great convulsion something vaster and deeper than the 
 mere destruction of the menace of German power. There must 
 be the destroying of an old world in order that a new and better 
 world can take its place. He is in our midst judging and reprov- 
 ing the sins of the civilizations which have forgotten God and 
 the mind and spirit of Christ. He is in our midst showing us 
 the reality of the rack and ruin that comes from the spread of 
 self-will and self-assertion. It may be that only through such 
 great armageddon as this could it have been brought home to 
 the consciences of every nation that self-assertion means dis- 
 aster, that the pursuit of material wealth and prosperity, even 
 if it has all the resources of science to strengthen it, may rob 
 a nation of all that is great and true, in its own soul. And if the 
 Son of Man is in our midst, judging, He is also, as always, when 
 judgment comes, in our midst calling us. He is bidding us to 
 look up and see that the time of our redemption is drawing nigh. 
 But this war, what is it that redeems it; what is making it 
 great? This war is calling out everywhere a new spirit in the 
 midst of our nations, the spirit which carries with it the promise 
 of a better day. How impressive! How can any of us, who 
 have gone through it, forget how impressive the unanimity with 
 which our two peoples when they had the choice of peace and 
 prosperity, on the one hand, and war, and sacrifice and struggle, 
 on the other hand, chose the path of difficulty rather than the 
 path of ease, because they knew that not otherwise could they 
 save their souls? How impressive! How can we ever forget the 
 way in which in all ranks, and in all classes, men have been 
 eager to spring to the’service of their country? Young men have 
 found a new simplification of their lives; they have put behind 
 them all thoughts of income and prosperity, and have found new 
 energies and simplicity of heart by offering their bodies and their 
 
 65 
 
Curist CuurcH, PHILADELPHIA 
 
 
 
 lives in the service of their country. How wonderful that we, 
 after these long years of a material civilization should be living 
 in the midst of a community when men are dying for their 
 brothers. May I read to you some words, which have always 
 seemed to me to express perhaps more than any others, the inner 
 pathos and pity of this struggle in which we are engaged, and 
 I read them because I desire, before I close, to recall to your 
 minds and mine the deeds and words of these men who are now 
 listening to the thunder of the cannon and standing on these 
 battlefields. They are the words of one of our most brilliant 
 scholars: ‘‘There is one thought always by me, the thought that 
 other men are dying for me; better men, younger, with more 
 hope in their lives, many of whom I have been taught to love. 
 Christians will be familiar with the thought that men who love 
 you are dying for you. I would like to say that now I seem to 
 be familiar with the feeling that something innocent, something 
 sreat, something that loves me, is dying, and is dying today.’’ 
 
 Dear people, is it not wonderful that we should be living 
 at a time when we are seeing that the powers that exalt and 
 redeem and save a community are the powers that give us this 
 faith in the supremacy of the soul? That shows us that the real 
 test of life is not success, but the capacity for sacrifice; that the 
 real meaning of our existence here is that we should put our- 
 selves at the service of our brethren. These are the things that 
 are moving us now; these are the powers that are calling us. 
 They have a source deeper and greater than ourselves. They 
 are of Christ. And these powers are visible now, saving and 
 uplifting us. And ie message of Palm Sunday is eras thy 
 King cometh to thee.’ 
 
 If we then only, my people, and yours, to the full height 
 of our calling, if we can only make our best ideals our own, if 
 we can only fill ourselves with the spirit which is at this moment 
 uplifting and redeeming our struggle, then, and then only, I 
 will dare to say, that there is in our midst the kingly presence 
 and power of the Lord, Jesus Christ; and if we can have this 
 faith, and if we but bear the name of Christ and can sustain 
 it with our fellows, then must we not bring into this conflict the 
 
 66 
 
 
 
Tur UNIVERSITY 
 
 thought that as the months pass it must develop in us a faith 
 that cannot falter, a hope that can never be extinguished, a will 
 that is to endure; because we say that our conflict is only a part 
 of that great conflict in and through which Christ in the midst 
 of men is preparing the way for His eternal kingdom. If this be 
 the path given to the Christian warrior, then he may live, he 
 and his comrades, may live, to hear the words spoken of them, 
 which surely would be their greatest reward: 
 ‘‘Enter thou into the joy of thy Lord.’’ 
 
 In this day of anxiety and intense emotion let us, my 
 brethren, lift up our eyes and see our King coming unto us; and 
 if we have the courage of our faith, and if we can keep that 
 vision before our eyes, and deep-set within our consciences, then 
 even in this time of darkness, sacrifice and sorrow we may 
 dare to say each to his own motherland: ‘‘Rejoice greatly, oh, 
 daughter of Zion. Shout, oh daughter of Jerusalem. Behold, thy 
 King cometh unto thee.’’ 
 
 Christ Church and the Qniversity 
 
 alte WAS Provost Stillé who brought this testimony to one 
 of our celebrations :— 
 
 ‘‘In speaking of the influence of the members of this 
 congregation on public affairs during the provincial era, I 
 must not forget to claim for some of them the great honor of 
 having been the founders and the early guardians of the 
 College and Academy of Philadelphia. 
 
 ‘‘Doctor Franklin, who first conceived the plan of this 
 establishment, was a pew-holder in this Church. When he 
 looked around for those who would appreciate and support 
 his project, he took from this congregation mainly the men 
 of education and of means who would aid him. His first 
 choice for headmaster of the Academy was the Rev. Richard 
 Peters, for nearly ten years the rector of Christ Church. 
 Finding it impossible to induce Mr. Peters to accept the place, 
 
 67 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 he made the final choice of the Rev. William Smith, a member 
 of this congregation. 
 
 ‘‘TIn a short time the college thus founded by two mem- 
 bers of this parish was perhaps unrivaled and certainly not 
 surpassed by any seminary at that time existing in the Provy- 
 inces. Of the Trustees previous to the Revolution, nearly 
 four-fifths were members here. And Mr. Peters was for many 
 years the President of the Board.”’ 
 
 On Sunday, June 138, 1920, the officers, members of the 
 faculty and members of the graduating class came on one of 
 their periodic pilgrimages to their founders’ Church, and were 
 addressed as follows: 
 
 St. Matthew V: 6. ‘‘Blessed are they that do hunger and 
 thirst after righteousness; for they shall be filled.’’ 
 
 Right heartily do we welcome you men of the University 
 of Pennsylvania to this patriots’ sanctuary in this your grad- 
 uation week. An endless stream of pilgrims to this shrine finds 
 here an inexhaustible fount of inspiration; and out of that 
 same historic spring there issue reminder and challenge of 
 primary concern to you who are faring forth from your Alma 
 Mater to places of leadership in our American life. The echo- 
 ing note from the past that floats through this vaulted fane 
 and which I hope to help your hearts to hear in such wise 
 that it may (please God) prove an abiding and shaping 
 power, tells of the lure of The Satisfying Passion. 
 
 You may read, on your programs (as above), the generous 
 tribute of a former Provost to the men who worshipped here in 
 1750, and you will not fail to note that it was their unaffected 
 zeal for the common good that gave lustre to their names. 
 
 In this year of our 225th anniversary we are harking 
 back two generations earlier, and disclosing this same secret 
 of the Lord in the pathfinders who laid deep and strong the 
 foundations of the city and nation. At such a time we invite 
 you and all who would learn their Philadelphia to place high 
 in the list of worthies the names of two men in particular, 
 Henry Compton and Thomas Bray. 
 
 98 
 

 
\\ hiqy 
 MW Tn 
 Mi \ 
 i | 
 ! 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 ] HK Hf 
 i 
 
 SX 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 = Lins 
 E: im m 
 
 “> 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 SH 
 
 SE 
 a 
 
 
 
 
 
 Seow 
 
 \\ 
 il 
 | 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 INTERIOR—LOOKING EAST 
 
THE UNIVERSITY 
 
 The former, an outstanding Christian statesman, who was 
 Bishop of London and member of the Privy Council, urged 
 Penn to deal humanely with the Indians; safeguarded the 
 colonists against religious intolerance by inserting in the 
 charter a provision under which this church developed, and 
 unremittingly through his long episcopate made a helpful 
 reality of his ecclesiastical jurisdiction over these plantations 
 to our immeasurable advantage. A valuable sketch of his 
 brilliant career has just been issued from the pen of one of 
 your honored alumni who is equally honored here. 
 
 The second, Thomas Bray, was Compton’s appointee as 
 Commissary and contributed incaleulably to the enrichment 
 of hfe here in that formative period. With the avowed pur- 
 pose of inducing the best type of men to volunteer for service 
 as pastors and schoolmasters and citizens who would stand 
 for the higher things in the struggling colonies, he established 
 libraries here and in four other centers in 1696 and 1697, and 
 followed this up by organizing two epoch-making societies 
 for the advancement of Christian knowledge, and for the prop- 
 agation of the gospel in foreign parts; which societies exerted 
 a far-reaching influence through years of nursing care in this 
 country. 
 
 For Pennsylvania’s prominence in those early days and 
 since, we owe much more than is generally recognized to these 
 two great-hearted men; notable in the goodly company of the 
 blessed who hungered and thirsted after righteousness. 
 
 And they were but the forerunners of a crowded succes- 
 sion of high-souled men who builded themselves into our com- 
 mon weal; and from such the torch is passed to our hands 
 that we may bear it aloft in our time and place. The signers 
 of the Declaration and the immortal Washington were but 
 the sons of kindred progenitors, as well as forefathers calling 
 for reverent imitation. An unbroken line of spiritual brethren 
 have been nourished here on the unfailing bread of heaven. 
 Verily this is the people’s shrine—none other than the house 
 of God. 
 
 69 
 
Curist CuurcH, PHILADELPHIA 
 
 ‘‘This church is no dead pile of shabby brick and un- 
 meaning timber. It is a living thing. When you enter it, you 
 hear a sound, the sound of some majestic poem chanted. 
 Listen long enough and you will learn that it is made up of 
 the beating of human hearts, of the unscored music of men’s 
 souls—that is, if you have ears. 
 
 ‘‘Tf you have eyes, you will presently see the church itself 
 —a looming mystery of diverse shapes and shadows. The 
 work of no ordinary builder. The pillars of it go up lke the 
 brawny trunks of heroes; the sweet human flesh of men and . 
 women is molded into its sheltering walls strong, impregnable ; 
 the faces of little children laugh out from every corner; the 
 span and arches of it are the joined hands of (patriot) com- 
 rades; and up in the heights and spaces there echo the price- 
 less musings of all the dreamers and sages. Sometimes in the 
 silence of the night one may hear the tiny hammerings of the 
 brothers at work up in the tower—the brotherhood of those 
 who have climbed ahead !’’ 
 
 It is the more significant that such testimony comes from 
 a representative of the modern stage. 
 
 In such a sacred place peopled with the deathless memo- 
 ries of those who from the pioneer days in each generation 
 have wrought and fought for the soul of the expanding 
 nation, it is quite natural and congenial to assent emotionally 
 to pleasing pieties. 
 
 And yet— 
 
 Men and brethren, what is wrong, hither and yon, in this 
 world of ours, in these post-bellum days? 
 
 There are some who trace our ills, personal and corpo- 
 rate, to curable defects in our current methods of education. 
 The counts in the indictment are diverse. 
 
 An emeritus university president faults the nation’s 
 military academy for fatal shortcomings in the war. Alma 
 Mater too often launches us lacking imagination and initia- 
 tive. Across the sea, best sellers revel in criticizing the schools 
 and colleges. 
 
 70 
 
THe UNIVERSITY 
 
 
 
 Reviewing a volume of essays by Dean Inge, the diminish- 
 ingly-diverting Bernard Shaw reiterates his ‘‘conviction that 
 what we call secondary education as practiced at our 
 universities is destructive to any but the strongest minds, and 
 even to them is disastrously confusing. 
 
 ‘*T find,’’ he proceeds, ‘‘in the minds of all the able and 
 original men and women who have been so educated, a puz- 
 zling want of homogeneity. They are full of chunks of unassim- 
 ilated foreign bodies which are much more troublesome and 
 dangerous than the vacancies we find in the minds of those 
 who have not been educated at all. I prefer a cavity to a 
 cancer or a calculus; it is capable of being filled with healthy 
 tissue, and is not malignant.’’ 
 
 He concludes: ‘‘In the mind of the Dean, which is quite 
 unmistakably a splendid mind, I find the most ridiculous sub- 
 stances, as if, after the operation of educating him, the 
 surgeon-pedagogue had forgotten to remove his sponges and 
 instruments and sewn them up inside him.’’ 
 
 And others than slashing iconoclasts are maintaining that 
 ‘a eollective and hereditary phobia against all belief too 
 frequently characterizes not merely individuals but the uni- 
 versal mind’’ and propagates itself in centers of contemporary 
 culture. My own conviction is that in far too much of our 
 modern process of education there is an over emphasis upon 
 the merely physical and mental development, leaving the 
 emotional nature unfocused and threatening to swamp our 
 civilization with spiritual illiteracy. Believe me, there is some- 
 thing far more precious and vital than mere meaningless 
 verbiage in the old scholastic motto ‘‘Pro Christo et ecclesia.’’ 
 
 Your preacher would be doing you a grave disservice 
 therefore, did he not bid you here and now to voluntarily sub- 
 ject yourselves to one further examination test, and face the 
 searching question: Has your education kindled in you the 
 undying fire? Has your sense of values been so trained as to 
 magnify and magnetize life’s true goal in the trinity of truth 
 and beauty and holiness? Have you consecrated your capac- 
 ities and careers to apprehending and applying the ultimates 
 
 71 
 
Curist CuurcH, PHILADELPHIA 
 
 of existence, as enunciated in the Beatitudes of our incarnate 
 Lord, made dynamic in and through His life? 
 
 I make no doubt that in one and another soul here this 
 morning just this experience is being registered. Amidst the 
 clamor of your crowded interests these fleeting four years 
 you have been favored in feeling the influence of a leader 
 with a reasoned concern for the things of the spirit. Your 
 affection for your reverent Provost is part of a process which 
 has this for its law—that he who has learned to love a good 
 man is in the way of loving Him that is best—even God. 
 
 Of the occasional glimpses into your undergraduate con- 
 tacts vouchsafed to a townsman, the one I like best to recall 
 is that of the serious-minded young Oriental, who, when asked 
 in public meeting what was in his judgment the prime need 
 in his distant homeland, replied by enumerating four reforms 
 affecting material conditions there; and then he added: 
 ‘‘After these sanitary, industrial, political and educational 
 betterments have been accomplished, I can see that my people 
 will still be the same interiorly; and in the last analysis the 
 essential requisite is that they should be inwardly trans- 
 formed; and this transformation can be effected only by some 
 great enthusiasm, an enthusiasm that shall be both construc- 
 tive and enduring, and,’’ he concluded, ‘‘I am persuaded that 
 the one object that can and will supply such a saving enthusi- 
 asm is Jesus Christ.’’ 
 
 And just in so far as each of you shares in that China- 
 man’s discovery, in so far have you grasped the secret of 
 wisdom and qualified for the service which your times await. 
 
 And however you may have attained to that discovery, 
 of one thing I am certain, you have not reached it in a fit of 
 absentmindedness; it involves always and for all a veritable 
 spiritual adventure; and whithersoever it may lead you, at 
 least this is sure, it will be through desperate and splendid 
 struggle—‘‘The Kingdom of heaven suffereth violence, and 
 the violent take it by force.’’ Both within and about us the 
 forces of evil have dug themselves in—and with unremitting 
 energy take the offensive. A spiritual slacker is doomed— 
 
 72 
 
Tuer UNIVERSITY 
 
 
 
 aye more, he betrays the citadel. How incredibly anomalous, 
 then, to find a nominal official in a Christian institution, 
 university or church, or a would-be educator of full facultied 
 manhood, who is himself agnostic or worse in respect to the 
 supreme realities. In the din of the conflict the soldiers them- 
 selves found unrecorded ways of disposing summarily with 
 wavering officers. 
 
 Time was when men formulated a theological document 
 which described God as ‘‘without body, parts or passions.’’ 
 The youths, who have survived the trenches, have caught a 
 glimpse of the Christ of the battlefields; and they define God 
 with a new emphasis as the God of heroic enterprise—the God 
 who cares, and cares immeasurably. ‘‘Now for the comfort- 
 less troubles’ sake of the needy, I will up,’’ saith the Lord. 
 Yes, our God is a consuming fire—the fire of love—a love 
 that is resistless and purifying and sacrificial. In the fullness 
 of time with superlative resourcefulness and at unimaginable 
 cost and with infinite abandon He gave Himself to the utmost 
 venture of eternity—the reclamation of rebellious humanity. 
 ‘‘This is a true saying and worthy of all men to be received,’’ 
 says St. Paul, ‘‘that Christ Jesus came into the world to save 
 sinners.’’ 
 
 And your Bible is but the beckoning record of the up- 
 ward thrust of the divine in His wayward sons. That brief 
 lesson to which we just listened from the story of the patri- 
 arch Abraham revealed the stirring in him of the satisfying 
 passion for righteousness. And so throughout the sacred writ- 
 ings so diverse in age and authorship and composition, the 
 golden thread that binds them into unique unity and gives 
 them the incomparable power to find the common heart, is 
 this unfolding of the aspiring soul of man, making response to 
 the wooing spirit, the spirit of hunger and thirst after 
 righteousness. 
 
 What wonder that such a volume is of ageless and race- 
 wide fascination and saving help! 
 
 There may be some who would make a distinction in this 
 matter between the two Testaments, and describe the Old 
 
 73 
 
Curist CHourcH, PHILADELPHIA 
 
 
 
 Testament as the book of desire, and the New Testament as 
 the book of realization. 
 
 And there is validity in the distinction, since the later 
 covenant gives to the world in the record of the incarnate 
 Son of God the glorious fulfillment of the desire of all nations. 
 And yet one reads his New Testament but superficially who 
 fails to detect in it the revelation of a passion surpassing all 
 that had preceded it. Still rises the ery from the illuminati: 
 ‘‘We ourselves groan within ourselves waiting for the adop- 
 tion, to wit, the redemption of the body.’’ The characteristic 
 attitude of the Christian individual and fellowship is that of 
 prayer and finds voice in the reverberant petitions of the 
 Lord’s Prayer. Strip your present-day religion, if you are so 
 inclined, of the accumulations of the past 1900 years; yet there 
 remains at the core and centre of it that wondrously com- 
 pact outreaching of the soul, the ideal expression of the 
 deepening hunger and thirst after righteousness. 
 
 And those eight exquisite revolutionizing sentences, which 
 we call the Beatitudes—the Magna Charta of celestial citizen- 
 ship—which echo with the authority of Him who was their 
 supreme vindication—in them you have the maximum of chal- 
 lenge to all latent possibilities of ambition that dignify your 
 existence. Herein les embedded the ever fresh appeal to the 
 noblest in the best of us, as enunciated by Him who spake as 
 never man spake. 
 
 The godlike, to the end of time, are they who are aflame with 
 holy desire—desire to overcome, to attain, to serve. And they 
 whose spiritual natures have felt the first throb of living, 
 from contact with the vitalizing Master of men are flooded 
 with extraordinary, intense, persistent desire. Run down the 
 bede-roll of your hero-saints, ancient, medieval or modern, 
 and catch the contagion of their experience and examples. 
 The condition, the objective, the consequence of it all is set 
 forth in the text: ‘‘Blessed are they that hunger and thirst 
 after righteousness; for they shall be filled.’’ 
 
 Nor can the trained intelligence fail to discern the simple 
 yet indispensable technique involved in attaining such charac- 
 
 74 
 
THE UNIVERSITY 
 
 ter development. The stress and strain required to resist the 
 drift or plunge into the morass of selfishness, materialism or 
 vice is inescapable. The disciplines inseparable from the effort 
 to climb skyward are so imperative. The marching orders of 
 the Captain of salvation are so direct and so clearly reveal the 
 law of the case. 
 
 One stands amazed at the sheer stupidity of otherwise 
 clever men, who feign indifference to the vital processes of 
 spirit culture. 
 
 Why wonder at the sinister evils which threaten our cor- 
 porate life, when the buoys that mark the channel of spiritual 
 commerce are ignored and deliberate wreckage blocks the 
 course ? 
 
 Serious as may be the frontal assaults threatened by in- 
 vaders; the defenders of a nation’s treasures recognized the 
 yet more dangerous menace of the spread of disaffection 
 within and the abandonment of the means of defense. We need 
 an occasional bugle blast to put us on guard against the 
 malignant rushes of destructive aliens who would pull down 
 the pillars of our civilization—the government, the courts, 
 home and church. 
 
 But, yet more intimately, do you and I need to see and 
 declare persistently and convincingly that the imminent peril 
 is from betrayal within—the poisoning of the wells of virtue 
 by greed and self-indulgence. 
 
 The sowing of the wind of scorn for idealism and letting 
 down the bars of self-discipline cannot but reap the whirl- 
 wind of personal and national dishonor and disaster. 
 
 Welcoming home a returning division of the A. E. F., an 
 influential journalist wrote: ‘‘Something came upon these 
 men that was scarcely of themselves at all, but rather of the 
 crisis that had brought them together, of the spirit that had 
 brought them through. That is the thing that we must never 
 forget; for in all likelihood we have seen the last of it.’’ 
 
 But, men and brethren, have we? I stoutly deny it. The 
 youth of this land have not scrapped their splendid capacity 
 for self-consecration. One gold star, and that for a Penn man, 
 
 75 
 
Curist CHurcH, PHILADELPHIA 
 
 shines amid the threescore and ten on the service flag of this 
 congregation. They who met that world crisis with the full 
 measure of devotion must not have so sacrificed themselves - 
 in vain. It is for you and the fine body of your comrades 
 who are coming into the world of affairs at this time to dis- 
 prove the charge. 
 
 Now and again as we see a great and noble enthusiasm 
 seize upon a generation, we take new hope for the future of 
 this gray old planet. 
 
 The passion for truth and justice, for a league of satan 
 for social regeneration, for God and His church must spread 
 from heart to heart, controlling even our politics and _ busi- 
 ness; and the reign of purity, peace and love be set gallantly 
 forward. 
 
 And to what group in the community have we a better 
 right to look for self-devoting leadership to such ends, than 
 to the privileged youths whose eyes have been opened to see 
 the vision and whose minds have been enlightened to put first 
 things first ? 
 
 As the voice of the many who rejoice with you and will 
 follow you with high anticipations, I summon each mother’s 
 son of you to the satisfying passion of service for God and 
 man. 
 
 To whatsoever employ you put your time and energy, 
 take more firmly your stand with organized religion; carry 
 fresh vigor into the one rallying centre for massing the forces 
 that make for righteousness, the church. Yes, more, I dare 
 to challenge more of you to that vocation, which, bar none, is 
 most productive of the things worth while, and pays in endur- 
 ing satisfaction—the Christian ministry. 
 
 It is a simple, forthright message with which we send you 
 forth from this memorable service. Its value for you depends 
 upon the measure in which from lecture room and study you 
 have caught the temper of wise old Socrates. You may recall 
 how, as he stood in the thronged exchange at Athens and saw 
 the bewildering collection of wares from every clime for 
 which men and women, young and old, elbowed and bar- 
 
 76 
 

 
 INTERIOR—LOOKING WEST 
 
Lt 
 
 } 
 9 
 
 oF 
 
 
 
Tue UNIVERSITY 
 
 gained, registered his judgment of their worthlessness in 
 comparison with the treasures of the mind and soul. 
 
 Life’s shop window is filled with gaudy baubles compet- 
 ing for your investment. But a greater than Socrates walks 
 by your side and whispers: ‘‘The Kingdom of heaven is like 
 unto a merchant man seeking goodly pearls, who, when he had 
 found one pearl of great price, went and sold all that he had, 
 and bought it.’’ 
 
 Loud mockers in the busy street 
 Say Christ is crucified again. 
 
 Twice pierced His gospel bearing feet, 
 Twice broken His great heart in vain. 
 
 I hear, and to myself I smile, 
 For Christ talks to me all the while. 
 
 ‘‘Blessed are they that hunger and thirst after righteous- 
 ness; for they shall be filled.’’ 
 
 77 
 

 
The Two Hundred and CTwenty-fitth 
 Annibersary 
 
wt 
 ‘ye 
 
 ed 
 
 tah 
 x 
 a nt 
 
 ree) . 
 RUM aha 
 
 NTR yy 
 MM Pavel PUA Tree 
 vy ut Mt ii 
 
 1 are as 
 
 Wan 
 CU Ae ay WC 
 ut > ‘ AT 
 
 MAL 7 het t i "| 
 
 Mh ‘id i 
 CUO rt ane 
 Neen GIG ONO 
 
 ie 
 
 mK Kei lis Ni 
 
 Pe tay 
 UI - J 
 A I: an er 
 fA at at 
 i 
 
 ‘as 
 
 MU Ait 
 ORR Cb) 
 att 
 
 hi A 
 
 AN u BARK 
 uy) Wy eine 
 GM id it) 
 
 ' Nig) 
 ; { ; 
 
 ‘ 
 mie 
 
 th TUNG 
 
 rat h Aj 
 
 ff ire 
 , An yi 
 i AM] 
 Wy uae ‘dy 
 
 { 
 Cat nny) 
 
 } yet tail 
 ty 
 
 i] 4A , 
 
 Hae ¥, 
 
 Mee 
 
 Hay 
 l / 
 
 i i ve 
 
 * 
 hie 
 
 
 
 / , 
 4 ter 
 ieee 
 
The Two Hundred and Cwenty-fitth Annibersarp 
 
 Qi in 1919, the vestry approved of a proposition to 
 observe the anniversary of the founding of the Parish and 
 appointed Mr. T. Broom Belfield and Mr. Clement. R. Wain- 
 wright to serve with the Rector in making necessary arrange- 
 ments. The Convention of the Diocese took similar action in 
 May and appointed a committee to co-operate with the parochial 
 committee, consisting of the Rev. Dr. Edward M. Jefferys and 
 the Rev. Dr. John H. Mockridge, and Mr. John Cadwalader and 
 Mr. Henry Budd. 
 
 It was recognized that the composite character of American 
 foundations would be happily emphasized by recalling the 
 primary contribution to our national life by the Jamestown 
 Settlers and the Philadelphia State Builders; at the same time 
 our attention was being focused upon the Mayflower and 
 Puritan influence. 
 
 Churechmen and Separatists each put succeeding generations 
 under immeasurable obligations; and the story of each must be 
 supplemented by that of the other if our understanding of 
 America is to be intelligent. 
 
 They who pause in the rush of present duty discovering and 
 disclosing the sources of our development and power, render 
 service of prime value, charting the future. 
 
 The first of the public occasions marking the anniversary 
 was the annual Convention of the Diocese which assembled for 
 its opening service on Tuesday, May 4, 1920, at Christ Church. 
 The Holy Communion was celebrated by Bishop Rhinelander 
 assisted by Bishop Garland. The Eistle was read by the Rt. 
 Rev. Rogers Israel, Bishop of Erie, and the Gospel by the Rt. 
 Rey. Cortland Whitehead, D.D., LL.D., Bishop of Pittsburgh. 
 The Rt. Rev. William Proctor Remington, D.D., Bishop 
 Suffragan, of South Dakota, was also present in the Chancel 
 with the Rev. Arnold Harris Hord, Registrar of the Diocese, 
 and the Rector of the Church. The Venerable Presiding Bishop 
 
 81 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 of the Church, the Rt. Rev. Daniel Sylvester Tuttle, D.D., LL.D., 
 delivered the following sermon: 
 
 Isaiah LI: 1—‘‘Look unto the rock whence ye are hewn, 
 and to the hole of the pit whence ye are digged.’’ 
 
 To think over the past is a wholesome exercise of the powers 
 of thought. For the past largely shapes the present and con- 
 ditions the future. Evolution is the simple unfolding in the 
 present and for the future of the things fixed by the involution 
 of the past. What has been and what is, make under God’s 
 providence, the what is to be. For wisdom it is as much in 
 order to con the past as it is to know the present or predict the 
 future. The prophets of old gave heed to the facts of the past 
 as well as to the truths of the present and the visions of the 
 future. And if Isaiah dwell long in telling his people of their 
 _splendors of greatness and power to come, he will take care also 
 to exhort them to turn to the past and study over the past and 
 learn from the past: ‘‘Look unto the rock whence ye are hewn, 
 and to the hole of the pit whence ye are digged.”’ 
 
 Of the past, Christ Church, Philadelphia, counts in 225 
 years aS her own. We are here today gratefully and affection- 
 ately to congratulate her upon the remarkable count. She was 
 born in 1695, eighty-one years before the United States as a 
 nation was born. On the British throne were William and Mary, 
 who had been reigning as King and Queen for seven years. 
 Mary was a daughter of James II, late King of England, and 
 William had the royal Stuart blood in his veins, for he was 
 grandson of Charles I. 
 
 In 1534 the King, Henry VIII, and the Parliament and the 
 Convocations of Canterbury and York (religious assemblies) 
 had solemnly declared that ‘‘the Bishop of Rome has no more 
 rightful authority in the realm of England than any other 
 foreign Bishop.’’ Those heeding the proclamation and repudiat- 
 ing the papal supremacy were styled ‘‘the reformed.’’ For 
 thirty-five years the two classes sat and worshipped together in 
 the same parish church, as we Democrats and Republicans sit 
 together and worship in this sacred edifice now; and they con- 
 
 82 
 

 

 
 Top row—THE QUARY PIECES, AND KEARSLEY CUP 
 
 Second row—QUEEN ANNE SILVER, AND TRESSE GIFTS 
 SomE LATER ADDITIONS BELOW 
 
Tue Two Hunprep AND TWENTY-FIFTH ANNIVERSARY 
 
 tinued under the pastorate of the same bishops and priests. 
 Then, in 1569, Pope Pius V issued a bill of excommunication 
 against Queen Elizabeth and pronounced the people absolved 
 from their allegiance to her. Moreover, he bade them to have 
 churches of their own and priests of their own. This they did, 
 and by and by, though somewhat later, bishops of their own 
 were provided. So the Roman Catholics withdrew from the 
 parish churches into edifices of their own; and now for 350 years 
 Roman Catholics in England are schismatics, seceders from the 
 old Catholic Church of England, and members of what scholars 
 term the modern Italian mission in England. Now James II 
 was one of these seceders, a Roman Catholic. This fact, a 
 practical repudiation of his coronation oath to support the 
 national church as by law established, coupled with his despotic 
 wars, evoked such a storm of disaffection among the people that 
 he was obliged to abdicate. He ran away from his throne in 
 1688, after sitting on it only three years. Then Parliament 
 invited in King William and Queen Mary. The almost blood- 
 less Revolution of 1688 wrought much good to England. It put 
 the House of Commons to be, instead of the House of Lords, 
 the prevailing partner in the British Government. And it 
 strengthened wholesomely the admirable principle of freedom 
 of speech, and freedom of the press, and freedom of conscience. 
 
 With the landing of Chaplain Robert Hunt and his fellow- 
 colonists at Jamestown, Virginia, in 1607, the Church of Eng- 
 land first came to our shores to stay. This was thirteen years 
 before the Pilgrims landed from the Mayflower on Plymouth 
 Rock. The Church of England remained on our shores until 
 1783, when, by the victorious close of the War of the Revo- 
 lution, the Church of England here became practically and 
 automatically the Church in the United States of America. 
 Christ Church, Philadelphia, then has lived eighty-eight years 
 as a parish of the Church of England and 137 years as a parish 
 of the Church of the United States. For four of those years she 
 had no bishop of her own. For her first eighty-eight years the 
 Bishop of London was her bishop. But in 1783 the change of 
 flag cut her off from his care. For four years, from 1783 to 
 
 83 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 1787, to have called her an Episcopal Church would have been 
 to utter an etymological falsehood. 
 
 Then came Bishop White, clarum et venerabile nomen, to 
 be her bishop, consecrated in London by the Archbishops of 
 Canterbury and York and the Bishops of Bath and Wells and 
 Peterborough. He was doubly her father in God, for he was her 
 rector as well as her bishop. Three years earlier Bishop Seabury 
 had been made Bishop of Connecticut, consecrated in Scotland in 
 1784. For one hundred and seventy-seven years, from the time of 
 Chaplain Robert Hunt at Jamestown in 1607 to the time of 
 Seabury in 1784, this Prayer Book Church of ours lived and 
 moved and had its being in America, but not in normal con- 
 dition. It had no resident Bishop. The Bishop of London had 
 nominal jurisdiction. But he never came over here. If a young 
 man wished to be a minister he must go by a sailing vessel to 
 London to be ordained. If a man or woman or boy or girl 
 wished to be confirmed, he, too, or she, must go to London. 
 Hundreds—yes, it is safe to say, thousands—of church folk 
 lived and died unconfirmed. Washington, though an earnest 
 prayer book churchman, was never confirmed. There was no 
 bishop to confirm him. Except for the last fifteen years of 
 his busied life, there was no bishop anywhere in our land. A 
 considerable number of clergymen, it is true, came over from 
 England as chaplains or for private and personal reasons. In 
 1701 the Society for the Propagation of the Gospel in Foreign 
 Parts was founded in London, and it extended nursing care 
 and protection to the good work of furnishing and sending 
 missionaries. In 1775, when the War of the Revolution began, 
 the one State of Virginia had 91 clergymen and 164 churches. 
 But when the war closed in 1783 very many of Virginia’s 
 churches were in ruins, and of her 91 clergymen only 28 
 remained. 
 
 Now think of it: how six generations of boys and girls 
 grew to be men and women without confirmation, and how the 
 disintegrating horrors of war ruined the church edifices and 
 banished the pastors and scattered the flocks, and how the 
 sight and use of the Church of England prayer book, with its 
 
 84 
 
THe Two HunpRED AND TWENTY-FIFTH ANNIVERSARY 
 
 
 
 supplications for King George would arouse and foment dis- 
 like in American hearts; and thinking of it all, will not the 
 thought make you wonder that this church of ours survived 
 under the hampering disadvantages, and will we not thank 
 God most heartily for such survival? 
 
 This church is in all the states. But it is in a sort of 
 disjecta membra fashion. How shall she be unified, to be the 
 United Church in the United States? The one who contributed 
 to bring that blessed thing about, more than any other one 
 man, was Bishop White. With a meekness of spirit wonder- 
 fully combined with tenacity of purpose and with inexhaustible 
 grace and patience, he met in conference the dogmatic strength 
 of Seabury and in correspondence the complications of the 
 union of church and state in the mother Church of England, 
 and he won in his appeals to the thirteen units to work together, 
 and to legislate together, and to believe together; and he was 
 blessed of heaven as the chief craftsman in preparing and pre- 
 senting to the American people the fabric of the American 
 national church. Specifically he was the introducer into that 
 fabric of the wholesome, co-ordinate authority of the laity in 
 matters of legislation and government. This was done in the 
 face of stout opposition from Bishop Seabury. He believed it 
 to be a dangerous innovation and an unaccredited practice to 
 lodge in the laity any part of the rulership of the church. But 
 in Bishop White’s very soul the American thought of the 
 sacred sovereignty of the people was swelling to its birth, and 
 he could tolerate no gainsaying of its righteous mandate. He 
 won his way, and that altogether healthy and helpful principle 
 of co-ordinate lay authority in ecclesiastical government became 
 imbedded in the organization and history of the American 
 church. 
 
 The annals of Bishop White’s episcopal life of forty-nine 
 years are quite the very history of the formative period of 
 organization of the American church. In great measure Christ 
 Church, Philadelphia, moulded him for his work, even as he, 
 the pastor, moulded her for her work. 
 
 85 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 O Churchmen of Pennsylvania—aye, Churchmen of all 
 America—‘‘Look unto the rock whence ye were hewn, and to 
 the hole of the pit whence ye were digged,’’ and accord to 
 Christ Church on this memorial day the thanks and praise 
 that are her due for the rock of foundation and the pit of 
 preparation which she furnished near two centuries ago! 
 
 Thoughts of Christ Church bring another bishop into view 
 —John Henry Hobart. He was born in Philadelphia in 1775, 
 the very year when at the bridge the embattled farmers of 
 Lexington and Concord stood and ‘‘fired the shot heard round 
 the world.’’ He lived in his Philadelphia home till he was 
 sixteen years old and then went to Princeton College. In 
 spiritual things and in the plastic years of his boyhood it was 
 Christ Church that reared him and fed him. Dr. White, the 
 rector of Christ Church, was his spiritual pastor and master, 
 and became his bishop when he was twelve years old. He began 
 his ministerial work as a deacon at Oxford and another sub- 
 urban parish near Philadelphia. He was for a while at New 
 Brunswick, N. J., and at Hempstead, L. I., and then as assistant 
 minister in Trinity, N. Y., but always with the example of 
 Bishop White straight before him and enfolded in the wrappings 
 of his benign influence. He became bishop coadjutor in 1811 
 and then Bishop of New York in 1816. The nineteen years of 
 his episcopal life were strenuous ones. He had the entire State 
 of New York for his diocese. No other bishop ever lived who 
 was more active and energetic than he. 
 
 Under God’s providence he came upon the field when 
 greatly needed. True, the country had grown. The thirteen 
 original states were now seventeen by the addition of Vermont, 
 Kentucky, Tennessee and Ohio, and a satisfying stability was 
 developing itself under the working of the wise Constitution 
 of 1789. 
 
 But the church in all the seventeen states was timid, 
 wavering, enfeebled. The War of the Revolution had ended 
 twenty-eight years since. But men could not forget it. And 
 they distrusted if they did not hate the Episcopal Church, 
 because it was substantially the Church of England. They sus- 
 
 86 
 
Tue Two HunpRED AND TWENTY-FIFTH ANNIVERSARY 
 
 pected that she indulged a hankering after classes and ranks 
 and titles and thrones, all which they had thrown overboard 
 they felt for good. The masses with Puritan blood in them cried 
 out against her for introducing and holding to hierarchies and 
 sacerdotalisms which they detected. The popular feeling was 
 that the shallows of formalism, more than the deeps of regenera- 
 tion and conversion, were the things she gave welcome to. 
 
 Then came Bishop Hobart like an armed knight upon the 
 plain. In good temper and with accurate scholarship and sound 
 logic and cheerful patience and undeviating fairness and uncon- 
 querable persistence, by his sermons and addresses and writings 
 and conversations, he dealt blows that had a wonderful effect 
 in vitalizing and strengthening and edifying and encouraging 
 the church. His slogan was ‘‘ Evangelistic Truth and Apostolic 
 Order.’’ And he sounded it valiantly over all the hills and 
 plains and valleys of New York State. And it is not too much 
 to say that its outsoundings and reverberations went into all 
 the seventeen states of the precious Union that God’s providence 
 had blessed us with. It aroused church folk. It cheered them. 
 It instructed them. It built them up into hopefulness and unity. 
 Indeed, humanly speaking, it renewed and saved the church. 
 
 And if Bishop White was the Washington of the American 
 Church, laying its foundations wisely, patiently, farsightedly, 
 patriotically, so Bishop Hobart was the Lincoln of the American 
 Church, tiding it over the breakers, saving it out from engulf- 
 ment and conserving its precious life for renewed and recon- 
 secrated continuance. 
 
 O Christ Church, venerable mother, we give you thanks and 
 praise again, not alone for your rector and bishop who, under 
 God’s blessing, was eminently the founder of the American 
 church, but also for the boy to whom you taught the Catechism 
 and whom you baptized and confirmed, and who, in after years, 
 a bishop also, did much to save the American church out of 
 weakness and despair, and to gwe to her self-respect and self- 
 poise and healthy strength. 
 
 I would fain make mention of the name of one more bishop 
 —Jackson Kemper. He was born the same year in which the 
 
 87 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 United States under its new Constitution was born, 1789. It 
 was in Christ Church, Philadelphia, that he was made deacon 
 in 1811 and a priest in 1814, and both by Bishop White. For 
 twenty years he served as assistant minister to Bishop White, 
 who himself was filling the joint rectorship of Christ Church 
 and St. Peter’s and St. James’s. He was consecrated bishop in 
 1835 in St. Peter’s Church, and was the last bishop consecrated 
 by Bishop White, for the latter died in 1836. 
 
 Jackson Kemper was our first missionary bishop. The 
 General Convention of 1835 was held in St. Peter’s Church, 
 Philadelphia, and in that convention two most important prin- 
 ciples for the conduct of our missionary work were enunciated 
 and enforeed. The first was that the church herself is the great 
 missionary society and that every baptized person is a member of 
 such society. The second was that bishops should be, eminently, 
 leaders of missionary work, and therefore that unevangelized 
 regions should have bishops chosen for them and sent out to 
 them. So missionary bishops arose. So ninety-two missionary 
 bishops have been sent out by this Church of ours since 1835. 
 Jackson Kemper was the first of them all. Fit man he was to 
 blaze the way of the new departure. And now, angels hear, I am 
 sure, if we do not, in Missouri and Indiana, in Wisconsin and 
 Minnesota, in all the Northwest—aye, and the Southwest, too— 
 and in the isles of the sea and in foreign lands, the happy rejoic- 
 ings of multitudes for that missionary bishops have been sent 
 and have come to break the soil and sow the seed and nurse the 
 
 harvest of church life and growth throughout their borders. And | 
 
 the rejoicings flow forth from what Kemper did and what White 
 did and what Christ Church did in the days of the years gone 
 by. Such was the rock whence they were hewn, and the hole of 
 the pit whence they were digged. 
 
 O Christ Church, Philadelphia! Alma, bemgna, benedicta et 
 benedicens! 
 
 In the two centuries last past thou hast nourished Christian 
 multitudes at thy breast! Three wndwiduals of them we have 
 called up by name. Others manifold might well be called. Our 
 souls go out to thee in gratefulness. Our hearts come back from 
 
 88 
 
 é 
 
 ; 
 
 
 
Tap Two HunpRED AND TWENTY-FIFTH ANNIVERSARY 
 
 ee SS 
 
 thee in hopefulness. Once more we bid thee hail, with thanks 
 and praise. Unto God’s gracious mercy and protection we com- 
 mit thee. And we pray God’s blessings on thee, now and ever- 
 more. Amen. 
 
 At the close of the service, the following minute was read 
 by Mr. John Cadwalader : 
 
 Before this convention enters upon the important work that 
 it must accomplish let us pause and reflect upon what these 
 sacred walls have meant to the generations that have gone and 
 what they mean today. 
 
 Eighty years ago a former rector wrote: ‘“‘There is no 
 building in our city, and it may be doubted whether there is any 
 in our country, around which so many hallowed associations 
 eluster and which calls up so many time-honored and holy 
 reminiscences as the venerable structure known as Christ 
 Church.’’ 
 
 A century and a half before those words were penned, in 
 1695, a small number of devout churchmen sought the benefit 
 of the clause in the charter granted to William Penn ‘‘that 
 any preacher or preachers approved by the Bishop of London 
 should be allowed to reside in the province whenever 20 
 inhabitants expressed a desire that such be sent.’’ To Henry 
 Compton, then Lord Bishop of London, we owe that clause, 
 and its effect has indeed been far-reaching. 
 
 It was in this year that the land on which we now stand 
 was conveyed to Joshua Carpenter in trust, and Gabriel 
 Thomas, writing from Philadelphia in 1698, says: ‘‘The 
 Church of England built a very fine church in this city in the 
 year 1695.’’ That Joshua Carpenter was a zealous churchman 
 is shown by another deed to him and John Moore, trustees, in 
 the year 1700, for the land on which Trinity Church at Ox- 
 ford stands for the ‘‘use and service of those of the Com- 
 munion of our Holy Mother the Church of England and to no 
 other use or uses whatsoever.’’ The descendants of his brother, 
 Samuel Carpenter, have been many who were worshippers in 
 Christ Church, and include the present rector, Rev. Dr. 
 Washburn. | 
 
 89 
 
Curist CourcH, PHILADELPHIA 
 
 
 
 The influence of Christ Church on the people of this 
 province and its value can hardly be estimated. 
 
 After our Revolution there are many well-known reasons 
 for this, but in the eighty years before 1776 the church repre- 
 sented nearly all that was broadening and enlarging to the 
 minds of the people of Philadelphia. It is of interest to know 
 that William Penn’s treatment of the Indians, for which he 
 has been so justly praised, he admitted to be due to Bishop 
 Compton, for he wrote in 1683 from Philadelphia to the 
 Lords of Plantation: ‘‘I have exactly followed the Bishop of 
 London’s counsel by buying and not taking away the natives’ 
 land, with whom I have settled a very kind correspondence.” 
 
 Worthy and virtuous as the members of the Society of 
 Friends were, and continue to be, their principles and 
 restricted ideas were not adapted to the needs of the rapidly 
 growing community engaged in many trades and occupations 
 that have created our great Commonwealth. 
 
 The Swedes and Dutch had some ministers here, but the 
 English had none. The Rev. Mr. Clayton, the first chaplain 
 sent by Bishop Compton, served only a short time, but in 
 1700 the Bishop sent the Rev. Mr. Evans, who officiated for 
 eighteen years. During that time he visited England, and, 
 returning, brought as a gift from Queen Anne the silver ves- 
 sels from which you have been spiritually fed this morning. 
 The Church of England services soon attracted many, largely 
 those who had separated from the Foxian Quakers, and who 
 became members of the Church of England. Within two 
 years over 500 attended the services. George Keith, the first 
 master of the Friends’ Public School, now known as the Penn 
 Charter School, left the society, and at the age of 61 took 
 orders in the Church of England and was sent back to this 
 country by the Society for the Propagation of the Gospel in 
 Foreign Parts. He and Bishop Compton have been considered 
 as the two men to whom the church is most indebted and who 
 should be remembered by all who study the history of our 
 church in Pennsylvania. 
 
 90 
 
THe Two Hunprep AND TWENTY-FIFTH ANNIVERSARY 
 
 Keith left a valuable journal, and in it he writes in 1702: 
 ‘‘At Philadelphia they have prayers in the church not only on 
 the Lord’s day and other holy days but all Wednesdays and 
 Fridays weekly, and the Sacrament of the Lord’s Supper 
 administered monthly, and the number of communicants con- 
 siderable.’’ 
 
 The rector in his Lenten appeal expresses what we must 
 all feel, that ‘‘in this anniversary year we are under special 
 bonds to reproduce the zeal for God, the personal devotion, . 
 the resourcefulness for service, which qualified the founders 
 of the church in the colony to set forward the Kingdom in 
 their generation.”’ 
 
 It is not possible to even mention in any short space the 
 many influences which this first cathedral church has brought 
 to bear upon our diocese and the church throughout our 
 country. 
 
 To William White, who for sixty-four years officiated 
 here as rector or as assistant and as Bishop, and who in 1778 
 was the only Episcopal clergyman in the city of the church 
 after its establishment as separated from the church in Eng- 
 land, we owe practically everything, and this brief reference 
 to what Christ Church embodies cannot omit him. 
 
 Sunday, February 4, 1787, when William White was con- 
 secrated Bishop of the Dioeese of Pennsylvania in the chapel 
 at Lambeth Palace, was indeed a blessed day for our church 
 and our people. I need not refer to what he, our first bishop, 
 did to unite the congregations of the diocese and to create 
 the general church in the United States. It is well known to 
 you. But from the list in his own handwriting of the 
 ‘‘twenty-six Bishops consecrated by me, William White,’’ be- 
 ginning with ‘‘1795, Sept. 14, Rev. Robert Smith, D.D.,’’ and 
 closing with ‘'1835, Sept. 25, Rev. Jackson Kemper, D.D.,”’ 
 what his life accomplished may be imagined. 
 
 This minute is too long, yet it tells but little. Let us 
 rejoice today that we meet here presided over by the succes- 
 sor of Bishop White, who so worthily fills his chair, and that 
 we can send Philip Mercer Rhinelander and Thomas James 
 
 91 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 Garland to Lambeth Palace to represent this diocese at the 
 coming council. 
 
 ‘We all, O God, thank Thee that we can quote the words 
 of the prophet Isaiah and stand today in ‘‘our holy and 
 beautiful house where our fathers praised Thee.’’ The 
 thunderbolt spared it in 1777, and it is not ‘‘burned up with 
 fire.’’ 
 
 Let us all enter upon the duties before us, refreshed by 
 the thoughts and spiritual blessings we recognize that our 
 heavenly Father has vouchsafed to us. 
 
 CULMINATION OF THE FESTIVAL IN NovEMBER, 1920 
 
 HE program included the Sunday morning sermon by 
 
 the Rt. Rev. Rogers Israel, D.D., Bishop of Erie, speak- 
 ing for the Church throughout the State, and an afternoon 
 pageant ‘‘Advance the Line,’’ and in the evening an illus- 
 trated story of ‘‘The Church at Work’’ by the Rev. Llewellyn 
 N. Caley, D.D. 
 
 On Monday, November 15th (the exact date of the 1695 
 deed) there were meetings of the Bishops and Clergy and 
 other guests at 11 and 12:30, and at 1 a luncheon at which 
 greetings were brought by the Governor and Mayor and the 
 Rev. E. Y. Hill, D.D., representing ministers of the city. A 
 reception by the Ladies’ Committee at 3 o’clock and a general 
 reception in the evening; with historical papers read at each 
 of these meetings. A historic exhibit and recent structural 
 improvements were opened for inspection through the day. 
 On Thursday the 18th, there was held the Annual Roll Call 
 of the congregation, and on Sunday the 21st, the Commemora- 
 tion reached its climax with a series of services with the Rt. 
 Rev. Herbert Bury, D.D., English Bishop of north and central 
 Europe, representing the Bishop of London and the Society 
 for Propagating the Gospel, as special preacher. 
 
 Governor Sproul pleased his hearers by declaring that 
 he considered Christ Church the most distinguished church 
 
 92 
 
THe Two HunpDRED AND TWENTY-FIFTH ANNIVERSARY 
 
 in America. Speaking of the leading part played by its mem- 
 bers in revolutionary days he remarked quizzically, ‘‘Being a 
 Quaker I have sometimes wondered what the Quaker majority 
 was doing while those things were going on. They and you 
 Episcopalians lived in reasonable harmony, for the sufficient 
 reason that the Quakers would not fight.’’ Deprecating the 
 over-emphasis laid upon New England’s réle in the early 
 development of the nation, he hinted that that prominence 
 was due in part to clever press agent work. ‘‘When we con- 
 sider that the population in Pennsylvania was larger than 
 that of all these New England States, we can understand what 
 an accomplishment has been theirs in keeping themselves so 
 much to the fore in the public eye. However we are all join- 
 ing in the celebration of the Pilgrim tercentenary next week; 
 and we gladly give them their full share of honor, although 
 it should not be forgotten that the churchmen arrived in 
 Jamestown thirteen years before the frost-bitten Pilgrims 
 landed on Plymouth Rock. The two streams of settlers have 
 long since merged their differences, as all of them came under 
 the domination of the Scotch Irish. 
 
 ‘‘We are planning as part of our educational system in 
 this city, to publish a real Pennsylvania history of Pennsyl- 
 vania. We propose to teach our school children and Penn- 
 sylvanians generally, something more proportionate about the 
 large part played in the early life of the nation by Philadel- 
 phians and Pennsylvanians. We shall make them familiar with 
 the shrines of the State; and Christ Church, which in my 
 opinion is second in importance only to Independence Hall, 
 is to be one of the high lights in the new history of Pennsyl- 
 vania.”’ 
 
 Mayor Moore in a facetious vein reminded his hearers 
 that he was the Mayor of Catholics, Jews and Episcopalians ; 
 but he added ‘‘I am not in very good standing in my Metho- 
 dist home just now,’’ referring to the criticisms aroused by 
 his attitude toward the enforcement of the Blue Laws and 
 the Sunday sports question. ‘‘It is impossible and undesir- 
 able to drive people to church with a policeman’s club.’’ 
 
 93 
 
Curist CHURCH, PHILADELPHIA 
 
 It was particularly gratifying to have the Mayor express 
 the warmest interest in the proposal to widen Filbert Street 
 and remove menacing buildings to the north of the Church; 
 and to have him indicate his purpose to have an ordinance 
 recommended to Councils toward this end. 
 
 The Rev. Edward Yates Hill, D.D., Pastor of the First 
 Presbyterian Church, and a beloved neighbor, delivered a 
 scholarly and moving address of congratulation, with a plea 
 for unity. 
 
 THE PREPARED PAPERS APPEAR IN THEIR ORDER HEREWITH. 
 
 The Founders 
 
 By CHARLES PenrRasE Kerru, LH.D. 
 
 (a founding of Christ Church does not seem to have been 
 the work of any clerical missionary. We do not know 
 that any ordained Anglican minister held service on the 
 shores of the Delaware between the retirement of Rev. John 
 Yeo from New Castle, in or about 1680, and the decision to 
 build a church at Philadelphia. The English immigration 
 under Penn was almost unanimously Quaker at first; but by 
 1694, such numbers of non-Quakers had been drawn to his 
 Province, coming for trade, public office, agricultural advan- 
 tages, etc., as to make a considerable minority in the capital 
 city at least, and the Quakers were divided into two hostile 
 sects, the Keithians accusing the other sect, or the Lloydians, 
 with camouflaging the historical truths of Christianity. 
 Practically the only religious organization for the non- 
 Quakers was the branch of the Church of Sweden, in a few 
 congregations tended by a blind man as the one regular 
 minister for all, and where the language was foreign to the 
 newly arrived settlers. To supply their wants, a movement 
 was made which must be deemed spontaneous from the laity. 
 There is no sign, moreover, that it was stirred up by the civil 
 government, although Col. Fletcher of New York, Penn being 
 
 94 
 

 
 THE NEIGHBORHOOD HovuUSsE 
 
Pain 
 
 Des 
 
 
 
 cic sek 
 ty eo ¢ 
 | 7 he 
 
 
 
 
 
 e ne aK) 
 ‘ ¥ Mi a | he 1p log j ray 
 ; ’ iy Phe A a) Ay “a t eet & Am 
 i fl ; a ‘ } ow ei we a wis 
 fale ig we eho we ls 
 1 rT i Pe 
 ate i / ve : ; ne hee 
 if rt rae : Ae wy | aay 
 Z : ‘ . , i . bd ’ ; >, P)lehlac ) 
 i oa ! ’ iv@i\ty 8 7 
 ~s at ' i "ed re Peel 
 t 
 . ~ ’ ‘ \ Pa i y 
 | z ‘ =e : ke - ; 
 * ~~ % $ P . - ' i hee | 
 7) ’ ns a, Tits AAS 7 
 j nthe ; ~ wl cme } ea 
 r os } ' A 
 - _ ' 
 . : oe ; ‘ : 
 i J . . 
 ay | : . 
 a ia 
 i i | ‘ 
 e \ 
 \ 4 
 a —- - 
 ‘ Fe a ; 
 P j i] cw 
 tnt ir > 
 ' } «<3 
 ‘ ’ ; 
 i : +) te +s i) a , ‘ » 
 a t y 
 ‘ a pAY is r 
 vias ? Y, i. ; 
 a ig“! <8 . eo : 
 — 5 A : 
 = a ad a ! L 
 i , = | 
 1) ~ 
 ; » j 
 t > fa)? 
 ‘ fi y . 4 
 : E 
 + = 7 ' 
 : ‘ i Le ’ a ae a7 bs ae = 
 - 
 ‘ : t ’ / ’ 
 7 
 y4 oa i slg sa! ' ‘ 7 
 ‘ r " Paw) 7 3. 7] 
 ' ¢ i ‘ x ‘ ‘f @t 5 , 
 : ine i - - s ey ee 
 7 ' on 3! 7 é 7 _ 
 4 bd un c | > § Wes 
 ’ ’ 7 - w 3 ie 4 » 1 , 
 ' oe iq ’ = 
 y J ‘ 5 f i ! ae ' ‘ - 
 . “¥ i Lowi a are hi aa 
 ‘ ' 
 \ * ’ i ’ t Z = es ¥ ‘ 
 * = 2 
 ; 5 Vee f ; cv, coe 
 ,) ; j - - 
 ' “ af ; - ag , 
 / ! ; 1 \ ‘ ; “ La ij 2b b 9a 
 Pic | 24 ¢ , g ¥ co : 
 F ' Yi «de be i ‘i Oo ao) aa? : 
 SSRs & (vi A ak he? W files ae ? ae. 149 7 = ' ) : 
 Bint ch ay ees MN D0 AM ye eas Lee ENE i ohh A: 15, f 
 , i,’ 4 44 . e . = ' +e = on ; 7 
 py ; ( h ve ‘ FALLS ROE ap: ; ‘ ae c* ¢ ¢ 4 : 
 é ‘ iat ah ene lie y ae * 
 > en J a] 7 LWP y Oe A (i to 7 + 
 F bh ss Tear "4 ¢ Pus é > aa ( : 
 oak ae fiat yee 1, Se Ean is 
 ’ j «t Sa | t ss a) oe 4 
 ath, Taw he i ~% ¥, 4, oa Car 
 
 + 
 y Pi ‘ : 4 i 
 CY. AE een. Pv PEL 
 
Tue FouNDERS 
 
 
 
 superseded, was Governor of Pennsylvania and Delaware 
 from April 26, 1693, to March 26, 1695. 
 
