■ • • V 
 

Public Worship: 
 
 Traditional: Hebrew ; Christian; in America, past, 
 
 present, and future. 
 
 A SERMON 
 
 delivered by invitation of the Rt. Rev. A. Cleveland Coxe, D.D., LL.D-, Bishop 
 of Western New York, in St. Paul’s Pro-Cathedral, Buffalo, 
 
 N. Y., Wednesday Evening, May 24, 1893. 
 
 BY 
 
 The Rt. Rev. George F. Seymour, S.T. D., LL. D. 
 
 Bishop of Springfield. 
 
 
 
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 UTICA, N. Y. 
 
 reprinted from The Church Eclectic. 
 
 
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 PS'J.o3 73 
 
 S e f 5U- ■ 
 
 For the Church Eclectic. 
 
 PUBLIC WORSHIP. 
 
 PREFATORY NOTE. 
 
 The reason for the preparation and preaching of the following Sermon will be best 
 given by the subjoined extradl from a letter addressed to me under date Buffalo, January 
 2 ist, 1893, by a Committee of the Church Club of the above named city: 
 
 “ The Bishop of Western New York desires to mark the Columbian Year, the year of 
 the advent of the Standard Prayer Book, with an official and authoritative statement of 
 the claims of the American Church. To this end the Bishop proposes the enclosed series 
 of Cathedral Sermons to be delivered in St. Paul’s Church, Buffalo, N. Yif piaclicable 
 between Easter and July 1, 1893. The undersigned by the direction of the Bishop ask 
 you to give one of these Sermons, and if quite agreeable the one assigned.” 
 
 The subject assigned drawn out into detail by the skilful hand of the Bishop of Western 
 
 New York, was as follows: 
 
 “ Public Worship. Traditional; Hebrew; Christian; 
 and future 
 
 I accepted the invitation, and as it was intimated that the 
 lished, I departed from my habit and committed my thoughts 
 at his request I have my manuscript in hand to place at the 
 Editor of the Eclectic. 
 
 The Sermon was delivered in St. Paul s Church, Buffalo, 
 Diocese of Western New York, Wednesday Evening, May 24 
 
 Springfield, III . April 2, 1894. 
 
 in America, past, present , 
 
 Sermons were to be pub- 
 to paper, and accordingly 
 disposal of my friend, the 
 
 the Pro Cathedral of the 
 . 1893 . 
 
 George F. Seymour. 
 
 “And they continued steadfastly in the Apostles’ .... breaking of biead and 
 in Prayers .”—Adis ii. 42. 
 
 I S worship a lost art? One may well ask this question, as he 
 looks away from Holy Scripture and the historic Church of God 
 to the ideals, which men embody in practice before our eyes as their 
 conception of the due and proper way by which the creature should 
 approach the Creator. 
 
 Worship is the word, which describes the conscious intercourse 
 on the part of the creature with the Creator. The Creator is always 
 
 conversant with creation, the entire domain is beneath His Omniscient 
 eye, and He is always and everywhere cognizant of the presence of 
 all things. But this is not the case with us in our relation to Him, 
 who made us at the first, and preserves us through all our lives. 
 Largely in point of time and of necessity largely, we are away from 
 Him. He is not in our thoughts, and we are not, by intention in 
 His Presence. We are not, we cannot be constantly waiting upon 
 Him, visiting Him and soliciting His recognition of us. Our finite 
 existence with its inexorable necessities, its infirmities, and its worse 
 han weaknesses, its sins, forbids perpetual intercourse with the 
 
4 
 
 Divine Being. At the best and in the highest condition of spiritual 
 development we can only from time to time consciously place our¬ 
 selves beneath the Eye of God, and when we do, the coming to Him, 
 the reaching out and up to Him is called worship. The conception 
 of creation^in the Presence oi its Maker is magnificent. Infinite 
 condescension on the one side, and the lifting up to the utmost 
 limit of ability in praise and adoration on the other, towards the 
 Fountain of life and the Parent of loveliness and joy. 
 
 This idea of universal worship is mirrored on the pages of Scrip¬ 
 ture in giving to trees and plants, and wind and stoim, snow and 
 hail, and mist and vapor, and sun and moon and stars voices to join 
 with fishes, beasts and birds and creeping things in a chorus of hal¬ 
 leluiahs and hosannas to the Almighty. 
 
 Occasionally in the Old Testament and more definitely in the 
 New glimpses are vouchsafed us of the worship, which is and shall 
 be pafd to God by Angels and Archangels and cherubim and sera¬ 
 phim and the spirits of just men made perfedl in heaven. The idea 
 is the same, the principles involved are identical. The approsch 
 of the creature to the Creator is along the same lines, and bears 
 essentially the same tribute, whether it be a dew drop or the four 
 and twenty elders falling before the throne. The central idea is 
 wring. The lines of approach are the lifting up of the creature 
 through and by the best member which it has, towards the source 
 
 of all life. , ,,1-1. 
 
 The forest, the field, the sea, the depths beneath, the heights 
 
 above, the animalculae, which populate a drop, the cattle on a thou¬ 
 sand hills, the wild beasts, which roam the mountains, the monsters 
 of the deep, the stars in their courses, the holy men and women, 
 who are set before us as examples,the higher intelligences,who are the 
 special ministers of Jehovah, are gathered by the scenic representa¬ 
 tions of Holy Scripture painted by the divine hand, into one grand 
 assembly, and all are harmonized by one idea, the idea of giving 
 glory to God, and unified by one spirit, the spirit of adoration and 
 praise. There is no blot upon this panorama of beauty as it is un¬ 
 rolled and developes its increasing glories until the zenith is reached 
 in the Apocalypse, where language and imagery fail to set before 
 us the splendor and magnificence of the everlasting worship of the 
 skies It is giving, giving, giving, outgoing, outpouring, uprising, 
 this and only this from first to last, from the beginning to the end. 
 The music is set to one key throughout from the birth of creation, 
 “ when the morning stars sang together, and all the Sons of God 
 shouted for joy,” (Job xxxviii. 7,) until time shall be no longer, and 
 the song of the Lamb shall lift the praises of the redeemed universe 
 
 forever and ever to the great white throne. 
 
 The historic Church of Christ preserves this ideal. The ancient 
 liturgies set before us the worship of Christians East and West from 
 the days when the first believers “ continued steadfastly in the Apos¬ 
 tles’ breaking of bread and in prayers” down to the present hour. 
 Accretions have been permitted and sanftioned in some quarters 
 marring these Liturgies with many and serious errors; and transpo- 
 
5 
 
 sitions and changes have been made in others, disfiguring composi¬ 
 tions, which in their origin are more than human, but notwithstand¬ 
 ing all that is amiss in teaching and arrangement, the central 
 pervading idea remains clear and conspicuous, and it is the idea 
 of Holy Scripture embodied and applied under the conditions of 
 approach to God through the incarnate Lord , and the crucified Re¬ 
 deemer; it is the idea of giving , of going out to God with something 
 in our hands to offer. Is this the idea, which fills the minds of our 
 American people, when they go up to the House of God to worship ? 
 Are these the lines along which their hearts and souls go out, if they 
 go out at all from themselves, to meet in holy converse their Maker, 
 and Redeemer, and SanCtifier? As we look at our congregations, 
 gathered ostensibly to wait upon the Lord, and present themselves 
 before Him, do they exhibit, even the most devout of them, any 
 conscious apprehension of His Presence, and of their true and dut’ful 
 relation to that Presence ? Are they not sitting on their seats as 
 though they were in a concert hall, or a ledlure room ? Do they 
 not listen to prayers as if they were sermons ? And are not the 
 praises and the notes of the organ regarded as the music of the 
 opera ? Do not our people practically, I mean the great mass of 
 them, absolutely reverse the conception of the worship of God as 
 set before us in the Holy Scripture and the historic Church of 
 ■Christ ? 
 
 God gives us all. He creates us, He preserves us, “ He opens 
 His hand, and fills all things living with plenteousness,” He gives 
 us His only begotten Son to be our Saviour, He calls upon us to 
 approach Him^with prayers, and alms, and oblations and offerings, 
 He lifts us up to the lofty plane of givers by giving us of His own, 
 even to the extent of “ His dearly beloved Son,” and commanding 
 us to give, and filling us by His Spirit with such delight in the 
 contemplation of His majesty and mercy and love, that we forget 
 ourselves, and are absorbed in one feeling, which reaches our lips 
 in the cry of gratitude, “ We thank Thee for Thy great glory.” 
 This is what God does for us, and this is what God requires of us 
 to wait upon Him with His own, and give Him, that He may thus 
 exalt us to be like Himself in giving, the gifts, which He puts into our 
 hands to offer, and to lift our whole being in adoration and praise 
 and thanksgiving to Him. This is worship in its true conception 
 and idea as the Bible uniformly, without exception, presents it, and 
 as the Apostles’ Eucharist and Liturgy embody it and hand it down 
 to us. In view then of what we ordinarily see and hear around us 
 in what are called the assemblies of the faithful, is it surprising that 
 the inquiry rises with more than pain, with anguish and dread to 
 the lips, ‘‘is worship a lost art?” Has its root, its central, its per¬ 
 vading idea faded out from the knowledge of men? It would seem 
 so. The prevalent conviClion appears to be that the creature pre¬ 
 sents himself before God to receive. God scarcely condescends, 
 that is not the word, God comes to meet man, that He may either 
 dire6lly give, or allow Himself to be made the agent through which 
 favours and benefits are bestowed. The symbolism of the buildings 
 
6 
 
 their furniture and its arrangement, the services in their ^truflure 
 
 riiS, ihiSpm»w .Mr SS'S 
 
 it mode™”X’tripWr.l, 
 
 have carried man away from the past, a - P and a ud 
 
 justified him in his own eyes in paving ff ^ ^ 
 
 look even in the presence saints of all ages hitherto 
 
 apostles and prophHs of came empty , they fell upon 
 
 in his relation to God. } , owed heads They hum- 
 
 their knees, or stood with re ^/fXmseWes unworthy of the least 
 
 and frame of mind. He begrudges t P . f origina i 
 
 Sacraments are out of his thougtits as w ^ f God on the 
 
 useless. His attitude toward any public= stro ngly of pat- 
 
 part of menH that of pure sdfishn^ g favors . ^ ;f V P fa 
 
 ronage This is a » t yv confronts ug and appa l s us on 
 
 painted from life. The d d ^ so . caUe d religious literature 
 
 everv hand, and a large se mnreotion ol the true 
 
 of the day inculcates and approves such a conception 
 
 relation and duty of mankind to God. gpe aacle of man’s 
 
 Let us then look away from such si distress.ng spe^ ^ 
 
 ignorance and P^XuuT.deS^of womhip; and fortified by this 
 Church, as presenting i pvqmole strive by our 
 
 divine instruaion enforced y' P r ®“ p co „ n j t i on of what worship 
 influence to bring men back to t . hc ; f ted appr0 aches to God. 
 truly is, and to its praft.ce m their^pemiittea PP find unani . 
 
 w“fh “he" Ue love and care h,.« made for 
 
 such approaches in holy worship. than the 
 
 Man when innocent before the fall was a l.tue 
 angels, but as the angels in his relation to Uoa, ne 
 
7 
 
 God’s presence with joy and gladness and holy fear; no shadow 
 rested on him, no sin lay at his door; he was free to come and 
 while he veiled his face, and felt an awful apprehension of His 
 majesty and glory, still he loved, yearned to be with God. It was 
 only when man fell that God had need to inquire, “ where art thou ? 
 
 It was only after man became a sinner, that he hid himself from tne 
 presence of God, and knew that his nakedness revealed his shame. 
 Before there was the disparity, the infinite interval between the Cre¬ 
 ator and the creature, but it was bridged over by the condescending 
 love of the Maker, and the uprising overflowing gratitude of the 
 recipient of this love. The angelic worship sketched by St. John 
 as offered in heaven brings back to us in ideal the nature and chat- 
 adler of the intercourse of man with God in his innocence in Eden. 
 It was the outgoing of thanksgiving and praise, the lifting up of the 
 entire being in adoration, the pouring forth of love as the expiession 
 of the soul’s whole life in the energy of giving to God the tribute 
 due to His blessed Presence. Paradise, man’s first dwelling place 
 on earth, displayed on every side the perfection of beauty, but the 
 •crown of all this loveliness was the conscious leadership of man in 
 the chorus of praise, which ascended from creation in all its grada¬ 
 tions to the Creator, Who had just pronounced it, as He icsted fiom 
 His work, “ Very good.” There was no pain, no throb of anguish, 
 no groan,'no blot, or blemish or any such thing. It was the morn- 
 ing fresh, and pure, and innocent. It knew no evil. It was the 
 day which the Lord had made, and all things rejoiced and were 
 glad in it. But that Eden was not to last forever, it was destined 
 quickly to fade from view, and to linger as the earliest memory 
 of Earth, and to remain as a prophecy of what was to be in the far 
 off future, when its scenery would be a suggestion of a more glorious 
 reality, and its joys and blessedness would have passed into the 
 eternal happiness and glory of heaven. _ Meanwhile between lies 
 man’s night of sin, sorrow and death, or if one chooses to measure 
 human history by days, they are not the days “ which the Lord hath 
 made,” but the days which man makes , and he cannot rejoice in 
 them with any lasting joy, nor be glad in them with any gladness 
 which will abide. Man fills them full with his own thoughts and 
 words and deeds, and they gather blackness, and become as night 
 in contrast with the beginning and the end, the Eden behind us 
 bright with God’s Presence and man’s innocence, and the heaven 
 before us radiant with God’s glory and the lustrous beauty oi the 
 angelic hosts and the spirits of just men made perfect. The worship 
 in both cases is alike in charadler, but different in its exaltation in 
 degree, and measure of excellence. It is the giving adoration and 
 praise, and thanksgiving and honor and glory to God. There is 
 no asking, beseeching, praying. There was in Eden, and there will 
 be in heaven no need of anything; there was, and theie will be no 
 present evil to cause unrest; there was, and there will be no threat¬ 
 ened danger to be dreaded. The only yearning was and will be 
 the craving for more capacity to love, the desire for enlarged ability 
 to increase the volume of thanksgiving and praise, the giving one s 
 sell and all that he is and has in worship. 
 
8 
 
 We have then the first and the last, the beginning and the end r 
 the Eden of our first parents and the Heaven of redeemed and glo¬ 
 rified humanity before us in their worship, and its essence, its heart 
 
 and soul and life is giving. 
 
 And now we pass to what lies between, our present world as we 
 know it, and as man has known it from the fall, and will know it 
 until the judgment, and we are to inquire as to the changes, which 
 sin has wrought in worship. The fall altered the conditions of 
 man’s existence. He himself became unclean. Shame covered his 
 face, fear filled his heart He fled from the presence of Goa, and 
 sought the darkness, he hid himself. He sewed fig leaves toget er 
 to cover his nakedness. Whether nature felt the pang of sin or not, 
 it has always been true since the fall that the earth has been under 
 the curse of God, it could always be said as St. Paul affirmed,. 
 “ that the whole creation groaneth and travaileth in pain together 
 until now.” Evil was not only within man s person and shame 
 without, but evil was abroad in the world, in the ground beneath 
 his feet, in the air he breathed, the food he ate, the water he drank. 
 Mildew, storm, tempest, pestilence, fire and flood were a constant 
 menace. Dangers thickened along his path. Disease, famine and 
 the sword were frequent visitors. Death confronted him, and its 
 sting filled him with many sorrows, and made him horribly afraid. 
 The contemplation of these fads suggests the altered conditions 
 under which man stood to his Maker after sin entered into the 
 world, from those, which marked his relation before. He had e- 
 come unclean, and needed to be cleansed and covered in order to 
 be fit to appear before his God. Wants many and urgent pressed upon 
 him for supply. Pains and sorrows and sins weighed upon him and 
 pierced him with anguish. The future near and more renjote dis¬ 
 tressed him with apprehensions of coming woes. He had no power 
 of himself, to help himself he was undone. He feared to seek God s 
 presence, and yet he could not remain away. How should he come . 
 There must be cleansing, there must be sacrifice and atonement for sin, 
 there must be prayer in all its varieties of purpose, and these are 
 additions to the worship of the innocent in Paradise and the 
 righteous in heaven. These with the permanent elements of praise 
 and thanksgiving and adoration constitute the worship of sinners 
 in our present estate in this mortal life. Our approach to God then 
 so free and open once, so full of joy, is blocked now by sin and the 
 fruits of sin, and help must come to give us access to God, or we 
 must be forever shut out from His presence and the glory of his 
 power. God comes Himself to give us this help. Tradition dim 
 and uncertain whispers at first like the notes of the Aeolian harp 
 heard at intervals, “ God is with us, God shows the way God is the 
 wav ” and then the whisper waxes stronger in sound, and is audible 
 and steady and clear in articulate speech in Jewish rite and service 
 and sacrifice, and then “ the Desire of all nations comes and gathers 
 up into Himself all prophecies, and traditions and types, and fills 
 the world with the proclamation of love, “ Before Abraham was I 
 am ” “ I am Alpha and Omega,” “ I am the way, the truth and the 
 
9 
 
 life.” And the eye of St. John sees for us and tells us in a sentence 
 the whole story of cleansing and atonement and redemption of the 
 human race, when he says he saw in heaven the Lamb of God in 
 the midst of the throne “ slain from the foundation of the world.” 
 The Seed of the woman, the Seed of Abraham, the Seed of David, 
 the Child of Bethlehem, the Prince of peace, Jesus, Emmanuel, “God 
 with us ” is the fountain opened for sin and uncleanness, “ the Lamb 
 of God, who taketh away the sin of the world,” the full perfect and 
 sufficient sacrifice, oblation and satisfaction for the sins of the whole 
 world,” “the resurreftion and the life,” “ the King immortal, invisible, 
 the onlv wise God,” who ascends in our sight to His throne on the 
 right hand of the eternal Father, and “opens the Kingdom of heaven 
 to all believers.” He is the gift of God to fallen man, the gift of 
 gifts, the gift which comprehends and implies all other gifts. 
 He is placed, He places himself in our hands, in our hearts 
 and souls, if we will receive Him, and washes us with His own blood, 
 and sandlifies us with His Spirit, and shelters us with His presence, 
 and comes in His own special and blessed way, and dwells in us, 
 and lifts us up to dwell in Him. Thus God opens the way for 
 fallen man laden with sins to find access to Him, thus He covers 
 his nakedness, and quenches his shame, thus he pardons his trans¬ 
 gressions and opens his lips with praise, thus He fills him with good 
 things and provides him with oblations to offer, even the Body and 
 Blood of His Only Begotten Son. 
 
 Tradition comes down to us, and it is rooted in what God did for 
 man, after the fall, to cover his nakedness and hide his shame. The 
 foundation on which this superstructure is built, seems, perhaps, very 
 inadequate at first, but the more we examine into the subject, the 
 more substantial it seems, until at length we are convinced thatsacri- 
 fice, even to the shedding of blood and the death of the victim is by 
 God’s appointment and instruction the essential feature of worship for 
 a fallen creature acceptably to offer. It is allowed with almost uni- 
 iversal consent, that the great primal truths, which all nations hold in 
 common, embedded in their mythology and superstitions, hidden 
 beneath their romance and fable, and dressed up and often degraded 
 in their poetry, are the legacy of Eden, the wealth of supernatural 
 knowledge with which God endowed man ere He “ sent him forth 
 to till the ground from whence he was taken.” 
 
 So reasonable a supposition explains the unity of primal idea, or 
 root abstraCt truth, which lies at the bottom of the most diverse 
 myths and fables and stories and superstitions, which develope the 
 beliefs of different nations touching man’s origin, his future destiny, 
 his relation to the powers above him, and his door of access and 
 plea for reconciliation. Sacrifice, and bloody sacrifice, was one of 
 the primal truths, we may say the central primal truth, which God 
 revealed to man, as the atonement, the way back to peace and hap¬ 
 piness from sin and misery and death. The coats of skins with 
 which God clothed the man and the woman, imply the shedding 
 of blood, the taking of life as an offering for sin, and the revelation 
 of a truth to our first parents, which was to pass from them to Cain 
 
and Abel, and to Noah and his sons, and the patriarchs, and to 
 Israel, and the Gentiles, and to permeate the race, and reach its true 
 expression and consummation in the one full, perfect and sum- 
 
 cient sacrifice of Christ upon the cross. 
 
 In this view of the origin of the idea that “ without the shedding 
 of blood there is no remission of sin,” we have an adequate and sat- 
 isiactory explanation of the different manner in which God treated 
 the offering of Cain, and of Abel, refusing the one and accepting the 
 other. “ Cain brought of the fruits of the ground an offering unto the 
 Lord. And Abel, he also brought of the firstlings of his flock, and 
 of the fat thereof. And the Lord had respeft unto Abel and to his 
 offering ; but unto Cain and to his offering He had not respect. 
 
 ^Caim Cwould seem, refused to obey ; he declined to profit by 
 instigation, he was wise in his own conceit, and he felt that the 
 fruits of the ground, though it had been cursed as a punishment tor 
 sin, were an offering meet and apt, and all-sufficient for God. He ig¬ 
 nored sin and its penalty death, and doubtless, in the light of reve¬ 
 lation for God must have spoken when He clad Cain's parents with 
 the vesture of slain beasts, and told them that blood alone, suner- 
 ing even to the forfeit of life, could cleanse the sinner and clothe 
 him with righteousness. Amid the light of such knowledge made 
 known from above, Cain closed his eyes to what seemed to him 
 unnecessary, distressing, barbarous, cruel, and chose what he deem¬ 
 ed a more excellent way, and so he came with a bloodless offering 
 and turned his back upon the cross, and the promise that, ‘ the seed 
 of the woman should bruise the serpent’s head." Cain became the 
 leader of the optimists of earth, of those, who fail to see or will not 
 see the awfulness of sin, the reality of evil, and the misery of hell. 
 They have much to say against vicarious suffering, and plant them¬ 
 selves upon love, good will, pleasant things and lovely, human pro- 
 crress the fruits of the earth, luscious and fragrant and beautilu . 
 They are good natured and high-toned and generous, and revolt 
 from blood shed in sacrifice, whether it be Abel’s lamb, or the 
 Lamb of God, which always, from the first Cam to the Cains of the 
 present day, wounds their pride, and they do not hesitate to she 
 their brother’s blood. They bring themselves by deliberately and 
 presumptuously refusing the crucified Redeemer, under the curse of 
 God, and sink into brutishness and worldhness and sensuality. 
 They go out from the presence of God, and seek to recover a fallen 
 world by their own efforts and contrivances and labours in human 
 progress. In Cain the divine curse fell upon man diredly, and un¬ 
 der the awful shadow of this curse, these Cams, these optimists, 
 these prophets of good things, these men of soft manners, and gen¬ 
 erous sentiments, and smooth words and of many inventions, bring 
 themselves, by refusing with the first Cain the blood of sacrifice and 
 
 the death of the vidirn as the propitiation for sin 
 
 Abel comes in dutiful obedience to God with the firstlings of his 
 flock slain in sacrifice as his offering, and God accepts him. He, 
 too, becomes a leader, and His followers are catalogued by an 
 
Apostle as the army of faith, and his name is linked with One of 
 whom only it could be said that the blood, which He shed, “ speak- 
 eth better things than that of Abel.” This union of Christ with 
 Abel is the key, which unlocks the secrets of sacrifice in the way 
 all along, which lies between. It binds together in one volume the 
 story of bloody offerings, and explains the mystery of suffering and 
 death as the road to happiness and the door of life. 
 
 The first sacrifice and the last proclaim the same truth, but the 
 last speaketh better things than the first because it is the real voice 
 of which the first, and all that were heard in the centuries between 
 were the echoes, it is the blessed substance of which they were but 
 the shadows. It made good to men and fulfilled that which they 
 only promised. But their promise implied faith in the fulfilment, 
 and the efficacy of the reality was imparted to the shadows. The 
 last was the one full, perfedl and sufficient sacrifice, oblation and 
 satisfa&ion for the sins of the whole world, and so it was fruitful in 
 all needed blessings for sinners, from righteous Abel to the end, 
 and filled with the only virtue it possessed, and that was enough, 
 the blood of bulls and of goats, which in itself can never take away 
 sin, but which, through the underlying sacrifice, the Lamb of God, 
 stretched upon the cross beneath, cleanseth from all sin, and maketh 
 those who offer fit to appear before their God. 
 
 How easy it is to travel then under the leadership of Abel, whose 
 offering God respedled ; with Noah as he comes fiom the aik into 
 a new world, as it were after the flood, and as his first recorded act, 
 builds an altar unto the Lord, and offers burnt offerings thereon, 
 and wins God’s blessing for himself and mankind ; with Abraham 
 as he binds Isaac, and lays him upon the altar on the wood, and 
 stretches forth his hand to slay his son ; with Isaac at Beersheba, 
 and Jacob at Bethel, with the children of Israel in Egypt, and 
 Moses and Aaron, the Priest of the Lord, and the judges and pro¬ 
 phets reaching down to him, whose voice is still heard in our as¬ 
 semblies, saying, “ From the rising of the sun even unto the going 
 down of’ the same, My Name shall be great among the Gentiles, 
 and in every place incense shall be offered unto My Name, and a 
 pure offering, for My Name shall be great among the heathen,saith 
 the Lord of hosts.” Thus does the old pass into the new, and thus 
 does Abel’s offering “of the firstlings of the flock, and of the fat 
 thereof” unite the acceptable worship of primeval man with the of¬ 
 fering made tor man in the fulness of time by the Lamb of God, 
 “ who taketh away the sins of the world.” Thus does bloody sacti- 
 fice, self surrender to the utmost limit, to the giving up life itself, reach 
 its consummation and fulfilment on the cross. Thus does the blood 
 which speaketh better things than that of Abel, conclude forever 
 the slaughter of beasts in sacrifice, and leave the eucharistic offering 
 of bread and of wine to show forth the Lord’s death till He come, 
 and to present and apply the benefits of His passion to all penitent 
 
 souls, even unto the end of the world. 
 
 The first believers in Christ, the fruits of St. Peter s preaching on 
 the day of Pentecost, continued steadfastly in the Apostles bieak- 
 
12 
 
 ing of bread and in prayers.” The apostolic worship, it is too early 
 yet to call it Christian, is evolved out of the Jewish, and carries it 
 up into Christ, the Great High Priest, who has ascended into the 
 Holy of Holies, even heaven itself, to appear before the Eternal 
 Father with His own body, and His own blood, offered upon the 
 altar of the Cross for all mankind. There “ He ever liveth,” says 
 the Apostle, “ to intercede for us.” There in our manhood worship 
 reaches perfection, and He is there in the presence chamber of the 
 King of Kings, that He may prepare a place for us, as He promised r 
 and may make us ready by His grace bestowed in acceptable wor¬ 
 ship here, to occupy that place and join with all the Company of 
 Heaven in saying, “ Holy, Holy, Holy, Lord God of Hosts, heaven 
 and earth are full of Thy glory, glory be to Thee, O Lord Most 
 High.” 
 
 This worship, “ the breaking of bread and the prayers,” quickly 
 enshrined itself in the Liturgy, which was in the hands of believers 
 in Christ, doubtless before they had a written Gospel, or a s’.ngle 
 Epistle. The New Testament comes as a gift from the Blessed 
 Spirit to men who already had the Creed, and the Sacraments and 
 the worship of the Church in possession and in actual use, as a 
 guarantee to after ages that the trusts transmitted were preserved 
 entire and undefiled, and as a test to try them and restore them to 
 purity, if they became corrupt. 
 
 The Liturgy, like the blessed Gospel, assumes a fourfold form y 
 as the first ages present it to us. There is but one Gospel, the good 
 news of Jesus Christ. He is the Gospel for the four points of the 
 compass, for the entire circle of humanity , as St. Matthew, St. 
 Mark, St. Luke and St.John proclaim Him to all mankind, so there 
 is but one Liturgy lifting up the hearts and souls of men to God in 
 the service of the Lord’s appointment, “ the breaking ot bread, but 
 it, like the holy Gospel, has four faces , looks in four directions, 
 meets the special characteristics of all mankind with the same offer¬ 
 ing, the same pleading, the same thanksgiving. The peail of great 
 price is the same in all, the setting is different ; the substantial bles¬ 
 sings are identical, the wrappings, which envelope them vary, the 
 bread and wine, the Body and the Blood, the confession and prayer, 
 the praise and thanksgiving are alike present in all, but the drapery 
 which clothes them changes in detail of arrangement and adjust¬ 
 ment. The breaking of the bread and the prayers,” as bearing 
 the Apostles’ name and authority, constitute the essence and the 
 form of worship appointed and commanded by the Lord himself, 
 for sinners on earth until He come. It is the service, which, like 
 Him, who is its substance, its heart, its life, makes all holy things 
 one, and draws all things to itself as their centre. Christ is the light Oi 
 Scripture, He shines in Genesis, in the creation, and in the fall, He is 
 the sanClion of the Law, He illumines the Psalms, He is the subjeCt 
 of prophecy, He lifts up in the Gospel the light of His countenance 
 upon us, He is the logic and the theology of the Epistles, and He 
 fills the Apocalypse with the glory of God and of the Lamb. So 
 the Sacred Liturgy in itself and the accretions, which it has taken 
 
13 
 
 on as homogeneous to itself, unifies all worship, and strikes its roots 
 into the dispensations of the past, and gives us a foretaste of and 
 
 anticipates the glory and bliss of Heaven. 
 
 The blood of sacrifice is in the Eucharist, the precious blood,, 
 which cleanseth from all sin, and prepares the comers*there unto to 
 appear acceptably before their God. It speaketh better things than 
 that of Abel, since from it Abel’s firstlings of his flock and all their 
 viaims slain for the altar derive their value, and receive the ex¬ 
 planation of their suffering and death. 
 
 The bread and wine of Melchisidek are there, because the sin 
 offering and the burnt offering have, by the shedding of blood, re¬ 
 mitted the curse, which rested on the ground and purged its fruits, 
 the gifts of the harvest and the vintage, so that they become meet 
 for an offering of thanksgiving unto God, and the ministers of the 
 highest blessings unto the soul of man, even the Body and Blood 
 of the crucified Redeemer. 
 
 Prayer is there, which asks for pardon for one’s self; Intercession 
 is there, which pleads for others; Pleading is there, which begs, if it 
 be God’s will, that present evil may be removed ; Entreaty is there, 
 that dangers and trials which threaten may be warded off \ Thanks¬ 
 giving is there, which pours forth gratitude for mercies received ; 
 Adoration is there, which contemplates with inexpressible delight 
 the glory of God. Simple yet grand, brief yet comprehensive, tell¬ 
 ing the story of man’s undoing and man’s ledemption, prayer and 
 praise, and thanksgiving in adtion as well as in speech ; the Blessed 
 Eucharist is the divine drama, which presents what is real, and 
 makes the past and the present and the future one in the peace of 
 God, which passeth all understanding, and sheds its blessing,even the 
 blessing of the Father, the Son, and the Holy Ghost, upon all man¬ 
 kind. 
 
 Around the Eucharist cluster, as grapes upon the stem, since they 
 grow out of it,'the fasts and the festivals of the sacred year. The 
 Passover is there, since Christ our Passover is sacrificed for us; 
 Pentecost is there, for the Holy Ghost descends and fills the fruits 
 of the earth with the riches of heaven ; Christmas is there, because 
 in every celebration Christ renews to us the privilege vouchsafed 
 the shepherds of Bethlehem, the wise men of the East and Anna 
 and Simeon from the Temple. We may approach and worship, we 
 may present our gifts, we may take the Holy Child up in our arms, 
 nay, we may dwell in Him, and have Him dwell in us, and sing our 
 Nunc Dimittis. The Holy Eucharist, the Sacrament of many names, 
 fulfills at once the offices of the tabernacle and ofthe temple ; it is the 
 place of meeting where God comes to meet us, and we go out to meet 
 God. It is in the midst of the tribes, and is four-sided, and so faces 
 all and turns away from none. It shelters the divine Presence, 
 while it reveals It. It is fixed in position, and yet it travels all over 
 the earth It makes every spot where it is celebrated the Holy City, 
 and thither men turn with the windows of their souls, like the pro¬ 
 phet in a strange land, open towards Jerusalem, whither they turn to 
 worship. It is the door of access, opened by the Master, for sinners 
 
14 
 
 -to pass through, with offerings in their hands which He has given 
 them, even Himself slain, and risen again, and at the right hand of 
 the Father. It is the door of access to the secret place, where God 
 hides them and refreshes them, and permits them to worship Him 
 
 Worship, then, culminates in the Lord’s breaking of bread. T is is 
 
 its focus, but its light shines afar off, and warms and illumines every 
 service. Baptism is the birth, which ushers in the life, which is hid 
 with Christ in God, and that life is nourished by the spiritual manna, 
 which the Lord supplies. Confirmation enriches the soul with gi its, 
 which make the recipient hungry and thirsty to do the Lord s will, 
 and eat and drink as' He commands. Matrimony is holy when it is 
 built upon oneness in Christ, which is best expressed by partaking 
 of that one Bread, which came down from heaven Sickness and 
 death are the common lot of man, and the Lords food ib the medi¬ 
 cine of immortality, and the bond of union between the living an 
 the departed. The darkest shadows of sin are seen in the gloom of 
 the prison, and the frightful details of execution, but even hither the 
 Lord comes, and He who can save to the uttermost ministers to the 
 penitent convidl the consolation of His pardon and peace in t e 
 pledges of His redeeming love. 
 
 1 Matins and Evensong are Holy Communions at a further remove. 
 They look toward the Breaking of Bread, wherein we approach the 
 Lord of Life as closely as our infirmities and sins will permit while 
 we remain in the flesh. Worship is not, thank God, absolutely a 
 lost art The Church of God has ever possessed it, and known it 
 and practised it, and taught it. We have been at fault on our 
 American soil, in discharging as we should our duty to our brethren. 
 Our fathers have sinned, perchance, and we have sinned in this re¬ 
 gard towards ourselves, since, if we had gone out to God with the 
 honor due unto His Name, our example would have told upon our 
 neighbors, and won many to copy a more excellent way. . 
 
 But it may be said that the first centuries of our national life, in 
 its infancy and early youth, were unfortunate ages as regards t e 
 condition of the Church of God in our Anglican Communion. 
 
 Coldness, indifference, deadness, fell upon her in the mother 
 country, and these grievous faults were intensified by the weakness 
 of the few immigrants to a strange land, and the privations and 
 
 poverty of the wilderness. , 
 
 For full one hundred and fifty years our polity here was not only 
 
 incomplete without a b'ishop, but it lacked the well spring of life 
 and strength in the absence of a home Episcopate to govern, an 
 superintend, and provide. The only wonder is that we were not 
 swallowed up, the very few among the many by the ignorance an 
 fanaticism, which almost universally prevailed. Our fathers on the 
 other side of the sea, and our fathers in this country, did not know 
 
 the full value of the treasures which they possessed, and possibly we 
 
 ourselves, even to-day, have a very inadequate conception of the 
 real worth of the trusts, which have been confided to our keeping 
 
 for the benefit of all mankind . 
 
i5 
 
 But even supposing that our ancestors, who came out as colonists 
 to our Atlantic coast two centuries and more ago had been well 
 instrufted Christians, they were scarcely in a condition to wors p 
 God with those accessories which are due to his majesty and hono . 
 The absence of what for lack of a better term we may call the 
 luxuries of religion does not abate, when we are doing the very 
 best [hat we cant in the least degree from the value of our service 
 in the eye of God, but when thus shorn of its external beauty it fails 
 
 t0 God'^as^never'more'acceptably worshipped than He was when 
 the first believers lifted up their hearts to Him and made then offer¬ 
 ings from catacombs and caves and dens of the earth, but then 1 
 was their hmh privilege to advertise the Church and win their ad¬ 
 versaries and overcome their enemies by confessorsh.p and martyr¬ 
 dom Such experiences were not the lot of the first settlers of this 
 
 land and the outside population moreover was not as the pagans, 
 who persecuted the Christians ignorant of Christ and His claims 
 They knew something of both, but they were alienate ro 
 
 historic Church, and hated her, and were full of prejudice co¬ 
 ining her, and were not in a condition to be favorably impressed 
 
 or taught or won. fi n 
 
 We may say that ignorant as they may have been of the fi 
 
 value of what they possessed, still our fathers in the faith held oi 
 
 tenaciously to their treasures, and profited by them m their 1m- 
 
 perfedl use of them so far as they could, ana handed them on to us 
 
 uninjured and unimpaired. . , , 
 
 We shall do well, if with our increased light and knowledge, we 
 
 do as well relatively as they did. f 
 
 Pioneer settlers in a new land leave behind them, as a matter o 
 necessity to a large extent, the accessories, which render living com¬ 
 fortable and elegant. This was much more the case two hundred 
 or even a hundred years ago than at present, the facilities of trans¬ 
 portation across oceans and continents bring the most distant 
 colonies now comparatively speaking near to the centres of civi lza- 
 tion so that in the backwoods, and the far away off mining camp 
 to-day the hardy adventurers enjoy many of the conveniences 1 
 not the luxuries of life. In the home, in society, in civil and polit¬ 
 ical affairs in the sphere of learning and religion, there are necessary 
 things which must be always present, and then there are other 
 things! which may be dispensed with at the cost of convenience 01 
 comfort, or lavish display. The necessary elements of home, or 
 example, may be sheltered in a tent, or a log hut or they may be 
 for a time absolutely houseless, so the worship of God may be be¬ 
 neath the vault of heaven, or the boughs and foliage of trees, 01 in 
 upper rooms, or rude chapels, as well as in stately churches and 
 grand Cathedrals ; it may be celebrated with the simplicity of God s 
 requirements alone, water and bread and wine, and the spoken word, 
 or it may when better conditions of living are reached, be dignified 
 and honored with accessories befitting man’s improved estate and 
 on a level with the best, which he has to bestow upon himself. 
 
i6 
 
 These considerations will serve to explain in part the changes 
 which public worship has undergone in its external aspe&s in our 
 country, since the Apostle of \ irginia, Robert Hunt, gathered the 
 settlers of Jamestown into the log church to celebrate and partaxe 
 of the Holy Sacrifice, or Richard Seymour, on the coast of Maine, 
 knelt with his flock to receive the Holy Communion, beneath the 
 open sky. Wealth and civilization brought with them gradually, 
 improvements in aU the details of living, in dwellings, and furniture, 
 and food, and clothing, and style, and fashion, and outward pomp 
 and show. This must needs be, and it implies in itself nothing 
 amiss, unless man sets his heart upon these things. As an end, then, 
 they become a snare, and the test whether this is so or not may be 
 with some considerable degree of certainty applied, when the ques¬ 
 tion is asked, does man bring up his expenditure in the cause, of 
 religion to a level with his outlay upon himself ? Does he him¬ 
 self" dwell in an house of cedar, while the ark of the Lord remain- 
 
 .eth within curtains ?” 
 
 Fairly well it seems to me our forefathers will abide this test, and 
 if our Church failed to put on her beautiful garments in colonial 
 days and the first years of our national life, the cause was not to be 
 sought entirely in indifference to the claims of God upon their lib¬ 
 erality and a spirit of sordid worldliness, but to ignorance, as we 
 have alreadv stated, of the value of the trusts committed to their 
 keeping, and mistaken ideas of man’s duty towards God, not only to 
 worship’ Him in holiness, but to worship Him in the beauty of 
 
 holiness 
 
 The awakening came, thank God, in our Mother Church, and the 
 throbs of renewed life were felt here. Personal religion was devel¬ 
 oped, historic truth was uncovered, and Churchmen saw and heard 
 and felt and understood, as they had not for two centuries and.more. 
 With returning consciousness came gradually the realization of 
 where they were, and the conception of what they ought to be. 
 They recognized, to some extent, their deadness, their ignorance, 
 their incapacity to use their material heritage, and to appreciate 
 their spiritual possessions, and they sought, as speedily as possible 
 to recover themselves, and become what they were in duty bound 
 to be. We must not be surprised that in this transition period, 
 which is not ended even yet, mistakes of various kinds were made 
 and copied here. The only wonder is that, so great conservatism 
 prevailed as to steady us and keep us within bounds, when there 
 was within and without and around on every side so much to stim¬ 
 ulate and excite and unbalance. . 
 
 In this discussion we are mainly concerned with worship in its 
 conception and purpose, and here the great revival of the present 
 centurv in its stages of developement and progress, has scattered the 
 mists and dissipated the clouds, which through human agency in 
 fanaticism and blindness had been generated and drawn around our 
 Saviour’s teaching and command, “ This do m remembrance of Me. 
 
 Preaching in prayers and sermons outside the Church had usurped 
 the place of the Sacraments, and the distressing influence of such 
 
17 
 
 disloyalty to Christ had fallen like a blighting, infedlious miasma 
 upon the Church herself, especially here in our land, when she was 
 so weak and small. 
 
 The Holy Communion was neglected. It was rarely celebrated, 
 four or six times in the year was the rule. The attractions of the 
 ordinary Morning and Evening Prayer were stripped away from the 
 breaking of bread. It was jostled into a corner, but few attended, 
 and they were looked upon as penitents, to be pitied, rather than as 
 servants, to be envied, who were lifted up and advanced to be the 
 guests of their Lord. 
 
 The Church of the present time is beginning to grasp the truth 
 that the centre, the heart of worship, is the approach to God, which 
 our Lord has opened, that its essence is giving , and that the gifts, 
 which we ought to offer, He puts into our hands to bring, even 
 Himself , as our sin offering, our burnt offering, our peace offering, 
 and our thank offering ; that He is the sermon which instructs, as 
 in a drama, by word and aCtion ; the prayer which prevails, as the 
 great Intercessor; the entreaty, which successfully deprecates evil, 
 as the all-sufficient Saviour, and the embodiment of praise, and 
 thanksgiving, and adoration, as the Son of Man, pure and spotless, 
 “ who hath never walked in the counsel of the ungodly, nor stood 
 in the way of sinners, nor sat in the seat of the scornful.” 
 
 The worship of the future in our land, we have the faith to be¬ 
 lieve, will realize the brightest and best hopes of the present. 
 
 The revelation before the eyes of men, of the priceless treasures 
 which the Church of God holds in trust for the healing of the na¬ 
 tions, will have the same effeCt precisely, which our incarnate Lord 
 produced when He disclosed in any degree His Godhead. Many 
 fell away and followed no more with Him ; they took up stones to 
 cast at Him. 
 
 The law of the Head is the law of the body, and the mutual rela¬ 
 tions of Christ and of His Church, and of the world in which they 
 live are identical. Their fortunes and experiences are the same. 
 The Master told us that they would be. “ If they have persecuted 
 me they will also persecute you ; if they have kept my saying, they 
 will keep yours also.” (St. John xv. 20.) This prophecy has been 
 fulfilled hitherto, and it will be to the end. When Jesus proclaimed 
 his personality, His true charadler, He applied the test, which made 
 men judge themselves before the time. They either left Him or 
 drew near to Him. His miracles of feeding and healing satisfied 
 earthly needs, and alleviated physical suffering, and crowds followed 
 Him, but His proclamation of a divine Presence and a Redeemer 
 from sin gave offence, and almost all forsook Him. 
 
 While His Church preaches in sermons and prayers, and sings in 
 sensuous music and songs inspired by earthly passion, and makes 
 the alleviation of bodily ills her chief, if not her only business, men 
 will flock to her as they would to the lyceum or the opera, or to 
 the almshouse or the hospital. But let the Church avow her voca¬ 
 tion to be the bringing the Saviour to mankind, to pardon their sins, 
 to fill them with His Spirit, and to nourish them with His Body and 
 
1 8 
 
 Blood, and forthwith many fall away. Let her teach whatsoever the 
 Lord hath commanded her, nothing more and nothing less, on His 
 authority, and minister the Sacraments as He hath ordained, imme¬ 
 diately many are offended and depart. 
 
 The worship of the future, of the century soon to open upon us r 
 will more and more apply the touchstone to mens consciences as 
 our Lord applied it, as He drew nearer to his passion, because as 
 our Lord revealed Himself more and more towards the end, until 
 at last He declared Himself to be the Son of God, and provoked 
 the demand, “ Crucify Him, crucify Him,” so will it be with His 
 Church ; the past fifty years and the near future must make mani¬ 
 fest to the unbelieving world the divine and tremendous claims 
 of the Church, and the world will draw out and off and take more 
 decidedly than ever the seat of the scornful, if not the place of the 
 
 ^ The worship of the present, as it glides into that of the future, 
 will bring out more and more plainly the glorious truths of revela¬ 
 tion that the ever blessed Trinity, Father, Son and Holy Ghost, are 
 not only the Objects of our adoration, but the Inspirers and Help¬ 
 ers of our worship. It will be known by those who worship, and 
 understood by those, who behold such worship, that the Church is 
 approaching God in a supernatural manner, that God opens the way, 
 that God provides the offering, and that God gives the will and 
 
 strength to draw near to Him and offer. . 
 
 It will be recognized by all, whether they allow or rejeH the 
 claim that the worship of the one Holy Catholic and Apostolic 
 Church is the gift of God, and involves the cooperation of the three 
 Persons of the Adorable Trinity. The Father gives the Son to be 
 the one offering, full, complete and sufficient, and the Son, who was 
 conceived by the Holy Ghost, and offered Himself, by the Eternal 
 Spirit gives the Spirit to inspire and cleanse the soul, and open the 
 lips and the P'ather is over all the fountain of eternal generation, in the 
 gift of the Son, and of Eternal procession in the gift of the Holy 
 Ghost. Every good gift in nature, and every perfeft gift in grace . is 
 from above, and cometh down from the bather,of Lights, with 
 whom is no variableness neither shadow of turning.” 
 
 The effedl will be, when these hidden truths are uncovered and 
 brought out into the light, and men recognize them, whether as 
 accepting them or rejeding them, that there will be a parting asun¬ 
 der one from the other. The world power will come, as did Cain, 
 with its fruits of the Earth, the product of its own labor to offer unto 
 God and will exult in its own greatness as it takes delight in itself, 
 its genius, its many inventions, its progress, its success, and makes 
 God, whom it will refine into a splendid unreality, the crown of its 
 
 own self adulation. T , r 
 
 The Church of God will come, as did Abel, with the Lamb for 
 
 an offering, whom God has provided, she will come as walking in 
 the Spirit in dutiful obedience to Him, Who bids her come and 
 makes her welcome, even the Eternal Father. . Under these two 
 leaderships men will be drawn, the spirit of Cam will animate and 
 
19 
 
 assimilate the one, and the faith and devotion of Abel will marshall 
 the other under the banner of the Cross. 
 
 The perilous times, of which the Apostle speaks by word of proph¬ 
 ecy, are the last days, the future, which lies just in advance of us, 
 and opens up a prospedl, which he by inspiration describes, and 
 whlich we begin to see. The world power is back of it with its 
 spendid civilization, its wealth, its luxury, its lavish expenditure, 
 its apparent good nature and kindliness, and its indifference to truth. 
 It is the net produdl of optimism, of the spirit of Cain, the self suffi¬ 
 ciency of man. and the Apostle thus sums it up in a frightful cata¬ 
 logue of details : “ Men,” he says, “ shall be lovers of their own 
 selves, covetous, boasters, proud, blasphemers, disobedient to parents, 
 unthankful, unholy, without natural affedtion, trucebreakers, false 
 accusers, incontinent, fierce, despisers of those that are good, traitors, 
 heady, highminded, lovers of pleasures more than lovers of God, 
 having a form of godliness, but denying the power thereof.” (2 Tim. 
 iii. 2-5.) This describes the future as it lies beneath our gaze as to 
 the great mass of men. They refuse the supernatural, their suffi¬ 
 ciency is of themselves, if they wait upon God, it will be more in 
 name than in reality, they recognize no need of God, and their 
 assembling together is in reality to please themselves in prayer and 
 sermon and music addressed to themselves. They must be pleased, 
 and entertained. In a word they must receive , deference must be 
 shown to them, and their demand will be, it is the acme of self im¬ 
 portance, “if Thou be the Son of God come down from the Cross, 
 and we will believe on Thee,” as though they were the centre of the 
 universe around whom everything revolved, as though Calvary and 
 its redemptive work must be given up as the price of securing their 
 adhesion and patronage. Could presumption go further and be 
 more hateful and distressing? 
 
 On the other hand, the near future brings into view God’s Church 
 sheltered under God’s sovereignty, with His blessed Word in her 
 keeping, as her chart of government, and organic life, and official 
 administration, and His worship as her supreme business and voca¬ 
 tion, fulfilling Jesus’ final word to us, revealed after the Holy Gospel 
 narratives were closed, “ it is more blessed to give than to receive,” 
 in making daily her one offering, which speaketh better things than 
 that of Abel, since it pleads for pardon and applies for salvation to 
 every faithful soul, the full, perfedl and sufficient sacrifice of the 
 Cross. 
 
 More and more, and quickly too, men will draw apart into their 
 opposite camps of open infidelity or the worship of humanity, and 
 the worship of God. This worship of God may and probably will 
 secure the following of the comparatively few, but be they few or 
 many, the secret of the Lord will be among them. Vidlory will be 
 in reserve for their banners as it was for Abraham’s servants when 
 they returned from the slaughter of the Kings, for Gideon’s three 
 hundred, when they discomfited the Midianites, for the seven thou¬ 
 sand, who had not bowed the knee to Baal, whom God knew and 
 commended to His lonely prophet, and “ the little flock,” as our Lord 
 
20 
 
 pathetically called them who converted the world. The Church of the 
 future in these United States will stand on her own foundations, and 
 they are sure and steadfast, “the apostles and prophets, Jesus Christ 
 Himself being the chief corner stone.” She has from the beginning 
 represented true Catholicity, but now it is her province, since the 
 Vatican decrees of 1870 have committed the See of Rome to the 
 sin of revolutionising Christ’s charter of government for His Church, 
 it is her province to bear witness alone in the West with the Mother 
 Church of England to true Catholicity as the day of Pentecost saw 
 it, and as the Canons of the General Councils define it and protedl 
 it. This she will do in days to come with stronger emphasis in 
 teaching, and greater faithfulness in administration than in the past. 
 Her worship in the future will more largely in daily and weekly 
 Eucharists all over our land keep open the way which leads to 
 Bethlehem and Calvary, and the vacant tomb, and the throne of God 
 in heaven. 
 
 This worship centres in the One Offering whereby we do show 
 forth the Lord’s death until He come, but its circumference sweeps 
 around and embraces all other services and devotions and unites 
 them with the supreme a6l of giving to God divine gifts together 
 with “ ourselves, our souls and bodies to be a reasonable, holy 
 and living sacrifice unto Him.” This worship, this more frequent 
 intercourse with God in His appointed and consecrated way, will 
 make the Church of the future stronger than ever as a protest against 
 error, more vigorous and decisive in holding up the truth, and more 
 fruitful in good works. 
 
 We have not stopped to inquire about ritual, because it was be¬ 
 yond our objedl. It is enough to say that he who recognizes the 
 fa6l that he is in the divine Presence, and is engaged in offering the 
 Christian Passover, will be, must be reverent, and this apprehension 
 of the Lord’s nearness will secure that all things shall be done de¬ 
 cently and in order. Let us, dear brethren, do our part to hasten 
 this blessed future bright with so glorious a prospedl. The present 
 is the preparation for the future, and we therefore must make ready 
 now for what is to be. The Eternal Father gave us His Only Be¬ 
 gotten Son at Christmas. The Eternal Son sends to us the Holy 
 Ghost as at this time, Pentecost, from the Father. Gift upon gift is 
 bestowed upon us, our Christmas gift and our Pentecostal g iff, and 
 we are ready, ought to be ready, with such helps, and such bless¬ 
 ings to draw near to God in holy worship. 
 
SERMON. 
 
 DELIVERED BEFORE THE MISSIONARY COUNCIL AT ITS ANNUAL MEETING 
 IN ST. JAMES’ CHURCH, CHICAGO, ON SUNDAY 
 EVENING, OCTOBER 22d, 1893. 
 
 BY THE 
 
 Right Rev. GtEORGtE FRANKLIN SEYMOUR, S.T.D., LL.D., 
 
 Bishop op Springfield. 
 
 THE MISSIONARY IDEA IN THE CHURCH. 
 
 •And the Word was made flesh and dwelt among us (and we beheld His glory, the glory as of the 
 Only Begotten of the Father), full of grace and truth.”— S. John, i. 14. 
 
 Fathers and Brethren :— 
 
 I come before you this evening with considerable embarrassment, because 
 I have been asked at very short notice to take the place of another Bishop, in 
 consequence of his inability to be present, whose name appears upon your 
 printed programmes; * and my embarrassment is increased by the fact that 
 owing to the lateness of the hour I have a very short space of time at my dis¬ 
 posal in which to deal with a very large subject. 
 
 I rejoiced to listen to the words of cordial welcome with which we were 
 greeted by the Bishop of the Diocese, and the gracious response of the vener¬ 
 able Bishop of North Carolina, and I congratulate you that the extempore 
 sermon which is to follow is capable of compression. 
 
 Let us address ourselves then without delay to the consideration of the 
 “ Missionary Idea in the Church/’ a subject suitable to prepare our minds and 
 hearts for the work which has brought together this great assembly in annual 
 Council. All ideas which abide, which are the result of waking thought and 
 not of dreams of the night, must have some substantial basis on which to rest. 
 The more substantial the basis, the more permanent is the idea, the more 
 enduring its grasp, and the more certain its success. 
 
 Contemplate with me the basis of the “ Missionary Idea in the Church.” 
 Observe the felicity of the expression, not simply “the Missionary Idea,’ but 
 “ the Missionary Idea in the Church.” The phrase is not mine, but was sug¬ 
 gested to me by our thoughtful and energetic Secretary. 
 
 The mere announcement of salvation in a vague, general way is sufficient 
 to arrest the attention and excite the interest of all generous souls, and prompt 
 them, not only to accept for themselves, but to seek to make known to others 
 the good news. This is “ the missionary idea.” It has no solid, concrete basis. 
 
 * Bishop Randolph, of Southern Virginia. 
 
It rests upon theory, and is occupied with mental conceptions and begins and 
 ends with sentiment and feeling. But when the knowledge of salvation comes 
 to us from the Saviour Himself, and He appears in Person, after heralds m 
 succession through the preceding centuries of human history have announced 
 His nearer and nearer approach, until at length prophecy is merged into present 
 reality when he, who was “more than a prophet,” saw Jesus as He walked, 
 and pointing Him out said, “ Behold, the Lamb of God, Who taketh away the 
 sins of the world,” and when another, His beloved disciple, reveals the mystery 
 of His existence, and sets Him before us as “ God with us,” God in our nature, 
 and thus able “ to save to the uttermost,” then interest is quickened into intense 
 devotion, and the wish to propagate the Gospel becomes a passionate desire, an 
 all-absorbing purpose; it is emphatically “ the Missionary Idea in the Church, 
 he idea namely which presents its source, its power, its agency, and its object; 
 the foundation on which it rests, and the elements which assure its success in 
 its final and glorious realization. Nothing less than the marvellous disclosuie 
 of the text could beget the “ Missionary Idea in the Church,” which is the clear 
 definite conception of One Who came to be, and Who is, “the Saviour of the 
 world.” Pause for a moment to consider the unique and altogether excep¬ 
 tional position of him who gives us the divine and exhaustive analysis of the 
 text in his description of our Lord. There never was a human being who en¬ 
 joyed in his experience the wonderful privileges of St. John. Not to speak of 
 his early years, but beginning with the marriage in Cana of Galilee, when the 
 water was turned into wine, and the first miracle gave the key-note of the 
 Gospel, which will be fulfilled in the splendid Epiphany of Heaven at the mar¬ 
 riage of the Lamb—St. John was there. 
 
 He was present at the raising of Jairus’ daughter. He was on 
 the Mount of the Transfiguration; he leaned on Jesus’ breast at the 
 Last Supper; he was beneath the Cross, and was addressed by our Lord just be¬ 
 fore He died. He looked into the empty tomb at the Eesurrection, and he 
 gazed up into heaven at the Ascension, and more than all St. John saw the 
 visions of the Apocalypse, including the future fortunes of the Church and her 
 ultimate triumph. He saw the consummation of all things, the “Missionary 
 Idea in the Church,” a magnificent and final and eternal reality in the re¬ 
 deemed gathered out of every nation under heaven, standing before the gieat 
 White Throne with palms in their hands, and the Lamb of God in the midst of 
 the Throne. His knowledge, natural and supernatural, exceeded that of all 
 others, and hence he was qualified to draw near and tell us as no other one 
 could in the language of the text who and what Jesus is, and we, too, who listen 
 are thus enabled to lean as it were on His breast, and to know that “ underneath 
 
 are the everlasting arms.” _ . 
 
 The text is St. John's analysis of the answer to the inquiry, What think 
 
 ye of Christ ? Who and what is He ? It tells us that He, our Lord, is the 
 revealer of the Godhead, the ever blessed Trinity; that He is the eternal Son, 
 the Second Person in the adorable Trinity; that He is the Son of Man in that 
 “He was made flesh”; that He remained with us that we might have time to 
 become acquainted with Him, to be sure that He was all that He claimed to be, 
 
SERMON. 
 
 8 
 
 since “ He dwelt among us ”; that He is the channel of the power by which 
 men are rescued from sin, Satan and death, and the eternal “I am,” the fixed 
 unalterable reality, “the same yesterday, to-day and forever,” for He is “full 
 of grace and truth.” 
 
 “The Word was made flesh.” This term, the Word, is most mysterious 
 and suggestive. It presents our Lord to us as He really is in His divine per¬ 
 sonality, and it does more, it brings into view the ever-blessed Trinity as work¬ 
 ing together, Father, Son, and Holy Ghost for our salvation, and it fixes the 
 relative place of Christ, the second , the Mediator in the work of redemption. 
 “Word” is an articulate sound, which embodies thought. There can be no 
 thought without a thinker, who is first; and there can be no word spoken 
 without breath, which is third. First the thinker, then the thought, and then 
 the breath, and by the union of the three in one we have “ the Word.” 
 
 So the Son was from all eternity in the bosom of the Father, like the 
 thought in the mind of the thinker. In the fulness of time God sent forth 
 His Son, “ born of a woman,” and He was conceived by the Holy Ghost, the 
 eternal breath, “ and the Word was made flesh.” Thus the Father, Son and 
 Holy Ghost concur in giving us “the Word,” our Lord and Saviour Jesus 
 Christ, in His divine Personality and human nature, and in this mysterious 
 revelation of infinite love we see our dear Lord’s place in the plan of redemp¬ 
 tion, the second , intermediate. He is always between . He is between us and 
 the fruition of all our blessings, and if we will, between us and all our sirs and 
 woes ; and hence we ask for the good things, and pray against the evil through 
 His Blessed Name. 
 
 Here we have the divine eternal Personality of Jesus, and His place in the 
 Godhead as the second , with the Father and the Holy Ghost necessarily implied 
 as the foundation stone for the basis of the “ Missionary Idea in the Church.” 
 Next the analysis shows us how God was pleased to reach us, how He clothed 
 His eternal Personality with drapery, which brought Him within the range of 
 our senses, so that we could see, hear and handle the Word of life. “The 
 Word was made flesh.” The Son of God, while He remained the Son of God, 
 became the “ Son of Man.” He took our human nature complete and perfect 
 into the most intimate relation to and into hypostatic union with His divine 
 Personality, so that it became henceforth and forever an indissoluble part of 
 Himself. 
 
 “ The Word,” the eternal Personality, “ was made flesh.” The Son of God 
 took upon Him human nature, body, mind and spirit, human nature in its en¬ 
 tirety, complete and perfect. In setting forth this truth the Holy Ghost chooses 
 the lowest element of our composite nature, lest it might be concluded, if the 
 higher had been selected, that the gross material element had been slighted and 
 left out as of little or no worth. If St. John had said, “ the Word was made in¬ 
 tellect or spirit or soul,” the unbelieving and misbelieving, the learned in this 
 world’s wisdom, and the proud leaders, as they boast themselves to be, of 
 thought, would have denied the excellence and sacredness of the body, and per¬ 
 verted and rejected the resurrection of the flesh, since even now they dare to do 
 so in the face of the declaration that the “Word was made flesh,” 
 
4 
 
 O Jl/JXirl L/i-V • 
 
 Not only “was the Word made flesh,” but “ He dwelt among us for 
 three and thirty years between birth and death, and for forty days between His 
 rising from the grave and ascending into Heaven, that He might give us. e 
 opportunity of being with Him, and staying with Him, and seeing and hearing, 
 and knowing Him, and accumulating that store of infallible proofs of His n- 
 carnation and Resurrection, which would make Him for all generations as tru y 
 a real Christ, the Son of God and the Son of Man, as He was to His contem¬ 
 poraries while He sojourned on earth. The Gospel in its fourfold narratives 
 displays the Saviour as God, His manifestations of power rising step by step in 
 His miracles until we see Him advancing from dominion to dominion, the King 
 of nature, of disease, of death, and of hell, and of him that lias the power of 
 death, the devil, until we see Him in His words and deeds as verily and indeed 
 God, and finally rising in the Ascension to His rightful place, the throne of God 
 
 in Heaven. , , ., , ,, 
 
 The Gospel displays the Saviour as man in birth and growth, and the neces¬ 
 sities of our humanity, hunger and thirst and weariness, in our sympathies and 
 affections, in grief, and tears, and finally in death and burial. The Gospel lifts 
 Him who was made flesh for our sakes, before our eyes, and proclaims, Ecce 
 Homo ” “Behold the man.” There He stands delineated on its pages a picture 
 of human perfection in every stage of existence from the manger to the cross, 
 the perfect child, the perfect boy, the perfect youth, the perfect man, carrying 
 perfection with Him as “ He increased in wisdom and stature, and in favor with 
 God and man,” the exhibition of our life filled with the love and power of God, 
 and showing us as we gaze how He holds in His hands the keys of death and of 
 hell and can “ save to the uttermost ” all who seek, or do not refuse salvation 
 as His gift. Oh, the comfort, the blessedness, the loveliness, and the glory of sue 
 a spectacle in this world of sin, sorrow and death. It is the focus of hope, the 
 fountain of consolation, the anchor of faith. It is the inspiration of ‘ the mis¬ 
 sionary idea in the Church,” because the Church, as the body of Christ taught 
 by the Holy Ghost, presents our Saviour under definitions precise and complete 
 as an object of faith in her Creed, and enshrines Him as a living Person full of 
 grace and truth and able “ to save to the uttermost ” in her institutions 
 
 A sentimental Christ floating before the mind in the dreams of the tran- 
 scendentalist; an ideal Christ built up and draped by the ingenuity of the 
 philosopher; an imperfect Christ, shorn of His glory as “ the Only Begotten of 
 His Father full of grace and truth,” could never, can never, and will never, be 
 an inspiration which will send men forth to labor and suffer and die in His 
 cause. " It must be the Church’s Christ, Who is the real Christ of the Gospel as 
 described in the text and placed before the mind in the golden and luminous 
 words of the Apostle who had leaned on His breast, and had seen His glory in 
 the Transfiguration. It must be the Christ, Who is the Word, the eterna Son 
 of God in His Personality. It must be the Christ Who was made flesh, Who be¬ 
 came’ one of us, Who took our nature by the operation of the Holy Ghost, and 
 united it to His divine and eternal personality. It must be the Christ, Who is 
 “ the Only Begotten of His Father,” separate from all others, not simply divine 
 in the sense that He sums up and expresses the aggregate divinity, which is or 
 
Stilt 
 
 5 
 
 may be found in the whole race of man, but divine, because He is the very and 
 eternal God, because in Him dwells all the fulness of the Godhead bodily. It 
 must be the Christ, Who justifies His majestic claims of being the Way, the 
 Truth and the Life, the Light of the world, the Centre of creation, the First and 
 the Last, the Beginning and the End, the Alpha and the Omega by the emphatic 
 declaration that He is the ever living God, the eternal “ I AM.” 
 
 “ And we beheld His glory, the glory as of the Only Begotten of the Father 
 full of grace and truth.” Here in this clear statement of the elements which 
 filled the incarnate Word, the Lord’s anointed, our blessed Saviour Jesus Christ, 
 we have the secret of the derived power, which makes the believer more than 
 man in the strength of the Holy Ghost; here is the solution of the mystery of 
 the spell .which brings every faculty and all the energies of the beholder into 
 subjection to the love of “ the King in His beauty.” 
 
 When one has been taught Who He is, the Word from all eternity in the 
 bosom of the Father, in the fulness of time “ the seed of the woman,” “ con¬ 
 ceived by the Holy Ghost, born of the Virgin Mary, made flesh,” the Son of 
 Man; when one has beheld His glory full of grace, the Holy Spirit, the Author 
 and Giver of life, and the fire of love, and full of truth, the foundation of all 
 stability and permanence, “ the everlasting arms,” which uphold all things; 
 when we know, I say, Who and What Christ is, and that He is here among us in 
 His Church, and that to stay, “ to dwell,” and that He is full of love, of love 
 that is meant for us, to rescue and to save us, then, indeed, the missionary spirit 
 pours in upon us, and “the Missionary Idea in the Church ” seizes us, and, if 
 we do not forcibly resist, it will grow within us, and we may say it will possess 
 us, make us its own. We inherit this idea as a legacy coming to us by suc¬ 
 cession from our ancestors. It is constantly becoming a reality upon an ever 
 enlarging field as conquest after conquest is made in the work of missions. It 
 grows by what it feeds on, and increases by giving. Like love it is never satis¬ 
 fied, but is always reaching out for more. Like love (or shall we not say it is 
 love, divine love, welling up in human hearts, the love of winning souls to 
 Christ ?) it advances from strength to strength and in the end must conquer 
 all things. 
 
 It is exquisitely delightful to contemplate the fact that it is St. John who 
 is chosen by the Holy Spirit to lay the foundation, on which rests “ the Mission¬ 
 ary Idea in the Church ” in the golden proem of his Gospel, which our text 
 concludes. He knew our Lord as God and Man, as no one else ever knew Him, 
 and he was allowed, or rather it was the will of Christ for him to live to the 
 extreme limit of human life, the last survivor of the Twelve, that he might, it 
 would seem, prolong his note , the note into which all other notes must finally 
 be resolved, the note of love, prolong it beyond the rest and make it emphati¬ 
 cally the last, swallowing them up in its volume and its power—“God is love,” 
 “ little children love one another.” It is charming to think of the other Apostles 
 as having each their several parts in the song of the Lamb, and that each con¬ 
 tributes his own special note to the Gospel symphony, but that it is the will of God 
 that the Apostle of love, whose relations were most intimate with Je3us, should 
 linger, and when all his companions had ceased to sing in the silence of death, 
 
i 
 
 b 
 
 TrmI 
 
 he should remain and chant with the tremulous voice of old age, of one of a 
 hundred years, “ God is love, and he that loveth is horn of God and knoweth 
 
 God.” t 
 
 It would be interesting and instructive and inspiring to recapitulate the 
 
 history of “the missionary idea in the Church,” but that would be to tell the 
 story of the spread of Christianity, and we must lose the advantage of such 
 help from the mighty past because our time is short, and we must hasten on to 
 deal with other matters, which will not brook omission, nor enduie neglect. 
 
 The wonderful analysis of the Incarnation supplied by our text meets and 
 answers an objection to such an agency as our Board of Missions, which is 
 sometimes urged, but oftener felt than expressed, that all adventitious helps, 
 all secondary means employed to further “ the Missionary Idea in the Church 
 ar e a mistake, that the work should be done for its own sake, as the Apostles, 
 it would seem, did it, not only without a board of missions, and a treasury 
 from which to draw supplies, but without any support whatsoever from earthly 
 
 instrumentalities. 
 
 I do not propose to dwell upon this objection further than to consider it 
 as attacking a principle, which is the characteristic of the Incarnation of Jesus 
 Christ, namely, the employment of means to accomplish an end. What, I ask, 
 is the Incarnation but the making use of human nature to accomplish a divine 
 purpose, the salvation of mankind ? Christ comes down from Heaven, “and 
 is made flesh,” as a means by which He can reach us, and enable us to reach 
 Him, and through Him have access to the Father. What is Christ's Church 
 but His Body, the continuation on the same lines as those on which the Head 
 moved, when He was here on the earth to go out to us, and win us to come to 
 Him ? What are the institutions of the Gospel ordained by Christ but the di¬ 
 vine agencies whereby our Lord lays hold of us and lifts us to His breast, and 
 puts His hands upon us, and nourishes us with His own flesh and blood and 
 fills us with His spirit, and by which in turn we are incorporated into Him, 
 
 and are made by Him to dwell in heavenly places ? 
 
 What are we, when we offer ourselves as missionaries, but instruments m 
 God's hands for the accomplishment of His blessed purpose, the salvation of 
 souls ? The philosophy then of the Incarnation, and of Christianity, and of 
 the missionary idea and life developed out of the Gospel, is the employment of 
 means to attain an end , and thus we are brought in the most natural way to 
 open our Missionary Council and introduce to your consideration our admirable 
 Board of Missions, which is largely our executive, and does our work. As an 
 agency the Board of Missions is almost a necessity. We could not keep pace 
 with our rapidly increasing population in this vast country without some such 
 organization to collect and distribute our offerings. In its work it has been, 
 and it is truly excellent. I am not saying that it is perfect, or that no im¬ 
 provements can be made, although I have none at present to suggest, but I do 
 sav that for industry, in steadfast devotion to duty, in vigilance in watching 
 for opportunities, in ingenuity in devising methods and plans, m pluck m 
 facing and overcoming difficulties and discouragements, and in success in 
 meeting the expectations of the hundreds of thousands who wait upon its 
 
 
SERMON. 
 
