v^ x V 
 
 Ok sV 
 
 
 
 f:^ 
 
(^. '^L.-L-h 
 
 IFrnm \\\t Htbrar^ of 
 
 tl|p ffitbrarg of 
 Prinrrton Sljralogtral S^^mtttarg 
 
 BX 5930 .S644 
 
 Smith, C. Ernest 1855-1939. 
 
 Zn th« household o£ f cilth 
 
Digitized by the Internet Archive 
 
 in 2009 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/inhouseholdoffaiOOsmit 
 
IN THE HOUSEHOLD OF FAITH 
 
BV THE SAME AUTHOR 
 
 THE OLD CHURCH IN THE NEW 
 LAND. Crown 8vo, $1.25. 
 
 CALL TO CONFIRMATION. A Manual 
 of Instruction for Candidates. Paper, 
 12 cents net ; cloth, 25 cents. 
 
 LONGMANS, GREEN, cS: CO. 
 
 New York 
 
IN THE 
 HOUSEHOLD OF FAITH 
 
 THE REV. C. ERNEST SMITH, M.A. 
 
 RECTOR OF THE CHURCH OF ST. MICHAEL AND ALL ANGELS, 
 
 BALTIMORE, MD.; EXAMINING CHAPLAIN TO THE 
 
 BISHOP OF MARYLAND 
 
 AUTHOR OF " THE OLD CHURCH IN THE NEW LAND " 
 
 "call TO CONFIRMATION," ETC. 
 
 NEW YORK 
 LONGMANS, GREEN, AND CO. 
 
 LONDON AND BOMBAY 
 I 
 
Copyright, 1895, by 
 LONGMANS, GREEN, AND CO. 
 
 TROW DIRECTORY 
 
 PRINTINQ AND BOOKBINDING COMPANY 
 
 NEW YORK 
 
TO THE 
 
 RIGHT REV. WILLIAM PARET, D.D., LL.D. 
 
 BISHOP OF MARYLAND 
 
 AS A SLIGHT TOKEN OF AFFECTION 
 
 AND IN SINCERE ADMIRATION OF HIS EPISCOPAL WORK 
 
 FROxM ONE OF HIS CHAPLAINS 
 
PREFACE 
 
 This book is not meant to be controversial. It 
 has not been my wish to point out the deficien- 
 cies of other Christian bodies, nor to magnify the 
 differences between us and them. My only de- 
 sire has been to strengthen our own Church peo- 
 ple in the faith of the Gospel. 
 
 If necessary at any time it is certainly so in 
 these days of multiplied activities within and 
 without the Church of God. Quite recently the 
 secular press noted the evangelistic labors of a 
 Roman bishop in a place where " there is no 
 [Roman] Catholic Church, and it is said not a 
 [Roman] Catholic in the place." * 
 
 I mean not in the least to take to task this good 
 bishop, nor any others who would, like him, seek 
 to make proselytes. They have a zeal for God, 
 
 * Bishop Curtis, of Wilmington, Del., and Rev. Edward Mickle, of 
 Cape Charles City, Va. , will give a four-days' mission in a hall at Onan- 
 cock, Va., beginning February i8th. Bishop Curtis has been very ac- 
 tive in establishing churches on the peninsula of Delaware, Maryland, 
 and Virginia. There is no Catholic church in Onancock, and it is said 
 not a Catholic in the place. — Daltimoi-c Su??^ February, 1895. 
 
viii PREFACE 
 
 but, nevertheless, a zeal, as I humbly believe, not 
 according to knowledge. Believing this, I must, 
 even at the risk of seeming to be uncharitable, 
 tell Church people why they should cling closely 
 to their Church, value her ministrations, love her 
 for what she has been and is, and bring into her 
 fold all, as many as they can ; for what I concede 
 to others that I also claim. If it be thought an 
 ungracious thing to deliver the message to one's 
 own, to speak the truth v/hatever that truth may 
 be, to be faithful to one's own convictions and 
 one's own sense of duty — so let it be. I am con- 
 tent to be in '' the glorious company of the Apos- 
 tles," and in the ''goodly fellowship of the Proph- 
 ets," who also, in their day, were adjudged to be 
 unkind and uncharitable in their teachings. 
 
 But yet I hail those, who are separated from us, 
 as brethren. I am not so blind as to be unable to 
 recognize and admire the hol}^ and devoted lives 
 of very many among those who are not o?ic with 
 us. I am sure that such were made members of 
 the Church of Christ in their baptism. With 
 gladness and reverence do I acknowledge in all 
 their good works the operation of the Holy 
 Spirit, and I truly believe that they are very 
 dear to the heart of Him who is our common 
 
PREFACE IX 
 
 Lord. I trust we have a fellowship in their 
 prayers as they have in ours. 
 
 Brethren ! Separated as we are now, we yet 
 trust that we shall be some day forever united. 
 Meanwhile, '' My heart's desire and prayer to 
 God for Israel is, that they might be saved." ^ 
 
 * Rom. X. I. 
 
CONTENTS 
 
 PAGE 
 
 I. Introductory, 3 
 
 II. God's Household, 21 
 
 III. The Birth and Coming of Age of a New Sister, 35 
 
 IV. The Sister in England, 53 
 
 V. The Sister in Scotland, 69 
 
 VI. The Sister in Ireland, 89 
 
 VII. The Divine Constitution OF THE Catholic Church, 107 
 
 VIII. The Human Organization of the Catholic 
 
 Church in America, 129 
 
 IX. Causes of the Great Progress of the Church, 153 
 
 X. Popular Objections Against the Church, . .175 
 
 XI. The Bible, i97 
 
 XII. The Bible in the Church, 219 
 
 XIII. The Book of Common Prayer, . . . .237 
 
 XIV. The Prayer-Book in the Church, . . .257 
 XV. The Hymnal, or Book of Common Praise, . . 271 
 
I. 
 