 A certain German Lutheran Pietist, Heinrich Bernhard 
 Koster, arrived in Philadelphia in June, 1694, and, although 
 living mostly further up the Schuylkill, held religious serv- 
 ices once a week in the City for some time during his five 
 years’ stay in America, speaking in English. Sachse, in his 
 German Pretists in Pennsylvania, expresses the opinion that 
 Koster at these services used the Book of Common Prayer. 
 If he did so, it must have been subsequent to the first known 
 step of the Anglican citizens to have a church. He may have 
 served at intervals as a lay reader to those citizens so often 
 having an interregnum in their pastorate. Equally without 
 claim to be the founders-of Christ Church are the Keithians 
 or as they called themselves Christian Quakers, who, although 
 lending their meeting-house in Philadelphia while our first 
 house of worship was being built, maintained their organiza- 
 tions until years after May, 1695, when George Keith was 
 disowned by the yearly meeting in London, and none of whom 
 are known to have joined our congregation before Keith was 
 made a deacon by the Bishop of London, in May, 1700. 
 
 It has lately been discovered from the printed State 
 Papers relating to the Colonies that the Governor of Mary- 
 land who was a great friend and contributor was not the 
 instigator of the Anglicans of our City. In August, 1694, 
 Francis Nicholson, coming to take the Government of Mary- 
 land, stopped in Philadelphia. ‘‘Then,’’ says Sir Thomas Laur- 
 ence in his memorial to the Board of Trade of June 25, 1695, 
 ‘‘several of the most considerable merchants and Protestants 
 there moved him to solicit the King to confer the penny per 
 pound arising from the side trade for the maintenance of an 
 able minister to reside among them. He was then informed 
 that £130 was then in bank on the penny per pound duty 
 and forfeitures to the King.’’ Who these considerable mer- 
 chants and Protestants were, we do not know. We suppose 
 that Robert Quary and John Moore and Joshua Carpenter 
 and possibly Charles Sober, Edward Smout, and Samuel Holt, 
 
 95 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 which five were vestrymen in 1700 and the earliest known 
 vestrymen, may have spoken to Nicholson in August, 1694. 
 Governor Nicholson took up the matter, and spoke of it 
 in two letters to the Lords of the Privy Council for trade 
 dated respectively Nov. 15, 1694, and June 14, 1695, asking 
 the Lords to hear on the subject Sir Thomas Laurence, Secre- 
 tary of Maryland, who had sailed for England. Laurence 
 prepared a memorial dated the 25th of June, which was read 
 before the Lords on July 25. On October 30, he appeared 
 before them, and there was consideration of the scheme which 
 was to grant the penny per pound duty on coast trade in 
 tobacco in Pennsylvania with the arrears for the maintenance 
 of two Protestant—r. e. Anglican—divines to be sent thither. 
 The matter being referred to the Commissioners of the 
 Treasury, they thought that the better method would be to 
 grant a salary out of the revenue and this the Lords for 
 Trade agreed on November 25, to report to the King. Con- 
 temporaneously with these proceedings, the Churchmen of 
 Philadelphia were helping themselves. It must have been as 
 early as June that they began holding consultations for build- 
 ing a house of worship. It took some time to agree upon and 
 negotiate for a site and choose a trustee, viz: Joshua Carpen- 
 ter, to take title. It was under date of the 15th of the afore- 
 said November, that Griffith Jones, a Quaker, granted on 
 ground rent to Joshua Carpenter in fee a lot containing in 
 breadth on 2d Street 100 feet and in depth 132 feet. Upon 
 this, which includes half the bed of the present Church 
 Street, our earliest church was begun almost immediately. 
 Many years afterwards, before our present building was 
 started, an additional lot was purchased, and upon it our 
 north wall stands. The earlier and later buildings known as 
 Christ Church have occupied the one site. , 
 Further up Second Street was the Keithian meeting 
 house. There the Episcopalians assembled for worship pend- 
 ing the erection of their first church edifice. It is said in the 
 ‘‘Case of the Keithian Meeting House’’ prepared in 1730 that 
 Christ Church congregation had the use of that building, the 
 
 96 
 
THE FOUNDERS 
 
 
 
 sacraments being administered according to the Established 
 Church, ‘‘for some years’’—more likely about a year—‘‘until 
 the church (before begun) was finished.’’ It must have been 
 just before going there that a clergyman, whose name is un- 
 known, but who should be recognized as the first pastor of 
 Christ Church, was secured and held services temporarily. 
 From the whole story of his incumbency, which evidently 
 ended before the church was finished, we conclude that he 
 was in regular orders, ready to serve for a brief period, dis- 
 connected both previously and afterwards with Nicholson or 
 Maryland, and inclined to live as far as possible at peace with 
 the Quakers. From him, Markham learned that there was a 
 cabal in the City against Markham on account of the latter’s 
 friendliness to the Quakers. Rev. John Arrowsmith, a deacon, 
 who had a warrant January 18, 1695-6, for the King’s allow- 
 ance aS a minister and schoolmaster going to Maryland, and 
 whom we find taking care of Christ Church and a school at 
 the beginning of 1698, could not have been this minister. 
 Markham writes to Penn on March 1, 1696-7, that he had 
 written concerning this minister to the Bishop of London. 
 Communication with England being in that age at long and 
 irregular intervals, this letter to the Bishop may have been 
 sent some time before January 18, 1696-7, and being ap- 
 parently a recommendation for preferment, was probably sent 
 after or contemporaneously with the minister’s departure 
 from the Province, which we would accordingly fix as happen- 
 ing before January 18, 1696-7. 
 
 Under date of January 18, 1696-7, thirty-six persons 
 signed a letter to Nicholson stating that the church edifice 
 was finished and acknowledging his bounty and liberality in 
 assisting them in building it. As the letter appears in Perry’s 
 Collections, the thirty-six sign in three columns, Jones to 
 Gilham in that to left of the sheet, Yeates to Gibbs in middle, 
 and Grant to Moore on right. The thirty-six were: 
 
 97 
 
Curist CourcH, PHILADELPHIA 
 
 
 
 Francis Jones Jasper Yeates Willm. Grant 
 Saml. Peres Jarvis Bywater Thos. Briscoll 
 Darby Greene Thomas Harris John Herris 
 Enoch Hubord George Fisher John Harrison 
 Thos. Walter Fardinando Dowarthy Thomas Craven 
 Thos. Curtis John Willson Anth’y Blany 
 Edwd. Smout Robt. Quary Charles Sober 
 Joshua Carpenter Sam. Holt Robt. Snead 
 Wm. Dyre Edw. Bury Jeremiah Price - 
 Addam Birch Thos. Stapleford Jeremiah Hunt 
 John Sibley John White Geo. Thompson 
 
 Robert Gilham John Gibbs John Moore 
 
 For some reason, Robert Suders, a prominent Churchman 
 who had come from Jamaica a year before, did not sign. It is 
 likely that very few of the Churchmen of the City refused to 
 sign. Possibly Governor Markham was not asked to sign, 
 although assuredly to be denominated a Churchman. Mark- 
 ham, who had been Lieutenant-Governor under Fletcher, was 
 at this time Lieutenant-Governor as William Penn’s deputy. 
 Nicholson was inimical to Penn, and fault-finding about 
 Markham. 
 
 Thomas Tench, once in the Council of Maryland, John 
 Crapp, and Dr. William Hall were members of the vestry in 
 1701, but may not have come to Philadelphia as early as the 
 date of the letter. Therefore, the thirty-six signers with 
 Suders and Markham may be taken as all the Churchmen of 
 any education and property in the City in January, 1696-7. 
 
 What will at once strike the Philadelphian of the present 
 day is that so few of the surnames are to be found in our 
 midst borne by descendants. Moore appears in the history 
 of the American Church with Bishop Richard Channing Moore 
 of Virginia. Jasper Yeates has had a great number of per- 
 sons prominent in this City and in various parts of the world 
 descended from him in the female line; and so has John 
 Moore, among whom we need only mention the late Bishop 
 Bedell of Ohio, the present Bishop Horner of Asheville, and 
 
 98 
 
THE FouNDERS 
 IS I SS SS NEES 
 
 one of our present vestrymen, Mr. Smith. Some of the thirty- 
 six signers, from the silence of our local records concerning 
 them, are presumed to have removed from the Province after 
 a short residence. Dyer and Grant were Delawareans. Robert 
 Quary left no posterity. Carpenter’s son sat in the vestry 
 several years. Samuel Holt was a warden in 1701. Forty-one 
 years later a Samuel Holt was elected a vestryman. 
 
 Robert Snead was at least very soon afterwards a Justice, 
 Yeates and Moore had previously held office under Penn. 
 Yeates may have been at one time a Quaker, but if so, he 
 was the only one who had been. 
 
 William Dyre, or Dyer, was a grandson of the Quaker 
 martyr Mary Dyre, put to death in New England. Her hus- 
 band and children appear not to have adopted Quakerism. 
 
 Although Joshua Carpenter, trustee of the ground, was a 
 brother of the wealthy Quaker Samuel Carpenter, Provincial 
 Councillor, ete., Joshua Carpenter does not appear to have 
 ever been a Quaker. He was a merchant with a great house 
 on the north side of Chestnut Street, the grounds extending 
 from Sixth to Seventh. From his aforesaid brother the present 
 Rector, Rev. Dr. Washburn, is descended. 
 
 The most prominent man of the thirty-six was Robert 
 Quary, generally called Colonel, a merchant by profession, 
 who had been very important in the Government of South 
 Carolina, and was Judge of Admiralty for Pennsylvania, 
 Delaware and West Jersey and at one time was in the 
 Council for New Jersey: The head of the crown officials 
 in Penn’s dominions, his interests, long clashed with Penn’s 
 and so Quary is much animadverted upon by Quaker writers. 
 By Quary’s will he gave to Christ Church £60 Penna. currency 
 to be laid out in silver plate for the use of the communion 
 table; so some of our pieces are marked as of his gift. 
 
 John Moore was a ‘‘son-in-law,’’ so called, of Robert 
 Quary, which may mean step-son or husband of daughter of 
 Mrs. Quary, probably of a first wife. Moore is said in a 
 family history to have married a daughter of Landgrave 
 Daniel Axtell of South Carolina, and to have held office there. 
 
 99 
 
Curist CHURCH, PHILADELPHIA 
 
 Moore was a lawyer by profession and had been Attorney- 
 General under Penn, and became Register of Wills and for a 
 long time Collector of the Port. 
 
 Robert Snead, by occupation a carpenter, had come from 
 Jamaica in the West Indies, and became a Captain and Justice. 
 He was accused by Francis Jones of stirring up the trouble 
 between Governors Nicholson and Markham. 
 
 Francis Jones was a sea captain, who complained to Nich- 
 olson against Markham, but afterwards said that Markham 
 had done fairly well. 
 
 That with other sinners, criminals were ready to aid a 
 church, is seen in the names of Addam Birch and George Thom- 
 son (or Thompson) being subscribed to this letter of thanks 
 to Nicholson and also inserted in a list furnished in 1696 by 
 Edward Randolph of pirates who came to Pennsylvania from 
 South Carolina where they arrived in 1692 from the Red Sea, 
 having it was said shared £1000 a man. 
 
 Of the other signers who can be identified, we can do no 
 more than give their occupations: Charles Sober, who was a 
 warden in 1701, was a physician; Thomas Curtis is called a 
 surgeon; Samuel Peres, a merchant; Anthony Blany, a baker; 
 John Sibley, a dyer; and Stapleford and Harrison, carpen- 
 ters. 
 
 To these six and thirty sturdy pioneers, of diverse gifts and 
 attainments, united by a common loyalty to that divine in- 
 stitution which was the most precious inheritance of English 
 speaking peoples, we owe the establishing here of this vitaliz- 
 ing center. 
 
 Their names are recalled at this time as those of men 
 who builded better than they knew, securing for themselves 
 spiritual nurture, and erecting a sanctuary wherein souls 
 have been bred competent to lead the nation in successive 
 emergencies. 
 
 100 
 

 
HAVA, S,;NITANVUY—HLI YT GNV LaaaLg HOUy 
 
 
 
EPISCOPALIAN AND QUAKER 
 
 
 
 €piscopalian and Quaker in Early Pennsylbania 
 
 By the 
 Reverend Professor Georce A. Barton, 
 FH, Ds Lae, 
 
 {)* JAMES HASTINGS, a Presbyterian, the accomplished 
 editor of the Expository Times, published at Aberdeen, 
 Scotland, in noticing a book entitled The Remnant by my friend, 
 Professor Rufus M. Jones, of Haverford College, says in speak- 
 ing of Christians: ‘‘There have, no doubt, been two types—the 
 rebel type and the type which aims at reform within the body. 
 But there is no hiding the sympathy of Dr. Jones with the 
 rebels.’’ This characterization aptly describes the Episcopalians 
 and the Quakers. The former (at least many of them) believe 
 in reform within the body, the latter rebel against practically 
 every form of government and worship which was practiced be- 
 tween the Apostolic age and George Fox. The Episcopalians are 
 a branch of the regulars of the Church militant; the Quakers 
 are the representatives of individual, unorganized, guerilla 
 warfare. 
 
 The circumstances under which the colony of Pennsyl- 
 vania was established and settled naturally led to the ming- 
 ling of these two elements in the colony. Penn was a Quaker; 
 he sought to establish a Quaker state, in which his co-religion- 
 ists could enjoy a freedom of conscience which was denied 
 them in the mother country. Naturally in the early years of 
 the colony Friends formed the most numerous body of the 
 population, and the government was in their hands. Having 
 shared in the sufferings of Friends in England, who were 
 compelled to contribute to the support of a religious organi- 
 zation of which they did not approve—against which, indeed, 
 they were in rebellion—Penn accorded religious liberty to all 
 within his Province. Indeed he had been an ardent advocate 
 of religious liberty for years before he undertook the estab- 
 lishment of a Province. 
 
 101 
 
Curist CourcH, PHILADELPHIA 
 
 It so happened that Bishop Compton of London was a 
 member of the Committee for Trades and Plantations before 
 which Wm. Penn had to lay his plans for his colony, and 
 with whom in its government he had at various times to deal. 
 It was due to Bishop Compton that there was inserted in the 
 charter of Pennsylvania a clause that any preacher or preach- 
 ers, approved by the Bishop of London, should be allowed to 
 reside within the Province, whenever twenty inhabitants ex- 
 pressed to the Bishop a desire that such should be sent. 
 Penn’s principles, if faithfully carried out, would have given 
 them this right anyway, but the charter gave them legal stand- 
 ing. As we all know, it was under that clause of the charter 
 that Christ Church was founded in 1695, and became the 
 centre and rallying point of the Episcopalians in the colony. 
 It thus happened that there gradually grew up a church 
 group or church party in Pennsylvania, which was influen- 
 tial, as time went on, far beyond its actual numbers. 
 
 The relations of this Church group to the Friends is 
 from many points of view an interesting one. To continue to 
 employ Dr. Hastings terminology, the regulars (the Church- 
 men) were in a minority; the rebels (the Quakers) were not 
 only in the majority, but were for many years the governing 
 body of the colony. 
 
 The relations which existed between Quakers and Angli- 
 eans in England, were, accordingly, reversed in Pennsylvania. 
 
 I have been asked to speak today of these relations, not 
 because I am a student of the period, or have any profound — 
 knowledge of the literature of that time. It has been thought 
 apparently, that one who was born and reared among the 
 Friends, who owes the beginnings and the nurture of his 
 spiritual life to them, into whose affections and memories are 
 entwined hundreds of sacred Quaker associations and the 
 influence of countless Quaker lives, one who is still honored 
 by the warm friendship of many members of the Society of 
 Friends, would enter sympathetically into their point of view. 
 At the same time it has, it would seem, been supposed that 
 one who in mature life discovered the crippling effect of the 
 
 102 
 
EPISCOPALIAN AND QUAKER 
 
 
 
 great negations by which the great Quaker affirmations are 
 accompanied, who then deliberately sought membership in the 
 Episcopal Church, who has found there a congenial home, 
 undeserved kindness, devoted brethren, and an open door for 
 service, would naturally, not be insensible to the aspirations 
 and motives of the Episcopalians in early Pennsylvania. 
 Such qualification as I have for the task arises, therefore, 
 from the insight which personal experience may have given me 
 into the principles and motives of the two groups of people. 
 
 We may conveniently consider the subject from two 
 points of view: 1. Differences in principles and policy, and, 2. 
 Instances of friction arising from individual cases. 
 
 1. There were certain differences of principle which led, 
 during many of the earlier years of the colony to radical 
 differences between the Episcopalians and the Friends. The 
 Friends believed in non-resistance; they were willing to take 
 no adequate means for the defense of the colony; the Church- 
 men took the opposite view. They believed in preparedness; 
 they would trust in God, but keep their powder dry. Through 
 all the years down to the decisive action by the Pennsylvania 
 Assembly of 1756, which recognized the necessity for defense, 
 and whose action led to the withdrawal of Friends from any 
 very active share in the government, the lines were clearly 
 drawn. Churchmen again and again made representations to 
 the English authorities that the colony was defenseless and in 
 danger; Friends, constituting a majority of the assembly con- 
 tinually prevented the voting of taxes for defense. As during 
 these years the colony was not attacked, the question was by 
 no means as acute as that arising from the Quaker determina- 
 tion in regard to oaths. The Friends believed that to take an 
 oath violated a direct command of Christ. In England they 
 had suffered much for their conscientious scruple upon this 
 point. In founding the new colony, they determined that this 
 stumbling block should be removed. There was, accordingly, 
 inserted in the first ‘‘Great Law’’ of 1682 a clause which 
 enacted that: ; 
 
 103 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 ‘All witnesses coming or called to testify their knowl- 
 edge in or to any matter or thing in any court, or before any 
 lawful authority within said Province, shall there give in or 
 deliver their evidence or testimony by solemnly promising to 
 speak the truth, the whole truth and nothing but the truth 
 to the matter or thing in question.’’ Then follow severe 
 penalties for falsehood. 
 
 With this position the Friends would have been satisfied. 
 Under this law members of the Society of Friends could hold 
 office, act as magistrates, and sit on juries without either 
 taking or administering an oath. They could avoid breaking 
 the letter of Christ’s commandment. 
 
 With this the Episcopalians were not satisfied. The tak- 
 ing of an oath to assure the telling of the truth is a custom 
 which goes far back in the annals of humanity. Its begin- 
 nings are shrouded in the darkness of antiquity. It was 
 already old when the Code of the Babylonian King, Hammu- 
 rabi, was compiled, more than 2000 years B.C. To remove the 
 security of the oath from all the solemnities connected with 
 the administration of justice seemed to Churchmen to en- 
 danger the whole fabric of political and social life. 
 
 The leader of the Episcopalians in this matter was dur- 
 ing the earlier years Robert Quary (or Quarry), whose name 
 appears on a letter signed by the members of Christ Church 
 dated January 18, 1696-7, and who had been appointed by 
 the Crown as Judge for Penn’s dominions and West Jersey. 
 Quary was entirely out of sympathy with the Quaker ideas 
 regarding oaths, and he and his co-religionists were suspected 
 of desiring to secure the forfeiture of Penn’s Charter, and the 
 establishment of a crown colony in Pennsylvania, so that the 
 Church could be legally established in the colony as it was in 
 England. This suspicion was probably well founded, for even 
 the good Bishop Compton had, after the Charter of Pennsyl- 
 vania had been granted to Penn, endeavored to get a bill 
 through Parliament to have the Church established here. 
 
 The Episcopalians were without strength either in the 
 Provincial Council or Assembly, but they had sufficient in- 
 
 104 
 
EPISCOPALIAN AND QUAKER 
 
 
 
 fluence to secure from time to time from England the issuing 
 of commands to the Pennsylvania officials to administer oaths 
 to such as were willing to take them, and in this way so 
 harassed the Quaker officials that many of them resigned. 
 
 One thing that impresses a dispassionate observer of 
 these differences from the safe distance of the 20th century, 
 is that neither party took as lofty ground as it might have 
 taken. The Friends failed to catch the meaning that lay back 
 of the words of Christ: ‘‘Swear not at all’’...‘‘let your yea 
 be yea, and your nay, nay.’’ A full and thorough study of 
 this part of the Sermon on the Mount shows that what our 
 Lord was really teaching was that it is wrong for a man, and 
 above all for a disciple of Christ, to have two standards of 
 honor—to speak the truth any more faithfully when he has 
 in an oath prayed God, so to speak, to damn him, if he does 
 not speak it, than he would on ordinary occasions.* By their 
 willingness to make a promise to speak the truth, and, after 
 such promise to submit to legal penalties for falsehood, the 
 Friends appeared to admit that they were still subject to the 
 double standard of honor. By the law quoted above they 
 proved, as indeed Robert Barclay had done in his Apology, 
 that the whole point in their minds was to avoid disobeying 
 the literal command of Christ ‘‘swear not at all.’’ That they 
 should be such sticklers for the literal observance of this 
 command, when they interpreted away other commands which 
 their fellow Christians considered vital—such as those con- 
 cerning Baptism and the Eucharist—naturally seemed to their 
 contemporaries most inconsistent. But what strikes one now 
 as even more strange is that they did not see that the deeper 
 principle of a double standard of honor was involved, and 
 that, if a man had to promise to tell the truth in order that 
 his word might be trusted, he thereby confessed the existence 
 of the double standard just as surely as by taking an oath. 
 
 The Churchmen on the other hand, by the importance 
 which they attached to oaths, and the fear that they exhibited 
 
 *See the writer’s exposition of Matt. 5: 21-48 in the Journal of 
 Biblical Literature. XXXVII, 54-65. | | 
 
 105 
 
Curist CourcH, PHmADELPHIA 
 
 
 
 lest the abolition of the oath should subvert the administra- 
 tion of justice, and even sap the foundations of society itself, 
 betrayed at once a characteristic reverence for whatever is 
 hoary with age in human custom, and a profound distrust of 
 human nature. The Psalmist declared: ‘‘I said in my haste, 
 All men are liars.’’ Apparently the Churchmen of early 
 Pennsylvania said it, not in haste, but deliberately and after 
 mature reflection. 
 
 In addition to these more general causes of difference 
 there were some causes of friction between the Episcopalians 
 and the Friends arising from individual cases. The most 
 notable of these was the case of George Keith, the most 
 learned of the Friends who had come to the New World, the 
 Principal of their School, an eloquent and influential preacher 
 among them, who first led a schism, then, returning to Eng- 
 land, joining the established Church, and having been or- 
 dained, came back to America in 1702 as a missionary of the 
 Society for the Propagation of the Gospel. Keith arrived in 
 Philadelphia on November 5, 1702, and preached in Christ 
 Church the following Sunday and several times afterwards 
 when he happened to be in Philadelphia. In September, 17038, 
 he was in Philadelphia and joined with the Rev. Evan Evans, 
 then Rector of Christ Church, in having prayers and sermons 
 in the Church every day during the Friends Yearly Meeting 
 of that year. It is probable that in these meetings some 
 pointed remarks were made against the Quakers. Already, 
 previous to this time Keith had been the centre of a con- 
 siderable bitter controversial literature. One need cite here 
 as proof of this but one title, that of a pamphlet printed in 
 London in the year 1700 entitled, A Snake in the Grass Caught 
 and Crushed, or a Third and Last Epistle to a now furious 
 Deacon in the Church of England, Mr. George Keith, etc. 
 
 There is evidence that these daily services in Christ 
 Church were not held without some provocation on the part 
 of Friends. Caleb Pusey, a Philadelphia Friend, had pub- 
 lished in 1703 a book entitled Proteus Ecclesiasticus, or George 
 Keith varied in Fundamentals; acknowledged by himself to be 
 
 106 
 
EPISCOPALIAN AND QUAKER 
 
 such, and Proved an Apostate, from his own ‘‘ Definition Argu- 
 ments and Reasons.’’ Contrary to his often repeated preten- 
 sions, whereby he hath Labored to decewe the People telling 
 them he 1s not varied from any Fundamental Principle, nor any 
 Principle of the Christian Faith, ever since he first came among 
 the Quakers. 
 
 To this book George Keith made reply in this same year, 
 1703, whether before or after the September meetings, I do not 
 know, in a work entitled: The Spirit of ‘‘ Railing-Shimei,’’ and 
 of Baal’s 400 Lying Prophets entered into Caleb Pusey and his 
 Quaker-Brethren in Pennsylvania who approve him. Contain- 
 ing an answer to his and their Book, falsely called, ‘‘ Proteus 
 Ecclesvasticus,’’ Detecting many of their gross Falsehoods, Lyes, 
 Calummes, Perversions and Abuses, as well as their gross ignor- 
 ance and Infidelity contained in their Book. 
 
 These titles, as we all know, were characteristic of the 
 religious controversy of the period. With such amenities the 
 Christians of that time exhibited their love of truth as they 
 saw it, if not love of their brethren. 
 
 The Friends did not, however, occupy all of the atten- 
 tion either of George Keith or of the Reverend Evan Evans. 
 In this same year, 1703, they found time to issue jointly a 
 pamphlet entitled, Some of the many False, Scandalous, blas- 
 phemous and self-contradictory assertions of William Davis, 
 faithfully collected out of his book, printed, anno, 1700, en- 
 titled, Jesus the Crucified Man, the Eternal Son of God, etc. 
 
 This work was issued as a corrective to the teachings of 
 Davis, who, apparently at first a Friend, then a Keithian 
 Christian Quaker, had joined the Baptists, and had in 1698 
 been expelled from the Frankford Baptist Church for heresy 
 with reference to the Divine and human natures of Christ. 
 The Christians of that time by whatever name they were 
 called had not yet learned to 
 
 ‘“Melt not in an acid sect 
 The Christian pearl of charity.’’ 
 
 Notwithstanding such incidents as the rival meetings of 
 1703, the Episcopalians and Friends, with all their differences, 
 
 107 
 
Curist CHurcH, PHMADELPHIA 
 
 had much in common. Many Friends besides Keith joined the 
 Church. Indeed among the members of Christ Church who 
 signed the letter to Governor Nicholson of January 18, 1696-7, 
 was William Dyer, the son of Mary Dyer, the Quakeress, who 
 was put to death on Boston Common in 1660, and ever after- 
 ward, in the language of the late President of MHaver- 
 ford College: ‘‘a constant but gentle stream of the wealthier 
 Friends, of the sect that entirely ruled out ritual, made them 
 (the Episcopalians) some accretions.*’’ This has gone on until 
 today the Churchmen of Philadelphia are to a good degree 
 composed of former Friends and the descendants of Friends. 
 
 From the earliest days of the colony two causes led to 
 this, the similarity of the spirit of worship in the Church and 
 the Quaker meeting house, and the law of antithesis. Few 
 people seem to have reflected upon the fact that in the Episco- 
 pal Church and in the Friends meeting it is the congregation 
 which worships. The assembled people are not an audience, 
 come together to listen to a lecture and a concert. They do 
 not have to disperse if no preacher is present. They worship, 
 the one by a ritual, the other with 
 
 ‘‘Never rag of form or creed 
 To clothe the nakedness of need,’’ 
 
 and yet both are worshipping congregations. The spirit of 
 worship is there. There is room for a sermon, if there happens 
 to be a preacher, but, if not, the worship goes on, in the one 
 case expressed through a ritual, in the other, often entirely 
 unexpressed except through the silent adoration of worship- 
 ful hearts. This principle links the Quaker and the Church- 
 man in a closer bond of sympathy than either of them find 
 with other Protestants, although the bond is often unsus- 
 pected, even by themselves. When the cultured Quaker out- 
 grows the narrower tenets of his sect, therefore, he is drawn 
 naturally to the Church, and then the psychological law of 
 antithesis or contrast helps him on. The operation of this 
 law, which underlies so many of the contrasts in Hebrew 
 
 *Isaac Sharpless, Two Centuries of Pennsylvania History, Philadelphia, 
 1900, K196. 
 
 108 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 CHRIST CHURCH HOSPITAL, 1769-1861 
 
Rha py Wad wy 
 
 : ; J . ‘Ad a 6 - 7 ve * 
 UBF ty i tN , > u y : i? j .¥ ce ' *, : : Bete i ny 
 = i : ME 6 d ' Tea = - Ey %) 1. 
 
 
 
 ta \ ae a ’ it a4! ™ 
 ' ‘ i ; ; A ~ 
 y area tiy a eee be 2 ~s 
 et ' ws. 8 - ; 
 ; ‘g Yn ig . 
 Mist oy ae ¥ 
 4 » Li 
 ap? © ee 4 be HS ve ) 
 ay", gee Sanh atin a t Kaith 
 } ‘ ey ye yes ie oy 
 
 atv : =) eo Ua | “ 
 us rs AKC was ' ae § fe ie 
 
 7 
 , ‘ ; ( 
 ia “Soe ts Le nw 
 a” 1¢ Fs ir = 7% i " : he 
 2 / i — % yy a 
 er ' ; 
 wx if 4 = ' ¢ 7 
 ‘Vaw ~ athe A 
 ; al : ‘/ q Ks 4 i 
 cis ‘ : .: R a 
 in| j ; 
 re 4 
 \ ' 
 
 < \ ~¢ - of 
 eh 
 { 5 “ 
 i lo # a 
 fila d 
 a4 
 ‘ | p ‘ 
 A 
 : 
 x | 
 i 
 s oor . 
 1 
 I 
 f 
 ; ’ as : 
 * 
 i i ‘ ek 
 . ul ad 
 5 a —__ 
 = ‘ 
 poe } ‘ | % i 
 - J t i‘ ] 
 5 a 
 rie : 
 ry 
 i Pt aie iis 
 fi ; \ 
 ® a - 
 7 
 : 5 yi 
 . . 2 = 
 i tf , ly 
 : * 7% : 
 rn \ 4¥ 
 , rt i) ice ay 4 
 “ + 
 ‘ ‘ 
 4 
 £ a . ° “ 
 * : Py ¥ 
 + e on 
 3 aa 
 % se ' ag 
 ae ie wal 
 | wr wa 
 = : na 
 ‘ A 
 4 a ri ¥ oe 
 = a 
 ; -4 
 7. 
 24 af ‘v. > : 
 . My > ue fe 
 
 
 
 ) Wet re) tek ee 
 ean Sees | 
 i 4 ; a9 * > fa 7 <7 - ; re ; 4 te Se. 
 ¥ RL : fal : eS A vy eae 
 : ial au 7 i ond ae ean cs Pan pad ie et 
 es Moe A Se 
 - . - _ De @ 7 : 
 ' 1% ‘Mi, tbe Core iy a a ae 
 ai: ' py 7 ¥ 
 {j : = 
 a P¢ AL ee : 
 é ee SS 
 
 f ' : 
 ' i 7 
 7 To en aé 
 r en 
 ™ ey ! at a 
 
EPISCOPALIAN AND QUAKER 
 
 poetry and of powerful diction in every language, helps the 
 mind that has been compelled in its worship to grope in 
 silence, to employ in happiness and content as the vehicles 
 of devotion 
 
 ‘*Words that have drawn transcendant meanings up 
 From the best passion of all bygone time.”’ 
 
 Thus with their surface differences, sometimes acute, but 
 still with a deep underlying unity of spirit that was scarce 
 suspected, the Episcopalians and Friends lived on in this 
 colony until the approach of the Revolutionary war. Then 
 numbers of them were by the events of the time driven into 
 more friendly political relations than had existed before. 
 Many of the Churchmen were loyal to the mother country; 
 the Friends with the exception of a minority known as ‘‘Free 
 Quakers,’’ abhorred war, thus, both Friends and Churchmen 
 sought to exert a restraining influence upon the rising tide of 
 resentment that swept the American colonies into revolution, 
 and in the effort they were drawn nearer together. 
 
 I cannot close this paper without mentioning some facts 
 of a later period. 
 
 By way of introduction to one of them, permit me to say 
 that in my undergraduate days at Haverford College we 
 were told by one of our Professors that at Oxford Univer- 
 sity there is a book-case called the ‘‘Shelf Controversial’’ in 
 which all works attacking the faith of the Established Church 
 are placed and where they remain until they are answered. 
 We were told that when the Quaker, Robert Barclay in the 
 year 1676 published his Apology for the True Christian 
 Dwinity, being an Explanation and Vindication of the Princt- 
 ples and Doctrines of the People called Quakers, it was placed 
 upon this shelf where it still remains unanswered. It has, 
 in the course of the centuries, we were told, been taken down 
 several times and studied, but had always been returned to 
 its place without adequate rejoinder. The inference which 
 we drew, and which we were meant to draw, was that the 
 work is unanswerable. Our Professor was quite unaware that 
 Bishop White, Rector of Christ Church and the first Bishop 
 
 109 
 
Curist CHuRCH, PHILADELPHIA 
 
 
 
 of Pennsylvania, had written in 1810-11 A Counter Apology 
 for the Divimty of the Holy Scriptures mn a Review of the 
 ““Apology’’ of Robert Barclay on the Same Subject, a work 
 which has never been published, which at the present moment 
 reposes in the archives of this Church, but which, had it been 
 published, would undoubtedly have dislodged : Barclay’s 
 Apology from the ‘‘Shelf Controversial’’ forever. 
 
 I have been able to examine Bishop White’s work only 
 in the most superficial manner, but even such an examination 
 reveals at once the Christian spirit and the intellectual acute- 
 ness, as well as the thoroughness of scholarship with which the 
 reply is conducted. Bishop White’s writing is in striking con- 
 trast to the controversial pamphlets of a century before, in 
 which abusive epithet often took the ‘place of argument. 
 Every important step of Barclay’s argument is squarely met 
 with serious counter arguments, stated with all the restraint 
 which should be exhibited by a gentleman, a scholar, and a 
 Christian. Bishop White’s manuscript is about twice the size 
 of Barclay’s Apology, so thoroughly did he do his work. It 
 is equipped with appendices, an index of Scripture passages, 
 and whatever was necessary to make it useful. He also pre- 
 pared an Abstract of the ‘‘Counter-Apology’’ entitled Hints 
 for the Use of Students in Dwinity in their Reading of Robert 
 Barclay’s Apology. Bishop White remarks that he ‘‘does not 
 purpose to instill prejudices in so serious an undertaking.’’ 
 He would ‘‘have one receive or. reject his (Barclay’s) theory 
 as truth may direct.’’ He prays for divine aid in conducting 
 the inquiry. , 
 
 One is tempted to give quotations to illustrate the acuteness 
 and good temper with which Bishop White dissected Barclay’s 
 arguments, but such quotations would mean little unless one 
 could presuppose that every one here was thoroughly familiar 
 with the various propositions of Barclay’s work. It is suffi- 
 cient to say that the Bishop was as ingenious as Barclay in 
 his use of Scripture, and was unusually keen in directing the 
 shafts of his logic to the fallacies in Barclay’s premises or 
 syllogisms. From the point of view of a hundred years ago— 
 
 110 
 
EPISCOPALIAN AND QUAKER 
 
 the days prior to higher criticism, evolution, and comparative 
 religion, the Counter Apology is a formidable argument. It 
 was Bishop White’s Magnum Opus. 
 
 In a note added in 1833 Bishop White alludes to the doubt 
 as to whether his work would ever be published and says: 
 
 *“Whether it will ever be published is uncertain, but I 
 believe it would tend to the upholding of the truths of our 
 holy religion by showing the danger of a theory, which, by 
 affirming an imaginary light of nature under an imposing but 
 misapplied name, leads to Deism, and 2d, by distinguishing 
 between Christian duty and requisitions foreign to it, repre- 
 senting them to young persons especially as equally obliga- 
 tory, thus prepares their ripening understandings for an equal 
 disregard of both.’’ 
 
 Bishop White in these words called attention to the: un- 
 reality of the Quaker distinction between natural ideas, and 
 divinely implanted ideas. It was this theory of divinely im- 
 planted ideas which led the Friends to speak so often of the 
 ‘‘Divine Seed’’ in every man. 
 
 The unreality of Barclay’s distinction on this point ap- 
 pears now in much clearer perspective than it did a century 
 ago. It has been pointed out by Quaker scholars within 
 recent years that Robert Barclay wrote under the spell of the 
 philosophy of Descartes, who taught that man is given cer- 
 tain innate Divine ideas by his Creator—ideas which, though 
 apparently inborn in man, are no more related to the man’s 
 human nature than a cartridge is related to a gun. They were 
 put there by One who is as superior to the soul as a man is to a 
 gun, and they belong to Him. This Cartesian psychology is 
 now as fully exploded as the Ptolemaic astronomy. No such 
 distinction as Barclay premised between the ideas of the mind 
 is discernible. Divine influence has to be looked for in ethical 
 and spiritual quality, and grounded on other evidence. Even 
 the institutions based upon Barclay’s theory have vanished 
 from the greater part of the Society of Friends. Where, as in 
 Philadelphia, they are still cherished, one now seldom finds a 
 defense of them based upon this distinction which Bishop 
 
 White combatted. 
 111 
 
Curist CourcH, PHILADELPHIA 
 
 The Schism which took place in Quakerism in 1827-28, 
 generally know as the ‘‘Hicksite Separation’’ greatly weak- 
 ened the Friends, who have since that time been in Pennsyl- 
 vania a diminishing body. Although Bishop White’s Counter 
 Apology was never published, other forces were at work which 
 have exerted upon the Friends even a more powerful in- 
 fluence than his book could have done. 
 
 The century from Bishop White to us has in many ways 
 brought changes as great as the century between George Keith 
 and Bishop White. While on the surface there are the same 
 striking contrasts in organization and worship among Episco- 
 palians and Friends, the rise of modern science, its applica- 
 tion to the sacred books in the form of historical criticism, to 
 the human mind in psychology, and to the religious life of 
 man in the study of the History of Religions, has for all 
 thoughtful men put the whole problem of the religious life 
 in new perspective. We are not so sure as we were a hundred 
 years ago that the secret of the universe can be compressed into 
 the capsule of a Biblical text or two, or completely expressed 
 in its entirety by a creed. We are slowly coming to appreciate 
 the underlying kinship of all religious life, whatever its mani- 
 festation; we are gradually learning that we should call no 
 man ‘‘common or unclean’? whom God has honored with the 
 gift of His Holy Spirit. It is becoming clearer and clearer 
 that the Friends, hke other sects which left the main body 
 of Christians in the sixteenth and seventeenth centuries, have 
 taken too narrow a view of Divine revelation. God revealed 
 himself pre-eminently to the Hebrew prophets and Christian 
 Apostles; he manifested himself perfectly in our Lord; but 
 among the nations of the world ‘‘He hath not left himself 
 without a witness.’’ Institutions and methods of worship should 
 not therefore, necessarily be discarded because they are of 
 what has been often called ‘‘heathen’’ origin. Even outside 
 of Israel there were many ways of worship which were effica- 
 cious in bringing God near to men. Some of these the Church 
 adopted and they have been blessed by the Spirit of God. 
 Interpreting Divine inspiration too narrowly, the Friends re- 
 
 112 
 
EPISCOPALIAN AND QUAKER 
 
 garded all between the Apostolic Age and George Fox as a 
 great apostacy. Their very doctrine of a universal and saving 
 light might, if it had been logically applied, have led to a 
 different conclusion. The truth, as it appears today to 
 thoughtful educated minds, certainly leads to a different con- 
 ception. Forms of worship and means of grace are to be 
 judged, not by whether their beginnings can be traced back 
 to Jew or Greek, but by their power to submit themselves to 
 transfiguring interpretations and their value in the nurture of 
 the common religious life by the way they open the human 
 soul to the thought, the purposes, and to the Spirit of God. 
 Many Christians are slowly coming to see this. It is 
 leading toward that unity for which we all long. It found ex- 
 pression last summer in that noble utterance of the Lambeth 
 Conference, which, by recognizing that the workings of the 
 Spirit of God are not necessarily confined to the channels of 
 our Ecclesiastical organization, makes it possible for other 
 Protestant bodies to look toward an ultimate association with 
 us in the historic Church without denying the validity of 
 their past history or the reality of their past Christian life. 
 The position of the Friends today is very different from 
 that which they occupied when Bishop White wrote his 
 Counter Apology. They have been weakened by several 
 schisms and have suffered sadly from other causes. Barclay 
 linked the interpretation of Quakerism so closely with the 
 philosophy of the seventeenth century, that, although it for a 
 time made an appeal so powerful that Friends could hope to 
 become the dominant body in Protestantism, the changed 
 thought of the world has wrought havoe with their theology 
 and their membership. In the lapse of time, too, experience 
 has shown that its unorganized ministry was. inefficient. 
 Touched in the decade between 1870-80 by the revival move- 
 ment led by Moody, Friends gradually, in most of their Ameri- 
 can centres, have found it necessary, if they would hold any 
 membership at all, to have regular preaching, employ regular 
 pastors, and become in the outward manifestations of their life 
 almost indistinguishable from some Methodists. Choirs and 
 
 113 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 organs have in some meetings been introduced. Today in all 
 the world there are but about 100,000 or 110,000 Friends. 
 These are so divided that there are but three things on which 
 they all agree: the disuse of the rites of Baptism and the 
 Lord’s Supper, the disuse of oaths, and the maintenance of 
 the Quaker testimony against war. Their divided condition, 
 their lack of agreement as to what is vital, the way in which 
 they are, by the thought of the time, compelled to build anew 
 their intellectual defenses, their difficulty in holding their 
 membership to whom their forms of worship, even when modi- 
 fied, often do not appeal, render them impotent as logical 
 antagonists, and place them in a position to excite sympathy 
 rather than hostility. 
 
 God is leading all Christian bodies into deeper sympathy 
 with one another as he leads us into a land of broader intel- 
 lectual and spiritual horizons. He is leading us into a deeper 
 Christian life, a deeper sense of the essential oneness of all 
 who love our Lord Jesus Christ in sincerity. 
 
 Ultimately, it may be hoped, that this movement, if we 
 are at once Christian and patient, will go far enough to in- 
 elude the Friends in that truly Catholic Church toward which 
 we look. If only, without losing their strong sense of immedi- 
 ate access to God, they could see that the use of certain out- 
 ward means of grace which they have discarded, so far from 
 being hurtful to the Christian life, are of the greatest help to 
 most people—that it is hardly to be expected that an un- 
 educated religious genius like George Fox, however great his 
 genius might be, could lay down for all men for all time a 
 way of worship and of ecclesiastical organization superior to 
 any which had been discovered by the experience of all the 
 saints and sages who had gone before—and could join with 
 us in the use of those outward means, they have much of 
 spiritual value to contribute to the common life of the united 
 Church. Is it too much to hope that the growth in mutual 
 understanding which the past two centuries has witnessed will 
 go steadily forward until all who have separated from the 
 historic Church will once more join the regular army, itself 
 
 114 
 
New Ligut on Our ORIGINS 
 
 grown wiser and more Christlike, and will realize that, ‘‘God 
 has provided some better thing concerning us that they apart 
 from us should not be made perfect ?’’ 
 
 New Light on Our Origins 
 
 By BisHop GARLAND 
 
 background to my address. I desire first to recall the 
 fact that just at the time of the founding of Christ Church 
 there existed a great division between the Keithian and Fox- 
 ian Quakers, which took place in Philadelphia in 1691. In 
 that year there were fifteen Missions of Keithian Quakers in 
 Pennsylvania and New Jersey. This division among the 
 Quakers must be borne in mind when one reads of accounts 
 and letters written by either Friends or Churchmen in that 
 early period. Many of these letters give evidence of bitter 
 feelings at times—not only between Friends and Churchmen, 
 but even between Friend and Friend—and due allowance for 
 this state of feeling must be made on both sides. Nearly all 
 of the Quakers had been brought up in the Church of Eng- 
 land, and having left the mother country for the express 
 purpose of getting away from an Established Church, we can 
 understand their natural objection to the introduction of the 
 Church here. At the same time as the Friends professed to 
 believe in liberty of conscience and freedom of worship, the 
 Churchmen desired his rights, and also had a natural feeling 
 of antagonism to those who had withdrawn from the com- 
 munion of the Church. With the great divisions among the 
 Quakers in this period, and the baptism of hundreds who 
 returned to the Church of their fathers, similar feeling on the 
 part of the Friends is given expression in many unfriendly 
 utterances; but looking back we can thank God for the noble 
 contribution made by both parties, and by all other Christian 
 people in this formative period. Had this colony remained 
 one of Friends only, it could not have taken a leading part 
 
 115 
 
 Gs preceding papers give a proper introduction and 
 
Curist CHURCH, PHILADELPHIA 
 
 in the Revolution, and all the other elements combined to- 
 gether to make Pennsylvania the Keystone State. 
 
 The Royal Grant of William Penn provided ‘‘That if any 
 of the inhabitants of the said Province (to the number of 
 twenty), shall at any time hereafter be desirous, and shall by 
 any writing, or by any person deputed for them, signify such 
 their desire to the Bishop of London for the time being, that 
 any preacher or preachers to be approved of by the said 
 Bishop may be sent unto them for their instruction, and then 
 such Preacher or Preachers shall and may be, and reside with- 
 in the said Province without any denial or molestation what- 
 soever.’’ The question arises whether such a petition signed 
 by twenty or more inhabitants was ever forwarded to London. 
 It seems to be taken for granted by some writers that it was. 
 There is no doubt that one was prepared, but when we in- 
 vestigate the history of the case we find that it was not only 
 a petition for the free exercise of religion, but also that the 
 petitioners might arm for their defense, as they had reason to 
 believe that the French intended to attack them. The Quaker 
 Magistrate arrested those who originated the petition, and 
 ordered the King’s attorney, who was a Quaker, to read the 
 law they had made against any person that should speak 
 against the Quaker government. The lawyer who was sus- 
 pected of having drafted the petition was taken into custody 
 and bound over to court. It is interesting to note that this 
 lawyer, Griffith Jones, about seven or eight years later was 
 elected Mayor of the City, which shows the great advance of 
 the cause of the Church party. After this first attempt, a peti- 
 tion was again prepared by the Church of England people, 
 congratulating the King on his escape from assassination. 
 This was taken to Governor Markham and he approved of it 
 and signed it, but some of the Quakers evidently thought that 
 it would make known to the King how many Church of Eng- 
 land people were in the Colony, so the Governor asked for the 
 petition, pretending he wanted to see it. However, he kept it 
 and would not part from it, so it is evident that this second 
 petition never reached the King. It is well to emphasize that 
 
 116 
 
ca 
 
 ba) 
 
 a 
 Li 
 neal 
 
 : ' ms i) cee 
 a oar 
 . ie “hee 
 Pie, ee ; 
 ny. 
 
 ar 
 
 > 
 Bear | 
 i Pre 
 Vine | 
 
 ry 
 £ 
 
 
 

 
 On WEST WALL 
 
New Licut on Our ORIGINS 
 
 
 
 the first petition that is so frequently mentioned combined two 
 pleas—first, the free exercise of religion, and second, the right 
 to bear arms. We can well understand the peculiar objection 
 that the Friends would have to this second plea in the peti- 
 tion as it was opposed to all their principles. 
 
 Reference will be made by another speaker to the interest 
 of the Governor of Maryland in the founding of a church in 
 Philadelphia. Governor Nicholson helped materially in build- 
 ing the first Christ Church and without the knowledge of the 
 people of Philadelphia, he had made an appeal to his Majesty 
 and Council for the settlement of a Ministry in Philadelphia, and 
 the support of a school. During this summer I made a search 
 in London to see if I could find any evidence that the petition 
 signed by twenty or more members of the Church in Philadel- 
 phia had ever been formally presented to the Bishop of Lon- 
 don, the Archbishop, or the King and Council. A diligent 
 search at Fulham Palace showed that there is absolutely no 
 record of this petition in the Pennsylvania papers in the 
 archives there, and the Library at Lambeth Palace can throw 
 no light on it. With expert assistance I searched through the 
 records of the Arundel, Harleian and Livingstone collections 
 in the British Museum; read the yearly Minutes on the Society 
 of Friends in London during that period, and with the help 
 of the Secretary of the Public Record office in Chancery Lane 
 made a search through the State papers, including the corre- 
 spondence of the Board of Trade and the Colonial acts of the 
 privy Council. In addition to this I consulted with authori- 
 ties having charge of the documents in the Library in the 
 House of Lords and had a search made in the Rolls office, the 
 Registry Office and among the State papers. My conclusion 
 is that if the Petition was actually sent to London, it was 
 destroyed in the great fire in Whitehall. As I have not found 
 any reference to it, it is, in my opinion the more reasonable 
 assumption that no formal petition reached England, but that 
 through the recommendation of the Governor of Maryland, 
 action was taken. In the Minutes of the Journal of Trade and 
 Plantations, I find that on the 5th of November, 1695, con- 
 
 117 
 

 
 Curist CHURCH, PHILADELPHIA 
 
 
 
 sideration was given to a letter sent by the Lord’s Commis- 
 sioner of Treasure, upon Sir Thomas Lawrence’s memorial, 
 relating to a Minister from Pennsylvania (see addenda). A 
 further research of the Minutes showed that the request was 
 for one or two Protestant Divines to be sent to Philadelphia, 
 and the Memorial was sent by Sir Thomas Lawrence, Secre- 
 tary of Maryland, under Governor Nicholson. On the 19th day 
 of December, 1695, at a meeting of the King’s Council, it was 
 ordered that a salary of 50 pounds per annum be settled on 
 a Protestant Divine, and a salary of 30 pounds on a school 
 master to be sent into the Colony of Pennsylvania, as recom- 
 mended by the Lord Bishop of London, and Right Honorable 
 Lord’s Commissioners of the Treasure. I found many letters 
 from Governor Nicholson manifesting his great interest in 
 the welfare of the Church in Pennsylvania. 
 
 While examining the historical records in Fulham Palace 
 I came across other interesting papers. One was rather 
 startled to find in the papers of the 17th and 18th centuries, 
 a letter from a prominent writer in this country inquiring 
 about historical articles I had written for the Church Standard 
 and The Churchman nearly fifteen years ago. He desired 
 evidence whether some statement I had made regarding the 
 recognition of the Orders of Swedish Ministers could be defi- 
 nitely proven. The record does not show that they could give 
 him any information from the Archives in Fulham Palace, 
 but in a history written after that date he incorporated some 
 of the information in these published articles and additional 
 facts given to him in answer to direct queries. But there is 
 much interesting history yet to be written about Records in 
 Fulham—in the 8. P. G. collection and elsewhere—showing 
 the close relation between our Church and the Swedish Luth- 
 eran. We find the names of Rudman, Sandel, Lidman, Hes- 
 selius, Lidenius, Riorck and many others taking services in 
 our Churches, having charge of them for long periods of 
 time, some of them receiving honoraria from the S. P. G. They 
 even signed petitions with our own Clergy, some of which 
 
 118 
 
New Licut on Our ORIGINS 
 
 began: ‘‘We the Clergy of the Church of England in Penn- 
 sylvania.’’ 
 
 In 1711 when Christ Church was being rebuilt, the con- 
 gregation worshipped for three successive Sundays in Gloria 
 Dev. Again in 1722, we find Swedish Clergymen signing a 
 letter to the Archbishop of Canterbury recommending Wil- 
 liam Skinner for ordination. For many years I have expressed 
 the conviction that in the infant Colony of Pennsylvania, and 
 in the work of the 8S. P. G. the ordination of Swedish Clergy- 
 men was looked upon as valid. We are all glad to note that 
 this conclusion has been formally accepted by the Lambeth 
 Conference in 1920. 
 
 There is also evidence that the German Lutherans in the 
 18th century proposed a union with the Church of England. 
 There is a petition in Fulham Palace from the representatives 
 of the High German Church, called St. George’s in the City of 
 Philadelphia to be taken under the care of the Archbishop 
 of Canterbury, and the Bishop of London, date October 27, 
 1764, signed by twenty-one names, transmitted by William 
 Smith with his endorsement. What a pity such an effort was 
 not brought to a successful consummation. 
 
 After this brief reference to the original petition for 
 the founding of the Church, and the data through which I 
 have searched, I would like to say a few words regarding 
 the early history of the Church in this Colony. The founding 
 of Christ Church had a far reaching influence on the life of 
 the City and Commonwealth, and Nation. Founded in 1695, 
 after the struggle for its rights, there were five churches in 
 the Colony in 1702. Within a few years from the date of its 
 founding, its members became prominent in civic and state 
 life, as Mayors of the City, and Governors. It is easy to trace 
 the influence of Christ Church in education. It is true that 
 the Friends already had their school, but the establishment 
 of a school under Church auspices was destined to have a 
 great effect. Without underrating the influence of Presby- 
 terians, Friends, and others, in the founding of the college of 
 Philadelphia (now the University of Pennsylvania), every- 
 
 119 
 
Curist CHurcH, PHILADELPHIA 
 
 one concedes that the two outstanding names in the found- 
 ing of that institution were Benjamin Franklin and the Rev. 
 Dr. Smith. Though Franklin has been given more credit, 
 yet it was the ideals of Dr. Smith that prevailed and laid the 
 foundation for a real University. 
 
 It may also be said that the Sunday School movement 
 originated in this parish, and that it was a Minister of Christ 
 Church, in the middle of the 18th century, who first secured a 
 Missionary to work among the negroes in the Colony. Fifty 
 years later in this Church permission was given for the ordina- 
 tion of Absalom Jones, and he became the first ordained 
 negro clergyman in the United States. 
 
 It is hardly necessary to refer to the influence of Christ 
 Church in our national life. A registry of the men in this 
 Commonwealth who had a leading part in the Revolution, 
 would show that a large majority of them were members of 
 this congregation; and the roll call of the members of the 
 Continental Congress, and the Signers of the Declaration of 
 Independence, would show that two-thirds of them worshipped 
 in this sacred edifice. In 1774 the Rector of Christ Church, 
 Dr. Duché, offered the first prayer in the Continental Con- 
 gress in Carpenter’s Hall. On July 7th he preached his famous 
 sermon: ‘‘The duty of standing fast in our Spiritual and 
 Temporal Liberties.’’ Dr. Smith had preached twelve days 
 before on ‘‘The Present Situation in American Affairs.’’ 
 These sermons were widely read and also widely censured. 
 On July 2, 1775, Continental Congress assembled in Christ 
 Church to observe the day set apart by them as ‘‘a day of 
 general humiliation, fasting and prayer,’’ through all the 
 American Provinces. May 17, 1776, was also so observed, and on 
 the memorable day of July 4, 1776, the signing of the Decla- 
 ration of Independence was proclaimed, as simultaneously 
 with the old Liberty Bell, the chimes of old Christ Church 
 pealed forth, proclaiming liberty to all the land. On that 
 historic day the Vestry met and requested the Rectors and 
 Assistant Ministers to ‘‘Omit those petitions in the Liturgy 
 
 120 
 
New Ligut on Our ORIGINS 
 
 
 
 wherein the King of Great Britain was prayed for, as incon- 
 sistent with the said Declaration.”’ 
 
 It would be presumptuous to attempt to add anything to 
 the critical and complete historical papers that have been 
 published about Christ Church after the Revolution; but a 
 short résumé of early meetings of the General Convention 
 might well be included in this paper. We may recall that in 
 Christ Church, the first Convention of the Diocese of Penn- 
 sylvania was held in 1784, and the first General Convention 
 in 1785, when the Fundamental Articles were adopted; and 
 in 1786, when the Constitution was adopted. The General 
 Convention again met in 1789 in Christ Church, July 29th to 
 August 8th, and at this session an address was adopted con- 
 gratulating the President of the United States on his election 
 as Chief Magistrate, and this address with President Wash- 
 ington’s answer, thanking the Convention for its affectionate 
 greeting, appear in the Minutes. The Convention adjourned 
 to September 29th in order to meet Bishop Seabury and dele- 
 gates from Connecticut, Massachusetts, and New Hampshire, 
 for the purpose of settling Articles of Union. Convening on 
 September 29th in Christ Church, the Convention adjourned 
 two days later to the State House, the minutes stating: ‘‘the 
 meeting in Christ Church being found inconvenient to mem- 
 bers in several respects.’’ This raises the question why did 
 the Convention adjourn to meet in the State House? Was it 
 because that building offered a freer opportunity for discus- 
 sion, or that it was more neutral ground on which the union 
 between Bishop Seabury and his New England delegates 
 might be effected? I incline to the latter opinion. Formerly 
 Conventions had been held in Christ Church quite satisfac- 
 torily, and not found in any way inconvenient. The interest- 
 ing thing, however, about this Convention is the fact that ses- 
 sions were held in Christ Church and the State House, and the 
 College of Philadelphia (now the University of Penna.). In 
 Christ Church Bishop Seabury was present, and deputies from 
 Massachusetts, New Hampshire, and Connecticut presented 
 the testimonials of their appointment to confer ‘with the 
 
 121 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 Convention. It was in the State House, however, that (after 
 the change in one Article) the Constitution was ratified. The 
 union of the Church in the Colonies was completed in the same 
 room in which the Declaration of Independence had been 
 signed, and the Constitution of our Nation adopted. Francis 
 Hopkinson was Secretary of this Convention. It will be re- 
 membered that he was also Secretary of the Continental Con- 
 gress which met in Carpenter’s Hall. 
 
 In the College of Philadelphia the Prayer Book was also 
 revised and the Constitution was formally signed after it was 
 copied in the Book of Records, so that the Church, the State 
 and the University were all associated together in the union 
 of our Church, the adoption of our Constitution, and the 
 changes made in the Prayer Book. 
 
 It may be truly said that Christ Church had a tremendous 
 influence on the life of the nation, as it helped to mold the 
 character of so many of the great men who took part in that 
 struggle for liberty. The Colony of Pennsylvania would in- 
 deed have been poorer if our forefathers had not insisted on 
 their rights, and thus prepared this Colony to make such a 
 contribution to the founding of our Republic. 
 
 ADDENDA 
 
 At the Committee of Trade and Plantations. 
 At the Council Chamber at Whitehall. 
 Monday the fifth of November, 1695. 
 