 7 
 
 bounty, no similar organization can excel, if it can equal, our Board of 
 Missions. 
 
 We have here our agency for missionary work, our head, and heart, and 
 hands between us and the immense harvest into which we are commanded to 
 enter and labor, to enter and labor without delay , to enter and labor now . 
 What we need is the spirit of “ power, and of love, and of soberness,” that we 
 may fill our head with wisdom, our heart with love, and our hands with power. 
 
 This need can be met, and will be met, if we grasp and appropriate “ the 
 missionary idea in the Church.” The idea embodied in Christ, and which He 
 seeks to make a universal reality, the Blessed Trinity indirectly, but yet neces¬ 
 sarily brought into mind and into view by the descriptive epithet, “ the Word,” 
 the Blessed Trinity underneath the plan of salvation in the depths of eternal 
 love; “ the Word” between the Father and the Holy Ghost, the Second Person 
 in the Godhead, bringing God to this evil world and to us, when in the fulness 
 of time He was born of a woman, and was made flesh, and became the Son of 
 Man, “ and we beheld His glory, the glory as of the Only Begotten of the 
 Father full of grace and truth.” Nothing short of this will overcome the 
 world, and enable us to become the sons of God, and heirs of eternal life, and 
 be in consequence of good cheer. No ideal Christ, the creation of man’s brain, 
 and painted by his fancy, no Christ Who is not the Son of God and the Son of 
 Man. No docetic Christ, Who is a phantom, separated from us by this wall of 
 matter, which shuts us in and imprisons us on the earth, but a Christ, who in 
 His eternal and ever living Personality lays hold of matter, and clothes Himself 
 with it as vesture, which, when He has changed it, and transfigured it, and 
 glorified it. He will take with Him in the Ascension and wear forever on the 
 Throne of God. No absent Christ, Who has gone away and left us as orphans, 
 lonely, comfortless; but a present Christ, Who is with us in Sacraments and 
 means of grace, Who is “ in us the hope of glory.” Nothing short of a positive 
 Christ, who asserts Himself, and claims to be and makes good His claim as 
 “ the Only Begotten of the Father,” “the Way, the Truth, and the Life,” “ the 
 Light of the world,” “ the bread which came down from Heaven,” the Door, the 
 Vine, “the Good Shepherd,” “the Alpha and the Omega,” the All and in all. 
 Nothing short of this will be, can be, the perennial inspiration of “ the Mis¬ 
 sionary idea in the Church.” 
 
 Others may be satisfied with a mere human Christ, and they may draw 
 lovely pictures of His perfections as an example, the culmination of the divine 
 in man. We need this, but we crave for our necessities infinitely more than 
 this. 
 
 Others may have a Christ Who is more than man, but yet is a divided 
 Christ, with a Godhead which is Almighty and Omniscient and Infallible, and 
 a humanity which is full of mistakes. Such a Christ will not meet our needs. 
 We turn away from these false Christs, since they are false either in being de¬ 
 fective, or being discredited by man’s wilfulness and presumption. We turn 
 away from all these false Christs to our own dear Christ, to the Christ of the 
 Gospel, the Christ of the Creed, the Christ of the Catholic Church, perfect 
 God and perfect Man, the only Christ for Whom there is a place in our Prayer 
 
8 
 
 SERMON. 
 
 Book, the only Christ for Whom there is room in our hearts, the only Christ 
 Whom we can worship and adore. We turn to Him and we see Him as a living 
 reality before our eyes in the portrait painted by St. John in the text, for it 
 is indeed a portrait, and stands out in bold and majestic relief among the cre¬ 
 ations of time, since it has a background, even eternity, in the “ Word,” and the 
 perfection of beauty in the fulness of grace and truth as embodied m the Flesh. 
 We turn to our Christ, and there we behold Him in matchless loveliness, as¬ 
 suring us of His love in all the many fields where love can have its lawful exer¬ 
 cise and manifesting His in the perfection of purity, and m the sublimity ot 
 
 infinitude, the love of self, and ydt not selfishness, because His love of sell tell 
 infinitely short of His love for others since He emptied Himself, He poured 
 out all for love of us; the love of home in the dutiful obedience of Nazareth, 
 the thoughtful solicitude and care for His disciples, and the filial tenderness 
 displayed from the Cross in the pathetic commission confiding His blessed 
 Mother to the custody of St. John; the love of country—for what patriot, save 
 Jesus, ever endeared his birthplace to the entire family of man, and by the 
 grace of His presence made its territory “ the Holy Land,” and its chief city, 
 “ the joy of the whole earth” ?—the love of all mankind, stretching out His 
 arms in death that He might embrace every creature, and impart the gift ot 
 life and love and the perfect consummation of bliss and glory at Cod’s rig 
 hand. Jesus Christ, the living, loving centre of our race in birth, in life, on the 
 cross, in the tomb, in the Resurrection and in the Ascension, carrying a 
 centre to the skies, and placing it on the throne of Cod, that like the sun from 
 heaven it might radiate its power and blessedness to every land and the distant 
 islands of the sea, and inspire “ the Missionary Idea in the Church,” and fill 
 us with enthusiasm to carry the message of salvation and the means of grace 
 
 to the ends of the earth. 
 
S the following sermon has incurred in some quarters adverse criticism 
 
 r\ prior to its publication, I deem it but right and just to state that I alone am 
 responsible for its allegations of fact. For its doctrinal positions, of course, 
 as always, I submit myself to the judgment of the Church. 
 
 It must not be thought strange that such an epidemic of untruthfulness as 
 the present, which prevails, should overtake our generation. There have been 
 such seasons before, and Bishops, and Fathers, and Doctors have, in the past, 
 taken even a more gloomy view of the moral condition of their age than I am 
 forced to take of ours. St. Jerome cried out in his anguish that “ the whole 
 world was groaning with Arianism.” St. Bernard deplored the degeneracy of 
 his day in the most pathetic language. Writers of the English Church in the 
 last century bemoan the sad condition of ecclesiastical affairs. 
 
 I lament more than words can express, the state of things which now con¬ 
 fronts us, and which I am in duty bound to expose, and no one will be more 
 sincerely relieved than I will be, if it can be conclusively shown that I am mis¬ 
 taken. Unhappily the proof is abundant on every hand that men have learned 
 (an easy lesson when self-interest prompts) to play fast and loose with truth, 
 and by ingenious interpretations to get rid of promises, vows and even oatks. 
 
 When I say that such tergiversations from moral rectitude may occur with¬ 
 out the consciousness of wrong doing, I am simply asserting that the spirit of 
 the age educates men, and fills them with its infection, and reconciles them to 
 its all-prevailing tendencies and temper, and their moral sense is dulled, and 
 sometimes almost killed. 
 
 We have seen, within the last few years, men in high places of trust pro¬ 
 claiming tenets apparently inconsistent with the standards of their professed 
 faith, and striving to retain their status of accredited teachers of the bodies to 
 which they belonged, while repudiating in effect the conditions on which they 
 secured their positions. These men may have been right in the abstract as to 
 what they proclaimed as true, and their systems wrong, but that was not the 
 question ; the real issue was this: was their teaching in any way reconcilable 
 with the doctrines which they had pledged themselves to hold and teach ? It 
 was manifest to all impartial observers and critics that they were not, and yet 
 these men, some of them at least, reasoned themselves into the conviction that 
 their clever interpretations reconciled what was irreconcilable. Such has been 
 the case in our own Church, as I am prepared to prove, and have already done 
 so in publications, which have come forth from the press under my own name. 
 
 Our religious literature of the present day furnishes unhappily copious evi¬ 
 dence of the truth of my allegation in volumes, which are on sale from book¬ 
 sellers’ counters. 
 
 It is a thankless task to tell men unwelcome truths, either as individuals or 
 communities. One is likely to invoke their curses, and perchance be honored, 
 when popular rage is excited, with confessorship or even martyrdom. 
 
 These words are necessary for the present crisis, and other words are 
 needed to warn men that infallibility does not come as the result of exalted 
 position and popular favor; nor again do wealth and the laudation of the 
 people secure any one from the just judgment of God. G. F. S. 
 
 Springfield, Ill., Sept. 25th, 1893. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 - 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
PREFACE TO SECOND EDITION. 
 
 IME resolves many doubts, corrects man) mistakes, reverses many conelu- 
 
 1 sions, and makes slow but sure preparation for what must be when it 
 shall come to an end itself, the last, the great, the final judgment by God Him¬ 
 
 self. 
 
 The sermon, which is now republished at the request of many, is a striking 
 illustration of the truth of the above statement. 
 
 When the discourse first appeared in August, 1893, on the occasion of the 
 consecration of the Rt. Rev. Dr. Gailor, its positions as regards the disloyalty 
 of very many members of our Church to her Creed and standards were confi¬ 
 dently denied, and the author was subjected to bitter denunciation for daring 
 to state what he believed to be absolutely true. 
 
 Two years have elapsed and the interval has added to the evidence, at 
 that time before the public, proofs which more than substantiate every allega. 
 tion which the preacher then made. 
 
 A philosophy absolutely contradictory of God’s Word, of the Catholic faith 
 and of the offices of our Prayer Book is made the basis of a theology which 
 seems to compi ehend and maintain all the heresies which the Church has ever 
 known, and the men in the sacred ministry and out of it, who subscribe to such 
 teaching, seek to defend and shelter themselves by debasing language, by put¬ 
 ting new meanings into old words, and by adopting as their code of morals in 
 the sphere at least of religion, principles which the secular press spontaneously 
 characterize as “the ethics of highwaymen.” 
 
 The contention which I have made from the beginning has been, and now 
 is, that these men with the principles which they avow in philosophy and theol¬ 
 ogy have no moral right to be in our ministry or communion any more than 
 Sabellius, or Aiius, 01 Apollinarius, or Nestorius,or Eutvclies, or Honorius had, 
 and these men we know were all cast out as heretics, and the ag'es ever since 
 have confirmed the verdict which cast them out. 
 
 These men may be right in their philosophy and theology; I am not dis¬ 
 posed to argue this abstract question, but I affirm without fear of successful 
 contradiction that holding the positions which the}^ do, our Church is no place 
 for them, and they cannot enter our ministry without falsehood on their lips, 
 nor our Episcopate without perjury on their souls. 
 
 The Pra\ r er Book is in print and accessible to all; spread out before the eyes 
 of every one are the doctrines, discipline and worship of the Church. Men may 
 not agree as to the minute details of this teaching and prescribed practice, but 
 as to the fundamental principles there can be no room for honest doubt. 
 
 No honest man can be a Unitarian in our Church. 
 
 No honest man can be an Apoliinarian, or Nestorian, or Eutvchian, or 
 Monophosyte, or Menothelite and be in our Church. 
 
 No honest man can be a Pelagian and be in our Church. 
 
 No honest man can be a Congregationalist and be in our Church. 
 
 No honest man can be a Quaker and be in our Church. We are speaking of 
 men who consciously hold these positions. 
 
4 
 
 Each of these men in his rightful place. The Unitarian among Unitarians, 
 the Congregationalist among Congregationalists; the Pelagian among Pe¬ 
 lagians ; the Quaker among Quakers, may be honest, and demands and oug it 
 to & receive ou7 respect; but when these men with interpretations upon their 
 lips which in anv other sphere of life would consign them to infamy, enter our 
 Communion, or/being in it, are determined to remain, they deserve our repro¬ 
 bation as unworthy of the recognition of all decent people. 
 
 An example will serve to show as an object lesson the method adopted iy 
 such misguided persons to reconcile themselves to their anomalous and im¬ 
 moral position. ,, . • , 
 
 Ask an “ Episcopal-Unitarian,” for instance, whether he believes that Christ 
 
 is reallv and truly God, and he will answer, “Yes, certainly, with all my hearts 
 Ask him if he believes that Christ is of the same substance with the Father, and 
 he will reply, “Yes, undoubtedly He is.” Ask him again it he believes that 
 Christ was conceived by the Holy Ghost, and born of the \ irgin Mai\ , anc e 
 will respond, “Unquestionably I do.” Now were one to stop here, all would 
 seem to be well, but if the questioner goes on and inquires of the Episcopa - 
 Unitarian” whether he could assert xhe same of other human beings beside 
 Christ which he has affirmed of Him, and he would at once reply, “ \es, of 
 everv other human being all this is true, since humanity, m a sense, is of the 
 same essence with the Eternal Father.” “ It is a question of degree, he would 
 add “not of difference of condition. Christ was, in the fullest sense, God of 
 God, Light of Light, Very God of Very God; but all men on different planes of 
 
 elevation are Christs. . , 
 
 It must be seen that discussion with such a person is at an end. He lias 
 
 lost his moral bearings, and his sin is more a sin of the soul than of the intellect. 
 
 I invite the attention of all candid minds to a serious consideration of the 
 sermon as an exposition of the polity of the Catholic Church as delivered to us 
 by the Word of God, exhibited in the ages all along, and set foith m our 
 
 And further, I solicit the careful perusal of the notes and illustrations 
 printed as an appendix to the sermon in proof of my indictment as to the axity 
 
 and dislovaltv which prevail among us. . . 
 
 I feel’ sure that the public will recognize the merits of the issue wine 1 
 
 have raised and still maintain, when they read and ponder the extracts from 
 various authors, which I submit. There can be but one opinion as to their 
 relation to the standards of our Church in Creed, Offices, Sacraments and 
 
 Ordinal. They are either absolutely inconsistent with them, or they hath con- 
 
 ... . ' George F. Seymour. 
 
 tradict them. 
 
 Springfield, Ill., Sept. 20th, 1S95. 
 
SERMON. 
 
 “ Let a man so account of us, as of the ministers of Christ, and stewards 
 of the mysteries of God .”—1 Corinthians, iv., 1. 
 
 0 unite Heaven and our sinful earth is a divine achieve- 
 
 1 ment. They were joined in creation, but were divorced by the 
 fall. Christ brought them together. He accomplished this by 
 making a double journey. First, from the bosom of the Eter¬ 
 nal Father to Bethlehem at His nativity," when He laid hold of 
 our humanity in the womb of the Blessed Virgin, and joined it to 
 Himself as a part, an indissoluble part, of His eternal Person¬ 
 ality. Then from Calvary after three and thirty years passed in 
 our mortal estate, Fie surrendered His soul to God who gave it, 
 as He said on the Cross, “Father, into Thy hands I commend 
 My spirit,” and died and returned as far as Paradise to the 
 bosom of the Father, whence He had come on Christmas Dav. 
 But His blessed body was a corpse in Joseph’s tomb. Without 
 the body our humanity is not complete, made perfect; and no 
 incomplete , imperfect thing c an enter Heaven. 
 
 Christ came back again from Paradise on the third day, 
 where He had been, as to His human soul, with the Father; 
 and in the resurrection He took up His body from the grave, 
 and by the power of the Holy Ghost He revived it, reanimated 
 it with His spirit, changed it in a moment, in the twinkling of 
 an eye, into its glorified condition, of which He gave His chosen 
 witnesses beforehand a glimpse in the transfiguration. 
 
 Thus again the Blessed Jesus came forth from the bosom of 
 the Father in Paradise to the Holy Sepulchre in Jerusalem, and 
 by a second nativity was born from the womb of the grave. 
 “Thou art My Son; this day have I begotten Thee,” is a pro¬ 
 phetic declaration concerning our Lord fulfilled as truly in His 
 resurrection at Easter, as it had been in His birth of the Virgin 
 at Christmas. He lifted His body from the couch of death and 
 filled it with the fulness of His human life; and our nature had 
 its perfect consummation as He stood on the morning of the 
 
 : We use here and elsewhere the word nativity in the comprehensive sense 
 ol including conception as well as birth, the Annunciation as well as Christmas 
 Dav itself. 
 
6 
 
 first day in the garden, and revealed Himself to Saint Mary 
 Magdalene. His second journey was now well nigh completed; 
 onlva single stage remained before He should return to Heaven; 
 but for our sakes He lingered (shrouding His glory while He re¬ 
 mained) that He might give those many infallible proofs of the 
 resurrection, which would place it as an historical fact upon a 
 foundation of evidence like adamant, that can not be shaken. 
 
 Then, when forty days were accomplished, and He had gone 
 in and out before His Apostles and others, and had shown Him¬ 
 self alive to one and another, to tw^o, to three, to se\en, to ten, 
 to eleven, to above five hundred at once, He fulfilled the prom¬ 
 ise, which He had announced to Saint Mary Magdalene m the 
 garden, and ascended to Heaven ; He returned to the bosom of 
 the Father, whence He had originally come forth; but not as 
 He had left did He return. He took back with Him human 
 nature complete and perfect in body and soul, and placed it in 
 His divine Person on the throne of God. He united Heaven 
 and earth once more. ‘‘He came forth from the Father and 
 came into the w^orld, and again He left the w^orld and returned 
 to the Father.” In His Person with the two natures joined, 
 our Lord is for all time a living Jacob's ladder , reaching from 
 earth to Heaven. He planted its foot on the earth in the 
 manger at His nativity; He lifted it to Paradise from the cross 
 at His death; He planted its foot again on the earth m the 
 tomb at His resurrection, His second nativity; and He lifted 
 its top to Heaven, even to the throne of the Father, m His 
 ascension and session at the right hand of God. Henceforth 
 were fulfilled unto men His wonderful w^ords to Nathaniel, 
 “Verily, verily, I say unto you, hereafter ye shall see Heaven 
 open, and the angels of God ascending and descending upon 
 
 the Son of Man” (St. John i., 51). 
 
 The Incarnation effects the union of earth and Heaven—it 
 is the union of earth and Heaven. It is the coming down of 
 Heaven to earth in the Person of the Eternal Son, and the litt- 
 ino- up of earth to Heaven m our human nature, taken by hypo¬ 
 static union into His Godhead, so that He became and will for¬ 
 ever remain the Son of Man , as well as the Son of God. 
 
 The birth of Christ into this world, and His going out by 
 death to Paradise and by ascension into Heaven, open a door 
 of access to God on high; they constitute the ladder let down 
 from the great white throne to sinful man, with the angels as¬ 
 cending and descending on it, and the Lord God standing above 
 it, and looking down in compassion and love upon His erring c 1 - 
 
 dren (Gen. xxvm. 12). 
 
7 
 
 The Incarnation in its finality, reaching its completion of 
 plan and perfection of purpose, is a grand series of gifts toman, 
 not stopping until it includes and ends in the gift of God to us, 
 the Father, and the Son, and the Holy Ghost, the ever blessed 
 Trinity. 
 
 Trace the history of the plan of redemption in the barest 
 and briefest outline, and this fact will luminously appear, that 
 in order to restore fallen man to the divine favor, and recover 
 creation from the thraldom of Satan, so that there shall be 
 new heavens and a new earth, wherein dwelleth righteousness, 
 the Eternal God gave us Himself, and with Himself “ every 
 good and perfect gift ” necessary for our salvation. 
 
 The Eternal Father, the primary fountain of all life and love 
 and joy and beneficence, gave us His Son to be our Saviour, to 
 be “God with us,” Emmanuel, to take us in our nature into 
 Himself, by hypostatic union, and crown us with glory and 
 honor in His kingdom above. “God so loved the world that 
 He gave His only begotten Son, that whosoever believeth in 
 Him should not perish, but have everlasting life” (St. John, 
 m. 16 ). 
 
 This is the Eternal Father’s Christmas gift to the world. 
 It is the Father’s gift, and yet the gift is not made without the 
 concurrence of the Son and of the Holy Ghost. The Son stands 
 ready to be given. “ Lo, I come,” He says, “ (in the volume of 
 the book it is written of Me) to do Thy will, 0 God ” (Heb. x. 
 7). And when He comes into the world we affirm in the Creed 
 that “He was conceived by the Holy Ghost.” As He enters 
 upon His ministry the Holy Ghost is seen descending like a dove 
 and lighting upon Him (St. Matt. hi. 16), and the Father pro¬ 
 claims His gift in the acknowledgment, “This is My beloved 
 Son, in whom I am well pleased.” When our Lord pours forth 
 His precious blood, and dies upon the cross for us, we are told 
 that His full, perfect and sufficient sacrifice for the sins of all 
 mankind was offered through the Eternal Spirit (Heb. ix. 14). 
 
 When the Eternal Son returned to the bosom of the Father, 
 He gave us the Holy Ghost as His Pentecostal gift to the world, 
 to abide with us forever. “It is expedient for you,” Christ 
 says, addressing His Apostles, “that I go away; for if I go not 
 away, the Comforter will not come unto you; but if I depart, 
 I will send Him unto you” (St.John, xvi.7). The Holy Ghost 
 is called by St. Paul “the Spirit of the Son ” (Gal. iv. 6), “the 
 Spirit of Jesus Christ” (Philip, i. 19), and by St. Peter “the 
 Spirit of Christ” (i St. Peter, i. 11). 
 
 Pentecost, then, our Whitsunday,is the day of theSon’sgiv- 
 
8 
 
 ing, as Christmas was of the Father’s ; and yet, as before, the 
 blessed Spirit is not so exclusively the Son’s gift that the Father 
 and the Holy Ghost do not co-operate in the heavenly bene¬ 
 faction. 
 
 Our Lord tells us that He would pray to the Father to send 
 His disciples another Comforter, and He assures us that the 
 Father will send the Comforter in His name. 
 
 The Holy Ghost, like the Son, stands ready to come and 
 work with man for his salvation, and this. His willingness to 
 o-ive and be given, is shown by the tact that it is sorrow to 
 Him when the sinner resists His approaches, and hence we are 
 importuned by the Apostle not “to grieve" the blessed Spirit. 
 
 The Holy Ghost came from Heaven at our Lord’s baptism, 
 in bodily form like a dove, and lighted upon Him, and He was • 
 filled with all the fulness of the Godhead, so that it is said by 
 St. John that the Father “giveth not the Spirit by measure 
 unto Him’’ (St. John, m. 34). Filled with the Holy Ghost, 
 Jesus accomplished His ministry and ofieied Himself upon the 
 cross, “and rose again the third day, according to the Scrip¬ 
 tures.” 
 
 On the day of His resurrection our Lord breathed upon His 
 Apostles and said : “Receiveye the Holy Ghost; whosesoever sins 
 ve remit, they are remitted unto them; and whosesoever sms 
 ye retain, they are retained” (St. John, xx. 22, 23). On 
 the day of Pentecost, while the Apostles, with others, w T ere 
 waiting for the promise of the Father, in obedience to Jesus 
 command, “suddenly there came a sound from Heaven as of a 
 rushing mighty wind, and it filled all the house where thev were 
 sitting. And there appeared unto them cloven tongues like as 
 of fire, and it sat upon each of them. And they were all filled 
 
 with the Holy Ghost” (Acts n. 2-4). 
 
 The Dove was given to Christ from the Father, and was 
 Christ’s, since he abode upon Him, and made Him “Christ" 
 the Alessiah, for thus He was anointed wfith the Holy Ghost 
 and invested as the Son of Alan with His three offices. to teach 
 as Prophet , to offer the one offering as Priest , and to guide and 
 
 rule and execute judgment as King. 
 
 The breath was Christ’s; the atmosphere not of earth, but 
 of the skies. After He was risen from the dead, our Lord, it 
 would appear, breathed no longer the vital air which fills our 
 nostrils, but the Holy Spirit, by whom He raised Himself from 
 the dead. 
 
 The Spirit of God fills Heaven with life, as our air is the 
 breath of hie on earth. Our hlessed Lord, as the Son of ATan, 
 
9 
 
 is the divine channel through which the Holy Ghost comes to 
 earth and to men, and animates the Church, His body, and 
 makes it alive with the life of God. 
 
 The rushing mighty wind and the cloven tongues like as of 
 fire were Christ’s, and completed His gift of the Holy Ghost 
 to us. 
 
 The Dove, the symbol of peace, with its olive branch, com¬ 
 ing over the waste of waters to the Ark, and descending on 
 Him who, while He was baptized in the Jordan, actually sanc¬ 
 tified water to the mystical washing away of sin, and made it 
 fruitful through the Spirit in imparting the gift of the new 
 birth ; the Dove, the symbol of celestial love, with its gentleness 
 and harmlessness, the opposite of the serpent, which cleaveth 
 to the dust, and is full of malice, deceit and guile; the Dove, 
 with its silver wings and its feathers like gold, to carry its good 
 gifts with its presence all over the world, and strive to win 
 earth to lift its gaze and its heart to God, as it follows the 
 flight of the Heavenly messenger; the Dove is Christ’s for our 
 sakes, as Christ is the Head of the Church for our sakes,and as 
 such receives the Spirit without measure for our sakes, that of 
 His fulness, through sacraments and means of grace, we may 
 all partake. 
 
 Now, this gift of the Holy Ghost, which Christ receives as 
 the Son of Man , He bestows upon us in His breath breathed 
 upon His Apostles on Easter Day, and His rushing mighty 
 wind, and His cloven tongues like as of fire sent down from 
 Heaven at Pentecost; the breath of the resurrection for the re¬ 
 mission of sins; and the tongues like as of fire to carry the new 
 life on the wings of the rushing mighty wind to every clime and 
 race, and fill the whole world. 
 
 The Eternal Son is the Father’s gift to man to be his 
 Saviour, and He bestows the gift on Christmas Day, when 
 Jesus Christ is born at Bethlehem. The Eternal Spirit is the 
 Son’s gift to man, to be the author and giver of His renewed 
 life, and by sacramental union to make man one with Christ in 
 His conflict and victory, and He bestows the gift on the day of 
 Pentecost, when the one hundred and twenty were all filled 
 with the Holy Ghost at Jerusalem. 
 
 The Holy Ghost, in His turn, gives us the ministry, and the 
 Word, and the sacraments. Our Lord specifies these gifts, 
 which the Spirit would bestow, in His charter of incorporation 
 of the Apostolate, which the Blessed Spirit has preserved for us, 
 word for word, in the closing verses of St. Matthew’s Gospel 
 (xxxviii, 18, etc). 
 
10 
 
 “ All power,” says our Lord as the Son of Man, “all power 
 is given unto Ale in Heaven and in earth.” This power is the 
 Holy Ghost filling Him as man with all the fulness of the God¬ 
 head bodily. “ Go ye therefore,” He continues, addressing the' 
 Apostles, “ and make disciples of all nations.” Here is the min¬ 
 istry in the corporate body to which He speaks. “Baptizing 
 them,” He goes on, “in the name of the Father, and of the Son, 
 and of the Holy Ghost, teaching them to observe all things 
 whatsoever I have commanded you.” Here are the Woid in 
 teaching, and the sacraments in baptism, and all the other 
 things, which He had enjoined upon His Apostles, pre-eminently 
 the most solemn command issued in the upper chamber— Do 
 this;” “Take, eat;” “Drink ye all of it.” And our Lord 
 concludes by bringing out and setting before us their official 
 character in the strongest light as grouped around Him. He 
 savs, “Lo, I am with you alway, even unto the end ol the 
 world,” sealing and stamping their ministry by these words as 
 official and not personal, as final and not temporary, lasting as 
 long as time shall endure, and not to be superseded by other 
 ministries of man’s invention, and at man’s pleasure and ca- 
 
 PnC These gifts of the Holy Spirit, the ministry, the Word, and 
 the sacraments, bring the three Persons of the ever-blessed 
 Trinity to us, and explain the words of our Lord addressed to 
 Judas (not Iscariot), “If a man love Me, he will keep My words; 
 and Aly Father will love him, and We will come unto him, and 
 
 make Our abode with him ” (St. John, xiv., 23). 
 
 The sacred ministry, in its three orders, brings, by the oper¬ 
 ation of the Holy Ghost, Jesus Christ to us officially— the dea¬ 
 con, the prophetic office, as teaching; the presbyter,the priestly 
 office, as showing the Lord’s death till He come (i Cor xi.,26), 
 “in the breaking of the bread;” and the Bishop,the king y 
 office, as exercising jurisdiction in its broadest sense of guiding 
 
 as well as ruling. . - . 
 
 The sacraments, as official acts representing God as their 
 
 author and their sanction, bring Christ to us personally; m 
 Holy Baptism we “put on Christ,” are made His members; m 
 
 the Holv Eucharist “ we dwell in Him, and He m us.” 
 
 The Church, the Body of Christ, in yielding the fruits ot the 
 Spirit in words of truth and peace and love, and deeds ol char¬ 
 ity, brings Christ to us in His activities, speaking as mere man 
 
 never spake, and going about doing good. , 
 
 The Word, the gift of the Holy Ghost, “Who spake by e 
 prophets,” as all devout Christians profess to believe in the 
 
11 
 
 Creed, implies, as the very nature of things compels, the priority 
 of the ministry, since the prophets, the divine teachers, are in¬ 
 spired to communicate God’s will to man, and they must be in 
 existence ready to receive the heavenly message when it comes. 
 The Word is inclusive of the Oracles of God, the Bible; the Creed 
 of Christendom, the marrow of the Bible; and the teaching of 
 the Church, proved by the warrant of Holy Scripture, and the 
 analogy of the faith once delivered to the saints. 
 
 In its supreme sense, the Word carries us to the Eternal 
 Son, the primary gift in the blessed series, which, like a golden 
 chain of many links let down from Heaven, binds us to the 
 throne of God, where sits the Son of Man, who ever liveth to 
 intercede for us miserable sinners. 
 
 St. John uses the phrase, “the Word is God,” to describe 
 the Eternal Son, and herein he brings into view the Blessed 
 Trinity, and suggests the relative place of Christ as the Media¬ 
 tor in the work of redemption. 
 
 “Word” is an articulate sound, which embodies thought. 
 There can be no thought without a thinker, who is first; 
 and there can be no word spoken without breath, which is 
 third. First the thinker, then the thought, and then the breath, 
 and by the union of the three in one we have “the word.” 
 
 So the Son was from all eternity in the bosom of the Father, 
 like the thought in the mind of the thinker. In the fulness of 
 time God sent forth His Son, born of a woman, and He was con¬ 
 ceived by the Holy Ghost, the eternal breath, and “theWord 
 was made flesh, and dwelt among us (and we beheld His glory, 
 the glory as of the only begotten of the Father), full of grace 
 and truth” (St. John, i. 14). 
 
 Thus the Father, Son and Holy Ghost concur in giving us 
 “the Word ,” our Lord and Saviour Jesus Christ, and in this 
 mysterious revelation of divine love we see our dear Lord’s 
 place in the plan of redemption, the second , intermediate. He 
 is always between; “No man,” says He, “cometh unto the 
 Father but by Me ” (St. John, xiv. 6). 
 
 He is between us and the fruition of all our blessings, and, 
 if we will, between us and all our sins and woes; and hence we 
 ask for the good things, and pray against the evil, through His 
 blessed name. 
 
 Jesus Christ is the Word of God, and He Alls the oracles of 
 revelation with His presence by the breathing, the inspiration, 
 of the Holy Ghost. The Law, like a school-master, brings us to 
 Christ, and His testimony is the spirit of prophecy. The Gospel, 
 like the river of Paradise, parts into four heads and carries Him 
 
12 
 
 in its life-giving waters to the four quarters of the world. The 
 Epistles draw out and apply His divine teaching. And the 
 Revelation discloses the future, and exhibits Him as the tri¬ 
 umphant King in His beauty, reigning in majesty and glory in 
 that land, which now seems to us “ very far off.” 
 
 The sacred ministrvand the blessed sacraments are Chiist s, 
 and the Holy Ghost proceeding from the Father and the Son gives 
 us both as the gifts which reach us here, our heads, and hearts, 
 and hands, and lips, and eyes, and ears, and lives, and puts us m 
 possession of the highest blessings in foretaste now, and in full 
 fruition of enjoyment hereafter forever in Heaven. 
 
 Our sketch in outline is complete. We have simply followed 
 the sequences of the Christian year, and the obvious teaching of 
 the Bible, and there is displayed before our eyes the infinite 
 wealth of God 's gifts to us, to ensure our salvation, and win us 
 to Him by their exhibition of His boundless love for us. 
 
 Let us recount our treasures and proceed to the application 
 which they suggest in connection with this day’s most blessed 
 service, the consecration of our brother beloved as a Bishop in 
 the Church of God. 
 
 The human race was banished from the presence of God and 
 the glory of His power, in consequence of sin, and was power¬ 
 less to release itself from the dominion of evil, and return to its 
 
 home. 
 
 In infinite love God opened a way for man’s recovery, and 
 
 provided the means for his restoration. 
 
 These means are a series of gifts which are bestowed by “the 
 Father of lights,” and bring Heaven down to earth, that they 
 may lift earth up to Heaven. 
 
 'The Father gives,in His Christmas gift to man, the Eternal 
 Son. 
 
 The Son gives, in His Pentecostal gift to man, the Eternal 
 Spirit. 
 
 And the Spirit gives, in His diversity ol operations, the 
 ministry, and the Word, and the sacraments; the ministry to 
 bring the message of salvation to mankind, the teaching oral 
 and ^written, the Word of God preached and read; the Word 
 teaching and explaining God’s will and commandments, and 
 calling men to repentance and obedience, the acceptance of God s 
 mercy through Christ in the reception of the blessed sacraments ; 
 the sacraments, expressly ordained by Christ, or implicitly, en¬ 
 joined by Him, as administered by the Holy Apostles, under the 
 guidance of the Blessed Spirit, whom Christ sent to bring all 
 things to their remembrance whatsoever He had commanded 
 
13 
 
 them, and to direct them what to do and what to say; the sac¬ 
 raments, the channels of God’s grace to bring men in the obe¬ 
 dience of faith to Christ, that they might become “partakers of 
 the divine nature.” 
 
 And then, besides that diversity of gifts, which the Holy 
 Ghost ministers in the one Body, the Church, into which we are 
 all baptized, and wherein we dwell. The series runs in outline 
 thus: 
 
 The Father. 
 
 The Son. 
 
 The Hoh Ghost. 
 
 The Sacred Ministry. 
 
 The Word. 
 
 The Sacraments. 
 
 The other gifts and administrations of the Holy Ghost. 
 
 This is the series of gifts bound up in the plan of redemp¬ 
 tion, and uniting Heaven to earth and earth to Heaven. The 
 Father and the Son and the Holy Ghost in Heaven, and comine 
 down to earth; and the ministry, Word, and sacraments, and 
 means of grace on earth, and carrying those on earth, who 
 prove themselves worthy, up to Heaven, and causing them to 
 dwell with their Lord in glory. 
 
 Where is the point of contact, where the heavenly touches 
 the earthly, and the earthly touches the heavenly, where the 
 gifts from Heaven reach down and fill earthly things, and make 
 them divine gifts, and join the two in one, so that the golden 
 chain of gifts becomes continuous in its links, and binds the sin¬ 
 ner, if he will, fast to the throne of God ? 
 
 This point of contact is in the service of this day , the con¬ 
 secration of a Bishop in the Church of God. Here in this most 
 solemn act and office the divine gifts from above are conveyed 
 and entrusted to ordinary human agency, and thence flow out 
 to men, and are dispensed in lower orders of the sacred minis¬ 
 try, in teaching, preaching, the sacraments and means of grace. 
 
 Look around all over the world and see the blessed minis¬ 
 tries of the Gospel in the baptism of children, the religious 
 training and culture of the young, the laying on of hands in 
 confirmation, the solemnization of matrimony, the visitation 
 of the sick, and the burial of the dead; in the public services, in 
 prayer and praise and thanksgiving, culminating in the “show-' 
 ing the Lord’s death till He come; ” in ordinations of deacons 
 and priests and functions of benediction and consecration; in 
 assemblies of the faithful for the furtherance of the Gospel, or 
 the maintenance of the faith. Look upon these things and such 
 
14 
 
 as these as memories of the past in the first planting and spread 
 of Christianity; in the adventurous missionaries of the primi¬ 
 tive ages, rivaling in endurance and heroism the legions of Rome ; 
 in the great councils, which under God settled forever the essen¬ 
 tial verities of the faith, and left them as closed questions for the 
 
 generations to come to inherit. 
 
 Look upon these things as the manifold realities of thepres- 
 
 endowed with the splendid legacies of nineteen centuiies, 
 and holding in trust the sacred deposit of Almighty God of spir¬ 
 itual treasures for the future. 
 
 Look upon the Catholic Church in its memories and inherit¬ 
 ances, in its possessions and activities and promises, and ask 
 at what point, in what service or act, does all this originate? 
 If these persons and things are hallowed, made sacred with 
 heavenlv virtue, where is the point, if it can be located, where 
 the supernatual first invests the natural with its gifts and 
 powers, which thence flow forth to accomplish all these w on- 
 ders ? The answer is, in the consecration of a Bishop. 
 
 He receives in the laving on of hands the fulness of the grace 
 of orders. He is invested with the plentitude of official powder. 
 
 A lavman is more than a heathen ; he is clothed in baptism 
 and confirmation with a priestly and kingly dignity. A deacon 
 is more than a layman; he is placed among the prophets, and 
 authorized to execute subordinate ministries. A priest is more 
 than a deacon; he is advanced to great nearness to his Lord 
 and Master in breaking the bread, and blessing the chalice, and 
 lifting up his hands in absolution and benediction. A Bishop 
 is more than a priest; he passes into the rank of the Apostles ; 
 he is admitted into the company of those who heard our Lord 
 say, addressing them as a body, a corporation, a solidarity, 
 “All power is given unto Ale in Heaven and in earth. Go ye, 
 therefore, and teach all nations, baptizing them in the name of 
 the Father, and of the Son, and of the Holy Ghost; teaching 
 them to observe all things wffiatsoever I have commanded you; 
 and, lo, I am with you alway,even unto the end of the world 
 (St. Matt., xxviii., 18, etc). 
 
 Here is the precise point of contact between heavenly min¬ 
 istries and earthly. Here is the divine Lord, the Eternal Son 
 sent by the Eternal Father, standing on the earth, clothed 
 with our humanity, risen from the grave, perfected and read_\ 
 to be glorified. Here He is, the Son of Man filled with the 
 Eternal Spirit, bestowing upon Him all powder in Heaven and 
 earth. Here He is in virtue of this majestic prerogative lepre- 
 senting the gifts of the Triune God, giving mission and jurisdic- 
 
tion to men such as we are, and drawing them around Him as 
 the nearest circle to Himself, the divine centre, the fountain of 
 life and grace and salvation for all nations and throughout all 
 time. 
 
 What is the function of this day but the repetition of the 
 Lord’s act in precise accordance with the terms of His commis¬ 
 sion ? 
 
 The eleven, guided by the Holy Ghost, filled Judas’ place 
 with St. Matthias. That place, be it observed, was not a per¬ 
 sonal position, but an official dignity. Judas as a man, an in¬ 
 dividual, might well for the honor of our race be forever with¬ 
 out a successor. Alas! he has not been. In every age he has 
 had, and doubtless will have in the future, successors in false¬ 
 hood, treachery and treason, who pass out of this world to 
 their “own place” under the appalling marks of God’s dis¬ 
 pleasure. It was Judas’ office, something separate and distinct 
 from Judas’ person, which the blessed Matthias took by desig¬ 
 nation of the Holy Ghost. 
 
 That office, the apostolic, the “ bishoprick,” as Scripture 
 calls it (Acts i, 20), like the twelve wells of springing water, 
 pours forth its streams of grace from God, and changes the 
 wilderness into the garden of the Lord. That office was 
 held by twelve in the original selection and appointment, 
 and it was made by divine arrangement the perennial fountain 
 to send forth and offer its manifold gifts and blessings to all 
 mankind, and unto the end of the world. In the heavenly Jeru¬ 
 salem, the consummation in perfection of the Church militant 
 on earth, the names of the twelve Apostles are in the founda¬ 
 tion stones, and face three each the four points of the compass. 
 They tell forever in their symbolic position in the heavenly city 
 the story of the direction and comprehensiveness of their work, 
 as the primary laborers in the spiritual harvest of their Lord 
 on earth. 
 
 On their lines, the lines of the twelve Apostles, their success¬ 
 ors in office follow, and carry the Gospel all over the world, and 
 keep it as an ever-fresh and an ever-living reality to the end of 
 time, so that the latest generation will enjoy its benediction of 
 grace as truly as the first. 
 
 To change the figure, our Lord, “the Captain of our salva¬ 
 tion,” the Great Commander, hemmed in on all sides by His 
 foes, threw His officers into a “hollow square ,” in military 
 phrase, that He might face the adversary, come which way he 
 might, and advance into the enemy’s country in all directions, 
 
and sweep over in His conquests the entire earth, East and 
 West, and North and South. 
 
 These Apostles and the primitive Church guarded this office 
 with exceeding great care. Their primary anxiety was for the 
 protection of the faith , and with the provision which they made 
 with this end in view they secured in the most ample way the 
 integritv and perpetuity ol tneir succession. 
 
 Their voice, that of the Apostles, is heard in the hist canon, 
 which bears their name; thus it reads: “Let a Bishop be con¬ 
 secrated bv two or three Bishops.” Their voice is heard again 
 with the emphasis of the endorsement of the Universal Church 
 at the very time and by the same assembly which affirmed the 
 faith in the Godhead of Jesus Christ; it speaks in the fourth 
 canon of Nicaa. Thus the Great Council affirms: “ It is by all 
 
 means proper that a Bishop should be appointed by all the 
 Bishops in the province; but should this be difficult, either on 
 account of urgent necessity or because of distance, three at least 
 should meet together, and the suffrages being taken, those of 
 the absent (Bishops) also being communicated in writing, then 
 the consecration should be made. But in every province the 
 ratification of what is done should be left to the Metropolitan. 
 
 In these canons we have embodied in law the mind ot the 
 Apostles of our Lord, and of the Church Catholic throughout 
 the world. It is the witness of the same authority which gives 
 us the Gospel with its institutions and the Faith. The polity 
 of the Church, as described in the Preface to our Ordinal, rests 
 upon precisely the same evidence as that which justifies us or 
 anv one in receiving the Bible as the Word of God, the Creed as 
 the Faith once delivered to the saints, and the sacraments as 
 
 ordained directly or implicitly by Christ. 
 
 Why,beloved brethren,should we bate our breath "hen we 
 teach under the authority of the Church of God, and with her 
 distinct and emphatic imprimatur? What have we to fear. 
 And if there be terrors in the way, is that a reason tor putting 
 our hand upon our mouth, and deserting the cause ot truth . 
 
 Never were the infidels and the unbelievers and the avowed 
 heretics more blatant and outspoken and insolent; never were 
 the faithful more faint-hearted and pusillanimous than they are 
 to-day; and are we, who have, I trust, the courage ot our con¬ 
 victions, to hold our peace and do nothing when the air is lull 
 of assaults upon the faith, the sacraments, the polity ot t.ie 
 
 Church of God, and the Blessed Lord Himself ? 
 
 Christ made His episcopate a solidarity; He organized the 
 Apostles on the collegiate principle. He bound them together 
 
17 
 
 in one body, by the bond of the Holy Ghost, to Himself as the 
 centre. He commanded them to teach, preach, administer the 
 sacraments, and govern as a corporation, in mutual associa¬ 
 tion with each other, and absolute dependence upon Himself as 
 the Sovereign Lord and Head of the Church. 
 
 This fundamental principle of the solidarity of the episcopate 
 as established by our Blessed Lord w T hen He incorporated under 
 His charter the Apostles, on the eve of His ascension, as His 
 
 is embodied in the law 7 w r hich from the begin¬ 
 ning has governed every fresh consecration. 
 
 W hat we are to see to-day in the solemn function, w T hich is 
 soon to follow, will make plain our meaning. One man appears 
 alone before us in the presence of the congregation, and clad in 
 official garb, kneels lor the imposition of hands. He seems 
 alone, but is he alone in the sense of acting upon his individual 
 responsibility in coming, and is he left to himself in the exercise 
 ol his high and holy office? Xo. He comes with the suffrages 
 of at least a majority ol the Bishops of our Church, and thev 
 make themselves responsible by their written consent for his 
 soundness in the faith and purity of life. He, on his part, binds 
 himself by pledges and promises, and before the altar of his God 
 in the most solemn manner he invokes the divine presence, and 
 attests w ith the aw 7 ful sanction of an oath his acceptance of, 
 and consequent loyal conformity to the doctrine, discipline and 
 worship of the Church. The eternal law 7 , “ thou shalt not take 
 the name of the Lord thy God in vain,” the petition prescribed 
 and enjoined by direct divine authority, “hallowed be Thy 
 name, hold him as in a vise beneath the omniscient eve under 
 the penalty of the threatened wrath of God if he be guilty of 
 perjury. He comes with an oath upon his soul to take his share 
 in. the faithful discharge of duty among his brother Bishops 
 w ith whom he is to labor as a colleague, and over his other 
 brethren, clergy and laity, whom he is to serve as a Father in 
 God, and wffien the awful act of consecration takes place, the 
 divine official gifts from above come to the recipient, the earthen 
 vessel wffiich is to hold the heavenly treasure, by the hands of 
 at least three Bishops, representing not only themselves, but 
 through the Metropolitan (in our case, Presiding Bishop), the 
 solidarity of the episcopate. 
 
 Thus we see to-day what the mountain in Galilee witnessed 
 during the great forty days, when Jesus organized His ministry 
 in conferring upon His Apostles His plenary charter, and wffiat 
 the upper chamber exhibited wffien these Apostles w 7 ere filled 
 w r ith the Holy Ghost for the office andw 7 ork of their ministrv in 
 the Church of God. 
 
18 
 
 That mountain in Galilee shows us as in a picture t ^ epol “^ 
 of contact between the heavenly givers and gifts, the Father an 
 Son and the Hoi, GhoM, and the earthly recptent,. the 
 
 h "X”“c'o on, risen Lore, standing a. the Son 
 
 of Man havin- brought our nature from the womb of the 
 Bessed Virgin triumphantly through life and through thegrave 
 and-ate of death, and crowned it with glory and honor m the 
 
 resurrection, standing on the earth among men hke^urselves 
 
 and -ranting to them a joint commission to act as His ambas 
 sadors in His name and on His behalf to convey to our sinful 
 rich. blessing, of the Spirit for then reeo*,, from the power 
 rtf^t-an and their restoration to the favor oi God. 
 
 The upper clmmber di.pl.,. the investiture with office when 
 
 the rushin-mightv wind, and the tongues like as of fire, attested 
 
 to ear anleve th'e presence of the Holy Ghost. So here to-day 
 rte Ftemal Word speaks to our brother through His minister 
 
 Holy Ghost for the °™ ce a , the impos ition of our 
 
 ir- ;„Th« c rrs d th”,T..her.. f <>.« S o„. ^», «„ 
 
 ”Htitnan S nature,^bodv, mind, soul, ««.h and spirit, human 
 , erented a littfc lower than the angels, erowned with 
 
 ^^rm^ed^e^of^^n^en 
 
 God Christ begins the formation of His Church in the appoint¬ 
 ment highest order of His 
 
 to continue their own order and the laity 
 
 orders of ministers an e e ^p-hest order whose seed was 
 
 dew »?pri«.,° a„i deacons, whose 
 
 played before onr eyes ie p ^old Q f the natural, 
 
 the human, where the supeina u the ordinary 
 
 and m tn^is: <*«* ** 
 
 powers a g An( f in ^ brother beloved, soon to be made 
 a Bishop, we behold 
 
 ?yun n a d ntaous choke of his diocese by both clergy and laity to 
 
19 
 
 be their leader and bather in God, and coming - with the ap¬ 
 proval of the canonical authorities, we see the earth rising to 
 meet the sky, and in the service of consecration we see the sky 
 coming down to touch the earth, and make it smoke with the 
 presence of God, and the glory of His official power. 
 
 Henceforth our brother will bear about with him as long 
 as he lives, and wherever he dwells, and whithersoever he goes, 
 the treasures of the mysteries of God in their fulness , of which 
 he has been put in charge and made a steward. The grandeur 
 and awfulness of his position is at once apparent in the fact that 
 the polity of the Church Catholic from the beginningrecognizes 
 him in his official character as competent to continue and hand 
 on her organization in ministry and sacraments from the present 
 to the future, while all the priests and deacons, and all the laity 
 are unable to peipetuate the organic life of the Church bevond 
 their own existence here on earth. 
 
 In other word, were all the Bishops throughout the world 
 by some dreadful fatality to die in one day, and our brother 
 alone were left, he would be competent in that event to conse¬ 
 crate other Bishops, and so continue the ministry; but if he with 
 the rest were to be swept away, all the priests and deacons and 
 laity upon earth surviving would be as the Church Catholic 
 teaches and as our Preface to the Ordinal and Canons affirms, 
 absolutely powerless to perpetuate her existence. 
 
 Would that every Bishop felt as one placed in such a unique 
 position, the sole survivor of the universal episcopate, would 
 feel, that the safety and very being of the Church of God rested 
 entirely upon him. Then indeed the faith would be more care- 
 fully guarded, teaching and preaching would be more precise, 
 accurate, definite and consistent, and discipline would be more 
 faithfully and impartially and justlv administered. Then, in¬ 
 deed, the Church would stand among men and be recognized as 
 ' the pillar and ground of the truth,” and the upholder of 
 righteousness. 
 
 With a view to promote, as far as I can, a state of things 
 so earnestly to be desired, can I do less than to entreat you, my 
 beloved brethren, first , to pray for our Bishops, that they may 
 be strengthened with the might of God’s Spirit in the inner man, 
 to be holy in their lives and conversation, unworldly, valiant 
 for the truth, brave, patient, and steadfast to the end; and 
 secondly , to make or help to make them strong 3 r ourselves by 
 maintaining and speaking out for the right, by seeking to create 
 a wholesome public sentiment, and striving to cause your in- 
 
20 
 
 fluence to tell in every way, and be felt in every direction in up¬ 
 holding law and preserving order? 
 
 There must have been something radically wrong with the 
 
 seven thousand of Israel in Elijah’s day, who had not bowed 
 the knee to Baal, since he was left so entirely to himself to main¬ 
 tain the cause of Jehovah, that he supposed that he was iso¬ 
 lated all alone, surrounded by God's enemies, who sought to 
 take away his life, and hence in the anguish of his spirit, as he 
 felt the iron entering into his soul, he prayed for death e 
 seven thousand, who secretly in their heart were faithful to 
 God and His cause in that far-off time, seem to have lacked pre- 
 ciselv the elements of character in which their timid successors 
 in our own day appear to be deficient, courage and unselfish¬ 
 ness. Had those apparently weak, pusillanimous adheien s o 
 Jehovah in Elijah's day, who concealed their convictions and 
 their true position, been brave and generous, the prophet would 
 not have made his pathetic complaint to God and entreated 
 
 that he might die. 
 
 Beloved, let me beg you who hear, and others, perchance, 
 who mav read these words, not to imitate the timid, la - 
 hearted, selfish followers of God in the evil days of the great 
 prophet of Israel, and leave your clergy, and above all your 
 Bishop, to bear his burden of witness for the faith and good 
 morals all alone without support in action or even sympathy 
 in word Oh! rather have fellowship with those who, m apos¬ 
 tolic times, in the house of Mary, the mother of Mark, prayed 
 without ceasing for St. Peter when he was m prison and m 
 chains expecting martyrdom at the hands of Herod, and ex¬ 
 posed themselves at the risk of life to make known to him their 
 sympathy and readiness to die m his defence. 
 
 From the people, the clergy, and my brother Bishops, I turn 
 to von, mv brother, with feelings which I fear will scarcely 
 allow me to say to you unmoved, the words which I have pre¬ 
 pared. Let me leave what is strictly personal to the last that 
 I mav preserve the composure which is necessary m order to 
 present a few suggestions relative to the discharge of yourhig 
 duties and the guardianship of your sacred trusts, which may 
 be helpful for the present evil days, which are upon us with the 
 power of the prince of the darkness of this world. 
 
 First mv brother, you must be sternly, firmly and P ers ' st_ 
 entlv loval to vour Master, in obedience to your oath, who has 
 given you so weighty a charge as a share during your life m 
 the custodv of His Word and sacraments. He has made y ou a 
 steward, in the highest sense, with others, of His mysteries, to 
 
21 
 
 dispense them and watch over them, that you may hand them 
 on as you received them (you cannot improve them) to those 
 who are to come after y^ou. 
 
 The dangers which threaten you in the form of temptations, 
 to seduce you from your fidelity to truth and duty are many and 
 potent. We have gone back in time to the experiences of other 
 ages, and made them our own; and pre-eminently the special 
 trials peculiar to the fourth and fifth and the fourteenth and 
 two following centuries are combined against us at the close of 
 the nineteenth. 
 
 We are called upon to endure much, and we should recog¬ 
 nize our weakness and our peril, and cry mightily unto God for 
 help. 
 
 The spirit of Arian times was untruthful. The distemper 
 was widespread, and the power of its contagion rested chieflv 
 upon two facts, its plausibility and the respectability of many 
 of its victims. Its plea was charity and comprehensiveness, its 
 bait was imperial favor and popularity, and its methods were 
 evasion, sophistry, sharp practice, and blending truth with 
 error in such proportion and with such skill that the error was 
 accepted for the truth’s sake. 
 
 Aside from the bad men who deliberately set themselves the 
 task of misleading and deceiving, and made trickerv and lying 
 their occupation, there were many, very many, excellent men 
 in the clergy and laity of those days, eminent for position and 
 learning and worth, who unconsciously" came under the power 
 of this malign influence, and became a tower of strength to the 
 cause of Satan in drawing others after them by the force of 
 their example, and lending the weight of their names and char¬ 
 acters to support and commend what was really vile and bad. 
 
 Brother, the same alarming state of things is before our eyes, 
 and within our experience to-day". On every hand men repudi¬ 
 ate strict adherence to truth; they explain away their pledges 
 and promises, evade their oaths by sophistry, which they call 
 interpretation, and are thoroughly" crafty, cunning and deceit¬ 
 ful. As in the age of Constantine and his sons and successors, 
 so now Bishops, doctors, distinguished laymen, and ladies of 
 wealth and position, without the faintest suspicion that they 
 are victims of the prevailing epidemic, are down with the mal¬ 
 ady and marked with the plague spots. Charity, liberality, 
 comprehensiveness, is the cry, as it was of yore, and the incen¬ 
 tives to exertion in the mad race to break down divine metes 
 and bounds, and remove ancient landmarks, which the Lord has 
 set up, are popularity, preferment, and the greed for money. 
 
22 
 
 Such views and practices and teaching are called “ broad, and 
 it is claimed that all who are in sympathy with them are men 
 of brains, and in touch with the age, and have the secret of the 
 
 future. . i • 
 
 Be not disturbed, brother, by these claims and this vain 
 
 boasting. We can afford to allow these unfortunate men the 
 brains, since intellectual gifts in the event speak lor themselves; 
 and a mutual admiration society, which is constantly congrat¬ 
 ulating itself on its brains, and virtually proclaims that it pos¬ 
 sesses a monopoly of intelligence, and that wisdom will die with 
 it, can do little harm save to itself by such repulsive self-conceit. 
 “God resisteth the proud, but giveth grace to the humble. 
 
 “ The secret of the Lord,” dear brother, “is with them that fear 
 Him ” They do not, thev cannot, fear the Lord, who pla\ fast 
 and loose with truth, make light of vows and promises, and 
 even of oaths, and treat the Creed of Christendom, and the laws 
 of the Church with indifference and contempt. Such men may 
 have the secret of the future, but they cannot have the secret ol 
 the Lord. Be not anxious, brother, about this secret of the 
 future, and the being “in touch with the age.” He that is true 
 is in touch with God , and he that fears God has in his possession 
 the secret of eternity. “ Broad ” is the word ; be not covetous, 
 my brother, to share it. Broad is not a term which can be ap¬ 
 plied to truth or morals. Truth is fixed, narrow, straight. Be 
 it wdiat kind of truth soever—mathematical, scientific, ethica , 
 theological—truth moves along lines like the lightning tiain, 
 
 and to swerve from the track is destruction. 
 
 Morals are not to be measured by breadth. Morals are 
 strict, or they must vanish away into the mystery ol iniquity. 
 
 Be not covetous, brother, of the term “ broad in any asso¬ 
 ciation, “high broad,” or “low broad,” as descriptive of your 
 theologv, or your theological position; the word is to oe 
 dreaded and shunned in that connection. St. Paul gives us the 
 sphere where we must covet breadth as the most excellent gi , 
 namely, in the spirit with which we live and act and teach, lor 
 he bids us “speak the truth in love.” The truth, fixed—t e 
 
 Gospel, God’s revelation, concluded, completed: speak the truth, 
 
 the matter confided to us as a trust, to keep, guard, hand on ; 
 speak this constantly, but always in the spirit of love, with 
 that most excellent gift of charity, which must never fail. 
 
 Be not covetous, brother, of the badge ‘‘broad, as i is 
 popularly applied to-day in making God’s word, creeds, laws, 
 canons, pledges, promises, vows, oaths—m a word, eyeryt mg 
 which has heretofore been supposed to bind an honorable man 
 
making them all of none effect by “interpretations” and “sharp 
 practice.” Let our cry be one of warning to all such as are 
 likely to be caught by craft, ensnared by sophistry, or tempted 
 by the guerdon which the world, in alliance with those who are 
 disloyal to truth, holds out as a reward—popularity, place, 
 position, gold: let our cry be in pity for all such, in dire alarm 
 for their safety; let our cry be : “ Halt, stop, listen to our Lord 
 and Master.” His words are these: “ Enter ye in at the strait 
 gate; for wide is the gate, and broad is the way, that leadeth 
 to destruction, and many there be which go in thereat; because 
 strait is the gate and narrow is the way, which leadeth unto 
 life, and few there be that find it” (St. Matt. vn. 13, 14). 
 
 Secondly , my brother, the later mediaeval Bishops became 
 secularized, and were, many of them, men of the world, and not 
 always the most favorable types of that class. The reasons for 
 this deplorable state of things are not far to seek. These 
 Bishops were, in many instances, indeed as the rule, employed 
 in public affairs, and became interested in diplomacy and poli¬ 
 tics, and their spiritual character in consequence was lowered, 
 and they degraded God’s Church in men’s eyes by their un¬ 
 seemly life and conduct. When these high ecclesiastics were not 
 so engaged in the service of the Sate, many of them had per¬ 
 sonal or diocesan schemes of their own in hand, for which thev 
 needed money, and in their solicitude for success they often 
 compromised themselves and their principles and their holy 
 trusts in their eager desire to court the favor of the rich and 
 noble. 
 
 The first of these temptations, to shine as statesmen and 
 diplomats, has passed away with the age, whose learned men 
 were almost exclusively in Holy Orders ; but the latter remains 
 as powerful now as when it tempted Leo X. to issue his bull for 
 the sale of indulgences to complete St. Peter’s at Rome, or 
 Luther and Melancthon to condone in Philip of Hesse the 
 crimes of adultery and bigamy. 
 
 “ The love of money,” says the Apostle, “is the root of all 
 evil,” and the craving for popularity is its twin sister, because 
 popular favor helps to gratify the craving for gold. 
 
 Here, beloved brother, in the midst of this great University 
 as a reality in possession, and an anticipation in prospect, the 
 temptation might naturally fall upon you to “ sell indulgences ” 
 in the interest of buildings and endowments. The feeling might 
 stealthily creep in upon you, as it undoubtedly has in instances 
 not a few before our day, and at the present time, and assume 
 some such shape as this if it found expression in words: “It 
 
24 
 
 will be profitable for my diocese, and my plans, and myself last 
 and least, to become all things to all men, that I may gain, not 
 so much them, as theirs; to gain them, but as a means lo an 
 end, that I may through my friendship and influence get access 
 to their wealth,” and so you begin with Leo X., or 
 Luther and Melancthon, to sell your indulgences, to deprave 
 the faith, to pardon sin, and to condone vice and iniquity in the 
 interest of vour St. Peter’s, be it what it may-personal ad¬ 
 vancement,^ cathedral, a college, a hospital, or a university. 
 
 When you reach this deplorable condition, you begin to 
 o-ive pledges to society; you become a man of the world; you 
 flatter yourself that you can serve both God and Mammon ; you 
 blow hot and cold; you deny the faith in act, while you com¬ 
 mend it in word ; vou condone wickedness in high places, because 
 it would be unpopular with St. John Baptist boldly to re¬ 
 buke vice; you court the society of millionaires, and boast of 
 vour association with wealth and fashion as a claim for admi¬ 
 ration ; vour breadth is such that while you have emancipated 
 yourself,' as vou would have the world believe, from the beg¬ 
 garly elements of the Law and the institutions of the Gospel, 
 still vou condescend to say a generous word for them, and those 
 who are still slaves to a literal obedience to Christ’s commands, 
 and a reverence for a venerable but worn-out past. Yes, you 
 sell vour indulgences to those who deny the faith in whole or in 
 part; who break the laws of God and of Holy Church; who 
 are in the Church, not because they are of it, but because it gives 
 them prestige, and it is nice and just the thing to be an Episco¬ 
 palian, and they hope to improve the Church, and lift it to their 
 own level, when they have succeeded by sharp practice m per¬ 
 suading it to leave the Creed, the sacraments, the ministry and 
 godly discipline as a dead shell, which the living creature aban¬ 
 dons for a newer and better spiritual habitation. 
 
 No, brother, put all this far from you. Say to such feelings, 
 if they ever stir your breast, “ Get thee behind me, Satan. . The 
 Church of God is His creation, not man’s. It has no article in 
 its constitution providing for its amendment or repeal. Its 
 institutions are not a subject for a Bishop’s apology or for his 
 patronage and condescending approval. Such exhibitions fill 
 
 one with disgust and horror. 
 
 Christ made the ordaining of His sacraments the mos 
 solemn acts of His ministry. He tied the one to His cross and 
 the other to the footstool of His throne in Heaven on the eve of 
 xj ; c pcrptisi on 
 
 ' The Pentecostal, the first believers, we are expressly told, 
 
25 
 
 were baptized , and continued steadfastly in the breaking of the 
 bread. St. Paul, though miraculously called by Christ from 
 Heaven, was nevertheless baptized , and he tells the Church of 
 Corinth that the Creed is the marrow of the Gospel, and he 
 quotes three of its articles. 
 
 The Church of God without institutions, without an organ¬ 
 ized ministry, without definite, dogmatic teaching, embodied in 
 systematic arrangement and some form of sound words, would 
 be like a bod\ r without bones and sinews ; it would not be the 
 Body of Christ, fitly compacted and joined together; it would 
 be like a jelly fish, soft, flabby, shaky, unstable as water, readv 
 to perish. 
 
 The institutions of the Gospel, the faith of the Gospel and 
 the definite, dogmatic teaching of the New Testament, of which 
 there is a great deal, are glorious, priceless possessions of the 
 Church of the living God, and you, my dear brother, are called, 
 by your consecration as a Bishop, to a joint trusteeship, with 
 the rest of the episcopate, of these divine gifts, “the mvsteries 
 of God.” 
 
 I need go no further in my words of exhortation and coun¬ 
 sel, since your antecedents give more than the promise, thev 
 bring us the assurance, that 3 t ou will be to your life’s end a 
 godly man, true, loyal, faithful. 
 
 Into your past I cannot look as far as others who are here 
 to-day, but instructed by 3 r ou, I can see the mother who 
 watched over 3^our childhood, and in consequence of the death 
 of your father, when 3^ou were a mere bo3q was called, in the 
 allotment of God’s providence, to fill the place to 3^ou of both 
 parents. She lived to see your student life crowned with bril¬ 
 liant success, and you an honored priest in the Church of God. 
 
 That vision of maternal tenderness and solicitude and svm- 
 pathv for her bo3 r , making his life hers, and inspiring him with 
 lofty aims, and a desire to do well, as much and more for her 
 sake as his own, touches me deepH, since the like experience 
 was my happiness in my bo3 r hood and earH manhood. 
 
 It was in our case, beloved brother, more than the ordinarv 
 intimac3 r of mother and son ; it was in a sense the sharing one’s 
 life with another, and the consciousness that the deepest, the 
 most absorbing interest was really felt as well as taken by the 
 older life, whose 3^ears were well nigh gone, in the vounger, 
 whose 3^ears were largely in the future. It was the feeling that 
 one is the centre of another’s joy, the spring of another’s hope, 
 and the supreme object of another’s love. 
 
Such was your happiness and mine, and the spell ot a 
 blessed mother’s influence must forever rest upon us tor good. 
 
 With your mother comes another into view, tor now I see 
 with mv own eves mv early friend, my beloved classmate, my 
 brother in the priesthood for more than a score of years, James 
 
 de Koven. 
 
 Your mother sent you to de Koven, and to her and him,un¬ 
 der God, we are indebted for what you have become and aie 
 
 to-dav. ^ t 
 
 Association with de Koven was, and I say it with rever¬ 
 ence, a means of grace. God seemed to have taken him irom 
 the font into His especial custody, and kept hint pure and true 
 and guileless, and made him a holy man. The Blessed Spirit 
 dwelt in him largely, and from his life and conversation, and 
 face and voice and manner, there came a light and benediction, 
 which rested upon others with whom he came in contact, and, 
 
 if thev were worthy, remained. 
 
 You, my dear brother, probably more than any other ot 
 
 Racine’s graduates, represent de Koven. You could not be 
 adorned with a higher honor than thus to be associated v, ith 
 de Koven of blessed memory. It will be, it must be always, a 
 restraint to hold you back from what is unworthy, an inspira¬ 
 tion to fill you with lofty ideals of life, and a stimulus to urge 
 vou on to grander achievements in the path ot duty. 
 
 From Racine the General Theological Seminary received 
 vou as a student, and I with others became your instructor. 
 The story of your career there is best told in the recital of an 
 incident which occurred at your graduation, and again brings 
 your mother into association with her bo\ . 
 
 Just prior to your final examination your mother was taken 
 verv ill, and the report was that she was likely to die. With 
 mv' advice and permission as Dean ol the Seminary, you 
 hastened to her bedside and were not able to return. As the 
 statutes then stood, no one could receive the honors of the in¬ 
 stitution unless he actually passed in person the examinations. 
 This, of course, you failed to do, and hence were shut out from 
 the reception of your diploma, and the satisfaction of being an 
 
 alumnus of the Seminary. A 
 
 Such a case I felt demanded special interference, and could 
 be urged upon the Trustees as an exceptional one, and accord¬ 
 ingly in the full Board, at their annual meeting m 18 7 9,1 pleaded 
 your cause; I urged that one of our best students, who had 
 throughout his entire course given unqualified satisfaction to 
 Professor, and had just won the prize m Ecclesiastical 
 
 everv 
 
27 
 
 Greek, had, in duty to a dying mother, as was supposed, left 
 the city, and failed in consequence to pass in person his final ex¬ 
 aminations, which the statutes made an imperative condition 
 upon the Faculty in order to recommend anyone for a diploma. 
 I begged, therefore, the Trustees, as a special favor, to confer 
 upon you the honors of the institution. With unanimous voice 
 my request was granted, and thus you wear those laurels, my 
 dear brother, with the satisfaction of knowing that, by the 
 merciful ordering of God’s providence, they came to you,\vith 
 the enconium of your Dean and Professors, and the actual ap¬ 
 proval by special vote of the whole body of Trustees at their 
 annual meeting. 
 
 Your ministry here in your own and only diocese under 
 your beloved Bishop, your only Bishop—my own experience 
 again, since I was never out of the diocese of New York, prior 
 to my consecration, and I never had but one Bishop, Dr. 
 Horatio Potter, who ordained me Deacon, Priest, and Bishop 
 I was saying that your ministry here in Tennessee needs no 
 words of commendation on this spot, in your home. 
 
 The unanimous voice of clergy and laity, in calling you to 
 be the Coadjutor to their beloved and venerated Bishop, sets 
 the seal of their approval in the most emphatic way to your 
 ministry among them. 
 
 And now, dear brother, I bid 3-0u farewell as a Priest , to 
 greet you ere long as a brother Bishop , with the kiss of fra¬ 
 ternal salutation, and the invocation of God’s blessing. 
 
 Ylay the solemnities of this hour, the vows, the oath, the 
 invocation of the Holy Ghost with the laying on of hands, have 
 their consummation of blessedness in that day when the great 
 Bishop of our souls, our Lord and Saviour Jesus Christ, shall 
 say to 3 r ou, when you have given in 3 T our account, “Well done, 
 good and faithful servant, enter thou into the joy of thy Lord.” 
 
APPENDIX 
 
 Notes and illustrations. 
 
 SEE PAGES 21-23. 
 
 T'HE statements and extracts, which are herewith submitted, 
 
 1 I deem it to be my duty to publish, not only as my complete 
 vindication for all that I said in my sermon, but also as a warn¬ 
 ing to the faithful against the teaching which prevails, and is 
 upheld in certain quarters and by men unhappily in high posi- 
 
 tions of authority and influence. 
 
 When this sermon appeared in the summer ol 1893, it pro¬ 
 voked bitter animadversion from many, and flat denial as to its 
 allegations from some. It will be seen by any one who is at the 
 pains to read what follows, how completely the indictment pre¬ 
 sented by the sermon is proved. 
 
 I could not have been better served than I have been by those 
 who have placed their evidence at my disposal in print, and 
 from whose publications I make a few extracts. 
 
 Aside from this, it is the sad experience of our time that 
 many, very many, who do not rush into print distress those who 
 love truth and good morals by preaching and teaching from 
 pulpits, and in Sunday Schools, and in private conversation 
 doctrines absolutely inconsistent with the standards of our 
 Church, which they have pledged themselves by vow and prom¬ 
 ise, and in some instances sealed with the sanction of an oath, 
 that they accepted with all their heart and would loyally mam- 
 
 I desire to say for myself that I have tried consistently to 
 expose and resist immorality in the ethics of subscription, 
 whether it manifested itself in assailing the “ Catholic founda¬ 
 tion,” Holy Scripture and the Creed of Christendom, or the 
 “Reformation Settlement,” the conduct of public worship and 
 the administration of the sacraments as “this Church hath 
 received the same.” The reason why I have addressed myself 
 chiefly to the former class of assailants is simply because then 
 assault is transcendency the more important and dangerous of 
 the two. If they succeed our Church loses her candle-stick, is 
 
29 
 
 practically destroyed, has no longer a name to live, ceases to 
 be a part of the Body of Christ, which we call the “ One Holy 
 Catholic and Apostolic Church.” The other class in the very 
 worst view of the case would, if successful, onW subject our 
 Church to abuses in doctrine and practice, from which, as we 
 have once escaped, we could again free ourselves. A depraved 
 man may reform, a dead man cannot raise himself to life. A 
 branch of the Church of Christ, if it becomes corrupt, may re¬ 
 turn to its original purity; but if it be cut off from the vine, it 
 must wither, and is fit only to be burned. 
 
