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WILLIAM WATSON ANDREWS 
 
 A RELIGIOUS BIOGRAPHY 
 
 WITH EXTRACTS FROM HIS LETTERS AND 
 OTHER WRITINGS 
 
 PREPARED BY HIS BROTHER 
 
 SAMUEL J. ANDREWS 
 
 ' Jul ; -» 1920 ■ 
 
 AUTHOR OF "THE LIFE OF OUR LORD UPON THE EARTH' 
 "CHRISTIANITY AND ANTI-CHRISTIANITY," ETC. 
 
 G. P. PUTNAM'S SONS 
 NEW YORK & LONDON 
 Cbe IRnicfterbocI^ec press 
 
 1900 
 
Copyright, iqoo 
 
 BV 
 
 SAMUEL J. ANDREWS 
 
 irbc TRnfcfjcrbocfecr ipress, UAcw l?orft 
 
PREFACE 
 
 THE peculiar religious position held by the sub- 
 ject of this Memorial makes the presentation 
 of his life one of much difficulty. To a large 
 number of Christian people in this land the work in 
 which he spent the greater part of his life is wholly 
 unknown, and by almost all others imperfectly 
 understood ; but to give a full history of it, and a 
 statement of the grounds on which it rests, would 
 be inconsistent with the purpose of this book as a 
 personal biography ; and yet without a knowledge 
 of it, much in his position can be only partially ap- 
 prehended. But the reader who desires to know 
 more can now easily get access to sources of correct 
 information. 
 
 It has been a very ungrateful task to show by 
 some quotations the attitude of unreasoned hostility 
 taken by some parts of the Church to the work 
 represented by Mr. Andrews, and to repeat some 
 of the coarse terms of condemnation, and of derision, 
 used by some individual writers respecting it, and 
 by implication of himself as its advocate. But these 
 cannot be wholly passed by in silence, for they give 
 a clearer insight into much of the current religious 
 
iv Preface 
 
 thought of that day, and its intolerance ; and show 
 how strongly it denied not only the reality, but even 
 the possibility, of any loss of spiritual grace, and the 
 need of any Divine interposition. They also testify 
 to the patience and calmness and brotherly love 
 which marked Mr. Andrews' conduct, under cir- 
 cumstances which for long years of misrepresentation 
 tried his faith to the utmost. 
 
 The nature of this biography as a religious one, 
 and its limitations as to space, necessarily keep out 
 of sight some aspects of Mr. Andrews' life which 
 might otherwise be spoken of. During its many 
 years he made the acquaintance of not a few persons 
 whose friendship he highly valued, and with some 
 of whom he had much correspondence. Of those 
 not already spoken of in the Memorial may be 
 mentioned his classmates, John M. Clapp, editor 
 of the Charlestoji Mercury, and the Rev. Alex- 
 ander Sessions; and, of later years. President D. 
 C. Oilman, of Johns Hopkins University, the Rev. 
 Dr. T. S. Childs, and the Rev. C. C. Starbuck. 
 To the home of Richard Fellows, at New Haven, an 
 old friend of many years, he was always welcome ; 
 and he found in the continual marks of affection 
 and confidence, shown in many ways, of President 
 T. D. Woolsey, the Hon. Henry Barnard, and of 
 his classmates, Rollin Sanford, Alpheus S. Williams, 
 and James S, Sanford, not to mention others, great 
 comfort and support. 
 
 A number of extracts from his letters and ad- 
 dresses on topics of general interest, selected for 
 publication, have been necessarily omitted. 
 
 S. J. A. 
 
A CATHOLIC CONFESSION 
 
 {From the Apostles' Liturgy) 
 
 O Almighty God, who art greatly to be feared in Thy holiness, 
 we are ashamed of our manifold iniquities ; we confess unto Thee 
 our sin. We offend continually and grievously in deed, in word, 
 and in thought. Our fathers have transgressed against Thee ; and 
 we, our children, and our brethren, do fill up the measure of their 
 iniquity. Thy people, from generation to generation, have resisted 
 and turned from Thee. We have abounded in false doctrine, heresy, 
 and schism. The priesthood have sinned, and all the people. We 
 harden our hearts, and are impenitent ; we are proud and rebellious ; 
 we are high-minded, and refuse to be humbled. We have rejected 
 Thine ordinances, and have chosen paths of our own. We have 
 lived in strife and confusion, and have not desired peace. We have 
 loved lies and vanity, hypocrisy and deceit. We covet and lust after 
 the things which perish, and seek not Thy heavenly kingdom. We 
 confess the sin of all Thy people, the members of Thy One Catholic 
 Church. We have received Thy truth with our minds, but have 
 closed our hearts against Thee. We have sat in judgment on those 
 whom Thou hast set over us, and we judge not ourselves. We have 
 loved the ways of disorder in which we have lived, and have been 
 slow to learn reverence and humility. We have caused Thy truth 
 to be rejected of the heathen by our foolishness and our sin ; and have 
 brought reproach upon Thy Holy Name. By our hardness of heart 
 and unbelief we have grieved and quenched Thy Holy Spirit. We 
 are a burden unto Thee, hindering Thy purpose of grace to others ; 
 and we have forsaken our own mercies. 
 
 We confess unto Thee, O God, the sin of all kings, princes, and 
 governors ; the sin of all ranks and estates of men. From the high- 
 est to the lowest, we have all transgressed against Thee. (And as 
 dwellers in this land, we especially acknowledge before Thee the sin 
 of this nation and people.) For all these our manifold offenses and 
 iniquities we do beseech Thy mercy. We have sinned wilfully and 
 grievously ; yet have pity on us. We have presumed on Thy long- 
 suffering ; yet deal with us in mercy and in truth, and forgive us our 
 sins : through Thy Son Jesus Christ, our only Redeemer. Amen. 
 
CONTENTS 
 
 CHAPTER 
 I.— 
 
 II.— 
 III.— 
 
 IV.— 
 
 v.— 
 
 VI.— 
 
 VII. 
 
 VIII.— 
 
 IX.— 
 
 X.— 
 
 XI 
 XII.— 
 XIII 
 
 Early Years — College Life — Ordination. i8io- 
 
 1834 
 
 Pastorate at Kent — Current Religious Beliefs 
 
 1834-1842 
 
 Pastorate at Kent — (Continued). 1834-1842 
 
 First Visit to England. 1843 
 
 Last Years in Kent. 1843-1849 ... 
 
 Pastorate in Potsdam. 1849-1856 
 
 The Evangelist Ministry — Its Nature and Dif 
 
 ficulties. 1856 
 
 Evangelist Ministry — Its Early Stage — Dr 
 
 Bushnell's "Vicarious Sacrifice." 1857-1874 
 Evangelist Ministry — Smith Trial — Liturgical 
 
 Club — Windsor Locks Council. 1875-1883 
 Death of Dr. Atwater — Sickness in England — 
 
 Dr. N. J. Burton — The Old Christianity 
 
 1883-1889 
 
 Closing Years. 18S9-1894 .... 
 Last Years and Death. 1895-1897 
 Funeral Address of the PvEV. Dr. Samuel Hart 
 vii 
 
 13 
 26 
 
 43 
 56 
 
 74 
 
 92 
 103 
 136 
 
 152 
 
 167 
 177 
 197 
 
Vlll 
 
 Contents 
 
 APPENDIX 
 
 PAGE 
 
 1. Statement of Reasons to Consociation . . .201 
 
 2. Farewell Sermon on Withdrawal from Congrega- 
 
 tional Ministry, 1849 206 
 
 3. Anniversary Address at Kent, 1894 .... 242 
 
 4. Extract from a Discourse on " Christian Nurture." 266 
 
 5. Genealogical Notes 274 
 
 6. Published Writings of W. W. Andrews . . . 276 
 
 7. Index 279 
 
WILLIAM WATSON ANDREWS 
 
WILLIAM WATSON ANDREWS 
 
 CHAPTER I 
 
 EARLY YEARS — COLLEGE LIFE — ORDINATION 
 
 WILLIAM WATSON ANDREWS was born 
 February 26, 18 10, at Windham, Connec- 
 ticut, and was the eldest son of the Rev. 
 William Andrews. His father — a descendant in 
 the direct line from William Andrews, one of the 
 settlers of New Haven in 1638 — was a graduate of 
 Middlebury College, Vermont, in 1806, was ordained 
 pastor of the Congregational Church in Windham, 
 August, 1808, and was married May, 1809, to Miss 
 Sarah Parkhill, a native of Massachusetts. Seven 
 children were born to them, six sons and one 
 daughter. (For family details, see Appendix.) 
 Mr. Andrews removed to Danbury, Connecticut, 
 and was installed as pastor of the Congregational 
 Church there, in June, 1813. The descendants of 
 WiUiam Andrews, the settler at New Haven, con- 
 tinued for the most part to reside in Connecticut, 
 
2 William Watson Andrews 
 
 and may be regarded as, in the fullest sense, chil- 
 dren of the soil. In religion they were strict 
 Puritans ; mostly farmers, and not holding any 
 prominent positions in civil or military life. 
 
 William Watson, the subject of this Memorial 
 (the second of these names being that by which 
 he was generally called), while not in any sense 
 precocious, gave early proofs of high intellectual 
 endowments. He was prepared for admission to 
 Yale College, according to the standard at that 
 tim.e, at the age of fourteen, but his father thought 
 him too young. Another reason for delay was 
 the want of money, for a clergyman's meagre 
 salary made the closest economy necessary, and 
 often the young student must first earn for him- 
 self something to help meet his expenses. This was 
 the case with Watson Andrews. In his fifteenth 
 year he taught a district school in an adjoining 
 town ; and later became an assistant in an academy 
 at Fishkill, near the Hudson River. It was at this 
 time that he made the acquaintance of Miss Given, 
 who became his wife some years later. 
 
 In the autumn of 1828 he entered Yale College as 
 a sophomore,' and, though standing in all depart- 
 ments of study among the first scholars, was espe- 
 cially distinguished in English composition and 
 
 ' In the account which in 1893 he prepared for the life of Presi- 
 dent Porter i^Noah Porter, a Memorial by Friends, New York, 1893), 
 he mentions the names of many of his classmates, and gives some 
 particulars of their after career, showing that as a body they were of 
 more than average ability. "Out of a class of eighty-one, thirty- 
 two or three have been clergymen, of whom two [Thomas M. 
 Clark and W. I. Kip] are bishops in the Protestant Episcopal 
 Church ; three have beeia professors in colleges and theological 
 
Early Years — College Life 3 
 
 debate. From early youth he had been interested 
 in debating clubs, and the two great societies of 
 Yale, " The Linonian " and " The Brothers in 
 Unity," furnished a good field for this form of 
 intellectual exercise. He had a sympathetic and 
 musical voice, though not of great compass, which 
 at once attracted attention ; a ready command of 
 language, and the ability to state his propositions 
 clearly, and put them in a logical order. He was a 
 member of the " Linonian," and of his part in its 
 debates his classmate. President Porter, at a meet- 
 ing held April, 1879, ^^^ ^^e reorganization of the 
 society, said : 
 
 " There was a man in college here when I was in col- 
 lege, a man who entered sophomore year. He wore a 
 gray round jacket, his hair hung on his shoulders, he 
 could not have been more than eighteen years old. A 
 Linonian, I am happy to say, he swept the field, swept 
 the seniors all away by the wave and power of his truly 
 eloquent debate. And I would like to say another thing 
 in regard to that man. I found out that while fitting for 
 college in the country, he somehow or other had got 
 high ideas about classical literature and study. He 
 showed me in manuscript " Demosthenes on the Crown," 
 written out by himself in the Greek ; parallel to it he 
 had written the translation ; and after a week had elapsed 
 he disciplined himself by writing back the English into 
 
 schools ; two have been foreign missionaries, two governors of 
 States, two members of Congress — one of the House of Representa- 
 tives, the other of the Senate ; three have been ministers from our 
 government to foreign countries ; one a major-general in the late 
 Civil War ; one a Secretary of State ; sixteen have been lawyers ; 
 eight physicians ; two teachers of the deaf and dumb ; and others 
 private teachers, editors, bankers, and merchants." 
 
4 William Watson Andrews 
 
 Greek ; and that discipline gave him efficient, thorough 
 power in debate. The opening address of the President 
 of the Linonian Society and of the Brothers in Unity, 
 was, when I was in college, the great occasion of the 
 year. I have somewhere preserved the first address, 
 the opening address, delivered by this classmate of mine 
 in our senior year. If I had had time I should have 
 hunted it up, and brought it here, and read portions to 
 authenticate the truth of my remarks." 
 
 It was said by one of his contemporaries that it 
 was an argument used by the members of the Li- 
 nonian Society to induce the freshmen to join it, 
 that it was Watson Andrews' society. 
 
 In his junior year he wrote a tragedy, " Talbot 
 Castle," for the Linonian Society, which was acted 
 by its members, and which, it is said, received warm 
 praise from the poet Hillhouse. At commencement 
 he gave an oration on " The Age of Sense," in 
 which he contrasted this with the age of beauty and 
 the age of religion. Of this oration an accomplished 
 woman of New Haven remembered long afterwards 
 how the students themselves checked the hum of 
 conversation when he came upon the stage to speak, 
 and how the hush of expectation fell upon the 
 crowded church in which they then assembled. 
 
 Among- Watson Andrews' classmates were two 
 with whom he formed especially close relations of 
 friendship, which continued through life. These 
 were Noah Porter, afterwards a tutor, then a pro- 
 fessor, and finally President of Yale; and Lyman 
 Hotchkiss Atwater, afterwards Professor of Logic 
 and Political Economy in the College of New Jersey. 
 In the article just referred to on Dr. Porter's student 
 
Early Years — College Life 5 
 
 life at Yale, Mr. Andrews speaks of the influence 
 which the stirring movements of the time had on 
 their youthful minds: " A new spirit was in the 
 air. It was eminently a time of hope and sanguine 
 expectations. We were dreaming of great possi- 
 bilities in the future." The poetry of Wordsworth 
 and Coleridge had already begun to attract atten- 
 tion in the country, and philosophy was asserting 
 vigorously its claims. In philosophy, especially as 
 presented by Coleridge, Mr. Andrews and his friends 
 were greatly interested. He writes: " The Aids to 
 Reflection W2is repubhshed during our college course, 
 through the influence of President Marsh of Burling- 
 ton University. It was, I think, towards the close 
 of our junior year that I bought the first copy of 
 this book which was sold in New Haven . . . 
 and it soon became the text-book of a little circle, 
 in which Porter and Atwater were conspicuous for 
 their enthusiasm." * 
 
 Naturally thoughtful and reflective, he early 
 meditated much upon his relations to God and 
 Christ, but he did not when he entered college 
 regard himself as a member of the Church. The 
 Calvinism of that day did not recognize the mem- 
 bership of the baptized children till they had passed 
 through a period of conviction of sin, and had en- 
 tered into a covenant with the local church. They 
 were then admitted to the Lord's table, and regarded 
 as under the watch and care of the Church. 
 
 Of his religious history while in college he speaks 
 
 ' It was related by one who was present at Mr. Andrews' marriage, 
 that while he and Atwater were in the dressing-room preparing to go 
 to the ceremony, their talk was of Coleridge and his philosophy. 
 
6 William Watson Andrews 
 
 in his account of President Porter's student life. 
 " The years 1830 and 1831 were remarkable in many 
 countries for rehgious and spiritual as well as politi- 
 cal movements. It was in the beginning of our 
 senior year that the college felt the new life which 
 was then stirring England and Scotland as well as 
 our own land. Our class was greatly moved. . . . 
 As a fruit of this religious movement, a large num- 
 ber of the class were brought to make a public 
 profession of the Christian faith, and to become 
 communicants at the table of the Lord." From this 
 time on his thoughts were directed to the Christian 
 ministry, although his early choice had been the law. 
 
 It was in 1831, after leaving college, that his at- 
 tention was drawn through the newspapers and 
 magazines to a religious movement then beginning 
 in Scotland, and which has its development in the 
 " Catholic Apostolic " congregations of to-day. Of 
 this movement, which powerfully influenced all his 
 after life, we shall here speak only to show how it 
 affected his studies for the ministry, leaving a fuller 
 consideration of it to the later period when he iden- 
 tified himself with it. 
 
 The beginning of this movement was in certain 
 spiritual utterances — tongues and prophesying.' 
 There were also some remarkable cases of healing. 
 At this time, also, much interest in the prophetic 
 
 ' It is impossible within the scope of this Memorial to speak in 
 detail of these spiritual manifestations, or of the proofs they gave that 
 they were the true utterances of the Holy Spirit. Those who desire 
 to know the history of the movement in its beginning may consult 
 a book, Creation and Redemption ; also. Restoration of Apostles and 
 Prophets; the article by Mr. Andrews in Bibliotheca Sacra, reprinted 
 in pamphlet form ; and a Narrative of Evetits. 
 
Early Years — College Life 7 
 
 Scriptures was awakened in many quarters by the 
 preaching of Edward Irving and others on the Second 
 Advent of the Lord. Mr. Andrews, referring to this 
 period of his Hfe, writes: " It was immediately after 
 leaving Yale, in the autumn of 1831, that my at- 
 tention was arrested by a letter taken from Eraser s 
 Magazine, giving an account of the utterances in 
 tongues and prophes}angs by holy men and women 
 of the Kirk of Scotland; and I felt that here was a 
 phenomenon worth looking into. I resolved to 
 study the New Testament, and find out what it said 
 of spiritual gifts, and of the Lord's advent. This 
 was the beginning of my interest in this religious 
 movement." 
 
 Two questions were now brought before him : 
 first, as to the Lord's return to the earth, the 
 place which it held in the Divine purpose of re- 
 demption, and whether it was or was not an object 
 of hope and prayer, and something to be preached 
 as an incentive to the Christian life ; secondly, 
 whether or not the gifts of the Spirit as mentioned 
 by the apostle (i Cor. xii. 1-7) were given to abide 
 in the Church. These were purely Scriptural ques- 
 tions, and it was by the teaching of the Scriptures 
 that they must be decided. The question as to 
 the utterances in Scotland, and later in England, 
 whether they were the utterances of the Holy Spirit 
 or not, and as to the reality of the supposed miracu- 
 lous healings, were matters of fact, to be decided 
 only upon sufificient evidence. And in the matter 
 of the Lord's advent, the Scriptural teaching respect- 
 ing it was to be distinguished from the interpre- 
 tations of Mr. Irving and others, and from any 
 
8 William Watson Andrews 
 
 speculation as to the time. These were points for 
 his subsequent examination, and it was not till some 
 years later that his beliefs became clear and firm. 
 But his study of the Scriptures, from this time car- 
 ried on most diligently, was opening to him new 
 questions, and impelling him to the consideration 
 of points respecting the constitution of the Church, 
 its relation to its Head, and its ministries and ordi- 
 nances, then almost wholly ignored in New England 
 theology. 
 
 The autumn months of 1831 were spent at his 
 home in Cornwall, in a romantic valley amid the 
 hills. A favorite place of resort he found in a 
 secluded glen a little way from the village, of which 
 he writes in a letter: " Half a mile from our house 
 is a glen, where in the hot summer months I have 
 often sought coolness and solitude. It is walled in 
 by high, broad-breasted rocks on one side, and a 
 steep, thickly wooded hill on the other, and through 
 it, over many a tiny precipice, dashing and foaming, 
 runs a small mountain stream. At the upper end 
 the mossy rocks rise irregularly, one above the other, 
 building up rude seats for this sylvan amphitheatre ; 
 and in the leafy summer the trees form a canopy 
 overhead, through which the blue heavens look 
 down in scattered glimpses." 
 
 The year after his graduation was, as is often the 
 case when college life is ended, and its stimulus and 
 support are taken away, one of much mental depres- 
 sion. In a letter written to Porter, October, 1831, 
 he excuses himself from writing a comedy, which he 
 had been invited by the Linonian Society to pre- 
 pare, on the ground of ill-health and low spirits. 
 
Early Years — College Life 9 
 
 He was then siiffering from an inflammation of the 
 eyes which prevented much reading or writing; and 
 to this was added the feeling that he was constitu- 
 tionally unfitted for vigorous and aggressive labor. 
 In a letter of December, 1831, he speaks of himself 
 as having " awakened from the ambitious dreams 
 of his academic years, to poverty and embarrass- 
 ment, and to the still gloomier consciousness of 
 entire unfitness for the duties and responsibilities 
 of active life." This sentiment often reappears in 
 the letters of this period. Even of the compara- 
 tively quiet and uneventful life of a clergyman, he 
 writes: " From the weighty, the crushing respon- 
 sibilities of such a life, and its fatiguing, ceaseless 
 round, I shrink in fear and dread ; and the same love 
 of silent thought, and the same aversion to active 
 life, will in these noisy and bustling times make me 
 a world-shunning recluse." But there is no hint of 
 any religious doubt or of disquiet as to the great 
 truths of the Christian faith. 
 
 In letters written about this time to his friend 
 Porter, he speaks of reading to divert his mind: " I 
 console myself when downhearted with John Norris 
 and Thomas Aquinas — two of the likeliest old gen- 
 tlemen I am acquainted with. I conclude with 
 the wish of old John Norris: ' May God give us 
 light, and when we have found that, humility ' ; or, 
 as I would amend it, ' Give us humility, that we 
 may find light.' I am now busy in deciphering the 
 enigmas, and phantasies, and devotional flights of 
 Jacob Bohme." 
 
 Being in debt at the end of his college course, it 
 was necessary for him to find some immediate 
 
lo William Watson Andrews 
 
 employment. He was very soon after his graduation 
 offered a place in the newspaper office of Mr. Duff 
 Green, publisher of the Telegraph, at Washington, 
 D.C. ; but he had no taste for political journalism, 
 and declined it. The only work immediately avail- 
 able was that of teaching, and in the winter of 
 1831-32 he taught in an academy in Washington, a 
 town a few miles from his father's residence. 
 
 After his school work in Washington was ended 
 in the spring of 1832, he spent a little time in New 
 Haven, and later returned to his father's at Corn- 
 wall. In May he accepted an invitation to teach in 
 a private family near Warrenton, Fauquier Count}', 
 Virginia. He went there in June and remained till 
 October. In writing to his father, he says: " My 
 situation is as favorable on many accounts as I could 
 desire. Nowhere could I see more genuine hos- 
 pitality, or have a better opportunity of becoming 
 acquainted with diversities of character. No house 
 in this part of the State is more noted than Oak- 
 wood, or in the summer months the scene of more 
 festivity and gayety." But the religious conditions 
 he found very unlike those then existing in New 
 England. Bishop Meade was endeavoring to lead 
 his people into a higher Christian life, but many 
 looked upon his efforts with disfavor, and Mr. An- 
 drews adds: " I occasionally hear those halcyon 
 days lamented, when parsons led out a dance, and 
 were the jolliest wine-bibbers and whist-players in 
 the country." Something of the same spirit, 
 though under differing forms, might be found in the 
 clerical life of New England during the last century. 
 
 This residence in Virginia, though brief, was of 
 
Early Years — College Life n 
 
 great advantage to Mr. Andrews, as to both body 
 and mind. Although still subject to moods of de- 
 pression, he rose to the consciousness that he could 
 do little good in the world except as an active mem- 
 ber of society. Writing to Porter, he reaffirms his 
 purpose to enter the Christian ministry as the field 
 of labor in which he " could best combine active 
 labor with peaceful study. . . . No one is so 
 favorably situated for happiness as a clergyman in 
 the country. My purpose is to qualify myself as 
 speedily as possible for the unambitious, yet 
 weighty, and often perplexing, duties of a parish 
 minister; and if my talents and attainments shall 
 enable me to be useful in the most obscure congre- 
 gation in the Church of the Lord, and a blessing to 
 my friends, I shall thank God, and go on my way 
 rejoicing." 
 
 The winter of 1832-33 was spent at Washington, 
 teaching in the same academy as in the previous 
 year. In a letter to Porter he says: " With many 
 pleasures, there is one disadvantage attending popu- 
 larity rn a country village. You are a homo piibliciis, 
 and are expected to attend religious meetings of all 
 sorts, lyceums, temperance meetings, and besides 
 be sociable among the people, leaving one little time 
 for private study or correspondence. I have just 
 slipped my head into a new noose, that is, I have 
 engaged to deliver a series of lectures on the Pro- 
 phetical Books of Daniel and The Revelation." 
 The immaturity of his preparation for such lectures 
 he himself recognized in later years. 
 
 In a letter he expresses the hope that Porter and 
 himself can make an arrangement (never effected) to 
 
12 William Watson Andrews 
 
 spend six months together in the study of theology 
 and philosophy. " Nothing," he writes, " would 
 be so beneficial to my mind and heart as daily inter- 
 course with a tried, wise, and affectionate friend." 
 
 The early summer of 1833 was spent in Cornwall 
 at his father's house. He was married July 24, 
 1833, at Fishkill, N. Y., to Miss Mary Ann Given. 
 He was licensed September 25th of the same year, 
 at Norfolk, by the North Association of Litchfield 
 County, in the usual form, to preach for the term 
 of four years. The winter of 1833-34 was spent in 
 Cornwall, lie carrying on his theological studies, and 
 preaching occasionally, and also assisting his brother 
 Warren in his school. 
 
 Early in 1834 he was invited to become the pastor 
 of the Congregational Church in New Hartford, a 
 town not far from his father's home, but he de- 
 clined it. About the same time he received an 
 invitation from the Congregational Church in Kent, 
 and this he accepted, and was ordained there on the 
 2 1st of May. His ordination was according to the 
 usual Congregational forms. A Council was con- 
 vened of the ministers and lay representatives of the 
 consociated churches of the vicinity, who, after an 
 examination of the candidate, and his approval, 
 ordained him by prayer and the laying on of hands; 
 his father in this case preaching the ordination ser- 
 mon. Although well known to all to be deeply 
 interested in questions of the constitution of the 
 Church, and of prophecy, no objection, so far as is 
 known, was made by any to his ordination. 
 
CHAPTER II 
 
 PASTORATE AT KENT — CURRENT RELIGIOUS 
 BELIEFS 
 
 THE ordination of Mr. Andrews and the begin- 
 ning of his ministry presents a fitting oppor- 
 tunity to consider the several influences 
 acting upon him, and which from the first gave to 
 this ministry a peculiar character. These influences 
 were, the prevalent theology of New England in 
 which he had been educated, and its effect upon the 
 religious life of the people; the philosophic prin- 
 ciples of Coleridge ; and the new germinating beliefs 
 as to the Church and its ordinances and endow- 
 ments, which the religious movement in Scotland 
 and England presented to his mind. 
 
 As more than sixty years have passed since his 
 ministry in Kent began, and there has been in many 
 points of religious belief a great though gradual 
 change, we must go back and note the nature of the 
 change. It will be understood that we speak here 
 primarily of the Congregational churches of New 
 England, though what is said is applicable in great 
 part to the Baptists and Methodists. There were 
 
 13 
 
14 William Watson Andrews 
 
 then no Roman Catholic churches except in the 
 larger cities, and only a few weak and scattered 
 Episcopal congregations. 
 
 The New England churches of that day were for 
 the most part doctrinally orthodox, holding fast to 
 the Trinity, to the Divinity of Christ, to the In- 
 spiration of the Scriptures and their supreme author- 
 ity, to the sinfulness of human nature, to the sacrifice 
 of Christ as the basis of our salvation, and to the 
 necessity of personal repentance and faith. 
 
 But though the Divinity of Christ was firmly held, 
 the wide-reaching significance of the Incarnation was 
 little apprehended ; and though the facts of His 
 Resurrection and Ascension were articles of faith, 
 their bearings upon His present priesthood and upon 
 His future kingship were only dimly seen. Very 
 little was said of Him as the living and ruling Head 
 of the Church, or of His present intercession, or of 
 His return. The great doctrinal topic of the pulpit 
 was the way in which His death was related to the 
 forgiveness of sin, joined to the question of man's 
 ability to obey God. The work of the Holy Spirit 
 was much dwelt upon, but He seemed often to be 
 regarded as the Head of the Church, rather than 
 as sent to testify to Christ as the Head. The 
 great channel of His operations was the preached 
 word, not ordinances or sacraments. The sermon 
 was, therefore, the centre of interest, and the other 
 parts of the service were regarded as introductory 
 and subordinate. It was the general belief that 
 the world would be converted to Christianity by 
 the preaching of the Gospel, and much interest was 
 felt in missions. The more ardent expected to 
 
Current Religious Beliefs 15 
 
 see great and immediate results, — nations born in 
 a day, — seeing a type of this in the Sandwich 
 Islands. 
 
 As regarded the sacraments, Baptism was scarcely 
 more than an empty form. The baptized children 
 stood only in a nominal, not vital relation to Christ, 
 and in a merely external one to the Church. It was 
 generally held that at the Lord's table the com- 
 municants ate and drank as a mere commemorative 
 act — a vivid way of bringing the Lord and His work 
 to remembrance. But there was a form of conse- 
 cration used by many which showed a feeling that 
 there was more than a mere commemoration. A 
 common formula was a prayer that " so much of the 
 bread and wine as should be consumed, might be 
 separated from a common to a sacred use." That 
 which remained of the bread, usually a large portion 
 of the loaf, was not looked upon as consecrated, and 
 was taken by the deacons or the pastor, and con- 
 sumed at the evening family meal. 
 
 That there is a universal Church, one body, all its 
 members, in virtue of their baptism, partaking of a 
 common life, that this unity should be visible, that 
 Christ's headship embraces all with equal love and 
 care, and that all must suffer or be blessed together, 
 were truths wholly disregarded as of no practical 
 importance. No sorrow was felt at the many 
 divisions of Christians, and their attendant rivalries 
 and hostilities. These were accepted almost as a 
 matter of course, and to be little regarded. Indeed 
 they were defended by many on the ground of util- 
 ity, as stimulating, to greater activity. It was not 
 the relation of Christians to one another, but the 
 
i6 William Watson Andrews 
 
 relation of each to God, which was the great object 
 of concern. Continual mention was made of the 
 churches, but very rarely of the Church, Loyalty 
 to Christ was with many loyalty to one's own 
 denomination or sect. 
 
 As regarded the future Hfe, the resurrection of the 
 body, which would be at the Lord's return, was 
 held as a doctrine, but its importance was nullified 
 by the other doctrine, generally held, that " the 
 souls of the faithful do immediately pass into 
 glory." As the Lord could not return till His 
 Church had converted the w^orld by the preaching 
 of the Gospel, the resurrection must be put off into 
 the distant future. It necessarily followed that all 
 the Lord's words which seemed to describe His per- 
 sonal coming as speedy and sudden, and to be 
 always kept in mind as an object of hope, must be 
 referred to death. He would Himself come, in- 
 deed, at last to raise the dead, but not till the long 
 drama of redemption was accomplished ; and then 
 as the Judge to the final judgment. Death thus 
 practically usurped the place of the Living One in 
 their thoughts, and His children walked through 
 life with eyes ever looking down into the grave as if 
 He had never risen. Although, theoretically, to die 
 was to enter into glory, yet practically death con- 
 tinued to be the king of terrors, and to have it ever 
 in mind was a Christian duty. Their piety took on 
 it a sad,' funereal type, which showed itself in their 
 
 ^ All elderly New England readers will recall not a few hymns like 
 these : " Hark, from the tombs a doleful sound," " We lay our gar- 
 ments by" ; and in children's hymn-books, " Tell me. Mamma, if I 
 must die, as little brother died." 
 
Current Religious Beliefs 17 
 
 worship, in their prayers, their hymns, and in all 
 their religious utterances. 
 
 It was in a community in which this type of re- 
 ligious doctrine and life prevailed, that Mr. Andrews 
 began his pastoral labors, and this necessarily deter- 
 mined the general character of his teaching and 
 work. He met at the outset the almost universal 
 feeling that truth from the pulpit was to be valued 
 as it bore on the matter of personal salvation. The 
 question which his Christian hearers would put to 
 every sermon was: " What good has it done me ? 
 How has it helped me to save my soul ? " Or, 
 looking toward those not church members, who 
 often made half the congregation, the question was: 
 
 What effect had the sermon made on them ? Will 
 it convict them of sin ? Will they be brought by 
 it into the Church ? " 
 
 A clergyman's son, and familiar with the spirit 
 and forms of New England religious life, Mr. An- 
 drews was able to understand and sympathize with 
 those thus educated and trained, whom he was to 
 teach and guide. He was able to recognize what 
 was true in their beliefs, and in their type of piety, 
 and to defend and preserve it. But how was he to 
 bring them into the larger and higher conceptions of 
 Christianity into which he was himself entering? The 
 great and essential beliefs already mentioned, they 
 held in common, and his work was to enlarge and 
 make more definite their conceptions of them, and to 
 show their mutual relations. He was not called to 
 present to them new truths, but to teach them how 
 much was involved in the old; and also that God's 
 ordinances are always realities, not empty forms. 
 
1 8 William Watson Andrews 
 
 As his own religious knowledge enlarged, and he 
 saw more and more clearly the purpose of God in 
 the redemption of man, he aimed to show them that 
 purpose, both in its successive stages, and in its 
 unity, and in its culmination in the kingdom of 
 God. He taught them that the work of redemption 
 was not ended at the cross, but only its foundation 
 laid ; and that Christ's present priesthood and inter- 
 cession, and His kingdom to be established at His 
 return, are both essential parts of it. 
 
 It was in this way that Mr. Andrews endeavored 
 to lift his people out of the narrowness and selfish- 
 ness of mere individual salvation, as the one great 
 absorbing element of the Christian life ; and to bring 
 them to see their true position as those called to be 
 co-workers with God in His great purpose, and 
 their relations and duties to His Son and to His 
 Church. 
 
 The second of the influences affecting the ministry 
 of Mr. Andrews was his study of Coleridge and his 
 philosophy. In a quotation already made from a 
 letter we have seen how he speaks of the Aids to 
 Reflection. He felt that it had been of great service 
 to him. " It was a book for thoughtful study, not 
 for hasty and superficial reading, and we soon came 
 to value it and to admire it for the insight it gave 
 us into the deep, underlying principles on which 
 Christian philosophy must rest, and which furnish 
 the key to the structure and history of humanity. 
 It is scarcely too much to say that it wrought in 
 us a great intellectual and spiritual revolution. It 
 taught us the art of thinking, or of referring facts 
 to principles, and of looking below the phenomena 
 
Current Religious Beliefs 19 
 
 of the movement or the age to the imperishable 
 truth which gave them their meaning and value." 
 After giving some illustrations, he adds : " We found 
 in his writings also a sure antidote to pantheism and 
 materialism, in their teaching about God, living, 
 personal, triune; in His relation to the creature 
 brought forth by Him, and filled with symbols of 
 spiritual truth, but never to be identified with Him. 
 Nor did he find in nature or man any substitute for 
 Divine Revelation by His Word and Spirit, but held 
 up the Bible as the inexhaustible storehouse of truth 
 respecting God, and the inspired record of the work 
 of redemption through the incarnation, death, and 
 resurrection of His Son. The Bible became to us a 
 living book, every part of which had its relations to 
 the whole, and could never lose its use and power 
 till the complete accomplishment of the Divine pur- 
 pose centring in the Incarnate Son." 
 
 The third great influence upon Mr. Andrews, and 
 modifying his own beliefs upon some most impor- 
 tant points, was the religious movement in Scotland 
 and England already spoken of. Through this move- 
 ment and its spiritual phenomena his attention was 
 called to the constitution of the Church as Divinely 
 appointed, and especially to its spiritual endow- 
 ments; opening to him questions which had long 
 been regarded as definitely settled. He was led to 
 study the place and work of the Holy Spirit in the 
 Church, His differing operations through its various 
 ministries and ordinances, and the nature, value, and 
 permanence of His spiritual gifts. Were some of 
 these operations and gifts limited in the Divine 
 purpose to the apostolic age, or had they ceased 
 
20 William Watson Andrews 
 
 through lack of faith ? What did the Scriptures 
 teach upon this point ? 
 
 This course of inquiry soon led to the study of 
 the relation of the Holy Ghost to the risen Lord, 
 and of the Lord's place and prerogatives as the 
 Head of the Church. He gradually saw how much 
 this headship involved, — the organic structure of 
 the Church as His body, the Head and the body 
 constituting one organism, its unity, its obedience 
 to one will, its exaltation in Him as the risen and 
 glorified Lord, the nature of its ordinances, and the 
 number and permanence of its ministries. He saw 
 that to the Head belonged all authority and rule, 
 and that it was His prerogative to appoint His 
 ministers; to the Holy Ghost it belonged to give 
 them their spiritual endowments. 
 
 The headship of Christ thus assumed more and 
 more importance, and the apostolic designation of 
 the Church as " His body " acquired a continually 
 deepening significance. Inquiry as to the priest- 
 hood now fulfilled by the Lord in heaven, and as to 
 the participation of the Church in that priesthood, 
 naturally followed. 
 
 What part has the Church in His present work of 
 intercession in heaven ? What place has prayer in 
 her worship ? And gradually other questions arose: 
 What is the relation of the Lord's present ofifice as 
 High Priest to His future one as King ? What 
 work is to be done by the Church in the world be- 
 fore He can return ? Is there to be any special 
 work in the Church to prepare His children for His 
 return ? And how is this preparation to be effected ? 
 
 With his vision clarified, and its range enlarged 
 
Current Religious Beliefs 21 
 
 by his Scriptural and philosophical studies, and with 
 a mind naturally seeking unity, he began early in 
 his preaching to complement the truths of the New- 
 England theology by other truths which, if not 
 denied, had been in large degree thrust out of sight. 
 One early effect of these studies was to deliver him 
 from the belief, then universal around him, of a dis- 
 tinction between the primitive form of the Church 
 as extraordinary and temporary, and a later one as 
 ordinary and permanent. He saw that the Church 
 being an organism, embracing in its unity of life 
 both the Head and the body, the body partook of 
 the unchangeableness of the Head, and must remain 
 the same organic whole till the end God proposed 
 by it had been accomplished. He saw that its life, 
 as that of the risen and immortal One, was a super- 
 natural life, and that the power of this life should 
 be seen in all its ordinances and ministries, making 
 them great and blessed realities. 
 
 It is not to be supposed that the clear conclusions 
 to which Mr. Andrews ultimately came upon all 
 these questions, were reached by him till years 
 after his ordination ; but the main points involved 
 in them were early in his mind and objects of his 
 Scriptural studies, and their relations to one another 
 were seen with increasing clearness. During all his 
 life the centre of all his teaching was the Incarnation 
 — the revelation of God in the Incarnate Son, and 
 His work in man's redemption. 
 
 Probably the point which Mr. Andrews presented 
 earliest in his preaching, and which attracted the 
 most attention and provoked most hostile comment, 
 was the return of the Lord to earth as an object of 
 
22 William Watson Andrews 
 
 hope. He showed its purpose, and the place it held 
 in the economy of redemption, the great prac- 
 tical importance belonging to it, and the duty of 
 ever keeping it in mind. This ran so counter to all 
 the current beliefs and expectations, that his teach- 
 ing naturally aroused very strong opposition, and 
 was the subject of severe censure, not as wholly un- 
 scriptural, but as having a depressing influence upon 
 Christian activity, and as leading the mind away 
 from present duties to unprofitable and visionary 
 speculations. The study of the prophetic Scriptures 
 was much disparaged in all quarters, and his re- 
 ligious friends, and especially his college intimates, 
 looked upon this direction of his studies with much 
 alarm, especially those regarding the Lord's advent. 
 Expecting much from him, they saw that he was 
 accepting beliefs which would so affect him in the 
 estimation of the general religious public as to shut 
 many pulpits against him, and would be an effectual 
 bar to any ecclesiastical advancement. He had 
 many letters of remonstrance and warning. A 
 near relative, a missionary, wrote to him that there 
 could be no revivals where the Lord's advent was 
 preached, and that no one believing in this would 
 go as a missionary to the heathen. As early as 1833 
 he writes: " I fear my life is not to be so tranquil 
 and unruffled as I have all along been dreaming. My 
 friends are anxious. Rumor with her thousand 
 tongues is becoming very busy with my name. My 
 father turns down a leaf in Wilson's Sernions point- 
 ing to a warning on the study of the unfulfilled 
 prophecies." He mentions other cases in which 
 the clergymen who knew him lamented the errors 
 
Current Religious Beliefs 23 
 
 into which he was falling. But he was not moved ; 
 he writes in a letter: " It is my heart's desire and 
 daily prayer to God to be guided into all truth, and 
 sure I am that He will not always suffer me to be in 
 error and darkness. No desire of distinguishing 
 myself shall lead me to adopt a single doctrine. 
 But I shall follow the truth of God where it shall 
 lead me, well knowing that if I am in the right road 
 here, I shall find it both narrow and strait and 
 thorny. Rebuke me if I deserve rebuke, and I will 
 receive it with meekness; and help me by your 
 prayers and counsels to find that wisdom which is 
 dearer than hid treasures." 
 
 Of Mr. Andrews in his study of the Scriptures, it 
 might be said in his own words, written of Irving: 
 
 It was not an intellectual process merely, but his 
 whole spiritual being had part in it. . . . No 
 truth that did not touch his heart as well as his 
 understanding, could take deep root within him." 
 
 The anxiety with which his friends regarded his 
 prophetical studies was greatly increased by the un- 
 concealed interest he took in the development of the 
 religious movement in Scotland. As has been said, 
 he did not at first accept the spiritual phenomena — 
 the tongues and prophesyings — as the undoubted 
 utterances of the Spirit, but studied the Scriptures 
 to learn their nature, and whether such utterances 
 were possible in our day. He writes: " My feeling 
 as I read of the utterances of holy men and women 
 of the Kirk of Scotland was, that here was a phe- 
 nomenon worth looking into ; and I resolved to 
 study the New Testament and find what it said on the 
 subject of spiritual gifts. This was the beginning 
 
24 William Watson Andrews 
 
 of my interest in this religious movement, then 
 in its earHest infancy. I was in no connection with 
 its leaders, and knew no one, indeed, for years who 
 believed it." In a letter written in 1834, he says: 
 " You know I have never formed a decided opinion 
 respecting the genuineness of ' the gifts,' having 
 been contented to say that, for anything I knew, 
 they might be genuine." 
 
 It is not strange that Mr. Andrews' friends should 
 have regarded his growing belief in the genuineness 
 of the spiritual phenomena in Scotland with deep 
 regret and anxiety, for almost the whole religious 
 press of Scotland and England declared them to be 
 a delusion, if not also in part imposture.' 
 
 ' Some extracts from English periodicals will serve to show how 
 vehemently the reality, and even the possibility, of the restoration of 
 miracles and of the primitive gifts was denied. Thus it was said in 
 the Editibjirgk Review of June, 1S31, of the alleged gifts and 
 powers : " Our readers will be surprised at this discussion as making 
 these claims the subject of argument rather than of mere unmitigated 
 contempt." It describes a belief in their reality as "absurd and 
 revolutionary," and as "building up a false and hypochondriacal 
 religion." " The history of Protestantism is the uniform disclaimer 
 of the existence of any promises in the Scriptures that miraculous 
 powers should be continued in the Church." The Christian Ob- 
 server — the organ of the Low Church party — declared in regard to 
 the cases of supposed healing : ' ' Any other solution must be received 
 rather than that of a miracle." The writer of a book entitled 
 Modern Fattaticism, speaks of " the revival of some ancient and 
 long- forgotten hallucinations," of " persons of a wild and erratic turn 
 of mind," of "exhibitions of fanatical extravagance." "It is the 
 general conviction of the Protestant Church that miracles ceased 
 nearly seventeen hundred years ago, their design being fully and 
 finally accomplished." It was assumed by all that the gift of tongues 
 was for the preaching of the Gospel, and that, with prophecy, it had 
 long since ceased. Any supposed spiritual utterance in our day 
 condemned itself ; it could not be of God. 
 
Current Religious Beliefs 25 
 
 These expressions of unbelief and of severe con- 
 demnation were repeated in the rehgious press of 
 America, and were universally accepted as just. 
 Mr. Andrews did not for years know of any one 
 who believed that the spiritual utterances were of 
 God, or who felt any interest in the inquiry whether 
 they were or not. He found no sympathy in any 
 quarter. All his friends wondered at his willingness 
 to reconsider questions of ecclesiastical polity that 
 the Church had long ago decided, and to accept as 
 genuine the spiritual manifestations which those 
 regarded as her wisest and best leaders rejected. 
 
 But the friends who knew him best, though 
 greatly regretting the direction his mind was taking 
 in these investigations, yet did not doubt that he 
 would stand fast in the essential elements of the 
 Christian faith. Probably they looked upon the 
 movement in England as an evanescent one, which 
 he would himself renounce, though he might con- 
 tinue to hold some beliefs respecting the Church 
 not held in the Congregational churches of New 
 England. There was, therefore, as has been already 
 said, no objection made, so far as is known, to his 
 ordination. 
 
CHAPTER III 
 
 PASTORATE AT KENT 
 
 KENT, the place of Mr. Andrews' residence for 
 so long a period, is a small town lying on the 
 Housatonic River, in Litchfield County, Con- 
 necticut. On the west ran the stream, and close 
 behind it rose a ridge of granite hills, precipitous 
 and craggy. To the east were rugged and swelling 
 uplands. Writing of it in later years, he says: 
 " When I came to dwell in this secluded but beau- 
 tiful valley, with its sweet flowing river and rocky 
 ramparts of hills, it was then shut out from the 
 world far more than now. No iron road threaded 
 the valley. If we Avould reach the cities of our own 
 State, it must be by slow and tedious journeys over 
 steep and rugged hills, or along the sandy river 
 roads." But its natural position gave it many 
 charms, and these soon got a strong hold upon him. 
 He writes: " It seemed a fit spot for quiet and 
 study and the pastoral life, shut out as it was from 
 the noise and bustle of the world, and inviting to de- 
 vout meditation and communion with the Creator of 
 all this beauty." Writing soon after his ordination 
 
 26 
 
Pastorate at Kent 27 
 
 to a friend, he says: *' I have no room now to 
 describe Kent; you must come and see it. It is 
 one of the most perfectly rural villages in Connecti- 
 cut. It has a river, the Housatonic, running at the 
 foot of a range of mountains; and thereby to the 
 everlasting hills it adds the other elements of motion 
 and progression. My favorite walks are on the 
 banks of the river, and on " the ridge," — a long, 
 winding, and very regular swell of land, three or 
 four rods wide, and from ten to thirty feet high, 
 covered with beautiful forest trees; on a hot day it 
 is a delightful retreat." 
 
 Mr. Andrews continued in the pastoral charge of 
 the Congregational church in Kent from May, 1834, 
 to May, 1849. This period of fifteen years may be 
 divided into two parts by his visit to England in 
 
 1843. 
 
 From the extent of its territory the pastoral care 
 of his parish took most of his time. In a letter to 
 his old parishioners in Kent on the 150th anniversary 
 of the church (1891), he thus speaks of his early 
 ministry: " The services on Sunday in the church, 
 and a third on summer afternoons in the outlying 
 districts, and in the centre schoolhouse on winter 
 evenings ; a Thursday afternoon prayer-meeting 
 for the church, and most of the year a weekly 
 lecture in the remoter parts of the parish : this was 
 the ordinary routine." To this must be added the 
 official work of visiting the schools of the town. 
 But he still found much time for study. He read 
 at this period largely in the Fathers, both Greek 
 and Latin; in the schoolmen, and particularly in 
 St. Thomas Aquinas; in the theologians of the 
 
28 William Watson Andrews 
 
 Reformation, both Churchmen and Dissenters — the 
 Independent, Thomas Goodwin, being an especial 
 favorite with him ; as also were the theological 
 writings of Sir Francis Bacon. Although reading 
 German easily, he did not take much interest in 
 German theology, or make much effort to keep up 
 with its rapidly changing phases. 
 
 It was to the Scriptures that he devoted most of 
 his time and attention. These he read constantly 
 in the Hebrew and Greek. In the minor questions 
 of chronology and archaeology he took comparatively 
 little interest. Accepting the Bible as a truthful 
 record of God's dealings with men in the execution 
 of His purpose in the Son, he saw in it such a unity 
 that the disintegrating modern criticism had little 
 influence upon him. Starting with the primal 
 promise of" The Seed of the woman who should 
 bruise the serpent's head," he saw in all history, 
 secular and sacred, the Divine hand preparing the 
 way for the fulfilment of that promise. The small 
 discrepancies and seeming contradictions in the his- 
 torical narratives of the Bible did not trouble him, 
 for he believed that time and larger knowledge 
 would explain many ; and the unity of purpose mani- 
 fest in the Scriptures, from Genesis to the Revela- 
 tion, was its own evidence that one Spirit had guided 
 the writers. And he saw in secular history the hand 
 of God ruling the nations, and overruling all events 
 to the final accomplishment of His purpose. It was 
 in the light of this purpose as revealed, and in part 
 already fulfilled, that he studied the past, and 
 scrutinized the present, and looked forward to the 
 future. 
 
Pastorate at Kent 29 
 
 Early after his ordination Mr. Andrews was asked 
 to become a member of " The Pastoral Union " 
 of Connecticut, an association of Congregational 
 clergymen formed for the defense of the orthodox 
 faith against prevalent forms of heresy and error. 
 Though sympathizing fully with the end proposed, 
 he declined to become a member. The ground of 
 his declination, as appears from a memorandum in 
 the form of a letter found among his papers, was 
 that voluntary unions of this kind were attempts to 
 do what the Church only could do. He says: 
 " The ground of my hesitation has been the doubt 
 I have as to the principle of such unions. The 
 Church is God's own institution, and was in the 
 beginning provided with all the necessary means of 
 defense. If the Church has fallen into weakness 
 and danger, it becomes her ministers who discern 
 the evil, to stand every one in his place, bearing on 
 their hearts the iniquities of God's people, making 
 continual intercession on their behalf, and strength- 
 ening the things that remain and are ready to die. 
 In this way, and not by means that are of man's 
 invention and not of God's appointment, can the 
 evil be stayed. . . . The Lord's way for the 
 edifying of the Church is better than man's, and 
 the time will doubtless come when all human inven- 
 tions for its defense and blessing will be put aside, 
 and His own ongoings be seen in His Sanctuary. 
 But while I cannot for this reason become 
 a member of the Pastoral Union, it is no doubt the 
 duty of those who belong to it to abide in it, seek- 
 ing to make it, and the Seminary under its control, 
 a blessing to the churches." 
 
30 William Watson Andrews 
 
 This serves to show how early the conception of 
 the Church as one body, and of the unity of its 
 action, had taken possession of Mr. Andrews' mind. 
 He saw in the application of the voluntary prin- 
 ciple to it a denial of its unity, and the occasion of 
 divisions without end; and the present great multi- 
 plication of these partial, self-constituted unions, 
 making them, rather than the Church, the centre of 
 interest and of Christian activity, shows the correct- 
 ness of his judgment. 
 
 Having spent the larger part of the time after 
 leaving college in the vicinity of Kent, Mr. An- 
 drews was personally known to most of the Con- 
 gregational ministers of that part of the State, and 
 it was a pleasure to him to meet them in the various 
 gatherings held for ecclesiastical purposes, or Bible 
 study and fraternal intercourse. His brethren, if 
 not always agreeing with him, or perhaps not 
 understanding him fully, found his papers read be- 
 fore them carefully prepared and luminous. It was 
 said by one of them in after years that " he touched 
 nothing which he did not adorn." 
 
 In 1835 Mr. Andrews was invited as a substitute 
 to deliver the Phi Beta Kappa oration at New 
 Haven. This was given in August, and was printed 
 in the Christian Spectator of September, 1837, prob- 
 ably recast, under the title. The Relations of Law 
 and of a Revere7itial Spirit to Individual and National 
 Prosperity. 
 
 In April, 1836, Mr. Andrews' classmate and dear 
 friend, Noah Porter, Jr., was settled over the Con- 
 gregational church in New Milford, the town 
 adjoining Kent on the south. This was a great 
 
Pastorate at Kent 31 
 
 pleasure to him. In his paper in the Life of Porter 
 he remarks: " Our parishes bordered on each other, 
 and for seven years our intercourse was frequent 
 and most affectionate. For a part of the time we 
 preached for each other the lecture preparatory to 
 the Communion. . . . We exchanged pulpits 
 at other times also, and assisted each other in week- 
 day services in seasons of religious awakening." 
 
 Another clergyman early came into the immedi- 
 ate neighborhood of Mr. Andrews, with whom he 
 formed a friendship that continued for forty years — 
 the Rev. Adam Reid, of Salisbury. Mr. Andrews 
 preached his ordination sermon, September 26, 1837. 
 One bond of union was their common belief in the 
 Lord's speedy return. 
 
 On January i, 1838, his father, pastor of the Con- 
 gregational church in Cornwall, died, and he was 
 invited to take his place. It was pending his answer 
 to this invitation that the charge of " Irvingism " 
 was first publicly brought against him. It was 
 made by a former pastor of that church, still residing 
 in the town, as an objection to his assuming the 
 pastorate. The incident is worthy of mention as 
 showing the general belief of the older ministers of 
 that day in regard to missions, and to the Roman 
 Church as apostate. 
 
 In a long letter sent to Mr. Andrews he says: 
 
 Excepting your peculiar views of Irvingism, none 
 will be more willing that you should be our minister 
 than your sincere friend." The writer goes on to 
 define what he meant by " Irvingism," distinguish- 
 ing it from the Pre-Millennial belief — " which was 
 no heresy, and had been held by many in the earliest 
 
32 William Watson Andrews 
 
 times." He defines Irvingism as holding "several 
 great errors": i. That the efforts to convert the 
 world without the aid of miracles are futile and 
 useless; and also as denying the value of many of 
 the missionary societies and religious associations 
 of the day. 2. In showing forth the wickedness 
 of the last days as if foretold in prophecy, it has 
 " greatly slandered and calumniated the Church," 
 and especially the Protestant churches, in applying 
 these prophecies to them " as much as to the apos- 
 tate Church of Rome." 3. In claiming for its 
 friends that they only constitute the true and pure 
 Church of Christ. 
 
 Besides these specifications of errors, he affirms 
 that a belief in present spiritual gifts and miracles 
 must necessarily lead to the wildest fanaticism and 
 disorder. 
 
 That these objections were very serious in the 
 mind of the writer, he often affirms: " Believing 
 all this, as I solemnly do, I appeal to my brethren 
 whether I am not bound to give this admonition 
 and warning. ... I love the person, the 
 talents, and amiable deportment of Mr. Andrews; 
 but I love the cause of religion and peace of the 
 churches as of infinite importance. . . . Duty 
 imperiously urges me to perform a very painful 
 service." ' 
 
 ' As the terms " Irvingism" and " Irvingite" first meet us here, 
 and have been continually used since, as terms of odium, it may be 
 well to consider the ground of their use. 
 
 To have a single term to describe a complex movement is a con- 
 venience, and such movements have often been designated by the 
 name of some one especially prominent in them. It was so with the 
 ritualistic movement in England, for a time designated as Puseyism, 
 
Pastorate at Kent 33 
 
 The invitation to Cornwall he declined. After 
 stating some reasons why the invitation to take the 
 place of his father was especially grateful to him, 
 he adds: ** But I am now the pastor of a people 
 who were first united in me after a long period of 
 division and gloom, and our relation has been per- 
 fectly harmonious, I am bound to consider the 
 effect of my removal upon their future peace and 
 prosperity. ... I would also say that I have 
 ever felt opposed to the removal of ministers for 
 any but the most weighty reasons. . . . But 
 in my own case, though in many respects it would 
 be very gratifying to my feelings, and would be 
 
 and its friends as Puseyites. But as the unfitness of this name soon 
 became apparent, it was dropped, and one impersonal and more 
 characteristic given to the movement. 
 
 But with the term " Irvingism " this was far otherwise. It was 
 persistently asserted, and continues to be to this day, that Mr. Irving 
 was the head and leader of the movement ; and thus its characteristic 
 feature, as under the rule and guidance of a college of men believ- 
 ing themselves to be called of God to the apostleship, was wholly 
 ignored. 
 