 Pensilvania. <A letter from Mr. Lowndes dated the 23d 
 of this month by order of the Lord’s Commissioners of the 
 Treasury upon Sir Thomas Lawrence’s Memorial relating to 
 a Minister for Pensilvania recd; Representing the opinion of 
 the Lords of the Treasure that what encouragement his 
 Majesty shall please to give to Protestant Divines to be sent 
 thither, will be better done by granting a salary out of the 
 Revenue of the peny pound in y. Province than to grant the 
 Revenue itself. Whereupon their Lordships agree to report 
 this matter especially to his Majesty in councill. 
 
 122 
 
New Licut on Our ORIGINS 
 
 From Governor Nicholson’s correspondence it is certain 
 that the first Minister appointed to the Church in Philadel- 
 phia died before the fleet left England, and in the emergency 
 Mr. John Arrowsmith, a schoolmaster in Doctors orders, was 
 sent. The latter read service as a Lay Minister and acted 
 as schoolmaster until an ordained Minister was sent. 
 
 Old Christ Church 
 
 What sacred thoughts with radiance crown thy glories of the 
 past— 
 Through ages gone and evermore—as long as time shall last— 
 They breathe of high and holy aims in Nation, State and Home; 
 With pride the Church and ’Varsity both claim thee as their 
 own. 
 As here the patriots blended love for country and for God, 
 So may their children ever tread the path our fathers trod; 
 Upon their sure foundation, laid to train each new born race 
 Today with like undaunted faith we sons our future face. 
 Hail rock from whence we all were hewn—here at thy shrine 
 we meet— 
 ‘Old Christ Church’’—mother of us all—thy natal day we 
 greet. 
 BisHOP GARLAND 
 
 Nov. 15, 1920 
 
 123 
 
Curist CHURCH, PHILADELPHIA 
 
 Pennsplbania’s Contribution to the Constitutional 
 Spstem of the Protestant Episcopal Church 
 
 By Rev. Pror. Jos. CULLEN AygErR, PH.D. 
 
 N THE recent Lambeth Conference of 1920 a large com- 
 of mittee considered the matter of the Development of Prov- 
 inces in the Anglican Communion. From the Report of the 
 Committee it appears that no less than thirty-one dioceses have 
 been established in various parts of the world which are not yet 
 included in any sort of provincial organization. In their report 
 the committee suggests plans for the union of these dioceses. 
 It believes that by some sort of provincial union the life and 
 work of these dioceses would be greatly stimulated. The 
 Committee suggests that the bishops associate themselves as 
 synods but adds most significantly, ‘‘It is advisable in any 
 newly constituted Provincial Synod for the Bishops to asso- 
 ciate with them the clergy and laity of the Province as soon 
 as may be.’’ 1. The resolution actually adopted by the Con- 
 ference made the resolution presented by the committee 
 stronger by advising that the association of the clergy and 
 laity with the Bishops be official. 2. They were not to be 
 merely advisory in the action; they were to be a constituent 
 part of the provincial constitution. Details as to how this was 
 to be effected were left, of course, to the National, or Regional 
 Church or Province. 
 
 In the Hulsean Lectures on ‘‘The Ecclesiastical Expan- 
 sion of England,’’ (London, 1895), Bishop Barry, once Bishop 
 of Sidney and Primate of Australia and Tasmania, in speak- 
 ing of the synodical system of government of the daughter 
 Churches of the Anglican Communion, refers (p. 96) to the 
 fact that ‘‘in that system there is one leading feature above 
 all, which is absolutely universal in all the daughter Churches 
 
 1. (Ref. on p. 79, 8. P. C. K. edition, London, 1920) 
 2. (Resolution 43f) 
 
 124 
 

 
 WILLIAM WHITE IN 1771 
 MINIATURE BY CHARLES WILSON PEALE 
 LOANED BY PROFESSOR JAMES A. MONTGOMERY 
 

 
 ea Sa er 
 
 a al bay) <r) (> 
 7) - 
 
 
 
 ee 
 
 4 
 
 
 
THe CONSTITUTIONAL SYSTEM OF THE CHURCH 
 
 of the Anglican Communion, I mean the resolute co-ordination 
 of the laity with the clergy, under the constitutional presi- 
 dency of the Episcopate in the government of the Church in 
 all its phases.’’ Again, further on in the same lecture, (p. 99), 
 he says ‘‘Believing as I have always believed, and as now 
 after experience I believe more than ever, that under any 
 contingency, whether of Establishment or of Disestablishment, 
 this representative government of the whole body is the one 
 thing most needful for the vigorous internal life of the Church 
 itself and for its rightful influence over the public mind, I 
 cannot but hold that here the experience of the Colonial 
 Church is of priceless value.’’ 
 
 What the Lambeth Conference advises as a principle of 
 constitutional organization, what the late primate of Austra- 
 ha and Tasmania testifies to from his own experience and 
 urges as the one thing most needful for the vigorous internal 
 life of the Church, the Church in the Diocese of Pennsylvania 
 first contributed to the constitutional principles upon which 
 the Protestant Episcopal Church was organized and which 
 the other daughter Churches of the Anglican Communion have 
 adopted. That principle is the co-ordination of the laity and 
 clergy under the constitutional presidency of the Episcopate. 
 It was William White, Rector of Christ Church, Philadelphia, 
 who first clearly enunciated it. It was he who put it into such 
 workable form that he induced the Churches in the various 
 states to accept it. 
 
 Bishop White’s first statement of the principle of the 
 co-ordination of the laity and clergy is first found in his 
 famous pamphlet, ‘‘The Case of the Episcopal Churches in the 
 United States Considered,’’ published in Philadelphia, 1783.* 
 In Chapter II he states two points in which he thinks it 
 will be necessary to deviate from English custom. The first 
 was ‘‘by convening the clergy and laity in one body,’’ the 
 second was ‘‘by providing that the power of electing a 
 superior order of ministers ought to be in the clergy and 
 
 *Perry’s Reprint of the Journals of the Protestant Episcopal Church, 
 Claremont, 1874. Vol. III. 419ff. 
 
 125 
 
Curist CHuRCH, PHILADELPHIA 
 
 laity together.’’ In American practice these two points are 
 
 reduced to one, the co-ordination of the laity and the clergy 
 in the administration of the Church under the constitutional 
 presidency of the Bishop. Let us consider quite briefly the 
 second of these two points of deviation, the election of Bishops 
 by clergy and laity together. In England, as is well known, 
 the Bishops are appointed by the Crown. There is, indeed, 
 a form of election, little better than a farce, held by the 
 cathedral chapter composed of clergy, every one being obliged 
 under very heavy penalty to vote for the person named in 
 the letter missive from the Crown, which accompanied the 
 congé d’elire, under which they were permitted to act. Yet 
 Magna Carta says in its first clause Anglicana Ecclesia libera 
 sit, and the freedom of election is mentioned as the one liberty 
 as especially important. It is not clear that Bishop White 
 recognized the constant violations of the Charter from the 
 very first, nor did he reflect upon the ridiculous continuation 
 of forms which implied freedom, as the absurd confirmation 
 of Episcopal elections in the Arches Court, when objections 
 are invited as if there could be any objection made, and when 
 they are attempted they are refused hearing. What lay be- 
 hind Bishop White’s thought was neither a clear appreciation 
 of the actual situation in England nor an attempt to reproduce 
 what might be thought to be the constitution of the early 
 Church. What he was introducing was the outcome of con- 
 ditions in America and in America for the first time in the 
 Anglican Communion, and it was a practical, statesmanlike 
 solution of a real problem. 
 
 In the development of the Episcopal Church in this 
 diocese is to be found the origin of his thought. In the 
 countries of Western Europe in which Christianity was last 
 introduced, the diocese was prior to the parish. It was the 
 district of considerable extent in which the Bishop was the 
 chief missionary. Such was the case in England and Germany 
 where the dioceses are often very large. In France, converted 
 earlier and with better political organization, the diocese was 
 the relatively small district in which the city was the ancient 
 
 126 
 
THE CONSTITUTIONAL SYSTEM OF THE CHURCH 
 
 administrative center, and the Bishop was the pastor of the 
 one big Church of the city. In both cases the parishes were 
 organized sections of a diocese already existing under the 
 immediate oversight of the Bishop. The clergy only slowly 
 ceased to be connected with the cathedral church or to have 
 any independence in the matter of financial support. In the 
 American Colonies the parishes came before the diocese; 
 furthermore they were organized by laymen. These laymen 
 called a minister or requested that one be sent them. It was 
 thus that Christ Church was organized. According to the 
 Charter granted William Penn, if twenty inhabitants should 
 request the services of a clergyman of the Church of England 
 he should be allowed to live among them unmolested and in 
 1695 the petition was presented for such services. The result, 
 the founding of Christ Church, we are commemorating today. 
 Much the same organization of laymen for services may be 
 found in the beginnings of the other Churches in the vicinity 
 of Philadelphia. Here as elsewhere the Church grew up with 
 little or no Episcopal oversight. The Bishop of London so 
 often spoken of as the ordinary of the Colonial Churches, 
 exercised hardly more than a nominal jurisdiction. His func- 
 tion was hardly more than licensing clergymen to officiate. It 
 can be easily seen that it would have been impossible to 
 bring about any organization of the Churches into a diocese 
 without the clear recognition of the lay element in the Church. 
 And that recognition in unmistakable fashion is Bishop 
 White’s great contribution to ecclesiastical polity. 
 
 If Bishop White was induced by practical considerations 
 to advocate the co-ordination of the clergy and the laity in 
 the councils of the Church, he did not base his argument for 
 it upon mere expediency. He would have been a singular 
 churchman if he had not appealed to precedent. In the 
 ‘Case of the Episcopal Churches in the United States Con- 
 sidered,’’ he alludes to what he considers a feature of the 
 English Constitutional system: ‘‘In the parent Church, he 
 says, though whatever regards religion may be enacted by 
 the clergy in Convocation, it must afterwards have the sanc- 
 
 127 
 
Curist CHURCH, PHILADELPHIA 
 
 tion of all other orders of men comprehended in Parliament.’’ 
 He also quotes Hooker as to the desirability of parhamentary 
 limitation of the powers of the clergy in Convocation. (Perry, 
 III, 423.) It would therefore appear from this and other pas- 
 sages that in the mind of Bishop White the introduction of 
 the lay element into the organization of the Church was 
 merely to furnish the equivalent of parhamentary sanction 
 and control. Let us therefore turn to the situation in England 
 that we may appreciate the actual novelty of Bishop White’s 
 proposals. Cautious man as he was, desirous of building 
 upon precedents, he actually introduced something very dif- 
 ferent from the English system, different from any previous 
 system, and involving a new conception of the Church’s con- 
 stitution. 
 
 The characteristic features of the Post-Reformation con- 
 stitution of the Church of England are derived from the 
 legislation of Henry VIII. His theory of the relation of the 
 laity to the clergy in the matter of ecclesiastical legislation 
 is not wholly consistent. Its leading feature, as embodied in 
 the Submission of the Clergy* seems to have been an ecclesi- 
 astical legislative body, the two Convocations, acting under 
 the very strict control of the King as the Head of the Church. 
 This body, in practice it was the Southern Convocation that 
 was chiefly considered, should look after religious matters. 
 Secular matters would naturally fall to the Province of 
 Parliament, over which the King stood as the head of the 
 State. Under the Tudor absolutism this looked well on paper. 
 There was, however, another constitutional principle in the 
 Henrician system which brought confusion into the plan 
 stated and led to the constant usurpation by the lay element 
 of sole right of ecclesiastical legislation. Under the Tudors 
 this usurpation of the laity was with the connivance and even 
 at the instigation of the Crown; under the Stuarts and Hano- 
 verians it became a settled constitutional principle. Accord- 
 ing to the Submission of the Clergy, the laws of the Church 
 
 *Gee and Hardy, Documents illustrative of English Church History, 
 London, 1896, p. 176f and 195-200. 
 
 128 
 
THE CONSTITUTIONAL SYSTEM OF THE CHURCH 
 
 must never contravene any law of the State, 7. e. law of Par- 
 liament. If it happened that they should, the canon however 
 venerable was rendered wpso facto null and void. In other 
 words, the two legislative bodies, the ecclesiastical and the 
 secular, the clerical and the lay, were after all not co-ordinate. 
 Parliament, representing only two estates, Lords and Com- 
 mons, was supreme. The presence of the Bishops in the House 
 of Lords does not enter into the present question. The law of Par- 
 liament could always set aside the canons of Convocation, which 
 was historically the only representation of the spirituality, 
 which alone taxed the clergy and for which alone the clergy 
 voted. Under such circumstances Convocation was impotent. 
 It was by Parliament, not by Convocation, by the laity, not 
 by the clergy, that things were really done. Convocation, such 
 as it was, was constantly threatened with a speedy end, and 
 would probably have ceased to exist but for the cringing 
 servility and abjectness of the leaders of the clergy from 
 Cranmer down. Only once in the Reformation period did 
 Convocation take any really independent action and that was 
 when Elizabeth, in the first year of her reign, forced the 
 Reformation upon the Church. Convocation, almost to a man, 
 refused to accept parliamentary dictation in matters of reli- 
 gion. These men paid dearly for their lack of proper servility. 
 They were driven from their sees and so from further partici- 
 pation in Convocation. No doubt it was for the best that the 
 Reformation was carried through, but it was by Parliament 
 not by Convocation. The fact remains that the English sys- 
 tem was very different from co-ordination of laity and clergy. 
 
 The absolute authority of the lay element in the Church 
 of England over the clerical element, when it comes to actual 
 authority, one ean thankfully say is not at all what Bishop 
 White introduced. His idea, the peculiar constitutional prin- 
 eiple of the American ecclesiastical system, is that the laity 
 and clergy should have equal shares in the government of the 
 Church. They should meet and deliberate as one body, yet 
 vote as two distinet bodies, or by orders as we now say, and 
 any legislation must be adopted by both orders. Bishop 
 
 129 
 
Curist CuurcH, PHILADELPHIA 
 
 
 
 White’s appeals to English precedent may be sufficient to 
 establish the point that the laity should have a part in the 
 legislation of the Church, but they quite fail to support the 
 principle of co-ordination, which implies that the clergy can 
 negative the action of the laity and vice versa. It was noth- 
 ing less than this that Bishop White introduced. 
 
 Let us examine the matter with still more detail that the 
 novelty and at the same time the wisdom of Bishop White’s 
 proposals may be quite clear. 
 
 The ecclesiastical legislation of the Church of England is, 
 from the point of view of canon law, to say the least extra- 
 ordinary. According to the medieval system the ecclesiastical 
 synods, in England the convocations, which had become iden- 
 tical with synods, legislated for the Church. They were like 
 other provincial synods in the Western Church. They had a 
 very limited competence, but they did enact some canons and 
 where they were not clearly within their competence they 
 were nearly always restatements of what was law and needed 
 to be called to the attention of the local Church. The Church 
 included both clergy and laity, but canons binding both were 
 passed in the convoecations. As a matter of fact the amount 
 of legislation that was enacted was very small. Almost every 
 conceivable question had been settled by the decretal system, 
 the jus commune of the Western Church. Such a little matter 
 as facts in the case did not stand in the way of a Tudor King 
 when he attempted in a preamble of a statute to discredit that 
 decretal law. It was binding and because it was binding he set 
 about establishing an independent jurisdiction to settle his 
 divorce case without appeal according to that law, for that was 
 the real nature of the breach with Rome. Now it would appear 
 reasonable that the laws and canons of Convocation should con- 
 tinue to bind the whole Church, the laity as well as the clergy 
 as they always had bound it. Certainly this ought to be the 
 case when those canons were passed in strict conformity with 
 the Submission of the Clergy. What are the legal facts? The 
 canons of 1604 were passed in strict conformity with the Sub- 
 mission of the Clergy. They received the royal assent, or rati- 
 
 130 
 
4 P< 
 
 : nie 
 d ro)  % 
 
 
 
 Cramer ple AGRE i. 
 oi eS Ones 
 
 
 
 
 os 7 7 
 95 > 1 4 
 oP er ne: 7 
 
 a ’ a 
 ities - Par t 2 7 : ; 
 ir ah. a wu . ‘ . , ' ‘ e r 
 Wt the ev ye yi08 
 wins ' a ree | tf» w i Ow : 
 i ‘ iy “a rs : 
 ' i A : i a 
 L ih NIV 7 f 
 2 | ' 
 j 4 f 
 (ie 7 ¥ ‘ 
 e house aay 
 - 
 j wy ‘ 
 a ’ 
 4 
 : Ls a ey, 
 > 
 n 7? a : : 
 wee oe , ~ 
 ’ 
 tes on Ppa” ‘ : ) : . " 
 co. 
 5 7 : 7 i h ha 4 ) 
 . 
 ’ i : 
 i a 
 y i 
 T = 
 ie - 
 a! - : 
 th < J 
 g r ' 
 Sad >, = 
 “ hay eu . é 7 j 
 0 a : ‘ ‘ ; \7 =a i 
 r : s ’ é me 
 1 
 Uy A ) 7 : ' 
 z z 
 7 d \ 
 a ei 
 : » as 7 
 a i @ ‘ ; v ; 
 | i 
 4 I - 
 — sy . ~ 3 
 oc (re 
 ; - : ‘ th \ i £ 
 er Nig = 4 
 # ' ja i ‘ B 
 i io 6: i ( } ‘ ~ 
 ‘ + +) Se es. 
 
 a eS 
 eed —_—> 
 a eke 
 a5 
 ee 
 i). 
 a 
 * 
 

 
 THE CATHEDRA 
 
THE CONSTITUTIONAL SYSTEM OF THE CHURCH 
 
 
 
 fication, in due form as the printed copies of the canons testify. 
 Although the canons were not passed by the Convocation of 
 York for more than a year, they were ordered by the King to 
 be put in force in both provinces. The Convocation of York 
 was still a small affair and might easily be neglected; this 
 little irregularity was never urged against the canons. 
 
 These canons of 1604 were the only strictly lawful canons 
 enacted in the Church of England since the Reformation. 
 Some trivial changes were made in a few of them, and mar- 
 riages may now be solemnized as late as three in the afternoon. 
 They therefore remain the canons of the Church of England. 
 Now what, one may ask, is the actual standing of these canons 
 in law? They do not bind the laity because the laity were not 
 concerned in their passage. In the language of Lord Chief 
 Justice Hardwicke, in 1737 (Middleton vs. Croft, Strange’s Rep. 
 1056, 2 Atkyn’s Rep. 650), ‘‘No new law can be made to bind 
 the whole people of this land but by the King with the advice 
 and consent of both houses of Parliament, and by their united 
 authority. Neither the King alone, nor the King with the 
 concurrence of any particular number or order of men hath 
 this power * ** But in canons made in Convocation and con- 
 firmed by the Crown only *** there is no intervention of the 
 peers of the realm nor any representation of the commons.’’ 
 Accordingly such canons, so far as they are not restatements 
 of the ancient canon law do not bind the laity though they may 
 bind the clergy. If these canons had been ratified by parlia- 
 ment (though it might be recalled that the Submission of the 
 Clergy called for nothing of the sort) they would have bound 
 the laity as well as the clergy. It was Lord Hardwicke’s 
 opinion that the legislative function of Convocation consisted 
 merely in propounding laws which Parliament might or might 
 not make effective by its action. This is today the soundest 
 English law, quite undisputed. 
 
 It was evidently Lord Hardwicke’s decision of 1737 which 
 Bishop White had in mind when, in his case of the Episcopal 
 Churches, he writes: ‘‘In the parent Church, though whatever 
 regards religion may be enacted by the clergy in convocation, 
 
 131 
 
Curist CHuRCH, PHILADELPHIA 
 
 
 
 it must afterwards have the sanction of all other orders of 
 men comprehended in Parliament.*’’ But without enlarging 
 upon the fact that such had not taken place, it is sufficient to 
 note that he does not seem to be aware that what he was pro- 
 pounding was something entirely different, for it included 
 ideas that, as applying to England, might have read, to para- 
 phrase his language somewhat, ‘‘Though whatever regards reli- 
 gion may be enacted by the laity in Parliament, it must after- 
 wards have the sanction of the order of the clergy in Convoca- 
 tion,’’ than which nothing is more preposterous and false in 
 English law. I put it in this form that the novelty of White’s 
 idea may come out more clearly. That there is any such need of 
 consulting Convocation, or obtaining confirmation of Convoca- 
 tion for laws of Parliament regarding religion, as some heated 
 imaginations picture, is simply not a part of the English ecclesi- 
 astical constitution. | 
 
 Two points suggest themselves at this juncture to which I 
 ean only briefly allude; the Bishops in the House of Lords, and 
 the ancient councils of England, especially those in Anglo- 
 Saxon times. In regards to the Bishops in the House of Lords, 
 it is clear that they do not represent the Church in any rep- 
 resentative legislative capacity, although they seem to sit in 
 their spiritual capacity as well as in virtue of their baronies, 
 as did the greater abbots until they were slain by Henry VIII. 
 When before 1664 Parliament taxed only the laity and Con- 
 vocation alone taxed the clergy, the bishops were in Parliament. 
 They do represent to some degree the mind of the Chureh in 
 Legislation, but that is another matter. Before 1664 the clergy 
 were represented in Convocation and in Convocation only and 
 therefore did not have the right to vote for members of Parlia- 
 ment as they were otherwise represented, viz. in Convocation. 
 To this day they may not have a seat in Parliament unless they 
 renounce their orders, a recent provision. As to the Councils 
 of the Anglo-Saxon Church, to which reference is often made, 
 they might seem to furnish an important precedent for lay 
 co-operation, and they are referred to by Lord Hardwicke in 
 
 *Perry’s Reprints, III. 
 | 132 
 
THE CONSTITUTIONAL SYSTEM OF THE CHURCH 
 
 
 
 his great decision. Apart, however, from two councils in the 
 VIlIth century under Archbishop Theodore, I cannot find, after 
 examining the acts of every council, that they were any such 
 ecclesiastical assemblies as to furnish any precedent. They were 
 practically Witenagemots and, apart from remoteness of time 
 and utter change in circumstances, have no proper bearing 
 upon modern circumstances. There may be points in dispute 
 about them, but there can be no dispute about the fact that 
 there was in them ‘no idea of the co-ordination of clergy and 
 laity. Kings legislated for the Church with the utmost freedom. 
 Keclesiastical councils as such ceased to exist. They were 
 restored, or perhaps inaugurated, by the Normans. 
 
 Let us now look further than England, to the theory of the 
 Medieval Church, as to the relation of the two orders, clergy 
 and laity, in matters of legislation. That theory as developed 
 in the legislation of the Church everywhere underlies the 
 ecclesiastical claim that canons of Convocation bind the Church 
 because Convocation is the Church acting through its con- 
 stituted legislature. The medieval theory is very simple. To 
 put it epigrammatically, the shepherd leads the flock, he 
 neither shares the leadership with the flock, nor commits the 
 duty to the flock, or to any part of it. The authority to teach 
 and govern belongs to the clerical order. Although in a certain 
 sense the Church may be regarded as a democracy, there is no 
 sense in which the Church’s governmental system is a 
 democracy. The laity are by divine appointment subject to 
 the clergy. It is for this reason that a Bishop, under certain 
 limitations, issues laws or canons for his diocese, and the dio- 
 cesan synod, in which he publishes these canons, does not enact 
 them but receives them. Likewise, the archbishop in the Prov- 
 ince, under certain limitations, and with the advice of his suf- 
 fragans, publishes constitutions and canons. The same principle 
 applies to the pope and general council. The canons derive their 
 force from his approval. As a fact, the medieval general 
 councils, before Constance, were little more than great spec- 
 tacular displays of pontifical authority. There was little, in 
 most cases, no deliberation. The council received the proposals 
 
 133 
 
Curist CHuRCH, PHILADELPHIA 
 
 of the pope with acclamation. This is evidently the idea of 
 Convocation in Henry VIII’s theory of the government of the 
 Church of England after his breach with Rome. He was to take 
 the head of the Church as a fact, play the part of pope and 
 Convocation would act under his direction as safely as general 
 councils acted under the pope’s. There is nothing in this to 
 suggest William White’s theory. Nothing could be more op- 
 posed to it. 
 
 Let us look further back, back of this medieval or Catholic 
 theory, for if there was any theory universally accepted it was 
 the medieval theory. There were the customs of the early 
 Church. In the ancient councils the Bishops alone had any part. 
 Those Bishops, although diocesan, were in great part little more 
 than what would be regarded as rectors of churches. Presbyters 
 rarely had any independence until the sixth or seventh cen- 
 turies. In most places they were not more influential than the 
 deacons, and in many places of much less actual consequence. 
 It was the archdeacon, then an actual deacon, who commonly 
 became the new Bishop. Under these circumstances, it was the 
 Bishop that composed the synod, not the representatives of the 
 clergy, still less the representatives of the laity. There is no 
 precedent to be found here for Bishop White’s principle. 
 
 In one matter only was there anything that might serve as a 
 precedent, the election of a Bishop. Here for some centuries 
 the people had, in some places at least, a distinct part, in ap- 
 proving the election of the Bishop, made by the clergy of the 
 diocese. It is rather curious that this method, which does not 
 actually put the clergy and laity on the same plane and there- 
 fore does not fully carry out Bishop White’s great principle, is 
 followed in his diocese of Pennsylvania, though in most dioceses 
 concurrent election by the two orders is the rule. This lay ap- 
 proval of the clerical choice seems, however, to have been 
 general only in the first few centuries; metropolitans and 
 synods seem to have taken upon them the right of appointment. 
 It may be said that in the early elections we have much more 
 the parish-meeting than the diocesan convention. With the 
 
 134 
 
THE CONSTITUTIONAL SYSTEM OF THE CHURCH 
 
 
 
 growth of the Church and the development of a hierarchy 
 under political control the change came very naturally. 
 
 In the appeal to antiquity in support of any modern 
 canonical point there is very apt to be a good deal of self-decep- 
 tion. It is as much in evidence as in the proof-text method of 
 using Holy Scripture in support of doctrinal points. Apart 
 from any attempt to study the actual circumstances, the ana- 
 logue of the context in Scripture, there is no attempt made to 
 take all the precedents that might be found in antiquity. Some 
 doubtless would prove highly inconvenient. Some would be 
 rather surprising to conservative churchmen. Here as in many 
 other places we pick and choose. Now if we pick and choose, it 
 ean only be because we have taken our actual position for some 
 other reason than the mere historical precedent, have some 
 principle of picking and choosing. Precedent can always be 
 quoted against precedent. Therefore, I say that there is some 
 reason that guides in the choosing of the precedent we would 
 employ. Now in the case of Bishop White and his insistence 
 on real participation of the laity in the election of the Bishop, 
 there is more than the falling back upon the precedent. He 
 had grown up under a system by which the clergy were chosen 
 for the parishes by the laymen in the parishes they were to 
 serve. They could not well be deprived of that right when it 
 came to the election of the Bishop. They were concerned in the 
 choice of the chief pastor almost as much as in the choice of 
 their immediate pastor. Bishop White therefore recognized 
 here a real principle for the American Church, which it would 
 have to follow, and, as is natural for the ecclesiastical mind, 
 he began to look around for precedents for his principle. It is 
 not a logical method of procedure. If it may be pardoned, the 
 whole matter must be understood psychologically rather than 
 logically. 
 
 Pennsylvania’s contribution to the Constitution of the 
 Protestant Episcopal Church, the co-ordination of the clergy 
 and the laity, in the legislation of the Church, is therefore to 
 be considered a real novelty in ecclesiastical constitutional 
 thought. That it has worked well, none can deny. That it is 
 
 1 35 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 to be the coming form of ecclesiastical organization throughout 
 the Anglican Communion is a safe prediction. In the few 
 minutes that remain it may be permitted to trace two of its 
 theological implications, for it has such. 
 
 In the first place, it is a very clear enunciation of the 
 principle that the Church is made up of clergy and laity and 
 that they consequently belong together, not as shepherd and 
 sheep, but in a much more vital way. That is a simple point 
 often overlooked by both orders. But though there has been a 
 tendency for the House of Bishops to gain authority in matters 
 of doctrinal interpretation, no canonical determination of doc- 
 trine can be enacted in this Church without the consent of the 
 laity, and they have as much power as the House of Bishops. 
 The magistervwm of the priesthood has evidently come to an 
 end, at least in this Church. 
 
 In the second place, it is a very practical working out of 
 that primary Protestant notion of the priesthood of the laity. 
 That is merely another way of saying that the duties of the 
 laity, though different from the duties of the clergy, are never- 
 theless of a spiritual character, that the spirituality, or spiritual 
 estates, is made up of both clergy and laity. Such ideas seem 
 to lie back of the thought of Bishop White. He nowhere goes 
 into such reflections. His few formal arguments on the matter 
 are superficial, both as legal and as historical arguments, and 
 they are not very accurate. But I believe that the poorness of 
 his reasoning is a sort of evidence on the whole rather satis- 
 factory, that he had bigger ideas than he was able to put on 
 paper. However that may be, the Anglican Communion as a 
 whole has taken up his ideas. In England alone they are not 
 yet applied. Sometime the preposterous anomaly of a Parlia- 
 ment made up of Christians of every sect, of Jews, and occa- 
 sionally of Moslems, and Buddhists, or Catholics and Protest- 
 ants, as well as Agnostics and Infidels, legislating for the 
 Church of England, will become apparent to the British mind. 
 Sometime a Welsh Baptist with his private secretary, as we 
 understand from recent indiscrete remarks, will not have the 
 power to appoint, without any possible effective action of the 
 
 136 
 
Our CoLONIAL Moruers 
 
 Church, those who are to be its chief pastors. Then it will be 
 on a new basis that the government of the Church of England 
 will be reorganized. Then, it is beyond any doubt, the mother 
 Church will fall into the line with the other parts of the great 
 Anglican Communion and we may trust that under that better 
 form of ecclesiastical constitution there will be some who will 
 remember that they are profiting by Pennsylvania’s Contribu- 
 tion to the Constitutional System of the Protestant Episcopal 
 Church. 
 
 @ur Colonial M#others 
 
 ¢ 
 By ANNE HOLLINGSWoRTH WHARTON 
 
 HE late Dr. H. L. Wayland in one of his inimitable after- 
 
 dinner speeches before the New England Society, some 
 years since, expressed the hope that there might one day be Pil- 
 grim Mother celebrations which should outnumber the gatherings 
 of those who now meet to honor the Pilgrim Fathers; adding that 
 those worthy matrons have an especial claim upon our con- 
 sideration in view of the fact that they had to endure the 
 Pilgrim Fathers in addition to all else that fell to their lot. 
 Although not prepared to discuss the domestic virtues or short- 
 comings of these ancestors, who were doubtless good husbands 
 and fathers; and if sometimes like Carlyle were ‘‘gey ill 
 to live wi’,’’ they formed good building material for a great 
 nation. Austere they seem to us in the retrospect, strict disci- 
 plinarians and expecting abnormal spiritual developments in 
 their offspring; as when Judge Sewall, who belonged to a later 
 time, but possessed the same characteristics, recorded in his 
 diary with great satisfaction that his daughter Katie, aged 
 five, had experienced conviction of sin. This child’s offences 
 could not have been more heinous than the purloining of ginger- 
 bread or jam; and we can only trust that the weight of her 
 sins did not bear heavily upon the baby soul of Katie, aged 
 five. 
 
 137 
 
Curist CHuRCH, PHILADELPHIA 
 
 
 
 Earnest of purpose and strong in their convictions of the 
 importance of their undertaking were these men, ever upheld 
 by their vision of a land of liberty before them, and in all their 
 undertakings they were ably assisted and encouraged by the 
 women of their families, who in the face of untold sufferings 
 and hardships never failed them, or counselled a return to the 
 mother country. In view of all that the Pilgrim Mothers en- 
 dured we quite agree with Dr. Wayland that they have not 
 been sufficiently honored. 
 
 Heroic women we naturally think of in connection with the 
 Revolutionary struggle, but of such there were not a few in 
 the early settlement of the country, whether upon the bleak 
 hillsides of New England, where the winters were more severe 
 and the soil less productive than further south, or along the 
 Chesapeake and the James. A vision of the pioneer women of 
 the Massachusetts colony, led by the girlish figures of Mary 
 Chilton and Priscilla Mullins, inevitably rises before the ret- 
 rospective student, because a certain halo of romance has ever 
 encircled these two picturesque personalities. 
 
 It is quite natural that we should think of those Colonial 
 women of New England in this year when the three hundredth 
 anniversary of the landing of the Pilgrims on the shores of the 
 new world is being celebrated all over this broad land. Great was 
 the courage, endurance and helpfulness that these women 
 brought to the task of colonization; and yet the value of women 
 in this work had been proved further south and at an earlier 
 date. 
 
 With the first settlers who came to Jamestown in 1607, 
 thirteen years before the landing of the Mayflower, there were 
 no women. It is to the honor of those Englishmen that they 
 brought no women or children with them to face the hardships 
 and dangers that lay before them in their work of colonizing in 
 an unexplored wilderness. Having ever in mind the sad and 
 tragic fate of the Roanoke colony of 1587 whose disappearance 
 is one of the unsolved mysteries of Colonial history, it is not 
 strange that these men undertook this great work alone. The 
 tragic and disastrous fate of the Roanoke Island settlement 
 
 138 
 
Our CoLONIAL MoTHERS 
 
 
 
 of 1587, with its 89 men, 17 women and 11 children, doubtless 
 acted, says one historian, as a salutary warning to the first 
 Jamestown colonists. No women were brought over by them 
 until nearly two years after the first vessels arrived, and even 
 then no large number came to meet what inevitably lay before 
 them, suffering and hardships almost inconceivable to the mind 
 of man. 
 
 It was during these early Virginia settlements that the 
 importance of women in the task of colonization was fully 
 vindicated. Again and again those settlers, stout of heart and 
 earnest of purpose as they may have been, were tempted to 
 return to England. 
 
 ‘*It was bad enough,’’ says John Esten Cooke (‘‘ Virginia, a 
 History of her People’’), ‘‘to have over them such men as 
 Wingfield and Ratcliffe, but the absence of the civilizing ele- 
 ment, wives and children, was fatal. Later settlers in other 
 parts of the country, brought their families, and each had his 
 home and hearthstone. These first Americans had neither. 
 When they came home at night—or to the hut which they called 
 heme—no smiles welcomed them. When they worked it was 
 under compulsion; why should they labor? The ‘common kettle’ 
 from which they took their dreary meals would be supplied by 
 others. * * * The Virginia adventures were steadily losing all hope 
 of bringing the enterprise to a successful issue and were looking 
 with longing eyes back toward England as the place of refuge 
 from all their woes. Such was the state of things behind the 
 palisades of Jamestown at the beginning of 1608.’’ 
 
 That Virginia colony has often been spoken of as made 
 up of adventurers and criminals, but this cannot be proved, 
 and the history of the times shows that those who came over 
 in 1607 at once set out to build a church. It was the first Prot- 
 estant Church so far as we know to be built upon the shores of 
 the New World; which proves that the Virginia settlers like 
 those of New England, Pennsylvania and Maryland and those 
 further south were made of strong religious convictions. 
 
 A terrible time of starvation and discouragement came be- 
 fore the arrival of the good Lord Delaware. Lord Delaware by 
 
 139 
 
Crrist CuurcH, PHILADELPHIA 
 
 his wise and just administration brought some measure of 
 comfort into the colony and inspired the settlers with confi- 
 dence, and then women and children had come with Newport in 
 his second voyage. 
 
 Among the later colonists to Plymouth, Salem, Connecti- 
 eut, New York, Pennsylvania, Maryland and elsewhere women 
 came over at the first; but it was not until the Virginia settlers 
 had met with many discouragements and some failures that 
 women came over to join them in the task of colonization. Then, 
 and not until then, homes, English homes, sprang up all along 
 the river, and the wilderness and the solitary places if they 
 did not blossom like the rose of the Scriptures, at least 
 afforded something more like home life than the dreary com- 
 munity living of the first days of the settlement. After this 
 we hear less talk of deserting or of returning to the Mother 
 Country. The strongest motive power in man, especially in 
 Anglo-Saxon manhood, had been touched, the home-making 
 instinct. The love of country which begins in the home, reached 
 forth from these centres of domestic happiness in early 
 Virginia toward all that great State, which when the hour and 
 occasion came, furnished to the cause of constitutional liberty 
 some of the ablest statesmen who plead its cause in the halls 
 of Congress, and the greatest soldier and patriot who un- 
 sheathed his sword in its defense upon the field of battle. This, 
 and much more, we, aS a nation owe to those settlers who 
 landed at: Jamestown on May 13, 1607, and to those who fol- 
 lowed them in their heroic efforts to colonize in the face of 
 pestilence, starvation and Indian hostility, all of which Lord 
 Delaware, when he reached Jamestown in 1610, succinctly 
 characterized as ‘‘much cold comfort.’’ 
 
 The landing of Lord Delaware was on Sunday, June 10, 
 1610, and at the centre gate of the fort, where Gates had drawn 
 up his men to receive the new Governor, who as soon as he 
 reached the shore knelt and remained for some moments in 
 prayer, after which he went to the church where service was 
 held and a sermon preached. Good Lord Delaware set an ex- 
 ample of respect for religion by regularly attending the serv- 
 
 140 
 
Our CoLoNIAL MoTHErRS 
 
 ices of the church albeit with some state and ceremony, the 
 ringing of bells and accompanied by an escort composed of the 
 Lieutenant-General, the Admiral, Master of the Horse, ete. 
 This was doubtless a wise measure and calculated to make 
 its impression upon an unruly and ill governed community. 
 
 This building in which Lord Delaware and the Virginians 
 worshipped was the first Protestant church edifice worthy of 
 the name erected in the Colonies, and is especially interesting 
 to us because its interior appears in the window at the left of the 
 chancel in Christ Church; the upper portion represents the 
 church at Jamestown, the lower part Christ Church with many 
 distinguished men and women of the period at worship there. 
 
 Profiting by the experience of the Virginia settlers of 
 1607, those who came to New England, and later to Pennsyl- 
 vania and the southern colonies, brought with them their wives 
 and children. 
 
 With those who came to Plymouth in 1620 were women 
 delicately nurtured and accustomed to such comfort and lux- 
 ury as the English life of that day afforded. When I visited 
 the homes of some of the Pilgrim Fathers as it chanced in the 
 eventful summer of 1914, I realized, as never before, what 
 sacrifices were made by those colonists of 1620, and especially 
 by the women to whom homes and home comforts mean so 
 much. ‘‘Serooby,’’ the home of Elder Brewster, situated on a 
 broad plateau a few miles from the hill town of Lincoln, is 
 still a most attractive residence, a manor farm of its day. 
 Austerfield, the home of William Bradford, once surrounded 
 by some acres of land, is now in the village; comfortable homes, 
 both of them, less imposing than the castle from which came 
 the daughters of the Earl of Lincoln, who came over with the 
 Massachusetts Bay Colony in a later emigration, Lady Ara- 
 bella Johnson and her sister, Lady Susan, wife of John Hum- 
 phrey. Lady Arabella Johnson lived only long enough to see 
 the bleak hillsides of Massachusetts clothed with verdure, before 
 closing her eyes forever to earthly visions, or as Mr. Cotton 
 Mather wrote years after, ‘‘She left an earthly Paradise in the 
 family of an earldom to encounter the sorrows of a wilderness 
 
 141 
 
Curist CHURCH, PHILADELPHIA 
 
 for the entertainments of a pure worship in the house of God, 
 and then immediately left that wilderness for the Heavenly 
 Paradise.”’ 
 
 Of the husband of this lady, Mr. Isaac Johnson, Mather 
 quaintly wrote— 
 
 ‘‘He try’d to live without her 
 Liked it not and dy’d.’’ 
 
 In this later emigration of 1630 were two women of dis- 
 tinguished ability, Anne Hutchinson and Anne Bradstreet, the 
 latter the first poetess, the wife of Governor Bradstreet and 
 daughter of General Thomas Dudley. Anne Bradstreet is spoken 
 of in an early London edition of her poems as ‘‘The Tenth Muse, 
 lately sprung up in America.’’ In view of the fact that pesti- 
 lence ravaged the Colony in this first year it is not strange 
 that Anne Bradstreet’s first poem was on a ‘‘Fit of Sickness,’’ 
 and that at nineteen she wrote of her ‘‘race being run.”’ 
 
 Although Anne Bradstreet wrote in her early poems, 
 after the despondent fashion of youthful poets, of her earthly 
 course being run, she lived to a period beyond middle age, and 
 was the mother of many children. Two distinguished sons of 
 New England, Oliver Wendell Holmes and Richard Dana, were 
 proud to claim descent from this woman, who had the courage to 
 sing her songs of love and hope amid the bitter chill of the 
 early days of the Massachusetts settlement. 
 
 The story of Anne Hutchinson and the cruel and unjust 
 treatment that she met with from those who had themselves 
 come hither to gain freedom of thought and action, is not pleas- 
 ant reading today. The offense for which Mrs. Anne Hutchin- 
 son was tried and banished from Massachusetts seems to have 
 been that she had the hardihood to give expression to some of 
 her own individual opinions, in repeating the sermons of the 
 Reverend Cotton Mather and other divines. Alack! and has 
 not the world moved on since these days when a woman could 
 be tried and banished for having opinions of her own? 
 
 Nor were the hardships and trials of colonization confined 
 to New England and Virginia. From early records we learn 
 
 142 
 

 
 On SANCTUARY WALL—NORTH 
 
A 
 
 ni 
 
 
 
Our CoLONIAL MorHers 
 
 that when William Penn landed upon the shores of Pennsyl- 
 vania in 1682, there were only a few scattered log dwellings 
 upon the site of Philadelphia, and many of those who came 
 over in the ‘‘John and Sarah’’ the ‘‘Welcome’’ and the 
 ‘‘Amity’’ spent the early months of their sojourn in this 
 strange land in caves along the river bank. ‘‘These caves,’’ 
 says Watson, ‘‘were generally formed by digging into the 
 ground, near the verge of the river bank, some feet in depth; 
 thus making half their chambers under ground; and the re- 
 maining half above ground were formed of sods of earth, or 
 earth and brush combined. The roofs were formed of layers 
 of branches or split pieces of trees, overlaid with sod or bark, 
 river rushes, etc. The chimneys were of stones and river 
 pebbles, mortared together with clay and grass or river reeds.’’ 
 The description answers to the construction of some of the 
 Indian dwellings sufficiently to suggest that the friendly natives 
 may have lent their new neighbors a hand in the preparation of 
 their temporary abodes. 
 
 The Owen’s cave is said to have been in a shelving bank 
 on the south side of Spruce Street west of Second, afterwards 
 Townsend’s Court. The Morrisses, Coateses, Guests and others 
 dwelt in these primitive habitations until they were able to 
 build themselves houses, the latter living in a cave near 
 ‘‘Crooked Billet Wharf,’’ so named from an old tavern on the 
 Delaware, north of Chestnut Street, which had a crooked billet 
 of wood for its sign. We learn from family papers, that when 
 Elizabeth Hard arrived in Philadelphia, she rejoiced and 
 thought it a special providence to find her sister, Alice Guest, 
 whom she had not seen for years, living sumptuously in her own 
 cave by the river-bank, where Elizabeth and her husband were 
 entertained. Of Mrs. Hard’s own share in building her home 
 in the new world her niece, Deborah Morris, thus quaintly 
 wrote— 
 
 **My good aunt thought it expedient to help her husband at 
 the end of the saw, and to fetch all the water to make such 
 kind of mortar as they had to build their chimney. At one 
 time, being over-wearied therewith, her husband desired her 
 
 143 
 
Curist CHurRcH, PHILADELPHIA 
 
 to forbear, saying ‘‘thou had better, my dear, think of dinner,’’ 
 on which, poor woman, she walked away weeping as she went, 
 reflecting on herself for coming here to be exposed to such 
 hardships, and then knew not where to get a dinner, for their 
 provision was all spent, except a small quantity of bread and 
 cheese, of which she had not informed her husband; but thought 
 she would try which of her friends had any to spare. Thus she 
 walked on towards their tent (happy time when each one’s 
 treasure lay safe in their tents), but a little too desponding 
 in her mind, for which she felt herself closely reproved, and as 
 if queried with—‘ Did not thou come for liberty of conscience— 
 hast thou not got it, also been provided for beyond thy expecta- 
 tion?’ which so humbled her, she on her knees begged forgive- 
 ness and for preservation in the near future and never repined 
 after.’’ 
 
 ‘“When she rose from her knees, and was going to seek for 
 other food than what she had, her cat came into the tent, and 
 had caught a fine large rabbit, which she thankfully received 
 and dressed as an English hare. When her husband came to 
 dinner, being informed of the particulars, they both wept with 
 reverential joy, and ate their meal, which was thus seasonably 
 provided for them, in singleness of heart.’’ 
 
 Pennsylvania as well as Massachusetts can boast of an early 
 poetess, who is closely associated with Christ Church. On 
 entering the door many of us may have been attracted by a 
 strangely worded inscription upon the tombstone in the right 
 hand side. 
 
 ‘‘Blizabeth Fergusson 
 The true sympathizer of Thomas and Anne Graeme 
 Wife of Hugh Fergusson 
 Eliza caused this stone to be laid waits with resignation 
 and humble hope for reunion with her friend in a 
 more perfect state of existence.’’ 
 
 It seems not inappropriate to speak of Colonial women 
 upon the 225th anniversary of this Church, because women have 
 ever been the earnest and devoted supporters of all religious 
 
 144 
 
Our CoLoNIAL Moruers 
 
 
 
 movements. One woman whose name should ever be associated 
 
 with this ancient Church was Martha Washington, who was a 
 regular attendant here, and at St. Peter’s Church. Brought 
 up in Colonial Virginia and in a family belonging to the Church 
 of England, in Philadelphia as well as in her home in Virginia, 
 she was devoted to its services. 
 
 All descriptions of the Washingtons at Christ Church 
 speak of their having entered by a door on the right hand of 
 the chancel, which puzzled those who believed the description to 
 be accurate until, in the course of some restoration, a door was 
 found in the south wall which had been plastered over. It 
 was by this door that the Washington family entered, passed in 
 front of the chancel to their own pew, the whole congregation 
 standing until they were seated. The President and Mrs. Wash- 
 ington and the Custis children were always followed by a 
 negro servant who carried their prayer books, closed the pew 
 door after them, and seated himself upon a chair outside of 
 the pew. 
 
 While the New England Colonies were developing along 
 their own lines, with scant charity for those whose ideas ran 
 in other channels, Pennsylvania from her position and charter, 
 became the home not only of the English and the Welsh 
 Quaker, who came to it as to his birthright of freedom, reli- 
 gious and civil, but of the English churchman, with his more con- 
 servative notions; of the Scotch-Irish Presbyterian, as firmly 
 established in his spiritual convictions as the Puritan, although 
 less favorably placed by Providence for the direction of his 
 neighbor’s conscience. Fourteen years after the settlement of 
 Pennsylvania, Gabriel Thomas speaks of numerous places of 
 worship in Philadelphia—of one Anabaptist, one Swedish Luth- 
 eran, one Presbyterian, two Quaker meeting houses, and of a 
 fine church belonging to the Church of England people. This 
 was the Christ Church of 1695, before the English Communion 
 had found an abiding-place in the much older city of Boston. 
 ‘‘The place is free for all persuasions,’’ he adds, ‘‘in a sober 
 and civil way; for the Church of England and the Quakers 
 
 145 
 
Curist CHuRCH, PHILADELPHIA 
 
 bear equal share in the government. They live friendly well 
 together; there is no persecution for religion, nor ever like to 
 Dest 
 
 This group of ancient churches, which with this beautiful 
 old sanctuary are among the priceless possessions of Philadel- 
 phia, is an enduring monument to the Christian toleration of 
 the great and good Founder of the Province as well as to the 
 devotion to their own churches of whatever denomination of 
 the early settlers of Pennsylvania. 
 
 Che Contribution of Governor Nicholson 
 of sflarpland 
 
 By James W. Tuomas 
 
 Cs is one of the most auspicious events in American 
 history, because it marks the advent of the Church of 
 England in the Commonwealth of Pennsylvania. 
 
 William Penn was a picturesque figure among the men of 
 his day and generation. He was the son of Admiral Sir William 
 Penn, was matriculated at Christ Church, Oxford, from whence 
 he was expelled because he became a Quaker. That being a re- 
 nuneiation also of the faith of his fathers, he was sent abroad 
 armed with letters to those whose influence it was hoped would 
 restore him to the religious household of his family, but while 
 he returned a profound scholar and an accomplished courtier, 
 he was relentless in his determination to adhere to the group 
 of his adoption. After suffering many privations and several 
 imprisonments under the then rigid English statutes against 
 Quakers, he inherited a vast estate from his father which he 
 resolved should be devoted to advance the cause of his co-religion- 
 ists, then numbering in England, about fifty thousand. A part 
 of this estate was a large claim which Admiral Penn held against 
 the English Crown, and which William Penn gave the King for 
 that section of North American territory which he named 
 Pennsylvania, to be colonized by the people of his own sect. 
 
 146 
 
Tuer CONTRIBUTION OF GovERNOR NICHOLSON oF MARYLAND 
 
 Thus it was that in 1682 the colony of Pennsylvania was 
 started distinctively as a Quaker settlement, designed to be 
 such for all time, and to which they flocked from every quarter 
 of the globe. But schisms and strife sprang up in the colony, 
 checked its growth and impaired its power of propagation, and 
 soon the peaceful Friends represented less than one-third of the 
 population of the State which its founder had dedicated to 
 them. 
 
 As early as 1695 a Church of England congregation was 
 started in the ‘‘City of Brotherly Love,’’ and by 1700, Christ 
 Church, Philadelphia, had been erected, and its first encumbent 
 installed. Descendants of those families which were identified 
 with the foundation of the State of Pennsylvania are today 
 Church of England people—that Church which has since so 
 steadily grown in power and influence until it has become a 
 prominent factor in giving color and direction to the spiritual 
 life of the community in which it dwells. 
 
 Some of the influences which had brought this about have 
 come from outside sources, among them the helpful hand, un- 
 failing interest and tireless energy of Sir Francis Nicholson. 
 
 While Governor of Maryland, he became one of the first 
 patrons of Christ Church on the site of which we stand today, 
 and as Governor of Maryland, Virginia, South Carolina and 
 Nova Scotia, covering in all a period of thirty-five years, he 
 was the evangelical champion of the American Church, not only 
 in its building and development, but in its upkeep and in ensur- 
 ing better provision for its clergy. Such indeed was his execu- 
 tive ability and his force and vigor in church leadership, that 
 it is recorded of him that in one of the appeals to England for 
 an American Bishop, it was stated that if one could be selected 
 ‘of the type of Governor Francis Nicholson of Maryland, he 
 would soon have the devil himself trembling in his boots.’’ To 
 make more secure and certain a higher standard for the clergy 
 he procured, as Governor of Virginia, a charter for the first 
 college in the oldest colony in the new world, as a seminary 
 for ministers of the gospel and for general collegiate and edu- 
 cational purposes. 
 
 147 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 The important fact should not be overlooked that this was 
 not an easy task, but one that could only be attained by the 
 most arduous labor. It was an idea in advance of the times in 
 a new country, and the proposition excited the most active 
 hostility of all classes. The rich, who could send their sons 
 abroad, did not want it, either for themselves or for others; 
 the poor were afraid of the tax which it might impose, and the 
 clergy were against it for fear of the stiffer ministerial require- 
 ments it would produce. The Attorney General of Virginia was 
 even so impressed with the conviction that the scheme was 
 chimerical and visionary that he refused to draw the charter 
 for it. 
 
 But in spite of these obstacles, in 1698, he obtained a 
 special charter, granted by King William and Queen Mary, 
 with himself and seventeen others as its Board of Governors. 
 The Plans were drawn by Sir Christopher Wren, it was located 
 at Williamsburg, Virginia, was endowed by that state with 
 twenty thousand acres of land, and in acknowledgment of a 
 magnificent gift from the King and Queen, it was named Wil- 
 liam and Mary College. A year later, in 1694, under difficulties, 
 but less drastic, he procured a charter for King William’s 
 School at Annapolis, ‘Maryland, out of which subsequently 
 emerged the present Saint John’s College. He personally 
 donated the land for it, gave fifty pounds sterling towards a 
 college building, endowed it with twenty-five pounds sterling 
 annually for a head master, serving himself as a member of 
 its board of trustees and making the Archbishop of Canter- 
 bury its Chancellor. 
 
 When once started, whatever the opposition at first, the 
 people soon began to regard these institutions as objects of 
 affection and pride. They were both master strokes in the 
 march of human progress, and from the very beginning William 
 and Mary College in particular became a decided center of 
 influence for the Church. It secured a better educated ministry, 
 @ more enlightened community; it largely purified the moral 
 atmosphere, raised the tone of both the clergy and laity, and 
 thus became the most beneficent factor in Church life in the 
 
 148 
 
GH ny ot ee ) io erry 
 td a vent Pa is at a es 
 
 eS, ie oie i 
 
 a 
 eu rs 
 
 OT pecs tee 
 t . / ’ 
 < 
 
 
 

 
 THE AMERICAN WINDOW 
 
Tur CONTRIBUTION OF GOVERNOR NICHOLSON oF MARYLAND 
 
 annals of the early American colonies. The career of Sir 
 Francis Nicholson was indeed a most distinguished one. He 
 returned to England in 1725, was knighted there for his 
 notable achievements in the colonies, and died in 1728. 
 
 I am commissioned to convey to you Maryland’s warmest 
 congratulations upon this happy occasion, and to extend to you 
 the most cordial salutations of the season. 
 
 Maryland has a record of which she is justly proud in 
 matters both civil and ecclesiastical, but it is only as to the 
 latter to which I will advert. In her church life, there was much 
 that was significant of the introduction, not only of a new era 
 in the history of civilization, but of a powerful movement in its 
 higher and fuller development. Of these, however, my time is 
 too limited for consideration, beyond referring briefly to a few 
 of them only. 
 
 It was in Maryland that freedom of conscience, in all of 
 its breadth and its fullness, was first proclaimed to men as 
 their inherent and their inviolable right, in tones, which, sound- 
 ing above the tempests of bigotry and persecution, were to con- 
 tinue forever from age to age, to gladden the world with the 
 assurance of practical Christian charity and ultimately to find 
 expression in the political system of every civilized people. It 
 should not be forgotten that this was done in an age of intoler- 
 ance; an age when bigotry was the bane of every religious sect ; 
 an age when those who had dwelt under oppression, instead of 
 learning tolerance by their experience, had but imbibed the spirit 
 of their oppressors. In the old world, whether of the Church of 
 England, the Kirk of Scotland, or the Vatican of Rome, the 
 life of the dissenter and nonconformant was one of oppression 
 and hardship. And in the new world, conditions were no bet- 
 ter. In the North and in the South, it is true, there was free- 
 dom of worship, but only for themselves and for those who 
 would exercise it at the altar of their particular shrine. At 
 such a time and under such conditions, the fact that Maryland 
 unfurled and planted upon her ramparts, the banner of reli- 
 gious freedom in the new world, must be accepted as one of the 
 crowning glories of the age, for amid the religious fermenta- 
 
 149 
 
Curist CHuRCH, PHILADELPHIA 
 
 tions and persecutions of the times, she wisely and securely laid 
 that foundation, upon which arose in majestic grace and in 
 matchless splendor, an altar to religious freedom before which 
 every man could worship his God without fear and without 
 favor, and in whatever creed he believed would best enable him 
 to renew his peace with his Maker and his charity with the 
 world. 
 
 It was in Maryland too, that was organized the first civil 
 government in the history of the Christian world, which was 
 administered under that great principle of American liberty, 
 the independence of church and state in their relations to 
 each other. For more than a thousand years the whole of 
 Christendom had been governed by a union of church and 
 state, and that blending of religion and politics became so de- 
 grading to the church and detrimental to the state, that it was 
 responsible for the political upheaval and religious fermenta- 
 tion which had characterized its existence from time immemo- 
 rial. The evils of the system were distinctly felt, but how to 
 avert or overcome them seems not to have been clearly under- 
 stood, and it fell to the destiny of Maryland to work out that 
 abtruse problem in political economy. Maryland was to stand 
 upon a higher and a more enlightened plane, and to that end, 
 there must be a complete separation of church and state. It 
 was a prodigious undertaking, for it at once involved the posi- 
 tive assertion of the temporal powers over ecclesiastical per- 
 sons and things, and that too, in direct violation of the Papal 
 Bull on that subject, but it meant also the absolute overthrow 
 of the Canon Law so far as Maryland was concerned. 
 
 The Canon Law was the law of the Church and the law 
 under which the Church performed its functions in govern- 
 mental affairs. It not only asserted exclusive jurisdiction over 
 all ecclesiastical persons, property and things, but it had made 
 such gradual, yet steady encroachment upon the civil law, that 
 it had drawn many of the most important departments of the 
 latter within the circle of the ecclesiastical authority. It claimed 
 the exclusive right over all matters testamentary and in accord- 
 ance with its own rules, as well as over all questions of marriage 
 
 150 
 
Tur CONTRIBUTION OF GOVERNOR NICHOLSON OF MARYLAND 
 
 
 
 and divorce. It demanded exemption, both as to ecclesiastical 
 persons and property, from the civil authorities, and the right 
 of the church to hold lands without interference by the civil 
 powers and free from all public charges. This was not con- 
 sistent with Maryland policy. Equal rights to all, but special 
 privileges to none, was her cardinal rule. The civil law alone 
 was to prevail. It must stand as the shield and protector of all 
 alike, a rule to which there should be no exemption, either lay 
 or ecclesiastical. The Canon Law was not to find lodgment in 
 Maryland, and to whatever extent it had done so, it must be 
 displaced. In Maryland, there could be no settlement of estates 
 or questions of marriage and divorcee determined by ecclesiasti- 
 cal courts or by Canon Law rules; no legislation by ecclesiastical 
 bodies, as applicable to ecclesiastical persons and things; no 
 exemption of ecclesiastical persons or property from the tem- 
 poral authorities; no holding of lands in mortmain and free 
 from public charges by ecclesiastical persons or corporations, 
 or by anyone for their use and benefit; no interference in any 
 way whatsoever by ecclesiastical persons, as such, with secular 
 and governmental administration. The church and state must 
 stand apart, each away from the other, and each occupy its 
 appropriate position in ecclesiastical and secular affairs. And 
 thus it was that as early as 1638, this important cornerstone 
 to the Statehood of Maryland was securely laid. 
 