 We proceed to our notes and illustrations, and first, we sub¬ 
 mit a paper issued by the “Massachusetts Church Union,” 
 which sets forth in well chosen words the false philosophy^, on 
 which is built the false theology, which seeks to undermine and 
 destroy the Catholic faith as embodied in the Creed. This 
 paper comes from men who are on the ground and are fully in¬ 
 formed as to that about which they speak. 
 
 FALSE PHILOSOPHY THE BASIS OF FALSE THEOLOGY. 
 
 A Paper put forth by the Massachusetts Church Union. 
 
 A DOCTRINAL STATEMENT. 
 
 The Committee to whom the accompanying resolution was referred, beg 
 leave to report that they have made a few changes in the original form of the 
 resolution for the sake of clearness in expression, and that they find the state¬ 
 ments therein contained respecting modern theology fully supported by pub¬ 
 lished writings which they have examined. 
 
 Robert Codman, Jr., 
 Richard Mieux Benson, 
 Henry A. Parker. 
 
 This 21st day of June, 1895. 
 
 Resolved , That the Church Union put upon record and send to all its mem¬ 
 bers this solemn warning against a subtle and destructive form of heresy now 
 seeking to dominate this diocese, and call upon all, as loyal Churchmen, to do 
 their duty and defend the ancient faith always taught by the Church. 
 
 First. A theory of the Son of God as a pantheistic Deity, dwelling in His 
 creation as a soul within a body, is substituted for the Church’s teaching that 
 God is omnipresent, within and without, above and below, yet never confused 
 with His own creation. 
 
 Second. A theory that the soul of man is con-substantial with God is sub¬ 
 stituted for the Church’s teaching that man’s whole being, material, mental 
 and spiritual, is a finite creation, capable of receiving supernatural gifts, but 
 not inherently possessing the Divine Nature. 
 
 Third. The Incarnation of the Historic Christ, instead of being the humil¬ 
 iation of the con-substantial Son of God coming forth from the Glory of the 
 Father, as the expression of His love for man, is regarded as a glorious exhibi- 
 
30 
 
 tion of indwelling Deity identified with all humanity, so that the humanity of 
 which we all partake by natural birth, is described as being in itself the Only- 
 begotten of the Father. 
 
 Fourth. This indwelling Deity, said to be constitutionally and organically 
 related to all men, is described as the real, the present, the living, the essential 
 Christ, and is thus substituted for Christ Jesus who came in the flesh, the con¬ 
 queror of Satan, the source of all grace, and the personal object of devotion 
 and worship to all His saints in Heaven and on earth. 
 
 Fifth. This modern theology is so read into the Creed and formularies of 
 the Church as to retain, after a fashion, the outward shell by way of quieting 
 the conscience, but to pervert and destroy the real meaning in which the same 
 were originally framed and have ever been received by the Church. 
 
 Resolved further , That, before this resolution is sent to the members of the 
 Union, it be referred to a committee of three clergymen appointed by the Chair, 
 with full power to revise, or modify the same, that it may receive their ap¬ 
 proval, as a true and fair statement, so far as it goes, of the principles of 
 modern theology advocated by the published writings of those leading clergy 
 in this diocese who teach them. 
 
 Action was taken upon the foregoing resolution at a meeting of the Massa¬ 
 chusetts Church Union, held in Boston, May 20th, 1895. It is now printed in 
 accordance with the directions of the Union. 
 
 On the same line and from a different quarter comes the 
 same testimony. I present two extracts from a masterly paper, 
 which appears in the Presbyterian and Reformed Review for 
 July, 1895, entitled “ Phillips Brooks as a Theologian,” by the 
 Rev.’John Fox, D.D., of Brooklyn, N. Y. We commend this 
 paper as worthy of more than mere perusal, it deserves study. 
 
 The author says, page 408 : 
 
 “A good title for his (Bishop Brooks’) collected works would be, 
 ‘The Gospel according to Schleirmacher translated into English by F. 
 D. Maurice, with some assistance from S. T. Coleridge and others, and 
 now freely adapted to American use by Phillips Brooks.’ Not indeed that 
 the ‘New Theologv’ currently so called in America, has any valid claim to its 
 title. The fundamental postulate of Bishop Brooks as to the person of Christ 
 is at least as old as Apollinaris. ‘ The mind of Christ,’ he (Apollinaris) said in 
 effect, ‘is at once divine and human;’ the Logos is at once the express image of 
 God and the prototype of humanity. This appears to be what he meant when 
 he said that the humanity of Christ was eternal. . . . The theological con¬ 
 
 ceptions now so plausibly announced as new have been advanced in various 
 guises with similar confidence many times since Apollinaris’ day. The sober 
 judgment of the Church has rejected them, when their true nature and final con¬ 
 sequences have been presented.” 
 
 Again the same writer says, page 410, speaking of the de¬ 
 basing of technical theological language, a common practice in 
 our day, as follows : 
 
 “The school of Schleirmacher is a large and influential one, exhibiting many 
 and various variations from the original type, but recognizable in them all as 
 bearing the impress of his master mind. One of the chief difficulties in undei- 
 standing it lies in the inveterate propensity of many of its advocates for seizing 
 
31 
 
 the old orthodox phrases, and using them in a new sense without any sufficient 
 advertisement of the change—a process of theological counterfeiting being 
 stealthily carried on by which well-known terms and expressions with a defi¬ 
 nite historical sense, the current coin of the realm of thought, are debased by 
 foreign alloy, and still made to pass as genuine. The Creeds are thus ‘ filled 
 with new meanings,’ (so they put it); that is, made to mean what the}' do not 
 mean.” 
 
 Now I present a statement, which is often made in different 
 forms but amounting to the same thing, hy different persons, 
 from the pen of the Rev. Wm. Short, and printed in Church News , 
 the Diocesan paper of Missouri, St. Louis, Mo., May, 1895, 
 page 172: 
 
 “The fact is that the articles of the Creed are not cast iron moulds into 
 which just so much truth was once put, and then sealed up to remain the same 
 unchanged and unchangeable forever. They are rather symbols for each age 
 to fill in with the largest, fullest truth which God’s progressive purposes reveal. 
 As long as men grow there can be no such thing as fixedness of interpretation 
 of any truth.” 
 
 REMARKS. 
 
 The writer is very rash, and confuses the two domains of 
 knowledge, revelation and science. The one is God’s realm, the 
 other is man’s. The first, God has completed, and He alone can, 
 so to speak, open it for addition or readjustment; the second , is 
 the sphere of human progress, and is in the very nature of 
 things incomplete, and must, it would seem, so remain forever. 
 
 The articles of the Creed relate to Him “ Who is the same 
 yesterday , to-day and forever ,” and with the permanent needs 
 of our fallen race, “the forgiveness of sins, the resurrection of 
 the bodyand the life everlasting.” 
 
 What a wild conception it seems to be of the Creeds, that 
 they are a set of vessels,which one age fills with one thing and 
 another with another; now they contain water, and now vine¬ 
 gar, and now milk, and now wine; but the vessels remain the 
 same all the time, and the labels are not altered to advertise the 
 unwary that poison has been substituted for the wholesome 
 meat of the Gospel; so the Creeds are made to teach whatever 
 one pleases, every heresy and folly under the sun ; but the great 
 concern is about the words, they must be preserved intact, while 
 their meaning is constantly changing, as one of our Bish¬ 
 ops expresses it: “I want you,” addressing young men 
 about to be ordained, “I want you to appreciate this full}" 
 that the institutions of the Church, the Creeds, ministrv and 
 Scriptures stand as the bulwarks of the faith; we cannot let 
 one of them go. But I want you to appreciate the liberty with 
 which the Church has made us free of interpreting these svm- 
 
32 
 
 bols in the light of Christ Himself, and of His continual revela¬ 
 tions to men.” Where has the Church thus made us free, and 
 given us promise of continual revelations from God to men? 
 
 Nowhere. 
 
 Our Lord gives us repeated warnings on this very point. 
 
 “Neither do men,” He says, “put new wine into old bottles, 
 else the bottles break, and the wine runneth out and the bottles 
 perish ; but thev put new wine into new bottles, and both aie 
 
 preserved ” (St. Matt. ix. 17). 
 
 The Eastern Bishop and the Western Presbyter seem to be 
 
 both alike anxious about the old bottles and the labels, and not to 
 care so much about the new wine, since as they imply every year 
 will bring a fresh vintage and an improved supply, and the 
 new wine of any one year or generation will not be worth 
 much. But our Lord tells the Bishop and the Presbyter and, 
 through them, all who sympathize with them, that notwith¬ 
 standing their anxietv,on their terms, 4 ‘ the old bottles, the labels 
 cannot be preserved. The old Creeds, evacuated of their original 
 and orthodox sense, and filled with Pantheism, Sabellianism, 
 Episcopalian-Unitarianism, and in turn every heresy, which 
 the newest man or the newest woman may invent, cannot 
 stand. They must, and under such circumstances they ought 
 
 to, perish. 
 
 Bishop Colenso, of Natal, South Africa, was convicted of 
 heresy for denying the fundamental verities of the Christian 
 Faith, and was deposed by the spiritual authority over him. 
 The story is a very long and a very sad one. A great deal of it 
 is told in the interesting biography of the late Archbishop Tait. 
 Notwithstanding his frightful heresies, and his disloyalty to 
 truth and honor in insisting upon remaining in the Church when 
 he had avowedly ceased to believe as she requires, Colenso had 
 his sympathizers in England, and among them were Dr. Thirl- 
 wall, Bishop of St. David’s, and Dr. A. P. Stanley, Dean of 
 
 Westminster. 
 
 In the conference of Bishops held in 1867, under Archbishop 
 Longlev, through the influence mainly of the Bishop of St. 
 David’s, the Colenso case was practically ignored, although it 
 was precisely the subject matter for the assembled Episcopate 
 of the Anglican Communion to deal with. A courageous Bishop 
 of our Church (Hopkins) did introduce it, but the Bishop of St. 
 David’s insisted that the Archbishop should adhere to some 
 private understanding which had been entered into between 
 them before the meeting of the conference, and the subject was 
 
 dropped. 
 
33 
 
 Eve ” tlIS sll s ]lt allusion to the “persecuted” Colenso as 
 his friends regarded him, irritated the Venerable Dean of West¬ 
 minster, and he visited his wrath upon the Bishops of the Aim 
 bean Communion byrefusing them the use of the Abbey for their 
 
 closing service. I state these facts as a preface to the extracts 
 which follow. 
 
 “ When Stanley courageously shut the doors of the Church at Westminster 
 to the assembled Bishops of the first Pan-Angliean Synod, l,e was acting within 
 h,s prerogatives. They wished for some elaborate service or function in order 
 to magnify the event winch had brought them together from the United States 
 and the Colonies He did not take this step without reason. His mofa™ 
 e conviction that they had perverted the mission for which they came to 
 gether by attacking the unfortunate Colenso, the absent defenceless man ■ that 
 in doing SO they were narrowing the rightful liberty of the clergv, and that the 
 Abbey, as agreat national sanctuary, was not the place to identify with such 
 
 theT P m I"' Dn A V ' G ' A " en ’ Pr ° fesSor - Cambridge, Ala s 
 
 the New World, Vol. m. p. 144. ’ 1 
 
 n w th D N m W Y ° rk Tribune of October 17th, 1894, the Rev 
 Dr. AVni, R. Huntington writes as follows: 
 
 ., “Z" ■ a !?, V °T editorial columns this morning you intimate surprise that 
 the Broad Church Party ’ in the Episcopal Church should have taken no notice 
 of attacks publicly made upon it from various quarters, and more especially 
 two Bishops, whose names you give. The reason is not far to seek. It is the 
 o c story of the Danish historian's chapter upon the snakes of Iceland • There 
 are no snakes in Iceland.’ Neither in the Church of England nor vet in the 
 rotestant Episcopal Church in the United States does there exist, or has there 
 ever existed such a party as the Broad Church Party. Upon this point w ich 
 lam well aware will be disputed, but which cannot be effectually gainsaid no 
 ne is better entitled to a hearing than the late Bishop of St. David’s (Thirl- 
 wall), peihaps the most luminous intellect that the English Episcopate of thi* 
 century can show. Writing in reply to the aspersions^of a certein^Dn Little- 
 dale, aspersions similar to those which have recently been showered upon der 
 gjmen of the purest integrity and keenest sense of honor, simply because of 
 
 itself To W In m f eSS \° ~ “’ which they have sworn to serve, colk 
 
 said.” ° glCa and ecclesiastical Bourbonism, Connop Thirhvall well 
 
 Then follows an extract from Bishop Thirlwall’s works. 
 After this Dr. Huntington resumes and says: 
 
 “ F ° ur and twenty years have made no substantial difference in the situa 
 tion as here sketched. Now, as then, there are in both of the delt hLZZ 
 divisions of Anglicanism men who claim the liberty of thinking for th l 
 
 With no limitations other than those which the Catholic Creeds impose^hen 
 
 ofPapSsm or Lfb ar 'r See " t0 ^ '**" ° ver P assed ’ whether in the direction 
 or rapalism or Liberalism, no man of honor, whatever his tlienlno-iVai i i i 
 
 “ ST" 
 
 REMARKS. 
 
 The significance of these extracts is obvious; Bishop Thirl 
 
 Ifion ofCol 18 Tr, kn T ** the deV ° ted friend and cham- 
 P lenso, and Dean .Stanley was not far behind him. 
 
34 
 
 Mv objection to Colenso is, that after he had abandoned 
 his faith in the Catholic Creeds and the divine Scriptures, he con¬ 
 tinued to minister at the Church’s altars, and to exact of men 
 in ordination a series of promises and vows which he himse 
 had repudiated. His erroneous views might have been his Are 
 misfortune, and had he renounced the ministry I would have 
 respected him; but his insisting upon remaining m the exercise 
 of the Episcopal office, drawing his salary, and taking part m 
 tocio,,,. which he no longer vnlnee, »» *» **‘“ 
 own most grievous fault, and I am heartily sorry that Thirlwall, 
 with his brilliant intellect, and Stanley, with his great abilities 
 and lovelv character, and our American Professor, with hislarg 
 influence and varied learning, should be drawn to a man who 
 lived for many years and died in the unenviable position of 
 
 Colenso. _ 
 
 The courtly Rector of Grace Church, New York, asserts that 
 «there are no snakes in Iceland.” It maybe true thatthereare 
 no such reptiles in that happy island, but there are men m our 
 ministrv who display themselves as disloyal to their vows by 
 "writings, provided words are to have their current and ac¬ 
 cepted meaning, and what these writers m substance say be 
 
 nnrlpr«;tood to convey their meaning. 
 
 The Rev Dr. Huntington seems to hold that it is aspersing 
 
 a man’s character to adduce his own words and acts m proo 
 of what one alleges in regard to his beliefs and practice I may 
 be very obtuse as to what aspersion means, but m the sense i 
 which I understand the word I have never consciously been 
 cruiltv of the act. Presently when I shall adduce a passage rom 
 the Rev. Doctor’s writings to show that even under the very 
 slight limitations, which he admits bind him as a Presbyter 
 the Church namely, the Catholic Creeds, he implicitly denies one 
 of tte artkles of tht Creed, or qualifies it in such a way as to. 
 render it nugatory, I trust he will not think, much less say, 
 
 + T aspersing him. I am doing no such thing, I am 
 cmotino- in good faith from an acknowledged writing of the 
 author" which he has published and put on sale.^ I am doing so 
 for the purpose of proving a fact which he denies, that 
 
 are to this quotation I desire to ask with all 
 
 seriousness are there no other 
 
 byter in our Church “ than those which the Catholic Cie 
 P ° S< Does the Rector of Grace Church repudiate the vows and 
 
35 
 
 promises which he made when he was ordered deacon and priest ? 
 Have these voluntarily assumed obligations no binding force 
 upon him to-day ? I ask the question because there are many 
 who take this very ground in bold defiance of authority, which 
 I do not think the learned Doctor really meant to take’. ’ As re¬ 
 gal ds the kindly play with “ Bourbonism,” it is not new; it 
 was used by my brother of Albany, of the Bishop of Maryland 
 and myself. I accept what was meant if not for an aspersion, 
 at all events scarcely for a compliment, I accept it gladly in the 
 connection in which it is used as an association, which brings 
 honor; honor which I covet as more than I deserve. °A 
 Bourbon, it is said, “never learns anything.” As regards God’s 
 field of knowledge, revelation. He seems to have closfd the door 
 and until He opens it I can learn no more. Revelation comes 
 to us when and as God wills. I do not seek information from 
 t e new prophets in Germany, England, or America; nor do I 
 surrender my dear old Bible at the behest of the newest and 
 highest criticism. A second trait is ascribed to a Bourbon, he 
 never forgets anything.” Here, again, I trust I may be like 
 him. . I pray that I may not forget the first principles of the 
 octrme of Christ as learned at my mother’s knee; my catechism 
 as taught me by my faithful pastor in my childhood, and my 
 ordination vows as made three times successively in my man¬ 
 hood. Yes, in this sense, I am a Bourbon, and I wish with all 
 my heart that my brother of Grace Church, and all the clergy 
 and laity were, with these limitations, Bourbons also. 
 
 I pass now to a quotation from the above eminent writer 
 w ich seems to show that he is not held as to his belief bv the 
 imitations of the Catholic Creeds even as they have been his- 
 orica v understood. In a volume of sermons entitled The 
 Causes of the Soul, New York, Dutton & Co., 1891, p. 356 we 
 read as follows: 
 
 f grave the place of resurrection ? God forbid that such a thought 
 earth’s 1°' f T" tnt find locl S mel 't ill any Christian mind. Why, some of 
 f and bravest haTC no graves, and never had. Of others besides 
 ses the servant of God, might it be written that no man knoweth their 
 sepulchre unto this day. 
 
 life ft*, T u haPPenS thUS With what God P la »ts in the seed-plot of eternal 
 
 tialthiim ft th tf “T f ° r deCt than that ’ Hie soul is the essen- 
 safelv trust r f t lere ha ‘ thS trUe secretof Personal identity resides. Wemav 
 
 bof f ? ’ Ve “ a b ° dy aS h shaU P lease Him - to every soul a 
 
 , - rightly expressive of itself. Does it follow that ldiully care of the nlaces 
 
 wheie the bodies of the dead are laid is superfluous and blame worthy ? Not 
 
 monclnt CaS f° ft .. g r n ?* ° f the so «l has a sanctity beyond all com- 
 
 c ..Theicfoie let us respect old usages and common customs 
 
36 
 
 'earthy that there was laid. Look elsewhere if you would catch a vision ot the 
 image of the heavenly.” _ 
 
 REMARKS. 
 
 I submit that this passage shows that the restraint oi the 
 Catholic Creeds sits very lightly upon the learned and eloquent 
 Rector of Grace Church. The old bottle still stands m its place 
 in the Creed “ I believe in the resurrection ol the bod\ , or a 
 he is obliged to say when he visits the sick, “ the resurrection 
 of the flesh," the old bottle still stands m its place and he reads 
 and recites the label, but he has poured new contents into i . 
 He has filled it with the latest, highest, best, newest tru 1 . 
 
 I am not embarrassed with the question m the resurrection 
 any more than I am in the Holy Eucharist; "how) I am 
 simplv concerned with the “ what?” The Church Catholic no 
 more accepts the theory of the divorce of the resurrection from 
 the present human body than she does the metaphysics of tran- 
 substantiation. To separate the future 
 
 present poor, weak, mortal body is to separate the ha 
 from the seed sown, and defeat the very essence of St. Paul s 
 illustration. It is to separate the risen body of our^Loi d w i h 
 its nail marks and its wound, from the body on the Cross. It 
 is to denv that this mortal shall put on immorta i j • 
 
 Resurrection cannot be intelligently predicated of diffe 
 things" One cannot say that it is a rising again when one man 
 
 lies down and another gets np. . 1 
 
 All that I contend for is that the resurrection of the body 
 
 compels the acknowledgment that this corruptible, mortal body 
 
 is the basis out of which'will come the glorious body like unto 
 Christ’s risen bodv, and with which we shall be clothe m our 
 
 etern al home, Justus the beautiful, graceMstall^W, be- 
 
 in cr its product of multiplied grains, springs from the sm e le 
 grain which was dropped in the fruitful soil and died and is nsei 
 
 no-ain This is St. Paul’s simile. 
 
 ° It'matters not whether men have graves or not whe er 
 
 they are burned as martyrs, or eaten by cannibals, or whethe 
 matter circulates more rapidly than we think or know, 
 take care of that as He does of a thousand other things whic 
 nuzzle us now in this world. We are not concerned about the 
 Questions' 1 ” how are the dead raised up, and with what body 
 do thev come ? ’ ’ What we do crave to know is, what w 1 e 
 raised'from the dead, and God tells us, and we make answer in 
 
37 
 
 the Catholic Creed as instructed by Him: “I believe in the res¬ 
 urrection of the body,” or as in the visitation of the sick, “in 
 the resurrection of the flesh.” 
 
 Much as I xespect the Rector of Grace Church, and recognize 
 his eminent services for our Communion, I am not willing°even 
 at the risk of offending him to be robbed of an element of faith 
 which is indissolubly connected with almost all the other articles 
 of the Creed. 
 
 To deny the resurrection of the body is to deny Christ’s res- 
 unection, to overthrow the Gospel of the resurrection, to strike 
 at Christian morals and the judgment of the last great day. 
 
 These are questions of more than life or death to me • their 
 roots are in God’s Word, God’s Church, the eternity which 
 awaits us all. “ There are snakes in Iceland.” 
 
 REMARKS. 
 
 I ask any one who will take the trouble to read the extracts 
 which follow, to answer the question whether they can be in 
 any legitimate way made to harmonize with our Bible and our 
 Book of Common Prayer? 
 
 I cannot believe that any large number of men and women, 
 professing and calling themselves decent people, not to sav 
 Christians, can subscribe to the ethics of Haweis, which are 
 echoed on this side of the Atlantic by the Dean of the Theological 
 School at Cambridge, Mass., and their followers, and the phil¬ 
 osophy and theology of Parks, Eaton, Allen and their school. 
 
 HAWEIS. 
 
 There .are two facts. Intelligent men constantly refuse to take Holy 
 Orders. Intelligent men constantly refuse to attend Church. The reasons are 
 obvious and related. They stare one in the face, and they dovetail. 
 
 Intelligent men won’t sit in the pew because intelligent men won’t stand in 
 tie pulpit. . ‘I will not take Holy Orders,’ says the clever, conscientious, even 
 religious-mmded man, 1 because the formularies as they stand do not express 
 my religious convictions. I doubt my power of being able to bring them into 
 any kind of harmony with these convictions. If I could I doubt whether I 
 
 s ould be allowed to do so. . . . Meanwhile I should have to say what I don’t 
 
 believe, and therefore I can’t go into the Church.’ ‘I don’t sit in the pew ’ 
 says the intelligent layman, ‘because what I hear in Church is obsolete trivial 
 -often to my mind senseless.’” The Broad Church , or What is Comma- bv 
 the Rev. W. R. Haweis, p. 23. ' 
 
 The Broad Church feels the need of bringing the Anglican Church into 
 harmony with nineteenth century thought and feeling. It does not believe that 
 the theology of Constantine in the fourth century was any more final than the 
 settlement of Henry VIII. in the sixteenth. It desires to bring doctrine to the 
 
38 
 
 test of living thought, re-stating its substance in terms of present knowledge 
 
 —it is radical.What is the Broad Church method. Reform from 
 
 within. There are two ways of reforming a system or person. You can go 
 outside and attack. That means revolution; it is the destructive method. 
 
 ... The other way is to mould and modify from within, getting grad¬ 
 ually rid of the false or the obsolete, and developing new life around all such 
 true and living germs as can be found in every dogma and m every Creed. . . . 
 Over every Creed and formulary is written this motto: ‘Itwas true it is titie 
 -it is no longer true,’ which, being interpreted is, ‘ once such and such a dogma 
 the Trinity, or the Incarnation, a verbally inspired Bible, an infallible Chinch . 
 once such dogmas were the best attainable expressions of certain truths. 
 °“ t was true.' Now we can discern the essential truth that lies at the basis of 
 each one of the old puzzling statements,that essential something is destined 
 to last on in a changed form, transformed. ‘ It is true.’ But we may find bet¬ 
 ter wavs of expressing it. The form of sound words, once so helpful and ade¬ 
 quate 'is now obsolete or seen to be erroneous, as who should say the sun 
 rises ’—a perfectly sound statement of what appears to take place- but it is no 
 
 longer true.’ ” 
 
 Haweis, ibid., p. 28. 
 
 “ Is it too much to expect that a Church that can do so much out of defer¬ 
 ence to modern opinions, and can carry so rapidly such reforms from within 
 will some day follow Dr. Hessey's suggestion (Bampton Lectures on Sunday) 
 and give us Lple alternative forms for the sacraments ? May I add, an ex¬ 
 purgated Bible, selected Psalms, one credal statement simpler am. buete,, . 
 ditional and qualifying, and liberating rubrics sanctioning a more elastic con- 
 duct of the services.” Haweis as before, p. 2o. 
 
 “The Broad Church clergyman is often asked: ‘Does.not vour teaching 
 violate the terms of your clerical subscription ? ’ You undertook to believe and 
 teach certain doctrines which you now call in cpiestion. .... * 
 
 assent to a formulary is not to give adherence of belief to all its statemen s, 
 anv more than a member of Parliament's assent to the British Constitution 
 implies his agreement with all its parts. We do not even profess a belief in any 
 doctrine or doctrines whatsoever. We merely declare that we believ e the 
 trines of the Church are agreeable to the Word of God. By the Word of God 
 most clergv and laity would, I suppose, understand the Bible W ell, it is a re. y 
 hit matter to believe that the doctrines of the Church can be provedby Scrip¬ 
 ture texts, if that is all that is wanted, since every Christian sect “° UtS ” 
 the Church can do as much as that-for notoriously al. claim Soriptnre t^ 
 in favor of their particular tenets, orthodox and unoithodox. . 1 
 
 Harold Browne, on the Thirty-nine Articles, or Pearson, on the Cieed.it is c 
 cult to conceive of any theological proposition that could not ^^slXe 
 agreeable to the Word of God with a like vigor and rigor. Haw eis as before, 
 
 pp. 37, 38. 
 
 “ Fealtv to the administration.The Broad Church always obey 
 
 their Bishops. ‘You don’t keep the law of the Church, is a common » 
 taunt; the reply is, ‘of course we don't-who does? . . ■ • ^parties, 
 
 therefore, freely and unrebukeably neglect or break the law of the Climch 
 Fealty to that is no longer possible. The rule, therefore, must now be fealty to 
 the administration. Not what is illegal [sic] but what is enforce>°r author, 
 tatively enjoined in each particular case-that we are bound to obex and . 
 
39 
 
 that. In a word, we bow to the administration of the Church. If we can do 
 this conscientiously we, as Broad Church clergy, remain in the Church; if we 
 cannot we must go. But in all cases we lay the onus of turning us out upon 
 the administration; we are not going out as long as we are allowed to work 
 foi the Chuich. Reform her from within.” Haweis as before, pp. 38-40. 
 
 “ But when we come to fealty to truth, the Broad Church can triumph 
 
 easily oyer High and Low.Give a Broad Churchman even the 
 
 dogma of the Infallibility of the Pope, and he will be delighted to handle it sym¬ 
 pathetically and tenderly.And if a Broad Churchman can do so 
 
 much, and can glory in doing so much for an exploded Roman dogma 
 it will be a light thing for him to take up the dogmas of the Reformed Church, 
 Inspiration of the Bible, Justification by Faith, the Trinity and the Divinity of 
 the Lord Jesus, and show his fealty to the essential truths, which lie embedded 
 in every one of these dogmas.” Haweis as before, pp. 40-42. 
 
 And now the Creeds of the Church. Are they true? The Creeds are so 
 many attempts to state certain things, which are undoubtedly true; but whilst 
 the spirit of each credal clause, that which its expression or dogma aimed at 
 may be true, the letter or form of expression of any credal clause may be im¬ 
 perfect or untrue. For instance, take the credal clause, ‘ 1 believe in the resur¬ 
 rection of the body.' The essence or spirit of that clause is a belief in the sur¬ 
 vival of the soul under fitting conditions of self-manifestation, or even incarna¬ 
 tion. That is the essence which gave the words, ‘ I believe in the resurrection 
 of the body,’ their value, and that is true; but the sort of physical resurrection 
 which those who penned these words dreamed of ... . that is not true ” 
 
 Haweis as before, p. 46. 
 
 REMARKS. 
 
 The learned Rector of Grace Church, New York, echoes this 
 teaching in his sermon, from which I gave an extract above. I 
 remark as before, God never, so far as we know, divorces the 
 harvest from the seed sown, and I boldly proclaim : “ What God 
 hath joined together let no man, however eminent he may be or 
 influential, seek to put asunder.” The resurrection has its basis 
 m this body, m this flesh, just as the harvest gathered by 
 the reaper has its basis, its foundation, in thegrain buried in the 
 soil by the sower. This I boldly affirm is the teaching of God’s 
 most Holy Word and the Catholic Church. This teaching seems 
 to me to be gainsaid, contradicted, by our transatlantic and 
 home teachers. 
 
 Is the doctrine of the Trinity true ? And to this the answer according to 
 our present method is—” Yes and No.’ First, let us take the No. The Atliana- 
 sian Creed, for instance, let us say, is absolutely unconvincing or unintelligible 
 m its propositions, and preposterous in its denunciations ; so does it seem now 
 o the average lay mind. .... Ask concerning the doctrine of the Trinity 
 even as it comes before us in the Thirty-nine Articles. Is it true ? And aoain 
 the answer seems to be, No! .... But whilst repudiating the present fit- 
 
40 
 
 ness of such past expressional letters —which have once been alive, but areno\\ 
 dead-we ask, is the doctrine of the Trinity, in its essence and spirit, true . \\ e 
 answer Yes Of the Athanasian Creed, and of the first Article, it may ie 
 written, ‘These were true; they are no longer true-as. concerning the verity 
 they both strive to forrnulate-it must be written, ‘ It is true.’ ; 
 
 Trinity in Unity is in God a diversity of manifestation or function combined 
 
 with a unity of life and purpose. 
 
 First, our conception of God is vague and indefinite. Creative force per¬ 
 vading, correlating, co-ordinating all tilings everywhere. This is the All- 
 Father the First Person. But the instant we think more closely, oui on j 
 definite’ conception proves insensibly anthropomorphic. All power wisdom, 
 intelligence, love, is, in'some sort, human, manifested and transferred to God, 
 but still human in nature and thought; and thus the Ideal Man, the God under 
 limitations of humanitv steps forth. This would be so in the order of thought 
 were there no figure of Jesus in history. We cannot but-we always have ma e 
 God in our own image-God the Son. or the Second Person. But m prayer and 
 worship He is apprehended as a Spirit only, in communion, m sympathy w th 
 ours; then He is God the Holy Ghost, or the Third Person. God the Vagu 
 God the Definite, God the Immanent, that is the inexorable order of thoug, 
 and that is the eternal doctrine of the Trinity in Unity.” Hawe.s, pp. 5 1-60- 
 
 I pass nowto quotations from the Rev. Dr. Leighton Parks, 
 a pupil, and representative in his teaching, of Bishop Brooks 
 make quotations from a volume of sermons entitled e in¬ 
 ning of the Soul, and other sermons, by Leighton Parks, Rector 
 of Emmanuel Church, Boston, 1893, and dedicated to the mem- 
 
 orv of Phillips Brooks ; 
 
 “ Is it not true, mv friends .... if God is incarnating himself in the 
 
 life of every one of us', then the Divine life must, in the order of that incarna¬ 
 tion subject itself to the laws and conditions of human life, one of which is tune. 
 
 mTght as well ask why, if in Jesus dwelt all the fulness of the Godhead 
 bodilv, He did not when He lay in His mother's arms a little child, speak as a 
 man 'work miracles with those baby fingers, and convert the world by the 
 shini’no- out of the Divine effulgence from His infant face. It was because it was 
 atrue^Incarnation. It was not an Avatur, a sudden descent of Godinto some 
 particular vessel of mankind, in order that the divine power might for a - 
 ment be seen, startling and terrifying humanity. No, it 
 participation in human life by the 
 
 in wisdom and stature, and m favor with God and man. wo ’ 
 
 tion of Jesus required time to work out to the full the meaning of God in man, 
 
 how much more so must it be so with you and me . PP- ’ ' . 1 id ch 
 
 “If the story of the Gospel be true, we can understand why Christ laid sue 
 emphasis upon patience. ‘ In your patience ye shall win your souls because 
 all that the soul has to do for its salvation is to rest patiently in the midst q 
 the perplexities, and sorrows, and trials of life, and a ow e pm 
 incarnate itself in it, according to its capacity to receive it. Parks, as be 
 
 f0, ' e “ Until we hear that word which will be the announcement of no outward 
 reward but simply the acknowledgment of the life that has won itself. Well 
 done good and faithful servant; you have endured to the end and are sare . 
 
41 
 
 To him that overcometh will I give to sit with me in my throne, even as I also 
 overcame and am set down with my Father in his throne.’ ” Parks, as before, 
 
 “ We talk sometimes as if baptism created a relationship between the soul 
 of the unconscious babe and the eternal God. Indeed, by some, the service of 
 our Church is thought to lend color to this theory. But it is a hasty conclusion 
 at variance with the Evangelical character of our Church. In the Catechism 
 the child is taught that in baptism it is made ‘ the child of God.’ . . . The 
 
 child is made the child of God because it is His child, and were it not so noth¬ 
 ing that man can do—no, nothing that God could do—could establish that 
 lelationship which has always existed, or never can exist. For to say that 
 man is the child of God does not mean that sometimes God is pleased with this 
 or that man, or that some six thousand years ago God created man in his own 
 image. It meant far more than that. It is the assertion that God is not an 
 isolated Being, but that wherever God was there existed in Him that which is 
 essentially human, partially manifested in many men, perfectly manifested in 
 the man Christ Jesus. If this be true, then it follows that if any member of 
 
 humanity is a child of God every member is also.No act of man can 
 
 cast man from the Church, unless he can destroy his humanity. For what is 
 the Church ? It is that ideal humanity on which God looks—that ideal human¬ 
 ity which lives in perpetual communion with God—whose meat and drink is to 
 do God’s will.” Parks, as before, pp. 65-67. 
 
 “ The babe of Mary knew no more of God than any little child that was 
 born this morning. But it loved Mary, and it believed in Joseph, and it smiled 
 on Simeon and Anna, and rejoiced the hearts of the shepherds. Not because 
 it was different from other children, but because it was like them a dear little 
 baby, who trusted them that loved him.” Parks, as before, p. 79.—A Christ¬ 
 mas sermon. 
 
 REMARKS. 
 
 When a man abandons the Catholic Faith (the writer of 
 the above paragraph seems to have done so) it is instructive 
 and full of warning to see as in this instance what awaits him. 
 -D*"- Parks asserts that our Lord as an infant, was not different 
 from other children, and yet he declares that “He loved Mary, 
 and believed in Joseph, and smiled on Simeon and Anna.” These 
 are astounding things to relate of a new-born babe. They are 
 not found in the Holy Gospels; they are told by a Presbyter of 
 the nineteenth century, who, by his ordination vow, is compelled 
 to say chat he believes that Christ was “conceived by the Holy 
 Ghost, born of the Virgin Mary.” 
 
 The story of Easter is that the faith, and hope, and love of Jesus Christ 
 were justified by the resurrection from the dead. And if you ask me what that 
 means I cannot tell you, and no man can tell you what it means. Only this: 
 that on that Sunday those men that had laid that broken body away knew! 
 as well as you and I know that we see one another; that the presence that 
 
 was among them was the presence of Jesus Christ.And if you ask 
 
 how is it, then, that we do not see those now who have gone away, I do not 
 know what to answer you.For myself my answer is this: that I 
 
42 
 
 believe the reason is that those we love have not yet risen into that perfect life, 
 which God is leading them to more and more in that other world, as he led 
 them more and more in this.” Parks, as before, pp. 1/2, 1 < 3. 
 
 REMARKS. 
 
 When one has read this, he asks in amazement, does the 
 writer believe in any honest and legitimate sense in the resurrec¬ 
 tion of the body-,” or its equivalent, ‘ k of the flesh; in the 
 resurrection of Jesus Christ on the third day from the dead, 
 and in the Gospel of the resurrection which embraces the last 
 Chapters of the four Evangelists ? 
 
 “ As to the origin of the Episcopate, the Protestant Episcopal Church has 
 no doctrine whatever. It is stated incidentally in the Preface to the Ordinal 
 ‘that it is evident unto all men diligently reading Holy Scripture and ancient 
 authors, that from the Apostles’ time there have been the three orders of the 
 ministry in Christ’s Church ; ’ but if this were a statement of doctrine, the doc¬ 
 trine could not be considered essential, because it requires for its proof a know¬ 
 ledge not only of Holy Scripture, but of ‘ancient authors,’ and all such doc¬ 
 trines are excluded from essentials by the Sixth Article of Religion. Re\ . Dr. 
 Wm. Kirkus, in the New World, Yol. iii. p. 270. 
 
 REMARKS. 
 
 Is the Preface to the Ordinal an incidental statement ? The 
 Christian Ministry" was in the necessity" ol the case a matter to 
 be developed practically" outside ol Scripture, and beyond the 
 chronological limits of Scripture by those to whom the New 
 Testament Scriptures were primarily addressed, and their 
 immediate successors, and hence “Ancient Authors are ad¬ 
 duced naturally- and properly- to illustrate the meaning of 
 Scripture, and'to show what the first believers understood 
 Scripture to mean. The same remark applies with yarning 
 force, but still applies to the doctrine of the Ever Blessed Trin¬ 
 ity, the Baptism of infants, Confirmation, and other matters 
 of belief and practice. It is to be noted that the class of men 
 to yvhom Dr. Kirkus belongs discount the Thirty-nine Articles 
 when this formulary- is adduced against them as an antidote 
 to their gross Pelagianism, but now one of their number ap¬ 
 peals, as I think vainly, to the Sixth Article, to help him dis¬ 
 parage and loyver in men’s minds the authority of the Polity 
 
 of our Church. 
 
 “This doctrine of divine humanity first taught by Herder and Lessing 
 was, in reality, the resurrection of the humanism, which, springing up in the 
 age of the renaissance, had been suppressed in the conflicts of the Catholic 
 Reaction. Now it was returning, purified, as it were, by trial, to become t e 
 motive of modern literature, of modern philosophy, of modern theology. n 
 
43 
 
 Germany it had been represented by Kant and Schleiermacher, and by Neander 
 also, as the method of historical research and interpretation. Out of it had 
 been born what we know as Transcendentalism, which, with all its absurdities, 
 never obscured the essential truth that man sees directly and immediately the 
 truth of spiritual relations, and that humanity has in itself a divine warrant 
 of faith and practice.” Prof. A.V. G. Allen, in the New World, Vol. iii. p. 138. 
 
 We believe that Christ redeemed the world, not by suffering a penalty 
 that except for Him man must have borne, but first by revealing in his own 
 divine human nature the fact of God’s enshrinement in the universe and in the 
 soul of man, and second by realizing in history, once for all the oerfect union 
 
 of divine and human.The death from which he saved man was the 
 
 spiritual blight of sordidness and sensuality and false beliefs. The salvation 
 He wrought was the liberation of the God consciousness in man from the 
 slavery of sense, .... The sacrifice of the cross not only typifies, but is 
 the tide-mark of that eternal sacrifice of the lower to the higher through 
 which the uni\erse and the soul of man struggle ever upward toward perfec¬ 
 tion. The word salvation is as often on our lips to-day as ever, but we mean 
 now by salvation not deliverance from fiery tortures in the life to come, but 
 the gradually increasing perfection of our natures in all worlds where we may 
 be. We speak of the atonement of Christ, but we mean by that 
 the revelation of the light and freedom of the obedient soul which came 
 
 thiough Christ.We hold that in his divinity everv one, however 
 
 defective his philosophy may be, who loving reason and goodness and faith 
 seeks the liberation of his own soul from sin truly believes.” “ The Heart of 
 the Creeds. Historical Religion in the Light of Modern Thought by the Rev. 
 Arthur W. H. Eaton. Second edition ; Putnams, 1889. This Book is dedicated 
 to the Author’s Mother and the late Rev. Elisha Mulford, D.D., until his 
 death Professor in the Cambridge, Mass. Theological School, pp. 55-57. 
 
 “No form of this substitution doctrine could possibly satisfy the minds of 
 the best thinkers .... and the question kept recurring how spiritual 
 wrong could be atoned by physical suffering or as a heathen sacrifice bv the 
 mere shedding of blood ? Or how the sufferings of Christ for a few^ brief hours 
 could by any possibility be regarded as an equivalent for unending ages of tor¬ 
 ture too dreadful to be imagined for the wdiole race in the life to come ? Yet 
 this m one form or another w^as the doctrine that w^as almost universally 
 preached and professedly believed in New England until about a half a century 
 ago, when a large body of thinking men, under the name of Unitarians, rose 
 in revolt against it, and the popular creeds and unphilosophical doctrines of 
 Trinity, Divinity of Christ, and Heaven and Hell connected with it.” Eaton, 
 as above pp. 54, 55. 
 
 “ We have in God three persons or characters, back of and revealing itself 
 through each of which is the Divine Personality, the Infinite Intelligence. Back 
 of the Silence is God, back of the Speech is God, back of the Powder is God.” 
 Eaton, as before, p. 74. 
 
 The cause of the bleach between Unitarians and Trinitarians is no longer 
 wdiatit once was-a radical conception of the difference of divine things, for 
 both have grown wiser and more enlightened in half a century, and both may 
 now, if they will, worship with the same venerable forms, and express their 
 faith by the same time-honored symbols.” Eaton, as before, p. 80. 
 
 “As m the Old Testament writings, the true significance of these Epistles 
 and Gospels w r as not at first obscured by superstitious reverence of any sort, 
 but as happened in later ages with the Hebrew writings, and as indeed lias 
 
happened with the Bibles of all faiths, there came a time in the history of Chris¬ 
 tianity when what was written, as most books are, with simple integrity and 
 true purpose, and with common desire to impart to others truth that men had 
 received, came to be regarded as given supernaturally by God. . . . . Let 
 
 us frankly confess that we find in the Bible mistaken opinions, inconsistencies, 
 
 contradictorv statements, and inaccuracies of various sorts.We 
 
 know that some of the Psalms contain false and cruel sentiments.” Eaton, as 
 
 above, pp. 96, 97. 
 
 “ The Lord’s Supper originated as naturally and simply as baptism. . . . 
 W T e can never know all that was passing in Jesus’ mind—how much regard He 
 felt for the venerable Passover ritual He was so scrupulously observing, nor how 
 clearly He foresaw the establishment of a religion looking to Him as its founder, 
 which should supersede the Hebrew faith. We can never be certain how widely 
 
 He hoped or expected His parting request [sic] should be observed. 
 
 With the enlightened Christian teachers of Alexandria, as with us, the bread 
 and wine on the altar were simply as our Prayer Book calls them, ‘ God s gifts 
 and creatures of bread and wine.’ .... The bod}" of Christ was moral 
 truth as displayed in His character, and the blood of Christ was love or charit} . 
 Eaton as before, pp. 143-147. 
 
 “ Heaven and Hell are states of the soul, not places of arbitrary reward and 
 punishment. Jesus taught nothing concerning the objective conditions of the 
 life beyond.” Eaton as before, p. 184. 
 
 PELAGIANISM. 
 
 “Human nature was transformed by the fall.not in the way 
 
 commonly imagined.They (our first parents) passed beyond the 
 
 brute and took their places as sovereign citizens in the republic of spirits.” 
 
 Dr. McConnell, “Sons of God“ sermon 1, p. 4. 
 
 “One who reads the Gospels for himself, and puts aside all traditional 
 notions about ‘original sin, total depravity’ and such figments of the schools 
 
 will see, etc.” McConnell, as before, p. 153. 
 
 “That the theory of the fall, both in itself and in its consequences is en¬ 
 tirely untenable would seem to be evident from merely stating it.” McConnell, 
 as before, p. 247. 
 
 “ The dogma (of the fall) is no longer held on the authority of Augustine, 
 or rejected with Pelagius; it has simply fallen out of sight in consequence of 
 its intrinsic unworthiness, and essential immorality. McConnell, as before, 
 
 p. 2T7. 
 
 “ Men literally share in the nature of God, as a child shares m the nature 
 of its father.” McConnell, as above, p. 4. 
 
 “ Doctrines like .... the substitutional theory of the atonement find 
 
 no one now to say a good word for them.” McConnell, as before, p. 221. 
 
 “The authority of the Christian Church is not that of an oracle. The 
 Church is not a monarchy, but a republic. Its rulers rule not by any right 
 divine, but by the election of the people. The Church, like the State, does not 
 come down out of the clouds upon the earth, but it grows up out of the 
 
 ground—the earth, which the Lord God created.Its creeds are not 
 
 divine revelations let down out of the skies. They are human expressions of 
 the divine mvsteries. Thev are the result not of miracle, but of study, specu¬ 
 lation, controversy.They were passed by a majority of votes m 
 
 the councils of very human men. They are not infallible, they are altogether 
 
45 
 
 fallible. They are not final forms of faith, but ever growing forms of faith, 
 tenacious of the outward moulds, but changing their interpretation, in such a 
 recreative age as this, so as to be in spirit new growths.” Church and Creed, 
 Rev. Dr. R. Heber Newton, pp. 29, 30. 
 
 The statements of this extract flatly contradict our Blessed 
 Lord and the Church. Christ nowhere calls His Church a 
 republic, but a kingdom, and He is the King. The New Testa¬ 
 ment nowhere countenances the idea which the author alleges 
 to be his belief, that the Church is born of the ground and 
 comes from beneath. God has cursed the ground; and our 
 Lord, when He denounces the Scribes and Pharisees, associates 
 what is from beneath in the sphere of the spiritual with the 
 devil. He claims to come from above, and the Church is His 
 Body. The Church, of which Dr. Newton is a Presbyter, claims 
 throughout in her Ordinal, and the offices which her ministers 
 are to execute, that her Bishops, Priests and Deacons are 
 invested by the Holy Ghost with an office, and that thev min¬ 
 ister in holy things by His authority and power. We do not 
 say that Dr. Newton is in error in his teaching, we merelv 
 affirm that it is in absolute conflict with God’s Word and the 
 standards of our Church. 
 
 The Creeds were not adopted or approved by a majority of 
 votes, as a bill is passed by our Legislature or Congress, but 
 they were accepted and signed as embodying the faith which 
 the several churches, represented by the Bishops, had held from 
 the beginning. The Creeds are not the expression of the opin¬ 
 ions of men, but substantially “the form of sound words,” 
 which the Apostle Paul bids us hold fast, and from which he 
 quotes (I. Cor. xv. 4): “I delivered unto you first of all that 
 which I also received, how that Christ died for our sins accord¬ 
 ing to the Scriptures, and that He was buried, and that He 
 rose again the third day according to the Scriptures.” There 
 are “closed questions” in the Church as she teaches and these 
 are found in her Creeds, and the sense in which they have been 
 held in all ages. 
 
 “The declaration which this constitution provides that her clergv shall 
 subscribe thus reads: ‘ I do solemnly engage to conform to the doctrines and 
 
 worship of the Protestant Episcopal Church in the United States.’ These doc¬ 
 trines are set forth in the creeds, which form our Church’s only standards of 
 faith. This body of belief and this alone is the doctrine, which each presbyter 
 in his ordination vows promises to minister: ‘ As the Lord hath commanded 
 
 and as this Church hath received the same—from the Ancient Church Universal.’ 
 
 . . . . As Dr. McConnell quaintly observes. ‘ The last revision of the 
 
 Prayer Book provides for their (the Thirty-nine Articles) being bound up next 
 to its cover; the next will probably bind them outside.’ ” Ibid, pp. 49, 50. 
 
 “The affirmations of the Nicene Creed form the only bounden belief of the 
 clergy.” Ibid, p. 65. 
 
46 
 
 The “doctrines and worship” of the Church cover the 
 entire dogmatic teaching of our Book of Common Prayer, and 
 no man may put the limit where he pleases and say, the Nicene 
 Creed I accept and nothing more. He is bound to accept the 
 whole by his ordination vows, and it a Bishop, by his Episco¬ 
 pal oath. The Articles, it is true, are next to the cover of our 
 Prayer Book and have a special title page, but, thank God, 
 they are not yet outside the cover, and their title page empha¬ 
 sizes their presence. 
 
 I regret profoundly that any man, who has passed the 
 ordeal of the ordinal voluntarily, be it observed signing the 
 Declaration and answering the searching questions put to him 
 when he was made deacon and priest, and doing these things 
 after years of deliberation, I regret I say profoundly that any 
 man could be found who would say that he was bound only by 
 “ the affirmations of the Nicene Creed.” It is inexpressibly sad 
 because it is manifest to any one who reads his Prayer Book 
 that it is not true. 
 
 And now we pass to see what this Presbyter of the Church 
 makes of the Creed. He and the school of which he is a distin- 
 guished representative claim that they are bound only by the 
 creed, and then they go on to make the creed mean just what 
 thev please. The creed in its articles is a set of old bottles, and 
 thev empty them of their original contents, and fill them with 
 their own mixtures of heresy and false philosophy, and serve 
 these decoctions up to admiring crowds, who are only too 
 ready to receive what is new. 
 
 “ The marvel of our ereed is that the new meanings prove to be but the un¬ 
 foldings of the oldest of all its meanings, which the greatest of the Nicene 
 Fathers themselves had in mind when they framed the creed as a theistic cos- 
 mologv, a Christian moral philosophy, a mystic symbol of the Infinite and 
 Eternal Energy ‘in which we live and move and have our being; ol whom we 
 can still think as did they of old, and thus frame our threefold thought of God. 
 The Father calling all things into being, Flimsell remaining in His essence un¬ 
 known and unknowable; the Son dwelling within the universe; the Reason 
 making it rational; its Intelligence, Life and Law, revealing as The V\ ord the 
 thoughts of the Father, so that we can know God—educating, redeeming, 
 reconciling all things unto Himself. The Holy Ghost urging creation onward 
 and upward into ever higher life, the energy of evolution inbreathing 
 humanity v.fith spirituality, inspiring goodness, sanctifying me and all the 
 people of God.’” Ibid, pp. 172, 173. 
 
 This teaching seems to be Sabellianism. It shows us too 
 what we may expect will be the restraint of the creed when a 
 man may absolutely disregard the universally accepted mean¬ 
 ing of words and bend them to his purpose to teach what¬ 
 ever he chooses. 
 
47 
 
 The Rev. Dr. Leighton Parks claims and seems to be accorded 
 the honor of representing his great master, Bishop Brooks. I 
 submit a little of what he says, which received the endorsement 
 of his brethren in high authority in Massachusetts : 
 
 “ God cannot be thought of as existing apart from the universe. God can¬ 
 not be spoken of except in terms of humanity.Between Him and us 
 
 tlieieis a community of nature, so that you never can know what man is until 
 you see Him filled with God, nor can you know what God is till you see Him 
 filling man. Rev. Dr. Leighton P arks— Theology of Phillips Brooks, pp. 11,12. 
 
 I once heard him (Bishop Brooks) preach a great sermon on the text, 
 ‘ Who is he that overcometh the world ? Even he that believeth that Jesus is 
 the Son of God.’ The essence of it was this: Why will belief that Jesus was 
 the Son of God enable a man to overcome the world ? Well, first, who only 
 has o~\ eieome the world ? Jesus. Who only has absolutely believed that Jesus 
 was the Son of God ? Again Jesus. No man has believed that as He did, and 
 the source of His power was hid in that faith. How will my faith that Jesus 
 is the Son of God enable me to overcome the world ? Because if I participate 
 in Jesus faith in Himself, I shall participate in Jesus’ knowledge that every 
 man is a Son of God, and when that takes possession of me mv enemies are 
 seen to be weak, the shows of life are seen to be ephemeral, the sorrows but for 
 a moment. My essential humanity of which Jesus partook is begotten of the 
 
 Father.It has been said even by those who knew and loved him 
 
 that Brooks made no original contribution to theology. Is not this thought 
 a contribution ? For centuries the Church had been reading the Bible and in¬ 
 sisting that the words of the Gospel concerning our Lord’s Sonship be taken 
 literally, and has often found it difficult to walk on the narrow cord that 
 divided Sabellianism from Tri-theism; but what great theologian since St. 
 Paul and St. John has insisted that the expressions in the epistles concerning 
 the sonship of men to God be taken just as literally?” The Theology of 
 Phillips Brooks , pp. 15, 16. 
 
 This seems to be Pantheism. Can not God be thought of 
 apart from the universe ? 
 
 “ But ii: Mil be said man is not a child of God by ‘nature.’ Now that is 
 tiue if by nature you mean custom, the habit of his life, in which sense St. 
 Paul used the word ; but if by ‘nature ’ you mean essential substance, which is 
 the way the word is used in the theology of the incarnation, then man is by 
 natuie, in virtue of his essential humanity, made in the image of God and par¬ 
 takes of the life of the Eternal \\ ord. So that there is a sense in which the 
 words of ihe Nicene Creed apply to humanity, ‘God of God, Light of Light, 
 very God of very God, begotten, not made, of one substance with the Father.’ ” 
 
 This statement seems to be Pantheism, pure and simple. 
 If humanity is of one substance with the Father, then human¬ 
 ity must be eternal, and share in all the other attributes of the 
 Eternal Father, omniscience, omnipotence and infinity in every 
 direction of its being. 
 
 “Now if his be true, and without it I do not believe the doctrine of the In¬ 
 carnation can be justified, or at least can have any vital meaning for us, then 
 it follows that every human being is a member of the Church, and that the 
 supreme work of that portion of the human race, which is conscious of this 
 
48 
 
 truth and therefore is technically called the Church, is to make it known to all 
 the world.” The Theology of Phillips Brooks, pp. 28, 29. 
 
 “The possibility of the Incarnation, because the soul of man is consub- 
 stantial with God ; the naturalness of it, because God is love, were, in Brooks’ 
 mind, the foci about which the great curve of the divine life swept.” Ibid. p. 21. 
 
 Is the soul of man consubstantial, of one substance with 
 God ? Is that doctrine honestly tenable by any one who accepts 
 the Christian religion? If man is consubstantial with the 
 Father he was never created. He has existed always. 
 
 “ I believe, then, that Brooks laid hold of the truth, which itwas impossible, 
 in that day, for either Athanasius or the Arians to apprehend, and that he has 
 made a contribution to theology which we have not begun to appreciate. In 
 one of the last theological talks I had with him, he said, with much solemnity, 
 
 ‘ I feel more and more that the Divinity of Jesus can only be understood in the 
 light of John’s words, ‘ If He called them gods to whom the Word of God 
 came, how say ye, thou blasphemest, because I said, I am the Son ol God?’ 
 Our divinity interprets His, His, the perfection of God in man, reveals ours.” 
 Ibid. p. 21. 
 
 “ From this conception of the Church as being to the world what the soul 
 is to the body, followed his teaching concerning the ministry. Every man, 
 who felt himself called by God to make known to others God’s love and salva¬ 
 tion, was ipso facto, consecrated to that work.” Ibid. p. 29. 
 
 The essay from which the above extracts are taken received 
 this endorsement: 
 
 “ To the Rev. Leighton Parks , D.D., 
 
 “Dear Mr. Parks We listened with great interest to your essay before 
 the Southern Convocation of Massachusetts on the “Theology oi Phillips 
 Brooks,” and believing that the paper should be put into a form, which will 
 give it a prominent place among the memorials of the late Bishop, we ask aou 
 to permit its publication.” Signed by William Lawrence and eight others. 
 
 In this connection, in justice to Dr. Parks, to show how truly 
 he reflects the teaching of his Friend, and Father in God, I sub¬ 
 mit a single extract from the Bishop’s sermons, which gives in 
 a few words his theory of the Church ol Christ, and of the Gos¬ 
 pel system. 
 
 “ I can not think, I will not think about the Christian Church as if it w^ere 
 a selection out of humanity. In its idea it is humanity. The hard, iron-faced 
 man, whom I meet upon the street; the degraded, sad-faced man, who goes to 
 prison; the w r eak, sillv-faced man, w r ho haunts soeietv; the discouraged, sad¬ 
 faced man, w r ho drags the chain of drudgery, they are all membeis ol the 
 Church, members of Christ, children of God, heirs of the Kingdom of Heaven. 
 Their birth made them so. Their baptism declared the truth, which their birth 
 made true. It is impossible to estimate their lives aright unless w^e give this 
 truth concerning them the first importance.” Bishop Brooks, Twenty Ser¬ 
 mons, p. 46. 
 
 Our Blessed Lord calls His Church Ecclesia, “ a selection,” 
 and the teaching embraced in this passage is in hopeless conflict 
 with the teaching of our Book of Common Prayer. 
 
49 
 
 Bishop Lawrence, of Massachusetts, is reported in the Bos¬ 
 ton Journal June 21, 1894, as saying in his sermon, preached 
 the day before on the occasion of the ordination of seventeen 
 young men to the diaconate, as follows : 
 
 1. “ Therefore he drew the conclusion that the ministers of God must in¬ 
 
 terpret in a measure for themselves, and said on this point: ‘Jesus is the same 
 yesterday, to-day and forever. But man’s interpretations of Jesus change from 
 da}" to day. They become fuller, larger and more spiritual with every revela¬ 
 tion of Himself in the experience of man. Therefore, while the creeds stand and 
 the fundamental articles of faith stand, while also, I repeat, that every minister 
 of the Church must accept them loyally and gladly—they are his only hope in 
 life—vet also will I say that it is the duty and privilege of every minister of the 
 Church to interpret these articles of faith in the light of truth that Christ is 
 continually giving to the Church in the history and experiences of men.” 
 
 1. The language as reported is inexact, but still the mean¬ 
 ing is plain; it is in effect that the creeds, and catechism, and 
 offices, and articles and ordinal, are like so much putty in the 
 hands of the individual clergyman to be moulded and shaped as 
 his inner consciousness, supposed to be illumined by new light 
 from day to day from Christ, may suggest. The office of the 
 Church of God is absolutely ignored, and it is assumed that the 
 individual must always be right. 
 
 The Bishop goes on as follows : 
 
 2 ‘‘So true and so generally accepted is this that one may say that there 
 is not a Bishop or priest in the Church who does not interpret some article of 
 the faith with a different emphasis or proposition or in a different light from 
 that which he did twenty-five years ago, and who will probably change in his 
 interpretation in the years to come.” 
 
 2. For one we repudiate this allegation as untrue. We ac¬ 
 cept the fundamental verities of the faith as we do the axioms 
 of mathematics. “ Two plus two make four ” is the same for us 
 to-day that the proposition was when we sat as a school 
 boy at our desk. The homoousion of the Son with the Father 
 is the same that it was when we first learned the creed. It shuts 
 out Arianism for every honest man just as truly now as it did 
 in A. D. 325, and it must ever do so. This statement implies no 
 stagnation as regards all legitimate lines of human knowledge, 
 if we are true to ourselves we must learn and make progress; 
 but in our own sphere, not God’s, we cannot add to revelation. 
 
 The Bishop proceeds: 
 
 3. “Aye, I will go further and say that there are Bishops in the Church 
 to-day holding interpretations of articles of the faith which, if they had held 
 and expressed them fifty \^ears ago, would have shut them out from ordination.” 
 
 3. We hope for the sake of the Church and the Bishops that 
 this allegation is a mistake. Possibly the Bishop of Massachu¬ 
 setts may be able to furnish the public with the names of the 
 
50 
 
 Bishops obnoxious to his charge, and the specific interpretation 
 which would have been condemned fifty years ago, butnotnow. 
 
 The Bishop next explains thus: 
 
 4 “Does that suggest that they are disloyal to the Church and her 
 creed? On the contrary it gives evidence of their loyalty-that they are so 
 bound to the fundamental truths of the creeds and so loyal to the Church that 
 they will bring to the Church every living truth that comes to them evince it 
 with the newer and higher interpretation, hold the living Christ within the 
 
 Church.” 
 
 4. This statement goes upon the double assumption that 
 the individual clergyman is, in any given case, always wiser than 
 the Church of which he is a minister; and secondly, that the 
 new interpretation is always “ a livingtruth,” higher and better 
 than all that has gone before, and that there is no probabi lty, 
 nay, possibility, that the supposed theological discoverer may 
 be wrong, and that his illumination may come from below and 
 
 not from above. 
 
 Once more the Bishop adds : 
 
 5 “ What a fossil the Church would be if the contrary were the truth-if 
 
 there were nothing for the Church, the ministry and the people to do but to 
 assent to the exact interpretation of the exact language of the creeds as they 
 were first written, even granted an antiquarian who could be an accepted au- 
 
 thoritv th e subject. . . n • , 
 
 .. p ardon me if I seem to trifle. I do not that. It is too serious a subject 
 
 for that.” 
 
 5 We deny that the possession of the fixed, unalterable 
 truth of revelation, as formulated in the creeds and interpreted 
 bv the undisputed General Councils, and as embodied m the 
 Holy Scriptures and applied in our Book of Common Prayer 
 makes the Church “ a fossil.” On the contrary, it is her rock 
 foundation on which her stability depends. Were the Bishop 
 of Massachusetts’ allegations true, the Church would be like 
 the house built upon the sand, which our Lord describes, which 
 fell when “ the winds blew and the floods came, and great was 
 the fall thereof.” One has only to read the selections quoted 
 above from Prof. Allen, Dr. Parks, Dr. Newton and Mr. Eaton, 
 to see to what havens we would come in morals and theology, 
 with the Ten Commandments, the Bible and the Creeds m our 
 hands, when interpreted by these discoverers m the fields of 
 ethics and revelation. I conclude my extracts from the Bishop s 
 sermon with the following: 
 
 6 “ I want you to appreciate this fully, that the institutions of the Church, 
 the Creeds ministry and Scriptures stand as the bulwarks of the faith wecan 
 not let one of them go. But I want you to appreciate the liberty with which 
 
51 
 
 the Church has made us free of interpretating these symbols in the light of 
 Christ Himself and of his continual revelations to men.” 
 
 What does this mean ? Where has the Church made us free 
 in the manner suggested bv the Bishop? The old bottles with 
 their labels are to be guarded with scrupulous care, but the 
 precious contents which Christ and His Church put into them 
 are to be poured out by the novices of to-day, and their own 
 discoveries in philosophy and theology, which the Bishop dig¬ 
 nifies with the title “revelations,” are to be poured in. 
 
 With this quotation I cease. I might go on, since the ma¬ 
 terial is abundant, but if any one still doubts the truth of my 
 allegations, nothing will convince him, and it would be need¬ 
 less to bring more witnesses into court. A man may den\ r 
 that there are “ snakes in Iceland,” because he is not sufficiently 
 acquainted with natural history to know a snake when he sees 
 one, or his sympathy with the snake may be so profound and 
 hearty that in his eyes the snake is lovely, harmless, and use¬ 
 ful, indeed has lost its generic character, and should be called 
 “a dove,” or he may have failed to make himself sufficiently 
 acquainted with Iceland by observation and reading to affirm 
 a universal negative and so speaks rashly. 
 
 The champions of this school of thought have always pur¬ 
 sued the same course in their strategy and tactics. In the fourth 
 age as now: 
 
 First. They denied as long as they could that there was any 
 heresy. 
 
 Second. They made light of the whole matter and charged 
 upon their opponents, who were seeking to defend the faith, 
 that they were “heresy hunters,” and trying to magnify into 
 importance the merest trifles. 
 
 Third. They played the game of hide and seek with their 
 statements. When they apprehended that their words would in¬ 
 volve them in trouble, they denied that the 3 r had used them; 
 they sought to conceal them; they tried to explain them away ; 
 they made other assertions contradictory of the former, and by 
 the last device endeavored to impose upon the orthodox with 
 the impression that they were sound in the faith. 
 
 Fourth. They professed a profound and passionate love of 
 peace, and seemed to be painfully disturbed when those who 
 were loyal to our Lord, horrified by their frightful blasphemies, 
 strove to call them to account and put some restraint upon their 
 irreverence and wickedness. How strange, how bewildering it 
 seems ! Are we living in those far off times ? In spirit they are 
 here, and the same characters, using the same strategy, acting 
 
52 
 
 in the same wav, and posing in the same attitudes, are befoie 
 our eyes. 
 
 A luminous'charge delivered by the Bishop of Fond du Lac, 
 at his last annual council, deals with this subject, “Modern 
 Broad Church Theology,” in a most masterly way. It would 
 be well for our Church if every member had a copy in his hands 
 and made its pages a matter of conscientious stud\ . 
 
 The Bishop correctly describes the system as “shallow and 
 irrational, as in direct opposition to the great Gospel facts and 
 to Catholic theology, which is the interpretation of them.” 
 
 << This broad theologv, ” the Bishopsays, does not recpiiie these 
 Gospel facts.” “This is the doctrine,” he states with truth, 
 
 “ which is beingtaughtin our theological schools, which is being 
 bached up by rich corporations and wealthy Churches, and is 
 now dominant in a number of eastern dioceses.” 
 
 We have thus a philosophy advanced and held by many, and 
 among the manv are those in high position and commanding 
 great and far reaching influence in our Church; a philosophy 
 which teaches that all men are a part of God, and that all men 
 are incarnations of God, and that Jesus Christ in His incarna¬ 
 tion differs from us in degree only , and not in manner or Lind, 
 and hence that there is no necessity of insisting upon the 
 Saviour’s “ conception by the Holy Ghost, and birth of the \ irgin 
 Marv,” or His working miracles, or His bodily resurrection. 
 These issues are matters of indifference, and one may admit 
 them or deny them without feeling the slightest compunction of 
 conscience, as to his fealty to the vows and promises of the 
 
 priesthood, or the oath ot the Episcopate. 
 
 The ideal Christ is all one need concern himself about, and 
 hence the historic Christ retires into a place of relative insignifi¬ 
 cance, and these questions about His miraculous birth, and 
 supernatural doings and agony, and death, and resurrection, 
 are not worthy of the consideration ol the enlightened, liberal 
 Christian. The consequences which follow the rejection of the 
 Virgin birth of our Lord, and His resurrection in the body on 
 the third day, as to the value of the Holy Gospels, and the 
 frightful inference which the mind must draw as to thecharactei 
 of^the Blessed Virgin Mary and St. Joseph, and our adorable 
 Lord Himself, these votaries of the new philosophy and new 
 theologv treat as trifles. 
 
 Thev are satisfied that they are incarnations of God them¬ 
 selves by natural birth; that they are fully able to climb to 
 heaven without any vicarious atonement, and that they need 
 no Saviour; and indeed they need no God, since they are each 
 
53 
 
 a part of the aggregatehumanity, which is consubstantial with 
 the Eternal Father, that they are, each one, what the old creed 
 asserted as true only of the Eternal Son, our Lord Jesus Christ. 
 
 The lurid light of these reflections illumines the case of the 
 students in a theological school, who denied in effect the Gospel 
 stor}^ of the birth of Christ and received the honors of the insti¬ 
 tution and the shelter of the Bishop’s protection, and were 
 within a year admitted to Holy Orders. The light of these re¬ 
 flections brings into most unenviable view a large number, a 
 majority of the clergy and laity of a great diocese as witnesses 
 to the truth of the charge of my sermon that the taint of heresy 
 has corrupted many of our noblest and our best, because with 
 a meaning that was not disguised they turned down and out 
 from posts of honor courageous men who dared to say a man 
 shall not receive Holy Orders in this Church, who denies the 
 fundamental verities of the faith once delivered to the Saints, 
 and puts by necessary inference, if the Gospels of St. Matthew 
 and St. Luke be received as true, foul dishonor upon the Blessed 
 Virgin Mary and St. Joseph, and our dear Lord Himself. 
 
 Thus the majority of the representative men of a grea t dio¬ 
 cese made themselves, let us hope unconsciously in many cases, 
 indirectly the supporters of these most distressing heresies. 
 
 Now I ask, is it possible to harmonize this philosophy and 
 this theology in any honest use of language with the Bible, 
 which we as a Church still hold to be the Word of God, and the 
 Book of Common Prayer, which is still, thank God, our author¬ 
 ized and accepted standard for the administration of the sacra¬ 
 ments and the conduct of our public worship ? 
 
 I have a right to ask this question, because I value as above 
 all price the Saviour, the Church, the faith, the ministry, the 
 sacraments and means of grace, and I see and know that there 
 are men within the fold, and not a few, who are, whether con¬ 
 sciously or unconsciously, doing their utmost to rob us of all, 
 the historic Christ, the historic Body of Christ, the Creed of 
 Christendom, the divine Polity, and the blessed channels through 
 which the Holy Ghost comes to us from Christ. 
 