 A brief statement will show that Mr. Irving held no such place in 
 the work as thus ascribed to him. 
 
 The death of Edward Irving took place in December, 1834. The 
 first Apostle was called in 1S32, and a second in 1833. In April, 
 1833, Mr. Irving was ordained by them, and during that year several 
 congregations were gathered and their ministers ordained. 
 
 This simple statement suffices to show how historically inaccurate 
 it is to speak of Mr. Irving as "the founder of a sect, which is 
 rightly called by his name." Not only did the movement begin in 
 Scotland among persons wholly unknown to him, but his part in its 
 later stage was a subordinate one. He himself had no spiritual 
 utterance ; he acknowledged others to be over him in the Lord, and 
 received ordination at their hands, and by them was set in charge of 
 a congregation. He died a year and a half after this, and before 
 the Apostolic College was filled. 
 3 
 
34 William Watson Andrews 
 
 greatly to my advantage in a pecuniary point of 
 view, yet I cannot but think that you will on reflec- 
 tion approve of my decision as calculated to give 
 more stability to the pastoral relation, and as being 
 such as you would wish to see imitated by your own 
 pastor in like circumstances." 
 
 On July 31, 1 841, he preached the installation 
 sermon of his brother, E. W, Andrews, over the 
 Broadway Tabernacle Church in New York. Of 
 this sermon the New York Observer, some years 
 after, said: " We recall hearing some ten years ago 
 a sermon of the Rev. W. W. Andrews, of Kent, 
 Ct. . . . At this time he was prophesying 
 of the speedy coming of Christ to establish His 
 kingdom in person on the earth. We do not think 
 any man on this continent advocated that doctrine 
 with more ability, learning, and sincerity than he." 
 
 During this period, though devoting himself to 
 his pastoral work, he watched carefully the progress 
 of the religious movement in England. This in 
 1835 entered upon a new phase. It was now under 
 the guidance of twelve men believing themselves 
 called of God to the office of Apostle. 
 
 It was natural that they who denied the genuine- 
 ness of the earlier spiritual manifestations, and 
 af^rmed them to be delusions or worse, looking 
 upon this further development as a higher form of 
 the delusion, should say: Now we will see into 
 what doctrinal errors and fanatical excesses these 
 self-commissioned and deluded men will run. Their 
 work will speedily show the falsity of their claims, 
 for no men can assume such an office and fulfil it, 
 who are not called of God. 
 
Pastorate at Kent 35 
 
 And in this expectation they were undoubtedly 
 right. No man can of his own will assume an office 
 in His Church to which God has not called him, 
 and rightly fulfil it. And this is pre-eminently 
 true of the highest office in it — the apostolic. 
 Those who without any warrant take upon them- 
 selves the most sacred and solemn duties, — to order 
 the worship of God's house, to define its doctrines, 
 to ordain its ministers, and to minister the gift of 
 the Holy Ghost, — will speedily find their work worse 
 than vain ; and its results will show that they have not 
 been sent of God, but have been serving His great 
 enemy. 
 
 Mr. Andrews, therefore, could not but regard 
 with intense interest, and not without mixture of 
 anxiety, the teaching and acts of the new Apostles. 
 It is no part of this Memorial to speak of their work 
 in its historical details, and it will be referred to 
 only so far as is 'necessary to show the ground of 
 his growing belief in it as a Divine work. 
 
 The first step taken by the Apostles was a de- 
 claration of principles in the form of Testimonies. 
 The first was addressed to the Bishops of the Church 
 of England ; the second and larger to all the Patri- 
 archs, Archbishops, and Bishops, and to the reign- 
 ing Sovereigns of Christendom. This Avas translated 
 into French, German, and other languages, and also 
 into Latin. These Testimonies were presented, as 
 far as possible, personally to those to whom they 
 were addressed. 
 
 In the last, the Divine constitution of the 
 Church, and its relations to the State, were set 
 forth, and the failure on the part of both to fulfil 
 
3^ William Watson Andrews 
 
 the duties of these relations, and the judgments 
 impending if there were no repentance. 
 
 These statements of principles, though probably- 
 received by those addressed for the most part with 
 indifference and neglect, not to say even with con- 
 tempt, showed them at least that they were not 
 dealing with fanatics, nor with men working in 
 secret, but with men who had a clear perception of 
 the evils, religious and civil, of the times, and of 
 their causes, and, as they believed, of the Divinely 
 appointed remedy ; and who honored the existing 
 rulers in Church and State. The principles laid 
 down in these Testimonies Mr. Andrews accepted as 
 true, and wholly in accord with the teaching of the 
 Apostles in the beginning, as given in their Epistles. 
 
 But equally vital was the point: How would the 
 Apostles execute their apostolic commission to 
 prepare the Lord's way in His Church ? Plainly 
 they could not do this except among those who ac- 
 cepted their apostolic authority. If rejected by 
 the several ecclesiastical bodies through their heads, 
 they must address themselves to such as would hear 
 them, and gather and organize distinct congrega- 
 tions. This was a matter of necessity, not of 
 choice. This action, though it seemed divisive, 
 and the beginning of a new sect, did not appear 
 such to Mr. Andrews. It was what the Apostles in 
 the beginning did in gathering congregations out of 
 the Jewish Church, which had refused in its leaders 
 to acknowledge their Divine commission. He saw 
 that the work of Apostles was in its very nature 
 catholic, to build up and not to pull down, to 
 unite and not to separate; and if they gathered 
 
Pastorate at Kent 37 
 
 congregations, it was because in no other way could 
 the full order of the Lord's house in ministries, ordi- 
 nances, and worship be seen, and the Holy Ghost 
 work in the fulness of His operations. If rejected 
 by the leaders of the several religious parties, the 
 only possible way for the exercise of their ministry 
 was to gather such as would receive them, as was 
 the case in the early Christian churches, and find in 
 them the nucleus of the future unity of all. 
 
 It v%^as not till 1838 that Mr. Andrews came into 
 any personal intercourse with those serving under 
 Apostles. These were living in Canada, the Rev. 
 A. W. Burwell, previously a minister of the Church 
 of England, and Mr. George Ryerson. Both these 
 were men of marked intellectual ability and spiritual 
 discernment. Mr. Andrews' correspondence with 
 them helped him greatly to understand the aims 
 and to appreciate the spirit of the apostolic work, 
 and to keep him advised of its progress. In 1840 
 he visited Kingston, Canada, and learned from per- 
 sonal observation more fully the organization of the 
 Church, and the order of worship. 
 
 In March, 1840, Dr. Horace Bushnell, pastor of 
 the Third Congregational Church in Hartford, 
 having received an invitation to take the presidency 
 of Middlebury College, Vermont, wrote to Mr. 
 Andrews in regard to his willingness to succeed him 
 in his pastorate if he should go to Middlebur>'. " I 
 have gone so far [in the consideration of the matter] 
 as to think of some one who should succeed me 
 here, and my heart has turned toward you." He 
 asks him to come and preach for him, and adds some 
 remarks concerning the character of his sermons: 
 
SS William Watson Andrews 
 
 " If you come, I hope you will preach on some of the 
 common practical subjects in which you are not peculiar. 
 Preach at their conscience and heart. Indeed, my dear 
 friend, I wish you would put by your peculiar notions till 
 you have made a character by something else. The 
 more I think of them, the further I am from receiving 
 them; but I say this not to choke you off, but only to 
 urge an adjournment of these subjects for a future time. 
 I do it because these peculiarities stand so much in your 
 way — in the way of your standing, and so of your useful- 
 ness. I have unbounded confidence in your talents, and 
 long to see you taking your place. May not the course 
 I suggest be a duty, even though you should hold your 
 opinions ? " 
 
 Of this kindly and well-meant caution it may be 
 remarked that, while Mr. Andrews could not be 
 ignorant how greatly his reputation would suffer in 
 the estimation of most religious people through his 
 " peculiar notions," this had very little influence 
 upon him. His whole life shows that he did not 
 seek the honor that comes from men, and would 
 not conceal his beliefs to preserve his reputation. 
 
 As to " practical " preaching, he knew that the 
 deepest truth relating to the nature and' purposes 
 of God, faithfully held, is the most practical. It 
 would in the end more affect the conduct and mould 
 the life than any words, however pungent, bearing 
 upon the performance of daily duties. As only the 
 spiritually strong can fully do God's work, and this 
 strength can come only through the indwelling of 
 the Spirit, the question, How can the Spirit fill 
 God's children with His full power ? is one of 
 highest practical importance; and this can be 
 
Pastorate at Kent 39 
 
 answered only by considering the constitution of the 
 Church, the place and prerogatives of the Head, 
 and the nature and place of those ordinances through 
 which the Spirit can act upon its members. Ful- 
 ness of work for God by individual Christians can 
 be found only where is fulness of life in Christ's 
 body — the Church. 
 
 As Dr. Bushnell declined the invitation to Middle- 
 bury, the matter went no further. 
 
 During the year 1842 Mr. Andrews suffered much 
 from loss of voice and weakness of the eyes, being 
 thus disabled from public labor for several months, 
 and obliged to call upon others to help him in his 
 pulpit services. Among others helping him was 
 Augustus Hewitt, afterward one of the Paulist 
 Fathers, and the Superior of the Order in New 
 York. The son of a Congregational minister, he 
 was educated at Amherst College, and studied 
 theology at the East Windsor Congregational 
 Seminary. In January, 1843, ^^ preached on two 
 successive Sundays at Kent, spending the week with 
 Mr. Andrews, A few weeks after he was rebaptized 
 by Dr. Croswell of the Episcopal Church, and a little 
 later became a priest in that Communion. Some 
 years after he was received into the Roman Catholic 
 Church; and in 1846 published a pamphlet giving 
 at length his reasons for this step. In this he ex- 
 presses his regret that he had been rebaptized, and 
 his belief that he " was truly and sufficiently bap- 
 tized in infancy by his father." 
 
 The charge was made by some of Mr. Hewitt's 
 friends that Mr. Andrews had counselled him to re- 
 nounce his ministry in the Congregational Church, 
 
40 William Watson Andrews 
 
 and receive ordination from a bishop, and consider- 
 able prejudice was awakened against him among his 
 Congregational brethren on this ground; but this 
 was wholly unfounded. 
 
 He knew that Mr. Hewitt held high ground as to 
 the Church, its sacraments and its ministries, and 
 was much interested in the Oxford Movement, but 
 had no thought that he was intending to enter 
 another Communion. This appears from a letter 
 written by him to Porter from Ireland, June, 1843, 
 when he heard that Mr. Hewitt had been rebaptized. 
 " I am sorry to hear what you write me about Augus- 
 tus Hewitt. How crazy men are made by a little 
 truth ! He wanted to be a Catholic, and became a 
 schismatic at the first jump. The Oxford Move- 
 ment is a one-sided thing, and although I like 
 much in it, its tracts might have been written in 
 secula seculorum without ever disturbing me in my 
 Congregational corner." 
 
 In the pamphlet of Mr. Hewitt already alluded 
 to, he speaks of the apostolic work in England as 
 under the direction of men of learning, rank, and 
 intelligence, but rejects it because of his belief in 
 the infallibility of the Church, which makes a falling 
 away and any loss of ministries impossible. 
 
 The Tractarian Movement in England did not 
 greatly interest Mr. Andrews, for he saw in it no 
 such assertion of fundamental principles as would 
 give a basis for Church unity. But he saw in the 
 Movement a step preparatory to one which would 
 go far deeper. In 1843 he wrote: " God is working 
 in His providence and by His Holy Spirit to prepare 
 the way for the reception of His truth and His 
 
Pastorate at Kent 41 
 
 ordinances. Thus this Movement, though it will 
 degenerate into Popery in time, has been the means 
 of awakening the minds of multitudes to think of the 
 sacraments as the channels of His blessings." But 
 he saw that the great questions, both of polity and 
 doctrine, between the Churches of England and 
 Rome were not settled, nor could he look upon the 
 revival of some primitive rites and usages and forms 
 of worship as entitling the Movement to the name of 
 a Catholic Revival. It would, he believed, eventually 
 divide the Church of England by the diffusion of 
 principles which the constitution of the Church as 
 united to the State would not permit to be carried 
 out ; and would lead many of its advocates to Rome, 
 as was early the case with Newman, Manning, and 
 m.any others. It should, however, be said that he 
 recognized in later years more of spiritual power 
 in it than he at first believed. 
 
 It must be regarded as fortunate that Mr. Andrews 
 was from the first led to consider the constitution of 
 the Church — its ministries and gifts and ordinances 
 — as it is set forth in the New Testament, and thus 
 to study it in its original form rather than in any 
 post-apostolic forms. He made this original consti- 
 tution the standard by which to judge the various 
 forms of Church polity now existing; and was not, 
 therefore, called to compare these with one another 
 with a view to select the best and join himself to it. 
 He saw that in a change from one religious body to 
 another, something might be gained, but that some- 
 thing also would probably be lost ; and recognized 
 it as his duty to abide in the place in which God 
 had providentially put him, and build up in the 
 
42 William Watson Andrews 
 
 faith those under him, till God by His interposition 
 should re-establish the conditions under which all 
 His children might become one. He could regard 
 no part of the Church, however pretentious its 
 claims, or large in number, as rightly entitled to be 
 called Catholic; and saw the sectarian spirit in all 
 parties of every name which do not see their own 
 relative imperfection and weakness, nor pray for 
 that Divine unity for which their common Head so 
 earnestly prayed, and which is necessary to their 
 perfecting. There was thus no ground for the fear 
 of his friends thut he might go into the Episcopal 
 or the Roman or other Communion. His concep- 
 tion of the original and perfect constitution of the 
 Church, and his belief that this only could give 
 catholicity, kept him from any choice among the 
 later and imperfect forms. He saw that he would 
 not get out of Babylon — the symbol of the Church 
 in its confusion — by simply running from one street 
 to another. 
 
 At the close of the year 1843 ^^- Porter gave up 
 the pastoral charge of the church in New Milford, 
 and took charge of a Congregational church in 
 Springfield, Mass., where he remained three and a 
 half years, and was then called to a professorship in 
 Yale College. 
 
CHAPTER IV 
 
 FIRST VISIT TO ENGLAND 
 
 DURING the year 1842, and especially toward 
 its close, Mr. Andrews was affected by the 
 then generally prevailing sore throat of the 
 region, and quite unable to fulfil his usual labors. 
 He therefore determined to take a voyage to Eng- 
 land, primarily for his health, and also to visit some 
 relatives in Ireland, and to meet personally the 
 leaders in the movement in which he was so deeply 
 interested. He sailed from New York March 11, 
 1843, iri a packet-ship, reaching London after a 
 prosperous voyage of twenty-one days; and re- 
 mained in England and Ireland until October. He 
 continued in London for a fortnight, seeing its 
 sights, and meeting several of those whose acquaint- 
 ance he had desired to make. Some extracts from 
 his journal respecting places and persons are here 
 given. 
 
 " May II, 184.J. — As I stood by the entrance of 
 the House of Lords, I watched the approach of 
 members with curiosity. Amongst others I saw 
 the Duke of Wellington ride up, followed by an 
 
 43 
 
44 William Watson Andrews 
 
 attendant, and dismount without help. As he rode 
 along, hats were lifted, but he acknowledged it only 
 by now and then raising the forefinger of his right 
 hand. He is evidently bowing somewhat under the 
 weight of years, though he sits well in his saddle, 
 and bears the marks of much remaining vigor. Not 
 far from five o'clock I presented my ticket and was 
 admitted into the House of Lords. The Peers were 
 assembling, and I looked from the gallery on this 
 assembly of British magnates with no little interest. " 
 After a brief description of the room, and of the 
 opening of the session, and the presentation of 
 petitions, hearing some brief speeches from Lords 
 Brougham, Lansdowne, Campbell, and others, he 
 says: " The best thing was a passage-at-arms be- 
 tween Earl Stanhope and the Duke of Buckingham, 
 on the change in the Corn Laws, in which debate 
 many others took part. It was not a great debate, 
 but showed no lack of talent." 
 
 Some days later he visited the House of Com- 
 mons, of which he writes: " I went to the House of 
 Commons, and found the staircase leading to the 
 galleries almost full. The debate on the Corn Laws 
 was to be finished to-night, and curiosity was on 
 tiptoe. The first business was the presentation 
 of petitions, which were disposed of in a very 
 summary way, amidst great disorder, the mem- 
 bers walking out and talking incessantly. By five 
 o'clock the benches were well filled, but they soon 
 began to grow empty ; and from six to nine they 
 made still a beggarly appearance of naked seats. 
 This time was given to lunching in some of the 
 adjoining apartments. The early part of the debate 
 
First Visit to England 45 
 
 was intolerably dull. I leaned my head on the top 
 of my umbrella, and dozed away as well as I could 
 for two or three hours. ... I was surprised at 
 the want of ready utterance even in men of learning 
 and reputation like Dr. Bowring. Many hitched 
 and stammered in a way that was quite ludicrous. 
 About nine o'clock the benches began to be filled, 
 and the serious business of the night to be entered 
 on." He mentions several speakers, but for a time 
 " there was a continual tempest of noises, with a 
 partial lull now and then. . . . The great speech 
 of the night was by Cobden. I did not much like 
 him, for he showed himself to be too much of a 
 demagogue, reckless of the way by which he might 
 compass his end. But he is an ingenious and plaus- 
 ible speaker, of a cool and collected spirit, and with 
 very considerable resources. . . . Mr. Sibthorpe, 
 a thin, perpendicular-looking man, replied to Mr. 
 Cobden in a most violent but amusing way. . . . 
 The interest of the discussion now ceased, and 
 I left the House. I ought to mention that early 
 in the evening I heard Sir Robert Peel in answer 
 to a question about the affairs of Ireland. He 
 spoke but a few minutes, but long enough to 
 show that he was a polished speaker and dextrous 
 debater. It was one o'clock or later when I came 
 away." 
 
 From London Mr. Andrews went to Albury, a 
 small village in West Surrey, some thirty miles 
 from London. This village was the residence of 
 Mr. Henry Drummond, one of the Apostles, and 
 here for unity of counsel and action most of the 
 Apostles, after their separation, took up their 
 
46 William Watson Andrews 
 
 abode.' Here a church was soon built, in which 
 for more than half a century daily worship has been 
 kept up, morning and evening. 
 
 Of his journey to Albury he writes: " In the 
 afternoon (April 25th) I took the stage-coach for 
 Albury. It started from Charing Cross, and we 
 were nearly a full hour in getting beyond the limits 
 of London." 
 
 Of this village Mr. Andrews speaks: " I was a 
 fortnight at Albury. It has a most quiet and pic- 
 turesque situation in a green valley between the 
 downs on the north and the heath on the south, 
 through which a small stream flows. The lanes 
 leading into it from the neighboring hills have been 
 worn by the rains of ages till they are many feet 
 below the surface of the fields around, and being 
 narrow and lined with the holly and many green 
 plants besides, they have a most romantic look. 
 The village is on Mr. Drummond's estate. The 
 cottages are in good repair. ' ' After giving some de- 
 tails in regard to the churches and to Albury Park, 
 he proceeds to speak of Mr. Drummond himself, 
 whom he describes as " a very plain, unassuming 
 
 ' Of them Mr. Andrews gave the following account in a later 
 newspaper article: "Classed by their religious position, eight of 
 them were members of the Church of England ; three of the Church 
 of Scotland ; and one of the Independents. Classed by their occu- 
 pations and social positions, three were clergymen, three members 
 of the bar, three belonged to the gentry, two of them being mem- 
 bers of Parliament ; and of the remaining three, one was an artist, 
 one a merchant, and one held the post of keeper of the Tower. 
 Some of them were of the highest standing socially and politically, 
 some of them of great ability as scholars and theologians ; and all 
 of them men of unblemished character, soundness in the faith, and 
 abundant zeal in all Christian labors." 
 
First Visit to England 47 
 
 man, but oi great mental activity and industry." 
 Mr. Drummond was much interested in Carlyle's 
 Past and Present, then just out, and had invited 
 the author to Albury Park. 
 
 The purpose of Mr. Andrews to go to England 
 being known to his more intimate friends, it was 
 feared by them that he might there be brought 
 under such influences as to lead him to give up 
 his ministry in Kent, and take service under the 
 Apostles. They therefore regarded it as a critical 
 time, and one which would probably determine his 
 religious future, and were not wanting in their 
 admonitions and warnings. Especially his friend 
 Porter was anxious and most earnest. In a letter 
 of April loth, sent to Mr. Andrews in London, he 
 writes : 
 
 "Your first object of interest will be, I doubt not, to 
 see and judge for yourself in respect to the Millennial 
 Church. I should not be at all surprised if you shall be 
 more highly pleased than you anticipate with the men 
 who are at its head, and should find them indeed noble- 
 men by nature and grace. The delusion, if you will 
 allow me to call it such, is of no ordinary kind. It is 
 adapted to men of a high order. It is altogether aloof 
 from and above the vulgar taste, and cannot be agreeable 
 to any but to those who by culture and refinement rise 
 high enough to appreciate its fascination, and to be inter- 
 ested in its promises. The same is true of Swedenbor- 
 gianism, and all the forms of fanciful Christianity. I 
 cannot but regard its first assumption, however, as one 
 most violent and unwarranted, — I mean its assumption 
 of the need or desirableness of a Church, — of a Church 
 one in any visible sense. For such a Church I do not 
 
48 William Watson Andrews 
 
 believe the world is yet good enough, or that human 
 nature can have it, without corrupting it, or being cor- 
 rupted by it. The historical basis is also exceedingly 
 narrow, or rather there is not a fact in the history of the 
 primitive Church to indicate at all that the apostolic 
 office was designed to be permanent; or that it was sus- 
 pended or withdrawn in chastisement and wrath. . . . 
 
 " You will go to Oxford and see Pusey. . . . The 
 Oxford Movement is a striking event in the history of the 
 Church. I hope it is but the means in the hand of God 
 to allow the distinct acting out of the spirit of Prelacy, 
 that it may be rejected and destroyed by Protestant 
 Christendom. , . , The Church, as anything dis- 
 tinct from the body of believers associated to hold forth 
 the word of life by her life, by ordinances, by her solemn 
 services, is but a compound of superstition, — salvation 
 by the external, not by faith, and the love of splendor and 
 of domination. The strong tendency to find the Church 
 and to rest under its shade, is the desire to shake off the 
 responsibility of personal activity in seeking and com- 
 municating the truth, and a disgust with vulgar Chris- 
 tianity in its humble and self-denying garb." It is on 
 this ground, he adds, that so many flee to the Episcopal 
 Church. 
 
 " Nothing that could occur would give me higher 
 pleasure than that you should return from England 
 with a throat unthrottled, to find a new sphere of labor, 
 such as would at once be your health and joy, and to 
 give yourself to the work of preaching the Gospel with 
 the power with which you may preach, and which yet I 
 do not think you have often displayed." After exhort- 
 ing him to preach for immediate practical results, he goes 
 on: "I cannot but be certain that to remain in Kent will 
 be to blight your powers as a preacher, and to withhold 
 from you that stimulus which is the condition of healthful 
 
First Visit to England 49 
 
 activity, as well as the security against dangers to 
 which you are exposed, and a correction of those faults 
 into which you have fallen.' There is another reason. 
 You are needed elsewhere. There can be no question 
 that the pulpit is suffering where it ought to be the 
 strongest; that coxcombs with their prettinesses and ex- 
 ternal attractions galvanized into a spasmodic motion, 
 not life, and litterateurs instead of cultivated men, — all 
 these rush into places of prominence, and by their auda- 
 cious effrontery, and their determination to be conspicu- 
 ous, shut out better men, the best men even ; and that 
 some one has got the place for which you are fitted by 
 what God has done for you and you have done for your- 
 self. But a truce to this moralizing." 
 
 In his reply to this letter, writing in Ireland, June 
 I2th, Mr. Andrews says: 
 
 " Your letter came to hand in due time, and was very 
 welcome, notwithstanding its homiletic character. The 
 cautions and remonstrances of a friend who loves me so 
 well, and desires my usefulness so ardently, could never 
 be lightly treated by me, however needless I might think 
 them. But of this by and by. I will say a word first of 
 my voyage and travels. . . . But I am rambling, 
 and you of course wish to know what I now think of the 
 Irvingites, — a name wholly rejected by them, — whose 
 opinions and position have occupied my thoughts so 
 many years. Well, I like the men, and do bear them 
 testimony that as a body they exhibit more of the 
 simplicity, nobleness, and gentleness of the Christian 
 
 ' Mr. Porter's very high estimate of his friend's powers would 
 probably have led him to say this with reference to any retired parish. 
 In fact, no man spoke oftener and more warmly of the intelligence 
 of rural New England congregations. 
 
50 William Watson Andrews 
 
 character, than I have ever seen in any portion of the 
 Church. They are free from cant, which they abhor, and 
 manifest the graces of the Spirit in forms appropriate to 
 man, not as a garment put on, but as fruits growing out of 
 an inner life. There is a transparency and honesty about 
 them, an absence of that tricky, Jesuitical spirit which is 
 so often to be met with in sects eager for pre-eminence, 
 which is refreshing, and which, I am persuaded, would 
 leave any fair-minded observer in admiration of the men, 
 whatever he might think of their principles. They have 
 no fanaticism, and I know of no more effective cure of 
 this very bad disease than to send the patient to London 
 or Albury, They are calm and sound-minded men, in 
 whom the natural haste and impatience of the spirit, 
 even when engaged in a good cause, is repressed and 
 subdued beyond what I ever saw, and instead of it you 
 see a patient waiting on God, and a quiet, collected 
 demeanor. 
 
 " You are not right in saying that this movement is 
 adapted exclusively to men of a high order. It is a very 
 striking characteristic of the work, that it embraces all 
 ranks from the highest to the lowest. . . . You 
 greatly err when you say that it is ' altogether aloof from 
 and above the vulgar taste.' So far is this from being 
 true, that one of the most flourishing churches in Lon- 
 don came out from the Independents, pastor and flock; 
 and consists exclusively, I believe, of the middling and 
 lower classes. ... I have never known any religious 
 movement which fused together in such strong ties the 
 extremes of society. They are likewise men of a truly 
 catholic spirit, who look with more enlarged and liberal 
 views on the Church than any others I know. 
 
 " I have had one most important truth deeply im- 
 pressed on my mind, — viz., that there is life in the parts, 
 and that the integrity of these must be maintained in 
 
First Visit to England 51 
 
 harmony with the central power in every right constitu- 
 tion of the Church. Indeed, I feel most profited by my 
 visit in this very thing, that I see more clearly my duties 
 as a patriot to my own country, and as a Christian man 
 and minister to that portion of the Church where God 
 has cast my lot. You will rejoice over me when I tell 
 you that I shall return with my local and national attach- 
 ments strengthened by being reconciled with the founda- 
 tion truths respecting Government and Religion. I am 
 more disposed to thankfulness for the blessings we have 
 in Church and State, and more ready to labor with a wise 
 adaptation of means to the condition in which our people 
 are. 
 
 " You may think it strange that I should be led to such 
 results by intercourse with those ' fanatical ' men, but it 
 is even so, and I feel at this moment a greater desire than 
 ever to work in Congregational New England, with that 
 measure of truth which will be profitable to the minds 
 and hearts of God's people. I have in this respect been 
 led in ways I thought not of, and have been profited in 
 the end where at the first I was disappointed. I have 
 been cast back upon the life in the Body, and made to 
 see that it is my duty to strengthen in our own portion 
 of the Church the things that remain and are ready to 
 die. Any sectarian and schismatical tendencies I may 
 have had, have been chastened, and I shall devote my- 
 self to my work as a minister of the Congregational por- 
 tion of the One Church with greater desire for its growth 
 and enlargement than ever before." 
 
 After speaking of the disruption of the Scottish 
 Church: " You know that I upheld the principle of 
 an Establishment, but the State churches existing 
 in Europe are houses of bondage, and must be 
 broken down." 
 
52 William Watson Andrews 
 
 " I spent only one day in Oxford, and saw nobody. 
 It would have been a source of gratification to have had 
 an hour's conversation with Pusey or Newman, but of 
 very little use." 
 
 During his absence in England Mr. Andrews sent 
 two letters to his congregation in Kent. In the 
 first, written April i6, 1843, soon after he reached 
 land, he says : 
 
 " I avail myself of the earliest opportunity, since land- 
 ing and recovering from my weakness and fatigue, of 
 sending a letter to the dear people over whom it has been 
 my delight to watch. God has taught us much concern- 
 ing the closeness and sacredness of the pastoral bond, 
 and it is a pleasure in this season of affliction to remember 
 that no selfish or ambitious motives on my part, no 
 wearying on yours of the imperfections of my public 
 labors, has been suffered to break it." 
 
 After some remarks on his personal relations to 
 them, he proceeds: 
 
 " Suffer me now, removed from you for a time, and 
 uncertain what God's purposes as to the future are, to 
 recall and set before you anew what has been the great 
 aim of my public ministry. It will be at once a memorial 
 of the past, and a guide as to the future. It may be 
 summed up in one word, — the preaching of the Lord 
 Jesus Christ. You will bear me witness that He has 
 been the centre, the Alpha and Omega of all the doc- 
 trines that I have taught, and that to describe His work 
 and offices, and unfold His glory, has been the end to 
 which all else has been subordinate. This is my boast, 
 and this shall be my boast, if my mouth be never opened 
 in His Church again, that according to my measure I 
 
First Visit to England 53 
 
 have been a witness before you to Him as the eternal 
 Son of God, as the Man of Sorrows, as the Redeemer of 
 the world, as the Head of the Church, and as the Prince 
 of the Kings of the earth. And, dear brethren, my 
 counsel and charge to you is, hold fast the truths ye 
 have heard, grow into Christ continually, into the know- 
 ledge of His love, into the fellowship of His sufferings, 
 into the hope of His glory." 
 
 After admonishing them not to neglect the meet- 
 ings and ordinances of the church, he adds: 
 
 " The care of the church for the present time neces- 
 sarily devolves on the Deacons. In addition to their 
 ordinary duties of serving at the Lord's table, and pro- 
 viding for the poor, it will fall to them to visit the sick 
 and preside at the meetings of the church, and to be the 
 spiritual counsellors of the flock. And let all honor be 
 given them in their work, and let them be strengthened 
 by the faith and prayers of God's people, that they faint 
 not under the unusual burdens put upon them. . . 
 Finally, remember my counsel, that you strengthen the 
 things that remain and that are ready to die; stir up 
 yourselves to penitent and earnest and unceasing prayer, 
 and to diligent labors, each in the place where the Lord 
 has set him. . . . And it is my earnest hope to find 
 you, if God spares me to return, in an undisturbed, 
 peaceful state, joined together in one heart and one 
 mind, and upholding with diligence and zeal the ordi- 
 nances of religion which you now enjoy." 
 
 In the later letter he speaks of the religious con- 
 dition of things abroad, of the divisions and strifes 
 everywhere seen, and of the changes from one divi- 
 sion of the Church to another by those dissatisfied 
 
54 William Watson Andrews 
 
 with what they have. He exhorts his people to 
 abide strong in the faith that they are a true part of 
 the Church. 
 
 " We believe the administration of the sacraments to 
 be in their measure in accordance with the mind of God. 
 . . . The inward testimony growing out of the work- 
 ing of our spiritual life is the strongest proof that we 
 have the sacraments as true channels of God's grace. 
 But it is one thing to believe ourselves to be of 
 the Church, and quite another to say in heart, ' We are 
 rich and increased with goods, and have need of noih- 
 ing. ' . . . The cry should go up without ceasing 
 unto God, that He would show mercy unto His people, 
 and visit His heritage with salvation by that outpouring 
 of the Holy Spirit which is to be the glory of the latter 
 day." 
 
 He proceeds to speak of his health, and giving the 
 opinion of his physician, adds: 
 
 " I feel warranted in saying that I shall be able to 
 attend to the ordinary pastoral duties, and to resume 
 preaching in a very moderate way, the deacons assisting 
 me in the service. . . . But in my present disabled 
 state I cannot perform all the duties of the ministry as 
 fully as you may need, and I would not wish you to re- 
 main deprived of any spiritual privileges on my account. 
 If you can be satisfied with such services as I can render, 
 bearing my burdens with me, and looking forward in 
 faith to a reward in God's good time, I shall be happy 
 to remain your pastor. But if you feel that the welfare 
 of yourselves and your children demands greater labors 
 than I at present can perform, do not hesitate to say so. 
 To your decision I refer this question, charging 
 
First Visit to England 
 
 55 
 
 you, whatever course you take, to act heartily out of a 
 good conscience, and I shall cheerfully acquiesce in it 
 as the voice of God's providence to me." 
 
 Mr. Andrews remained in Ireland till August, 
 and then visited Scotland. He sailed from London 
 for home about September ist, in a merchant vessel, 
 and after a voyage of thirty-six days reached New 
 York October 7th, 1843. 
 
CHAPTER V 
 
 LAST YEARS IN KENT 
 
 MR, ANDREWS, though somewhat improved 
 in health by his voyage, was not able to re- 
 sume his full pastoral labors, and was in 
 much perplexity what to do. Some of his friends, 
 and particularly Porter, were urgent that he should 
 leave Kent, on the ground that it was too small and 
 too secluded to give him the needed stimulus. In 
 a letter from Springfield, dated October, 1843, 
 Porter writes : 
 
 " You are welcome back to terra firma, which was, I 
 presume, very welcome to you after a voyage of thirty- 
 six days. . . . But how well are you, and what 
 do you propose to do ? I wrote yesterday to President 
 Humphrey of Amherst College, recommending you as a 
 candidate for the professorship of rhetoric, which is now 
 vacant, saying that though I did not suppose you would 
 accept of such an office as a permanent matter, you 
 might for a limited time. ... I believe that your 
 life and usefulness depend on your leaving Kent." 
 
 In his reply, Mr. Andrews writes: 
 56 
 
Last Years in Kent 57 
 
 " My health is improved, in some respects very much, 
 but my throat is very weak, and I fear will not endure 
 the strain of preaching. It would probably be best for 
 me to abandon the ministry altogether, and rest for a 
 time. ... I do not know but I would accept a 
 position as professor somewhere, if such a situation 
 should offer. My present state of half-disablement is 
 very trying. I am thinking seriously of leaving my 
 pastoral charge. I am not much known, and what little 
 is known of me will not, I suppose, be much to my ad- 
 vantage in a matter of this sort. But I have learned one 
 lesson as effectually as most of my countrymen — viz., 
 that a man should attend to his own business, and if I 
 was a professor of rhetoric or of languages, I should not 
 expect to add to it the professorship of theology, or 
 lecture on the 07nne scibile. I have no religious opinions 
 which would at all hinder my acting harmoniously with 
 Christian men in any of our colleges, or in a similar 
 situation." 
 
 This movement came to no result, on grounds 
 explained by President Humphrey in a letter of 
 January, 1844: 
 
 " I am disappointed and mortified at the result of con- 
 ference with our trustees in Boston. They make no 
 objection to our nomination of yourself to the vacant 
 professorship ; on the contrary, they were pleased with it. 
 But in view of the embarrassed state of the treasury and 
 the excess of the expenditures over the income, they are 
 talking of a new organization, and hardly know what 
 they shall do. . . . My hope and expectation is 
 that when they get ready to act, their eyes will be turned 
 upon you." 
 
 It being understood that Mr. Andrews might be 
 
58 William Watson Andrews 
 
 induced to leave Kent, several pulpits were opened 
 to him, and invitations were sent to him to preach. 
 Among them were requests from the South Church 
 in Hartford, and the church in Wethersfield. But 
 feeling himself growing stronger, he was the more 
 inclined to remain in Kent, and labor with the 
 people whom he knew and loved. At this time, 
 and long afterward, he had a large correspondence 
 with his ministerial brethren, both in and out of the 
 State, as to the Lord's advent, and the spiritual 
 constitution and endowments of the Church and 
 their restoration as a preparation for it. 
 
 Hardly any of his old friends entered with him 
 into this, to them, new field of inquiry, but it did 
 not affect their personal regard for him. Mr. At- 
 water wrote in 1845 • 
 
 " That you have outrun and diverged from me on 
 many subjects, and in your general line of thinking, I 
 will not disguise. But this does not interfere with 
 friendly feeling, or the pleasant intercourse which should 
 subsist between those who have been peculiarly intimate." 
 
 At this period Mr. Andrews was brought into 
 contact with the " Mercersburg Movement," which 
 awakened considerable interest for a time. This 
 movement was led by Dr. John W. Nevin, holding 
 the chair of Theology in the Theological Seminary 
 of the German Reformed Church at Mercersburg, 
 Penn., and regarded by many as one of the ablest 
 theologians of America, and by Dr. Philip Schaff, 
 holding the chair of Church History. The In- 
 augural Address of the latter (1844), on The 
 Principle of Protestantism, in which he spoke 
 
Last Years in Kent 59 
 
 sympathetically both of the Roman Church and of 
 the Tractarians, alarmed some of the more zealous 
 Protestants, and a prolonged controversy ensued, 
 in which the doctrine of the Eucharist was promi- 
 nent. Mr. Andrews wrote four articles, which were 
 published in January, 1846, in the Weekly Messen- 
 ger, the organ of the German Reformed Church. 
 Of these papers Dr. Appel, the biographer of Dr. 
 Nevin, says, that " they showed superior learning, 
 they were in striking harmony with Dr. 
 Nevin's views, evinced similar ability, and were 
 read with more than ordinary avidity. As coming 
 from the land of the Puritans, they were phenom- 
 enal." Dr. Appel gives an outline of Mr. Andrews' 
 discussion, " starting from the doctrine of the Word 
 made flesh, the central truth of Christianity, and 
 the key to the right understanding of the Church, 
 and the power of its sacraments." He adds that 
 these views " no doubt served as a healthy stimulus 
 to Dr. Nevin in writing his more elaborate work on 
 The Mystical Presence, which appeared in 1846, and 
 which was intended to set forth the true Reformed 
 or Calvinistic doctrine of the Lord's Supper, as 
 distinguished from the Lutheran." * 
 
 Among the acquaintances made at this period 
 was Dr. John Lillie, the pastor of a Presbyterian 
 church in New York, and editor of the jfezvish 
 Chronicle.^ Mr. Andrews at his request wrote 
 
 ^ Life and Wo7-k of John Williamson Nevin, D.D., LL.D,, 
 pp. 260-262, etc. Philadelphia, 1SS9. 
 
 ^ Dr. Lillie was born in Scotland in i8i2, was educated in the 
 University of Edinburgh, where it is said in a newspaper notice of 
 him that "he stood at the head of a list of two thousand students." 
 Dr. Schaff says of him: "He was undoubtedly one of the first 
 
6o William Watson Andrews 
 
 several articles for the Chronicle, and their acquaint- 
 ance gradually ripened into friendship and intimacy, 
 which continued till the death of Dr. Lillie in 1867. 
 He was much interested in the movement beginning 
 in Scotland, and continued to be, though at first he 
 very decidedly rejected it, his Presbyterian training 
 making it difificult for him to receive what was 
 taught by its leaders of the constitution of the 
 Church, of its ministries, and of the spiritual power 
 of its ordinances. 
 
 About 1846-47 there was in New York and vicin- 
 ity much interest awakened in the study of the 
 prophecies of the Lord's advent, both among clergy- 
 men and laymen; and a " Millennial Association " 
 was formed. As those engaged in this did not 
 enter into the matter of the special preparation of 
 the Church for the Lord, which Mr. Andrews held 
 to be a vital point, he did not join them ; but in 
 January, 1846, he delivered in New York a sermon 
 on TJie Rank of the JetvisJi Nation in the Kingdom 
 of Christ, which was published. 
 
 At this time there was talk of establishing a re- 
 view which would be a pre-millennial organ, the 
 editorship of which Dr. Lillie and other of his friends 
 desired Mr. Andrews to take; but this he declined. 
 
 classical and biblical scholars in the United States." He studied 
 theology partly in Scotland, and partly at the Theological Seminary, 
 New Brunswick, N. J. He was ordained in 1835 over a Dutch 
 Reformed church at Kingston, in Ulster County, N. Y., but in 1841 
 removed to the City of New York, and became one of the translators 
 for the Baptist Bible Union, having also charge of a Presbyterian 
 church. He also assisted Dr. Schaff in the translation of Lange's 
 Bibel Werk from the German. In 1855 he received the degree of 
 D.D. from the University of Edinburgh. 
 
Last Years in Kent 6i 
 
 He now became acquainted with some persons in 
 New York who had learned somewhat of the re- 
 storation of Apostles, and received their work, and 
 afterwards became the nucleus of the present Apos- 
 tolic Church in that city. 
 
 On May 27, 1846, he delivered at New Haven 
 before the Connecticut Historical Society, by its 
 appointment, a eulogy on the life and character of 
 John Cotton Smith, Governor of Connecticut, A 
 copy of this was requested for publication ; and it 
 was ultimately prefixed to The Miscellanies of John 
 Cotton Smith, edited by Mr. Andrews, and published 
 by the Harpers in 1847. 
 
 In May he wrote to Dr. Porter, on the death of 
 his infant son. After some sympathetic words, he 
 adds: " This affliction in your house, and the death 
 of Atwater's Httle boy, have made death seem very 
 near, and I have looked upon my own dear children 
 with a strange feeling of the uncertain tie by which 
 I hold them. But they are in our Father's hand, 
 and so are we all, and let us be full of submission 
 and faith." 
 
 In a letter to the same. May, 1847, he writes: 
 
 " Our theological world seems troubled once more, 
 and I am glad that we are forced to think of such topics 
 as Christiati Nurture (by Horace Bushnell). I think 
 that after all Nevin has hit the nail on the head, and 
 that Bushnell is rationalistic, though perhaps without 
 knowing it. The only true doctrine is, that, having 
 fallen in Adam, we are all made members of the risen 
 Christ, the Second Man, in our baptism; and Christian 
 education is the training of those who have been made 
 Christians, the educing of that which has been potentially 
 
62 William Watson Andrews 
 
 given them. . . . Dr. Bushnell is right when 
 he says: ' A new day is come.' It has come for good 
 and for evil ; and soon we shall see Christ and anti- 
 Christ marshalling their forces for the last encounter. 
 The knowledge I have of the Lord's working in these 
 troublous times gives me great peace, and helps me to 
 hold on in patient waiting for the Salvation of God." 
 
 In a letter of January 30, 1848, Porter writes him : 
 
 " The old times so genial are gone, when you and I 
 declaimed, and the world was to feel the impression of 
 our logic and eloquence and fire, all combined, and a 
 new order of things was to take up its onward march. 
 But alas, alas, you are in Kent preaching in the winter to 
 the smoke of green wood fires, . . . and I am puzzled 
 and tired and looking forward to some golden future yet 
 to be, ... It seems sad not to do something after 
 all this preparation. I do not mean to turn any man, or 
 any parish, fairly over on its back, upside down, but to 
 be honored to affect some minds for good. . . . Do 
 come down and bring Mrs. Andrews, and preach a Sun- 
 day in the chapel. . . . Have you read Bushnell's 
 article on Comprehensions ? " 
 
 In his reply, under date of May ist, Mr, Andrews 
 writes : 
 
 " You speak, my dear friend, of our youthful dreams, 
 and of the sad disappointment which has been our lot — 
 that is, mine; for you have wielded an influence as great 
 as you ought to have looked for. Now I must say in 
 simple soberness, that so far as the knowledge of great 
 truth, and of mighty workings of God, may be called the 
 fulfilment of early hopes, mine have been more, far more 
 than realized. I have been taught that of God's counsels 
 
Last Years in Kent 6 
 
 o 
 
 and ways which no dreamer could ever have looked for 
 in his wildest hours; and while I take all shame to my- 
 self for burying my one talent, I cannot look upon the 
 fourteen years of my exile — if you will have it so — in this 
 obscure parish, as thrown away; nor am I without hope 
 of being yet used of God (unworthy as I know myself to 
 be), of making known to my countrymen those truths 
 with which this glory of the deliverance of the world 
 must stand or fall." 
 
 In October, 1848, he published an article in the 
 New Englander on National Unity. 
 
 One of the Apostles being at New York in 1847, 
 there was naturally much desire felt by Mr. An- 
 drews' friends to see one whom he believed to be 
 called of God to take this ministry. Among these 
 was Dr. Lillie, who wrote to him, September, 1847, 
 and whose letter shows his belief that one serving 
 the Lord in the apostolic office must be little less 
 than a demi-god. And this seems to have been a 
 very general belief. The distinguished Presbyterian 
 theologian, Dr. Charles Hodge, says that " no man 
 could be an apostle without the gift of infallibility." 
 It is not strange that Dr. Lillie should Avait with 
 great interest to see and hear an infallible man. He 
 writes to Mr. Andrews: " Here is a man whom 
 you, in whose Christian character and spiritual dis- 
 cernment I repose an unusual degree of confidence, 
 believe to be an apostle of the Lord Jesus Christ. 
 The responsibility implied in this, if you are not 
 deluded, and the grievous peril if you are, often- 
 times agitate me more than is pleasant. The Spirit 
 of the Lord keep you and me." 
 
 But Mr. Andrews recognized the truth that no 
 
64 William Watson Andrews 
 
 ministry in the Body of Christ, not even the apos- 
 tolic, could fully put forth its powers except with 
 the help of the other ministries. No ministry is 
 sufficient of itself to do the Lord's work; much less 
 is any single minister gifted with infallibility. He 
 needs all His ministries in order that He may mani- 
 fest Himself fully in word and act. 
 
 Mrs. Andrews died at Kent, October 23, 1848, 
 soon after the birth of a son. Mr. Andrews re- 
 ceived many letters of condolence. Atwater wrote : 
 
 " I know not when I have been more touched and 
 startled by any piece of intelligence than when I was in- 
 formed that your beloved wife was laid in the grave. It 
 awakened in me a train of tender and affecting reminis- 
 cences. I reverted to our first acquaintance and friend- 
 ship amid all the ingenuous enthusiasm and lofty 
 aspirations of youth and opening manhood; to those 
 solemn hours when, as we trust, we, with a goodly com- 
 pany of comrades, were touched with ' the powers of the 
 world to come,' when through grace given us therefor, 
 we were led to seek and equip ourselves for the sacred 
 ministry, . . . and among those precious memories 
 arising from a friendship cemented and refined by Chris- 
 tian affection, I thought of the bridal morn when, stand- 
 ing by your side, I saw you give your hand to your now 
 departed wife in wedlock. . . . As I think of your 
 widowed estate, your motherless children, especially the 
 babe, and your deserted hearth, it is a great relief to me 
 that you are enabled to temper the bitterness of your sor- 
 row, and medicate your wounded spirit with the sweetness 
 of Christian resignation, ' the oil of joy ' which He gives 
 for mourning." 
 
 An address at the burial, October 25th, was made 
 
Last Years in Kent 65 
 
 by the Rev. John R. Keep, of Warren, a near 
 neighbor and much loved friend, full of tenderness 
 and sympathy. 
 
 A truthful estimate of Mrs. Andrews would seem 
 to those who did not know her, an exaggerated 
 eulogy. She was wholly at one with her husband 
 in his religious beliefs, and a wise counsellor and 
 supporter in all his perplexities and trials. Her 
 faith was firm that the Lord would ere long gather 
 to Himself those who sleep in Him, and without 
 fear on the one side or impatience on the other, 
 she laid herself down to rest. 
 
 In a letter to Porter (October 30, 1848) Mr. An- 
 drews writes : 
 
 " Yes, my dear friend, it is too true, my beloved wife, 
 the idol of my youth, the dear and honored partner of 
 my manhood, is taken from me. A week ago to-day she 
 was released from the burdens and sufferings of this 
 mortal life, and fell asleep in the Lord. . . . It is 
 indeed a heavy blow, a blow that would crush me but for 
 the strength which the Lord has mercifully vouchsafed. 
 You knew her well, but none could know as I did her 
 strength of principle, the tenderness of her affections, 
 and the patience witli which she endured the many, many 
 trials of her lot. She has been to me a treasure beyond 
 all price, a helper, and a comforter in all my burdens 
 and labors. She has stood with me when all had for- 
 saken me, and many have been the times when to her 
 alone of earthly friends could I look for sympathy and 
 encouragement. And it is an unspeakable comfort to 
 think that she did this, not from any blind love to me as 
 her husband, but for Christ's sake, intelligently discern- 
 ing the truth, and feeling it to be at once her duty and 
 her joy to uphold me in my place as His minister. . . . 
 
66 William Watson Andrews 
 
 " That which was most noticeable in her last hours was 
 the crucifixion of her own will that God's will might be 
 done in her, and the desire which she had for the bless- 
 ing of others. She shrank from death at the first, but 
 was enabled to yield herself wholly to the Lord, often 
 saying: ' In life and in death I am the Lord's.' 'Father, 
 into Thy hands I commend my spirit.' 
 
 " She has gone down into the valley of death, to walk 
 with me no more till He shall come for whom we have 
 waited; but God will be with us both, and for both the 
 consummation of our bliss is yet to be." 
 
 After the death of his wife Mr. Andrews deter- 
 mined to leave Kent, to take service under the re- 
 stored Apostles. This he had looked forward to 
 for some time as possible, but he waited till the 
 providence of God should open the way. During 
 the winter following her death he continued to per- 
 form his pastoral work. But in the spring (1849) ^e 
 gave notice to his friends of his purpose to call the 
 Consociation to dissolve the pastoral relation. His 
 more intimate friends were not greatly surprised 
 at this, though they regretted it. In April Atwater 
 wrote : 
 
 " I am grieved to hear that you are to be dismissed. 
 Your known principles in regard to the permanence of 
 the pastoral tie lead me to conclude that you judge 
 yourself to be called of God to this important step. 
 What is the way in which He is guiding you ? Let me 
 hear from you as soon as convenient, and believe me as 
 ever yours in Christ." 
 
 A little later Mr. Andrews received a letter from 
 
Last Years in Kent 67 
 
 Porter, speaking of " the great interest and some 
 anxiety " with which he had learned of his request 
 for a dismissal from his people : 
 
 " If I had thought it would do any good, I should 
 have asked you to reconsider this determination taken 
 by you. But I feel more concern in respect to your 
 future course, and I must beg of you by all the claims 
 which our long-tried friendship gives me the right to 
 urge, not to go from this part of the country without 
 making me a long and good visit. There are some 
 things which I feel very desirous to go over with you, 
 and which it may be for our mutual advantage to review 
 together, to say nothing of the refreshment of the old 
 affections. We shall expect a visit of some weeks. 
 You do not sell your books, I trust. Leave St. Thomas 
 Aquinas, and Peter Lombard, and sundry other things 
 for me. ' ' 
 
 On May 15th the North Consociation of Litchfield 
 County met at Kent, and he read before it a paper 
 giving his reasons for asking to be released from his 
 pastorate ; and by the act of the Consociation the 
 relation was dissolved, the act to take effect on the 
 2 1st of May.' But this action of the Consociation 
 
 ■ The following extract is made from the record : 
 " In taking this step the Consociation feel bound to express their 
 dissent from Mr. Andrews in the views embodied in the paper he 
 has submitted to them, and to express their conviction that the pro- 
 mulgation of these views will not tend to the edification or purity of 
 the churches. At the same time Consociation wish to add, that 
 Rev. Mr. Andrews holds a high place in their esteem and affection- 
 ate regard, on account of his many amiable and eminent personal 
 quahties — that we feel a confidence in the honesty of his convictions, 
 and the reality of his Christian character — and wish also to express 
 the earnest hope and prayer that he may be recovered from the 
 errors into which we believe him to have fallen." 
 
68 William Watson Andrews 
 
 did not affect his ministerial standing as a member 
 of the Association ; nor did this last body for a con- 
 siderable time take any action in the matter. Of 
 this we shall speak in its place. Writing to Porter, 
 October, 1849, ^^- Andrews says: 
 
 "I am very glad that the Association of Litchfield 
 North did not feel called to pass any censure upon me at 
 its last meeting, or to take any step to separate me from 
 its communion. For I feel just as strongly bound to the 
 Congregational Church as ever, and did not look upon 
 this step as casting any reproach upon their ministry. 
 The light, grace, and blessing to be ministered by an 
 Apostolic ministry is not to subvert, but to lift up and 
 strengthen and enlarge that which already exists. . . . 
 I long for the grace and blessing to flow forth to dear old 
 Connecticut, and to the fathers and brethren whom I 
 honor and love for their faithfulness; and shall never 
 cease to honor and love, whatever they may say of me." 
 
 On the Sunday following Mr. Andrews delivered 
 a farewell sermon, which was afterward printed, and 
 to which was prefixed the " Statement of Reasons " 
 read before the Consociation ; and in the second 
 edition, an " Introductory Preface." This sermon 
 is reprinted at the close of this volume.' 
 
 ' This " Statement of Reasons " and the sermon were thus noticed 
 in the C/turc/i Review of October, 1849 : 
 
 " A most remarkable production. In a retired country Congrega- 
 tional parish, a mind endued with rare gifts, and enriched with 
 superior attainments, has been communing with high and holy 
 truths ; has been yearning after spiritual life ; has been feeling its 
 way gradually, but surely, out of a system which it wholly distrusted ; 
 and has embraced many, most of those deep realities of the Christian 
 system, which have been the heritage of the Apostolic Church from 
 
Last Years in Kent 69 
 
 In June he writes to Porter : 
 
 " You have doubtless heard that the deed is done, and 
 that I have ceased to be the pastor of Kent. I am 
 writing in an empty house, my children gone, my furni- 
 ture sold, my books sent away, or strewed upon the floor, 
 and my mother and I the sole remaining family, just 
 lingering for a few days. It is a complete breaking up, 
 and I feel like one beginning life anew. But I never 
 can, nor have I any wish to begin it with the earthly 
 hopes that swelled my heart fifteen years ago. These 
 are all buried in the grave where my dear wife is resting, 
 and all my longings now are for the revealing of that 
 kingdom in which alone we can find perfect and endur- 
 ing blessedness. That all things needful for me and 
 mine will be provided, I have no doubt, and beyond that 
 I have no care." 
 
 We may at the close of Mr. Andrews' pastorate 
 in Kent and of his Congregational ministry, take a 
 brief survey of it, with some details of his home life. 
 
 It was certain from the nature of the case that 
 the presentation from the pulpit of the larger truths 
 respecting the purpose of God in Christ and the 
 Church which Mr. Andrews had received, would be 
 listened to by some of his hearers with disfavor, and 
 
 the first. There is a single link wanting in the author's argument. 
 He seems to overlook the perpetuity and binding obligation of 
 Christ's positive Institutions, distrusts where he ought to exhibit 
 faith, gratitude, and obedience ; and substitutes therefor extraor- 
 dinary agencies with alleged extraordinary attestations. Respecting 
 Miracles, Prophecy, and the Second Advent, Mr. Andrews takes the 
 general view of the Irving School, which has at intervals gained 
 temporary and limited credence from an early period. As an indi- 
 cation of a deeper and more earnest thoughtfulness, the pamphlet 
 merits attention." 
 
70 William Watson Andrews 
 
 the desire be expressed by them that he would 
 confine himself within the limitations of the old 
 New England theology. The trouble with them 
 was not that he believed less than they, but that 
 he believed more. There were others, of his peo- 
 ple, however, in growing sympathy with him as they 
 understood him better; and with all there was the 
 firm conviction that he held and taught all the great 
 doctrines of the Christian faith. They saw the 
 place which Christ held in his theology, and how 
 the purpose of God in human history centred in His 
 Person ; and if he opened to them the largeness of 
 that purpose in a way that was new to them, they 
 saw that the new was not in opposition to but con- 
 firmed the old; and their confidence in him as a 
 teacher of God's truth was strengthened year by 
 year. 
 