 INTRODUCTORY 
 
I. 
 
 INTRODUCTORY 
 
 " The Moon above, the Church below, 
 A wondrous race they run. 
 But all their radiance, all their glow, 
 Each borrows of its Sun." 
 
 —The Christian Year, for the " Sunday 
 called Septuagesima." 
 
 " You cannot put the Church too high for me, 
 if you always keep the head above the body." ^ 
 In this saying of John Stewart, of Virginia, we 
 have one of those "words of the wise," which 
 *' are as goads, and as nails fastened by the mas- 
 ters of assemblies."^ We need never wish for a 
 clearer statement of that " union which is betwixt 
 Christ and His Church." If we will but bear it 
 in mind, we shall never forget that the Church 
 *' is subject unto Christ " ^ in everything ; and for- 
 getting not this, we shall neither unduly magnify 
 
 1 Recent Past, Bishop Wilmer, p. 90. 
 2Eccl. xii. II. 3Ephes. v. 24. 
 
4 IN THE HOUSEHOLD OF FAITH 
 
 the Church as some do, nor depreciate her as do 
 others. To us the full message of truth will 
 always be '' Concerning Christ and the Church." 
 
 But between the Church as St. Paul knew her, 
 and the Church as we know her now, there are 
 two great differences. In St. Paul's time she was 
 but small, and her members for the most part in- 
 significant and untaught : ^' Not many wise men 
 after the flesh, not many mighty, not many no- 
 ble," ^ had been called into her ranks. A^ow she 
 is in ever}^ land, and her children are all sorts and 
 conditions of men. There has been a glorious 
 change : '' The little one has become a thousand, 
 and the small one a strong nation." This is the 
 first difference. Would that the other were like 
 it! But it is not. The once compact, undivided 
 body is no longer one and undivided. Strife has 
 entered in. She is no more " one in faith and 
 doctrine, one in charity." The seamless coat has 
 been rent. This is the second great difference. 
 
 And our joy at her onward march is saddened 
 by the knowledge that Christ's own prayer for 
 her unity — the unity that exists between Himself 
 and His Father— yet tarries for its fulfilment. 
 
 To some Christians this breach in her ranks 
 
 1 1 Cor. i. 26. 
 
INTRODUCTORY 5 
 
 may not seem so great a calamity. We have even 
 heard some of these speak of divisions as if they 
 were an advantage to the Church. " What are 
 you going to do," such ask, " with organic unity 
 when once obtained ? That unity may mean a 
 great, motionless, powerless machine." And, with- 
 out waiting for reply, they go on to tell us that, as 
 " Diversity means life " in the natural world, and 
 " uniformity death," so it is in the spiritual world. 
 " Diverse organizations with diverse methods may 
 mean the speediest way of ushering in the bright 
 morning of millennial splendor." We do not 
 share this rosy view. On the contrary, we are 
 under the firm conviction that the greatest ob- 
 stacle to the progress of Christianity is what the 
 Pra3^er-Book calls '' our unhappy divisions." 
 
 God, we know, often brings good out of evil, 
 and no doubt these very divisions have been pro- 
 ductive of benefit. They have certainly not been 
 altogether evil. Compensation has taken place. 
 What has been lost in one way has, to some ex- 
 tent, been regained in another. We see this in 
 the unanimous consent given to the great central 
 truths of Christianity by those who, in other 
 ways, are far apart. We can happily look in vain 
 for that Christian body which does not believe in 
 
6 IN THE HOUSEHOLD OF FAITH 
 
 one God, the Father, and in the one only begot- 
 ten Son of God, who came into this world to die 
 for man, and who after death rose again and as- 
 cended into heaven. So, too, shall we seek in 
 vain for those who deny that there is any Holy 
 Ghost, any resurrection of the dead, or life of the 
 world to come. So, too, shall we find none who 
 maintain that repentance and faith are not neces- 
 sary to Christian men, and that it is not indispen- 
 sable for us to live sober, righteous, and godly lives. 
 Yet, after all, these are the essentials of religion. 
 
 Concerning methods of work and detail of wor- 
 ship, the discipline and polity of the Church, 
 almost every sect of Christians has its own theory, 
 but here, at least, there is no discord. Unity reigns 
 supreme, and all can sing with heart and voice, 
 
 " We are not divided, 
 All one body we." 
 
 But this, as Mr. Gladstone justly observes, "is a 
 marvellous concurrence evolved from the very 
 heart of discord."^ This, however, is what we 
 mean by compensation, and a very remarkable 
 instance of it. Christian dissensions have often 
 
 1 Place of heresy and schism in the modern Christian Church. 
 Nineteenth Century, August, 1894. 
 
INTRODUCTORY 7 
 
 driven men into indifference, or atheism, as they 
 drove the Emperor JuHan, but the sight of this 
 striking harmony may well win them back. Thus, 
 from that which has caused men to waver in the 
 faith, comes the very antidote to revive it : the 
 brazen serpent of our generation is seen curing 
 those dying of the serpent's sting. It is thus that 
 God is ever undoing Satan's work. Compensa- 
 tion for loss is the order of His dealings with 
 us. 
 