 This great principle, however, was slow in taking root else- 
 where, owing to the opposition of the church, and of whatever 
 church happened to be the established church of the land. But 
 it came. Its voice was heard again when Maryland framed 
 her Bill of Rights; it flashed anew to the remotest confines of 
 every state in the American Union when the time came to for- 
 mulate the Federal Constitution, and its echoes have been heard 
 again and again, when from time to time, within the last 250 
 years, the glad tidings of advancing humanity have been wafted 
 to us from other lands, even from those beyond the seas, until 
 today, the adoption of that great principle of true statehood to 
 which Maryland gave birth and nurtured to maturity, is almost 
 co-extensive with civilization itself. 
 
 151 
 
Curist CourcH, PHILADELPHIA 
 
 
 
 Christ Church, in Relation to the Wed Han 
 and the seqro 
 
 By HeErsBert WELSH 
 
 a Ge IS to the kindness of our Rector, that I owe the honor 
 of a place in the list of those who are to read papers 
 touching upon the long and worthy history of old Christ 
 Church in celebration of the 225th anniversary of its founda- 
 tion as a representative of the Anglican Communion in the City 
 of Brotherly Love. 
 
 I accepted the call to this pleasant task with joyfulness ac- 
 companied by trepidation. In the letter of invitation, it was 
 graciously said that: ‘‘It would be most fitting and timely to 
 have you, who have done such notable service to our depend- 
 ent natives, read a paper based on these memorable facts in 
 our Church history, and in the name of the Committee I take 
 pleasure in asking you to do us this favor. The Church in 
 Pennsylvania has an enviable record along this line, and it will 
 be worth while to call attention to it. It was Bishop Comp- 
 ton who enjoined upon William Penn the policy of treating 
 the Indians humanely. (Penn makes the acknowledgment in 
 a letter to Lloyd). Again as early as 1741, the parish had a 
 special assistant, Rev. William Sturgeon, who for twenty years 
 devoted himself to the spiritual care of the negroes resident 
 here.’’ The foregoing is my commission which I will now try to 
 execute conscious of imperfections for the task, but without wast- 
 ing time by enumerating or apologizing for them. However, as 
 I write—there comes before me in memory ‘‘a cloud of wit- 
 nesses out of a long past, thirty-seven years, a goodly company 
 of saintly and devoted men and women—Bishops and presby- 
 ters of our own Anglican and American Church, also women 
 helpers of no less devotion and practical ability, with whom I 
 have had the privilege of being associated in efforts during 
 these last times to show Christ and His Church to the Red 
 Men of the western prairies so as to lift him out of degrading 
 
 152 
 
CHRIST CHURCH, IN RELATION TO THE RED MAN AND THE NEGRO 
 
 and cruel savagery into the liberty and law of Christian life. 
 And then came the next, and no less hard task it must be con- 
 fessed, to help fit him for self-support and civilization, to pro- 
 tect him from the rapacity and the fraud of certain elements 
 to be found among the whites. During all this long and rich 
 experience it has likewise been my privilege to be in the closest 
 association with many members of the Society of Friends, the 
 people called Quakers, descendants of the founder of this Com- 
 monwealth and his friends and co-workers who have given of 
 their time, thought, experience and means shoulder to shoulder 
 with other good men and women for the salvation of the Red 
 Man of North America. Such co-operation has been most bene- 
 ficial; and what is more it is prophetic of the coming reunion 
 of the separated Christian bodies, and the harmonizing of ap- 
 parently hopeless antagonisms in thought and dogma. I have 
 seen officers high in rank in the United States Army working 
 cheerfully and wisely with saintly women of the peace-loving 
 Society of Friends to promote the education of the Indian. How 
 different were they in the stock whence they sprang and how 
 diverse in early religious training. Anglican Churchmen and 
 Quaker, Mystic disciple of Zinzendorf and United States Army 
 Officer! Whatever might be their points of difference stranger 
 still were their points of resemblance as they all came to recog- 
 nize that the Indian was a man and that man was a spiritual 
 being, the child of the Father of Spirits whom the Indian him- 
 self recognized as the source of all things and the one to whom 
 all men are responsible. Here was a common foundation on 
 which all who wanted to help the Red Man to civilized life, 
 eould stand secure. The Indian himself stood thus to begin 
 with, in his better moments, when he had not given himself up 
 to those hateful passions which belong to unredeemed human 
 nature, white, black, red or yellow. He must be approached 
 then with justice and he who so approached him must be 
 warmed with the Divine love, for that was the only motive 
 power to prompt any kind of real missionary to make the 
 sacrifice capable of overcoming intervening difficulties. And 
 this was the gift of Jesus Christ who became incarnated in the 
 
 153 
 
Curist CHuRCH, PHILADELPHIA 
 
 
 
 form of humanity. And in time the Indian, whether the 
 wild man of the eastern forests, or, 200 years later, the 
 wild man of the western prairies, finally could see and 
 be convinced of the Christ because the men and women 
 who came and preached Him theoretically, demonstrated Him 
 practically by patience, truth, and sweet reasonableness 
 throughout. My effort, my friends, is to say that these things 
 are true because I have through a life time seen them. All roads 
 lead to Rome and all roads of the deepest and truest human ex- 
 perience lead to the same great conclusion—love worked out 
 practically in the fulfillment of the law. It is the highest 
 approach to the Divine. Henry Compton, Bishop of London, 
 when he enjoined William Penn, the Great Founder of the Com- 
 monwealth who came hither to make a ‘‘Holy Experiment’’ in 
 the wilderness, to buy and not take away the natives’ land 
 recognized the fundamental truth on which the teaching of our 
 Lord himself was based. How far that valiant cavalier, who did 
 not hesitate in defence of King and Church to head troops in 
 bright adornment of purple silk, and with a drawn sword in his 
 right hand, could look into a future of two centuries to a wide- 
 spread recognition ofa truth in the treatment of the tinted races, 
 which was so slightly recognized in his day, we cannot say. Let 
 us give him full honor for so completely believing in its neces- 
 sity that he has put himself squarely on record (thanks be to a — 
 member of this congregation for furnishing us with a proof of 
 the same) as to tell William Penn to found his Indian policy 
 on this cornerstone. Here, if not elsewhere, the two good and 
 great men come together. And let us further thank our his- 
 torian for the concise testimony of the proprietor of Pennsyl- 
 vania ‘‘on behalf of his Majesty’s Plantations in a letter dated 
 Philadelphia, August 14, 1688, wherein he says, ‘‘I have exactly 
 followed the Bishop of London’s Counsel by buying and not 
 taking away the natives’ land, with whom I have a very kind 
 correspondence.’’ 
 
 Cannot all thoughtful men and women of good will today 
 see the essential unity in Christian thought and action between 
 the Quaker Proprietor, William Penn, and the aristocratic prel- 
 
 154 
 
Curist CHURCH, IN RELATION TO THE RED MAN AND THE NEGRO 
 
 ate supporter of the British throne by the sword if need be, 
 Henry Compton, Bishop of London? 
 
 And now let us speak briefly df the Church’s concern for 
 negroes in those early days which was manifested heré in Phila- 
 delphia through the Society for the Propagation of the Gospel 
 in Foreign Parts as her organized expression of good will 
 through that Society’s agent, Rev. William Sturgeon, who was 
 one of the assistants of the Rector of Christ Church in a period 
 of time running on from the year of our Lord 1746 to 1763, 
 Nov. 20th. We do not know much about the Sturgeon work 
 beyond the fact that he seems earnestly and carefully to have 
 catechized negro adults and children during this time, seven- 
 teen years in all. He was a young man when he began his work 
 and at its close was married to a gentlewoman who had borne 
 to him a large family of children. His path in this matter of 
 teaching the blacks the principles of the Christian religion and 
 the duties and privileges that flowed from the divine fount 
 was not altogether easy or strewn with roses. He seems to have 
 had two distinct difficulties to contend against. The first and 
 greatest was the instinctive aversion that existed in the minds 
 of the owners of these sables or slightly tinted bond servants, 
 to receive instruction in ideas so explosive and dynamic, so com- 
 munistic as were those taught by the Carpenter of Nazareth. 
 Sooner or later men so taught might seriously question at one 
 time or another, the right of white men calling themselves 
 Christians to hold in bondage, to sell at pleasure hither and yon 
 fellow Christians of a differently colored skin. They might also 
 anticipate serious difficulty in giving an answer to the questions 
 satisfactory to the interlocutor or to their own common sense, 
 what right the white owner had to beget offspring outside the 
 bond of holy wedlock that would be of his own blood and yet 
 possessed of no rights that he, as father, were bound to respect, 
 and whom he would sell to the highest bidder if prompted so 
 to do either by avarice or stern necessity. It was hard to 
 teach the black man ‘‘Keep my hand from picking and steal- 
 ing’’ petty larceny when the Christian white man had just 
 committed grand larceny through his paid agent the Arab 
 
 155 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 trader under the burning sun of the so called dark Continent, 
 and, still nearer home, the Captain of the slave trading ship 
 which crossed the seas to carry this human chattel to, in those 
 days, not only a southern port but a New England port. And 
 so we may draw interesting information from the following 
 brief items. Notes from the American Colonial Church, a letter 
 to the secretary of the Society for the Propagation of the 
 Gospel in Foreign Parts, under date of Philadelphia, August 
 21, 1761, states: ‘‘My services amongst the negroes has been 
 much obstructed by Mrs. Mae Clenaghan who opened a class 
 at her home in opposition to that at the Church.’’ And again 
 on November 20, 1763, Mr. Sturgeon addressing the Secretary 
 says: ‘‘All this time I preached twice every Sunday and read 
 prayers and did all other duties of the parish, and on Wednes- 
 day catechized the white children, and on every Friday the 
 negroes and instructed both in the sense and purpose of each 
 part and for more than seventeen years preached every Tues- 
 day at the City Alms House and once in three weeks during 
 the summer season went to a Church in the country that had 
 no minister and read prayers and preached and did baptize 
 many. This has been my constant method from my first arrival 
 to this day and lo now I am discharged from the service 
 of one of the most honorable societies in the world, and what is 
 the most hard to bear for neglect of duty to the negroes and 
 by the means of one who has been the chief instrument of 
 dividing our Church *** JI mean John Ross of this city who 
 has been to me what the coppersmith (Alexander) was to St. 
 Paul.’’ In view of the abundant testimony to the high charac- 
 ter of the Rev. Mr. Sturgeon and his good work during his 
 relationship to old Christ Church it is hard to understand what 
 could have been the truth here referred to or to that which he 
 alluded to between himself and Jno Ross. Both points are to 
 the present writing wholly obscure. Perhaps later researches 
 may elucidate them. 
 
 A word in closing which carries us out of past history to that 
 which the future shall reveal. The red men and the black men 
 are still with us and in one form or another ever will be. 
 
 156 
 

 
 THE LIBERTY WINDOW 
 

 
 
 
 
 
 : i ry. a fay ' - 7 
 - ae > a a ne im P ST a," 1 me rit cei ras eee 
 bs vas ; ¢ | : 
 
 
 
 
 
 
 
 : = 9 a e care oe, q - 
 U ’ ? a, ip, 4 é ro : Pty. . _ A ot we : - 
 es iene v te » eT ure Vit, y ce rd ok a ney Neen . li = 
 Q ‘ A , a vy ey ere «4 a sae Cac "in i. ~% sh 
 § : } Ly 7 » 7 iL 7 = « a 2 - a 
 {hi i" 7 ,@ ar, ! aN arf iG ee * ni ‘ ‘ a Wimagals a a erate, tex ¢ 
 ay ad ‘ ’ ea a" \ {+= px eres ‘a vyorl er i) ae tae J / 
 . : i a ‘ me way cal LAP we i. \ 
 a? ene De . ee In Oe eee Sik 
 . aa As Ag he ! (ane oF ; f iy. ee 
 ; } ‘a Picea! ~) Whe, APA My as 
 | J] 
 Og } i « 
 =s ' cm | 
 ( i 
 * x iE } ing, @ 
 1 4 \ ' ? 
 \ ] “ ‘ ‘ 
 \ en p 
 ‘ a% i 
 te ; ¥ 
 sf 
 - | 
 ' wy ‘ 
 ‘ 1 ; 7 
 lay, - \ 
 ote - 
 i 
 4 = 
 i _f 
 NY ' << 7 
 a iy 
 4 e rs ° ' ) 
 j t : ra 
 ' i Ti 
 . 4 
 . MU - ' 
 ’ ‘ ar art 
 tay 
 . y 
 i “ f 
 : - igs 
 1 
 = i. 4 « 
 } i F 
 , | ny 
 
 : * 
 1” : 7 i 
 | ; 
 ¥ ’ Ww dis P N 
 v4 
 } i ‘ , : 
 -* A 
 ' ; & , i 
 =@ vi " 7 se 
 ; - 
 ‘ a As 
 *) *% » 
 
 rd hy ey De: i 
 
 ‘ a ‘ oe 
 » ¢ = 4° Uf ce Te AD ier 
 yy. ; ot 4 al : 
 - > ary ; 7 a a a = 
 es vy) a oe! 4 i 
 
 1: at Ge py 7 a” Pane: 7 Lon i by ws 
 
 Lakh Pye a ' 
 ae 7) ee ea : ne 
 
 ¥ 
 “ti 7 
 
 i 
 : as 
 >< 
 2 
 
 
 
 
 es 
 
 1 
 
 - 
 a 
 
Tue LIBRARY 
 
 
 
 America’s treatment of them is an insistent pressing question 
 —truly ‘‘Christ in us,’’ the hope of their glory and ours, mov- 
 ing us to act toward all men as He did when He was on earth, 
 ean solve it. Let us pray for His spirit that this question may 
 be so solved. Then may Compton in Penn’s day here and Stur- 
 geon in a later one, and we of these latter days, by the same 
 great power of the Crucified rejoice together. 
 
 The Library 
 
 By Louis C. WASHBURN 
 
 (1) HAVE then discovered that Henry Compton, statesman- 
 ecclesiastic, wove the thread of gold into the fabric of 
 Penn’s ‘‘Holy Experiment.’’ 
 
 Intimately associated with him, we have also come upon 
 another pioneer whose contribution to the development of this 
 settlement was of first rate importance. The personality and 
 enterprise of this resourceful benefactor is visualized in the 
 Library, of which until recently it was wont to be said quite 
 vaguely that, ‘‘It is supposed to have been founded in the 
 reign of William and Mary.’’ 
 
 The story of Thomas Bray and his Books and Societies 
 forms a chapter of unsurpassed interest. It was brought to 
 light but recently by Mr. Austin Baxter Keep, an instructor in 
 Columbia University, New York. Preparing a thesis for his 
 Ph.D. degree he took as his subject, ‘‘Colonial Libraries in 
 Ameriea.’’ Aware that there was such a collection in Philadel- 
 phia he came over to study it, and found that there was practi- 
 cally nothing known about its origin. He found that in the 
 somewhat extensive accumulation of books in the Tower Room 
 of the old Church, there were some 300 that belonged in the 
 Bray Collection. Journeying to London, Mr. Keep made ex- 
 tensive researches at various points; and brought back with him 
 copies of a score of important documents, which when pieced 
 together made a fairly complete and remarkable record of 
 
 157 
 
Curist CHurcH, PHmapELPHIA 
 
 
 
 this the earliest Library Foundation in the colony. Mr. Keep has 
 made sets of lantern slides of these documents and related ob- 
 jects; and has generously given his illustrated lecture to eager 
 audiences here and elsewhere. His lantern talk in connection 
 with the Church’s Anniversary was one of the high lights in 
 our celebration. The mass of material which he has collated 
 will some day make a volume of singular value. From it 
 and other sources the following facts are disclosed. 
 
 When Bishop Compton concluded that he could not per- 
 sonally visit the new world; he decided to send an agent, and 
 selected for this post the Rev. Thomas Bray, dignifying him 
 with the title Commissary. This was in 1696, when Bray was 
 forty years of age; and for thirty-four years thereafter he 
 proved a most resourceful and indefatigable laborer for the 
 welfare of this and other British settlements. 
 
 It appears from the correspondence unearthed, that one of 
 the conditions upon which he accepted the appointment, was 
 that he should be provided with Libraries, whereby he might 
 induce the best type of men from the home universities to 
 volunteer for service in guiding the destinies of the distant 
 colonists. That the condition was met by his own devoted efforts 
 and the purpose fulfilled as the years sped by indicate one of 
 the secrets of far reaching consequence. Whatever may have 
 been the inferior character of some ministers of the seventeenth 
 century who migrated to America, those who laid our founda- 
 tions here were men of the finest calibre and with them lay- 
 men of capacity and zeal were drawn hither; the Bray Library 
 being no negligible magnet. What effect then had this venture 
 of Bray’s upon the enrichment of the colonial group, and the 
 subsequent primacy of this city in the birth of the nation? 
 
 It is because of some such implication, that we linger over 
 the discovered data. When he had determined to inaugurate 
 libraries, Bray set to work to collect the necessary funds. One 
 manuscript copy gives the names of contributors together with 
 the amounts; the list is headed by Princess Anne of Denmark, 
 giving forty-four pounds. Another manuscript in his careful 
 handwriting, gives the title of the books and the price paid for 
 
 158 
 
Tuer LIBRARY 
 
 them severally. Still other manuscripts give the lists of the 
 books boxed and shipped in four successive consignments. To 
 supplement available books, Bray proceeded to write and pub- 
 lish several works of his own; one, ‘‘Lectures upon the Church 
 Catechism ;’’ another, ‘‘Proposals for the Encouragement and 
 Promoting of Religion and Learning in the Foreign Planta- 
 tions,’’ a scheme for a Parochial Library in every parish in 
 America. 
 
 Every book was lettered to preserve it from loss or em- 
 bezzlement. There are four slightly different inscriptions upon 
 the collection here; indicating the various dates of consignment. 
 The local minister was made responsible for the care of the 
 Library; and was called upon to make an account triennially 
 to the commissary. As the project grew, Bray’s keen imagina- 
 tion and restless knowledge ran far beyond contemporary con- 
 ceptions and methods of handling books. In 1697 he published 
 ‘‘Essay Toward Promoting all Necessary and Useful Knowledge, 
 Both Human and Divine.’’ His scheme now extended to the 
 developing of lending libraries to provide also for the gentry 
 of the country, allowing them to carry the books to their homes. 
 He published ‘‘The Complete Scheme of the Several Sciences 
 or Parts of Necessary and Useful Knowledge.’’ In this he 
 declared, ‘‘I shall not only extend my endeavors for the supply 
 of all the English Colonies in America, but can most willingly 
 be a missionary unto every one of those Provinces to fix and 
 settle them therein when they are obtained; being so fully 
 persuaded of the great benefit of these kinds of libraries that I 
 should not think them too dear a purchase even at the hazard 
 of my life.”’ 
 
 In 1697 he published ‘‘Biblio Theca Parochialos;’’ of which 
 an enlarged edition was printed in 1707; ‘‘In order to promote 
 the Forming and Securing Libraries of three degrees, viz: 
 General, Decanal or Lending and Parochial.’’ 
 
 Bray embarked for America, December 16, 1699; made 
 himself acquainted with the state of things in the Colonies, 
 winning friends everywhere; and returned to England. 
 
 159 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 In 1700 he inaugurated a new development for his libraries; 
 and sent out books, ‘‘to be lent or given at the discretion of the 
 ministers.’’ These were placed in five strategic centers; Annapo- 
 lis, Philadelphia, Boston, New York and Charlestown. 
 
 The enterprise increased to such an extent that in 1701 he 
 organized the Society for Propagating the Gospel in Foreign 
 Parts; and shortly thereafter the Society for Propagating 
 Christian Knowledge. 
 
 In 1706 he accepted the Living of St. Botolph-without- 
 Aldgate. In 1723 another society called Dr. Bray’s Associ- 
 ates was formed for founding clerical libraries and supporting 
 negro schools. 
 
 This in brief is the outline of the man and his activities, 
 who left an indelible impress for good upon this colony; and 
 whose indentification with Pennsylvania has been only recently 
 rediscovered after the passage of two centuries. 
 
 Dr. Bernard Steiner, the state librarian of Maryland, in a 
 biographical sketch says, ‘‘Bray was in advance of his times. 
 His movement failed to endure because it was rather an exotic 
 plant than a spontaneous growth in the Provinces. The plan 
 made no provision for additions of books from time to time; and 
 there was no disposition on the part of the people of the 
 colonies to maintain and increase the libraries at their own 
 expense.’’ 
 
 Mr. Keep writes: ‘‘ Virginia points to its Indian Massacre 
 of 1622 as the fell destroyer of the earliest College Library in 
 the New World.’’ 
 
 ‘*Massachusetts abides in serene satisfaction over the be- 
 quest of John Harvard’s books, in 1638, to the institution that 
 bears his name as our oldest university today; while Boston 
 justly glories in having had a ‘Publike Library’ in its Town 
 House before the year 1675. 
 
 ‘‘South Carolina claims that there can be little doubt that 
 the first library in America to be supported in any degree at 
 the public expense was that at Charlestown, in 1698. 
 
 ‘‘Maryland asserts that the Bray’s ‘Provincial Library,’ 
 sent thither in 1697, was the first free circulating library in 
 
 160 
 
THe LIBRARY 
 
 
 
 the United States, and that Governor Nicholson’s suggestion 
 of the same year, that the Assembly make provision for its 
 maintenance and increase, was the first recommendation by 
 any official that a part of the public funds be applied to the 
 support of a free public library.’’ 
 
 He adds: ‘‘In an obscure and now rare little book, pub- 
 lished at London in 1698, with one of the inordinately long titles 
 then common, but which may briefly be called ‘Apostolick 
 Charity,’ there is mention of the Library of Christ Church, 
 Philadelphia. 
 
 ‘‘Under a tabular arrangement into Colonies, Parishes and 
 Churches, Ministers and Libraries, conditions here are thus 
 itemized : 
 
 VI Pennsylvania |I Church at I Minister I Library 
 Philadelphia |I Schoolmaster 
 having a con- 
 siderable num- 
 ber of Church 
 of England 
 Protestants. 
 
 We are printing herewith for the first time the complete 
 list of the books sent by Bray to Philadelphia; and are indi- 
 eating by an ‘‘*’’ those which have during the years been 
 lost to us. Attention has been called to the fact that the con- 
 siderable number of up-to-date works on chirurgery were all 
 taken; and the other, perhaps not unrelated fact, that Phila- 
 delphia became the medical center of the new world. If our 
 doctor friends had sticky fingers they also displayed pioneering 
 abilities, for which all men give thanks. 
 
 The hope is expressed that with this publication of the 
 list, attention may be directed to the desirability of returning 
 to the rightful owner, the Church, any of these precious 
 volumes that may be today traced. 
 
 The writer had the pleasure in 1923 of visiting the London 
 headquarters of the three Bray Societies and browsing amongst 
 
 161 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 the treasures in Lambeth Palace, the British Museum, King’s 
 College and other repositaries. He verified the discoveries of 
 Dr. Keep; and had the pleasure of telling the officers of the 
 Associates of the late Rev. Dr. Bray of the five Libraries 
 founded by him in what is now the United States. They had 
 been publishing what they thought was a complete list of the 
 Bray libraries throughout all the British dominions; and had 
 omitted for so long the names of those in the separated colonies, 
 that the present generation was unaware of the donations which 
 were in reality the earliest of Bray’s remarkable endeavors; 
 and from which in fact originated the Societies which became 
 such nursing mothers to us and other frontier settlements. 
 
 There was special interest in learning from the Secretary 
 that the Associates owned some Philadelphia ground rents, the 
 last of which was sold as recently as the year 1917. This last 
 ground rent was on number 929 Market Street, and payment 
 was made to the Associates by Morgan, Grenfell and Company ; 
 these ground rents had been given to Dr. Bray presumably 
 upon the occasion of his visit in 1699 ‘‘for the education of 
 negroes in the Bermudas.”’ 
 
 One of the informing manuscripts recently run across in 
 the British Museum by Mr. L. M. Washburn is the following: 
 
 MermoriAL REPRESENTING THE PRESENT STATE OF 
 RELIGION IN NortH AMERICA 
 By ‘THomas Bray 
 London, 1700 
 
 Humbly laid before the Rt. Rev. the Lord Bishops 
 of this Kingdom and other Right Noble and 
 Worthy Patrons of Religion in order to the pro- 
 viding a sufficient number of proper missionaries 
 so absolutely necessary to be sent at this Juncture 
 into those parts. 
 
 Reprinted by THomMAs Bray CuiuB 
 
 * * * “‘ As for Pennsylvania, I found too much work in 
 Maryland to be able to visit personally that Province, though 
 
 162 
 
THe LIBRARY 
 
 
 
 most earnestly solicited thereto by the people. But there passed 
 letters betwixt myself and that Church full of the greatest 
 respects on their sides. And by such notices as I have received 
 from some of the principal persons of that country, I am fully 
 made to understand the state of religion there; where, I think, 
 if in any part of the Christian world, a very good proportion 
 of the people are excellently disposed to receive the truth. 
 
 ‘“‘The Keithites, which are computed to be a third part, 
 are truly such; and so very well affected are they to the interest 
 of our Church that in the late election of Assemblymen, even 
 since Mr. Penn came into his Government, they had almost 
 earried it for the Churchmen, to their great surprize; so as to 
 let them see they had been only wanting to themselves in not 
 timely applying. 
 
 ‘‘There are in Pennsylvania two Congregations of Luther- 
 ans, being Swedes, whose Churches are finely built, and their 
 two Ministers lately sent in nobly furnished with £300 worth of 
 books by the Swedish King; and they live in very good accord 
 with our Minister and his Church. 
 
 ‘‘There is but one Church of England Minister as yet 
 there, and he at Philadelphia, well esteemed and respected by 
 his people; and they do most importunately solicit both from 
 thence and from other parts of that Province for more; where, 
 I am assured, there are at least six wanting. 
 
 ‘‘There are some Independents but neither many nor much 
 bigotted.’’ 
 
 Another reports that about the year 1708: 
 
 ‘‘The exactest account that can at present be met with 
 of the several libraries founded by Dr. Bray in America: 
 
 I In Md. 1100 Books at Annapolis. 
 1500 Books in 29 other places. 
 IT In Va. 188 (2 libraries). 
 
 PLUOLIToIN ys 472 (4 libraries) 
 including New England. 
 IV In Phila. 327 (1 library). 
 
 V In Carolina 225 (1 library). 
 163 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 The whole remarkable story of what Bray did for Philadel- 
 phia, so romantically uncovered after so long a period, suggests 
 the desirability for those of us here who sense the significance 
 of it all to make some substantial return to the still active 
 Societies and aid them in their fruitful efforts to enrich the life 
 of other colonists on the firing line of civilization. 
 
 In addition to this original library, which was so effectively 
 organized as to have accomplished such important results, the 
 years brought other fine donations. In 1728 a large gift of 
 valuable books, mostly folios, bound in parchment, was made by 
 Mr. Sprogell (from whom also the Church purchased an organ 
 the same year, for £200). These volumes are labelled: 
 
 Ex dono 
 Ludovict Christian Sprogell 
 Ad 
 Bibluothicam Ecclesiae Anglicanae 
 in Philadelphia, Die Decembris 24, 1728. 
 
 Again in 1741 several excellent works were presented by 
 Rev. Archibald Cummings, the rector. And in 1753 a bequest 
 was made by the Rev. Charles Chambres, M.A., vicar of Dart- 
 ford in Kent, through the Society for the Propagation of the 
 Gospel in Foreign Parts. There were three hundred and forty- 
 seven admirable volumes in this collection. 
 
 Other considerable accessions to the library have been 
 received from various donors in later years. In 1789 Rev. S. 
 Preston, rector of Chevening in Kent sent a splendid copy of 
 Walton’s Polyglott Bible in six volumes folio, London, 1657; 
 and Castell’s Lexicon in two volumes folio, London, 1659. 
 
 164 
 

 

 
 s RECORD 
 
 Bray’ 
 
 Dr 
 
Tue LiIprary 
 
 
 
 A Register 
 of the Books Sent Towards Laying 
 The Foundacon of a Provincial Library in 
 Philadelphia Pensylvania 
 
 * Indicates Borrowed 
 
 I. Scriptures and Commentators 
 
 *Bibliae Hebraea Jantonij Amstel 1674 
 *Leutideni Compendiu’ Bib Haeb : 12° 
 *Robertsoni Textus Haeb. Psalm. 8° 
 *Bithneri Lyra Prophetica 4° 
 Buxtorfij Thesaurus Ling : Haebrae. 
 — Epitome 
 — Lexicon Haeb : & Caldaicum 8° 
 Bib. Vulgata Sixti Quinti 8° 
 *Junii & Tremellij Bib Lat fol. 
 *Heidegeri Enchiridion Bibl. 12° 
 Clarks Annotations on y® Bible w*® References & a 
 Concordance ad Finem 
 Dt Hammond on y®N. Test. fol. 
 Dt Patrick Commentary upon Genesis 4° 
 — Commentary upon Exodus. 4° 
 — Commentary on Levitious 4° 
 — Paraphrase on Job. Psalms Prov. & Ecclesiast. 5 vol. 8° 
 *Vassius in Epistolas 4° 
 *Medes Diatribe 2 vol. 8° 
 Leigh’s Critica Sacra fol. 
 Ravanelli Bibliotheca 2 vol. fol. 
 *Stephani Concordantia Grae fol. 
 *Cambridge Concordance Grae fol. 
 
 Il. Fathers 
 
 *Ipnatii epist Vossii 4° 
 Minucii ffoelicis Octavius & Julius Firmicus de profana Religione 12° 
 Origines Contra Celsu’ Grae: Lat Augt Vind¢ 1605 : 4° 
 Augustini Operae 10 Tom 5 vol. par 1571 
 Salvianus de Gubernationi Dei par. 1617: 12° 
 *Scriveneri Apologia pro Ecclesiae patribus 4° 
 
 165 
 
 Oop OO. OA OeS 1 et es OO OOOO 2 Orn Cre 
 
 OeO 095070 © 
 
 —_ 
 wooarrhrreomoon a ann PR RK WDE DY OD 
 
 cooocomococooocooo oc @eoeoooo eo O88 & 
 
 — 
 wonorKeF 
 ae Jat coe Wil cw Sef sae Ba Fe 
 
Curist CHURCH, PHILADELPHIA 
 
 III. Apologies for Y* Authority of the H. Script: 
 
 and the Truth of Christianity 
 
 Mornoeus de Veritate X"*e Religionis 8° 
 
 Grotius Veritate X2"#e Religionis 12° 
 
 Origines Sacrae 4° 
 
 Parkers Demonstracon of the Law of Nature & of the X*" Religion 4° 
 *Dr Prideaux’s Life of Mahomet 
 
 Wilson Disc : of Religion 
 
 Ree ee y® Authority Style and perfection of the H. Script 
 
 vol. 8° 
 Dr Nicholis’s Conference w* a Deist 2 vol. 8° 
 
 ht 
 oO WwW Nw PP OD Se 
 
 oO Cp Set ee 
 
 III. Bodies of Divinity both Catechetical and 
 
 Scholastical 
 
 *Articuli Ecclesiae Anglicanae cum Defensione. Dr Ellis 
 Bp Andrews Pattern of Cathechetical Doctrine 12° 
 Dt Hammonds practical Cat™ & Discourses 
 D? Scotts X" Life 4 vol. 8° 
 *Bp. Kens Exposition of the Church Cat™ 
 *)? Ishams Exposition with Scrip proofs togeth™ bound 
 Magister Tententiaru’ 8° 
 Aquinatis Summae fol \ Syst pars 
 Catechismus ad parochos 8° 
 Brochmandi Universae Theologiae Systema Lutheranu’ 4° 
 Turretini Compendiu’ are NRT 
 Ursini Catechismus SRRAPRE i eth 1) 
 Philippi a Limborch Theolog. Christiana fol. ayer 
 Arminianw’ 
 Peirces pacificatoriu’ 
 
 Oe ea OO O.0 O'O'O. 3-6.0-0:0 
 
 et 
 
 FN KOR WTF HE NOON NW 
 
 V. On the General Doctrine of the Cov' of Grace 
 
 Baxters Aphoismus or y® Nature of the Covt open’d Us 
 
 First Vol. Catechetical Lectures fol. 0 
 
 — Short Dise : on y® Doct. of ye Bap Covent 8° is 
 0: 
 
 Practical Discourse Concerning Vows 8° 
 
 VI. On Y° Creed both the Whole Body of Credenda 
 
 and on Particular Articles 
 *Dr Heysin On y? Creed fol. 
 *Bp. Pierson on y® Creed fol. Int™ Opera 
 *D: Barrow on y® Creed intt Opera fol. 
 Kettlewels X* Beleiver 
 
 166 
 
 ee alae 
 
 2 
 is 
 
 2 
 
 3 
 
 oO ODDO © 
 
 oOo oOo & 
 
Tuer LIBRARY 
 
 
 
 D: Pelling on y® Divine Existence 8° 
 
 *Norris on y® Reason & Religion or on y® Divine Attributes. 
 
 Parker de Deo et Divina providentia 4° 
 Sherlock on Providence. 4° 
 Norris’s Reason & Faith 8° 
 
 D* Barrow & D* Asheton on y® Trinity bound together 
 
 *Grotius de Satisfactione Xti 12° 
 
 *A Bp Tillottson of the Incarnacon and Satisfaction 8° 
 
 Sherlocks Knowledge. of I. X* 8° 
 — Defence & Continuacon of the Discourse 
 
 Dr: Bate’s Harmony of the Divine Attributes in the great Business of 
 
 Man’s Redemption 
 
 Dr Pelling’s pract. Disc: Concerning Gods Love to Mank? 
 
 Downham on Justificacon fol. 
 Dr Sherlock on Death 8° 
 
 — Sherlock on Judgmt 8° 
 
 *D* Wilson on y® Resurection 8° 
 
 VII. Moral Laws & X* Duties 
 
 Bp Taylors Ductor Dubitantiu’ fol. 
 Justiniani Institutiones 
 
 Sanderson de Obligacone Conscientiae de Juramento 8° 
 
 H. Mores Enchiridion Ethicw’ 
 Parkers Demonstracon of the Law of Nature 
 Amesius de Conscientia 12° 
 *Dugards Nature of the Divine Law 
 Bp. Andrews on y® X Commandm* fol. 
 *Bp. Hopkins on y® X Commandm'*s 4° 
 Cardinalis Bonae Operae 4° 
 *Xe2 Monitor with Wake upon Death 8° 
 Kettlewells Measures of X®" Obedience 8° 
 Erasmi Enchiridion Militis X"i 12° 
 Moral Essays 2 Vol 8° 
 *Dr Lucas practical X ty 8° 
 Dr Pelling on Holiness 
 — On Charity 
 *— On Humility 
 *— Redeeming of Time 
 Norris’s Theory of Love 
 Dt Wakes Discourse concerning Swearing 12° 
 D: Hornecks great Law of Consideracon 8° 
 *Drelling Court upon Death 8° 
 *An Essay Concerning Friendly Reproof 
 
 167 
 
 an tee) Tee ie) ye (oe) eel fon 
 
 OO 0:0 oo © 
 
 SS se ree OO OOOO ate) On CO Ose Orr 
 
 Oo OF NY KF OW WD & 
 
 —_— 
 
 KB PRRPRNRFWNNWWONTRFONUDWHON FH © 
 
 oo or or a on or) 
 
 NP 0m 
 oooo mn & 
 
Curist CHuRCH, PHILADELPHIA 
 
 
 
 *Spinks of Trust in God. 8° 
 Reynolds Treatisie on y¢ Passions 4° 
 *St Geo : Wheeler X#2 Oeconomicks 
 Norris Reflections on y® Conduct of Human Life 
 
 <a al ae JY oases 
 m W 
 fener ce ee ee 
 
 VIII. On Repentance 
 
 Dt Tugelo on Repentance 
 D* Goodmans Penitent pardoned 
 D Payne on Repentance 
 Treatise of Faith & Repentance 
 *Dr Asheton on Death Bed Repentance 
 
 eoces 
 met dh OO DO 
 AAAAQA 
 
 IX. On Divine Assistance Prayer and Y° 
 Sacram‘ those means of Performing Y° Foregoing 
 Articles and other Devotional Pieces 
 
 2) 
 j=) 
 i=) 
 
 *Mr Allen on Divine Assistance Inter Opera 
 *Liturgia Anglicana Graece 
 *D* Comber on y* Common prayer . 5 vol 8° 
 St Matth : Hales on ye L¢s Prayer 4° Int Opera 
 *Bp Hopkins on ye L4s prayer 4° 
 Bp Patricks Devotions 8° 
 *The Religious Seaman fitted with proper Devocons 8° 
 *Dr Pelling on y* Sacramt 2 pts 8° 
 Bp Patricks X*2 Sacrifice 8° 
 *Kettlewels Help and Exhortation to worthy Commu’ 8° 
 Duporti psalmi Grae : 8° 
 — Job. Grae: 
 Buchanani Psalmi 
 Terrentius X22us 
 *Herberts Poems 12° 
 *Thomas a Kempis de Imitatione Xti 
 Gerardi Meditationes 12° 
 *X2 Thoughts. 12° 
 
 mee DORM NOWWPR RE WOO &W 
 
 CBee ee OOO OS or So OO So ols 
 ese oeol A ep) (meapde gem ileal Tarr, epi uel em lnfen (ae) erie ial 
 
 X. Sermons 
 
 D: Boys’s Works fol. 
 
 Bp. Andrews Sermons fol. 
 
 Bp. Sandersons fol® 
 
 D: Killigrews 4° 
 *Sir M. Halles Contemplacons 2 pts. 
 *A Bp Leightons 8° 
 
 S86 JN sno ae fe el ae SI 
 pak 
 
 Co me Or R Or 
 oOqaoceo & 
 
 168 
 
Tue LIBRARY 
 
 
 
 — Lect on St Peter 2 Vol. 4° 
 — Proelectiones 4° 
 D* Barrows 3 vol. fol. 
 Dr Alestrees fol. 
 D* Burtons 2 vol 8° 
 D* Conants 2 vol. 8° 
 D* Goodmans 8° 
 Kettlewells Discourses 
 *A Bp. Tillotson 9 vol 8° 
 D* Scott’s Disc. 1 vol. 8° 
 *Norris on y® Beatitude 8° 
 — Discourses 4 vol. 8° 
 Dorringtons Disc: 2 vol. 8° 
 Dr Wakes Sermons 8° 
 
 XI. Controversy 
 Inissale Romanw’ 8° 
 *Brevints Death of the Roman Mass 
 Juelli Apologia Ecclesiae Anglicanae 
 Bp Whitgift ag II. 
 
 Chillingworths Rel. of the protestants a Safe Way to BAIeanan fol. 
 
 Dr Salls true Catholick 8° 
 Tillottsons Rule of Faith. 8° 
 *D' Combers friendly Advice to R. Catholicks 
 Laud agt Fisher. fol. 
 Stillingfleets Vindicacon of the Protestants 8° 
 — Idolatry of the Ch. of Rome. 
 — Answer to Cressy and others 
 L’Arroques History of the Eucharist. 4° 
 Barclays Works fol. 
 Snake in y® Grass. 8° 
 Hookers Ecclesiastical polity fol. 
 Stillingfleets Previsu 4° 
 — Unreasonableness of Separacon 4° 
 Dr Sherlocks Defence 
 — Vindicacon. 
 Faulkners Libertas Ecclesiastica 
 — Vindicacon 
 *Mr Allens 4 Vol 12° 
 * B, Kings Invention of Men in y® Worship of God. 12° 
 
 169 
 
 ae) ow a a) CocoCoocoecocooocooooooeoeco 
 
 era 
 Oo Re Oo W © 
 
 a tana eons ln oan rey (eres oie 
 
 — 
 Oo 
 
 —_ 
 
 a 
 RoR WOON WO 
 
 i) 
 =] 
 
 cCoCocCOoOCOoOaMOooOoCCSCS 
 
 Oe OS Bs 
 
 fod 
 Ww hORRWNWNEEH 
 er a 
 
Curist CHuRCcH, PHILADELPHIA 
 
 
 
 *XII. Ministerial Directories w* The Lives 
 of Eminent Divines 
 
 Bp Burnets pastoral Care. Ou eeIaG 
 Dt Caves Cartophylax Ecclesiasticus 8° Oi 36 
 Bibliotheca parochialis 4° Of 3:26 
 Glanvils Essay of Preaching ()i5ih 145.0) 
 Addisons primitive Institution of Catechising iid Beals 
 *Antient Aseeticks 8° 0: 3:6 
 *Waltons Lives 8° O35 
 Bp Bedles Life OF MSE.O 
 A General Catalogue of Books printed in Eng Since y® ffire fol. OL TiO 
 I. Humanity Viz' Ethicks & Oeconomicks 
 Diogenes Laertius Cum Notis Causaboni & Alion’ 0:13:6 
 Lives of the Graecian Poets 0: 4:0 
 Aristotelis Ethica Rhodij 8° 0-3-8 
 Isocrates 8° On ara 
 Epictetus Cabelis Tabula Simplicius, Arriamus. 8° 0200 26 
 Homeri Ilias 8° Oo 
 Seneca Opera Lipsij & Varior Notis Ilustrata 2 Vol. 8° Oat 
 Plinij Epitolae & Nanegericus Oc 0 
 Horatius Cum Notis Menelij Ose250 
 II. Polity & Law 
 Wingates Abridgm* of the Statute Law 8° Orr 70 
 
 III. History & Its Appendages 
 Chronology, Geography Voyages and Travailes 
 
 Helvinus Chronological Tables fol. 0: 
 Cluverij Epitome Historiarw’ Totius Mundi. 4° 
 * S' Walter Raleighs History of ye World 
 Alexander Rosses Continuation fol. 
 Livij Hist. Elzwt 8° 
 Kchards Roman History 8° 
 *Kntts Romae Antiq Notitia 
 Puffendorffs Introduction to y® History of Europe 
 *Bakers Chron. of y® Kings of England Last Ed. 
 *Hlenchus Motiu’ Numerorw’ in Anglia. 
 Ellies Dupin’s Ecclesiatical History of the 1:*9 Cent 3 Vol fol 
 Bp Burnets Abridgmt of the History of the Reformacon 8° 
 
 170 
 
 =) 
 ONO =O. O 6: C:.0o = 
 
 SOnnona»ann ©bd & @ 
 AOoorcaoc”oonaqondce 
 
Tue LIBRARY 
 
 
 
 *Varennius Geography with Sansons Maps fol. 
 Loydij Dictionaru’ Hist. Geographicu’ fol® 
 
 Echards Compendiw’ of Geography 
 
 *Fa : Hennipens Travails into America 8° 
 
 ooo = 
 om CO 
 [as taes (ale 
 
 IIII. Physiology Anatomy Chirurgery & Medicine 
 
 *Malbranch’s Search after Truth 2 Vol. 8° 
 
 *Bartholini Anatomia Reformata 8° 
 
 *Riolani Enchiridion Anatomini’ Pathogilini’ 
 
 *Riolani Opuscula Anotomia 4° 
 *Gibsons Anatomij of Human Bodies 
 
 *Blancardi Anatomia Reformata Sive 
 
 *Concinna Corporis Humani Dissertis ad 
 Neotericoru’ Mentem Adornata Ludg 
 
 Bat 1688. 8° 
 *Lower Tractatus de Corde 8° 
 *D: Willis Abridgmt of Physick 8° 
 *Forelli Observaconu’ Medicnal 
 
 *Chirurgicaru’ Opera Rothomagi 1653 2 Vol fol. 
 *Sennerti Opera Medicinal 7 Vol. 4 par 1633, 
 *S' Leonards Phioravants pieces in Physick 4° 
 *Heurnius Opera Omnia Medicinalia 2 Vol. 4° 
 
 *Fermelij Universa Medicina 2 Vol 8 
 
 *Lazari Riverij praxis Medici Libri posteriores. 
 
 *Sydenhami procressus Integri in 
 
 Morbis fere omnibus q’ Curand 
 Lond 1695, 12° 
 
 *Atkins Disc : of the Gout. 
 
 V. Mathematicks & Trade 
 
 ° 
 
 is 
 
 Leighburns Cursus Mathematicus fol° 
 
 Wingates Arithmatick. 
 Barrows Euclids 12° 
 *Outgredi Cluves. 8° 
 *The Measurers Guide 
 
 VI. Grammars & Lexicons 
 
 *Oxford Grammar 8° 
 Walker particles 8° 
 
 *Cambridge Dictionary 4° 
 
 *Coles Dictionary 8° 
 
 171 
 
 C2es 20 
 
 oooo Ff 
 ornwoeo 
 ODA & © 
 
 _ 
 or 
 Se Ele Pee 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 Busbeys Gr : Gram. 8° 
 Vigerij Idiomata. 12° 
 Robertsons Lexicon Grae, 4° 
 *Screvelij Lexicon. 8° 
 
 Oro Oo: © 
 font 
 on 
 on or o>) 
 
 VII. Rhetorick 
 Vossii Rhetorica O20 
 
 VIII. Logick 
 IX. Poetry 
 
 X. Miscellanies 
 
 *Osburns Works 8° 
 *Norris Miscellanies 8° 
 
 oOo © 
 
 o-O 
 Oo 0 
 
 A Catalogue of Books Sent Aug‘ 15 1701 to Augm’' the 
 Library of Philadelphia in Pensylvania 
 
 Mori Opera Philosophica et Theologica 3 vol. fol. 
 D: H. Mores Apocalyptical Writings 5 vol. 4° 
 — Bisc: on Sev! Texts 8° 
 D‘ Lewis Atterburys Sermons 
 The Book of Psalms with y® Argumt of each psalm. 
 *The Defence of the Snake 
 *The Divine Right of Tythes 
 
 joni 
 
 NO ord W P bb 0O 
 
 Wlrooonocors 
 AHL nDOAAAAaA © 
 
 ak 
 io) 
 
 172 
 

 
 VOLUME 
 
 A FoOuNDACON 
 

 
 
 
 
 
 " rene ’ 0 a ve 11 a a ‘ 7 ' ia ae mk | 
 Hea lank oy a ao ‘ ye at te Meg ee 
 ink Pays iN ya ais Ny «as Tae Me ait We ie 
 
 = pat aie v) ira ee Hf 
 wy a tian pi ST ae ut 
 Pom, 7 ( iy } i Ke 
 
 =i me aT Poe oes \ 7 »',% af’ i # 
 14 ie aa er ie. gall : a! 
 D 3! ih i] . 7 
 
 ; ’ ~st on # 
 ” 4" 
 
 on Taig The ave Seer seals Ey 
 ) is =o bin oa : kee Pa a 
 
 $s ret 2) : - * a a bay . Ln ’ » 
 . 7 f io ry i (+, 4 A 
 ~ | @ ) a 
 ° 1 4 s 9 ay? y an t i S . os a 3} a 9 9 of! ay 
 7 i. Fe ‘ cM Ai ‘a i « le J q ~ 
 
 ; ca | WEP ' 12 yl 7A ‘ U i 
 hy 
 
 hr RT le indy ed ar ean 
 aL: RETR oy tees Ui Bah 
 a ih 7 4, eas *) ees any oe q- » ee 
 
BisHop Bury’s MrEssaqaEe 
 
 Bishop Bury’s Message 
 
 ’ & poe BURY’S message Sunday, November 21st, brought 
 the program of the anniversary exercises to a fitting close. 
 Another carefully selected churchful of representative citizens 
 assembled at 11 o’clock. Members of the Society of Colonial 
 Wars, Colonial Dames, Daughters of the American Revolution, 
 Sons of the Revolution, The Transatlantic Society, The Im- 
 perial Order Daughters of the British Empire, Judges and 
 Educators and many Church officials together with members 
 of labor organizations, and Army and Navy Officers thronged 
 the building. | 
 
 The Rt. Rev. Herbert Bury, Anglican Bishop in north 
 and central Europe, an honored representative of the English 
 Church and people, and special representative of the Bishop 
 of London and of the Society for Propagating the Gospel, de- 
 livered an impressive sermon. In the chancel with him were 
 the Rector of the Church; Dean Bartlett and the Rev. Dr. 
 Montgomery and Dr. Foley of the Divinity School; the Rev. 
 Arnold H. Hord, Registrar of the Diocese and the Assistant 
 Minister, Mr. Ogle. Preaching from the text Joshua: IV-6 
 Bishop Bury spoke of his pleasure at being in the Mother 
 Church of the colonies on this anniversary occasion; and re- 
 viewed the associations between the Church of England and the 
 Protestant Episcopal Church in America. He told how, that 
 on the recent Independence Day, while Bishop Rhinelander 
 was preaching in St. Paul’s Cathedral, London, he, Bishop 
 Bury, was preaching a Fourth of July Sermon in the Cathedral 
 in Garden City, Long Island. ‘‘It has come to pass,’’ he said, 
 ‘‘that Independence Day is now a holiday in which we all 
 heartily rejoice, because it marks the anniversary of an event 
 in which one of the greatest nations of the world entered upon 
 its new life. 
 
 ‘May I venture to say to you that we across the seas and 
 you here, are so near akin, and have so many things in common 
 that we may make the serious mistake of thinking that we 
 
 173 
 
Curist CuurcH, PHILADELPHIA 
 
 
 
 understand each other. It behooves us to study each other’s 
 point of view, each other’s traditions and ideals, and the more 
 carefully we do this the more we shall learn to respect and 
 stand by each other. There should be a close bond between the 
 two nations, not for self-protection but for civilization, 
 humanity and the general good. We should feel it our duty 
 to carry out God’s great purpose for the world. No Englishman 
 who comes to this country can help admiring the devout 
 patriotism of your people to which I myself take off my hat. 
 To further this union, let us deepen our religious life. This 
 would be a wonderful tie. With two great people coming thus 
 into close touch, we may bring about an understanding of in- 
 dustrial, social and economic conditions; for all these things 
 come with spiritual fellowship. We must find something practi- 
 eal to do together; for instance, to set Russia upon her feet. 
 We must take our share in the safeguards and responsibilities 
 of the League of Nations. It is inconceivable that you will 
 keep out of world interests at this time. With forty-one nations 
 bound together in the League, can we imagine that the greatest 
 of all countries will hold aloof? Are selfish motives or tradi- 
 tional timidities strong enough to cause you to refuse to join 
 us? I repudiate the thought. You Americans have too much 
 chivalry to be guilty of such an act. You will surely respond, 
 as Penn responded to the humane treatment of the Indians and 
 as you responded when Cuba was in dire need.”’ 
 
 Bishop Bury concluded by reading an impressive message 
 from the Archbishop of Canterbury, in which the Primate ex- 
 pressed the fervent hope that the comradeship of the two Eng- 
 lish-speaking nations would continue and lead them to stand 
 shoulder to shoulder in the great task of restoring civilization 
 and preserving the peace of the world. ‘‘And,’’ said Bishop 
 Bury, ‘‘the whole Anglican Episcopate joins in this message.’’ 
 
 A generous offering was then taken and handed to Bishop 
 Bury for use in his work in Europe. The Rector also in behalf 
 of the parish gave the Bishop a gavel made out of the wood of 
 the old tower and bound about with a silver plate on which 
 was etched a picture of the Church with the dates 1695-1920 
 
 174 
 
BisHop Bury’s MESSAGE 
 
 
 
 and the inscription, ‘‘In gratitude to the Rt. Rev. Herbert Bury 
 on the Anniversary of the introduction of the Church in Penn- 
 sylvania under the nursing care of Bishop Henry Compton and 
 Commissary Thomas Bray.’’ 
 
 There was also delivered to his steamer state room two 
 learned volumes, ‘‘Chronicles of Pennsylvania,’’ by Charles P. 
 Keith, graciously donated by the author. 
 
 Returning to England Bishop Bury described his Ameri- 
 can experience in the London Diocesan Magazine, saying: 
 
 ‘‘Perhaps, however, I shall most cherish the recollection of 
 the Provincial Synod at Norfolk, Virginia, and the celebration 
 in Old Christ Church, Philadelphia. Three days before I sailed 
 came the 225th Anniversary of Christ Church, and I had been 
 asked to remain in order that I might preach on this very im- 
 portant occasion. This large Colonial Church, something like 
 St. James’s, Piccadilly, but on an even larger scale, was built in 
 1695, and financed by the S. P. G. with Henry Compton, Bishop © 
 of London, as its Diocesan, and Thomas Bray, sent over by him. 
 They had thought that as I administered north and central 
 Europe under commission from the Diocese of London, with 
 the help of the same Society and precisely as was done in those 
 by-gone days, I should be a very suitable person to preach to 
 them, and again I shall feel that I never can be thankful 
 enough for having had the experience. The Church was crowded 
 in every part by representatives of the historic and patriotic 
 societies of Philadelphia, and again, in an atmosphere helpful 
 beyond expression, I pleaded on behalf of the unity of our 
 two peoples. A large British flag, placed upon a stand in the 
 nave, was just beside me as I preached and at one moment I 
 felt so carried away by the evident feeling of those present, 
 that, laying hold of its folds, I said, ‘I can truly say that I 
 have never been brought so closely into touch with this dear 
 old flag of ours as I have in these months I have spent in 
 America. You have deepened my appreciation and love for all 
 that this flag represents to us.’ 
 
 ‘‘The Colonial Dames are sending me as a souvenir of the 
 occasion the two flags, so that I may keep them in my library in 
 
 remembrance.’’ 
 175 
 
Curist Cuurcu, PHILADELPHIA 
 
 The Compton Cablet 
 
 FL’ ENDURING reminder of the important disclosures 
 brought to light in connection with the celebration of 
 the Anniversary of the Church took the form of a mural tablet 
 placed on the south wall of the chancel, the gift of the Colonial 
 Dames of America, Chapter II, Philadelphia. This Commission 
 was executed by Mr. Horace Wells Sellers, who, in association 
 with the Diocesan Commission on Church Buildings, greatly 
 assisted the parish authorities in the rehabilitation of the tower 
 room. Mr. Sellers, in a letter to the Rector, explained that now 
 ‘‘It may be noted that the design has been developed in 
 response to your suggestion that in character and detail it 
 should reflect the period in which Christ Church was founded 
 and in which Bishop Compton lived and died. In proportions 
 and general treatment therefore the precedent for the tablet 
 is found in original examples placed on the walls of English 
 Churches during the later decades of the 17th century and 
 eontinuing with various modifications throughout the 18th 
 century. 
 
 ‘‘The characteristic noticeable in the tablets prevailing at 
 the time of Compton’s death is the stilting of the scrolled pedi- 
 ment and prominence given armorial bearings which in the 
 present design are reproduced as faithfully as possible from the 
 escutcheon displayed on Bishop Compton’s tomb in the Church- 
 yard at Fulham, England. 
 
 * “The arms are those of the Bishopric of London on the 
 dexter side parted per pale with the arms of Compton on the 
 sinister side, sable, a lion passant-guardant, and three squires 
 helmets argent. 
 
 **As the tablet in architectural treatment follows the prac- 
 tice of Compton’s day so also the lettering of the inscription is 
 based upon contemporary examples; and the Greek text, like 
 the arms, is from the Bishop’s tomb at Fulham.”’ 
 
 The unveiling of this tablet took place at a Sunday morn- 
 ing service in June, 1921. At the appointed moment Mr. S. 
 
 176 
 
THE Compton TABLET 
 
 
 
 Davis Page, acting for the President of the Colonial Dames, 
 stepped forward and read the following declaration of gift: 
 
 “TO THE RECTOR, CHURCHWARDENS, AND 
 VESTRYMEN OF CHRIST CHURCH, 
 PHILADELPHIA, PENNSYLVANIA 
 
 WE, the Colonial Dames of America 
 Chapter II, Philadelphia 
 
 Desiring to manifest the spirit of patriotism which is the 
 keynote and foundation of our society have felt that this might 
 well be done in honoring the memory of Henry Compton, Bishop 
 of London, who during the earlier colonial period, held 
 Episcopal jurisdiction in America, and at whose suggestion 
 Penn adopted a conciliatory policy toward the Indians and 
 who secured a provision in Penn’s Charter, guaranteeing free- 
 dom of worship in this commonwealth, which rendered possible 
 the founding of Christ Church in 1695. 
 
 ‘“We therefore pray you as custodians of this venerable 
 Church, whose chimes rang out the hymn of victory, and within 
 whose portals the ‘Father of His Country’ knelt to give thanks 
 to Almighty God for the triumph of right over might, to accept 
 this memorial tablet, and in placing it upon the chancel wall 
 of this sacred edifice, help to inculcate in future generations, 
 the duty set forth in the motto of our Society—‘Colere Coloni- 
 arum Gloriam.’ 
 