 This confidence was confirmed by his continual 
 appeal to the Holy Scriptures. He liked to quote 
 directly from them, finding the passages he sought 
 with almost marvellous celerity. His interpreta- 
 tions, if not always accepted at once, were always 
 illuminating, and stimulated to further inquiry. All 
 had entire confidence that he was not seeking to 
 distinguish himself by propounding novelties. He 
 spoke only what he believed to be the truth of God, 
 and he spoke with earnestness, for he would have 
 them believe what he believed. It may be said of 
 him as of the Apostle Paul, he believed, and there- 
 fore he spake. 
 
 Of Mr. Andrews as a man amongst men, it need 
 only be said that he won general respect from all 
 classes. In manner he was always simple and 
 
Last Years in Kent 71 
 
 unaffected, without any assumption of superiority, 
 and was accessible to all, but with a quiet dignity 
 which forbade undue familiarity. He was an agree- 
 able companion, having a wide range of general in- 
 formation, with considerable power of description, 
 and a keen appreciation of wit and humor. He 
 took much interest in matters of agriculture, most 
 of his parishioners being farmers; and his own little 
 garden, tilled by himself, was one of the most fruit- 
 ful in the town, 
 
 A poor clergyman's library is necessarily small, 
 and Mr. Andrews' library was no exception ; yet 
 with the enthusiasm of a scholar who prefers a new 
 book to a new coat, and with the help of an occa- 
 sional gift from friends, he gradually gathered a 
 library respectable in the number of its books, and 
 with some not often found in like collections. Of 
 the character and extent of his reading at this time, 
 some mention has already been made. Milton, 
 both in his prose and poetry, and Sir Francis 
 Bacon, were especial favorites, and of his familiarity 
 with Shakespeare — a copy of which was a college 
 prize — we shall see later an illustration. Of the 
 writers of the day he admired Ruskin as much as 
 any, particularly in his earlier writings; and he 
 cared more for Wordsworth and Coleridge than for 
 the later poets. 
 
 Of the home life of Mr. Andrews we can speak 
 only very briefly. In this he was singularly happy. 
 His wife, who sacrificed much to share comparative 
 poverty with him, was eminently fitted by the love- 
 liness of her temper and strength of character, and 
 by her intellectual gifts and attainments, to be his 
 
T2 William Watson Andrews 
 
 companion and helper in his varied and often pain- 
 ful experiences. She had a real, though little used, 
 power of literary expression, both in prose and 
 verse ; and read with her husband appreciatively the 
 philosophical writings of Coleridge, and the best of 
 the old and modern English poets. 
 
 This beautiful domestic life, this union of " plain 
 living and high thinking," much attracted his peo- 
 ple, and influenced their own home life. They saw 
 that high intellectual culture and refinement of man- 
 ners could exist where the wife and mother worked 
 with her own hands in tasks which to many seem 
 menial and degrading. They saw also that it was 
 religion that enriched and ennobled the family life, 
 that shed brightness upon lowly dwellings, and made 
 them the radiant abodes of peace. 
 
 The pastoral bond, strong through the mutual 
 love and confidence of pastor and people, was made 
 still stronger by the pastor's belief of its sacredness 
 and permanence. There are many temptations to 
 regard it, especially the first pastorate, as tentative, 
 a step to something beyond. Mr. Andrews felt in 
 his seclusion, as most young ministers feel, the loss 
 of that companionship of friends devoted to letters 
 which makes student life so stimulating and delight- 
 ful to intellectual men. He missed, also, some of 
 those social privileges which can be found only in 
 large communities. To these temptations were 
 added the solicitations and remonstrances of friends 
 who thought he was doing injustice to himself by 
 continuing in so hidden a parish. 
 
 But he believed that he and his people were united 
 by God's ordinance in a bond, than which that of 
 
Last Years in Kent iz 
 
 marriage itself was scarcely holier; and which it 
 would be almost equally a sacrilege to break of his 
 own accord. In 1841 he wrote an article for the 
 Neiv York Observer on The Pastoral Relation, setting 
 forth his conviction that it should be permanent 
 because Divinely constituted. And when, eight 
 years later, he did leave his people, very much 
 against their will, he did so not because he expected 
 or desired any temporal advantage from the step, 
 but because he was entirely sure that God, who had 
 now separated him by death from the wife of his 
 youth, had decreed the other separation also. He 
 was rewarded for his fidelity by such a love on the 
 part of his congregation as few pastors have ever 
 received — a love which the flight of almost half 
 a century never weakened, and was expressed 
 throughout that period in a multitude of ways. 
 Some illustrations of these will be given later. 
 
CHAPTER VI 
 
 PASTORATE IN POTSDAM 
 
 AFTER leaving Kent, Mr. Andrews went in 
 the autumn of 1849 ^^ Potsdam, in St. 
 Lawrence County, New York, where he re- 
 mained till 1857 in charge of a little congregation 
 gathered some years before by the labors of an 
 English evangelist. Its members were people 
 drawn from several religious bodies, and needed 
 much instruction as to the Church, its ministries 
 and ordinances, and the principles and order of wor- 
 ship. For a time they had been put under the care 
 of an Episcopal clergyman of the vicinity, but were 
 now placed in charge of Mr. Andrews. His work there 
 was that of the pastor, not of the evangelist, and his 
 pastorate had several features distinguishing it from 
 his pastorate in Kent. So far as the pastoral care of 
 individuals was concerned, both were in substance 
 the same; but in the services of worship and the 
 manner of his teachings they were widely different. 
 At Potsdam the Lord's Supper was administered 
 every Sunday morning, and only a short homily 
 was given, the prayers, full and comprehensive, 
 
 74 
 
Pastorate in Potsdam 75 
 
 holding the first place. In the evening was a ser- 
 vice of evening prayer, at which a pastoral teach- 
 ing was given, intended primarily for the flock. 
 Sermons were preached, at such times as were ap- 
 pointed, on the leading truths of the Christian faith, 
 and were open to all. There were also special ser- 
 vices on the various feast-days. His people were 
 taught that the words from God spoken to them by 
 His ministers were to prepare them to worship Him 
 in the beauty of holiness. 
 
 The position of the congregation was an enigma 
 to the people around them. The teachings were in 
 maqy respects new and scarcely intelligible, espe- 
 cially those referring to ministries and spiritual gifts; 
 and the rites of worship were to many strange, and 
 to some repellent. The general feeling was that it 
 was the offspring of a fanatical, or at least a vision- 
 ary, movement, which would be short-lived, and 
 from which all sober-minded Christians should hold 
 themselves aloof. Mr. Andrews, as an entire 
 stranger in the vicinity, found himself excluded 
 from religious communion with the various minis- 
 ters of the region around, and from social inter- 
 course ; and for a time was left to give himself 
 wholly to the care of his flock and to his own 
 studies. 
 
 It is not to be wondered at that the early part of 
 his life in Potsdam was one of much loneliness and 
 depression. Feeling deeply the death of his wife, 
 the breaking up of his home, the separation from 
 his children, and his exclusion from religious and 
 social intercourse, he several times in his diary 
 speaks of his isolation, when the burden laid upon 
 
76 William Watson Andrews 
 
 him seemed very heavy to bear. But gradually he 
 became acquainted with the Episcopal and Presby- 
 terian clergymen of the neighborhood, and with 
 members of their congregations, and strangers 
 were frequently seen at his services. Writing to 
 Porter soon after his arrival at Potsdam (October, 
 1849), h^ says: " I have a whole house to myself 
 where I study and sleep, and have much time for 
 both. We have the Communion every Sunday, and 
 Prayer twice in the week; and I am quite content, 
 far happier than I once should have thought it 
 possible," 
 
 The letters of his friends were some of them not 
 of a nature to encourage and cheer him. Thus Dr. 
 Lillie wrote (November, 1849): 
 
 " My dear Andrews, your account of your loneliness 
 saddened me. Had I, indeed, your confidence that you 
 are in your right position, I should with Paul only bid 
 you rejoice, and I should rejoice with you. But it is just 
 here that faith fails me utterly. On the contrary, my 
 conviction is as strong as it is painful, that you have been 
 deceived with regard to the nature of this work by your 
 own strong resentment of the evils of the present time. 
 And it is in the same way that I account for the recent 
 extension of these ideas in Germany, where good men 
 are very generally weaned from modern ideals to a sense 
 of Christendom's desolations and perils, and so prepared 
 to believe that God may really have restored to us amid 
 the thickening perplexities that guidance of inspired 
 men which in our felt weakness seems so desirable." 
 
 Letters of this kind from his friends, assuring 
 him that he was laboring under a delusion, did not 
 
Pastorate in Potsdam ^^ 
 
 tend to lift him and strengthen him ; but they did 
 not in the least affect his faith that the work he was 
 engaged in was of God, and would in due time 
 manifest itself to be such by its fruits; and that his 
 duty was to abide in his place, teaching his little 
 flock, and wait patiently for the acting of the Lord. 
 In the summer of 185 1 he visited Kent, where he 
 was always gladly welcomed by his old parishioners, 
 and met other friends in Connecticut, returning to 
 Potsdam in December, In a letter to Porter, early 
 after his return, he writes: 
 
 " I reached my old and lonely quarters in these hyper- 
 borean regions early in December, and have been at 
 work as busily ever since as poor health and poor spirits 
 would let me. . . . It is not strictly true to say that 
 I am in poor spirits, for I am not troubled and dejected, 
 which is what men mean by low spirits; but I so miss the 
 genial influence of home, and of fraternal intercourse 
 with the clergy, that my mind and heart drop down to 
 zero, and lie frozen in a polar sea. It is certainly 
 psychologically curious to see how much the healthful 
 activity of our intellect depends on the atmosphere we 
 breathe, and how impossible it is for almost all to rouse 
 themselves by a mere act of will to movements which 
 under happier circumstances would be free and spon- 
 taneous. Ah! you will say, you deserve it for following 
 an ignis fatiius j you have brought it all upon yourself, 
 and have no right to complain. True, very true, and I 
 do not complain. I only tell you as my friend, inter- 
 ested in all my mental and spiritual experiences, the 
 matter of fact, that I never found it so hard to study, or 
 rather to bring into form the knowledge I have long 
 been laying up. You know me well enough to believe 
 
78 William Watson Andrews 
 
 that if I had a suspicion that I was following an ignis 
 fatuus, I should quickly retrace my steps, for it is no 
 pleasure for me to walk alone as one separated from his 
 brethren. 
 
 " Nothing concerns the whole Church more than this 
 movement, if it be of God. . . . There is need, and 
 we all know it and must confess it, of a Reformation of 
 a truly comprehensive and catholic character, large 
 enough in its principles and scope to embrace the whole 
 of Christendom. It is time for the different parties to 
 survey each other more charitably, and to ask whether 
 unity is a chimera, and not rather an essential element 
 of the Church, — an element that must be manifested too, 
 that the world may believe. . . , What a comfort to 
 know that God rules amongst men, and that every hostile 
 step they take helps forward purposes which they abhor. 
 Men are forgetting the living God, and substituting a 
 Deity, an impersonal abstraction, a final Cause, instead 
 of the Father of our Lord Jesus Christ." 
 
 Mr. Andrews continued to take a deep interest in 
 the questions of theology then exciting attention 
 in New England, in which Dr. Bushnell and Dr. 
 Atwater were leading disputants. He writes to 
 Porter: 
 
 " I spent Sunday with Atwater, after leaving you. He 
 was very cordial, and the visit was very pleasant and re- 
 freshing. But I could not help wishing that he had not 
 become so early entangled in the meshes of systems and 
 parties, for I am sure the free play of his generous heart 
 has been hindered. He is full of earnestness and 
 strength, and if he was sailing on the free and open sea, 
 he would do the Church much service. I quite honor 
 him for his manful defense of the Trinity, which, it is 
 
Pastorate in Potsdam 79 
 
 quite useless to deny it, has been undermined by recent 
 speculations." 
 
 In another letter of the same year to Porter 
 (June, 1852), he speaks of his health as better, and 
 adds: 
 
 " I am as cheerful as I could hope to be in this broken 
 drift-wood way of living. I do not work very hard, I do 
 not think I ever shall again. I have not the heart for it. 
 What is the use of writing ten folio volumes, like Thomas 
 Aquinas, or twice as many duodecimos (not half so valu- 
 able), like Albert Barnes ? Why cannot a man digest 
 and condense the matter that is in him, and give it out 
 within reasonable limits, and have done with it ? " 
 
 In the same letter he says: 
 
 "I have read your book, The Educational Systems of 
 the Puritans a?id 'J^esuits Compared^ and much of it I like 
 well. I like all your writings for their clearness and 
 simplicity of style, and the directness with which they 
 come to the point. I do not know that I should take 
 any exception to what you say of the Jesuits, although 
 your condemnation of the Church of Rome would be 
 more wholesale (not more decided) than mine. But I 
 think you exaggerate the truth which is in Puritanism, 
 and make of a single element a whole harmonious system. 
 The defect of Puritanism is its lack of the positive. In- 
 dividuality is a very good thing, an indispensable thing as 
 a prerequisite; but any number of bricks do not make a 
 building. Puritanism is not constructive. It prepares 
 the stones, but does not put them in their places. What 
 can be more negative than Congregationalism when it as- 
 sumes the type of Independency ? I protest I can make 
 neither head nor tail of it. All is head, and there is no 
 
8o William Watson Andrews 
 
 tail, unless it be the poor minister. Any number of the 
 brethren can secede and set up for themselves, elect and 
 ordain ministers, establish sacraments and laws; and all 
 this is valid according to the principle of the system. I 
 never believed in any such self-destroying doctrine. 
 The Congregationalism under which I grew up, and in 
 which I did a willing work, recognized authority from 
 God, and ordination by His ministers. The indepen- 
 dency of The Independent is downright chaos." 
 
 Some of his friends who had imperfect knowledge 
 of his belief, thought him on the point of going 
 over to Rome. In a letter from a lady with whom 
 he had had much correspondence, she expresses the 
 fear that he may be misinterpreting prophecy, 
 though she was sure that " no personal evil could 
 befall one who had so earnestly sought the truth." 
 In another letter she writes: 
 
 " I have read your pamphlets carefully, and with some 
 wonder. I never doubted your catholicity when you 
 were to the outer world the follower of John Calvin; 
 and I hope and pray that you may not be persuaded to 
 become a Roman Catholic, and that your fine mind 
 should be laid under a bondage which neither we nor 
 our fathers were able to bear. You will permit me to tell 
 you that I am mystified as regards your present position, 
 and that I feel that you will not always be able to main- 
 tain the ground you now occupy; and the thought con- 
 stantly arises, what will be the end of all this ? When 
 will this wandering star find its true orbit ? . . . 
 Being contented, and finding in the Protestant Episcopal 
 Church enough to fill my heart and satisfy my tastes, my 
 dear and much respected though erratic friend, there let 
 me abide." 
 
Pastorate in Potsdam 8i 
 
 How some of his neighbors in Potsdam began 
 better to understand and appreciate him, and to 
 seek social intercourse, is illustrated in a letter of 
 the Rev. Dr. Metcalf, dated Hobart Free College, 
 August, 1852. Acknowledging a pamphlet from 
 Mr. Andrews, he says : 
 
 " It gives me great pleasure to be remembered by you 
 in this way. My friends in Potsdam occasionally men- 
 tion you in their letters, and always with respect. . . . 
 The truth is, your views and feelings and spirit are so 
 congenial to those of mine, and of most Churchmen 
 whose piety is founded upon the model of our Liturgy, 
 that I cannot realize that you are not one of us." 
 
 In a letter of January, 1853, Mr. Andrews wrote 
 that he had been reading Wilkinson on TJie Human 
 Body, and Reichenbach's Dynamics of Magnetism : 
 " the one showing all manner of vital forces and 
 wonderful doings in our minds; and the other, 
 making us believe that everything about us flames 
 and smokes and sparkles, if we could only see it ; 
 while if I only had such a rest as I once had 
 amongst the mountains, they might strain their 
 eyes after the invisible to their heart's content, and 
 I would find work enough for mine in drinking in 
 that glorious combination of sun and cloud that 
 sometimes made that mountain seem like the vesti- 
 bule of heaven. Dear old Kent ! I shall never look 
 upon its like again. How I wish we could spend a 
 week in wandering at will over the old familiar 
 spots. But I am running wild. Memory makes 
 strange work with us at times." 
 
 In 1853 Professor Porter went abroad to visit 
 
82 William Watson Andrews 
 
 England, and to study for a time in Germany, 
 taking from Mr. Andrews some letters of introduc- 
 tion to English friends. In sending them he writes: 
 " Do you remember that it is now twenty years 
 since in the first gush of enthusiasm about ' the 
 spiritual gifts ' I sought to go to England, but only 
 accomplished it ten years later ? You will now 
 have the opportunity of seeing the fruits thus slowly 
 elaborated of what seemed to most an outburst of 
 fanaticism that would soon die away. It has 
 showed itself to be no mushroom to wither in a 
 night; and look wisely to see if the fruits be not of 
 the tree of life." 
 
 Dr. Porter early visited Albury, the place where 
 most of the Apostles resided. He writes under 
 date of September, 1853: " At London stayed two 
 weeks; there I saw most of your friends, who 
 treated me very kindly. Mrs. Porter and myself 
 had a most delightful visit at Albury." His com- 
 ments on the religious condition of England cannot 
 be given here, but he expresses himself as being 
 little in sympathy with any of the existing religious 
 bodies — the Roman Catholic, the Church of Eng- 
 land, or the Dissenters; and he " was not in any 
 way inspired by their worship." " The want with 
 which I am everywhere affected is the want of an 
 intelligent and thinking people." 
 
 In reply Mr. Andrews wrote: " You speak of the 
 Cathedral service as artistically fine, but as not help- 
 ing devotion. It would not create it, but I think 
 would help it. Why should not worship be mag- 
 nificent ? . . . I have never witnessed the 
 Cathedral service, but I do not in my limited 
 
Pastorate in Potsdam 83 
 
 experience find forms to quench the spirit of devo- 
 tion. I think that the heart would more easily rise to 
 God in a building in which everything seemed to 
 speak of Him, and you felt yourself encompassed by 
 a sacred atmosphere. But I can easily suppose that 
 through the decay of faith, little true devotion is 
 left, and that the shows and shams which have 
 taken the place of it must be repulsive enough to 
 one accustomed to the rugged Puritan earnestness. 
 I was never a moment drawn toward the Roman 
 system. I can now see how much truth lies buried 
 there, and can believe that many a pious soul has 
 been nourished by it in spite of all its adulterations 
 and corruptions. But I find it hard to understand 
 how any one can go over to Rome, surrendering 
 himself bodily to the monstrous dogma of the in- 
 fallibility of the Church, not as an idea and an 
 obligation, but as a realized fact." After speaking 
 of some preachers whom he had heard in England, 
 he adds: " The only preaching worth hearing is 
 the earnest, unaffected utterance of a truth which 
 men need to know. If the truth is in it, and finds 
 fitting utterance, it will be heard, no matter what 
 our idiosyncrasies may be." 
 
 Speaking of his religious position, he says: 
 
 " If the present movement could fail, I should never- 
 theless believe that by the restoration of Apostles alone 
 could the healing and building up and leading forward 
 of the Church be accomplished. . . . It is clear that 
 Christendom needs some deep, mighty, and comprehen- 
 sive Divine work to meet the exigencies of the crisis. 
 Nothing shallow, or feeble, or sectarian will answer. It 
 must embrace all good that has been, all that is, and all 
 
84 William Watson Andrews 
 
 that as yet lies disclosed in the purpose of God, but is 
 unaccomplished. . . . Mere zeal and earnestness 
 will not do. Mere power in preaching the Gospel as a 
 means of individual salvation will not do. These shall 
 have their place, but there must be much more. The 
 whole fruit of the growth of eighteen centuries must be 
 there, but separated from whatever is not of God that 
 has been during the centuries mingled with it. The prog- 
 ress of the present work is constantly in that direction. 
 There is nothing like it in the history of the Church for 
 the exhibition of a catholic spirit, and for the reunion of 
 elements which have heretofore stood in antagonism, but 
 are now reconciled in a deeper unity. These things 
 would not strike an outside observer, and he might 
 naturally enough class the work with the fanatical and 
 extravagant movements of which Church history is so 
 full. But in its aims, spirit, principles, and fruits, it 
 differs toto ccelo from anything I have ever heard or read 
 of. I have found enough in my own experience of trial 
 and discouragement, and yet I was never more assured 
 that it is of God, and has a glorious mission to accom- 
 plish." 
 
 During these years he had much correspondence 
 with clergymen, Episcopal and others, of whom 
 many took service later under the Apostles. Most 
 of these have died, but the Rev. J. S. Davenport, 
 long associated with him in the evangelist ministry, 
 is still living at the serene old age of ninety-one, full 
 of the faith that the Lord will carry on the work 
 He has begun to a glorious consummation. 
 
 In September, 1853, Mr. Andrews read before the 
 North Association of Litchfield County, of which 
 he was a member, a paper on The True Constitution 
 of the Church and its Restoration. This paper was 
 
Pastorate in Potsdam 85 
 
 in response to a motion (of which previous notice 
 had been given) that his name be erased from the 
 list of members, on the ground that he had with- 
 drawn from the Congregational ministry.' The 
 paper, being too long to be read in whole, was com- 
 pleted and published in 1854. At a meeting of the 
 Association in this year, Mr. Andrews' name was 
 stricken from its roll of members. Of this he writes : 
 " I appeared before my Association in September, 
 and read in part a statement or Apologia, which 
 will be printed when I have time to rewrite it. No 
 charges were preferred, but as a matter of ecclesi- 
 astical order some felt that my name should be 
 dropped. It seemed a good opportunity to show 
 the nature of the work I was engaged in, and that 
 my course involved no renunciation of my brethren, 
 or even condemnation." ' 
 
 ^ It is to be observed that the action of the Consociation (consist- 
 ing of ministers and representatives of churches) in terminating his 
 pastoral functions in 1849, had not separated him from the Associa- 
 tion, which consists only of ministers, whether pastors or otherwise. 
 
 '^ It may be well at this point to note how this paper was received 
 by his brethren of the Congregational body, and by the religious 
 community, as shown by the articles in the press. 
 
 The Ne-cv York Observer (Presbyterian): "This statement of 
 reasons for withdrawal from the Congregational ministry appears to 
 us, and to our readers, we presume, no reason at all. . . . Mr. 
 Andrews dates his manifesto from Potsdam, and we suppose that he 
 has been called to be an Apostle or Angel, or that he will be when the 
 Church is fully organized. From this narrative it will be seen that 
 the new society is nothing more than an outbreak of the Edward 
 Irving fanaticism, and that it will blaze awhile and die as suddenly. 
 We record it as a part of the religious history of the time, and as 
 another evidence of the danger and folly of trusting to any other 
 guide than the word of God." 
 
 The Christian Intelligencer (Dutch Reformed): "We have 
 
86 William Watson Andrews 
 
 On May 12, 1854, Mr, Andrews was raised to the 
 rank of the Episcopate. It may be remarked here, 
 that in the apostolic order of ministries the borders 
 of the pastoral and the evangelistic ofBces are kept 
 distinct. The evangelist preaches as he can find 
 hearers, and those receiving his word are committed 
 by him to the pastor for pastoral instruction and 
 care. In each of these ministries there are three 
 degrees — deacon, priest, and angel or bishop. 
 
 With the exception of a brief tour to do 
 
 received the pamphlet on The True Constiluiion of the Church, by the 
 Rev. W. W. Andrews, who modestly aspires to the apostleship of 
 the true Church which he is commissioned to erect. The pamphlet 
 seems to have been written in self-defense, and while it has the 
 merit of being frank and free from acrimony, it is nevertheless a 
 jumble of crudities and incongruities too numerous to mention or 
 criticise here." 
 
 Hartford Calendar (Episcopalian) : "Some one has sent us this 
 pamphlet, which we set down as one of the religious phenomena of 
 the day. . . . Mr. Andrews is a decided mystic. He manifests 
 the yearning after the absolute in doctrine and the gorgeous in ritual, 
 which has carried many a man into the embrace of Rome. 
 We will only add that the Irvingite sect is strongly tinctured with 
 Second Adveiit doctrines." 
 
 The Congregationalist (from a correspondent) : " Have any of your 
 readers heard of the modern 'Apostolic' Church? Well, new the- 
 ories, like quack medicines, are likely to be most popular by assum- 
 ing some high-sounding name. . . . We must say that Mr. 
 Andrews' ' Restoration of the Church ' is a vulgar compound of 
 Judaism, Paganism, and Mormonism, with a spicing of highly fla- 
 vored Popery. . . . Were it not for the blasphemy of the pre- 
 tension of a restored apostolate, it would be really provocative 
 of laughter." (Much more of the same kind follows.) "Like 
 most men of his class, Mr. Andrews shows great confusion of thought 
 on points which differ. Then he mixes up the atoning with the 
 intercessory work of the Saviour, and maintains that His priestly 
 work did not begin till He rose from the dead and ascended into 
 the presence of God." 
 
Pastorate in Potsdam 87 
 
 evangelistic work in Northern New England, and 
 a visit to Ohio in 1855, Mr, Andrews continued 
 quietly in his pastoral work. In that year Mr. 
 Thomas Carlyle, one of the Apostles, died. His 
 death, the first in the apostolic ranks, was thought 
 by many without to be a serious blow to the work, 
 as they supposed that it was the belief of those re- 
 ceiving them that all the Apostles would live to the 
 return of the Lord. Mr. Andrews writes: " His 
 death will be a severe loss, for he was a man of 
 great spiritual light and insight, and most abundant 
 in labors ; but our faith is that God will not leave 
 His work unfinished, nor forsake those whom He 
 has led." 
 
 In the latter years of Mr. Andrews' residence in 
 Potsdam he had much pleasant intercourse with the 
 Rev. Dr. William Staunton, a man of distinction in 
 the Episcopal Church. Dr. Staunton some years 
 later speaks in a printed paper of him : 
 
 " It was my lot some years ago to be in immediate 
 contact with the ' Irvingites, ' and with one of their most 
 accomplished ministers, the Rev. Mr. Andrews. They 
 had a small but firm and well-instructed congregation. 
 Mr. Andrews was an able man, most amiable and gentle- 
 manly, and a frequent inmate of my study. In catholic 
 doctrine and ritual matters he was so far in advance of 
 anything and everybody in my parish, that whenever I 
 wanted to have a good High Church talk, he was the 
 man for the occasion." 
 
 In July, 1855, Mr. Andrews was invited to deliver 
 an address before the " Society of Inquiry" in 
 Marietta College, Ohio, of which his brother, Israel 
 
88 William Watson Andrews 
 
 Ward Andrews, was made President that year, and 
 where his eldest son was then graduated. This ad- 
 dress was pubhshed by the society (New York, 1856), 
 under the title of The Work of the Church in America, 
 especially in the West. Of this an Episcopal Church 
 paper, the Calendar, remarked : 
 
 " If startling facts, and glowing imagery, and eloquent 
 language, and important truth, could render a discourse 
 valuable, this would be one of high merit. But while it 
 has all we have ascribed to it, its important truths are 
 truths only in part. . . . To him the Church of his- 
 tory has no real importance or value. According to his 
 view the Church has been shipwrecked, broken but not 
 destroyed, and it is our duty to collect the fragments and 
 bring them together into unity." 
 
 Another paper, the Churchman, remarked : 
 
 " Mr. Andrews is evidently a man for the times, a man 
 of clear views, and of the requisite courage of heart and 
 energy of mind to give effect to them, had he but the 
 opportunity. We hope his argument may be carefully 
 considered both within and without the pale of the 
 visible Church. Our only regret is that though with us 
 so much at heart, he is separated from us in position." 
 
 Dr. Staunton (February, 1856) writes to the 
 author: " Your Marietta address I read with in- 
 terest, inasmuch as it carried very much the tone 
 of a production of some sound, able, and earnest 
 Churchman, and admirably written." But Dr. 
 Staunton takes some exception to it on the ground 
 that it speaks of the Church without " defining 
 what the Church is, or setting before his hearers 
 
Pastorate in Potsdam 89 
 
 any definite body to which alone that title is ap- 
 plicable. " " Of the Church you speak well, wisely, 
 and eloquently, but you leave it to be understood 
 that every one baptized is in that Church, and so 
 leave the whole thing in a mist." Mr. Andrews did 
 not feel the force of this criticism, for he stood upon 
 the fact that the Church is the community of the 
 baptized, and that membership thus established is 
 not dependent upon the form of Church polity, or 
 the possession of more or less ministries. These 
 are most important elements in the spiritual culture 
 of the baptized ; but it is the act of God in baptism 
 which makes one a member of the Church, and this 
 relation no sin of the Church can make void. 
 
 In January, 1856, Mr. Andrews attended the 
 funeral of Mrs. Olive C. Fuller in Kent, and 
 preached a funeral sermon, afterward printed, dwell- 
 ing particularly on the Resurrection, a doctrine 
 which had great significance for him. 
 
 In a letter to Porter, February, 1856, he speaks 
 of his trip to the West of the year before, and of 
 the places he visited and the persons he met. " I 
 had never been beyond Buffalo before, so that 
 though not strictly a terra incognita, it had yet all 
 the freshness of novelty. Ohio strikes me as a 
 noble State, not very homogeneous as yet, but full 
 of resources, and promising a great future, if she 
 can bring the elements into order. The colleges 
 are in a confused state enough, and it must be a 
 very long time before any one of them can work its 
 way into a commanding position. Marietta is as 
 sound and healthy as any, though its position 
 hitherto has not been favorable to a fjreat influx of 
 
90 William Watson Andrews 
 
 students." Of the college at Oberlin, which he 
 calls " an unique institution," he writes: " I found 
 more to like than I expected, and came away think- 
 ing a good deal more favorably of the men and their 
 work than we commonly do at the East. The faith, 
 earnestness, and self-sacrificing spirit which has 
 marked them from the first, has counteracted the 
 effect of an erroneous theology in no small degree, 
 and the practical results of their system have been 
 in some respects very striking. I could not learn 
 that the mingling of the sexes in recitations, and to 
 some extent in boarding-houses, had wrought evil. 
 Such an institution is not to be judged of 
 by the old scholastic conventionalities. It has been 
 a growth of the time and the land, and has evidently 
 met at least a temporary necessity better than most. ' ' 
 Of one of its professors, Morgan, he says: " I was 
 delighted with him for his genial, hearty earnest- 
 ness." ' 
 
 He met during this trip some classmates and col- 
 lege friends, and some prominent clergymen. Of 
 one of these, the Rev. Henry Neill, he writes: " I 
 had much pleasant and quickening intercourse with 
 him. He has outgrown the dead formulas of our 
 ecclesiasticism so far as to feel that there must be a 
 reality in the Church beyond what our individualism 
 gives it. And it is just because such thoughts are 
 
 ' It is stated by one well acquainted with Oberlin that, on this 
 visit, Professor Morgan (whose department was Biblical Exegesis of 
 the New Testament) vacated his chair at one of his lectures on the 
 Epistle to the Romans, and requested Mr. Andrews to give an out- 
 line of St. Paul's logic in a short summary of Christian doctrine. 
 He afterward said to one of his students that this discourse was the 
 most marvellous opening of the book he had ever heard or read. 
 
Pastorate in Potsdam 
 
 91 
 
 stirring in the hearts of thousands, though they 
 may not know how to express them, much less how 
 to interpret them, that I am confident that we are 
 entering upon a better era, as well as a worse. Men 
 are not satisfied, as few know better than you, with 
 things as they are, and the preparation of the soil is 
 just as necessary as the sowing of the seed. That 
 which God is restoring will be found to contain in 
 it the solution of these difficulties. In what precise 
 way it is to be brought about, I do not pretend to 
 know. I am satisfied to leave that with Him who 
 always hides a part that we may walk by faith." 
 
CHAPTER VII 
 
 THE EVANGELIST MINISTRY — ITS NATURE AND 
 DIFFICULTIES 
 
 MR. ANDREWS left Potsdam at the close of 
 1856, and entered upon his ministry as an 
 evangelist, in which he continued to his 
 death in 1897 — a period of forty years. 
 
 In July, 1858, he married Miss Elisabeth Byrne 
 Williams, a resident of the town of Wethersfield, 
 adjacent to Hartford, and from that time made this 
 his home. Here his three younger children were 
 born, and here died two of the three born to him in 
 Kent. 
 
 Of the labors of Mr. Andrews during this long 
 period mention can be made only in outline, with 
 brief notices of the more important events. But 
 the change in his ministry from the pastoral to the 
 evangelistic gives an opportunity to speak of the 
 special work of the evangelist, and of the obstacles 
 he met in presenting his message. 
 
 The object of the evangelist ministry, as one of 
 the four set in the Church (Eph. iv. 1 1), was to 
 preach to those without, and gather them into the 
 
 92 
 
The Evangelist Ministry 93" 
 
 Church. Those believing their word they baptized, 
 and then gave them over to the care of the pastor ; 
 and this continued to be their work among the non- 
 Christian nations. But the work of an evangeHst 
 sent in our day to Christendom is within the Church, 
 hke that of John the Baptist within the Jewish 
 Church — a call to repentance in order that a people 
 may be made ready for the Lord. It assumes that 
 the Church has failed to fulfil the Divine purpose 
 in it — to go on unto perfection. Mr. Andrews 
 therefore addressed himself primarily to those pro- 
 fessing themselves to be Christians, and his work 
 was to call all to repentance. The Church itself 
 must be convinced of its departure from the ways 
 of God, and of the loss of certain ministries and 
 ordinances necessary for the perfecting of its mem- 
 bers. It was the sins of the baptized as such which 
 were to be specially emphasized by the apostolic 
 evangelists, though not to the exclusion of the sins 
 of all men springing from the common inheritance 
 of the fallen nature. As addressing those already 
 made members of Christ, their peculiar work was to 
 set forth the relations of all to Him as the living 
 Head of the Church, their unity in Him, the 
 purpose of God in the Church as His Body, its 
 organic ministries and spiritual endowments; and 
 to show how far through unbelief and disobedience 
 it had failed to fulfil the Divine purpose. If a 
 sense of sin could be thus awakened, a feeling of 
 loss, and a desire for the restoration of all those 
 ministries and ordinances which God gave at the 
 first for the spiritual growth and perfecting of His 
 children, the evangelist could proceed to speak of 
 
94 William Watson Andrews 
 
 the work God is now doing as one of restoration, 
 and one to be accepted by His people. 
 
 The experience of Mr. Andrews as an evangelist 
 showed him very early that the number of those 
 having an ear to hear his message was small. The 
 people whom he addressed were, to speak in a gen- 
 eral way, of two classes : 
 
 (a) Those, embracing most Protestant denomina- 
 tions, who had little or no conception of the Church 
 as an organic whole — the Body of Christ — with a 
 definite and permanent constitution. They knew 
 nothing of a unity of life among Christians so close 
 that if one member suffered, all suffered with it. 
 To speak to them of a common sin and of evil 
 affecting all, was vague, almost meaningless. The 
 matter of chief interest to them was their own per- 
 sonal salvation ; and the truth that the growth and 
 perfecting of the individual Christian must be de- 
 pendent upon the growth and perfecting of the 
 Church as a whole, was a truth almost unintelligible, 
 and by most was theoretically and practically denied. 
 
 To those in this position all questions respecting 
 the original constitution of the Church, its minis- 
 tries and ordinances, whether now perfect or imper- 
 fect, had little interest. They saw in its present 
 divisions and sects no breach of unity destructive of 
 the Divine purpose, no dishonor to Christ its Head. 
 They said, truly enough, that in every division in- 
 dividual salvation was possible; and many went 
 further, and said that a unity of all, such as was 
 spoken of by St. Paul and the other Apostles, could 
 not now be realized, and is not necessary. Upon 
 those in this position Mr. Andrews' words had but 
 
The Evangelist Ministry 95' 
 
 little effect. Only one here and there cared to hear 
 him. But that, on the other hand, to evangelists 
 preaching only personal salvation large audiences 
 should gather, was to be expected. Of one of 
 these, the well-known evangelist, Mr. Moody, Mr. 
 Andrews wrote in a newspaper, asking: " To what 
 truth does Mr. Moody call the attention of the 
 crowds that flock to hear him ? " After mention- 
 ing some rudimental though essential truths, he 
 adds: " But it is only a very small part of the Gos- 
 pel which he preaches, that part which respects a 
 man's own salvation, — the first step, faith in the 
 blood of Christ. But of that which comes after- 
 wards, of the Church as a Divine institution, with 
 ministries, sacraments, endowments, and discipline, 
 he knows absolutely nothing." Whilst giving Mr. 
 Moody praise for the measure of truth he taught, 
 and his evident sincerity, Mr. Andrews did not be- 
 lieve that his work, though of benefit to individuals, 
 could produce any permanent good effect upon the 
 spiritual life of the Church ; for it is a great error to 
 hold that the Holy Spirit will do His work except 
 through the ordinances of Christ. His own example 
 in refusing to acknowledge any ecclesiastical author- 
 ity over him, must tend to weaken the faith of men 
 in all Divine appointments, and in the end to make 
 individualism supreme — each man his own teacher 
 and church. 
 
 {d) The second class of persons whom Mr. An- 
 drews addressed were those who had a conception, 
 more or less clear, of the Church as a Divine institu- 
 tion and capable of corporate action. To these he 
 could speak of the sins of the Church, and the 
 
96 William Watson Andrews 
 
 need of repentance and return. But among them 
 we must distinguish those who affirmed that, as God 
 had instituted the Church and given it a Divine 
 organization, it could not fail to fulfil its purpose. 
 This was the ground taken by the Roman Church, 
 and in substance also by the Protestant bishops, 
 English and American. All ministries and ordi- 
 nances that God desired to have remain, and all 
 needful for the perfecting of the saints, had been 
 and were still in the Church. Any supposed res- 
 toration to this end was, therefore, needless; and it 
 would also impute to God mutability and weakness. 
 Any in our day claiming an immediate apostolic 
 commission were, on this ground, to be rejected 
 without examination of their claims, as self-deceived, 
 or as wilful deceivers. 
 
 It is plain that to those thus denying the need of 
 any Divine interposition, and affirming, also, that if 
 God wishes any new work to be done in the Church 
 He will do it by the bishops collectively whom He 
 has set as leaders, or by the Bishop of Rome, and 
 not by any extraordinary delegates, the preaching 
 of the revival of the apostolic ministry was some- 
 thing more than false. Some affirmed it to be even 
 blasphemous; and that ministers in the Church ac- 
 cepting it deserved immediate expulsion. Acting in 
 this spirit, the Roman authorities in South Germany 
 very early excommunicated several priests who had 
 become believers. In an article in the Church Re- 
 view (New York, 1855) written by one of the most 
 distinguished of the Protestant Episcopal bishops, 
 he says: " Every one who admits the claims of the 
 new apostles and acts on them, incurs the fearful 
 
The Evangelist Ministry 97 
 
 guilt of communion with false apostles, which is 
 necessarily being a partaker with Antichrist. The 
 ultimate, awful and most fearful, is before us. If 
 a new apostolate be true, we are in a state of schism 
 as deep and hopeless as can be imagined. If it is 
 false, its followers are enlisted in the cause and 
 under the banner of Antichrist. This is the issue." 
 
 The same writer, in a letter published a little 
 later, speaks of " the so-called apostles as men who, 
 claiming to themselves inspiration and miraculous 
 powers, are, if these claims are false, and so I fully 
 believe them, either deluded fanatics or blasphemous 
 deceivers. ... I should not dare to recognize 
 even by the remotest implication such arrogant and 
 fearful claims." 
 
 Other Protestant bishops took the same ground. 
 God had set the bishops to be the teachers and 
 rulers of His Church, and if any step forward, was 
 to be taken affecting all its members, it must be 
 taken by them, and be under their direction. This 
 applied in a still higher degree to the Roman Bishop. 
 In making him the infallible head, God had in fact 
 put it out of His own power to send others to have 
 authority over him, and to repair any defects or 
 errors; it was even his duty to reject any claims to 
 a new apostolic commission, because interfering with 
 his own official position. 
 
 Thus to those in the episcopal office holding the 
 impossibility of any falling away of the Church, be- 
 cause Divinely constituted, and denying the need 
 of any call to repentance, and of the restoration of 
 any ministries, the evangelists addressed themselves 
 in vain. It was not right for any even to hear them. 
 
98 William Watson Andrews 
 
 or to examine the evidence they might present. It 
 was enough for those under episcopal and papal 
 rule to know that they were not recognized by the 
 existing authorities. 
 
 In addressing the non-episcopal bodies, the evan- 
 gelists met the same obstacle, if not in the same 
 form or to the same degree. Though these bodies 
 for the most part made little theoretically of forms 
 of Church polity, regarding them as changeable 
 and to be adapted to the time, yet practically 
 each regarded its own as so far of Divine appoint- 
 ment as to give to its members more of truth and 
 grace than any other; and in fact all that was 
 needed. They saw, therefore, no reason for any 
 Divine interposition ; and to affirm that they had 
 not all needful truth, and all the means of spiritual 
 culture and growth which God wished them to have, 
 was a serious offense, calling for rebuke, if not ex- 
 pulsion. 
 
 Again, the almost universal belief that the age of 
 miracles is past, made the statements of the evan- 
 rgelists respecting the acts of God in sending men in 
 our day to lead His people, so incredible that most 
 had no ears to hear. Christ, it was said, will come 
 some day to judgment, but till that day all things 
 ■will go on in the Church in their present order; and 
 the belief that men may now appear with a Divine 
 commission, and that the Spirit may speak again by 
 men in tongues and prophesyings, opens the door to 
 all vagaries and errors, and is not for a moment 
 to be admitted. The wise and prudent will have 
 nothing to do with men affirming an immediate 
 Divine mission. 
 
The Evangelist Ministry 99 
 
 There were others also who found sufficient 
 ground for the rejection of the testimony of the 
 evangelists in the fact that the Apostles do not 
 prove their commission by striking manifestations of 
 Divine power which carry immediate conviction to 
 all parts of the Church, and put all their enemies to 
 silence. It did not occur to these that such mani- 
 festations would have in them no moral value. If 
 the Church had departed from God's ways, and had 
 suffered loss, there must be first a call to repentance, 
 and a penitent spirit awakened. Only as received 
 by the penitent, could Apostles do their work. 
 Their reception was therefore a matter of spiritual 
 discernment ; and as the Baptist wrought no miracle, 
 but addressed himself to the religious consciousness 
 of the few, so Apostles must first commend them- 
 selves to those who had discernment of the truth. 
 If received and able to do their full work, all forms 
 of supernatural manifestation might follow, as in the 
 beginning signs followed them that believed (Mark 
 xvi. 17). 
 
 Besides this positive hostility, based on principle, 
 there was on the part of many Christians a passive 
 indifference to all religious questions, and especially 
 to anything new. Old beliefs, it was said, might 
 be entitled to some respect, but strange novelties 
 deserved no attention. 
 
 Thus on every side Mr. Andrews found his way 
 shut up, and he was in some degree also limited by 
 other considerations in the presentation of his mes- 
 sage. It was the apostolic direction to the evangel- 
 ists that their message should be given, first of all, 
 to the heads in the churches; these being set by 
 
loo William Watson Andrews 
 
 God in their places with authority to direct and 
 guide those under them. To them, therefore, in 
 the towns he visited he first appealed, seeking out 
 those who had the religious charge of the several 
 congregations to tell them of the nature of his mes- 
 sage. If the pulpit were opened to him, or any door 
 of approach to the people, it was made use of; if 
 not opened, he felt at liberty to speak in a public 
 hall, or other place. But if any hearing him and 
 accepting his message, desired to come into the 
 Apostles' fellowship, they were directed to inform 
 their own pastors before any decisive step was taken ; 
 and those under parental care were to be subject in 
 their action to those over them. Nor could any 
 teaching be addressed to children without the know- 
 ledge and consent of their parents. 
 
 Besides public addresses, Mr. Andrews made use 
 of tracts prepared for general distribution, and of 
 articles in the newspapers, the last being chiefly cor- 
 rections of misrepresentations; he made use also of 
 personal conversation, and of private correspond- 
 ence. He saw in person many of the ministers of 
 all religious bodies, of whom a few opened to him 
 their pulpits or lecture-rooms, giving him full liberty 
 of speech ; others limited him to those truths which 
 they held in common ; and still others refused to 
 permit him to speak to their people at all. In most 
 places where he went he found a few who had more 
 or less discernment of the evils and dangers of the 
 present, and were anxious as to the future, and 
 ready to hear of some way of deliverance. These 
 listened to him with interest, here and there one 
 fully accepting his message. In the case of others 
 
The Evangelist Ministry loi 
 
 he was able to strengthen faith in " the things which 
 remain, that are ready to die," But by most, all 
 that he said of the place of the Church in the Divine 
 purpose, of its failure to abide in the grace of God, 
 of the loss of ministries and ordinances, and of the 
 need of a Divine interposition, was listened to with 
 impatience or with indifference. 
 
 It is obvious that in view of these obstacles, not 
 to mention many others of a spiritual kind, Mr. 
 Andrews' lectures could produce little immediate 
 fruit. His experience wherever he went was very 
 uniform — at first an audience oftentimes large, then 
 gradually diminishing as his subject was more fully 
 opened and its high claims presented, till the final 
 result showed scarce one in a hundred who accepted 
 his message. But he was not discouraged, nor led 
 to make that message more acceptable by lowering 
 its claims, and keeping out of sight its more ob- 
 noxious features; for he was not responsible for its 
 reception. He believed that the seed of truth he 
 was sowing, however long buried, would spring up 
 and bear fruit in God's good time. 
 
 To these adverse influences were to be added the 
 widespread misrepresentations through the news- 
 paper press, both religious and secular, of the whole 
 movement which he represented — its doctrines and 
 its worship. These he regarded as mostly uninten- 
 tional, the result of an ignorance springing from in- 
 difference, or from the desire on the part of many 
 reporters to make a sensational article. But he 
 found it vain to correct them, for they continually 
 reappeared, often in more misleading forms. 
 
 That Mr. Andrews found so many to hear him 
 
I02 William Watson Andrews 
 
 was due chiefly to the fact that he had so many per- 
 sonal friends, both clergymen and laymen, who had 
 entire confidence in his sincerity, and knew him to 
 hold firmly the great doctrines of the Christian faith. 
 Not a few were willing to open their pulpits to him 
 who did not themselves believe, nor expect their 
 people to believe, his statements of the present act- 
 ings of God in His Church, but were glad to hear his 
 expositions of the common faith. One of these, a 
 well-known Congregational minister, in a notice in 
 a local paper says: " Mr. Andrews preached in 
 
 T last Sabbath two sermons of great beauty, 
 
 purity, and spiritual power. In the evening he 
 dwelt with his wonted fervor of spirit upon * The 
 Marriage of the Lamb, ' giving to believers a glorious 
 outlook for the quickening of their faith, and com- 
 fort of their hope." Many such notices appeared 
 from time to time in the local papers. 
 
CHAPTER VIII 
 
 EVANGELIST MINISTRY — ITS EARLY STAGE 
 
 IT is not necessary or possible to speak in detail of 
 Mr. Andrews' evangelistic labors, continuing 
 through a period of forty years. He visited 
 most of the larger cities of the Eastern and Middle 
 States, and some portions of the South, preaching 
 and lecturing as he had opportunity. He thus be- 
 came acquainted with many clergymen of the various 
 religious bodies, and with some this acquaintance 
 ripened into friendship. His correspondence was 
 large, and from the letters he received such extracts 
 will be made as space permits. 
 
 In the beginning of 1857 he delivered a course of 
 lectures in a hall in Bridgeport, Conn., and preached 
 several times for clergymen of that city. Later he 
 lectured in Hartford to comparatively small audi- 
 ences, and preached often in the pulpits opened to 
 him. But he seems at this period to have given 
 much time to personal conversation with clergymen 
 and others who showed any signs of interest in the 
 special topics he presented. 
 
 In September, 1858, he visited Kent with his wife, 
 103 
 
I04 William Watson Andrews 
 
 where he preached three sermons on Sunday to 
 large audiences. Of this visit he writes: " We 
 dined at Mr. Bordvvell's, and in the afternoon went 
 to the Ridge to a picnic held partly in honor of the 
 completion of the Atlantic Telegraph, and partly 
 on our account. Some sixty or seventy were pres- 
 ent, and we spent about three hours very pleasantly 
 in rambling about the Ridge, and in the little feast, 
 which was followed by a short speech from me, in 
 which I reminded them of the changes since I first 
 knew them in the facilities for travel. Then we 
 had a semi-weekly mail to Poughkeepsie; now the 
 cars which go thundering through the valley bring 
 the city morning papers in season for the dinner 
 hour; and soon they may be able to read one day 
 the occurrences of the day before throughout all 
 Europe. At the close it was voted to meet again 
 next year, on the 1st of September, and we were 
 specially invited to be present." At this time he 
 with his wife visited the graveyard in Kent where 
 his first wife was buried, taking with them her three 
 children. " There we were all gathered for the first 
 time together around the grave of the beloved wife 
 and mother, who sleeps near the home of our 
 wedded life, waiting for the resurrection. The 
 Lord keep her in His peace and joy, and give her a 
 speedy deliverance at His glorious coming." 
 
 The early part of 1859 ^^'^^ spent in Norristown, 
 Penn., but for the most part he was at home. 
 
 The years 1859-60 were spent partly in New 
 York, preaching to the flock there, and also in 
 many churches of Connecticut, by invitation of their 
 pastors. On these latter occasions the principle 
 
Evangelist Ministry — Early Stage 105 
 
 that guided him in the selection of his topics 
 was, " to strengthen the things that remain and are 
 ready to die," pointing out clearly and faithfully 
 the special perils of our time, and warning all to 
 stand steadfast in the faith, and hope to the end 
 for the salvation of God. 
 
 The breaking out of the Civil War, and the in- 
 tense anxiety it occasioned in all, made the whole 
 period from i860 to 1865 one very unfavorable to 
 his work. 
 
 In 1 861 he entered upon his more distinctively 
 evangelistic labor, bringing out in his lectures the 
 great departure of the Church from God's way, 
 the loss suffered in ministries and ordinances, and 
 the grace of God in their restoration, and this res- 
 toration as a preparation for the Lord's return. A 
 course of lectures was delivered in New Haven, at 
 which he had large audiences, but very little fruit. 
 At this time he renewed his acquaintance with 
 many of the friends of his college days. 
 
 At this time he lectured also in Boston, and gave 
 some Bible readings in private houses, and found a 
 few who accepted his teachings and who were the 
 nucleus of a church. He lectured also in Hartford, 
 and preached often in the pulpits of his brethren. 
 
 During his lectures in Boston (1862-63) he became 
 acquainted with the Rev. John Bapst, the rector 
 of the Jesuit College in that city, and with others of 
 its professors. Besides considerable personal inter- 
 course, he interchanged several letters with Father 
 Bapst. In one of them Bapst writes (March, 1863): 
 
 " I have been expecting and anxious to see you. You 
 
io6 William Watson Andrews 
 
 are an earnest thinker, and the common faith you have 
 with Catholics on many points of doctrine places you in 
 a position greatly interesting to us." In another (May 
 24th) he writes: " Your acquaintance, which I made 
 about a year ago, has been for me one of the most inter- 
 esting events of my life. Your conscientious and perse- 
 vering research of truth, made with a logical, clear mind, 
 I hoped, and hope yet, will be rewarded with a full suc- 
 cess, /. ^., with the knowledge of the whole revealed 
 truth. You are already in possession of a mass of frag- 
 ments of that Divine truth, but you have not the whole 
 of it, and you will never find it until you find first the 
 pillar and the ground of it, which is the Church, whom 
 we must hear under pain of being considered as heathen 
 and publicans. No matter what takes place, you can 
 never become indifferent to me, for I cannot believe 
 that you will forever wander from the Church. 
 If, with your vast studies, you had the certitude, the 
 power, and the conviction that faith alone can give, how 
 efficient an instrument you would be in the hand of 
 God." 
 
 The points at issue were the supremacy of the 
 Pope and the infallibility of the Church, and at 
 Father Bapst's request Mr. Andrews read, or per- 
 haps re-read, the writers recommended by him, 
 Bellarmin, Suarez, Kenrick, and Allies, on these 
 points. As none of his letters are at hand, it is not 
 known in what manner he treated them ; but as 
 holding that the fourfold ministries of the Church 
 — apostles, prophets, evangelists, and pastors — are 
 organic ministries, and as organic equally perma- 
 nent, he doubtless affirmed that a bishop could not 
 be an apostle, or rightly fill that ministry. If the 
 
Evangelist Ministry — Early Stage 107 
 
 apostolate was for a time left vacant, still God 
 might at any time fill it. The question at issue 
 was, therefore, one of fact. Had God sent again 
 Apostles to His Church ? 
 
 This issue of fact Father Bapst and those with 
 him could not accept, but insisted that the great 
 point was the supremacy of St. Peter, and the 
 transmission of all his prerogatives to the Bishop of 
 Rome and his successors. But it is evident that 
 the ground held by Mr. Andrews of the distinction 
 between the apostolate and the episcopate, and the 
 need of both these ministries to the full order and 
 perfecting of the Church, and therefore to its infal- 
 libility, was one that had been but little considered 
 by the Roman controversialists; and that the argu- 
 ments which they had found sufficient in their 
 disputes with those holding the supremacy of the 
 collective episcopate, and with those rejecting the 
 episcopate altogether, did not apply here. Re- 
 course must be taken to the doctrine of the infalli- 
 bility of the Church, which, it was said, made any 
 loss or temporary suspension of a ministry impos- 
 sible, and any asserted restoration of it unworthy of 
 examination. 
 
 Another Roman Catholic, Bishop M. O'Connor, 
 formerly Bishop of Pittsburg, and regarded as " one 
 of the foremost scholars of the Catholic Church in 
 this country," writing from the Boston College (Jan- 
 uary, 1863), refers to some conversations he had had 
 with Mr. Andrews, and enters into a long discussion 
 of the interpretation of certain texts of Scripture 
 bearing on the supremacy of St. Peter. He tells 
 Mr. Andrews that it is his first duty to accept the 
 
io8 William Watson Andrews 
 
 infallibility of the Church of Rome, and submit to 
 her authority without questioning her teaching. If 
 any pretended new apostles teach anything that the 
 Roman Church has not taught, they are thereby 
 disproved and condemned ; if they teach only what 
 it has taught, they are not needed. If God has any 
 work to be done in preparation for the coming of 
 His Son, it will be done by the bishops under the 
 guidance of the Bishop of Rome. 
 
 What answer Mr. Andrews made to the bishop 
 we do not know, but we know that he rejected both 
 the supremacy of St. Peter and the fact of the in- 
 fallibility of the Church as now constituted. St. 
 Peter was one of the Apostles, all of whom were 
 equal as to ofificial rank and prerogatives. There 
 was given him indeed a certain primacy not incon- 
 sistent with this equality, but no supremacy; and 
 this apostolic primacy he could not transmit to a 
 bishop. As to infallibility, the Head of the Church 
 alone is infallible. The Church is infallible only if 
 so abiding in her Head that she is wholly one with 
 Him, and He can so speak and act through her that 
 her words and acts are His. And this ideal infal- 
 libility should be real; but her sad history shows 
 that she has been so separated from Him through 
 her loss of faith that He has not been able to work 
 His perfect work in her, or by her to teach His 
 truth without mixture of her error. As foretold by 
 the Lord, the woman has mingled the leaven with 
 the meal. 
 