 But again. There is another good. What com- 
 petition has done in this practical workaday 
 world, it has done in the spiritual Kingdom of 
 God. It would be strange were it not so, for the 
 citizens of the one are citizens of the other, and 
 the Law-giver is the same in both. We ourselves 
 can see that it has provoked to energy and zeal 
 and to good works. Again and again in past days 
 there has stolen the spirit of slumber into the 
 Church, and she has grown weary in well-doing : 
 but God, seeing her peril, has provoked her to 
 jealousy by them that were no people, and by a 
 foolish nation He hath angered her.^ 
 
 We do not forget this. Yet we affirm that the 
 spectacle of a disunited Church is Christendom's 
 
 1 See Rom. x. 19 ; cf. Deut. xxxii. 21. 
 
5 IN THE HOUSEHOLD OF FAITH 
 
 "open sore," anci that schism is not and cannot 
 be according to the will of God. 
 
 We now, however, make a large claim on behalf 
 of our i\nglican, or as it is more commonly called, 
 Episcopal Church. The signs of our times are 
 teaching us that if ever there is to be a united 
 Church again — one flock under one shepherd — 
 it will be due to the work and influence of this 
 Church, ^lore and more do we find this belief 
 spreading as the proofs are daily multiplying. 
 Great hopes are centring upon her. We say this 
 not boastfully. If ever boasting was excluded it 
 is here. There is roomx for deep humility and for 
 heartfelt thankfulness, but not for boasting. Man- 
 ifestly she holds the keys. She cannot help doing 
 so even if she would. Her position is unique. She 
 only comes into contact with the great historic 
 churches of the West and of the East, while she 
 alo7ie of historic churches is largely in sympathy 
 with the work of those great bodies of Christians 
 which are yet not so much divisions of the old 
 Catholic, Apostolic Church, as churches established 
 on a new basis. What may be in store for her we 
 know not. The hopes she is inspiring in the hearts 
 oi her children may never be realized. Upon an- 
 other, God may design to bestov/ the blessing of 
 
INTRODUCTORY 9 
 
 the peace-makers, but all signs point to her as the 
 chosen instrument of that peace v/hich will uplift 
 the hearts of all who love the Lord Jesus in sin- 
 cerity and in truth. When Archbishop Dionysius 
 Latas, an archbishop of the Holy Eastern Church, 
 was among us, addressing the great congregation 
 gathered at the consecration of the Sixth Bishop 
 of Massachusetts, he used these remarkable words : 
 " All Christian churches will cast their eyes toward 
 you in the future, when by the grace of God all 
 take steps for the union of all the Christians under 
 one authority and under one sceptre. In this hope 
 I greet you as my brethren in Christ. I embrace 
 your Church, this Church, as my Church." May 
 the dear Lord speedily join in the bonds of a love 
 which will never be dissolved those who are now 
 separated from one another, and who are too often 
 forgetful of the fact that they are all children of 
 one Almighty Father, who reigns over and guards 
 them all. 
 
 The Church of which this is claimed must in- 
 deed be unimpeachable in character, and in pos- 
 session of extraordinary gifts. Is this the case? 
 We believe that it is. There is, at any rate, no 
 obstacle to a full and free inquiry as to whether 
 it be so or not. This Church courts publicity. 
 
lO IN THE HOUSEHOLD OF FAITH 
 
 She is willing to submit to the strictest examina- 
 tion as to all she is or has been. 
 
 Her first claim, then, is that she is a safe 
 Church. Her records show beyond dispute that 
 no human architect planned her palaces. '^ Her 
 foundations are upon the holy hills," ^ for she is 
 '' built upon the foundation of the Apostles and 
 Prophets, Jesus Christ Himself being the Chief 
 Corner-stone."^ We do not here imply, nor do 
 we think it, that only within her fold is safety to 
 be found. Even if an angel from heaven de- 
 clared it, we could not believe that all the good 
 and holy men who have lived and died outside 
 her communion are separated from God's love, 
 and unreached by the saving benefits of Christ's 
 death. Such would be to us another gospel, a 
 gospel inconsistent with God's love and the plain 
 teaching of His word, as when He said : '' Other 
 sheep I have, which are not of this fold ; them 
 also I must bring, and they shall hear my voice, 
 and there shall be one flock and one shepherd."^ 
 Surely, too, it is still now as in the past : ** He 
 that is not against us is for us."^ Here is the 
 difference between us and our Roman Catholic 
 brethren. They will not allow that outside of the 
 
 ' Ps. Ixxxvii. I. 2 Ephes. ii. 20. •* St. John x. 16. •• Luke ix. 50. 
 
INTRODUCTORY II 
 
 pale of their Church is there any salvation, save 
 perchance through *' invincible ignorance." We 
 shrink from such a thought. With us the love of 
 God is greater than the Church of God. Nay, 
 after all, what are Methodists or Presbyterians, 
 Baptists or Congregationalists, but Christians, 
 even as we ourselves? Their baptism made them 
 nothing less than members of Christ's Holy 
 Catholic Church. Ah, then, if this be so, we may 
 be asked, " What does it matter which Church ? '* 
 It matters much. It is not all a question of 
 safety. That first, but some things come after. 
 This Church is of all the churches the most help- 
 ful, and has gifts to bestow which others have 
 not. It is possible to cross the Atlantic in crafts 
 small as the caravels of Columbus — the sport and 
 plaything of every wave ; but we prefer to travel 
 by those swift steamers which can more speedily 
 bring us to the other side. And we who are voy- 
 agers on life's ocean, an ocean which washes the 
 shores of time and eternity, will do well to ask 
 how best we can accomplish the journey. 
 