 When highwaymen are within our Father’s house in the 
 midnight hour while my brethren are asleep, am I to keep 
 silence? I will not and I cannot. While I live I will cry out, 
 and whether my brethren hear or refuse to listen, I will gladlv 
 take my place with the despised prophets of the captivity. The 
 release will come, must come. The great mass of our intelli¬ 
 gent Church people cannot long be dazed, stupefied by this dread¬ 
 ful miasma of sophistry and heresy, which seems to have brought 
 
so many tinder its spell, and paralyzed a larger number, so that 
 they have not the power or the courage to speak out for Christ 
 
 and His Church, for truth and honor. . . 
 
 The above presentation of religion is not the Christian! y 
 of the New Testament or of our Book ol Common Prayer. 
 
 The philosophy of this school, and its theology may be true. 
 
 I do not argue that question, but I boldly affirm that they have 
 no legitimate place in our Church as ruled and conditioned by 
 
 its standards. ... v . 
 
 It seems to me a dreadful travesty of Christianity, a religion 
 
 made up of heathenism, and modern infidelity veneered over, 
 
 o-ilded by Scripture and Prayer Book languge used in a Schleier- 
 
 macher way to beguile and deceive. This system and the Bible 
 
 and the Prayer Book as we now have them and know them 
 
 cannot live together. The one, the old, must go, if the other, 
 
 the new, comes. 
 
 The theology of the Catholic Church of all ages is not and 
 cannot be tolerant of a system which deals the blow of death 
 
 at its heart, and means to do so. 
 
 This will dawn upon the minds of men sooner or later, and 
 
 if the orthodox Bishops, and clergy, and laity value their treas¬ 
 ures committed to them as a trust, the supernatural gifts o 
 God, they will at any and every sacrifice rise m their might, and 
 expel the intruder, and proclaim in the name of the majesty o 
 truth and honor that no such foreigners m philosophy and 
 theology can dwell among us. They must go outside and find 
 
 a home where they belong. 
 
TLbc portrait of a Urue bishop. 
 
 A SERMON 
 
 PREACHED AT THE CONSECRATION 
 
 OF THE 
 
 REV. JOSEPH MARSHALL FRANCIS, D.D., 
 
 AS BJSHOP OF THE DIOCESE OF INDIANA, 
 
 BY THE 
 
 RT. REV. GEORGE FRANKLIN SEYMOUR, S. T. D„ LL. D. 
 
 BISHOP OF SPRINGFIELD. 
 
 St. Paul’s Cburcb, Evansville, llnb., 
 St. flDattbew's ©ap, 
 t899. 
 
/ venture to dedicate this sermon, as a tribute of veneration and 
 
 respectful affection , to the 
 
 Rt. Rev. Dr. Gillespie, 
 
 Whose Episcopate associates him with St. ‘Paul, 
 the Model Bishop. 
 
 G. F. S. 
 
 Springfield, III., 
 
 Sept. 2 fih, i8gg. 
 
The Portrait of a True Bishop. 
 
 Text : II. St. Timothy IV. 6, 7 , 8. 
 
 “For I am now ready to be offered, and the 
 time of my departure is at hand. I have fought a 
 good fight, I have finished my course, I have 
 kept the faith: Henceforth there is laid up for 
 me a crown of righteousness, which the Lord, the 
 righteous Judge, shall give me at that day: and 
 not to me only, but unto all them also that love 
 H is appearing.” 
 
 A Bishop is looking back, when near his end, 
 over his career, and he sums it up in these words, 
 “I have fought a good fight, I have finished my 
 course, I have kept the faith,” that is in 
 
 (1) Bravery , 
 
 (2) Perseverance , and 
 
 (3) Loyalty. 
 
 And then he looks forward to the final ac¬ 
 counting before the Judge of quick and dead in the 
 
 
6 
 
 The Portrait of a True Bishop. 
 
 last great day, and he adds, “Henceforth there 
 is laid up for me a crown of righteousness, which 
 the Lord, the righteous Judge, shall give me at 
 that day: and not to me only, but unto all them 
 
 also that love His appearing. 
 
 It is a prudent thing, it is a blessed thing, for 
 any one, who would give completeness to his life, 
 to set the end before him at the beginning. Then 
 he has a purpose, he knows whither he is going, 
 and he steers his frail bark of mortality across the 
 waves of “ this troublesome world ” towards “the 
 
 haven, where he would be.’ 
 
 It makes all the difference between a man, 
 who lives and acts for the occasion, a mere oppor¬ 
 tunist, and one, who lives and acts from principle, 
 an athlete, who sees the goal, ' ‘ and presses to¬ 
 ward the mark of his high calling. ’ In the latter 
 case the life is a unit, and may be summed up in a 
 clear, precise, definite result; in the former it is 
 fragmentary, and can never be gathered together 
 in one. It is a parcel of fractions, having no com¬ 
 mon denominator, and brought together, if at all, as 
 a heterogeneous mass of atoms around a human 
 life, which was lived without principle and without 
 vocation. Alas! for any one, who so lives, and 
 dies, leaving a record behind him, which was with¬ 
 out aim as a whole, save to secure from the pres¬ 
 ent opportunity what he considered the best for 
 
A Consecration Sermon. 
 
 7 
 
 himself for the time, as this world esteems and 
 counts, the best. But sad as it is for a mere secu¬ 
 lar man thus to live and die, how transcendently 
 worse for a Bishop in the Church of God to make 
 such an awful mistake. 
 
 Hence, it is salutary for us, who are met here 
 to consecrate and ordain a man to be a Bishop, to 
 look at one, who could say of himself with truth, 
 in the midst of his career, “I press towards the 
 mark of the high calling, which I have in Christ 
 Jesus our Lord,” and when near the end, could 
 look back upon his official life as a minister of 
 Christ in the chiefest place, and in sober, earnest 
 truth could say of himself, “I am now ready to be 
 offered, and the time of my departure is at hand. 
 I have fought a good fight, I have finished my 
 course, I have kept the faith: Henceforth there is 
 laid up for me a crown of righteousness, which the 
 Lord, the righteous Judge, shall give me at that 
 day: and not to me only, but unto all them also 
 that love His appearing.” 
 
 The times, dear brethren, pre-eminently need 
 such Bishops, and example and precept must help 
 us to secure them. In the man, Saul of Tarsus, 
 Paul the Apostle, we have the splendid example; 
 in the text, and similar passages occurring in his 
 speeches and epistles,we have the precepts ringing in 
 our ears with epigrammatic terseness and clearness. 
 
8 
 
 The Portrait of a True Bishop. 
 
 Let us give good heed to both precept and 
 example as a fitting preparation to the great func¬ 
 tion of this day, as a help to our dear Brother, 
 who is to receive so weighty a charge, as the bur¬ 
 den of the Episcopate in its responsibilities and 
 duties, under the awful sanction of an oath to be 
 
 loyal, and faithful to the end. 
 
 When Saul of Tarsus was called from Heaven 
 by the voice of our Lord, and bidden, as His 
 chosen vessel, to go far hence to the Gentiles,” 
 the world was lying in spiritual darkness, the dark¬ 
 ness of civilized heathenism, of which ignorance 
 was a very large ingredient. The Apostle was 
 given as equipment for his work what we possess, 
 the grace of God as a personal gift, and an official 
 investiture . He was made the recipient of the 
 Faith, “the Gospel,’’ as he calls it when he quotes 
 three articles, as we have them in the Cieed, and 
 he was placed in charge, as a “ steward , of sacra¬ 
 ments and means of grace, which he felicitously 
 
 terms, “ mysteries of God.” 
 
 We stand before the world today with the 
 same gifts and treasures in possession, but how 
 different a world. It lies in darkness, but its 
 wickedness, which is darkness, has not the apology 
 in anything like the same degree of ignorance. It 
 is not worth our while to consume time in discuss¬ 
 ing which is the worse from a moral and spiritual 
 
A Consecration Sermon. 
 
 9 
 
 point of view, the first century or the nineteenth. 
 It is quite enough to describe this age in St. Paul’s 
 language, and say of it, whether it be near as man 
 counts nearness, the end of human history or not, 
 a in the last days perilous times shall come, men 
 shall be lovers of their own selves, covetous, 
 boasters, proud, blasphemers, disobedient to par¬ 
 ents, unthankful, unholy, without natural affection, 
 trucebreakers, false accusers, incontinent, fierce, 
 despisers of those that are good, traitors, heady, 
 highminded, lovers of pleasure more than lovers of 
 God; having a form of godliness, but denying the 
 power thereof.” As we listen to this frightful 
 arraignment we recognise the features as repre¬ 
 sented in society today. St. Paul confronted what 
 meets us, and he had the same supply for his war¬ 
 fare, which is provided for us. God is with us in 
 our office, His grace makes our sacraments His 
 “ mysteries,’’ and if we lean only on His support, He 
 is sufficient for us, to make us strong and brave, 
 and able ministers of Jesus Christ. 
 
 Can we reach the same glorious results, which 
 crowned St. Paul’s labors and warfare ? We can, 
 if we discipline ourselves personally, to be what he 
 was, brave, steadfast, loyal. 
 
 The root of spiritual bravery is unworldliness, 
 a disregard of all earthly things in the discharge of 
 
IO 
 
 The Portrait of a True Bishop. 
 
 duty to God, and the counting all things as worth¬ 
 less in comparison with the riches of Christ. 
 
 Such bravery is not the courage of impulse, 
 but the sustained fortitude of principle. It is not a 
 flash which burns for a moment and then goes out, 
 but it is a steady flame which illumines character 
 and shines along the pathway of life, growing 
 brighter and brighter to the end. 
 
 It is easy to be brave on an occasion, for an 
 exhibition, to be seen and admired of men ; such 
 bravery is not rare. The stimulus of popula r 
 applause, the prospective triumphal march along 
 the u via sacra" made many a Roman valiant, who 
 otherwise would have quailed, and fled from the 
 battle, but the courage, which kept St. Paul with 
 face fixed like a flint all along the line of march 
 from the noonday summons on the road to Damas¬ 
 cus to the martyrdom at Rome, is quite a different 
 thing. St. Paul was tempted. Kings and rulers, 
 and the splendor even of the Imperial Court were 
 in his way, blocking his progress. But neither 
 provincial governors nor Nero’s palace could blind 
 his eye to the Cross. “ God forbid,” he says, “that 
 I should glory, save in the Cross of our Lord Jesus 
 Christ, by whom the world is crucified unto me, 
 and I unto the world.” 
 
 Compare such facts with the lives of many 
 Bishops in later days, and see how wealth and 
 
A Consecration Sermon. 
 
 n 
 
 luxury, and the prospect of promotion made cow¬ 
 ards of them all. How in Arian times, and later in 
 Nestorian, and Eutychian times, prelates disowned 
 the Nicene Faith at the bidding of princes, and 
 reaffirmed it when told to do so. This is not 
 fighting a good fight. It is shameful desertion, it 
 is foul treason. Let us summon from the past a 
 glorious imitator of St. Paul in fighting the good 
 fight, and exhibit him as an example, which is an 
 inspiration. The Arian Emperor Constantius bade 
 St. Basil surrender the Catholic Faith, and deny 
 the eternity of our Lord’s Person. He refused. 
 The Emperor strove to reason with him. He 
 failed. Then Constantius had recourse to threats. 
 He told the Saint he would confiscate his goods if 
 he did not yield, but St. Basil rejoined, <4 1 have 
 nothing but a sheepskin, and you may have that in 
 welcome.’’ Then the Emperor said he would 
 banish him. St. Basil answered, “It is not within 
 your Majesty’s power to make me an exile, the 
 earth is the Lord’s and the fullness thereof, and I 
 am always at home with God.” Then, in a rage, 
 Constantius said he would kill him, but St. Basil 
 meekly replied, “Thanks, O Sire, for me ‘to 
 depart and be with Christ is far better.’ ’’ 
 
 Imagine Honorius, Leo X, or Wolsey, in such 
 a position, and answer whether you think the fight 
 would have been a good one, as St. Basil’s was? 
 
12 
 
 The Portrait of a True Bishop. 
 
 All along the line St. Paul fought for the faith 
 without the slightest regard to consequences. He 
 used all the means at his command to conciliate and 
 explain, but he never surrendered the truth. In 
 the conflict with a Jew, he stood firm and unflinch¬ 
 ing for the freedom of the Gentile, resisting St. 
 Peter even to the issue of a personal quarrel. In 
 the heresies about the resurrection he maintained 
 the truth against the scientific wise men of his 
 time, and we owe to such men as abound now, the 
 wonderful, the masterly, the convincing and con¬ 
 clusive discourse on the resurrection of the body in 
 the 15th Chapter of his 1st Epistle to the Corin¬ 
 thians. In the assaults upon the faith, so many and 
 repeated, as they are now, he first did himself what 
 he advised St. Timothy and St. Titus to do, “hold 
 fast the sacred deposit,” to continue in the things 
 which he had learned, to avoid disputings of science 
 falsely so called ” How needful, we may say in 
 parenthesis, are such admonitions for our day and 
 our contemporaries. St. Paul fought the same 
 good fight whether he was in a Jewish Synagogue, 
 
 on Mars’ Hill, in the midst of a Gentile mob, in the 
 presence of princes, or at Caesars tribunal. His 
 
 voice was always the same in affirming the funda¬ 
 mental verities of the faith. It was a good fight, 
 because it was not intermitted in the company of 
 men and women of high degree, and in the pres- 
 
A Consecration Sermon. 
 
 13 
 
 ence of an angry and opposing crowd. Would 
 that we had more consistency of this exalted kind. 
 
 Mark the course of Bishops in later .days, 
 when they blew hot or cold and in all degrees of 
 temperature between to suit the occasion, and 
 adapt themselves to circumstances. They were 
 and are as this world counts them, wise men; they 
 were and are as the phrase is, “Statesmen-Bishops, 
 and Bishops-Statesmen;” they represented and rep¬ 
 resent, or thought that they did and do, vain delu¬ 
 sion, God and Mammon. c ‘An impossibility,” our 
 Lord says. 
 
 Equally outspoken and consistent was St. 
 Paul in his fight for good morals, as for soundness 
 in the faith. Policy was out of the question, when 
 the issue was adultery and incest. The wealthy 
 Church of Corinth is a witness to St. Paul's relent¬ 
 less warfare against vileness in the social circle, and 
 among those professing and calling themselves 
 Christians, though they were the wealthiest and 
 the highest. Can you bring yourselves to imagine 
 Prelates of the last century or the present in quar¬ 
 ters where iniquity abounds going with the courage 
 of St. John Baptist, and saying at tremendous 
 worldly cost to themselves, and as they blindly 
 think to their dioceses, and saying, “it is not law¬ 
 ful for thee to have her or him?” Rather they dine 
 with such people and affect to enjoy their elegant 
 
14 
 
 The Portrait of a True Bishop. 
 
 hospitality. They become in truth, “partakers 
 with the adulterers.” What a frightful picture did 
 the last century, and even the present, exhibit of 
 Bishops in England who purchased advancement 
 by condoning iniquity and monstrous sin. Is this 
 century wanting in such examples? 
 
 Let the light of the Catholic faith and of sound 
 morals fall upon St. Paul, and he will be seen ever, 
 in every place and with all foes, “fighting the good 
 fight,” standing with adamantine firmness against 
 Jewish sectary, and Gentile sophist, against lewd¬ 
 ness in Ephesus, and adultery in Corinth. O, 
 blessed example. Look at Paul the aged, and hear 
 him say, as he is about to die the martyr’s death, 
 “I have fought a good fight.” O, noble athlete, 
 glorious warrior, noble champion of the Faith and 
 good morals, your claim is just, you have fought a 
 good fight, and your poor body, prematurely old 
 and worn out, is a witness to its truth, since it ex¬ 
 hibits plainly to every eye “the marks of the Lord 
 Jesus. ” 
 
 (no “I have finished my course.” One 
 alone could say, “it is finished.” The next best 
 thing to be entitled to utter, is what the great 
 Bishop says, “ I have finished my course,” my life- 
 work on earth is done. I have run well. I have 
 reached the goal. My vocation has been followed, 
 my ministry has been fulfilled. I am near the end; 
 
A Consecration Sermon. 
 
 15 
 
 I am scarred all over with the wounds of many bat¬ 
 tles; I am worn out with labors and anxieties; I am 
 feeble, and I long to be released, and depart, and 
 be with Christ, for this is far better. I have not 
 attained, but I press forward. “ By the grace of 
 God I am what I am,” and “His grace is sufficient 
 for me,” that I should finish my course with joy, 
 for to me, “ to die is gain.” 
 
 “It is finished,” is the supreme proclamation 
 from the Cross by the Blessed Redeemer, that the 
 work, which the Father gave the Son to do, 
 is done. The plan of redemption is completed, 
 not one jot or one tittle of the majestic scheme has 
 been passed over or forgotten. The law has been 
 fulfilled, the prophecies have been accomplished, 
 the thousand things, which centre in Christ, even 
 to the gall and the vinegar, have been verified, and 
 when there remained not any one thing of the ten 
 thousand, which were to be done, undone, then our 
 Saviour, as the night fell upon Him, and from the 
 supernatural darkness, which shrouded Calvary, 
 cried, “It is finished.” He had wrought the works 
 of the Father, Who sent Him, while it was called 
 today, and then when the night came, even though 
 it arrived at noon, He was ready, and could say, 
 “It is finished.” This is the summing up of human 
 history. Everything, past, present and future, re¬ 
 ceived its measure from the Cross. The pivot of 
 
i6 
 
 The Portrait of a True Bishop. 
 
 every life was lifted up, and all things were to be 
 complete or incomplete, as they stood related to it in 
 obedience, or rebellion, in submission to its blessed 
 burden, or proud forgetfulness of its claims, or scorn¬ 
 ful trampling of it under foot. Christ alone could 
 say, and for our sakes He said it, “ It is finished.” 
 In Him, who strengthens us by His grace, we can 
 say, when we draw near to the end, if we per¬ 
 severe, as the great Apostle said, ‘ ‘I have finished 
 my course.” Perseverance is a rare and a hard 
 virtue. The race course has many a golden apple, 
 it has many a concealed pitfall, many a deceptive 
 curve, and unsuspected turning. The struggle 
 wearies, the spirit faints ; the courage fails. The 
 stimulus of youth is lost, the zest of fresh endeavor 
 departs, and the siren voices of rest and ease, and 
 compromise, and earthly reward grow louder, or 
 fall upon a more attentive ear, and the runner re¬ 
 laxes his exertions, not from lack of strength, but 
 because he loses by degrees his faith, and spiritual 
 paralysis steals in upon his soul and deadens his 
 will. He goes aside from the straight and narrow 
 way, which leadeth unto life, and turns at length 
 into the broad way, which leadeth to destruction. 
 Alas for him. He began well, but he did not per¬ 
 severe to the end, and life for him is a failure. He 
 finishes no course, his past has no meaning as he 
 looks back with agony over the track; its bright 
 
A Consecration Sermon. 
 
 17 
 
 beginning he has cancelled with the treason of 
 later years, and the guilt of disobedience, and 
 sloth, and possibly, probably, worse sins. He 
 finishes no course, he ends life in remorse or 
 despair. The old heathen proverb, “ Per sever an- 
 tia vincit omnia ’ is lighted with a spark of truth 
 from the altar of God. Even in a bad cause per¬ 
 severance imparts a tremendous power to win. 
 But when the cause is good, success must crown 
 the labors, and efforts, and faith of those who wait, 
 who persevere to win. God is on their side, and 
 they are mightier with His help than all beside. 
 
 Look back once more and see the model 
 Bishop as he is ready to be offered, and hear him 
 tell you, “I have finished my course. 17 God the 
 Holy Ghost has flashed the bright beams of His 
 light upon that checkered career, and we see it in 
 the Acts of the Holy Apostles, and the Epistles of 
 the Saint. Tortuous it is, and meandering. It 
 reaches from Judaea to Illyricum; it makes a cir¬ 
 cuit of Asia Minor, and it crosses the /Egean to 
 Greece; it goes over to Macedonia, and it ends in 
 Rome. But though that course goes up and down, 
 and hither and thither in earthly journeys, it is 
 strait and narrow in its heavenly aspect, it leads 
 from Jesus, as He gives the Bishop his great com¬ 
 mission, direct onward upward to the goal of mar¬ 
 tyrdom beneath the headsman’s sword in the im¬ 
 perial city. That line of obedience and duty is 
 
i 8 
 
 The Portrait of a True Bishop. 
 
 white, and glistering, and it binds the blessed be¬ 
 ginning to the blessed end; and would you know 
 the name of that glorious highway from earth’s 
 trials and toils, and disappointments, and suffer¬ 
 ings to Paradise, and rest, and heaven, and glory, 
 it is “perseverance in the path of obedience and 
 duty.” This is the path for every man to follow, 
 this is the path pre-eminently for every Bishop to 
 tread. St. Paul becomes a stimulating example to 
 incite and help others to follow in his footsteps, for 
 the obvious reasons, that he is so much in our 
 sight, and that he endured in labors, afflictions and 
 persecutions, as few beside have ever suffered. 
 Temptations were not wanting to lure him into 
 the by-paths of this world with Demas, and to be 
 numbered with the wise men, as science falsely so 
 called accounts wisdom, but he swerved not either 
 in the courts of princes or amid the wealth of 
 Corinth, or the learning of Athens. In the Cross 
 of Christ St. Paul was crucified to the world. In 
 the foolishness of the Gospel he was blind to the 
 claims of earth’s philosophies, and in the suffic¬ 
 iency of grace he was insensible to the allure¬ 
 ments of luxury or the subtle influences of wealth. 
 
 Christianity was too early in its career to pos¬ 
 sess as an organization institutions of its own, such 
 as schools, colleges, universities, splendid churches 
 and cathedrals, in St. Paul’s day. It was ‘‘the 
 sect everywhere spoken against.’’ It was battling 
 
A Consecration Sermon. 
 
 19 
 
 for its existence, and a place amid the religions of 
 earth “to live, and move, and have a being.’’ 
 Hence the great Bishop was not exposed to the 
 temptation, which falls upon his successors in these 
 days, to sell more than their manhood, their relig¬ 
 ion and their souls, to buy endowments at the cost 
 of temporising with the Faith to the verge of deny¬ 
 ing it, and condoning immorality to the point of be¬ 
 coming partakers with the adulterers. But we are 
 at no loss to imagine our great exemplar Bishop’s 
 course in the courts of modern kings, and potent¬ 
 ates, and the parlors and drawing-rooms of im¬ 
 moral and voluptuous millionaires. His adaman¬ 
 tine virtue appeals to us from every scar; and his 
 long imprisonment, when a bribe would have set 
 him free, tells the story of his unshaken integrity. 
 He finished his course, he ran the race, he reached 
 the goal, he won the crown, and has left us his ex¬ 
 ample as an inspiration to strengthen, to brace, to 
 stimulate us to follow it. 
 
 (in) u I have kept the Faith ” 
 
 A splendid claim. It lays all generations since 
 under obligations of gratitude to St. Paul, who 
 received the deposit, for it is a definite concrete 
 body of revealed truth, of which he speaks, “ the 
 Faith” It lays them under a weight of obligation 
 that can never be adequately repaid, that he kept 
 it, and handed it over as a trust to his sons and 
 
20 
 
 The Portrait of a True Bishop. 
 
 successors in the Episcopal office, to keep, and 
 guard, and transmit in turn to others. 
 
 The Bishops are pre-eminently the keepers of 
 the Faith, and the custodians of good morals. 
 They have laid upon their souls at consecration, 
 before the altar, and in the presence of the bread 
 and wine, soon to be set apart by priestly benedic¬ 
 tion, as the divinely appointed conveyancers of the 
 Body and Blood of Jesus Christ, they have laid 
 upon their souls at this solemn juncture, and amid 
 these awful solemnities, the sanction of an oath> 
 binding them to be loyal and true, as trustees for 
 God in keeping “the Faith" pure.and undefiled; 
 and as sponsors for mankind, that they will main¬ 
 tain as their guardians, good morals and set for¬ 
 ward as far as in them lieth godly living. 
 
 I would not diminish in any degree the bind¬ 
 ing obligation of vows and promises, but I would 
 emphasize with all the force I can the terrible 
 strength of an oath. 
 
 An oath binds the personality of man to the 
 personality of God. The man, who swears, chal¬ 
 lenges the eye, the ear, the mind, and heart of a 
 personal God , and in His awful presence he lays 
 upon himself the obligation embodied in his oath 
 to be loyal and true. 
 
 Woe be to him, if he prove unfaithful. There 
 is no sin more heinous; there is no sin, as Holy 
 Scripture teaches, which exposes the culprit to more 
 
A Consecration Sermon. 
 
 21 
 
 fearful punishment at the hand of God. The law 
 and the Gospel alike guard the sanctity of an oath; 
 the law with a threat, the Gospel with prayer. 
 “Thou shalt not take the Name of the Lord thy 
 God in vain; for the Lord will not hold him guilt¬ 
 less, that taketh His Name in vain, 1 ’ says the law. 
 “Hallowed be Thy Name,’ 1 says the Gospel, as our 
 Lord teaches us how to pray. With this petition 
 we must begin our prayers. Think of the awful 
 impiety of any man, who commits perjury, but can 
 we bear to think of a Bishop, who lives a life of 
 perjury, whose breath, and meat, and drink, is false¬ 
 hood to his God, and disloyalty to man. Whose 
 lips, one would think, would refuse to utter the pe¬ 
 tition, in which he must so often lead, “Hallowed 
 be Thy Name. 1 ’ There have been such Bishops in 
 every age, and there are. Bishops are men, and 
 men are often bad, and wherever there are any 
 number of men associated together in any corpora¬ 
 tion, or order, there will be, with barely an excep¬ 
 tion bad men, unworthy men, in the body. Judas 
 was one of “the twelve .” It is highly probable that 
 one of the seven deacons was like Balaam. In the 
 Episcopate of England during the last century 
 there were many members, whose official lives will 
 not bear scrutiny, and whose private walk and con¬ 
 versation, were not above suspicion. They be¬ 
 trayed the faith. They 7 sold themselves to seculari- 
 ty, to ease, luxury, ambition, the devil, they were 
 
22 
 
 The Portrait of a True Bishop. 
 
 bad, often worse than bad, unclean. It may be 
 that the present age in this respect is unlike any 
 that has preceeded it, and that inventions, and dis- 
 coveries ; and human progress have lifted the curse 
 from our shoulders, and that we have no bad men 
 among us. Well, it may be so, but let me utter 
 the warning of Holy Scripture, “let him that think- 
 eth he standeth, take heed lest he fall.” 
 
 “I have kept the faith.” The Apostle leaves 
 us in no doubt as to what he means by “the faith.” 
 The main object of his recorded speeches is to 
 proclaim it. The chief purpose of his epistles is to 
 discuss, explain and enforce it ; and the grand con¬ 
 summation of his life was to keep it, and hand it on 
 and down to his successors as St. Timothy, and 
 St. Titus, and others, and to us, to keep and hand 
 on and down, as he did, that we may be able with 
 truth to say, when “the time of our departure is at 
 hand,’’ “we have kept the faith.” 
 
 St. Paul tells us explicitly what the faith is, 
 when for example he says to the Corinthians, (i 
 Cor. XV., i, 4) “Brethren, I declare unto you the 
 Gospel which I preached unto you, which also ye 
 have received, and wherein ye stand; by which 
 also ye are saved, if ye keep in memory what I 
 preached unto you, unless ye have believed in 
 vain. For I delivered unto you first of all that 
 which I also received, how that Christ died for our 
 sins according to the Scriptures; and that He was 
 
A Consecration Sermon. 
 
 23 
 
 buried, and that He rose again the third day ac¬ 
 cording to the Scriptures. 1 ’ Here St. Paul calls 
 “the faith,” “the Gospel,” and quotes three veri¬ 
 ties taken out of the midst of “the form of sound 
 words,” or the Creed, namely the atoning death of 
 Christ, His burial, and resurrection, as an illustra- 
 tion of his meaning. These articles, be it ob¬ 
 served, are culled from the body of the Creed, and 
 necessarily imply what goes before, and follows, 
 and moreover the very form of expression, which 
 forever ties the Creed to the Bible, and which we 
 use today, is employed, “according to the Scrip¬ 
 tures” This fact is remarkable and most feli¬ 
 citous, since it indisputably shows us the basis, on 
 which St. Paul and the first followers of Christ be¬ 
 lieved the Faith to rest, God's inspired Word. 
 Hence it is, that our model Bishop, echoing the 
 command of our Lord, “Search the Scriptures, for 
 they are they, which testify of Me,” admonishes 
 us, “Whatsoever things were written aforetime 
 were written for our learning, that we through 
 patience and comfort of the Scriptures might have 
 hope.” 
 
 “I have kept the faith,” alleges St. Paul, and 
 with faith he stands as the champion of Holy Scrip¬ 
 ture, which is bound up with that Faith. There 
 were not wanting then, as there are living today 
 many, who seek to deprave God s word, and many 
 who discredit it in whole or in part, and make 
 
24 
 
 The Portrait of a True Bishop. 
 
 merry over it, as they plume themselves wise men 
 in laughing at what they call its silly childish 
 stories. Science falsely so called plays its part in 
 this blasphemous business, and learned men in this 
 world’s learning have more influence with many 
 outside the Church, (this is not surprising,) but 
 most marvelous, within the fold , including, if one 
 can believe it, even Bishops; have more influence 
 with them, than the eye-witnesses of the sufferings 
 of Christ, and of His resurrection. The spell, 
 which Satan throws upon men, is inexplicable. He 
 has a charm for every class and condition, exactly 
 suited to their estate.; for the ignorant, the half- 
 learned, and the learned; for the poor, the middle 
 classes, and the rich; for the sensual, the phleg¬ 
 matic, and the intellectual. For each the devil has 
 his pill compounded to suit their taste and his pur¬ 
 pose, and unless they are forewarned, and fortified 
 by the grace of God, they swallow it, and are intoxi¬ 
 cated, each after his kind, and like the drunken 
 man, think that they are sober, while they are 
 really drunk. 
 
 Alas, that the devil’s tricks should still be 
 played with success even with our clergy. Is it 
 not enough that the shore of time for a century 
 back should be strown with the wrecks of lives, 
 which ought to have been saintly, but which went 
 to pieces on the rocks of lax faith, and loose 
 morals, or were swallowed up in the quicksands of 
 
A Consecration Sermon. 
 
 25 
 
 ambition, or voluptuousness? Is it not enough 
 that the infidelity of Simon Magus, and Celsus, and 
 Porphyry, and Abelard, and the Albigenses, and 
 Priestly, and Tom Paine, should run each its 
 course and come to naught, and leave its votaries 
 discredited, and remembered only to be pitied? Is 
 it so, that while the word of God standeth fast; 
 and the “Faith,” the Creed, lifts its head, like 
 the eternal rock in mid ocean, against which the 
 waves beat ceaselessly, and a thousand storms 
 have dashed over it in vain, is it so, that there 
 should be found still men wearing the livery of 
 Christ’s ministers, who prefer instead to repose 
 their confidence in German Professors, who have 
 nobody and nothing behind them, and on English 
 and American scholars, whose letters of credit 
 come from Teutonic schools, and are dated in the 
 present decade? Alas, that it should be so, and 
 that it should be hinted that even Bishops should 
 swallow the devil’s pill, and prefer to be considered 
 wise and learned with semi-infidel teachers of the 
 present day, rather than incur the charge of 
 being accounted with St Paul, “fools.” The Cross was 
 a “stumbling-block’’ to the Jew, and to the Greek, 
 “foolishness.” The one would substitute his own 
 righteousness for the righteousness of Christ, and 
 the other with the pride of intellect looked down 
 with supercilious contempt and scorn upon the 
 shame of self-abasement and penitential discipline. 
 
26 
 
 The Portrait of a True Bishop. 
 
 Woe, woe, to the Church when her Bishops rank 
 intellect before morals, and allow learning to 
 condone falsehood in taking Holy Orders. 
 
 “I have kept the Faith.” proclaims our exem¬ 
 plar Bishop. This he did, as one who runs may 
 read, against addition and denial. The Jew sought 
 to add his system, which had served its blessed 
 purpose, as a preparation for the Gospel, as the 
 acorn holds in germ the oak, the Jew sought to 
 add Judaism to Christianit} T , and so overload and 
 vitiate it and stunt its growth. St. Paul resisted 
 this effort at the cost of unpopularity, and the risk 
 of life. St. Peter winced and fell a victim like a 
 “Statesman-Bishop and a Bishop-Statesman” to 
 the temper of the times, the spirit of the age. St. 
 Paul resisted him, even to the face. St. Peter was 
 an opportunist in that trial, St. Paul was a Christ- 
 like man, an example to the flock of Christ, a 
 model Bishop . 
 
 Modern Rome in theology attempts to do, 
 what ancient Jerusalem tried to accomplish, make 
 additions to u the faith once delivered to the 
 saints.’’ Her organization on mere human author¬ 
 ity is a copy of the divine plan, which was, as God 
 willed it, temporary , to serve a purpose, as the 
 acorn, and pass away. Rome would perpetuate 
 this organization, and give us Italy for Judea, 
 Rome for Jerusalem, the Vatican for the Temple, 
 and the Pope for the High Priest, and then she 
 
A Consecration Sermon. 
 
 2 7 
 
 would enlarge the Creed with her own late addi¬ 
 tions of Pius IV. and Pius IX. These additions 
 rest upon no warrant of Holy Scripture, nor con¬ 
 census of the primitive Church, and they must be 
 resisted and refused with the bravery of St. Paul. 
 
 Again, in St. Paul’s day, as in our own, many 
 sought to deprave the faith, evade its teaching, ex¬ 
 plain or interpret its truth out of its statements, or 
 deny it. On this line, as on the other, St. Paul 
 stood like adamant to resist the gainsayer, and the 
 infidel. It will be sufficient to point to the doctrine 
 of the resurrection of the body, or of the flesh. 
 Witness his magnificent defence of this funda¬ 
 mental verity in the 15th Chapter of his first 
 Epistle to the Corinthians. It is well for our 
 Church that that Chapter is read at the burial of 
 the dead. The solemnities of the occasion are 
 calculated to impress its teaching upon the minds 
 of all who hear. “Dust thou art and unto dust 
 shalt thou return,” is God’s declaration, and St. 
 Paul, in the face of all gainsayers, declares that 
 dust, the body buried, or cremated, or scattered to 
 the winds, is the basis on which God builds the 
 resurrection, the seed corn from which by divine 
 power He will bring forth the harvest of the glori¬ 
 fied body at the last great day. 
 
 It matters not whether Alexander, the copper¬ 
 smith, did him much harm, or Demas forsook him, 
 or all left his side and fled, he, by the grace of 
 
28 
 
 The Portrait of a True Bishop. 
 
 God, stood firm, resolute, unyielding, an example 
 to the Bishops of all ages, and pre-eminently to 
 the Bishops of this age, and this land, to be loyal 
 and true, amid the babel of confusion, which is 
 harmonized only by one note, the denial of one or 
 more, or all the articles of the “the faith once de¬ 
 livered to the saints, v until the climax is reached 
 in Pantheism or Atheism. Behold St. Paul con¬ 
 fronting every heresy, as he stands upon the foun¬ 
 dation of the faith built upon Apostles and proph¬ 
 ets, Jesus Christ being the head corner stone, and 
 resisting to bonds, and imprisonment, and even to 
 death; and, thank God, dear Brethren, as I have 
 for many a year and do, for the splendid Christian 
 athlete, the invincible gladiator, the spiritual hero, 
 the model Bishop, who, when he was ready to be 
 offered as a martyr on the altar of Jesus Christ, 
 was enabled by the grace of God to paint his own 
 picture, and for our sakes to present the ideal of a 
 Bishop in the words, “I have fought a good fight, 
 I have finished my course, I have kept the faith. v 
 
 From the model Bishop, St. Paul, let me turn 
 to you, dear Brother, who are soon, within the 
 hour, to become a Bishop in the Church of God by 
 the laying on of Episcopal hands, let me turn to 
 you and say a few words of most loving greeting 
 and affectionate counsel. 
 
 You are relatively where Saul of Tarsus was, 
 when he was called from Heaven by the voice of 
 
A Consecration Sermon. 
 
 29 
 
 Jesus to be “His chosen vessel, to bear His name 
 before the Gentiles, and kings, and the children of 
 Israel.’’ You will soon be where Paul, the great 
 Apostle and Bishop, was when he wrote the text, 
 “I am now ready to be offered, and the time of 
 my departure is at hand.’’ 
 
 Between these points, dear Brother, lies your 
 Apostleship, your Episcopate, your term of service 
 as a Bishop in the Church of God. 
 
 I covet for you the best things. I cannot con¬ 
 trol the length of your official career; that is 
 wholly in God’s hands, but I may be able to in¬ 
 fluence its character; that is partly in God’s hands^ 
 and partly in yours. In this sphere God allows us 
 to work with Him. He always does His part com¬ 
 pletely for every one of us, His grace is sufficient 
 for us, and He expects us to do our part nobly 
 and well. 
 
 This is what I am anxious to secure for you, 
 that when you draw near to your end, you may 
 finish your course with joy because you have 
 wrought with God. 
 
 There are helps to aid us in this line of en¬ 
 deavor, and now I desire to dwell upon two. 
 
 Of course, it is taken for granted, that a man, 
 who leads a holy life, sets God always before 
 himself. He recognizes as the underlying princi¬ 
 ple of his conscious existence, that “in God he 
 lives, and moves, and has his being.” He cries 
 
30 
 
 The Portrait of a True Bishop. 
 
 from the profoundest depths of his soul with 
 Hagar, “Thou God seest me.” But leaving the 
 necessary factors in the religious life, there are 
 exercises and suggestions, which stimulate and 
 quicken, and intensify the spiritual instincts, and 
 help them to bring into subjection the natural man 
 with his passions, and ambitions, and desires. 
 
 St. Paul brings into view two , which pre¬ 
 eminently helped to influence his life, and make 
 him what he became, the model Bishop for all time 
 and for all Bishops to imitate. 
 
 First, St. Paul lived with death ever in his 
 sight. “I die daily,” he wrote. The times 
 brought death near to every Christian then . The 
 world was mad to persecute and kill them. They 
 knew not what an hour might bring forth. They 
 were hated as a class, and not as individuals , the 
 most dreadful kind of hatred, since it cannot be 
 appeased with any kind of sacrifice, save the re¬ 
 nunciation of one’s belief and principles. “Deny 
 Christ or die,” was the alternative. “To the 
 lions,” “to the flames,’’ “to the rack,’ 1 were the 
 cries, and Christians died by the scores, and the 
 hundreds, and swelled the ranks of the noble army 
 of martyrs. It needed not in those days to remind 
 one’s self of mortality, as the mediaeval Bishops 
 occasionally did, by erecting a tomb in their 
 cathedrals at the time of their consecration, and 
 placing upon it a cadaver, a corpse, representing 
 
A Consecration Sermon. 
 
 31 
 
 themselves in the emaciation of death, and the 
 habiliments of the grave. To visit this, and con¬ 
 template it habitually as a reminder of the end of 
 all earthly things, was salutary discipline, and a 
 wholesome restraint upon worldiiness, and ambi¬ 
 tion, and an evil heart of unbelief. This was not 
 necessary for St. Paul and his contemporaries, 
 since persecution supplied the terrible spectacles 
 of confessors’ agonies, and martyrs’ deaths, and the 
 pathetic lesson was driven down into the depths of 
 their souls, which found expression in the cry, “ I 
 
 die daily.” 
 
 * 
 
 I do not ask you, dear Brother, to erect a tomb 
 and make a cadaver, but I advise and urge that 
 you should engrave for yourself two mottos , and 
 place the one in imagination at your feet to meet 
 your gaze when you look down, and it is this, 'T 
 die daily;” and then the second above your head, to 
 meet your gaze when you look up, and it is this, “I 
 have fought a good fight, I have finished my 
 course, I have kept the faith. Henceforth there is 
 laid up for me a crown of righteousness, which the 
 Lord, the righteous Judge, shall give me at that 
 day.” The first will humble you, and help you to 
 put the proper discount on all earthly joys, and 
 honors and success, and teach you that as your 
 Lord, the great Bishop of our souls, descended first 
 before He went up to glory, so r you must die be¬ 
 fore you receive you reward. The secondwiW sup- 
 
32 
 
 The portrait of a True Bishop. 
 
 ply to you what must have been a potent factor in 
 St. Paul’s experience, to brace him, and sustain 
 him to the end, the vision of his call, the sight of 
 the glorified Saviour; and the revelations of Para¬ 
 dise, when he was caught up to the third heaven. 
 When you look up you will see Paul the aged, 
 the splendid Bishop, shining in the lustre of true 
 bravery, heroic perseverance and unshaken fideli¬ 
 ty, and you will hear him say, and the words will 
 be your daily inspiration to nerve you to copy his 
 example, “I have fought a good fight, I have fin¬ 
 ished my course, I have kept the faith. 
 
 Then, dear Brother, when the end comes, as 
 it must, when all around you and with you, and 
 under you, clergy and people will mourn and weep 
 because so good and valiant a leader must be 
 taken from them, you will smile and rejoice in the 
 confidence of a true faith, and say, “farewell, dear 
 friends, henceforth there is laid up for me a crown 
 of righteousness, which the Lord, the righteous 
 Judge, shall give me at that day, and not to me 
 only, but unto all them that love His appearing. 
 Brother, hear the Master’s words to you, ,c Be thou 
 faithful unto death, and I will give thee a crown of 
 
 life.’ 
 
/ 
 
 CONSECRATION 
 
 OF 
 
 S. PAUL'S CATHEDRAL 
 
 FOND DU LAC 
 
 AND 
 
 TWENTY-FIFTH ANNIVERSARY OF 
 
 THE DIOCESE 
 
 & 
 
 SERMON 
 
 BY 
 
 The Rt. Rev. George Franklin Seymour, D.D., LL.D. 
 
 HISTORICAL ADDRESSES 
 
 BY 
 
 The Rev. William Dafter, D.D. 
 
 The Ven. Archdeacon R. H. Weller, Jr. 
 
 r * "5> 9 ci' 
 
 LrifW 
 
PRESS OF 
 
 B. HABER PRINTING CO. 
 FOND DU LAC, \YI8. 
 
i» T-* : ,‘ r d* 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
’"Consecration of the 
 
 Cathedral 
 
 S jt 
 
 The Consecration of the Cathedral of S. Paul, falling as 
 it did on the Twenty-Fifth Anniversary of the Diocese, and 
 so marking, very emphatically, the close of the first quarter 
 century of corporate life, was celebrated with a glory and 
 splendor surpassing the many noble functions which have 
 taken place in this Church of God. 
 
 Not only were the Clergy and Lay Delegates, who had 
 gathered from far and near, to the meeting of the Annual 
 Council, present in large numbers, but the Cathedral was 
 thronged with men and women keeping a joyous Holy Day. 
 
 The Rev. R. H. Weller, Rector of Stevens Point, had 
 brought with him an organization of lads, forty-seven in 
 number, the first company of the King’s Army, which acted 
 as a guard of honor to the Bishop. The boys wore the 
 simple semi-military uniform of their order, and made a 
 splendid appearance as they escorted the Bishop of the Dio¬ 
 cese, and the Bishop of Springfield from the See House to 
 the Cathedral. 
 
 The procession was formed promptly at 9 : 30 a. m. The 
 Clergy and the Bishop of Springfield vested in S. Ambrose 
 Hall and proceeded through the Cloister to the south door 
 of the Cathedral where they were joined by the Choir, 
 Thurifers, Crossbearers and Acolytes, and the Bishop with 
 his Chaplains. The procession then wended its way 
 through the Close to the western door. The King’s Army 
 lined the pathway from the Close gateway, joining the pro¬ 
 cession, as escort of the Bishop along the street. Arriving 
 
 *This account of the S. Paul’s Cathedral was written for the Secretary by a Priest 
 of the Diocese. 
 
4 Consecration of S. Paul’s Cathedral 
 
 at the steps of the great door, the procession formed in open 
 rank, and the Bishop passing through, struck the door three 
 times with his staff demanding admission that he might con¬ 
 secrate the building. 
 
 The doors were then thrown open by the Wardens and 
 the procession in reversed order passed through the Nave, 
 went up the centre aisle of the Church, reciting the Twenty- 
 fourth Psalm antiphonally with the Bishop. Coming to the 
 Choir the Bishop of the Diocese was escorted to his throne 
 by his Chaplains, the Venerable Archdeacons of Algoma and 
 Stevens Point, and the Bishop of Springfield to his throne by 
 his Chaplains, the Venerable Archdeacon of Ashland and the 
 Warden of Grafton Hall. The Clergy, followed by the 
 Choir, then proceeded to their stalls, and the Wardens and 
 Vestrymen standing in the choir before the throne. Mr. 
 James B. Perry, Senior Warden, on behalf of the Vestry, pre¬ 
 sented the instrument of donation testifying that the build¬ 
 ing was free from debt with a request for its Consecration. 
 The office of Consecration was then said by the Bishop of 
 the Diocese and the Sentence of Consecration read by the 
 Rev. L. D. Hopkins, Secretary of the Council and of the 
 Standing Committee, and was laid upon the High Altar. 
 After the Office a solemn Te Deum was sung, and the Pontifi¬ 
 cal Celebration of the Holy Eucharist followed. 
 
 The scene at the singing of the Te Deum was a very im¬ 
 pressive one. The Bishop vested in cope and mitre stood at 
 the entrance of the Sanctuary with his Chaplains, and the 
 Master of Ceremonies, the Rev. Arthur C. Chapman, and the 
 Servers, and others taking part in the services of the day. 
 The Altar was bright with lights and flowers. 
 
 At the Mass the Deacon was the Rev. Edward A. Larra- 
 bee of the Church of the Ascension, Chicago, and the Sub¬ 
 deacon the Rev. James M. Raker of S. Paul’s Cathedral 
 Choir School. The Gospel was sung at the Screen. The 
 Sermon was preached by the Bishop of Springfield. 
 
Bishop Seymour's Sermon. 
 
 ji S 
 
 For the Lord hath chosen Sion to be an habitation for Himself : 
 He hath longed for her. This shall be my rest for ever: here will I 
 dwell, for I have a delight therein . ” Psalm 132-14. and 13. 
 
 What God does once He may do again, and will always 
 continue to do, if it be for the welfare of His children. 
 
 God has dwelt upon the earth. He localized Himself in 
 the sight of Moses, and for years He guided the Israelites in 
 the wilderness by the eye, in cloud by day and fire by night. 
 He made the Tabernacle His temporary home, of which He 
 was the Architect and builder by the hands of His ministers. 
 
 He abode as a Wayfarer, we may say, while His chosen 
 people were wanderers, that He might be always with them 
 and among them, to bless them with the benediction of His 
 Presence. 
 
 When the twelve tribes came to have a fixed habitation 
 as a nation and a kingdom, with a capital, Jerusalem, then 
 God permitted David to gather the material, and Solomon 
 to build Him a Temple on Mount Zion. Into this material 
 building, most costly and magnificent, God entered, and 
 took possession with manifest tokens of ownership, which 
 appealed to the senses, and here He continued to dwell, until 
 “Shiloh came and the sceptre departed from Judah.” Then 
 His chosen people, as the custodians of His promises, of His 
 law, and of His treasures of types, and prophecy held in 
 trust for all mankind, surrendered their office to the One, 
 Holy, Catholic and Apostolic Church, which was the heir in 
 Christ of the promises, and the legatee to whom belonged the 
 treasures of law, type and prophecy to fulfil them, since in 
 her God vested the whole earth and the fulness thereof. 
 
 The Church in the wilderness, and the Church in Jerusa- 
 
6 
 
 Consecration of S. Paul’s Cathedral 
 
 lem was each by Divine arrangement local , the one on its 
 travels with its movable tabernacle, the other at rest with 
 its fixed temple built upon a rock. The one people , God’s 
 chosen flock, whose fleece was always wet with the dew of 
 His grace, had their one Cathedral. They needed no more 
 when they were going from place to place, since that bright 
 and holy spot, where God’s Presence abode, was the centre of 
 their camp, and the shrine, which held the object of their 
 worship. 
 
 When they had conquered peace, and were established as 
 an organized kingdom under Solomon, then God built Him 
 an House, which He honored as His local home, where He 
 made room for all His children and dispensed to them the 
 choicest hospitalities of His protection and Plis love. Again 
 under these altered conditions the elder Church needed but 
 one Cathedral , the seat of their one High Priest, the local 
 head of their local hierarchy . The mission of Judaism was 
 limited by the hand of God while they continued a nation to 
 be “the people,” “the chosen people,” “God’s people,” the 
 one nation having the spiritual pre-eminence above all the 
 earth, as their present boon and blessing; and at the same 
 time to be the trustees for all mankind of gifts to be bestowed 
 in the future , when they had fulfilled the Divine purpose, and 
 would be absorbed in the universal Church, or disappoint 
 God’s love in proud and dogged ignorance and disobedience, 
 and pass away. 
 
 “In Judah is God known, His name is great in Israel,” 
 is God s own declaration about Himself in His relation to 
 His people; and as for His Temple,He says, “ The Lord hath 
 chosen Sion to be an habitation for Himself. He hath 
 longed for her.” The one people needed but one Cathedral , 
 and God gave them but one , and He entered into it and 
 dwelt there, and for His people’s sake He gave them tokens 
 of His Presence appealing to eye and ear. 
 
 It was His Cathedral , which made Jerusalem inexpress¬ 
 ibly dear to the heart of every devout Jew. This love for His 
 spiritual home inspires the pathos of many of the later 
 Psalms, and is interwoven with the biography of the 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 7 
 
 prophets of the captivity, and is stamped upon the final 
 chapters of the history of God’s ancient people. 
 
 “By the waters of Babylon we sat down and wept, when 
 we remembered thee, 0 Sion. As for our harps we hanged 
 them up upon the trees that are therein. For they that led us 
 away captive required of us then a song and melody in our 
 heaviness; sing us one of the songs of Sion. How shall we 
 sing the Lord’s song, in a strange land. If I forget thee, 0 
 Jerusalem, let my right hand forget her cunning. If I do not 
 remember thee let my tongue cleave to the roof of my mouth ; 
 yea, if I prefer not Jerusalem in my mirth.’’ 
 
 Patriotism is in this song, and that stirs our hearts, but 
 there is a deeper depth than that, which goes down to the 
 very foundations of our spiritual being, and that is the 
 passionate longing for home, for more than the house, where 
 parents and wife and children dwell, lor the House of the 
 Lord, for the spiritual home, where God has recorded His 
 Name, and where He dwells, for the one Cathedral in all the 
 wide world. It is spiritual nostalgia, the homesickness of 
 devotion, yearning, longing for the Temple of the Lord, and 
 all that the Temple contained and implied. 
 
 Judaism has passed awajq and with it the limitations) 
 which God placed upon it as a divine institution. It fulfilled 
 its mission, and bequeathed the heavenly gifts, which it 
 accumulated for itself and the world, to its heir and suc¬ 
 cessor the Church of Christ. 
 
 They are related, Judaism and Christianity, as the acorn 
 and the oak, the one is first, the other grows out of it and 
 succeeds it, and carries with it in its gigantic proportions the 
 germinal principles of its humble parent. Dropping the 
 simile and dealing with the facts. Judaism was not directly 
 missionary in its scope and work, it indirectly and incidentally 
 made proselytes by individual effort, and through general 
 contact in the “dispersions,” but its great burden of duty 
 was to hold fast what it had received, and hand on the 
 treasures to its successor. The Church of Christ on the other 
 hand is directly missionary, her scope is the whole world, 
 and her work is to make disciples of all nations. Her mis- 
 
8 
 
 Consecration of S. Paul’s Cathedral 
 
 sion is final. She must continue until the end of the world, 
 when her Lord, her great High Priest, shall come forth from 
 the Holy of Holies, and every eye shall see Him, and then 
 she must render up her account to Him as her Judge. 
 
 The whole earth then with us becomes “ the hoi} 1 land,” as 
 directly the province of Christ and His Church, either already 
 in possession or to be acquired. Christ in human nature 
 seated on the throne of God in Heaven is the Great High 
 Priest, the invisible Head of the visible Church, ruling the 
 entire world from the slq^ as the sun bathes the earth with 
 his light and heat. 
 
 A local Church confined to a single nation, occupying a 
 single province, needed but one deputy High Priest and one 
 temple, and Judaism enjoyed both. It had its deputy High 
 Priest and its temple. Christianity, destined “ to cover the 
 earth, as the waters cover the sea,” needs many deputy high 
 priests under the one great High Priest, and many temples. 
 It has them, Christ the great High Priest, visible in the be¬ 
 ginning in our nature, and entering in the Ascension into the 
 Holy of Holies, the highest heaven, in the sight of the 
 Apostles, and coming forth in the end, when “ every eye shall 
 see Him,” Christ the great High Priest, “God over all 
 blessed for evermore,” and His deputy high priests, the 
 Bishops throughout the w T orld, and His temples, the Cathe¬ 
 drals of the many dioceses, which cover the earth. 
 
 Thus the old stands in contrast with the new. The 
 Judaic Dispensation was distinctly and directly one of 
 preparation and preservation. The Christian is as dis¬ 
 tinctly and directly final and difusive. The First had 
 a body of truth entrusted to its care to be preserved 
 until the fulness of time was come, and in order to execute 
 its mission, it w T as b} r the Divine hand hedged about 
 and shut in from the rest of mankind, so that its spiritual 
 treasures, whose value would be displayed, and recognized, 
 and enjoyed in fulfillment, might not be nipped in the bud and 
 destroyed before the season of fruit arrived. The second was 
 generic, for the entire human race, universal as to the earth, 
 and inclusive, comprehensive, Catholic, and in these relations 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 9 
 
 its mission was, and must ever be, to dispense its blessings 
 to all. The limit of its benefactions will be the willingness to 
 receive, since the dispensation of Christ is designed to reach 
 every creature, and its work will not be done until the 
 Gospel is preached to all nations. 
 
 When we look back then upon Judaism, we expect to see 
 what we find, a national Church with its one spiritual ruler 
 under God, its High Priest, and its Temple; its monarch, its 
 one ecclesiastical sovereign, and its Cathedral, its hoty home 
 as God’s chosen people. 
 
 When we look around us upon Christianity we behold 
 what we anticipate, many deputy high priests, and many 
 Cathedrals to meet the needs of the many dioceses, gathered 
 and to be gathered under the jurisdiction of the one High 
 Priest, our Lord and Saviour on the throne of God in 
 Heaven. 
 
 We have come together this morning to do for Fond du 
 Lac what Solomon did for Jerusalem. By Divine grace the 
 Bishop of this Diocese, acting as His duly appointed and 
 commissioned deputy in His offices of Prophet, Priest and 
 King, has invited Christ our Lord, and with Him the Father 
 and the Holy Ghost to enter in and take possession of this 
 massive and stately Cathedral as His Palace, His permanent 
 abiding place, His home, among the people of this jurisdic¬ 
 tion. God has assured us in the olden time that He would 
 graciously respond to such invitations, and has done so all 
 along the course of history, condescending to dwell among 
 men, and making for their sake places holy and buildings 
 sacred, as His Houses, where He records His Name. 
 
 It is out of love for us altogether, that God by special 
 acts of favor limits His Presence in manner and place, to be¬ 
 come as one of us in taking up His abode among us, as 
 one of ourselves, living in a house made with hands. 
 He has no occasion to do this for Himself. It is done 
 entirely for us, out of condescending and discriminating love 
 for our infirmities, shall I say, rather to satisfy the noblest 
 and best instincts of our spiritual nature, which yearn for the 
 Presence of God. God is everywhere present it is true, but 
 
IO 
 
 Consecration of S. Paul’s Cathedral 
 
 that truth does not meet our need. We crave the nearness 
 of the one whom we love. We long to know that He is 
 within reach, that we can go to Him to be assured that we 
 are recognized by Him, and that He is glad to receive us and 
 welcome us. 
 
 God knows us better than we do ourselves. He made us 
 as we are, except in so far as we are depraved by sin, and 
 He provides satisfaction for all that is noble and good in us, 
 and these instincts, which draw us to home and parents, 
 and dearest friends, and country, and God, with yearnings 
 which can never be stilled and crushed out of us, He planted 
 in our heart, and He means to gratify them. 
 
 The Incarnation tells us this as a principle , a law, and as 
 a ministry of love, which wraps us around and embraces us 
 on every side and above and beneath with its applications 
 of mercy and relief and delicate satisfaction. 
 
 It is the incarnation which gives us the Blessed Virgin 
 and the Apostles, and Bethlehem and Calvary, and the tem¬ 
 ple with its greater glory than Solomon’s. It is the Incar¬ 
 nation, which gives us fatherhood, and brotherhood, and 
 home, and birth, and infancy, and childhood, and youth, 
 and manhood, and life, as illumined, and lifted up, and 
 transfigured by the resurrection of the flesh. It is the Incar¬ 
 nation, which assures us with an assurance not doubly, but 
 a thousand times sure, that God can indeed dwell on the 
 earth, since the Eternal Word was made flesh, and dwelt 
 among us, and the twelve, and many witnesses “beheld His 
 glory, the glory as of the Only Begotten of the Father full of 
 grace and truth.’’ 
 
 It is the Incarnation which gives us by example and 
 promise the assurance of Christ’s presence for the time, when 
 two or three are gathered together in His Name, and of His 
 continued abiding among us, when we build for Him a home, 
 and entreat Him to take possession by solemn acts and 
 words of consecration. 
 
 Our Lord was present in the fishing smack, while He re¬ 
 mained in it, and taught from its deck the people on the 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 i i 
 
 shore, but when He left the boat, His special Presence de¬ 
 parted, and it was like any other boat. It was not thus 
 with the Temple. God’s Presence was always there. It was 
 not dependent upon the accident of worshippers, it rested 
 upon His promise. By day and by night when the busy 
 throng filled its courts, and when solitude reigned supreme, 
 God was there. It was His House, His Home, and His 
 Light never burned dim nor went out. From generation to 
 generation, through all vicissitudes of fortune, when Jerusa¬ 
 lem was in prosperity, or distress until the arms ot Titus left 
 not one stone upon another, God was in His Temple, His 
 House, His Home, a dweller, the chief dweller among the in¬ 
 habitants of Jerusalem. 
 
 I am here then, Rt. Rev. Father and Brethren of the 
 Clergy and Laity of Fond du Lac, to tell } r ou the story of 
 God’s love for you in the one great fact of this day’s solemn 
 and most delightful and beneficent service, in the gracious 
 condescension of the King of Kings, our Father in Heaven, to 
 enter within these stately walls, and appropriate this Ca¬ 
 thedral Church henceforth and forever, as His abiding place, 
 His central home for this jurisdiction. This localization, so 
 to speak for our sakes, of the most High God, does not ex¬ 
 clude His making for Himself other and lesser homes in the 
 Diocese, but they are related to this, the Mother Church, as 
 the children’s residences are to the old and grand, and stately 
 mansion, which we love to call “ the dear old homestead .” 
 They are homes, spiritual homes, which enshrine the Presence 
 of our Heavenly Father for the benediction of smaller city, 
 village, hamlet, or rural plain, or hill side, but here in Fond 
 du Lac is the great home for the whole Diocese, here is the 
 Mother Church, here is the splendor of a larger Presence, 
 Which sheds Its glory upon all the Churches, Chapels and 
 children of the larger household. This Cathedral becomes 
 the spiritual centre, whence radiate divine hospitalities, and 
 ministries of love and peace and reconciliation to the circum¬ 
 ference of the blessed domain, includingall and slighting none. 
 
 It is God’s plan to have a heart in His organization, as 
 the source of life and strength and usefulness, and members 
 
12 
 
 Consecration of S. Paul’s Cathedral 
 
 grouped around the heart, as ministers to do His bidding 
 and fulfil His purposes of love. 
 
 The solar sj^stem displays God’s method of working in 
 its magnificence of extent, and its infinite minuteness of ap¬ 
 plication. And our own bodies bring home to us by experi¬ 
 ence its marvellous adaptation to the countless ministries of 
 life. The Cathedral system is inherent in the divine appoint¬ 
 ment of Bishops, Priests, and Deacons under the one centre, 
 Christ in Heaven to govern and administer His Church. 
 Each Bishop under Christ is the heart of his Diocese, the cen¬ 
 tre of its life, and ministries. Wherever he sits for the exer¬ 
 cise of rule or judgment or Ordination is his official See, or 
 Seat, or Cathedral, the idea, the principle, the fact is ante¬ 
 cedent to the building. The throne must exist wherever 
 there is a King, and equally, so must a hedra, a seat, a See, 
 wherever there is a Bishop. It is fitting, desirable, most use¬ 
 ful that the throne should have a room, and the King a 
 palace, but it is much more meet and right and salutary that 
 the Bishop should have a Cathedral building to shelter, and 
 give dignity to his official seat. And here the spiritual as¬ 
 serts after the divine manner its pre-eminence over the ma¬ 
 terial. In this world’s order the palace is for the earthly 
 King, but in the Heavenly Kingdom ‘'the Palace is not for 
 man, but for the Lord God,” it is not for the Bishop, but for 
 Him, Whom the Bishop represents, even our Father in 
 Heaven, and His Son, and the Blessed Spirit, the Lord God, 
 and He is there to make His Palace our spiritual home, 
 where He welcomes us as His children and dispenses to us 
 without money and without price the hospitalities of grace. 
 
 God calls persons and things His own, which He means 
 for us, and makes over to us. “ Let a man so account of us,” 
 sa 3 ? s the Apostle, “as the ministers of Christ, and stewards 
 of the mysteries of God.” God claims us, the clergy, you see, 
 as His ministers, but straightway, as soon as we put on His 
 livery, He deputes us to do you service, “Feed M 3 ' sheep, 
 feed My lambs,” says the Blessed Master. All our ministra¬ 
 tions are for you, and -that by God’s express command. 
 “The Palace is not for man, but for the Lord God.” Yes, 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 i3 
 
 that God may perpetually dwell here for your sakes, dear 
 people of every sort of the Diocese of Fond du Lac, and bless 
 you with His special Presence far and near, as from His 
 Home, your Father’s House, He humbles Himself to take up 
 His abode in your city, and become as one of you, a dweller 
 in Fond du Lac, and occupy one of 3 ^our buildings, and 
 record His Name upon it as His. This magnificent structure 
 is now “the Palace of the Lord God.” He has taken formal 
 possession, and will make His habitation here forever, as 
 long as one stone remains upon another. 
 
 But this edifice is none the less your Bishop’s seat, your 
 Cathedral, and the spiritual homestead of the Diocese, be¬ 
 cause it is God’s Palace. Indeed it is your home , because it 
 is His Palace. Earthly kings and potentates place limita¬ 
 tions upon their hospitality, and they appoint sentries at 
 their gates and doors, they scrutinize their guests and sub¬ 
 ject them to severe tests of examination and discrimination, 
 and measure the warmth of their reception, and the 
 character of their treatment by the earthly estate and social 
 position of their guests. 
 
 The King of Kings, and Lord of Lords, Who dwells here, 
 and will continue henceforth to dwell here forever, will 
 welcome all who come with more than royal , with Divine 
 hospitality. Strangers and pilgrims He will, if they seek ad¬ 
 mission, adopt as His children, and permit them to cry, 
 “Abba, Father.” His sons and daughters by adoption and 
 grace, he will, as they desire and seek, advance to higher 
 position, and honor with greater favor. Those who prove 
 unworthy and make shipwreck of faith, and become fugitives 
 and prodigals and vagabonds, if they repent and return to 
 their home, He will recognize and own as His loved ones 
 with “the best robe and the golden ring.” To every one 
 who enters on any plea, which has the merit of sincerity, He 
 will extend from His throne the golden sceptre as the pledge 
 of acceptance, and receive and entertain them with the 
 treasures of His pardon and loving kindness. From this 
 high and holy place, as from a spiritual fountain, the streams 
 of grace will flow forth, and make glad the city of God by 
 
14 
 
 Consecration of S. Paul’s Cathedral 
 
 Ordination. The ministers of Christ will here before this 
 Altar make their vows of fidelity to their Blessed Master, 
 and with the imposition of hands enter His service as 
 Deacons and Priests, and put on His livery and straightway 
 come forth and serve you. 
 
 The Deacon among the children, teaching them the Cate¬ 
 chism, and seeking out the poor and sick and wretched for 
 ministries of the charity. The Priest at the Altar in celebra¬ 
 tion, with uplifted hands in absolution and benediction, by 
 the bedside of the sick, and the open grave, wherever the love 
 of Christ is applied throughout the length and breadth of 
 the Diocese by official act or word in Church or chapel, or 
 palatial or humble home, in distributing the Mysteries of God, 
 these persons and ministrations will bring this grand 
 Cathedral Church into closer than telegraphic communica¬ 
 tion with all members of the household. The central light 
 will shed its benign radiance upon the circumference, and all 
 the space between and around will feel and rejoice in the 
 warmth of parental love, and the wealth of blessings from 
 the dear and grand old home. 
 
 Around this spiritual home have already come, and will 
 continue to come, until the circle is complete, institutions of 
 goodly learning for youths and maidens, hospitals for the 
 sick, shelter for the widow and the orphan, and houses of 
 mercy for the waifs and strays and fallen. It must needs be 
 so, as fungi and weeds grow luxuriantlj 7 in the wild woods 
 and wilderness, even more abundantly must fruitful trees and 
 plants grow in the garden of the Lord. 
 
 Strong in the strength of God this Cathedral stands as 
 the spiritual heart and home of the Diocese of Fond du Lac, 
 and looks out upon a future bright with promise for good 
 things to come in added blessings year b\r year for the lives 
 and souls of men. Earthly buildings stand for earthly in¬ 
 terests, and their horizon is limited by time; heavenly build¬ 
 ings, of which a Cathedral is chief, stand for heavenly pur¬ 
 poses, and their horizon stretches to eternity and the throne 
 of God. Their end and aim are beyond this world, and in 
 their reaching out and up to the world beyond, they grasp 
 
and Twenty-fifth Anniversary of the Diocese. 15 
 
 this life with all that is in it, and lift it up and bless it as 
 subsidiary to life eternal. 
 
 May I, in concluding, withdraw your eyes for a moment 
 from the future, which opens so full of nope upon our eyes 
 today, to a glance at the past, because it has most sacred 
 relations, to our present service, and the consecration of this 
 Cathedral Church. The past, to which I wish to direct 
 your attention, is not so distant, but for me it reaches fui- 
 ther back than it does for you, since I take in, in my retro¬ 
 spective glance, the early youth of him, whom you first 
 came to know in the maturity of manhood as the first 
 Bishop of this Diocese, the Rt. Rev. John Henry Hobart 
 Brown. It adds immeasurably to the value of this sacred 
 building, so grand and stately, that the memory of the 
 blessed dead is indissolubly associated with it. We might 
 seek far and long before we could find a nobler chief to lead 
 our army of those, who have fallen asleep in Jesus, than my 
 early and life-long friend, your saintly Bishop. His eagle 
 eye, fixed upon his divine Master, saw the end at which he 
 should aim the upbuilding of bis Diocese by the planting of a 
 Cathedral to unify and strengthen his work. In poverty he 
 wrought, and struggled. Disappointment came in men and 
 affairs, and plans. Burdens weighed upon him, and almost 
 crushed him, but his faith never wavered, nor did his cour¬ 
 age fail. God gave him friends staunch and true and one be¬ 
 yond all others, who shared his counsels, and hopes and 
 fears and was a part of his very life. That noble life, and 
 those experiences, so checkered, and with so little promise in 
 the end underlie the foundations of this massive building. 
 How greatly would the scene, which greets our eyes this 
 day, have swelled his heart with gratitude and joy. Let us 
 not waste regrets upon him. He sees better things than we 
 see and know, but it is a comfort to couple dear Brown with 
 our beloved Brother the present Bishop, who has not only 
 made possible, but has actually achieved success, and 
 brought us to the consecration of this Cathedral as a 
 blessed reality. 
 
 It is wonderful in the best sense of the word. I recall my 
 
16 Consecration of S. Paul’s Cathedral 
 
 Brother’s words, when he accepted the sacred trust of this 
 Diocese as its second Bishop. He said he “loved the poverty 
 of Fond du Lac.” Those words sunk deep into my heart, 
 and awakened a response of sympathy which remains. 
 
 The fruits of poverty are the fruits of faith. The widow’s 
 mite was both. Her gift left her nothing of this world’s 
 goods, it was all her living, but it enriched her with the 
 Master’s love and commendation, and lifted her up to be a 
 bright and shining example to all the world. 
 
 This Cathedral is a monument of the living and the de¬ 
 parted, it unites the precious memories of the dead and their 
 gifts of love and faith with the zeal and devotion and self 
 consecration of those, who are with us still in flesh, and es¬ 
 pecially our Brother beloved, the present Bishop of this 
 Diocese, who has been and is the leader in all good works. 
 
 I am one of you to-day, Bishop and Brethren of the 
 Clergy and Laity of Fond du Lac. I am not of this Diocese, 
 but I am a Christian and a Bishop, and the Church through¬ 
 out the world is one, and whenever and wherever I am under 
 her shelter, I am at home. And now I feel that our Father’s 
 House on earth has been enlarged to-day by this massive 
 and stately addition, and I rejoice with you as a brother 
 among brethren and we look up to God together in this dear 
 homestead and say with one voice as the expression of our 
 hearts’ fervent gratitude, our Father, we thank Thee. 
 
Historical Sketch—Diocese of Fond du Lac 
 
 To take a retrospect of the past and record events con¬ 
 nected with the early history of the (Episcopal) Church in 
 that portion of Wisconsin embracing the Diocese of Fond du 
 Lac, is the duty assigned me. 
 
 The story of the Church in the north west begins at Green 
 Bay, whose history goes back to within fourteen years of the 
 time of the landing of the May Flower Pilgrims. 
 