 The great argument of Rome, that we must pos- 
 tulate infallibility of the Church, else we cannot 
 know that she teaches the truth, ignores the fact 
 
Evangelist Ministry — Early Stage 109 
 
 that to know and receive spiritual truth there must 
 be spiritual discernment and receptivity on the part 
 of the taught. To accept infallibility as held by 
 Rome is an intellectual act, not an act of faith, and 
 leads logically to rationalism, 
 
 Mr. Andrews was not surprised that the bishops, 
 and the leaders of all religious bodies, should look 
 upon a new apostolate with great and, in a sense, 
 merited suspicion. It was in the nature of the case 
 that any one who appeared as the reformer of any 
 religious body, whether his reform were true or false, 
 must count upon the opposition of its heads, at least 
 in its beginning. Those filling the highest offices 
 of the Church, and as they believed by Divine ap- 
 pointment, could truly say : We are the shepherds 
 of the flock; we may not admit wolves in sheep's 
 clothing; we must prove them who say they are 
 sent of God. But a special temptation was here 
 concealed — the natural unwillingness of all in 
 authority to see their own official position ques- 
 tioned, their influence and reputation relatively 
 diminished ; and therefore to make the matter one 
 of authority only, " Who gave thee this author- 
 ity ? " was the demand of the priests to the Lord, 
 and He could appeal only to His words and works. 
 They had not given it to Him, and they did not 
 recognize any Divine commission. It was only 
 one, like the Baptist, who discerned this commission, 
 who could humble himself and say: " He must in- 
 crease, but I must decrease." 
 
 Another clergyman with whom he had at this time 
 much pleasant personal intercourse, was the Rev. 
 F. D, Huntington, D.D,, at that time a rector in 
 
no William Watson Andrews 
 
 Boston, now Bishop of Central New York. In a 
 letter from Dr. Huntington in 1863 he says: 
 
 " Your fraternal kindness in renewing our pleasant 
 intercourse by letter touched my heart. You will allow 
 me to say, I hope, that I am never with you without 
 feeling that it would be good for my inward life if the 
 intercourse could be more frequent. Society is plenty, 
 books are cheap, the world is loud and assiduous. But 
 although one ought not to despise the kind of instruction 
 to be got from that source, — especially one whose daily 
 work is in the midst of the world, — I crave more earnestly 
 the influence that comes of a calm, thoughtful, serene 
 spirit of one open to the Spirit of the Lord. . . . 
 What an age we live in! Perhaps all ages have seemed 
 to those that lived in them to be full of portents and the 
 eve of great issues. Yet it is difficult to believe that the 
 elements of hope, prophecy, and momentous change, 
 have before existed in such power and close relations 
 with each other as now. Multitudes see the phenomena, 
 but it is sad that they see often only enough to make 
 them refer the movement to human agencies. They call 
 it ' progress,' ' development,' ' civilization,' and what 
 not, perhaps even ' Providence.' " 
 
 The publication of Mrs. 0\\^\\dSi'C 's, Life of Edward 
 Irving in 1862 (republished in New York) made a 
 rapid and great change in the popular estimate of 
 this remarkable man. The long-continued misrep- 
 resentations of his teachings and of his character had 
 led many to look upon him as a charlatan, making 
 his religious position a means of his own exaltation ; 
 or as weak and easily deluded, and made a tool of 
 by others more crafty ; or even made insane by the 
 
Evangelist Ministry — Early Stage 1 1 1 
 
 over-rash study of prophecy.' Mrs. Oh'phant's nar- 
 rative, and especially the printing of his Journal, 
 swept away all these dark clouds, and presented 
 him as he was, not only the eloquent preacher, but 
 a man true to his convictions at whatever cost to 
 himself, full of faith, and possessing all his mental 
 powers in full vigor to the very end of his brief life. 
 A single extract from a review of Mrs. Oliphant's 
 Life will show the change in the estimate of Irving. 
 The North British Review, August, 1862, thus speaks 
 of him : 
 
 ' It will serve to show how much of prejudice and ignorance Mr. 
 Andrews had to contend with, and the odium which the term 
 " Irvingism " brought with it, if we quote some sentences from a 
 series of articles written by an eminent Presbyterian clergyman, and 
 endorsed as to their general scope by a learned theological professor, 
 and published in a reputable religious journal (Dr. S. H. Cox, in 
 New York Observer, i860). Speaking of Mr. Irving, he says : 
 " Thinking his faults great and terrible, his mischief done to the 
 churches and the cause of God great and infinite, his career not more 
 singular and meteoric than appalling and contemptible, and his 
 motives awfully mixed with arrogance, folly, love of popularity, and 
 multifarious selfishness, I do mean to condemn him. . . . He was 
 plainly a heretic, affirming most stupidly the sinfulness of Christ's 
 human nature, and proving it as clear as mud and misery from 
 Scripture. ... If pride, disappointment, and intensified study, 
 or living remorse, had actually cracked his knowledge-box and made 
 him non compos mentis, and so irresponsible, so be it. It was the 
 only possible apology that could be made for him." 
 
 An incidental illustration of the odium which clung to Mr. Irving's 
 name for many years after his death may be seen in the mention 
 made of him by Archbishop Trench in his work Notes on the Parables. 
 In the early editions he introduces an illustration from Mr. Irving in 
 this way : ' ' Perhaps I might mar the pleasure of some readers in the 
 following noble passage by saying from whom it was drawn," and so 
 leaves the author unmentioned. In the last edition this is changed 
 to read, " There is a noble passage in the writings of Edward 
 Irving." 
 
112 William Watson Andrews 
 
 " An intellect of great, though somewhat unregulated, 
 power; a scholar of unusual attainments, at least for 
 a Scottish minister; an orator whose amplitude of"" 
 thought, and richness of imagery, and volume and flexi- 
 bility of utterance, achieved some of the greatest tri- 
 umphs of modern eloquence; above all, a man pure, 
 true, brave, wholly genuine and Christian. The main 
 weakness of his character was in what we call judgment 
 or insight. . . . But in his moral character one 
 cannot find anything mean or base, anything but what is 
 pure, true, and noble. He was not, as people once 
 thought, puffed up with windy vanities and the poor 
 breath of popular applause. . . . We see no trace 
 of this poor craving in any part of his life. . . . He 
 was quite willing to become as nothing, if only the world 
 would just believe with him. . . . Verily and nobly 
 a true servant of God. , . . We are grateful to Mrs. 
 Oliphant for this picture of a grand, loving, single-hearted 
 man, — a spiritual hero of the antique type, v/ho seems 
 almost out of place in this nineteenth century, struggling, 
 musing, sorrowing, and little comprehended either by 
 friend or foe." 
 
 But if Mrs. Oliphant's Life made a great change 
 in the general estimate of Mr. Irving, it had the 
 effect — and perhaps was designed to have — to sep- 
 arate him from the movement which took shape 
 and character after his death under the leadership 
 of others, and to exalt him at their expense. Of 
 the development of the movement in the Catholic 
 Apostolic congregations Mrs. Oliphant declines to 
 speak, lest, she says, " I should shock the holiest 
 feelings of some of the most excellent people I 
 know." But her reviewers were not so reticent. 
 
Evangelist Ministry — Early Stage 113 
 
 Almost all, while eulogizing Mr. Irving, speak of 
 the origin in Scotland of the apostolic work, but 
 regard all its supposed supernatural manifestations 
 as delusion, or fraud, an " ebullition of excitement," 
 and its subsequent history as of no religious im- 
 portance. It was said by most that it was gradually 
 dying out, and would soon become extinct. Others 
 attempted to explain the phenomena — the spiritual 
 utterances — on natural grounds. 
 
 Thus the North British Reviezv, already quoted 
 from, says: 
 
 " We do not believe in intentional deception, but can 
 see how a little clique of good men, living, moving in a 
 glowing atmosphere of peculiar opinions, might naturally 
 delude themselves, and mistake their own fancies for 
 Divine inspiration." 
 
 The Edinburgh Reviezu, October, 1862, says: 
 
 " There was nothing miraculous in the gift of tongues. 
 It was from beginning to end a gross delusion; in some 
 cases a shallow imposture. . . . There is not a 
 thread of reason, of use, or of utility — in a word, of 
 moral meaning, throughout the whole business." 
 
 The reviewers apparently did not think it worth 
 their while to ask what, after a history of thirty 
 years, had come out of such delusion and imposture, 
 such excitement and confusion, " bedlam and 
 chaos." They did not ask what the leaders of the 
 movement had done, what doctrines they had 
 taught, what worship they had appointed, what the 
 order of the churches they had gathered, what the 
 
 8 
 
114 William Watson Andrews 
 
 religious life of their members. They did not in- 
 quire whether the spiritual utterances — tongues and 
 prophesyings — had continued, and were still to be 
 heard in many congregations. It was a foregone 
 conclusion that the work was not of God, but born 
 of delusion or imposture; and the only blot on Mr. 
 Irving's reputation was that he believed in it. But 
 with the enlarged knowledge of him and growing 
 appreciation, the term " Irvingism " is gradually 
 losing its character as one of odium, though still 
 used by those who desire to hide the true issue. 
 
 Mr. Andrews wrote in July and October, 1863, 
 for the New Englander, a quarterly theological 
 journal published at New Haven, Conn., two articles 
 reviewing Mrs. Oliphant's Life of Irving. In a 
 prefatory note to the last of these, the editor re- 
 marks: " In giving place to an article of this kind 
 in our pages, it may be well to guard occasional 
 readers from imputing an adherence to the views 
 that are here unfolded, to those interested in the 
 conduct of this Quarterly." 
 
 These articles were soon reprinted in England, 
 and a second reprint has recently been made.' 
 Probably so calm and just an estimate of Mr. Irving, 
 both as to his theology and character, can nowhere 
 else be found. 
 
 In a letter, April, 1864, Dr. Lillie writes: 
 
 " I am not surprised at the Edinburgh reprint of your 
 articles on Irving. I am only anxious that you should 
 feel this to be a hint, and make far more steady and 
 systematic use of your pen. It is long since I have 
 
 ' Edward Irving, a Revierv, D. Hobbs & Co., Glasgow, 1S99, 
 
Evangelist Ministry — Early Stage 115 
 
 thought that in that line of labor you have not done your 
 full duty by your generation." 
 
 This feeling of Dr. LilUe in regard to a more fre- 
 quent use of his pen, and the publication of his 
 lectures and addresses, was shared by many of his 
 friends, who admired the felicity and glow of 
 his style, and the clearness and force of the pre- 
 sentation of his topics. One ground of his disin- 
 clination to print was to be found in the character 
 of his ministry. As an evangelist, he was called to 
 preach the Gospel to all who would listen to him ; 
 and this was to be done by the living voice, and 
 not by the printed page. Only as the Gospel was 
 spoken, could it be adapted in some measure to 
 those who heard it; in the printed page it was 
 spread before all without regard to spiritual discern- 
 ment ; and thus the ignorant and incompetent were 
 led to sit in judgment on the highest and most 
 sacred truths, to their own great injury. Most of 
 his sermons and addresses which were published 
 from time to time were published by his friends, in 
 several instances only for private circulation, he 
 yielding to their request ; or by the societies before 
 which they were delivered. Another reason why 
 he did not publish more, was the feeling that his 
 ideal was not reached, that he could present his 
 subject better after more study and labor. 
 
 In October, 1864, Mr. Andrews, at the request of 
 some ladies of Wethersfield, presented a flag to the 
 soldiers of the Home Guard. In his address he 
 said : 
 
 " I am glad to bear my public testimony to the necessity 
 
ii6 William Watson Andrews 
 
 and honorableness of the soldier's calling. War is, 
 no doubt, a great evil, but it is not the greatest that can 
 befall a country. National cowardice and degradation 
 are more fatal to its true prosperity than war. It is not 
 the wealth of a land, but the character of its people, that 
 constitutes its real greatness. A nation of high-minded, 
 courageous men, who will not submit to injustice, but 
 will defend the right, even at the peril of their lives, will 
 command the respect of the world." After speaking of 
 the dangers to which all governments are exposed from 
 foreign aggression and internal dissensions, and of the 
 consequent misery, he asks: " What remedy is there 
 against these sufferings and horrors, but a national life 
 vigorous enough to do battle against all that would 
 destroy or imperil it ? . . . It is to prevent these 
 scenes of lawlessness and anarchy that families are organ- 
 ized into nations, and governments formed to use the 
 common strength of the country for the defense of every 
 citizen. National institutions are to be defended at 
 every cost, for without them there would be no peace or 
 prosperity to a country. . . . This is the work to 
 which the soldier dedicates himself. He is the defender 
 of his country against enemies from within and without. 
 He gives his body to be her bulwark. . . . What 
 earthly calling is more necessary or noble ? 
 
 " In presenting to you this flag, let me also remind 
 you that it is the flag of our common country, the symbol 
 of its unity, its power, its greatness. It represents an 
 authority greater than that of the separate States, and 
 under whose protection we have been safely sheltered 
 for almost a century, and have run as prosperous a career 
 as has fallen to the lot of any nation. It is a sign that 
 you fight under no miserable banner of State's rights. 
 What would Connecticut be without the Union ? Alone, 
 she would be weak, and to be weak is to be in peril; but 
 
Evangelist Ministry — Early Stage 1 1 7 
 
 as one of the many States knit together by just laws to 
 be one country, she partakes of the common strength, 
 and is made illustrious by the common glory." 
 
 The years 1864-65 were spent in evangelist labor 
 in various cities east and west, but with small ap- 
 parent results. 
 
 In 1865 Mr. Andrews prepared, at the request of 
 Dr. E. A. Park, of the Theological Seminary at 
 Andover, Mass., editor of the Bibliotheca Sacra, a 
 paper on TJie Organisation, History, and Prin- 
 ciples of the Catholic Apostolic Chnrch. In his letter 
 to him Dr. Park says: " We design to insert 
 a series of articles, each article giving a succinct 
 statement, but not a defense, of the principles 
 maintained by each sect or school in theology. We 
 desire to procure a statement of the principles 
 adopted by the Catholic Apostolic Church, as it is 
 represented by Rev. Edward Irving." This paper 
 was published in the Bibliotheca Sacra of January, 
 1866, and was reprinted in two or more editions 
 here, and in several editions in England. 
 
 In April, 1866, Mr. Andrews visited England 
 ofificially, and remained till August. During this 
 visit he preached in several of the Apostolic con- 
 gregations in England and Scotland. One of his 
 sermons, The Divine Remedy for the Lawlessness 
 of the Last Days, was printed. 
 
 While absent in England, the Rev. Dr. Noah 
 Porter, father of his friend, died. On his return 
 he wrote a letter of sympathy to Mrs. Porter, in 
 which he says : 
 
 " From my earliest acquaintance with Dr. Porter, 
 
ii8 William Watson Andrews 
 
 which dates as far back as my college life, I have looked 
 upon him with veneration as a model of a Christian 
 pastor, — so wise, so gentle, so upright, so faithful. I 
 know not wl\ere we are to look for a nobler example of a 
 true shepherd, loving and giving himself for his flock. 
 Whenever I have had the opportunity of listening to his 
 public teachings, I found them marked by sobriety, 
 depth of thought, and spiritual earnestness, and full of 
 the rich lessons of experience. . . . What a conso- 
 lation to know that he only rests for a little while from 
 his labors, his spirit rejoicing in the communion of his 
 Lord, and of the blessed saints who have gone before; 
 and that he will come again to receive his body, full of 
 strength for an immortal service." 
 
 Early in 1866 Mr. Andrews read a paper before 
 the Hartford Fourth Association of Congregational 
 Ministers, on Dr. Horace Bushnell's Vicarious 
 Sacrifice. It was printed under the title, Remarks 
 on Dr. Bushneir s " Vicarious Sacrifice,'' with this 
 prefatory note: 
 
 " The following paper, prepared for the Hartford 
 Fourth Association, and read before it, is now published 
 at its request, and according to the unanimous desire of 
 a large number of other clergymen who were present at 
 its meeting. 
 
 " C. E. Stowe, Moderator. 
 
 " Hartford, May i, 1866." 
 
 In his introduction Mr. Andrews remarks: 
 
 " There are many reasons for subjecting this last work 
 of Dr. Bushnell to a rigorous examination. There is no 
 more fundamental part of Christianity than the doctrine 
 of the Cross, or that sacrifice of the Son of God in the 
 
Evangelist Ministry — Early Stage 119 
 
 nature of man by which forgiveness of sin and peace 
 with God were obtained; and the matured and final 
 convictions of such a man in regard to it, are not to be 
 lightly passed by. And we are living at a time when 
 tendencies to false doctrine concerning the person and 
 offices of Christ are everywhere showing themselves, and 
 there is a subtle endeavor to get rid of everything which 
 stands in the way of the independence and deification of 
 man — everything which would bring upon him the con- 
 viction of ruin and helplessness, and constrain him to 
 look out of himself for salvation. Does Dr. Bushnell re- 
 sist or help forward this tendency of the age ? Does he 
 so hold up the Cross of Christ as to honor or debase it ? 
 His remarkable talents, instead of exempting him from 
 criticism, are a reason for making it more searching, for 
 they enable him to give greater seductiveness to error." 
 
 Mr. Andrews proceeds to state the doctrine of the 
 book, quoting from it : 
 
 " ' Atonement is a change wrought in us, a change by 
 which we are reconciled to God.' 'What we call the 
 vicarious sacrifice of Christ is nothing strange as regards 
 the principle of it, no superlative, unexampled, and 
 therefore unintelligible grace.' ' A good being is ready, 
 just according to his goodness, to act vicariously in 
 behalf of any bad or miserable being whose condition he 
 is able to restore.' ' The vicarious suffering of Christ 
 was in no way peculiar to Him, save in degree.' " 
 
 Upon this statement Mr. Andrews remarks : 
 
 " The fundamental difference between the work of 
 Christ as our Redeemer and every other act or manifes- 
 tation of love, is that He, being the Son of God, became 
 man, was made flesh, taking our nature and coming under 
 our liabilities. It has never been possible for any other 
 
I20 William Watson Andrews 
 
 being than the Son of God to become the creature he 
 wished to save, and in that unity of nature to take upon 
 himself the burden of that creature's liabilities. Suffer- 
 ing/i^r another is a very different thing from suffering as 
 07ie 7vith him in the very essence of his being. Many 
 have died for those they loved, but no one else ever died as 
 the Incarnate One. Christ's death was vicarious because 
 it was endured in the nature of man which He voluntarily 
 and out of love assumed, and on which, when He took 
 it, the sentence of death was lying. 
 
 ' ' The errors which here disclose themselves grow out 
 of the confounding of the personal distinctions in God- 
 head, and failure to see the true humanity of Christ." 
 As respects Christ, the error is that He came only to 
 express or manifest God, and not to do a real work as 
 man. And from the same cause — want of true appre- 
 hension of the Lord's humanity — Dr. Bushnell virtually 
 
 ' Dr. Bushnell held in substance the view advocated by Rev. F. D. 
 Maurice, that there is a Divine humanity in God, historically mani- 
 fested in the person and earthly life of Jesus Christ. This view is 
 presented very clearly by Dr. G. A. Gordon in The Christ of To- 
 day. "The true relation of mankind to the Lord Jesus is not 
 grasped until He is regarded as the Incarnation of the Eternal 
 Humanity in which the race is constituted. . . . The Eternal 
 ideal humanity and the historic meet in the Prophet of Nazareth. 
 The Eternal thus manifests Himself through the divinely human 
 ■career, and after the history is made . . . the Eternal returns 
 to His pre-incarnate fulness and universality." 
 
 Of Maurice's theology it was said by Dr. Martineau : "It was an 
 effort to oppose the pantheistic tendency, and is itself reached and 
 touched by that tendency. ... It owes its power not less to its in- 
 dulgence than to its correction of the pantheistic tendency of the 
 age." Dr. Hunger {Horace Bushnell, Preacher and Theologian) 
 says of Dr. Bushnell : " He was not a pantheist, but he was pan- 
 theistic. . . . Had he not lived in New England, he might have 
 been a pantheist." The affirmation of "the development of the 
 Divine in the form of the human," necessarily leads in that direction. 
 
Evangelist Ministry — Early Stage 121 
 
 rejects the great truth of His intercession. He makes 
 intercession in the same sense that the holy angels do. 
 Why then should we not call on angels and the spirits of 
 holy men to pray for us ? " 
 
 Of the chapter, " Law before Government," in 
 which it is said that ' in the order of reason there 
 was law before God's will,' and that ' He became 
 a lawgiver only because He was already in the 
 power of law,' and that ' it matters not whether 
 we know of a God, we are none the more truly under 
 law after His commandment comes than before,' 
 Mr. Andrews remarks that " it would seem to go 
 far to justify those who substitute the abstract idea 
 of Right for a personal God, for it teaches that 
 creatures may be perfectly righteous, wholly apart 
 from obedience to Him." They may even keep 
 * the impersonal law ' of right without knowing 
 that there is any God! But if they disobey this 
 law, God, ' being fastened in profoundest homage 
 to the law,' will assume the charge of a Ruler, and 
 will institute government, that He may reinforce 
 the impersonal law, and repair its broken sway. 
 The fall of man and his sin ' was not the violation 
 of any Divine commandment, but of the impersonal 
 law or abstract idea of Right, which commanded 
 God equally with them, . . . the ideal law, 
 with which God's will had nothing to do.' 
 
 The question comes, when was man placed under 
 ' instituted law,' or, in other words, when did he 
 come under the government of God ? His sin, we 
 are told, was not disobedience of a Divine com- 
 mandment, as is said in Genesis. It was, therefore, 
 
122 William Watson Andrews 
 
 sin against the impersonal law, or abstract idea of 
 Right, and only after he had sinned did he come 
 under personal and positive law, 
 
 ' As the impersonal, everlasting law which com- 
 mands all moral beings alike,' is ' an eternal, 
 necessary, immutable law existing in logical order 
 before God's will,' ' it was to this law that Christ, 
 not as man, but as God, rendered obedience.' 
 
 This necessarily makes the Incarnation a phan- 
 tasm. . . . His earthly life could have had no 
 reality in it. . . . And with the Incarnation, 
 the truth of the Trinity vanishes also. 
 There is no proof of any personal distinctions and 
 relationships in the Godhead." 
 
 " We miss in this book the personal God, the God and 
 Father of our Lord Jesus Christ, acting evermore in the 
 unconstrained freedom of His own will. . . . In- 
 stead we have Law existing (in the order of reason) 
 before God, and commanding Him, — Law abstract, im- 
 personal, without penalties, and without a personal ad- 
 ministrator, ruling God and His moral creatures alike. 
 We have in Christ, not the Son coming from the Father's 
 bosom to fulfil the purpose of the Godhead's love by 
 taking manhood into personal union with Himself, and 
 working out its redemption by a real fulfilment of its 
 obligations; but God Himself yielding to an eternal 
 necessity, and showing His own obedience to the prin- 
 ciple of right." 
 
 Dr. Bushnell speaks of the ' grand, appalling 
 mystery, the immovable necessity and everlasting- 
 fact, that goodness in all moral natures has a doom 
 of bleeding on it, allowing it to conquer only as it 
 bleeds. . . . All good conquers by a cross, and 
 
Evangelist Ministry — Early Stage 125 
 
 without a cross it is nothing. . . . The eternal 
 righteousness of God has in it this inherent doom of 
 war. It must suffer, it must bleed, and only so can 
 reign. . . . The short account of God's great 
 way and work is, that goodness and right must 
 propagate goodness and right, and must therefore cre- 
 ate souls capable of goodness and right ; which also, 
 being capable of badness and wrong, will infallibly 
 propagate badness and wrong. And this is evil, — 
 evil to be mastered, cleansed, forgiven. Evil there- 
 fore lowers over the eternal possibilities of God, and 
 God is linked, in that manner, by a prior, unalter- 
 able necessity, to conflict and suffering.' On this 
 Mr. Andrews remarks: " If this is not Manichaeism, 
 it is very much like it. God must create, and so 
 must have been ever creating; and as His moral 
 creatures ca7i rebel, they certainly will rebel ; and so 
 evil must have been existing through the eternal 
 ages ; and God must have been in an eternal con- 
 flict, and under the burden of a continual cross. 
 And so it must be, as it would seem, forever." 
 
 In a later publication. Forgiveness and Law, Dr, 
 Bushnell was thought to have presented a partial 
 modification of his views; but it is said that he 
 strenuously denied this. 
 
 In 1867 Mr. Andrews made extended tours 
 through Canada, preaching in the congregations 
 already gathered there. After his return from 
 Canada, he preached in Hartford, at first in a hall 
 on Sunday evenings, to small audiences, and later 
 in the Congregational church of the Rev. Dr. N, J. 
 Burton. Dr. Burton being compelled to go to 
 Cuba for his health, left his pulpit in charge of Mr. 
 
124 William Watson Andrews 
 
 Andrews, with the understanding that in the morn- 
 ing service he should preach on those truths which 
 all held in common, but in the evening on those 
 which were distinctive of his work. The arrange- 
 ment continued for nearly two months, giving him 
 opportunity to say many things in regard to the 
 largeness of the Divine purpose in redemption, the 
 headship of Christ and His priesthood, the work of 
 the Holy Ghost in the Church, its ordinances and 
 ministries, and of Christ's return and kingdom. 
 
 In 1867 the Rev. William C. Doane, rector of a 
 church in Hartford (now Bishop of Albany), in a 
 farewell sermon spoke of " the senseless imitations 
 on the part of Irvingite and Methodist, by noisy and 
 inarticulate disorder," of the spiritual gifts and 
 revelations of the Apostolic Church. Mr. Andrews 
 addressed to Dr. Doane a spirited letter, rejecting 
 the term Irvingite, in which he contrasted the wor- 
 ship as carried on in the Episcopal churches with 
 that in the churches under Apostles. He concludes 
 by saying: 
 
 " I have not written this, my dear Sir, in any spirit of 
 fault-finding with the Church of England or the daughter 
 church in America. I believe them both to be true 
 branches of the One Catholic Church, with priesthood 
 and sacraments which have been handed down from the 
 beginning, and I am thankful for all the truth of doc- 
 trine, and life of godliness, and purity of worship which 
 are to be found within the Episcopal fold. ... I 
 have written these few pages as a witness to a Divine 
 movement, so little known in this land, in the hope that 
 some who are sorrowing over the sad divisions of Chris- 
 tendom will rejoice to hear that God has restored in 
 
Evangelist Ministry — Early Stage 125 
 
 Apostles the true centre of unity, and is by their hands 
 setting all things in order, and preparing a people for the 
 instant coming of His Son." 
 
 To this letter Dr. Doane replied in an irenic spirit, 
 expressing his high personal regard for Mr. Andrews, 
 but taking the same ground as the Roman Catholic 
 clergy, that as the Church is now in its true and 
 normal condition under the rule of bishops, there is 
 no necessity of any extraordinary Divine interposi- 
 tion ; but if God should so interpose, He would 
 make use of those already filling the episcopal min- 
 istry, and not send others. " I am sure that when 
 miracles appear, or men professing to be called of 
 the Holy Ghost, it must be through or in accordance 
 with, and not against and outside of, His appointed 
 channels of action." As none of those professing 
 to be called of the Holy Ghost, and accepted by 
 Mr. Andrews as apostles, had been bishops, their 
 work must, therefore, be regarded as a delusion, 
 and rejected without regard to its nature or its 
 evidence. 
 
 In February, 1867, his dear friend. Dr. John LilHe, 
 died. Mr. Andrews felt his death keenly as remov- 
 ing one who had an understanding and appreciation 
 of the work he was engaged in, and great sympathy 
 with him in his peculiar position and trials. The 
 prejudices which Dr. Lillie from his theological 
 training and natural temperament had cherished 
 toward all that savored of form and ritual, were 
 gradually passing away. In his last letter to Mr. 
 Andrews which has been preserved (July, 1866), 
 written about six months before his death, he says: 
 
126 William Watson Andrews 
 
 " I beg to be remembered in all Christian affection to 
 Mr. Pitcairn, and Messrs. Armstrong and Woodhouse." 
 (The latter, two of the Apostles, whom he had met in 
 New York.) " It is no small satisfaction to be kindly re- 
 membered by these men. There is nothing which has a 
 stronger tendency to tempt me to believe that you may be 
 ^7// right, than the impudent, ignorant scurrility of some of 
 your evangelical assailants. Write soon and at length." 
 
 In 1868 Mr. Andrews visited Maine and other 
 parts of New England, and preached in several 
 cities. Two of his sermons were printed in England : 
 The End of All Things Is at Hand, and Zions Deso- 
 lation and Zions Hope. After his return he wrote 
 a series of articles for the Christiatt Mirror (Port- 
 land, Maine), on The Types of Christ in the Old 
 Testament. These articles demanded a knowledge 
 of the prinjciples of typology and their applica- 
 tion, which but few possessed, and were so far 
 beyond the average comprehension of their read- 
 ers that they were discontinued before their com- 
 pletion. 
 
 In this year, worship according to the apostolic 
 order was begun in a small hall in Hartford, under 
 the charge of his brother, the Rev. S. J. Andrews. 
 Here Mr. Andrews often preached. The number 
 of members, very few at first, slowly increased ; and 
 in 1896 a building was erected better fitted for the 
 purposes of preaching and worship. 
 
 During this time Mr. Andrews had much personal 
 intercourse with clergymen of all religious bodies, 
 some of whom heard him gladly. One of these of 
 the Episcopal Communion writes him under date of 
 September, i! 
 
Evangelist Ministry — Early Stage 127 
 
 " I cannot tell you how much I am indebted for past 
 instruction. From no person have I learned such im- 
 portant and rudimentary truth with such clearness as 
 from you. I am frequently reminded of this . . . and 
 the desire is very strong to refer many puzzling questions 
 to one from whom I have learned so much." 
 
 Another, a Presbyterian clergyman, expressing 
 his regret that he could not be present in New York 
 at an apostolic visitation, writes: 
 
 " My heart and my prayers will be with you all that 
 the baptism of the Holy Ghost may rest richly upon the 
 labors of the evangelist, and upon all who serve in the 
 Catholic Apostolic Church there and by whom its testi- 
 mony has been received." 
 
 The years 1 869-1 871 were spent in evangelist 
 work, but offer nothing calling for particular remark. 
 During this period he printed nothing, so far as is 
 known. 
 
 In 1872 he again went to England officially. 
 Several sermons were preached by him in England 
 and Scotland, of which one was printed, — Verdict 
 of the People. He wrote also an article in the 
 Church Review, — Christ in the Book of Genesis. We 
 quote its opening and closing sentences : 
 
 *' There are two great principles to be kept in mind in 
 the study of the Old Testament, viz., that Christ Jesus, 
 the Incarnate Son of God, is, as Lord Bacon has ex- 
 pressed it, ' the great mystery and perfect centre of all 
 God's ways with His creatures, with which all His other 
 works do but seem vapor ' ; and that to testify of Him 
 has been the aim of all revelation from the beginning. 
 
128 William Watson Andrews 
 
 . . . The deep interest which must ever attach itself 
 to the Book of Genesis, comes from there being in it the 
 roots of all the greatest truths about Christ, the germs 
 and prefigurations of the ofifices He was to fulfil in all the 
 economy of redemption. ... It is safe to say that 
 whoever would understand the subsequent revelations of 
 God, and the history of His Incarnate Son, must find the 
 key in this oldest and most comprehensive of all the 
 books of the Bible." 
 
 In 1873 Mr. Andrews remained near his home, on 
 account of the lingering illness of his brother-in-law, 
 the Rev. Charles B. McLean, whom he greatly hon- 
 ored. He lectured in several places in Connecticut, 
 and delivered a course of lectures on " The Sec- 
 ond Coming of the Lord," in Seminary Hall in 
 Hartford. 
 
 In 1874 Mr. Andrews visited Canada in company 
 with other ministers, and he also made an evangelist 
 tour in the South, visiting Washington, Richmond, 
 and other cities, but found few to accept his mes- 
 sage. An old schoolmate and friend, pastor of a 
 Presbyterian church, told him that he would have 
 invited him to his pulpit if he preached the primi- 
 tive New England theology only, but he disliked 
 novelties. At this time he visited some places in 
 the interior of Virginia, preaching as he had oppor- 
 tunity, and in one or more gave lectures, which 
 were well attended. He went to Hampden-Sidney 
 College, and had much conversation with its profes- 
 sors. This tour occupied some three months. 
 
 In November Mr. Andrews gave a course of five 
 lectures in Seminary Hall, Hartford, on " Worship," 
 which were reported in the papers of the city. As 
 
Evangelist Ministry — Early Stage 129 
 
 the limits of this Memorial do not permit their inser- 
 tion in full, a brief abstract of them is given. 
 
 Sacrifice was from the beginning the central act 
 of worship, setting forth symbolically the truth that 
 there is no reconciliation to God except through the 
 sacrifice of Christ. Under the Mosaic dispensation 
 the earlier and simpler rites were expanded into a 
 majestic system, with places, times, persons, and 
 instruments of Divine service minutely prescribed 
 by God. 
 
 It is a common theory that Christ's coming swept 
 away all elaborate ritual. But He Himself faith- 
 fully adhered to the ancient system, entering heartily 
 and spiritually into every ordinance; and He on 
 earth established no new system save by the institu- 
 tion of the Eucharist. Christian worship dates from 
 His Ascension, when, having by His death provided 
 access for manhood to the true Holy of Holies, He 
 Himself entered as a Worshipper into the presence 
 of God. He was now made the great High Priest; 
 and as such He has ever since been fulfilling the 
 types of the Jewish Law. 
 
 He sent the Holy Ghost to form His Church into 
 a " holy priesthood," to carry on in the earth the 
 worship which He renders in heaven. And all the 
 Jewish ordinances are transfigured in the Church, 
 as circumcision in baptism. To worship " in Spirit 
 and in truth," means to worship in the full power 
 of the Holy Spirit sent by Him ; and under forms 
 which express, in a nobler and better way, what was 
 expressed by the rites of Judaism. The imperfect 
 type is now made the perfect reality. 
 
 The reason why no form of worship is given in 
 
130 William Watson Andrews 
 
 the New Testament is that it is laid down in the 
 Old Testament. For eighteen centuries the risen 
 Christ has been fulfilling one of the types of the 
 Law by leading worship as High Priest. His 
 Church, in which His Holy Spirit dwells, — -the 
 spiritual Tabernacle, — should show in all its worship 
 the reality given by the Old Testament in shadow. 
 
 The Apostles after the Ascension laid the founda- 
 tions of Christian worship, and developed it so far 
 as the condition of the congregations under them 
 permitted. We can see that the Eucharistic service 
 was chief, along with the singing of the Psalter, the 
 reading of the Scriptures, prayers, and offerings. 
 The early Church regarded the Eucharist as a 
 sacrifice, not because it repeated, but because it 
 commemorated, the death of Christ. It was cele- 
 brated every Lord's day, and the thanksgiving and 
 intercessions which were made in connection with 
 it were most full and comprehensive, embracing 
 not only the living, but those also who had fallen 
 asleep in Jesus. 
 
 In later times the Church came into wrong rela- 
 tions to the State, and, especially in the West, 
 worship was corrupted by making the priest " im- 
 molate the Lamb of God," as if repeating Christ's 
 sacrifice; and other mediators, disembodied spirits, 
 were put by the side of Christ. 
 
 The Reformation was a noble testimony against 
 both these errors. But Luther swept away the 
 sacrificial character of the Lord's Supper; and 
 Calvin went farther than Luther in rejecting the old 
 rites, though not so far as many of his followers. 
 In England such wide changes were avoided, though 
 
Evangelist Ministry — Early Stage 131 
 
 corruptions were weeded out. The Anglican ser- 
 vices are beautiful, sound in doctrine, and rich in 
 treasures of devotion. But this liturgy has many 
 defects, both as to its order and the meagreness of 
 its prayers; and is narrow, as being too exclusively 
 English. With the early Puritans, preaching took 
 the first place, worship being made subordinate ; 
 but they held more strongly to sacramental doctrines 
 than their successors. The confusion now seen in 
 Christian worship, which, under the one High Priest 
 leading it, should everywhere be one and the same, 
 shows the altar of God to be broken down ; and His 
 first act must therefore be to rebuild it, and estab- 
 lish worship after His perfect order in the power of 
 the Holy Ghost. 
 
 The peculiarity of Christian worship is not that it 
 is offered in Christ's name, but that it continues on 
 earth Christ's worship in Heaven. And as He 
 worships, not according to the letter but according 
 to the spirit of the Law given to Moses (Heb. viii. 
 5), so should we. And as there was one law of 
 worship for all the twelve tribes, our worship in all 
 its essentials should be one, with the Lord's Supper 
 as central. It is not now as God would have it, for 
 every right-minded Christian should be able with a 
 good conscience to worship at every altar in Chris- 
 tendom, all joining in the same prayers and eating 
 at the same table. 
 
 Within fifty years there has been a growing desire 
 to restore worship to its true dignity. In England 
 the Oxford Movement and Ritualism have done 
 much good, though disfigured by lawlessness, and 
 sometimes by Roman doctrine about sacrifice and 
 
132 William Watson Andrews 
 
 mediation. There has been also in our day a great 
 awakening elsewhere of the spirit of devotion. In 
 1830 and 1831, remarkable spiritual activity was 
 seen in this country, — for example, in Yale College. 
 The Fulton Street (New York) Prayer-Meeting il- 
 lustrates one phase of the new zeal for worship, and 
 the fresh interest in hymnology another. These 
 movements, both here and abroad, continuing 
 down to the present time, show an unrest, which, 
 however, they cannot satisfy, because partial and 
 superficial, 
 
 A truly catholic worship cannot be restored by 
 Rome, for she claims infallibility, and can admit no 
 defects, nor correct any mistakes ; nor by the Greek 
 Church, which is fettered by the Sultan and the 
 Czar; nor by the Church of England, which is fet- 
 tered by Parliament ; nor, here, by the Protestant 
 Episcopal Church, which continually speaks of its 
 Liturgy as needing at most only some small changes ; 
 nor by other Protestant bodies which have no fixed 
 forms of service, and can exercise no authority, nor 
 worship in unison. There is need of a kind of 
 " Commission of Worship," Divinely authorized, 
 which can embrace all the divisions of the Church. 
 When Elijah rebuilt God's altar, he built it with 
 twelve stones, because, though Israel was divided, 
 there were twelve tribes, and God recognized no 
 schism. There is now One Worshipper who is not 
 schismatic. He who bears on His breastplate the 
 names of all the tribes, and all must worship in and 
 through Him. 
 
 Such a " Commission of Worship " appointed by 
 Christ actually exists. Its members were called 
 
Evangelist Ministry — Early Stage 133 
 
 from among Protestants, for " infallible " Rome, 
 denying the possibility of error, and consequently 
 the necessity of any liturgical change, cannot be 
 used in such a work. The larger number were taken 
 from the Church of England, because she has best 
 kept up connection with the past; others came from 
 Scotch Presbyterianism and English Nonconform- 
 ity, — men free from disturbing liturgical prepos- 
 sessions and prejudices. 
 
 To the men thus selected, the spiritual meaning of 
 the Mosaic ritual, and its significance for the worship 
 of the Christian Church, were revealed through pro- 
 phetic utterance. The principal lands of Christen- 
 dom were visited, their various rituals studied; and 
 under the guidance of the Holy Ghost the true in 
 them was separated from the false, and a system of 
 worship was established embracing the good in all 
 systems. It includes the celebration of the Eucha- 
 rist on every Lord's day as the great central act, and 
 Daily Prayers at six in the morning and five in the 
 evening, corresponding to the Hebrew daily sacri- 
 fices ; a harmony of weekly services not found else- 
 where being created by the key-note given in the 
 weekly Eucharist. 
 
 Peculiar to this Liturgy are the confession of the 
 sins of the whole Church in all ages; intercession 
 for all the Baptized as forming the one Church; 
 commemoration of the departed, the Virgin being 
 expressly mentioned; thanksgiving for the fruits of 
 holiness in all the saints from the beginning; and 
 supplications for the Lord's return, and for the 
 gathering of all His people, the sleeping and the 
 living, unto Him in resurrection life. 
 
134 William Watson Andrews 
 
 Mr. Andrews ended his lectures by a quotation 
 from Milton's Animadversions : " Come forth out of 
 Thy royal Chamber, O Prince of all the Kings of 
 the earth ! Put on the visible robes of Thy imperial 
 majesty; take up that unlimited sceptre which Thy 
 Almighty Father hath bequeathed Thee ; for now 
 the voice of Thy Bride calls Thee, and all creatures 
 sigh to be renewed." 
 
 The Hartford press testified to the great interest 
 awakened by these lectures, and it was said by one 
 of the newspapers that " they had been listened to 
 by fair audiences, and been read with great interest 
 by a very large number of other persons unable to 
 attend the lectures in person, ' ' They were repeated 
 in substance by Mr. Andrews in Philadelphia, New 
 York, and some other places ; and many have desired 
 that they be published. 
 
 The close of this year was made very sorrowful for 
 Mr. Andrews by the death of his eldest daughter, 
 Susan Van Wyck Andrews, who was born in Kent, 
 March 19, 1837. She suffered from ill health for 
 many years, and was disabled from all active em- 
 ployments; but she had strength for travel and for 
 the society of her friends, and found many sources 
 of enjoyment thus opened to her. After a very 
 gradual and gentle decline, during which she had 
 great peace of mind through her steadfast faith in 
 Christ's love, and the hope of His glorious coming, 
 she fell asleep on the morning of Wednesday, the 
 2d of December, 1874, and was buried at Wethers- 
 field on the Saturday following. The funeral ser- 
 vices were conducted by her uncle, the Rev. S. J. 
 
Evangelist Ministry — Early Stage 135 
 
 Andrews, and the Rev. J. S. Davenport/ an old and 
 much-loved friend, in whose family she had often 
 been a welcome guest ; and her body was committed 
 to the earth in the sure and certain hope of a blessed 
 resurrection. 
 
 ' As this book is passing through the press, intelligence is re- 
 ceived of the death of Mr. Davenport. He died at his home 
 in Hartford, on February 17, 1900, after a brief illness, at the age 
 of ninety-one years and six months. He was a descendant in the 
 direct line from the Rev. John Davenport, the first pastor of the 
 Colony at New Haven in 1638. He was educated at Yale College, 
 and entered the Presbyterian ministry, in which he served for some 
 years. But accepting higher views of the Church and its sacraments, 
 he took service in the Episcopal Communion. In 1854, becoming 
 acquainted with the work carried on by the Apostles, he accepted it 
 as of God, and the remainder of his long life was spent in service 
 under them — first for a brief period as a pastor, and then as an 
 evangelist, in which he was raised to the Episcopate. He was a man 
 of strong religious and moral convictions, and ready to follow them 
 at any sacrifice. He was of decided ability, interested especially in 
 questions of philosophy, with an unusual capacity for abstract 
 thought, but with much power of clear statement, which made him 
 both an interesting and instructive preacher. He had read largely 
 in the English theologians, and had given much time to liturgical 
 studies. Being near neighbors for many years past, he and Mr. 
 Andrews saw much of each other, and had great pleasure in their 
 frequent communion. He wrote much for religious periodicals, and 
 printed several pamphlets, some of which were reprinted abroad, — 
 all marked by vigor and clearness. He also published a volume on 
 Christian Unity. 
 
CHAPTER IX 
 
 EVANGELIST MINISTRY — SMITH TRIAL — LITURGI- 
 CAL CLUB— WINDSOR LOCKS COUNCIL 
 
 IN 1875 the Rev. Elijah Bailey Smith, a Presby- 
 terian clergyman residing in Connecticut, but 
 having no pastoral charge, was arraigned before 
 the Presbytery of Westchester for accepting the re- 
 stored apostolate and taking service under it. At 
 his trial Mr. Andrews was present as a witness, and 
 sustained a long examination as to the faith and 
 worship of the Apostolic congregations. The gen- 
 eral charge brought against him was of " holding 
 heretical and schismatical doctrine." ' Mr. Smith, 
 having been found guilty on this charge, and in 
 consequence deposed from the ministry, appealed 
 to the General Assembly, as he had an acknowledged 
 right to do ; but his appeal was dismissed without a 
 hearing, thus confirming the sentence of deposition. 
 
 ' It is a matter of interest to give the nineteen specifications of Mr. 
 Smith's "heretical and schismatical views," as they appear in a 
 report of the proceedings of the General Assembly. Upon all these 
 specifications Mr. Smith was found guilty. 
 
 1st. The holding of the doctrine of the possibility of the loss of the 
 regenerate. 
 
 136 
 
Smith Trial 137 
 
 In the appeal which Mr. Smith had prepared he 
 examined the several specifications, denying of some 
 that he held them ; affirming of others, that they 
 were those upon which the Presbyterian standards 
 did not pronounce; of the rest, that by no fair con- 
 struction could they be made antagonistic to these 
 standards. He concluded his appeal by saying: 
 
 " I am not schismatic, for I have never separated myself 
 from the Presbyterian Church. . . . Nor is the charge 
 
 2d. That the writings of the so-called Apostles are of co-ordinate 
 authority with the Word of God. 
 
 3d. That Christ assumed the fallen nature of Adam. 
 
 4th. That the elements in the Lord's Supper are changed in and 
 by consecration. 
 
 5th. The offering of the same as an unbloody Sacrifice. 
 
 6th. That the Sacraments become effectual by their own virtue and 
 the virtue of the administrator. 
 
 7th. Baptismal Regeneration. 
 
 8th. The supreme authority and inspiration of so-called Apostles 
 and Prophets. 
 
 9th. Call to ministry by Prophets. 
 
 loth. Ordination by the laying on of the hands of Apostles. 
 
 nth. Possession and exercise of Supernatural Gifts. 
 
 I2th. A Fourfold Ministry. 
 
 13th. The adhering to a form of worship as of Divine authority 
 through so-called Apostles. 
 
 14th. Auricular confession, 
 
 15th. Absolution. 
 
 i6th. Extreme unction. 
 
 17th. Bowing at the Name of Jesus, vestments, and the use of the 
 sign of the cross. 
 
 i8th. Mr. Smith's connecting himself with a denomination styling 
 itself the Catholic Apostolic Church. 
 
 19th. His having preached the doctrines of the Catholic Apostolic 
 Church, which asserts the apostacy of the Presbyterian Church, in 
 the pulpit of the North Congregational Church at Enfield, Conn., 
 thereby producing schism in said church. 
 
138 William Watson Andrews 
 
 of heresy sustained, for on no one fundamental point 
 of doctrine have I been proved in error. I hold every 
 doctrine which the orthodox Church in all ages has pro- 
 nounced vital; most of the separate charges have no 
 relevancy to the general charge of heresy and schism; 
 and unless this be established, the sentence of deposition 
 ought to be reversed. 
 
 " And now, Fathers and Brethren, I leave myself in 
 your hands. I frankly avow that it would be a great 
 sorrow to me if you should send me forth branded as a 
 heretic and schismatic with the final seal of the Presby- 
 terian Church set on my deposition from the Christian 
 ministry. But I should sorrow still more because in so 
 doing you will pronounce judgment on that work of God 
 by which He is seeking to prepare His whole Church for 
 that great event, the coming of His Son in glory and 
 majesty to judge the world in righteousness. Is it 
 necessary for you to pronounce such a judgment ? Are 
 you prepared to say that this movement, having its be- 
 ginning in Presbyterian Scotland more than forty years 
 ago, and distinguished by a catholicity of spirit, and ful- 
 ness of doctrine, and purity and majesty of worship, be- 
 yond the measure of any sect, is not of the Holy Ghost ? 
 Do the things of which I speak seem extraordi- 
 nary, even incredible ? So did all the great actings of 
 God in the days when they took place. Always has He 
 called upon us to follow Him by faith. I can but speak 
 the things which I have seen and heard, even if the ears 
 of my brethren be closed to my words, and they cast me 
 out of their fellowship." 
 
 ;, One can but wonder where were the clear-headed 
 
 I theologians who would not suffer such a medley 
 
 |i of specifications to pass unchallenged ; still more, 
 
 that among all the members of the Assembly there 
 
Liturgical Club 139 
 
 was no one to give the advice of Gamaliel when the 
 Apostles were brought before the Jewish Council, 
 and to recommend delay, " for if this work be of 
 men, it will come to naught ; but if it be of God, ye 
 cannot overthrow it ; lest haply ye be found even to 
 fight against God." 
 
 It should, however, be said that several of the 
 more learned Presbyterian jurists and divines, in 
 later printed articles, declared this action denying a 
 hearing to Mr, Smith to be illegal and unjust. The 
 deposition from the ministry was warranted, they 
 said, but Mr. Smith should have been heard. It 
 was said by a leading member of the Presbytery of 
 Westchester, writing to Mr. Andrews, that the As- 
 sembly did not think the matter of consequence 
 enough to waste time upon it, — the appeal was 
 merely the attempt of an obscure sect to bring itself 
 into notice. 
 
 In the autumn of 1875 several clergymen of 
 Hartford formed an association for the study of 
 Worship, its principles and forms, under the name 
 of " The Liturgical Club." This continued to 
 meet to the end of 1888. Among its members were 
 ministers of several of the religious bodies. Many 
 valuable papers were read, and a selection from 
 them for publication was thought of, but never 
 carried out. 
 
 Mr. Andrews was greatly interested in the Club, 
 and always attended its meetings when at home, 
 and wrote a considerable number of papers for it. 
 One of its most valued members, the Rev. Dr. J. 
 H. Barbour, of the Berkeley Divinity School, in a 
 letter thus writes : 
 
I40 William Watson Andrews 
 
 " No one in the Liturgical Club was listened to with 
 more respect and pleasure than Mr. Andrews, As I re- 
 member the general character of his own papers, they 
 were well-considered, clear, and suggestive. And as we 
 were sure of his presence at our meetings, so were we 
 sure of receiving his remarks and criticisms upon our 
 own efforts. Whether favorable or adverse, they were 
 always outspoken, and always generous and kindly ; he 
 could not have made them otherwise if he had tried. 
 He won the love of every one of us. And though per- 
 haps I could not recall at this moment a single detail, I 
 recognize with thankfulness that what I myself heard 
 from him has had a permanent influence upon my own 
 mind and way of thinking ; and I feel sure that others 
 would say the same. How it carries one back ! Dear 
 Dr. Burton, and Professor Johnson, and your brother ! 
 Sit ant ma mea cum illis ! " ^ 
 
 In 1877 a " Statement," furnished by Mr. An- 
 drews at the request of Dr. Schaff, appeared in the 
 first volume of the latter' s great work. The Creeds 
 
 ' The names of the members will be of interest to some. They 
 are given as they stand on the roll : 
 
 Edwin E. Johnson, Howard Clapp, 
 
 John S. Davenport, Thomas S. Childs, 
 
 Samuel Hart, Arthur Mason, 
 
 Edwin P. Parker, Samuel H. Allen, 
 
 Samuel J. Andrews, Graham Taylor, 
 
 Nathaniel J. Burton, John H. Barbour, 
 
 Cyrus F. Knight, Storrs O. Seymour, 
 
 William W. Andrews, George Leon Walker, 
 
 John J. McCook, George Williamson Smith, 
 
 Joel F. Bingham, Lewellyn Pratt, 
 
 Francis Goodwin, George Von Alstyne, 
 
 Oliver E. Daggett, J. W. Bradin. 
 William F. Nichols, 
 
Creeds of Christendom 141 
 
 of Christendom. Under the title, " The Cathoh'c 
 Apostolic Church (called Irvingites)," Dr. Schaff 
 gives an account of Edward Irving, and of the com- 
 munion to which his name has been, improperly, 
 attached. Of the latter, he said: " It is one of the 
 unsolved enigmas of Church History: it combines 
 a high order of piety and humility of individual 
 members with astounding assumptions." Its mem- 
 bers are described as " upon the whole the highest 
 of High Churchmen," yet they " are unquestionably 
 Protestant, and accept the positive results of the 
 Reformation. . . . They manifest a catholic 
 spirit, and sustain, as individuals, fraternal relations 
 with members of other denominations. . . . The 
 Irvingite movement has directed the attention of 
 many serious minds to a deeper study of the super- 
 natural order and outfit of the Apostolic Church, 
 the divisions and reunion of Christendom, and the 
 eschatological questions connected with the Second 
 Advent." A " fuller inside account " follows from 
 the pen of Mr. Andrews, of whom Dr. Schaff writes 
 that he " is highly esteemed by all who know him 
 as a Christian gentleman and scholar. ' ' His ' ' State- 
 ment," printed in smaller type, occupies about half 
 the ten or eleven pages devoted to the subject. 
 
 It is noteworthy that in the case of the Catho- 
 lic Apostolic Church, and in this case alone, no 
 dogmatic formula appears, — evidently because 
 only here have the creeds of the Church uni- 
 versal been thought to be a sufficient statement of 
 doctrine. 
 
 In an article in a newspaper Mr. Andrews wrote 
 what bears on this point : 
 
142 William Watson Andrews 
 
 " We have no such minute and elaborate statements 
 of doctrine as the Augsburg Confession (Lutheran), the 
 Westminster Larger Catechism (Calvinistic), and the 
 Thirty-nine Articles of the Church of England. Candi- 
 dates are received by baptism on giving their adhesion 
 to the Apostles' Creed, as a sufficient summary of the 
 Christian Faith; and the others are used in acts of wor- 
 ship, and for the purposes of devotion, rather than as 
 problems for the intellect to explore. 
 
 " We look upon ourselves not as the Church, but as a 
 small part of the one flock of Christ, to all of whom the 
 name ' Catholic Apostolic ' belongs, equally with our- 
 selves. As a body we have no other Creeds than, first, 
 the Apostles', which is used in the daily Morning and 
 Evening Service; secondly, the Nicene, which is said or 
 sung every Sunday in the Holy Eucharist; and thirdly, 
 the Athanasian, which is used four times in the year, at 
 the great festivals of Christmas, Easter, Pentecost, and 
 All Saints." 
 
 The years 1876-77 offer nothing distinctive as 
 regards his evangelistic labors. He continued his 
 work of preaching in several cities, both in the East 
 and in Ohio, and in connection with an English 
 deputation visited the churches in Canada. 
 
 In 1878 Mr. Andrews visited Ohio again, preach- 
 ing in some of its larger cities and towns as he had 
 opportunity. Of this work he writes: " This has 
 been one of the pleasantest and most profitable 
 evangelist trips I ever took, and I feel a strong con- 
 fidence that much fruit will come from it. I never 
 was listened to by greater numbers, nor with more 
 apparent interest." He also lectured in Hartford 
 and in other places in Connecticut. 
 
Death of Dr. Reid 143 
 
 In this year he had a brief and friendly newspaper 
 discussion with Professor Fisher of Yale College, as 
 to the belief of the early fathers in regard to the 
 Millennium. In this discussion, as generally in dis- 
 cussions respecting the beliefs of the early fathers, no 
 definite conclusion was reached, because of the 
 ambiguities of patristic language which permit va- 
 rious interpretations according to the mind of the 
 interpreter. The writings of the fathers of the 
 times succeeding the Apostles, show the uncertainty 
 and confusion which generally prevailed in regard to 
 polity, and in a lesser degree to doctrine, and which 
 make their writings like a great library made up of 
 the legal reports of many diverse courts, in which the 
 opposing lawyers may find conflicting authorities 
 almost without end. 
 
 In November of this year, the Rev. Dr. Adam 
 Reid died, and at his burial Mr. Andrews made a 
 short address, from which we give some extracts. 
 
 " From the time of his pastorate at Salisbury, during 
 the twelve years of my residence at Kent, we saw a great 
 deal of each other, exchanging pulpits, laboring together 
 in seasons of unwonted religious awakening, and meeting 
 frequently at the customary gatherings of ministers. 
 Dr. Reid was truly a pulpit orator, and yet 
 utterly free from the pretense and affectations which 
 sometimes disfigure the pulpit. He spoke as one over- 
 mastered by the truth he was setting forth, and thinking 
 not of himself but of the message he was bearing. He 
 had the power of clothing the simplest truths in forms of 
 beauty and majesty, and his delivery was singularly im- 
 pressive from the deep earnestness which characterized 
 it. . . . The resurrection was especially dear to him, 
 
144 William Watson Andrews 
 
 and never, perhaps, was his eloquence of a higher strain 
 than when discoursing of the glorious victory over the 
 grave awaiting those who sleep in Jesus. . . . He 
 has fallen asleep while the Lord still delays His coming, 
 and the world is full of unrest and anxious forebodings; 
 but he rests with the great company of the blessed of all 
 generations, in the joyful hope of the first resurrection. 
 Rest thee, my brother, in the peace into which thou hast 
 entered, till the day of thy triumph shall come. Thou 
 hast gone to thy grave like a shock of corn fully ripe, 
 and sweet is thy repose in the bosom of thy Lord. But 
 death shall not hold thee forever. Thy noble powers 
 shall have widest range in the immortal and incorruptible 
 body, and thou shalt come forth in thy Lord's beauty 
 and strength, to reign with Him over His redeemed 
 creation." 
 