 On behalf of the Chapter, 
 EitHeL Newtson Pace Lares, President, 
 S. EvizasetaH Ginpin, Secretary.’’ 
 
 Thereupon Mr. William White, representing the congrega- 
 tion, accepted the tablet in the following words: 
 
 ‘‘In the name of the Rector, Church Wardens and Vestry- 
 men and of the entire congregation of this historic parish, this 
 tablet is most gratefully received. 
 
 ‘*You ladies of the Colonial Dames of America, Chapter 
 II, Philadelphia, have by this gift made a significant and beau- 
 tiful addition to the treasures that enrich and adorn the shrine. 
 
 ivy 
 
Curist CHURCH, PHILADELPHIA 
 
 ‘‘Your gracious benefaction will edify and delight count- 
 less pilgrims to this sanctuary through years to come. 
 
 ‘‘Your bounty has been happily supplemented by the skill 
 of the Architect, Horace Wells Sellers, whose design is so aptly 
 characteristic of the early decades of the 18th century, and 
 while possessing an individuality all its own harmonizes so 
 perfectly with the Forbes’ Memorial and fits so naturally here 
 into its niche. 
 
 ‘‘The chisel that shaped the fine block of Alabama marble 
 was that of a genuine artist and Mr. Maene’s uncommercialized 
 absorption in his task has revived here the veritable spirit of 
 the Cathedral builders. 
 
 ‘The strong beneficent personality thus appropriately 
 proclaimed in this holy place was one that must increasingly 
 arrest the intelligence and evoke the hero worship of Ameri- 
 eans generally and of Churchmen in particular. 
 
 ‘‘Our anniversary exercises have served several worthy 
 ends, but none more timely than the unveiling for us of the 
 character and services of Henry Compton. ‘ 
 
 ‘‘This tablet is incidentally a tribute to the historical re- 
 searches of an honored official of this parish, who should be 
 standing here in the speaker’s place (his informing monograph 
 on Bishop Compton has been printed by the Church Historical 
 Society and copies can be secured at a nominal charge in the 
 Tower Room). 
 
 ‘‘Tardily perhaps but surely, those who would know their 
 Pennsylvania are learning to estimate very highly our debt to 
 the statesman bishop.”’ 
 
 The Rector then delivered a sermon; his text being Gal: 
 VI :14, ‘‘God forbid that I should glory save in the cross of 
 Jesus Christ.’’ Pointing out that this was the closing incident in 
 the anniversary exercises, which had been of value in various 
 directions, he recited Mr. Gilbert’s verses, and recalled the 
 testimony of Bishop Bury and of the venerable Presiding 
 Bishop, who in his eloquent manner had authenticated Penn- 
 sylvania’s leadership and stressed the importance of looking 
 unto the rock whence we were hewn. 
 
 178 
 
Tue Compton TABLET 
 
 ‘Here and now we are assembled to certify the character 
 and services of an outstanding personality who next to the 
 proprietary himself, exerted perhaps a deeper and more en- 
 during influence on this colony in its formative period than 
 anyone else. The record engraved in marble recites his three 
 chief accomplishments for us. It will repay us to review more 
 intimately his life and labors. Briefly the biographical facts 
 are: The Rt. Rev. Dr. Henry Compton, perhaps best re- 
 membered as the builder of St. Paul’s Cathedral, and of really 
 great influence on the course of history through his instruction 
 and religious guidance of the Princesses Mary and Anne, who 
 both ascended the throne, had, in 1675, been translated from 
 the See of Oxford to that of London, had been suspended and 
 soon restored by James II, had taken an active part in the 
 movement against James, even appearing at the head of a troop 
 of horse, when war was breaking out, and had crowned William 
 and Mary in Westminster Abbey. He continued Bishop of 
 London until his death in 1718. The son of an earl who had 
 fallen in battle for Charles I, and himself, in his youth, a pike- 
 man to aid the cause of Charles II, and, before studying 
 divinity, an ensign, he was devout, benevolent, and while 
 staunch in his protestantism and sincere in his orthodoxy, 
 tolerant. He was notably faithful to his charge, whether over 
 the colonies or in England, and he regretted that he was un- 
 able personally to visit America, and he favored the proposal 
 that America have a bishop residing there. He was much inter- 
 ested in the Indians endeavoring to further their conversion to 
 Christianity, as well as being solicitous that the savage natives 
 should receive payment for the soil. He secured from Charles 
 II the grant of a present of twenty pounds to each Chaplain 
 that was sent to America by the Bishop. James II’s treasury 
 paid to those going during his reign, and, after discontinuance 
 of the practice in William and Mary’s hard times, this Bishop 
 brought about a revival of it. Compton, however, was not 
 desirous of the extension of his own Church through the weak- 
 ening of other evangelical bodies holding the great principles 
 of truth. He had a grand scheme for the union or inter-com- 
 
 179 
 
Curist CuurcHu, PHILADELPHIA 
 
 munion of the Protestants of Europe. He was particularly 
 unlikely to encourage proselyting the Swedes. 
 
 ‘““The secret of his claim upon us is revealed in the text 
 he chose to have carved on his tomb. 
 
 ‘‘The great apostle’s declaration voiced the universal prin- 
 ciple of human greatness. The distinguished Britisher, seven- 
 teen centuries later caught the same conception of existence 
 and so was qualified for his great tasks in his place and time, 
 and this is his searching message to us. Never was there deeper 
 need for this spirit in private and public life than today and 
 amongst us American churchmen. The standards set by the 
 privileged classes at this time are, alas, much the same stand- 
 ards as ruled in France before the Revolution. The tendency 
 today is materialistic and ostentatious; and shame-facedly mate- 
 rialistie and ostentatious. It is time for the best people to set 
 their faces against this wanton and destructive drift. It is time 
 a halt was called to luxury and self-indulgence; time that the 
 door was shut in the face of invading vulgarity. With the ‘Mir- 
 rors of Downing Street’ we affirm that: % 
 
 ‘* “Creation has not agonized in bloody sweat through count- 
 less ages of painstaking in order that those who inherit the 
 highest opportunities for doing good should pervert these 
 opportunities into a mere platform for the display of a reckless 
 selfishness. Something far greater than she is now doing should 
 be done by the Church to restore the sanctions which ought to 
 rule conduct and give living force to public opinion. 
 
 ‘* “Religion is obviously too complaisant. The Church is 
 much too careful not to offend Dives and too self-conscious to 
 be found openly in the company of Lazarus. She has almost 
 ceased to set that example of entire self-sacrifice which alone 
 will convince mankind of the Divine Truth and interpret it to 
 groping hearts.’ 
 
 ‘*Until we recover this primitive spirit, national prosperity 
 will prove but rottenness. Less flippancy must lead to more 
 seriousness, more seriousness to greater intelligence, and greater 
 intelligence to nobler living. Choice souls here and there are 
 warning and challenging us to again make real the abiding 
 
 180 
 
year Y 
 
 : Lin a) 
 
 iain | a "i cal 
 dine ead ad ite 
 ; teat 0B ign : 
 See re > vie 
 ot hai a 2 
 ay . | | 
 An ~~ 7 * ng : : 
 ee S mio We 
 en | 
 
 
 

 
 
 
 On SANCTUARY WALL—SOUTH 
 
THE Compron TABLET 
 
 secret of life for the individual and society. HI ME EN TO 
 STAURO. The Forbes tablet attests the same law in different 
 phrase: he too ‘made willing sacrifice of his own life to what 
 he loved more, the interest of his king and country.’ ”’ 
 
 If Jesus Christ be a man 
 And only a man, I say 
 
 That of all mankind I will cleave to Him 
 And to Him will I cleave alway. 
 
 If Jesus Christ be God, 
 And the only God, I swear 
 
 I will follow Him through Heaven and Hell, 
 Through earth and sea and the air. 
 
 181 
 

 
Che Poets’ Corner 
 
4 
 
 4 ab ee tay, tin 4 f 
 ye ta TY hy 
 
 ae at ae od 
 } ‘ ki cat ae 
 
 
 
The Poets’ Corner 
 
 Not the least of the fine utterances drawn out by the anni- 
 versary exercises were the several notable poems written by 
 our gifted brethren, Bishop Garland, the Rev. Robert Norwood, 
 D.D., of St. Paul’s Church, Overbrook, and the Rev. John Mills 
 Gilbert, of West Chester, which greatly enriched our anthology. 
 
 Christ Church, 1695-1920 
 
 (pe sacred thoughts with radiance crown thy glories of 
 the past— 
 
 Through ages gone and evermore—as long as time shall 
 last— 
 
 They breathe of high and holy aims in Nation, State and Home; 
 
 With pride the Church and ’Varsity both claim thee as their 
 own. 
 
 As here the patriots blended love for country and for God, 
 
 So may their children ever tread the path our fathers trod; 
 
 Upon their sure foundation laid to train each new born race 
 
 Today with like undaunted faith we sons our future face. 
 
 Hail rock from whence we all were hewn—here at thy shrine 
 Wwe meet— 
 
 Old Christ Church—mother of us all—thy natal day we greet. 
 
 THOMAS J. GARLAND 
 
 185 
 
Curist CuurcH, PHILADELPHIA 
 
 
 
 For the 225th Anniversary of Christ Church, 
 Philadelphia 
 
 November 15, 1695—November 15, 1920 
 
 Through the ceaseless march of the years 
 The faith thou hast kept—and given— 
 Has stirred in the heart of the town 
 The hope of the Kingdom of Heaven. 
 
 Now speak from thy storied past 
 Of what to that past we owe; 
 
 Of the Mother Church, and her care 
 For her Sons who aroving go. 
 
 Speak of her steadfast will 
 Daring the perilous sea, 
 
 True steward of unpriced gifts 
 In her Christ-filled treasury. 
 
 Aye, tell of the years of old, 
 When noble minds and great 
 Here counselled with God and man, 
 Upholders of Church and State. 
 
 Not the heart of the town alone 
 
 But the Nation’s burdened heart 
 Has found ’neath thy quiet walls 
 
 The courage to play its part. 
 
 Stand, while new centuries shape 
 God’s infinite, ultimate plan; 
 
 Hold high, that all men may see, 
 The torch of God’s love for man. 
 
 Blazon the march of the years 
 
 With the faith to the Saints once given, 
 And plant in the heart of the world 
 
 The joy of the Kingdom of Heaven! 
 
 JOHN Miuits GILBERT 
 186 
 
Tur Ports’ CoRNER 
 
 169§—1920 
 Christ Church 
 Philadelphia 
 
 1 
 
 Out of the past I see again 
 Compton and Bray and William Penn, 
 Held by the bond of divine desire 
 To lift, as Christ Church lifts its spire, 
 America up to the gate that bars 
 Only the evil from God’s stars. 
 
 Men of the new world, 
 
 Men of the true world, 
 
 Inft to the lips of the thirsty sun 
 
 _ This chalice of Penn and Washington! 
 
 2 
 
 Merely a plot on a village green, 
 And a cobbled street that runs between 
 Trees and a house-roof here and there— 
 That is all—and this place of prayer, 
 Over two hundred years ago. 
 Is it not strange that the ceaseless flow 
 Of time and its tears and its laughter, too, 
 Fails to efface what good men do? 
 Men of the old fath, 
 Men of the bold faith, 
 Swear by the Christ im Lincoln’s face: 
 “This land shall be God’s by Jesus’ grace!’’ 
 
 3 
 
 Give me a day that is long since dead, 
 
 With those who sorrowed and suffered and bled 
 Bravely for what they loved so well; 
 
 That I may sing to each Christ Church bell, 
 
 187 
 
Curist CHuRCH, PHILADELPHIA 
 
 Songs of our brotherhood great and free, 
 Songs of our new Democracy. 
 Men of our Motherhood, 
 Men of our Brotherhood, 
 America cries in Christ Church Square, 
 ““Drwe out the thieves from My House of Prayer!’’ 
 
 4 
 
 America stands in the courts of God, 
 Her feet are the feet of those who plod 
 Up to high Calvaries; and her eyes— 
 Blue as these Pennsylvania skies— 
 Challenge our faith. Have we not sold 
 Her for a talent or two of gold? 
 
 Men of the high fath, 
 
 Who are of my faith, 
 
 Back to the dream of Jefferson, 
 
 Back to the pledge of Washmgton! 
 
 5) 
 
 Franklin has prayed with Lafayette 
 Under this roof where Mercy met 
 Judgment and Truth, they meet again 
 Now in Christ Church, O sons of Penn— 
 By that which sanctifies these walls, 
 Be true to their memorials! 
 Let us not falter 
 Un to the altar— 
 Faces of flame look down today: 
 ““Kneel, as we knelt!’’ they seem to say. 
 
 6 
 
 ““Kneel as we knelt, that ye may fight 
 Now, as we fought for truth and right. 
 Still there are slaves to be set free 
 Under the flag of Liberty. 
 
 188 
 
GZ6I “ANOG “IOOHOg HoOwNHD 
 
 
 

 
Tuer Ports’ CoRNER 
 
 Watch for the coward’s kiss, the snare 
 Set by the traitor; be aware, 
 Mindful of those that prowl and prey 
 Only by night, ashamed of day. 
 Is there a garden grown by God 
 Where Judas’ feet have never trod? 
 Is there one spot of human bliss 
 That has not known the serpent’s kiss? 
 Kneel as we knelt, that ye may know 
 Whither the feet of your sons must go!”’ 
 Spirits supernal 
 From the eternal, 
 Led by Lord Christ are leading us on 
 Out of the night and wto the dawn! 
 
 Rosert Norwoop 
 
 In Christ Church 
 
 Outside I hear the voices of the busy city street, 
 
 The ceaseless onward tramping of a myriad hurrying feet, 
 But I shut it out a moment as I sit here all alone 
 
 And seek the peaceful quiet that other souls have known; 
 For people flocked to worship in this open house of God 
 
 Ere the noise and din of battle sounded o’er the land abroad, 
 Then again they prayed for victory and for faith forever new 
 In the year when gallant Washington knelt here within this pew. 
 
 And from this sacred shrine today I go with solemn tread, 
 
 As waking from communion with the great both quick and dead, 
 It is a wondrous vision that fancy brings to view 
 
 While I a moment tarry in this quaint old-fashioned pew. 
 
 ANON. 
 
 189 
 
Curist CuurcH, PHILADELPHIA 
 
 Five houses here for sacred use are known, 
 Another stands not far without the town. 
 
 Of these appears one in a grander style, 
 But yet unfinished is the lofty pile. 
 
 A lofty tower is founded on this ground, 
 For future bells to make a distant sound. 
 
 (Translated by Proud from the Latin of Thomas Makin, 1729.) 
 
 190 
 
More Things are CArought by Prayer 
 than this CHorld Dreams of 
 
fit 
 fas 
 
 aes P Li 
 eA IE NS 
 
 s 
 
 Lie 2 4 ran 
 ; pit. Rs Sich vy 
 
 
 
Che Anniversary Braver 
 
 1 & ane be Thy name, O God, that Thou didst put it into 
 the hearts of Thy servants, the Founders of this Church, 
 to seek in this place a haven of civil liberty and religious tolera- 
 tion; and that Thou didst safely guide them in their venture of 
 faith. We offer unto Thee high praise and hearty thanks for their 
 sturdy characters and simple lives, their zeal for righteousness, 
 their just treatment of the natives, their pioneer labours, and for 
 all the splendid heritage which, by Thy good providence, they 
 have bequeathed to us. For these and all Thy mercies in succeed- 
 ing years, whereby we are enabled this day to enjoy the privi- 
 leges of enlightened freedom and the blessings which accompany 
 Christian civilization, we laud and magnify Thy glorious name; 
 beseeching Thee to enable us to show forth our thankfulness by a 
 right use of our inheritance and by a sincere and resolute con- 
 secration of ourselves and all that Thou hast entrusted to us; to 
 the honor of Thy great name and the strengthening of Thy 
 kingdom. Through Jesus Christ our Lord. Amen. 
 
 Q@ Parish Intercession 
 
 Glee, and most merciful God, who makest us both to 
 will and to do such things as are good and acceptable unto 
 Thy Divine Majesty, harken we beseech Thee unto our interces- 
 sions in behalf of all who ought to be uplifted through this his- 
 toric parish. Prosper every enterprise consistent with Thy will; 
 and especially bless the effort to equip the agencies which shall 
 apply Thy saving grace to our human needs. Inspire us to conse- 
 erate to this end whatsoever talents Thou hast entrusted to us; 
 may those whom Thou has endowed with the stewardship of 
 wealth, bestow it here in such measure and spirit as to win Thy 
 benediction; may those whom Thou hast enriched with aptitude 
 for helpful service gladly volunteer in patient co-operation ; and 
 awaken in us all such an impelling sense of the opportunity and 
 joy of forwarding Thy work amongst all sorts and conditions 
 
 193 
 
Curist Cuurcu, PHmADELPHIA 
 
 
 
 of Thy children hereabouts, that to the glories of our past there 
 may be added continuing harvests of spiritual fruit, to the praise 
 of Thy holy name. For His sake who hath redeemed mankind, 
 Thy Son Jesus Christ our Lord. Amen. 
 
 An Invocation at the 200th Anniversary 
 of the Carpenters’ Company in Carpenters’ Ball 
 
 Ge and everlasting Father, Lord of heaven and 
 earth, who madest man in Thine Own image, to set up 
 Thy kingdom on this footstool, let Thy Holy Spirit inform and 
 impel the minds and wills of all who unite in the observance of 
 this significant anniversary. 
 
 Into this hall, dedicated to an honorable industry and hal- 
 lowed by two hundred years of loyal nationalism, may Thy 
 blessed Son, the Carpenter of Nazareth, come at this hour, and 
 shed abroad the vision of the brotherhood of labor, delivering 
 our workaday world from all unrest, oppression, greed and’: 
 strife, and uplifting all in mutual devotion to the common weal. 
 
 Recalling the congress of adventurous patriots assembled 
 here one hundred and fifty years ago to compact the infant col- 
 onies into a stable composite of lofty aspirations and high re- 
 solves, that indivisible union of public welfare and self conse- 
 eration which is now the United States of America, may we 
 and all the citizenry, like them, invoke the guidance and pro- 
 tection of Him Who alone maketh men to be of one mind in a 
 house; that peace and happiness, truth and justice, religion 
 and piety may be established here forever. 
 
 To Thee, O God of our fathers, we yield high praise and 
 hearty thanks for all the great things Thou hast done and art 
 doing for the children of men—particularly for the providence 
 that in the fulness of time peopled this land of promise with 
 Christian pioneers, champions of unfettered conscience and free 
 institutions. Mindful of the cumulating debt we owe through 
 Thee to those nation builders, may we with a like pure mind and 
 patient courage confront the tyrannies and dangers that beset 
 
 194 
 
PRAYERS 
 
 
 
 our generation. Fashion into one happy people the multitudes 
 brought hither out of many kindreds and tongues, and lift us 
 above all racial and religious animosities. Save us from lawless- 
 ness, disorder and rebellion. Depose the priests of the golden 
 calf, and empower the prophets of the primacy of the spirit. 
 Ennoble our common sense with an unsordid and unquenchable 
 idealism. Drive out the demons of international hate, suspicion 
 and fear, with their devastating weapons; and bring in the 
 reign of mutual faith and hope and charity. 
 
 Preserve us from the perils of prosperity. If drunk with 
 sight of power we loose wild tongues that have not Thee in awe, 
 be with us yet, lest we forget. Fan our patriotism into an 
 unwavering and luminous flame, and purge it of that party 
 rancor which Washington discerned as the chief peril of a 
 republic. 
 
 Deliver us from indifference and inefficiency in the struggle 
 for better government. Direct and keep true all to whom we 
 entrust office. So rule the hearts of Thy servants, the Presi- 
 dent of the United States, his Cabinet and Congress, the Gov- 
 ernor of this State and all who make and administer the laws, 
 that they knowing Whose ministers they are may above all 
 things seek Thy honor and glory; and that we and all the people 
 duly considering Whose authority they bear, may faithfully and 
 obediently honor them, according to Thy blessed word and ordin- 
 ance. 
 
 So, dear Lord, we beseech Thee to deepen in us and all who 
 live under the starry flag the sense of our surpassing oppor- 
 tunity in these testing times as witnesses to Thee. Help us the 
 more truly to consider Thy will and share Thy spirit and fol- 
 low Thy way, that so we may have Thy sure reward; and may 
 in union with men of good will everywhere be fit instruments 
 of Thy glory, increasing the righteousness which alone exalteth 
 a nation, and hastening Thy blessed kingdom, till the mighty 
 chorus swells forth like the sound of many waters: 
 
 195 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 O beautiful for patriot dream 
 That sees beyond the years 
 Thine alabaster cities gleam 
 Undimmed by human tears! 
 America! America! 
 God shed His grace on thee 
 And crown thy good with brotherhood 
 From sea to shining sea. 
 
 Jauche’s Praver at the @pening of 
 the Dirst Continental Congress 
 
 () LORD, our heavenly Father, high and mighty King of 
 kings, Lord of lords, Who dost from Thy throne behold 
 all the dwellers upon earth, and reignest with power supreme 
 and uncontrolled over all kingdoms, empires and governments, 
 look down in mercy, we beseech Thee, upon these American 
 States who have fled to Thee from the rod of the oppressor and: 
 thrown themselves upon Thy gracious protection, desiring to be 
 henceforth dependent only upon Thee. To Thee have they 
 appealed for the righteousness of their cause. To Thee do 
 they now look up for that countenance and support which 
 Thou alone canst give. Take them, therefore, heavenly 
 Father, under Thy nurturing care. Give them wisdom in 
 council and valor in the field. Defeat the malicious designs 
 of our cruel adversaries. Convince them of the unrighteous- 
 ness of their cause, and if they still persist in their sanguinary 
 purpose, O let the voice of Thine own unerring justice, sound- 
 ing in their hearts, constrain them to drop their weapons of 
 war from their unnerved hands in the day of battle. 
 
 Be Thou present, O Lord of wisdom, and direct the counsel 
 of the honorable Assembly. Enable them to settle things upon 
 the best and surest foundation, that the scene of blood may 
 speedily be closed, that order, harmony, and peace may effec- 
 tually be restored, and truth and justice, religion and piety, 
 prevail and flourish amongst Thy people. 
 
 196 
 
ae 
 =n i 
 
 sO aw 
 - 
 
 
 

 
 RECORD 
 
 Ss 
 
 Bray’ 
 
 R 
 
 D 
 
PRAYERS 
 
 
 
 Preserve the health of their bodies, the vigor of their 
 minds. Shower down upon them, and the millions they here 
 represent, such temporal blessings as Thou seest expedient for 
 them in this world, and crown them with everlasting glory in 
 the world to come. 
 
 All this we ask in the name and through the merits of 
 Jesus Christ Thy Son our Saviour. Amen. 
 
 Snvocation at the Centenary of the Franklin Justitute 
 
 AT THE OPENING EXERCISES IN THE WALNUT STREET THEATRE 
 
 ‘ HE secret of the Lord is with them that fear Him.’’ 
 **When He, the Spirit of Truth, is come, He will guide 
 you into all truth.”’ 
 
 O God, Who art the source of life and giver of light, from 
 Whom issueth truth and beauty and goodness, be ever with all 
 investigators of our world and interpreters of the universe 
 through which Thou art patiently expressing Thyself to our 
 finite minds; and guide and bless the deliberations of this 
 assembly. 
 
 Do Thou, with Whom a thousand years are but as one 
 day, help us in commemorating a centennial of providential 
 progress, that we may so number our days as to apply our 
 hearts unto wisdom. 
 
 We yield Thee high praise and hearty thanks for all that 
 Thou hast done and art doing for the children of men—for 
 that Thou hast endowed us with reasonable souls and faculties 
 that may apprehend Thy glorious will—and for that Thou art 
 ‘beckoning us onward with the assurance that while as yet we 
 ean see but as in a mirror dimly, the time approacheth when 
 we shall see Thee face to face, and know even as also we are 
 known. 
 
 Quicken in the breasts of men everywhere a readier recog- 
 nition of the incalculable debt due to the scholars who conse- 
 erate their talents ungrudgingly to the common welfare; and 
 to whom we as children reach out hungry hands for continuing 
 
 197 
 
Curist CHURCH, PHILADELPHIA 
 
 nurture. Rectify this generation’s sense of values—emancipate 
 it from sordidness and superstition and sin. Animate it with a 
 passion for eternal realities and for fellowship with the elect. 
 
 We recall with abiding appreciation the endowments and 
 accomplishments of Thy servant whose name this Institute 
 bears—Benjamin Franklin—and those kindred spirits in its 
 membership whose earthly labors widened the horizons of learn- 
 ing and enriched our civilization. May we use worthily the 
 heritage they have bequeathed to us, and carry forward the 
 radiant torch till hght and love shall glorify all existence. 
 
 Help us in these days of confused counsels the more fully 
 to realize the unity of all truth, and to maintain the harmony | 
 of intellect and soul. Preserve us from the alternative of choos- 
 ing between an irreligious science and an unenlightened the- 
 ology. On our knees we would learn to think, standing on our 
 feet we would learn to pray, till with adoring eyes we shall 
 behold the power that swings the stars and the love that exalts 
 our hearts kiss each other. 
 
 We invoke Thy heavenly benediction upon the Research 
 Foundation inaugurated here. Direct it to the benefit of this and 
 every nation, that enlightenment and healing, peace and pros- 
 perity may be set forward amongst all peoples. Keep pure the 
 motives and high the aims of those who labor therein and all 
 who utilize its results, that the issue of it may prove splendidly 
 humane and beneficent. From conquered truth, as from ac- 
 complished duty, may the mysterious perfume exhale. which 
 makes fragrant the life of the soul and gives it over to humility 
 and joy. And let the peace of God which passeth all under- 
 standing keep our hearts and minds in the knowledge and love 
 of God, and of His Son, Jesus Christ our Lord; and the bless- 
 ing of God Almighty, the Father, Son and Holy Ghost, be 
 amongst us and remain with us always. Amen. 
 
 198 
 
PRAYERS 
 
 
 
 Prayer Offered at the Convocation of the Gniversity of 
 Pennsylvania Awarding Degrees to Representatives 
 of the Sranklin Institute 
 
 (19° YIELD Thee high praise and hearty thanks for Thy 
 Church’s faithful stewardship of learning through the 
 centuries, and for her sons who planted schools and colleges 
 on this virgin soil. Looking unto the rock whence we were 
 hewn, we recall with gratitude Thy servants, Benjamin Frank- 
 lin, William Smith, and their associates who founded this Uni- 
 versity of Pennsylvania, which has through the years held 
 aloft the torch of truth, and which today, with its distinguished 
 faculty, is as a city set on a hill, an inspiration to our system 
 of universal education, the source and bulwark of national 
 stability. 
 
 May scholars and priests in their mutual spheres con- 
 tinuingly co-operate in leading the peoples toward the glories 
 of unclouded vision and fulfilling service. 
 
 Seal with Thine own ‘‘ Well Done’’ the tribute paid here 
 to notable service in the field of science, and amply reward 
 all frontiersmen of investigation, completing their ardent and 
 victorious research in adoration. And we beseech Thee, O 
 Saviour of mankind, to send us forth from laboratories and 
 altars with swift and uncalculating feet to the crossroads of 
 human need and distress, competent with tenderness and skill 
 to resolve the hoarse cries of humanity into an endless chorus 
 of joy and praise. And the earth shall be filled with the glory 
 of God as the waters cover the sea. 
 
 At Franklin's Grave 
 
 OD of the living in this world and the beyond, make us 
 Gg conscious of Thy presence and care, as we assemble 
 among these monuments of those who having served Thee in 
 their generations survive in the hearts of all mindful patriots. 
 
 From this historic Gods-acre may every pilgrim carry the 
 conviction that righteousness alone exalteth a nation; and on 
 
 199 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 this hallowed spot may we rededicate ourselves to worthily 
 earry on the high ideals of our fathers. 
 
 With due reverence we recall this day Thy servant, 
 Benjamin Franklin, who though dead yet speaketh, particu- 
 larly in the epitaph which he penned: ‘‘The body of B. Frank- 
 lin, Printer, (like the cover of an old book, its contents torn out, 
 and stript of its lettering and gilding) lies here, food for 
 worms. But the work shall not be lost; for it will (as he be- 
 lieved) appear once more in a new and more elegant edition, 
 revised and corrected by the Author.’’ May this reasonable and 
 holy hope sustain and stimulate us all day unto day. Ennoble 
 us with honorable industry, mutual helpfulness and virtuous 
 manners. Save us from lawlessness, class antagonism, bigotry, 
 injustice and war. Fashion into one happy people the multi- 
 tudes brought hither out of many kindreds and tongues. Pro- 
 tect us from the perils of prosperity and grant, O Lord, that we 
 and all who dwell in this fair land may seek after Thee and 
 find Thee, that this favored nation may be meet to do Thy 
 will among men; till the earth shall be filled with the glory of 
 God, as the waters cover the sea. All which we ask in the name 
 of Him who alone maketh men to be of one mind in an house, 
 and who liveth and reigneth blessed for evermore. Amen. 
 
Christ Church 
 
 and the 
 Province of BWennsplbania 
 
ar, 3 
 
 Mi 4 
 
 ie 
 A yh 
 VrEst 
 
 7 s a 
 ie 2 ee 
 
 
 
Christ Church 
 
 and the 
 Wrobinece of Pennsyloanta 
 
 By Cuarues J. Stinut, LL.D. 
 Ex-Provost of the University of Pennsylvania 
 November 19, 1895 
 
 ‘Ow history of the indirect influence of Christ Church upon 
 the lay element in Pennsylvania, in the provincial era, is 
 not as interesting nor as attractive a topic as the ecclesiastical 
 history proper of the Church. The most conspicuous examples 
 of such influence are to be found in the repeated but unsuccess- 
 ful efforts made by members of this congregation to persuade 
 the King to subvert the Proprietary government, the adminis- 
 tration and policy of which they alleged tended to destroy the 
 exercise of their rights and privileges, civil and religious, as 
 freeborn Englishmen. On four different occasions at least in 
 seventy years, its members were the leaders of such a movement, 
 and I propose in treating of the topic which has been assigned 
 to me to explain why they adopted such revolutionary measures 
 to destroy the government under which they lived. 
 
 The lay element in Philadelphia society in provincial days 
 belonging to the dominant religious sect, may be said to have 
 been for many years unfriendly to the doctrine and discipline 
 of the Church of England, and it watched the growth in 
 strength and power of Christ Church with suspicion and 
 jealousy. From the beginning there were two parties here; 
 the Church party and the Quaker party. The former contended 
 that its opponent had usurped power not granted by the Charter 
 of the province, to the manifest injury of the civil and religious 
 rights of other freeborn Englishmen. Strange to say, Christ 
 Church although flourishing for more than seventy years in a 
 peaceful community, with absolute freedom of worship, the 
 right to which had never even been questioned by the Quaker 
 rulers of the Province nor by anyone else, was in a very impor- 
 tant sense a Church Militant. Indeed, I do not think it is going 
 
 203 
 
Curist CourcH, PHIADELPHIA 
 
 
 
 too far to say that in no American Colony were the Church and 
 those who dissented from it during many years placed in more 
 open and violent antagonism. The Quakers formed for a long 
 time the dominant party in the Province, and Churchmen 
 alleged that it exercised at times its power in such a way as to 
 conflict with the traditional religious beliefs and practices of 
 the members of the Established Church. The latter, feeble in 
 number, constantly resorted to the Imperial power in England 
 to maintain what they claimed to be their civil and their religious 
 rights and privileges. They petitioned the King to force the 
 Quaker magistrates to take such oaths of office as were customary 
 and obligatory in England, and to which alone they attributed 
 any binding legal force here. They asked that the juries and 
 witnesses in the courts should come under the same formal 
 obligation, that the right of petition, which they alleged the 
 Quakers had set at naught, should be maintained as sacred, and 
 that they should be forced to place the Province in a state of 
 defence against the pirates and Indians, by whose incursions 
 they were threatened. Feeling that there was little prospect of 
 compelling the Quakers to adopt any such measures of legisla- 
 tion in the Provincial Assembly as the emergency required, they 
 earnestly urged the King to dispossess the Proprietor, to dis- 
 solve the existing government, and to govern Pennsylvania hence- 
 forth as a Royal Province. 
 
 There is a popular opinion that the Provincial Régime in 
 Pennsylvania was marked not only by religious toleration, but 
 by absolute religious freedom; that there was, during this 
 provincial era, a kind of idyllic tranquillity and harmony here, 
 resulting from non-interference with the religious rights and 
 opinions of those who did not agree with the ruling party. 
 Those who hold such opinions forget that although William 
 Penn, our founder, was the most enlightened political philosopher 
 of his time, and one of the earliest advocates, since the days of 
 the Emperor Constantine, of absolute religious freedom, none of 
 his successors in office held the same opinions as he. There 
 was not a Quaker among them. They and their Deputy Gover- 
 nors during the whole Provincial Régime were strong adherents 
 
 204 
 
we a 
 
 IN. 
 
 
 
 AUGMENTING SAMPLE 
 

 
 
 
 
 sie4 
 
 
 
 
 
 heh Oy, Sears! ak OPO ie ee eee 
 ual Vi 74 : a any " m” 7 edly o4 : ‘wd “ ye a Fi 
 ; ¢ a, at Ris AA Gn ao ee ea Tule ‘1 , 55 Sa to 
 ar ‘ - » a wid a ig ca F- », 
 DS ; i - 
 ® 
 
CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 
 
 of the English Church, as by law established, and in an impor- 
 tant sense special patrons of Christ Church. Their notion of 
 other people’s religious rights did not extend beyond the pro- 
 tection vouchsafed to Dissenters by the English Toleration Act 
 (so called) of 1689. They held that the Quakers had no special 
 power in this Province to enlarge the indulgence granted by 
 that Act. The history, therefore, of the comparatively small 
 body of Episcopalians here, or of the members of Christ Church 
 (for I use in this paper the terms as equivalent), is a history of 
 strife for objects which we may now think trivial, but which 
 beth parties, two hundred years ago, looked upon as funda- 
 mental. It is, of course, not pleasant to recall the history of 
 more than seventy years of religious discords but I trust that 
 we are now far enough away from the battlefield to describe its 
 scenes with impartiality and truth. If I am forced to ‘‘rake up 
 the ashes of our fathers,’’ I trust that it will not be necessary 
 to disturb them further than to throw light upon the scenes in 
 which they were such conspicuous actors. 
 
 By the ‘‘great law’’ adopted by the freemen at Upland in 
 December, 1682, it was provided that ‘‘no person now or here- 
 after living in the Province, who shall confess one Almighty 
 God to be the Creator, Upholder and Ruler of the world, and 
 professeth himself or herself obliged in conscience to live peace- 
 ably and justly under civil government, shall in any wise be 
 molested or prejudiced for his or her conscientious persuasion 
 and practices; nor shall be obliged at any time to frequent. or 
 maintain any religious worship, place or ministry, contrary to 
 his mind, but shall fully and freely enjoy his or her liberty in 
 that respect without any interruption or molestation.’’ This 
 provision, it will be observed, establishes religious toleration, not 
 liberty. 
 
 Before the Charter was granted by the King, it was sub- 
 mitted to the Bishop of London and an amendment was made 
 to it, at his instance, providing that that Bishop should have 
 power to appoint a chaplain for the service of any congregation, 
 consisting of not less than twenty persons, who might desire 
 such a minister. Out of the different interpretation which was 
 
 205 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 placed by the Quakers and by the Church people on this innocent 
 looking provision, arose all the bitterness of the controversy 
 which characterised the relations of these religious bodies during 
 the Provincial era. There never was, it seems to me, a religious 
 dispute in which each side was more sincere in maintaining oppo- 
 site views. The Quakers insisted that the principal object which 
 Penn had in view in founding the Colony, was to secure a place 
 of refuge and safety for those of his followers who were exposed 
 to persecution in England, and where they might with absolute 
 freedom maintain their ereed and practice their profession; 
 that all acts of the government should be subordinated to carry- 
 ing out such a scheme, called by its leader ‘‘the Holy Experi- 
 ment,’’ and that any act of Government, Imperial or Provincial, 
 which interpreted the Charter in any other way, was repugnant 
 to its spirit if not to its letter. 
 
 The conditions imposed by law on the power of the Legis- 
 lative Assembly, and to which they all heartily agreed, were 
 that they should not deny liberty of worship to those who differed 
 from them and should not deny to anyone the rights of English- 
 men. The Quakers had, of course, the entire control of the legis- 
 lative body, and they practically determined how far the priv- 
 ilege granted by the Charter extended. In their early legislation 
 here they made what turned out to be (as Penn had tried in 
 vain to convince them) a serious mistake, and that was by some- 
 times acting as if this was a Quaker colony exclusively, pos- 
 sessed of certain privileges to which, as refugees and as Quakers, 
 they considered themselves entitled, and to which all the in- 
 habitants must conform; and not, as it really was, in law and 
 in intention, a colony of free-born Englishmen, all of whom 
 were entitled to the privileges granted by the Charter, as well 
 as those common law rights of Englishmen which they had not 
 forfeited by crossing the sea, whether they belonged to the 
 Society of Friends or not. In those days a limited toleration, 
 strictly laid down by a formal statute, was the only one which 
 was recognized by English or Provincial law. The natural right 
 to religious liberty, as it is now called, was not asserted, except 
 by a stray philosopher, until the period of our Revolution. 
 
 206 
 
CuHrist CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 Toleration in that era meant simply an exemption from the 
 penalties which had been imposed upon Dissenters from the 
 Established Church by various statutes which had been enacted 
 since the Reformation. 
 
 The utmost limit of that toleration was reached by a statute 
 of the first year of William and Mary, 1689, commonly called 
 ‘‘the Toleration Act,’’ which relieved certain Dissenters, includ- 
 ing Quakers who took the Test and made the Declaration against 
 certain Roman Catholic dogmas, from penalties to which at the 
 time they were amenable. The early legislation here of the 
 Assembly, professed to give a wider or freer toleration than that 
 granted in England by that Act. Hinc illae lacrymae. 
 
 The English Churchman in this Province, and especially 
 the English clergyman sent here by the Bishop of London, 
 regarded all these pretensions of the Quakers as unfounded, 
 illegal and extravagant. The clergyman when ordered here for 
 duty by the Bishop of London might be a poor missionary, but 
 he was a member of what he called the Established Church in 
 America, and he brought with him, in his opinion, the whole 
 power of that Church, with all the rights and immunities with 
 which it was clothed in England. He had a lofty conception of 
 the inherent dignity of his office. The Bishop of London was 
 his lawful superior, he alone having jurisdiction over him, and 
 in his church courts alone could he be called upon to account for 
 any offence in which the rights of conscience or his rights as a 
 clergyman were involved. The tenure of his office was life-long ; 
 his congregation and his vestry had no control either in choosing 
 or deposing him. With many of the clergy sent to this country, 
 it was a favorite maxim that vestries were useless bodies, and 
 they held to the oldworld doctrine that the clergy should be 
 supported by the State; if not directly by tithes, then by setting 
 apart large tracts of land, the income of which should be reserved 
 for their support. In a word, for many years they held that 
 any action of the Provincial Government which interfered with 
 their status and privileges here, as members of the Established 
 Church of England, as settled by the statutes of the realm, should 
 be disallowed by the Privy Council; hence the frequent appeals 
 
 207 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 on their part to the Imperial Government, asking not merely 
 that such action should be declared illegal and void, but that 
 the Proprietary Government should be abolished as incurably 
 bent on setting aside their privileges, which they claimed as 
 absolute in English law. 
 
 With claims such as these, and with the feeling of superiority 
 to their fellow-colonists begotten of those claims, it is not to be 
 wondered at that any act of the Quaker majority of the Assembly, 
 which seemed to dispute their validity, should be severely 
 criticised and opposed by the Episcopal clergy. It is perhaps 
 not too much to say that the Churchmen from the beginning, 
 under the lead of Colonel Quarry, the Judge of Admiralty, and 
 the most conspicuous member of the vestry of Christ Church, 
 were anxious to substitute a Royal for a Proprietary Govern- 
 ment, but they were ready, before the controversy was closed, 
 to avow that it was their purpose to contend for it. In the 
 meantime, a most uncomfortable feeling existed between the 
 parties, and, any act of the majority which could be construed 
 to constrain the actions of Churchmen in any way, seemed likely 
 to kindle into a consuming flame the spirit of discord which grew 
 apace with the growth of Christ Church. 
 
 But the clergy were not the only complainants; murmurs 
 of dissatisfaction were heard among those of the laity, who were 
 not Quakers, that the legislation of the Quaker Provincial 
 Assembly was inconsistent with the Charter and the safety of 
 the Province. No proper preparation, it was alleged, was made 
 to protect-the inhabitants against the pirates in Delaware Bay, 
 the French and Indians, the Test Oath was made more indulgent 
 in its terms than had been prescribed by Parliament and a 
 general disposition, it was said, was shown to govern the Prov- 
 ince on Quaker principles, not on those distinctively English. 
 
 To those who have looked on William Penn as the apostle 
 of toleration, it seems indeed strange that the very first com- 
 plaint made by the vestry and congregation of Christ Church 
 against the legislation of the Assembly and the action of the 
 magistrates under it, was that it violated the civil and religious 
 rights of these Englishmen, inhabitants of the Province, who 
 
 208 
 
CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 were not Quakers. Yet such was the charge brought before the 
 Privy Council. Within ten years after the settlement of the 
 Province, George Keith, at one time a most zealous Quaker and 
 a very learned man, but who afterwards became a very active 
 church missionary, denounced the leaders of his former friends in 
 a manner, which, to put it mildly, constituted the serious offence 
 (as the Quakers considered it and had so declared by a Provincial 
 statute), of ‘‘speaking evil of dignities.’’ For this offense Keith 
 was brought before the magistrates (many of whom were mem- 
 bers of the Ecclesiastical Meeting, a tribunal which had deposed 
 him from his membership in the Society), and being somewhat 
 bullied by them, he lost his temper and abused his judges in 
 his turn. For this he was nominally condemned to pay a fine, 
 but the Churchmen chose to consider his sentence as really that 
 of an apostate, and not merely the punishment meted out to an 
 offender against the statute which prohibited speaking disre- 
 spectfully of the Government or its officers. His friends, and 
 especially Churchmen, took up his cause with zeal, and as they 
 had no hope of relief from the Provincial Government, they 
 went to the root of the matter and sent a petition to the Imperial 
 Government, begging it to depose that of the Proprietary. They 
 insisted that Keith had been tried by a tribunal which had no 
 legal authority whatever, the judges never having been qualified 
 for their office by taking either the oath or affirmation then 
 required of all officials by the Imperial Government. They 
 insisted, too, that Keith had really been condemned for an 
 ecclesiastical, not for a civil offence, and thus that the rights 
 of non-Quakers were put in jeopardy. These charges, which 
 accused the authorities of a flagrant usurpation of power, were 
 formally laid before the Privy Council in England. At the 
 same time it was alleged that the Quakers, owing to their con- 
 scientious scruples about war, had taken no measures to pro- 
 tect the shores of Delaware Bay from the incursions of pirates. 
 As William Penn was probably thought by the new sovereigns 
 to be something of a Jacobite, owing to his favor with James II, 
 he was suspended from his government, which was handed over 
 temporarily to Governor Fletcher, of New York. Thus it would 
 
 209 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 appear that the lay element of the Church here, even before 
 the formal organization of Christ Church, was strong enough 
 to induce the English Government to revolutionize the adminis- 
 tration, mainly on the ground that the rights of non-Quakers 
 were not adequately protected by the action of the Provincial 
 Assembly which the Quaker majority controlled. 
 
 It is difficult, I confess, to understand with our present 
 notions of religious liberty, how the Churchmen, possessing, as 
 they did, freedom of worship and the absolute control of the 
 property belonging to their Church, could have made any com- 
 plaint on that score of a violation of the religious rights of 
 those who were non-Quakers. However this may be, it was 
 evident that the Provincial Assembly did not learn wisdom from 
 experience. In 1698, after the Proprietary Government had 
 been restored, the magistrates continued their prosecutions 
 against those who attacked the Provincial Government, and 
 their opponents asked that the King should take them under his 
 special care. A petition to the Crown requesting that such a 
 change should be made was denounced by the Provincial Magis- 
 trates as seditious, and its supposed author was arrested and 
 condemned for violating the statute making it a penal offence to 
 speak disrespectfully of the Government and its officers. To 
 this was added by the non-Quakers a protest against a statute 
 passed in 1700, substituting a new form of test in the room of 
 that which had heretofore been in force by virtue of the Tolera- 
 tion Act, by which the Quakers here were granted a toleration 
 which did not exist in England. All these measures were pro- 
 tested against by the vestry of Christ Church as an invasion of 
 what they called their religious rights as members of the Church 
 of England. They sent a second time a petition to the Privy 
 Council by Colonel Quarry, asking that some remedy for their 
 grievances should be found. So great was the influence of this 
 then feeble Church with the Imperial authorities, that they ” 
 were again led to interpose, and orders were sent out here in 
 1702 requiring that hereafter all persons who wished to cele- 
 brate their worship publicly or to hold any office under the 
 Provincial Government without exposing themselves to the law 
 
 210 
 
7 
 
 _ + ake oke aoe 
 
 
 

 
 PROPOSED EAST WINDOW 
 
Curist CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 against non-conformity, should be obliged to make a declaration 
 of fidelity and allegiance to the sovereign and to take the Test; 
 that is, make a declaration of their disbelief in certain Roman 
 Catholic Dogmas in the exact form provided by the Toleration 
 Act. There was at first considerable hesitation here in taking 
 this Test, not that there was any objection to the doctrines it 
 avowed, but the objections were as to the form of the affirma- 
 tion required. The Assembly was induced in 1705, by what 
 influence I have never been able clearly to understand, to 
 embody in a statute provisions requiring all persons in the 
 Province to qualify themselves for taking any office by taking 
 and subscribing the Test and affirming their belief in the Dec- 
 laration as an indispensable qualification before assuming its 
 duties. This Act, which is simply a copy of the English Tolera- 
 tion Act, remained in force up to the time of the Revolution, 
 and it seems to have settled the vexed question how far any 
 one could go astray from the orthodoxy required by the Imperial 
 Government and yet hold office, by pleading that another stand- 
 ard had been set up by the Assembly of the Province. The 
 policy which provided that these Tests should prevail in Penn- 
 sylvania was in strict imitation of the widest form of toleration 
 then known in England. If we wish to trace the influence of 
 Christ Church on the lay element during the Provincial era, 
 not only here but in England, we cannot do better than con- 
 sider carefully the part that she took in this otherwise profitless 
 controversy, and for that reason I have called attention to these 
 long-forgotten quarrels. I have alluded to them here only 
 because they jeopardized the existence of the Proprietary 
 Government. 
 
 At this time (1705) the congregation consisted of about 
 five hundred members, and the number of persons in the Prov- 
 ince who were Episcopalians was constantly increasing. Mis- 
 sion Churches were established at Chester, Oxford, Radnor, New 
 Castle and Dover, which were served by clergymen sent out by 
 the Venerable Society. And as they secured a firmer footing 
 in the Provinee, the fear which had oppressed the earliest mem- 
 bers of the Church that they would perish from their own weak- 
 
 211 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 ness, gave way to a more hopeful spirit. Still, as late as 1718, 
 the friends of the Church, both here and in England, endeavored 
 to persuade Sir William Keith, the most popular of the Proprie- 
 tary Governors, and the one least inclined to stretch his pre- 
 rogative, to make an effort to secure permanent legal support for 
 the Church. His answer tells the whole story in a single sentence. 
 ‘‘T agree with you,’’ he says, ‘‘that the Church should be 
 endowed by the Province, but what can I do for such an object 
 with an Assembly composed of twenty-five Quakers and three 
 Churchmen ?’’ 
 
 As time passed on the controversial spirit became less bitter, 
 and indeed differences of opinion grew less marked as people 
 knew each other better. Churchmen became less exclusive and 
 welcomed here in this Church the ministrations of the Swedish 
 Lutheran clergyman who had charge of the Swedish Mission 
 here. For many years the services of the Church were in charge 
 at different times of Rudman, Sandel, Lidman, Hesselius and 
 Lindenius, who were recognized as in full communion with the 
 Church of England, although they had been ordained by the 
 Archbishop of Upsal and not by the English Bishops. As one 
 remarkable result of this fraternal spirit, and as illustrating 
 how the influence of this Church extended beyond its borders, I 
 may remind you that four churches originally Swedish in this 
 State, one in Delaware and one in New Jersey, became, at dif- 
 ferent times, by the almost unanimous vote of their congrega- 
 tions, constituent members of the Protestant Episcopal Church in 
 the United States. 
 
 In speaking of the influence of the members of this con- 
 gregation on public affairs during the Provincial era, I must not 
 forget to claim for some of them the great honor of having been 
 the founders and the early guardians of the College and Academy 
 of Philadelphia. Dr. Franklin, who first conceived the plan of 
 this establishment, and sought with characteristic vigor to 
 organize it by securing money for its endowment and selecting 
 its professors, was a pewholder in this Church, although he 
 disclaimed any intention of making the College a Church insti- 
 tution. He preferred that in a Province such as this, it should 
 
 212 
 
CuRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 rest upon what was called in those days the ‘‘broad bottom,”’ 
 that is, that it should be independent of the control of any 
 Church or denomination. But when he looked around for those 
 who would appreciate and support his project, he was obliged 
 to take from this Congregation mainly the men of education and 
 of means who would aid him. His first choice for Rector or 
 Head Master of the Academy was the Rev. Richard Peters, one 
 of the most scholarly men in the Province, who had long held 
 the important place of Secretary of the Land Office and after- 
 wards for nearly ten years was the Rector of Christ Church. 
 Finding it impossible to induce Mr. Peters to accept the place, 
 he made the final choice of Rev. William Smith, a man of 
 indomitable energy, of very considerable learning and of great 
 organizing power. Mr. Smith was an Episcopal clergyman of 
 high reputation, and, as far as a man in his position could be, 
 he was a member of this Congregation. He gave life and vigor 
 to the skeleton plan which Dr. Franklin had sketched out. His 
 experience as a teacher and his various learning led him after- 
 wards into paths where Dr. Franklin could not follow him, yet 
 his scheme of college education, in accordance with the universal 
 judgment of scholars, for more than a hundred years formed 
 the true model for the liberal training of young men in this 
 country. He induced the Trustees of the Academy, shortly after 
 his induction, to solicit from the Proprietaries a charter for a 
 College, and, this obtained, he established as a means of instruc- 
 tion in this institution a curriculum of studies which formed 
 the basis of education afterwards followed by every college in 
 this country professing to give a liberal training to young men. 
 The result of the life and vigor which he had infused into the 
 College which he had created, was, in the opinion of the late 
 Dr. George Wood, such, that in a short time this College, 
 founded by two of your members, ‘‘was perhaps unrivalled and 
 certainly not surpassed by any seminary at that time existing 
 in the Provinces.’’ And I may add, that had it escaped from 
 the mischievous designs of unscrupulous politicians during the 
 Revolution, and had its affairs since that era always been man- 
 aged with the same self-sacrificing devotion and fidelity to its 
 
 213 
 
Curist CHurRcH, PHILADELPHIA 
 
 
 
 interests exhibited by its Trustees before that change, it would 
 doubtless today occupy the same proud pre-eminence. Of the 
 Trustees previous to the Revolution nearly four-fifths were mem- 
 bers of this Congregation, and this was the period when its 
 work was most active and the demands on their enlightened 
 eare incessant. Mr. Peters, the Rector of the Church, was for 
 many years the President of the Board, and the Trustees, agree- 
 ing with Dr. Smith as to the plan of education which had been 
 adopted, and disagreeing wholly, much to his chagrin, with that 
 urged by Dr. Franklin, supported fully their Provost, not only 
 in all his efforts for the promotion of higher education here, 
 but in all the various trials and difficulties into which his eager 
 and impetuous temper led him. Dr. Smith was a strict Church- 
 man for those days, as were doubtless the majority of the 
 Trustees of the College, but they ever maintained its original 
 design by selecting as its professors men who represented the 
 various denominations in the city. One of the more immediate 
 good results of the establishment of this College, was the train- 
 ing of men who occupied a prominent position as ministers of 
 Christ Church at the outbreak of the Revolution. William 
 White, Jacob Duché and Thomas Coombe were all graduates of 
 the College of Philadelphia and received their training from 
 Dr. Smith. 
 
 Between the years 1740 and 1756 there was perpetual fear 
 of war and an invasion of this Province by the Indians and 
 French, who had formed what was intended to be a permanent 
 alliance, and had established themselves on the line between 
 Pittsburgh and Lake Erie. The object of the invasion on the 
 part of the French was supposed by many who thought them- 
 selves wise, to be part of a systematic scheme to subjugate the 
 English colonists on the borders of the Atlantic, in this and 
 other Provinces; to make them dependencies of France, and, 
 worse than “all, to force, by persecution, the inhabitants to 
 become Roman Catholics. However chimerical all these fears 
 may appear to us now, there is no doubt of the reality of the 
 anxiety and apprehension which they excited at the time. To 
 the intensity of the desire to make some adequate military prep- 
 
 214 
 
Curist CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 
 
 aration to defend themselves, was added the natural dread 
 of contending with such a nation as France, when no means of 
 defence had been made ready, as well as a special horror of 
 the practices of the savage and inhuman warfare of the Indians. 
 Those who had now combined against us were the descendants 
 of those whom William Penn on his arrival had found so friendly 
 —the Delawares and the Shawnees, who had been made desperate 
 by the cruel and fraudulent appropriation of their lands by 
 his successors. Gentle as lambs when the white man first came 
 among them, they had become fiends now, as all the accounts 
 of their cruel massacres of the inhabitants clearly showed. The 
 settlers in the territory exposed to these ravages called loudly 
 upon the Government for protection and succor. Although the 
 deepest sympathy was expressed on all hands for their un- 
 fortunate condition, no troops were sent to defend them, owing 
 to the quarrel between the Governor and the Assembly as to the 
 best mode by which the soldiers and the money for their sup- 
 port should be raised. The Governor, to state the nature of the 
 controversy in a single sentence, urged that a Militia Bill, which 
 should enroll as many of the able-bodied men of the Province 
 as might be needed, should be passed, and that a tax should 
 be levied for their pay and equipment from which the immense 
 private estates of the Proprietaries should be exempted; while 
 the Assembly contended that the necessary force should be 
 raised by a voluntary enlistment, and that loans should be 
 issued to raise money, to be reimbursed by general taxation, for 
 the maintenance of the troops. For many years this wearisome 
 and profitless struggle continued and nothing was done in the 
 way of defence of the frontier or to avert the threatened danger 
 of invasion. The Governor and the Proprietary party insisted 
 that the refusal to adopt his suggestions was owing to con- 
 scientious scruples on the part of the Quakers about making 
 war, but so untrue was this charge that the Assembly, goaded 
 into action by Braddock’s defeat in July, 1755, consented at last 
 to exempt the estates of the Proprietaries from taxation, in 
 consideration of a gift by them to the Province of five thousand 
 pounds, and established a chain of forts from the Delaware to 
 
 215 
 
Curist CHuRCcH, PHILADELPHIA 
 
 
 
 the Maryland frontier along the Allegheny Mountains, gar- 
 risoned by a body of volunteers, Provincial troops, who for a 
 long time effectually guarded the threatened districts. In this 
 controversy the larger number of the member of this con- 
 gregation sided with the Proprietary party, having convinced 
 themselves that no Assembly in which the Quakers had a 
 majority of the votes would, under any circumstances, adopt 
 warlike measures. They went so far on this account as to join 
 with the Presbyterians, who had suffered most severely from the 
 Indian raids after Braddock’s defeat, in a petition to the Crown, 
 being the third time in which they had made the same applica- 
 tion, asking that Quakers should not be permitted hereafter to 
 sit as members of the Assembly. Their action must be attributed 
 to a deeprooted delusion on the subject, which then prevailed 
 here, and which perhaps the professed principles of the Quakers 
 had done much to foster, and to the natural anxiety which they 
 felt to prevent the possibility of the recurrence of a neglect of 
 the safety of the Province. 
 
 But during the years of danger which threatened their 
 safety, when the account from the West told of little but of - 
 Indian outrages and French victories and marches eastward, the 
 conduct of this congregation was marked by a manliness and 
 courage and readiness to make sacrifices for the safety of the 
 Province, worthy of all praise as an example, and to which those 
 who succeed them here may point with becoming pride. They 
 were taught from this pulpit the Christian duty of warfare in 
 defending themselves. Dr. Smith tells us that in this crisis he 
 preached here no less than eight military sermons, as he calls 
 them, and we may be quite sure that in them the duty of defend- 
 ing their lives and their homes from a French and Indian inva- 
 sion was duly inculeated. We may be also certain from what 
 we know of the membership of Christ Church at that time, that 
 the men on whom the Governor most fully depended at that 
 eritical time for the safety of the Province, were to be found 
 among those who gathered here to worship God. The military 
 spirit which prevailed in the congregation was so marked that, 
 in 1758, at the opening of the campaign of that year General 
 
 216 
 
Curist CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 
 
 Forbes, commander of the army in this Province, could find no 
 better means of rousing the military ardor of the inhabitants 
 than by asking Dr. Smith to denounce here once more the hor- 
 rible cruelties which his army was sent to avenge. 
 