 Once, when Christ crossed the Lake of Gennes- 
 aret, there Avere accompanjang Him '' other little 
 ships." All, so far as we know, reached the other 
 side in safety. We know Christ's boat did. But 
 
12 IN THE HOUSEHOLD OF FAITH 
 
 who would not have wished to be in the boat 
 which carried the Master ? True it is, that when 
 the voyage of life is over, and we have entered 
 the quiet haven where storms never rage, we 
 shall find no party names. There none will care 
 whether we were Churchmen or Baptists. There 
 we shall be Christians only ; followers of the 
 Lamb, redeemed by His blood. Yet if there is 
 one way better, more helpful, safer than another, 
 we shall surely, if we are wise, choose that one 
 way before all others. 
 
 And while we say this Church is such a means, 
 let us also confess our belief, that in this we find 
 the only justification for her existence in certain 
 parts of our country ; in places where others were 
 before her. On what ground did she enter there 
 at the eleventh hour? Simply because she has 
 that to offer which those have not. Others may 
 have Christ's own approval, and be doing His 
 work ; but she is Christ's bride — His body — and 
 it is for this that all true churchmen would rejoice 
 greatly if they could hear their separated breth- 
 ren everywhere coming to their own beloved 
 Mother and saying : " We will go with you, for we 
 have heard that God is with you." ^ She is build- 
 
 1 Zech. viii. 23. 
 
INTRODUCTORY 1 3 
 
 ing up, we believe, by her teaching and her sys- 
 tem, the noblest type of Christian character ever 
 seen on earth. In the vineyard of the Church 
 are the fairest flowers grov^m. 
 
 We speak in no proselyting spirit. Of prose- 
 lyting, indeed, merely for the sake of gaining con- 
 verts and swelling the numbers of the Church — 
 we wish none of it. But we do earnestly desire 
 to gain others for their sake — for their own souls' 
 good. Judged by her own claims, the Church 
 may not be silent. Unless aggressive, she is but 
 as the servant who buried his master's talent. 
 She is as salt without savour. She has but a 
 name to live. Claiming to have gifts from 
 Heaven, she must tell men what she has received, 
 whether they will hear or whether they will for- 
 bear. 
 
 But what is the Episcopal Church that it should 
 make so vast a claim ? Is it not the least of all 
 the churches ? By no means. The Episcopal 
 Church is far from being a small one. But if it 
 were, that would be no argument. .We know what 
 Bethlehem was to Judah and the whole world ; 
 *' But thou, Bethlehem Ephratah, though thou be 
 little among the thousands of Judah, yet out of 
 thee shall he com.e forth unto m.e that is to be 
 
14 IN THE HOUSEHOLD OF FAITH 
 
 ruler in Israel ; whose goings forth have been 
 from of old, from everlasting." ^ But this Church 
 is not small. On the contrar}^ she is mighty in the 
 number of her members. There is, we know, no 
 infallibility promised to mere numbers. A multi- 
 tude may do evil. But whether men will hear or 
 whether they will forbear, she is the largesrt church 
 of English-speaking nations. She stands at the 
 head of the list. She has 28,750,000 English- 
 speaking members. The Methodists come next 
 with 18,500,000; then the Roman Catholics with 
 15,300,000; then the Presbyterians with 12,000,- 
 000; then the Baptists with 8,180,000; and lastly, 
 the Congregationalists with 6,000,000.^ And this 
 statement is more significant than it seems to be. 
 English is destined to be the language of all the 
 world. In Shakespeare's time used by five mill- 
 ions of people, see what is its position to-day. 
 Already it is native and dominant over one-fifth 
 of the whole habitable globe. It is spoken all 
 through North America and in the United King- 
 dom ; in the West India Islands and in the islands 
 of the Pacific. It is spoken from the Cape of Good 
 
 * Micah V. 2, 
 
 ^ Vide Whittaker's English Almanac. The Anglican Communion is 
 a unit. The Methodists, Presbyterians, and Baptists are subdivided. 
 
INTRODUCTORY 1 5 
 
 Hope to the Zambezi River; throughout New 
 Zealand and the Australian Continent. It is the 
 language of the high seas, and of every maritime 
 port of the world. It is the language of commer- 
 cial life, and even of the international commerce 
 of China and Japan. More than one-half of the 
 world's newspapers are printed in it, and soon 
 it will be the language of 260,000,000 in India. 
 Now, of the millions using this tongue, the Epis- 
 copal Church claims a number larger than any 
 other church. While year by year the English 
 language is becoming intelligible to new regions 
 and divers peoples, sui*ely then to the church 
 using this language God has committed the gos- 
 pel of His Kingdom. 
 
 Three different classes of Christians may read 
 these words : First, those who are Churchmen by 
 birth or adoption ; next, those who are members 
 of some other Christian body ; and lastly, those 
 who " are members of no church." 
 
 A word to each : 
 
 To the Churchman we say, Love your church ; 
 be proud of her; thank God that you are a 
 Churchman. " The lines are fallen unto you in 
 pleasant places ; yea, you have a goodly heritage." ^ 
 
 » Ps. xvi. 6. 
 
l6 IN THE HOUSEHOLD OF FAITH 
 
 To the members of other churches: 
 
 Are you a Baptist ? We are indebted to your 
 church for its insistence upon baptism as some- 
 thing more than a mere rite or empty ceremony. 
 