 In February, 1878, Mr. Andrews lectured on 
 Worship, in Philadelphia. Of these lectures one 
 who was in a position to speak, says : 
 
 " The lectures on Worship were attended by a large 
 number of ministers of various denominations, and he 
 presented his subject with such fulness of apprehension 
 and delight in his theme that the interest, which was large 
 at the beginning, increased until the close of the course. 
 They were remembered and spoken of years afterward." 
 
 He visited also at this time Ohio and Kentucky, 
 and spent some time at Berea, where was a school 
 for the higher education of white and colored youth. 
 Of this visit to Berea College, Ky., one who was a 
 member of the faculty at that time says : 
 
 " I remember very distinctly his visit and his preach- 
 ing in the College chapel, and the Bible Readings he 
 
Visit to Kentucky 145 
 
 gave. I think never before had there been in Berea 
 such a full and profound presentation of Christ as 
 Saviour, the Receiver and Giver of the Holy Spirit, and 
 as Lord and King. Professors and students were alike 
 struck with his marvellous knowledge of the Scriptures, 
 and the clearness with which he brought out the meaning 
 of passages which before had not been specially luminous. 
 In his Bible Readings he took up a theme and brought 
 light to bear upon it from the Old and New Testaments, 
 till it became a living truth. Under his handling old 
 truths became fresh and stimulating, and full of new 
 meaning. 
 
 " In his intercourse with those connected with the 
 College, his superior literary taste became so apparent 
 that he was asked to give a lecture on Shakespeare. He 
 declined to give a lecture, but consented to give a talk 
 on the great poet. In one of the largest halls of the 
 College, he sat in his chair, with his Shakespeare in his 
 hand, reading occasionally extracts, and spoke of the 
 Elizabethan age and the great eras of literature and art, 
 and of the peculiarities and universality of the genius of 
 the bard of Avon, in a way which held professors and 
 students spellbound. 
 
 " His personality was very attractive to all he met in 
 Kentucky, to the plain people as well as to the cultured. 
 His whole nature seemed full of sweet reasonableness, 
 and in him was a mingling of gentleness and strength 
 which drew to him all classes. After he left Berea, a 
 lady of culture said that of all the noted men who had 
 visited the place, no other ever left behind him the im- 
 pression of such superior wisdom and Christlikeness." 
 
 In 1879 h^ visited Vermont, meeting many min- 
 isters of various bodies, and holding Bible Readings 
 at private houses. He found many willing to listen, 
 
146 William Watson Andrews 
 
 and was in general kindly received. He went again 
 to Philadelphia, where he lectured and preached for 
 a short time. Most of his later work was done in 
 Connecticut. 
 
 In this year the wife of his friend Atwater died. 
 As showing the warm affection between Mr. An- 
 drews and Dr. Atwater, and the way in which both 
 looked forward to the resurrection life, the following 
 extract is given from a letter written to Mr. Andrews 
 in response to one of condolence from him after 
 Mrs. Atwater's death: 
 
 " Your letter revives early and precious memories. I 
 can hardly realize that it is more than half a century 
 since we first met. I recall our youthful friendship and 
 love for each other and those still dearer to each of us, 
 since taken from us. . . . In our later mutual visits, 
 how much of genial sympathy, mutual quickening, and 
 generous aspirations were rekindled. I thank you much 
 for your letter of Christian friendship and sympathy, 
 which greatly refreshed me in my sad bereavement. It 
 is a matter of constant gratitude and comfort that I sor- 
 row not as those without hope, but can look forward 
 to that resurrection life in which our bodies, however 
 wearied, wasted, and agonized here, shall be like unto 
 Christ's glorious body." 
 
 ; ' In this year Mr. Andrews prepared a paper on 
 }[ Garrison and Abolition, which was printed in the 
 (i Hartford Courant (June 2d). In this he speaks of 
 ■ the failure of Christians in the Slave States to take 
 Scriptural ground on the subject of slavery, and es- 
 pecially as regards the marriage of the slaves, as 
 one of the saddest instances of the bondage of 
 
Position on Slavery 147 
 
 spiritual forces to the debasing influences of politics 
 and trade." 
 
 " The first duty to be laid on the consciences of the 
 slaveholders, was the recognition of the rights of the 
 family, the primal and most fundamental institution of 
 society. They were bound to give to husbands and 
 wives, to parents and children, the liberty of forming 
 permanent households. The breaking up of families by 
 sale, and the compelling of men and women to form new 
 marriage ties while the old ones were still unbroken in 
 the sight of God, was a crime abhorrent to every prin- 
 ciple of Christianity. The Church should have said to 
 the State: 'You shall not treat the ordinance of mar- 
 riage as a nullity. . . . You shall not deal so un- 
 righteously and cruelly with the members of Christ's 
 flock, whom I have baptized into His Name, and fed at 
 His table. If you will strike at them, it shall be through 
 my heart.' " 
 
 Mr. Andrews believed that if the Southern 
 churches had obeyed the law of God on this point, 
 " slavery would have died a speedy death." 
 
 " It never could have perpetuated itself but for the 
 sale of men and women and children. Its fangs would 
 have been plucked out if the sanctity of family life had 
 been guarded. . . . Had Mr. Garrison planted him- 
 self squarely on the principle of the sacredness of Divine 
 ordinances, he would have carried the conscience of the 
 country along with him. . . . But in aiming his 
 blow at slavery, he really struck at the root of all sub- 
 ordination in human relationships, and fostered that 
 spirit of self-will which is incompatible with all govern- 
 ment. He reviled with bitterness whatever stood in his 
 way in Church or State. . . . Mr. Garrison, and 
 
148 William Watson Andrews 
 
 his eloquent eulogist Wendell Phillips, have not been 
 builders, but destroyers. If they have helped to destroy 
 a great system of injustice, it has been on principles and 
 by methods which have in them the seeds of infinite 
 harm. The moral and social condition of the country 
 in spite of the abolition of slavery is far more diseased 
 and perilous than when he began his career half a cen- 
 tury ago, — not to say that the problems of emancipation 
 are as menacing as ever; and to these are to be added 
 the problems which socialism and communism present, — 
 all pointing to a time in which all rights of property and 
 all legitimate authority will be trampled under the feet 
 of a lawless populace led by brutal demagogues and 
 philosophical doctrinaires." 
 
 In March, 1880, a Council of Congregational 
 ministers and delegates was held at Windsor Locks, 
 near Hartford, to consider the position of the Rev. 
 Samuel H. Allen, the former pastor of the Congre- 
 gational church there, who had taken service under 
 the Apostles, and of some others believing with 
 him. After hearing Mr. Allen, and after much dis- 
 cussion, the Council advised that " while entertain- 
 ing a sincere respect for the Christian character of 
 the representatives of the so-called Catholic Apos- 
 tolic Church whom we have known, . . . yet 
 we cannot but regret the adoption of the relations 
 and responsibilities of that organization as almost 
 necessarily of a divisive character, and tending to 
 schism, and therefore as justifying the church, 
 should it in the exercise of a kindly discretion deem 
 it wise to do so, in withdrawing its watch and care, 
 and feeling itself discharged of future responsibility 
 for such members," 
 
Windsor Locks Council 149 
 
 The editor of the Congregational organ printed at 
 Boston, who was a member of the Council, was not 
 satisfied with this mild expression of opinion, and 
 denounced in his paper those accepting the Lord's 
 work as " covenant-breakers," and their adhesion 
 to it a kind of " spiritual adultery, quite as deserv- 
 ing of censure and discipline as more gross and com- 
 mon offenses. . . . The so-called Catholic Apostolic 
 Church is so founded upon misrepresentation of the 
 Scriptures, so furthered by spiritual credulity, and 
 so issues in spiritual conceit and dilettanteism, as 
 not to deserve the confidence and should not receive 
 the fellowship of the Evangelical churches." 
 
 To this article Mr. Andrews wrote a reply correct- 
 ing some misstatements, but his article was refused 
 insertion. Another Congregational clergyman, hav- 
 ing a pastoral charge in Ohio, and not connected 
 with the Catholic Apostolic Church, but acquainted 
 with its history and principles, also wrote an article, 
 and this was refused ; but it was printed later in a 
 secular newspaper. In this he says : 
 
 "The Congregationalist calls these adherents of the 
 movement 'covenant-breakers.' Surely their covenant 
 with a particular church cannot have any force to invali- 
 date their covenant with Christ in the universal Church. 
 The recognition of later and fuller workings of Christ 
 does not put dishonor upon the earlier ones, . . , 
 We may allow, I hope, without mortal sin, that Congre- 
 gationalism is not the ultimate form of Christianity." 
 Speaking of the religious movement they condemned, he 
 says: "It is walled in by a thousand impediments from 
 entering fully into the circulation of the Church. But 
 within that wall exists a singular depth and purity of 
 
I50 William Watson Andrews 
 
 Christian devotion, a singular justness and balance of 
 Christian doctrine and Christian morality, a singular 
 comprehension and appreciation of the possibilities and 
 dangers, of the faults and excellences, of the scattered 
 fragments of the Church of God." 
 
 " When this work began, the Bishop of London, I be- 
 lieve, made short work with it. ' Such things,' he said, 
 ' cannot be allowed in the churches of my diocese. ' He 
 thought it unnecessary to inquire whether it was of God 
 or not. The Holy Ghost had His appropriate forms of 
 operation already appointed Him. If He could not con- 
 tent Himself within them. He must find some other 
 channel than the Church. I know that this is blasphemy, 
 but the blasphemy is not mine. Your own position (as 
 a Congregationalist) I understand to be substantially 
 this, that the very fact that the Catholic Apostolic 
 Church claims to be a more comprehensive type of the 
 Church than Congregationalism, ought to condemn, as 
 unqualified to remain within the limits of Congrega- 
 tionalism, any one, layman or minister, who accepts it 
 for what it lays claim to be." 
 
 During the year 1880 another great sorrow befell 
 Mr. Andrews in the loss of his second son, James 
 Watson, the youngest child of his first wife, who 
 died on the 21st of September, while visiting his 
 father at Wethersfield. He was a man of affection- 
 ate and most generous nature, with much aptitude 
 for business, but had been for several years rendered 
 inactive by ill health. He was a layman in the 
 Protestant Episcopal Church. 
 
 Mr. Andrews preached and lectured in Philadel- 
 phia in the years 1881, 1882, and 1883. He evi- 
 dently took much pleasure in the reception which 
 
Visits to England 151 
 
 his teaching met with in this city. He writes: 
 " This closes my evangehst labor at this time, and 
 on looking back I feel great thankfulness that I have 
 had so many opportunities, public and private, of 
 making known the truth, and that so many clergy- 
 men and others have given attentive ear." 
 
 On the 14th of May, 1881, he sailed for England, 
 returning in August. Of this visit he writes: "It has 
 been the most delightful and profitable visit I have 
 ever made in England. Mercy has crowned every 
 moment, by sea and by land." Immediately after 
 his return he spent ten days in his old parish, Kent, 
 visiting members of his former flock and preaching. 
 Toward the end of the year he went to New York 
 and to Princeton, New Jersey, where his classmate 
 and friend, Dr. Atwater, was still living. This 
 visit, as letters show, was one of great enjoyment 
 to both of them. 
 
 In 1882, after lecturing again in Philadelphia, Mr. 
 Andrews went to England in May, returning in 
 August. While in Great Britain he preached on 
 various occasions, and a sermon on The Glorious 
 Ascensioti of Our Lord and Saviour Jesus Christ was 
 printed in Edinburgh. 
 
 In the course of the year 1882 President Porter 
 published a volume of essays and lectures, under the 
 title Science aftd Sentiment, and with the following 
 dedication : " This volume is Dedicated to the Rev. 
 William Watson Andrews, and Professor Lyman 
 Hotchkiss Atwater, D.D., LL.D., Companions of 
 the Author's earliest Philosophical Studies, and 
 Friends of His Life." 
 
CHAPTER X 
 
 DEATH OF DR. ATWATER — SICKNESS IN ENGLAND- 
 THE OLD CHRISTIANITY 
 
 IN 1883 Mr. Andrews visited Philadelphia, and 
 while there his classmate and old friend Dr. 
 Atwater died, in February, at Princeton. He 
 wrote a notice of Dr. Atwater in a newspaper, from 
 which we make an extract. After speaking of the 
 address of President Porter, made at his funeral, as 
 " a beautiful tribute to the intellectual and moral 
 worth of his lifelong friend," and of other addresses 
 full of well-deserved eulogy, Mr. Andrews says: 
 
 " It was grateful to me as a New Englander and a son 
 of Yale, and a personal friend of Dr. Atwater for more 
 than half a century, to hear those high words of praise. 
 I can add my own testimony to them, for the longer I 
 have known him, and the more intimate my intercourse 
 with him the last few years, the more I have loved him 
 for his generous spirit, and admired the breadth and force 
 of his intellect. Physically and mentally, and in the 
 affections of his nature, he was cast in a large mould. 
 The men of his time are fast passing away, and 
 the controversies which rent New England one or two 
 
 152 
 
Illness in England 153 
 
 generations ago are almost forgotten. And I am glad 
 to pay this little tribute to one whose services in the cause 
 of Christian education and of political morality are held 
 in the highest honor by those who most fully knew 
 them." 
 
 On the 5th of May he sailed for England, and 
 soon after his arrival was seized with an alarming 
 attack of typhoid pneumonia. This was followed 
 by indications of a feeble action of the heart. Dur- 
 ing the crisis of his sickness two trained nurses were 
 in attendance, one of them for a much longer period. 
 About the middle of July his eldest son, the Rev. 
 William G. Andrews, joined him at Albury. For a 
 time he was at The Grange, the residence of his 
 friend Mr. Woodhouse, but was taken to a furnished 
 house on Albury Heath, in which a countrywoman. 
 Miss Martha S. Dunham, of Hartford, then residing 
 in London, rendered all possible kindness. Miss 
 Dunham, with rare self-sacrifice, gave up a pleasure 
 trip to Scotland for the sake of ministering to one 
 whom she revered as a spiritual guide and loved as 
 a dear friend.* 
 
 His son, writing of the kindness shown to his 
 father during his sickness, says : 
 
 " He was treated throughout as having fallen ill in the 
 service of the Church, and as entitled to receive from it 
 
 ' Miss Dunham died in England, and was buried there. She was 
 one of the first in Hartford to believe in the Lord's work of restora- 
 tion, and was most true and faithful to her convictions, at whatever 
 cost to herself. We may pray for her the prayer she so often made 
 for others, " May she rest in the peace of God, and awake to a joyful 
 resurrection." 
 
 ( 
 
154 William Watson Andrews 
 
 whatever his condition required, including my own pres- 
 ence with him. He had every possible evidence of sympa- 
 thy and good will from individuals. Besides the peculiar 
 obligation under which he lay to Mr. and Miss Wood- 
 house, many others showed similar interest and regard. 
 My father gradually grew stronger, and was able to leave 
 Albury on the 5th of September for Liverpool. And here 
 the proofs of the affection he had inspired were renewed. 
 The Angel of the Liverpool church, Mr. Gillilan, and his 
 wife, gave us a true Irish welcome, and made their house 
 in every sense a home to us. And Mr. Pitcairn, the Angel 
 of the church at Edinburgh, made the journey to Liver- 
 pool — no slight matter for one of his years — to see his 
 friend. The farewell embrace of the old men, too old 
 to hope for another meeting here, but with what is most 
 precious in youth still strong through the hope full of im- 
 mortality, was as beautiful as it was touching. It showed 
 that the ancient grace of friendship, at once manly and 
 tender, has not yet been withdrawn from the earth. The 
 brotherly love of primitive Christianity, as seen in the 
 parting of St. Paul and the elders of Ephesus, reappeared 
 in full union with the primitive faith and hope." 
 
 Hearing of Mr. Andrews' illness in England, 
 President Porter wrote him the following letter, 
 under date of July i, 1883: 
 
 "My Dear Friend: — I have only just heard that 
 you are not so well, and that Mrs. Andrews has gone to 
 you. I need not say that this news is very distressing to 
 me, so distressing that I cannot delay for a moment till 
 I send you a word of love and sympathy. It is only be- 
 tween ourselves that our warm and unbroken love is fully 
 understood, and our intimate sympathy; for no others 
 can appreciate the early beginnings of our college friend- 
 ship, and the close connections of this friendship in our 
 
Illness in Eno^land i55 
 
 '& 
 
 early ministerial life, and the unabated love and confi- 
 dence of more than fifty years. We have loved each 
 other none the less that on some points deemed by both 
 of us very important we did not agree. But we have 
 been at one most warmly in respect to the great essen- 
 tials of the Christian faith. ... It distresses me 
 more than I can express that you should be so ill in 
 a distant land — even though the land is our mother-land. 
 I need not assure you of my warmest and tenderest love, 
 and yet it gives me some sort of satisfaction in sending 
 the assurance in this imperfect way." 
 
 Mr. Andrews gradually regained strength after 
 his return from England, but did not for some time 
 resume his full evangelistic work. A little later he 
 wrote a brief article on the Faith Cure, in which 
 he says : 
 
 " There is certainly nothing wrong in looking to God 
 in faith for the healing of sickness, nor should it be 
 thought incredible that He should answer prayer to heal 
 when all natural means have failed. Christian biography 
 records thousands of such instances. . . . The fa- 
 naticism of the ' Faith Cure ' is its negation or dis- 
 couragement of the use of medicines and of physicians, 
 which are God's gifts to mankind in the region of the 
 natural, and are as lawful to be used as the supernatural 
 gifts in the region of the supernatural." 
 
 In October, 1887, the Rev. Dr. N. J. Burton, of 
 Hartford, died. He had seen much of Mr. Andrews 
 in the Liturgical Club and elsewhere. A little be- 
 fore his death he sent the following letter : 
 
 " Dear Mr. Andrews: — I always like to read what 
 you write, and so I have read with real pleasure your 
 
156 William Watson Andrews 
 
 paper, just received, on ' The Present and Abiding 
 Humanity of our Lord.' It reads just as it soujided 
 when you gave it to us at the Ministers' Meeting, and is 
 a delightful statement of a great and precious truth, — a 
 truth, too, that needs to be stated and much repeated. 
 And, as I read, a feeling I have often had comes in to 
 me anew, that it is time for you to get out a volume or 
 two of discourses — two at least. One volume might take 
 up matters of ritual, and another matters of doctrine. I 
 do not see how they could fail to be read. It is many 
 years now since I began to enjoy you and your mind, 
 and my joy in you abates not. It is partly natural and 
 partly spiritual, and I hope it will keep on to endless 
 ages. I have read with a keen relish — it took a little 
 preliminary exercise of my mind to adjust myself to his 
 way of handling things — the Five Sermons of the Rev. 
 Nicholas Armstrong,' which you handed me; and now I 
 want more of him. Have you other volumes of his ? 
 I bless you out of my heart, and I pray God to keep you 
 among us a long time yet." 
 
 The Hartford Times had expressed the hope that 
 a proposed volume of Dr. Burton's sermons and 
 lectures would contain as little as possible of those 
 ** cold glooms of the stark old Calvinist theology 
 into which he would sometimes drift back," giving 
 barely a " touch of the haunting old night-shadows 
 
 ' One of the restored Apostles. Of Mr. Armstrong the Rev. Dr. 
 Zachary Eddy, Congregational pastor at Northampton, Mass., 
 wrote: "I would like much to meet Mr. Armstrong, should he 
 return to this country. I remember his sermons in New York with 
 the deepest interest. There was a power in them truly prophetic, — 
 a kind of power which I do not often recognize in the preaching of 
 our contemporaries. . . . Mr. Armstrong is unlike any other 
 man. He seems to speak in the Spirit." 
 
The Old Christianity 157 
 
 that still at times had power over him." Mr. An- 
 drews, by way of comment on this, affirmed that 
 Dr. Burton " had never held " the old Calvinist 
 theology, but that when he came to Hartford thirty 
 years before, he " refused to be bound by old tradi- 
 tions and hoary creeds " ; and that " he might early 
 have become a mere humanitarian, and have come 
 to put Christianity by the side of other great re- 
 ligions," — one of the many, — to receive, like them, 
 " praise and blame." But it was far otherwise. 
 
 After some years " his Christian friends were 
 stirred by rumors of a great change in Dr. Burton's 
 preaching of the Atonement." The change was 
 not transient, but permanent; and " from this time, 
 the death of Christ was no longer to him a mere 
 means of moral suasion, but a great and awful, yet 
 most merciful, act of God, for the reconciling of the 
 world unto Himself, by the blotting out upon the 
 cross of the sin which had made the^separation." 
 
 A little later Dr. Burton was brought to a stronger 
 grasp of the fact of the Resurrection, and to a 
 deeper insight into its nature and results. In an 
 address at his funeral the Rev, Mr. Twichell said on 
 this point: " He told me that there were hours 
 when he could scarcely restrain himself from crying 
 out, so mightily was his spirit moved with the sense 
 of the glory of the things it was given faith to know." 
 
 Another change in Dr. Burton's principles related 
 to worship. " So far as the limitations of the Con- 
 gregational system permitted, he strove to make 
 room for something more full, more spiritually up- 
 lifting, and in closer harmony with the usages of 
 the universal Church. His imagination craved 
 
158 William Watson Andrews 
 
 elements of beauty and majesty in the public wor- 
 ship of Almighty God." 
 
 But the theological change which gave Dr. Burton 
 his new hold on the truths of our Lord's Death and 
 Resurrection, was not a " drifting back into Calvin- 
 ist theology. . . . These are no peculiarities of 
 Galvanism, but belong to the faith of the one uni- 
 versal Ghurch in all ages." In accepting them, 
 moreover, Dr. Burton continued " to enjoy the 
 highest spiritual freedom. . . . But he was 
 never carried beyond the orbit of which Ghrist is 
 the centre, when once he had found it. Or, if ever 
 for a moment, he returned with joy to move in 
 obedience to the heavenly law." 
 
 We have here a fresh illustration of the depth of 
 sympathy of Mr. Andrews with those who continued 
 to differ from him on matters which were to him of 
 the utmost moment. We have an illustration, too, 
 of the position which he held as a champion of the 
 Gatholic Faith and of essential evangelical ortho- 
 doxy, without at all committing himself to the 
 absolute defense of any modern system of theology. 
 Other examples of this attitude can easily be given, 
 but one will suffice, — some extracts from an article 
 on The Old Christianity {Hartford Times, Novem- 
 ber, 1887). 
 
 Mr. Andrews, having protested indignantly against 
 Golonel IngersoU's description in one of his public 
 lectures of the household life of the New England 
 clergy of the last generation, and declared his belief, 
 based on his personal recollections, " that there was 
 more true domestic happiness then than now, more 
 free play of the affections, and a more healthful 
 
The Old Christianity 159 
 
 enjoyment of life," was asked by the Times (always 
 most generous in giving him the use of its columns), 
 to answer certain questions, as being " one of the 
 ablest defenders of the old orthodox faith " in 
 Connecticut. 
 
 In putting them the Times clearly identified " The 
 Old Christianity" with " the orthodoxy of sixty 
 years ago." Mr. Andrews began his reply by 
 virtually setting aside this identification. To him 
 " The Old Christianity " was the doctrine about 
 Christ " which has been held in substance in all 
 ages, and is embodied in the Nicene creed." " I 
 refuse," he wrote, "to be bound by any hard say- 
 ings, whether of Augustine, or Calvin, or Jonathan 
 Edwards, which are not in harmony with the grand 
 outlines of the New Testament. The doctors of 
 the Church have indulged in many private specula- 
 tions which form no part of the Christian system, 
 and for which I will not be held responsible. ' ' After 
 pointing out that sin and death are facts, and that 
 they call for the work of redemption which is set 
 forth in Christianity, he proceeded to make his *' Con- 
 fession of Faith." It need be given only so far as 
 it answers the questions put by the Times. To the 
 first, which related to the possibility of salvation for 
 those who never heard of Christ, Mr. Andrews re- 
 plied : " I do 7iot believe that all who have never 
 heard of Christ will perish, — that ignorance of a fact 
 of history, irrespective of morals and spiritual char- 
 acter, will shut out from the Kingdom of Heaven, 
 for I believe that all men have been redeemed by 
 Christ, and . . . that they will be judged ac- 
 cording to the light they have had." 
 
i6o William Watson Andrews 
 
 The second question related to the salvation of 
 infants, and this was the substance of the reply ; 
 " I do 7iot believe that infants are lost, for the 
 mercies of God embrace all mankind." 
 
 To the third question, whether there is any hell 
 except remorse, and whether future punishment 
 " will be precisely in proportion to the sins com- 
 mitted," the answer was: " I do not believe that 
 remorse is the only punishment of the wicked . . . 
 because the Scriptures always represent God as ex- 
 pressing, in the sentence he pronounces on them. 
 His own abhorrence of sins." The second part of 
 the question does not seem to be answered explicitly ; 
 doubtless he would have said that punishment must 
 be proportioned to guilt. 
 
 On the last question, concerning the chance that a 
 spirit (evidently having left this world unrepentant) 
 may, when " the covering and perishable part is 
 dropped, . . . progress to a happier state," Mr. An- 
 drews wrote: " Nor do I believe that for those who 
 have plainly and decisively rejected the redemption 
 which comes through Jesus Christ, or in whom is 
 the spirit of rejection, there will be any other oppor- 
 tunity of repentance." In the closing paragraph of 
 a rather long article he said that " from a destiny 
 of unimaginable honor and blessedness nothing can 
 keep any man back but his refusal to receive it. 
 Nothing can turn back the love of Christ, 
 but the barring and bolting of the heart against it." 
 
 The Times recognized the variation of this " con- 
 fession " from " the iron lines of the old orthodox 
 Calvinistic leaders." 
 
 To them Mr. Andrews acknowledg-ed no alle- 
 
Reunion of Christendom i6i 
 
 giance, while against many new leaders he main- 
 tained the faith of the Catholic Church in regard to 
 the fate of the impenitent, which is held doubtfully, 
 or rejected, by some who profess the creeds. He, 
 like Dr. Burton, was not unaffected by the deeper 
 insight into God's love, which has modified the 
 
 orthodoxy " of New England. But he would 
 give up no truth because of its unpopularity. He 
 was always on the conservative side, and had come 
 to be regarded by conservative Christians as a stout 
 defender of the truths they most valued.' 
 
 In an article on " The Reunion of Christendom " 
 he speaks of the real and great difficulties in the 
 way, but says : 
 
 " Most Protestants are coming to feel that unity is 
 better than division, and that the spectacle of strifes and 
 antagonisms which now everywhere meets the eye, is in 
 sharpest contrast with what St. Paul says of the Church. 
 . . . What, then, is to be done ? Is deliverance out of 
 this chaos hopeless ? . . . There has been no end of 
 contentions between religious bodies for superiority, and 
 of boastful comparisons of one with another; and nothing 
 has been gained. Is it not time to ask an altogether 
 different question, and to consider the methods by which 
 unity was secured in the very beginning of the Church ? 
 What provisions were then made for binding together in 
 organic fellowship the motley elements of Jew and Gen- 
 tile, barbarian, Scythian, bond and free; all forms of 
 character, and all ranks and gradations of society." 
 
 ' It is known that the late Bishop Williams of Connecticut, though 
 earlier much opposed to his ecclesiastical position, had not only for 
 many years regarded Mr. Andrews as true to the Catholic Faith, but 
 that he set a very high value on his judgment as to matters of dogma. 
 
1 62 William Watson Andrews 
 
 After speaking of the central authority vested in 
 the Apostles, he asks : 
 
 " Now, if St. Paul and St. John were to return to the 
 Church, with apostolic grace and authority, would it 
 not be possible for all true-hearted Christians to gather 
 around them, longing to be taught the fulness of the 
 truth, and be relieved from the errors to which all must 
 confess themselves liable, and to be brought into right 
 relations to one another as members of one body ? There 
 would be no boasting of one denomination of churches 
 over another. The truth held by each would be ac- 
 knowledged, and its deficiencies pointed out. No one 
 could say to another. You have submitted to us. Be- 
 lievers would be banded to Christ in the persons of His 
 highest representatives; no forced, unwilling submission, 
 but a filial, joyful acquiescence in the will of the One 
 Head, made known with convincing power by His chosen 
 ministers; and be filled with the light and inspiration of 
 His Spirit. 
 
 " If any deem this a fond dream, I can only say that 
 such was God's way of unity in the beginning, the only 
 way ever stamped with His approval, and that any other 
 remedy is showing itself a failure." 
 
 He gave in Hartford three lectures on the Nicene 
 Creed. In these, speaking of the Incarnation, he 
 says : 
 
 " Its spiritual blessings qre conveyed by means of 
 visible ordinances appointed by Christ, and used by the 
 Holy Ghost as the instruments of His working; of these 
 there were four in the primitive Church of pre-eminent 
 value: First, the preaching of the word for the working 
 of faith. Secondly, Baptism for the implanting of the 
 life of the risen Jesus. Thirdly, the Holy Eucharist for 
 
The Nicene Creed 163 
 
 the nourishment of that life. Fourthly, the laying on 
 of the hands of Apostles for the conveying of the gift of 
 the Holy Ghost." 
 
 Among the errors to be guarded against were 
 enumerated : 
 
 " First, that the Holy Ghost is not a Person, but an in- 
 fluence. Secondly, that He works independently of the 
 ordinances of Christ. Thirdly, that spiritually gifted ; 
 persons are not subjected to the rule of the Lord through/ 
 His ministers. Fourthly, that their utterances are above/ 
 the Scriptures. Fifthly, that the Church is not entitled! 
 to the fulness of the spiritual gifts and operations of the 
 beginning." 
 
 In a letter to Dr. Porter, dated November 27, 
 1888, he makes an interesting reference to a task 
 which had occupied him at intervals since 1874, and 
 which nine years later he left incomplete. 
 
 " The principal work I have been doing, apart from 
 official duties, has been the preparing of a volume of 
 Lectures on Worship. First and last I have given a 
 good deal of hard work to the subject, and I think I 
 shall be able to present it in some new lights, and to set 
 forth more clearly than it has been often done, the great 
 principles which underlie and dominate it. I hope to 
 finish it the coming winter. The bulk of it is finished, 
 but it needs arranging zn^ filling in.'' 
 
 In the same letter he said : 
 
 " I have read, with the rest of the world, Robert 
 Els7nere, with mingled admiration and sorrow, — admira- 
 tion for the literary beauty and moral purity of the book; 
 sorrow for the hostility to the Christian faith which it 
 
164 William Watson Andrews 
 
 shows, and I might almost add with contempt for the weak- 
 ness of its reasonings against the supernatural facts of 
 Christianity. The prodigious circulation of the book is 
 of itself a sign of the times. It shows a soil prepared for 
 noxious seed. It is a revelation of the general weakness 
 of faith in the supernatural. It ought not to surprise us, 
 remembering our Lord's words, ' When the Son of Man 
 Cometh, shall He find faith on the earth ? ' There is a 
 great deal of talk about faith in the Pe7'son of Christ, 
 which seems to me very shallow. Faith in Him as a 
 Person amounts to nothing unless we know who He is^ 
 and what He has done. ' ' 
 
 In March, 1889, he wrote as follows to President 
 Porter, referring to the burial of Mr. Chauncey 
 Cowles : 
 
 " Your sisters have doubtless written to you of my 
 little visit at Farmington. I was glad to be there, al- 
 though the occasion that called me was a sad one. That 
 old home, full of precious memories, is now desolate in- 
 deed. . . . Poor dear Chauncey ! How many dis- 
 appointments came to him, how many burdens were laid 
 upon him. But he came out of all his trials like the pure 
 gold of the furnace, and his rest, we are sure, is peace. 
 
 " I have had another call to a somewhat similar ser- 
 vice, of which you have not probably heard. Two tablets 
 have been placed in the church in Salisbury, in memory 
 of the Rev. Jonathan Lee, the first pastor, and of our old 
 friend Dr. Reid. I was asked to be present at the un- 
 veiling of these tablets, and to make an address, which 
 I was very glad to do. . . . He [Dr. Reid] was 
 one of the most impressive preachers I ever heard. His 
 voice, his tall slender person, his nervous excitement 
 making his whole frame tremulous, his Scotch brogue 
 
The Higher Criticism 165 
 
 giving a little weirdness to his utterances, and his power 
 of putting things clearly and forcibly and with much 
 beauty of illustration, made him a power in the pulpit. 
 If he had been ambitious, he might have made himself a 
 name amongst the pulpit orators of the day." 
 
 In the same letter he speaks thus of the Higher 
 Criticism : 
 
 " In one sense I do not care whether there were three 
 Isaiahs or thirty, if only it be admitted that the parts 
 were put together under Divine inspiration, and that as 
 we have it it is the word of God. I shall continue to 
 read the Old Testament as the Lord did, with the same 
 faith in its historical statements, and the same delight in 
 it as a Revelation of the mind and heart of God. No- 
 thing can ever make me believe that He would speak as 
 He did of a book of myths and legends." 
 
 In May, 1889, Mr. Andrews wrote an article 
 criticising an Easter Sermon on Spiritualism, by a 
 Unitarian clergyman of Boston, the Rev. M. J. Sav- 
 age, who expressed his belief that it " opens a new 
 ground of hope to mankind," and " proves itself to 
 be the most effective solvent of the old dogmas that 
 the world has ever seen." This article brought 
 forth a long reply from Mr. Henry Kiddle, Super- 
 intendent of Public Schools in New York City, 
 which Mr, Andrews answered. In the last letter of 
 Mr. Andrews he said : 
 
 " I am a Christian believer, and I test whatever comes 
 to me as a spiritual movement by the Christian Faith. C 
 And by the Christian Faith I mean these four funda- "> 
 mental facts: The pre-existence of Jesus Christ as the /^ 
 only and eternally begotten Son of God; His entrance 
 
1 66 William Watson Andrews 
 
 into humanity by birth of a human mother through the 
 overshadowing of the Holy Ghost; His death as an 
 atonement for sin, following a life of spotless holiness; 
 and His true bodily resurrection from the dead. 
 This has been the faith of the universal Church in all 
 ages, and this is my standard of judgment. It is not 
 Christianity which is on trial, but Spiritualism; nor do I 
 for a moment admit the possibility that the faith of the 
 ages is to be destroyed by any revelations, real or pre- 
 tended, of the nineteenth century. I refuse to submit 
 Christianity to the test of utterances by the so-called 
 spirits of the dead; but I try these utterances by the 
 Scriptures of truth, the written word of the living God ; 
 and if they cannot stand the test, I ask for no further 
 reasons for rejecting them." 
 
CHAPTER XI 
 
 CLOSING YEARS 
 
 MR. ANDREWS completed his eightieth year 
 on the 26th of February, 1890. The next 
 day he wrote the following letter to Presi- 
 dent Porter: 
 
 " My dear old Friend: — Salute me with veneration. 
 I am an octogenarian. Yesterday I crossed the line of 
 the seventies, and reached the honor of fourscore. I will 
 not say the burden, for I enter on the new stage with more 
 of vigor than I could reasonably expect. But eighty 
 years are a very large portion of man's allotted time 
 under the present conditions of human existence; and 
 what remains must have more or less of infirmity and 
 disability. But these conditions are not eternal. Life, 
 truly such, will be freed from them, and so I look with 
 continual hope for Him who is the Resurrection and the 
 Life, to come and work in us the glorious transformation 
 which His own humanity has undergone. I do not think 
 we ought to be satisfied with death. It is overruled for 
 blessing, but it is not in itself a blessing. We should 
 not fear it, for all things are ours; but I confess to be of 
 Paul's mind when he said it was better not to be un- 
 clothed, but clothed upon. ... 
 
 167 
 
i68 William Watson Andrews 
 
 " And now another decade opens before me. I do 
 not know^ nor wish to know, what it will bring; but I 
 hope it will bring the Conqueror of death, and the Re- 
 deemer of the groaning creation." 
 
 To this letter President Porter made a brief reply : 
 
 "My dear old — now older — Friend: — Many- 
 thanks for your friendly letter redolent of perpetual youth. 
 It seems to me that the octogenarians of the present day 
 are younger and fresher than they were when we were 
 younger than the family Bible makes us to be." 
 
 He received from the Rev. A. C. Adams, a former 
 pastor of the church in Wethersfield, and still resid- 
 ing there, the following: 
 
 " I am not willing to let your eightieth birthday pass 
 without saying how much I think you are to be congratu- 
 lated on this rounding up of your life, and on all the 
 blessings that have attended it and that crown it. But 
 particularly I ought to inthnate — for I cannot fully tell — 
 how largely your life has entered into mine, and how help- 
 ful and uplifting its influence has been, and that more and 
 more from the time when I first came to be your neigh- 
 bor in November, 1867, until now — more than twenty- 
 two years. How often your intellectual activity has 
 quickened mine, and your broader range of thought and 
 experience has led me out into a comparatively large 
 place. How many times my weak and wavering faith 
 has been confirmed by your Christian confidence, and 
 my sometimes perturbed spirit has been tranquillized by 
 your tranquillity. How many times you have put me at 
 my best — in our conversation — and I have almost felt 
 as if I were cheating you by a manner of thought and a 
 bearing which was more the reflection of yourself than 
 
St. Paul and Newman 169 
 
 the natural action of my own mind. I have not indeed 
 been able to accept all your views, and I do not now; 
 but they have greatly modified mine, and helped me to 
 grander and more gladdening views of our Lord and of 
 His Kingdom." 
 
 In a nev^spaper article (December, 1890) Mr. 
 Andrews compares Cardinal Newman and St. Paul, 
 showing the different attitudes which they assumed 
 toward the religious bodies in which they had been 
 educated ; and which is illustrative of his own atti- 
 tude toward the past. 
 
 " The first contrast between Cardinal Newman and St. 
 Paul is, that the one treated his mother-church as never 
 having had any Divine standing; while the other ac- 
 knowledged his mother-church to have been the covenant 
 people of God, and saw that Christianity stood in no 
 antagonism to Judaism, but was its fulfilment and com- 
 pletion. St. Paul's movement from Judaism to Chris- 
 tianity was thus an onward movement; while Cardinal 
 Newman's exodus from the Church of England to Rome 
 was a retrograde movement, for no real Divine move- 
 ment ever dissevers itself from the past, but rests upon 
 it, and gathers into itself the good that has been in it. 
 Newman virtually denied this in going back to Rome. 
 He saw nothing in the Reformation but a wicked revolt 
 against Divine authority. . . . And no doubt the 
 Reformation was in some sort a religious insurrection in 
 which much was swept away that ought to have been 
 preserved. But to condemn it by wholesale as Newman 
 did, refusing to see in it a Divine rebuke of great sins, 
 and a recovery of most important truths as to the Cross 
 of Christ, was to deny God in history. 
 
 " The Reformation can never be left out as a great 
 factor for good as well as for evil, in the progress of the 
 
I/O William Watson Andrews 
 
 Church. Those who look upon it as nothing but a moral 
 and spiritual pestilence, will never be used of God in a 
 truly catholic work, such as must be done to prepare the 
 Church — her members of all generations — for the great 
 event which is before her, the Marriage of the Lamb." 
 
 In April, 1891, the church in Kent celebrated its 
 150th anniversary, and a historical discourse was 
 delivered by its pastor, the Rev. B. W. Wright. 
 Recalling his predecessors in the ministry, after 
 speaking of a vacancy of five years, he says : 
 
 " The long waiting was finally closed with the instal- 
 lation of W. W. Andrews of blessed memory. For fif- 
 teen years he faithfully performed his labor of love, 
 trusted and loved by his people, and blessed by God. 
 To this day the influence of his mighty personality re- 
 mains. To those who lived under his ministry, his 
 memory is a benediction; and to the young, the most 
 cherished tradition of the past. . . . He walked 
 with God, and mirrored Christ to his people, and their 
 every interest was his own." 
 
 Mr. Andrews was not able to be present, but sent 
 a letter, afterward printed, from which we have 
 already taken an extract. In this he speaks of 
 the people as " a community in itself, which natu- 
 rally kept it from frequent and endless changes, and 
 was favorable to stability of character and fixedness 
 of habits." 
 
 " Into this Christian community I came in early man- 
 hood, and whatever may have been our mutual short- 
 comings, I can truly say that we were bound together 
 most strongly in the love of Christ. I rejoiced to do the 
 pastor's and the preacher's work, and beside the pastoral 
 
Letter to Kent 171 
 
 labors, the preaching of Christ was to me a delight. I 
 could truly say with St. Paul, ' I determined not to know 
 anything among you save Jesus Christ and Him cruci- 
 fied.' " 
 
 In the conclusion of this letter he refers to those 
 departed whom he had known, and proceeds : 
 
 " Brethren, there is another Kent than is assembled 
 here to-day. You are but one generation. But four 
 generations before you have ceased from their conflicts 
 and toils and temptations and joys of this life, and have 
 entered into rest. Their bodies are with you still in this 
 valley and on yonder hill — the temples of the Holy 
 Ghost — watched over by God, under the guardianship 
 it may be of His holy angels, and resting in the hope 
 of the blessed resurrection. Their spirits are with God, 
 in joyful communion with Christ and the quiet company 
 of the faithful of all generations; but they are waiting 
 for the adoption, the sonship — the redemption of the 
 body. They will not be satisfied until they are like 
 their Saviour in all things, and the same change has 
 passed over them which passed over Him in His resur- 
 rection, and He has transformed their ' body of humili- 
 ation into the likeness of the body of His glory.' 
 
 " Have you no duty, dear Brethren, to perform toward 
 them? — no desires to breathe in your prayers that the 
 day of their glorious deliverance may be hastened, and 
 you see them again, not in the weakness or unsightli- 
 ness of the mortal body, but in the immortality and 
 beauty and glory of which Christ gave us a picture on 
 the Mount of Transfiguration ? 
 
 " This, dear Brethren, is the hope of the Lord Him- 
 self; it is the hope of the holy sleepers whose bodies 
 death still holds in its power. . . , And to you, 
 who have here borne the pastor's yoke for Christ, let me 
 
172 William Watson Andrews 
 
 express my thankfulness for all that you have done for 
 the flock dear to you and to me, and my trust that we 
 shall have a common reward in the day when He shall 
 make up His jewels, and bring forth crowns of righteous- 
 ness for the faithful out of His royal treasuries." 
 
 In May, 1891, Mrs, Josephine Desnoyers Barnard, 
 wife of his friend, the Hon. Henry Barnard, whom 
 Mr. Andrews had known from his college days, died 
 at Hartford, and he wrote a note of sympathy which 
 was subsequently printed by the family. We make 
 an extract from it which will show both the largeness 
 of his spirit and the clearness and firmness with which 
 he held the unity in Christ of the baptized. After 
 speaking of Mrs. Barnard's position as one reared 
 (Detroit, Michigan) in the communion of the Roman 
 Catholic Church, he adds: " The wealth and culture 
 of her New England residence were adverse to the 
 religious doctrines and rites in which she had been 
 trained ; but her steadfastness of character was 
 shown in her unbroken adherence to the communion 
 in which her childhood and youth were spent. She 
 won the respect and love of those who were honored 
 with her acquaintance, in spite of their actual diver- 
 sities; and many learned from her a lesson of Divine 
 charity, and were made to feel that the Spirit of 
 Christ is not shut up within the narrow bounds 
 which the leaders of sects and parties have marked 
 out for Him. 
 
 One of the happy influences of such a life and 
 character is to give reality to the idea of Christian 
 unity, and to show by one of the sweetest and holi- 
 est examples how far-reaching is the love of God, 
 and that like precious fruits of the one Spirit are 
 
Anniversary at Kent 175 
 
 produced under great outward dissimilarities. The 
 Divine life works in all the members of Christ, and 
 comes forth in manifestations of spiritual grace 
 and beauty where rash and uncharitable judgments 
 would deny its existence altogether." 
 
 President Porter died March 4, 1892 (his wife 
 having died in 1888), and Mr. Andrews took part 
 in the funeral services, offering a prayer at the house 
 before the more public exercises in the College 
 Chapel, where the address was delivered by Presi- 
 dent Dwight. It has been already mentioned that 
 to the Life of President Porter, published 1893, Mr. 
 Andrews, at the request of the family, contributed 
 a paper on Dr. Porter as " A Student at Yale." 
 
 During this year he published newspaper articles 
 on St. Paul arid St. Peter, ^lXv^ Astronomy and Christi- 
 anity, which last was reprinted in tract form in Eng- 
 land. 
 
 In the year 1893 he wrote an article on TJie 
 Place of Newspapers, in which he defined the place 
 and duty of the Press and of the Pulpit, giving 
 to the Press a high place as public instructor and 
 ethical teacher; the article ending with these words: 
 
 But the Press, as such, is no Divine organ for the 
 teaching of Christian doctrine, and has no mission 
 to supply the deficiencies or correct the errors of the 
 Church." 
 
 In May, 1894, just after the sixtieth anniversary 
 of his ordination, Mr. Andrews went to Kent and 
 delivered an address, which will be found in the 
 second part of this volume. 
 
 The audience which he addressed was made up of 
 the children and grandchildren of those who had 
 
^ir\ William Watson Andrews 
 
 welcomed him to Kent two generations earlier. 
 Only six persons, it is said, were present who had 
 been present at his ordination, and only a very small 
 minority can have had a distinct recollection of his 
 pastorate. But he felt that the flock was there in 
 virtue of its unbroken corporate life, and so he could 
 pour out to them the whole wealth of pastoral affec- 
 tion with which his heart still overflowed. His love 
 made the dead and the living one. 
 
 The attachment which in the time of his pastorate 
 he inspired continued to be cherished by those left 
 when his pastorate ceased. This was shown in the 
 calls to attend the funerals when one and another 
 of those who had labored with him fell asleep. 
 Their children thus learned to know him, and to re- 
 gard him as more than an old friend of their parents. 
 When in 1894 he was driven through the parish, he 
 was stopped at house after house, not that he should 
 make the effort to enter them, but that their occu- 
 pants might come out to receive the benediction of 
 his greeting. In a sense his pastoral relation may 
 be said to have ceased only with his life. He would 
 from principle have refrained from intruding in any 
 way on the province of the faithful men who suc- 
 ceeded him in his pastorate ; but probably every one 
 could without any sense of personal disparagement 
 say that while he lived that flock would so gladly 
 hear the voice of no other human shepherd. In a 
 letter of that date, from the pastor, Mr. Wright, he 
 says: 
 
 " Through all these sixty years you have held the 
 affection of this people, and have been a great force 
 for righteousness here. Faith and hope and love are 
 
Anniversary Address 175 
 
 inspired by your memory, and will be stimulated by your 
 presence." 
 
 His address on this occasion, printed a few months 
 later, was sent to a number of his friends, and some 
 acknowledgments of it are here added. 
 
 From an Episcopal clergyman, July 29, 1896: 
 
 " I thank you very much for your thoughtful courtesy 
 in sending me a copy of your Anniversary Address. It 
 is a beautiful tribute — if you will allow me to say it — 
 both to the parish and to yourself, and is full of words 
 that will help those who read them. I cannot, as you 
 know, hold to all that you hold; but I thank you for 
 helping me to keep my thoughts on the ' blessed hope,' 
 which ever grows stronger in me." 
 
 From Professor Fisher, February 22, 1897: 
 
 " I want to ask you if you can spare me two more 
 copies of your excellent and most delightful anniversary 
 sermon at Kent. If so, will you kindly write your name 
 (and mine) in one of them; for I must acknowledge that 
 I was tempted to give away my copy to some friends 
 who, I knew, wanted it very much." 
 
 From Professor E. E. Salisbury, March, 1897: 
 
 " Mrs. Salisbury and I have read or heard read that 
 beautifully written and touchingly gentle and affectionate 
 review of your well-spent life which you kindly sent us a 
 few days since. I had marked the eloquent fervor of 
 your first utterances from the pulpit, and predicted for 
 you, as every one did, a distinguished career. I had 
 shared, too, in your first pastoral ministrations in Kent, 
 spending summers, as I did, with my family at Mr. 
 
176 William Watson Andrews 
 
 Mills's; and I can see you now as you stood up in that 
 pulpit on a summer day. The changes of your later life 
 have seemed to some of us to be a throwing of yourself 
 away, and we have thought that the universal Church 
 had lost much by your so hiding yourself as you have 
 done for more than a generation. Yet, in common with 
 all your friends, we have recognized the spotless purity 
 of your motives, and the sweet charity for others, how- 
 ever differing from you, which has ever shone forth in 
 all your doings and sayings, so noticeable in these times 
 of ill-disposed judgment and unkind criticism." 
 
 From a layman, March 25, 1897: 
 
 " It is, to men worn and tried with the battle, a great 
 refreshment to fall in with those who have been winning 
 the fight all the way along. And it is to me an especial 
 help to find one who is standing waiting for the near, 
 actual coming again of our Lord Jesus Christ. My heart 
 aches for the desire of it. The need of Him is so great; 
 the strife is so bitter; hope seems so long deferred; and 
 it is good to know that others are watching the heavens, 
 and to hear their cry of unwavering faith." 
 
 From a lady, May 24, 1897: 
 
 " Dear Mr. Andrews, the seed you dropped into my 
 ears did not fall quite lifeless to the ground. And now I, 
 too, am ardently wishing and longing for the second 
 coming of our Blessed Lord and Saviour. And with you 
 I lament over the increase of worldliness on every side. 
 Never before were there such times of trouble, and yet 
 how carelessly and unthinkingly are they regarded." 
 
CHAPTER XII 
 
 LAST YEARS AND DEATH 
 
 THE position of Mr. Andrews during all the 
 years of his evangelistic ministry was, as we 
 have seen, a peculiar one, and well calculated 
 to try his faith and test his character to the utmost. 
 He was received by the clergymen and laymen 
 whom he met — not his personal friends — for the 
 most part with courtesy and respect, and listened to 
 with more or less interest; but it was plain to him 
 that when he began to speak of the special work he 
 came to do, the large majority looked upon him as 
 one who had adopted some enthusiastic and fanciful 
 notions about the Church, its original constitution 
 and present evil condition, which did not demand 
 their serious consideration. He was made to feel 
 that in their estimation he was a sincere and well- 
 meaning man, holding much truth; but under a de- 
 lusion as to the fact of any Divine interposition in 
 the restoration of the original ministries and ordi- 
 nances, and of the need of any interposition. His 
 teaching upon this point was, however, many said, 
 not dangerous to the peace of the churches, since 
 
 12 177 
 
178 William Watson Andrews 
 
 he would find very few to receive it. The words 
 spoken to the prophet and his people were applicable 
 to him and his auditors: " Thou art unto them as a 
 lovely song of one that hath a pleasant voice; for 
 they hear thy words, but they do them not " (Eze- 
 kiel xxxiii. 32). 
 
 The natural effect upon one standing in Mr. An- 
 drews' position, hearing his good almost everywhere 
 evil spoken of, and knowing that many of his own 
 friends looked upon his life as almost wasted, would 
 be to give his spirit a tinge of bitterness, and to 
 awaken a feeling of antagonism which would find 
 expression in censorious and denunciatory words. 
 But it may be said that, however he may have felt 
 the want of appreciation and sympathy, no denun- 
 ciatory or bitter word ever passed his lips. If the 
 special truths to which he witnessed were rejected, 
 sometimes contemptuously, this rejection necessa- 
 rily carrying more or less of personal disparagement, 
 he bore his cross to the end without a murmur. By 
 his acceptance of the new Apostolate he had volun- 
 tarily and deliberately taken his stand without the 
 pale of all the existing religious bodies, and thus 
 given up all the honors and distinctions which these 
 could bestow upon their favorite children. The 
 college which graduated him could give him no 
 marks of her approval. He could for years find no 
 support in others; he could find it only in the con- 
 sciousness that he was obeying the voice of God. 
 
 It need not be said that to one thus placed, the 
 standards of judgment which we apply to a leader 
 in an old and recognized religious body, or to the 
 advocate of some new and plausible heresy, or to a 
 
Last Years and Death 179 
 
 petted and flattered popular preacher, had no appli- 
 cation. He must be judged of by the peculiarities 
 of his position. Forced to stand alone, yet he 
 would not be alone. He was in the largest and 
 truest sense catholic; recognizing the brotherhood 
 of the Baptized, he would not be separated from his 
 brethren. If contemned and ignored by them, this 
 did not change his fraternal relation ; and wherever 
 he saw truth of doctrine or holiness of life, he gladly 
 recognized and rejoiced in it. No personal neglect 
 embittered his speech, no disparagement of his work 
 turned him away from his labor of love. Whilst 
 he would not call evil good, or good evil, and was 
 outspoken in his affirmation of the truths he be- 
 lieved, he impugned no man's honesty, he imputed 
 no evil motive. He always sought to find points of 
 unity with his brethren, and no words of coldness or 
 repulsion on their part made him treat them in 
 other than a loving and brotherly spirit. 
 
 This largeness of heart was no doubt in part the 
 manifestation of a native sympathetic endowment, 
 but was chiefly due to the catholicity of his prin- 
 ciples. It need not be said that as growing up in 
 the Congregational body, and for many years a 
 minister in it, it had ever a strong hold upon him ; 
 but he learned so early in life to know the unity of 
 the Church under the one Head, that in all his min- 
 istry he aimed to present this unity as an existing 
 fact to be recognized by all, and to strengthen the 
 bonds of union. He never came under the power 
 of the sectarian spirit. He would lift up every man 
 to stand by the Lord's side in the heavenlies, and 
 look down upon the Church in all its divisions as 
 
i8o William Watson Andrews 
 
 He looks down upon it ; and thus be delivered from 
 those inherited prejudices, that narrowness of spirit, 
 which make the many sects Hke hostile camps, re- 
 sounding with war-cries and the clash of arms. 
 
 It was inevitable that the sectarian, zealously 
 laboring for the advancement of his sect, forgetful 
 that every part shares the strength or weakness of 
 the whole, should find Mr. Andrews' teaching as to 
 Church unity vague and unpractical; and should 
 measure success by the number he had gathered into 
 his own little corner of the great fold, and his ability 
 to keep them separated from their brethren around 
 them. 
 
 It was a necessary result of the withdrawal of Mr. 
 Andrews from his active evangelistic labors, that 
 public attention should be withdrawn in large meas- 
 ure from him. The work was carried on by others, 
 though under his general direction ; and his last 
 years were spent in comparative quiet and seclusion. 
 But in all that was going on in the world he took 
 unabated interest, and studied passing events in 
 their religious and moral and political bearings, 
 seeking to know how far he might find in them the 
 fulfilment of God's purpose in man. As he saw in 
 the Incarnate Son the beginning and end of this 
 purpose, he made the recognition of His Divine 
 Person, and of His prerogatives, priestly and kingly, 
 the standard by which to test the progress of Chris- 
 tianity. He believed the one great: and vital ques- 
 tion before Christendom to be, whether it will or 
 will not give Him the place which belongs to Him 
 as the living Head of the Church, and the Prince of 
 the kings of the earth ; and pay Him the honor and 
 
Last Years and Death i8i 
 
 obedience which are His due. If it will not, then 
 by terrible and continued judgments will He prove 
 His supreme authority, and bring the Church and 
 the Christian nations to a penitent confession of 
 their sin and folly. And it is by the exercise of His 
 prerogative, in sending His Apostles, that He takes 
 the first step to open the way to complete the work 
 of redemption, and to establish His kingdom of 
 righteousness and glory. Their mission is a sign 
 and proof of His compassion and love. 
 