 During the eventful years (1740-1756) in which the Prov- 
 ince was forced to defend itself from the incursions of the 
 Indians to the westward, none of the inhabitants who formed 
 social organizations were more zealous and steady in upholding 
 the hands of those to whom were committed the safety, honor 
 and welfare of the people of this Province, than the members 
 of this congregation. Opinions might differ, and doubtless often 
 did, among them in regard to the righteousness of the conduct 
 of the agents of the Government in their treatment of the 
 Indians, but when these savages determined to wreak their 
 vengeance by an indiscriminate slaughter of the inhabitants, 
 the law which Churchmen invoked was that of self-defence. 
 At that time the members of Christ Church succored the dis- 
 tressed, inhabitants west of the Susquehanna by timely gifts, and 
 they urged the immediate necessity of raising money and men 
 to protect them, profiting by the lessons which they had learned, 
 as I have stated, from this pulpit as to the clear duty of the 
 citizen and the Christian. At that time the special interest 
 which the members of this Church could feel as Episcopalians 
 in the sufferings of those exposed to Indian assaults was centered 
 in a feeble mission of the Venerable Society, of which the head- 
 quarters were at Carlisle. But the sympathy exhibited by them 
 in this city for the victims of savage cruelty was not bounded by 
 any such narrow frontier. Judging from the names attached 
 to a petition to the Crown in 1756, praying that hereafter no 
 non-resistant Quaker should be permitted to hold a seat in the 
 Assembly, the members of this congregation were the most 
 determined of those who were willing to undergo any revolu- 
 tionary change in government which would guarantee that the 
 white population of the Province should be duly protected. 
 
 There were many officers, members and pew-holders in 
 Christ Church in the regiments raised by the government of 
 the Province for service during the French and Indian wars. 
 
 217 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 General James Irvine, who was a prominent member of this 
 congregation, and is traditionally remembered from his always 
 appearing clad in mourning on Good Friday, began his military 
 career as an officer in Bouquet’s expedition for the recapture 
 of Fort Duquesne, and was during the Revolution an officer of 
 high rank in the Pennsylvania Line. Among others, we find 
 the well-known names of Colonels Thomas Lawrence, Edward 
 Jones and Turbutt Francis; of Lieut.-Colonels Thomas Yorke 
 and James Coultas; of Major Samuel McCall; of Captain Thomas 
 Bond; of Lieutenants Lynford Lardner, William Bingham, 
 Atwood Shute, James Claypoole and Plunket Fleeson. 
 
 It is not to be forgotten that the social position of many 
 of the members of this Parish (the united Churches of Christ 
 and St. Peter’s) gave them an influence out of all proportion 
 with their numbers. It is true, of course, that in the provincial 
 era the laymen of this Church were, generally speaking, of the 
 Proprietary party, and had supported the war measures of that 
 party; but when they found that the government of the Prov- 
 ince had become that of a deputy, without whose consent no 
 legislation could be enacted, and who was bound in his acts to 
 obey the instructions of the Proprietaries in England, and who 
 was in no way responsible to the people of the Province for 
 them, they joined with other parties in the Assembly in unan- 
 imously declaring, in 1763, that pretensions such as these were 
 as dangerous to the prerogatives of the Crown as they were to 
 the liberties of the people. Proprietary men as they were sup- 
 posed to be, they had no hesitation in praying the King, for the 
 fourth time, with Dr. Franklin, in 1764, that he would resume 
 the government of the Province and that the Proprietary system 
 should be abolished. 
 
 The signs of the times became more portentous after the 
 enactment of the Stamp Act of 1765, and it soon became ap- 
 parent that there would be as much opposition here on the part 
 of the Churchmen to Imperial misgovernment, as there had been 
 to the arbitrary pretensions of the Governors. Indeed, it is 
 hardly worth proving that during these perilous times all classes 
 of people in Pennsylvania, resistants and non-resistants alike, 
 
 218 
 
CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 
 
 protested against the Ministerial measures. The members of 
 this congregation, in common with their fellow-citizens of other 
 beliefs, remonstrated against the Stamp Act and the Tea Act, 
 as well as against the Boston Port Bill and other measures 
 intended to punish the town of Boston; they all signed the Non- 
 importation and the Non-exportation Agreements; they all peti- 
 tioned the Crown to guarantee the right of self-government ; 
 they determined to maintain the fundamental rights of the 
 colonies; they warned the Ministry that armed resistance would 
 be made to further encroachments, and they did not hesitate to 
 vote for raising men and money for the defence of the Province 
 after the battle of Lexington. Yet with all this, they never ceased 
 to hope that some peaceful settlement of the dispute might be 
 made and that no violent separation from the Mother Country 
 would take place. As the crisis of the Revolution approached, 
 the opinions held by the congregation as to the course they 
 would take, are best expressed in the letter of their clergy to 
 the Bishop of London. In this letter, dated June 30, 1775, the 
 clergy of this parish, Messrs. Richard Peters, Jacob Duché, 
 Thomas Coombe, William Stringer and William White, join 
 with Dr. Smith, the Provost of the College, in saying to the 
 Bishop of London, ‘‘All that we can do is to pray for such a 
 settlement and to pursue those principles of moderation and 
 reason which your Lordship has always recommended to us. 
 We have neither interest nor consequence sufficient to take any 
 great lead in the affairs of this great country. The people will 
 feel and judge for themselves in matters affecting their own 
 civil happiness, and were we capable of any attempt which might 
 have the appearance of drawing them to what they think would 
 be a slavish resignation of their rights, it would be destructive 
 to ourselves as well as to the Church of which we are ministers. 
 But it is but justice to our superiors, and to your Lordship in 
 particular, to declare that such conduct has never been required 
 of us. Indeed, could it possibly be required, we are not back- 
 ward to say that our consciences would not permit us to injure 
 the rights of the country. We are to leave our families in it, 
 and cannot but consider its inhabitants entitled, as well as their 
 
 219 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 brethren in England, to the right of granting their own money ; 
 and that every attempt to deprive them of this right will either 
 be found abortive in the end or attended with evils which would 
 infinitely outweigh all the benefits to be obtained by it. Such 
 being our persuasion, we must again declare it to be our constant 
 prayer, in which we are sure that your Lordship joins, that the 
 hearts of good and benevolent men in both countries may be 
 directed towards a plan of reconciliation worthy of being offered 
 by a great nation that have long been the patrons of freedom 
 throughout the world, and not unworthy of being accepted by a 
 people sprung from them and by birth claiming a participa- 
 tion in their rights.’’ 
 
 The sentiments frankly expressed in this letter were not 
 merely those of the clergy of Christ Church, but it voiced doubt- 
 less the opinion of its lay members, as well as that of a large 
 circle of friends not of their religious faith, but within the 
 sphere of their influence. In a community such as Philadelphia 
 then was, it is not easy to overestimate the power derived from 
 the common opinion on a momentous question of its foremost 
 citizens. Men like William Bingham, Richard Bache, Benjamin 
 Chew, John Cadwalader, Gerardus Clarkson, Redmond Conyng- 
 ham, Manuel Eyre, Michael Hillegas, Archibald McCall, Charles 
 Meredith, Edmund Physick, William Plumstead, Samuel Powel, 
 Edward Shippen, Richard and Thomas Willing, never speak in 
 vain. These are names as familiar to those who have passed a 
 long life in Philadelphia as household words, and those who bore 
 them were all members of the congregation of Christ Church. 
 This letter to the Bishop of London doubtless reveals that feel- 
 ing of mingled defiance and dread with which they viewed the 
 approach of the Revolution. 
 
 Of these clergymen of the Church here, it may be said that 
 Messrs. White and Duché became afterwards chaplains of the 
 Continental Congress, and that Dr. Smith urged, in a powerful 
 sermon delivered before Colonel Cadwalader’s regiment of 
 Volunteer Associators in this Church, the right and duty of 
 armed resistance if the grievances complained of were not 
 redressed. At that time (the early period of the Revolution) 
 
 220 
 
CHRIST CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 
 
 it is hardly necessary to say that there was no question of inde- 
 pendence, for no public man in Pennsylvania, within or with- 
 out Christ Church, had advocated such a measure. When the 
 time arrived when it was thought necessary by Congress to 
 proclaim our independence, no less than three of the signers of 
 that immortal instrument, Franklin, Robert Morris and Hop- 
 kinson, were found to be pew-holders in this Church. And on 
 the very day on which that great charter of a new nation was 
 signed, it was agreed by the vestry and clergy of this Church 
 that the long-familiar prayer for the King and the Royal Family 
 should thenceforth be omitted from the service. In short, in 
 no quarter was the action of the Assembly of the State and of 
 Congress dissolving our allegiance to Great Britian more loyally 
 obeyed than in this Church, to which kings and queens in 
 happier days had been loving nursing fathers and nursing 
 mothers. 
 
 With the close of the Revolution that direct and peculiar 
 influence of Christ Church upon the lay element in Philadelphia, 
 which, during the Provincial era, had been so characteristic a 
 feature of its corporate life, in a great measure ceased. Whether 
 this was due to changes which then brought into power men of 
 a very different social position and very different political ideas 
 from those who had governed this community in former days, I 
 will not stop to inquire. Whatever may have been the cause, 
 there can be no doubt in the mind of any student of our history 
 that Quakers and Episcopalians, the foremost citizens of the 
 Province, however faithful they may have been to the changes 
 produced by the Revolution, lost their prestige and political 
 leadership in the Commonwealth created by it. 
 
 Thenceforth Christ Church entered upon a new era, and 
 devoted herself to the propagation exclusively of that special 
 form of Christianity of which she had been the recognized rep- 
 resentative here. Under the guidance of that wise, discreet, 
 revered and saintly man who was then her Rector and was soon 
 afterwards to become the chief pastor of this diocese, she became 
 in a very important sense, omnium ecclesiarum mater et caput. 
 
 221 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 Bishop White, I need not say, was not only a great Church- 
 man, but he was a great citizen also. From the stormy days of 
 the Revolution, when he taught Congress that resistance to 
 oppression is a religious duty; from the day in which in his 
 study in St. Peter’s house in this city he outlined a plan for 
 the Federal Union of the Church, down to the day when he was 
 laid at rest under the chancel of this Church, the great work of 
 his life was, so to speak, the naturalization of the order and 
 discipline of the Protestant Episcopal Church under its new 
 conditions in this country. What measure of success attended 
 his efforts it is not my province to speak of, but I may venture to 
 affirm that the Church in this country can never be too grateful 
 for what she owes to his wisdom and sagacity. He is the great 
 link which binds the past to the present. He was the champion 
 of all that is true and noble and inspiring in the history of that 
 form of Christianity of which he was here the chief minister, 
 and to no wiser hands could the great task of adapting that 
 historical and venerable form of ecclesiastical polity to our 
 present need have been confided than to his. 
 
 I count it as one of the happiest recollections of my youth 
 that I should have been permitted to see Bishop White in the 
 last year of his life, not robed in his canonical vestments nor 
 surrounded by those things calculated to impress a boyish imag- 
 ination with the dignity of his position, but walking these streets 
 in the ordinary dress of a clergyman of that day. His tall, 
 spare figure, his costume, that of a gentleman of the old school, 
 the broadbrimmed hat which half concealed his flowing white 
 locks, his ample coat, his short clothes, his long stockings and 
 buckled shoes, and his stout walking staff—all these things 
 made him truly venerable in my eyes and produced an impres- 
 sion which the lapse of sixty years has not removed. As he 
 passed along, supported on the arm of his grandson, I remember 
 that I looked upon him, as I had ever been taught to regard him, 
 as the last of the Revolutionary patriots. To those who met him 
 and knew anything of his history and character, he was the type 
 and exemplar of that pure and lofty doctrine which he had 
 preached all his life. His perfect sincerity, his genuine 
 
 222 
 

 
 BISHOP WHITE—AGED 8S 
 

 
 
 
 
 
 ag , ees pick 
 if oie Nia fi 7 
 
 
 
 i g li a | . ah) o 
 . iy eu ¥ ; v4 4) May 7 Aw # a hater 
 1 y pF ’ i J © ew evel 
 ey a os 7 : 
 ' Pate Ly Did + x ‘AN : 5 te a hy: ae 4 
 “+ \ ; ‘ fT 
 F ; A il sil Un ty Pots rey hie x é 
 ' sf Lic 
 e : ar ee nal ‘ti eee tr at 
 ’ A die Poy ee bin 
 ‘ ay ; pa , id hy »® iy rs 
 | 7 - es ; li f] ‘ ; is - 
 + 1 : - 7 7 s . 4 
 
 | | act, 
 . i Pa th aa ‘s 
 cam sana ee 
 
 ieee J ; 
 7 ihe Hig on se Nid 
 
 
 
 
 
 
 
CuHrRIst CHURCH AND THE PROVINCE OF PENNSYLVANIA 
 
 simplicity, his boundless charity of act and opinion towards 
 those who differed from him, caused him to be recognized, as was 
 well said by a distinguished divine of another communion than 
 his, as ‘‘truly the Bishop of us all.’’ 
 
 With such a history and with such personages serving as 
 illustrations of it, Christ Church is not merely a temple where 
 men have met during the last two hundred years to worship God 
 after the manner of their fathers, but it is also one of the 
 brightest jewels in the mural crown of this godly city. Here 
 men have been taught during all that long period, not merely 
 their duty to God, but also to consecrate the service of their 
 lives to the welfare of their fellow-men, and especially to that 
 of our own community and Commonwealth. As we recall the 
 names of its members who in times past, amidst trials and 
 obstacles of all sorts, have done their duty, while doing the State 
 some service, may we emulate their example, never failing to 
 heed the voice of God and our country when it calls upon us 
 for work and self-sacrifice. 
 
 223 
 
ee y 
 hi Crs 
 + yey } Ne 
 
 Piste 
 . iy 
 
 - x * 
 
 ie 
 ‘ 
 ' 
 
 fk 
 
 ‘i 
 vi 
 
 ie 
 
 ree ae 
 reG VEL 
 4 AS ; 
 
 
 
Che CHashinaton Sanctuary 
 
pbaeery 
 4 
 
 We 
 
 ty 
 si 
 MY 
 
 
 
The GAashington Sanctuary 
 The Source of His Power 
 
 Of the multitudes who for two centuries and more have 
 been bred and fed spiritually here, it is natural and right that 
 one should stand out pre-eminent, ‘‘first in the hearts of his 
 countrymen.’’ Washington towers so above his fellows in worth 
 and work that the average pilgrim asks first, if not alone, to 
 see the Washington Pew. 
 
 Innumerable spots with which he was more or less inti- 
 mately identified claim the reverent attention of all hero wor- 
 shippers. Next to Mt. Vernon there is no place where he lived 
 more fully than here in Philadelphia; and no building here 
 meant so much to him as that in which during the seven years 
 of his residence as the Chief Executive of the Nation he regu- 
 larly kept rendezvous with his God. 
 
 Artists and others have made us familiar with the details 
 of his frequentings of these courts. Perhaps the most vivid 
 picture was drawn by Dr. 8. Weir Mitchell in his entertaining 
 volume, The Red City. The deep and vitalizing significance of 
 the memories awakened here mean much to many. 
 
 One and another of his anniversaries are regularly ob- 
 served by patriot groups. The Pennsylvania Society of the 
 Sons of the Revolution celebrate his Going into Winter Quar- 
 ters at Valley Forge on the Sunday nearest to December nine- 
 teenth each year. With elaborate decorations, festival music, 
 with friends representing other orders, preceded by their 
 Color Guard, who reverently dip the handsome standards at 
 the altar before and after the ceremonies, the dignified body 
 kneels in the historic pews, rises to unite in singing the 
 national hymns, sounds Taps on the bugle after the reading 
 of the Roster of the dead for the year, and hears an interpreta- 
 tion of the character of Washington and its continuing sum- 
 mons. It was on such an occasion in 1909 that the Rector 
 delivered the following discourse: 
 
 227 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 “Strengthened with all might, according to His glorious power, 
 unto all patience and longsuffering with 
 joyfulness.’’—Col. i : IT. 
 
 This hallowed fabric has been associated with various 
 epcchs in the life of the people of this land. In the days of 
 the founders of this commonwealth, and a century later in the 
 period of the Revolution, and again (after the lapse of nearly 
 a second century) during our Civil War, great principles found 
 advocacy here, great movements received impetus and direction 
 here, and here men of leadership caught inspiration and guid- 
 ance. The spirit of God has poured into and issued from this 
 sanctuary with purging and constructive power in political and 
 civil affairs, in ecclesiastical and religious interests, and in 
 social movements, as well as in the inner reaches of personal 
 character. ‘‘Lest we forget’’ it is indeed well to revive the 
 memories of such a national fount of influence. In welcoming 
 the Sons of the Revolution on this biennial pilgrimage you will 
 permit me to say that it is a peculiar gratification to have 
 such a group of mindful citizens gather here in commemora- 
 tion of such a significant revolutionary event as the Going 
 into Winter Quarters at Valley Forge. Let us utilize the op- 
 portunity to the real profit of this ‘‘land where our fathers 
 died.’’ 
 
 The text chosen not only voices a godly admonition of uni- 
 versal cogency that in order to walk worthily men individually 
 and collectively may be, nay, must be, strengthened with all 
 might, according to His glorious power, unto all patience and 
 long suffering with joyfulness. But when read with a recollec- 
 tion of the writer and his experiences the vigorous sentiment 
 seems to me to furnish the indispensable key to the true inter- 
 pretation of the signal event we would recall this afternoon. 
 
 As you run down the bede-roll of the historic leaders of 
 men, can you indicate any one of wider, nobler and more en- 
 during influence in human affairs than Paul of Tarsus? And 
 what was the essential secret of his conquest of kingdoms 
 within himself and among his followers, contemporary and of 
 
 228 
 

 
 
 
 
 
 
 i. i oe 7 Pare * ȴ _ . ae 
 Tt » Cit ed Bait, aes Mi 
 ies See. 
 yt {_ > ps | i 
 - vs 7 a oe Ls 
 qh hte we ? j - 7 7 
 iP Oe re ‘4 ves) oh Be 
 oi > AM | ee 7 fail © ; 
 : et re: « 
 gue ; 4 
 id ~~ | 
 ! A 4 , 
 os ie 
 
 > 
 
 
 
 
 4 U 
 ee Pat, at 
 i Pia we 
 
 — : <Agn re Gar hn we ee, ; 7 Ame be 
 Nie iM aa yet 5 7] Py 7a 7 Aq ve? 7 y 
 
 4 
 
 1 
 ay 
 
SS 
 NY) 
 \Y 
 
 YS 
 
 SS 
 
 
 
Tae WasHiInaton SAncTtuary—Tue Source or His Powrr 
 
 
 
 generations since? He lets us into it a little in our text; it is 
 worth thinking about briefly, by way of introduction. Every 
 man of power is fired by some consuming passion. With St. 
 Paul it was not fear, nor yet greed of any sort, but love—such 
 love as enabled him to sing, as none else ever sang, that match- 
 less rhapsody in I Cor. 13. A virile, manful, mastering, ador- 
 ing devotion to his personal Lord and Saviour, Jesus Christ. 
 And in this age, which is perhaps over fond of analytical criti- 
 cism, it is instructive to note how this informing and energiz- 
 ing passion of St. Paul expanded, until it reached its climax in 
 claiming the martyr’s crown. 
 
 We can trace the gradual development of it as we read in 
 their historical order those self-revealing epistles of his, which 
 because of this very characteristic have been happily styled 
 his ‘‘love-letters.’’ Each in its place is, as it were, a milestone 
 in the progress of the unfolding and the illumination of his 
 love of God. For while the Christ vision that flashed upon him 
 on the Damascan highway won at once and completely the full- 
 flamed ardor of his whole being; yet that engrossing love de- 
 veloped, through recognizable stages, to a complete comprehen- 
 sion of its object—the adorable person of Jesus Christ. A pene- 
 trating student of the inspired writings has bidden us note 
 how that Christ was to him first the object who is coming, 
 then the object that is already in the soul, then the object that 
 gives strength for the world, and, lastly, the object which has 
 glorified the things once deemed insignificant and trivial; and, 
 he adds, this history of love’s enlargement in Paul is identical 
 with the history of its enlargement in you and me. 
 
 We cannot here attempt to even outline the several steps 
 in this development in St. Paul. We are concerned here and 
 now simply to have you observe the third stage in it, and to 
 mark that, paradoxically enough, its birthplace was within the 
 walls of a prison. It was there, bound and walled in, that 
 there came to him not the crushing sense of personal defeat, 
 nor numbing despair over the cause of which he was the leader, 
 but, on the contrary, a larger and truer realization of Him 
 with whom he was in love. As if by an opening in the heavens 
 
 229 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 there was revealed to him a wider empire of the Son of Man. 
 He was no longer merely the King of saints; he was the King 
 of kings—the Head of principalities and powers. All kingdoms 
 were Christ’s kingdoms; all history was Church history; all 
 events among the nations were events in the sphere of religion. 
 He began to trace His hand in the powers called natural—in 
 the field of politics, in the arena of war, in the domain of 
 literature, and in the forum of human eloquence. There 
 dawned upon him the conviction that if Christ was the Head of 
 the State, then in the service of the State, a man might well 
 feel that he was performing mission work. The politician in the 
 very pursuit of his politics, the senator in the very exercise 
 of his art, the soldier in the very act of defending his country, 
 might claim to be evangelists. Such (as Dr. Mathewson re- 
 minds us) was the enrichment that came to St. Paul through 
 the apparent calamity of his imprisonment, and that discloses 
 itself in the letters he wrote from his cell, and that explains 
 and is illustrated by the dauntless demand he makes upon the 
 Colossian disciples to walk worthily, ‘‘strengthened with all 
 might, according to His glorious power, unto all patience and 
 long suffering with joyfulness.’’ 
 
 And this is not an isolated outburst of exceptional emotion. 
 Those prison letters are full of this energizing confidence; ‘‘in 
 nothing terrified by your enemies.’’ ‘‘I ean do all things 
 through Christ which strengtheneth me.’’ ‘‘The things which 
 happened unto me have fallen out rather into the furtherance 
 of the gospel,’’ and more in similar vein. There is not a note 
 of despair through them all; not even of blind resignation, nor 
 yet of weariness nor complaintfulness; nor, on the other hand, 
 is it the unreasoning pugnacity of the wild enthusiast; it is 
 rather the absolute trust in Him he loves; confidence that His 
 strength will be made perfect in weakness, and that He who is 
 able to do exceeding abundantly above all that we ask or think, 
 according to the power that worketh in us, will eventually 
 present to himself a glorious church not having spot or wrinkle 
 or any such thing. 
 
 230 
 
THE WASHINGTON SANCTUARY—THE Source or His Power 
 
 And so the apprehension and jailing of the Apostle, which 
 in the world’s opinion doubtless was at the least a discrediting 
 calamity to him, and a staggering blow to the timid Christian 
 society, proved the rather ‘‘according to his glorious power,’’ 
 an occasion of spiritual growth to the man personally ; and yet 
 further by the contagion of his example an unwonted zeal and 
 consecration spread from heart to heart, until the whole group 
 of the faithful instead of dwindling into leaderless inefficiency 
 rose up ‘‘according to his glorious power’’ and preached the 
 glad tidings of the kingdom as never before. The story of the 
 evangelization of that generation reads like fiction—save that 
 truth is ever stranger than fiction. And the secret of those 
 wonderful missionary results was just this; that the young 
 Church was not content simply to send out an occasional minis- 
 ter and to take an infrequent collection for him, but each and 
 every disciple went out and exhausted his every faculty in 
 sharing the good news of Christ crucified and risen. The test 
 of a man’s Christianity was his sacrifice in winning others; 
 and the indomitable apostolic prisoner was the personality that 
 animated them to it. Crush the pungent plant and the odor 
 permeates the house. As ever, man’s extremity was God’s 
 opportunity. And in due course the man and the cause won 
 out. 
 
 Brethren, we need more of this Pauline spirit in the re- 
 ligious life of America today. Is spiritual leadership amongst 
 us imprisoned? Does the sacred cause seem threatened at times 
 with suppression or enfeeblement? Then watch for the hidden 
 workings of God himself, and utter yourself in completer devo- 
 tion. Is there talk of the alienation of the masses from the 
 churches, of the estrangement of scholars because of the con- 
 tradictions of science and eriticism, of the lack of candidates 
 for the ministry, and other sinister omens? Then lift up your 
 eyes unto the hills from whence cometh our help, and fail not 
 to note the movings of the Omnipotent Spirit. As Advent 
 reminds us, Christ is coming in richer measure into all depart- 
 ments of human life; and organized Christianity is more effec- 
 tive than ever as the agency to bring him near. Cynicism is an 
 
 231 
 
Curist CHURCH, PHILADELPHIA 
 
 anachronism today. Materialism is out of date. The observed 
 characteristic of this twentieth century is its idealism. There is 
 a revival of philosophy amongst us; men are recognizing that 
 analysis is not all; Jesus is at the very heart of the growing 
 democracy; men of brains and force are finding fullest play 
 for all their faculties in the quests of His kingdom; a new zeal 
 and a richer consecration are ennobling life. 
 
 Loud mockers in the roaring street 
 Say Christ is crucified again; 
 
 Twice pierced His gospel-bearing feet, 
 Twice broken His great heart in vain. 
 
 I hear, and to myself I smile, 
 For Christ talks to me all the while. 
 
 And the call to you and me, as inheritors of the past, is to 
 walk worthily, ‘‘strengthened with all might, according to His 
 glorious power, unto all patience and long suffering with joy- 
 fulness.’’ 
 
 This Pauline spirit which we have been considering fur- 
 nishes, as I see it, the true interpretation of that which is so 
 eminently worthy of commemoration in the experiences at 
 Valley Forge. If one stops to inquire why you have chosen 
 this incident out of the many notable revolutionary events as 
 the one on the anniversary of which you are to make your 
 reverent pilgrimages to this shrine, it is scarcely convincing 
 to say that it most readily suggests a jubilant holiday; for 
 surely the popular thought of that bleak camp is chiefly con- 
 cerned with the memory of its grim and terrible sufferings, 
 marking the low tide of the colonists’ cause; nor is it satisfying 
 to explain that its choice is due to the fact that the scene was 
 located in Pennsylvania, for how many other memorable inci- 
 dents, martial victories, legislative triumphs, epochal trans- 
 actions, dates associated with the great leaders, fall within 
 Pennsylvania’s noble record? Nor will anyone be content with 
 the prosaic excuse that the anniversary occurs at an opportune 
 season in the year. Certain great historic events repeat their 
 
 232 
 
THE WASHINGTON SAancTuARY—THE Source or His Power 
 
 ewn story, as it were, automatically, each recurring year; and 
 the heart of the people catches and responds to their message 
 unaided. Others, of equal or surpassing consequence, have 
 their real import so veiled with distracting circumstances as 
 to call for interpretation if sueceeding generations are to feel 
 their thrill and translate their lessons into present patriotism. 
 It is so with Valley Forge. And I congratulate you upon hav- 
 ing selected it to be thus signalized by your festival service. 
 For it has a meaning far too precious to be forgotten, and 
 presents a challenge far too vital to be missed as years roll by. 
 In a very real sense the great commander of our disor- 
 ganized little army was there bound and shut in, as truly as 
 was St. Paul in his prison; and the glorious cause he headed 
 was then to all appearances well-nigh hopeless. Yet there was 
 in him such an abiding conviction that the Almighty himself 
 was back of the uprising, and such a devout trust that how- 
 ever ‘‘God moves in a mysterious way His wonders to per- 
 form,’’ yet He was then and there patiently working His 
 purpose out, that his loving loyalty never faltered and his 
 leadership became resistless)5 And how amply did the issue 
 justify him! 
 ‘ The picture of it all has been drawn by many a pen. It 
 glows from the page of both history and fiction. Right vividly 
 was it sketched in the centennial oration by Henry Armitt 
 Brown, which, by the way, ought to be reprinted. Recall its 
 chief features. The close of 1777 marked the gloomiest period 
 of the Revolution. The novelty of war had gone, and its 
 terrors became awfully familiar. Fire and sword had devas- 
 tated some of the best parts of the country; its cities were 
 ruined, its fields laid waste, its resources drained, its best blood 
 poured out in sacrifice. The strife now had become one of 
 endurance, and while liberty and independence seemed as far 
 off as ever, men began to appreciate the tremendous cost at 
 which they were to be purchased. The capture of Burgoyne 
 had, after all, been only a temporary check to an unexhausted 
 enemy. While a few hundred ill-armed, half-clad Americans 
 essayed to guard the Highlands of the Hudson, a well equipped 
 
 233 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 garrison several thousand strong lived in luxury in the City of 
 New York. The British fleet watched with the eyes of Argus 
 the rebel coast. Rhode Island lay undisputed in their hands; 
 Georgia, Virginia and the Carolinas were open to their in- 
 vasion, and as incapable of defence as Maryland had been 
 when they landed in the Chesapeake. Drawn upon for the 
 army, the sparse population could not half till the soil, and the 
 savings of laborious years had all been spent. The improvised 
 money was nearly valueless. Want began to be widely felt, 
 and the frequent proclamations of the British, accompanied 
 with Tory intrigue and abundant gold, were having effect. To 
 some, even the wisest, the case was desperate. 
 
 It was at such a time, and after the bitter disappointment 
 of Germantown, while the invading army, 19,500 strong, of 
 veteran troops, perfectly equipped, freshly recruited from 
 Europe and flushed with victory, took possession of the chief 
 city of the new nation, that Washington with his eleven thou- 
 sand half-clothed, half-armed, hungry Continentals, led his 
 straggling troops, chilled on the frozen ridges of Whitemarsh, 
 through the valley in the blinding snow to unimagined priva- 
 tions on the inhospitable slopes of Valley Forge. No martial 
 
 music keeps time to their weary steps, no welcoming salute greets _ 
 
 them, none save the dull tramp of their bleeding feet on the 
 sharp earth. In the cheerless forest they must seek refuge. 
 Perils soon assault them, more threatening than any they have 
 yet encountered. Trials that rarely have failed to break the 
 fortitude of men await them there. False friends shall endeav- 
 or to undermine their virtue, and secret enemies to shake their 
 faith; the congress whom they serve shall prove impotent to 
 provide for them; and their country herself seem unmindful 
 of their needs; disease shall infect their huts by day, and 
 famine stand guard with them through the night, the while 
 the pitiless storms of winter shall beat upon them. Until within 
 the six months of the encampment 3000 should perish—an im- 
 pressive register, when it is recalled that in the twenty-six 
 principal engagements of the entire Revolution the number of 
 killed and wounded was but some 9000. 
 
 234 
 
THe WASHINGTON SANCTUARY—THE Source or His Power 
 
 And what shall be said of him who bears on his heart the 
 weight of it all? With characteristic foresight he has selected 
 this wilderness retreat. Turn to him in his simple headquar- 
 ters, his brain and hand never at rest, his pen ever flowing with 
 unflagging sagacity ; now counselling with Green how to clothe 
 and feed the men; or with Steuben how to reorganize the 
 service; now writing to Howe about exchanges, or to Living- 
 ston about the exchange of prisoners, or to Clinton about sup- 
 plies, or to Congress about enlistments or finances or the French 
 alliance; opposing foolish and rash counsels today, urging 
 prompt and vigorous policies tomorrow; now calming the 
 jealousies of the Congress about enlistments or finances or the 
 French alliance; now answering the complaints of the civil 
 authority, and now those of the starving soldiers, whose suffer- 
 ing he shares; and by his valiant cheer heartening both; over- 
 coming with steadfast rectitude the intrigues of such enemies 
 as the Conway Cabal; bearing criticism with patience and 
 ealumny with dignity, and, lest his country ‘should suffer, 
 answering both only with plans for her defense, of which 
 others are to reap the glory; guarding the long coast with 
 ceaseless vigilance, and watching with sleepless eye a chance 
 to strike the enemy in front a blow; a soldier subordinating 
 the military to the civil power; a dictator as mindful of the 
 rights of Tories as of the wrongs of Whigs; a statesman com- 
 manding a revolutionary army; a patriot forgetful of nothing 
 but himself; this is he whose extraordinary virtues only have 
 kept the army from disbanding, and saved his country’s cause. 
 Such was George Washington at Valley Forge. Such a char- 
 acter and career illustrate: 
 
 That rare track made by great ones, lone and beaten, 
 Through solitary hours, 
 Climbing past fear and fate and sin, iron-eaten, 
 To godlier powers; 
 A road of lonely morn and midnight, sloping 
 O’er earth’s dim bars; 
 Where out at last the soul, life’s pinnacles topping, 
 Stands with the stars. 
 235 
 
Curist CuurcH, PHMADELPHIA 
 
 Of him it would seem the poet speaks who sings: 
 
 One thing makes the years its pedestal, 
 
 Spring from the ashes of its pyre, and claps 
 
 A skyward wing above its epitaph— 
 
 The will of man willing immortal things. 
 
 The ages are but baubles hung upon 
 
 The thread of some strong lives, and one slight wrist 
 May lift a century above the dust. 
 
 How like St. Paul in prison he was! And do we not miss 
 the secret of his exalted character and influence in such sur- 
 roundings, unless we trace it, as in his elder Christian brother 
 and prototype, to his comprehending love of God; his calm 
 recognition of the hand of Providence in history; his unswerv- 
 ing confidence that all the while these very trials were being 
 divinely used as the implements with which to construct the 
 ark of human liberty ? 
 
 There were more than earthly powers in motion that dread 
 winter; influencing Frederick of Prussia to forbid troops 
 hired in the other German States to cross Prussian territory 
 to serve the English in America, and impelling French and 
 even German and Polish officers, too, to volunteer for service 
 in our army. He is short-sighted, indeed, who discovers not 
 the hand of the Over Lord operating diverse agencies there 
 and here, through that dreary testing time, till with the coming 
 of spring the wavering populace was roused to renewed 
 resistance by the barbarities of the Hessians, the crude govern- 
 ment was reanimated by the alliances Franklin had won 
 abroad, and the little army had been drilled and compacted 
 into a formidable body of veterans. To the great commander 
 there, in the camp woods, at night, alone, kneeling in the snow 
 in communion with his heavenly Father (to whom the welfare 
 of the human brotherhood is ever dear), visions of hope were 
 not lacking. Can we doubt but that he saw the cause in which 
 he was enlisted, as the cause of the very Christ himself; and 
 that he caught at least distant glimpses of how the King of 
 kings was guiding it to His splendid goal? And so was he 
 
 236 
 

 
 THE CHAPEL—PINE STREET 
 
ay? ‘aL 0 
 
 ty ae ae R ress 
 75 . = ' ‘ " Oy if ve 
 
 { i} i mt 
 Oy iaGien 
 A, ive ie 
 
 NeAg. 
 
 
 
THe WASHINGTON SANCTUARY—THE Source or His Power 
 
 ‘“‘strengthened with all might, according to God’s glorious 
 power, unto all patience and long suffering with joyfulness.’’ 
 
 Thus interpreted, brother men, Valley Forge becomes a 
 veritable epic written in heaven, and enacted heroically in that 
 rugged amphitheatre. And so does it come to us, in this year 
 of grace, on this its one hundred and thirty-second anniversary, 
 oh, so worthy of our reverent commemoration in this holy 
 place. | 
 
 And as thus we recall it all how the challenge summons 
 us to perpetuate, with that self-same spirit of Paul and Wash- 
 ington, the priceless blessings thus won and enshrined in this 
 American commonwealth. Eternal vigilance is the price of 
 liberty. The days of prosperity have been more destructive to 
 the nations of earth than have the days of adversity. It is 
 possible to prove but the degenerate offspring of heroic sires; 
 vainly vaunting our descent, garnishing the tombs of historic 
 patriots, and with petty captiousness stoning their present suc- 
 cessors in civic affairs. A commercialized generation, which 
 (as Prof. James caustically asserts) is scared to death of 
 poverty, may be so tainted with lawless greed that its very 
 legal advisers may succumb to the temptation to exhaust their 
 abilities to get around the constitution that favored industries 
 may inordinately fatten. We may be so engrossed glorying in 
 our splendid inheritance of civil and religious freedom and 
 universal suffrage that we shall be dangerously deaf in a 
 regime of multiplying corporations to the current demand, 
 for an equitable sharing of industrial prosperity; as Justice 
 Grosscup phrases it, that what men individually contribute 
 from year to year shall be made to tell, in an advancing indi- 
 vidual share, in what the country is achieving from year to 
 year. A society with an insatiable thirst for pleasure and 
 luxury may debase its hard-won liberties into self-indulgent 
 license, and reel from the stage in enervating sensualism. 
 
 . It is the Christian optimist cherishing the reasoned con- 
 viction that this grey world is steadily being won to Christ 
 who yet discerns such signs of the times, and who summons 
 contemporary patriots, as they love these beautiful flags, to 
 
 237 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 rally to their defence. For surely we long to keep the Anglo- 
 Saxon peoples continuingly meet for the Master’s use on this 
 planet. We glance backward, and note how He has been 
 advancing human civilization by utilizing first one race and 
 then another—the Hebrews with their genius for religion, the 
 Greeks with their philosophies, and the Romans with their 
 law and order—and how that when each has made its contribu- 
 tion he has ushered in its successor. We rejoice as we dwell 
 upon the rich record of what he has permitted the English- 
 speaking folk to add. But it behooves us to face frankly the 
 question: Is our type of civilization destined to be the ultimate 
 —even in this continent? Contemplating our enormous immi- 
 gration, may we not well ask: Which is to be the next dominant 
 race? Oriental, African, or what? At least there is somewhat 
 we can do to extend the lease of our own cherished type. 
 Meditating thus, we hail every indication of a waning 
 insularity, and of a growing conception not merely of our 
 national but of our racial oneness and destiny. Herein lies 
 for me the suggestiveness of such a study of the revolutionary 
 period as our fellow townsman, Mr. Fisher, gives us in his 
 recent history; matching, in its magnanimous comprehension 
 of the British viewpoint, the valuable English work of Mr. 
 Trevelyan, in which he tells the story with such eminent fair- 
 ness to us. Such books are significant as revealing how happily 
 the prejudices born of that conflict are melting into mutual 
 
 understandings and promiseful sympathies. And that may 
 realize that this breadth of view is not “confined to a sal 
 sroup of savants, let me, in closing, quote to you an extract 
 
 from a primary textbook used in teaching history to school 
 children in England. Concerning the reign of George III, it 
 runs thus: 
 
 ‘‘In the eighteenth century there were born two boys, 
 both of whom were christened George in the lands ruled by 
 English kings. One was born of German parents; he married 
 a German wife, and all his life was German in his ideas. He 
 was George, the grandson of George II, who came to the 
 British throne in 1760. The other boy was born in the British 
 
 238 
 
THE WASHINGTON SANCTUARY—THE Source or His Power 
 
 colonies in America. He was of good English family, he had 
 a good English education, he became a gallant officer in the 
 British Army, and he was all his life full of English ideas of 
 liberty, independence and self-government. The name of this 
 George was Washington. He was the greatest Englishman born 
 in the eighteenth century, and he was not the less an English- 
 man because he was born in the British Colonies in America. 
 The two boys grew up to be men. The German George became 
 king of Britain; the English George was one of his loyal 
 American subjects. The king, who was obstinate and proud 
 and who had ministers who were false to English ideas of 
 liberty, said that they would compel the American colonists to 
 pay taxes without asking their consent. The English in Eng- 
 land obeyed their stubborn King George, although all their 
 ablest and wisest statesman—Chatham, Pitt, Fox and Burke— 
 were opposed to the war. At last the German George was 
 beaten and the English principles triumphed when George 
 Washington became first President of the American Republic. 
 But we lost America, and America lost Britain.’’ 
 
 Yes, the English-speaking peoples are to realize afresh 
 their solidarity; and, please God, they are yet to fulfill a noble 
 mission on earth. And we, here in this western continent, in 
 great-visioned harmony with them, and with a wide sympathy 
 with all of every tongue who are of the brotherhood of man, 
 have yet chapters of unequaled dignity to add to our brief 
 but wonderful record as a nation—Jf you and I, and all who 
 enjoy the surpassing advantages of this land of the free, shall, 
 each in his place and measure, respond to the challenge of the 
 heroes of Valley Forge, and attack the problems of the present 
 in the reverent and resistless spirit of St. Paul—‘‘strengthened 
 with all might, according to his glorious power, unto all pa- 
 tience and long suffering, with joyfulness.’’ 
 
 Does the message fall lightly from the professional 
 preacher? Then may it grip us when it comes from unexpected 
 lips. A young foreigner from heathen China, studying our 
 science and civilization in the local university, was asked in a 
 
 239 
 
Curist CuurcH, PHILADELPHIA 
 
 public meeting recently what in his judgment was the present 
 need of his vast country. He began by enumerating four re- 
 forms affecting the material conditions there, and then he said: 
 ‘‘After these sanitary and educational, social and industrial 
 reforms have been effected, I can see that my people will still 
 be the same interiorly; and in the last analysis the essential 
 need is that they should be transformed; and this necessary 
 transformation can be effected only by some great enthusiasm 
 that shall be both constructive and enduring; and, my friends, 
 I am persuaded that the one Object that can and will supply 
 such a saving enthusiasm is Jesus Christ.’’ 
 
 In the beauty of the lilies Christ was born across the sea, 
 With a glory in His bosom that transfigures you and me. 
 As He died to make men holy, let us die to make men free, 
 For our God is marching on. 
 
 240 
 
SIDELIGHT ON BisHop WHITE 
 
 An Gnusual Sidelight on Bishop bite 
 
 By THE Rev. JAMes A. Montcomery, D.D., 
 His GrEAT-GREAT-GRANDSON 
 
 C)* SUCH an occasion as this, the centenary of a noble 
 philanthropy (the Institution for the Deaf), there are 
 many causes inspiring our interest. There is a vital pride in 
 the years lived and the accomplishments achieved, along with 
 the confidence that what was undertaken in a small way a 
 century ago has fulfilled the purpose of the founders, while 
 a future of unlimited bounds still opens before you. There is 
 the interest of the professional, the student of his science, who 
 takes opportunity to review the development of the past hun- 
 dred years in the work among the deaf and dumb, of which 
 history the story of this institution is a constant index. And 
 then there is the sheer worth of studying what our ancestors 
 wrought, of giving due credit to the founders, of weighing their 
 zeal and faith and love in the days of small things and many 
 obstacles. The conceit of our modern strenuousness and effi- 
 ciency blinds us to the merits of the past. The success of our 
 amazing machinery makes us impatient of the plodding ways of 
 the fathers. In our great corporations we mark the welding of 
 the units in one harmonious whole; the individual, whether he 
 be a ‘‘hand’’ or a member of the corporation, sinks out of 
 sight. In this day of vast population and intensive activity 
 it is the mass result alone we observe, personalities sink in 
 proportion. 
 
 But when we turn our eyes back to ancient Philadelphia 
 personality stands forth more clearly. We recall some of the 
 great names which have distinguished our city, down from 
 William Penn and through the generation of Benjamin Frank- 
 lin until we reach the increasing number of scientists, lawyers, 
 divines, educators, philanthropists, who graced Philadelphia a 
 century ago. Most of those men were no greater than men who 
 live among us today. But in the smaller community in 1790— 
 the city numbered about 24,000 souls—the individual who made 
 
 241 
 
Curist CHuRCH, PHILADELPHIA 
 
 himself worthy stood forth more prominently than he would in 
 the larger mass. And in those days of beginnings there was 
 a field of enterprise and invention which was to be discovered 
 and operated by brave and discerning souls. The units of 
 society, of religion, of education, of philanthropy, were then 
 established which lie as the cornerstones of our modern vast 
 organizations. | 
 
 We recall spontaneously the leaders of the Colonial and 
 Revolutionary periods and the political masters who forged in 
 this city the Declaration of Independence and the American 
 Constitution. There followed what seems to be, in the histories, 
 a drab age in which democracy was slowly and painfully work- 
 ing out its experiments of a new nation and a new society. It 
 was a dreary springtime, but the seeds were being sown of 
 which we reap the harvest. The return to nature, in which the 
 colonists found themselves, bent their energies to its conquest, 
 and so America boasts of its material inventiveness which has 
 subdued the plains and mountains of our empire and bound, 
 since Franklin, the spirits of the air. 
 
 And as well on the social side of life there was the dogged 
 determination to meet the problems of humanity. Separated 
 from Europe, with a sense of responsibility for independent 
 solution of social questions, we find the citizens of old-time 
 Philadelphia taking up without demur their heavy tasks. Then, 
 as now, it was not the mass of the people who wrought but 
 the earnest and intelligent few, rendered the more conspicuous 
 because they were few and pioneers, men of faith and vision 
 when there was no precedent. It appears to the reader of the 
 history of those days that a big man then worked at many 
 big jobs, because there were few to work at them, while the 
 big man today must be content to labor at one alone. At all 
 events those who shine forth from those past pages are not 
 diminished in luster through comparison with us moderns for 
 zeal and industry and solid effectiveness. 
 
 William White, whom you celebrate as the founder of 
 this famous institution, is an example of the many sided activi- 
 ties which characterized the eminent men of our colonial and 
 
 242 
 
SIDELIGHT ON BisHop WHITE 
 
 
 
 early national days. His life covers the latter half of the 
 eighteenth century and the first third of the nineteenth. His 
 father was a typical émigré to the Colonies, the son of a 
 father of good family who had dissipated his fortune. Com- 
 ing to Maryland as a bound apprentice, he rose through 
 his own efforts and probity to a position of affluence and 
 standing in colonial society. He removed later to Phila- 
 delphia, then the metropolis of the Colonies. He was a mem- 
 ber of the first board of trustees of the College of Philadelphia, 
 now the University of Pennsylvania. 
 
 His son William was born March 24, 1747, old style, cor- 
 responding with April 4, 1748, new style. He attended the 
 lower schools of the College of Philadelphia, and then entered 
 the collegiate department, from which he graduated after three 
 years in 1765, gaining from his Alma Mater the degrees of 
 bachelor of arts and master of arts and later the honorary 
 degree of doctor of divinity. His mind was naturally of a reli- 
 gious bent, and the next five years were spent in theological 
 studies. These were of the solid kind which was the rule in 
 those days, and while they appear to have been pursued with- 
 out masters he so equipped himself that as a scholar he obtained 
 first rank in the church of his attachment. 
 
 As he was a member of the Church of England, it was 
 necessary for him to proceed to the mother country for Episco- 
 pal ordination. He sailed thither in 1770 and remained there 
 nearly two years, receiving ordination as deacon and _ priest. 
 He records his meeting with many eminent men, including 
 Samuel Johnson and Oliver Goldsmith. On his return home 
 he was elected an assistant minister of Christ Church, which 
 parish also included St. Peter’s Church, the rector being Dr. 
 Richard Peters and the senior assistant the Rev. Jacob Duché. 
 In 1774 he became a trustee of the college, which, later con- 
 stituted as the university, he served until his death; he once 
 missed election as its provost by a single vote. 
 
 The approach of the Revolution was a testing time to many 
 hearts and consciences. For the Church of England clergy it 
 raised the question of the oath of allegiance they had taken to 
 
 243 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 the King as the secular head of the Church. Jacob Duché 
 served as the first chaplain of the Continental Congress, but 
 later changed his mind, and after Howe’s evacuation of the 
 city went back to England and was attained by Congress. Most 
 of the Anglican clergy followed a similar course. For a time 
 during the Revolution there was not one of them left in Penn- 
 sylvania except William White. He reasoned it out that the 
 principles of the settlement of 1689 qualified such an oath, and 
 he threw in his lot with the Colonies, first in their protests and 
 later in their revolt. He never wavered in this resolution, and 
 in his decision he became a tower of strength to the patriotic 
 cause and also to his own Church when it had to shake off its 
 ecclesiastical attachment to the Church of England and stand 
 by itself as an American Church. 
 
 With the entrance of the British into Philadelphia in 1777, 
 White withdrew to the family seat in Maryland. While on the 
 way he was overtaken by a courier from the Continental Con- 
 gress, which had fled to York, Pa., in the darkest days of the 
 war, when Bourgoyne was on his advance. White was sum- 
 moned to serve as chaplain of Congress. Without hesitation he 
 turned his horse’s head and proceeded to York, where his 
 official connection with the Continental Government began. 
 When the British evacuated Philadelphia in 1779, White fol- 
 lowed the Continentals a few days after their reoccupation of 
 the city. Duché, who had become rector of Christ Church, had 
 escaped to England, and the parish elected White as its rector. 
 His service as rector of the united parishes of Christ Church 
 and St. Peter’s, which included also the later foundation of 
 St. James’s Church, lasted till his death, a period of fifty-seven 
 years. 
 
 As rector of the Episcopal parishes of the city he became 
 at once one of its leading ecclesiastics. Washington, Franklin, 
 Robert Morris, his brother-in-law, and many another worthy 
 bowed their heads during his prayer and sat under his sermons. 
 He came into social and official contact with all the notables 
 of the day, and his personality, invested with his sacred office, 
 made him at this early age of 32 one of the leading citizens of 
 
 244 
 

 
 
 
 
 
 a ’ - 
 ett ae ae 
 ’ rh ae) 7 ‘v 
 : Ee iv rf - v rm : 
 lard tk fe Th Cl am. G ace 
 
 . 
 - 
 - 
 

 
 A NEAR-BY TENEMENT COURT 
 
SIDELIGHT ON BisHop WHITE 
 
 
 
 the town. An advantage gained so early in years only accu- 
 mulated in time, and when the days of storm and stress were 
 over and he gained patriarchal age, he became perhaps the 
 foremost citizen, honored for himself and as the link with the 
 honored past. 
 
 But his days of greatest activity lay before him. To his 
 wisdom and constancy of character was due the establishment 
 of the Protestant Episcopal Church as an autonomous body. 
 Upon election by the Church of Pennsylvania he went to Eng- 
 land and was consecrated bishop in 1787. From that time on 
 he was practically or actually the ranking bishop of his Church, 
 holding this office while remaining rector of those united 
 parishes. His statesmanlike achievements in his Church are a 
 matter rather of ecclesiastical interest. It may be noted that it 
 was due very largely to his principles that the Episcopal 
 Church established for itself a democratic form of government 
 which made it congenial to Americanism. It was this clergyman, 
 rector of the three Philadelphia parishes, presiding officer of 
 his communion in the country, preacher and pastor and the- 
 ologian, who took his full share in the philanthropies for which 
 our city has always been famous. That his charity was genuine 
 is shown by the fact that in two summers of pestilence which 
 raged in the city he remained at home—when all who could 
 fled—to minister to his flock. 
 
 The list of his official connections with the philanthropies 
 of Philadelphia apart from ecclesiastical ones is surprising. 
 We may not think of the duties devolved upon him as purely 
 ex officio out of respect to his office as bishop. In those pristine 
 days of the Republic bishops as such were feared or disdained. 
 Nor was he a seeker of public honors; his natural characteristic, 
 or even fault, was an excessive modesty. In fact, unlike many 
 of us clergy, he shunned general public occasions, and he records 
 that only three times did he agree to preside at a general public 
 meeting, namely at the establishment of the Colonization 
 Society (which resulted in the establishment of the Liberian 
 Republic), at a meeting in behalf of the Greeks in their revolt 
 against the Turks in 1823, and at another in behalf of the 
 
 245 
 
Curist CHurRcH, PHMADELPHIA 
 
 rights of the Indians. In 1827 Bishop White writes that he 
 was president of the following societies, almost all of which 
 exist to this day: The Philadelphia Dispensary and the Penn- 
 sylvania Prison Society, since 1786; the Magdalen Society (now 
 the White-Williams Foundation) and the Sunday School 
 Society (undenominational), since 1800; the Provident Society, 
 since 1824; the Philadelphia Bible Society, the first of its kind 
 in the country, as its president from its inception in 1808; and, 
 finally, the Pennsylvania Institution for the Deaf and Dumb, 
 which he served as its first president. His name, which he had 
 earned, doubtless lent prestige to these undertakings, but I 
 judge that the records would show that he served them all with 
 his wise counsels and wide influence. Known as the ‘‘Father 
 of the Church’’ in his own communion, he was the patriarch 
 of the charities of the City of Brotherly Love. 
 
 He presided at the first meeting, April 12, 1820, which led 
 to the establishment of this. institution. At the next meeting, 
 April 20, he was elected president and continued as such until 
 the day of his death in 1886. On June 15, 1824, he delivered the 
 address at the laying of the corner stone of the institution’s 
 building at the northwest corner of Broad and Pine Streets, 
 the structure still so well known to all Philadelphia. It is of 
 interest to note that along with this man who had obtained 
 distinction in the Christian community was associated one who 
 gave the institution its first impetus, a certain David Seixas, 
 ‘‘a humble Israelite,’’ as he is called in the history of the cor- 
 poration. 
 
 Your superintendent has communicated to me a story of 
 Bishop White which links him personally with the work among 
 the deaf and dumb. It may be worth retelling. One day at 
 Fifth and Market Streets he found a boy engaged in making 
 sketches on the pavement with the hope of gaining a few pen- 
 nies from the onlookers. The bishop took an interest in the lad, 
 whom he found to be deaf and dumb. He had him transferred 
 to the newly founded institution, where the lad’s name appears 
 in its second annual report. Whence the boy had come he could 
 not tell; he had left his home with no knowledge of names and 
 
 46 
 
SIDELIGHT ON BisHorp WHITE 
 
 verbal communication. But he drew persistently the scenes of 
 his early memories, and finally chance visitors to the institu- 
 tion who looked at his drawings were able to identify his home 
 and parentage. He was an orphan child, born on the Ohio, at 
 Steubenville. The boy grew up, and the generosity of the 
 institution gave him the best education possible in his art. He 
 studied under George Catlin and Bridgeport, the miniature 
 painter. He became an early adept in the recently discovered 
 art of lithography and was unexcelled in that field in this part 
 of the country. His name was Albert Newsam, which name may 
 still be found on many prints, among them one which he made 
 of his benefactor, Bishop White. Such stories as these must be 
 numerous in your annals, but they illustrate in an affecting 
 way the noble, personal work done by your founders and 
 patrons and teachers. 
 
 247 
 

 
Che First Sundap-school 
 
, Wy) Ne ’ 
 at 
 
 Ap 
 Mi } 
 h Tek 
 i rye . 
 
 Hae nt 
 
 i r 
 ‘ } 
 
 Cit rk Hh) 
 STS A ay 
 
 ON Taina 
 
 PAR 
 
 1 OU de 
 gy 
 
 Vivre 6 
 NAS Ad AU 
 
 Kon 
 
 mY 
 tate 
 Mu 
 
 
 
Andress 
 Delivered at the 
 
 100th Anniversary of the Founding of the Hirst Church 
 Sundap-school in the Gnited States 
 
 Christ Church, October 19, 1914 
 
 ET us now praise famous men and our fathers who begat 
 us. The Lord hath wrought great glory by them through 
 His great power from the beginning.—Kcclus. 44 : 1-2. 
 
 Under the auspices of the Sunday-school Association of the 
 Diocese of Pennsylvania, we have gathered here this morning 
 to celebrate the centennial of a truly memorable event. He 
 who would enumerate the agencies of far reaching beneficence 
 in the modern religious world, must place amongst the first 
 the Sunday-schools. 
 
 In any effective movement that becomes at all general there 
 are always several initial impetuses, each of which may with 
 a measure of truth claim to have been the first. There is, 
 however, no warrant for an unseemly competition in boastful- 
 ness concerning them. ‘‘In honor preferring one another’’ is 
 the binding Christian principle in this as in everything. And 
 yet it would ill become appreciative heirs of the past to neglect 
 to bear grateful witness to the vision and initiative of the devout 
 men who pioneered such an immeasurably resultful movement 
 as the Sunday-schools in this land. There is a fundamental 
 sequence between the Law and the Promise in the Old Com- 
 mandment: ‘‘Honor Thy Father and Thy Mother that Thy 
 days may be long in the Land which the Lord Thy God giveth 
 Thee.”’ 
 
 It is quite true that the tasks of the present are so many 
 and so urgent that we are inclined to begrudge the time spent 
 in recounting the accomplishments of our forbears. Yet the 
 builder who has failed to acquaint himself with the character of 
 his foundations is ill equipped to rear any lasting superstructure. 
 
 251 
 
Curist CHURCH, PHILADELPHIA 
 
 Morally there are few groups less lovable than those who 
 are so concerned with garnishing the tombs of the Prophets 
 that they neglect the crying needs of today or indeed cast stones 
 of cynical criticism at its burden bearers; yet you and I who 
 are convinced of the worth of the Apostolic Church are set to 
 conserve the historic sense. In our current Christianity, where 
 a sometimes vague passion for Unity threatens to obliterate the 
 recognition of the value of the differential, we do well to realize 
 that one of our vital contributions to the contemporary religious 
 world is the great principle of Continuity. The messages of 
 Church History are of essential worth to a generation so 
 enamored with the exploitation of novelty as to miss the signifi- 
 cance of experience. 
 
 Moreover, it would discredit our judgment and loyalty were 
 we to fail to walk about Zion and tell the towers thereof and 
 mark well her bulwarks, that we may tell them that come 
 after—modestly yet frankly we are to certify our Church’s 
 worth and works. It is no vain indulgence then when we look 
 unto the rock whence we were hewn. 
 
 There are many influences co-operating in impressing upon 
 thoughtful men today the consciousness that there is no greater 
 task before us than that of religious education. The inevitable 
 breakdown of an unmoral civilization, however clever, is being 
 tragically exemplified. Moreover, the futility of ethics un- 
 motived and sustained by religion is inescapable. Clearly the 
 primary duty of the Church today, if we would rescue our 
 Western civilization, is along the line of religious education; 
 and there is something singularly heartening in recalling the 
 fact that there are no more inspiriting memories issuing from 
 our local progenitors than those which show their vision and 
 initiative in this direction. 
 