 Are you a Methodist ? We are indebted to yours 
 for its insistence on personal religion. 
 
 Are you a Congregationalist ? We are indebted 
 to )^ours for its defence of the rights and powers 
 of the congregation. 
 
 Are you a Presbyterian ? We are indebted to 
 yours for its noble stand for the rights of Pres- 
 byters. 
 
 Are you a Roman Catholic ? We are indebted 
 to yours because she has been jealous for the 
 honor of the bride of Christ. 
 
 We have learned something from all. But still 
 to all we say : " Yet show we unto you a more 
 excellent way." ^ 
 
 We do not, of course, here contend that " the 
 Protestant Episcopal Church in the United States 
 of America " is without faults. We are not in- 
 deed blind to the fact that with her as with 
 everything else that the hand of man touches, 
 there are manifold imperfections — imperfections 
 however which we v/ould only too thankfully 
 see removed. 
 
 > Cor. xii. 31. 
 
INTRODUCTORY \^ 
 
 Yet we as frankly confess our belief that in no 
 other church on earth is there to be found so 
 much real aid to enable us to lead '' a sober, right- 
 eous, and godly life " as we find in her, nor so 
 much which will day by day bind us closer unto 
 Him who is always our only Lord and Saviour. 
 With us, she is the King's daughter, '' all glorious 
 within." 
 
 Now, finally, a word to those who have no 
 church ties or pastoral obligations. You are 
 afraid that you will get narrow if you tie yourself 
 down to a particular church or congregation ? 
 You think it best to go to all churches in turn, 
 believing that there is good in all ? Forgive us 
 if we say that this seems nothing less than the 
 elevation of a fault into a virtue. Neglect of the 
 pastoral relationship carries with it neglect of 
 pastoral obligations and of pastoral duties. We 
 have in metaphor spoken of Christian people as 
 voyagers on life's ocean. Let us go back to the 
 metaphor again and say, that they who are with- 
 out any church relationship seem to us like the 
 drifting derelicts which, abandoned by their 
 crews, are driven backAvard and forward over 
 the wild wastes of waters until they go down be- 
 neath them. In charge of no captain, showing 
 
1 8 IN THE HOUSEHOLD OF FAITH 
 
 no lights, drifting under the influence of pass- 
 ing wind or unseen tide, they are a menace to 
 vessels in their track. Unite with some congre- j 
 
 gation. Take up some work for Christ. Catch 
 the inspiration which comes from united effort, 
 and you will never, never regret it ! 
 
II. 
 
 GOD'S HOUSEHOLD 
 
II. 
 
 GOD'S HOUSEHOLD 
 
 " Awake and give the blind their sight, teach praises to the 
 
 dumb, 
 O Mother Church ! arise and shine, for lo ! thy Light is come ! 
 Till all the faithful through the world, God's one-elected host. 
 Shall welcome the outpouring of a brighter Pentecost ; 
 And there shall be, and thou shalt see, throughout this earthly 
 
 ball. 
 One Church, one Faith, one Baptism, one God and Lord of all." 
 — Neale's " The Vigil of St. Peter." 
 
 The revelation of the Church as a family ap- 
 peals to our hearts. Its very simplicity is its 
 beauty. It tells of familiar things ; of home and 
 home life ; of kindly feeling- and brotherly fel- 
 lowship ; above all, of parents' watchful care and 
 loving guardianship. Its word is that God is not 
 only our God but our Father. 
 
 The Church is thus a great family circle v/ith 
 its centre where 
 
 " The One Almighty Father 
 Reio^ns in love for evermore." 
 
22 IN THE HOUSEHOLD OF FAITH 
 
 This family life began at Jerusalem. From 
 thence the Christian race sprang. To the Chris- 
 tian no place on earth can be dearer. Jerusalem 
 is not of the Jews only. Mother she is of the 
 Church below ; type she is of the Church above. 
 ''.For our brethren and companions' sakes, we 
 will wish her prosperity. Yea, because of the 
 house of the Lord our God we will seek to do 
 her good." ^ 
 
 The members of this family are all ^\ho have 
 been baptized into the name of the Father, and 
 of the Son, and of the Hol}^ Ghost. The living 
 now number some 400,000,000! Many of these 
 may be, and often are, unworth}^ of their privi- 
 leges ; others have gone out from the family, and 
 having abandoned all outward and visible mem- 
 bership, are living in open neglect of their plain- 
 est duties ; yet they have not forfeited member- 
 ship in this sacred household. Once a child, 
 always a child. The Parable of the Prodigal Son 
 has taught us this. The prodigal may forget his 
 father, but his Father always remembers him. 
 
 How great a body is this Church with its mill- 
 ions of children scattered throughout the world ! 
 How like in this to that mighty ocean which 
 
 1 Ps. cxxii. 8. 
 
GOD'S HOUSEHOLD 23 
 
 girdles the earth in its wide embrace — one undi- 
 vided, surging mass — which is yet but millions of 
 drops of water. Not only in this one respect, 
 however, may we learn a lesson from the ocean. 
 We speak of bays, and gulfs, and seas — what are 
 these waters but portions of the same boundless 
 sea ? There is no real division and there is no 
 essential difference. Chesapeake Bay is part of 
 the Atlantic ; Drake's Bay is part of the Pacific : 
 yet both alike are parts of the same whole. 
 