 During the long period 1831-1897, Mr. Andrews 
 had seen many changes in all departments of human 
 thought and action, though his attention was espe- 
 cially given to the religious changes. In this period 
 Evolution had appeared as a scientific theory, and, 
 following in its wake, philosophical Agnosticism ; 
 and these had greatly affected the belief of many in 
 Christian theology. For a personal God, the Crea- 
 tor and Father, he saw substituted an impersonal 
 Energy or Force; in place of the creation of the 
 worlds, their eternal existence. If, as Evolution 
 affirmed, man had gradually ascended from the 
 lowest condition of animal life, and his ascent in the 
 future is to be continuous, there has been no place 
 for the fall of man, nor is there any ground to affirm 
 present human sinfulness. There is, therefore, no 
 need of a Saviour from sin ; Christianity loses its 
 distinctive place as a redemptive religion, proclaim- 
 ing the salvation of sinful men through the sacrifice 
 offered upon the Cross. Christ takes His place 
 among other religious teachers, and the Christian 
 religion its place as one among other religions. 
 
 In this Mr. Andrews recognized the great peril of 
 
1 82 William Watson Andrews 
 
 the Church, and the craft of the arch-enemy. He 
 noted the growth in many Christian circles of a 
 subtle form of pantheism — an immanence of God in 
 man — revealing itself in Christian Science and kin- 
 dred errors, which in effect sets aside all need of an 
 Incarnation and the work of an atoning Saviour. 
 He heard already many voices crying out for an 
 eclectic religion, something broader than Christian- 
 ity, and without its Cross; and for a Church based 
 upon the natural goodness and adapted to the ever- 
 developing powers of humanity. With every pass- 
 ing vear he saw more and more clearly the forces of 
 antichristianity coming into view, as yet, indeed, 
 without any organized unity, discordant and con- 
 flicting, — the great leader not having appeared, — but 
 all animated by the same spirit of hostility to the 
 Cross of Christ, a hostility of which the Lord has 
 warned us: " Ye shall be hated of all the nations 
 for my Name's sake." 
 
 The loss of the sense of sin seemed to Mr. An- 
 drews to be one of the most marked religious charac- 
 teristics of our time. Although in differing forms, 
 he saw this as clearly in the Church as in the world. 
 By the world it is said that humanity is not sinful 
 — men have no reason to fear God's anger, nor 
 nations His judgments; by the Church, that she as 
 His elect is secure of His favor, and cannot so fall 
 as to be called to repentance. It was, therefore, no 
 surprise to him that God's professed children, them- 
 selves denying any departure from God's ways, and 
 disobedient to His words, should find their calls to 
 those without to repent to be unheard, and mission- 
 ary labor to produce so small results. The Church 
 
Last Years and Death 183 
 
 must first make humble confession of her own sins, 
 before she could go forth to call sinners to repent- 
 ance. But of this he saw no sign. Rival mission- 
 aries are sent forth with partial and fragmentary- 
 truths to reproduce abroad the same sects and dis- 
 sensions which prevail at home, and which so grieve 
 and dishonor the Head and provoke His righteous 
 indignation. 
 
 It was Mr. Andrews' often expressed conviction 
 that the obstacles in the way of the apostolic evan- 
 gelists, some of which have been already mentioned, 
 are steadily increasing. The root of this he found 
 in the growing disbelief throughout Christendom as 
 to any return of the Lord to the earth. This dis- 
 belief rests on several grounds. There are many 
 who, denying the fact of the Incarnation, see in 
 Jesus only an inspired teacher, and affirm that His 
 work was finished when He died; and that there is 
 no ground for expecting Him ever to return to 
 exercise the functions of Judge and King. A work, 
 therefore, professing to prepare His way, is vain 
 and foolish. There is a much larger number who, 
 though not wholly denying a return, and a possible 
 preparation for it, yet put it so far off in the future 
 as to make any present preparation unnecessary and 
 premature. And others question any return for re- 
 surrection and judgment, since, as they believe, 
 souls are judged at death, and the righteous do im- 
 mediately pass into glory. 
 
 Mr. Andrews saw, also, that the belief that the 
 kingdom of God is to be established through the 
 preaching of the Gospel, and to embrace all nations, 
 before the Lord can return, is now almost universal. 
 
1 84 William Watson Andrews 
 
 If this is the Divine purpose as revealed, and this 
 the work God has given His Church to do, any an- 
 nouncement of His return till it is done is unwar- 
 ranted, and not to be heeded. Christ's own words 
 respecting His coming again to make all things new 
 are therefore to be interpreted in a spiritual or figu- 
 rative sense, meaning only the religious development 
 of the race through the diffusion of His principles, 
 not any personal return. 
 
 In addition to these grounds for rejecting the 
 apostolic mission as not in the line of the Divine 
 purpose, is to be added the fact that by the world 
 at large, and even by Christendom, nothing is less 
 desired than the Lord's presence again on the earth. 
 Its kings would not welcome Him to His throne. 
 The Church, in all her divisions, would regard His 
 coming as an undesirable interference with her 
 plans of spiritual conquest. 
 
 Mr. Andrews was not therefore surprised that, 
 after more than a half-century of trial, the work 
 carried on by the Apostles, and which commended 
 itself to him more and more each year as a true 
 work of God, should remain both as to its facts and 
 principles unknown to a large majority of Christian 
 believers. And even in those parts where many 
 congregations had been gathered, it was by the re- 
 ligious leaders almost wholly ignored, or contemp- 
 tuously spoken of. Neither as to its principles or its 
 history did he find any just or impartial estimate of 
 it. As principles are to be judged of by their truth, 
 not by the number of those who accept them, Mr. 
 Andrews had good ground for expecting that the 
 principles publicly set forth in the Apostolic Testi- 
 
Last Years and Death 185 
 
 monies would be fairly considered, and if false, their 
 falsity exposed; but no one had done this. Nor 
 had any one made any statement as to the history 
 of the work, its origin and progress, which could be 
 accepted as accurate and trustworthy. 
 
 The same silence he noticed in regard to the wor- 
 ship of the apostolic congregations. A diligent stu- 
 dent of liturgies, he believed that prepared by the 
 Apostles to hold the first place from whatever point 
 of view regarded, whether as to its order, the ful- 
 ness and unity of its services, the comprehensiveness 
 of its prayers, the reverent administration of ordi- 
 nances, its use of symbols — in a word, a Catholic 
 Liturgy giving the highest expression to the spirit 
 of worship. It was to him very significant that in 
 all the liturgical discussions of the day it was, so far 
 as he knew, scarcely once mentioned. 
 
 i3ut whilst Mr. Andrews saw so much tending to 
 dishearten him, — the apostoHc work being so gener- 
 ally rejected, — he saw also in passing events the 
 proof that God is preparing by His Spirit the way 
 for His Son and His kingdom. In some quarters 
 he saw a growing consciousness that the present 
 condition of the Church, with her many divisions and 
 hostilities and heresies, not only unfits her for her 
 work of preaching the Gospel, but provokes the 
 wrath of God, and is a great burden on the heart of 
 her Head. He rejoiced to see a growing desire for 
 unity, though he expected little practical result from 
 the attempts of the long-separated parts to unite 
 themselves without the action of the Head through 
 the ministries sent by Him for this end. He noted 
 also the increasing number of those studying the 
 
1 86 William Watson Andrews 
 
 prophetic Scriptures that they might learn the 
 Divine purpose in man as revealed ; and the grow- 
 ing belief that the last days would be perilous times, 
 and that the tares, as well as the wheat, are rapidly 
 ripening for the harvest. 
 
 He saw also much higher conceptions of the 
 Church as the Body of Christ gradually making way, 
 and the old distinction, as to its constitution, its 
 ministries and ordinances, between the extraordinary 
 and the ordinary, the transient and permanent, pass- 
 ing away as without warrant in the Scriptures. 
 
 It was evident to him that thoughtful men, 
 alarmed at the continual disintegration of spiritual 
 bonds, were beginning to recognize the fact that the 
 Body of Christ is an organic structure, organized 
 of God in infinite wisdom ; and that only as He 
 constituted it, can it do His work and the work of 
 its Head in the world. The fact, therefore, ot a 
 Divine interposition and of its restoration is now in 
 the minds of not a few ceasing to be regarded as 
 unnecessary or incredible. 
 
 He had also much comfort in knowing that the 
 work in which he took so profound an interest, 
 was continually extending itself in Christendom ; 
 though, like a fire kindled in green wood, it spread 
 but slowly. His ministry had shown him that God 
 is preparing many in secret for the coming of His 
 Son, although they know it not, as He had prepared 
 some in the Jewish Church to receive the Baptist; 
 cleansing them and teaching them by His Spirit, 
 that they may be His helpers in the great contest at 
 hand. As he saw the forces of the Antichrist com- 
 ing more clearly into view, he was not fearful, for 
 
Last Years and Death 187 
 
 he saw also that the Lord would not want His wit- 
 nesses, His men of might, who would put on the 
 whole armor of God, and conquer in the evil day. 
 His faith in God's present work did not rest in the 
 number of believers, for he had known from the first 
 that the work as now carried on is provisional and 
 temporary. When its end had been reached — the 
 gathering and preparation of the company of first- 
 fruits — a new form of the Lord's actings would 
 begin ; and one which would affect the whole 
 Church in all its divisions. The first-fruits must be 
 plucked singly by the hand, one here and one there; 
 but the harvest would be reaped with the sickle. 
 
 Deeply interested in watching these various move- 
 ments within the Church and in the world, studying 
 the Scriptures, ministering as he was called to the 
 sick and distressed, keeping up a large correspond- 
 ence with his friends, and occasionally preaching 
 and teaching in the church at Hartford, the last 
 years of his life glided swiftly and gently by. The 
 progress of the Lord's work at home and in other 
 lands occupied him much. The subject of Worship 
 was a favorite theme of his meditations, and his 
 Essay upon it received almost daily some additions 
 or corrections. But this he did not complete, be- 
 cause he was never wholly satisfied with it, and 
 wished to make it more worthy of publication. In 
 him was illustrated the German proverb, that " the 
 best is the enemy of the good." Striving to reach 
 his ideal, death came upon him with his pen still in 
 his hand. He never ceased his Biblical studies, and 
 his notes on some parts of both Old and New Testa- 
 ments would suffice to make a large commentary. 
 
1 88 William Watson Andrews 
 
 Yet while the great world-movements went on, 
 and were carefully noted by him, his eyes were not 
 fastened upon them, nor his spirit agitated by them. 
 Time and the progress of events only confirmed his 
 belief in the Divine origin and continued guidance 
 of the work in which he had been so long engaged. 
 He looked up into the heavenly region where was 
 the risen Lord, the Great High Priest, and his heart 
 partook of the calm of the Holy Place. He joined 
 in spirit in the intercession ever ascending from the 
 golden altar. Though in the winter of his age, 
 there was the glow of summer in his heart. With 
 the years the fruits of life ripened and mellowed, 
 and its autumnal flowers preserved their fragrance 
 and bloom. 
 
 Although Mr. Andrews in his capacity of evangel- 
 ist often spent weeks and even months in different 
 parts of America and in England, he passed the 
 larger part of the last forty years of his life in 
 Wethersfield. His peculiar ecclesiastical position, 
 while it brought with it some difficulties, also 
 brought some advantages; for, standing apart from 
 the various denominations around him, yet, through 
 his recognition of the unity of the Church, he looked 
 upon all as his Christian brethren whom he was 
 bound so far as possible to uphold and to aid. He 
 never in any way interfered with the pastoral work 
 of the several pastors in the town, or took upon him 
 any pastoral duties, for these did not belong to him ; 
 but as a Christian brother he felt at liberty to visit 
 the sick who desired to see him, and to give instruc- 
 tion as it was sought. 
 
 When at home on Sundays he often preached by 
 
Last Years and Death '189 
 
 request, oftenest in the Congregational church, 
 choosing such themes as he thought would be most 
 to the edification of the congregation. He was 
 often present at the weekly evening prayer-meetings, 
 sometimes taking part. At one period he conducted 
 at his own house a Bible class. As the years passed 
 and he became better known in the community 
 around him, he was more and more sent for to visit 
 the sick and dying, and to offer a prayer or make 
 an address at funerals. His unselfish interest in 
 others, his largeness of heart, and warm sympathy 
 with all, made him a welcome visitor in every house. 
 
 But it is to be noted that although he lived for so 
 long a time among successive clergymen in the town 
 of at least five denominations, he always preserved 
 the most friendly relations with all, — a harmony 
 which, so far as is known, was never in any single 
 instance broken. This was due in part to his sin- 
 gular sweetness of disposition ; but more to the 
 enlargement of love wrought by the Holy Spirit, 
 which embraced all who bore the name of Christ, 
 and were doing, even in a most imperfect way. His 
 work in the world. He did not hide his belief as to 
 the evil condition of the Church, impaired in its 
 ministries, and the dangers impending ; but he 
 would encourage every man to stand fast in the 
 truth which he held, and fight the good fight of 
 faith. 
 
 Of the six successive pastors of the Congregational 
 church during Mr. Andrews' long residence in 
 Wethersfield, several have given willing testimony 
 to the value of his influence over its members, and 
 that he had been to themselves a help and strength. 
 
190 William Watson Andrews 
 
 And here may be inserted the following testimonial 
 in the list of the clergy given in the Manual of the 
 First Congregational CJmrch in WetJiersfield, 1893: 
 
 " Mention may be made, also, of Rev. W. W. Andrews, 
 for more than thirty years a resident of Wethersfield, 
 and still with us. Connected indeed with another church 
 organization, yet a lover of the Church of God in all its 
 forms, his genial spirit and godly life, and not unfrequent 
 ministerial service in our pulpit, and yet oftener at the 
 burial of our dead, has been a perpetual testimony to 
 the truth and love of God, and has brought comfort to 
 many sorrowing ones. Long may he live among us, 
 even, if it please God, till that coming of our Lord for 
 which he so earnestly waits and prays." 
 
 Of Mr. Andrews as a preacher something has 
 already been incidentally said. He was always 
 heard with interest, although often moving in a 
 region of thought new and strange to many of his 
 auditors; for he could not wholly resist the tempta- 
 tion to make his own theological and Biblical know- 
 ledge a measure of the knowledge of others. His 
 voice, as described by one who often heard him, 
 " was particularly soft, but clear and penetrating, of 
 remarkable sweetness when expressing sympathy 
 and love, yet full of fire when the word spoken was 
 one of warning or rebuke." In his prime he had a 
 just claim to the epithet eloquent. A distinguished 
 professor in one of our colleges writes, that the most 
 eloquent sermon he ever heard was preached by him. 
 
 He wrote his sermons and addresses generally in 
 full, but in their delivery seldom confined himself 
 to his manuscript, and was most impressive when, 
 
Last Years and Death 191 
 
 breaking away from what he had written, he gave 
 himself up to the inspiration of the moment. It 
 was said by one who often heard him, that he had 
 been present when he preached to a Httle congrega- 
 tion of a dozen persons for an hour without any 
 notes, yet with an order distinct and clear and 
 logical, and with every sentence so perfect in its 
 form that it might have been printed without re- 
 vision. And this was not an uncommon occurrence. 
 At one time, after preaching to the students of 
 Yale College, one of the professors said to him: 
 " How is it, Mr. Andrews, that your sermons always 
 grow out of your texts, as a plant from the seed, 
 while the rest of us take a text and stick our 
 thoughts to it as best we can ? " 
 
 Even after he had passed threescore and ten, he 
 was able above most men to rouse and interest a 
 congregation. It was noted that the last time he 
 preached, a few weeks before his death, he laid his 
 manuscript on the desk beside him, and spoke with 
 much energy and with wonted fluency, without 
 making any use of it. 
 
 As a citizen he regularly discharged his duty by 
 voting, usually with the Republican party because 
 of its attitude on the matter of slavery. But he was 
 not so bound by party trammels as to give up his 
 full liberty of judgment and action. In the social 
 life of the town, in all matters of education, the 
 conduct of the schools, the formation of a village 
 library, and of a reading society, Mr. Andrews was 
 much interested; and in the questions bearing on 
 these points when discussed in the town meeting, 
 he often took part. 
 
192 William Watson Andrews 
 
 As might have been expected from his catholic 
 spirit, Mr. Andrews was on terms of friendship, and 
 in some cases of close intimacy, with the clergymen 
 of Hartford and of the towns around. He attended 
 with much regularity the clerical Monday morning 
 meetings, open to all, where topics of religious in- 
 terest were discussed ; and, as said by one of its 
 members, he was always called upon to add to the 
 interest of its discussions, which he often did, con- 
 sidering the subject from a new and larger point of 
 view, and his summing up was a model of clear and 
 candid statement. 
 
 Of his membership in the Liturgical Club mention 
 has already been made, and of his occasional attend- 
 ance at the meetings of " The Central Association." 
 The preparation of papers to be read before them 
 occupied him when unable to perform his special 
 evangelist work. 
 
 A member of this Association writes of Mr. An- 
 drews, that he " always took part, when present, in 
 the discussion. His utterances were always exceed- 
 ingly valuable; they were mature, judicial, and 
 spiritual. The spiritual quality of the man im- 
 pressed us most. His very presence was a blessing 
 to the meeting; he gave it an atmosphere of spirit- 
 uality. Quite frequently his opinions were not in 
 perfect accord with those expressed by others, but 
 never a word escaped from his lips in my hearing 
 which was not spoken with such charity and such 
 reverence for everything sacred, that we listened 
 and were fed spiritually, whatever the disagreement 
 with the thing said. I need not allude to the purity 
 and grace of his language. He added very much 
 
Last Years and Death 193 
 
 to the helpfulness of the meetings by what he said, 
 but he gave more by his presence. He was more 
 than he could say." 
 
 During the last ten years of Mr. Andrews' life in 
 Wethersfield he was able to preach frequently, but 
 gave up in good part his evangelist work at a dis- 
 tance. He was, however, in the main free from 
 illness and serious physical infirmity, his sight and 
 hearing being but little impaired, and his mind re- 
 mained as clear and active as ever. He maintained 
 a large official and other correspondence, and was 
 accustomed to spend many hours at his desk, 
 writing letters of advice, sympathy, and condolence, 
 in his characteristically simple and graceful style. 
 During this period he frequently wrote articles for 
 Hartford newspapers, the Times and the Courant, 
 from which some quotations have been already 
 made.' 
 
 With reference to death, which in the course of 
 nature could not be far distant, Mr. Andrews stood 
 in the same position as St. Paul, who knew death to 
 be " the wages of sin," which had " passed upon 
 
 ' The editor of the Hartford Times, after Mr. Andrews' death, 
 wrote of him : " Readers of the Times especially will remember his 
 sharp, clean-cut, incisive defense of theological dogmas which he 
 conceived to have been, directly or indirectly, publicly assailed. 
 His contributions were always welcome, and were always marked 
 by ability." The Times, in an editorial letter to Mr. Andrews, 
 1889, said: "We always appreciate the clearness and force with 
 which you present your case in any argument, but most of all your 
 thorough sincerity." The writer adds : "I have learned to value 
 sincerity, together with that other related quality, moral courage. 
 There is a lack of this, far, far too common." The Courant speaks 
 of him as a contributor "with a command of virile and clear-cut 
 English, who was graceful as well as strong in his written work." 
 13 
 
194 William Watson Andrews 
 
 all men, for that all have sinned " ; but who looked 
 for the risen Lord, if so be that he should not see 
 death, and be one of those who should pass from 
 mortality to immortality at His return. Like the 
 Apostle, he would not be " unclothed, but clothed 
 upon, that mortality might be swallowed up of life." 
 But if the Lord delayed His coming, and his own 
 work was done, and the infirmities of years were be- 
 coming a heavy burden, he could say with the same 
 Apostle, — "For me to die is gain." Whether 
 death or the Lord should come first, he did not 
 know, nor did he anxiously inquire. He was in the 
 hand of One who loved him, and he could lie down 
 in peace to rest in the bosom of his Lord, if this were 
 His will. 
 
 Mr. Andrews had not for months seemed better 
 or stronger than during the last few weeks of his 
 life. At the earnest request of his son Charles, he 
 undertook early in October, 1897, a trip to Bryn 
 Mawr, near Philadelphia, a journey of more than 
 two hundred miles; and while there baptized his 
 granddaughter, a child a little over four months 
 old. He bore the journey remarkably well, and 
 seemed to draw great enjoyment from his visit. It 
 is probable, however, that the journey and the 
 excitement incident to it wore upon his failing 
 strength. Two days after his return to Wethers- 
 field, he was seized with the illness which terminated 
 in his death, October 17, 1897, in his eighty-eighth 
 year. 
 
 Lovely as had been his old age, nothing could 
 have been more beautiful or in more perfect harmony 
 with his whole hfe than the manner of his death. 
 
Last Years and Death 195 
 
 Free from pain, after a sickness of but five days, he 
 departed in peace. On Sunday evening he received 
 the last rites of the Church, and made the responses 
 with a distinct voice, and evidently with full con- 
 sciousness of their meaning. His friends left him 
 after the service, with the hope and expectation of 
 seeing him the next day. An hour or two later 
 he asked what time it was ; and being told that it 
 was ten o'clock, he said: " Then good-night all." 
 These were his last words. In a few moments he 
 passed away, quietly and peacefully. 
 
 The funeral was held on October 20th, in the 
 Congregational church in Wethersfield, and was 
 largely attended by the townspeople, and others 
 from abroad. The services were conducted by the 
 Rev. J. A. R. Rogers of the Catholic Apostolic 
 Church in Hartford, and addresses were made by 
 the Rev. Dr. E. P. Parker and the Rev. Dr. Samuel 
 Hart. The address of Dr. Hart follows. 
 
 When the news of Mr. Andrews' death reached 
 his old parish in Kent, a meeting of the church was 
 held, and the following minute made on the records : 
 
 " At a meeting of the Church held at the close of the 
 morning service, the following resolutions were adopted 
 and ordered to be spread upon the records of the Church, 
 by a unanimous vote : 
 
 " It is with sincerest heartfelt sorrow that the members 
 of the First Congregational Church of Kent, Conn., have 
 heard of the death of their former pastor, the Rev. W. W, 
 Andrews. To the older ones it comes as a direct personal 
 loss. He has long stood as a model to them of all which 
 
196 William Watson Andrews 
 
 was pure and sweet in life. Many of those who are 
 younger have learned to reverence him as one who, get- 
 ting very near his Master, learned the secret of being a 
 helpful friend to all with whom he had to do. Such a 
 life should be an inspiration to all. To the members of 
 his family we send our loving sympathy in their afflic- 
 tion, sharing with them in the comfort which comes 
 from the knowledge that for him to die is gain. 
 " By direction of the Church, 
 
 " H. H. Spooner, 
 George Hopson, ^ Committee. 
 R. J. Hopson, 
 
 "Kent, Conn., Oct. 31, 1897." 
 
CHAPTER XIII 
 
 TRIBUTE TO MR. ANDREWS 
 
 AT the funeral of the Rev. W, W. Andrews, in 
 Wethersfield, the following address was made 
 by the Rev. Dr. Samuel Hart : 
 
 " The children," says St. Paul, " ought not to lay up 
 for the parents, but the parents for the children." I 
 come to-day in answer to one of those calls which fill 
 men with sorrow, and which yet they may not neglect, 
 with much of a child's hesitation and a child's affection, 
 to bear testimony that a father has indeed in a long and 
 blessed life laid up and provided for others. As a child 
 in years compared with his, I learned to respect the age 
 which had every title to respect; as a child in study, I 
 listened to the words which commended themselves for 
 sound judgment and clear argument; as a child in char- 
 acter, I saw a pattern of gentleness and purity which re- 
 flected the life of the Master. For a long time several 
 of the ministers of the neighborhood, who had been 
 brought up in different ways of looking at God's truth, 
 and who had differing convictions as to some parts of 
 that truth, were in the habit of meeting regularly, at first 
 to study the book of Revelation, and then to inquire into 
 various questions more or less closely connected with the 
 
 197 
 
198 William Watson Andrews 
 
 great subject of Divine worship. There was great differ- 
 ence in our interpretation of God's word contained in 
 the closing book of Holy Scripture, and there was almost 
 equal difference of judgment as to the meaning or the 
 importance of some matters connected with worship, or 
 even as to the principles involved in it. We who were 
 young in study and younger in experience must have 
 tried the patience of those who had long pondered upon 
 these things and seen them as part of a great system of 
 faith and practice; and I am sure that we sometimes 
 grieved them when we did not accept their conclusions. 
 He to whom I am permitted now to bear this humble 
 tribute was our Nestor, our Porson, our St. John; he 
 was the man of greatest experience, of deepest study, of 
 most lofty thought, and withal of most true love to the 
 Master; he taught us without knowing that he was our 
 teacher, while we too thought that he was but a fellow- 
 student. He gave more than due weight to all that we 
 said or suggested; he seemed almost to think that he 
 must be in the wrong when we had come to a conclusion 
 adverse to his ; he found no fault when we held tenaciously 
 to what he confidently believed to be erroneous. And 
 thus we read lessons of what was of even more value than 
 the interpretation of some vexed passage of Scripture or 
 the determination of the meaning of some fact of sacred 
 history; we saw that combination of wisdom and gentle- 
 ness, of conviction and patience, of goodness and con- 
 sideration, which marks the man of God. He was a 
 parent laying up for the children. 
 
 Of course I do not mean to speak as if these noble 
 qualities of mind and heart were shown in this good man 
 at no other time than when others talked with him about 
 " the things pertaining to the kingdom of God." I 
 marked them at other times, and I know that family and 
 friends and neighbors marked them wherever he was and 
 
Tribute to Mr. Andrews 199 
 
 ■whatever he did. The life, as I came to know it, was a 
 quiet life, but its purity and its wisdom and its persua- 
 siveness were known. It was said of an eminent scholar 
 who had been prominent in the life of a university, that 
 even after the infirmities of age kept him within doors 
 so that few ever saw him, his influence was still very 
 great; for men knew that there was a man living in the 
 corner of the quadrangle who was competent to pass a 
 judgment upon the troublesome questions of the day, 
 and that he was sure that they could be answered from 
 his standpoint of religious truth. I think that it has 
 been largely so with this community and this neighbor- 
 hood. We have known that there was one among us 
 who was not afraid to look at any hard question that 
 might be asked, who was not daunted by insinuations 
 that his beliefs were ill-grounded or out of date, who was 
 glad to give an intelligent reason at any time for the faith 
 that was in him. And we were wont to see in the public 
 press, over the well-known initials of his name, articles, 
 sometimes in defense of fundamental verities, and some- 
 times as to his convictions of the meaning of present 
 events and his hopes of the future. His words were as 
 strong as they were gentle; and in that beautiful sim- 
 plicity and clearness of style in which he excelled, he at 
 least took care that men might " know we have not 
 loosely, through silence, permitted things to pass away 
 as in a dream." I verily believe that many men and 
 women owe to these, his pointed words, a reconsideration 
 of their position, a strengthening of their faith in God 
 and in His orderings, a hope that can only be fulfilled 
 by the accomplishing of His great purposes. We all 
 knew that his words were well weighed; we all knew 
 that there was truth in them; we, too, all were helped 
 by them. 
 
 And if there was any impatience in his heart, I think 
 
200 William Watson Andrews 
 
 it was that holy impatience which longs to have God's 
 kingdom come and God's will be done. I remember 
 well how, as we came out together some years ago from 
 the service at the funeral of a good man who had been a 
 teacher of sacred truth, he said to me that every such 
 service filled him with grief, and I think he said with 
 anger, because it showed that the hand of death, God's 
 great enemy, was still prevailing against His saints, and 
 that the time of victory was still deferred. If ever man 
 lived a life of happy service to God, I think it was he; 
 none could, I am sure, have known better the blessed- 
 ness of life here in the knowledge of God's truth; but 
 the happiness of which he thought most was the happi- 
 ness to which he looked forward. He did not, as he 
 hoped he might, and as I think the Apostle taught us all 
 that we ought to hope for ourselves, " remain unto the 
 coming of the Lord "; but in the Church expectant — a 
 far larger body, we must needs remember, than the 
 Church militant in which our lot is still cast — he awaits 
 the resurrection of the dead and the life of the world to 
 come. We joy in the knowledge of the light and the rest 
 of paradise; we look forward to the day when the saints, 
 perfected and sanctified, shall have the unveiled vision 
 of eternal truth and glory. 
 
APPENDIX 
 
 I.— STATEMENT OF REASONS READ TO 
 
 THE NORTH CONSOCIATION OF 
 
 LITCHFIELD COUNTY, CONN. 
 
 By William Watson Andrews 
 
 ON WITHDRAWING FROM THE CONGREGATIONAL MINISTRY, 
 MAY 15, 1849 
 
 DEAR BRETHREN:— You have been convened 
 at my request, in accordance with the forms of 
 our Constitution, that I may ask you to release 
 me from my present pastoral charge. I make this re- 
 quest, not because of any alienation of the hearts of the 
 people from me, or of any dissensions amongst them- 
 selves, such as to justify such a step; for I would bear 
 testimony to their strong and enduring attachment, and 
 to the general peacefulness and harmony which have 
 marked the whole time of my ministry. Nothing has 
 occurred at all to weaken my affection for them, and I 
 feel how painful it will be to be separated from the flock 
 to whom my whole pastoral life hitherto has been 
 dedicated. 
 
 Nor do I consider myself to be acting contrary to the 
 spirit of the Letter addressed by the Consociation to the 
 Churches some years ago, in which the permanency of 
 
 201 
 
202 William Watson Andrews 
 
 the pastoral relation was strongly insisted on, as I trust 
 will appear from the nature of the request itself. 
 
 I ask to be released from my present ministry, with no 
 expectation of laboring elsewhere under the authority 
 which I now hold as an ordained Congregational clergy- 
 man; but that I may give myself to another and very 
 different work, which God is now carrying forward in 
 fulfilment of his promise to rebuild His Church. It is 
 many years since I heard with joy of the revival of the 
 supernatural gifts of the Holy Ghost in the land of our 
 fathers. Such an interposition of God in a time of great 
 spiritual decay and abounding ungodliness, and full of 
 the signs of approaching judgment, seemed to give such 
 promise of deliverance to the Church that I could not, 
 as many did, reject the report without examination. I 
 saw from the Scriptures that the promise of the Holy 
 Ghost was without limitation, and that there was nothing 
 presumptuous in desiring and praying for those spiritual 
 manifestations which made the primitive age so glorious. 
 And all that I could learn of the gifts alleged to be now 
 revived — as the truth and holiness expressed in prophetic 
 utterances, and the general zeal and faithfulness of those 
 who recognized in them the voice of the Spirit of the 
 Lord — gradually led me to the conviction that God was 
 truly reviving His ancient work, and beginning to deliver 
 His flock from the desolations of many generations. 
 The light that has since come to me from many sources 
 — first from correspondence and personal intercourse 
 with eye and ear witnesses of these things, and then from 
 visits to the churches where the Holy Ghost v.as thus 
 manifesting Himself — has continually strengthened this 
 conviction; and now, as for many years past, I feel no 
 doubt as to the reality and Divine origin of supernatural 
 workings in the Church, in these last days of the world's 
 history. 
 
Statement of Reasons 203 
 
 But the mere reviving of spiritual gifts in another part 
 of Christendom would, of itself, furnish no justification 
 of such a step as I am now taking; because we should 
 rather seek and obtain them for ourselves, as a part of 
 the one Body having the one Spirit. That which gives 
 to this work of the Lord its true character and binding 
 force upon the Church, is the restoration of those minis- 
 tries of Apostle, Prophet, Evangelist, and Pastor, which 
 He gave on His ascension to the Father, for the work of 
 the ministry, and the edifying of the Body of Christ; 
 through the loss of which, division, blindness, and 
 spiritual death have been the standing reproach of 
 Christendom; and which He promised to restore in the 
 day when He should purge away the dross of His people, 
 giving our judges as at the first, and our counsellors as 
 at the beginning. (Isai. i. 25, 26.) Through the Holy 
 Spirit sp.eaking by Prophets, He has again called men to 
 the various offices of His house, and has thus restored 
 those channels of His grace by which alone His people 
 can be defended, cleansed, guided, and made ready for 
 His coming. It is a work, therefore, for no one sect 
 or party, but for the Church Catholic, the baptized peo- 
 ple of God in every land, and comes with claims to the 
 recognition and obedience of all. The raising up of the 
 Apostleship, the highest ministry in the Church, to which 
 alone universal jurisdiction has ever been committed by 
 the Lord, is for the reuniting of His scattered and deso- 
 late people; the gathering up of the truth now broken 
 into fragments through schism, and holding it forth in 
 its completeness and unity; the bringing out of the true 
 order of God's house in worship and discipline, and the 
 imparting of those spiritual gifts which are needful to 
 the perfecting of the saints. 
 
 That this ministry has truly been restored, and is now 
 exercised by living men — men called to be Apostles by 
 
204 William Watson Andrews 
 
 the voice of the Holy Ghost, even as Paul, the beginning 
 and type of the Gentile Apostleship, was separated to that 
 office in Antioch — strange and startling as such a state- 
 ment may seem, there is most conclusive evidence. I 
 know how easy it will be to fix the stigma of fanaticism 
 on any one for expressing such a conviction; and I can 
 only assure my brethren that it is the result of the most 
 patient and laborious examination of the subject under all 
 possible aspects, and the trial of the claim by every Scrip- 
 tural test, in the clear discernment of the momentous con- 
 sequences involved in the decision. Restored to the 
 Church in the hour of her weakness, and necessarily 
 partaking of that weakness, the Apostolic Ministry has 
 proved itself to be of God, by the full and powerful 
 teaching of the truth, the right ordering of worship and 
 rule, and the fruits of the Holy Ghost abundantly seen 
 in the congregations submitting to their authority. 
 When the changed circumstances of the Church, and 
 the different nature of the work to be done at the close 
 of a dispensation, are borne in mind, I am persuaded 
 that the proofs of God's presence and working by 
 Apostles now are as clear as in the beginning. And 
 why should it seem a thing incredible, that He should 
 thus fulfil His promise, and that at a time when the 
 nations are full of distress, and perplexity, and fear for 
 the things which are coming to pass — certain indications 
 of the speedy coming of our Lord Jesus Christ — the 
 ancient ordinances should be set up again as the defenses 
 of His people ? 
 
 I ask, then, to be freed from my present pastoral 
 duties, that I may serve God under His Apostles, in 
 obedience to His call. And in doing this, I am not 
 casting off the Church of my fathers and brethren, in 
 which I have been nourished and blessed hitherto, and 
 towards which I feel my heart drawn in continual thank- 
 
Statement of Reasons 205 
 
 fulness. It is not as renouncing or condemning it, that 
 I now resign my place; but that I may take a position in 
 which I can minister more largely of the grace and bless- 
 ing of God to my native land. His desire to bless His 
 whole Church, and the restoration of His ordinances, is 
 for the strengthening of the things that remain and are 
 ready to die, and for the lifting of all in every place into 
 the full blessing of the heavenly calling. And if it be 
 asked why, holding such convictions, I did not long ago 
 leave my present ministry, I gladly reply, as showing the 
 truly catholic character of God's work — that it was from 
 a recognition of our Church as a part of the Lord's flock, 
 a strong conviction of the sacredness of bonds in His 
 sight who " hateth putting away," and a desire to bear 
 the burden of their desolation, as one with them in the 
 evil, and so to hasten their deliverance. You will bear 
 me witness that I have not been amongst you as a 
 fanatical disturber of the peace of the churches, but that 
 I have sought to uphold the hands of my brethren, and 
 not to weaken them, and to use the remaining ordinances 
 of the Church for the comfort and help of all. 
 
 And it is from no schismatical spirit, but because the 
 time has come, as I believe from every indication of the 
 Lord's will, when I can effectually serve Him only in an- 
 other ministry, that I now present to you my request to 
 be released from my pastoral charge over the Church in 
 Kent, the same to take effect from and after the 21st of 
 the present month. And as I assure you of my love in 
 our common Lord, and my continual longings that you 
 may be filled with all spiritual blessings, so would I ask 
 to be by you commended to the grace of God. 
 
2.— SERMON PREACHED IN KENT, 
 CONN., MAY 20, 1849 
 
 By William Watson Andrews 
 
 ON WITHDRAWING FROM THE CONGREGATIONAL MINISTRY 
 
 IT is known to you, Brethren and Friends, that the 
 Ecclesiastical Council, convened here last week at 
 my request, dissolved the pastoral relation between 
 us, the act to take effect on the 21st of the present month, 
 which completes the fifteenth year of my residence 
 amongst you. This is therefore the last time that I shall 
 appear before you as your pastor, to preach to you the Gos- 
 pel of God; and with the labors of this day, the work to 
 which my whole life as an ordained minister of Christ has 
 been devoted, of feeding this flock, and watching for your 
 souls, will be forever closed. We all feel that there is 
 much that is most painful and most solemn in such a 
 separation. A tie so holy, and cemented by so many 
 years of intimate and peaceful communion, cannot be 
 broken without awakening many regrets. Few attach- 
 ments are stronger than those which grow up silently be- 
 tween the pastor and the flock, when they walk together 
 in the love of the Lord and in the harmony of His ways. 
 And grievous as our short-comings have been, dear 
 brethren, we have known in a little measure what it is to 
 be joined together in the truth, and to have the fellow- 
 
 206 
 
Farewell Sermon 207 
 
 ship of the Spirit; and we cannot but find in the sunder- 
 ing of this sacred bond, which God has blessed to our 
 mutual edifying, cause for heartfelt sorrow. 
 
 When, moreover, we think of the high ends for which 
 the pastoral ministry was ordained, and of the immeasur- 
 able responsibilities of all that stand in it and under it, 
 for speaking and hearing the word of God aright, we 
 cannot look on such an epoch as that to which we are 
 now arrived, without fear and trembling. How has the 
 message been borne ? How has it been received ? 
 What have been its fruits ? To whom has it been a savor 
 of life unto life ? To whom of death unto death ? 
 Questions these which cannot be evaded, but must be 
 met and answered, — if not now, in the day when the 
 secrets of all hearts shall be revealed. I am responsible 
 to God for the way in which His truth has been declared, 
 whether faithfully and wisely, in His fear, and not in the 
 fear of man, — or with cowardly adulterations, as one 
 daubing with untempered mortar, or with rash novelties 
 corrupting the simplicity of the Gospel; and you are 
 responsible for the way in which you have heard, 
 whether meekly and with child-like hungering to be fed 
 with the sincere milk of the word, or captiously and in 
 the spirit of judgment seeking to take offense, and to 
 find occasions of reproach. I am not to judge you, 
 brethren: the Lord will judge us all at His coming. 
 But I would on this the last day of my ministry unto 
 you, help you to judge righteously of that which I have 
 taught you, whether it is the very truth of God or not, 
 by gathering up the substance of my ministrations as 
 fully and faithfully as I can, that you may test them by 
 the holy Scriptures. 
 
 I am evil spoken of as having taught you unsound and 
 unedifying doctrine. Had I done so, the men that say 
 it should long ago have interposed to save this flock from 
 
2o8 William Watson Andrews 
 
 error, and have pronounced me unworthy of being a 
 minister of Christ, for I have never hidden from them 
 the things which I have taught to you. But they say it 
 ignorantly and rashly, of one who cleaves closely to the 
 faith borne witness to by the Church in all ages, and 
 who has ever sought to be a faithful interpreter of God's 
 word, rather than to give forth his own speculations 
 about matters which the natural understanding is wholly 
 incompetent to reach. But you shall judge whether it 
 is wrongfully said, as I speak to you once again, out of 
 the Scriptures, of those great themes which it has been 
 the aim of my ministry to explain and enforce. And let 
 it be your earnest desire so to hear this day, with such 
 readiness of heart and simplicity of faith, that you may 
 receive all that is true, unto the honor of God, and your 
 own edifying. 
 
 I have selected as the basis of this last discourse, the 
 following passage from the Epistle to the Ephesians: 
 
 Eph. iv. 1-6. — " I, therefore, the prisoner of the 
 Lord, beseech you that ye walk worthy of the vocation 
 wherewith ye are called, with all lowliness and meekness, 
 with long-suffering, forbearing one another in love, en- 
 deavoring to keep the unity of the Spirit in the bond of 
 peace. There is one body, and one Spirit, even as ye 
 are called in one hope of your calling; one Lord, one 
 faith, one baptism; one God and Father of all, who is 
 above all, and through all, and in you all." 
 
 It was given to Paul, as the Apostle to the Gentiles 
 out of whom the Church was chiefly to be gathered, to 
 open most fully the great mystery of godliness, God 
 manifest in flesh. In his Epistles is to be found the 
 largest and clearest exposition of the nature of the In- 
 carnation, and its results stretching forward into the ages 
 to come. He seems to have been lifted up into a higher 
 region of discernment than any of the Apostles, as to the 
 
Farewell Sermon 209 
 
 standing and office of the Church, and to have viewed it 
 in more direct reference to the eternal purpose, pur- 
 posed in Christ Jesus our Lord. He alone speaks of it 
 as the Body of Christ, and labors to express the greatness 
 of the mystery which in other ages was not made known 
 to the sons of men, but was then revealed, to the intent 
 that unto the principalities and powers in heavenly places 
 might be known by the Church the manifold wisdom of 
 God. It is in the Epistle to the Ephesians especially 
 that he struggles with the grandeur of the theme, doing 
 violence to language, and heaping hyperbole upon hyper- 
 bole, as he strives to make them apprehend the hope 
 of their calling, and to know that love of Christ which 
 overpasses all knowledge. He tells them of the riches 
 of the glory of God's inheritance in the saints; of the 
 exceeding greatness of His power to us-ward who believe, 
 according to the working of His mighty power which He 
 wrought in Christ, when He raised Him from the dead, 
 and set Him at His own right hand in the heavenly 
 places, and hath put all things under His feet, and gave 
 Him to be the Head over all things to the Church, which 
 is His Body, the fulness of Him that filleth all in all; of 
 their being built upon the foundation of Apostles and 
 Prophets, Jesus Christ Himself being the chief corner- 
 stone, in whom all the building, fitly framed together, 
 groweth unto an holy temple in the Lord; and of the 
 glory to the Father that is to be in the Church by Christ 
 Jesus throughout all ages, world without end. And in 
 our text he brings together the great truths which are un- 
 folded in the Christian dispensation, under the form of 
 a seven-fold unity, and makes them the groundwork of 
 an exhortation to walk worthy of their calling, with all 
 lowliness and meekness, with long-suffering, and the for- 
 bearance of love. Now, as in parting from you, dear 
 brethren, I could give you no more fitting counsel than 
 
2IO William Watson Andrews 
 
 this, that ye endeavor to keep the unity of the Spirit in 
 the bond of peace, so I cannot embody the substance of 
 my teachings better than by opening this pregnant state- 
 ment of the great Apostle. 
 
 There is one Body. A body is a living, organized 
 structure, joined to a head with which it has a common 
 nature, that by means of it the head may accomplish its 
 ^purposes. Where there is a radical diversity of nature, 
 there can be no real unity between the head and the 
 body. They cannot constitute one whole. In calling 
 the Church the Body of Christ, it is therefore implied 
 that they are both partakers of one nature. But Christ, 
 as God, is not the Head of the Church, for there are pre- 
 rogatives of the Godhead incommunicable to all creatures, 
 and which we could never share so as to be made one 
 with Him. No part of the creation, having a derived, 
 dependent, and finite existence, could ever be the body 
 of the self-existent and eternal God. If there is to be a 
 oneness of nature, the gulf must be crossed on His part, 
 not on ours. It was crossed in the Incarnation, when 
 Godhead and manhood were made indissolubly one in 
 the person of the Eternal Son. By taking flesh in the 
 womb of the Virgin through the overshadowing power 
 of the Holy Ghost, He became very man in the inmost 
 reality of our being; and having by His death effected a 
 reconciliation of the world to God, He rose out of death 
 in the glory of redeemed humanity, the beginning and 
 the first-fruits of the new creation. Thus He opened 
 the way for us to become one with Himself. Had He 
 never been made flesh. He never could have taken to 
 Himself a body from amongst the creatures, for there 
 would have been an impassable abyss between Him and 
 them. But when, because the children were partakers 
 of flesh and blood. He also Himself likewise took part 
 of the same, and in all things was made like unto His 
 
Farewell Sermon 211 
 
 brethren, He could be the head of a body that should 
 partake of His own nature. 
 
 The formation of the Church, then, in the sense of the 
 Body of Christ, is the fruit of the Incarnation, and had 
 no beginning in the ages that went before, while as yet 
 the way was only preparing for the eternal union of God 
 and man in the person of His Son. Nor did it begin 
 until Jesus had exhausted the curse by going down into 
 death, and been exalted into glory at the right hand of 
 the Father; for not till then did He become Head over 
 all things, and receive the promise of the Holy Ghost. 
 There was a real redemption of manhood effected by 
 His taking it under all the infirmities and burdens of the 
 fall, yielding it unto death, and raising it above all curse 
 in a condition of incorruption and strength fitting it to 
 be seated in the very throne of God. It was a more 
 glorious thing after His resurrection and ascension, than 
 it had ever been before. In the second Adam, it was 
 the full and perfect image of God, beyond what it was 
 in the first. Jesus in the body of glory, was made such 
 a man as creation had never yet looked on; and it was a 
 new work which then began — the carrying forth from the 
 Man at God's right hand, the life into which He had 
 been raised from the dead, and so making us members 
 of His flesh, and of His bones. Hence it is written 
 while our Lord was yet suffering in flesh, that " the Holy 
 Ghost was not yet given, because that Jesus was not yet 
 glorified " — John vii. 39; and the standing of the Church 
 is continually declared to be that of those who are dead 
 with Christ, risen with Him, and seated with Him in the 
 heavenly places, which was not possible of any, till the 
 energy of God had first been put forth in His deliverance 
 from the grave, and His entrance into glory. 
 
 This limitation of the Church to those who have re- 
 ceived the Holy Ghost in that form of operation in which 
 
212 William Watson Andrews 
 
 He was first sent down on Pentecost, as the fruit of our 
 Lord's consummated triumph, does not exclude from sal- 
 vation those that feared God and wrought righteousness 
 in earlier ages; it only brings out the great truth of that 
 diversity of His workings in spiritual things which we see 
 all around us in the realm of nature, life revealing itself 
 in numberless gradations, and one star differing from 
 another star in glory. When the kingdom shall be re- 
 vealed, all faithful men from the foundation of the world 
 shall have their places in it according as they have been 
 prepared for them in the wise appointment of God; 
 but the Church shall have the highest rank, as being 
 the Wife of the Lamb, made one with Him in body 
 and in spirit, and filled with His royal gifts, through 
 the presence and power of the Comforter, whom 
 He could not send till He had first ascended to His 
 Father. 
 
 A body is given to a head as an organ of manifestation 
 and instrument of action ; and so the Church is given 
 unto Christ, that by her actings He may reveal Himself 
 unto men, and not to men only, but to the powers and 
 principalities in heavenly places. He did not take flesh 
 merely to save that which was lost, but that in it and by 
 means of it He might make the Godhead known through- 
 out the bounds of the creation. It is the God-man, the 
 Son acting within the limitations of humanity, that is for- 
 ever to be the revealer of the Father; and He gathers 
 and frames His Church to be His helper in this glorious 
 work, as Eve to Adam ; — a work begun here in the 
 feebleness of fallen manhood, but to be carried forward 
 and consummated in the eternal age, in the power and 
 majesty of the resurrection. Her calling is to be " the 
 fulness of Him that filleth all in all," by receiving 
 through the Holy Ghost the riches of His grace and 
 power and wisdom and light, and pouring them forth as 
 
Farewell Sermon 213 
 
 a nourishing mother through the channels of her ordi- 
 nances. He is now exalted as the Lord of glory far 
 above all heavens; and in order that, while personally- 
 absent. He may dispense in the world the blessings into 
 which He has entered, and make the brightness of the 
 heavenly things to shine amongst the habitations of men, 
 He fashions for Himself a Body, in which He can act 
 and accomplish the Father's pleasure. All that is in 
 Him — the first-fruits, though not the fulness as yet — 
 should flow forth into the Church, and be by her ex- 
 hibited to every creature. In all her actings. His mani- 
 fold grace should be seen. Her voice should be an 
 utterance in the ear of the miserable creation, of the 
 message of His mercy, and of the promise of the coming 
 redemption ; her blamelessness of life should be a mani- 
 festation of His holiness; and her works of power should 
 be an earnest of the kingdom, rudiments at least of its 
 glory and might. 
 
 There could be no Body of Christ till He had first 
 made Himself one with us by the assumption of human- 
 ity; nor then, till He had suffered the curse, and been 
 exalted, as Man, to the throne of the Father; nor then, 
 till He had received the Holy Ghost. The great facts 
 of His birth, death, resurrection, and ascension, must 
 first be accomplished; and it was in the proceeding of 
 the Spirit, on Pentecost, from Jesus the Lord, that the 
 true framing of the Church began. There had been 
 faithful men in all ages of the world before, patriarchs 
 and prophets, who endured as seeing the Invisible, and 
 who shall not fail of their reward; but members of 
 Christ's flesh and bones, a wife fashioned out of His 
 pierced side, there were none. The Body, the Bride, is 
 the great mystery of this dispensation, the mystery hid- 
 den from ages and generations, which the angels desire 
 to look into. 
 
214 William Watson Andrews 
 
 A body implies organization, the arrangement of many 
 members having diverse functions, after a law which 
 should secure their harmonious working to a common 
 end; and the higher any creature is in the scale of be- 
 ing, the more complicated is its structure, because of the 
 greater number of processes which are to be carried on. 
 So Christ cannot express the fulness that is in Him, 
 through any one man, or by means of any one office; 
 and He therefore frames men together, as the bones are 
 jointed in the body, that by them all, working effectually 
 in their several places, He may execute all His offices, 
 and show forth His manifold perfections. God alone 
 is the builder of the Church, and He sets the members 
 in it as it pleases Him. Man might as well attempt to 
 create and distribute the organs of his own body as to 
 lay down a law for the ordinances of the Body of Christ. 
 The Lord Jesus, whose Body it is, alone knows what in- 
 struments are needful to accomplish the vast and glorious 
 ends for which He brought it forth; and, "when He 
 ascended up on high, leading captivity captive, and 
 giving gifts unto men, He gave some. Apostles; and 
 some. Prophets; and some, Evangelists; and some. 
 Pastors and Teachers; for the perfecting of the saints, 
 for the work of the ministry, for the edifying of the 
 Body of Christ, till we all come in the unity of the 
 faith, and of the knowledge of the Son of God, unto 
 a perfect man, unto the measure of the stature of the 
 fulness of Christ." Eph. iv. 8-13. He gave them, 
 because they all were needed to make known unto men 
 the riches of the glory of Him, in whom is the fulness of 
 the Godhead bodily. They were all concentrated in 
 Him, who is at once the Apostle, the sent of God; the 
 Prophet, the opener of mysteries and the revealer of 
 light; the Evangelist, the messenger of glad tidings; 
 and the Pastor, ever feeding and watching over the 
 
Farewell Sermon 215 
 
 Father's flock, with the shepherd's tender care; and 
 He set them in the Church as the true and abiding 
 forms of His own ministry, and the necessary channels 
 of His grace. Each office has its own work to fulfil, and 
 its own portion of the great revelation of God to accom- 
 plish; and if they be not all actively working for the 
 edifying of the Body, then is it mutilated or diseased, 
 without the indispensable means of harmonious growth, 
 or the ability of being the true and effectual messenger 
 of the Lord in the earth. 
 
 And the Body is one. All who have been joined unto 
 the Lord by being baptized into His Name, have been 
 made partakers of the one life flowing from the Head, 
 and so are one in Him. The one Catholic Church em- 
 braces all who have received the one baptism, be they 
 called by what names of men they may; and every 
 attempt to circumscribe it by narrowed boundaries is of 
 the essence of schism. No doubt, an invisible oneness, 
 however real, is not enough; it should also be mani- 
 fested, that the world may see and believe. It was so in 
 the beginning, through the rule of Apostles, whose juris- 
 diction embraces the whole company of the faithful; and 
 so should it ever have remained, through the holding 
 fast of that highest ministry which is the only divinely 
 appointed centre of unity. Alas, the Body is now dis- 
 membered as well as mutilated, because the ordinances 
 that should bind all the members together, and supply 
 the nourishment and strength to all for their mutual edi- 
 fying, have long been lost; and the scattered bones are 
 seen everywhere in the valley of vision, brother separated 
 from brother, and tribe from tribe, throughout Im- 
 manuel's land. But these rendings of the Church, 
 though a dishonor to the Lord, and a perpetual hindrance 
 to His purpose, cannot destroy the unity of the Body, 
 which stands in the one Head, the one life, and the one 
 
2i6 William Watson Andrews 
 
 Spirit; and the time must come when it shall be mani- 
 fested again, bone coming to his bone, and the breath 
 of Heaven blowing upon the slain. 
 
 Such, dear brethren, have been my teachings con- 
 cerning the Church, as to its origin, its nature, and its 
 ministries; and I pray that you may be led to see the 
 misery of its present desolation, and give God no rest 
 until He shall arise and repair its ruins. 
 
 And there is one Spirit. Not an influence from God, 
 a power put forth by God, or any mere outward form of 
 the Divine actings, but an intelligent and self-conscious 
 Person, distinct from the Father and the Son, from 
 whom He eternally proceeds in the unity of the God- 
 head, and the Giver of life to all things. To Him, as 
 the Third Person in the adorable Trinity, who cannot 
 be conceived of as existing without the Father and 
 the Son, and in whom the mystery of the one God — 
 the All-perfect Being — is completed, it belongs to 
 give effect and outward realization to the Divine will 
 and counsel, in all the spheres of created existence. 
 By Him all the works of God have ever been effected in 
 the earth, from the time that He brooded as a dove over 
 the dark and tumultuous waters, and caused the order 
 and beauty and life of the goodly creation to come forth, 
 through the whole progress of our redemption out of sin 
 and death. Every act of faith, every breathing of godly 
 penitence, every aspiration of love, every deed of holi- 
 ness, has been the fruit of His mighty operation. By 
 Him, the patriarchs had grace to walk as strangers and 
 pilgrims on the earth ; by Him the prophets spake, when 
 they revealed the sufferings of Christ and the glory that 
 should follow; and the faith of all the holy men of old, 
 who wrought righteousness and obtained promises, was 
 the gift of God, implanted and sustained by His in- 
 working. 
 
Farewell Sermon 217 
 
 But there is a larger grace for the Christian dispensa- 
 tion than the Patriarchal or the Jewish ever knew. 
 There is a mightier energy and more glorious manifesta- 
 tion of the Holy Ghost in the Body of Christ than could 
 be under the shadows of the Law. When the Son of 
 God, with whom in Godhead the Spirit is eternally one, 
 took flesh into personal union with Himself, man became 
 in very truth the temple of God. It was by the Holy 
 Ghost that the Lord Jesus was conceived without sin in 
 the Virgin's womb; it was the Holy Ghost that descended 
 on Him after His baptism in the Jordan, and filled Him 
 with power and wisdom, as man was never filled before, 
 that He might execute the ministry committed to Him 
 by the Father; and when He ascended up far above all 
 heavens, that He might fill all things, He was " anointed 
 with the oil of gladness above His fellows," that, in His 
 manhood, He might fulfil the functions of God's King 
 and Priest. In Him, humanity became the dwelling- 
 place of the Eternal Spirit, and the subject of His holy 
 workings, as it had never been before. And the pecu- 
 liarity of the Church is, that she is one with Him, and so 
 the very temple of the Holy Ghost, who dwells in Christ 
 and His members, as He dwells in no part of the creation 
 besides. When the Lord ascended on high, leading 
 captivity captive. He received gifts for men that He 
 might dwell amongst them, or frame them into a holy 
 habitation for Himself. This habitation is His Church, 
 in which He ever abides in the person of the Spirit, and 
 which He would fill with the powers of the world to 
 come, as the overflowings of His fulness, and the earnest 
 of the glory of the kingdom. 
 