 At the mouth of the Fox River, which empties into Green 
 Bay, the U. S. Government, in 1816,built Fort Howard upon 
 the site of an old French Fort, which had been erected there 
 one hundred years before. For better understanding our 
 story let me first describe the “ Settlement ” that grew up near 
 this Fort. Fort Howard was located on the west side of the 
 river, near where the present C. & N. W. Depot now stands. 
 In 1819 Colonel Smith, commanding the garrison, dissatis¬ 
 fied with the location of Fort Howard, built a new tort on 
 the east side of the river, and three miles above its mouth. 
 This was called Fort Smith, and was occupied by the garri¬ 
 son tor about two years, and then condemned, and the 
 garrison returned to Fort Howard. The Green Bay “Settle¬ 
 ment ” was scattered along the river, on both sides, as far up 
 from the mouth as the present city of De Pere, but the larger 
 number of settlers were clustered near Fort Smith, and 
 this portion of the Settlement was called Shanty Town, 
 sometimes Menomoneeville. Adjoining Fort Smith and 
 Shanty Town was the Green Bay Mission—in later years 
 known as the Cadle School or Farm. Opposite Fort Howard 
 on the east side of the river, where Christ Church now stands, 
 was Navarino, a great rival of Shanty Town. Beyond De 
 Pere there was no Settlement in Wisconsin, for a number oi 
 years, except two or three families at Grand Kaukalin, 
 
i8 
 
 Consecration of S. Paul’s Cathedral 
 
 the present Kaukauna, until we come to the settlement 
 at Prairie du Chien on the Mississippi. All north, east 
 and west of Green Bay was a wilderness, inhabited only by 
 the red man and the wild beasts and birds. There were 
 solitary French and half-breed tur traders of the American 
 Fur Co. stationed at Portage, Kewaunee, Manitowoc, She¬ 
 boygan, and Milwaukee, but these had their homes in Green 
 Bay, and merely regarded themselves as temporary occu¬ 
 pants of these trading posts. 
 
 Such was Green Bay and Wisconsin at this time. This 
 whole region west of Lake Michigan was unknown, except 
 by the Indians and fur traders. The people of the United 
 States into whose possession it had recently come, looked 
 upon it as a sort of Dismal Swamp region, fit only for Indian 
 territory. 
 
 The removal of the New York Indians into this Territory 
 west of Lake Michigan, was being agitated in Congress and 
 elsewhere, because their lands in New York had become val¬ 
 uable and were coveted by speculators. In 1819 the Rev. 
 Dr. Jedediah Morse (of what denomination I do not know) 
 traveled through the North West as far as Green Bay, and 
 reported to the War Department setting forth the great ad¬ 
 vantage it would be to the Indians to remove to Green Bay. 
 
 *This same Reverend gentleman visited the New York 
 Indians and exerted all his power of persuasion to induce 
 them to move west. 
 
 Among the Oneidas at this time, there was a half breed 
 of the St. Regis band of the Iroquois, named Eleazer 
 Williams, celebrated in after years for his claim to be the 
 “lost Dauphin.” In a report to the General Convention of 
 1820, Bishop Hobart thus speaks of Mr. Williams: “Mr. 
 Eleazer Williams, a young man of Indian extraction, a 
 Candidate for Holy Orders, is licensed by the Bishop as a 
 Lay Reader and a Catechist, to officiate in the Mohawk lan¬ 
 guage in S. Peter’s Church, Oneida Castle, Oneida County, 
 the congregation of which is composed of Indians. The 
 Oneida tribe have now a handsome and commodious church, 
 
 *A. G. Ellis in his “ Recollections.” 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 19 
 
 and are enjoying the faithful services of their licensed 
 Catechist. . . He leads their devotions in their Church by 
 
 the use of a translation of our Liturgy into the Mohawk 
 language, in which they join with every appearance of 
 devout attention, and with the full effect of proper apprecia- 
 ciation.” 
 
 Mr. Williams became enraptured with Dr. Morse’s 
 scheme for the removal of the Indians; and seems to have 
 become infatuated with the idea of establishing an Indian 
 empire in this territory west of Lake Michigan. In further¬ 
 ance of this scheme, in the spring ot 1821, he, together with 
 a young man named Albert G. Ellis, a teacher among the 
 Indians at Oneida Castle, N. Y., and father of the Hon. E. 
 H. Ellis, now residing at Green Bay, visited New York City 
 and Philadelphia. At New York Mr. Williams had a con¬ 
 ference w r ith the president of the “New York Land Co.,” 
 which held pre-emption right of purchase of the most of the 
 Indian reservations in the state of New York. This land 
 company, appreciating the fact that Mr. Williams would be 
 a powerful agent in affecting the removal of the Indians, 
 “bestowed upon him several hundred dollars.” “These 
 largesses,” Mr. Ellis informs us, “were repeated many times 
 after.” (A. G. Ellis, Recollections, pub. State His. So.) At 
 Philadelphia, Mr. Williams conferred with the Executive 
 Committee of the Domestic and Foreign Missionary Society 
 of the Protestant Episcopal Church, from whom aid was 
 solicited for establishing a Mission among the Indians at 
 Green Bay. It is of interest to note, in passing, that this 
 Executive Committee were the Rev. George Boyd, Rev. Jack- 
 son Kemper, and the Rev. Dr. Milnor, who Mr. Ellis remarks, 
 “ treated us courteously, but with evident caution.” 
 
 In the summer of this same year, 1821, Mr. Williams, 
 accompanied by the Hon. C. C. Trowbridge as Government 
 Commissioner,conducted to Green Bay a small delegation of 
 Indian representatives of “The Six Nations.” There they 
 met the Menomonees and Winnebagoes in Council, and ob¬ 
 tained the promise of lands, and returned immediately to 
 New York with favorable reports. In 1822, Mr. Williams, 
 
20 
 
 Consecration of S. Paul’s Cathedral 
 
 with Mr. Ellis, and quite a large delegation of Oneidas, 
 Stockbridges and Brothertowns, came to Green Bay, and at 
 a Council, the Menomonees agreed to admit the Six Tribes 
 of New York Indians to a common share in all their lands. 
 The Menomonee Tribe was greatly influenced in this matter 
 by the French settlers, with whom they were largely inter¬ 
 married. The better class of French and half-breeds had 
 come to set a high estimate on education, and Mr. Williams 
 promised them, if they would use their influence to favor his 
 plans, he would guarantee the establishment among them ot 
 schools and other institutions of civilization. The Indians 
 with Mr. Williams, spent the first winter after their arrival 
 in “Shanty Town,”occupying the old Agency buildings near 
 Fort Smith. The Oneidas next year settling on Duck Creek, 
 some ten miles west of Green Bay, and the Stockbridges and 
 Brothertowns settled first along the banks of the Fox River, 
 near Little Chute, and finally on the east shore of Lake Win¬ 
 nebago, where they are to-day. Small delegations of the 
 Oneidas and Stockbridges, continued for several years there¬ 
 after, to emigrate from New York and join their relatives 
 in the west, but the other tribes of the Six Nations opposed 
 the emigration scheme, and would have nothing to do with 
 it. Mr. Ellis, shortly alter his arrival, began teaching and 
 lay reading at Shanty Town, where he had a successful 
 school. His school appears to have been a Church school to 
 all intents. He organized a Sunday School and read service 
 regularly on Sundays. Mr. Ellis says that Williams 
 preached occasionally at the garrison, but taught no school, 
 and did but little missionary work among the Indians; he 
 made no pretense of living with the Oneidas at Duck Creek, 
 but made his home at Little Kaukalin on the Fox River, 
 twelve miles from the Oneida Reservation. 
 
 The only reference to Mr. Williams that I have been able 
 to find in the Reports of the Domestic and Foreign Mission¬ 
 ary Society to the General Convention is as follows: 
 (Report August, 1829.) 
 
 “ Oneida Mission, on tie Fox River of Green Bay. The 
 Rev. Eleazer Williams was appointed to this Mission 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 21 
 
 in August, 1828, upon a salary of $250. He is considered a 
 Missionary to the Oneida Indians, who have removed from 
 the state of New York and settled on the Fox River, and is 
 required to keep a school for the instruction of their 
 child rend ’ 
 
 Mr. Williams seems to have spent a great deal of time 
 for several years, in journeying to and from New York, 
 Philadelphia and Washington, for the purpose of consulting 
 congressmen, the New York Land Co. and others, relative 
 to his emigration scheme; with little mind or thought for 
 anything but an Indian Empire. Mr. Ellis says, “the 
 Oneidas thus abandoned, lost all patience and applied to the 
 Missionary Board for a religious instructor and learned that 
 Mr. Williams was understood to be their Missionary.” 
 “The Indians, convinced that Williams was drawing and 
 consuming the stipend, without rendering any equivalent 
 service, called a council at Duck Creek, at which the Indian 
 agent, Col. Boyd, and several prominent citizens of Green 
 Bay were present. The result was a unanimous request 
 that the agent should draw up in writing a statement of 
 their grievances, to be forwarded to the Secretary of War 
 and to the proper Church authorities, with a request that 
 Mr. Williams’ relations with the tribe should be severed.” 
 Mr. Williams was never transferred to Bishop Kemper’s 
 jurisdiction, but remained to the day of his death in 1858, a 
 deacon, under the jurisdiction of the Bishop of New York. 
 Bishop Horatio Potter in his Convention address in 1858, 
 referring to Mr. Williams’ death, says distinctly “the Rev. 
 Eleazer Williams had never been advanced to the Priest¬ 
 hood.” 
 
 From recent publications by the Wisconsin State Histor¬ 
 ical Society of documents relating to the Episcopal Chnrch 
 in Green Bay, we gather a good deal of valuable information 
 hitherto unknown, or forgotten. Mr. Ellis taught school in 
 Green Bay under Mr. Williams’ direction until April, 1824, 
 when he visited New York. “By this time,” he says, “the 
 Committee of the Church had lost confidence in Mr. Williams, 
 and I was notified that they had appointed the Rev. Norman 
 
22 
 
 Consecration of S. Paul’s Cathedral 
 
 Nash, of Philadelphia, Missionary at Green Bay, at the same 
 time notifying me that they had voted me a salary of $300 
 per annum, and sending me a commission as Catechist, Lay 
 Reader and school master.” Air. Nash and Mr. Ellis arrived 
 in Green Bay in August, 1825. Air. Nash opened a school in 
 the old Indian agency building on the west side of the river, 
 while Mr. Ellis opened another on the east side, in the new 
 school house at Shanty Town. 
 
 Mr. Nash remained less than a year, going back to New 
 York some time in the spring of 1826, but before departing 
 he organized Christ Church Parish, Green Bay. Heretofore 
 we have all supposed that the date of the organization was 
 1829. The original leaves of the Vestry Record Book left by 
 Henry S. Baird, are in possession of the State Historical So¬ 
 ciety, also the original declaration of Faith, with autograph 
 signatures of the Vestrymen attached thereto. From these 
 minutes we learn that a meeting of the inhabitants of Green 
 Bay was held at the office of Robert Irwin, Jr., on Monday 
 the 10th day of April, A. D. 1826. J. D. Doty, Esq., was 
 appointed chairman. The object ol the meeting being stated 
 by the Rev. Mr. Nash, and upon balloting the following 
 persons were declared duly elected to said Vestry, to-wit: 
 John Lawe, John P. Arndt, J. D. Doty, R. Irwin, Jr., A. G. 
 Ellis, Daniel Whitne\^ and H.S. Baird, all afterwards famous 
 men in the state. The Vestry met subsequently, and elected 
 A. G. Ellis and Robert Irwin, Jr., Wardens. 
 
 In reviewing the early Church work at Green Bay, we 
 must not confound the “Green Bay Alission ” with the 
 “Oneida Alission.” What was known as the “Green Bay 
 Alission” was in later years designated as the “ Cadle Alis¬ 
 sion ” or Cadle Farm; and was located as I have said, on the 
 east side of the Fox River, some three miles above Fort 
 Howard. This Alission was established primarily and prin¬ 
 cipally, for the benefit of the Ivfenomonee tribe of Indians. 
 It received government aid in accordance with the provi¬ 
 sions of a treaty made with them, regarding the removal 
 west of the New York Indians. The Oneida Alission was 
 some nine or ten miles west from Green Bay, on Duck Creek, 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 23 
 
 and in the early day was usually called the “Duck Creek 
 Mission.” 
 
 To resume our story, Air. Nash on his return east was 
 appointed Missionary and superintendent of the “ Green Bay 
 Mission,” but did not subsequently proceed to the station. 
 In May, 1827, the Green Bay Mission was “ suspended, be¬ 
 cause of the unfavorable prospect of affairs in relation 
 thereto.” It seems to have remained suspended until some 
 time in 1829. Meantime, the government of the United 
 States had made a treaty with the Indians living in the 
 vicinity of Green Bay, and Congress appropriated $1000 a 
 year for three years and $1500 a year thereafter, at the 
 pleasure of the Government, for the education of these Wis¬ 
 consin Indians. This appropriation being placed at the 
 disposal of the Domestic and Foreign Missionary Society, 
 they immediately proceeded to take measures for resuming 
 Missionary work at this station, and in theii report after 
 referring to the Government appropriation and Mr. Nash’s 
 declination, stated: “ Accordingly the Rev. Richard F.Cadle 
 has been appointed for that station and superintendent of 
 the education establishment. He is now (August, 1829,) on 
 his way to his station, where he will be joined by Mr. Albert 
 G. Ellis and his wife, who are to take charge respectively of 
 the farming and household departments.” Soon after his 
 arrival at Green Bay in 1829, Mr. Cadle, assisted by his 
 sister Sarah B. Cadle, opened a school in the officers 
 quarters of the unoccupied barracks at Camp Smith at 
 Shanty Town. In 1830 a Mission house and school house 
 were erected on land obtained from the Government, ad¬ 
 joining the Military reservation on the north,” followed by 
 other buildings in 1831-2, at a total expense of about 
 $9000. The school was incorporated as the “University of 
 Wisconsin at Green Bay,” and afterwards as Hobart 
 University.” Mr. Cadle continued his valuable services at 
 this Mission until June 1, 1834, at which time, exhausted by 
 many cares and perplexities, and with health failing, he 
 resigned. It was in the summer of this year that the Rev. 
 Doctors Kemper and Milnor visited the Mission, as repre- 
 
24 
 
 Consecration of S, Paul’s Cathedral 
 
 sentatives ol the Domestic and Foreign Missionary Society, 
 to investigate the management of the school, some trouble 
 having arisen over a matter of discipline. No reference to 
 this investigation appears in the following Triennial Report 
 ol the Society. The supposition is, that Mr. Cadle was 
 entirely exhonorated and his conduct approved. The Rev. 
 Jackson Kemper, D.D., in his journal of this visit to Green 
 Bay states, “Milnor read our report to the Mission family— 
 all, and particularly Cadle and his sister, appeared to 
 approve of it.” 
 
 After resigning the superintendency of the Mission, Mr. 
 Cadle spent a year and a half ministering to the Oneidas at 
 Duck Creek. In 1836, he was appointed Missionary at 
 Navarino. Afterwards he served as Chaplain at Forts 
 Winnebago and Crawford, and one winter was Chaplain of 
 the Legislative Council at Madison. In 1841, he was 
 chosen Superior of Nashotah House, but he preferred the 
 work of an itinerant Missionary, and being the only avail¬ 
 able Priest in the territory at that early date, his services 
 were in great demand. He did Missionary work in Mil¬ 
 waukee, Racine, Whitewater, Portage, Prairie du Chien, 
 Mineral Point and as far west as Dubuque. He was indeed, 
 a general Missionary and great itinerant, the first represent¬ 
 ative of the Church in many places in the west. Self- 
 sacrificing and conscientious in the discharge of his duties, 
 always leaving behind him loving friends and the odor of a 
 good name. 
 
 In the fall of 1834, the Rev. D. E. Brown succeeded Mr. 
 Cadle as superintendent of the ‘‘Green Bay Mission,” and 
 continued the work until the fall of 1838, when he resigned, 
 having practically closed the school in obedience to direc¬ 
 tions from the Board of Missions. The Mission school 
 continued nominally in existence for some few years longer, 
 under the care of the Rev. Solomon Davis, Missionary to the 
 Oneidas. In 1841, Mr. Davis acknowledged the receipt of 
 $1500 from the Indian agent ‘'to be expended in tuition, 
 board and clothing of ten destitute orphan children at the 
 Green Bay Mission”—and added ‘‘the agent has further 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 25 
 
 intimated to me, that the next sum of $1500, which is soon 
 to come into his hands, shall be appropriated in the same 
 way to our school among the Oneidas.” 
 
 It is somewhat confusing to read of the various Parishes 
 that seem to have been “ organized ” at the Green Bay 
 settlement. The prevalent idea of that day seemed to be 
 that no regular Church services could be celebrated, in 
 private room or school house, without first organizing a 
 “Parish” Three Parishes at least, are spoken of as having 
 been organized in Green Bay previous to the year 1834. 
 First, old Christ Church, already referred to, in 1826; then 
 Christ Church, Menomoneeville, organized in 1829 by the 
 election of A. G. Ellis and Judge J. D. Doty, Wardens, with 
 three Vestrymen. This may have been a re-organization of 
 the original Christ Church. The fire probably went out 
 during the two years the “ Mission ” was suspended, and 
 was re-kindled on the arrival of the Rev. Mr. Cadle; or it 
 may have been a separate Parish organized in connection 
 with the Mission school, for when Mr. Cadle was preparing 
 to leave in 1834, he wrote the Indian agent about the 
 “ advisability of not allowing the corporation of Christ 
 Church, Menomoneeville, to become extinct.” About this 
 time, Trinity Church , Navarino, was organized, evidently 
 for the purpose of keeping Mr. Cadle in Green Bay; it 
 obtained from the General Missionary Board an appropria¬ 
 tion of $250 for the ensuing year, and called Mr. Cadle as 
 Rector. Mr. Cadle declined the call and went to Duck Creek 
 to minister to the Oneidas. Not until 1838, twelve years 
 after the organization of the first Parish, was a corner stone 
 laid for a Church edifice. 
 
 The Rev. Solomon Davis was appointed Missionary to 
 the Oneidas at Duck Creek in October, 1835, but owing to 
 the severity of the weather, was detained at Mackinaw 
 during the winter and did not reach Duck Creek till May, 
 1836. He found the Indians worshipping in a log Church 
 which they had built, and one of their number who had been 
 chosen by the tribe for the purpose, regularly performed 
 service on the Lord’s Day as Lay Reader. In that same 
 
26 
 
 Consecration of S. Paul’s Cathedral 
 
 year 1835, the Rev. Henry Gregory and his wife were 
 appointed Missionaries and teachers in an establishment of 
 the United States Government, for the benefit of the Menom- 
 onees at some point on Lake Winnebago. A little more 
 than a year later, this establishment was relinquished by 
 the Government, and it being thought inexpedient to attempt 
 a Mission among the tribe at the sole expense of the Church, 
 Mr. Gregory resigned. 
 
 The Black Hawk war in 1832, brought great and lasting 
 results to the territory, by the wide advertising which it 
 gave to this region. The Volunteer soldiers who marched 
 through the country, were charmed with its beauty of lakes 
 and streams and prairies and wooded groves, and soon the 
 eastern states were filled with newspaper descriptions of the 
 newly discovered paradise, and suddenly a wave of emigra¬ 
 tion broke upon the eastern and southern portions of the 
 territory, bringing settlers of good quality, with education 
 and some religion. This, of course, meant death and 
 destruction to the Indian and his rights. In 1836, the 
 Menomonee Indians ceded to the Government all their lands 
 west and north of Winnebago Lake and Fox River, and a 
 strip of country along the Wisconsin River. This cession 
 gave a new impetus to the settlement of the country. 
 
 *The Rev. Jackson Kemper, D.D., having been elected 
 Missionary Bishop for the northwest, was consecrated on 
 the 29th of September, 1835. His jurisdiction embraced 
 Indiana, Missouri, and all the territory of the northwest. At 
 first he made his home in St. Louis and became Rector of 
 Christ Church, the only Episcopal Church in Missouri. He 
 was a tireless Missionary, and traveled by ox cart, stage, 
 
 ♦Wisconsin was part of Michigan T rritory from 1818 until 1836. The Green Bay 
 Mission was the beginning of Church work in Michigan Territory, and by arrangement 
 with the Domestic and Foreign Missionary Society, was taken under the especial patron¬ 
 age of the Diocese of New York. Bishop Hobart evidently exercised jurisdiction, and 
 was the first Bishop to visit the Territory, which he did in 1827, laying the corner stone 
 of S. Paul’s Chuich, Detroit, and administering the rite of confirmation; and a year later 
 returned to consecrate the Church. After the Diocese of Michigan was organized, it was 
 in May, 1834. placed under the Episcopal supervision of the Rt. Rev. Charles P. 
 Mellvaine, Bishop of Ohio. In 1836, Bishop McKoskry was consecrated as the first 
 Bishop of Michigan, and he assumed jurisdiction over Wisconsin Territory as part of his 
 Diocese, though it had been, previous to his consecration, divorced from Michigan and 
 made a separate Territory. He made a “visitation” at Green Bay in 1836, maintaining 
 that the erection of Wisconsin into a separate Territory could not divide his Diocese. 
 The disputed jurisdiction was settled in 1838 and Wisconsin was formally placed under 
 Bishop Kemper’s jurisdiction. 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 27 
 
 and on horseback, through Indiana, Kansas, Western Mis¬ 
 souri and the Indian Territory, visiting the towns and rude 
 settlements long distances apart, over muddy roads and 
 through swamps, preaching, baptizing, confirming and 
 administering the Bread of Life, to the scattered members of 
 the household of Faith wherever he could find them. In July 
 1838, he first entered Wisconsin, with which his relations 
 were destined to become most intimate. At the time of his 
 arrival in this territory, he found four Missionaries, the Rev. 
 Daniel E. Brown at the Green Bay Mission school, the Rev. 
 R. F. Cadle at Prairie du Chien, the Rev. Solomon Davis in 
 charge of the Oneida Mission, Duck Creek, and the Rev. 
 John Noble, Missionary at Milwaukee. There was only 
 one Church building completed in the territory, the 
 old log Church at the Oneida Mission. In his report 
 to the General Convention this year, Bishop Kemper 
 says, “ I have traveled through the greater portion of Wis¬ 
 consin. A few congregations have been organized and 
 Episcopalians are to be found in many of the rising towns of 
 that most beautiful country. I confirmed at Fort Winne¬ 
 bago, DePere, Green Bay and Duck Creek, and had the high 
 gratification of laying the corner stone of a new edifice for 
 public worship for the Oneidas; besides the corner stone of a 
 Church to be erected immediately at Green Bay.” 
 
 Think a moment of the condition of the country and of 
 the mode of travel in that early day. The usual route be¬ 
 tween Fort Howard and Fort Winnebago was to follow 
 a trail on the west side of Lake Winnebago and cross the 
 river at Knaggs Ferry, where Oshkosh now is, and then 
 cross the Fond du Lac River some where near the present 
 city of that name. After the Stockbridges and Brothertowns 
 located on Lake Winnebago, there was a new route opened 
 on the east side of the lake. There were no regularly laid 
 out roads, only the settlers circuitous tracks, mostly mud 
 and corduroy, and the Indian trails. Deep creeks had to be 
 forded and sloughs to be waded. There were few settlers, 
 and these few at the old trading forts, grouped togethei ioi 
 mutual protection; with here and there, far apart, under 
 
28 
 
 Consecration of S. Paul’s Cathedral 
 
 the shadows of the far spreading wilderness, on the bank of 
 lake and streams, the hastily built log cabins—not buildings, 
 for they were furnished with too few of the comforts, con¬ 
 veniences and attractions which constitute a house a home , 
 to be called anything else than cabins or shanties. These 
 were the only traces then existing of the approach to civil¬ 
 ization with its attendant blessings. Indian villages were 
 scattered here and there up and down the streams and by 
 the lakes; it was the dearly cherished abode of the Winne- 
 bagos and the Menominees, a region remarkable for its 
 beauty and fertility. 
 
 The first ordination in the Territory took place in 
 Hobart Church, Duck Creek, among the Oneidas, Sunday, 
 October 9, 1842. It was then that the Rev. James Loyd 
 Breck and the Rev. William Adams, Deacons, were made 
 Priests. These young men had, the previous year, come to 
 Wisconsin to form an Associate Mission to do itinerant 
 Missionary work. This Association afterwards developed 
 into Nashotah Theological Seminary. There was no com¬ 
 pleted or consecrated Church in Wisconsin except Hobart 
 Church, Duck Creek, hence these young Missionaries, made 
 the “ delightful journey of 120 miles with the Bishop, taking 
 in all nearly four days to go.” Incidentally we may relate 
 that the Rev. Mr. Cadle making a journey alone over this 
 route a few years previously, became lost and nearly 
 perished. There were no hotels in these “back woods” in 
 that early day, consequently it was necessary to “camp 
 out” or put up with such accommodation as the settlers’ 
 cabins afforded. These cabins were usually very small, hav¬ 
 ing but one room and possibly an attic, with beds un¬ 
 curtained. The guests were obliged to sleep where all the 
 rest of the family slept, or take to the hay stack. Here is a 
 sample of the experience related by one of our early Mis¬ 
 sionaries: “When I first came out, I felt awfully bad at 
 such vile barbarities, but I am getting somewhat wild my¬ 
 self, and following the example of my good Bishop, can 
 carry on a conversation with the family after having gone 
 to bed. Thus we live up to the principle of carrying out 
 
DANIEL JONES, 
 
 Watertown, Wis. 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 29 
 
 our churchmanship under every circumstance. We once slept 
 eight in a room, and the tattling old woman kept the Bishop 
 awake a long time.” 
 
 At the call of Bishop Kemper, the Primary Convention 
 of the Protestant Episcopal Church in Wisconsin Territory, 
 was held in S. Paul’s Church, Milwaukee, on Thursday, June 
 24, 1847. There were twenty-three Clergymen in the Terri¬ 
 tory (including the Bishop) of whom twenty-two were 
 present at the Convention, and thirty-five Lay delegates, 
 representing a total of twenty-five organized Paiishes. All 
 these delegates, so far as I know, have entered into lest, 
 except three Clergymen and one Layman. The living are 
 the Rev. Gustaf Unonius, now residing in Sweden; the 
 Rev. J. P. T. Ingraham, D.D., Rector of Grace Church, St. 
 Louis, Mo., and our well beloved brother, the Rev. F. R. 
 Haff, Rector emeritus of the Parish he served so long and 
 faithfully, Trinity, Oshkosh. It is worth mentioning that 
 these three Clergymen were all sometime Missionaries in 
 what is now the Diocese of Fond du Lac. The only living 
 Lay delegate of that Primary Convention is Mr. Daniel 
 Jones, of Watertown, Wis. He was the sole Lay delegate in 
 the Convention from S. Paul’s Church, that city, and still 
 survives, the honored Senior Warden of his old Parish. 
 
 From the portion of the Territory which embraces the 
 present Diocese of Fond du Lac, there were four Clergymen 
 and three self-supporting Parishes represented in the Con¬ 
 vention, viz.: Christ Church, Green Bay, the Rev. William 
 Hommon, Rector, reported a good Church edifice, organ 
 and bell. J. V. Suydam was the Lay delegate. Hobart 
 Church, Duck Creek, the Rev. Solomon Davis, Rector, the 
 Rev. F. R. Haff, Assistant Minister. Four Indians were 
 present as Lay delegates from this Parish. Mr. Davis 
 reported that a neat gothic Church had been erected to 
 replace the old log Church, also a convenient parsonage and 
 school house, cost of church building $3,800. This Church, 
 he says, was “ completed entirely at the cost of the Oneidas, 
 and it is worthy of remark that it is the first Episcopal Church 
 
 consecrated in the Territory, the old log Church of this 
 
30 
 
 Consecration of S. Paul’s Cathedral 
 
 Indian Mission having been the first Episcopal Church ever 
 erected in Wisconsin. 
 
 Grace Church Parish, Sheboygan, was organized in 
 1847, a Church built and consecrated in less than two years 
 after stated services began, and while the Missionary, the 
 Rev. L. W. Davis, was yet in Deacons’ Orders; and it is 
 worthy of note, without any aid from friends abroad or from 
 the Board of Missions. S. F. Benjamin was Lay delegate 
 for this Parish. At the Primary Convention the Rt. Rev. 
 Jackson Kemper was unanimously elected Bishop of the 
 Diocese of Wisconsin, which he declined and remained Mis¬ 
 sionary Bishop of the northwest. In his Convention 
 address, the Bishop dwelt particularly upon the great 
 blessing to the Church in the west, to be expected from 
 Nashotah’s training young men for the ministry. He says, 
 “Years have elapsed without my being able to induce one 
 Clergyman to join us from the east.” “At this moment I 
 could find employment for more than twenty within the 
 bounds of my Mission.” The key-note of his address, as 
 of nearly all his addresses, was, “the love of Christ con- 
 straineth us.” 
 
 During the next ten years, the number of Parishes in 
 this (Fond du Lac) jurisdiction increased from three to 
 thirteen and the number of communicants from 192 to 494. 
 The ten new Parishes were organized in the following order: 
 S. James’, Manitowoc, in 1848; Christ Church, Green Lake, 
 and S. Paul’s, Fond du Lac, in 1849; Trinity, Marquette, 
 and Grace Church, Dartford, in 1851; Intercession, Stevens 
 Point, in 1852; Trinity, Oshkosh, in 1854; Trinity, Berlin, 
 in 1855; S. Paul’s, Plymouth, and S. Paul’s, Two Rivers, in 
 1857. 
 
 The ten Clergymen in this jurisdiction in 1857, were the 
 Rev. G. R. Bartlett, Rector of Trinity, Marquette; Rev. S. G. 
 Callahan, Missionary at Butte des Morts, etc.; the Rev. 
 George B. Eastman, S. Paul’s, Fond du Lac; Rev. C. C. 
 Edmunds, Missionary at Menasha, Appleton, etc.; the Rev. 
 E. A. Goodnough, Missionary to the Oneidas; the Rev. 
 Thomas Green, Intercession,Stevens Point; the Rev. William 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 3* 
 
 Green, Deacon, Christ Church, Green Bay; the Rev. Melanc- 
 thon Hoyt, S. James’, Manitowoc; the Rev. J. B. Pradt, 
 Grace Church, Sheboygan; the Rev. D. W. Tolford, Mission¬ 
 ary at Trinity Church, Oshkosh. 
 
 At Lake Taychora, now called Green Lake, as early as 
 1846, a large tract of government land was located by the 
 Rev. James Lloyd Breck, which was purchased and donated 
 to the Church by the Rev. Solomon Davis, Missionary to 
 the Oneidas, for the purpose of establishing there an Asso¬ 
 ciate Mission similar to that begun a few years before at 
 Nashotah. By some mismanagement this valuable property 
 was lost to the Church. It was sold, I think, for $500, 
 by a layman whom the Bishop had appointed custodian of 
 the property. To-day the land is worth several, hundred 
 thousand dollars. The news of the purchase of this tract of 
 land for a “Second Mission,” attracted the attention of 
 settlers, and a number of Church families moved into the 
 neighborhood; these were anxious to have a Parish organ¬ 
 ized, and besought the Bishop to send them a Missionary, 
 and one of their number was appointed Lay Reader until 
 they could have a resident clergyman. In 1848 the Rev. 
 G. R. Bartlett, while yet a Deacon, was sent as Mission¬ 
 ary to Green Lake, and somewhere near its beautiful shores 
 he organized a Parish and built a small Church, which was 
 consecrated in 1849 as Christ Church, Green Lake. Nasho¬ 
 tah was “ The Mission ;” Mr. Breck’s plan was to found here 
 a “ Second Mission.” The Bishop for a time gave particular 
 attention to this locality and made it a center of Missionary 
 work for the surrounding country. He visited the Station 
 twice or more in each of the years 1848 and 49, spending a 
 number of days on each occasion. He was there Christmas, 
 1848, and Easter Day, 1849. At these visitations the 
 Bishop and the young Missionary would go about the 
 surrounding country, ministering to the few scattered Church 
 people they could find. In this manner, sometimes accom¬ 
 panied by the Rev. Melanethon Hoyt, or some Clergyman or 
 student from Nashotah, they held services at Dartford, 
 Strongville, Marquette, Kingston, Tichora, Giandville, Little 
 
32 
 
 Consecration of S. Paul’s Cathedral 
 
 Green Lake, Mayville, Waupun, Horicon, Fox Lake, Beaver 
 Darn, Ripon, Fond du Lac and Taycheedah. Mr. Bartlett 
 was ordained Priest in 1849 and shortly afterwards resigned 
 Christ Church, Green Lake, and went to Marquette, where 
 he continued to minister to a small congregation until after 
 the organization of the Diocese of Fond du Lac in 1875. In 
 1851 the Rev. J. P. T. Ingraham succeeded Mr. Bartlett as 
 itinerant Missionary at Green Lake and surrounding 
 country, making his residence at Dartford. 
 
 There were great Missionaries in Wisconsin in these 
 pioneer days, R. F. Cadle, James Lloyd Breck, Melancthon 
 Hoyt and others; but Bishop Kemper was the greatest 
 itinerant Missionary of them all. He never took a vacation, 
 never felt the need of it; he loved so well to Missionate that 
 it was a real pleasure and recreation. No condition of roads 
 or weather ever deterred him from endeavoring to keep an 
 appointment. The first Church service held in many places 
 in his jurisdiction, was by the Bishop himself. He made it a 
 point to visit, at least once a year, the scattered sheep of his 
 immense pasture. And with what glad hearts they wel¬ 
 comed him, and followed him ! Dr. Breck tells of a woman 
 a communicant, living on some prairie far from any 
 settlement, who went forty-five miles to a town the Bishop 
 was visiting, to beg him to hold a service in her neighbor¬ 
 hood, which request was complied with, of course, by the 
 good Bishop. On one of his visits to Strongville, a place 
 somewhere not far from Dartford, the Bishop “met, as he 
 rode into the village, a Churchman who had walked thirty 
 miles to attend public worship.” The Bishop related the 
 story in one of his Convention addresses and says, “the 
 man had gone in the spring with his family to the land 
 lately purchased of the Menomonees, to secure a claim. 
 Having heard the evening before of my appointment, he 
 started at mid-night, in company with one of the Nashotah 
 students, and was at the place ready to unite with his 
 brethren in the soul-cheering worship of the Church.” 
 
 Bishop Kemper was undoubtedly the first Clergyman 
 who saw Fond du Lac. He passed through this region in 
 

 REV. J. P. T. 
 St. Louis, 
 
 INGRAHAM, 
 
 Missouri. 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 33 
 
 1838, journeying from Fort Winnebago (Portage) to Green 
 Bay. He passed here again in 1842, with Breck and Adams, 
 but at that time there was no Fond du Lac. 
 
 The Rev. James Lloyd Breck, with some Nashotah 
 students, of whom Mr. Half was one, I believe, while tramp¬ 
 ing to Green Bay in 1844, records passing a night in a barn 
 at this spot, and at that time there were but “ two or three 
 houses in the place.” The first recorded Church services held 
 here were in September, 1848, when Bishop Kemper, accom¬ 
 panied by the Rev. Melancthon Hoyt, made a visitation, 
 each of them preaching twice in Fond du Lac, and at the 
 older settlement Taycheedah. The Bishop considered it a 
 “station full of promise” and “requiring immediate atten¬ 
 tion.” Unable to find a Missionary for the place, he returned 
 again in March, 1849, accompanied by the Rev. Mr. Bart¬ 
 lett, found six communicants, to whom he administered the 
 Holy Eucharist. August 1, that year, the Rev. Joshua 
 Sweet assumed charge, found seven Church families and 
 began holding regular Sunday services at Fond du Lac and 
 Taycheedah, meanwhile teaching school to support himself. 
 A Parish was organized immediately, and two years later a 
 Church was consecrated by the name of S. Paul. Mr. 
 Sweet’s health failing, he resigned, and was succeeded in 
 1854 by the Rev. George B. Eastman. Soon after Mr. 
 Eastman’s arrival a contract was let for building a parson¬ 
 age which was completed the following year, and in 1856 
 the congregation by unanimous vote, relinquished the 
 Missionary stipend and became self-supporting. 
 
 In 1849, Rev. Mr. Breck visited Oshkosh, which had 
 then about 1200 inhabitants, the grow4h of the previous 
 two years.” An old lady from Vermont upon hearing of his 
 arrival, at once entreated for the Baptism of her child. A 
 few people gathered in a private house and the Sacrament of 
 Baptism was administered, which, Mr. Breck says, was the 
 “ first Sacrament ever administered here.” The Bishop first 
 visited Oshkosh in January, 1850, and records meeting some 
 Vermont Church people anxious for Church services. He 
 administered the Lord’s Supper to five. 
 
34 
 
 Consecration of S. Paul’s Cathedral 
 
 Oshkosh is indebted to the Rev. Joshua Sweet, the first 
 Rector at Fond du Lac, for its first stated services. Mr. 
 Sweet officiated regularly in Oshkosh for some months in 
 1850, and organized a congregation which was named S. 
 Peter’s Church. In 1851, the Rev. Samuel G. Callahan, who 
 had been previously at the Green Lake Mission, became 
 Missionary at Oshkosh for a brief period. After a vacancy 
 of about a year and a half, the Rev. D. W. Talford, in 1854, 
 became settled pastor, re-organized the Parish as Trinity 
 Church. In the following year valuable lots were secured 
 and a comfortable parsonage built, and in 1857 a Church 
 building was completed at a cost of about $5,500 and con¬ 
 secrated that same year; the Rector announced that he 
 would relinquish his Missionary stipend at the end of the 
 
 current year. 
 
 The Rev. Thomas Green, after officiating for some time 
 at the Green Lake Mission, accepted an invitation in 1853, 
 to become Rector of the Church of the Intercession, Stevens 
 Point. The story of the founding of this Church can best be 
 told in Bishop Kemper’s words, which I quote from his 
 Convention address: “For the erection of the Church at 
 Stevens Point, we are indebted to A. G. Ellis, Esq., whose 
 friendship I have enjoyed from almost the commencement of 
 my ministry, and whose attachment to the doctrines of the 
 Church has never wavered. Led by the events of Providence 
 from Green Bay scarcely more than two years since, he 
 realized, in their full force, his responsibilities as a Christian 
 and the'head of a family, and commenced without delay the 
 offices of Catechist and Lay Reader. The result is, a neat 
 and commodious Church, finished, out of debt and con¬ 
 secrated, possessing an organ and bell, and enjoying the 
 undivided attention of a zealous Missionary.” There were 
 seven communicants reported in the Parish at this date. 
 A Parish school house was built during the ensuing summer, 
 
 and the Church was enlarged next year. 
 
 It would be interesting to recall the early history of all 
 the older Parishes, but time forbids. We glance ahead 
 another ten years. In 1854, Bishop Kemper was for the 
 
and T.wenty-fifth Anniversary of the Diocese. 
 
 35 
 
 second time unanimously elected Diocesan of Wisconsin, and 
 now accepted the election with the proviso that he should 
 still retain his Missionary jurisdiction. In 1859, by the 
 unanimous request of the Convention, he finally resigned the 
 office of Missionary Bishop, and thereafter devoted himself 
 exclusively to Wisconsin. In 1866 the Reverend and beloved 
 Wm. Edmond Armitage was elected and consecrated 
 assistant to the aged Bishop of Wisconsin. In the following 
 year the Diocese was divided into three Convocation Dis¬ 
 tricts, one of which was that of Fond du Lac, embracing 
 practically the same territory as the present Diocese of that 
 name. In the ten years between 1857 and 1867, the number 
 of Clergy increased from ten to eighteen ; and there were nine 
 new Parishes organized, Christ Church, Butte des Morts; 
 S. Stephen’s, Menasha; Grace, Appleton; Grace, Oakfield; 
 S. Mark’s, Rosendale; S. Mark’s, Waupaca; Grace, Ripon ; 
 S. John’s, Wausau, and S. John’s, Peshtigo. Meanwhile 
 three of the older Parishes and one more recently organized, 
 had become dormant, or dead, so that the net gain in ten 
 years was only five Parishes, besides two prosperous Mis¬ 
 sions, Sheboygan Falls and Waupun. The number of 
 communicants increased from 494 to 1308. 
 
 From this date very few new Parishes have been organized 
 in this jurisdiction, in fact, we have to-day, no greater num¬ 
 ber of Parishes on our list than we had in 1867. Four Parishes 
 are on our list now, that have been organized since 1867, 
 viz: Grace Church, Oshkosh; S. Andrew’s, Ashland; S. 
 Paul’s, Oshkosh; and S. Paul’s, Marinette. These are all the 
 Parishes which have been organized in the past twenty-three 
 years, except one or two that sprang into short lived and 
 permature existence, stimulated by the spirit of partisanship 
 or thedesirefor votes at an Episcopal Election. In some old 
 Parishes the fires have ceased to burn, and others have been 
 re-organized as Missions, leaving our list of Parishes to-day 
 no larger than it was in 1867. 
 
 The Church hitherto, all over the country, had but one 
 form of organization—the Parish—well enough adapted to 
 communities where there were well-trained, educated Church 
 
36 
 
 Consecration of S. Paul’s Cathedral 
 
 people, but a very poor contrivance for our new and changing 
 districts, where it is difficult, and in many places impossible 
 to find Vestrymen of sufficient qualification to assume the 
 management of the Church. It was the custom to organize 
 a Parish wherever a few people could be assembled fot stated 
 services; and often those elected on the Vestry knew very 
 little about the Church, and cared less; consequently the 
 woods and prairies began to be filled with the wrecks and 
 bones of dead Parishes; some of which existed only during 
 the brief incumbancy of the Missionary that organized 
 
 them. 
 
 Acting under the guidance of the Assistant Bishop, in 1868 
 a new system was adopted, that of organizing Missions, in¬ 
 stead of Parishes. These Mission stations were to be under 
 the control of the Bishop and Board of Missions; the officers 
 to be appointed annually by the Bishop, and no “ Parish 
 was to be organized until first, there should be a sufficient 
 number of male communicants to act as Wardens and Vestry¬ 
 men, and second, the Station is provided with a Church 
 building and Parsonage, and gives assurance of ability to 
 support a Rector without Missionary aid. 
 
 The adoption of this new system accounts for the com¬ 
 paratively few Parishes organized in the past twenty years, 
 and explains why we have on our list of congregationsnearly 
 twice as many organized Missions as there aie Parishes. 
 
 The same convention in 1866, that elected the Assistant 
 Bishop, adopted unanimously a resolution in favor of divid¬ 
 ing the Diocese. The Bishop gave his consent in writing as 
 follows : “In accordance with the unanimous request of the 
 convention of the Diocese, and with my own conviction re¬ 
 peatedly expressed, I, Jackson Kemper, D.D., by the grace of 
 God, Bishop of the Diocese of Wisconsin, do hereby declare 
 and place on record my assent and consent to the Division of 
 this Diocese, and the erection of a new Episcopal See therein, 
 now, or soon as practicable hereafter.” In his address to 
 the Diocese in thefollowing year, Bishop Kemper again spoke 
 with hearty approval of the proposed division—“ let the act 
 be done in love and hope, and I hereby pledge myself to raise 
 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 37 
 
 $500 per annum, while I live, towards the necessary expenses 
 of the new Bishop.” 
 
 There is little to add further, regarding the Church’s ex¬ 
 tension in this jurisdiction, previous to the organization of 
 the Diocese of Fond du Lac. It was a period of slow, but 
 healthy growth, of lengthening of cords and strengthening 
 of stakes. In 1870 the Rt. Reverend Jackson Kemper, D.D., 
 that most valiant leader of the vanguard of the Church’s 
 host, was called to his rest. His honored and beloved 
 successor in office, the Rt. Rev. W. E. Armitage, D.D., sur¬ 
 vived the aged Bishop, but little more than three years. 
 Bishop Armitage, full of energy, ability and zeal, did re¬ 
 markable work during his brief Episcopate. Aside from the 
 hard work, and harder worry, in founding All Saints’ 
 Cathedral, Milwaukee, he wonderfully stimulated the Mis¬ 
 sionary work over the whole Diocese; l,by the Organization 
 of the various Convocations; 2, by the development of the 
 plan for organized Missions. The evidence of Missionary en¬ 
 thusiasm is shown in the largely increased offerings for the 
 work. The annual offerings for Diocesan Missions during 
 his term of office increased from $2480, the year of his conse¬ 
 cration, to $8210, in the year of his death, a very remark¬ 
 able increase. 
 
 In 1873 the canonical consent of the Council of the Dio¬ 
 cese of Wisconsin was given to the erection of a new Diocese 
 within the limits of the Fond du Lac convocation; Bishop 
 Armitage earnestly invoking the “aid of the whole Diocese 
 in bringing about this most necessary division.” In 1874, 
 at the General Convention in New York, the Rev. F. R. Haff 
 presented the necessary documents concerning the Division 
 of the Diocese of Wisconsin, and asked consent thereto. 
 Whereupon the House of Clerical and Lay Deputies did con¬ 
 sent and ratify the formation of the new Diocese; which 
 action was concurred in by the House of Bishops. 
 
 The Rt. Reverend Edward Randolph Welles, D.D., was 
 in 1874, elected Bishop of Wisconsin, and shortly after his 
 election he issued a call for the Primary Council of the 
 
38 
 
 Consecration of S. Paul’s Cathedral 
 
 Diocese of Fond du Lac, to be held in S. Paul s Church, Pond 
 du Lac city on the 7th day of January, A. D. 1875. 
 
 The Clergy canonically resident in the new Diocese at 
 
 this time, were as follows: 
 
 The Rev. Win. C. Armstrong, Rector of S. Mark’s, 
 Waupaca. 
 
 The Rev. Martin V. Averill, Rector of Christ Church, 
 Green Bay. 
 
 The Rev. George R. Bartlett, Rector of Trinity Church, 
 Marquette. 
 
 The Rev. Frederick A. Beckel, residing at Oshkosh. 
 
 The Rev. Robert W. Blow, Rector of Grace Church, 
 
 Sheboygan. 
 
 The Rev. John Blyman, Rector of Grace Church, 
 Oshkosh. 
 
 The Rev. Wm. Dafter, Rector of S. Paul’s Church, Fond 
 du Lac. 
 
 The Rev. Jerome A. Davenport, Rector of the Church of 
 
 the Intercession, Stevens Point. 
 
 The Rev. Joseph De Forest, Rector of S. James’, Manito¬ 
 woc. 
 
 The Rev. Fayette Durlin, Rector of S. Peter’s, Ripon. 
 
 The Rev. George Gibson, Missionary at Chilton, 
 
 Oconto, etc. 
 
 The Rev. Edward A. Goodnough, Missionary at Oneida. 
 The Rev. Thomas Green, residing at Wausau. 
 
 The Rev. F. R. Haff, Rector of S. James’, Green Bay. 
 
 The Rev. D. Bray ton Lyon, residing at Ripon. 
 
 The Rev. Phillip McKirn, Rector of S. John’s, Wausau. 
 The Rev. Francis Moore, assistant at Trinity, Oshkosh. 
 The Rev. Robert N. Park, D.D., Rector of Trinity, 
 
 Oshkosh. 
 
 The Rev. Edward H. Rudd, Jr., Rector of S. Paul s, Ply¬ 
 mouth. 
 
 The Rev. Henrv H. Ten Broeck, Missionary at Butte des 
 Morts, etc. 
 
 The Rev. George Vernor, Rector of Grace Church, 
 Appleton. 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 39 
 
 The Rev. William E. Wright, Rector of Grace, Oakfield, 
 and in charge of Trinity Mission, Wanpun. 
 
 The Rev. James Young, residing at Weyauwega. 
 
 Including the Bishop in Charge, the Clergy of the new 
 Diocese numbered twenty-four, of whom only two are 
 resident to-day in the Diocese. Exactly one-half of the total 
 number now rest from their earthly labor. 
 
 “ They climbed the steep ascent of heav’n, 
 
 Through peril, toil and pain; 
 
 O God, to us may grace be given 
 To follow in their train.” 
 
The Two Episcopates* 
 
 j* 
 
 
 It was at a critical time in the life of the American Church 
 that the Diocese of Fond du Lac was born. The Euchar¬ 
 istic controversy of the 70’s was at its height. In that great 
 controversy James DeKoven was the undisputed leader. He 
 was, unwillingly, a candidate for the Episcopate at the pri¬ 
 mary Council of this Diocese, was elected by the Clergy, but 
 the Laity failed, by three votes, to elect him. He preached 
 his last sermon in the old S. Paul’s Church which was the 
 germ out of which this Cathedral grew. One of the polished 
 granite pillars supporting the arches on the side walls of the 
 Cathedral choir was erected to his memory. Pie first sug¬ 
 gested the name and was the intimate friend and counsellor 
 of our first Bishop. Our present Bishop nominated him for 
 the See of Massachusetts. The great Catholic principles for 
 which DeKoven lived and died have found a permanent home 
 in this Diocese which is an enduring monument to nis 
 memory. The prayers of DeKoven may account for the 
 many" victories which amidst constant struggle have crowned 
 
 the work of the Church in the Diocese of Fond du Lac. 
 
 Bishop Welles, the S. John of Wisconsin, summoned the 
 primary council of the Diocese to meet in S. Paul’s Church, 
 Fond du Lac, on the 7th day of January, 1875. Among the 
 Clergv voted for for the Episcopate at that Council were the 
 Rev. Leighton Coleman, D.D., the Rev. William Dafter, B.D., 
 the Rev. James DeKoven, D.D., and the Reverend Franklin 
 R. Haff, B.D. Of these Rev. Leighton Coleman, D.D., the 
 present Catholic-minded Bishop of Delaware was elected, but 
 afterwards declined. 
 
 At a special Council which met September 15th follow¬ 
 ing, under the guidance of the Holy Ghost, the Rev. Dr. John 
 Henry Hobart Brown was elected. Dr. Brown was conse- 
 

 
and Twenty-fifth Anniversary of the Diocese. 
 
 4i 
 
 crated first Bishop of Fond du Lac in S. John’s Church, 
 Cohoes, N. Y., December 15th, 1875. One notices among 
 the various Episcopal addresses of that time an unusually 
 deep and widespread interest in the consecration of the new 
 Bishop. This interest may be accounted for by the peculiar 
 characteristics of the new See and the special fitness of its 
 first Bishop. The new Diocese contained no large cities, and 
 only a small agricultural population. Its material wealth 
 consisted principally in its almost impenetrable forests. Its 
 Churchmen were few but among them were some well in¬ 
 structed and devoted men, and the leaders among its Clergy 
 were devoted to the Church as a Catholic understands it. 
 What would the new leader do in such a field ? As to the 
 new Bishop let his old Diocesan describe him : The Bishop of 
 Albany, in his Conciliar address, says: “I rejoice to give 
 to the American Episcopate, so wise and ripe and true a 
 man of rare experience in men, great ability of administration 
 and organization, untiring energy, unwithheld devotion, un¬ 
 compromising fearlessness, unmitigated Catholicity, above 
 all deap, earnest, personal holiness of character and life.” 
 
 At the Second Annual Council, June 6th, 1876, Bishop 
 Brown was present and presided. There were fourteen 
 Clergy entitled to seats and representatives were present 
 from St. Paul’s Cathedral, Fond du Lac, Christ Church, 
 Green Bay, and Trinity Church, Oshkosh. There were in 
 the Diocese at that time 1341 Communicants. In his first 
 address Bishop Brown recommended to the Clergy that they 
 say the offices of Morning Prayer and the Holy Eucharist 
 separately, for the Holy Eucharist is a sufficient service in 
 itself and the devout soul should come to it unwearied by 
 Morning Prayer, that the Cathedral should express the 
 Episcopal mind and lead in beautiful worship, and he warns 
 the Clergy against Congregationalism in ritual and spirit. 
 
 In his Conciliar address of 1877 the Bishop, referring 
 to Dr. Mullenburg, speaks of his putting Morning Prayer 
 where it belongs, at an earlier hour and making the Holy 
 Eucharist the chief act of worship, doing away with the 
 Parish clerk, etc., and founding the first American Sisterhood. 
 
42 
 
 Consecration of S. Paul’s Cathedral 
 
 For doing these things he tells us that Dr. Mullenburg was 
 called by some a Jesuit, a sentimentalist and a disturber of 
 the order of the Church. Speaking of the agitation to change 
 the name of the Church he deplores the Sect Spirit, says the 
 title Protestant Episcopal is without dignity, is meaningless 
 to say the least, and cuts us off from the rest of the Catholic 
 world. 
 
 In his address of 1878 the Bishop speaks of brotherhoods 
 and sisterhoods and of Parochial schools and says the Clergy 
 should assert more strongly the Catholicity of the Church. 
 
 It was about this time that a great change in the 
 population of the Diocese began to be apparent. Wisconsin 
 was originally settled by^ people from Western New York, 
 Pennsylvania and New England—people of our own race, lan¬ 
 guage and traditions. But about 1875 many of these people 
 began moving westward to Minnesota, the Dakota’s and 
 the Pacific slope, and their places were taken by great num¬ 
 bers of foreigners, men out of every nation under heaven, 
 speaking foreign languages, with foreign habits of thought 
 and of life and with foreign traditions. They were for the 
 most part, Roman Catholics or Lutherans, but there is no 
 Sect in Christendom which is not represented among them. 
 This change in the population so crippled the Diocese and 
 made so complete a change in its prospects, that many of the 
 Clergy were compelled to leave the Diocese and even Bishop 
 Brown, with all his courage and hopefulness remarked on 
 one occasion that he was the first Bishop of Fond du Lac 
 and he feared he might be the last one. How the Bishop rose 
 to the new responsibility is known all over the land. 
 
 In his Conciliar address of 1881 the Bishop, says “we 
 are a true Catholic Church, with Apostolic Authority and 
 Sacraments. A narrow National institution might take no 
 interest in them, but the Catholic Church rises above all 
 differences of nation or class or color. It is God’s Kingdom 
 for Asiatics, Europeans, Africans and Americans. It is a 
 home for Englishmen, Scandinavians, Teutons, Celts and 
 Latins. If this be the Catholic Church of our Lord we must 
 rise to Catholic measures in dealing with this subject. I can 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 43 
 
 conceive of the Church embracing, perhaps permanently, 
 the Liturgies to which these people are attached.’’ 
 
 Bishop Brown’s efforts among the Germans at Oshkosh 
 and elsewhere and among the Belgians in Door and Ke¬ 
 waunee Counties are among the best known works of his 
 busy life. He could not find priests of our own race 
 properly equipped for the work and was compelled to seek 
 priests among the foreigners themselves. If the men he 
 raised to the priesthood for this work found the difficulties 
 too great or the temptations too strong and forgot their 
 ordination vows or the obligation they were under to the 
 Church and the Bishop who had trusted them, it does not 
 dim the luster of the Bishop’s name nor has it entirely de¬ 
 stroyed his work. Though the Mission at Gardner is all 
 that outwardly remains of that work, the Spirit of it has 
 entered into the fibre of the Diocese and almost every Parish 
 and Mission has its trophies of work accomplished among 
 the many races forming the population of our great State. 
 But added to his Diocesan cares there came to Bishop Brown 
 one other great loss and its corresponding struggle. On the 
 feast of the Conversion of St. Paul, 1884, the old Cathedral 
 at Fond du Lac burned to the ground. The Cathedral con¬ 
 gregation was by no means a wealthy one, and the Diocese 
 as a whole was struggling in poverty. The blow was one to 
 stagger a less courageous man. But without means as he 
 was, with indomitable courage and his eye on the future, 
 Bishop Brown began immediately the erection of the present 
 Cathedral, preserving a portion of the old tower and walls in 
 the nave of the new building. The new Cathedral was used in 
 an unfinished state oil Easter Day, 1887, and on the 6th of 
 June following, was formally opened for regular use, though 
 it was without interior adornment and a heavy debt rested 
 upon it. 
 
 In 1886 Bishop Brown founded the order of St. Monica 
 and assigned to them as their work, St. Monica’s School, 
 Fond du Lac. The Order has since become somewhat 
 scattered, though one member of the Order, whom the whole 
 Diocese holds in love and the most reverend regard, still re- 
 
44 
 
 Consecration of S. Paul’s Cathedral 
 
 mains at the Cathedral. St. Monica’s School has become 
 glorified in Grafton Hall. 
 
 Bishop Brown, while assisting the Bishop of Milwaukee 
 by taking some of the Annual Episcopal visitations in that 
 Diocese, was stricken with a fatal disease and returned home 
 to die on the 2d of May, 1888. Many of us here present can 
 recall the grandeur and the sorrow that attended the burial 
 service with its requiem celebrations of the Holy Eucharist 
 here in this place. His body lies in the Garth under the 
 shadow of the Cathedral he loved so well. May his soul 
 rest in the Beatific Vision, his prayers be ever granted to 
 this Diocese, and his memory ever cherished in these walls! 
 
 On the 13th of November, 1888, the Reverend Charles 
 Chapman Grafton was elected Bishop of Fond du Lac, and 
 was consecrated to that holy office in the Cathedral on St. 
 Mark’s Day, 1889, by the Right Reverend Dr. McLaren, 
 Bishop of Chicago, assisted by the Right Reverend Drs. 
 Burgess of Ouincy, Seymour of Springfield, Knickerbocker 
 of Indiana, Knight of Milwaukee, and Gilbert, Co-adjutor of 
 Minnesota. 
 
 In speaking of the Diocese under Bishop Grafton’s rule, 
 
 I am laboring under the disadvantage of speaking in his 
 presence, who has been a father indeed not only to the Dio¬ 
 cese as a whole but to me personally. 
 
 At the time of his coming to us his great natural gifts, 
 his large experience and his well known devotion to the 
 Catholic faith led the Church to expect large things under 
 his leadership and no man who looks about him to-day can 
 doubt that that expectation has been realized. 
 
 Let me describe first a few outward signs of the Church’s 
 activity during this Episcopate. 
 
 In Trinity Parish, Oshkosh, there has been built a solid 
 and substantial stone Church capable of sustaining the dig¬ 
 nity and providing room for the manifold activities of that 
 great Parish, and a new and commodious rectory has also 
 been provided. 
 
 At Stevens Point a new stone Church and Sunday School 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 45 
 
 room, of churchly design and furnishings has been built and 
 a rectory provided. 
 
 At Oakfield an ideal village stone Church has been 
 erected by the Bishop himselt. 
 
 At Green Bay has been erected a substantial stone Church 
 of architectural design and furnishings. 
 
 At Algoma a brick Church and Guild Hall. At Chilton 
 and Hayton, at Merrill and Tomahawk, at Rhinelander and 
 Shawano, at Marshfield and Washburn, handsome and sub¬ 
 stantial Church buildings have been erected. 
 
 At Oneida a commodious stone chancel has been added 
 to the Church, and a hospital and Sisters’ House erected. 
 
 A chancel has been added to the Church at Grand Rapids, 
 and a Guild Hall and rectory built. 
 
 At Appleton a rectory and Guild Hall, and at Berlin a 
 rectory and Guild Hall have been built. 
 
 At Menasha the Church has been restored and a Guild 
 Hall erected with rooms for the Vicar. 
 
 At Sheboygan Falls a rectory and Chapel, at Waupaca a 
 rectory, at Waupun a Guild Hall, and at Plymouth a Guild 
 Hall, have been erected. 
 
 At Ripon, the Church has been greatly improved with 
 new Altar, Choir Stalls and Rood Screen, and at Jackson- 
 port the Church has been bricked, a Guild House built and 
 the glebe improved with new barn, etc., and at Medford a 
 new foundation has been put under the Church and a chan¬ 
 cel and tower added. 
 
 Time fails me to tell how all over the Diocese the Church 
 has been improved in material things, and though as a rule 
 the congregations everywhere have done what they could, it 
 is only in a very few of the stronger Parishes that any of 
 these improvements would have been possible but for the 
 fatherly care and princely munificence of our Bishop, who 
 has given of his own means and directed the gifts of others 
 toward these great works. 
 
 But it is at the Cathedral that the Bishop’s work as a 
 Church builder stands out in its glory. He has founded and 
 partially endowed the Cathedral Choir School with its home, 
 
4 6 
 
 Consecration of S. Paul’s Cathedral 
 
 where the old rector\ r stood, and its solid stone school build¬ 
 ing and Parish House on the Cathedral grounds. He has 
 purchased a house for a Canon, veneered with stone St. Am¬ 
 brose Hall so that it looks handsomely with the other build¬ 
 ings in the Cathedral close, erected the tasteful stone Cloister 
 connecting it with the Cathedral, paid the debt on the Dio¬ 
 cesan School, and erected the magnificent buildings of Grafton 
 Plall. Through the Bishop ten thousand dollars has been 
 added to the endowment fund of the Diocese, the heavy debt 
 of ten thousand dollars which rested on the Cathedral has 
 been paid and an endowment of $14,000 provided for it. 
 An organ, the equal probably of any in the w T est, has been 
 placed in the Cathedral, a Rood Screen erected, St. Augus¬ 
 tine’s Chapel furnished, and the Cathedral adorned with 
 works ol art which have transformed our Cathedral into 
 one of the most beautiful and devotional Church buildings 
 in the country. 
 
 But the work of the Church in this Diocese during the 
 present Episcopate has not been only or chiefly on the out¬ 
 side. The number of Clergy actively employed in the Diocese 
 has grown from sixteen at the time of Bishop Grafton’s con- 
 scration to forty at present. They are a body of Catholic 
 Clergy, which for earnestness and zeal in their work, for 
 sound scholarship, and for unity of thought and action, can¬ 
 not be excelled in any Diocese. The Catholic Faith among 
 us is not taught lamely or hesitatingly, but clearly and in 
 its fulness. The Holy Eucharist is celebrated at least weekly 
 at every Altar, and there are twelve Altars in this Diocese at 
 which the Daily Sacrifice is offered. The eastward position, 
 mixed chalice, unleavened bread,lights and vestments are all 
 but universal. 
 
 The Diocese in its three districts, each under an Arch¬ 
 deacon’s care is thoroughly equipped for aggressive Mission¬ 
 ary work, and from every portion of the field rises the song 
 of thanksgiving for the abundant success with which God is 
 crowning our labors. 
 
 Since the first waves of the Oxford revival reached our 
 American shores there have grown up many strong, aggres- 
 
and Twenty-fifth Anniversary of the Diocese. 
 
 47 
 
 sive Catholic Parishes, but it is our hope that we may 
 present to the eyes of the Church at large, a Catholic Diocese 
 where Bishop, priests and laj^men are striving together for 
 the Catholic faith and proving the vitality of that work 
 by the number of souls we may win to Christ. 
 
 That God may grant us many years of the strong, wise, 
 devoted leadership of our present Bishop, and that the Clergy 
 and Laity may be one with him in his zeal for the faith is our 
 earnest prayer; for it is the Holy Ghost that maketh men 
 to be of one mind in an house. 
 
Christian Knighthood, 
 
 -^fAN ADDRESS*- 
 
 Delivered before Athelstan Commandery No. 45, K. T., sta¬ 
 tioned at Danville, Illinois, on 
 
 Easter Day, April 13th, 1884, 
 
 -BY- 
 
 The Rt. Rev. Geo. F. Seymour, S.T.D., LL.D. 
 
 Bishop of Springfield. 
 
 CHICAGO: 
 
 THE LIVING CHURCH COMPANY. 
 1884 . 
 
&&&XZSS of gSisftcrpr jte^racrttt. 
 
 —*— 
 
 Sir Eminent Commander, Sir Knights of Malta and 
 St. John, Sir Knights Templar, Sir Knights of the 
 Red Cross ; Ladies and Gentlemen: 
 
 This is Easter Day—the festival of the Res¬ 
 urrection of Jesus Christ—and this meeting of 
 the Commandery of Knights, is for the cele¬ 
 bration of holy worship, offered up to the 
 Blessed Trinity—the Father, Son and Holy 
 Ghost. 
 
 What relation have these facts, the one to 
 the other P 
 
 CHRISTIAN- KNIGHTHOOD 
 
 Goes back seven hundred and fifty years. The 
 Festival of Easter was a reality full eighteen 
 centuries and a half ago. The one is the off¬ 
 spring of the other. The Knighthood, as rep¬ 
 resented in the great Orders of the Middle 
 Ages, was the fruit of Christianity, developed 
 to meet a pressing necessity and supply an urg¬ 
 ent need. Seven hundred and fifty years is a 
 
4 CHRISTIAN KNIGHTHOOD. 
 
 long period in human history. We do not esti¬ 
 mate it when we simply name the centuries and 
 years ; but when we go back in thought an 
 think of it as we recede in time from the pres¬ 
 ent moment, before we reach the date at which 
 we started, the civilization of this country must 
 disappear, the red Indian must return, the 
 Western continent must be unknown to civil¬ 
 ized man. Still back we must go, and the 
 Crusades are convulsing Europe. And then, 
 about the year 1118 of our era, Christian 
 Knighthood had its origin. It had 
 
 ITS ORIGIN 
 
 In order that it might protect Pilgrims who 
 were journeying to Jerusalem, that they mig it 
 pay homage at the sacred place where the 
 great Captain of our salvation was born, am 
 lived, and thought, and died, and conquered a 
 foe that no other human being could vanquish, 
 save He, Who united in His Personality the 
 Eternal Godhead with our humanity. 
 
 These Pilgrims were on their way to pay 
 their devotions at Bethlehem, at Bethany, at 
 Jerusalem, at Calvary, at the Holy Sepulchre. 
 And they were the victims of foul outrage from 
 those who denied the Christian name; and 
 
CHRISTIAN KNIGHTHOOD. 
 
 5 
 
 hence, originally, Christian Knighthood had its 
 origin. 
 
 Coupled with this was the care of the sick, 
 the nursing of those who were the victims of 
 infectious disease, rendering assistance to all 
 who might claim it as destitute, poor, needy, 
 helpless, defenceless. But these sacred places 
 to which Pilgrims w^ent were made holy with 
 the presence of Jesus Christ; and He had lived 
 more than eleven hundred years before. 
 
 Go back in thought to that time and then 
 realize what it is to keep a feast like this. 
 Think how it grasps the centuries of human 
 history, and makes us feel that we are in 
 
 HISTORIC COHKECTIOH WITH JESUS CHRIST. 
 
 We are not the ephemeral production of yes¬ 
 terday. We are not a thing that comes and 
 goes like shadows on a summer day. 
 
 Go back from the Crusades. Go back when 
 Britain is inhospitable, wild. The ancient or¬ 
 der of things re-appears : Athens, as the seat 
 of learning—Rome, as the mistress of the 
 world—until after more than a thousand years, 
 Christianity has its birth ; when, on the Day 
 of Pentecost the Great Commander sent down 
 from His throne on high the gift of the Holy 
 
g CHRISTIAN KNIGHTHOOD. 
 
 Ghost—to make men true, to make them holy, 
 to lift them up, and enable them to become 
 what the Christian Knight became in the Mid¬ 
 dle Ages. This festival, 
 
 EASTER, 
 
 Is announced each year by God’s messenger, 
 whom He sends at the appointed time to sum¬ 
 mon His children to keep in memory the slaugh¬ 
 ter of the true Lamb of God that taketh away 
 the sins of the world. 
 
 In addition to that, that same quiet witness 
 had year after year appeared to summon the 
 peonle to commemorate their national delivei- 
 ance, which was but a type or symbol of what 
 awaited all mankind. For it is declared by the 
 Blessed Spirit, in the Psalms, that " He shall 
 stand fast forever, as 
 
 the moon 
 
 and as the faithful witness in heaven.” There¬ 
 fore, our Easter is the realization of the Pass- 
 over of the Jews. And that Passover of the 
 Jews was joined by God’s command to the faith¬ 
 ful moon— to the moon that marked the first 
 month of their year—which had summoned 
 them to slay the Paschal Lamb, for nearly h - 
 teen hundred years before Christ was born. 
 
CHRISTIAN KNIGHTHOOD. 
 
 7 
 
 Thus the faithful witness in heaven, which 
 now tells us, “it is Easter, 1 ' has faithfully sum¬ 
 moned men, women and little children, to 
 celebrate the Passover, the same essential fact, 
 for more than three thousand years. Our 
 Easter is one with 
 
 THE PASSOVER, 
 
 x\nd it is united indissolubly, by the fiat of 
 Almighty God, with that moon on which your 
 eyes have rested during the week that has 
 passed, so far as the clouds of heaven would 
 permit you to see it. It has stood fast forever 
 as the faithful witness in heaven. And there¬ 
 fore, historically we grasp in this feast, more 
 than three thousand years, yea, full three 
 thousand, four hundred years. 
 
 Take that period out of human history, and go 
 back and see where you will stand. The Prophet 
 Malachi, and the greater Prophets have spoken. 
 Still back we go: Judah is in captivity. Still 
 back we go: David is on the throne, and lie 
 sees the faithful witness, and keeps the Pass- 
 over. Still back we go: The Judges are ruling 
 Israel, and year after year the tribes come up 
 in obedience to the eternal moonlight. Still 
 back we go: Joshua, the captain of the Lord's 
 
CHRISTIAN KNIGHTHOOD. 
 
 8 
 
 Hosts, the type of the Great Commander, who 
 led the children of Israel on to victory in the 
 Holy Land, summons them to the Passover, even 
 amidst the terrible experience of war. Back we 
 go! Moses is in the wilderness, and amid the 
 trials of their perilous journey, year after year, 
 the faithful witness calls them to the Passover. 
 Back we go! Moses is in Egypt; and the Moon, 
 the faithful witness, takes his appointed place 
 as 
 
 THE DEATH-ANGEL 
 
 Goes, commissioned by God, to do his dreadful 
 work throughout the families of Egypt. From 
 Pharaoh on his throne to the servant who was 
 in his dungeon, in each house, there is one dead, 
 save where 
 
 THE BLOOD OF THE PASCHAL LAMB 
 
 Was on the lintel and the door-posts, where alone 
 the death-angel could not enter; and there was 
 life—the presage, the symbol of that everlast¬ 
 ing life which Easter brings to light. 
 