 I want to direct your attention to the fact that the Sunday- 
 school enterprise was the natural outcome from the type of 
 Christian leadership which was generated in the early years of 
 this Mother of Churches. 
 
 With the traditions and habits inspiring them, evidenced 
 by the zeal for learning monumentalized in the Library, express- 
 
 252 
 

 
 THE CONCILIAR WINDOW 
 

 
 
 
 
 
 ns 
 eos 
 
 iE on 
 
 ry iy 
 
 t hid rin 
 fining 
 
 
 
Tur First SUNDAY-SCHOOL 
 
 ing itself in the Parochial School, and in the University, and 
 in the founding of the Episcopal Academy, it was quite natural 
 and inevitable, was it not, that the group of men worshipping 
 in this old sanctuary a century ago should relate themselves 
 hospitably to the enterprise of Robert Raikes and become 
 pioneers of the Sunday-school movement in this land? 
 
 As early as 1788 we find this record: 
 
 ‘At a meeting of the Vestry on Monday the 3d of Novem- 
 ber, 1788: Present, The Rector, Mr. David, Doct. Clarkson, 
 Mr. Bukham, Mr. Claypoole, Mr. Powell, Mr. Swift, Mr. 
 Wynkoop, Mr. Cox and Mr. Towers, Church Warden, Col. 
 Gurney. The Rector laid before the Vestry a plan of a free 
 school for boys, to be under the care of the Trustees of the 
 Episcopal Academy, intended to include when sufficient funds 
 should be raised, a SUNDAY-SCHOOLJ, as also a school for girls, 
 and confirming a proposition for Charity Sermons to be preached 
 annually to assist in the support of the same. Whereupon 
 resolved, that the Vestry consent that the Rector and the Assist- 
 ant Ministers of these United Churches may annually, in the 
 month of May, preach sermons for the benefit of the said 
 Charity Schools, and in consideration that equal care should be 
 extended by the well disposed of both sexes, this Vestry 
 earnestly recommends that the plan of the S. School be extended 
 to girls from the beginning, and that the monies arising from 
 the sermons above mentioned be applied toward supporting 
 the whole.’’ 
 
 It was at that time deemed venturesome to attempt to 
 introduce for popular use an innovation so characteristically 
 English in origin. However, Bishop White proceeded to detail 
 the scheme to the congregation; and presented it in the light 
 of moral improvement rather than of spiritual regeneration. 
 In this way it attracted several rich men who were not confirmed 
 churchmen. Christ Church at that time was the gathering place 
 of many such. The plan deeply interested Benjamin Rush, 
 among others. These men drew in others without the parish 
 sphere of influence, notably Quakers—and in 1790 formed the 
 First Day Society. Bishop White was chosen its president and 
 
 253 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 a number of First Day or Sunday-schools were at once started 
 in various parts of Philadelphia and its liberties or environs. 
 
 We need not dwell upon the fortunes of this enterprise. 
 Suffice it to note that it paved the way for the essentially new 
 step forward, which our Church leaders hereupon took, and 
 which we are met to recall today. 
 
 The story is told in detail by the Rev. Oscar S. Michael in 
 ‘‘The Sunday-school in the Development of the American 
 Chureh.’’ In concisest terms it is this: ‘‘In the fall of 1814 
 Jackson Kemper and James Milnor, Bishop White’s assistant 
 elergy at Christ Church, began an afternoon Sunday-school and 
 a night service in Commissioners’ Hall in the Northern Liberties 
 of Philadelphia, which resulted in the formation of the parish 
 of St. John’s, Northern Liberties. This was the first school 
 officially incorporated by any religious organization in America 
 and preluded the general adoption during the next three years 
 of the institution in its developed form by most of the Church 
 Organizations in the country.”’ 
 
 Utterly simple and unostentatious was the deed. Quite 
 insignificant in comparison with much that was transpiring, and 
 yet who can measure the beneficent results that have issued from 
 it; to whom do we owe more than to those three pioneers, White, 
 Kemper and Milnor. 
 
 Let us follow the movement a little further down the 
 stream. Two years later these same men opened a similar school 
 in the parish itself. 
 
 In 1816 there were only four Episcopal Churches in the 
 city, and three of these were united under one corporation, 
 namely: Christ Church, St. Peter’s and St. James’s; of all of 
 which the Rt. Rev. William White, D.D., the Bishop of the 
 Diocese, was Rector; and the Rev. James Abercrombie, D.D., the 
 Rev. Jackson Kemper, and the Rev. James Milnor, were the 
 assistant ministers. The Rev. Dr. Pilmore was Rector of St. 
 Paul’s. 
 
 As a preliminary step to organization, ‘‘a meeting of young 
 ladies belonging to the Rey. Mr. Milnor’s Bible Class was held 
 at a school room in Ranstead Court, on Tuesday, February 13, 
 
 254 
 
Tur First SuNDAY-SCHOOL 
 
 1816, to form a society for instructing the children of the poor 
 in religious knowledge on Sundays. There were present twenty- 
 seven ladies, twelve of whom were from Christ Church; eight 
 from St. James’s Church; five from St. Peter’s and two from St. 
 Paul’s. It was agreed to open a school at Christ Church; which 
 was done on the following Sunday, February 18th, with ninety 
 scholars and twenty-seven teachers present.’’ 
 
 After meeting thus two Sundays, Mr. Milnor and Mr. 
 Kemper, assistant ministers, advised that the Society should be 
 divided so as to form a school in each church. ‘‘ Announcement 
 was made in the United Churches, and a society was formed in 
 each of them. The ladies of Christ Church met, and the officers 
 which had been chosen by the first society all happening to be 
 from Christ Church, they were continued on as before. The 
 scholars were divided, those nearest to St. Peter’s and St. James’s 
 being sent to those churches. But new ones were readily col- 
 lected in the vicinity of Christ Church, and on Sunday, March 
 10th, twenty teachers, all of Christ Church, assembled with 
 nearly one hundred scholars in a school room in Church Alley 
 near Third Street.”’ 
 
 Mr. Kemper manifested great zeal in the work; ‘‘going to 
 different societies for Bibles; obtaining at a book store loose 
 sheets with the Te Deum and the Creed, and having them 
 pasted on the cards, for the scholars to commit to memory.’’ 
 
 After Sunday-schools were established in his own churches, 
 the Bishop makes frequent mention of them in his annual 
 addresses to the Diocesan Convention. 
 
 In that of May, 1818, after commending to the Church in 
 Pennsylvania the Advancement and Missionary Societies, then 
 just ordained, he says: ‘‘There is another species of charitable 
 institutions, which I beg leave to recommend on this occasion. 
 It is that of the gratuitous instruction of the children of the 
 poor in Sunday-schools. In the country in which these schools 
 were begun, they have been found the happiest expedient yet 
 devised, for the clearing of the streams of corruption at their 
 sources. The records of their effect on the normal state of 
 extensive districts rests on evidence not to be resisted. 
 
 255 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 ‘It is a fact of general notoriety, that over the whole face 
 of our country, there are temptations to juvenile licentiousness 
 peculiarly operative on the first day of the week, and tending to 
 make its returning rest a cause of corruption, instead of its 
 being, as was designed, and as the experience of ages has proved 
 it fitted to be, the best preservative of morals and decency. The 
 evil is known and felt; and the Providence of God points to the 
 remedy of it, in the blessing which has been bestowed on the 
 expedient recommended. 
 
 ‘‘But it is my earnest recommendation that whatever efforts 
 may be put forth by my reverend brethren for the extending of 
 this species of beneficent institution, the instruction of them 
 embrace the principles of Christian faith and worship, as main- 
 tained in this Church, and be under the control of its ministry. 
 There is an apparent liberality in the contrary scheme; but it 
 is never consistently acted upon, so far as my knowledge ex- 
 tends. If it should be acted on, there must be a surrendry of 
 Christian verity.’’ 
 
 These sentiments, we may note, were born of his experience 
 with another interesting outgrowth of the new Sunday-school 
 zeal. 
 
 The first steps in the formation of the Sunday and Adult 
 Society were taken at St. Paul’s Church by the officers of the 
 newly established Sunday-schools of that Parish in February, 
 1816. John P. Bankson was the leading spirit. The enterprise 
 was not officially launched until April, 1817, however, when 
 the general society was regularly formed under the Presidency 
 of Samuel J. Robbins, a prominent churchman of St. Paul’s 
 parish, Bankson was its secretary. Incorporated by charter in 
 1819, it was primarily designed to be a state society, but it soon 
 outgrew the original intention of its projectors and took in 
 Sunday-school societies and local unions in many other states 
 beside Pennsylvania. At the time of its incorporation, a little 
 more than two years’ progress, it consisted of 227 unions or 
 societies, 2,653 teachers and nearly 20,000 scholars, representing 
 eleven states and one territory. Many church societies were 
 among these, and although its leadership passed to other hands, 
 
 256 
 
Tue First SuNDAY-SCHOOL 
 
 many churchmen of influence remained on its Board of Man- 
 agers, 
 
 The Rules and Regulations of the Philadelphia Sunday and 
 Adult Society in 1819, show that the Sunday-school of that period 
 had a high state of organization. The children were graded into 
 four divisions according to their ability to read, and each 
 division was subdivided into ten sections where possible. The 
 first division held those who could read in the Testament; the 
 second those who could read indifferently well; the third, those 
 unable to read, but who could spell in two or more syllables; 
 and the fourth, those in the alphabet. Each division received 
 books suited to their attainments, from which they recited at 
 two sessions, in the morning and in the afternoon, each time 
 just before the regular Church service. The duties of the 
 teachers were clearly and minutely outlined. Among other 
 things they were to wait on the parents of the children absent 
 one Sunday and report the cause to the Superintendent. It was 
 their special duty to impress upon the minds of the children 
 the necessity of repentance toward God and faith in the Lord 
 Jesus Christ, during the time not occupied in hearing recita- 
 tions. After the close of the school they were to take charge of 
 their respective classes, lead them into church and sit with 
 them during the service. The Superintendent had his duties 
 rigidly outlined and detailed. He was expected to oversee and 
 arrange and not to allow addresses to be made to the school 
 oftener than once a month, on which occasion the parents of 
 the children were expected to be present. The Rules and Regu- 
 lations were safeguarded by a system of punishments and fines. 
 Bad behavior in church on the part of the children caused a 
 loss of their monthly tract, which must have been a great hard- 
 ship. For the teachers and superintendent the punishment was 
 direr. A teacher absent at roll call, was fined 12% cents. If 
 absent from session without providing a substitute there was a 
 fine of 25 cents. Similar fines were imposed for other neglect, 
 such as not visiting absent scholars. And all penalties imposed 
 on the superintendent were double those of the teacher. If the 
 Sunday-school has failed in some particulars, it is not because 
 
 257 
 
Curist CourcH, PHILADELPHIA 
 
 
 
 of faulty ideas on the part of its founders or early leaders, 
 nor of the high purpose for which it was designed. 
 
 Bishop White awoke to the realization of the disadvan- 
 tages of interdenominational activity in those days. The church 
 leaders who organized the Philadelphia Sunday and Adult 
 Society for all Christian bodies were soon relegated to positions 
 of inferior station by a more numerous Puritan influence within 
 that organization, and good-natured churchmen were sup- 
 planted by others more aggressive, though the business policy 
 of the Society remained quite broad and non-partisan. There- 
 fore, representatives of the church parishes in and around 
 Philadelphia, without withdrawing from the latter, thought 
 best to form the Philadelphia Protestant Episcopal Sunday- 
 school and Adult Society in the Fall of 1817. Its chief work 
 was to be the publication and sale of tracts, books and periodi- 
 eals, written from the standpoint of the Church. In this way 
 the Church worked hand in hand with the other religious 
 bodies, doing, as Bishop White said, ‘‘A reasonable share of 
 the work of Christianity,’’ yet maintaining without reserve 
 her distinctive principles. 
 
 Early in 1820, Bankson, the originator of the Philadelphia 
 Sunday and Adult Union and the Protestant Episcopal Sun- 
 day and Adult Society, gave St. Paul’s male school a more 
 than national fame, in that he made it the backbone of the 
 Liberian Mission in West Africa, which was the product of 
 American religious enterprise. It was the preliminary work of 
 men like Bankson that called the attention of the nation to 
 the beneficence and hopefulness of the Liberian enterprise. 
 When Bankson and his companion died of fever on the African 
 coast after less than a year’s heroic struggle to plant institu- 
 tions for the education of the sable children, word was at once 
 transmitted to St. Paul’s School. Out of the deep, painful im- 
 pression it made on the assembled children, who revered their 
 former secretary, sprang the inspiration into the hearts of 
 several young men, who at once volunteered to take the places 
 of the deceased. 
 
 258 
 

 
 
 
 i? x os Nin = afk; 0 , ' ' 
 
 _ k * yi 
 s 7 7 
 : v a : . 
 Pr To iy iT: — < ) 
 > a ; a6 A 7 F ; a 
 | : - 
 7 ia zr i 5 a P ‘ 
 ; se Cys Ae at . / iy 
 i?" y ‘  ] : P ii 
 ” Mi 
 ij ' 5 i] | | ‘ a F 
 i 
 / “y i 
 ; Pe } . ; 7 
 \ : . ¥ 
 ey ¥ f i 7 i 
 ,) -y os 5 : 
 ig 4 
 i 
 j " s iz ° ; 
 ; . 
 4 ‘ ; 
 ' a 
 ‘ 4 
 i P 
 e ~ i 
 * ’ Ot Re ; 
 . a i} 7 
 + “~ r 
 ¢ ; 
 ¥ } 
 ’ i. " 
 ¥ ay 
 A * te t : ; 
 _ ; | 
 : 1 ea 
 i e 
 pnSS ‘ } 
 : e ro a - ah } . ‘. i 
 nae - weit | | 
 ea : ‘ : rl opr 1 ve i 
 wit ir ay 
 i ry ; vs | 
 5 Pa ' , 
 4 is ia, Ss i . 
 Po . ; . ' i 
 - ; A uP a F ig 
 Dee’ 2-55 ‘ a2 
 : 14. z - i rs of 
 \ is : ft c j iy b 
 ; \ 
 7 és. ~ * : ; 4a 
 ‘~ \ ‘ : fa | i 
 7m : } i “A . - °e Wa 7 7 ¥ 
 a , a 
 os a @ 2 ; ; i 
 r (4: _ 2 ) A‘ bes | e is 7 i" te 
 Mai giles - 
 Cee F =" a os 2 F aM 
 © “0 ; De ; ; i 
 7 fe ah, “j ‘oo dx j 4 - 
 7 : — on att we = a i 7 
 i fan ci us i q ari ans ; ; _ e at 04), 
 19 Ve Ais a 7 : t. fl : 5 a -_ Dy i 
 c a6, mow, e ar a ee ere Sai ¢ * nee 7 
 
 a 
 
 eee | 
 
 
 
 
 > 
 
 
 
 
 gr: ee | ne 
 Gedeciletitis abe of <Ser i a a 
 a i 2 
 
 iene 
 
 
 
 
 i ts, 5 
 
 
 

 
 SMYTHE HATCHMENT 
 IN TOWER ROOM 
 
THe First SUNDAY-SCHOOL 
 
 It was in 1820 that the General Convention organized and 
 adopted the first draft of a Constitution for the Protestant 
 Episcopal Society in the United States for Domestic and 
 Foreign Missions with headquarters in Philadelphia. The im- 
 mediate election of Samuel J. Robbins and the Rev. George 
 Boyd as the first two general secretaries, both known chiefly 
 for their ceaseless activity in the forefront of the Sunday- 
 school movement, shows how perfectly the inspiration of this 
 movement already animated the missionary pulse of the 
 Church. 
 
 ‘‘Looking over the old Minute Books,’’ says one who has 
 long been connected with the school, ‘‘for facts which might 
 be interesting to recall at this time, I find many which prove 
 the value of Sunday-schools, and were very encouraging to us; 
 such as whole families having been brought into the Church 
 through the influence of the instruction given to their chil- 
 dren; the baptisms and confirmations of the scholars; and the 
 happy deaths of those who departed young. But as these are 
 facts which occur, doubtless, in most Sunday-schools, it is need- 
 less to particularize them here.’’ 
 
 The amount of Scripture committed to memory by many 
 of the scholars, and recited to their teachers, in the first years 
 of the school, is truly wonderful, and almost incredible. Thus 
 in 1820, one girl is recorded to have repeated 322 verses of the 
 Bible at one time, and 3,113 in the year. Another girl repeated 
 131 verses at one lesson, and 2,268 Bible verses and 157 Hymns 
 in the year. A third girl repeated 102 verses at one lesson, and 
 in the year, 1,003 verses of the Bible and 140 Hymns.* 
 
 But enough, these suggestive extracts from the records 
 suffice to visualize the picture of our origins. The stream has 
 flowed down the hundred years ever broader and deeper, and 
 we are part of it in these critical days. Vision and initiative 
 are demanded of us now as they were of the men of the past. 
 Upon the Church rests the tremendous responsibility of reli- 
 giously educating each succeeding generation. We should 
 
 *See Dr. Dorr’s ‘‘ Fifty Years of Christ Church Sunday-school.’’ 
 259 
 
Curist CHuRCH, PHILADELPHIA 
 
 
 
 indeed drink deep of stimulating inspiration here at the Altar, 
 this morning, as thus we recall the noble work of our fathers. 
 
 There is a suggestive chapter in the Apochryphal book of 
 Ecclesiasticus in which the inspired writer exclaims: ‘‘Let us 
 now praise Godly men, and our fathers who begat us. The 
 Lord hath wrought great glory by them through His great 
 power from the beginning.’’ In this famous chapter the son 
 of Sirach has been speaking of the greatness of God as revealed 
 in nature, in sun and moon, in the beauty of heaven and the 
 wonder of the stars; in the rainbow, in the thunder and the 
 snow and the hail; in the sea with its strange and marvelous 
 progeny; and he concludes by reminding us how far more 
 great and glorious is the Creator than His creation. ‘‘We 
 have seen but a few of His works,’’ he says, ‘‘Yet we know 
 that He is terrible and very great and marvelous in His 
 power.’’ Therefore, he says, ‘‘When ye glorify the Lord, exalt 
 Him as much as ye can.’’ 
 
 From nature the inspiring writer turns to man, not to 
 contrast the littleness of man with the greatness of God’s 
 works in nature, nor yet as a modern author might do, to glorify 
 man for his triumph over nature. Instead of that he turns 
 quite naturally and simply from nature to man as to another 
 sphere in which God reveals His greatness and at once he goes 
 on to speak of Noah and Abraham and Isaac and Jacob and 
 Moses and Aaron and Phineas, of Joshu and Caleb; the heroes 
 of the wilderness, wanderings of the prophets and the great 
 King David down to the times of the Son of Onias. In all these 
 famous men, no less than the grandeur of external nature, the 
 greatness of God is seen. ‘‘The Lord wrought great glory by 
 them.’’ 
 
 So, brothers, our grateful recollections of our Sunday- 
 school pioneers carries us quite naturally on and up to the 
 contemplation and worship of our Dear Lord. We yield unto 
 Him most high praise and hearty thanks for the wonderful 
 grace and virtue declared in His saints who have been the 
 choice vessels of His grace and the lights of the world in 
 their several generations. And inevitably we are led, right 
 
 260 
 
Tue First SuUNDAY-SCHOOL 
 
 humbly and sincerely, to kneel before Him and present unto 
 Him ourselves, our souls and bodies, to be a reasonable, holy 
 and living sacrifice unto Him, to be used in this high service of 
 religious education. 
 
 Oh lead me Lord that I may lead 
 
 The wandering and the wavering feet. 
 Oh feed me Lord that I may feed 
 
 Thy hungering ones with manna sweet. 
 
 261 
 
if, a | i i , — 
 vf Ae Any J tl Ah AS 
 TY thr ae ee " a 
 An pA CAN ; 
 
 
 
The 1600th Annibersary of the 
 Council of Picea 
 
 Commemorated in a Diocesan Serbice at 
 Christ Church, April 20, 1925 
 
} i Ais 
 a Ry NG 
 a 
 
 f i s wie 
 
 ae 
 
 } at 
 
 ‘ 
 n Ata 
 thy rane 
 
 ir! 
 i 
 ALN NN 
 Te Geta 
 Vitis Wie ii 
 } SNA Ut i 
 
 Hint re 
 
 wR 
 
 At; 
 
 Cant 
 ARH th 
 YORE j 
 
 Hata 
 i LRN 
 ARAM EAN 
 
 i 
 ahi al 
 
 eas 
 
 14 a 
 hl MWA 
 
 hearted 
 
 0 
 
 ay it 
 : RAG ‘i 
 
 SO ie au a 
 
 i\ CN nitty 
 
 yf ts 
 (ay yi, 
 t feat 
 
 sia ‘ 
 bf r baat 
 yh ai nl 
 
 A ui Atal 
 47 va ia iN) fii) tah ie 
 Mol f } ] 
 
 ‘Ai 
 
 On 
 
 A in 
 Wha ih Hi if if 
 
 fat Wii be lt 
 why t etn 
 
 ut ater 
 ate an ini rede 
 hee aoa s ’ 
 ih La 5 al 
 RMP EL 
 
 ye yi 
 aaa 
 
 AV AREA 
 ) 1 Nt tS 
 ayy AULA 
 
 ny! 
 MA Vail 
 ih i i Sy 
 sh AH 
 CNR 
 
 xe ‘ 
 
 yh 
 
 ‘ 
 
 , } 
 
 nay “ 
 mt 
 
 f NaH V 
 iW 
 
 aie HY 
 
 Mint 
 
 ‘lth ia) i 
 a tn Rif 
 
 \ iwiau' 
 A he ifr 1 
 VAR UAL OR aL a 
 1h Balt Nhe 
 
 ‘ San i H WMA heh 
 ae A } NAY Avdoub 
 aye j i, d "4 ig y 
 i si ii Oy US 
 Yen Nt Vays ie an vit 
 ‘| ait 
 } 
 
 a 
 
 {i Patil) 
 Mihail Bait re 
 yim ind 
 
 Wah 
 
 Ail 
 , 
 
 Bie Vane Asal 
 ib 
 My] fay ‘ Bh rH bh 
 
 Wine 
 WAnn CS Ne 
 
 Hil 
 
 ne Wee a ue y } 
 as 
 
 tite ait aN 
 
 
 
The Micene Theology 
 Reb. George Cadwalader Foley, S. T. D. 
 
 A IS surely a remarkable fact that we should be celebrating 
 the 1600th anniversary of the utterance of a theological 
 formula. Philosophy and science have undergone vast and radi- 
 eal changes in the ensuing centuries; but this statement offers 
 itself unchanged to the challenge of twentieth century criticism 
 of its validity and authority. Mere survival does not authen- 
 ticate it; for that of itself could not demonstrate its truth, nor 
 could age-long repetition add anything to its warrant. Nor may 
 we validate it by the quite unsupported claim of the infallibility 
 of the Council which promulgated it. There is nothing infallible 
 about any human utterance, which this certainly was; it is 
 always open to examination and criticism, and, if need be, 
 to revision. It is curious that some who are disposed to doubt 
 the infallibility of Scripture should still defend the infallibility 
 of Councils which base their decisions upon Scripture. But our 
 Article X XI explicitly denies it, ‘‘forasmuch as they be assem- 
 blies of men, whereof all be not governed by the Spirit and Word 
 of God, they may err, and sometimes have erred, even in things 
 pertaining unto God.’’ 
 
 The question always remains: Is the formula authoritative 
 because it is the decision of the Council; or is the Council’s 
 definition accepted because for other reasons it is found to be 
 adequately Christian? This leads at once to the previous ques- 
 tion, what is the authority of an Oecumenical Council? Upon 
 this it is sufficient to quote the language of the well-known 
 American editor of the conciliar decrees, Dr. Henry R. Percival. 
 He says: ‘‘An Oecumenical Synod may be defined as a synod 
 the decrees of which have found acceptance by the Church in the 
 whole world.’’ So that the Nicene Creed occupies the same 
 status and rests upon the same basis as the Apostles’, namely the 
 
 265 
 
Curist CHURCH, PHILADELPHIA 
 
 verdict of the universal Church. The latter creed developed 
 its phraseology through six centuries, gradually and spontane- 
 ously, without any official pronouncement by the Church, while 
 the former was struck off on a single occasion, and was an 
 official declaration; but both alike maintain themselves as the 
 affirmation of Christian experience, expressed in general assent. 
 The Nicene Theology, then, was not imposed by mere conciliar 
 authority. If it commends itself to our adherence today, it is not 
 because it was announced by an oecumenical synod in the fourth 
 century, but because the ages have found it to be a suitable 
 expression of their faith, and because it is seen to be still equal 
 to the utterance of our convictions. 
 
 Indeed, the history of the time abundantly proves this. If 
 the action of the Council had been regarded as definitive, the 
 controversies of the next fifty years would have been impossible. 
 Jerome would not have been able to say that in a quarter of a 
 century the whole world groaned and was astonished to find 
 itself Arian. Instead of at once settling the issue, the Council 
 really opened a great debate. While coercion and persecution 
 aided the final adjustment, the ultimate prevalence of the defini- 
 tion was due to the belief that its solution of the problem was 
 more nearly true than any of the alternatives offered. 
 
 It is really wonderful that it should have accomplished this, 
 considering its many handicaps. Its personnel was far from 
 reassuring, the greater number being, as the historian Socrates 
 intimated, very much in the dark as to the implications of the 
 terms that were brought into debate. Their spirit was violent 
 and overbearing, and alert to catch the enemy in a trap. The 
 great test word was eagerly adopted, as soon as Eusebius of 
 Nicomedia declared that he would not say that the son was 
 homoousios with the Father: that furnished the weapon with 
 which to drive out the Arians. And they endeavored to clinch 
 the matter by appending to the creed an anathema, in which 
 all who disagreed with their formulations were said to be ac- 
 eursed. After making these qualifications, however, we still 
 deem ourselves justified in honoring this first proclamation of 
 the theology of the Incarnation. 
 
 266 
 
Tue NICENE THEOLOGY 
 
 What then shall we say of its value? We can arrive at no 
 fair estimate, except by rigidly confining ourselves to the facts in 
 the case. And first, we must regard its purpose. It was not a 
 wanton speculation about transcendent mysteries. It was, as 
 Bishop Gore says, following Hilary, a regrettable necessity, forced 
 upon them by the circumstances. In the long discussion about 
 the relation of Christ to God, the speculation offered by Arius 
 appeared to be most dangerous to religion and to the peace of the 
 Church. Some formula of concord seemed to be imperative; 
 something like the general voice of the Church required to be 
 heard. But the Fathers did not consider that they were intro- 
 ducing a novelty in thought, but only in terminology. The 
 existing words apparently were incapable of preventing the 
 Arian evasions, and so a form was contrived which would 
 explicitly join the issue. Yet they intended simply an inter- 
 pretation of the somewhat unsystematic language of the New 
 Testament, which was itself an interpretation of an impressive 
 experience. There was the inevitable contrast between an in- 
 genuous and devotional form of popular dialect and the seem- 
 ingly abstract phrasing of philosophy. The unlikeness has been 
 compared by Illingworth to the difference between the beauty 
 of a daisy and its botanical description, or between a sonata and 
 its musical score. 
 
 Certainly, they had no suspicion that they were proposing 
 a new creed to the Church, in the sense of supplanting the many 
 baptismal confessions. In fact, it did not become part of the 
 liturgy for a long time thereafter. As a popular creed, the ap- 
 pended anathema would have been entirely inappropriate. It 
 was a witness or testimony to the faith as it was held in the 
 churches of the bishops represented in the assembly; and their 
 declaration was, ‘‘We believe in one God, and in one Lord 
 Jesus Christ.’’ As a confession of faith, it may be called a 
 creed, and it eventually came into use as such by the people. 
 But as a doctrinal formula then framed, and adapted from the 
 use of Caesarea, it was meant to be a standard of orthodoxy for 
 the responsible teachers of the Church. As such, it was imme- 
 diately applied to all bishops as a test. The novelty consisted in 
 
 267 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 presenting articles of subscription for the entire episcopate. 
 And yet it is a curious fact that Hilary, the well-known Western 
 defender of the Trinity, admitted that he had never even heard 
 of it until the year 355, when he was exiled. Of necessity, the 
 test could not have been made applicable to the Anti-Nicene 
 theologians. For, as John Henry Newman said in his History of 
 the Arians, as tried by the Nicene phraseology, practically all 
 of their predecessors could have been convicted of heresy. But, 
 by prescribing this test, urgent though the need may have been, 
 there resulted a disproportionate emphasis upon orthodoxy as 
 contrasted with life, upon the faith rather than personal faith as 
 the criterion of the Christian. The responsibility for this 
 transfer of interest from discipleship to knowledge really be- 
 longs to Arius, not to Athanasius. 
 
 Without doubt, the Council looked upon its definition as 
 final; and so far as the fundamental question of the Incarnation 
 is concerned, this judgment has been endorsed. For 125 years 
 even its exact form as well as content were looked upon as 
 sacrosanct, neither Constantinople (381) nor Ephesus (481) ven- 
 turing to add a word to it. When Ephesus forbade the compo- 
 sition of ‘‘another faith’’ or creed, the words were heteran pistin, 
 that is, ‘‘different’’ from the faith of Nicaea, like the doctrine of 
 Nestorius. Chalcedon did not disregard this finality, when it 
 added the statement of the supernatural conception, and the 
 permanence of Christ’s Kingdom, and the whole of the third 
 paragraph (except the filioque) from a revision of the creed 
 of Jerusalem; because the central and characteristic thought 
 was left untouched. The question whether the Nicene Creed 
 is irreformable is probably merely academic, seeing that any 
 revision is in the highest degree unlikely, until a better and 
 truer expression of the Incarnation can be found. The first clue 
 then to an appreciation of the present importance of this the- 
 ology is obtained from an understanding of its purpose. It pro- 
 vides a test of the interpretation of the New Testament: and 
 the fixity of the formula is determined by its exceptional com- 
 petence to preserve the essential meaning. 
 
 268 
 
THe NICENE THEOLOGY 
 
 Secondly, in order to get a true estimate of the validity of 
 the definition, it must be Judged by its own language. It must 
 be distinguished from the confused speculations of the following 
 fifty years, and credited only with what it says. Most of its. 
 phrases can be found in other confessions, but the word homo- 
 ousian is its permanent contribution to thought: this is not only 
 integral, but central to the Nicene theology. Its affirmation that 
 Jesus Christ is the only begotten Son of God, begotten of His 
 Father before all the ages, God of God, Very God of Very God, is 
 merely the repetition of the Scriptural language, made distinctive 
 by being cast in such form as would obviate the misplaced 
 emphasis of the Arians upon the metaphors, ‘‘Son’’ and ‘‘be- 
 gotten.’’ But homoousian is its real achievement, and by this it 
 must be judged; not at all by the temporary uncertainty as to 
 the meaning of hypostasis, which was placed in the anathema. 
 For the anathema, while part of the Council’s action, and con- 
 taining a valuable enumeration of Arian errors, is no part of the 
 Creed, as is seen by the fact that it was very soon dropped. 
 
 Nevertheless, the language of the anathema led to a long mis- 
 understanding. The two words, ousia and hypostasis, bulked 
 large in the efforts to secure a suitable and intelligible formula. 
 Both of them were borrowed from current philosophy, ousia 
 from Platonism and hypostasis from Stoicism. Both were under 
 suspicion because they were originally used by the Gnostics; 
 and even homoousios had been rejected by the Synod of Antioch 
 because it was a favorite of Paul of Samosata, and in the fourth 
 century it was feared as being open to a Sabellian meaning. But 
 the two chief words, which were afterward treated as distinct, 
 were at first considered to be identical. Among the errors con- 
 demned was this: ‘‘Those who say * * * that the Son of 
 God was a different hypostasis or ousia (from the Father), 
 * * * these the Catholic Church anathematizes.’’ Athanasius 
 himself, who was largely responsible for the adoption of homoo- 
 usion, uses it only once in his first three orations against the 
 Arians, and strangely enough, uses homoios and homoviousios, 
 which were supposed to be semi-Arian, thirty-four times. In 362, 
 according to Gregory, he composed the differences between the 
 
 269 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 factions by reminding them that, as they were agreed on the ideas, 
 the names were indifferent. And in 369 he said: ‘‘ Hypostasis 1s 
 ousia, and has no other signification.’’ 
 
 The Western bishops at Sardica (347) condemned the 
 phrase, ‘‘three hypostases,’? which had been employed by the 
 Cappadocians. The Council of Alexandria (362), agreeing with 
 Athanasius, admitted that the sense of hypostasis was ‘‘an open 
 question.’’ But Cyril of Alexandria, as late as 430, repeats the 
 Nicene Anathema, and endorses the equivalence of the two words. 
 Jerome, a contemporary, says: ‘‘The whole school of secular 
 learning understands nothing else by hypostasis than ousia or 
 essence:’’ so that Dr. Bigg concludes that the distinction even- 
 tually made is ‘‘purely arbitrary.’’ And yet from that day to 
 our own there has been an agreement on ‘‘three hypostases in 
 one ousia,’’ as perhaps as near an approximation to the reality 
 as words can phrase. That is to say, what the divines for nearly 
 a century had pronounced heresy became the orthodoxy of all 
 succeeding generations. In contrast to this welter of misunder- 
 standing, we may well appreciate the simplicity and precision 
 and reserve of the original Nicene Creed. 
 
 Thirdly, we must distinguish the Nicene phraseology from 
 its Latin translation, which has unfortunately given us our 
 theological vocabulary. It had long been seen that the definition 
 of the personality of Christ was intimately related to the doc- 
 trine of the Trinity. But the word ‘‘Trinity’’ does not occur 
 in the Creed, and there is no technical statement of the dogma. 
 The language really goes very little beyond the New Testament 
 description of Father, Son and Holy Ghost, although the test 
 word furnished a basis for the later development. It is not, 
 however, the Greek terms of Nicaea, but their Latin equivalents, 
 which have occasioned our chief perplexities in attempting to 
 reach an intelligible conception of the doctrine. The West never 
 quite understood the East, and Greek Philosophie thought is 
 almost untranslatable into Latin. Nowhere is this ineptness of 
 rendering so conspicuous as in this subject. 
 
 Tertullian had a century before suggested the two words, 
 ‘‘substance’’ and ‘‘person,’’ as the translation of owsia and hypo- 
 
 270 
 

 
 WILLIAM AND Mary ARMS—MARKING PEW 
 
coe ; 
 
 
 
Tuer NICENE THEOLOGY 
 
 stasis; and these have remained the recognized forms in Western 
 theology. They are Latin interpretations of Greek ideas, and it 
 must be confessed they are very bad ones. They have be- 
 come transliterated into our English tongue, and so are found in 
 our Prayer Book; and we have accordingly inherited the mis- 
 understandings with the words. It would be extraordinarily 
 difficult to displace them, even if we felt competent to supply 
 equivalents, except by a return to the original language. But 
 Bishop Gore has noted the hesitation and reluctance with which 
 they were adopted, and he says that the Fathers were profuse 
 in apologies for their unfitness. Both of them have radically 
 changed their meaning, and have become to the average mind 
 ambiguous or unintelligible or misleading. ‘‘Consubstantial’’ 
 requires a philosophical analysis, too subtle and difficult for the 
 common people. ‘‘Person’’ is exposed to the danger of Sabell- 
 ilanism, if taken literally, as the mask through which the actor 
 spoke the lines belonging to the character assumed. Or if it 
 has the later sense of ‘‘individual,’’ or, in modern phrase, ‘“‘a 
 center of consciousness,’’ it easily leads to Tritheism, which, it is 
 to be feared, is the popular understanding of the Trinity. If 
 words are to be used for the conveyance of ideas, it must be 
 considered an enormous disadvantage that we have continually to 
 sound a warning that they do not mean what they seem to mean. 
 
 Tertullian started the confusion by using substantia for ousia 
 (‘‘substance’’ for ‘‘being’’). Pope Damasus, about 380, in his 
 translation of the Nicene Creed, corrected the error by using the 
 word properly, equating substantia with hypostasts, which is its 
 etymological equivalent. And so even Hilary and Augustin 
 spoke of ‘‘three substances’’ in God, the former, it is said, more 
 than one hundred times. Then the matter was still further con- 
 fused by returning to Tertullian’s mistake; the Latin form of 
 the Creed of Chalcedon rendering homoousian by consubstantia- 
 lem; and so it has remained ever since. St. Augustin vainly pro- 
 tested against the use of such a doubtful word as ‘‘substance,’’ 
 when Cicero had already introduced into the language the much 
 more exact and significant word essentia, which indeed had been 
 
 271 
 
Curist CHuRcH, PHILADELPHIA 
 
 
 
 employed by Pope Damasus. Careful writers of today are for- 
 saking ‘‘substance’’ for the much less misleading ‘‘essence.’’ 
 
 But persona is in far worse case, and is perhaps the most 
 unhappy word ever introduced into theology. Augustin admit- 
 ted its certain liability to error; Calvin wished it might be 
 buried in oblivion; Liddon urged the utmost caution in its use, 
 and Bishop Gore shows that it has to be used in two totally 
 different senses when speaking of God. What more trenchant 
 criticism of its value can there be than Augustin’s remark: ‘‘We 
 speak of three Persons, not in order that we may affirm it, but 
 in order not to be silent about it?’’ Or that he should refer to 
 ‘‘three somewhats?’’ Or that Anselm, obsessed and yet muddled 
 by the word, should say: ‘‘Three—I know not what?’’ Is it any 
 wonder that Ambrose diffidently commended an earlier substitute, 
 ‘*distinections?’’ All this, of course, in no way effects the doctrine 
 of the Trinity: but it does raise the question of the propriety, 
 of its Western terminology. And we must claim that we may 
 not attribute to Nicaea all the Latin elaborations which have led 
 to such bewilderment: from these confusions its formula is 
 certainly free. 
 
 We can justify our present commemoration, however, only if 
 we can regard the attempt at definition as successful, not merely 
 for the fourth century but for our own. It is true that we do 
 not feel the Alexandrian necessity of harmonizing Christianity 
 with Greek philosophy; for that is alien to our present modes 
 of thinking. We are less concerned with the metaphysics of 
 God’s inmost nature than with the moral fact of His relations 
 with us: we think less in terms of being than of life. Yet if we 
 are to claim a permanent validity for their work, we must find 
 its point of contact with our own ideas and experiences: what 
 they held to be vital must express what we too believe. And 
 we find that the issue presented to our minds is practically the 
 same as that which confronted them. 
 
 It is very striking to recall that Dr. Hedge, the well-known 
 Boston Unitarian, declared that homoousious was a grand victory 
 of Christian truth. On the other hand, we are all familiar with 
 Gibbon’s notorious sneer about a quarrel over a ‘‘single dip- 
 
 272 
 
Tue NIcENE THEOLOGY 
 
 thong,’’ and Carlyle’s repetition of it as a squabble over in 
 
 ‘“iota,’’ which, however, he retracted before his death. To the 
 Nicenes, as to us, it was no trivial matter; it was a question of 
 life and death, of the survival of paganism or of Christianity. 
 They sought an answer to the inquiry, Who was Jesus Christ? 
 Was He God incarnate, or a created half-god, or, as in the 
 modern dilution, an apotheosized man? ‘Thus the center of the 
 Nicene Theology was the meaning of the Incarnation: and an 
 incarnation involves two terms—He was human and divine. 
 
 His humanity was as real and as complete as our own. 
 Chalcedon did not err when it drew the inference that He was 
 also homoousious with man. This has always been stated in terms, 
 although the full value of its implications is perhaps not even 
 yet appreciated. And yet it was perceived that the categories of 
 humanity do not adequately explain Him. They had to analyze 
 and interpret the self-consciousness of Christ, in His relation 
 to God, and, holding the New Testament statements to be true, 
 to relate the fact of Christ to the fact of God. They could do no 
 less than say that His essential nature was divine, that whatever 
 the essence of God may be, that may be predicated of Christ. 
 
 Nothing less definite can be deduced from the Scriptural lan- 
 gcuage, or harmonized with it. This describes Him as ‘‘the image 
 of the invisible God,’’ ‘‘the only begotten Son,’’ ‘‘the Word was 
 God,’’ ‘‘he that hath seen Me hath seen the Father,’’ ‘‘all things 
 were created through Him and with Him as their goal, and He, 
 Himself, is before all things, and all things hold together in Him.”’ 
 It is not so much the single texts as the whole atmosphere of the 
 apostolic thought. Now this is a perfectly concrete conception— 
 that He was the manifestation of very God, the unique ‘‘embodi- 
 ment’’ (as Hilary puts it) and the revealment of the very Self 
 of God. So the Council declined to minimize it, and endeavored 
 to safeguard it by saying, in technical language, that that which 
 God is was present in the manifestation. It expressed the essen- 
 tial equivalence which Athanasius found in the words, ‘‘ As thou, 
 Father, art in me, and I in Thee.”’ 
 
 But such a theology seems to many minds aloof from our 
 spiritual needs. Let me then, with the utmost brevity, indicate 
 
 273 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 how it ministers to religion. It preserves the fullness of faith 
 from threatened impoverishment: it justifies the worship of 
 Christ. Arius had defended the worship of a creature. Newman 
 made the astounding statement that the condemnation of Arius 
 left a vacant throne in heaven, which the Virgin Mary later 
 quite properly occupied. The Council declared that God alone 
 is to be worshipped, and that Christ is worthy of worship as the 
 Incarnation of God. Consequently, when we accept Him as Lord 
 and Master of men, He does not become such by our adoption, 
 but as One who lays His imperative and unescapable claim upon 
 us. 
 
 Again, this theology has rendered, in Christian experience, 
 the conception of God richer and more practical. It provides the 
 best defence of the Divine Personality, for this self-revelation 
 was through a person. Thus it involves the very existence of our 
 religion, which is a relation between persons. It justifies the 
 ascription to Him of those thoughts and feelings which consti- 
 tute the good news of God in Christ. It is the basis of all our 
 Christian regard for the sacredness of personality and for the 
 eternal value of the single soul. 
 
 Again, it effectively answers the recurring question, Is God 
 knowable? We have not the unknown God of the ancient Athen- 
 ian or the modern agnostic; we may know what God is like. The 
 formula indeed interprets Christ in terms of God: it equally 
 enables us to interpret God in terms of Christ. We are not left 
 to individual speculation and guess-work: we see Him in the 
 face of Jesus Christ. All representations of Him that are unlike 
 Jesus are branded as unchristian and untrue; thus undermining 
 all those theologies which portray God as less tender and merci- 
 ful and loving than our Lord. 
 
 Once more the conception of an essential unity infers also a 
 unity of feeling and purpose. He is the authentic Word of the 
 very mind and heart and character of God. This forever dis- 
 credits the persistent notion of disparateness, according to which 
 Christ saves us out of the hands of God, whether of His justice 
 or His wrath. Because He was Son of God, He was incarnate 
 for us and for our salvation, and Christian experience has justly 
 
 274 
 

 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 sy Ross PEw 
 
 BET 
 
Tur NicENE THEOLOGY 
 
 given Him the title of Saviour. But if the Word of God accur- 
 ately corresponds to the Thought of God, then, and then only, 
 we have warrant for the saying, six times repeated, ‘‘God our 
 Saviour.’’ The living and dying love of Christ is the disclosure 
 of Eternal Love. The suffering Christ is the symbol of the 
 suffering God—not impossible, just because He is love. Herein 
 is divine love, that Christ loved us. God needs no persuasion 
 or appeasement or change in Himself: His love is so righteous 
 that His eternal purpose is to make us like Himself. 
 
 And finally, the Incarnation has consecrated the possibilities 
 of ordinary human life. Arius, like the Gnostics, had removed 
 God from any actual contact with humanity. This not only 
 denied the reality of a divine revelation, but disparaged man as 
 the recipient of it. But if ‘‘the likeness of sinful flesh’’ be a 
 medium of such a communication, there is a wonderful enlarge- 
 ment and ennobling of our common human nature. As He is 
 the Light of Light, we are assured that we may come to the knowl- 
 edge of the truth. As He is the Life of Life (see the creed of 
 Eusebius), He gives the highest interpretation of our own life 
 as filial. As He is ‘‘the Head of every man,’’ He ushers in the 
 boundless hope that we may be conformed to His image. 
 
 I venture to believe that these religious inferences are 
 inherent in the theology of Nicaea. Our continued use of the 
 formula is the affirmation of our faith in its validity for the 
 modern mind. We may thankfully repeat it, not as though it 
 were the abstruse jargon of the schools, but as the permanently 
 valuable expression of the truth that makes us free. 
 
 275 
 
a e 
 
 ed 
 ‘J 
 
 a) 
 ee 
 
 tay Tae 
 AS meee 
 
 Muy ‘ G. 
 é 
 
 il 
 £A 
 iy 
 
 De ea 
 es 
 
 ays 
 A les 
 i (a 
 Vibe eae 
 
 
 
“Fraternity for Community Needs” 
 
, 
 KAD 
 
 ee 
 
 Wy 
 mt 
 sue 
 
 RA hat \ 
 eu k , 
 eat Mi 
 hy AARC ah 
 PU id pea se Me 
 . FMM RAAT HH RAD 
 f ] Perit ‘ 
 
 CN AW 
 Te be bs wh) 
 
 t 
 , 
 LAIEAEL A  Tig 
 f at ale Wy 
 
 4 
 ny 
 
 on bour hay 
 Nas WAN Me 
 
 MMs! 
 ive 
 
 ip 
 
 yetvte ast 
 
 nN 
 ui ih 
 Wy i, 
 
 aN dileh dint Ha) Hh 
 Tet hbt\h Mba t ba in 
 ANY RD 
 
 OAL uate ia 
 MAL Ar erty 
 
 (ity! 
 Meee te 
 
 teen) 
 oe 
 ih 
 
 At Ni 
 
 / | ‘ t 
 
 Laie 
 
 HAN 4 Mh 
 
 HET iW 
 
 Pathe) pain OD) wah dD olay if { 
 
 het rf is j ity ay vies 
 a vier iy, fe itt su 
 
 wl 
 ei yy, 
 
 
 
Andress by the Rector at the 
 Arch Street HMeeting-house 
 
 @ctober 18, 1924, at the 
 Cercentenarpy of George Fox 
 
 OUR gracious invitation to me to bear testimony on a 
 
 matter of common concern in this historic place on so sig- 
 nificant an occasion is most heartily appreciated. One of the two 
 sweetest, bravest, merriest, sanest mystics I have known was a 
 little lady with a brood of fourteen children, a descendant of 
 Samuel Carpenter, and Samuel Preston and Thomas Lloyd, my 
 own dear mother. It is in the blood. And on this Tercentenary 
 festival this prodigal has returned to enjoy your courteous hos- 
 pitality and the music of your messages. 
 
 Moreover the congeniality of this fellowship is not only per- 
 sonal with me but official as well. I recall that in the earliest 
 days of. the ‘‘Holy Experiment’’ here, when Samuel Carpenter, 
 my maternal ancestor, was one of your choice spirits; his enter- 
 prising brother Joshua was equally busy around the corner with 
 twenty or more associates, as provided for in Penn’s Charter, 
 laying the foundation for Christ Church. Brothers they were 
 not only in name, but in the long accumulation of the rich heri- 
 tage of English Christianity. And I like to think of them as 
 leaders of two groups of earnest contemporaries, who in their best 
 moments were conscious of being not contentious rivals, but 
 complementary witnesses to the inclusive truth and full life as it 
 is in Jesus Christ. How often must these two brothers have sat 
 together in the quiet evening time in the unstrained intimacy of 
 fraternal intercourse. There were broad sunlit fields beyond their 
 theological fences, over which they could peacefully wander 
 together. Is it not but the natural fruition of that kindred union 
 that you and I representing our several groups should be meeting 
 in conscious fellowship at this hour? ‘‘Behold how good and 
 joyful a thing it is brethren to dwell together in unity.’’ There 
 is a charming etching by a modern artist taken from a vantage 
 point at the northwest corner of Fourth and Arch Streets. It 
 
 279 
 
Curist CuurcH, PHILADELPHIA 
 
 
 
 shows this picturesque Meeting House and its sacred environs in 
 the foreground; and back of it in suggestive combination rises 
 the graceful spire of Christ Church. Designedly or not, Mr. 
 Pennell has truly and beautifully linked these two centers of 
 Christian aspiration and enterprise in their enduring relation; 
 first in order of location, the Founder’s followers; and then the 
 dominating influx of the Churchmen. May I take the liberty of 
 leaving with you a little copy of the poetic sketch, with the greet- 
 ings of Christ Church Rector and congregation, as a visible 
 symbol of our close association. ‘‘There is one body, and one 
 Spirit, even as ye are called in one hope of your calling.’’ 
 Perhaps the most vital treasure preserved by us on Second 
 Street is a Library, the foundation of which was laid as early 
 as 1696, by that singularly gifted man of God, Commissary 
 Bray. The story of it has romantically enough been but recently 
 unearthed by the discovery of his manuscripts in London. In 
 them he tells how that he undertook his mission to strengthen 
 religion in the colonies on the condition that he should be helped 
 to plant libraries in five strategic centres—Annapolis, Phila- 
 delphia, Charleston, Boston and New York—with the purpose 
 of luring University men to emigrate hither. Under his guid- 
 ing genius the plan developed surprisingly. The books came 
 over in succeeding consignments; and his ingenious arrange- 
 ments for their widest possible use anticipated the best modern 
 methods. It requires no straining of the imagination to recog- 
 nize that these libraries (later enlarged by his Society for the 
 Promotion of Christian Knowledge) proved effectual in bring- 
 ing men of leadership here who helped to make this the chief 
 city in the new world in colonial days. One or two of the 
 volumes, included amongst the hundreds that came over, bear 
 testimony to the regrettable controversies of that period. That 
 entitled ‘‘The Snake in the Grass’’ is a lamentable illustration 
 of the length to which men’s blinded zeal in dialectics could 
 go. It was an outburst of bigoted prejudice of which right 
 minded brethren were in time heartily ashamed. The atmos- 
 phere of the age was heavy with that sort of poison. Nor are we 
 yet wholly untainted by it in the propagation of our varying 
 
 280 
 
‘*PRATERNITY FOR COMMUNITY NEEDS’’ 
 
 
 
 shibboleths. But notable progress has been attained. As the 
 eighteenth century closed, that benign shepherd of souls, Wil- 
 liam White, was at the height of his influential career in this 
 city and country. Occupied as he was with innumerable inter- 
 ests he did a big fine thing in this connection which is worth 
 recounting in this presence. Dr. Barclay’s Apology was in cir- 
 culation. It challenged some of White’s cherished convictions. 
 He set himself to answer it. With characteristic patience, 
 learning and skill he wrote out in his clear neat chirography a 
 vigorous rejoinder, a truly monumental manuscript, enough 
 to make up into several substantial tomes. Then calmly he put 
 those manifold pages under lock and key—to ripen—and went 
 about amongst his fellow citizens, cultivating mutual under- 
 standing and gathering them together in various benevolences, 
 the Bible Society, Work for the Deaf and Dumb, ete. And 
 finally he made a brief record of his decision not to print the 
 reply; that the controversy might die down, and peace and 
 progress be attained through other means. That massive manu- 
 script is still stored in our Muniment Room; and is a constant 
 reminder of the better way with differing brethren—a forerun- 
 ner of the delightful modern movement toward a Fellowship of 
 Uncongenial Minds. Such an act of restraint of the pride of 
 authorship, such an example of courtesy (which is considera- 
 tion for the self-respect of others), such an exercise of refrain- 
 ing yea even from good words might well be pondered by all 
 who would put forth hasty hands to steady the Ark of God. 
 
 Little by little we have thus been edging out into the open 
 spaces, not of compromising the truth, nor of a toleration that 
 is indifference, but toward an appreciation of the value of the 
 differential, and a co-ordination of varying contributions to- 
 ward the knowledge and service of our one Lord and Saviour. 
 
 It is gratifying to find a sympathetic estimate of the in- 
 fluence of the Society of Friends on American life in a thought- 
 ful work recently emanating from my Alma Mater, Trinity 
 College, Hartford. Professor Humphreys in his book entitled 
 ‘‘Nationalism and Religion’’ discriminatingly traces the inter- 
 action of each of the Christian bodies on American ideals and 
 
 281 
 
Curist CHourcH, PHILADELPHIA 
 
 
 
 institutions, and pays a deserved tribute to your ofttimes 
 heroic witness to the inner light. 
 
 He quotes approvingly from Boissot (de Warville) who 
 in turn quotes Washington as having said that ‘‘on consider- 
 ing the simplicity of their manners, their fondness for economy, 
 the excellence of their morals, and the good examples they 
 afforded, joined to the attachment they showed for the Constitu- 
 tion, he regarded them as the best citizens of the new govern- 
 ment.’’ 
 
 And to all that is so charmingly said in the July number 
 of an English Monthly entitled ‘‘Theology’’ in an article 
 written by Violet Hodgkins about George Fox, be assured that 
 all men of good will yield glad assent. Her impled challenge 
 wakes a responsive echo in our breasts as she recalls—‘‘ Fox 
 fearlessly acted out his beliefs. His master quality was his 
 complete reliance on the truth he knew. He has enabled those 
 who come after him and follow his methods to know truth 
 experimentally in their measure also. His method of dealing 
 with his mystical experiences is characteristic. He does not 
 wrap himself up in them apart from mankind. Rather he 
 wrings from them new power to help his fellow men.’’ Yes; 
 it is well to observe the anniversary of this quickened person- 
 ality, and bear fitting tribute to the fruitfulness of the move- 
 ment he inaugurated. 
 
 If a voice is raised within the circle alleging the failure 
 of Quakerism, may not a neighbor venture the reminder that 
 Christianity is primarily hke leaven, which while losing itself 
 leaveneth the whole !ump? More and more are not the essen- 
 tials of your vision becoming the common convictions of man- 
 kind? 
 
 But I may not indulge myself further in such reflections 
 as we are all eager to hear the chief speaker of the evening, and 
 I must at least advert to the subject ‘‘the immediate oppor- 
 tunities on our door step in Philadelphia.’’ You and I are 
 identified with two cherished historic establishments in the down- 
 town district of Penn’s City of Brotherly Love, a district which 
 
 282 
 
‘““H'RATERNITY FOR CoMMUNITY NEEDS’’ 
 
 
 
 calls upon us for fresh visions and readjustment of energy if 
 the new Jerusalem is to be set up here and now. 
 
 Some of us are prone to think our duty done if and when 
 our properties are kept in repair, solid and trim objects to be 
 gazed at by sightseers in auto buses; and it is a distinct satis- 
 faction to hand on to future generations these irreplaceable 
 shrines—even to spend our hard earned coin in laying side- 
 walks around burial grounds for which other men should pro- 
 vide. Yet others of us may feel content to use our sacred 
 buildings for the spiritual nurture of ourselves and dwindling 
 groups of kindred souls. And there is legitimate joy and com- 
 fort in so doing. But there has been stirred up a keener con- 
 sciousness of the social implications of the Gospel today; and 
 as interpreters of Him who came to seek and to save that 
 which was lost, we dare not betray Him by any futile attempt 
 to live to ourselves. We have come to realize that there are 
 four keywords for the Church which must control each and 
 all of us. They are Appreciation, Inspiration, Application and 
 Co-operation. Appreciation of the social content of the revela- 
 tion in Jesus Christ, and of the need of our environment and 
 time. Inspiration, that we may spiritualize society, clarifying 
 its vision and supplying sustaining motive, together with true 
 emphases. Application, that the Church may put her theories 
 and followers to the test of bringing in the Kingdom of heaven; 
 and Co-operation to the avoidance of wasteful duplication and 
 the strengthening of adequate agencies for the supplying of 
 every human necessity. Deliberate isolation in segregated 
 centers or denominations is now perilously near to treason to 
 the integral household of faith. Brethren who share such con- 
 victions will reach out to attain some sort of federated fra- 
 ternity. They may begin by making a simple map of the im- 
 mediate territory in which they are located, and noting thereon 
 the various agencies, good and evil, operating about them; they 
 may discover and indicate the number and character of the 
 entire population in the district, the housing conditions, rec- 
 reational facilities, and other provisions for health and decent 
 living. At reasonable intervals they may make house to house 
 
 283 
 
Curist CHURCH, PHILADELPHIA. 
 
 canvasses and disclose incredible actualities. They may unitedly 
 get back of a Quaker Director of Public Safety in repressing 
 erime and upholding Law and Order. They may even erect 
 and equip community buildings and neighborhood houses, and 
 make them throb with the consecrated activities of staffs of 
 trained workers and volunteer aids. They may manifest a help- 
 ful concern for carrying on the ministries abandoned when an 
 adjacent congregation is forced to leave the district.* 
 
 And in such co-operative endeavors with one another, they 
 will be doubly blest. 
 
 I know well how deeply engrossed many of us are with 
 various charities in this great city and beyond. The praise of 
 the Society of Friends is on all lips for your world wide benevo- 
 lenees; and yet there is need for reminding ourselves down here 
 in this door-step district that charity begins at home. 
 
 Who but we, in effective unison, can serve as spokesmen 
 for the otherwise inarticulate need of the neglected dwellers in 
 the courts and alleys hereabouts? 
 
 Promiseful beginnings have been made. Agreeable ac- 
 quaintances have been formed. 
 