 The various gifts and manifestations which are else- 
 where enumerated by the Apostle, and declared to be 
 given to every man for profit or edifying — as the word of 
 wisdom, the word of knowledge, faith, the gifts of healing, 
 
2i8 William Watson Andrews 
 
 the working of miracles, prophecy, the discernment 
 of spirits, divers kinds of tongues, and the interpretation 
 of tongues — these are the appropriate forms in which the 
 Holy Ghost works in this dispensation, and are all neces- 
 sary for the growth of the Church unto perfection, and 
 for the full revelation of God. Not mere outward sym- 
 bols to attest the introduction of the Comforter; not a 
 sudden meteoric blaze to flash its portentous glare for a 
 moment, and then be lost forever; but the true and per- 
 manent endowments of the Body of Christ, according to 
 the various needs of its members, without which it has 
 no power of healthful activity, and cannot reach unto 
 the stature of His fulness. They are never spoken of 
 as transient exhibitions of power, to serve the temporary 
 use of inaugurating a new dispensation; but as the abid- 
 ing gifts of the Spirit, of which Peter said on Pentecost, 
 " The promise is unto you, and to your children, and to 
 all that are afar off, even as many as the Lord our God 
 shall call," 
 
 What benefit has the Church now of this promise ? 
 Wherein are we more privileged than the disciples before 
 Jesus entered into His glory ? What has become of the 
 Comforter who was to abide with us forever ? Alas, 
 brethren, you ask for the Spirit, that sinners may be 
 brought to repentance, and that you may be so kept as 
 not to fail of your salvation; and you do well in asking 
 for it. But you do not ask that Jesus may be honored 
 by the precious gifts and mighty workings which were 
 seen of old, because you are shut up within the prison- 
 bounds of your own selfish interest. If you can be 
 saved, and get others saved, you are satisfied, as though 
 the Church were a mere device for blessing men, and not 
 God's chosen and wonderful instrument for the showing 
 forth of His glory. What need was there of a day of 
 Pentecost ? If mere personal safety was all that should 
 
Farewell Sermon 219 
 
 call forth our zeal, and quicken our desires, then was it 
 useless for the Lord to pray the Father that He would 
 send the Holy Ghost; and all the glorious revelations of 
 His fulness, in the early ages, were an idle waste of 
 power. Let us not so limit the one Spirit. Let us be 
 satisfied with nothing less than the energy of the living 
 God put forth in the midst of His people, manifesting 
 them to be one with Him, and so making them effectual 
 witnesses to His Name. Let us remember the largeness 
 of His promises, and be filled with holy ardor, that the 
 Church, enriched again with spiritual gifts, may be 
 comely as Jerusalem, and terrible as an army with 
 banners. 
 
 The Hope of the Body is also one. The true hope of 
 every creature is to attain its perfection. All long and 
 strive for that which shall complete and crown their 
 being. There is amongst all ranks of living things an 
 instinctive or intelligent reaching forward towards that 
 maturity which shall consummate the end for which 
 they exist. So the hope of the Church stretches onward 
 to her perfect standing, when her Lord will present her 
 to Himself without spot, or wrinkle, or any such thing, 
 and give to her the inheritance of the kingdom. No- 
 thing short of that event, by which the one Body shall 
 attain its predestined power and glory as the Wife of the 
 Lamb, can satisfy the desire which His promise would 
 kindle in her heart. Death is not the perfecting of the 
 Bride. If it is the deliverance of the spirit from sin and 
 sorrow, it is the consummation of the curse unto the 
 body. A disembodied spirit is not a perfect man, and 
 cannot perform the work of a perfect man. The dead 
 must be raised in the likeness of their Lord before they 
 can receive their inheritance, or serve Him in the min- 
 istries of His kingdom. They rest from their labors — 
 from ^//labors — and wait for their crown. Their hope 
 
220 William Watson Andrews 
 
 is the redemption of the body, when Jesus shall bring 
 them with Him at His coming, and clothe them with 
 their house which is from heaven — the body of incor- 
 ruption — in which, being like Him, they shall see Him 
 as He is, and be ready to be used by Him in the eternal 
 administration of His government. From beneath the 
 altar they ever cry, " How long, O Lord, holy and true, 
 dost Thou not judge and avenge our blood on them that 
 dwell on the earth ? " (Rev. vi. lo.) They look for- 
 ward with joyful desire to the time when " the king- 
 doms of this world shall become the kingdoms of our 
 Lord, and of His Christ " ; when " He shall give reward 
 unto His servants the prophets, and to the saints, and 
 them that fear His name " ; and " the meek shall inherit 
 the earth." The rest and peace in which they are now 
 abiding is not the glory of the kingdom when their re- 
 ward shall be the fellowship of Christ's throne; and as 
 He could not be seated at God's right hand till first He 
 had triumphed over death, so neither can His members 
 reign with Him so long as they lie bound under the cap- 
 tivity of the grave. It must be remembered, too, that the 
 hope of the Body is one, common to all, and to be ob- 
 tained by all at once. Of the holy men of old who ob- 
 tained a good report through faith, the Apostle says, 
 " These all received not the promise; God having pro- 
 vided some better thing for us, that they without us 
 should not be made perfect." They have not received 
 the promise yet, nor can the dead be made perfect till 
 the number of the elect has been completed, and all are 
 prepared to take their places in that polity which con- 
 summates and crowns all the works of God. 
 
 And as the hope of the sleeping saints is the resurrec- 
 tion of the body, so the hope of the living is not to be 
 unclothed in death, but to be clothed upon in the trans- 
 lation, when mortality shall be swallowed up of life. 
 
Farewell Sermon 221 
 
 Enoch and Elijah were types of the faithful who shall 
 survive unto the coming of the Lord, in whom the change 
 from the corruptible into the incorruptible shall be ac- 
 complished without tasting of the bitterness of death. 
 " We shall not all sleep, but we shall all be changed, in 
 a moment, in the twinkling of an eye, at the last trump ; 
 for the trumpet shall sound, and the dead shall be raised 
 incorruptible, and we shall be changed." This is the 
 hope of our calling — the living hope unto which we are 
 begotten by the resurrection of Jesus Christ from the 
 dead — the hope of life, not of death. And if the faith- 
 ful who sleep in Jesus, sheltered from the storms, and 
 freed from the pollutions, of this evil world, think it long 
 till their Lord appear to raise their bodies out of the 
 dust, — how earnestly should we stretch forth the head to 
 catch the sound of His approaching footsteps — we, to 
 whom the battle is fierce, and the burden heavy, and the 
 stain of sin deep in the soul! Oh, how has the Church 
 ceased to war against death, yielding herself in passive 
 hopelessness to its usurped dominion, and accounting its 
 rest her chief reward, instead of pressing forward to that 
 " manifestation of the sons of God " in the glory of the 
 resurrection, for which even the earnest expectation of 
 the creation waits ! 
 
 And not for our own sakes alone, nor for the sake 
 alone of the sleeping saints, should we long for the re- 
 turn of our Lord and Saviour; but that the earth, now 
 groaning and travailing in pain, may be delivered from 
 the curse. For the promise that the Seed of the Woman 
 shall bruise the serpent's head, includes in its large reach 
 of blessings the redemption .of man's inheritance, by the 
 casting out of him who usurped it, and the purging away 
 of all the evil with which his slimy presence has defiled 
 and infected it. The earth was made for the revealing 
 of God's glory, through the possession and enjoyment 
 
22 2 William Watson Andrews 
 
 of its manifold treasures, free from all curse, by man 
 standing in his allegiance to his Maker; and though the 
 purpose was frustrated by the fall of the first Adam, it 
 shall be accomplished in the second, who will cause the 
 Father's will to be done forevermore. He has already, 
 in His own person, triumphed over the seductions of the 
 serpent, and proved Himself against all temptation the 
 obedient Son, worthy to take up the forfeited sceptre of 
 man's dominion, and rule in righteousness for God; and 
 He now waits only for the completion of the company 
 of joint-heirs that shall rule with Him, to come forth to 
 redeem and purify and bless His purchased inheritance. 
 They are right who are looking for righteousness and 
 peace to fill the earth, and make glad the obedient na- 
 tions; but they are wrong who look for it before the 
 Man, who is the Heir, shall come to make it His own 
 eternal dwelling-place. He was made a little lower than 
 the angels for the suffering of death, to pay the price of 
 the redemption; and then crowned with glory and 
 honor, and invested with the right of dominion over all 
 the works of God's hand; " but now we see not yet all 
 things put under him," and the next step shall be His 
 actual and visible government of the creatures. 
 
 It is an idle dream which now possesses so many, that 
 the Church is to bring in the kingdom, in the absence of 
 the King. There is not one word for it in all the Scriptures. 
 It contradicts the exhortations to continual watchfulness 
 for Him — not for death, but Him who is the conqueror 
 of death — which imply the possibility of His coming in 
 any generation, and therefore the certainty of His com- 
 ing before the long, fixed period of the Millennium, 
 which is the time for rest, not for watching; it is incon- 
 sistent with the foretold humiliation and sorrow of the 
 Church during the whole of this dispensation, in which 
 she is to walk in His footsteps, and be perfected by the 
 
Farewell Sermon 223 
 
 fellowship of His sufferings; it robs her of the blessed 
 hope by which alone she can be purified, and towards 
 which the Apostles ever struggled to lead her — the hope 
 of being like Him, and seeing Him as He is; and it en- 
 tangles her in worldly schemes and alliances, and so eats 
 out all faith in the heavenly citizenship. The nations 
 are to be blessed, and the earth, unto the uttermost parts 
 of it, is to see the salvation of God; but it shall be when 
 the time comes that the saints possess the kingdom — 
 Dan. vii. 22 — which is not during the Bridegroom's ab- 
 sence, for then the Church is the desolate widow called 
 to fasting and mourning, and the word to her ever is, 
 " Be patient unto the coming of the Lord." The last 
 temptation by which Jesus was assailed, when He was 
 led up into the wilderness, is now spreading its cunning 
 seductions all around us; and we are looking to gain the 
 kingdoms of the world, and the glory of them, before 
 the time that the Father shall give them to the Son. 
 
 The one great hope for the whole creation, towards 
 which, blindly and unconsciously, if not with intelligent 
 desire, all are reaching forward, is the Marriage of the 
 Lamb. It is the hope of the Bride, who shall then be 
 one with her Lord in all His glory, and power, and ful- 
 ness of blessing. It is the hope of the nations, who shall 
 then know the blessedness of righteous rule. It is the 
 hope of the sore-burdened earth, which longs to be de- 
 livered from the bondage of corruption into the glorious 
 liberty of the sons of God. And it is the hope of the 
 Lord Himself, whose heart yearns over His Church, pur- 
 chased with His own blood, but still lying in the deso- 
 lateness of death, or amidst the defilements of this evil 
 world, and whose word of promise is, " Surely I come 
 quickly." Let our response ever be, " Even so, come, 
 Lord Jesus. ' ' Let our hearts be broken through our sym- 
 pathy with the burdens and sorrows of all, and let us 
 
224 William Watson Andrews 
 
 utter in His ear continually the cry that shall hasten the 
 common deliverance. 
 
 And there is one Lord, Jesus is the Lord. He who 
 in the beginning was with God, and was God; He who 
 is the eternally Begotten of the Father, the brightness of 
 His glory, and the express image of His person, and 
 therefore one with Him in the unity of the Godhead, 
 while distinct from Him in His own filial personality, 
 and who for love to us was made flesh, and yielded Him- 
 self to the death of the cross; He is the Lord. Not as 
 in right of His Godhead, but as the prerogative of His 
 manhood; for lordship was the Father's gift unto Him 
 in recompense of His obedience as a Man. It is our 
 brother, bone of our bone, and flesh of our flesh, who is 
 now sitting at the right hand of God, and to whom all 
 power has been given in heaven, and earth, and hell. 
 It was a great epoch in our history, and in the history of 
 the whole creation, when Jesus ascended to the Father, 
 and was enthroned far above all principality, and power, 
 and might, and dominion; for from that time the admin- 
 istration of all rule has been committed to a Man. There 
 is no name in this world, or in that which is to come, no 
 head of authority or form of dominion whatsoever, that 
 is not under Him as Lord, and bound to do Him 
 homage. He is the Prince of the kings of the earth, 
 from whom they receive their crowns, and to whom they 
 are responsible. 
 
 That is a Christian State which acknowledges Christ 
 as the fountain of power, and exercises rule in His 
 name. And however grossly the truth of the Divine 
 right of kings and magistrates may have been abused, 
 — and it has been most fearfully abused through their 
 ruling for themselves, and not for God, — it is true that 
 He " standeth in the congregation of the mighty; 
 He judgeth among the gods"; and that the rulers 
 
Farewell Sermon 225 
 
 that know not this, and rule not in His faith and 
 fear for the deliverance of the poor and needy, shall 
 perish before Him when He ariseth to shake terribly the 
 earth. And the rejection of Christ as King, which is 
 fast being consummated by the nations of Christendom, 
 who are substituting the will of the people for the au- 
 thority of the Lord, is the explanation of the judgment 
 now impending — yea, the first acts of which are already 
 opening in wrath. Let the lawless multitudes now raging 
 against all authority, the origin of which is not in them- 
 selves, because it has been wickedly used for their op- 
 pression, know that Jesus is the Lord, and that all rule 
 is from Him, not from them. Let them not dare to arro- 
 gate to themselves that dominion over rulers which 
 belongs to God alone. Let them see the Lord in His 
 ordinances, and look to Him for the vindication of their 
 rights. And let us beware of the seductions of the law- 
 less spirit which are fast stealing men into the ranks of 
 Anti-Christ, and submit ourselves, not for fear, but for 
 conscience' sake, to those that bear His names of rule in 
 the Family and in the State; for thus alone can we be 
 defended from the temptation that is coming upon the 
 face of all the earth. 
 
 But it is the Church especially that should recognize 
 the lordship of Jesus, for the Church is now His king- 
 dom. His rule alone should be seen in it, and all its 
 ordinances should be according to His will, and not the 
 will of man. He is the Head of the Body, and from 
 Him should proceed the law to guide and control every 
 act and arrangement, whether in worship or discipline. 
 No man is the head of the Church, and man's ways 
 ought never to prevail in it. It was a righteous principle 
 for which the Reformers contended against the usurpa- 
 tions of the Papacy, that Jesus alone is Lord over His 
 house; and the same great truth is blindly aimed at by 
 
 IS 
 
2 26 William Watson Andrews 
 
 those who are now struggling to free it from bondage to 
 kings and parliaments. But how shall the Lord give 
 laws, and guide the movements of His people from age to 
 age, except by those whom He sets in the place of rule, 
 and in whom He speaks and acts ? His lordship should 
 be seen in the Church as a present reality, not as a mere 
 matter of historic record. As truly as the ordinances of 
 Israel were of old given from the lips of Jehovah, whether 
 from the flaming mount, from the glory between the 
 cherubim, or by the inspired utterances of prophets; as 
 truly as the marshalled tribes were led through the 
 wilderness by the pillar of cloud and of fire, moving 
 when it moved, and halting when it rested, — so truly 
 should the Church, which is the dwelling-place of the 
 living God, be now ordered and guided by the Angel of 
 the Covenant, And this is as effectually hindered when 
 men guide themselves as when they are under the 
 usurped dominion of Pope or Emperor. 
 
 We do not get the guidance of the Lord by violently 
 freeing ourselves from unrighteous rule. It is only in His 
 appointed ways, and by His fixed ordinances, made effect- 
 ual to faith through the power of the Holy Ghost, that 
 the rule of Jesus is administered. He governs His Church 
 by men, not by books, because He is a man. While on 
 earth, " God manifest in flesh," though He diligently 
 meditated the Holy Scriptures, and ever spake in accord- 
 ance with the Father's will therein revealed. He was yet 
 a living light amongst men, the very presence of the Holy 
 One, a teacher and guide such as no written word could 
 1)6. And when He founded His Church, He gave minis- 
 tries by which He could express His will, and, though ab- 
 sent in body, could truly and effectually guide His flock. 
 When these ministries are wanting, the lordship of Jesus 
 is not seen, and the blessing of His wise and merciful 
 rule cannot be felt. It is not enough, then, to break the 
 
Farewell Sermon 227 
 
 oppressive bonds which men have forged — whether of 
 princes intruding into the sanctuary, or of priests ruling 
 in the spirit of worldly domination — that we may enter 
 into the liberty wherewith He maketh free; we must also 
 be under His ordinances, and in subjection to the laws 
 of His house. And it avails little to cast away that which 
 is usurped and false, if we are left without the legitimate 
 means of His rule. This is a truth most needful to be 
 remembered in the present condition of Christendom, 
 full of rebellion against the old yokes and bonds, and of 
 restless longings after spiritual freedom. None can be 
 free who are not the Lord's bondmen. And if the fruit 
 of these revolutions is to make the Church a mere de- 
 mocracy, in which the will of the multitude supplants the 
 authority of the State and the irregular and exorbitant 
 rule of the priesthood, then shall the Prophet's word be 
 fulfilled, " Rejoice not thou, whole Palestina, because the 
 rod of him that smote thee is broken; for out of the ser- 
 pent's root shall come forth a cockatrice, and his fruit shall 
 be a fiery flying serpent." Nothing can save the nations 
 from the drunkenness and revellings of spiritual lawless- 
 ness, now that they are going out in haste and tumult 
 from the old house of bondage, save the lifting up again 
 of the ancient ordinances of God, that the rule of Jesus 
 may be put forth in the fulness of its power and blessing. 
 And He must be seen as the One Lord. His host must 
 be, not a motley assemblage of belligerent clans, obedient 
 to no common law, and made helpless by distraction and 
 confused strife; but a well-ordered band, moving with 
 one spirit and harmonious step, to execute the counsels 
 and sustain the honor of its Chief. How can the one 
 lordship be seen in the Church, when there is no recog- 
 nized centre from which the Head can communicate with 
 all the parts, and direct their movements towards a com- 
 m.on end; but every fragment has its own self-imposed 
 
228 William Watson Andrews 
 
 constitution, and struggles to get for itself a place and 
 name of honor at the expense of jealous rivals ? Let us 
 be zealous, not for ourselves, but for the one Lord and 
 the one Body, that the discordant rule of man may be 
 put away, and the jargon of his clashing words be heard 
 no more; and so the effectual commandment of Jesus 
 go forth without hindrance and with life-giving power, 
 unto all His Church, and through the Church unto the 
 ends of the world. 
 
 And there is one Faith. One, whether we look at the 
 object or the act, at the promise and word of God of 
 which it lays hold, or at the yielding up of the heart to 
 embrace the truth in self-renunciation, which is possible 
 only through the operation of the Holy Ghost. That 
 which we believe is one; for faith, truly so called, can- 
 not rest upon a lie. It must have the truth of God for 
 its object, even as it is wrought in us by His power. 
 Men may be persuaded of a falsehood, but such per- 
 suasion is not faith, for it is not the fruit of the Spirit. 
 That which God makes us to believe is true. And it is one 
 and the same thing, more clearly apprehended by one 
 than another, more fully developed in one age than an- 
 other, but essentially one. " The faith once delivered 
 to the saints," the great supernatural facts and spiritual 
 realities revealed to the Church in the beginning, is ever 
 to be held fast and earnestly contended for, for it cannot 
 change. The Truth concerning God, His counsels, and 
 His works, is quite independent of our belief. He ex- 
 ists, and frames His plans, and carries forward His 
 operations, whether we believe it or not. That which is 
 propounded to our faith, has a real existence, apart from 
 our perception of it. We discover the truth, but do not 
 create it. It must, therefore, be set forth to us in authori- 
 tative statement, dogmatically, as the object of faith, by 
 those who are commissioned and empowered so to do. 
 
Farewell Sermon 229 
 
 A Creed is the summary of the truth that we are to be- 
 lieve. The faith (the credo) of the Eunuch, on the con- 
 fession of which he was baptized, was, " I believe that 
 Jesus Christ is the Son of God " — a pregnant confession, 
 involving all that was afterwards developed in the great 
 Catholic Creeds. The Symbol bearing the name of the 
 Apostles, is nothing more than a full and orderly state- 
 ment of what is contained in this great fact, which can- 
 not be understood without some knowledge of the Trinity, 
 the Incarnation, Death, Resurrection, and Ascension of 
 the Lord, and the giving of the Holy Ghost, and of the 
 Church, and of the final issues of the Judgment. And 
 the Nicene and Athanasian Creeds, in the continual 
 utterance of which in solemn worship the faith of Chris- 
 tendom has been sounded forth, are but a larger ex- 
 planation and defense of the one central truth, " God 
 manifest in flesh," made necessary by the subtle perver- 
 sions of heresy. Nor has the Church transgressed her 
 rightful limits in thus embodying her faith in explicit 
 formularies, for she is " the pillar and ground of the 
 truth," commissioned to make it known and defernd it, 
 and enabled to do this through the indwelling of the Holy 
 Ghost, who should ever fill her with the light of life. 
 
 If dogmatic — that is, authoritative — statements of truth 
 are unwarrantable and presumptuous, as transcending the 
 boundaries of human knowledge, then was Jesus a dog- 
 matist when He said, " I and my Father are one " ; then 
 was Paul a dogmatist when he said that " Jesus Christ 
 our Lord was made of the seed of David according to the 
 flesh; and declared to be the Son of God with power, 
 according to the Spirit of holiness, by the resurrection 
 from the dead "; and all distinct and intelligible expres- 
 sion of spiritual mysteries must be held to be impractic- 
 able. No doubt many creeds have been framed and 
 imposed, which are full of the mere subtleties of the 
 
230 William Watson Andrews 
 
 intellect, and are a burden too heavy to be borne; but ta 
 deny the right and the competency of the Church to set 
 forth and explain the truth, in forms which the under- 
 standing of the spiritually enlightened can apprehend, is 
 to deny her standing as the dwelling-place of the God of 
 truth, and to doom her children to perpetual infancy. 
 Nor should any fancied goodness of heart or blameless- 
 ness of life be taken as a substitute for soundness in the 
 faith; and this because God is greater than man, and 
 nothing in us can ever justify that obscuring of His glory, 
 which is the fruit of falsehood touching His character 
 and ways. 
 
 We are to " hold fast the form of sound words," 
 which the Church has chosen to express and transmit 
 the truth, because there is " one faith " throughout 
 all ages; and all novelties which set aside the uninter- 
 rupted and harmonious traditions of the Past, are for that 
 very reason to be rejected. The great facts of Chris- 
 tianity are not now to be revealed; they have been the 
 possession of the Church from the beginning. And we 
 should walk with trembling earnestness in the footsteps 
 of the fathers, not turning aside in the wantonness of self- 
 confidence to find out paths for ourselves, but, remember- 
 ing the presence of the Holy Ghost with His people in all 
 generations, give reverent heed to the testimony He hath 
 borne in them. That testimony has, no doubt, been 
 hindered by the Church falling into fleshliness, binding 
 the Spirit in the bonds of the intellect, and losing that 
 unity which is essential to its being filled with light; but,, 
 nevertheless, it has been borne; and those who have 
 patience to search for it amidst the rubbish of mere 
 human additions and corruptions, will find the pure gold 
 of the truth. For the " faith " has been " one " in all 
 generations; the " truth as it is in Jesus," more or less 
 mutilated or perverted, has been received into the heart 
 
Farewell Sermon 231 
 
 of the faithful ; and so the promise of the Lord has been 
 fulfilled, that He would be with them to the end of the 
 world. 
 
 And faith, viewing it as the act of going out of our- 
 selves, and laying hold of God, as the embracing of the 
 truth, for " with the heart man believeth unto righteous- 
 ness," has also been one, being the operation of the one 
 Spirit in all that believe, enabling them to yield them- 
 selves to the Divine working, and making them capable 
 of receiving His blessing. It has been one, though its 
 fruits have been manifold, according to the good pleas- 
 ure of His will. All blessings have been to faith. It is 
 the open and outstretched hand into which the gift has 
 been put. Of itself it effects nothing, but it puts us in 
 a position to be made the subjects of the mighty opera- 
 tions of God. By faith Enoch was translated, but it was 
 God that translated him. By faith the patriarchs ob- 
 tained the promises, but it was God that fulfilled them. 
 And the Church, with all its ordinances, gifts of the Holy 
 Ghost, and rule of the Lord, is utterly in vain to unbe- 
 lief. In vain is the blood of the atoning sacrifice, though 
 truly shed for the sins of every man, where there is no 
 submission of the heart through faith to its cleansing 
 power. Unbelief closes every avenue, so that grace can 
 find no entrance, and makes the word of promise utterly 
 void. It is faith that makes the power of God to become 
 ours, and that opens the way for the streams of His 
 blessings to flow through all the regions of the life. And 
 the triumphs of the faith now should be as large as at the 
 first, for the promise is one — the same to us as to them, 
 unchangeable to the end. 
 
 And one Baptism. Faith does not supersede the ne- 
 cessity of the gifts and operations of God, but prepares 
 us to receive them rightly. It is the open mouth, but 
 not the food. God can give to faith blessings which 
 
2 32 William Watson Andrews 
 
 faith could never originate. And the great blessing of 
 the Christian dispensation is such, — a blessing which 
 faith could not obtain, and did not obtain, for righteous 
 men of old. They received according to the measure of 
 God's working in their day, but when the Lord had risen 
 from the dead, and gone, in manhood, unto the throne 
 of the Father, He had a new gift to bestow, even the life 
 and power of His own resurrection. He then became 
 the First-begotten from the dead, the corner-stone of the 
 new creation, the head and fountain of a royal seed such 
 as could not be till manhood had been redeemed and 
 lifted above the curse ; and His great work now is to im- 
 part and nurture and develop the Life which He received 
 by being born out of the womb of the grave. Jesus, the 
 Risen One, is a new Man, and we are made new men in 
 Him, by being joined unto Him, and made members of 
 His flesh and of His bones. The " new creature " is 
 true of none that are not in Christ, and is therefore the 
 peculiarity of the Christian Church. The disciples had 
 it not till Jesus was risen, for they had not received the 
 Holy Ghost — (John vii. 39); it is the "better thing" 
 which the Patriarchs had not received, but which God 
 has given to us in His Son — (Heb. xi. 40). And He gives 
 it to faith. Faith is not the gift, but prepares the way 
 for it. He that believes has already been the subject of 
 a Divine operation, but not of that by which a man is 
 made a member of Christ. That is effected in an ordi- 
 nance, in the sacrament of Baptism, wherein we are born 
 from above, and receive the life that is hidden with 
 Christ in God. So our Lord declared to Nicodemus, 
 when explaining the mystery of the second birth. " Ex- 
 cept a man be born of water and the Spirit, he cannot 
 enter into the kingdom of God," cannot be a member of 
 that heavenly polity — the fruit of our Lord's ascension 
 into glory — the least in which is greater than John the 
 
Farewell Sermon 233 
 
 Baptist, who was the greatest in the inferior dispensation. 
 And who that considers the analogy of God's works, the 
 union of the material and the spiritual in man, and how 
 the life derived from the first Adam — the germ of body, 
 soul, and spirit — is transmitted by an ordinance, and 
 through the instrumentality of parents, albeit it is the 
 very workmanship of God — who that considers this will 
 think it incredible that the life of the second Adam 
 should be given by the ministry of the Church, which is 
 the Mother of us all ? 
 
 There is nothing in the language of our Lord and His 
 Apostles, nothing in the doctrine of the Church from the 
 earliest times, to justify the notion that Baptism is a bar- 
 ren ceremony. They ever speak of it as an act of God, 
 wherein we are buried with Christ, and also risen with 
 Him through the faith of the operation of God, who hath 
 raised Him from the dead — (Col. ii. 12); as a putting 
 on of Christ — (Gal. iii. 27); as the washing of regenera- 
 tion — (Tit. iii. 5); and as the means by which we are 
 made members of His mystical body — (i Cor. xii. 13). 
 And if it be said that most often no fruit of spiritual life 
 is brought forth in the baptized, let us look again at the 
 analogy in the lower realms of natural life. How many 
 of the seeds of autumn, each of which has in it a living 
 germ, are trodden down on the beaten highway, or rot in 
 the marsh; how many, in which germination is begun, 
 prematurely decay and fail of bringing forth fruit. And 
 shall we dare to say that Baptism has done nothing for 
 our children, when through our unbelief, and negligence, 
 and fleshly ways, the babe of the Spirit has found no 
 nourishment and fostering care, but the roots of evil in 
 the flesh have been awakened into activity and growth ? 
 Is the planting of the seed enough, without warmth and 
 moisture and light and skilful nurture ? If we have for- 
 gotten the reality of the Covenant, and treat our baptized 
 
2 34 William Watson Andrews 
 
 little ones as if they were not of the flock of Christ, 
 shall we wonder if they look on themselves as aliens, and 
 walk in the evil ways of the world ? Let us, dear brethren, 
 rather take shame and confusion of face to ourselves, 
 that we have counted God's ordinances an empty form, 
 and suffered His lambs, on whom His holy seal has been 
 set, to forget that they were of His fold. Let us stir up 
 our faith to train them up in the nurture and admonition 
 of the Lord — in that nurture which befits those that are 
 the Lord's — dealing with them as of the household of 
 God, and speaking to them in the language of His 
 fatherly love and counsel ; and verily we shall not find 
 Him unfaithful to His Covenant. 
 
 Nor does the reality of Baptism, as truly grafting us into 
 the Body of Christ, conflict at all with the great truth of 
 an Election, known only to God, whose names are written 
 in the Lamb's book of life. His secret and inscrutable 
 purposes cannot contradict His present actings, and we 
 may not deny that spiritual blessings are truly given in 
 His ordinances, although no fruit is perfected save in the 
 company of hidden ones, predestined from eternity unto 
 the glory of the kingdom. 
 
 And one God and Father of all. The three Persons 
 are inseparably one, but it is the prerogative of the 
 Father, as the First Person in the Godhead, to be the 
 fountain of all being, from whom the Son and the Spirit 
 everlastingly proceed, and in whose absolute will all pur- 
 poses of creation, redemption, and glory, have their 
 origin. He dwells forever in the invisible, in the light 
 which no one can approach unto, and no one hath seen 
 Him, or can see Him. The only-begotten Son hath de- 
 clared Him, coming forth from His bosom to be " God 
 manifest in flesh," and so to reveal within the limits of 
 manhood all that creatures can ever know of the awful 
 mysteries of the Divine existence. And while the Son 
 
Farewell Sermon 235 
 
 is joined unto the creature by the act of His Incarnation, 
 and the Holy Ghost dwells in the creature to work the 
 good pleasure of God, the Father is personally separate, 
 and dwells apart in His incommunicable glory, that at 
 His feet the homage of the whole creation may be laid. 
 Jesus, when upon earth, was ever obedient to the Father's 
 will, and as the Head of the Church He will be ever obe- 
 dient unto it, carrying up unto Him all things which He 
 hath redeemed, and leading the sorfgs and thanksgivings 
 of all creatures throughout eternity. This will be the 
 completion of the great Redemptive work, when, every 
 knee having been made to bow at the Name of Jesus, and 
 every tongue to confess Him to be Lord, He shall pre- 
 sent all as an offering to the Father, and the glory of the 
 one Triune God shall henceforth be reflected from every 
 region of His works. 
 
 Such, dear brethren, has been the substance of my 
 teachings since the Lord has set me over you. The great 
 aim of all my ministrations has been to lead you up into 
 the knowledge of Christ. He has been held up before 
 you as the Eternal Son of God, one with the Father and 
 the Holy Ghost, yet out of love becoming very man by 
 taking our nature all marred and blighted by the Fall; 
 as dying for the reconciling of the world, and abolishing 
 sin by the one sacrifice of His Cross; as rising from the 
 dead in the same body which was crucified through 
 weakness, and so accomplishing the redemption of man, 
 and becoming the first-fruits of the new creation ; as be- 
 ing crowned with glory and honor at the right hand of 
 the Father, and made, as man, Head over all to the 
 Church; as receiving the Holy Ghost, and sending Him 
 from heaven for the forming of His Body, which is of 
 His flesh and His bones, and is destined to be one with 
 Him in the rule of the kingdom, the eternal instrument for 
 executing the purposes of the Godhead; as interceding 
 
236 William Watson Andrews 
 
 for us before the Throne, in virtue of His atoning 
 blood, while He accomplishes a like intercession through 
 the ministry of His Priesthood on the earth; and as to 
 come again in power and majesty, to judge the world, 
 cast out the usurper, the prince of the power of darkness, 
 purge the earth from all iniquity, remove the curse, and 
 rule in righteousness with His risen saints over the na- 
 tions of the saved. I have told you of the greatness of 
 that love which was manifested in the yielding up of His 
 life for all, and of the perfect reconciliation which He 
 effected of the world to God, who now does not impute 
 their trespasses unto them, and have besought you to 
 yield yourselves up by faith to be made partakers of His 
 salvation. 
 
 Diligently have I striven to show the flock on whom 
 the holy seal of Baptism has been set, the dignity of 
 your heavenly calling, your oneness with Christ, the 
 title you have received to the inheritance of His king- 
 dom, and your right to the rich endowments of the Holy 
 Ghost; and have exhorted you not to frustrate the grace 
 of God by unbelief, but, having faith in the reality of 
 your standing as baptized into the Lord's death, your- 
 selves to die daily, and daily to rise into newness of life. 
 I have taught you that Jesus is the Lord, and that you 
 are bound to honor Him in all whom He sets over you, 
 throughout all His ordinances, subduing your own wills, 
 and meekly yielding obedience to those in whom He is 
 represented; and have warned you against that lawless 
 spirit now everywhere breaking forth, which says, " Our 
 lips are our own; who is lord over us ? " And I have 
 remembered the word of the Lord concerning the watch- 
 man of the people, that " if he see the sword come, and 
 blow not the trumpet, and the people be not warned; if 
 the sword come, and take away any person from among 
 them, he is taken away in his iniquity; but his blood will 
 
Farewell Sermon 237 
 
 I require at the watchman's hands." I have seen the 
 sword coming, the sword of the Lord's judgment in the 
 great day of His wrath, and have sounded the trumpet 
 of alarm. I have pointed out to you the forerunners of 
 that hour, when He cometh out of His place to punish 
 the inhabitants of the earth for their iniquity, as they can 
 be seen by all eyes in the mingled distress and confusion 
 and perplexity of the nations; in the fast-swelling tide 
 of rebellion against all the ordinances of God in the 
 Church and in the State; in the fierce tempest of popular 
 fury before which the thrones of Christendom are shak- 
 ing and falling like the decayed forest trees before the 
 wintry blast; and in the strength of that unbelief which 
 not only mocks at the old superstitions, but is eating out 
 all faith in the reality of God's presence and workings in 
 the earth. 
 
 I would have had you lift up your heads with joy, 
 in the hope of the redemption drawing nigh, being 
 washed in the cleansing blood; or, if still in your sins, 
 have turned you to the hiding-place before the bursting 
 of the storm. And seeing the desolate and unprepared 
 state of the Church, I have sought to lay upon your 
 hearts the burden of its schisms, its cruel jealousies, the 
 defilements which profane it, the quenching of the Holy 
 One in the midst of it, and the sore captivity into which 
 it is brought to the powers of this world, and to stir you 
 up to the confession of the common sin, to strong cryings 
 out of the depths for deliverance through the power of 
 the Holy Ghost, and to the laying hold in faith of the ful- 
 ness of the promises of God. I have shown you the 
 glorious things that are written of the Church as the 
 Body and Fulness of Christ; which once began to be 
 accomplished in the brightness of her morning; which 
 have sunk out of sight in the long, dark night that has 
 succeeded; but which are to be realities again in the day 
 
238 William Watson Andrews 
 
 when the latter rain shall be given, and the Bride shall 
 make herself ready; and have urged you to seek for the 
 baptism of the Holy Ghost, that we might come behind 
 in no gift, waiting for the coming of our Lord Jesus 
 Christ. 
 
 Such have been the themes of my teaching, and the 
 aims of my ministry; and ye must judge, as in the pres- 
 ence of Him who will judge you, whether they have been 
 according to the mind of God. I know, and confess 
 with shame and sorrow of heart, in what weakness I have 
 been amongst you, and how many shortcomings and 
 negligences have hindered the fruitfulness of my labors. 
 But such as they have been, their record is with God, 
 who will indeed judge us, but will also forgive the 
 repenting. 
 
 You know that I leave you, not as a self-willed breaker 
 of bonds, not as a seeker after fame or emoluments, not 
 as weary of the quiet course of a pastoral life, not as un- 
 thankful for your many tokens of love, not as a self- 
 righteous separatist from the churches in the bosom of 
 which the Lord hath blessed me hitherto; but in obedi- 
 ence to His will. He has called me, in a way that I 
 clearly recognize as His, to serve Him in that work of 
 restoring His Church by which He is making ready for 
 the marriage of the Lamb, and the glory of the kingdom 
 that shall follow. It is a work for the blessing of all, 
 and I give myself to it with joy, knowing that you will 
 be blessed in my faithfulness, and through my sacrifice. 
 When the stronghold of an enemy is to be stormed, and 
 a breach opened in the walls for the army to enter in, the 
 perilous work is committed to a few who are willing to 
 lay down their lives in the fore-front of the battle, that 
 all may win the victory. Such a work the Lord is now 
 giving to the willing-hearted, who see the thickening 
 dangers of the fiery fight, and know the end to be at 
 
Farewell Sermon 239 
 
 hand; that by being witnesses for God against the trans- 
 gressions of His people; bearing the burden of the com- 
 mon desolation, and being broken with penitence for the 
 universal failure of the Church; by continually present- 
 ing unto Him supplications, prayers, and intercessions in 
 behalf of all men, and especially that Jesus would come 
 to the deliverance of the weary and travailing creation; 
 and by yielding themselves up to the cleansing of His 
 restored ordinances; they may hasten His kingdom, and 
 bring in that salvation for which even the Church, which, 
 hath the first-fruits of the Spirit, doth ever groan. And 
 I rejoice in the assurance that many who cannot now 
 discern the way of their Lord, but count it foolishness, 
 will yet be blessed through the effectual intercessions 
 going up from His rebuilded altar. 
 
 And yet, dear brethren, though I feel all confidence 
 that I am doing the will of God, it is not without many 
 pangs of heart that this bond is broken. The years of 
 my residence with you, though not without burdens and 
 sorrows, have flowed peacefully, and I have ever been 
 helped by your affection. If my ministry has been a 
 blessing to any of you, in leading you into the knowledge 
 of God, in comforting your sorrowing hearts, in quick- 
 ening in you holy desires and affections, and in making 
 the heavenly hope more bright along your pathway, I 
 am thankful; and I do earnestly pray that the good seed 
 that has been sown, in much weakness and with many 
 tears, may yet spring up and bring forth a plentiful har- 
 vest in the salvation of many who shall be my crown of 
 rejoicing in the day of the Lord. And as I shall speak 
 to you no more in the pastor's place, let me once again 
 bear to you the message of your God. Once more let 
 rae invite the disobedient and unthankful wanderer to 
 return ashamed and penitent to his Father's house; to 
 leave the strange land where he must assuredly perish, 
 
240 William Watson Andrews 
 
 and go back to find the outstretched arms, and the open 
 door, and the robe to cover his nakedness. Let me 
 whisper in your ears of the love that imputeth not in- 
 iquity, that is long-suffering and kind, that hath put 
 away all your sins through the blood of Jesus, and 
 beseech you to yield yourselves to it, and be saved. 
 
 Let me remind you, my children of the flock, whom 
 the Lord hath adopted and sealed in holy Baptism, of 
 the great work He hath done for you in making you 
 fellow-heirs with His own dear Son, in separating you 
 from the world that lieth in wickedness, and giving you a 
 place in His own household, where is bread enough and 
 to spare. Let your faith give a joyful response to your 
 adoption, and walk as His dear children, grieving not 
 the Spirit whom He hath given you, but growing ever- 
 more into the life and joy and fulness of your Head. 
 
 And to you all, and especially to the heads of the 
 households of the congregation, let me say, in the words 
 of Paul the prisoner of the Lord, and as one who has 
 long borne the captivity of the Church with you, " Walk 
 worthy of the vocation wherewith ye are called, with all 
 lowliness and meekness, with long-suffering, forbearing 
 one another in love: endeavoring to keep the unity of 
 the Spirit in the bond of peace." Remember that you 
 are called to a continual denial of yourselves, to the 
 painful crucifixion of the flesh that lusts to break out in 
 hatred, variance, emulations, wrath, strife, envyings; 
 and so present your bodies continually a living sacrifice 
 unto God; that ye be " kindly affectionate one to an- 
 other with brotherly love; in honor preferring one an- 
 other." Do all things in Christ's Name, and for His 
 sake; bear the desolateness and sorrow in which you 
 may feel yourselves to be left, as He bore a darker deso- 
 lateness and a heavier sorrow; and forget not the Church 
 which He purchased with His own precious blood. Take 
 
Farewell Sermon 241 
 
 pleasure in the stones and dust of Zion, and do what in 
 
 you lies to strengthen the things that remain and are 
 
 ready to die, and to make ready the way for the Lord's 
 
 appearing. And oh, desire that ye may be visited and 
 
 lifted up and receive of the fulness of His heavenly gifts, 
 
 and so be of that glorious company of the sealed ones, 
 
 whom the Lord is now gathering to be the first-fruits of 
 
 the redeemed creation unto God and the Lamb. 
 
 Soon, very soon, shall this world, and the fashion of 
 
 it, have passed away, and the kingdom be revealed which 
 
 standeth forever. Soon, very soon, shall the sleeping 
 
 saints over whom the Lord watcheth, and among them 
 
 the dear ones — yours and mine — whom we together have 
 
 buried out of our sight, come to us again, to go down into 
 
 death no more. Let us therefore walk as those whose 
 
 citizenship is in heaven, from whence also we look for 
 
 the Saviour, the Lord Jesus Christ, that God may grant 
 
 us all the joy of a reunion then. 
 16 
 
3.— ADDRESS GIVEN ON THE SIXTIETH 
 ANNIVERSARY OF HIS ORDINATION 
 
 By William Watson Andrews 
 
 DELIVERED AT THE CONGREGATIONAL CHURCH, KENT, CONN,, 
 MAY 27, 1894 
 
 I HAVE a fourfold reason for being with you to-day: 
 First, to express my thankfulness to God for setting 
 me here as your pastor in the freshness of my youth, 
 and for enabling me to minister to you for fifteen years 
 of (for the most part) vigorous and hopeful manhood, 
 and my thankfulness to you for your patience with me in 
 my shortcomings, and your generous sympathy with me 
 in one long illness. Second, to show my love for you, 
 which has not been weakened by the lapse of five and 
 forty years. Third, to restate the great truths about 
 Christ, and His Church, and His kingdom, which were 
 the themes of my pleaching. And fourth, to express 
 my longings for you in the present disturbed and perilous 
 condition of Christendom, that you may be awake to the 
 crisis, and be prepared for the glory of the coming 
 kingdom. 
 
 I graduated at Yale College, September, 1831, where 
 I had for a classmate, with many other able and excel- 
 lent men, the late President Porter, who was also my 
 
 242 
 
Anniversary Address 243 
 
 ■neighbor as pastor of the church in New Milford from 
 1836 to 1843, and with whom I kept up an affectionate 
 friendship to the end. My circumstances, as the son of 
 a poor New England minister, made it necessary that I 
 should teach after leaving college; and the two following 
 years I taught in Virginia, and in Washington and Corn- 
 wall in this county. 
 
 During my last year in college a mighty spiritual move- 
 ment swept over our country and other countries, and 
 many of my classmates then entered earnestly upon a re- 
 ligious life, most of whom chose for their profession the 
 Christian ministry. It was then that for the first time I 
 made a public profession of religion ; or, as I should now 
 express it, renewed the vows of my baptism, and was re- 
 ceived to the communion of the Lord's Supper. I then 
 relinquished my purpose of studying law, and dedicated 
 myself to the service of Christ in His Church. As I 
 could not command time nor money for a regular course 
 in a theological school, I put myself, while teaching, 
 under the general direction of one of the ministers of the 
 neighborhood, as was the custom in the old New Eng- 
 land days (in this instance my father), and read theology 
 with him. 
 
 In September, 1833, I was licensed to preach by the 
 Litchfield North Association at Norfolk in this county, 
 and immediately began my work, though continuing to 
 teach through the following winter. One advantage I 
 received from my want of theological training in the 
 regular schools, was, that my studies and preaching were 
 more Biblical than they otherwise would have been. I 
 searched the Scriptures, not so much to find proof-texts 
 to support a certain system of doctrine, e. g., the old 
 New England Calvinism, as to learn from them what 
 God had revealed to men, especially about His work of 
 redemption in our Lord Jesus Christ. I made Him the 
 
244 William Watson Andrews 
 
 centre of my work in the study and the pulpit. The first 
 sermon I preached after my licensure was in the neigh- 
 boring parish of Ellsworth, from the words of St. Peter 
 about " the sufferings of Christ, and the glory that should 
 follow" (i Peter i. ii). That struck the key-note of 
 all that has followed in my public ministry. To know 
 and to set forth Him who redeemed the world by His in- 
 carnation, and humiliation unto death, and then by giving 
 to our nature the glory of the resurrection, which glory 
 His Church is to share with Him when He comes again, 
 — this was my aim from the beginning, and gave the 
 direction to my whole ministerial life. 
 
 I was first invited to preach at New Hartford, and soon 
 afterwards at Kent; and I well remember my first min- 
 istry amongst you at the funeral of Miss Jane Mills, 
 oldest daughter of John Mills, Esq., then one of the 
 deacons of the church, — a lady held in highest love and 
 honor for her abundant Christian labors. The rooms of 
 that spacious house were crowded with sympathizing 
 friends; and I began my work amongst you as a com- 
 forter of the sorrowing by opening to them the treasures 
 of God's love and pity. To this my heart was ever 
 drawn, not so much to denounce His judgments on His 
 enemies, or to unravel the intricacies of theological strife, 
 as to show the depths of His love for us as seen in the 
 Lamb of God, who first took away the sin of the world 
 on His cross, and then overcame the power of death for 
 us in His resurrection. 
 
 I was called at the same time by the churches in New 
 Hartford and Kent to become their pastor, and acting 
 on the advice of my father, as well as from the drawings 
 of my own heart, I cast in my lot with you. Kent had 
 been without a pastor for five years: ever since the dis- 
 missal of my honored predecessor. Dr. Laurens P. 
 Hickok; and I was the first on whom the church and 
 
Anniversary Address 245 
 
 congregation had been able to unite. This seemed to be 
 an indication from God that He would have me take the 
 long-vacant place and do here the pastor's work. Be- 
 sides, I was drawn by the secluded beauty of this valley, 
 with its sheltering hills and overhanging mountains, its 
 many smaller valleys running into each other in their 
 winding courses; and the river, full of life and joy, 
 washing the feet of the hills, or lighting up the meadows 
 with its silvery brightness. It seemed a fit spot for quiet 
 study and the pastor's life, shut out as it was from the 
 noise and bustle of the world, and inviting to devout 
 meditation and communion with the Creator of all this 
 beauty of rugged mountain, and rushing river, and hill- 
 sides sloping upward to the sky, and musical waterfalls 
 filling the hidden glens with their melody. 
 
 And so I came to Kent, and on the 21st of May, 1834, 
 I was ordained your pastor by the North Consociation 
 of Litchfield County. Few are left to-day who were 
 present at the solemn services.' My father, who preached 
 the ordination sermon from St. Paul's words, " Study to 
 show thyself approved unto God, a workman that needeth 
 not to be ashamed, rightly dividing the word of truth " 
 (2 Tim. ii. 15); the Rev. Mr. Perry, of Sharon, who, if 
 I remember right, made the ordaining prayer; the Rev. 
 Hart Talcott, of Warren, one of the saintliest and most 
 lovable of men, and of most excellent gifts as a preacher, 
 and who gave one of the addresses to the flock or to the 
 pastor; Mr. Lathrop, of Salisbury; Mr. Eldridge, of 
 Norfolk; Mr. Smith, of North Cornwall (a native of 
 Kent) ; Mr. Gridley, of Ellsworth ; Mr. Cowles, of North 
 Canaan; and Mr. Prentice, of South Canaan; and Dr. 
 Hickok, then of Litchfield, who, though not a member 
 
 ' Among the very few living and present on this anniversary was 
 the Rev. Dr. Birdseye G. Northrup, who grew up under my pastoral 
 care. (He has since died, after a long and useful life.) 
 
246 William Watson Andrews 
 
 of the Consociation, was present from his interest in 
 Kent, — all have long since rested from their labors, and 
 I alone remain to make grateful mention of them to-day 
 for their offices of love in giving me to you, and you to 
 me, in the holy ties which bind to each other the pastor 
 and the flock. 
 
 I well remember the solemnity of that day's services. 
 I believed in the Christian ministry as of God, and I 
 desired and expected to receive a spiritual blessing by 
 the " laying on of the hands of the Presbytery ": those 
 ministers who had already been ordained according to 
 the custom of the Congregational churches of Connecti- 
 cut, And I never doubted that I did receive the gift of 
 the Holy Ghost at that time, and in that service, for the 
 work whereunto I was then set apart: the double work 
 of feeding the flock of Christ and expounding the oracles 
 of God. I have learned since then to value still more 
 highly the ordinances and rites instituted by Christ in 
 His Church; but I rejoice that I entered on my ministry 
 here in faith that the Holy Ghost was then ministered to 
 me by the hands of His servants, and that to me was ful- 
 filled in some degree the word of Paul to Timothy, of 
 " the gift of God, which is in thee by the putting on of 
 my hands. For God hath not given us the spirit of fear; 
 but of power, and of love, and of a sound mind " (2 Tim. 
 i. 6, 7). 
 
 And so I began my ministry amongst you, now sixty 
 years ago. And I am reminded, and we all must be 
 struck with their appropriateness, of the words of the 
 Preacher, " One generation passeth away, and another 
 generation cometh; but the earth abideth forever" 
 (Eccl. i. 4). The same mountains stand firm to-day in 
 their rocky fastnesses ; the same hillsides are pastured by 
 flocks and herds ; the same meadows are clothed with the 
 greenness of the spring; and the same river here rushes 
 
Anniversary Address 247 
 
 and roars in its rapids, and there sleeps in its quiet 
 pools; but all else how changed! Almost two genera- 
 tions have come and gone since the Great Shepherd 
 committed to me the care of His flock in Kent. Those 
 that were then children have become old; the middle- 
 aged of that day have passed away, and their places know 
 them no more. And the old men who then welcomed 
 me to heal the wounds of a sorely divided church, have 
 long been resting in their graves. Whole families have 
 become extinct by death or by removal; names and 
 families are no longer, or scarcely, associated with the 
 living, as Mills, and Raymond, and Beach, and Pratt, 
 and Bordwell, and Comstock, and Fuller, and Smith, 
 and many more. A single representative sometimes re- 
 mains where large families then flourished. The deacons 
 whom I found at the head of the flock, Lewis and John 
 Mills, have long since fallen asleep ; and the three who 
 were set in the office during my ministry, Barnum, Berry, 
 and Ashbell Fuller, are no longer amongst the living. 
 
 And yet to my memory and my heart it is the old Kent 
 still. The ties then formed no lapse of years, no ravages 
 of death, can sever. The memories associated with it are 
 too precious to fade away. All its mountains I have 
 traversed, by day and by night, to seek out the wander- 
 ing, to give light and peace to the sick, and to comfort 
 the sorrowing. In all its schoolhouses I have taught the 
 people of the several districts; and, as a school visitor, 
 I caused to be printed on a little sheet the Lord's Prayer, 
 the Ten Commandments, and the Apostles' Creed, and 
 gave them to the children for weekly study, and to be 
 examined upon at a subsequent visitation. Nor was I 
 ever blamed for this mingling of religious with secular 
 instruction. 
 
 There was a simplicity of faith and a reverential spirit 
 in the people which drew my heart to them, and made 
 
248 William Watson Andrews 
 
 my labors amongst them easy and delightful. There 
 lingered much of the old respect for the ministries of 
 Christ, and the ordinances of His Church, and of venera- 
 tion for the Holy Scriptures; and if any of the flock were 
 sometimes troubled, as no doubt they were, by teachings 
 that went beyond the low-water mark of Christian doc- 
 trine, and lifted them into fields of thought to which they 
 had not been accustomed, I always found that by hold- 
 ing before me, and as it were hiding myself behind, the 
 plain words of the Bible, they were, if not fully satisfied, 
 at least hushed into silence. 
 
 And so my ministry passed in great harmony, and with 
 no rending of visible unity. There were no factions or 
 parties in the church. I honored specially the deacons, 
 and sought to lift them up into their true place as active 
 helpers of the pastor, standing between him and the flock 
 to bring to him knowledge both of their temporal and 
 spiritual wants, acquired by them in their more familiar 
 intercourse with the people in the daily business of life. 
 For a number of years we met regularly at each other's 
 houses to take counsel about the affairs of the church; 
 and their wives were often with us, as a kind of deacon- 
 esses, to aid us in caring for the poor and sick of the 
 flock. This was the longest step I ever took in the 
 direction of (so-called) Woman's Rights. 
 
 My labors were once interrupted by a severe and pro- 
 tracted trouble of the throat, which utterly disabled me 
 from preaching for a year and a half. In May, 1842, I 
 broke down through the failure of my voice, much to my 
 surprise as well as sorrow, for I had thought it equal to 
 all demands which my public labors could make upon it, 
 and had used it without stint. The following summer, 
 and autumn, and winter were a time of sore trial, though 
 I was able to fulfil many pastoral labors. But my 
 brethren in the ministry were kind, and volunteered 
 
Anniversary Address 249 
 
 their help; and the people were patient, and bore their 
 deprivations with cheerfulness. Neither of us spoke of 
 breaking the pastoral bond, which almost ten years of 
 harmony had made very strong, but we waited together, 
 hoping for my recovery. 
 
 I had long been interested (indeed, from the ending 
 of my college life) in a spiritual movement in Scotland 
 and England, which claimed to be a revival of the gifts 
 of the Holy Ghost as in the beginning of the Church, and 
 a restoring of its original ministries, to prepare the way 
 for the second coming of our Lord Jesus Christ; and as 
 I was wholly disabled from preaching, I took the oppor- 
 tunity of visiting those countries for the double purpose 
 of regaining my health and of learning from personal 
 observation what the fruits of the movement had been. 
 So in March, 1843, I left my family and flock, and sailed 
 for England in one of the famous packet-ships of that 
 day. It was a bold undertaking, and I look back upon 
 it now with wonder that I had courage to face the diffi- 
 culties, and with thankfulness that God enabled me to 
 surmount them, and brought me back in the following 
 October with greatly improved health, and with my faith 
 confirmed that He was beginning to fulfil to His Church 
 His promises, " I will pour out my Spirit upon all flesh; 
 and your sons and your daughters shall prophesy " (Joel 
 ii. 28) ; and " I will restore thy judges as at the first, and 
 thy counsellors as at the beginning " (Isaiah i. 26). But 
 it was no divisive or sectarian work, and I returned to 
 my flock to resume my pastoral labors as before, intro- 
 ducing no changes, but seeking to give greater fulness of 
 life and light to my preaching, and greater power of edi- 
 fication to our sacraments and worship. And I wish here 
 to express my gratitude to the people who waited so pa- 
 tiently for my recovery, and my admiration of the wis- 
 dom, and fidelity, and sweet endurance of the beloved 
 
250 William Watson Andrews 
 
 wife, now sleeping amongst you in the Lord, upon whom 
 rested in my absence, in no small degree, the burden of 
 the flock as well as of her family; for she carried on 
 wholly the correspondence necessary to provide for the 
 supply of the pulpit. 
 