 Then more than three thousand years ago 
 our Easter had its root: in God’s great deliver¬ 
 ance of His people from the land of Egypt by 
 His stretched-out hand and His mighty arm, 
 ed as they were by the rod of Moses, the type 
 
CHRISTIAN KNIGHTHOOD. 9 
 
 of those weapons which God strengthens to gain 
 His victories. 
 
 Thus then, we see how we grasp this im¬ 
 mense tract of time and feel ourselves of the 
 Christian Church to be strong in the bequest ot 
 the past, which we inherit in the one Holy 
 Catholic Church. 
 
 We are not the children of the last three hun¬ 
 dred years. TV e are 
 
 THE CHILDREN OF THE HOLY CATHOLIC CHURCH. 
 
 And as I stand here and look around me and see 
 these Knights, I feel as though I were indeed a 
 Bishop in the Church of God. I feel as though 
 the present vanished from my sight and I were 
 with Richard of England as he started on the 
 third Crusade, with his Knights around him, 
 on the plains of Canterbury in the year 1194, to 
 enter upon that great enterprise which suc¬ 
 ceeded in a large measure in recovering the 
 Holy Land from the dominion of the Moslem. 
 I feel as must have felt Hubert Walter, Arch¬ 
 bishop of Canterbury, robed as I am robed, 
 bearing very nearly the same insignia of of¬ 
 fice, who had met with those Knights oil 
 the morning of that bright day in the great 
 Cathedral of Canterbury, then hoary with six 
 
CHRISTIAN KKIGHTHOOO. 
 
 hundred years, to celebrate the Holy- Mysteries 
 at the Altar that was blazing with its lights, 
 ministerin' 1 ' to them the Bread of Salvation 
 spiritually^ Body and Blood of Christ-and 
 lie too then embarked upon that giea e 
 
 Tfeel as though thus I was connected by 
 these historic bonds with Her, who is the Body 
 of Christ, the fulness of Him that fillet 1 a in 
 all." We are gathered here, therefore, o ce e- 
 
 brate 
 
 the wondrous festival of the resurrection 
 
 Of the great Commander. I choose the lan¬ 
 guage I use it with a definite purpose. Chris 
 was”revealed to Joshua as the Captain of the 
 t Hnsts He met liim in the night and 
 
 i»». - «>*» - *« ih “ 
 
 "victories which put Israel in possession 
 of that very land of promise, which called into 
 being ome two thousand five hundred years af¬ 
 terward the purest of Christian Knighthoods 
 
 2d won it back from the Mohammedan and 
 
 Jew and placed it under the banner of the Cross. 
 
 \ s the Captain of the Lord's Hosts, Jesus mam- 
 As tne na me was 
 
 tested Himself to Josnua. Himself 
 
 identical with His, and then, when He Himselt 
 
CHRISTIAN KNIGHTHOOD. H 
 
 came in our flesh, was born of a human mother, 
 lived the life that we live, save and except 
 there was no sin, breasted temptation, faced 
 difficulty, resisted the power of Satan, went 
 about doing good, overcoming in succession 
 every enemy until He was brought face to face 
 with the last. Then and there at the foot of 
 the cross He yielded Himself submissively and 
 heroically to the outrage, and the cruelty, and 
 the brutality of man; was nailed to the cross, 
 and was hung up a spectacle for men and angels; 
 died as on 
 
 GOOD FRIDAY 
 
 Only that He might break the power of death; 
 that He might come forth victor over the grave, 
 holding the trophies of death and the grave in 
 His hand, that He might inspire that enthusi¬ 
 asm in those who were to come after Him, that 
 would enable them to do exploits worthy of the 
 Cross and of Him Who died on it. 
 
 We are keeping Easter now because we kept 
 Good Friday. In these latter days of luxury, 
 and ease, and enervation, men and women select 
 bright things and cast aside the dark. They 
 put away all thought of Christian Knighthood 
 except it be the emblazonry on the shield, the 
 embroidery on the coat, the armor, burnishing 
 
12 CHRISTIAN KNIGHTHOOD. 
 
 and glittering in the sunlight. Put away the 
 hours of privation, of suffering, of death. They 
 talk of Easter; they talk of Christinas. They 
 know no Lent. They know no Good Friday. 
 They would have a Resurrection without a 
 death. That cannot he. You cannot rise un¬ 
 less you die. You cannot win the crown unless 
 you bear the cross. You cannot go forth like 
 playthings and fight a sham battle. Life is 
 real, life is earnest,” and the tendencies of this 
 day are that men play with it, toy with it, make 
 it appear as though repentance were a thing ot 
 naught; as though courage were a mere word; 
 as though endurance were something to be 
 read about in story. No idea of the Emi¬ 
 nent Commander, the great Commander, the 
 Captain of the Lord’s Hosts Who is now risen 
 from the dead. Risen because He died, because 
 He bent His head beneath the yoke, that He 
 might lift it and break that yoke m sunder, 
 and give us the power to follow after and do as 
 He has done, in our measure and degree. 
 
 Now my friends, Christian Knights are bound 
 to remember the Captain of the Lord s Hosts. 
 They are tied to Him by specific acts. They 
 are bound to Him by specific cords. They^ 
 grasp, or ought to grasp, if any do, the truth ot 
 
CHRISTIAN KNIGHTHOOD. 
 
 13 
 
 the Incarnation. They remember that Christ 
 was born, and that He has a birthday; that He 
 died, and there was a day on which He died; 
 that He arose, and there is a day of the Resur¬ 
 rection; that He ascended up on high, and there 
 is a day of His Ascension. They remember 
 these things and they give specific reality to 
 them. So that the Incarnation is 
 
 NOT A MERE MYTH, 
 
 A vision of the past, but to the true Knight, 
 Jesus is a present reality. He is the living 
 Christ Who is on the throne. He is man, He is 
 God. He is a perfect man, and He has in His 
 power the keys of death and of hell. It is He 
 Who inspires enthusiasm. It is He who enables 
 them to do exploits. Even a mere human com¬ 
 mander can accomplish largely this result. 
 
 It was said the first Napoleon had such a fasci¬ 
 nation that when men saw him they would rush 
 after him into the gates of death, so thoroughly 
 were they inspired by his presence. Much more 
 is it true of the Great Commander on the 
 throne of God. It is not simply an inspiration 
 that comes, as it were, like a paroxysm; but it 
 is a fixed principle which fills a man with that 
 faith, that love, which produces what we read 
 
14 CHRISTIAN KNIGHTHOOD. 
 
 of in history—the splendid career of endurance, 
 of suffering, of martyrdom, which has charac¬ 
 terized the course of Christian Knighthood. 
 
 I may not trace it in detail, but it is, beyond 
 expression, marvellous how the comparatively 
 few Knights in the worst of the Crusades were 
 the very heart and soul of Christian soldiery. 
 For they were to the armies of the Crusaders 
 what the Tenth Legion was to Julius Cssar. 
 That Tenth Legion was the very heart of his 
 army. Not so many, but they were trusted, 
 they were true. He could send them when the 
 Barbarian was pouring down upon him like an 
 avalanche, and the rest of the army was di¬ 
 spirited and failing; he could send that lent 
 Le-ion against the hordes of the Barbarians 
 and they would stand firm as a rock; even 1 
 they were decimated and cut down, they never 
 
 y ^Like to that Tenth Legion were the Knights 
 of the Hospital, the Knights of St. John, and 
 the Teutonic Knights. In many battles they 
 turned the scale. In many a dreary day they 
 gave the only hope that enabled the Crusader 
 to feel that the cause was not absolutely lost. 
 
 Then afterwards, when the Crusades were 
 over and it was a question whether Western 
 
CHRISTIAN KNIGHTHOOD. 
 
 15 
 
 Europe would not fall a prey to the Moham¬ 
 medan Hosts, it is to the Christian Knights and 
 their instrumentality we are indebted for pre¬ 
 serving Christian civilization against the domi¬ 
 nation of the Crescent. 
 
 At Rhodes, and afterwards at Malta, the 
 comparatively few Knights were steadfast, and 
 endured sufferings that are unparalleled. They 
 built up bridges; they supplied arms; they fur¬ 
 nished material, when it would seem as though 
 there was nothing left to enable them to resist 
 the assaults of the defiant Sultans that came 
 against them. Their numbers were reduced to 
 comparatively few, still they never yielded. 
 
 It is on record again and again, that these 
 Knights when captured were offered liberty if 
 they would accept Mohammed, or else a cruel 
 death if they were 
 
 STEADFAST TO THE CROSS. 
 
 Those Knights were true men; they never 
 yielded; they embraced death rather than for¬ 
 swear themselves. 
 
 Now what was the origin of Knighthood? 
 
 We have suggested it grew out of the Cru¬ 
 sades, and rescued the Holy Land from the 
 domination of the Mohammedan and Turk. 
 
16 CHRISTIAN KNIGHTHOOD, 
 
 Thus stretched through a period of little more 
 than two centuries, Knighthood arose within 
 thirty years of the first Crusade. It existed in 
 its continued strength and prosperity for over 
 two centuries, and then it was crushed out 
 nominally by the power of the wicked King 
 who grudged Knights their endowments, who 
 was greedy of their gold. The wicked Philip 
 of France, aided by miscreants on other thrones, 
 made charges that are impossible against these 
 Knights, and on the ground that they were 
 proven when they were not, seized their posses¬ 
 sions, and so they were robbed and disbanded, 
 and continued their existence in a comparatively 
 obscure way. These Knights were therefore 
 called into being in order that they might 
 supply a present necessity that they might 
 be matched against the infidelity in the Holy 
 Land But, my friends, while thus they did 
 their duty, while thus they met the exigencies 
 while thus they illustrated magnificently what 
 Christianity, socially, can do, 
 
 knighthood exists to-day. 
 
 It spreads over our land, England and her 
 colonies. Kindred orders are found in other 
 countries based upon the same principle. I he 
 
CHRISTIAN KNIGHTHOOD. 
 
 17 
 
 root is the Holy Catholic Church; the founda¬ 
 tion is the incarnation of Jesus Christ, the 
 Great Commander, Who gathers around Him 
 and masses under His banner the Knights 
 throughout the world. And now the question 
 comes, 
 
 IS THERE ANY NEED FOR KNIGHTHOOD NOW ? 
 
 Christianity is triumphant. We are enjoying 
 what we call the fruits of Christian civilization. 
 We have our hospitals; we have our alms¬ 
 houses ; our orphanages; our institutions for the 
 relief of human woes. We hav^ the spirit of 
 man, socially, ameliorated so that he is, com¬ 
 paratively speaking, gentle and loving; and all 
 this is due to the diffusive power of Christianity. 
 Is there need then of the Knights to-day? I 
 answer, 
 
 YES. 
 
 Infidelity is not massed, it is true, in the Holy 
 Land, but it has spread abroad throughout all 
 our country. It is in our homes; in our houses; 
 in our streets; in our shops. It permeates so¬ 
 ciety. And Knighthood, Christian Knighthood, 
 true loyal Knights are needed, in order that 
 they may resist the traitors; that they may 
 deal with Christ’s foes; that they may by 
 
Ig CHRISTIAN KNIGHTHOOD. 
 
 word and deed and example stand up as loyal 
 men, true to the oaths that bind every one of 
 them. 
 
 There is not a Knight who is not bound by 
 the solemn vows of his Knighthood to be 
 
 TRUE TO JESUS CHRIST. 
 
 He is bound to be just. He is bound to be 
 chaste and pure, to accept the faith as it is in 
 Jesus, and to resist all who would contravene 
 that faith. Let the Knight be where he may, if 
 he is recreant to these vows let him look first 
 here. Let him look at that candie, that is dead, 
 and then let him look at these burning lights. 
 These burning lights represent the true light. 
 They represent the loyal Knight; they repre¬ 
 sent the Knight that would rather die than be 
 unjust, impure, disloyal, faithless. 
 
 THAT DEAD LIGHT 
 
 Represents him who went in secret and ar¬ 
 ranged with the Scribes and Pharisees to sell 
 the Great Commander. He agreed for thirty 
 pieces of silver, in the darkness of the night 
 which was a symbol of his own perfidy, and his 
 own meanness, and his own baseness. He 
 
 *The triangular altar with its eleven candles burning, and 
 on© extinguished, dead, were beside the speakei. 
 
CHRISTIAN KNIGHTHOOD. 
 
 19 
 
 agreed in the darkness of the night to sell Him 
 for thirty pieces of silver, and he did. And 
 then he took the silver that he could not hold 
 —it burned into his hand—it burned into his 
 soul. He took it and threw it down upon the 
 pavement, and one can almost hear the pieces 
 of silver as they rolled along that pavement, 
 and he said, “ I have betrayed—1 have sinned in 
 that I have betrayed innocent blood. 11 But he 
 had done the horrible deed, and they turned 
 upon him and said, “ What is that to us—what 
 is that to us? you have been pleased thus to sell 
 your Master, and we have all that we desired, 
 see thou to that!” And it stung him to the 
 quick, and he went out and hung himself; and 
 when he had hung himself, the rope broke, and 
 he fell in such a way that his bowels gushed out; 
 and so in that awful death his light went out, 
 and he went to “ his own place.” 
 
 look at it! 
 
 And whenever you see a Knight of Malta, a 
 Knight of the order of St. John, a Knight of 
 the Hospital, a Knight of the Red Cross, a 
 Knight Templar, who swears, who takes the 
 Name of Jesus in vain, who declares he don’t 
 believe in the Creed, who declares that he is not a 
 
20 CHRISTIAN KNIGHTHOOD. 
 
 loyal son of Jesus Christ, then remember that 
 he is symbolized by that dead light. There is 
 nothing clearer; the whole system of Knight¬ 
 hood speaks that, or else it has no meaning at all. 
 
 But, beloved, here are the eleven lights that 
 
 speak of 
 
 THE TRUE LIGHT. 
 
 For they are only lit from Jesus Christ, u the 
 true Light that lightetli every man that cometh 
 into the world.’ So we have got a Christian 
 Knighthood. I thank God for it. These Knights 
 are a great phalanx of Christian soldiers; they 
 are ready to face the foe. They are scattered 
 through the community. Wherever there is a 
 Knight 1 feel that there is a Christian man. 
 I can take him by the hand; I can hold it fast; 
 I can grasp it. And if there is any lewdness 
 going on, if there is any outrage being commit¬ 
 ted, if there is any meanness, or treacheiy, 
 or falsity about, I will say to him, “Brother 
 Knight, come; though we die, let us put it 
 down!” There is a woman being outraged; 
 there is a girl in danger; there is a man who is 
 about to commit a great sin; there is falsity here 
 or there, or elsewhere, Sir Knight, it is our duty 
 to go to the rescue; and I feel that I have in 
 him a brother who will respond, because he has 
 
CHRISTIAN KNIGHTHOOD. 
 
 21 
 
 taken the great oaths; he is under the bond of 
 that fellowship, and he looks to the Great Com¬ 
 mander on the throne above, and knows that 
 he has His smile and His behest. 
 
 I have exhausted my time, and yet I have 
 only begun to speak to you of the utility of 
 Knighthood. 
 
 But, my friends, do not believe for a moment 
 that these Knights are simply like children 
 playing soldiers. Do not think because they 
 cannot go forth to the Crusade, or assault Dami- 
 etta, or attack Suakirn, or go against Jerusalem, 
 or enter Hungary laid waste by the Moslems 
 as they came from Turkey—do not think they 
 are shamming, that they are playing at Knight¬ 
 hood. They are not. They are a great nervous 
 network, spread all through the community. 
 They are making ready to stand up in their 
 places; and I expect they will, when the time 
 comes, to make us feel that we are strong in 
 brave hearts and manly arms. It will be with 
 us as it was in olden time with 
 
 THE SCOTTISH CHIEFTAIH. 
 
 He went forth, and he seemed to be alone, and 
 then he was attacked and hard beset; and he, 
 about to be overpowered, lifts his bugle to 
 
22 CHRISTIAN KNIGHTHOOD. 
 
 his mouth and sent out a blast, and almost iu 
 an instant, as by a miracle, from bushes and 
 from woodland came forth his retainers. 
 They were around him, they sustained him, 
 and he was able to heat down the foe^and to 
 go victorious to his home, bo these Knights 
 are spread through society like the nervous sy s- 
 tem that permeates the human body and carries 
 the thrill of feeling from head to foot, so these 
 Knightly Orders are in this great land. And 
 on Easter they have gathered here. They are 
 true; they must be to the essential facts of the 
 Incarnation, of the Birth, of the. Life, of -the 
 Resurrection and of the Ascension of Jesus 
 Christ. And they keep festivals, and that helps 
 them to reduce the Christian faith to a practical 
 
 reality. It makes the abstract, concrete. Knight¬ 
 hood gives us. therefore, precisely that which we 
 need. For the Knight is as brave as the bravest, 
 and he is as gentle as the gentlest. 
 
 HIS OATHS BIXD HIM 
 
 To the duties of protecting the innocent, the 
 poor, and the weak; to redress wrong, to nurse 
 the sick, to stand as an example of integrity, oi 
 
 loyaltv and truth. 
 
 'i greet you, Sir Knights! I greet you, ladies 
 
CHRISTIAN KNIGHTHOOD. 
 
 23 
 
 and gentlemen, on this day, when at Easter we 
 are gathered here. You have in these Knights, 
 indeed 
 
 A GREAT RESOURCE, 
 
 For the day may not be distant when from 
 Europe there will come contributions of Athe¬ 
 ists, Communists, and vile characters we may 
 not name, who will, when opportunity offers, 
 be at our houses in the midnight hour as as¬ 
 sassins; be at our homes to desecrate them with 
 all the vileness of the French Revolution; we 
 shall need you, Sir Knights, and shall expect 
 you, not simply to do as you do to-day, draw 
 your swords as an indications that you are 
 ready to protect the faith of Jesus Christ, but to 
 make that symbol an act of reality, when you 
 take your arms to protect our fair land, and 
 the glorious flag that waves above it—to pro¬ 
 tect them from outrage, and wrong, and foul 
 abuse. 
 
 It is Easter Day. I tax your patience. 1 
 have had my opportunity. I have spoken to 
 you, as it were, representing Him Who is the 
 Great Commander; and I thank you for your 
 patience with me in return. For I have been 
 permitted thus to draw upon the draughts of 
 
24 
 
 CHRISTIAN KNIGHTHOOD. 
 
 memory, and to encourage ourselves by the 
 recollections of what Christian Knighthood has 
 done in the days gone by, as a promise of what 
 it is ready to do in the present, and will per- 
 form in the future. 
 
.TAMES AARON BOLLES, D.D 
 
TWO SERMONS 
 
 * 
 
 MBMORIAIv 
 
 OF THE LATE 
 
 REV. JAMES AARON BOLLES, D. D., 
 
 Senior Canon of Trinity Cathedral, 
 
 —AND— 
 
 Rector Emeritus of Trinity Parish, 
 
 CLEVELAND, OHIO, 
 
 BY THE 
 
 Rt. Rev. George Franklin Seymour, S.T. D., LL.D. 
 
 BISHOP OF SPRINGFIELD, 
 
 and the 
 
 REV. EDWARD W. WORTHINGTON, 
 
 Rector of Grace Church, Cleveland, O. 
 
CLEVELAND: 
 
 THE WILLIAMS PUBLISHING AND ELECTRIC CO., 
 
 1895. 
 
PREFATORY NOTE. 
 
 ♦JJN these davs history is made so fast, that the rushing tide 
 is likely to sweep much, which deserves to be remembered, 
 and has just claims to be affectionately cherished, into oblivion. 
 
 Influenced by this apprehension, the friends of the Rev. Dr. 
 Bolles publish these sermons with the view of preserving at 
 least for a time, a record of his services in the cause of truth 
 and righteousness, and of securing for him from loving and 
 loyal hearts the tribute due to him for his bravery in stedfast 
 adherance to principle and duty throughout a long and useful 
 life. 
 
 May his example stimulate others to follow him as cham¬ 
 pions of “the faith once delivered to the Saints.” 
 
 G. F. S. 
 
 Springfield, Ill. 
 
 Feast of St. James, 1895. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 ' 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 - - 
 
Memorial Sermon. 
 
 “There be many that say, Who wi 1 show us any good? Lord, lift 
 Thou up the light of Thy countenance upon us. Thou hast put gladness in 
 my heart, since the time that their corn and wine and oil increased. I will 
 lay me down in peace and take tny rest, for it is Thou Lord only that 
 makest me dwell in safety.” Psa’m IV*, 6th to 9th verse inclusive. Prayer- 
 Book Version.* 
 
 Life is positive; Death is negati\ e. On this side of the grave 
 how grand and magnificent is life in the aggregate and in the 
 individual, and how utterly negative and absolutely nothing 
 is de^th. On one side, life gives us in the aggregate the fruits 
 of human progress to-day. From Eden down, man has been 
 accumulating the treasures of his labor and of his genius, and 
 the earth is overspread with the results of his advance, mak¬ 
 ing discount of loss from violence and the wear and decay of 
 nature. 
 
 On the other hand, death is merely a blank, a vacuum. Nay, 
 worse; it is, so far as we can see, destruction, oblivion, and so 
 we, as placed here between the cradle and the grave, are driven 
 to ask, as we witness the end of all earthly things, and men 
 do eommonlv ask in deep distress the question of the text, 
 “Who will show us any good?” 
 
 This question is asked either in ignorance, because men know 
 not, or it is asked in bewilderment, because they are confused 
 among many counsellors; or it is asked in scorn and contempt, 
 because they have lost faith and have reached the condition of 
 infidelity and agnosticism. In any case, the answer is with 
 God, and He gives it through the Psalmist. It is the answer 
 of the text, “Lord, lift Thou up the light of Thy countenance 
 upon us. Thou hast put gladness in my heart since the time 
 that their corn and wine and oil increased. I will lay me down 
 in peace and take mv rest, for it is Thou Lord only that mak¬ 
 est me dwell in safety.” 
 
 He it is who enlightens the ignorant. He it is who resolves 
 
 * Preached on the Twentv-fifth Sundav after Trinity, November 11, 1894, 
 in the Cathedral, Cleveland, by the Rt. Rev. the Bishop of Springfield. 
 

 — 6 — 
 
 the doubts of those who are bewildered. He it is who puts 
 to flight forever the scorn of the infidel. “Lord, lift Thou up 
 the light of Thy countenance upon us.” Because He it is who 
 raises the veil, and allows us to see beyond the grave, and 
 understand that life is not ended with what we call the noth¬ 
 ingness of death; that life between birth and the grave is 
 simply a stage of man’s existence, the initial stage, which 
 issues', in a better condition, the second stage, when the body, 
 it is true, is laid aside, as the clothes when one retires to rest, 
 and “the spirit has returned to the God who gave it,” to be 
 followed by the third stage, when the dust is taken up by the 
 Divine Hand, cleansed from all taint of sin, and reconstructed 
 and beautified and glorified, and made like unto our Lord’s 
 Body, when He was transfigured, and as He is now on the 
 throne of God, on the right hand of the Father, and that then 
 man will pass to his eternal condition of happiness, reflecting 
 the glory of the Master in heaven. 
 
 “Lord', lift Thou up the light of Thy countenance upon us” 
 is the enlightenment of ignorance, the solution of doubt, and 
 the absolute destruction of the plea of the scorner and of the 
 infidel. Human life in the aggregate has done for us, we say, 
 what we witness on earth in the progress of our race, what 
 we call civilization. In the work of salvation, human life in 
 the aggregate must be detached, separated into the individu¬ 
 ality of the person, in order to study its results to advantage. 
 
 We have come here, dear brethren, to-day to honor the mem¬ 
 ory of a priest who has recently passed from earth into the 
 mystery of that hidden world, where he is waiting for us, for 
 he' without us may not, cannot, be made perfect. And, indeed, 
 in death we have the certificate left with us by Almighty God, 
 to assure us that the departed are not to be accepted with the 
 redeemed in heaven without us, because we possess the secu¬ 
 rity in the graves that hold the sacred dust, or the waves be¬ 
 neath which it was buried. The living and the dead are thus 
 united, the one with the other in the communion which exists 
 between them in the Church of God, the common home of 
 both. 
 
 We are brought here to-day to meditate for a little space 
 upon the life of one with whom you were all familiar, and I 
 find that the limits of a sermon are utterly inadequate to do 
 justice even to a rapid consideration of the structural elements 
 
—7— 
 
 of that life. Our brother’s career resolves itself, perhaps, most 
 naturally into these three phases: the personal, the pastoral, 
 and that of the champion of the faith. With the personal, 
 perhaps, I need not deal at length, because I was not as well 
 acquainted with our brother as most of those who lived in 
 this lovely city were, since many of his years were passed here. 
 The measure of his days was from 1810 until the nineteenth 
 day of last September' a period of more than four score years. 
 Four score years, if measured with the history of this country, 
 counts from the year when it passed to its majority, for when 
 Dr. Bolles was born the United States was just twenty-one 
 years old. Then civilization had only crept beyond the Alle¬ 
 ghenies, here and there dotting the valleys and hills with vil¬ 
 lages, but now it has reached the Pacific slope and given us 
 the magnificent states which line the ocean shore from Puget 
 Sound to Mexico, and occupy the intervening space. With 
 unexampled speed our population has filled the millions of 
 square miles which were only a little while ago a wilderness, 
 so that the advance has been rapid in time and the inctease 
 unprecedented in volume, and we are now among the greatest 
 nations upon earth. Our brother’s life measured this advance 
 from feebleness, politically and numerically, to the stupendous 
 conditions of this country now in all the elements ol human 
 prowess. 
 
 His was a life, too, that witnessed the growth of the Church 
 in perhaps even greater proportions than those of the state, 
 for from the weakness of infancy—her condition when he was 
 horn— s he now stands forth in the maturity of strength, chal¬ 
 lenging the admiration and sometimes the envy and hate of 
 those around her as a branch of the One Holy Catholic and 
 Apostolic Church. The Church has risen in the dignity and 
 majesty of her existence to present herself outwardly to man 
 as she in reality was lrom the beginning, though her preroga¬ 
 tives and treasures were hidden beneath the obscurity and 
 humilitv which necessarily concealed her true character when 
 she began her career with us as a new born nation, the United 
 States of America. 
 
 That life of our brother commencing in the East was passed 
 largely in what at the time he came hither was called the 
 West, and with reference to its culture it was tiained undci 
 the best nurture ot college and theological seminary, surround- 
 
— 8 — 
 
 ings to which it responded and developed on the lines that 
 have produced the noble character which we love to cherish in 
 memory when we think of him who wore the priestly garb so 
 long. 
 
 In his pastoral relations there is scarcely any one that could 
 challenge equality with him, much less could excel him in de¬ 
 votion to his flock. His example incited many to greater ear¬ 
 nestness and fidelity in their vocation, as one who followed 
 the Good Shepherd in calling the sheep by name, and leading 
 them out, and guiding them to the pastures and still waters 
 which are found within His fold. 
 
 As a champion of the faith, he occupied a conspicuous place 
 in an earlier generation, in the initial struggle that was being 
 made for the presentation of Catholic principles and the fund¬ 
 amental verities of the Christian faith. Thus that life comes 
 before us in a three-fold aspect—personal, pastoral and as a 
 champion for the faith. 
 
 But naturally you ask, “What connection has the considera¬ 
 tion of this life in a memorial sermon with the text to which 
 we have just listened?” “There be many that say, Who 
 will show us any good ? Lord, lift Thou up the light of Thy 
 countenance upon us. Thou hast put gladness in my heart 
 since the time that their corn and wine and oil increased. I 
 will lay me down in peace and take my rest, for it is Thou 
 Lord only that makest me dwell in safety.” The connection 
 which you seek is to be found in the Incarnate Lord, our Sav¬ 
 iour Jesus Christ. Our brother followed the same Lord as 
 David did, a long distance afterward in time, but still in higher 
 condition of spiritual experience he associated himself with the 
 inspired singer of Israel. It was David who revealed in those 
 sacred songs, the psalms, which are the treasure of the Chris¬ 
 tian Church., Him who is the sum and substance of all good. 
 It is David who answers the question which is put by igno¬ 
 rance and by doubt and by scorn, “Who will show us any 
 good?” He answers the question thus: “Lord, lift Thou up 
 the light of Thy countenance upon us. Thou hast put glad¬ 
 ness in my heart since the time that their corn and wine and 
 oil increased. I will lay me down in peace and take my rest, 
 for it is Thou Lord only that makest me dwell in safety.” It 
 was Dr. Bolles whose memory we cherish, who largely made 
 the same response in his day and generation. 
 
To give this answer was the great vocation of him who 
 served this parish for many years, and on the Atlantic sea¬ 
 board did good service for Almighty God. He was ever, in his 
 vocation as a priest, lifting up the light of God’s countenance 
 before man, in sacrament and in holy rite, in sermon and 
 teaching, in Sunday-school and Guild, and perhaps as effi¬ 
 ciently by the bedside of the sick, in conversation with parish¬ 
 ioners, in guiding the ignorant and the lowly, and in associat¬ 
 ing himself with all who needed spiritual help. He was e\ ei 
 lifting up the light of God’s countenance before the eyes of 
 men, in life, in practice, in teaching, in sacrament, and in the 
 whole drift and current of his days. He was following after 
 i David, therefore, to make a reality of the declaration of the 
 text: “Lord, lift Thou up the light of Thy countenance upon 
 us,” and this he was doing in the most intelligent way. And 
 this reflection brings us naturally to consider the call that was 
 made upon him to be the champion of the faith, for he it was 
 —he it is, I might say—that helped to bring out the connection 
 between the revelation of God’s countenance and the means 
 by which its light is made to shine upon the individual soul, if 
 we will, upon ourselves. 
 
 It may seem, perhaps, almost a disonance, a discord, in the 
 recital of the verses of the text, “There be many that say, 
 Who will show us any good ? Lord, lift Thou up the light of 
 Thy countenance upon us,’’ and then this verse, “Thou hast 
 put gladness in my heart since the time that their corn and 
 wine and oil increased,’’ connecting the former with these con¬ 
 cluding verses, “I will lay me down in peace and take my rest, 
 for it is Thou Lord only that makest me dwell in safety.” 
 What can this mean? What can be the connection between 
 the light of God’s countenance and the instruction of igno¬ 
 rance and the resolving of doubt and the discomforture of the 
 infidel ? What can be the connection between these and the 
 corn and wine and oil? and what can be the connection be¬ 
 tween the increase of the corn and wine and oil, and the peace 
 of the believer, so that he is resigned, nay, content, to die? 
 Well, brethren, the law of the Incarnation answers this ques¬ 
 tion. The law of the Incarnation is the utilizing mattei as 
 the instrumentality to bring to us the greatest blessings, an d 
 indeed, so far as we know, all blessings of time and eternity 
 Surely there is no blessing that we enjoy either here, or hope 
 
— 10 — 
 
 to enjoy hereafter, that does not seem to come to us through 
 the agency of matter. It is enough, however, to draw atten¬ 
 tion to the one marvelous fact,—that when God would reveal 
 Himself to us so as to become our Saviour, so as to be Em¬ 
 manuel, “God with Us,” the One Who would reach forth His 
 almightv arms and place them beneath us, W’ho would wash 
 us in His precious blood and make us clean, He does so by 
 assuming matter, and wrapping Himself around with the gar¬ 
 ments of our humanity. “He was conceived by the Holy 
 Ghost and born of the Virgin Mary.” He appears among 
 men as a man. “He was made man.” He became the foun¬ 
 tain of the new light which lightens the new creation. He 
 does this by coming down to us, by embracing us, by enabling 
 us to dwell in Him and have Him dwell in us, through the in¬ 
 strumentality of matter, and therefore we are led to think 
 of matter as the agent through which are bestowed upon us 
 all the blessings which we enjoy. It is the great law, the fun¬ 
 damental law, the universal law under which every good 
 thing shelters itself, and from which, as I have said, there is 
 no exception, since I cannot conceive of any blessing which 
 man enjovs that does not come to him through theinstrumen- 
 talitv of matter. An illustration, perhaps, will best serve our 
 purpose to make this point clear. You may imagine that a 
 mother’s love is a spiritual blessing exclusively, and represents 
 a class of blessings which constitutes an exception to this law. 
 But how does that love reach us? \ou will say at first it has 
 nothing to do with matter, it is purely spiritual. But I ask, 
 how came you or I to know a mother's love ? W hen we awak¬ 
 ened to consciousness we found ourselves in an embrace which 
 folded us to a bosom on which we rested. We were in arms 
 that held us while our little eyes looked up and learned to 
 know the face that beamed upon us always with afieetion. It 
 was a form that grew to be familiar to us; its voice lulled us 
 to sleep with its songs; it was a form that caressed us, that 
 seemed alwavs anxious for our welfare, that anticipated our 
 many though our little wants, and so we came in this way to 
 know that face, to know that voice, to know that form. It 
 was the face, the form, the voice of our mother. We learned 
 to know her by these manifestations, and a stranger we did 
 not know. It was through the conformation of that counte¬ 
 nance, it was through the expression of that eye, it was 
 
— 11 — 
 
 through the tone of that voice—it was through all these out- 
 o-oino-s of the human soul and spirit that we came to know a 
 mother’s love. It was matter that brought this blessing to 
 us, the most inestimable blessing which goes down with us to 
 our grave as the dearest memory of earth. It is so with every 
 gift from God, so far as I know. I should be glad to be in¬ 
 formed if there be any good thing which comes to us without . 
 the agency of matter. However spiritual it may be, there is 
 nothing we do, nothing we think about here on earth, which 
 is not brought into connection with us by the intervention of 
 matter, and consequently we ought to deprecate that spirit 
 which puts a discount on matter, which regards the human 
 body, for example, as something that is to be thrown aside, 
 when death comes, as worn out and valueless, and never to be 
 resumed again. Such a view is contrary to the law of the 
 Incarnation. 
 
 I seek to impress this truth upon you,because it brings us to 
 a solution of the apparent discord in the Psalm by the inter¬ 
 position of the words, “Thou hast put gladness in my heart 
 since the time that their corn and wine and oil increased.’’ 
 And what are these, the corn and the wine and the oil, pray? 
 Thev are the elements of the sacraments of the Church of God. 
 The corn and the wine give us the Eucharist, and the oil is the 
 symbol of the Blessed Spirit. It was with the oil that the 
 prophet, priest and king were inducted by God’s ordinance 
 into their respective offices. It was with bread and wine, that 
 Afelchisedec, the King of Salem and the Priest of the High 
 God, blessed Abraham. Therefore, you find in the midst of this 
 Psalm the symbols of the future blessings of the Church, in 
 the possession of her Sacraments, and consequently the true 
 prophet like David, and the true priest like our departed 
 brother rejoiced as the Church spread abroad, for as she goes 
 East and West and North and South she carries with her the 
 laver of regeneration in baptism, the laving-on-of-hands in 
 confirmation, the symbol of which is the holy oil in armoint- 
 ing, and the bread and wine of the Eucharist upon the altar. 
 It is the treasurv of divine gifts in the custody of the Church 
 more than anvthing else which makes glad the heart of the 
 true priest. He rejoices in human joy as a patiiot who lo\es 
 his countrv; as a father who loves to hear of the well-being 
 of his children ; as a husband wffio is devoted to his wife , a 
 
— 12 — 
 
 a friend who cares for those around him, but above all earthly 
 joys there is no joy which so dilates his neart as that which 
 springs from the knowledge that the demand for sacraments 
 and their enjoyment are on the increase, that those blessings 
 which bridge over the interval between the material and the 
 spiritual world, between time and eternity, which give us 
 . more than that, which give us the dear Lord Himself, 
 Who says to us, “ He that eateth my flesh and drinketh 
 my blood dwelleth in Me and I in him,” are reaching larger 
 and larger numbers of our fallen race. Hence it is that David 
 in prophecy, and our departed brother in reality, where glad 
 when the corn and wine and oil increased. Hence you see the 
 connection between the lifting up of God’s countenance upon 
 the ignorant and doubtful and scornful, and the corn and 
 wine and oil which are instrumentalities in bringing the light 
 of that countenance upon the infant which is signed with the 
 impress of the Saviour’s suffering in baptism, upon youths 
 and maidens who receive the laying-on-of-hands in confirma¬ 
 tion, and upon the faithful who eat and drink at the Lord’s 
 table, and are regaled with royal dainties, which the Lord 
 Himself provides and serves through His priests. 
 
 Dear Brethren, the connection you see is immediate, and it 
 brings out in delightful suggestion the phases of our brother’s 
 career between birth and death, the personal, pastoral and 
 militant for God and His Church. The one who stood for 
 sacramental truth ; the one who stood for organic truth in 
 the existence of the Church as the Body of Christ, and when 
 weeometo think of this it is desirable, perhaps, that weshordd 
 briefly explain the circumstances which called for such a de¬ 
 fense. 
 
 You must remember that the Reformation, as we call the 
 great religious convulsion of the Sixteenth century, was a 
 might}' upheaval of society. It was what might have been 
 expected as the result of a fierce revolt against doctrinal cor¬ 
 ruption and practical abuse in the Western Church. It was a 
 violent reaction. And, of course, like all reactions of that 
 character, it went in many cases too far. It is not possible for 
 man so to balance the centrifugal and centripetal forces as to 
 produce, as God always does, the music ol the spheres and the 
 harmonies of the universe. Our safety consists this moment 
 in the perfect balance between the centrifugal and the centri- 
 
-13- 
 
 petal forces under which our planet makes its circuit and our 
 sister orbs go around the sun. It is because God balances 
 them that they do so perfectly and continuously ; but the diffi¬ 
 culty in human affairs is that man is never able thus to make 
 the equipoise. It is with him either too much or too little, 
 excess on the one side or on the other. Consequently at the 
 time of the Reformation the revolt Irom doctrinal corruption 
 and practical abuse, which had been for centuries in the diiec- 
 tion of centralization, was so violent as to throw the move¬ 
 ment on the continent at least too far the other way , but the 
 English Reformation, however, steadied as it was by the hand 
 of the state, while it felt the terrible forces which were set in 
 motion, and was carried onward in the drift, still it was 
 checked and saved from ultimate failure as was the case else¬ 
 where. God’s providence arrested it in its downward trend 
 when Edward the VI died, and Mary succeeded, and then 
 when Elizabeth came the movement was rescued under better 
 influences, and the Church, as regards the fundamental veie- 
 ties of the faith and apostolic order, and all that is essential 
 to her existence as a divine institution was providentially pre¬ 
 served. Still the fortunes of the English state largely influenced 
 the condition of the Church, and in a later day, a centuiy be¬ 
 yond, when revolution swept over England again, the Church 
 helped to check and steady the movement, and keep it on the 
 conservative side. Those who favored the revolution were 
 mostly on the side, as we would say to-day, of ultra liberal¬ 
 ism. Perhaps some of the most extreme liberals were, as far 
 as in that age could be true, in sympathy with anaichy. 
 When there came, as there did, after two reigns in accordance 
 w T ith the settlement made by the revolution ol 1688, a foreign 
 race to rule the land (for the first two Georges were foreign, 
 not only in language and taste, but also in all their sympa¬ 
 thies), then the state came into the hands of this foreign race 
 that was alien to England’s institutions, and especially to 
 England’s Church, and naturally these Hanoverian kings as¬ 
 sociated themselves with those parties in politics and religion 
 which they thought, if in the ascendant, would piomote their 
 own personal and official safety, that is to say, the Hano¬ 
 verian dvnasty favored from 1 1 14 to 1830 what were called 
 the Latitudinarians. Thus the English Church was for a cen¬ 
 tury or more at the disadvantage of being in the hands of her 
 
—14— 
 
 avowed enemies or luke-warm and indifferent friends, and in • 
 having her principles, her divine claims, her means of grace, 
 what we may call in a word her treasures, if not obliterated, 
 still obscured. These treasures came to be like jewels in a box 
 which was closed, and in consequence its contents hidden 
 from view. There were a few who knew that within the Prayer- 
 Book, the Church’s sacred box, were concealed these priceless 
 jewels, but the great mass of people simply looked upon the 
 outward forms and offices as they would upon any other re¬ 
 ligious observances current at the time, and consequently they 
 confused the Church with human organizations, and largely 
 regarded her as merely a department of the state; and this 
 was the desperate condition of the English Church when we, 
 the children,took our departure from our home and became an 
 independent branch of Christ’s Church. 
 
 When our nationality was acknowledged and secured in the 
 peace of 1783, and we received our first Bishop from Scotland 
 in 1784, and three succeeding bishops from England in 1787 
 and 1790, our ecclesiastical mother, the English Church, was 
 at her worst, in the lowest condition which she has ever 
 known. This was the luke-warm age, when Hoadley filled the 
 See of Winchester for forty years; when men of like character 
 were largely in place and position, who compromised the fun¬ 
 damental verities of the Church, when convocation was sup¬ 
 pressed, and the Church was robbed and spoiled and degraded. 
 It was at this precise juncture that we took our departure, 
 and consequents we brought with us the bad traditions ot 
 our Motherland, our home, in her saddest and most deplorable 
 state. 
 
 But worse still, we were few in numbers, relatively much 
 fewer in proportion to the population than we are today, and 
 besides we were under the incubus of a great weight of preju¬ 
 dice. I can easily analyze that mass of prejudice and set its 
 constituents before you, for it resolves itself into three fac¬ 
 tors. There was first the religious prejudice, in as much as 
 these colonies were largely composed of the Puritans of Eng¬ 
 land, and those who sympathised with them. All New England 
 was Puritan. New York was colonized by the Presbyterian 
 Dutch, under the influence of the same religious spirit, Swed¬ 
 ish Lutherans occupied the Jerseys and Delaware. Pennsyl¬ 
 vania was a Quaker colony. Maryland was at first Roman 
 
 
-15 
 
 Catholic and with Virginia ultimately made the second of the 
 only two Church colonies. The Carolinas were Presbyte¬ 
 rian, and Georgia was largely an asylum for the poor and the 
 orphan. Now you have a survey from New England to Flor¬ 
 ida of the religious condition of the Atlantic Seacoast, the 
 onlv portion of the country then occupied by white men, and 
 consequently the Church of England, as it was known among 
 us in colonial times, you must see was under the weight of 
 bitter religious prejudice, since those Puritans for a more or less 
 just cause fled from the tyranny of those times to escape not 
 onlv from the king, but also from the Bishops, and hence they 
 hated the very name of Episcopacy, and accordingly they did 
 their best to prevent the introduction of Bishops into this 
 country, and were powerful enough to keep prelacy out dur¬ 
 ing all our colonial period until we were organized as the 
 United States of America, and received our first Bishops, Sea- 
 buryfrom Scotland in 1784, and our three Bishops in the 
 English line (White, Provoost and Madison) in 1787 and 
 1790, not until that date were Bishops, at least recognized 
 Bishops of our communion, on our soil. 
 
 Then in the second place, there was political prejudice. 
 Naturally, when we became free and independent, we weie 
 strongly'Republican. There was added to the enthusiasm of 
 our new Republic the spirit of the French Revolution, which 
 was then rapidly advancing to its awful culmination. It had 
 not then, however, developed into that phrensy which a few 
 years later threw men back from it in horror, and hence oui 
 fathers were innocently led on to imbibe, at that early period, 
 somewhat of the spirit of the land of Lafayette. The citizens 
 of our young Republic, therefore, looked with great distrust 
 upon the State Church of England, represented in this coun¬ 
 try under the title of the Protestant Episcopal Church of the 
 United States of America, and consequently they were ready 
 to accuse her of being in sympathy rather with monarchical 
 institutions than with our newly formed Republican govern¬ 
 ment. There was, therefore, political dread of what contin¬ 
 ued to be known for many years as “the English Church.” 
 
 Then in the third place, there was social prejudice, for the 
 reason that during colonial times the comparatively few 
 Churchmen here were mostly in the employ of the State, either 
 •n the civil service, or else in some other department through 
 

 —16— 
 
 which England governed America. Such were the governors, 
 military officers and judges, and those who presided over the 
 customs. The little money in the colonies was largely in their 
 hands. They were esteemed rich, and in proportion there was 
 a larger number of the wealthy among Church people than 
 there was among any other class. Consequently, the great 
 mass of the people looked upon the Church as aristocratic, 
 and in those days aristocratic tendencies filled men’s minds 
 with distrust and dislike. 
 
 The Church, therefore, was weighed down with religious, 
 political and social prejudice, and she was for these reasons 
 looked upon generally with the greatest suspicion. Under 
 those hard conditions we began our career, with the tradi¬ 
 tions of the eighteenth century to chill us, and the prejudices 
 of the Puritans, Republicans, and the great mass of the popu¬ 
 lation, who did not enjoy a superfluity of this world’s goods, 
 to oppose us. Weighed down with the prejudices that came 
 from all these sources, and ignorant of her own intrinsic 
 divine character, to a large extent, it is a wonder that our 
 Church survived, as she did survive, those evil times. Her 
 jewels in those days, with few exceptions, were hidden from 
 men’s- knowledge within the box, her Book of Common Prayer. 
 The great mass of people did not know the priceless blessings 
 of Almighty God that were given her to hold as a trust for 
 the future. They did not know the value of the blessings 
 which she possessed in the sacraments, in Baptism, Confirma¬ 
 tion and Holy Eucharist. They did not know that her 
 liturgy was derived from Apostolic times and largely em¬ 
 braced the prayers in which the very first believers continued 
 steadfastly under Apostolic guidance. They did not know 
 these things, the great mass, but there were a few who did. 
 Happier times came at length, but they did not come 
 without conflict and a prolonged struggle. When in England 
 gradually the Church was in a condition to proclaim and act 
 upon her rights, it brought upon her very naturally the prej¬ 
 udice of ignorance within her own ranks, and the hatred of 
 dissent from without. The consequence was that “the trac- 
 tarian movement’’ of 1833 was met with a storm of opposi¬ 
 tion. It w^as confronted with a wall prejudice. It en¬ 
 countered such antagonism as now fills us with wonder, 
 as we read the records of that period. For years and years 
 
— 17 — 
 
 the Bishops, with only a few exceptions, charged against it. 
 For years and years the Prime Ministers did their best to 
 throttle and destroy it, by using their patronage to put into 
 place men who were known to be opposed to it. But, never¬ 
 theless, truth is mighty and will prevail. The lustre of the 
 Church’s jewels was obscured, but men could not destroy 
 their value. These jewels could not really be dimmed; 
 they were in their excellence like the glory of the ruby and the 
 splendor of the topaz. They were there in their intrinsic worth 
 and beautv all the time, and gradually their light was made 
 to shine forth, and men recognized it and rejoiced in it. Now, 
 it was under these circumstances that the movement for the 
 revival of evangelic truth and apostolic order reached this 
 
 country. 
 
 He whose memory is cherished here, not only to-day but 
 will always be cherished, was ordained in the very year 
 that this movement began in England, in 1833. Then . 
 there came from over the waters the voice that has grown i 
 sweetly familiar in the hymn which you love to sing, 
 “Lead, Kindly Light.” “The kindly light” led on, reached 
 this country, and shed its beams upon us, and he of 
 whom we think with such love and veneration, he who knew 
 the value of the treasures that were within our Book of 
 Common Prayer, was ready to stand for them as a champion 
 of the faith, and in 1833 and onward for decades of years, 
 the struggle went on and he stood as the protector of the 
 treasures which were within our sacred box, which were held 
 in safe keeping by the liturgy, the offices and ordinal of the 
 Church; in a word, by the Book of Common Prayer. They 
 were all there, and had been since the Reformation, only for 
 the most part men did not know it or discover it. 
 
 It was something like a family having within their possession 
 some ancient article of furniture. They use it for its desig¬ 
 nated purpose, but they may discover concealed treasures, 
 as once I knew a case where it was revealed, that within a 
 secret drawer, in a massive table, which had come down as an 
 heirloom, were jewels of great value which had belonged to a 
 former generation and had been put there for safe keeping, 
 had been forgotten, and were accidentally found when the 
 table was undergoing repairs. So with our prayer-book that 
 held these priceless treasures; men used it, and they did not 
 know the value of what they were using. Consequently, we 
 
- 18 - 
 
 stand to-day the debtors to our brother for having, with 
 others in England and this country, done his part to give us 
 in knowledge and use the jewels of the Church of the Living 
 
 God. • • . 
 
 Her ordinal gives us the official ministry of Christ, her Sac¬ 
 raments give us the light of God’s countenance, rising upon 
 the infant in baptism, shining upon youth in confirmation, 
 illumining the life of the devoted, mature Christian in the Holy 
 Eucharist, and shedding its radiance down into the dark 
 cavern of the grave at death. This uncovering of our jewels, 
 hidden in our prayer-book, reveals the full meaning of the 
 Church’s liturgy as the voice of the Holy Spirit. 
 
 As the atmosphere of earth is what we call the vital air, so 
 the atmosphere of the Church of God is the Holy Spirit, and 
 all we say and do officially within her sacred precincts is said 
 and done through the Holy Ghost. It is by Him we pray, by 
 Him we praise. He is the instrument of baptism. He is the 
 gift of confirmation. He is the agency through Whom the 
 bread and wine become to us spiritually the Body and Blood 
 of Christ. He is the vital force that fills the soul, as does the 
 air the body, and enables the feeble voice of man, not only to 
 be carried a little way above the surface of the earth, but to 
 climb the mountains, to reach the skies, to enter the palace of 
 the.Great King, yea, to ascend to the ears of God Himself. 
 
 Ail this has come to pass, and is the common heritage of the 
 Church through the champions of that day. Thus, then, we 
 traverse the life of our brother in its personal, in its pastoral, 
 and in its militant phases, under the guidance of these beauti¬ 
 ful verses, which sketched for us the career of men from 
 ignorance or doubt or scorn, from the sad condition of dark¬ 
 ness or doubt, or the worse condition of wickedness to the 
 
 peace and thy rest in God. _ * 
 
 “There be many that say, Who will show us any good . 
 My brethren, that cry comes from all stages of life. It comes 
 from childhood, and it finds its answer in its toys. It comes 
 from boy and girl, and they find their answer in the prospects 
 which future years hold out to them on earth. It comes frorn 
 the voung man and woman as they enter upon the ventures of 
 life, and the answer which they propose to themselves is set¬ 
 tlement and enough of this world’s goods. In the day of 
 struggle and exertion, later on, it comes again, and the an¬ 
 swer is found in the promised rewards of ambition. And then, 
 
— 19— 
 
 when life is well nigh past and gone, it comes still, the old 
 question : “Who will show us any good ?” Why, if they heed 
 the words of the prophet and the faithful priest, they have the 
 only true answer, the only answer which will permanently 
 satisfy as life passes under the shadow of death and is hidden 
 in Paradise—“ Lord, lift Thou up the light of Thy countenance 
 upon us. Thou hast put gladness in my heart since the time 
 that their corn and wine and oil increased. I will lay me 
 down in peace and take my rest, for it is Thou Lord only that 
 makest me dwell in safety.’’ 
 
 Into what wonderful companionship are we thus introduced 
 by the sacramental system of the Church. The light of 
 God’s countenance. How marvelous is that expression for 
 that day and age. What did David know of God ? He knew 
 of Him as the dreadful voice speaking out of the thunders and 
 lightings of Mt. Sinai, as embodied in the pillar of cloud and 
 the pillar of fire, which led the children of Israel through the 
 wilderness. He knew him as present in the light that shone in 
 the holy of holies in the tabernacle. He knew Him as mani¬ 
 festing Himself to Seer and Prophet in visions and dreams, but 
 beyond that he knew Him not; and yet, inspired by the Holy 
 Ghost, he speaks in the Psalm of “the light of God’s counte¬ 
 nance.’’ 
 
 How much we know now of what that means. We have 
 had in our spiritual experience, Bethlehem, and the streets of 
 Jerusalem, and the by-ways of Galilee, and Gethsemane and 
 Calvary. We have seen the baby-face in the Blessed Virgin’s 
 arms. We have seen the Boy in the midst of the doctors. We 
 have seen the Man of Sorrows going about doing good. We 
 have seen the Saviour upon the cross,through the dim light of 
 Good Friday; nay, more, we have seen that face rise again 
 from the grave and beam upon us with the ineffable light com¬ 
 ing from Paradise. And further on we have seen Him as He 
 goes up from the earth in the Ascension, with His uplifted 
 hands in benediction, and passes into the glory of the New 
 Jerusalem, passes to the right hand of the eternal Father, to 
 fill heaven with the light of the countenance of the Son of 
 Man. 
 
 “The light of the countenance.’’ The light of the human 
 face. There are many lights that shine upon us in this world. 
 The light of the sun, and the light of the moon and ttie stars, 
 and the artificial lights, which are gaining brightness through 
 
— 20 - 
 
 man’s invention, but there is no light like the light of the 
 human face. It is not alone the expression ol the eye; it is 
 more than that: It is the living soul behind and within that 
 beams through the vesture of the flesh. The human counte¬ 
 nance is a window through which we see the other, the invisi¬ 
 ble, the spiritual world, through which we go in love and 
 through w r hich love comes back to us. It tells the story of 
 human passion, and to some extent the mysteries of man s 
 inner life. There is nothing like it. From birth to death noth¬ 
 ing shines upon us like the light of the human countenance, 
 and vet at best, when it shines upon us from the face of mother, 
 father, husband, wife, sister, brother, friend, it is more or less 
 dimmed with sorrow and blurred with sin. But the light of 
 God’s countenance is perfect in its clearness and pmity. It is 
 the light ineffable. For us it does not shine in its full splendor 
 now, because if it did we w T ould be consumed by the pow r er of 
 its surpassing glory ; but as far as we may be allowed to see 
 it and know it, it is without spot or stain. There is no color¬ 
 ing in its lenses. It is the light of God s countenance; it is 
 pure and clear and white, and it is full of infinite love and 
 mercy; and then, too, back of that infinite love and mercy 
 there is omnipotence, the Son of God is ready and able with 
 infinite pow r er “to save to the uttermost.’ It is therefore the 
 Sacramental system of the Church which brings that Face to 
 us, which reveals the Godhead to us; that Face which rose 
 upon the world nearly nineteen hundred years ago at Bethle¬ 
 hem, and sank beneath the cloud in death on Calvary, and 
 then after three days rose again, like the sun, in his strength 
 from the grave, to shine through the veil which was upon it, 
 for our sakes, for forty days upon many chosen witnesses, 
 until it w T as taken up into heaven, and there throwing aside 
 the disguise in w’hich it w T as hidden, in order to prevent the 
 full glory of its presence overwhelming men and thus bringing 
 them without faith to conviction by such a divine display, 
 there in the full splendor of our glorified humanity shone 
 forth from the throne of God as the light of the countenance 
 of the Son of Man. There must be here on earth room for 
 faith. We shall see our Lord hereafter as He is, and when we 
 awaken up after His likeness w T e shall be satisfied with it. 
 
 Let us follow the example of our departed brother in per¬ 
 sonal zeal for the Master, in devotion to His flock, and loyalty 
 
 to the faith. In all these lines of life gathering together the 
 
- 21 - 
 
 fruits of a good man’s -areer, and thus enabling us. to reach 
 the blessed result expressed in the affirmation, “I will lay me 
 down in peace and take mv rest, for it is Thou Lord only that 
 makest me dwell in safety.” I will lay me down in peace; was 
 not that a grand result for our brother ? Was not God full of 
 mercv to him, whom he allowed, as it were, to come under the 
 shelter of the vestibule and wait a little while ere the^ doors 
 were opened for him to go within in extreme old age ? Was 
 not the infinite compassion displayed when he was for years 
 shielded with the tender care of wife and daughter watching 
 over his life in its decadence and decay? Was it not full of 
 mercv for others as'thus in the vestibule of our Father’s 
 House he lingered for a while, that he should be able to delight 
 his guests with the memories of the past, to instruct them 
 with the counsels of the wise, and bestow the hospitality of 
 the Christian upon the priestly brother, and indeed upon every 
 friend who came to his door? Was it not lovely beyond ex¬ 
 pression for him to be allowed thus to linger for a while in the 
 vestibule, and then when God called, peacefully to pass within . 
 
 “I will lav me down in peace and take my rest, for it is Thou 
 Lord only that makest me dwell in safety.” How exquisite 
 is the language here chosen in its relation to the truth. “Thou 
 Lord onlv makest me dwell in safety.” We think we dwell in 
 this world; we call our houses “dwelling places,” and so we 
 put upon ourselves a fond delusion. Brethren, this life is 
 alwavs a changing scene, it is always a dissolving view The 
 fio-ures which make up the foreground and background are 
 always shifting. We are constantly coming and going, always 
 moving to and fro, changing, so that our estate is ever differ¬ 
 ent from what it was, and yet we talk of dwelling here 
 Think, dear friends, of your city as it was ten years ago, and 
 think of it as it is to-day. Think of the street where you re¬ 
 side ; of what it was as regards its inhabitants some time ago, 
 and what it is now. Come closer, think of your own home; 
 what it was when first you knew it, and what it is this hour. 
 Whv, brethren, let us look at what is the common experience 
 of man. There stand before the altar youth and maiden in 
 the heyday of life. They pledge to each other their mutual 
 
 troth in holy matrimony. They are husband and wife. They 
 leave the church, it may be for their humble but happy home. 
 The table is spread, and there at either end are the wife and 
 husband facing each other in the bloom of youth; and then a 
 
-22 
 
 4 
 
 little time elapses and the table is drawn out, for olive 
 branches come and little ones are there—the children of the 
 household—and how lovely is that home. How full of joy and 
 gladness and hope, and then (we will not bring the blight of 
 sorrow to darken our imaginary picture) the children are all 
 preserved for father’s and mother’s love. They grow, then 
 school days come, and the little ones get older, and by and by 
 are almost men and women; but the mark of age meanwhile 
 has set its impress upon father and mother; there arehereand 
 there silver hairs upon their heads and wrinkles on their 
 brows, and still they go on year by year in happiness, a united 
 household; and then there comes a time when the young ones 
 begin to take their flight; they wish to build nests of their 
 own. They go away; they are married, and so one by one 
 they leave to constitute other happt 7 homes, and then the 
 bride and groom as first we knew them in the loveliness of 
 vouth are alone once more—the old man and the old woman. 
 Years have welded together, as it were, the love that joins 
 them, and then there comes the hand of death and wrenches 
 them asunder. One is gone, and after a little time the other 
 goes also, and the old home is desolate. This is a picture of 
 human life, and yet men talk of dwelling here. Dwelling is 
 there, above, with Christ in heaven. 
 
 “Lord lift Thou up the light of Thy countenance upon u*. 
 Thou hast put gladness in my heart since the time that their 
 corn and wine and oil increased. I will lay me down in peace 
 and take my rest, for it is Thou Lord only that makest me 
 dwell in safety.” This was the blessed consolation of the life 
 on earth of our brother departed. He stood for the faith, he 
 fought a good fight, he knew that there was laid up for him a 
 crown of righteousness ; and hence, in extreme old age, amid 
 the tenderest care and deepest affection, he laid himself down 
 in peace and now takes his rest, and God we believe makes 
 him dwell in safety. His body is with us. The certificate 
 that he without us cannot be made perfect. The flesh is a 
 part of him, and the resurrection will bring up this vesture 
 still with us in the custody of the grave, and then it will be 
 cleansed in a moment, in the twinkling of an eye. Then this 
 mortal will put on immortality, and this corruption will put 
 on incorruption, then we shall be able to challenge both death 
 and the grave with the triumphant exclamation, “0 Death 
 where is thy sting, 0 Grave where is thy victory?” 
 
-23— 
 
 On that resurrection morning in our risen bodies, which 
 will be glorified and made like unto our Lord’s glorious 
 body, we shall pass within the house of many mansions, and 
 take our places in that world where there is no longer need of 
 prayer, because there is no need of anything to ask for in 
 prayer; where there is no want to be supplied, where there is 
 no suffering to be relieved.no danger to be dreaded, and hence 
 there is nothing to be sought for in prayer. In that world 
 where all will be filled with joy for ever and ever, and where 
 we shall rise higher and higher in the scale of the redeemed 
 life in heaven, there w*e shall meet the blessed departed, and 
 through Christ we shall have our perfect consummation and 
 bliss, both in body and soul, with the righteous on the right 
 hand of God. 
 
 Brethren, I feel that I have been inadequate to the occasion. 
 
 I have failed I know to reach the measure which 1 desired, but 
 I have done what I could in loving devotion to the dear mem¬ 
 ory of our brother, whom God has called, and under whose 
 loving shelter we humbly trust he now dwells in safety. 
 
 Let us try so to live, that when we come to die, we may lay 
 ourselves down in peace and take our rest under the shadow 
 of His wings, and He will make all things glorious for us in 
 that morning which will succeed the night of this world the 
 morning which has no evening; the day that has no night, 
 where through the Son of God the redeemed enjoy the beatific 
 vision for ever and ever. He, our Saviour, will show us the 
 good, for He is God, the good. ... Let us thank Him 
 that the word in our. Anglo-Saxon speech, which is the name 
 of the Father and of the Son and of the Holy Ghost is the 
 word identical with good. God is the supreme good, and all 
 else that is good is but a reflection of His goodness. He is- 
 God, the Good. “Who will show us any good?’’ we ask, and 
 our Anglo-Saxon speech replies, for our language has been 
 born and grown up since Jesus was here and went about 
 doing good, our English tongue replies, God, He is the Good, 
 the Father in our creation, the Son in our redemption and the 
 Holy Ghost in our sanctification, and together Father, Son 
 and Holy Ghost are the blessed Trinity, to Whom be glory 
 for ever and ever. God is love, God is the Good, and He will 
 gather us around the great white throne in our home in 
 heaven, and there He will show us the good forevermore in 
 Himself, and this will be the beatific vision. 
 
James Aaron Bolles, 
 
 PRIEST, DOCTOR, TEACHER, SHEPHERD. 
 
 I thank my God always on your behalf, for the grace of God which is 
 given you by Jesus Christ; that in everything ye are enriched by Him, in all 
 utterance, and in all knowledge; even as the testimony of Christ was con¬ 
 firmed in you.—I. Cor. i., 4-6.* 
 
 There is something extremely beautiful in S. Paul’s thank¬ 
 fulness to God for all that was good in his converts. Every 
 Christian virtue which they possessed, appeared to him only 
 as a fruit of divine grace; and if in anything they fell short, in 
 his estimation, the failure was not of God’s grace as ineffectual 
 or insufficient, but of themselves as rebellious against the 
 heavenly help. Even in the case of the Corinthians, to whom 
 he wrote with many words of warning, thankfulness was 
 dominant and filled the apostle’s heart, as he recalled the 
 grace of God given unto them by Jesus Christ, that in every¬ 
 thing they were enriched by Him, in all utterance, and in all 
 knowledge, even as the testimony of Christ was confirmed in 
 them. 
 
 The epistle for this Eighteenth Sunday after Trinity is tri¬ 
 umphant throughout. It tells us of the very best kind of 
 triumph : not that of personal genius or of the strength nat¬ 
 urally inherent in man, but of “grace given unto us.’’ It is a 
 model for our permitted thought and word concerning the 
 Christian saint of every age. We cannot pay better tribute 
 to the memory of any Christian whom we have “loved long 
 since and lost awhile,’’ than by thanking God always on his 
 behalf for the grace which was given him by Jesus Christ. 
 This is the path along which the Church leads us, when in her 
 Eucharistic Office she bids us say: “ W r e bless Thy holy name 
 for all Thy servants departed this life in Thy faith and fear.” 
 
 *A Memorial Sermon preached on the Eighteenth Sunday after Trinity, 
 September 23, 1894, in Grace church, Cleveland, by the rector, Edw. W m. 
 Worthington. 
 
-25- 
 
 Need I ask whether vou surmise the trend of these thoughts? 
 You are thinking to-day of that faithful priest, whom the 
 
 Church so reverently laid to his rest on the morning of yes- 
 
 terdav For manv vears his has been a familiar figure at this 
 altar and in this pulpit. He made his last public communion 
 here He loved this parish and its people. We loved him, 
 and esteemed him as one whose benign presence was a ^bene¬ 
 diction and whose words were “ full of grace and truth 1 o- 
 dav's epistle suggests the fact which best accounts for the ex¬ 
 cellence of this brother’s life: grace was given him by Jesus 
 Christ, and he was enriched by it, “in all utterance and m all 
 
 Let us^tarry a moment over the words, “in all utterance 
 and in all knowledge," not presuming, however, to separate 
 them from that which follows and indicates the one worthy 
 obiect to be sought in the exercise of spiritual utterance and 
 knowledge: namely, the confirmation of the testimony of 
 Christ. It mav be asked, in this day of much preaching and 
 great knowledge: are there not many who seem to miss the 
 aim, this confirmation of the testimony of Christ. In the 
 preaching of Dr. Bolles—those who have heard him most will 
 know this best—the golden aim, desire to confirm the testi¬ 
 mony of Christ, lay uppermost and unconcealed. He was a 
 o-ood preacher, in the best sense of the word, not as using 
 natural gifts to divert attention from the message to the mes¬ 
 senger, but as overwhelmingly anxious to “declare all the 
 counsel of God.” He was wedded to the written sermon, not 
 from lack of ability to preach otherwise, but for a reason 
 which commends his conscientiousness. It was, as he said, 
 because he feared lest by other method he might be betrayed 
 into some unguarded utterance as to faith or morals, io 
 state it eonciselv: according to his conviction, the eery uor s 
 
 emploved by Christ’s ambassador, as he stands to instruct 
 his people in godly living and in theverities of our “ most holy- 
 faith, ” should never fail to evince the utmost carefulness as 
 well as earnest praver. If there were any who failed to value 
 such preaching as his, its acknowledgment would have been 
 
 criticism of themselves rather than of him. , 
 
 Thus aiming solely to confirm the testimony of Christ, tie 
 was enriched by the grace of God not only “in all utterance, 
 but “in all knowledge" as well. His was a singularly- ue ur 
 nished mind, as all who knew him were aware, hunselt alone 
 
- 26 - 
 
 excepted. He was deeply read in theology, “the queen of 
 sciences.” In liturgical skill and learning he stood without a 
 peer. The Bible—how profoundly he studied it, how rever¬ 
 ently he expounded it! It was his knowledge of the Scriptures, 
 with his unqualified acceptance of them as the very word of 
 God, which compelled him to be, as he certainly was, an un¬ 
 flinching defender of those two things concerning which the 
 Scriptures bear testimony: “the Church of the living God ” 
 and “the Faith once delivered to the Saints.” 
 
 Of the pastoral side of Dr. Bolles’ life and work I speak 
 hesitatingly, because so strictly did he regard this as a mat¬ 
 ter before God, that he would never allow his faithfulness as 
 shepherd to be even mentioned in his presence. One fact, how¬ 
 ever, in this connection may be dwelt upon—and ought to be 
 dwelt upon—for the Church is in some measure losing the 
 strength of her devotion to an apostolic custom, con¬ 
 cerning which this faithful priest felt strongly. Through¬ 
 out his long ministry. Dr. Bolles was, as he felt 
 every rector of a parish should be, “a house-to-house pas¬ 
 tor.” His contact with his people was not at second 
 hand, through others, and by means mereH of the machinery 
 connected with parochial organization. He did not satisfy 
 himself by sending others; he himself went among his people. 
 Tike the Good Shepherd, he knew his sheep and was known of 
 them. Like S. Paul at Ephesus, he “taught publicly and from 
 house to house.” Ofttimes I have heard this said of him in the 
 parish of which he was twenty years rector before he came to 
 Cleveland. It was an important part of his conception of 
 the ministerial office; and what he thought others should do, 
 he himself did. His liturgical skill and knowledge, together 
 with the fact that he was himself so true a pastor, singled him 
 out many years ago as best equipped to compile for the 
 clergy their ‘Vade Mecum : a Manual for Pastoral Use.’ In 
 the hands of parish priests that little book of offices, with its 
 prayers and Scripture readings, has ministered much comfort 
 to many souls. In the sick room and at the bedside of the dy¬ 
 ing it will still pursue its work of ministration, though the 
 hands that gathered its treasures are folded for the sleep of 
 death. 
 
 Not to speak of Dr. Bolles as a Churchman would be to 
 lose in large measure what is for us the great lesson of his life. 
 Setting aside such qualifying appendages as “high and low and 
 
-27- 
 
 broad,” adopting the more reasonable classification of 
 “Churchman and not Churchman,” we may say in simple 
 phrase, but we must say it with emphasis, that this venerable 
 father was a Churchman. He became this when, from con¬ 
 science and through conviction, he left the denominational fold 
 in which he was reared and entered what he believed to be a 
 true branch of the One Catholic and Apostolic Church. You 
 know the strength of his conviction in this matter. It is his 
 legacy to you, for he has voiced it many times in your pres¬ 
 ence and from this pulpit. 
 