 Some preliminary conferences have been held; and the eye 
 of faith can discern the coming of the day when you and we 
 and the few other centres remaining on this river front will 
 more frequently and more freely take sweet counsel together, 
 and learn to adapt ourselves unitedly to the changing condi- 
 tions about us, and exalt truth and goodness and beauty in the 
 lives of all who await our coming. 
 
 *At this point, there was read the correspondence with the Trustees 
 of St. John’s Lutheran Church, which the new bridge was forcing from 
 its location at Race Street above Sixth. 
 
Che Founders and Westrymen 
 
— 
 
 ss 
 
 New 
 SOR At 
 My 
 
 NN 
 
 ee Wi 
 
 ‘ 
 nh) 
 
 4 
 Vis Ae My ; 
 MA Ki NN i if 
 wa 
 
 Wt 
 i Nf Wy i? H} y 
 at Ni \ nh i 
 itt Maal 
 
 Aiud 
 
 i wt 
 4 ay 
 b 
 
 a) 
 
 i ie 
 | ah ’ 
 
 ek Ki 
 
 i 
 
 PN 
 Nai 
 ith 4 
 ,| f 
 
 1 Miter aii 
 
 LA a 
 
 ‘ 
 
 SAND Hn 
 
 iLouuatt i cin | wn 
 a ae badntvbtet “iH HUM Hts ha My \ Mi 
 hat } \ . t ¥ Pe ; gt) 
 i A ae Tey Dy! ae TMS al Ny t AVE A 
 | y . RA AE Ky tht it Ht Punt RN Wat 
 
 i), iy ua oN a 4 Gt 4 oh 
 a ia 
 ith LA} 
 
 KK palit 
 ; ay 
 ' i 
 Oue! 2 " 1 Cit { te , Hie sh uly 
 i HV WM 
 ‘ 
 iat 
 Cit Gian HD TAMA 
 Wii 
 f ‘ iad ga Onn Ny 
 ‘ WAAR TA GY 
 Shah ‘ DARA , ri ae ne 
 ity (ah) Masti 
 nly ASTM) \ Ady iC ana a CH te (ta 
 i iy a i vty cyt} i { 
 MO ees RON hs 
 AAiiale ae he Mi 
 eas 
 Wag 
 ( vay NS ot Mua Mat 
 MPA rai PVM RRMA ty 
 mw) Pad i ae Hy 
 WAM Ne i 
 
 ANN 
 f 
 1 
 
 Adah ara 
 iN ny } { 
 eM Wt A AW yt sy if Vy 
 id Dit Vhs ‘ thle MAN Aa a NUNN LONE 
 HR te TTT Hite SANE Wit 
 
 ae i) iN iat ANAC 
 
 y i 
 te 
 
 : f 
 MR Natty 7) ih 
 
 ti 
 A ny (hi) if} i ey rth 
 
 TO Hi 
 Ct ON vil ‘ \ Mi) 
 A} ‘y Au 
 
 Wie ( ii ci aah Pie 
 
 aw) 
 i 
 
 ey OLY Na AR! ; i i , 
 draiyy ine Ar thie 
 enh thi 
 
 Ry 
 \) : vy 
 RYN 
 
 Tee anid Wid 4 
 it Nap 
 ‘ 
 Wiad 
 4 i\i} Ho 
 / : h Wine Ton 7 £1) p 
 Xi i VEU 
 
 Mist 
 By bn 
 
 SN ie it 
 
 aM 
 
 ny de 
 
 Pout 
 ia 
 
 {| ar 
 , fy 
 Us ‘ a ‘ie 
 HH RO 
 fds € , ‘A 
 1 CY 
 
 Hi ae 
 
 iN 
 haa 
 
 i? ij} 
 
 ‘At 
 4) 
 
 : 
 Mu bie Ay 
 
 init 
 vehi 
 me ie 
 
 / 
 
 tin 
 
 Hatt 
 
 ann 
 
 We 
 
 id 
 asin Ay 
 BW nb ite i 
 
 at 
 
 APR 
 
 ‘4 
 
 
 
 ity yi 
 
 } uy pani y {yy } \ 
 pip (if MA v i) 
 Dian 
 
 Ne 
 
 ail Wh 
 

 
 In ReEcTOR’S OFFICE 
 

 
The Founders 
 
 FRANCIS JONES 
 Samu. PERES 
 DaRBY GREENE 
 EnocH Husorp 
 THos. WALTER 
 THos. CuRTIS 
 Epwp. Smout 
 JOSHUA CARPENTER 
 Wm. Dyre 
 AppAM BircH 
 JOHN SIBLEY 
 Rospert GILHAM 
 JASPER YEATES 
 JARVIS BYWATER 
 THOMAS HARRIS 
 GEORGE FISHER 
 
 FARDINANDO DOWARTHY 
 
 JOHN WILLSON 
 
 Rost. QUARY 
 Sam. Hout 
 Epw. Bury 
 THOS. STAPLEFORD 
 JOHN WHITE 
 JOHN GIBBS 
 Wiuum. GRANT 
 THos. BRISCOLL 
 JOHN HERRIS 
 JOHN HARRISON 
 THOMAS CRAVEN 
 ANTH’Y BLANY 
 CHARLES SOBER 
 Rost. SNEAD 
 JEREMIAH PRICE 
 JEREMIAH Hunt 
 GEO. THOMPSON 
 JOHN Moore 
 

 
Westrypmen 
 and the 
 
 Dates of Their Election 
 
 Adcock, William, 1779-1787 
 
 Allibone, William, 1779-81, 93-97 
 
 Anthony, Richard, 1711 
 
 Ash, James, 1781-82, 1789-1809 
 
 Ashburner, John, 1812-1816 
 
 Ashton, Wm. Easterly, 1901-1925, now 
 serving 
 
 Assheton, Ralph, 1718, 1720-21, 32, 35, 
 1743-45 
 
 Assheton, Robert, 1717-1727 
 
 Assheton, William, 1718-1723 
 
 Bache, Richard, 1779-82 
 
 Bache, T. Hewson, 1877-90, 93, 95- 
 1907 
 
 Bacon, Job, 1837-54 
 
 Bancker, Charles N., 1813-27 
 
 Bard, Peter, 1749-51 
 
 Bass, Robert, 1779-80 
 
 Baynton, John, 1751-60, 67-71 
 
 Baynton, Peter, 1726-30, 35-37, 42 
 
 Beck, Paul, 1811 
 
 Belfield, T. Broom, 1916-25, now serv- 
 ing 
 
 Bell, William, 1740,42-44 
 
 Bickham, George, 1784-1811 
 
 Biddle, James, 1772-77 
 
 Bingham, James, 1728-32, 35-37 
 
 Bingham, William, 1749-68 
 
 Bingham, William, 1791-1802 
 
 Binney, Horace, 1816-35, 37-44 
 
 Blakeston, Presly, 1779-83 
 
 Bolton, Robert, 1725-28, 31 
 
 Bond, Samuel, 1732 
 
 Bond, Thomas, 1747, 48 
 
 Booth, James C., 1847-67 
 
 Bourne, Thomas, 1728-31, 35-37, 40 
 
 Bradford, Andrew, 1726-30, 32, 35-37 
 
 Bradford, T. Hewson, 1897-1915 
 
 Bradley, Edward, 1731, 32, 35-37, 42, 
 43 
 
 Bringhurst, George, 1816-29 
 Brobson, William, 1869-80 
 Brown, Jonathan, 1774-78, 81, 82 
 Browne, Peter, 1806-10 
 
 Bulley, William, 1737, 42-44 
 Bullitt, John C., 1870-72 
 
 Bullock, Charles, 1857-69 
 Bullock, Joseph, 1784-86 
 
 Bunner, Andrew, 1779 
 
 Burk, Thomas, 1799-1820 
 
 Carpenter, J. Edward, 1871-79 
 
 Carpenter, Joshua, before 1717 and 
 1717-21 
 
 Carpenter, Samuel, 1718, 20, 21 
 
 Carter, Durden B., 1823-28 
 
 Casdrop, Thomas, 1783, 84 
 
 Cash, Caleb, 1718 
 
 Chaloner, John, 1779-82 
 
 Chaloner, John, Jr., 1783, 84 
 
 Chancellor, William, 1721, 25, 27-29, 
 32, 35-37, 42 
 
 Charlton, Thomas, 1769 
 
 Chase, Thomas, 1722-30, 32 
 
 Chew, Benjamin, 1772, 73 
 
 Child, James, 1756-63 
 
 Childs, Allen, 1905-16 
 
 Clark, Benjamin, 1824-26 
 
 Clark, Charles Davis, 1908-21 
 
 Clark, Edward L., 1853-71 
 
 Clark, Ellis, 1832-47 
 
 Clark, Ephraim, 1806-15 
 
 Clark, John, 1794 
 
 Clark, Michael F., 1859 
 
 Clarkson, Gerardus, 1775-77, 79-80 
 
 Clarkson, Matthew, 1779-84 
 
 Claypoole, Joseph, 1718-21 
 
 Claypoole, Joseph, 1783-92, 94-1805 
 
 Clymer, William, 1742-51 
 
 Coates, Edward H., 1877-1905, 1916- 
 1919 
 
 289 
 
Curist CHURCH, PHILADELPHIA 
 
 Coates, George M., 1873-94 
 Coles, Edward, 1880-1906 
 Comegys, Cornelius, 1821, 26-28 
 Connolly, William, 1736 
 Conyngham, Redmond, 1754-66 
 Cooper, Collin C., 1845-63 
 Cooper, Joseph, 1823-29 
 Cooper, Thomas, 1830-31 
 Coxe, Tench, 1778, 85-90 
 Coxe, William, 1766-68 
 
 Crapp, John, before 1717 
 Creth, John E., 1888-1907 
 Creutzberg, Samuel, 1869-74 
 Cumpston, Thomas, 1791-1814 
 Cuthbert, Thomas, 1773-77, 79, 80 
 Cuthbert, Thomas, 1789-1813 
 Cuzzins, William, 1745-50 
 
 Da Costa, John C., 1875-1900, 1901-10 
 
 Da Costa, John C., 3d, 1922-25, now 
 serving 
 
 Dale, Richard, 1813-25 
 
 Danby, John, 1732, 35-37 
 
 David, John, 1780-93 
 
 Davids, Richard W., 1920 
 
 Davis, Merick, 1722-24 
 
 Davy, Hugh, 1756-57 
 
 De Haven, Hugh, 1810-24 
 
 De Haven, Peter, 1773, 75-77, 79-1812 
 
 Dexter, Henry, 1728-32 
 
 Donnaldson, John, 1794-99 
 
 Donnaldson, Joseph, 1774, 78-96 
 
 Dowers, John, 1783 
 
 Duché, Jacob, 1745-77 
 
 Duffield, Edward, 1756-72 
 
 Elliott, William, 1882, 83 
 
 Ellis, Robert, 1719, 20, 22-27, 35 
 
 Elwes, Henry, 1749-55 
 
 Evans, Peter, 1719, 23-31, 35-37, 40, 
 42-44 
 
 Eyre, Emanuel, 1783 
 
 Fenton, Thomas, 1725-27 
 Footman, Richard, 1774, 78 
 Fraser, William, 1721-29 
 
 Frogg, J., 1711 
 
 Fuller, Benjamin, 1774 
 Fuller, William A. M., 1856-58 
 Furman, Moore, 1774 
 
 Gibson, John, 1767-73 
 
 Gilpin, Hood, 1884-91 
 
 Godfrey, Benjamin, 1724 
 Godley, Jesse, 1845, 63-67 
 Goodman, Walter, 1745, 46 
 Gookin, Charles, Lt. Gov., 1717 
 Gordon, Thomas, 1745-48, 63-66 
 Gostelowe, Jonathan, 1792-94 
 Graeme, Thomas, 1736 
 Gurney, Francis, 1783-1815 
 
 Hale, Thomas, 1812-28 
 
 Hall, David, 1751, 53 
 
 Hall, William, before 1717 
 
 Hall, William, 1784-90, 95, 97-1805 
 Hamm, James 1774 
 
 Hand, James C., 1849-53 
 
 Hand, Thomas C., 1839-47 
 Harland, John, 1810-15 
 
 Harrison, Alfred C., 
 serving 
 
 Harrison, Henry, 1750, 51, 53-65 
 
 Harrison, Jobn, 1717, 20, 23, 24 
 
 Hasell, Samuel, 1722-28, 32, 35, 37, 
 42-44, 47 
 
 Hawkins, Henry, 1803-15 
 
 Hazlewood, John, 1779-83 
 
 Hellier, William, 1735-37, 45-48 
 
 Hicks, Nicholas, 1791, 92, 94 
 
 Hillegas, Michael, 1772, 73 
 
 Hobart, Robert E., 1810, 11 
 
 Hoffman, George E., 1868-80 
 
 Hoffman, John W., 1875-79 
 
 Holt, Samuel, before 1717 
 
 Holt, Samuel, 1742-44 
 
 Hopkinson, Francis, 1769-73, 88-91 
 
 Horner, Alfred, 1848-49 
 
 Hover, Joseph E., 1856-68 
 
 Howard, Thomas, 1735, 36 
 
 Hubley, Adam, 1784-87 
 
 Huddell, Joseph, 1796-1814 
 
 1918-25, now 
 
 290 
 
VESTRYMEN 
 
 « 
 
 Huddell, Joseph, Jr., 1815-24 
 
 Humphreys, James, 1749, 50, 52-73, 
 75-77 
 
 Humphreys, James Y., 1832-50 
 
 Hutchins, Henry J., 1829-33 
 
 Hutchinson, Emlen, 1908-25, now serv- 
 ing 
 
 Hyatt, John, 1729-30-31-32-35-37-42 
 
 Ingersoll, Joseph R., 1826-31 
 Irvine, James, 1782 
 
 Johnson, Robert S., 1836-45 
 Johnston, Samuel, 1764 
 Jones, Edward, 1745-47 
 Jones, Evan, 1731 
 
 Kearsley, John, 1719-32, 35-37, 40, 42, 
 44, 48-71 
 
 Keith, Charles P., 
 serving 
 
 Keith, William, Lt. Gov. 1718 
 
 Kempton, Moses, 1832-61 
 
 Kent, William C., 1847-56 
 
 Knight, Daniel, 1812-28 
 
 Kuhl, Henry, 1813-23 
 
 1893-1925, now 
 
 Laisck, John, 1725 
 
 Lawrence, Thomas, 1721-28, 35-37, 40, 
 43-53 
 
 Lawrence, Thomas, Jr., 1748-55 
 
 Laycock, John, 1719 
 
 Leech, Thomas, 1724-32, 35-37, 40, 42- 
 60 
 
 Levis, Joseph C., 1859-71 
 
 Lewis, Lawrence, 1828-31 
 
 Litch, Wilbur F., 1888-90 
 
 Lowber, John C., 1825-28 
 
 McCall, Archibald, 1766, 67 
 McCall, George, 1721, 24 
 McCall, Peter, 1854-62 
 McCauley, Richard, 1872-76 
 McEuen, Thomas, 1810-22 
 McKenzie, William, 1795 
 
 Maddox, Joshua, 1728-32, 35-37, 40, 
 42, 44-46 
 
 Markland, John, 1811-28 
 
 Maugridge, William, 1742, 44 
 
 Meredith, Charles, 1768-72 
 
 Meredith, William, 1816-31 
 
 Meredith, Wiliam M., 1845-48, 51-57 
 
 Miller, John, 1795 
 
 Miller, John, Jr., 1820-31 
 
 Milnor, James, 1810-12 
 
 Monckton, Samuel, 1719, 20 
 
 Montgomery, Richard R., 1848, 49 
 
 Montgomery, Thomas H., 1879-1901 
 
 Moore, John, before 1717 and 1719, 
 20, 24, 29, 31 
 
 Morgan, Benjamin, 1717-32, 35-37, 40, 
 42-44, 47, 48 
 
 Morgan, Evan, 1747-62 
 
 Morgan, John, 1769-73, 75 
 
 Morrell, John, 1797-1812 
 
 Morrell, William, 1778 
 
 Morris, John, 1777-88 
 
 Mundell, John, 1872-83 
 
 Murdock, William, 1810, 13-23 
 
 Neill, Lewis, 1813-20 
 
 Newbold, Clement B., 1891-1907 
 
 Newbold, John Sargent, 1921-25, now 
 serving 
 
 Newbold, John S., 1884-87 
 
 Newbold, William H., 1850-55 
 
 Nicklin, Philip H., 1827-41 
 
 Nixon, Richard, 1845-47 
 
 Oakeley, George, 1793, 94, 96-1819 
 Ogden, Joseph, 1907-18 
 
 Okill, George, 1747, 48, 53-56 
 
 Ord, George, 1781 
 
 Palmer, Anthony, 1712, 18-21, 23, 25, 
 26, 30, 31 
 
 Parker, Richard, 1740, 1742-44 
 
 Paschall, William, 1725, 45, 46 
 
 Patterson, Jonathan, 1842-44 
 
 Paul, William W., 1858 
 
 291 
 
Curist CHurcH, PHILADELPHIA 
 
 Percival, Joshua, 1822-31 
 
 Perot, John, 1792, 95 
 
 Perry, Charles, 1821, 22 
 
 Peters, Richard, Rev. 1740, 45-52 
 
 Peters, Richard, 1907-21 
 
 Phile, Frederick, 1783 
 
 Phillips, John, 1745, 74 
 
 Phillips, William, 1820-31 
 
 Physick, Edmund, 1775-77 
 
 Plumley, George, 1718-20, 22-28, 31, 
 35-37, 40, 42-45 
 
 Plumsted, William, 1755, 58-65 
 
 Polegreen, Thomas, 1722-29 
 
 Pollard, William, 1774, 79-88 
 
 Powel, Samuel, 1773, 75-82, 85-93 
 
 Poyntell, William, 1811 
 
 Pratt, Henry, 1815-35 
 
 Price, Benjamin, 1748 
 
 Price, William, 1782-85 
 
 Pyewell, William, 1731, 32, 35-37, 40, 
 42-44, 49-68 
 
 Quary, Robert, before 1717 
 
 Rawle, William, Jr., 1828 
 
 Read, Charles, 1717-21, 23-28, 31, 32, 
 35, 36 
 
 Read, John, 1717, 19-23 
 
 Read, John, Jr., 1816-28 
 
 Read, Samuel, 1779, 80 
 
 Redman, Joseph, 1747-71, 73-78 
 
 Reynolds, James, 1774-78, 80 
 
 Ritter, Jacob B., 1862, 63 
 
 Roach, Isaae, 1779-80 
 
 Roach, Isaac, 1829-31 
 
 Roberdeau, Daniel, 1756, 57 
 
 Robinson, John, 1735-37 
 
 Robinson, William, 1717 
 
 Rolfe, Josiah, 1717, 18, 24 
 
 Ross, John, 1742-48, 51-65, 67, 68 
 
 Rundle, Richard, 1778 
 
 Sawer, James, 1791-96, 1800-02 
 Sayre, John, 1754-61 
 Seovell, Richard, 1748 
 
 Seull, Gideon, 1846-48 
 Searle, John, 1744 
 Seeds, Thomas M., 1880-96 
 
 Seeds, Thomas M., Jr., 1911-15 
 
 Sewell, Richard, 1746, 47, 49-52, 79 
 
 Sheppard, Joseph R., 1921-25, now 
 serving 
 
 Shippen, Edward, 1772, 73, 75-78 
 Shippen, Joseph, 1737 
 
 Simmons, Leeson, 1781, 82, 87-90, 95- 
 1812 
 
 Sims, Joseph, 1745-47, 61-73, 77 
 
 Sims, Joseph, 1794-1812, 14-31 
 
 Sims, Wooddrop, 1781, 82, 84-93 
 
 Smith, Daniel, 1798-1831 
 
 Smith, George Washington, 1864-76 
 
 Smith, James 8., 1829-31 
 
 Smith, John, 1776 
 
 Smith, Thomas D., 1922-25, now serv- 
 ing 
 
 Smith, Wade T., 1837-45 
 
 Smith, William, 1836-41 
 
 Smith, William Rudolph, 1916-1922 
 
 Smout, Edward, before 1717 
 
 Snowden, Joseph, 1803-09 
 
 Sober, Charles, before 1717 and 1717 
 
 Sonmans, Peter, 1761-63, 65-67 
 
 Souder, Edmund A., 1850-68 
 
 Sparks, James, 1774, 78 
 
 Stamper, Joseph, 1764-73, 77, 78 
 
 Stedman, Alexander, 1758-66 
 
 Stedman, Charles, 1752-74, 76-78 
 
 Stocker, John Clement, 1795-1813 
 
 Stokes, Edward Lowber, 1912-25, now 
 serving 
 
 Stride, Joseph, 1796-98 
 
 Swanwick, John, 1786-89, 91 
 
 Swift, George, 1792-93 
 
 Swift, Joseph, 1764-73, 75-78, 83, 85- 
 1803 
 
 Syng, Philip, 1745-49 
 
 Taylor, Abram, 1749, 50, 52-54 
 Taylor, Bankson, 1835, 36 
 Taylor, Samuel, 1779, 80 
 Tench, Thomas, before 1717 
 
 292 
 
VESTRYMEN 
 
 
 
 Thayer, M. Russell, 1881-1906 
 
 Thomas, William, 1790 
 
 Tilghman, William, 1804-27 
 
 Till, William, 1736-37 
 
 Tod, Alexander, 1778 
 
 Towers, Robert, 1784-91 
 
 Trent, William, 1717-20 
 
 Tresse, Hugh, 1718 
 
 Tresse, Thomas, 1717-19, 21-24, 25-28, 
 30, 31, 36, 37 
 
 Tryon, George, 1824-40 
 
 Turner, Peter, 1745, 51-55, 57-64 
 
 Turner, Peter, Jr., 1765-71 
 
 Tuthill, James, 1717-21, 23-27 
 
 Usher, Abraham, 1774-75 
 
 Venable, Thomas, 1743 
 Vining, Benjamin, 1717-21 
 
 Wagner, Samuel, 1749-78 
 
 Wainwright, Clement R., 1917-25, now 
 serving 
 
 Wallace, John B., 1814-19 
 
 Watts, Henry M., 1848-55 
 
 Wayne, Caleb P., 1813-37 
 
 Wayne, William H., 1838 
 
 Welsh, Isaac, 1860-87 
 
 West, Francis, 1841-52 
 
 Wetherill, Samuel, 1857-69 
 
 Wheeler, Charles, 1830-36 
 
 Wheeler, Joseph K., 1864-74 
 
 Wheeler, Samuel, 1796-1812 
 
 White, John, 1829-47 
 
 White, J. Brinton, 1907-1915 
 
 White, Thomas H., 1817-36 
 
 White, Townsend, 1848-72, 74, 78-87 
 
 White, William, Jr., 1894-1925, now 
 serving 
 
 White, Robert, 1774-78 
 
 Wileocks, Alexander, 1775-78 
 
 Wilcocks, John, 1746 
 
 Willcocks, John, 1767-74, 88-94 
 
 Willday, John, 1770, 71 
 
 Williamson, Joseph, 1777, 78 
 
 Willing, Charles, 1735-37, 44, 49, 50 
 
 Willing, Richard, 1775, 76 
 
 Willing, Thomas, 1762, 63, 66-72 
 
 Wiltbank, William White, 1868-92 
 
 Wood, R. Francis, 1891-95 
 
 Wooddrop, Alexander 1726-28, 32, 35- 
 37, 40, 42 
 
 Woods, John, 1781, 82, 91-94 
 
 Worrell, James, 1774 
 
 Wynkoop, Benjamin, 1769-73, 75, 76, 
 84-90 
 
 293 
 
as, a a 
 acy Wee 7 
 ov 
 
 id 
 fs 
 
 CONN iw Dy 
 * , | oy 
 
 
 
Monuments 
 
 and 
 
 TConrhstones 
 
eh " xn | < OP A Ta COT TA Aa) 
 iis aT ‘ PAUL ii , cae ANH } NFAscd tat ste 
 il AV : ) iA 1 ar OEY 
 
 4 y 
 
 Taine 
 aun 
 
 Ai 
 
 } 
 eh 
 
 aa 
 
 nh 
 ty 
 
 On a 
 
 i haat if aii 
 
 hs 
 i 
 te 
 yt 
 
 WKY 
 1 } tere 
 Wana \ } MAL / Ae 
 Lh n Hye), ‘ ; Vy AAP Oy hy MAE ‘eh 
 Mai 4 \ f ‘ Aa x ‘ 
 
 ae iM ins 
 
 RMF mei ath FALE be | WUT ATEN bof) { ib eh \ We i i] 
 BOTA WAM AG) CGE iv vy m it ‘ ! Cle AW hall t id 
 y roe | phil Be i ‘ Say y hy ih vaN My oy ay he W 
 
 ii 
 ‘ betwy| ed 
 PRA A RC ILN 
 aia ee 
 HHP eh Vy . Wife: iH any ei : 
 Taha Pie \' 4 et ie) ial « Av ete oe { { : UreM! Ne 
 ) 1 Tihaga i wt ah Taprayan 
 ea I A f 
 A a Tiyt Mtoty WSN head h apy Bh 
 14} ‘ ‘ Na as) 
 Watant A 
 
 ty 
 
 at ARS, 
 fi 
 
 iaset 
 Sit ta 
 nity 
 
 NU 
 | 
 
 PRA apy 
 
 ied APPL 
 7 ij Ct 
 i 1 
 
 ‘p 
 MAAS Ge 
 Mita yh tt 
 
 : Hin 
 AW 
 tet eit 
 
 i 
 nite i ‘Naty ih 
 ey 1 ht tat 
 Tuba | ih 
 PT a 
 4 } 
 
 i a 
 "eo o> Ui} 
 : at} 
 
 ve Civil 
 Dt Hare 
 
 uy Al te 
 i j Kata 
 
 CS AAS Ie hele Ye aD 
 
 nih Wea! i ey Gan CLA 
 
 JT Or ote ia ht Mon y Hat ei fi 
 Ne ty Meeitlnid ER Ge ALTA M a, hh AW HU Wei ty 
 
 : ‘ 
 
 eat 
 ay 
 ter a 
 mg 
 A 
 
 ER ACA 
 RM iN 
 
 A ‘i 4 
 : ; : } it i Ay * A» 
 AO USAIN LM ae NR EMS hI 
 aaah } yt) 1 it if r Re Ve M wei i We j sie ye is lait A 7; 
 } au) ATOR } One Las ihe Aan i he ily 1 , iS Lie 
 lA eee! M, 4 ay A ney . i ‘ ‘ of i f f fh y Ass 
 poe, i A inert of AS ee } mei May ; uInY iy 
 Layee A ied Side Te de 4 i 
 
 se A 
 
 ia Ww 
 
 Mn LAY) 
 
 WIT heya 
 Lia "> ud F a! } 
 
 f OG A fat 
 
 
 
#lonuments 
 
 In the interior of the church, upon the wall, are the follow- 
 ing tablets. The inscription on the first named is almost illegible. 
 
 Lit 
 
 This Monument was erected by 
 Wiuiiam Cox, a member of this congregation, 
 In memory of his much lamented brother, 
 JOHN COX, late of Cheltenham, 
 
 In the county of Gloucester, in Great Britain; 
 Unfortunately drowned in the river Delaware, 
 February 20, Anno Christi 1713. 
 Adtatis Suze 22. 
 
 DT 
 
 SACRED 
 TO THE MEMORY OF 
 ROBERT MEADE. 
 He died the 8d May, 1796, in the 21st year of his age. 
 Just, Generous and Humane, 
 He knew but vice the better to avoid her, 
 While every virtue 
 Claim’d alliance to him. 
 
 Now well earn’d peace is his, and bliss sincere, 
 Ours be the lenient, not unpleasing tear. 
 
 "Tis the great birthright of mankind to die, 
 Life is the bud of being, the dim dawn, 
 
 The twilight of our day, the vestibule; 
 Life’s theatre as yet is shut, and death, 
 Strong death, alone can heave the massy bar, 
 This gross impediment of clay remove, 
 
 And make us embryos of existence free. 
 
 297 
 
Curist CHURCH, PHILADELPHIA 
 
 Iil. 
 
 IN MEMORY OF 
 THE REVEREND 
 JOHN WALLER JAMES, 
 RECTOR OF THIS CHURCH, 
 WHO DIED AUGUST 14, 1836. 
 Aged 31 years. 
 ‘‘T wish to say to the dear people of my charge—Remember 
 the words I spake unto you while I was yet alive. The same 
 truths make me happy in the prospect of death and heaven.’’ 
 
 eee 
 
 IV. 
 
 TO THE MEMORY OF 
 MRS. MARY ANDREWS, late of this city, 
 Who died March 29, 1761, Aged 78. 
 And was a considerable benefactress to this 
 CHURCH. 
 Erected by her executors, William Peters and 
 Benjamin Pearce, Esqrs. in pursuance of her will. 
 
 We 
 
 COLONEL SAMUEL JOHN ATLEE 
 died 1786 aged 48. 
 who served his country well in the 
 trying times of the Revolution, both as 
 a soldier and in her councils. 
 
 AA E 
 
 RICHARD WELTON 
 (see illustration) 
 
 298 
 
MoNnNuUMENTS 
 
 VET: 
 The body of 
 BISHOP WHITE 
 was exhumed in 1870, and reinterred 
 
 at the center 
 
 of the Chancel floor 
 
 The brass on the stone slab 
 bears this inscription 
 
 William White 
 Nat. 4th April 1748 Ob. 17th July 1836. 
 
 VIII. 
 
 BENJAMIN DORR 
 1796-1869 
 For 32 years Rector of this Church 
 A faithful pastor 
 A liberal benefactor 
 An exemplary Christian. 
 
 IX. 
 
 ESTHER K. DORR 
 1806-1857 
 
 Xx. 
 
 CAPTAIN 
 WILLIAM WHITE DORR 
 1837-1864 
 Killed in action 
 Spottsylvania, Va. 
 
 299 
 
Curist CHURCH, PHILADELPHIA 
 
 XI. 
 
 EDWARD LYON CLARK 
 18238-1871 
 He lived in the Service and 
 died in the faith of his Redeemer. 
 
 XII. 
 
 ANN TALLMAN D’A COSTA 
 Died 1866 aged 70 
 Her life was devoted to the 
 eause of Christ and His Church. 
 
 XITTI. 
 
 EDWARD A. FOGGO 
 1834-1898 
 Assistant Minister, Rector and Rector Emeritus 
 1861-1891. 
 
 XIV. 
 
 ANNE HOPKINSON FOGGO 
 1836-1886. 
 
 XV. 
 
 ISAAC WELSH 
 1814-1887 
 A Christian patriot and 
 devoted Churchman, 
 
 300 
 
TOMBSTONES 
 
 XVI, 
 IN MEMORY 
 of 
 EDWARD COLES 
 For twenty-six years 
 a faithful Vestryman 
 of this church 
 1837-1906 
 The power of a blameless life. 
 
 INSCRIPTIONS 
 ON THE GRAVE STONES IN THE 
 AISLES OF THE CHURCH 
 
 CENTRE AISLE. 
 I, 
 
 IN MEMORY OF 
 THE REVEREND RICHARD PETERS, D.D., 
 RECTOR OF CHRIST CHURCH AND ST. PETER ’S, 
 Who departed this Life 
 July 10th, 1776, aged 72 years. 
 
 eee ee 
 
 II. 
 IN MEMORY OF 
 THOMAS VENABLE, ESQ. 
 Who departed this life, January 26th, 1731. 
 AND OF 
 REBECCA, his Wife 
 Who departed this life, February 10th, 1784. Aged 78 years. 
 
 301 
 
 a 
 
Curist CHurcH, PHILADELPHIA 
 
 III. 
 
 Under this stone hes ANN HOCKLEY, who will ever be 
 remembered with true esteem by all who knew her, for good 
 sense, sprightly conversation, strict virtue, sincere friendship, 
 and unaffected piety. Her sickness was one continued exercise 
 of devotion, being a painful consumptive disorder, which removed 
 her from hence y, 28th day of June, 1745, at the age of 24 years, 
 singing in most devout strains, and making melody unto the 
 Lord in her very last moments. 
 
 iB 
 
 Under this stone lies interred the body of JOHN KNIGHT, 
 Esq., of the Island of Jamaica, who died in this city, 23 July, 
 1733, in the 36th year of his age. He was the only living son 
 of James Knight, Esq., and grand-son of Dr. Knight, both of 
 said Island. 
 
 Ve 
 
 SACRED 
 TO THE MEMORY OF 
 THE HONORABLE RICHARD WARSOM, ESQ., 
 
 One of his majesty’s council of the Island of Barbadoes. 
 Nature had been bountiful to him; his education was liberal, 
 his principles, in regard to church and state, orthodox and con- 
 stitutional; in the relations of husband and father, he was kind, 
 tender and truly affectionate. His mournful widow, in respectful 
 testimony of his conjugal, paternal, and other excellencies, 
 dedicated this stone. 
 
 Born in Barbadoes, A. p. 1701. Died in Philadelphia, a. p. 
 1766, aged 65. 
 
 302 
 
TOMBSTONES 
 
 Also the remains of MRS. MARY WEEKS, eldest daughter 
 of the aforesaid Richard Warsom, Esq. of Barbadoes, who died 
 January 21st, 1772. Aged 31 years. 
 
 ROBERT MEADE,* son of George and Henrietta Con- 
 stantia Meade, and grand-son of Richard Warsom, was also 
 interred here on the Sth May, 1796. 
 
 Wage 
 
 Here lieth the body of MRS. MARY ANDREWS,}t who 
 departed this life March 29th, 1761, Anno AXtat. 78. 
 
 VIL. 
 
 Here leth the body of JOHN ROBERTS, merchant in 
 Philadelphia, who departed this life, January 13th, 1730. 
 Aged 44 years. 
 
 NORTH AISLE. 
 
 Wali 
 Here lies the body of SAMUEL WELSH, Aged 70. 
 
 IX. 
 
 PEARSE, 1700. 
 PEARSE, 1713. 
 PEARSE, 1714. 
 
 
 
 also 
 also 
 
 
 
 
 
 *A mural monument to his memory is on the north wall of the Church. 
 tThere is a mural tablet to her memory on the south wall. 
 
 303 
 
Curist CHurRcH, PHILADELPHIA 
 
 
 
 SOUTH AISLE. 
 
 X. 
 
 Here lies the body of ROBERT LORAY, who departed 
 this life November 27th, Anno Domini, 1734, Aged 42 years. 
 
 AISLE IN FRONT OF THE CHANCEL. 
 
 XI. 
 
 M. 8S. Fame 
 ASS HE TON ee co en ate 
 de Salford juxta Manchester 
 Rh ee: LAN CAStETCOSIS 
 Stephanus Watts Francisca 
 Rudolphi Susanna Assheton 
 Anno Salutis, 1768. 
 
 XII. 
 
 HERE LIETH THE BODY OF 
 THE HONORABLE JOHN PENN, ESQ., 
 One of the late Proprietaries of Pennsylvania, 
 Who died, February 9th, a. p. 1795, aged 67 years. 
 
 In this aisle immediately in front of the chancel are three 
 stones; the north and south ones are without any names or even 
 letters on them. On the centre stone is the following, as near as 
 can be made out. 
 
 304 
 
TOMBSTONES 
 
 XIII. 
 
 
 
 
 
 * * * Col. 8S. 8S. Trinitat. Dublin Studuit Alumnus 
 Obiit die V. Mensis Januar. Anno Salut. MpccLxu. 
 AET. LXXV. 
 
 Age Lector, 
 Pure Religionis, honeste veritatis, benevolentissime, 
 Exemplum velis, 
 Hune Christianae Fidei vindicem, Probitatis Cultorem, 
 Benevolentia studia, 
 Respice, sequere, imitare. 
 
 Juxta Hoe etiam, marmor, sepulta jacet 
 JOANNA ELIZABETHA predicti ROBERTI 
 JENNEY, conjux, 
 
 Quae sex tantummodo dies post mariti sepulturam, 
 Obiit, anno aetatis suae LXIV. 
 
 IN THE CHURCH YARD 
 
 L 
 
 The Family vault 
 of 
 WM. WHITE AND ROBERT MORRIS, 
 
 The latter who was Financier 
 of the United States 
 during the Revolution, 
 died the 8th May, 1806, 
 aged 73 years. 
 
 The former, Rector of this Church 
 and Bishop of the Diocese, 
 died the 17th July, 1836, 
 aged 88 years, 3 months, 
 and 13 days. 
 
 305 
 
Curist CHurRcH, PHILADELPHIA 
 
 The first interment in this vault, 
 was ESTHER WHITE, Relict of 
 Colonel Thomas White, 
 and mother of Bishop White; 
 she died the 21st December, 1790. 
 Aged 71 years. 
 
 JAMES WILSON 
 
 a Signer 
 of 
 The Declaration of Independence 
 
 a Maker 
 of 
 The Constitution of the United States 
 
 a Justice 
 of 
 The United States Supreme Court 
 at its creation 
 
 Born September 14, 1742 
 
 Died August 28, 1798 
 
 at 
 Edenton, N. C. 
 on 
 November 22, 1906 
 The Governor and people of Pennsylvania 
 removed his remains 
 
 sto 
 Christ Church, Philadelphia 
 and 
 dedicated this tablet 
 to 
 his memory. 
 
 ‘‘That the Supreme Power, therefore, 
 should be vested in the people, is in 
 my judgment, the great panacea of human politics.’’ 
 WILSON. 
 
 306 
 
TOMBSTONES 
 
 There is also an extensive burial ground on the south-east 
 corner of Arch and Fifth streets, which was purchased by the 
 vestry of Christ Church, in August 1719, and has ever since 
 been used as a place of interment. Among the inscriptions upon 
 the tombstones are some of as early a date as 1720. Many per- 
 sons of distinction have been buried here. In the north-west 
 corner of the yard is a plain marble slab, with this simple in- 
 scription : 
 
 BENJAMIN ) ppankLIN 
 and 1790 
 DEBORAH 
 
 By their side repose the ashes of their daughter and son- 
 in-law, with the like brief record upon their tomb. 
 
 OTHER SIGNERS 
 
 IN MEMORY OF 
 BENJAMIN RUSH, M.D. 
 Who died on the 19th of April 
 in the year of our Lord 1813 
 Aged 68 years. 
 
 Well done good and faithful servant. 
 Enter thou into the joy of thy Lord. 
 
 IN UNMARKED GRAVES — 
 FRANCIS HOPKINSON 
 The poet of the popular cause 
 Born 1737 
 Died 1791 
 For years a communicant at this altar. 
 
 
 
 GEORGE ROSS 
 1730-1799 
 Son of our New Castle Clergyman 
 and brother-in-law of Caeser Rodney. 
 
 307 
 
Curist CHurcH, PHILADELPHIA 
 
 
 
 JOSEPH HEWES 
 of North Carolina 
 a convert from Quakerism 
 Born 17380 
 Died 1779 
 
 PEYTON RANDOLPH 
 1721-1775 
 President of the Continental Congress 
 was also buried here 
 his body was later removed to 
 William and Mary College 
 Va. 
 
 He who walks among the graves of the thousands who are 
 sleeping here, may realize the truth of the poet’s description : 
 
 ‘‘F'rom stone to stone my eyes successive roam, 
 And note what tenants underneath them lie. 
 Each sex is here; all ages, infancy 
 
 To second childhood: some the stately tomb, 
 
 Some hold the osier’d earth’s contracted room, 
 Signs of their former fortunes: low and high, 
 All ranks and states of earth’s society, 
 
 All earthly kindreds find a common home. 
 
 Hark, from the grave with still small voice they call, 
 And thus the moral of their stories preach ; 
 
 “We all were born, we lived, we died, and all 
 Shall rise to Judgment. How on earth by each 
 
 His task was done, and what shall each befall, 
 Inquire not now; that day alone can teach!’ ’’ 
 
 308 
 
Conclusion 
 

 
 i 
 b* 
 
 
 
 i 
 ere ty 4 4 . 
 ae ae ‘ _— Sh at 
 ye ie, ‘ Sd 
 ‘ " x i. iW ® 44 . 
 i a ae 7 nae 
 tly = Vs 8 heed | ae muh Ne 
 * ¢ ; ld c a: ad Vy ae) ~~ yd 
 , Wal ’ ; ns oa RS } PF ea ee ee aT ay 
 A { a area 
 4 ® : ‘ Lae a ae, ine he 
 ' . i o. 4 
 vt ; ‘? + A 
 f ’ bao 4 peel 
 chy 4) / f , 
 r e i 1 . ' pe > in 
 1 4 i ¥ 
 ‘ 4 Lu i Z » J 
 by oe > 
 re, tr 
 if y 
 ; 4 * r ie) uh ( 
 ? : ‘ fe? i 
 7 an ¢ ‘ 
 “ F + ) 
 v 
 } 
 f 
 1 kL 
 ~ f m, 
 ‘ ; y = 
 a 
 ‘ . ;' 
 ' 
 \ he. § 7 4 
 j Xs . 
 4 
 oe ' 7 
 , 3 
 ¢ wees 
 ; 
 f Jj a 
 % Pale % i. ge bo “aie r 
 eee), eieaerre SAMS ies ae. 
 + cy 2 ee Or et, ae gh 
 d i 1 ‘ 
 *® 
 7 ; 
 o { 
 ‘ 
 ; 
 ' 4 , 
 , F ! 
 x Vis £ 
 a wt rs ‘ ‘ t 
 a ' 
 : oe » 
 : i : 4 
 ‘ : ; 
 = 
 r N p A 
 ‘ ty E 
 , t 
 
 
 
 
 
 
 
 omy + 
 pe Beit . ai nr Ri 
 :. nas DE icra ¥ Pee 
 f WPA bere, 
 Bea jG nee 
 oe € 
 

 
wake 
 
 + 
 
 a 
 << 
 O 
 
 \ 
 
 APOE & 
 
 * 
 
 “A L 
 
 il. 
 
 Oo 
 
 pe yrs 
 
 Na 
 
 Or Sari quae “Wy aTa Titers sc 
 
 "Ba Se Susie aa tosy gs 
 
 eSsett 
 
 NEG HSBORN OOD 
 
 oy LAN OF 
 
 * 
 
 CHUERC? 
 
 a7 
 Seale- 
 
 1S 
 
 * 
 
 ” 
 
 I 
 
 HR 
 
 ue 
 
 ‘OL D 
 
 
 
 GROUND PLAN 
 
Conclusion 
 
 agree with ex-provost Stillé when he affirms that ‘‘ With 
 such a history and with such personages serving as illustrations 
 of it, Christ Church is not merely a temple where men have met 
 the last two hundred years and more to worship God after the 
 manner of their fathers, but it is also one of the brightest jewels 
 in the mural crown of this goodly city.’’ 
 
 Some may want to turn their emotion into practical help- 
 fulness. With such the question will arise—Who cares for Christ 
 Chureh? What would it signify if it burned down or crumbled 
 away? The civilized world was horrified at the destruction of 
 Rheims Cathedral and is keen for its reconstruction. English- 
 speaking Christians everywhere contribute readily to the restora- 
 tion of a Westminster Abbey or any cathedral of the Motherland. 
 The measure of comprehending sentiment over and substan- 
 tial response to such inherited liabilities is a clear index of the 
 character of a generation. 
 
 Locally we are at a period of ambitious building projects; 
 a colossal bridge, towering business blocks, a costly museum, a 
 noble library and many other schemes great and small are under 
 way. Does not a true sense of values bespeak attention as well 
 to a priceless historic fabric? 
 
 Some day soon, the city may be moved to make the street 
 improvement indicated on the accompanying ground plan. 
 
 With a due realization of the competing demands upon our 
 resources is there not all the more reason for directing thought 
 to the safeguarding of an irreplaceable monument, particularly 
 when a modest expenditure at the moment will prevent a yet 
 ereater demand later? 
 
 It is the oldest edifice remaining in the city which Penn 
 planned; and Philadelphia is justly proud to think of it as 
 being so hallowed with national associations as to be second to 
 none in the regard of intelligent Americans everywhere. 
 
 The public quite justly expects at intervals a report of 
 conditions from the immediate guardians of such a foremost 
 
 311 
 
 @©z gentle reader who has trudged thus far will doubtless 
 
Curist CHURCH, PHILADELPHIA 
 
 
 
 civie asset. It is a magnetic center drawing all sorts and con- 
 ditions from near and far, proving increasingly a vital source 
 of inspiration. It is administered for the free and open use 
 of all without discrimination or fee of any sort. 
 
 Liberal appropriations are made from the municipal treas- 
 ury for the upkeep of the Independence Hall group; but no 
 such source of supply is available for the preservation of this 
 more venerable edifice. 
 
 In spite of obvious difficulties such as the crowding in of. 
 factories and the removal of helpful residents, the congregation 
 which continues to have the honor of using this national shrine 
 as its place of worship, recognizes that the chief stewardship for 
 its protection and repair is theirs. There is much that is grati- 
 fying in their recent record with this responsibility. 
 
 It will be recalled that in order to minimize the fire risk 
 from within, the old furnaces have been taken out and the adja- 
 cent parish building torn down, leaving the church quite 
 detached. On the west side of North American Street a modern 
 Neighborhood House has been erected, providing a vantage point 
 from which to fight fires; the heating plant has been placed 
 here in a fireproof basement and the steam pipes run to the 
 church. 
 
 Portions of the exposed wood work that had been dry rotted 
 have been replaced with copper. A competent caretaker is 
 kept in residence on the spot. The latest precaution taken has 
 been the installation of an external fire sprinkling system. It 
 has been necessary also to replaster the entire interior; and it 
 has been artistically painted in buff and white and blue. The 
 cornices about the eaves (which had been renewed one hundred 
 years ago) were again affected by dry rot, and have been rebuilt. 
 All the exterior wood work except the steeple has been repainted. 
 The Tower Room has been refitted with convenient book cases 
 and redecorated in memory of Mrs. Bessie Campbell Coles. 
 The brick wall and iron fence on the south side have been re- 
 constructed. The yard has been repaved and shrubs and vines 
 planted in memory of Mrs. Betty Mason Campbell. 
 
 312 
 
CoNCLUSION 
 
 Of all the betterments recently made perhaps the renovation 
 of the organ with the new approach through it to the North 
 Gallery gives the greatest satisfaction. Entering from the south 
 yard, through doors that swing out, one mounts from the Tower 
 Room by a graceful staircase to a gallery from which entrance 
 to the organ loft is made by a doorway cut through the massive 
 wall, or, turning south, access is had by winding steps to the choir 
 room and bell ringers loft, and so on up the Tower. In renovat- 
 ing the organ itself care was taken to preserve all that had 
 value in the old instrument. The dignified case and many of the 
 pipes with their mellow quality have been retained both for 
 sentimental and artistic reasons. Additional stops have been 
 provided giving admirable contrast of tone color, and a new 
 electrical console has been attached. One can imagine Ludovic 
 Sprogell, from whom the primitive organ was purchased in 1728, 
 or Francis Hopkinson who rendered his own compositions here 
 in the revolutionary days, returning in spirit and taking delight 
 in their instrument—identical yet enriched. 
 
 The congregation then is quietly striving to live up to its 
 privilege of continuing to do what it can to preserve a valued 
 public building from the ravages of time, and reverently to en- 
 sure its unimpaired beauty, the while they maintain their aggres- 
 sive parochial activities and provide accumulating Endowments 
 for future requirements. They will, of course, welcome any assist- 
 ance, particularly in the improvement and upkeep of the ancient 
 Burial Ground at Fifth and Arch Street. 
 
 Amongst those who are ever to be held in grateful remem- 
 brance here are the provident friends who from time to time 
 have made bequests to the parish. For the most part these 
 gifts have been in amounts which today might be accounted 
 small, and the aggregate of the Endowment Fund is still quite 
 inadequate for even the minimum current expenses. 
 
 Indeed if it was sufficient, and was so treated as to excuse 
 succeeding generations from the duty or deprive us and them 
 of the privilege of self-sacrifice and thanksgiving in our religious 
 enterprise it would be destructive of its primary purpose, the 
 
 313 
 
CuRIst CHURCH, PHILADELPHIA 
 
 quickening of our spiritual life. Endowments are desirable and 
 necessary for the downtown church, but chiefly as they stimu- 
 late and make effective the self-denials of those who come after. 
 For such measure of aid and encouragement grateful re- 
 membrance is kept of one and all, 
 ~ From Epwarp JAUNCEY in 1722 
 To Mary Hirst and JANE Hirst in 1918 
 And Henry Evper in 1925 
 
 The Roll of Honor ineludes 
 
 ANNA Maria Ciirron Isaac WELCH 
 Henry Ricpy RACHAEL RiTrTerR 
 BENJAMIN Dorr Eviza J. WEEKS 
 WILLIAM CLYMER ANNE FLOWER PAUL 
 Mary ANDREWS SELDEN T'WITCHELL 
 Mary CaLHOUN Mrs. J. C. Lewis 
 JANE CALHOUN Este WETHERILL 
 JANE MapISsOoN MarGaret BAcHE 
 
 together with those who have created the Memorial Fund asso- 
 ciated with the Kine-WarnwricHt, NEwsoup, Mirruin, EvKins, 
 CreTH and BreLFreLp Windows. 
 
 Under present conditions it seems a far ery to the day 
 when the authorities contemplated the necessity of transferring 
 the responsibility for the historic monument to the city or the 
 state or some national organization. It was only two and twenty 
 years back that the then Bishop formulated such a suggestion ; 
 and another on somewhat different lines emanated from our 
 publie spirited eitizen Dr. Mitchell. 
 
 The process of recovery has followed the certified highway 
 of disinterested service. The people had a mind to work; and 
 dared to put the call of world evangelization in its legitimate per- 
 spective—first things first. Naturally recruits volunteered under 
 such a standard. 
 
 This is not the place in which to print the long list of present 
 officers and members; but it will point the moral and adorn the 
 tale if we indicate the groupings of the working force. 
 
 314 
 

 
 OST 
 
 On SouTHWEST P 
 
CONCLUSION 
 
 The Clergy and the Staff find council and co-operation from 
 the Vestry of twelve representative Philadelphians who so ably 
 administer the temporalities. 
 
 The Parish Council serves as a clearing house for the various 
 organizations, and exercises an oversight of the busy work shop, 
 making it a veritable Neighborhood House. 
 
 The Chureh School with its two hundred and thirty-eight 
 teachers and pupils is devoted to the cause of religious education. 
 
 The Service League gathers the youth for work during the 
 week. 
 
 The Home Department associates the Shut-In with the 
 Cause; and the Little Helpers, with forty-five on its roll pre- 
 pares them for later identification with the activities. 
 
 The pioneer Missionary Society keeps in touch with the 
 undertakings of the Diocese and of the General Church. 
 
 The Girls’ Friendly Society, with a membership of eighty- 
 six young women, aims to promote better standards of woman- 
 hood.and mutual helpfulness. 
 
 There are some sixty of the older women identified with 
 the Mothers’ Meeting, dispensing mutual sympathy and cheer. 
 
 The Doreas Society is continuing a long established custom 
 of distributing winter garments to needy children. Its timely 
 benevolence is discreetly extended to fifty or more each year. 
 
 The Church Periodical Club distributes systematically to 
 missionaries and local institutions five hundred periodicals and 
 two hundred and fifty bound books each year donated by such 
 as will. 
 
 One other feminine group constitutes the Altar Guild; 
 reverently caring for the Altar and its furnishings. 
 
 The Choir, including twenty-one boys and twelve adults, 
 renders faithful service. 
 
 The Washington Club with fifty-four men members keeps 
 open house in its quarters in the Neighborhood House, and lends 
 virile aid to various undertakings. 
 
 The Brotherhood of St. Andrew with sixteen members are 
 pledged to daily prayer for the extension of the Kingdom and 
 to an earnest effort to lead others to Christ. 
 
 315 
 
Curist CHURCH, PHILADELPHIA 
 
 The Boys’ Club with a membership of twenty or more has 
 its headquarters in the Neighborhood House. 
 
 And the Bell Ringers’ Guild consists of eight men trained to 
 continue the traditional art of ringing the changes on the 
 historic bells. 
 
 It is the consecration of personal lives along these and other 
 lines that adds vital significance to the old church today. 
 
 Philadelphia has an unequalled number of historic build- 
 ings; Independence Hall, Carpenters’ Hall, the Betsy Ross 
 House, Penn’s House and others are monuments of personalities 
 and events of the past.. Christ Church has, as we have seen, 
 not only its surpassing associations with the heroes and epochs 
 forever memorable; but it is as well an enduring center of uplft- 
 ing power. Its appeal reaches far beyond its immediate clientele. 
 
 Each Lent thousands in shops and offices hereabout respond 
 to personal reminders that ‘‘a man owes something to the neigh- 
 borhood where he lives; and also to that where he makes his liv- 
 ing. Is your home or business place in the district lying between 
 Seventh Street and the Delaware and between Walnut and Green 
 Streets? Then you have a personal relation to this, the Patriots’ 
 Sanctuary, and it extends a special welcome to you. Make the 
 brief Noon Day Service part of your daily program; and do 
 your share toward the higher life in the old town.’’ 
 
 Each year a fresh brief call is circulated; and the invita- 
 tion to stop, look and listen, and reconsider the objective and 
 technique of religion, and to realize more clearly the essential 
 function of the Christian Church carries added emphasis as it 
 issues from this cherished shrine. One of the latest of these 
 periodical calls runs thus: ‘‘Our life today is characterized by 
 strikingly sharp contrasts between good and evil. Lawlessness, 
 demoralization and godlessness are more glaring; at the same 
 time that there is an ampler measure of loyalty to truth and 
 beauty and holiness. As ever the conflict rises in the individual, 
 where Jekyl and Hyde are at grips to control us. At such a 
 time the summons rings out with an arresting note. Thoughtful 
 men everywhere declare with President Coolidge, that ‘The 
 strength of our country is the strength of its religious convic- 
 
 316 
 
CoNCLUSION 
 
 tions.” One and all we need to experience the expulsive force 
 of a new affection. The Christian faith must be so interpreted 
 as to win not only intellectual assent, but as well to grip. our 
 hearts with its mighty dynamic for the realization of the King- 
 dom of God. Young and old want to hear less of men’s doubts 
 and negations, and far more of sure beliefs and beckoning affir- 
 mations. Shall we not concentrate on the adventure to live out 
 such truths as we hold; and co-operate in making personal reli- 
 gion and public righteousness contagious ?’’ 
 
 The sum of it all emerges. Christ Church is a Colonial 
 monument of dignity and beauty; worthy of reverent care. In 
 one and another critical moment it has been a rendezvous for 
 those who did great things in their several generations. But it is 
 far more than a material structure or a museum for the curious. 
 It is asymbol; and an implement of invisible quickening forces. 
 
 Centuries ago an incomparable spiritual genius caught the 
 Master’s meaning when he asked: ‘‘Is not the life more than 
 meat and the body than raiment?’’ And his declaration: 
 ‘“‘The things that are unseen are eternal,’’ has become an 
 implicit part of our Christian thinking. It is with this inter- 
 pretation that we have quoted Mr. Kipling’s verses 
 
 ‘‘The things that truly last 
 When men and times have passed 
 They are all in Pennsylvania 
 this morning.”’ 
 
 And this conception is the golden thread that unites all that 
 is contained in the foregoing pages; giving to the symposium a 
 unity of thought and purpose that makes of it a book. The 
 several writers (to whom we again express profound thanks) 
 have presented something more than a mere chronology or a 
 recital of bare facts. 
 
 The air-plane picture on the jacket commended at the outset 
 the view from above; and the discerning reader will have found 
 fascination in the suggestive visions of a living past, and will 
 have caught the challenge to recognize here an indestructible 
 Altar of God from which generations yet unborn are to be 
 kindled with the undying fire of sacrificial service. 
 
 317 
 

 
 S 
 
 
 
 <)) aa Ti 
 
 : Z rr iy aoe Pt gt 
 is iiies i AS aNRTT; 871s. 
 i ni bs ‘i Ri MeFi 
 
a 
 
 ipa | 7 
 2 ba) 
 ae oe 
 
 4 
 
 y 
 cee a a 
 D ‘ 
 
 Begs 
 
 
 

 
5 f, h ‘ 
 Be daa ite faye 
 Be aes 
 
 yan p yh 
 MWe are y 
 Pa” Be) Hen We ae 
 Bane AR ta ; 
 A a Neaag 
 Tata 
 
 a0 
 ae 
 Hii 
 
 
 
i 
 4 
 1 
 } 
 
 a 
 oe 
 
 Pir sons 
 era 
 
 eens 
 
 kid yi 
 ne " ii 
 
 ‘ 
 £ 
 ai 
 
 \ 
 tag Mngt ' well “Sy 
 We eae eis 
 My lg LA ad nal Me 
 Bahr ae 
 
 Thy 
 
 
 

 
Date Due 
 
 
 
 
 
 
 
< samencneaancien weonnaint oe 
 eee 262 362 ee. Raman 
 
 ccc, abet Comet. § ltidiee: aetocaeaaaaaaaas 
 
 Sinn aew 
 
 Se. 
 
 
 
 it ae meaeek a ne oe 
 
, 
 
 a 
 
 = 
 2 
 © 
 bo 
 — 
 co. 
 
 BX5920 .P5C5 W3 
 
 Christ church 
 
 Speer Library 
 
 ar 
 
 =z 
 © 
 wn 
 ro 
 
 eologic 
 
 WAU 
 
 Princeton Th 
 
 | 
 
 ill 
 
 {| 
 
 5940 
 
 1 1012 00020