 And what were the great themes of my ministry during 
 those fifteen years ? Nothing less, and nothing more, 
 than the old Christian faith. I preached to you, and ta 
 your fathers, the fulness of the doctrine of Christ, accord- 
 ing to the measure of my gift, I could say with Paul, 
 " I determined not to know anything among you save 
 Jesus Christ, and Him crucified "; Christ, the only be- 
 gotten Son of God, dwelling eternally in the Father's 
 bosom, the Second Person in the adorable Godhead; 
 Christ, made very man by His birth of a human mother, 
 the Virgin Mary, through the supernatural working of 
 the Holy Ghost; Christ, who died upon the cross after a 
 life of spotless obedience, that He might be the Lamb of 
 God, who taketh away the sin of the world; and Christ 
 risen from the dead in the body in which He was cruci- 
 fied, in which He ascended also to the right hand of 
 God, thus redeeming manhood from the curse and power 
 of death, and exalting it into the very glory of the eternal 
 throne. This was the substance of my preaching. And 
 this is the old Christianity, believed in by the Church in 
 all ages, and embodied in all her creeds of the greatest 
 authority. And it can never cease to be true. What 
 was true of Him eighteen centuries ago is true to-day, 
 and will be true to-morrow, and evermore: " Jesus 
 Christ, the same yesterday, to-day, and forever." 
 
 I did, indeed, dwell with strong emphasis on the true 
 humanity of our Lord, as one with us by the ties of a 
 common nature, so that He could enter into all our ex- 
 periences of temptation, and trial, and sorrow, and know 
 how to sympathize with us, and intercede for us. He 
 
Anniversary Address 251 
 
 became one with us in our ruin, that we might become 
 one with Him in the glory into which He exalted our 
 fallen nature. It has been too common in New England 
 to stop at His cross, so precious has been the doctrine 
 of forgiveness through His blood; but He did not stop 
 there, and I called on you to follow Him coming forth 
 from the grave as man in the same nature in which He 
 was born into the world, but transfigured in His resur- 
 rection. His body was then pervaded and energized by 
 a new life which death cannot touch, and in it He 
 ascended into heaven. Man then, for the first time, sat 
 in the Father's throne and stood at the heavenly altar. 
 He came forth as God; He returned also as Man, and 
 in manhood was made King and Priest to rule and bless 
 the whole creation of God. 
 
 Nor was this all the message which God sent me to 
 bear to you. For the work of Christ is not yet ended. 
 There remains still a mighty step for our risen and glori- 
 fied Lord to take. He was not permitted to remain on 
 the earth but forty days after His resurrection, and He 
 went away leaving it as full of sin and misery as He 
 found it. He left Satan, the great enemy of God and 
 man, to go about in it tempting men to their ruin, and 
 death and the grave to continue their murderous work of 
 swallowing up in swift succession all the generations of 
 the living. But these conflicts, and sufferings, and 
 abominations of wickedness are not to last forever. The 
 Church, which is the wife elect of the Lamb, He has been 
 gathering out of the world these many centuries, and the 
 marriage is yet to come, when the glorified Bridegroom 
 shall take to Himself His glorified bride, and with her 
 rule and bless the earth. Then He will cast out the foul 
 spirits who have oppressed and defiled it, and loosen the 
 bands of the grave, and shed through all lands the joy 
 of His presence and the glory of His throne. And I did 
 
252 William Watson Andrews 
 
 not feel that I had fully delivered my message, and un- 
 folded to you in its length and breadth, and depth and 
 height, the mystery of Christ, without telling you of His 
 coming again, according to His promise, to establish His 
 kingdom of righteousness and peace over all the earth. 
 
 And I was wont to speak to you, also, of the Church 
 as a Divine institution, having God, not man, for its 
 builder, and Christ, not man, for its Head, furnished with 
 sacraments and ministries of His appointment by which 
 He would convey spiritual blessings to all who believed 
 in Him; filled with a heavenly life; brought into the 
 closest unity with Christ as " members of His body, of 
 His flesh, and of His bones "; and called to the highest 
 honor which any creatures can attain, even beyond that 
 of the cherubim and the seraphim; for they are minister- 
 ing spirits, mighty servants of God and of Christ, sent 
 forth to minister for us who shall be heirs of salvation 
 (Heb. i. 14). 
 
 These, brethren, dearly beloved, were the chief themes 
 of my ministry during the years in which I labored 
 amongst you; and they have been my themes in all the 
 years that have followed, and will be as long as I have a 
 voice to speak of Christ, our Redeemer. And why, you 
 may ask me, did you not continue to teach them to us ? 
 Why did you break the holy bond which held you and 
 us together, and give up the care of a flock which you 
 loved so well ? It was not because I had ceased to love 
 you, or doubted your love for me; nor was it because I 
 was ambitious of a wider field, where I could be more in 
 the world's eye; nor because I wanted better opportuni- 
 ties for the education of my children, or a larger salary 
 to make provision for my family. None of these reasons 
 influenced me. I was satisfied with the work given me 
 to do, and felt that its responsibilities were all that I 
 wished to bear. My intercourse with my brethren in the 
 
Anniversary Address 253 
 
 ministry was in all respects agreeable and edifying. The 
 ministers of the neighborhood were wont to hold monthly 
 meetings at each other's houses, assembling on the Tues- 
 day for dinner, holding public services in the afternoon 
 or evening for the benefit of the people, and giving the 
 rest of the time till the middle of the following day to 
 the reading and examination of the Scriptures, and the 
 discussion of subjects related to our work as Christ's 
 ministers. One of those neighboring pastors, whom 
 many of you will remember, the Rev. Dr. Reid, of Salis- 
 bury, a very intimate and dear friend, was one of the 
 most impressive preachers I ever heard. It was an in- 
 spiration to listen to him. Intercourse with him was 
 always refreshing and uplifting, and one of the regrets at 
 leaving Kent was that I should thus lose the society of 
 brethren whom I held so dear. 
 
 But there have ever been times in the history of the 
 Church, Jewish and Christian, when God's servants have 
 been called on by Him to make sacrifices for His cause; 
 foregoing their own pleasure and advantage for the sake 
 of helping Him in some new step He was taking in His 
 work of redemption. It was a Divine call which led 
 Abram to forsake his kindred and his father's home, and 
 to become a pilgrim and a stranger in a land which all 
 his life long he should not inherit, with the promise of a 
 Seed in whom all the families of the earch should be 
 blessed. It was a Divine call which led Moses to give 
 up the royal prospects of Pharaoh's court, and afterwards 
 his tranquil shepherd's life, and his wife and children, in 
 the land of Midian, that he might be God's instrument 
 in delivering the chosen nation from the house of bond- 
 age. And greatest of all, and beyond compare, was the 
 sacrifice of our Lord and Saviour Jesus Christ, who, in 
 obedience to a Divine commandment, and yet out of the 
 fulness of his heart of love, " being rich, for our sakes 
 
2 54 William Watson Andrews 
 
 became poor, that we, through His poverty, might be- 
 come rich." And so, following His example, multitudes 
 in every age have given up for Christ's sake houses and 
 lands, and the ties of family, and the blessings of civil- 
 ized life, to carry the Gospel to the ignorant and the 
 perishing. 
 
 I have already spoken of my early hope of the Lord's 
 return to the earth to finish His work of redemption, and 
 of my faith that He had begun to restore those gifts and 
 ministries which He gave at the first, to make His Church 
 ready for His coming. Such were my faith and hope 
 during all the years of my ministry amongst you; but I 
 saw in this no reason why I should not become and con- 
 tinue to be your pastor. The restoration of apostles and 
 prophets did not, of itself, make this my work unlawful. 
 They were restored for the blessing of the whole Church, 
 and I used the light I received from them for the more 
 full instruction of my flock in the doctrine of Christ. 
 But after some years, in which I had fully shown my at- 
 tachment to the church of my fathers, I was asked if I 
 were willing to take part in a special work they were 
 doing, which was necessary to be done before the Lord's 
 return, and which I could not do simply as a Congrega- 
 tional minister, for it was outside of and beyond Congre- 
 gationalism, and Episcopacy as well, and every other 
 ecclesiastical system of the time. Had I been a minister 
 in any of the other divisions of the Church I should have 
 done what I did, not as condemning any, but because 
 God was beginning a work which none of them claimed 
 to be doing, or was able to do. A few words of explana- 
 tion will, I think, make this plain to you. Our Lord, in 
 His parables, illustrates the history of Christianity by the 
 figure of a field in which He sows good seed, and 
 the enemy sows tares. Both are to grow together till 
 the harvest, when the separation will take place, and the 
 
Anniversary Address 255 
 
 children of the kingdom will be gathered into the garner 
 of the great Husbandman, while the tares will be de- 
 stroyed (Matt. xiii. 37-43). " The harvest," He says, 
 " is the end of the world " (the age, present dispensa- 
 tion, or order of things) ; and then the whole company 
 of the faithful will " shine forth as the sun in the king- 
 dom of their Father." This is the time of the resurrec- 
 tion, at the Lord's return. So far all is plain. 
 
 But God commanded the Jews that before they reaped 
 the harvest, a sheaf of the first ripe stalks should be 
 taken out of the field and carried into the tabernacle, or 
 temple, as an offering to Him to sanctify the harvest 
 (Lev. xxiii. 10, 11). Till this was done no sickle could 
 be put into the field. It was one sheaf for the whole 
 land, not one from every man's barn. The priest 
 gathered it from the neighborhood of Jerusalem (after 
 the building of the temple), as a representative act for 
 the nation. We should naturally expect that the same 
 law would hold good in the spiritual harvest, and that a 
 small company would first be made ready for the Lord, 
 and be taken to meet Him, before the innumerable multi- 
 tude that is to form the harvest. And although nothing 
 is said of it in the parable, yet we find in the Revelation 
 of St. John, mention of a company standing with the 
 Lamb on Mount Zion, numbered 144,000, who are 
 called ' ' a first- fruit unto God and the Lamb. ' ' And in 
 the same chapter, a few verses later, the reaping of the 
 harvest \% described (Rev. xiv. 1-6, and 14-16). 
 
 Both these companies are Christians; both will have 
 their places in the kingdom of God as members of the 
 one Church of Christ, the difference being that the smaller 
 company is first ready, and first caught away to meet the 
 returning Lord. The first-fruits are not a different kind 
 of grain from the harvest, but a part of the same grain 
 ripened earlier than the rest. If a very dear friend were 
 
256 William Watson Andrews 
 
 coming to visit you, you would select the first ripe fruit 
 from your orchard and garden to set before him; not 
 thereby condemning the rest as worthless, but rejoicing 
 that it too would ripen in its season. 
 
 So the purpose of God is to save His whole Church, 
 not an insignificant part of it, — a mere 144,000, — but all 
 who receive His message of forgiveness, and follow His 
 Son in obedience of life. The preparing of His first- 
 fruits is a step toward the reaping of the harvest. And 
 those who help Him in this work are hastening the de- 
 liverance and blessing of the whole Church, and, ulti- 
 mately, of the whole groaning creation. For the Church, 
 of which His Son is the all-glorious and all-powerful 
 Head, is to be His instrument for the salvation of all the 
 families of the earth: first, of the chosen tribes of Israel; 
 and then, through their agency, also of all nations and 
 tongues in all lands, excepting only those who refuse to 
 be saved. And this was the work for which I gave up 
 all that was dearest to me in this world, — the joy of feed- 
 ing the flock of God to which I had been wedded in my 
 youth, and the blessings of household life; for my home 
 was necessarily broken up when I left you, and the bur- 
 den of a desolate life was laid upon me for many years. 
 
 And if you ask me who these first-fruits are, and 
 wherein they are unlike their brethren, I answer that 
 they are Christians after the order of Paul, rejoicing in 
 the same hope of the Lord's speedy return which com- 
 forted him in his tribulations, and possessing (by the gift 
 of God) the same manifestations of the Spirit, and the 
 same ministries of Christ, which he describes so fully in 
 his Epistles (i Cor. xii. ; Eph. iv. 1-16). Apostles and 
 prophets, a crown of glory to the early Church, have been 
 restored, and a new light has been thrown upon our 
 pathway in these last days. So far as they have been 
 received, they have recovered the true order of the 
 
Anniversary Address 257 
 
 Lord's house, and made His worship to be in the beauty 
 of holiness, gathering into unity the most precious things 
 in the forms of worship of all Christian bodies through- 
 out the world. They hold the fulness of the Christian 
 faith, and through the supernatural manifestations of the 
 Holy Ghost, his presence as the Comforter has become 
 a living reality. They hold all Christians as brethren, 
 recognizing the one baptism in whatever form it be ad- 
 ministered, whether by sprinkling, or pouring, or im- 
 mersion, or whether in infancy or adult age, provided it 
 be with water in the name of the Holy Trinity; and they 
 pray continually for the whole Church, confessing the 
 sins of all, and seeking the blessing of all, especially the 
 great deliverance of the resurrection, and the glory that 
 is to follow. 
 
 Such, dear brethren, are the first-fruits; not another 
 sect striving for worldly power and influence, and waging 
 war with all who differ from them, but a company who 
 are first to hear and respond to the midnight cry, " Be- 
 hold, the Bridegroom cometh; go ye out to meet Him " ; 
 and who, being loosened from all sectarian bonds, and 
 brought under special Divine guidance, are enabled to 
 " follow the Lamb whithersoever He goeth." It was to 
 this company that I was joined when I left you, and with 
 it I have remained in communion as a fellow- worker 
 these five and forty years; first as the pastor of a small 
 congregation in St. Lawrence County, N. Y,, but after- 
 wards, and mainly, as an evangelist in many parts of our 
 own country and in Canada; while I have visited other 
 lands, also, and have preached in some of the principal 
 cities of England and Scotland. 
 
 And so, brethren, you have the story of my public life 
 in its main outlines, and know what have been the aims 
 of my ministry since we parted with mutual affection. 
 Do }'ou ask me whether I have not been disappointed in 
 
258 William Watson Andrews 
 
 the fruits of my labors, and in the results of. the religious 
 movement to which my life has been dedicated ? I an- 
 swer, Yes; as the Lord was disappointed when He wept 
 over Jerusalem, and said, " How often would I have 
 gathered thy children together, even as a hen gathereth 
 her chickens under her wings, and ye would not "; and 
 as He spake in Isaiah, " Behold, I have labored in vain, 
 and spent my strength for naught, and in vain." I have 
 been disappointed that He has been pleased so long to 
 delay His coming, although I never professed to know 
 when the time would be. I have been disappointed that 
 the hope of His coming has been welcomed by so few; 
 and that the gifts of His Spirit, with which He would 
 adorn His bride, have been so little desired. And I 
 take shame and confusion of face to myself, that, from 
 my own shortcomings, my labors have been so unfruitful, 
 without bating one jot of heart and hope, or being shaken 
 in the smallest degree in the faith that we are come to the 
 time of the end, that God is about to send His Son from 
 heaven, and that He is surely and steadily, though it may 
 .seem slowly to us, preparing His way. 
 
 But these past years have not brought disappointment 
 -only. There has been a double growth in this work of 
 making ready the sheaf of first-fruits; a growth without, 
 and a growth within. The number of churches and con- 
 gregations has greatly increased, and they are found now 
 in most of the Protestant, and some of the Roman Catho- 
 lic countries of Europe; and there has been an inward 
 spiritual advancement in the knowledge of Christ, in the 
 power of holy worship, and in weanedness from the 
 world, and transformation into the heavenly mind. How 
 soon the last stalk may be added to the sheaf is known 
 only to God, but the work of gathering goes on without 
 interruption, and will go on to the end. 
 
 And surely no thoughtful Christian can doubt that we 
 
Anniversary Address 259 
 
 are living in most perilous times, and that the world is 
 moving on with ever-increasing and terrible swiftness to 
 the great crisis of its history. Our Lord foretold that 
 before His coming there should be " distress of nations 
 with perplexity, the sea and the waves roaring; men's 
 hearts failing them for fear, and for looking after those 
 things which are coming on the earth " (Luke xxi. 25, 
 26); and what a succession of revolutions and fierce and 
 bloody wars, involving the mightiest nations, have we 
 not seen within less than the half century! The over- 
 turnings of '48 and '49, in which the Pope was compelled 
 to flee from Rome; Louis Philippe, the King of the 
 French, from Paris; and the Emperor of Austria, from 
 Vienna, with insurrections and barricades in almost 
 every capital of Europe; the war in the Crimea, shortly 
 after, between Russia on the one hand and France and 
 England on the other, ending in the humbling of the 
 mighty Colossus of the North ; the revolt of the Sepoys in 
 India in 1857, marked by fearful atrocities, and bringing 
 the dominion of England to the very verge of ruin ; the 
 struggle in Italy about the same time, in which Austria 
 was despoiled of her Italian possessions, opening the way 
 for the loss of the temporal power of the Pope; our own 
 tremendous Civil War, almost without a parallel for the 
 gigantic scale on which it was carried on, and the enor- 
 mous waste of blood and treasure, ending in the overthrow 
 of slavery — a blessed consummation, but a revolution of 
 the whole structure of society in our Southern States; a 
 short, sharp fight between Austria and Prussia a year or 
 two later, ending in the complete discomfiture of the 
 former; and the conflict a few years later between France 
 and Germany, bringing upon Louis Napoleon the loss of 
 his empire, the overthrow of his dynasty, and the utter 
 humiliation of his country: what a catalogue of terrible 
 and devastating conflicts is this! Surely there has been 
 
26o William Watson Andrews 
 
 in our day, as perhaps never before, " distress of nations 
 with perplexity." But the Lord follows this dark de- 
 scription with a word of hope: " And when these things 
 begin to come to pass, then look up, and lift up your 
 heads; for your redemption draweth nigh," — a promise 
 to the first-fruits of a way of escape that shall be opened 
 to them before the distress reaches its consummation. 
 
 But you will remind me that there is another and very 
 different feature of our times, which it would not be fair 
 to overlook; viz., the wonderful growth of the Christian 
 nations in material power and prosperity, through the 
 discoveries of science and mechanical inventions. These 
 sixty years have seen, not only steamships ploughing the 
 ocean, and winning a great mastery over its winds and 
 waves, and railroads bringing into close and easy con- 
 nection cities and countries which it once took long and 
 painful journeys to reach, but the telegraph and the tele- 
 phone, carrying our messages across the sea, and enabling 
 us to talk to far-distant friends, as it were, face to face. 
 And how has the face of the earth been changed by the 
 skilful labors of man, and beauty and fruitfulness made 
 to abound where all was barren and unsightly! In many 
 lands the wilderness has literally been made to bud and 
 blossom as the rose. 
 
 Yes, this is most true, and there is nothing unlawful in 
 this use of the powers of nature for the advantage of 
 mankind. Man was placed in the earth to subdue it, to 
 cultivate its fields, to bridge its rivers, to drain its marshes, 
 to tunnel its mountains, to dig silver and gold out of its 
 bowels, and in all ways to tame it and beautify it to the 
 utmost of his power. The snare lies in thinking that he 
 can thus get rid of the curse, and bring back the long- 
 lost paradise. In spite of all that man can do, the earth 
 will still be full of disorder and evil; disease will ravage 
 it, death will triumph in it, storms will sweep over it with 
 
Anniversary Address 261 
 
 resistless fury, frost will blight its growing fruits, the 
 lightnings of heaven will smite it, earthquakes will shatter 
 it and level its palaces and temples to the dust, and vol- 
 canoes will be as the open mouths of hell, vomiting forth 
 the flaming lava to cover its fruitful fields. 
 
 We are never to forget that these disorders of the earth 
 are the fruit of sin, whether in angels or men; and that 
 He who created it and blotted out its sin by His blood, 
 and took His body from the power of the grave, alone 
 can bring into it order and peace. Man can mitigate the 
 curse, but he cannot remove it. He can guide, in some 
 measure, the forces of nature, but he cannot bring them 
 under his control. He cannot say to the lightning. Break 
 not forth from the cloud; nor to the wind and waves. Be 
 still. He who taught us to pray, " Thy kingdom come. 
 Thy will be done on earth, even as it is done in heaven," 
 and He alone, can bring into the laws and forces of the 
 earth the harmonies of heaven ; and this He will do when 
 He comes in His glory to finish His redemptive work. 
 There are promises reaching into the future which cannot 
 be fulfilled by man. There are evils inwrought into the 
 very structure of humanity, and into the constitution of 
 nature, which no merely human power or skill can re- 
 move. Man has had his trial for six thousand years, and 
 has failed. Our only hope lies in Him who was promised 
 to bruise the serpent's head, and thus to deliver the earth 
 and man from the awful burden under which they have 
 been for long ages groaning. 
 
 And we should expect His coming to be preceded by 
 wonderful movements, both for good and for evil. The 
 wheat and the tares are both to ripen for the harvest. 
 And so we find these last sixty years to have been a time 
 of unprecedented religious activity. The command of 
 our Lord to preach the Gospel to all nations has been 
 obeyed with freshly awakened zeal. Many countries 
 
262 William Watson Andrews 
 
 have heard the glad tidings for the first time, and thou- 
 sands upon thousands of converts have been brought out 
 of heathenism into the Church of Christ. Our own 
 country has been traversed by faithful, devoted men and 
 women from ocean to ocean, and from North to South. 
 The freedmen have been sought out, and schools and 
 colleges established amongst them; the poor whites have 
 been visited amongst the mountains of the South; the 
 slums of our cities have been explored; and we might 
 almost say that a new era of philanthropy had dawned 
 upon the world. 
 
 But the tares were to ripen along with the wheat. 
 And so we find it now. Even philanthropy is turned 
 into a curse. We cannot be blind to the growing discon- 
 tent amongst the laboring classes all over the world, and 
 their disposition to rise up against the laws and institu- 
 tions of society. They are clamoring for the abolition 
 of all inequalities of property, and of all social distinc- 
 tions; and a spirit of bitter hatred is taking possession 
 of multitudes, leading to strikes, and insurrections, and 
 deeds of violence. They say they want the kingdom 
 here and now on the earth as it is, or as man can make 
 it, not in some distant heaven; and now, not after death, 
 when their bodies are crumbled in the grave, and they 
 can get no more good out of them. They will not be 
 put off with a far-off paradise ; they do not want a Chris- 
 tianity which does not promise them the good things of 
 this life; and they scoff at the Church because she does 
 not transform herself into a society for almsgiving, and 
 leave the doctrine of Christ out of sight. 
 
 And, alas! in too many quarters the Church is yield- 
 ing to this temptation, and forgetting her heavenly calling 
 as a Divine witness to the crucified and glorified Saviour 
 of the world. She gives the loaves and fishes which 
 men are hungering for, but keeps back the story of the 
 
Anniversary Address 263 
 
 cross and of the resurrection. And she is in danger of 
 sinking down into a mere worldly institution, aiming to 
 make the present life more comfortable, instead of pre- 
 paring for " the new heavens and the new earth, wherein 
 dwelleth righteousness." 
 
 In many other ways, also, is the decay of the old Chris- 
 tian faith apparent. There is great increase of intel- 
 lectual activity, and men are exploring, as never before, 
 the laws of the heavens and of the earth, the secrets of 
 the past, and everything that can be searched into. 
 Nothing is too sacred for investigation, and this without 
 reverence and holy fear. The Bible is put on a level 
 with other books, as if it were the product of man's in- 
 tellect, and not a revelation from God, requiring for its 
 comprehension the illumination of the Holy Ghost, by 
 whose inspiration it was given. The consequence is that 
 truth is slightingly spoken of under the name of dogma j 
 and it is fast coming to be thought that what a man be- 
 lieves about God, and how he worships Him, are of little 
 account, provided he behaves himself well to his neigh- 
 bor. The age is breaking with the past, and casting 
 away its worn-out creeds and institutions. Man feels 
 that he has outgrown his minority, that he is come of 
 age, and that it is time to be setting up for himself; 
 time to put away childish things, — those which pleased 
 and satisfied the childhood of the world, — and rise up 
 into the dignity and independence of manhood. In 
 many hearts the thought is growing that God has had 
 His day, and that it is man's turn now. We know that 
 this is the drift of opinion amongst the intellectual classes, 
 from whom it gradually filters down to the masses ; and 
 that, if not arrested, the consummation will be, man his 
 own creator, and deliverer, and judge. The most hope- 
 less form of wickedness will be, humanity calling itself 
 God, claiming His attributes, and sitting on His throne. 
 
264 William Watson Andrews 
 
 Closely connected with this drifting away from the old 
 Christian faith, is the disposition to break down the dis- 
 tinctions of nature, as well as of society and the Church, 
 and to reduce our life to a dead level of monotony. The 
 beauty and blessedness of life grow out of the differences 
 of sex, and age, and condition. Man and woman, hus- 
 band and wife, father, mother, and child, form the family, 
 which these very diversities fill with a deeper and purer 
 joy. It is, indeed, impossible to introduce perfect 
 equality and sameness into it, so deeply do these distinc- 
 tions enter into the very structure of humanity; but the 
 attempt to do it must produce discord and misery. The 
 whole creation is full of differences, and it is this which 
 gives to it its beauties and harmonies. The sun to rule 
 the day, and the moon to rule the night; the air of heaven 
 for us to breathe, the light of heaven to illumine our path, 
 and the rain from heaven to quench our thirst, — how un- 
 like they are to each other, and what different laws they 
 obey! And every living thing consists of many parts, 
 each of which has its own work to do, and not one of 
 which can be dispensed with without injury to the whole. 
 
 Now, it is an evil mark of our time that the great dis- 
 tinctions in human society, from the family upwards, are 
 becoming confused, and the Divine order established for 
 mankind in danger of being overthrown. There is an 
 unwillingness to submit to rule, and to acknowledge any 
 authority as derived from God, which threatens a social, 
 and spiritual, and political chaos. For if man shall 
 undertake to make the world or the Church over again, 
 without regard to Divine law, it must end in terrible 
 failure. But let us rejoice, dear brethren, that beyond 
 the present disorder, and any future triumph of wicked- 
 ness, there rises up to the eye of faith a new creation, 
 over which Christ shall reign with irresistible power, and 
 perfect wisdom, and love; and let us seek to hasten it, 
 
Anniversary Address 265 
 
 each one in his place, by fulfilling His will in the present 
 darkness and troubles of the world, in patient hope and 
 unwavering faith. Hold on a little longer, for the great 
 Deliverer is drawing near. He has blessed you in the 
 past, and He will bless you more abundantly in the time 
 to come, if only you will be lifted up into the fulness of 
 your heavenly calling, and will pour out your hearts in 
 intercessions for the whole Church and for the world, 
 which He has bought with His blood. He has not for- 
 gotten the earth which He made His birthplace and His 
 battlefield, in which He fought for us unto the death, 
 and won the victory. And He longs to revisit it, that He 
 may expel all evil from it, and wipe away all tears, and 
 bring down to it the joy and glory of heaven. Nor will 
 He forget the holy ones, yours and mine, now resting, 
 as to their bodies, in these hallowed graveyards, but will 
 bring them with Him in the life and beauty of the im- 
 mortal and incorruptible body, and we shall be separated 
 no more forever. And may the blessings of His Spirit 
 and providence be multiplied unto you more and more 
 unto the end, preserving you amidst all the perils and 
 snares of these evil days unto His heavenly kingdom; 
 and unto you, beloved Brother, whom God has set to 
 feed and guide this His flock, so that when the chief 
 Shepherd shall appear to require them at your hand, you 
 may receive a crown of glory that fadeth not away. 
 
EXTRACT FROM A DISCOURSE 
 " CHRISTIAN NURTURE " 
 
 ON 
 
 By William Watson Andrews 
 
 EPH. vi. 4. — " Bring them up in the nurture and 
 admonition of the Lord." 
 
 The meaning of the Apostolic injunction I be- 
 lieve to be this: " Fathers, give unto your children, 
 whom the Lord in Holy Baptism hath made the Iambs 
 of His flock, the nourishment and guidance of lambs. 
 Do not treat them as wolves, and so provoke them to 
 wrath, — but feed them with the sincere milk of the word, 
 that they may grow thereby. Deal with them as children 
 of God, not as children of the wicked one; that they be 
 not discouraged, and become the prey of the enemy. 
 Train them up as those to whom the Lord has given a 
 name and a standing in His Church, that they may be 
 faithful to it, and so receive the inheritance." 
 
 Christian nurture, concerning which the Apostle 
 speaks, is not the mere instructing of children, any 
 children, about religious truths and duties, nor the train- 
 ing of the baptized with the expectation that as the fruit 
 of it they will afterwards be gathered into Christ's flock; 
 but it is the rearing of those who are already Christ's, to 
 the end that they may grow up into Him, be filled with 
 His fulness, walk in His ways, and ever show forth the 
 
 266 
 
Christian Nurture 267 
 
 life of Jesus that is in them. In the one case, we seek 
 to prepare the ground for the after reception of the seed, 
 should it please God to sow it; in the other, we seek to 
 make the seed already planted germinate and bring forth 
 fruit unto perfection. To train up children in the nur- 
 ture of the Lord, supposes that the Lord has already- 
 made them His by some solemn and public transaction, 
 known and real, which we can rest upon as the basis of 
 our labors. Those to whom Paul wrote were Christians, 
 in the communion of the visible Church; and their chil- 
 dren, according to the law of the Church, had received 
 baptism. I need not stop to prove that the seal of the 
 Christian covenant ought to be applied to the children 
 of the faithful, and that it was actually so applied in the 
 primitive times. We know that the Jews were com- 
 manded to circumcise their young children, and so to 
 bring them within the pale of the same covenant with 
 themselves; and had Christ laid down a new law, shut- 
 ting out children from the blessings of the new covenant, 
 we should have had some mention of it. Such an in- 
 novation on His way of dealing with households, from 
 the beginning of the world, would have disturbed men's 
 minds, and there would have been some reference to it 
 in the New Testament. Its almost utter silence on In- 
 fant Baptism, instead of being an argument against it, is 
 a strong argument for it; for it shows that, as the old 
 principle was still in force, there was no need of any 
 allusion to the subject. And the oldest accounts show 
 the practice of the Church, as far back as there is any 
 trace of light, to have been the same as it is now, and 
 has been for ages, amongst the vast majority of those 
 who bear the Christian name. It is, then, of baptized 
 children that the Apostle speaks when he charges that 
 they should be brought up in the nurture of the Lord. 
 And the nurture of the Lord, in which we are to bring 
 
268 William Watson Andrews 
 
 them up, is that nurture which belongs to such as are 
 His; the training of His children by those methods 
 which are fitted to form them after His likeness, and 
 prepare them for the inheritance of His kingdom. , . . 
 
 Christian training, then, starts from the fact of an 
 operation already done by God, wherein the child 
 brought in faith to His sanctuary is by Him adopted, 
 and made partaker of the life of His Son. It is the 
 training of those who are taken out of the world, and 
 placed in the Church; and its aim is to make them fruit- 
 ful members of that holy company. It builds on the 
 foundation which God has laid. It seeks to unfold that 
 which He has given, and to call out into active exercise 
 all the virtues and graces which should adorn every 
 member of the Body of Christ. It looks that the child 
 should " open upon the world a Christian," because 
 God has already joined it unto His Son. It is the rear- 
 ing of the babe of the Spirit, so that it may adorn its 
 heavenly parentage. It is the educating of the heir that 
 he may be rightly qualified for the rule of the kingdom. 
 This is the relation in which we stand to the 
 little ones of Christ's flock. To us, as their parents, 
 they owe the earthly life, which is defiled and accursed; 
 but God, through the ministry of His Church, has given 
 them the heavenly life, of which Christ is the fountain; 
 and He commits them to us that we may bring them up 
 as His sons and heirs, to be worthy of their high origin, 
 and prepared for their ultimate destiny as kings and 
 priests in His presence. This is the fact we are ever to 
 keep in mind: that we receive them back from their 
 baptism as God's and not ours; and that we are to deal 
 with them as His offspring by a spiritual and heavenly 
 birth. 
 
 Christian training divides itself into two parts: that 
 prior to personal responsibility, and that subsequent to 
 
Christian Nurture 269 
 
 it. In the one case, the child is acted on as an uncon- 
 scious subject, much as the flower is acted on by the 
 light and the dew; in the other, he co-operates with you 
 as a free, responsible agent. What, then, is the nature 
 of parental responsibility while the child lies in the un- 
 consciousness of infancy, and the intellectual and moral 
 powers are just struggling towards their development ? 
 It is no time for direct instruction, which the babe is not 
 capable of comprehending; but it lies passive to sur- 
 rounding influences, and receives a bias from them. And 
 the Christian parent is to see to it that these influences 
 be holy, in order that the good seed may grow, and the 
 fallen nature be kept impotent in death. The atmos- 
 phere of the household should be such as to awaken the 
 breathings of the hidden life. 
 
 As when the new-born babe, whose lungs refuse to 
 play, is revived by the air that it breathes into its nos- 
 trils, so holy actings should be called forth in the little 
 ones of God's family by the holiness around them. All 
 that meets the eye or strikes upon the ear should savor 
 of the love and pureness of heaven. Their infant facul- 
 ties soon take notice of the looks and tones, and are im- 
 pressible to them; and if holy peace and joy beam in the 
 countenances on which they daily gaze, and the tender- 
 ness of holy love speak in the accents they continually 
 hear, then are like emotions awakened in themselves. 
 But if they are brought into contact with evil passions 
 and unclean lusts, and their young eyes first rest on 
 faces darkened and distorted by crime, and the earliest 
 sounds they drink in are the harsh and brutal tones of 
 malice and revenge, how can it be but that the wicked- 
 ness of the flesh will be stirred up in them ? Or, if it is 
 a merely worldly atmosphere that surrounds them, in 
 which nothing of the spiritual life is felt and seen, how 
 can we look for the quickening of the Divine seed amidst 
 
270 William Watson Andrews 
 
 .\ 
 
 influences so chilling ? Like awakens like, and the 
 young lambs of Christ's flock have th'e evil nature, which 
 they inherited, as ready to respond to sinful excitements 
 as the new life is to start forth under the warmth of holy 
 examples. 
 
 The first element, then, in Christian training, is to en- 
 compass the child in its passive unconsciousness with 
 Christian influences. All that is said and done in its 
 presence should have a holy savor. The father and 
 mother are to it in Christ's stead, through whom He 
 would deal with His little ones; and they should show 
 forth the tenderness of love and the purity of the 
 heavenly mind in every word and work. In the house- 
 hold, heaven should be brought down to earth. Every- 
 thing should speak of the life Divine. The pollutions of 
 the flesh should have no place in it. The little world 
 surrounding the child should be a miniature of the King- 
 dom of Heaven. The light and peace and joy of God 
 should pervade it. And thus should we look to see our 
 children, in the first beginnings of their conscious exist- 
 ence, manifesting the grace of the Lord Jesus, and con- 
 formed to the image of His holiness as reflected in us. 
 There can be no sufficient reason why their earliest 
 actings should not be prompted by the Spirit of the 
 Lord, and the life that has been given them unfold itself 
 in child-like forms of piety. If John the Baptist leaped 
 for joy in his mother's womb, and Jeremiah was sancti- 
 fied before his birth, how much more should the babes 
 of the Church, enriched with more blessed gifts, show 
 the buddings of the heavenly grace! 
 
 Remember that the character of your children will re- 
 ceive its form and impress from your own, and that an 
 influence for good or for evil is passing over, from you 
 to them, while they yet lie in the helplessness of infancy. 
 There is a silent power in the very presence of holiness. 
 
Christian Nurture 271 
 
 What you are, your spiritual character manifesting itself 
 in your daily life before their eyes, will not be without 
 its effects. If you would have them begin to unfold the 
 life of God from the cradle, you must yourselves be 
 under the power of that life, and let its holy fragrance 
 always fill your dwelling. Keep the old man crucified 
 within yourselves, if you would not have it bud in them. 
 Be yourselves dead unto the lusts of the flesh, and the 
 vanities of the world, if you would have them uncon- 
 taminated by their pollutions. Do not think it a light 
 matter what the spiritual atmosphere of your house is, 
 even as to the babe upon its mother's breast. Let all 
 that encompasses it speak of its Divine origin, and its 
 heavenly destination, and sink with life-giving power 
 into the depths of its yet unconscious spirit. 
 
 The next stage of Christian nurture is that which fol- 
 lows the development of understanding in the child, and 
 the commencement of personal responsibility. There 
 is a time when its spiritual faculties lie hidden, and as 
 yet there is no dawning of the moral nature; and then 
 all that can be done is through the silent and unnoticed 
 influences of the household life. But at length the bud- 
 dings of intelligence, and the actings of a responsible 
 will, begin to be seen. From that time, the child must 
 be addressed as the Lord's, a member of the household 
 of faith, and an heir of the kingdom. It should be 
 taught its standing as of the flock of Christ. It should 
 be spoken to, not as if it were of the world, an alien, 
 still lying under condemnation and wrath, but as a child 
 and heir, as taken out of the natural and engrafted into 
 the spiritual, as removed from under the curse and 
 adopted into the family of God, where is reconciliation 
 and peace and life eternal. The very earliest lesson to 
 be taught it is its place in the fold of Jesus. If it is 
 taught to regard itself as of the world, as a heathen. 
 
2 72 William Watson Andrews 
 
 standing outside of the blessings of the Christian cove- 
 nant, why should we wonder if it should feel at liberty 
 to act as such, and so the flesh, that has been buried in 
 baptism, live again, and have range for its affections and 
 lusts ? It is by knowing that they are God's children 
 that they feel confidence to approach Him. We must 
 teach them that they are reconciled in Christ, and that 
 God does not impute their trespasses unto them, because 
 that in His mercy He has made them His own, blotting 
 out their sins, and joining them unto His beloved Son; 
 that, abiding in Him, they may be one with Him for- 
 ever. They must know their standing as sons through a 
 Divine act, and never be suffered to identify themselves 
 with the world that lieth in the wicked one. 
 
 The radical error in the training of Christian children 
 is the forgetting, and suffering them to forget, that they 
 are Christians by a heavenly birth and adoption ; and 
 consequently the treating of them as if they were not the 
 Lord's. We all need to be reminded of our high calling 
 and sonship, which is a mystery addressed to faith, and 
 liable to be forgotten amidst the pressure of the earthly 
 life. We naturally seek to do that which becomes our 
 position. Let our children, then, be ever addressed as 
 being of the flock which the Lord Jesus has ransomed 
 with His blood, separated from the world, defended by 
 His ordinances, enriched with His gifts, and called to 
 be partakers of His eternal glory. Let us not forget the 
 grace of baptism, though it should long seem a hidden 
 and inoperative thing. Let us remind them of the plant- 
 ing, that the fruit may appear. And it is in the con- 
 tinual remembrance of this, and on the basis of their 
 true position before God, that the work of training them 
 in His nurture and admonition must proceed. They 
 must be taught in their earliest acting to do all that befits 
 the little ones of the fold. As their faculties are awak- 
 
Christian Nurture 
 
 273 
 
 ened and called into exercise, they must be directed and 
 supplied with the food which the life of God that is in 
 them craves for its nourishment. . . . With the in- 
 creasing capacity for knowledge, the child should be 
 taught the great actings of God as expressed in the 
 creeds of the Church, and learn with distinct apprehen- 
 sion to say of the mysteries of His ways, " I believe." 
 
5.— GENEALOGICAL NOTES 
 
 WILLIAM ANDREWS: emigrated 1635; one of 
 twelve men chosen to do the "foundation 
 work " of the church in New Haven, 1639. 
 Rev. William Andrews, sixth in descent from the emi- 
 grant; born Ellington, Conn., September 28, 17S2; married 
 Sarah Parkhill; died January i, 1838. Pastor of Con- 
 gregational churches in Windham, Danbury, and Corn- 
 wall, Conn. Seven children. 
 
 (i) William Watson, the subject of this biography; 
 born Feb. 26, 18 10; married (ist) Mary Anne Given, 
 (2d) Elizabeth Byrne Williams; died October 17, 1897. 
 
 (2) Edward Warren; born July 15, 1811; married 
 Mary Le Baron Gilbert; died September 2, 1895. Law- 
 yer and clergyman; three years in the army; first pastor 
 of Broadway Tabernacle Church (Congregational), New 
 York. 
 
 (3) Sarah Parkhill; born Jan. 2, 1813; married 
 Araunah Waterman Hyde; died Jan. 12, 1840. 
 
 (4) Israel Ward; born Jan. 3, 1815; married (ist) 
 Sarah Hayes Clark, (2d) Marrianne Stuart Clark; died 
 April 18, 1888. Thirty years President of Marietta Col- 
 lege, Marietta, Ohio; "^VL^Xv^tdi. Manual of the Constitution 
 of the United States. 
 
 (5) Samuel James ; born July 31, 1817 ; married 
 
 274 
 
Genealogical Notes 275 
 
 Catharine Augusta Day. Lawyer and clergyman, Congre- 
 gational and Catholic Apostolic; published The Life of 
 Our Lord, and other works. Resides in Hartford, Conn. 
 
 (6) Timothy Langdon; born May 9, 1819; married 
 (ist) Laura Amsden Childs, (2d) Mrs. Sarah Emeline 
 (Taylor) White. Physician and journalist. Resides at 
 Mt. Pleasant, Iowa, 
 
 (7) Ebenezer Baldwin ; born April 29, 1821; married 
 Catharine Frances Laflin ; died Aug. 14, 1880. Clergy- 
 man, Congregational and Presbyterian; Professor of 
 Natural Scieijices at Marietta; two years in the army; on 
 Ohio State Geological Survey; published An Elementary 
 Geology. 
 
 Children of William Watson Andrews: 
 
 (i) William Given; married Caroline Caldwell Jenkins; 
 rector of Christ Church (Protestant Episcopal), Guilford, 
 Conn. 
 
 (2) Susan Van Wyck; died Dec. 2, 1874. 
 
 (3) James Watson; married Laura Hoppock Cotheal; 
 died Sept. 21, 1880. Clerk. Two children: Susan Van 
 Wyck — married Wesley Hamilton Benham, now (1900) 
 rector of St. Luke's Church, St. Alban's, Vt. ; and 
 Henry Cotheal, graduate student in Yale University. 
 
 (4) Mary Williams; resides at Wethersfield. 
 
 (5) Charles McLean; married Evangeline Holcombe 
 Walker. Professor of History at Bryn Mawr College, 
 Bryn Mawr, Pa. Published The Historical Development 
 of Modern Europe, etc. Two children: Ethel and John 
 Williams. 
 
 (6) Elizabeth Parkhill ; resides at Wethersfield. 
 
-PUBLISHED WRITINGS OF W. 
 ANDREWS 
 
 W. 
 
 1837. The Relations of Law and of a Reverential 
 Spirit to National Prosperity; oration before Phi Beta 
 Kappa Society, Yale, Aug. 18, 1835. Christian Spectator, 
 Sept., 1837. 
 
 1841. The Hebrew Commonwealth; oration before the 
 Linonian Society, Yale, Aug. 17, 1841. 
 
 1846. The Rank of the Jewish Nation in the Kingdom 
 of Christ; sermon preached New York, Jan. 25, 1846. 
 
 1847. The Miscellanies and Correspondence of Hon. 
 John Cotton Smith, LL.D., with an eulogy pronounced 
 before the Connecticut Historical Society, at New Haven, 
 May 27, 1846. 
 
 1848. National Unity; Netu Englander,0c\.6bex, i2>^Z. 
 
 1849. Sermon preached at Kent, Conn., on withdraw- 
 ing from the Congregational Ministry, May, 1849. 
 
 1853. The True Constitution of the Church and its 
 Restoration, with Appendix. Read to the North Asso- 
 ciation of Litchfield County, Conn., Sept. 28, 1853. 
 
 1856. The Work of the Church in America, and espe- 
 cially in the West; address before the Society of Inquiry, 
 Marietta College, Ohio, July 28, 1855. 
 
 1856. Christ the Living One; sermon preached at the 
 funeral of Mrs. Olive C. Fuller, Kent, Jan. 18, 1856. 
 
 276 
 
Published Writings 277 
 
 1858. Testimony to All who Profess the Faith of 
 Christ (anon.); in behalf of the churches gathered under 
 the Apostles in the United States and Canada. 
 
 1863. Review of Mrs. Oliphant's " Life of Edward 
 Irving"; New Englander, July and October, 1863, 
 Reprinted in Scotland, 1864, and again in 1900. 
 
 1866. The Catholic Apostolic Church; Bibliotheca 
 Sacra, January and April, 1866. Reprinted in England. 
 
 1866. Remarks on Dr. Bushnell's " Vicarious Sacri- 
 fice." Read before the Hartford Fourth Association, 
 May I, 1866, and published at its request. 
 
 1866. Divine Remedy for the Lawlessness of the Last 
 Days; an address, London, 1866. 
 
 1867. Letter to Rev. W. C, Doane (now Bishop of 
 Albany), on the True Marks of the Church. 
 
 1867. The Cycles of History, Congregational Review^ 
 October, 1867. 
 
 1868. Zion's Desolation and Zion's Hope; sermon 
 preached (and printed) in Edinburgh. 
 
 1868. The End of All Things Is at Hand; sermon 
 preached (and printed) in Edinburgh. 
 
 1872. Christ in the Book of Genesis; American Church 
 Review, July, 1872. 
 
 1872. Sermon on The Verdict of the People, London, 
 1872. 
 
 1872. Sermon on Woman : Her True Place and Stand- 
 ing; Glasgow (tran-i^lated into Swedish, 1876; reprinted 
 in England ; also in Hartford, 1888). 
 
 1877. The Catholic Apostolic Church; in ist volume 
 of Schaff' s Creeds of Christendom. 
 
 1878. Address at the Funeral of Rev. Adam Reid, 
 D.D., of Salisbury, Conn. 
 
 1880. The Catholic Apostolic Church; in 2d volume 
 of McClintock & Strong's Cyclopcedia of Biblical, Theo- 
 logical, and Ecclesiastical Literature. 
 
278 William Watson Andrews 
 
 1880. Address at the Funeral of Rev. Oliver Ellsworth 
 Daggett, D.D., Hartford. 
 
 1882. The Glorious Ascension of our Lord and Saviour 
 Jesus Christ; sermon preached (and printed) in Edin- 
 burgh. 
 
 1887. Address at the Funeral of Mrs. Eliza Forsyth, 
 Hartford, Jan. 26, 1887. 
 
 1894. Address at the Sixtieth Anniversary of his Ordi- 
 nation, Kent, May 22, 1894. 
 
 1896. Early Recollections of Danbury. Printed in an 
 Account of the Bi-Centennial of the First Congregational 
 Church in Danbury, Conn. 
 
 Mr. Andrews often gave Homilies, some of which 
 were printed in the Pastoral Instruction, a monthly 
 periodical for the use of the Apostolic congregations. 
 Among these were: 
 
 The Present and Abiding Humanity of our Lord. 
 
 The Two Advents of Christ; a Christmas Sermon. 
 
 A Christmas Homily. 
 
 Homily, All Saints. 
 
 Other Homilies are found in Nos. 25, 39, 54, 73, 87, 
 93, of the Pastoral Instruction. 
 
 In pursuance of his evangelistic work, he printed a 
 tract — A Few Words to the Churches. 
 
 He wrote also many articles for the newspapers, the 
 most of them for the Times and the Courant oi Hartford. 
 Of some of these mention has been made. A number 
 were reprinted abroad. Of these were: 
 
 Martin Luther and Edward Irving, their Work and 
 Testimony Compared. 
 
 An American View of the House of Lords. 
 
 Astronomy and Christianity not Inconsistent, 
 
 The Catholic and Apostolic Church. 
 
GENERAL INDEX. 
 
 Adams, Rev. A. C, letter from, 168-69 
 Albury, England, 45-47, 82, 153-54 
 Allen, Rev. Samuel H., 148 
 Andrews, Mrs. Mary Ann, first wife 
 of W. W. Andrews, 12, 64-66, 71- 
 
 72 
 
 Andrews, Susan Van Wyck, 134-35 
 Andrews, William, first settler, i, 274 
 Andrews, Rev. William, father of W. 
 
 W. Andrews, i, 31, 245, 274 
 Andrews, Rev. William Watson, birth, 
 I ; life at Yale College, 2-6 ; influence 
 of Coleridge on, 5, i3 ; interest in 
 movement resulting in Catholic Apos- 
 tolic Church, 6-8 ; in Cornwall, 8 ; 
 teaches school, 2, lo-ii ; tutor at 
 Warrenton, Va., 10; first marriage, 
 12; licensed to preach, 12; declines 
 call to church in New Hartford, 12 ; 
 becomes pastor of the Congregational 
 church in Kent, 12, 244-46 ; pastoral 
 work in Kent, 27, 69-73, 244-50; called 
 to Cornwall, 31 ; charge of " Irving- 
 ism " brought against, 31-32 ; letter 
 from Dr. Bushnell, 37-38 ; disabled 
 from public labor, 39, 248-50 ; goes to 
 England, 43, 249-50; letter from Por- 
 ter on the Catholic Apostolic Church, 
 47-49 ; replies to it, 49-51 ; writes to 
 his congregation in Kent, 52-55 ; re- 
 turns to his work, 56 ; letters regard- 
 ing professorship at Amherst, 56-57 ; 
 calls from South church, Hartford, 
 and Congregational church, Wethers- 
 field, 58 ; death of his first wife, 64 ; 
 decides to leave Kent. 66 ; takes 
 charge of congregation in Potsdam, 
 74 ; letters from Potsdam, 77-80, 
 82-84 ; leaves Potsdam, 92 ; second 
 marriage, 92 ; begins work as an' 
 evangelist, 92 ; visits Kent, 103-4 ; 
 correspondence on the Roman Catho- 
 lic Church, 105-9 ; death of his oldest 
 daughter, 134-35 ; death of his second 
 son, 150 ; last visit to and illness in 
 
 England, IS.3-S5 ; writes to the church 
 in Kent on its 150th anniversary, 170- 
 72 ; address in Kent on the sixtieth 
 anniversary of his ordination, 173-74 ; 
 review of his ev'angelist work and its 
 reception, 177-87 ; withdraws from 
 active labor, iSo; life in Wethers- 
 field, 188-93 ; ^''5' sickness and death, 
 194-95 ; resolutions passed by church 
 in Kent, 195-96; address by Dr. Hart 
 at funeral of, 197-200 
 
 Apostles, ministry of, revived, 34-35, 
 203-4; account of, 46, note 
 
 Armstrong, Nicholas, 156 
 
 Articles, sermons, and addresses men- 
 tioned or given in full. Phi Beta 
 Kappa oration, 30; articles in the 
 Weekly Messenger, 59; eulogy on 
 John Cotton Smith, 61 ; farewell ser- 
 mon, 68, 206-41 ; Statement of Rea- 
 sons, 67-68, 201-5 ; Pastoral Relation, 
 73 ; True Constitution of the Church, 
 84-85; Review of Mrs. Oliphant's 
 Life of Irving, 114; Remarks on 
 Dr. Bushnell's Vicario7is Sacrifice, 
 118-23; Types of Christ in the Old 
 Testament, 126; lectures on Wor- 
 ship, 128-34, 144, 163, 187; Old 
 Christianity, 158-61; Reunion of 
 Christendom, 161-62 ; Cardinal New- 
 man and St. Paul, 169-70; anniver- 
 sary address, 173-74, 242-65 ; Chris- 
 tian Nurture, 266-73. (See pp. 276-78.) 
 
 Atwater, Prof. Lyman H., 4, 58 ; let- 
 ters from, 64, 66 ; death of his wife, 
 146 ; death of, 152 ; character of, 152- 
 53 
 
 Bapst, Rev. John, 105-7 
 Barbour, Dr. J. H., 139-40 
 Barnard, Mrs. Henry, 172-73 
 Berea College, visit to, 144-45 
 Burton, Dr. N. J., 123-24 ; letter from, 
 
 155-56; death of, 155; theology of, 
 
 156-58 
 
 279 
 
28o 
 
 General Index 
 
 Bushnell, Dr. Horace, 37-38, 61-62, 
 118-23 
 
 Catholic Apostolic Church, beginning 
 of movement, 6-8, ig-20 ; extracts 
 from English periodicals upon, 24, 
 note ; " Irvingism " defined, 31-32 ; 
 criticism of, 113-14; congregation or- 
 ganized in Hartford, 126 ; its ritual, 
 132-33, 185 ; article in Schaff's Creeds 
 0/ Christendom, 140-42 
 
 Christian Intelligencer, extract from, 
 85 ; note, 2 
 
 Christian Observer, extract from, 24, 
 note 
 
 Church Review, extracts from, 68, 
 note ; 96-97 
 
 Churckjuan, extract from, 38 
 
 Coleridge, S. T., influence on Mr. An- 
 drews, 5, 18-19 
 
 Congregationalism, New England, 13-17 
 
 Congregationalist, extracts from, 86, 
 note, 149 ; criticism of, replied to, 
 
 149-50 
 Cornwall, 8, 31 
 Cowles, Mr. Chauncey, 164 
 
 Davenport, Rev. J. S., 84, 135 ; death 
 
 of, 135, note 
 Doane, Bishop W. C, 124-25 
 Drummond, Henry, 45-47 
 Dunham, Miss Martha S., 153 
 
 Edinburgh Review, extracts from, 24, 
 
 note, 1 13 
 Evangelist ministry, 92-94, 99-101 
 
 Fisher, Prof. George P., 143, 175 
 
 Garrison, William Lloyd, 146-48 
 Genealogical notes, 274-75 
 
 Hart, Dr. Samuel, address of, at Mr. 
 
 Andrews' funeral, 197-200 
 Hartford Central Association, 192-93 
 Hewitt, Rev. Augustus, 39-40 
 Humphrey, President, of Amherst, 57 
 Huntington, Bishop, 109-10 
 
 Irving, Edward, 33, note ; Life of, by 
 Mrs. Oliphant, 110-14 ; criticism of, 
 III, note 
 
 Irvingism, term explained, 32, note 
 
 Kent, description of, 26-27 \ Mr. An- 
 drews accepts call to church in, 12, 
 244-46 ; leaves, 66 ; revisits, 103-4, 
 173-74 ; 150th anniversary of church 
 in, 170-72 ; reviev/ of Mr. Andrews' 
 ministry in, 244-52 
 
 Lillie, Dr. John, 59-60, 63, 76, 125 
 Linonian Society, Yale College, 3-4 
 Liturgical Club, Hartford, 139-40 
 
 Marietta College, 87, 89-90 
 Mercers'ourg Movement, 58 
 Moody, Dwight L., 95 
 
 Neill, Rev. Henry, 90-91 
 
 Nevin, Dr. John W., 58-59 
 
 New York Observer, extracts from, 34, 
 
 8s, note 2, 111, note 
 Newman, Cardinal, 169-70 
 North Association of Litchfield Co., 68, 
 
 84-85 
 North British Revzeui, extract from. 
 
 67-68, 85, note 1 
 
 Oberlin College, go 
 O'Connor, Bishop, 107-8 
 Oliphant, Mrs. M. O. W., 110-14 
 Oxford Movement, 40-41, 48, 131-32 
 
 Park, Dr. E. A., 117 
 
 Porter, Rev. Noah, 117-18 
 
 Porter, Noah, President of Yale Col- 
 lege, address on Linnni^n Society, 
 3-4; settled at New I.Iilford, 30-31 ; 
 letter from, on the Catholic Apostolic 
 Church, 47-49 ; urges Mr. Andrews 
 to leave Kent, 48-49, 56 ; letters 
 from, 62, 67, 154-55, 168 ; death of, 173 
 
 Potsdam, N. Y., 74, 92 
 
 Reid, Rev. Adam, 31, 143-44, 164-65 
 
 Salisbury, Prof. E. E., 175-76 
 Schaff, Dr. Philip, 58, 141 
 Smith, John Cotton, eulogy on, 61 
 Smith, Rev. E. B., trial of, 136-39 
 Spiritual gifts, revival of, 7, 23-24, 202, 
 
 217-19 
 Statement of Reasons, 201-5 
 Staunton, Dr. William, 87-89 
 
 Tractarian .Movement. {See Oxford 
 Movement) 
 
 Wethersfield, Conn., Mr. Andrews 
 called to church in, 58 ; Mr. An- 
 drews' life in, 188-93 
 
 Williams, Bishop, i6i, note 
 
 Worship, Mr. Andrews' lectures on, 
 12S-34, 144, 163, 187 
 
 Wright, Rev. B. W., 170, 174-75 
 
 Yale College, Mr. Andrews' life at, 
 2-6 ; class of 1831, 2, note ; societies 
 of, 3-4 
 

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