 At the age of eighty, in what I believe to be his last com¬ 
 munication to the daily press of our city, he wrote as follows: 
 “A man may be an Episcopalian for a great number of reasons 
 of mere accident or preference: as, because his parents ere, 
 or his wife is, or because he likes a liturgical service, or the 
 music, or the use of clerical vestments, or because of the order 
 and system of her ministrations; and hence he will say that 
 the Episcopal Church is the church of his choice. Not so, how¬ 
 ever, with the Churchman. With him it is not at all a question 
 of preference, but of principle. He is a Churchman because he 
 cannot be anything else. With him it is a matter of deliberate 
 conviction and of conscience. Hence his reply to the question. 
 ‘Why are vou a Churchman ? is simply and fundamentally 
 this: * I am a Churchman because I believe in the One 
 
 Catholic and Apostolic Church, and that this Church is of 
 God and not of men, is of divine and not human institu¬ 
 tion.” We Churchmen go back to our divine Lord Himself, 
 and to that mount of the Ascension when and where, with up¬ 
 lifted hands, He said : ‘All power is given unto Me in heaven 
 and in the earth. Go ye therefore and teach all nations, bap¬ 
 tising them in the name of the Father, and of the Son, and of 
 the Holy Ghost; teaching them to observe all things whatso¬ 
 ever I have commanded you ; and, lo I am with you always, 
 even unto the end of the world.’ Here, then, we find the great 
 character of the visible kingdom of God setup amongmen. We 
 find it in the Apostolic commission, in the faith then given, in 
 the sacraments then enjoyed, in the things which our Saviour 
 taught and commanded His appointed ministers to teae 1 , 
 and, above all, in His pledged presence in and with that 
 Church of which He spake when He said. I appoint unto 
 you a kingdom.’ Then, when we turn to history, we find that 
 this kingdom has existed from that day . to this. We find a 
 
 t 
 

 -28- 
 
 certain ministry, a certain ‘one faith,’ certain sacraments and 
 sacramental rites, and other distinguishing marks and notes 
 which characterize it to-day, and have characterized it all 
 along and through all Christian ages. Now, of this kingdom 
 or Church of God, we Churchmen believe that the Anglican 
 communion, of which the Episcopal Church in this country is 
 an integral part, is a pure Scriptural and Apostolic branch. 
 Therefore we belong to it, and must belong to it. Hence we 
 are Churchmen on principle and cannot be anything else.” 
 
 Let us receive these words as an exceeding precious legacy; 
 and let each one of us ever be, as through life was he who 
 wrote them, “a Churchman on principle.” 
 
 It was God’s appointment that our dear Dr. Bolles should 
 enter into the life of paradise on an Ember Day; and that he 
 was laid to his rest also on an Ember Day. Perhaps the 
 great Head of the Church intended by this not only that 
 we should think of His servant as a steward of mysteries 
 found faithful, but also that we should hold in memory his 
 convictions concerning the holv ministry. In a memor¬ 
 able course of sermons preached from this pulpit during 
 the Lent season of 1888, the topic assigned to Dr. Bolles 
 w T as “ The Priesthoodand his words on that occasion 
 are so suited to this Ordination Sunday, which follows 
 an Ember Week, that I venture to quote from them: 
 ‘‘Of all dangers and delusions of the present day. that of a 
 mere successful ministry in attracting a crowd of personal 
 followers is one against which all Scripture warns us. An 
 ephemeral success is no proof either of truth or of fidelity, 
 for some of the greatest imposters and deceivers who ever ex¬ 
 isted have met with that kind of success. Our blessed Lord 
 and Saviour, Jesus Christ, had no such success, for even after 
 His ascension, the number of His faithful disciples was only 
 120. His success consisted in the fact that His life, His char¬ 
 acter, His doctrines, were so impressed upon His followers, 
 that "what He was, such were they in the world, ‘ He in them, 
 and they in Him.’ So is it with ever}’ faithful priest, himself 
 a representative of Christ on earth. His success must not be 
 that of a competitor, obtaining personal followers for himself, 
 but that of a true priest representing Christ and making rften 
 the members of his body, ‘bone of his bone, flesh of his flesh.’ 
 How awful the responsibility of changing, molding and 
 transforming themultitudescommittedtoourcharge,and what 
 
-29- 
 
 an irresistibleargumentmovingus all to penitence and prayer. 
 
 Most earnestly, therefore, do we implore the prayers of God s 
 people in our behalf. We implore them for our own sake that 
 having your sympathy and lore we may be encouraged and 
 strengthened to be faithful in the duties and trials of our 
 office We implore them, for the Church’s sake, that in these 
 davs of trouble, rebuke and blasphemy, she may be ordered 
 ‘and guided by true pastors. We implore them for Christ s 
 sake, that His comfortable gospel may be truly preac e 
 truly received and truly followed in all places, to the brea‘ mg 
 down the kingdom of sin, Satan and death; till at lengt e 
 whole of His dispersed sheep, being gathered into one fold, 
 shall become partakers of everlasting life, through the men s 
 and death of Jesus Christ our Saviour. Amen 
 
 Priest, doctor, teacher, shepherd, weighed in the balance 
 
 over against the high ideal of thine own sweet and heav enly 
 
 words thou art not found wanting. Therefore we thank 
 God always on thy behalf, for the grace of God vvffieh^vas 
 given thee bv Jesus Christ; that in everything thou wast 
 enriched by Him, in all utterance, and in all knowledge, even 
 as the testimony of Christ was confirmed in thee. 
 
Hemorial of the Vestry of Trinity Cathe= 
 
 dral Parish. 
 
 In memoriam, James Aaron Bolles, doctor of divinity, rector 
 of Trinity Parish from March, 1854, to May, 1859; rector 
 emeritus of Trinity Parish from June 20, 1882, to September 
 19, 1894; senor canon of Trinit\ r Cathedral from February, 
 1890, to September 19, 1894, and departed from this life 
 September 19, 1894. 
 
 The Bishop of Ohio, and the dean and rector, the wardens 
 and the vestry of Trinity Cathedral parish would hereby put 
 on record their loving testimony to the reverend and beloved 
 memory of their departed leader and shepherd. Many were 
 the aspects of that venerable and lovely personality that has 
 just passed beyond the limits of our present vision. Others 
 have paid their tributes to him as Priest and Doctor of the 
 Church Catholic; as champion and defender of the faith, as 
 founder and spiritual director of institutions, guilds, soci¬ 
 eties of charity, devotion and consolation. To us he stood in 
 nearer and dearer relations—relations parochial, pastoral and 
 personal. He was to us rector, shepherd, father, friend. It is 
 to this aspect of his memory that we would pay our tribute. 
 
 Dr. Bolles’ active connection with Trinity parish was com¬ 
 paratively short, covering a period of slightly more than five 
 years. But these years were critical years in the life of the 
 parish, marked especially by the burning of the old edifice on 
 St. Clair and Seneca streets, and the migration to the present 
 building on Superior street, near Bond street. And upon that 
 plastic formative period of the parish life, Dr. Bolles’ strong 
 and vigorous personality and earnest and faithful ministry 
 left a deep and permanent impression. Probably no other 
 rectorship in the long history of the parish has left behind it 
 more monuments and memories, has affected more vitally 
 and lastingly the character and spirit of Trinity parish than 
 that of Dr. Bolles. 
 
It is to his strong and positive Churchmanship that the 
 parish owes largely her multiplied services, her rich and rev¬ 
 erent ritual, her careful and faithful observance of the fasts 
 and feasts, her devotion and loyalty to the Church’s stand¬ 
 ards and traditions. 
 
 It is to his large-heartedness, to his diligent teaching and 
 cultivation of the spirit of charity, and more than all t,o his 
 own example and practice, that the parish owes much of that 
 open-handed generosity, that liberality in giving and interest 
 in all good works, for which old Trinity has ever been noted. 
 The Church Home stands to-day as a monument of that 
 aspect of his ministry among us. 
 
 And what can we say of him as pastor, as spiritual coun¬ 
 sellor ami guide and comforter? It was here that Dr. Bolles, 
 strong in many directions, stood pre-eminent. The rich 
 fruitage of his pastoral wisdom and skill, developed and rip¬ 
 ened through a long and varied experience, has been garnered 
 and preserved for the public in the “ Vade Mecum,” the man¬ 
 ual which he collated and prepared, and which has been and 
 is being used by so large a number of our clergy in public and 
 private offices, in the prayer-closet, with the penitent and per¬ 
 plexed, by the bedside of the sick and dying, over the open 
 grave and in the house of mourning. By it, “he being dead, 
 yet speaketh ” in many voices the words of counsel and 
 strength, of comfort and hope. 
 
 But it was the especial and peculiar privilege of Trinity par¬ 
 ish to enjoy the personal ministrations of that wise and 
 skilled pastoral care of which this book is the public fruitage 
 and result. The record of that personal ministry is too sacred 
 to spread before the public eye here. It is written deep in the 
 hearts, memories and souls of the scores and hundreds whom 
 he has counselled, strengthened, comforted and consoled, to 
 be read one day in Paradise. 
 
 It was but natural, then, that the ties between Dr. Bolles 
 and Trinity parish should be peculiarly strong and tender, as 
 is witnessed by the unique and almost unprecedented fact in 
 parochial histories, that after many years of absence in other 
 fields of labor, the former rector returned to renew old mem¬ 
 ories and friendships, and spend his last days among his old 
 people as rector emeritus. 
 
 With these feeble and inadequate words, we, as the officers 
 of this parish, would suggest—though we cannot fully ex- 
 
32- 
 
 press—the reverence, the deep and abiding affection, in which 
 Dr. Bolles’ name and memory are held by the people to whom 
 he so faithfully, wisely and lovingly ministered. 
 
 W. A. Leonard, Bishop of Ohio, 
 
 Charles D. Williams, Dean of Trinity Cathedral, 
 B. Butts, Senior Warden, 
 
 S. Mather, Junior Warden, 
 
 R. D. Lowe, 
 
 Amos Townsend, 
 
 J. F. Whitelaw, 
 
 E. S. Isom, 
 
 J. W. Lee, 
 
 J. T. Wann, 
 
 W. G. Mather, 
 
 G. W. Avery, 
 
 W. G. Mather, Clerk of Vestry. 
 
 I 
 
A SERMON 
 
 DELIVERED IN ST. ANDREW'S CHURCH, HARLEM, AT 
 THE REQUEST OF THE VESTRY, THURSDAY, 
 OCTOBER 19TH, 1876, 
 
 IN MEMORY OF 
 
 |fv. (jjeflif hirnl Iraper, 
 
 Late Rector of St. Andrew’s Church, Harlem, 
 
 BY THE 
 
 Rev. George F. Seymour, S. T. D. 
 
 Dean of the General Theological Seminary, &c. 
 
 TOGETHER WITH 
 
 Various tributes of Affection and Respect paid to the Memory 
 of the Deceased, by the Bishop of New York, the 
 Convention of the Diocese, the Society for 
 promoting Religion and Learning, &c. 
 
 Published by the Vestry of St. 
 Andrew's Church, Harlem. 
 
 NEW YORK : 
 
 E. WELLS SACKETT & BRO., STATIONERS AND PRINTERS. 
 Corner William and Pine Streets. 
 
 1876. 
 
3 
 
 PREFACE. 
 
 A few words are required to introduce this pub¬ 
 lication, issued in loving memory of the Rev. Dr. 
 Draper, late Rector of St. Andrew’s Church, 
 Harlem, New York, and to state one or two facts 
 which could not otherwise conveniently be told. 
 The Rev. Dr. Draper contracted the disease of 
 which he died, small pox, in attendance upon his 
 son, who brought it with him from a journey to his 
 home. The son recovered, but the father from the 
 first seemed doomed to death. The horrible malady 
 ran its course with great rapidity, and brought his 
 valuable life on earth to a close at six o'clock on the 
 morning of Sunday, September 24th, 1.870. At nine 
 o’clock the Vestry was convened, and, inasmuch as 
 it was then determined that the interment must take 
 place almost on the instant, they resolved to at¬ 
 tend the precious remains in loving escort to the 
 place of burial, Wood lawn Cemetery. Ere they ad¬ 
 journed on that sad morning, the Vestry took order 
 for an appropriate address, in place of the usual 
 sermon, at morning prayer soon to follow ; for toll¬ 
 ing the bell, five minutes at intervals of every half 
 hour, until the time for evening service, at seven 
 and a half o’clock; for draping the chancel in 
 mourning, and for an adjourned meeting on the 
 succeeding Tuesday evening, in order to arrange for 
 a public memorial service, and the delivery of a 
 sermon in honor of their late Rector. When the 
 Vestry met, according to adjournment, on Tuesday 
 evening, the 26th of September, the inexpressibly 
 
4 
 
 sad, desolate funeral was over. No one attended 
 save tlie officiating clergyman, three members of the 
 family of the deceased, and the Wardens and 
 Vestrymen of St. Andrew’s Church. Spontane¬ 
 ously the Vestry turned to that officiating clergy¬ 
 man, the intimate and deeply-attached friend of the 
 Rev. Dr. Draper for many years, to become, for 
 the time being, their Rector, and guide them in all 
 that they were to do in preparing and conducting 
 the public service, which was contemplated as a 
 tribute of respect andlove to the Rev. Dr. Draper. 
 It need scarcely be added that that Clergyman was 
 the Rev. Dr. Thomas M. Peters, Rector of St. 
 Michael’s Church, New York. He assumed at once 
 the responsibility which the Vestry of St. Andrew's 
 assigned to him, and their gratitude is due to him, 
 which they hereby desire to place upon record, for 
 his generous sympathy, his anxious care, and his 
 practical ability in making such arrangements, as 
 proved in the event, entirely satisfactory to the 
 family of the deceased, the parishioners of St. 
 Andrew’s, and the citizens of Harlem. 
 
5 
 
 Action of tiie Vestry of St. Andrew s Church 
 on the Death of their late Rector, Rev. 
 George Barnard Draper, D. D. 
 
 At a meeting of tlie Vestry of St. Andrew’s 
 
 Church, Harlem, N. Y., held on the 26th of Septem¬ 
 ber, A. D. 1876, the following preamble and reso¬ 
 
 lutions were unanimously adopted : 
 
 The office of rector of this parish having become 
 vacant by the death of the Rev. George Barnard 
 Draper, D. D., after a faithful ministry of more than 
 a quarter of a century, the Vestry, desirous of ex¬ 
 pressing their deep sorrow, and placing upon record 
 a memorial of their love and reverence for him who 
 lias been their earnest counsellor and wise guide for 
 so many years, resolve as follows : 
 
 First , That in our great affliction we recognize the 
 chastening hand of an all-wise father, and bow in 
 submission to His Almighty will, comforted with the 
 
 assurance that he whom we so deeply mourn now 
 rests from his labors. 
 
 Second, That in this bereavement we have lost one 
 who endeared himself to his parishioners and the 
 community in which he lived, by his quiet and faith¬ 
 ful performance of duty, by his eloquent preaching 
 of the Gospel and consistent exemplification of its 
 teachings, and by the eminent piety and Christian 
 charity for which he was distinguished. 
 
 Third, That the church be draped in mourning 
 until the First Sunday in Advent, and as a farther 
 tribute of respect a memorial service be held on 
 
 Thursday evening, October 19th. 
 
 Fourth, That a memorial tablet be erected in St, 
 Andrew’s Church, as an enduring commemoration of 
 the services and virtues of the deceased. 
 
 Fifth, That to the bereaved and sorrowing family 
 we offer our condolence and sympathy, so little to 
 
6 
 
 them in their deep grief, and yet all that it is in our 
 power to give. 
 
 Sixth , That the Clerk of the Vestry be directed to 
 have a copy of these resolutions suitably engrossed 
 and sent to the family of the deceased. 
 
 A true copy. 
 
 Robert Bonynge, 
 
 Clerk of the Vestry. 
 
7 
 
 Note.— A Committee of the Vestry of St. Andrew’s Church waited 
 upon the Rev. Dr. Seymour, at his residence in the General Theological 
 Seminary, and requested him to prepare a discourse commemorative of the 
 life and character of the Rev. Dr. Draper, to be delivered at the service 
 which had been arranged for the evening of the 19th of October. To 
 this he promptly consented, and the discourse which follows, published 
 at the request of the Vestry of St, Andrew’s, was written in response to 
 this invitation. 
 
8 
 
 Correspondence, &c. 
 
 New York, November 23, 1876.. 
 
 Rev. Geo. F. Seymour, D. D. 
 
 Rev'd and, Dear Sir : At a regular meeting of the 
 \ estry of St. Andrew's Church, held on Saturday 
 evening, the 21st ultimo, the following resolution 
 was unanimously adopted: 
 
 That the thanks of the Vestry be tendered to 
 the Rev. Dr. Seymour for his very eloquent and im¬ 
 pressive address, delivered on the occasion of the 
 Memorial Service, and that he be requested to fur¬ 
 nish the Vestry with a copy of the same for publi¬ 
 cation.’' 
 
 Very respectfully, 
 
 Robert Bonynge, 
 
 Clerk of the Vestry. 
 
 General Theological Seminary, 
 West Twentieth Street and Ninth Avenue, 
 New York, Nov. 25th, 1876. 
 
 Dear Sir : Your official notice of the action of the 
 Vestry of St, Andrew’s Church, Harlem, in reference 
 to my discourse, delivered on the occasion of the 
 service held in memory of the late Rev. George 
 Barnard Draper, D. I)., on the 19th of October of 
 the present year, was duly received. 
 
9 
 
 I am very glad to learn that my tribute, poor at 
 the best, which I was able to pay to the noble life 
 and character of my departed friend and brother in 
 the priesthood, merited the approbation of persons 
 so well qualified to judge as the vestrymen of St. 
 Andrew’s Parish. 
 
 This endorsement on their part emboldens me to 
 consent, as I now do, to the publication of the me¬ 
 morial sermon, and I accordingly place the manu¬ 
 script at their disposition. 
 
 Please convey to the members of the Vestry as¬ 
 surances of my respect and esteem, and believe me 
 very sincerely and faithfully yours, 
 
 George F. Seymour. 
 
 For Robert Bonynge, Esq., Clerk of the Vestry ot 
 St. Andrew’s Church, Harlem, N. V. 
 
13 
 
 Memorial ,$ermon. 
 
 “The goodly fellowship of the 
 praise Thee.”— Te Deum. 
 
 Prophets 
 
 We have met together to-night, Dear Brethren, 
 for a common purpose, to give expression to our 
 veneration and love for one who was lately the 
 Rector of this Parish, and a Presbyter of this Dio¬ 
 cese ; for one, who stood to many of us in the 1 ela¬ 
 tion of a dear personal friend; to some of us, linked 
 by closer ties than aught else, save the experiences 
 of pastor and flock can create ; to all of us, as com¬ 
 manding our reverence for his virtues, our deep soi- 
 row for his sudden, and distressing withdrawal iiom 
 earth. With such a purpose we are animated, and 
 yet how difficult it is to do justice to our feelings on 
 such an occasion as this. When we have said all 
 that can be said within the utmost limits which can 
 be granted to the speaker, how much remains un¬ 
 said, which might perhaps have replaced to advant¬ 
 age, the words which were uttered ; and even though 
 the’ best selections possible were made from the 
 abundant materials of a busy life, and the happiest 
 sketch were given of the character of the deceased, 
 still how painfully inadequate after all must the 
 result be to the just and fond demands of loving 
 hearts. Our recollections tell us more than we can 
 express in words ; and the memories of the great 
 multitude of individuals, whom every, even the 
 briefest and least important life gathers within its 
 scope, by association with itself, covei more giound 
 than volumes of memoirs can recount. What is 
 known to one is not to another, and those who have 
 had the largest share in the common experiences of 
 the past, have not shared in all respects alike. Bach 
 
14 
 
 lias liis own treasure of good tilings in sacred keep¬ 
 ing, and each looks back from liis own special stand¬ 
 point upon the central figure, now removed within 
 the veil, and transfigured by the sanctifying power 
 of death and the grave. 
 
 Confessing ourselves unequal to the duty and the 
 wish of satisfying, even in a very moderate degree, 
 what we would fain do, in placing before ourselves an 
 outline of the life and character of our departed 
 Brother, let us address ourselves to our labor of love, 
 with the hope that we may not fail in suggesting 
 something of the excellence and worth which he 
 possessed, something of the blessed work, which he 
 by the power of the Holy Grhost was enabled to ac¬ 
 complish, and then to bear away from this hour, 
 and this place, lessons for life and for death, which 
 will help us, as we fold our hands upon our breasts 
 in the agony of dissolution to echo his dying words, 
 “ In Christ.’’ 
 
 The great verities of the faith, my Brethren, are 
 our refuge in the trial hours of life ; they steady us, 
 and shelter us ; they shine through the gloom of 
 sorrow and the perplexity of misgiving and doubt, 
 like stars through the drifting clouds of a stormy 
 night. Their presence, little heeded when all is fair 
 and calm, tells us that the wind and tempest, and 
 mist and darkness are confined to earth, that above 
 and beyond are rest, and peace, and light, and 
 beauty. So now when a new-made grave receives 
 the mortal remains of one, who deservedly filled so 
 large a place in the affections and esteem of this 
 community, and a sense of great loss appals oin¬ 
 spirits, we utter with new emphasis the words so 
 familiar, yet in ordinary times, so little pondered, so 
 little felt as a practical reality, “I believe in the 
 Communion of Saints." This doctrine becomes our 
 refuge from the heavy sorrow ; it ministers relief and 
 
15 
 
 comfort to our aching hearts, it inspires loftier hopes 
 than this world can suggest, and proposes nobler 
 aims than this mortal estate can offer. At once we 
 follow on by faith the life which has passed through 
 the grave and gate of death ; we set before ourselves 
 the blessed condition of those, to whom even an 
 apostle’s inspiration, and spiritual gifts were a poor 
 exchange for what they now enjoy ; we gather up in 
 thought the blessings, and privileges, which we, 
 who still survive, share with those who are gone be¬ 
 fore, and we find ourselves nearer to them than we 
 ever dreamed; we learn that holy worship, holy 
 thoughts, holy words, holy deeds bring us closer to 
 the Saints in light, and make us one with them even 
 here ; we are drawn on to reconcile ourselves to the 
 pains of sickness, and the dread of death, because 
 we know that these are the penalty, which we must 
 pay for breaking through all that separates us from 
 the souls of the redeemed in Paradise. This doc¬ 
 trine, the communion of Saints, fills a large space in 
 our common worship, it meets us in prayer and 
 praise, in creed and psalm, and scripture lesson ; its 
 notes of tender consolation and cheering hope, 
 gather strength and volume as we advance from the 
 lower to the higher acts of worship, until at length 
 in the Holy Eucharist they blend our voices with 
 those of Angels and Saints, in the words of that song, 
 which prophet and evangelist tell us, is perpetually 
 sung in the presence of God and the Lamb, Holy, 
 Holy, Holy, Lord God of hosts, heaven and earth 
 are full of Thy glory ; Glory be to Thee, O Lord 
 
 most High.” 
 
 In looking back upon the mortal life of our dear 
 Brother therefore, we instinctively shelter ourselves 
 under the expressions which assure us that he is 
 still living, that he has, in obedience to Him, who 
 has the sovereign right to utter the command, gone 
 
16 
 
 up higher ; that Ins business is still, as was his work 
 on earth, the praise of God. Of these many expres¬ 
 sions in the Bible and the Prayer Book, the one 
 which suits our purpose best, which seems to tit in 
 exactly with our present needs, and to harmonize 
 our thoughts with the suggestions of the precious 
 past, which we are met to review, is the sentence in 
 the Te Deum, “ The goodly fellowship of the Pro¬ 
 phets praise Thee.” Morning by morning this 
 grand psean of adoration, and thanksgiving ascends 
 to God in holy worship ; it recites how the heavenly 
 hosts of angelic beings, the departed souls in Para¬ 
 dise, and living mortals join in common strains of 
 praise to the glory and honor of the triune God. 
 It groups the vast multitudes, which no man can 
 number, into companies, and while the greater part are 
 above, some still remain upon the earth. “ The glori¬ 
 ous company of the Apostles praise Thee.” This 
 company includes not only those who were chosen by 
 our Lord, and who shall sit upon the twelve thrones, 
 and all who have held the apostolic office since, and 
 gone to their reward ; but all who now share in the 
 gift of grace, which makes them Bishops in the 
 Church of God. “The goodly fellowship of the 
 Prophets praise Thee.” This fellowship embraces 
 not alone the worthies of the elder Dispensation, 
 such as Moses, Samuel, Isaiah, and those who were 
 in the Church of Antioch, as mentioned by St. Luke, 
 but all, whether living or departed, who teach in our 
 blessed Saviour’s name, and make known through 
 Him the things which shall be hereafter. “The 
 noble army of Martyrs praise Thee." This army is 
 led by righteous Abel ; it marshals thousands, who 
 in every age have borne their witness to the’truth, 
 and are bearing it now, some in self-denial and toil, 
 some in suffering more distinctly marked, some in 
 persecution, and confessorship, and some in blood. 
 
17 
 
 Still the testimony of the Martyrs in its tribute of 
 praise joins the voices of living men with those of 
 St. Stephen, and all who have won the crown in the 
 better country. u The holy Church throughout all 
 the world doth acknowledge Thee.” It were sad 
 indeed for us, if all the world were limited by the 
 narrow boundaries of earth ; poor at the best would 
 be the half-hearted acknowledgement, if God heard 
 only the voices of sinful mortals. But now this 
 grouping of the Te Deum brings together Bishops, 
 Priests, and Beacons, old men, and maidens, young 
 men and children here on the earth, and unites them 
 with the Apostles, and Prophets, and Martyrs, and 
 Saints of every age and clime, who are now under 
 the altar, and sing the song of the Lamb. Day by 
 day this glorious hymn of praise, as it rises from 
 the lips of worshiping congregations, bears witness 
 to the Communion of Saints, and binds us who are 
 in the tlesh by a renewed pledge of union, to those 
 who have departed, and are with Christ. If as we 
 lose ourselves in the thought of our oneness with the 
 hosts of God, we ask ourselves the question, how 
 long has this music gladdened the hearts of men, 
 and cheered them on in the daily stages of their pil¬ 
 grimage through life \ St. Augustine will tell us 
 that it was sung in his day in the West; nay, St, 
 Cyprian, one hundred and fifty years earlier, employs 
 the very words of the Te Deum to animate his flock, 
 to face with courage the pestilence, which was then 
 depopulating Carthage and North Africa. What 
 need have we of apostolic men, and Fathers, and 
 Martyrs to make answer to our enquiry, when 
 Christ Himself assures us, in refuting the infidels of 
 His day, that God is not the God of the dead, but of 
 the living, and that therefore when He spoke, Abra¬ 
 ham, and Isaac, and Jacob, though they had been 
 dead two thousand years as men say, were still liv- 
 
18 
 
 ing. Why should we listen to the Liturgies in the 
 East, and St. Ambrose in the West, when the Apostle 
 tells us that, “ to die is gain,” and the Disciple 
 whom Jesus loved, relates to us the wondrous sight 
 which he beheld, of holy souls without number 
 clothed with white robes, and praising Him who sat 
 upon the throne. The, language of the Te Deum is 
 the very marrow of Scripture ; and the sentence 
 which we have chosen to give direction to our 
 thoughts, in commemorating the virtues, and worth of 
 our Brother, binds him to us, and us to him in the 
 
 4 ' 
 
 communion of Saints by a perpetual bond, which is 
 as lasting as the worship of the Church, and like 
 the mercies of God, “is new every morning.” 
 
 The prophetic, or teaching office, as yielding praise 
 and honor to God, requires due and proper prepara¬ 
 tion for its exercise; the faithful discharge of its 
 duties, when assumed ; and the patient continuance 
 in their performance even to the end. I nder this 
 threefold division let us review the life, and sketch 
 the character of the Rev. Dr. Draper. 
 
 He was born among the hills of Vermont, in the 
 beautiful Village of Brattleboro, in the year 1827. 
 He came with his parents to this City in early boy¬ 
 hood. His academic studies were begun at Trinity 
 School, then under the charge of the Rev. Dr. Wil¬ 
 liam Morris, who recently deceased, and were com¬ 
 pleted at Columbia College. He graduated with 
 honor in a class, which included a larger number 
 than usual, of young men of marked ability and 
 promise. The hand of God was upon him from the 
 first, as one born for the prophetic office, the priest¬ 
 hood of His Church. There are some who are kept 
 separate from the world, and its manifold evils by 
 the grace of Baptism, which grows with their growth, 
 and checks the infection within, and preserves 
 them from the contagion without. Such souls live 
 
19 
 
 as it were in the joy of God’s countenance. The 
 heavenly purity of heart, and spirit makes bright 
 the face with holy cheer, and the blessed presence, of 
 a restraining, controlling power, imparts a peaceful 
 calm to act and word, and gives a composure, and 
 steadiness of manner, which command even in the 
 young respect, perhaps, we may say, almost awe. 
 Of these selected few, these happy ones, who seem, 
 like St. Paul separated from their mother’s womb 
 for the work of the ministry, was George Barnard 
 Draper. He was very young when he left College, 
 only nineteen years of age. None were surprised, all 
 who knew him felt that it was his place, when after a 
 years interval, he entered the General Theological 
 Seminary, and became a candidate for Holy Orders 
 in the Diocese of New York. Again in the Semina¬ 
 ry, as in the College, young Draper was associated 
 with classmates of a high order of ability, and culture, 
 and he easily took rank among the first. But that 
 which impressed one then, in those early days, as it 
 has pre-eminently marked him throughout his entire 
 career, was, that the studies and work of the minis¬ 
 try were his vocation ; he was doing his work ; he 
 was apt and meet for the service of God in His holy 
 temple. This fitness of the man for his calling dis¬ 
 tinguished him from others, not that they were un¬ 
 fitted, but that he was so peculiarly, and specially 
 fitted for the prophetic office, that it would have 
 seemed to be a grave mistake to associate him with 
 any other work. God called him, in giving him Chris¬ 
 tian Parents, devout and holy, walking in the ways of 
 righteousness, blameless : God called him, in shelter¬ 
 ing him in a peaceful, happy home, where his young 
 life developed under the fostering influences of a 
 charming family circle, where mutual affection was 
 centered in Father and Mother, who repaid the love 
 that was given, with wondrous love in return: God 
 
20 
 
 called him, in endowing him with those gifts, which 
 predisposed him to the heavenly vocation ; and then, 
 added to nature, came, in Baptism, and Confirmation, 
 and Holy Eucharist, those supernatural graces, which 
 mould the soul, and frame the life to harmony with 
 the divine will, and crown the creature with joy and 
 gladness, the ornament of a quiet spirit, the peace 
 within which passeth all understanding : God called 
 him thus, in the still hours of early childhood ; and 
 all along through maturing years and youth, the 
 voice from on high summoned him, and he replied, 
 “ speak Lord, for Thy servant heareth and so he 
 got himself ready for the prophetic office. The cul¬ 
 ture of a holy, happy home ; the discipline of good 
 learning, imparted in School and College ; the course 
 of a well arranged system of theological study, in 
 the General Seminary, completed the outward work 
 of preparation for the ministry ; but within, the 
 while, there was in progress a growth in grace, 
 which went steadily forward, and made the search¬ 
 ing questions of the ordinal reach a soul, which was 
 strong in faith, and love, to answer with a willing- 
 mind, when the awful days of entering on his Hia- 
 conate and Priesthood came. The spiritual life was 
 deepened, and the outward man, though fresh witli 
 the glow and beauty of youth, was sobered and settled 
 in movement and expression, by the firmness and 
 composure, which are the fruit of fixed principles, 
 and self-consecration to duty. The work of prepara¬ 
 tion for the prophetic office, in the case of our dear 
 Brother, was singularly thorough and complete ; and 
 he reaped the benefit of his careful study, and spir¬ 
 itual culture, all through his ministry. He became 
 what he was, under God, because the foundation had 
 been well laid in his early years, the rudiments of 
 his character had been formed, and the course of his 
 life determined. It mattered not where he labored, 
 
21 
 
 he was ready for the Master's service. This was 
 the prelude to his seven and twenty years of holy 
 toil; thus he qualified himself to share in the fellow¬ 
 ship of the prophets; and thus he began those 
 strains of praise, which ever since he has not ceased 
 to sing, and now nobler notes, than those which we, 
 or mortal man can utter, rise from his enraptured 
 soul, since we believe that he is among the prophetic 
 throng above, whose lips are touched by seraphs, 
 with live coals from the celestial altar. 
 
 Thus prepared by God’s gifts, natural and super¬ 
 natural, and by the diligent improvement of his op¬ 
 portunities and blessings, he was called to the office 
 of a deacon, in the Summer of 1849. The ordination 
 was held in the Church of the Holy Trinity, Brook¬ 
 lyn, then under the pastoral care of the Rev. Wil¬ 
 liam Lewis, D.D., and the Bishop, who laid hands 
 upon him, was the Rt. Rev. William R. Whitting- 
 ham, I). D., acting at the request of the ecclesiasti¬ 
 cal authority of the Diocese of New York. The dia- 
 conate of the Rev. Mr. Draper was an unusually 
 long one, nearly two years, owing partly to his 
 youth, and partly to the delays in procuring episco¬ 
 pal ministrations, during that unsettled period in the 
 history of this Diocese. He was not advanced to 
 the Priesthood until the Spring of 1851, after he had 
 been for nearly nine months in charge of St. An¬ 
 drew’s Parish. The solemn service was held by the 
 late Bishop Chase of New Hampshire, in the Church 
 of the Ascension, New York City, then presided 
 over by the Rev. Dr. Bedell, now the venerable 
 
 4 / ' 
 
 Bishop of Ohio. The day was the 16tli of March, 
 and the laying on of hands by the Bishop, which 
 advanced him to the Priesthood, invested him at the 
 same time, by the terms of his call by the Vestry, 
 with the office of Rector of St. Andrew’s Church, 
 Harlem. This was His only Cure. As deacon he 
 
22 
 
 had served as Assistant Minister for nearly a year in 
 his own Parish Church, St. Clement’s, New York, 
 among liis kindred and friends, and under the super¬ 
 vision of its able, genial, and widely known Rector, 
 the Rev. Dr. C. S. Henry. His work in St. Clement’s 
 though brief in duration, was, as might have been 
 anticipated, earnest in character : he addressed him¬ 
 self to the special duties of the deacon’s office ; he 
 displayed those excellent qualities in this lower 
 sphere of his ministry, which so conspicuously 
 marked his life and labors in his subsequent years. 
 St. Andrew’s Parish, 1 have said, was his only Cure. 
 He came to it on Sunday, the 23d day of June, 1850, 
 and he laid down his office, and closed his labors on 
 earth, as still its Rector, in obedience to God’s behest, 
 on Sunday, the 24tli day of September, 1876. During 
 all these years, twenty-six and more in number, he 
 went out and in before his people, and like Samuel 
 he could have challenged them to answer, whether he 
 had not been faithful and true to them and theirs from 
 the first, and they would have replied with one voice 
 welling up from the depths of their being, “Yes, 
 thou hast been faithful and true as our Pastor and 
 our Friend.” It is no exaggeration to say this, 
 since the great multitudes, who are gathered here 
 to-night, tell us more than this, they tell us that not 
 only was he faithful and true in the discharge of his 
 duty, and the ministrations of his office, but that he 
 knit their hearts to his, and won their reverential 
 love, and kept it to the last, and now it follows him, 
 and will keep his memory fresh, and green, and fra¬ 
 grant, in their inmost souls until they go to him, and 
 learn, as an element of their eternal joy, how much 
 he did by precept and example, to teach them the way 
 to their Father’s House, and fix their estate for ever 
 in Paradise and Heaven. This result, the winning 
 souls to Christ, is the crown of the prophetic office, 
 
23 
 
 and the substantial evidence of its due and proper 
 exercise by him who holds it; and in this, the pre¬ 
 sent large and attached congregation of St. Andrew’s, 
 its admirable Sunday-School Buildings, its elegant 
 Church, and in the healthy vigor, earnest zeal, and 
 harmony of the Parish, we have the proof of the 
 success of our departed Brother’s labors; and yet, 
 not all the proof, nor half, for back of this present, 
 of which we can take account by observation, there 
 stretches a past, which hides from view the Harlem 
 of other days, and churches, one, two, three, in 
 changes and alterations, which have preceded this 
 goodly edifice wherein we are now assembled; a 
 past, which hides from view, toils nobly borne, diffi¬ 
 culties bravely faced and overcome, hopes deferred, 
 and anticipations disappointed, patience tried, and 
 endurance severely taxed ; back of this there stretches 
 a past, which hides from view the ministrations of a 
 score of years, and more, which tell of babyhood, 
 now matured into the estate of grown men and wo¬ 
 men, of youths and maidens once, now grave elders 
 with gray hair and wrinkles, and Oh ! of many, very 
 many, young and old, whose bodies are in the grave¬ 
 yard sleeping, and whose souls, we humbly trust, 
 are with their God, at rest. This past of six and 
 twenty years, could it appeal to eye and ear, would 
 disclose by far the larger part of what our Brother 
 wrought, and suffered, for the cause of Christ, in the 
 exercise of the prophetic office, which he fulfilled so 
 well. But, Brethren, we can afford to wait until the 
 revelation of that day, which will bring to light every 
 secret thing, for the details of the beautiful pathetic 
 story, of the faithful Priesthood of the late Hector of 
 this Parish. We may ask ourselves meanwhile, as 
 helping us to honor his memory, and improve our¬ 
 selves by the study of his precious example, what 
 are the elements which ensured him this success % 
 
24 
 
 What is it that makes all, who had the privilege of 
 knowing him, instinctively feel that lie liad rightly 
 chosen his vocation, and that in it he was in his 
 place ? What is it that gives him such a claim upon 
 the respect of the community in which he lived, that 
 despite differences of opinion, and strong prejudices, 
 and rival interests, all united in acknowledging his 
 undoubted integrity, and honesty, and truth ( The 
 brief answer to these questions will place before us 
 some leading characteristics of his ministry, and 
 will tell us something of the strains with which, as a 
 prophet, his life and labors were praising God. Sin¬ 
 cerity, amiability, humility, simplicity, patience, 
 cheerfulness, are traits which none could miss wdio 
 knew our Brother long. This list is not exhaustive, 
 but it will serve our purpose, in recalling what he 
 was in society, in his Parish, and his home. It lias 
 been already said that he was a truly religious man ; 
 his faith was firm and clear ; his knowledge of theol¬ 
 ogy was extensive and discriminating; his church 
 principles were carefully ascertained, and intelli¬ 
 gently held ; his convictions of duty were strong 
 and deep, but besides, we say that he was sincere, 
 and amiable, and humble, and simple, and patient, 
 and cheerful, we do not mean that any can be ap¬ 
 proved in God's sight, whose characters exhibit the 
 opposite of these qualities, but as the Apostles differed 
 among themselves, and were severally conspicuous 
 for individual excellencies, so in every generation, 
 men of undoubted worth exhibit, in various degrees 
 and proportions, the Christian and moral virtues 
 mixed with more or less alloy. To speak and act 
 the truth is not easy in a private station, much is the 
 difficulty increased in public life, and strange as it 
 may seem, few are the positions where the tempta¬ 
 tions to a neglect or breach of this virtue are more 
 numerous, or stronger, and more subtle, than they 
 
 
25 
 
 are in the sphere of a Parish Priest. He must needs 
 meet men and women, after a time, as they are be¬ 
 neath the surface, when the disguise of the drawing¬ 
 room has been laid aside, and they reveal themselves 
 to him in their real characters; he must come to 
 know the relations of neighbor to neighbor, and 
 often learn the secret wickednesses of those within 
 
 his Cure; to be silent, or speak good words, when 
 the truth is unwelcome, is the temptation ; and hence 
 God so repeatedly and emphatically w arns His sei- 
 vants, the prophets, against this sin. 
 
 Sincere, the late Hector of this Parish was, nobly, 
 generously sincere, because he spoke and acted the 
 truth for the good of others, when the duty cost him 
 present pain, and the risk of the loss of fiiendship, 
 and perhaps misconstruction, and annoyance in the 
 future. This sad result however, he was largely 
 spared, because he blended with his sinceiity anothci 
 quality, which men do not alv r ays join, when the} 
 speak the truth. A tender loving heart the Rev. Hr. 
 Draper had, and sorrow, suffering in all its forms, 
 the misery of sin stirred his sympathies, and he 
 spoke the truth in love. His amiability went with 
 him, like the sunshine which gilds the cloud, the 
 raindrops fall, the darkness settles on the landscape, 
 but behind are light, and warmth, and beauty, and 
 the earth seems almost glad to be chastised and 
 frowned upon awhile, that it may enjoy once more the 
 radiance of that face whose smile it sees behind tin 
 gloom. Dr. Draper spoke the unwelcome truth 
 vdien necessity compelled, or dealt with the stub¬ 
 born, unruly spirit; but the tone, the manner, the 
 expression of the face imparted a sweetness to the 
 very words of rebuke and warning ; the hearer 
 knew and felt that it caused greater pain and grief 
 to his Pastor and Friend to speak, than for him to 
 listen, and the gentle, patient tones distilled encoui - 
 
26 
 
 agement and hope. It is not easy to give illustra¬ 
 tions of this, because the disclosure would not only 
 reveal secrets, but secrets which ought not to be 
 told. Still a remarkable example of the display of 
 these qualities, in a long series of trying and most 
 delicate complications, in dealing with a large num¬ 
 ber of persons, is exhibited in his negotiations for 
 securing the site for this present Church Edifice. 
 The story may be safely told in his own simple 
 words: “And now,” he says, after recounting the 
 difficulties, which were experienced in obtaining the 
 insurance money on the old church building, which 
 was burned, and which the present structure re¬ 
 places, “and now, 1 ' he says, “to follow this, a 
 greater trouble, of which, however, your Rector,’ 
 (he is addressing his congregation at a Parish meet¬ 
 ing,) had the most experience, and with regard to 
 which he feels that though he were to tell ten times 
 more than he has ever told all his friends together, 
 he would not have told a tithe of the horrors which 
 it cost him. I allude to the troubles we encountered 
 in securing the site selected for the new Church. It 
 was, unfortunately, occupied with vaults and graves, 
 in which friends of St. Andrew's, who were dead 
 and gone, were buried. In many cases, I fear, I never 
 so sincerely lamented their departure, as when I 
 found how obstinately their dust and bones resisted 
 our building them a monument, and God a temple. 
 Difficulty, opposition and delay encountered us on 
 every hand, and at every step. We were determined 
 to do nothing, unless we could do it fairly, kindly, 
 reverently, with the consent, and with every regard 
 for the wishes and feelings of surviving friends. I 
 think we succeeded ; but we w r ent through worse 
 than fire. Some people assure‘ t us" that lawyers, 
 others again that physicians, and others that men 
 engaged in trade have better opportunities, than any, 
 
 
27 
 
 to study the curious intricacies and strange develop¬ 
 ments of human nature. I feel constrained to de¬ 
 cide they are all mistaken, and to urge that no one 
 can learn so much about humanity, as he, who maj * 
 draw the unhappy lot which fell to me, of going 
 in this way between the living and the dead. I am 
 sure I found more windings in ways that are dark, 
 penetrated to more hidden and ordinarily forbidden 
 depths of mystery, stumbled upon more skeletons in 
 individual and household closets, in the course of my 
 negotiations to obtain a site for St. Andrew s, in the 
 centre of its Church-yard, where it could be fiee 
 from annoyances, and have direct and convenient 
 communication with the Sunday-school Building, 
 than if I could have a lifetime’s experience in every 
 other calling and profession, one after the othei in 
 succession.” Great as were the troubles, and deli 
 cate and perplexing as were the difficulties in. the 
 way of an amicable adjustment of all the claims, 
 and wishes, and whims, and caprices of the many 
 • who were concerned in the matter, yet the straight¬ 
 forward, open manner, the gentle, loving, forbearing 
 spirit of the revered Rector carried him trium¬ 
 phantly through the trial without alienating, as I 
 am informed, a single individual. If humility con¬ 
 sists in obeying the Apostle’s precept, “not to think 
 of oneself more highly than he ought to think,” 
 then the late Rector of this Parish was indeed a 
 humble man ; it is not so much that he did not laud 
 himself, or commend himself, or in an affected way 
 speak disparagingly of himself, but he was lowlv in 
 his own eyes, and his modest estimate of himself in¬ 
 fluenced him in all he said and did. This innate 
 distrust of self, coupled with his single-hearted 
 earnestness, shed a charm upon his manners and 
 conversation, which made his society tiuly delight¬ 
 ful to enjoy. These traits were conspicuous in his 
 
28 
 
 literary productions ; he held the pen of a ready wri¬ 
 ter ; and his learning and culture were such, that his 
 thoughts are presented in pure chaste English, and 
 ' their intrinsic worth is great, and yet his style is so 
 unostentatious and simple, that the hearer or reader 
 forgets, or does not appreciate, the depths from which 
 the pearls of wisdom come. 
 
 Would that the evening were now before me, that 
 I might gather elegant extracts from his writings, 
 which would vindicate for him the possession of 
 those qualities, better than any words of mine can 
 do. A single specimen is all the hurrying moments 
 will suffer me to give. It is taken from the sermon, 
 preached by the Rev. Dr. Draper on the twenty-fifth 
 anniversary of his assuming the charge of St. An¬ 
 drew's Parish. And I adduce it in preference to 
 many another which might be quoted, because while 
 it displays the genuine humility and simplicity of 
 the writer, it sketches the many vicissitudes which 
 passed over this church, during his rectorship. He has 
 been speaking of these changes, and he goes on as 
 follows : “TV here every thing has been surging to 
 and fro, and flowing on, it is only apparently, my 
 brethren, that any can seem to have been standing 
 still, and so your rector has been borne on and on, 
 and up and down, in all these changes; and, I pre¬ 
 sume to say, has had as much, and has had as varied, 
 and as strange professional experience, as if he had 
 been called repeatedly from one to another parish in 
 widely separated dioceses. In fact, I never had but 
 one call to leave my present post, and that was to 
 take charge of a struggling country parish in my 
 New England birthplace. Yet here, as I would 
 claim, I have had many, many calls ; some that were 
 preferments, and some not so. A call from St, An¬ 
 drew’s, as it was from 1850 and onward ; to St. An¬ 
 drew s, as it became under the free-seat arrangement 
 
29 
 
 in 1858 ; a call from St. Andrew’s, as it was in 1862-’8, 
 with its narrow, inconvenient, and overcrowded ac¬ 
 commodations ; to St. Andrew’s, as it became in the 
 winter of that year, when it was first enlarged, when 
 the congregation brought up the rector from his cel¬ 
 lar-vestry room, and treated themselves and him to a 
 spacious and proper chancel, and rented the pews 
 again ; another call from St. Andrew’s, as it was in 
 1866, to St. Andrew’s, as it became after the great 
 enlargement in the summer of that year, when its 
 seating capacity was almost doubled, and its exter¬ 
 nal appearance entirely changed ; another call from 
 St. Andrew’s, as it was in 1868, up to which time it 
 had been known only as a plain, old-lashioned, 
 straight out and out Episcopal parish, where people 
 who did not know they were high or low or broad, 
 sat side by side to hear, and knelt at a common foot¬ 
 stool to say their prayers, and break the Bread, and 
 drink from the cup of peace ; to St. Andrew’s, as it 
 became in the spring of that year, when candles, it 
 was said, began to be burned upon the altar, and the 
 rector to preach, and his people to practice danger¬ 
 ous innovations ; another call from St. Andrew’s, as 
 it was on the night of November 18th, 1871, the only 
 time it ever became too hot for all of us ; to St. An¬ 
 drew’s, as it became when driven by the fire to take 
 refuge in the Sunday-school building, where we hung¬ 
 up our harps and sat beneath the willows for just 
 two years ; and another call, the last I have received, 
 on St. Andrew’s Day, 1873, from St, Andrew’s, in its 
 chrysalis condition, in dust and ashes, to the butter¬ 
 fly glory upon which it has entered here.” This ex¬ 
 tract is not too long ; it tells us so much of him, who 
 has gone, it reveals a spirit so humble, so simple, so 
 patient. Think you that such a man as this could 
 not have had many a call, had his humility not kept 
 the treasure hid ? His simplicity made others think, 
 
30 
 
 perchance, that because the setting was so modest, 
 the gem within was cheap. Think you that such a 
 man is dishonored because he did not go from place 
 to place \ No! thrice honored he in the eloquent 
 fact that in this restive, unsettled age, this was his 
 only cure. A quarter of a century and one year 
 more ago saw him* here a mere youth, in a suburban 
 parish, with a few scattered sheep, and a little church. 
 Then he received his precious charge from God, and 
 onward from that day, through good report and ill, 
 through weal and woe, he kept ward and watch right 
 here. It was God's will, he said, to stay, and all the 
 vicissitudes of these eventful years, whether of pros¬ 
 perity or of trouble, he beautifully and touchingly 
 interprets as God's calls to him ; and so he passes in 
 review, as you have just heard, these divine intima¬ 
 tions to stay, until he brings in contrast the present 
 glory of St, Andrew's as his latest call, with the 
 poverty of St, Andrew’s as his earliest. This tells 
 the story of his ministry, this paints his character : 
 this church, these buildings hard by ; this congrega¬ 
 tion, this inliuence of the departed rector, which, like 
 a spell, holds his Hock together, and will never re¬ 
 lease them from its power; these things proclaim his 
 faithfulness, his goodness, his simple-heartedness, 
 his genial, loving nature. One cure, and many calls 
 to stay. Our dear brother has told us of them all, 
 save one, and this he could not do, because that call, 
 the last, sealed his lips to us below, while it opened 
 them in praise to God on high. This call, the final 
 one, the best for him, transferred him, in the same 
 fellowship of the prophets, from earth to paradise. 
 He is singing there, as he was singing here, only the 
 strains are better, the music is celestial. One song 
 is sung by prophets who have died, and priests who 
 are living ; and the church tells us of their perpetual 
 union in their holy work, when she proclaims, day 
 
by day, in her Te Deum, “The goodly fellowship of 
 the prophets praise Thee." This last best call of 
 our departed brother suggests to us his home; for 
 there he received it, and there with his hands folded 
 on his breast, he answered it in his dying words, 
 
 “ In Christ ,” and fell asleep. Do not fear, my 
 brethren, I will not intrude upon the sacred privacy 
 of domestic seclusion, which must not be invaded; 
 only looking back upon that home, as blessed by his 
 presence, there emerge to view that joyous cheerful¬ 
 ness, that rich vein of humor, that merry playful¬ 
 ness, which made his companionship so charming. 
 He drank deeply of the counsel of St. Paul, “ Re¬ 
 joice in the Lord always, and again I say rejoice.’’ 
 In his home this lovely mirth and gladness shone out 
 and sparkled, like the sunlight on the dancing waves. 
 0 ! how he loved his home, and all the treasures it 
 contained. Thither he carried all his excellencies of 
 mind and heart, and there they bloomed, as it were, 
 afresh each time he entered its sacred portals. 
 
 The last lesson which the Rev. Dr. Draper 
 taught his Parish and us, was within the sphere of 
 his home. It was a lesson of deeds, rather than 
 words, and yet there was a word spoken j ust before 
 the closing scene of all, which sums up his life, 
 and tells us for what to live and what to die ; “ In 
 Christ ,” he said, and sunk into unconsciousness, 
 the prelude of his final slumber. Perseverance unto 
 the end in faithful loving discharge of duty, is the 
 lesson which the holy Priest, the zealous Pastor, the 
 devoted Father teaches us, as he ministers to his son 
 prostrate with infectious disease ; teaches us as he 
 lies low himself, the victim of the same horrible 
 scourge j teaches us, when all is over and the 
 earthly home is made desolate by the fearfully 
 rapid removal of his precious dust for burial ; teaches 
 us, I say, by the emphasis of these facts, how true 
 
32 
 
 he was to the end. The prophet's career how beau¬ 
 tiful and consistent it was from first to last; tried 
 to the uttermost, he was not found wanting ; and 
 God took him, for he had taught enough, and so 
 wisely and so well, as to merit, through his Saviour's 
 blood, rest from labor and the sweet converse of 
 happy souls above. 
 
 My time is more than gone, and as I stand, as it 
 were, in the presence of the dead, I feel distressed, 
 for I have not said half that I meant to say, half 
 that I could say, were the moments longer, in con¬ 
 veying to you the lesson which our Brother's faith¬ 
 ful ministry and holy death were designed to teach. 
 I have not done justice to his memory, I am sure ; 
 and yet I must forbear. Believe me, Brethren, this 
 sketch is poor and feeble compared with what I fain 
 would have it, yet receive it as a tribute to honor the 
 memory of the departed, and to help you to appre¬ 
 ciate and profit by his example. The majesty of 
 man awes us when the spirit has left the body ; but 
 when a good man dies, and we strive to tell what 
 he was, and how he wrought, and analyze his char¬ 
 acter, our best efforts are inadequate, and we feel, 
 if we are sensible and thoughtful, our utter inca¬ 
 pacity to grasp the measure of a single human soul; 
 so now I have only put you in the way of thinking 
 aright of our dear Brother; I have brought you to 
 the foot of the great height, and leave you there, to 
 ascend in meditation by yourselves. 
 
 Oh! Brethren, this Parish has a wondrous treasure 
 in the life and death of the Bev. Dr. Draper. Let 
 him tell himself how much he loved it; I quote from 
 the same anniversary sermon as before: “My 
 Brethren,” he says, “some of you may think I glo¬ 
 rify myself in all of this, but I do not consider that 
 I do. For really, I am wedded to this first and only 
 love of mine ; and you know a husband is never 
 
33 
 
 proud of clinging to his wife in sickness and in 
 health, for better and for worse ; is never proud of 
 renewing his vows to her at and through every 
 change in life; but he does so simply, because, as 
 truly as he knows he lives and owes his own being 
 to his Maker, he knows also that he was made tor 
 this wife of his, and she for him, and God has made 
 them one. Bone of my bone, and liesli of my liesli, 
 my Parish has become to me, and no man ev ei y et 
 hated his own flesh, but nourisheth it, and cherisheth 
 it, even as the Lord the Church/’ St. Andrew’s 
 Parish was rich before in the ministry of its first 
 Rector, the Rev. George L. Hinton, who with his 
 wife and child, was snatched away by cholera, in the 
 midst of life and vigorous health, in one single day ; 
 but now it has added to its wealth the memory of 
 the Rev. Dr. George Barna-rd Draper, but that 
 were little, precious as it is, were it all. He has 
 gone, we firmly believe, to do better service for his 
 Parish and for us, than ever he did while he was in 
 the flesh ; he was then in the battle here down in the 
 plain, and he fought a good fight, and kept the 
 faith, and did a soldier’s part nobly and well; but 
 now he has been summoned to those hills, from 
 whence cometh our strength, and there, I employ his 
 own beautiful words respecting another, only chang¬ 
 ing them so far as to adapt them to himself, and 
 there, “after being for six and twenty years the 
 Rector of this Parish, longing, hopeful, prayerful, 
 helpful always for its welfare, lie is now we trust 
 mindful of and pleading for its needs, along 
 with other waiting souls in Paradise who remember 
 St. Andrew’s as once their spiritual home on 
 earth.” “O! how exactly do these words of our 
 beloved Brother, respecting another, express our 
 thoughts in regard to himself. The memories of 
 the dead have passed into St. Andrew’s, and the 
 
34 
 
 sudden and appalling deaths of its first and 
 last Rectors, unite the Parish by the tenderest ties 
 to the world of light and blessedness. The Te 
 Deum becomes, as used within these walls, a new 
 song, for it tells the worshippers that their Priests, 
 who have deceased, are with God, and that their em - 
 ployment there is essentially the same as it was 
 here, since one phrase describes with sufficient accu¬ 
 racy the activities of the two estates, “The goodly 
 fellowship of the Prophets praise Thee.” 
 
35 
 
 SERVICE 
 
 IN MEMORY OF 
 
 lit* gtw. Ipimwl grapcr, §. §., 
 
 LATE RECTOR OF 
 
 St. Andrew’s Church, New York. 
 
 Thursday Evening, Oct. 19th, 1876. 
 Processional : 
 
 I am the resurrection and the life, saitli the Lord ; 
 he that believeth in me, though he were dead, yet 
 shall he live ; and whosoever livetli and believeth 
 in me, shall never die. St. John , xi. 25, 26. 
 
 I know that my Redeemer livetli, and that he 
 shall stand at the latter day upon the earth. And 
 though after my skin, worms destroy this body, 
 yet in my flesh shall 1 see God ; whom I shall see 
 for myself, and mine eyes shall behold, and not 
 
 another. Job xix. 25, 26, 27. 
 
 We brought nothing into this world, and it is 
 certain we can carry nothing out. the Lord gave, 
 and the Lord hath taken away ; blessed be the name 
 of the Lord. 1 Tim. vi. 7. Job i. 31. 
 
 Selections from Ps. xxxix and xc. 
 
 Lord, let me know my end, and the number of 
 my days ; that I may be certified how long I have 
 
 to live. 
 
 Behold, thou hast made my days as it were a 
 span long, and mine age is even as nothing in respect 
 of thee ; and verily, every man living is altogether 
 
 vanity. 
 
36 
 
 For man walketh in a vain shadow, and disquiet- 
 eth himself in vain ; he heapeth up riches, and cannot 
 tell who shall gather them. 
 
 And now, Lord, what is my hope % Truly my 
 hope is even in thee. 
 
 Deliver me from all mine offences ; and make 
 me not a rebuke unto the foolish. 
 
 When thou with rebukes dost chasten man for 
 sin, thou makest his beauty to consume away, like 
 as it were a moth fretting a garment: every man 
 therefore is but vanity. 
 
 Hear my prayer, 0 Lord, and with thine ears 
 consider my calling ; hold not thy peace at my tears ; 
 
 For I am a stranger with thee, and a sojourner, 
 as all my fathers were. 
 
 O spare me a little, that I may recover my 
 strength, before I go hence, and be no more seen. 
 
 Lord, thou hast been our refuge, from one genera¬ 
 tion to another. 
 
 Before the mountains were brought forth, or 
 ever the earth and the world were made, thou art God 
 from everlasting, and world without end. 
 
 Thou turnest man to destruction ; again thou 
 sayest, Come again, ye children of men. 
 
 For a thousand years in thy sight are but as 
 yesterday; seeing that is past as a watch in the night. 
 
 As soon as thou scatterest them they are even 
 as a sleep ; and fade awmy suddenty like the grass. 
 
 In the morning it is green, and groweth up ; but 
 in the evening it is cut down, dried up, and withered. 
 
 For we consume away in tliy displeasure ; and 
 are afraid at thy wrathful indignation. 
 
 Thou hast set our misdeeds before thee ; and our 
 secret sins in the light of thy countenance. 
 
 For when thou art angry, all our days are gone ; 
 we bring our years to an end, as it were a tale that is 
 told. 
 
37 
 
 The days of our age are threescore years and 
 ten ; and though men be so strong that they come to 
 fourscore years, yet is their strength then but labor 
 and sorrow ; so soon passeth it away, and we are 
 gone. 
 
 So teach us to number our days, that we may 
 apply our hearts unto wisdom. 
 
 Glory be to the Father, and to the Son, and to 
 
 the Holy Ghost; 
 
 As it Avas in the beginning, is now, and ever shall 
 be, world without end, Amen. 
 
 Lesson. 
 
 1 Corinthians , xv. 20. 
 
 Hymn 491 . 
 
 Brief life is here our portion, 
 
 Brief sorrow, short lived care ; 
 
 The life that knows no ending, 
 
 The tearless life is there. 
 
 O happy retribution ! 
 
 Short toil, eternal rest; 
 
 For mortals and for sinners 
 A mansion with the blest. 
 
 And now we fight the battle, 
 
 But then shall wear the crown 
 
 Of full and everlasting 
 And passionless renown. 
 
 But He, whom now we trust in 
 Shall then be seen and known ; 
 
 And they that know and see him 
 Shall have him for their own. 
 
 The morning shall awaken, 
 
 The shadows shall decay, 
 
 And each true hearted servant 
 Shall shine as doth the day. 
 
 There God, our King and Portion, 
 
 In fulness of his grace, 
 
 Shall we behold forever, 
 
 And worship face to face. 
 
 O sweet and blessed country, 
 
 The home of God’s elect ! 
 
 O sweet and blessed country, 
 
 That eager hearts expect! 
 
 Jesus, in mercy bring us 
 To that dear land of rest: 
 
 Who art, with God the Father, 
 
 And Spirit, ever blest. 
 
 Amen. 
 
38 
 
 Litany. 
 
 Let us Pray : 
 
 Our Father, who art in heaven, Hallowed be 
 thy Name, Thy kingdom come. Thy will be done 
 on earth, As it is in heaven. Give us this day our 
 daily bread. And forgive us our trespasses, As we 
 forgive those who trespass against us. And lead us 
 not into temptation ; but deliver us from evil. Amen. 
 
 Minister : O Lord, deal not with us according 
 to our sins. 
 
 Answer : Neither reward us according to our 
 iniquities. 
 
 O God, merciful Father, who despisest not the sighing of a 
 contrite heart, nor the desire of such as are sorrowful; Mercifully 
 assist our prayers which we make before thee in all our troubles 
 and adversities, whensoever they oppress us ; and graciously hear 
 us, that those evils wdiich the craft and subtilt}^ of the devil or 
 man worketh against us, may, by thy good providence, be brought 
 to nought: that we thy servants, being hurt by no persecutions, 
 may evermore give thanks unto thee in thy holy Church ; through 
 Jesus Christ our Lord. 
 
 0 Lord, arise, help us, and deliver us for thy Name's sake 
 
 O God, we have heard with our ears, and our fathers have 
 declared unto us, the noble works, that thou didst in their days, 
 and in the old time before them. 
 
 0 Lord, arise, help us, and delivei' us for thine honor. 
 
 Glory be to the Father, and to the Son, and to the Holy 
 Ghost ; 
 
 Answer. As it was in the beginning, is now, and ever shall 
 be, world without end. Amen. 
 
 From our enemies defend us, O Christ. 
 
 Graciously look upon our afflictions. 
 
 With pity behold the sorrows of our hearts. 
 
 Mercifully forgive the sins of thy people. 
 
 Favorably with mercy hear our prayers. 
 
 0 Son of David, have mercy upon us. 
 
 Both now and ever vouchsafe to hear us, O Christ. 
 
 Graciously hear us, 0 Christ; graciously hear us, 0 Lord Christ. 
 
 Minister. O Lord, let thy mercy be showed upon us ; 
 
 Answer. As we do put our trust in thee. 
 
 We most humbly beseech thee, of thy goodness, O Lord, 
 to comfort and succor all those, who in this transitory life, are 
 in trouble, sorrow, need, sickness, or any other adversity. And 
 we also bless thy holy Name for all thy servants departed this 
 life in thy faith and fear ; beseeching thee to give us grace so to 
 follow their good examples, that with them we may be partakers 
 of thy heavenly kingdom. Grant this O Father, for Jesus Christ’s 
 sake, our only Mediator and Advocate. Amen. 
 
39 
 
 O merciful God, and heavenly Father, who hast taught us 
 in thy holy Word that thou dost not willingly afflict or grieve the 
 children of men; Look with pity, we beseech thee, upon the 
 sorrows of thy servants, for whom our prayers are desired, in 
 thy wisdom thou hast seen fit to visit them with trouble, ancl to 
 bring distress upon them. Remember them, O Lord, m mercy; 
 sanctify thy fatherly correction to them ; endue their souls with 
 patience under their affliction, and with resignation to thy blessec 
 will; comfort them with a sense of thy goodness; lift up thy 
 countenance upon them, and give them peace ; through Jesus 
 Christ our Lord. Amen. 
 
 O God, whose days are without end, and whose mercies 
 cannot be numbered; Make us, we humbly beseech thee, deeply 
 sensible of the shortness and uncertainty of human life ; and let 
 thy Holy Spirit lead us through this vale of misery, m holiness 
 and righteousness, all the days of our lives : That, when we shall 
 have served thee in our generation, we may be gathered unto 
 our fathers, having the testimony of a good conscience ; m the 
 communion of the Catholic Church, in the confidence of a certain 
 faith ; in the comfort of a reasonable, religious, and holy hope; 
 in favor with thee our God, and in perfect charity with the 
 world. All which we ask through Jesus Christ our Lord. Amen. 
 
 De profundis. 
 
 Out of the deep have I called unto thee O Lord ; Lord, lieai 
 
 ^ O let thine ears consider well the voice of my complaint. 
 
 If thou, Lord, will be extreme to mark what is done amiss, O 
 
 For there is mercy with thee ; therefore shalt thou be feared. 
 
 I look for the Lord; my soul doth wait for him; m his word 
 
 My soul fleeth unto the Lord before the morning watch , I 
 
 say before the morning watch. , 
 
 ^ O Israel, trust in the Lord : for with the Lord there is mercy, 
 
 and with him is plenteous redemption. 
 
 And he shall redeem Israel from all his sms. 
 
 Glory be to the Father, and to the Son, and to the Holy 
 
 ^ As it was in the beginning, is now, and ever shall be, world 
 
 without end. Amen. 
 
 Memorial Sermon by Rev.^George P. 
 Seymour, D. D.* 
 
 Hymn 494. 
 
 What are these in bright array, 
 
 This innumerable throng, 
 
 Round the altar, night and day, 
 Hymning one triumphant song?— 
 “ Worthy is the Lamb, once slain, 
 Blessing, honour, glory, power, 
 Wisdom, riches, to obtain, 
 
 New dominion every hour.” 
 
 * The sermon, delivered on the occasion, is herewith published. 
 
40 
 
 These through fiery trials trod; 
 
 These from great affliction came ; 
 
 Now before the throne of God, 
 
 Seal’d with His almighty name: 
 
 Clad in raiment pure and white, 
 
 Victor-palms in every hand, 
 
 Through their dear Redeemer’s might, 
 
 More than conquerors they stand. 
 
 Hunger, thirst, disease unknown, 
 
 On immortal fruits they feed; 
 
 Them the Lamb amidst the throne 
 Shall to living fountains lead : 
 
 Joy and gladness banish sighs; 
 
 Perfect love dispels all fears; 
 
 And forever from their eyes 
 God shall wipe away the tears. 
 
 Let us pray :— 
 
 O Almighty God, who hast built thy Church upon the 
 foundation of the Apostles and Prophets, Jesus Christ himself 
 being the chief Corner-stone ; Grant that, by the operation of the 
 Holy Ghost, all Christians may be so joined together in unity 
 of spirit, and in the bond of peace, that they may be an holy 
 temple acceptable unto thee. And especially ‘to this Congrega¬ 
 tion present, give the abundance of thy grace ; that with one 
 heart they may desire the prosperity of thy holy Apostolic 
 Church, and with one mouth may profess the faith once delivered 
 to the Saints. Defend them from the sins of heresy and schism ; 
 let not the foot of pride come nigh to hurt them, nor the hand of 
 the ungodly to cast them down. And grant that the course of 
 this world may be so peaceably ordered by thy governance, that 
 thy Church may joyfully serve thee in all godly quietness ; that 
 so they may walk in the ways of truth and peace, and at last 
 be numbered with thy Saints in glory everlasting ; through thy 
 merits, O blessed Jesus, thou gracious Bishop and Shepherd of 
 our souls, who art with the Father and the Holy Ghost, one God, 
 world without end. Amen. 
 
 Almighty God, give us grace that we may cast away the works 
 of darkness, and put upon us the armour of light, now in the 
 time of this mortal life, in which thy Son Jesus Christ came to 
 visit us in great humility; that in the last day, when he shall 
 come again in his glorious Majesty to judge both the quick and 
 dead, we may rise to the life immortal, through him who liveth 
 and reigneth with thee and the Holy Ghost, now and ever. Amen. 
 
 Grant, O Lord, that as we are baptized into the death of thy 
 blessed Son our Saviour Jesus Christ, so by continual mortifying 
 our corrupt affections we may be buried with him ; and that 
 through the grave, and gate of death we may pass to our joyful 
 resurrection ; for his merits, who died, and was buried, and rose 
 again for us, thy Son Jesus Christ our Lord. Amen. 
 
 Almighty God, who through thine only begotten Son Jesus 
 Christ, hast overcome death, and opened unto us the gate of ever¬ 
 lasting life ; we humbly beseech thee, that, as by thy special grace 
 preventing us thou dost put into our minds good desires, so by 
 thy continual help we may bring the same to good effect; through 
 Jesus Christ our Lord, who liveth and reigneth with thee and the 
 Holy Ghost, ever one God, world without end. Amen. 
 
41 
 
 Anthem: 
 
 Christ being raised from the dead, dieth no moi e ; 
 death hath no more dominion over him. 
 
 For in that he died, he died unto sin once ; but 
 
 in that he liveth, he livetli unto God. 
 
 Likewise reckon ye also yourselves to be dead 
 indeed unto sin, but alive unto God through Jesus 
 
 Christ our Lord. Rom. m. 9. 
 
 Christ is risen from the dead, and become the 
 
 first fruits of them that slept. 
 
 For since by man came death, by man came also 
 
 the resurrection of the dead. 
 
 For as in Adam all die, even so in Christ shall 
 
 all be made alive. 1 Cor., xv. 20. 
 
 * 
 
 Benediction. 
 
43 
 
 APPENDIX. 
 
 BISHOP POTTER’S TRIBUTE. 
 
 Extract from the Address of the Bishop of New 
 
 York , before the Diocesan Convention , September 
 
 27, 1875. 
 