 So it is with the Church ; here known by one 
 name, there by another, it is the same every- 
 where. It is God's Church ; it is God's family. 
 Let us learn a lesson from civil affairs. In Amer- 
 ica we have some sixty millions of citizens, every- 
 one of whom is a member of the American fam- 
 ily. Yet when we speak of these in reference to 
 the States in which they dwell, it almost seems 
 as if we were dealing with many nations. There 
 are New Yorkers and Virginians ; Georgians 
 and Californians, and some forty other divi- 
 sions besides ; yet they are all one family in the 
 land. The States which give them their names 
 are but sisters in the one family which lives from 
 Maine to California, and from the Northern Lakes 
 to the shores of the Gulf of Mexico. And the 
 
24 IN THE HOUSEHOLD OF FAITH 
 
 Churches of England, of Russia, of Spain, of 
 Greece, of Italy, and elsewhere are, in a similar 
 way, but sisters too. They are as the States in 
 the American Union ; as the seas and gulfs which 
 form portions of the ocean. Not really different 
 churches, they are parts of one body. Language 
 barriers, racial differences, civil boundaries, geo- 
 graphical divisions, and the like, have given them 
 existence. But once called into being they have 
 all received equal privileges, and have become 
 equally responsible for the discharge of a com- 
 mon work. So there is but one Church, that 
 which sprang out of Judah. 
 
 In the course of the centuries which have elapsed 
 since the birth and early growth of the family, 
 there has been a tendency on the part of 
 one or more of the sisters to control the others, 
 with the result that for mutual protection they 
 have drawn closer to each other in efforts to 
 withstand attempts at depriving them of indepen- 
 dence. Owing to this and other causes, all na- 
 tional churches have at last become consolidated 
 into three groups. These are : 
 
 (I) The Oriental, or Holy Orthodox ; 
 (II) The Latin, or Roman Catholic; 
 
 (III) The Anglican, or Anglo-Catholic. 
 
god's household 25 
 
 the oriental, or holy orthodox. 
 
 The sisters forming this group are to be found 
 in Russia, Greece, Austria, Turkey, Egypt, Syria, 
 Palestine, and the East generally. There is their 
 rightful home. There they have been ever since 
 Christianity was first preached on earth. These 
 sisters are the oldest of all. In their territory not 
 only did Jewish Christianity take its rise, but 
 Gentile also. Jerusalem, cradle of Jewish Chris- 
 tianity, and Antioch, cradle of Gentile Christianity, 
 are both alike seats of Archbishops of the Holy 
 Eastern Church. It is the unspeakable privilege 
 of this Church to show an unbroken succession of 
 Bishops of Jerusalem from St. James the Just to 
 the present day. Within the land occupied by 
 these Eastern sisters all the great councils of the 
 Church were held. It was in their language that 
 the oracles of God in the New Testament were 
 first given to men. The Holy Eastern Church 
 has now 100,000,000 members and some three 
 hundred bishops. 
 
 THE LATIN, OR ROMAN CATHOLIC. 
 
 The sister communities or churches which form 
 this group are found in such countries as Italy, 
 
26 IN THE HOUSEHOLD OF FAITH 
 
 Spain, and France. They are, alas, also to be 
 found in territories rightly belonging to their 
 Greek and Anglican sisters, as, e.g., here in the 
 United States. But since the}' have no right to 
 occupy those fields, they are simply guilty of 
 creating strife by dividing the household against 
 itself. 
 
 There is one feature common to all the sisters 
 of this group, which is unlike an3^thing we see 
 either in the Oriental or in the Anglican groups. 
 They have practically given up all independence 
 of thought and action, and have placed them- 
 selves under the domination of their sister in 
 Italy. In Apostolic days, as we have said, and for 
 centuries after, even to this da}^ the family was 
 under the government of bishops, who as leaders 
 were fully responsible for the welfare of the work 
 committed to their charge. One of these leaders 
 in old time, Cyprian, himself a bishop, expresses 
 this relationship well : " The Episcopate is one, 
 and each bishop has a share in it." 
 
 All this has been done away with in the Latin 
 group. Bishops, of course, they have, for these 
 are necessary to the very existence of any part of 
 the Church ; yet they hold an anomalous posi- 
 tion. They are merel}^ the agents of one of their 
 
god's household 27 
 
 own order. In his favor they have for the present 
 abdicated their own proper functions of guiding 
 and ruling the children of the family. In this, 
 history repeats itself. Centuries ago, in Scotland 
 and Ireland, there were communities of monks 
 which were presided over by one of their own 
 order as Abbot, among whom was often found a 
 bishop; not as the head of the community, but 
 merely to ordain and confirm when called upon 
 to do so, whose position therefore was very simi- 
 lar to that of the bishops among the Moravians 
 at the present day. The bishop's position in this 
 group is very much akin to that. Hence we are 
 not surprised to find that where the office is of 
 little account it is held by large numbers. In 
 Italy alone there are said to be 47 archbishops 
 and 262 bishops! What more need we say to 
 make it plain that these bishops, living, as they 
 do, under the shadow of the Supreme Pontiff, 
 have but the name of bishop left to them, all real 
 power and influence having long since been taken 
 away. 
 
 THE ANGLO-CATHOLIC GROUP. 
 
 The sisters which form this group may gener- 
 ally be known by their use of the English tongue. 
 
28 IN THE HOUSEHOLD OF FAITH 
 
 Spread abroad into all parts of the earth, they are 
 principally found in Great Britain and in America. 
 The children of these sister churches are the most 
 progressive and the best educated among the 
 nations. They number nearly 300 bishops, over 
 31,000 clergy, and 60,000,000 to 70,000,000 of 
 people. 
 
 The churches in this group are not so closely 
 allied to each other as those of the Latin group. 
 They have kept their independence. There is, 
 however, a strong family likeness, so that often 
 one has been mistaken for the other, not always 
 for its good. The Presbyterians in Scotland, in 
 days gone by, sought to destroy the Church in 
 that country, under the idea that they wxre de- 
 stroying the Church of England. The present 
 agitation against the Church in Wales proceeds 
 largely from the mistaken idea that she is an alien 
 Church, imported from England ; whereas she is 
 in reality older than her English sister. Here too, 
 in America, the belief that this Church was the 
 same as that of England, once, for a while, cost 
 her dear. In a sense she is the same, just as the 
 Gulf of St. Lawrence and the Bay of Fund}^ are 
 both alike parts of the same Atlantic Ocean. The 
 methods of work, the standards of action, and 
 
god's household 29 
 
 forms of service, and even the origin of the 
 American Church, may, however, all be exactly 
 identical with that of her sister in England, but 
 she is, notwithstanding, another sister in God's 
 great Family. 
 
 The differences which part these groups are of 
 long standing. It is an old story, and we cannot 
 go fully into it now. But this much we may say : 
 that from an early time the sister in Italy sought 
 to persuade the others that she was appointed the 
 head of the family, and had received powers not 
 given to any other. As far back as the time of a 
 bishop named Victor, a.d. 196, who undertook 
 to give orders to a bishop in the Greek Church, 
 on the ground that his Church was superior, the 
 trouble began. In Victor's case the whole Church 
 promptly suppressed him, and for many years 
 after no other Italian bishop was guilty of such 
 presumption ; but later, a favorable opportunity 
 arising, the Italian sister's claims were again set 
 forward and enforced, until one after another the 
 ancient churches fell under her control. 
 
 The Church of England was one of these, yet 
 only for a short time ; for she rose up in her 
 might and threw off that, yoke as unlawful. Since 
 then the Italian Church has done her best to brine: 
 
30 IN THE HOUSEHOLD OF FAITH 
 
 the ''lost" back to her, but all in vain. Some of 
 her methods, however, are strikingly suggestive 
 of the comedy wherein the w^fe, having turned 
 her husband out of doors, sends word to him that 
 if he will only return she will freely forgive him 
 all. 
 
 Of late, between some members of the Greek 
 Church and our own, there has been a pleasing 
 exchange of courtesies. One of our bishops was 
 courteously invited by the Archbishop, the Patri- 
 arch as he is termed, to celebrate the Holy Sacra- 
 ment in the Church of the Holy Sepulchre at 
 Jerusalem. More recently still, at a late Conven- 
 tion service in New York, the Greek Archbishop 
 of Zante, the Most Reverend Dionysius Latas, 
 was present and received the Hol}^ Communion. 
 Those who saw the venerable Archbishop, in his 
 blue and purple vestments, kneeling in the midst 
 of his brethren of another race and of another 
 speech, were ready to shed tears of joy, as they 
 recalled the words of the Psalmist : '' Behold, how 
 good and joyful a thing it is, brethren, to dwell 
 together in unity." ^ 
 
 Later still, when the present Bishop of Massa- 
 chusetts was consecrated to the Episcopate, the 
 
 ' Ps. 133. 
 
god's household 31 
 
 same Archbishop joined in the Laying on of 
 Hands, and on that memorable occasion, not in- 
 deed the first,^ the Anglo-Catholic and the Greek- 
 Catholic streams of the Episcopate were virtually 
 united. This man was a scholar: master of six 
 languages ; a student first of the University of 
 Athens, where he spent four years ; afterward of 
 the universities of Berlin, Leipsic, and Strasburg, 
 and finally of Oxford, he was one of those men 
 whom the whole Church may well delight to 
 honor. 
 
 One question remains. Are the denominations 
 which have come into existence in recent years 
 members of this body — this Family of God ? 
 Some of them, and as we think rightly, say not. 
 *' We are not," said Dr. Long, a Baptist minister 
 recently preaching in Baltimore, '' an ancient his- 
 toric Church. We are new. In that sense the 
 Catholic Church has the better of us." This cor- 
 dial recognition of facts is worth much, both to 
 him who makes it, to those who hear it, and to the 
 Church, whose ancient character is thus unequivo- 
 
 1 Dean Stanley's footnote appended to an account of how, in 1871, the 
 Greek Archbishop of Syra and Tenos took part in the consecration of 
 two bishops in Westminster Abbey is inimitable: " It is interesting," 
 he wrote, "to remember that this excellent person, not holding the 
 double procession of the Holy Ghost, according to the Athanasian 
 Creed, without doubt shall perish everlastingly ! " 
 
32 IN THE HOUSEHOLD OF FAITH 
 
 cally and voluntaril}^ admitted. Similarly may 
 we speak of other churches standing on the same 
 footing ; they too are new, not old. Although, 
 let us repeat again, every baptized person is a 
 member of the Family of God. 
 