 My dear brethren, little did I dream three days 
 ago that I should come to this hour so oppressed 
 with grief as I now find myself. Death has lushed 
 into our circle in his most appalling form, and has 
 struck down one of the best, and dearest, and most 
 valuable of our number. The Rev. George B. 
 Draper, D. D., for many years Rector of St. An¬ 
 drew’s Church, Harlem—one of our ablest, most 
 faithful, and highly valued clergymen—died on 
 Sunday morning last, the 24th of September, of 
 small-pox ; and, owing to the nature of the disease, 
 his mortal remains were on the same day laid in the 
 grave, before any but a very few of his friends 
 knew any thing of his illness. And to add to the 
 harrowing features of the visitation, when he was 
 taken away, he left behind him in his earthly home 
 the frightful malady, which had been the instrument 
 in removing him from this present scene of laboi. I 
 am sure the afflicted widow and interesting family of 
 children will have your sympathy, and your earnest 
 prayers. God comfort them ! God help them . A 
 few years ago, Dr. Draper’s character was subjected 
 
44 
 
 to a severe ordeal. His church was laid in ashes ; 
 and to keep his congregation together, and to pru¬ 
 dently and energetically conduct the work of erect¬ 
 ing a new edifice worthy of the congregation, and of 
 the position, churchly and becoming, without ex¬ 
 travagance, without ruinous debt, the attachment of 
 the People to the Pastor, all the time increasing, that 
 vas to make a history which could leave no doubt 
 as to the qualities of mind and heart of the Rector. 
 Every year, by his transparent integrity, his devo¬ 
 tion to his work, his modesty and independence, his 
 truth and loyalty, he won upon my respect and love 
 more and more ; and to-day I feel his removal as a 
 great personal loss. liile we lovingly cherish his 
 memory, let us try to imitate his virtues. 
 
45 
 
 §\ottzt of peui-fjotfe. 
 
 Pmaratu, 
 
 This Certifies, That the convention of the Pro¬ 
 testant Episcopal Church in the Diocese of New 
 York, assembled this day in St. John's Chapel in 
 this city, adopted the following testimonial and re¬ 
 solutions, as an expression of its respect for the 
 character of 
 
 Site fto. ©eoftie iatuartl draper, £1 
 
 and of its sense of the loss sustained by the Church 
 in his death. 
 
 William E. Eigenbrodt, 
 
 Secretary of the Convention of the Protestant Episcopal Church 
 
 in the Diocese of New York. 
 
 New York, September 28, 1876. 
 
46 
 
 The committee appointed to prepare resolutions 
 commemorative of the late Dr. Draper, and proper 
 for adoption by this convention, respectfully recom¬ 
 mends the adoption of the following testimonial : 
 
 Whereas , It has been made known to this conven¬ 
 tion that the Rev. George Barnard Draper, D. D., 
 a priest in the Church of Christ, and Rector of St. 
 Andrew’s Church, Harlem, in the City of New-York, 
 has been taken from a laborious and useful ministry 
 upon earth to the rest of the blessed : And inasmuch 
 as the sad circumstances of his death and burial de¬ 
 nied to his companions in labor the comforting privi¬ 
 lege of gathering for his funeral service, and attend¬ 
 ing his remains to the grave: Therefore, we, the 
 members of the Convention of the Protestant Epis¬ 
 copal Church in the Diocese of New-York, take this 
 occasion both to open our grief and to give token of 
 our high esteem for our departed brother, and of our 
 appreciation of his character and services. 
 
 Acknowledging, in all human events, the directing- 
 hand of God, we know that the evening and morn¬ 
 ing of this Christian soldier’s day were completed 
 and his warfare accomplished. 
 
 He has kept the faith loyal to his church—her 
 prosperity was his happiness. Well grounded in the 
 doctrines of her creed, he did not confound the fleet¬ 
 ing shadows of the human mind with the changeless 
 articles of a Christian’s belief. The garments of tran¬ 
 sient opinion hung lightly around the body of his 
 Faith ; hence, he neither feared to accept the truths 
 from time to time brought to light through the in¬ 
 vestigations of human science, nor hesitated to adapt 
 himself to the conclusions of modern thought. With 
 him the traditions of the past coalesce with the 
 knowledge of this hour, and the Christ whom he had 
 early learned to love, became daily more and more 
 fully the Way, the Truth, and the Life, until that 
 
47 
 
 last moment when, with the words u in Christ 
 upon his dying lips, he passed from terrestial dark¬ 
 ness into celestial day. 
 
 He has fought a gqpd tight. His only parochial 
 charge was St. Andrew’s Church, Harlem. twenty - 
 six years ago he accepted a call to what was then a 
 feeble suburban parish. Without a thought or am¬ 
 bition beyond the discharge of his duty to the best 
 of his ability, he remained steadfast at his post. 
 Diligent in his pastoral duty, painstaking in his pul¬ 
 pit preparations, faithful and precise in his teach¬ 
 ings, he leaves behind a generation of devout and 
 active churchmen. 
 
 He bore himself as the good shepherd of his whole 
 flock during many an exciting controversy, the 
 friend to all, the healer of wounds and the Composei 
 of strife. 
 
 As the monuments of that quiet yet persistent zeal, 
 he leaves behind him a beautiful parish church, a 
 numerous and united people, a Sunday-school laige 
 in its membership, and possessing a building perfect 
 in its appointments. 
 
 All around revered him, and joined with his own 
 smitten people in sending up one common wail ot 
 woe when that exemplary pastorate came to its sud¬ 
 den termination. 
 
 Resolved, That we offer to the congregation of St. 
 Andrew’s the assurance of our deep sympathy in 
 their affliction ; to his bereaved family, the imperfect 
 consolation of our own sorrow ; to the (treat Head of 
 the Church our devout thanksgiving for the good ex. 
 ample of this faithful servant. 
 
 Resolved , That the Secretary of the Convention be 
 instructed to send copies of this testimonial to the 
 family and congregation of the deceased, and to 
 cause its insertion in the church and secular papers 
 
48 
 
 of this city, or to make it public in any other man¬ 
 ner at his discretion. 
 
 New-York, Sept. 28, 1876. 
 
 Respectfully submitted, 
 
 Thomas M. Peters, j 
 
 Isaac H. Tuttle, > Committee. 
 
 Robert S. Howland, ) 
 
 An extract from the Report of the Superintendent of 
 the Society for Promoting Religion and Learning 
 in the State of New- York , made to the Convention 
 of the Diocese of New- York , Thursday , September 
 28th , 1876 : 
 
 “ The sudden and distressing death of one of their 
 number at the beginning of the present week calls 
 for more than ordinary notice at the hands of the 
 Trustees of the Society for Promoting Religion and 
 Learning. 
 
 The Rev. George Barnard Draper, D. D., Rec¬ 
 tor of St. Andrew’s Church, Harlem, fell a victim, in 
 the discharge of duty, to a virulent disease. 
 
 The precautions which are necessary in such cases, 
 in order to protect the health and lives of others, re¬ 
 quire interment so speedily after dissolution, that 
 the burial is over, before the friends are made aware 
 of the decease. 
 
 It adds poignancy to the sorrow, therefore, when 
 loving hearts, which reverenced the departed for his 
 exalted worth, are denied the privilege of paying the 
 usual tribute of respect to his memory, in attending 
 his funeral. 
 
 The Trustees, in consequence, may be pardoned if 
 they extend their report by adding a few paragraphs, 
 
49 
 
 to place on permanent record their sense of the great 
 loss which they, in common with the Diocese of New 
 York and the Church at large, have sustained in the 
 death of the Rev. Dr. Draper, and to bear testimony 
 to his unostentatious life, his blameless character, 
 and his many virtues. 
 
 The association of the Trustees with their departed 
 brother for many years, at certain recurring inter¬ 
 vals, revealed to them what may be known and read 
 of all men in the parish, which was Ms only cure, 
 that the more he was known, the more he was re¬ 
 spected and loved. His quiet dignity, his calm, 
 gentle manner, his simple, unaffected demeanor, won 
 their way to the hearts of all who were about him ; 
 and hearts once secured by him were never after¬ 
 wards alienated, or abated their esteem. Those who 
 were thus drawn to him, found in the man more than 
 they anticipated. Beneath that sweet, placid exte¬ 
 rior there dwelt an intellect of more than ordinary 
 power, and there was added a culture which was re¬ 
 fined, elevated, and admirable. His sermons were 
 replete with instruction, and were models of a pure, 
 perspicuous style. . His care of his parish was such 
 as to leave no cause for complaint, and in positive 
 results to be an example much needed in this restive 
 age, of what patient continuance in well doing can 
 accomplish. 
 
 The words of the Trustees at this time must needs 
 be few, and they regret that the necessities of the 
 occasion forbid that they should say more to apprise 
 the Church in this Diocese of the value of the trea¬ 
 sure, which God lias translated, as they humbly be¬ 
 lieve, to a higher and better estate, in the departure 
 out of this world of their late associate, the Rev. Dr. 
 George Barnard Draper. 
 
 George F. Seymour, 
 
 Superintendent of the Society for Promoting lieligion and 
 Learning in the State of New York. 
 
50 
 
 ACTION OF THE REFORMED DUTCH 
 CHURCH, HARLEM. 
 
 We, the Consistory of the Reformed Dutch 
 Church of Harlem, N. Y., have just learned of 
 the sudden departure to his home in our Father’s 
 house in Heaven, of the 
 
 fUit. §. 
 
 Rector of St. Andrew’s Episcopal Church in 
 this place. 
 
 We desire, for ourselves and our Congregation, 
 to express our high appreciation of his character and 
 worth. Affable and genial as a man and neighbor ; 
 devoted as a Christian ; faithful and consecrated as 
 a preacher and pastor ; he was greatly respected in 
 our community and deeply loved by those who knew 
 him best. His influence was ever in behalf of right 
 and truth, and his decease is a great loss to the cause 
 of morals and religion. 
 
 To his Parish we would express our sympathy 
 in their bereavement and commend them very earn¬ 
 estly to “ The Chief Shepherd.” 
 
 For his stricken family, in their grief, we are 
 conscious that any words of ours are tame and 
 weak ; yet we would convey our assurance of Chris¬ 
 tian sorrow with them and our confidence that unto 
 them will be fulfilled the blessed promise of our 
 God, “as thy days, thy strength shall be.” 
 
 We direct our Secretary to insert this minute in 
 our Records, and also to forward a copy to the 
 Vestry of St. Andrew’s Church and to the family of 
 our translated Brother. 
 
 Charles Mott, 
 
 Secretary. 
 
 Harlem, N. Y., Sabbath 24th Sept., 1876. 
 
51 
 
 ACTION OF THE HOLY TRINITY CHURCH, 
 
 HARLEM. 
 
 To the Wardens and Vestrymen of St. An- 
 
 drew’s Church. 
 
 Dear Brethren : 
 
 I am instructed by the Wardens and Vestrymen of 
 Holy Trinity Church, Harlem, to communicate to 
 you a copy of a minute adopted by them on the oc¬ 
 casion of the death of your late honored and beloved 
 Rector, and, at the same time, to convey to you an 
 assurance of their earnest sympathy with the con¬ 
 gregation of St. Andrew’s, under the great bereave¬ 
 ment which they have sustained in the loss of a pas¬ 
 tor who has so lovingly and faithfully led them for 
 so many years. 
 
 We would not intrude upon the sacredness of your 
 grief by any words of ours, but only ask to be al¬ 
 lowed to mingle our tears with yours over the giave 
 of the honored dead, and to pay our humble tribute to 
 
 his memory. 
 
 Very respectfully, 
 
 Your obedient servant, 
 
 Randolph H. McKim, 
 
 Hector of Holy Trinity Church. 
 
 Harlem, 30th September, 1876. 
 
 TOetW, in the inscrutable but unerring provi¬ 
 dence of our heavenly Father, the Rev. George B. 
 Draper, D. D., late Rector of St. Andrew's Church, 
 Harlem, has been suddenly removed from the sphere 
 of his earthly labors, to enter, as we humbly believe, 
 into the joy of his Lord, and to receive the reward 
 promised to 1 ‘the good and faithful servant \ 
 
 tftWlfrWl, in testimony of their warm appre¬ 
 ciation of the character and services of the deceased, 
 the Rector, Wardens and Vestrymen of Holy Trinity 
 Church, Harlem, have ordered the following minute 
 to be entered upon the record of their proceedings : 
 
52 
 
 MINUTE. 
 
 I lie death of the Rev. Dr. Draper is a loss which 
 falls heavily, not only upon his own congregation 
 and the large circle of his friends, but upon this com¬ 
 munity at large. Through a sacred ministry exer¬ 
 cised in Harlem, for more than a quarter of a century, 
 he has, by his kindness and courtesy, by his blame¬ 
 less life and consistent devotion to his duties as a 
 Christian minister, won the respect and affection of 
 all classes of the community; and now that the light 
 of his truly Christian example is removed from our 
 midst, the general feeling of all good men must be 
 that the cause of virtue and religion has sulfered a 
 loss not soon to be repaired. 
 
 To the culture of the scholar, he added the refine¬ 
 ment and dignity of the Christian gentleman. Child¬ 
 like in spirit, he was also firm and courageous in the 
 maintenance of his conscientious convictions. Be¬ 
 neath an exterior of reserve, there beat in his bosom a 
 
 warm and generous heart, which was ever ready to 
 
 */ 
 
 sympathzie with the sorrows and sufferings of his fel¬ 
 low men. Of the energy of character, and of the ad¬ 
 ministrative talent which he possessed, he has left 
 an abiding monument in the beautiful temple of 
 Christian worship, which, under the inspiration of 
 his voice and example, rose, phoenix-like, from the 
 ashes of the old St. Andrew’s. As a preacher of 
 righteousness, w T e may say of him that 
 
 “ He bore his great commission in liis look, 
 
 But sweetly tempered awe, and softened all he spoke, 
 Letting down the golden chain from high, 
 
 He drew his audience upward to the sky.” 
 
 Asa pastor, he was a model Of fidelity, ever ready 
 to minister to the poor and needy, the sick and dying, 
 and in the discharge of his office unhesitatingly and 
 fearlessly exposed himself to the contagion of dis¬ 
 ease. 
 
 Wm. Calhoun, 
 
 Clerk of the Vestry. 
 
 A true copy. 
 
53 
 
 SUMMARY OF EVENTS 
 
 IN 
 
 
 Born at Brattleboro’, Vt., 
 
 - Jan. 20tli, 1827. 
 
 Baptized by the Rev. Titus Strong, D. D., at St. 
 
 James’ Church, Greenfield, Mass. September 16tli, 1827. 
 
 Confirmed at Church of the Annunciation, New 
 
 York, by Bishop B. T. Onderdonk, - January 31st, 1841. 
 
 Entered Columbia College, New York, - - October, 1841. 
 
 Graduated from “ “ “ _ ' October, 1845. 
 
 Entered the General Theological Seminary, - October, 1846. 
 
 Graduated from 
 
 June 28th, 1849. 
 
 Ordained Deacon by the Rt. Rev. Wm. R. Whit- 
 tin gham, D. D. Bishop of Maryland, in the 
 Church of the Holy Trinity, Brooklyn, - July 1st. 1849. 
 
 Officiated for the first time in St. Andrew’s Ch., 
 
 Harlem the 1st Sunday after Easter, - April 17th, 1850. 
 
 Entered upon his duties as Minister in 
 the 4th Sunday after Trinity, - 
 
 charge, 
 
 June 23d, 1850. 
 
 Married to Miss Lucy B. Goodhue, at Brattleboio 
 
 Vt., by the Rev. Titus Strong, D. D. - Nov. 25tli, 1850. 
 
 Ordained Priest, by the Rt. Rev. Carlton Chase, 
 
 D. D., Bishop of New Hampshire, in the 
 Church of the Ascension, New York, and 
 became by the terms of his call in con¬ 
 sequence, Rector of St. Andrew’s Church, March 16th, 18ol. 
 
 Received the degree of S. T. D. from Columbia 
 College, - 
 
 Deceased and was buried, Sunday, 
 
 1868. 
 
 - Sept. 24th, 1876. 
 
ORATION 
 
 DELIVERED ON THE OCCASION 
 
 -OF THE- 
 
 Laying of the Corner Stone of the 
 Exposition Building, 
 
 OF THE STATE FAIR OF ILLINOIS, 
 
 July 4th, 1894, 
 
 -BY THE- 
 
 Rt. Rev. GEORGE F. SEYMOUR, 
 
 (S. T. D., LL. D.) 
 
 Bishop of Springfield. 
 
 George R. Willis, Printer, 
 
 8 Friend Street, Boston, Mass. 
 1894. 
 
THIS ORATION IS DEDICATED, WITH RESPECT AND AFFECTION 
 
 HIS FELLOW—CITIZENS OF THE STATE OF ILLINOIS, 
 
 BY THE AUTHOR. 
 
ORATION. 
 
 / 
 
 The third of July, 1776 , looked forward to the next day, the 
 fourth, as every day anticipates its successor. It would be an ordi¬ 
 nary day, like those which had gone before,—no more, no less,—full 
 of the common current events, the births, the deaths, the accidents, 
 the crimes, the doings and sayings of men. It would come and go 
 and leave no sign. Such was the fact when the sun went down on 
 the evening of the third of July one hundred and eighteen years ago, 
 and rose again on the fourth upon the three millions of our ancestors, 
 who were scattered in sparse settlements east of the Alleghanies, 
 along the Atlantic seacoast of our great country, these United States 
 of America. 
 
 The Fourth of July came and passed, and very few knew that 
 anything unusual had happened. Indeed, the chief actors in the trans¬ 
 action, which has made this day illustrious, were not aware of the 
 greatness of their deed. They knew the peril, which it involved to 
 their lives and fortunes, and in this lies the heroism and self-sacrifice 
 of their conduct; but they did not, for they could not, anticipate the 
 far-reaching consequences of their act. These lay hidden in the 
 future, which no man could foresee, and which were destined to grow 
 and develop in larger proportions, as long as time shall last. We look 
 back upon many of those consequences like links in a continuous 
 chain of history which stretches between and unites the present with 
 the new departure, which our ancestors made in their “ Declaration of 
 Independence.” We may look forward, but we cannot see very far; 
 but of one thing we are sure, that come what may, our Fourth of July 
 will never fall back into the ordinary days of the year. It will always 
 be, it must always be, in the calendar of civil holidays for the civilized 
 world, “The Queen of Festivals.” Such a rank it has attained, 
 because we as a nation have poured into it our success under varving 
 conditions and diversified fortunes in administering our own affairs 
 on the principles of self-government for more than a century. 
 
 Our national holiday, therefore, has been a growing factor in the 
 preciousness of its value to us, and of importance to others as a har¬ 
 binger of hope since our birth as an infant among the peoples of the 
 earth. See how this has come to pass, and it will prepare us to con- 
 
4 
 
 
 sicler the special event which has drawn us to this spot, the laying of 
 the corner-stone of our State Fair buildings, and the admirable 
 adjustment of its relations to the day which we celebrate. 
 
 It was not until our independence was acknowledged in the peace 
 of 1783 that our Fourth of July was marked with red, as a festival 
 which chronicled success. In the seven years which lie between, our 
 skies were dark with disaster, and there were gloomy apprehensions 
 that our struggle would be fruitless and our day of self-assertion 
 inspiring hopes of national existence, would be to the Colonies a 
 memorial of shame and humiliation, and to the brave signers of the 
 Declaration a “ day of wrath.” But God willed otherwise, and we 
 emerged from the conflict with victory resting upon our banners, and 
 at once our Fourth of July became bright in our eyes, and the task 
 was set us to make it bright in the eyes of others, of all the world. 
 We are not disposed to boast; it is a charge often made against us 
 that we are full of ourselves, and carried away with self-conceit; and 
 doubtless in years gone by, when we were young and foolish, we were 
 inclined to be braggarts, like half-grown children ; but that period has 
 passed. Growing maturity has sobered us. The iron has entered 
 into our souls in internecine strife, and we are wiser by reason of min¬ 
 gled experiences of adversity and prosperity; and in a degree we 
 know ourselves better than we ever did before, and can measure 
 ourselves with others and estimate our capacities. 
 
 Justifying ourselves, therefore, by such considerations, we may 
 safely say that we have, after more than a hundred years, made our 
 Fourth of July bright in the eyes of the civilized world. It has been 
 with our national birthday, in its increasing celebrity, as it has been 
 with our Washington, “the father of his country.” He was first an 
 infant, and no one knew him beyond the home circle, and then the 
 uncertainties of youth in a new and wild region made his future 
 doubtful; but, at length, success in war, rare wisdom in the adminis¬ 
 tration of the affairs of state under novel and hitherto untried con¬ 
 ditions, and, finally, consummate self-control which prompted him 
 and nerved him to step down and out from the loftiest official station 
 to private life, completed a career which in itself is illustrious, and 
 which, with the growing importance of the nation which he founded, 
 has been lifted up higher and higher for larger and larger circles of 
 earth’s inhabitants to admire. 
 
 So with our Fourth of July, at first it was known only to ourselves, 
 and was feebly observed until we emerged from the chrysalis state of 
 confederation into birth as a nation, under the Constitution of the 
 United States. Then we began to celebrate our festival with bois¬ 
 terous joy, and probably made more noise with the ringing of bells 
 .and the firing of crackers than we do now. It was a domestic affair, 
 however, altogether, for decades of years; none knew of it beyond 
 
.) 
 
 our home circle, and none cared to know. But now, the wide world 
 over, the Fourth of July is known and honored as America’s anni¬ 
 versary of her birth, her great national holiday. 
 
 Even England, our mother, who might be pardoned for being 
 reluctant to recognize the day which celebrates the triumph of her 
 rebellious offspring, has been brought with graceful magnanimity to 
 enrich the welcome with which she greets us, when we visit her shores 
 in summer, by inviting us to keep high festival with her in her hos¬ 
 pitable halls and homes on our Fourth of July. Thus it fared with 
 us in 1888, when a number of Americans, representative men, were 
 in London in attendance upon a Conference on the Fourth of July. 
 In honor of our great festival, the Conference was adjourned at an 
 early hour, and we were all invited to dine with the Lord Mayor in 
 the grand old Guild Hall, hull five hundred of us were gathered in 
 this historic building, around the hospitable board of London’s chief 
 magistrate. England’s greatest officers in church and state were 
 there, the Archbishops of Canterbury and York, many of her Bishops, 
 the Lord High Chancellor, the Speaker of the House of Commons, 
 judges, and contingents of all orders of the nobility, and representa¬ 
 tive men from the townfolk and the yeomanry. Ancient customs 
 were observed. The toast-master, in tones and phrases which seemed 
 to float down from distant centuries, discharged his office, standing 
 behind the Lord Mayor’s chair; the Lord Mayor, himself an historic 
 personage, in his garb and with his badges of time-honored dignity, 
 a Belgian, too, he happened to be that year; the titles used, so 
 strange to republican ears, in greeting and salutation and formal 
 address; “the loving cup,” which made its round from lip to lip, 
 and bound the whole assembly together in a sacred pledge of trust 
 and amity; the many tables and the many lights; the quaint sur¬ 
 roundings in rafter, beam and wainscot, combined to make a setting 
 meet and fit for the precious thing, the jewel which it embraced. 
 And what was that, my fellow-countrymen ? It was the day we honor 
 now,—our national holiday, the anniversary of our nations birth, 
 our dear old Fourth of July. 
 
 What an insignificant people we appeared to be, at first, in the 
 estimation of other nations! Our success in oui conflict with 0111 
 mother country did not seem to make any very great impression upon 
 our contemporaries. They regarded us as an infant in prowess and 
 resources, and when they did not patronize us and caress us, they 
 treated us with contempt or insulted us. As was natural, France, 
 in the throes of her revolution and rapid changes of government, 
 approached us as her debtor for our existence; took liberties with 
 us as a client, who owed her so much and were so dependent upon 
 her that we would not dare to refuse her demands. On the other 
 hand, a pettv state of North Africa, half civilized and contemptible, 
 
displayed such insolence and arrogance, in her diplomatic intercourse 
 with us, that we were constrained to go to war. The wonder need 
 not be so great that, during the struggle for mastery, while the first 
 Xapoleon was rising to be Emperor of France, our rights as a nation 
 were not considered by the great powers of Europe. But it is sur¬ 
 prising that both France and England should have behaved towards 
 us, when we pressed our claim to be regarded as neutrals, as though 
 we were a mere cipher, unworthy of a hearing, much less of respect. 
 
 Our second war with our mother country seemed to be necessary 
 to teach her of what stuff we were made, that we were bone of her 
 bone and flesh of her flesh, and that on fresh virgin soil, and with 
 the influx of new blood from other races, we were an improvement 
 upon our progenitor, and if she could boast that she could place her 
 foot with impunity wherever she chose upon the earth's surface, we 
 taught her that she must make at least one exception, and that 
 expeption was where “the star spangled banner” floated o’er sea or 
 land. 
 
 Our successive wars since the white man first came to our shores 
 have decided great issues, which have proved beneficial not only to 
 ourselves but to the world, and have combined to place us in the 
 unique position of representing and standing for more good things 
 in the make-up of man's temporal condition than all the other 
 nations. 
 
 First, Our continued warfare for more than a century with the 
 aborigines secured for the white man the permanent possession of 
 the north temperate zone of the American Continent, by far the most 
 splendid domain in its resources on the face of the whole earth. - 
 
 Second, Our old “ French and Indian war,” as it was called, 
 decided what race should rule here, whether French or English, and 
 the language in which I address you to-day proclaims the victory of 
 the Anglo-Saxon over the Norman. Our country is English in its 
 speech, and while it welcomes all other nationalities, and accepts 
 them as enriching us with their special gifts, still it absorbs them 
 and assimilates them, and the outcome of the process is announced 
 by the official language of President, and Governor, and Judge, of 
 Congress, and Eegislature, and the current speech of social life. 
 
 Third, Our Revolutionary war, as it is designated, settled the 
 character of our political institutions; they were to be republican, 
 and not monarchial, as long as we proved ourselves a people worthy 
 and capable of governing ourselves. 
 
 fourth. Our war with Great Britain, in 1812, completed what 
 the original struggle had left unfinished ; it settled our rights on the 
 sea as well as on the land, and secured respect for our fiag, whether 
 it protected a ship on the waves or floated over fortress, or city, or 
 citizen on the solid earth. 
 
( 
 
 Fifth, Our war with Mexico established the precedent that we 
 will, when the cause is just and the grounds are good, annex foreign 
 territory to our borders in spite of opposition fiom those who seek 
 to coerce and oppress as slaves an unwilling people. 
 
 And lastly, Our late civil war revealed the truth to a surprised 
 world, that we were able to take care of ourselves, and presei\e the 
 integrity of our institutions, amid the greatest dangers and under 
 the stress of the most tremendous strain which a nation was ever 
 called upon to bear. 
 
 The result is, that we are here to-day the representatn es in this 
 Empire State of the West, of a country whose immense sweep, from 
 east to west and north to south, gathers within hei bosom the 1 idl¬ 
 est treasures in land and water, in soil and climate, in tiee and plant 
 and fruit and flower, in metal and coal, and oil and gas, which the 
 entire earth has to offer to any people. Our national language is a 
 speech which is destined to dominate all othei dialects, and to become 
 the tongue which will lighten, if it does not lift entirely, the cuise of 
 Babel, so that all men, wherever they may dwell, will undei stand us 
 when we speak our native English. Our government, while we do 
 not claim for it perfection, is still the best in its balance of powers, 
 in its embodiment of sound principles of political science, in its 
 recognition of the rights of all, and in its consei\ati\e pro\ ision for 
 amendment and improvement under which any people ha\ e e\ er 
 
 lived. 
 
 We have reached the front rank of the family of nations, and, 
 without a standing army or a naval display which is commensurate 
 with our greatness, we have long since emerged 110m the conditions 
 when we were practically ignored by h ranee and England, and e\ en 
 insulted by piratical Tripoli. We are large enough, but if need 
 should require, and our people w'ere so pleased, we are not estopped 
 from sharing our blessings as a nation with contiguous and neigh¬ 
 boring peoples. And v r e are strong in the con\ iction that the integ¬ 
 rity of our Union must be maintained at any cost, and that we 
 ourselves, as we have learned by experience, are ampU able to 
 
 maintain it. ... 
 
 Thus we stand to-day in this fair city, in our own Illinois, the 
 
 exponents of ideas which have been bought for us at the cost of all 
 these wars, and developed by the experience of full two centuries 
 and a half. Our growth has been unprecedented. No nation has 
 ever advanced with such rapid strides. No forecast based upon the 
 experience of the past, usually a safe guide, could ha\e anticipated 
 a hundred years ago what our eyes behold to-day. I he reason is, 
 that new factors in discoveries and inventions calculated to promote 
 and hasten growth, hitherto unknown, have been introduced and 
 utilized, and our climate, soil and advantages in social, civil and 
 
religious liberty, have drawn streams of immigration, for the most 
 part of the best material from every considerable nation of the world. 
 1 he ordinary advance of population by natural increase on the old 
 lines of growth up to 1790, would have given us now not one-half 
 the number of people whom we claim as our fellow-countrymen; and 
 the area covered by dense settlement, had it not been for the steam¬ 
 boat and the steam-car, would not to-day have reached to the Rocky 
 Mountains.. 
 
 I he local position of our national Capital on the Potomac is a 
 proof of the sagacity of our ancestors one hundred years ago in pro¬ 
 viding a centre for our national life. The highest wisdom of that 
 day has floated down to us on the stream of history in the debates 
 of the hirst Congress. There were differences of opinion as to 
 where our seat of government should be placed, but the range of 
 choice, as we measure distances, was not very wide. The Susque¬ 
 hanna and Pennsylvania, and some city in New England, represented 
 the extremes of \\ est and East, and Virginia raised her voice for the 
 South. With laudable magnanimity a patriotic son of Massachusetts 
 made an eloquent plea for what he called, as he looked out upon our 
 country a century ago, a permanently central location for our Capi¬ 
 tal, and in doing so he put to silence the advocates of the Western 
 frontier site on the Susquehanna with an argument such as this : 
 “ The honorable gentleman," Fisher Ames is reported to have said, 
 “desires a central position for our seat of government; but I ask, 
 how does he determine his centre, by measuring from north to south 
 and east to west ? Preposterous ! I will go with him on his line 
 from north to south, and this will take us to the Potomac; but who 
 is there who will go with him on his line from east to west ? Why, 
 c a r\ us into the howling wilderness, whither civilization 
 under the protection of our government can never extend, and whence, 
 if it did, the cereals raised for market could never be transported. 
 No, sir, said the honorable gentleman from Massachusetts, “meas¬ 
 ure your line from north to south, and fix the site of your Capital at 
 its centre, on the banks of the Potomac, and you will be practical 
 and sensible, if you are not scientific.” 
 
 V ell! fellow-citizens of Illinois, what has the century which lies 
 between us and the Honorable Fisher Ames taught us about the 
 howling wilderness whither the arm of civil government could never 
 reach, it is so far away? It seems to me, we of Illinois have sup¬ 
 plied the General Government, in our sons, with arms which were 
 long enough and strong enough, in Lincoln and Grant, to embrace 
 the entire United States, territories and all, and hold them together, 
 in spite of themselves, as one Union. It seems to me that we of 
 Illinois have distanced all the East in cereals, in our growth of wheat 
 and corn, and have managed to send our crops to market. It may 
 
9 
 
 be that our Board of Trade in Chicago is not spotless in its virtue, 
 but it is the wonder of the business world. 
 
 Let us not boast that we would have been wiser than Fisher 
 Ames had we lived in his day. New and strange elements have 
 come into the problem of civilization and human progress since our 
 first Congress in 1790. Then the only mode of transit on land was 
 by beasts of burden, and by water, by wind and sail. Now steam 
 and electricity transport us with lightning speed. Then, news was 
 wearily and slowly carried by man and horse and boat; now, the 
 net-work of wire thrills the world with tidings without an instant's 
 delay. The inventions, which have utilized these forces, have 
 pushed man forward on every line of activity and endeavor with 
 unexampled speed. The happy accident of the discovery of gold 
 and silver on our Pacific slope and coast, drew population in crowds 
 to California and Oregon, and gave those regions towns and cities, 
 and made possible transcontinental railroads by fifty years in advance 
 of what the demands of emigration, in its natural and normal pro¬ 
 gress, would have required and justified. The termini were supplied 
 at the Golden Gate and the Columbia River and Vancouver’s Sound, 
 which joined hands with the cities of the East in holding the iron 
 rails which stretched across the immense sweep of lonely wilderness 
 which lies between, and hurried our people to settle and build up 
 into States our younger sisters in Colorado, Montana, Wyoming, 
 Idaho, the Dakotas, and Washington. 
 
 All this has come since the organization of our government, and 
 no mere man could have foretold its coming. It explains the vision 
 which greets our eyes as we contemplate our l nited States in their 
 greatness and power, and it relieves our ancestors of folly because 
 they did not anticipate what we behold. Thus our Fourth of July 
 has become correspondingly great with our greatness, and we are 
 here to-day, fellow-citizens, not only to celebrate our nation's birth¬ 
 day, but also, I trust, to make a permanent contribution to its great¬ 
 ness in laying the corner-stone of our State Fair buildings. 
 
 I think I do not exaggerate our responsibility when I urge upon 
 you the thought that we, as a nation, have entrusted to us the tem¬ 
 poral well being, at least, of all the earth. V e stand for principles 
 which are the hope of all mankind. V ith our success, men every¬ 
 where see light, and its reflection brightens their skies, however dis¬ 
 tant. We have converted, as the phrase ran current when we started 
 on our career, the experiment of self-government into an assured 
 fact, on which men rely not as a possibility or a probability, but as a 
 blessed reality. I am sure, my fellow-countrymen, whatever may be 
 our political preferences and differences, when we go down a little 
 below the surface, and reach the solid rock of fundamental princi¬ 
 ples on which our government rests, we are all one ; and our heart’s 
 
10 
 
 desire and prayer for our Union is that it may grow stronger, and 
 last as the protector of the weak, the defender of the wronged, the 
 exponent of liberty and justice and righteousness as long as man is 
 permitted to abide upon this earth. 
 
 There may be issues raised, with good show of reason, upon 
 details of foreign and domestic policy, of tariff and finance, but 
 there can be no difference of opinion upon the wisdom and propriety 
 of what we are about to do to-day,—lay the corner-stone of buildings 
 which are to be the permanent home of an institution designed to 
 promote and advance the industries of our State, to stimulate and 
 encourage the mechanic arts, and to crown with the rich rewards of 
 official recognition and approval the deserving fruits of culture in 
 science, literature, and the fine arts. If the question be asked, 
 “ What will best promote the prosperity and perpetuity of our insti¬ 
 tutions ? ” I think the answer would promptly rise to every lip, “ An 
 industrious people, zealous of good works, and animated with a 
 desire to improve, whose motto is, ‘ Excelsior.’ ” 
 
 The purpose of our State Fair is to help to educate such a 
 people, to develop, by opportunity for display and competition, such 
 a desire, and to stimulate, by wholesome incentives and rewards, 
 their resources and energies and talents. Thus it will be seen that 
 our State Fair is an institution designed to promote directly the solid 
 prosperity of our country, and so add to the greatness of our Fourth 
 of July. In welcoming our friends, as we most cordially do, to 
 Springfield, we may congratulate not only ourselves but the whole 
 people of Illinois, that our State Fair is permanently located here. 
 
 It is no disparagement to the claims of other cities to say, now 
 that the matter is decided, that this is the place for such an institu¬ 
 tion. As the capital of the State, it is the centre of jurisdiction; it 
 is the heart of political, civil, and military power; it reaches out and 
 holds as one the entire State under its control. Our Governor, in 
 certain functions, personates all our citizens, and he resides here ; 
 our State House is the people’s homestead, and all have a claim 
 upon its hospitalities; hence, when the children of the great family 
 have done well in their labors on the many and diversified lines of 
 industry and of effort, and wish to exhibit their success and compare 
 the products of their toil and genius, should they not come home for 
 the display ? Should not the State Fair buildings be an annex to 
 our State House ? It is the proper thing, because it is the right 
 thing; and we are sure that, while the question was an open one, 
 our generous rivals had much to say, and said it well, for their 
 respective cities, they will, and do now, acquiesce in the wisdom and 
 sound judgment of the award; and we assure our fellow-citizens 
 that we of Springfield will do our very best to second the decision 
 of the Commissioners in our favor with the constant endeavor on 
 
11 
 
 our part to make our State Fair an ever increasing success as time 
 runs on. 
 
 We have no wish, since it would not be modest, to compare 
 ourselves with our sister cities, but we may remind ourselves that in 
 the world’s history, hitherto, the secret of power, which has moved 
 mankind and told most largely and effectually upon the future, had 
 not been found, as a rule, in the biggest cities and the most influen¬ 
 tial provinces of the earth. The catalogue of worthies, as we run 
 our eye down the list of illustrious men who have been heroes in 
 war, statesmen in peace, stars in literature and science, martyrs for 
 principle, benefactors and helpers of their race, have come for the 
 most part from humble homes and places of no high repute. Egypt 
 is the mother of science and art, but he who first made her greatness 
 known was the son of a slave, Moses, the famous law-giver of the 
 Jews. Rome was the capital of the ancient world, but her generals, 
 statesmen, poets, orators, historians, came, in most instances, from 
 insignificant cities and rural villages. Napoleon Bonaparte was not 
 born in Paris, nor Wellington in London, nor Washington in New 
 York or Philadelphia, nor Lincoln in Chicago. Great cities now 
 dominate the world, which man makes, because they are the financial 
 centres, and money stealthily draws the human heart to follow it, 
 and warps if it does not win the affections. But there are mightier 
 forces than money, which render money powerless, dry up its springs, 
 and divert its streams into new channels. 
 
 The mighty rivers of the earth are not what they were as the 
 highways of commerce ; and the steam-whistle and the engine have 
 whistled down the wind, and dismissed the oar and sail and beast of 
 burden, as of comparatively little use any longer. Back of money 
 are the busy brain and the muscles and sinews of the sons of toil, 
 and these generate the forces which control, or ought to control, and 
 must control, mere money. Hence, great cities, even, are dependent 
 upon the country, and the country always, in a friendly way, holds 
 them in siege. Without the wheat, the corn, the beef, the pork, the 
 vegetables and the fruit, which the country supplies, New York, Phil¬ 
 adelphia, and even Chicago, would surrender at discretion, and cry, 
 “I starve.” 
 
 The truth is, my friends, we are mutually dependent upon each 
 other, and we ought to make that blessed relationship of universal 
 brotherhood of reciprocal advantage to each other, and we would, 
 were we what we ought to be, unselfish, high-toned, generous. Then 
 the great would help the poor and the poor would help the great. 
 The cities would not be arrayed against the country, nor the country 
 against the cities. Then agriculture, trade and commerce, the 
 mechanical industries and the learned professions, would not be 
 hostile rivals, but fraternal co-workers in the splendid effort to ben- 
 
12 
 
 efit mankind. Now, my fellow-citizens, directly upon this line of 
 high endeavor and benevolent aim and purpose, is the noble work 
 which we begin here to-day, on our nation’s anniversary. If we are 
 successful in our effort, the result will enrich this day with a perpet¬ 
 ual stream of increasing greatness, since it will essentially help to 
 weld our people together as one, unify their interests, and so make 
 our prosperity solid and our institutions permanent. 
 
 Let us see how this will come to pass, and the brief survey will 
 bring our reflections with which we welcome you to a close. 
 
 State Fairs, such as ours, have an illustrious genesis; they 
 spring, in their idea, from the games of ancient Greece. These 
 were national in their character, and impress themselves upon the 
 language, life and manners of the people. They were limited in 
 their scope, however, and were designed to promote the culture and 
 development of the heathen ideal man, a sound mind in a sound 
 body ; hence, these games were exclusively athletic and intellectual 
 in their competitions. We have improved upon our example in 
 widening our sphere of display and friendly rivalry to embrace all 
 legitimate industries of whatever kind. To those games of ancient 
 Greece, as an incentive to exertion, we owe the most splendid fruits 
 of human genius in the realm of intellect. Dismissing the story of 
 the youthful Thucydides, incited to write his matchless story of the 
 Peloponesian war by listening to the aged Herodotus as he read, at 
 the games, his history of more ancient times; dismissing this as per¬ 
 haps apocryphal, we know that the great dramatists of Greece won 
 their splendid triumphs at these games, and left their plays for all 
 future generations to admire. These games stimulated ancient 
 Hellas to produce such soldiers as kept the pass of Thermopylae 
 and won the sea-fight at Salamis, and made the Macedonian pha¬ 
 lanx invincible; such orators as Demosthenes; such dramatists as 
 FEschuylus, Euripides and Sophocles; such poets as Pindar, and 
 such painters as Appelles. 
 
 Possibly we ought not to lose the tie of connection, — call it a 
 happy accident if you will, but it is very interesting and curious not¬ 
 withstanding,-—the tie of connection which unites our national birth 
 year, 1776, with the institution of the greatest of the Grecian games, 
 the Olympic, in the year 776 before Christ. Thus the day brings to 
 remembrance A. D. 1776, and the laying of our corner-stone brings 
 into view, as the progenitor of our State Fair, Iphitus, in the dim 
 twilight of history, instituting the Olympic games in 776 B. C. 
 
 As the scope of our Fair is more extensive and inclusive than 
 was the sphere of the ancient games, so the stimulus to exertion, 
 and the educating and uplifting power of the display and compe¬ 
 tition, will reach further. Indeed, I presume that, if not now, very 
 soon all labor, of whatever description, will be welcomed here to 
 
13 
 
 exhibit its fruits, and that rewards will be provided to encourage 
 and crown real merit of every sort and kind. 
 
 This State Fair is an advertisement of what our great and 
 glorious State is and has, of what she is in herself,—extent, surface, 
 soil, climate, resources,—and of what she has added to herself in 
 her people, their genius, talent, productive power, with the active 
 brain and the strong arm. Illinois is not the largest State in terri¬ 
 torial extent, but she is unique in one respect. She has less waste 
 surface in comparison with her size than any of her sisters. Her 
 soil is of unexampled fertility, and there is less of it that cannot be 
 furrowed by the plow than elsewhere can be found in any equal tract 
 of territory. The climate matches the soil in contributing to suc¬ 
 cess in agriculture, and hence the crops of corn and wheat are such 
 that only machinery could gather them. 
 
 Nature, in her bountiful and beneficent provision for the welfare 
 and wealth of our State, kept far away the mountains and even hills 
 of large proportions from her borders; the stretch of level surface, 
 slightly broken in the north and south by gentle undulations, and 
 mostly free from rock or stump or stone, seems to invite farm 
 machinery of every sort, and say, “ Here is the field where culti¬ 
 vator, mower, reaper, can do their work without let or hindrance, or 
 risk of injury from any obstruction.’' 
 
 It is true our level country here in Central Illinois is open to 
 the criticism from visitors that it seems “monotonous.” I remem¬ 
 ber to have heard a venerable lady from the mountainous region of 
 Pennsylvania bring this charge against our prairies here. It was 
 repeated until I felt that Illinois ought to be vindicated and Penn¬ 
 sylvania put at disadvantage, and at length I said, when I could bear 
 the imputation of monotony no longer without reply : “ Madam, I 
 
 regret very much to hear you reproach my adopted State in this, not 
 so much for the sake of Illinois as on your own account, since it 
 shows me conclusively that, unconsciously to yourself, your moral 
 and spiritual natures are not educated as they should be, or you 
 would give the preference to level Illinois over mountainous Penn¬ 
 sylvania. I will show you how this is,” I added, as she looked 
 inquiringly at me. “When I am in Central Pennsylvania, where the 
 Alleghanies tower aloft, I look down at my feet, and of course I see 
 the ground ; I lift my eyes to the level of a man's head, and still 1 
 see the earth all around me ; I lift them still higher, to the roofs of 
 your houses, and still the earth confronts me; still higher I lift 
 them, to the loftiest branches of your tallest trees, and still I see the 
 earth. At length, with painful effort, I succeed in catching a glimpse 
 of the sky directly above me. Your State, madam, is of the earth, 
 earthy, and you have repeatedly avowed that you prefer it to mine, 
 which is a heavenly country, a celestial land,—for, observe, my dear 
 
14 
 
 madam, as soon as you raise your eyes from your feet in Illinois you 
 begin to see the sky, and it stretches over you like a curtain; it is 
 God s tent where he bids us dwell, and this ‘monotony,’ as you call 
 it, we esteem our greatest glory; our covering is beautiful, and the 
 beneficent Father charges it with light and shade from sun and cloud, 
 varying with the changing hours of the day, and He paints it with 
 vermillion and amber and soft tints of peach and pearl and lovely 
 gray; and, oh ! the depth of its exquisite blue ! and then at night 
 we see so many stars; and when the storm clouds lower, we see the 
 whole of heaven’s display of electricity. Oh ! our days are full of 
 diversified beauty, and our nights are glorious in calm with the infin¬ 
 ities of the sky, and in tempest are awful with the wind and the 
 lightning and the thunder. Our monotony gives us all this, and 
 more, and we would not exchange our inheritance for all your variety, 
 which symbolizes the chances and changes of this mortal life, and 
 your mountains, which lift the earth around you, and make your home 
 pre-eminently of the earth, earthy.” 
 
 Our answer to our lady friend suggests that while Illinois has 
 no mountains, still she has coal and salt and metals and beasts and 
 birds and flowers and fruits. Her fishes are not her boast, since 
 her water surface is very limited, and her largest rivers and lakes she 
 shares with neighboring States. Her climate borrows on the north 
 something of the chilliness of the frozen zone, and on the south the 
 more than moderate heat of our temperate region is often expe¬ 
 rienced ; hence, our natural products of the soil, in fruit and flower 
 and shrub and tree, present a larger range of variety than almost any 
 other State of our Union. Our square miles, without being crowded, 
 are not sparsely covered with people. They have hitherto, since 
 Illinois was a State, in 1818, spoken for themselves as an intelligent, 
 industrious, thrifty and aggressive people, in the advance which they 
 have made to be the third State in population and the first in mileage 
 of railroads in the Union. 
 
 Now, our State Fair, whose permanent location we signalize 
 to-day by laying the corner-stone of its building, has direct relation 
 to all these elements of prowess and greatness of which we have 
 spoken. 1 hrough our people, the men and women and children, 
 even, of Illinois, it is meant to reach the soil, the resources, the coal, 
 the salt, the lead, the oil, the gas, the culture of vegetables, plants, 
 fruits, trees, the rearing and improvement of horses and stock, and 
 all animals useful for food and for labor. It is designed to reach 
 our people directly, and encourage them to cultivate all their facul¬ 
 ties and gifts and talents, to develop the muscle and sinew in the' 
 toil of the mechanic, the skill of touch and manipulation in the labors 
 of the artizan, and the brain power in the production of works of 
 science and literature and art. 
 
• 15 
 
 It will be seen, then, fellow-citizens of Illinois, that our act 
 to-day, in laying this corner-stone of our State Fair buildings, has 
 direct reference to building up the industries of our noble State, the 
 development of its resources, the culture and education of our people, 
 and the winning from Nature her precious secrets, and their applica¬ 
 tion to the welfare of mankind, in discoveries and inventions, which 
 will here receive recognition and well-merited reward. 
 
 The scene around us and its central feature in the solemnities 
 of laying and striking the corner-stone of the colossal and stupendous 
 structures which are to cover this site, project themselves on the future 
 like the mirage which invites and stimulates the traveller to push for¬ 
 ward, and, in spite of all difficulties, reach his goal, the haven of 
 his aspirations and desires and hopes. The simile fads short of 
 describing what we have in view as the evolution of this hour, 
 because a mirage is a mere reflection of the physical present, and 
 soon dissolves in mist. Our anticipations, as we group them and 
 shape them and color them, are a vision of success and beauty 
 and splendor, based upon experience and suggested by developments 
 from less promising resources than we have now in hand. Look 
 forward, and see how the soil of Illinois, in years to come, will 
 receive, with an ever increasing graciousness of welcome, the seeds 
 and grains which are dropped into its bosom, as improved methods 
 of preparation and planting and sowing increase its ability to enter¬ 
 tain and recompense its guests. See how the harvests in cerea 1 , 
 fruit and vegetable, will become more certain and abundant as 
 science joins hands with Nature and blesses man. See how home 
 industries, with the cunning fingers of women and children to ply 
 them, will acquire new and diversified utility and beauty under the 
 stimulus of public recognition and legitimate reward. See how 
 mechanic skill will become more exquisite in its manifold applica¬ 
 tions in the machine-shop and the manufactory, as competition 
 quickens exertion. See how brain power will apply itself to the 
 object which God sets before it as its special gift, with redoubled 
 force, when there falls upon it here the influence of assured and 
 splendid success in the fields of literature and art and inventive 
 genius. Here youths and maidens will stand and gaze and listen, 
 and, catching inspiration from what they see and hear, will go forth 
 to swell the catalogue of our country’s worthies, illustrious in prose 
 and poetry, in the drama, music, sculpture and painting. Here 
 victories will be won in fields where conquest sheds no blood, and 
 where defeat inflicts no shame. 
 
 See how the vision grows upon us, my countrymen ! I dare not 
 trust myself to go further in announcing to you the details which 
 float before my eyes, of what our State Fair will help to make a 
 reality one hundred years hence. Then men and women and children 
 
16 
 
 will stand here, as we do now, and they will remember us, and per¬ 
 chance will read what you have done and I have said. 
 
 When the orator of that distant day, the Fourth of July, 1994, 
 sums up the grand account of what a century has produced for our 
 nation, he will justly claim for our Empire State, then embracing full 
 twenty millions of happy people within its borders, no inconsiderable 
 portion of what a hundred years have wrought for our mighty 
 Republic. And when he does so, he will be compelled to ascribe 
 our success chiefly to two things, — first, to what our forefathers did 
 on this day in 1776, in renouncing their allegiance to monarchial 
 institutions, and in avowing their fidelity at the cost of property, 
 limb and life, to the principles of civil and religious liberty in their 
 “ Declaration of Independence.” And, secondly, to what we are 
 doing and have done to-day, in laying the corner-stone of our State 
 Fair building, — the home of industry, thrift, enterprise, culture, 
 refinement and true gentility in manners and character. The Fourth 
 of July and our State Fair go well together. Let us keep them 
 always mated as twins. The one tells us we are men, with rights 
 inherited from God to live and labor and thrive, and make the best 
 of our estate. The other tells us how we shall be most likelv to 
 
 J 
 
 preserve our rights, and protect our liberties, by striving together, in 
 friendly and wholesome competition, for the best results in our indi¬ 
 vidual spheres of labor and of duty. Then shall we be one people, 
 composed, of course, of various classes and conditions, but welded 
 together for one blessed purpose, the development of the highest and 
 happiest type of humanity, just as the metals in a compensation 
 pendulum must be different in order to accomplish the grand result, 
 that it shall be invariably true, so that alike in the extreme of sum- 
 mer's heat or winter’s cold it beats the same, and tells, by its pulsa¬ 
 tions, with unerring exactitude, the passage of the seconds of time 
 and the footsteps to eternity. Our country must be true, righteous, 
 just. She must be these first for herself, and then as an example 
 for all others to copy. She holds in trust the welfare of mankind. 
 
250 
 
 THE LINCOLN GUARD OF HONOR. 
 
 II. 
 
 Just as I am, and waiting not 
 To rid my soul of one dark blot, 
 
 To Thee whose blood can cleanse each spot, 
 
 O, Lamb of God, I come, I come. 
 
 hi. 
 
 Just as I am Thou wilt receive, 
 
 Wilt welcome, pardon, cleanse, relieve, 
 
 Because Thy promise I believe, 
 
 O, Lamb of God, I come, I come! Amen. 
 
 Right Rev. George F. Seymour, S. T. D., LL. D., Bishop of 
 the diocese of Springfield, on being introduced, delivered the 
 following 
 
 oration : 
 
 Fellow Citizens, Ladies and Gentlemen : 
 
 I am here at the request of The Lincoln Guard of Honor, to address you on this 
 occasion, the anniversary of the death of Abraham Lincoln. 
 
 I come to you from duties multiform and onerous, and I must hasten to a con¬ 
 clusion; because the train will soon be here, which will bear me away to discharge 
 other duties, which await me on the morrow. 
 
 1 have had no leisure to put on paper what I am about to say to you. I must speak 
 without any special preparation, and I must therefore crave your indulgence, if 
 there should appear that lack of finish in my remarks, which time and labor alone 
 can bestow. Beyon d this I have no apology to offer, since I hold that every American 
 citizen should be so conversant .with the history of hi§ native land,’that he ought 
 to be able, on a moment’s notice to give a creditable account of himself on any 
 important subject, or in reference to any illustrious character, to which his atten¬ 
 tion might be called. Especially should this be the case in regard to him. whose 
 memory we are met to-day to honor. 
 
 The yeais aie not so many, nor have we drifted so far away from our civil war 
 but that a laige piopoition of us, who are assembled here, may be able to recall as 
 a part of our personal experience the recollection of those trying times. It would 
 be more than a thrice told tale to repeat in your hearing the story of Lincoln’s 
 life, and the tragic incidents of his death ; it would be superfluous to attempt to 
 delineate his character, and mark him off from ordinary men, by exhibiting those 
 q alities and traits, which so eminently fitted him for the position and the trusts 
 to which God called him. 
 
 To undertake to do any one or all of these things for the benefit of the younger 
 portion of my audience would now be unnecessary, since competent hands are en¬ 
 gaged in preparing for the press memoirs of Lincoln, which in part are already in 
 possession of the public, and which, when completed, will leave scarcely anything 
 to be desired in preserving for the future a faithful and appreciative sketch of his 
 life and sendees. 
 
 We owe a debt of gratitude to the men, who with patient industry are gathering 
 from every available source the reminiscences of others, and with faithful diligence 
 are adding their own stores of personal information, and with graceful pens are 
 moulding the material into a narrative, which from every point of view, accuracy 
 of statement, fullness of detail, and literary excellence, has rarely been surpassed. 
 
THE LINCOLN GUARD OF HONOR. 
 
 251 
 
 Nor again need I tell you how the residence of Lincoln in Springfield has asso¬ 
 ciated our city with places of earlier renown, and made it one of the sacred spots 
 of the United States, of which school children will leam in their geographies and 
 histories, and whither pilgrims will come to visit the home, where Lincoln lived, 
 and the tomb where his body reposes in death. We cannot forget that from this 
 city, our city, Abraham Lincoln went forth in 1861, to take the reins of govern¬ 
 ment in the darkest hour of our nation’s history, and hold them firmly, and steadily 
 while the storm of civil war prevailed throughout our borders, and until success 
 rested upon our cause, and the preservation of our Union was an assured fact. 
 We cannot forget that God permitted him to live until the clouds were breaking, 
 and then, when he could see the promised land of peace and prosperity not far 
 off, he fell by the assassin’s bullet, and when all was over, this city received, 
 amid a nation’s tears, his mortal remains as a sacred trust, and holds them under 
 the shelter of a noble monument, in the custo y, from the time it was dedicated 
 and down to this hour, of a most loyal, devoted and sympathetic guardian, J. C. 
 Power, Esq. 
 
 All this, w r e say, it would be unnecessary for us to tell you again to-day. You 
 have heal’d it often before and w T e may now more profitably address ourselves to 
 lessons useful for the present and the near future, suggested by a brief retrospect 
 of the past crises in our nation’s career. 
 
 1. Looking upon our country as it presented itself to the eye when first the 
 white man came hither for colonization, it was one vast hunting ground, roved 
 over by comparatively a few Indians. The first struggle was for possession of 
 the soil. It seemed unjust on the one hand that the natives should be driven out, 
 and that strangers should come in, but on the other it seems even more unjust 
 that a few savages, less in number probably than the population of Illinois to-day, 
 should hold a continent, not for settled habitation, or cultivation, but simply for 
 hunting or fishing. In the progress of events, we are not urging that the whites 
 dealt fairly by their red brothers, but we are saying that the contest long drawn 
 out settled finally a principle, when our ancestors, after one hundred and fifty 
 years, demonstrated the fact that they came to stay, to reclaim the wilderness, 
 and utilize the resources of the country, the principle, namely, that the earth, to 
 the extent of its ability to sustain man, is meant for his occupation. The Indian 
 wars of our colonial era culminated in a supreme effort made by a warrior states¬ 
 man, King Philip, at the close of the seventeenth century, two hundred years ago 
 to crush the whites, and drive them out forever. He did his best, he massed the 
 tribes near by, he sought to induce the tribes far off to strike a simultaneous 
 blow, he displayed rare tact and genius. He did his best and failed, and America 
 became the home of the white man. This point was virtually settled then It 
 had cost our forefathers much more than we can readily imagine or tell. It w T as 
 a period of continual hostility. The foe was always on their track. He was in 
 ambush by the roadside, in the field, near the meeting house. He came upon the 
 colonists unawares at all hours, and the price of safety was perpetual vigilance. 
 At last the victory was won and the continent w r as ours. 
 
 2. Then came a second war, familiarly known as “the French and Indian,” 
 because the French associated with themselves the disaffected Indian tribes, and 
 sought to subdue the English settlers on the Atlantic seaboard, and bring the en¬ 
 tire country under the dominion of France. The question at issue was, shall 
 America be English or French. The French claimed that they were first upon 
 the ground, that they had colonized Canada and established their missions and 
 
252 
 
 THE LINCOLN GUARD OF HONOR 
 
 trading posts from the Great Lakes to the Gulf of Mexico, and that in conse¬ 
 quence all the land was theirs. Their plan was, with their Indian allies, to close 
 in from the north and west and hem the English in between their guns and bay¬ 
 onets and the sea, and so compel them to submit. The English resisted, and 
 with the aid of the mother country in the end made good their resistance, and 
 conquered France, and settled forever the question that this continent was to be 
 dominated by the English and not the French. 
 
 3. Out of this war, so happily terminated, arose the differences, which led 
 after a few years to what we familiarly call “The Revolutionary War.” The par¬ 
 ties were ourselves and that very Mother Country, who had so lately helped us 
 in our conflict with France. England claimed that as she had been put to great 
 expense in equipping armies, and sending them over the ocean to assist us, we 
 ought in all fairness to share in bearing the burden of debt, which the late war 
 had entailed, and accordingly she proceeded without consulting us, and without 
 our consent to lay taxes upon us. The taxes were fairly laid upon articles, which 
 would leach the rich rather than the poor, but the principle involved, taxation 
 without representation, aroused the indignation of our ancestors, and for this, and 
 many other grievances, which they recited in the Declaration of Independence, 
 they proclaimed themselves free, and resisted successfully the attempt of Great 
 Britain to coerce them into obedience. The result of this war settled the charac¬ 
 ter of our institutions, as republican, and not monarchical. 
 
 4. The Revolutionary war, as concluded by the treaty of Paris in 1783, did not 
 completely set to rest the claims of Britain over us. She yielded the land, but 
 she would not give up the sea. She asserted her right, despite our flag was flying 
 at the mast head, to board our ships, and search for English sailors, and if she 
 found, as she supposed, any such, to drag them from our decks, and impress them 
 into her service. 
 
 The war of 1812, which lasted three years, vindicated for us our rights upon 
 the ocean as well as upon the land, and so our independence complete and entire 
 was secured. 
 
 5. The Mexican war involved the issue, whether we would enlarge our borders 
 beyond the limits of our original territory, secured to us by our success in the 
 Revolutionary struggle, and acquired by purchase from France. The result was in 
 the affirmative, and our southwestern frontier was advanced far into what had 
 been the Mexican domain by the addition of California to our Republic, 
 
 6. W-* cannot give too much praise to the statesmen, who framed our constitu¬ 
 tion. Considering the school in which they had learned their politics, resistence 
 to the encroachments of centralized power from Great Britain. Considering the 
 environment by which they were surrounded in their friends and allies, the 
 Fienchmen of that day on their march to anarchy, it is indeed wonderful that they 
 elaborated an instrument so conservative and admirable in its provisions. The 
 surprise is that there is so little to criticise. There was one element in our corporate 
 system, which, whatever may have been the individual opinions and preferences of 
 the makers of our constitution, they were unable to eliminate, that element was 
 slavery. It was evil in itself and evil in its consequences, but it was everywhere. 
 
 It existed in every State from New Hampshire to Georgia. IEhad been introduced 
 in colonial days, and represented a large amount of what men were pleased to call 
 
 propeity. It would have been impracticable to legislate it out of existence, or 
 ignore it; it must be recognized negatively, if not positively in spite of its absolute 
 inconsistency with the emphatically avowed principles of our Declaration of In- 
 
THE LINCOLN GUARD OF HONOR. 
 
 253 
 
 dependence. Accordingly it was bom with our birth as a nation, and after irritat¬ 
 ing our system from our infancy up until we were more than three score years and 
 ten old, it involved us in our latest and most distressing war, most distressing, be¬ 
 cause it was a war between brethren. 
 
 We need not trace the causes which led up to this most fearful outbreak. We 
 hoped, we trusted, we prayed that it might not come, but when the flag of our 
 country was dishonored at Fort Sumter, the great mass of, the people in the 
 north were united as one man, and Springfield sent forth her Lincoln, to be Presi¬ 
 dent of the United States, just as the shock of the conflict began How heroic he 
 was, how strong, how gentle and patient, because he was so strong, how wise and 
 sensible and well balanced we all very well know. It seemed as if God had raised 
 him up to be our leader at this supreme exigency in our nation’s career. We feel, 
 some of us, if he had been spared that the delicate task of reconstruction would 
 have been conducted on broader, sounder principles, and that wounds would have 
 sooner healed and fraternal comity have been sooner restored. 
 
 As it is, we cire one people nou\ Slavery is gone, the poison is expelled from 
 our system. Our constitution has been amended, history has fixed its meaning on 
 vital issues, which once divided us. It seems as though we were destined to five 
 on as a happy, united nation, but we must not suppose that all perils are past, 
 that all perplexing questions are settled. This in the nature of things cannot be. 
 We are advancing with too rapid strides in every element of growth to lead an easy, 
 indolent fife, free from care and responsibility, and possibly from struggle. Already 
 we are in the midst of social problems, which may assume, ere we are aware of it, 
 proportions and relations perilous, not only to our political fabric, but to oui 
 families and homes. They involve the relation of capital and labor, and deeper 
 than this they reach to the very foundations of social and domestic life. 
 
 The watchword, we may say, of this country is labor. Our immense resources 
 are yet, comparatively speaking, undeveloped. "W e have still thousands of squaie 
 miles to appropriate and occupy, forests to fell, cities to build, lailioads to con¬ 
 struct, mines to dig, ships to launch, besides providing supplies for the millions of 
 population already dwelling on our soil. Our land invites the immigrant to come 
 here and labor, with the promise of ample remuneration for his toil. In response, 
 they have come in great numbers, and are still pouring in with evei-inci easing 
 volume. We welcome them, for the most paid, heartily, because they form a valu¬ 
 able contribution to our nation, and we have to thank them foi haring furnished us 
 with some of our foremost men in every sphere of fife. But with this most re¬ 
 spectable and useful class of immigrants, there comes to our shores the scum of 
 European cities, the outcasts of society, whose hearts are full of hate for order, 
 and society, and government of whatever name; whose hands are against every 
 man: who make war on all settled institutions—on marriage, on home, and on 
 family life; who are the foes of property, and courts of justice, and penal restraints; 
 who impiously say there is no God—the anarchists, the communists, the nihilists, 
 the atheists. The danger lies not simply in these men coming to our soil to 
 dwell; it is not simply the poison of their presence and the contagion of their ex¬ 
 ample and speech which we have reason to dread, but it is that we speedily incor¬ 
 porate them into our system, we take the virus into our national blood, by gh ing 
 them the franchise. Other nations do not thus imperil their safety, nay, their very 
 existence, by allowing the avowed enemies of God and the Bible, and maniage, 
 and home, and the oath, and the bonds which hold mankind together, by allowing 
 them, I say, to vote, and hold office, and, as far as they can, control the State for 
 
254 
 
 THE LINCOLN GUARD OF HONOR. 
 
 its destruction, and not for its preservation. Here lies our present peril, and we 
 are wise if we arouse ourselves to its threatening aspect. Whenever the relations 
 of societv are strained, as now labor and capital seem to be arrayed against each 
 other, in murmurs, and sporadic acts of violence, and strikes, anarchy takes ad¬ 
 vantage of the occasion as its opportunity, and seeks to make matters worse, and 
 rejoices in iniquity. It shelters itself often under organizations, which, in their 
 a\owed aims, seem beneficent. It labors to poison the minds of children with its 
 diabolical teaching, and corrupt the morals of women by its infamous suggestions 
 
 This seems to be the lesson of the day and of the hour, my friends. It needs 
 the wisdom, and prudence, and patience, and firmness, and gentleness of a Lincoln 
 to grapple successfully with such a problem as this. May these virtues be granted 
 to us as a people, and the strength to use them in such wise as to quell sedition 
 and every evil work, and make us dwell together in unity and safety. 
 
 Let me congratulate The Lincoln Guard of Honor and, through them, the city 
 of Springfield that, in the providence of God, Lincoln belongs to this city. Here 
 he won his earlier laurels as a lawyer and a politician. From this place he went 
 forth, with your plaudits and prayers, to assume the duties of the presidential 
 office in the most trying hour of our country’s need; thither his body, cold in 
 death, was borne back, amid your tears, to rest in your lovely cemetery until the 
 resurrection. Stars of smaller magnitude fade, and are lost to sight as we recede 
 in distance. So with men of lesser note, years obscure them, as we drift away 
 fiom them in time. Spiingfield has its star, whose lustre will never be dimmed 
 and whose light will never go out, in the possession of one of America’s best and 
 greatest sons—Abraham Lincoln. 
 
 Mrs. Edward S. Johnson then read the poem by H. H. 
 Brownell, entitled 
 
 ABRAHAM LINCOLN. 
 
 16. How, from gray Niagara’s shore 
 
 To Canaveral’s surfy shoal,— 
 
 From the rough Atlantic roar 
 To the long Pacific roll; 
 
 For bereavement and for dole, 
 
 Every cottage wears its weed, 
 
 White as thine own pure soul, 
 
 And black as the traitor deed. 
 
 17. How, under a nations pall, 
 
 The dust so dear in our sight, 
 
 To its home on the prairie passed 
 The leagues of funeral; 
 
 The myriads mom and night, 
 
 Pressing to look their last. 
 
 18. And, me thinks, of all the million 
 
 That looked on the dark dead face, 
 
 Neath its sable plumed pavillion, 
 
 The crone of a humbler race. 
 
 Is saddest of all to think on, 
 
 And the old swart lips that said, 
 
 Abraham Lincoln, oh ! he is dead. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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 4. The Portrait of a True Bishop. A Sermon Preached at the 
 Consecration of the Rev. Joseph Marshall Francis, D.D., as 
 Bishop of the Diocese of Indiana. St. Paul's Church, 
 Evansville, Ind., St. Matthew's Day [Sept. 21], 1899. 32p. 
 
Contents of Bp. Seymour's Sermons, Lectures, etc. - 5 H I C 3 ? 9 b 
 
 1. Public Worship: Traditional; Hebrew; Christian; in 
 America, past, present, and future. A Sermon delivered by- 
 invitation of the Rt. Rev. A. Cleveland Coxe, D.D., LL.D., 
 
 Bishop of Western New York, in St. Paul's Pro-Cathedral, 
 
 Buffalo, N.Y., Wednesday Evening, May 24, 1893. Utica, N.Y.: 
 
 Reprinted from the Church Eclectic, 1894. 20 p. 
 
 2. Sermon. Delivered Before the Missionary Council at its 
 
 Annual Meeting in St. James' Church, Chicago, on Sunday 
 Evening, October 22d, 1893. "The Missionary Idea in the 
 
 Church." 8 p. 
 
 3. Prefatory Note. Springfield, Ill. Sept. 25th, 1893. / 
 
 Preface to Second Edition. Sp'f'd, Sept. 20th, 1895. / 
 
 Sermon. 54 p. 
 
 4. The Portrait of a True Bishop. A Sermon Preached at the 
 Consecration of the Rev. Joseph Marshall Francis, D.D., as 
 Bishop of the Diocese of Indiana. St. Paul's Church, 
 
 Evansville, Ind., St. Matthew's Day [Sept. 21], 1899. 32p. 
 
 5. Consecration of S. Paul's Cathedral Fond du Lac and 
 Twenty-Fifth Anniversary of the Diocese. Sermon by ... 
 
 Historical Addresses by the Rev. William Dafter, D.D., the 
 Ven. Archdeacon R.H. Weller, Jr. [1899?] 47 p. 
 
 6. [15 cm.] Christian Knighthood, an Address. Delivered 
 Before Athelstan Commandery No. 45 K.T. [Knights Templar], 
 stationed at Danville, Illinois, on Easter Day, April 13th, 
 
 1884. Chicago: The Living Church Co., 1884. 24 p. 
 
 7. Two Sermons Memorial of the Late Rev. James Aaron Bolles, 
 
 D.D., Senior Canon of Trinity Cathedral, and Rector L - 
 
 Emeritus of Trinity Parish, Cleveland, Ohio. By [Seymour] Z L 1 5 ^ 
 
 and the Rev. Edward W. Worthington, Rector of Grace Church, l' b - ,Lw ;/ 
 
 Cleveland, O. [Cleve.: Williams Pub., 1895] 32 p. T/Wax" v/ t 
 
 ytfck lfb-j ) 
 
 8. A Sermon Delivered in St. Andrew's Church, Harlem, at 
 
 the Request of the Vestry, Thursday, October 19th, 1876, in 
 
 Memory of The Rev. George Barnard Draper, S.T.D. Late -QtlC 
 
 Rector of St. Andrew's Church, Harlem, [by Seymour, Dean of 
 the General Theological Seminary, &c. {N.Y.}] Together 
 
 with Various Tributes of Affection [by Bp. Potter of NY, 
 etc.] New York: E. Wells Sackett & Bro., 1876. 53 p. 
 
 , 35b? 1 5( i 
 
 V*' 0 * T,S 
 
9. Oration Delivered on the Occasion of the Laying of the 
 
 Corner Stone of the Exposition Building, of the State Fair 
 of Illinois, July 4th, 1894. Boston: George R. Willis, 
 ptr., 1894. 16 p. 
 
 10. [Oration to the Lincoln Guard of Honor, in Springfield, 
 
 Ill., Feb. 12, 18?7 ] PP• 250-254. ^ , r 
 
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