 Yet how then, if this be so, it may be asked, 
 can we maintain that the youngest sister in any 
 of these groups is old ? It is, we reply, all a 
 matter of historical continuity. When Christ 
 breathed on his Apostles in Jerusalem, he kin- 
 dled, so to speak, the sacred fire to burn till he 
 should come again. The Apostles were as 
 torches kindled at it. The Protestant Episcopal 
 Church is no other than a tongue of that fire. 
 Late in coming, it was no new light when it 
 came. In the old tabernacle and in the later 
 temple there was a fire ever burning. It is con- 
 ceivable that the priests might from it have kin- 
 dled several fires at different times and in differ- 
 ent places. But it would have been all along the 
 same fire — sacred fire. It is because the flame 
 burning brightly here is traceable back to the 
 original fire at Jerusalem, that our Church is old. 
 
III. 
 
 THE BIRTH AND COMING OF AGE OF 
 A NEW SISTER 
 
III. 
 
 THE BIRTH AND COMING OF AGE OF 
 A NEW SISTER 
 
 " Late from this western shore that morning chased 
 The deep and ancient night that threw its shroud 
 O'er the green land of groves." 
 
 — William Cullen Bryant. 
 
 Had but the existence of this continent been 
 known to the world some fifteen hundred years 
 before it was, our Church might have had the 
 honor of an Apostolic founder. When we remem- 
 ber that the Apostles " went everywhere preach- 
 ing- the Word," we shall not think this at all 
 improbable. On the contrar}^, we shall feel that 
 some member of the Apostolic College would 
 surely have paid a visit to this land. 
 
 As it was, however, Apostolic Christianity came 
 to the shores of Britain when Britain was thought 
 to be "the utmost bound of the West," and there 
 halted. Possibly some ardent missionary gazing 
 over the Western Ocean, sighed sadly as he 
 
S6 IN THE HOUSEHOLD OF FAITH 
 
 thought there were no more worlds to conquer. 
 He did not know of this mighty continent which 
 lay beyond the waters. And so it was reserved 
 for the American Church to be, as St. Paul, ''one 
 born out of due time." So, also, it was reserved 
 for her to be not a whit behind the very chiefest 
 of those who were in Christ before her. 
 
 When at last Christian men saw America, they 
 gazed on a scene very similar to that which lay 
 stretched before the eyes of the first missionaries 
 to the remotest parts of Europe. Dense forests 
 and a fertile soil were seen, av/aiting the advent 
 of a race higher than that of the natives in pos- 
 session. Whence came these natives? In answer 
 to this inquiry, a curious story is told of one Mor- 
 gan Jones, a Welshman, which, it is said, points to 
 the Welsh as " the rock whence they were hewn." 
 Jones, with several of his companions, had been 
 actually tied to the stake, to be tortured to death 
 by the Tuscaroras, when he burst forth in prayer 
 in his own native Welsh. That prayer saved his 
 life. '' The salvages did right well understand his 
 speech," and they let him go ! The conduct of the 
 Indians was doubtless owing to some other reason. 
 
 But, whoever they were, they were not destitute 
 of a belief in God. Vaguely they worshipped a 
 
COMING OF AGE OF A NEW SISTER 37 
 
 Great Spirit — whom, alas! they only ignorantly 
 worshipped. 
 
 The privilege of leading the natives to a knowl- 
 edge of this Great Spirit was seized by the voy- 
 agers who first reached these shores. These were 
 not, however, what we understand as missionaries. 
 Nor had they left their home in England to preach 
 Christianity to the heathen. They were on busi- 
 ness enterprises bent. But those were days when 
 men did not keep religion and business apart. 
 Rather did they remember Christ's words : '' Seek 
 ye first the kingdom of God, and his righteous- 
 ness, and all these things shall be added unto you." 
 
 What an insight do we get into the ideas of 
 those early traders and voyagers as we look at one 
 of their simple bills of lading, so unlike the com- 
 plicated and formidable-looking documents in use 
 among ourselves ! There we read that '' the 
 goods are shipped b}^ the grace of God," in such- 
 and-such a vessel, ''sailing by God's grace;" and 
 the document always concludes with the prayer: 
 " And so God send the good ship to her desired 
 port in safety. Amen." It may have been but a 
 form, but at least it shows, if nothing more, that 
 they were not ashamed of their religion. They 
 openly claimed the protection and blessing of 
 
38 IN THE HOUSEHOLD OF FAITH 
 
 God. Such merchantmen, carrying with them 
 one to be their minister in all holy things, were 
 the first to proclaim in the Western world the 
 Gospel of Peace. 
 
 As lying nearest to the Old World, we should 
 have thought that at some place along the eastern 
 shore would have been found the first record of 
 so notable an event. But it is not here that we 
 find the first traces of their presence. For these 
 we must go West. In Golden Gate Park, in the 
 city of San Francisco, there stands a tall Celtic 
 cross bearing on the east side this inscription : " A 
 Memorial of the Service Held on the Shores of 
 Drake's Bay, about St. John's Day, June 24, a.d. 
 1579, by Francis Fletcher, Priest of the Church of 
 England, Chaplain to Sir Francis Drake, Chroni- 
 cler of the Service." On the west side the space 
 is divided into four tablets, with the following in- 
 scriptions cut in the stone: i. '* First Christian 
 Service in the English Tongue on Our Coast ;" 
 2. " First Use of the Book of Common Prayer in 
 Our Country ; " 3. " One of the First Recorded 
 Missionary Prayers in Our Country ; " 4. '' Sol^' 
 Deo sit semper gloria^ 
 
 It was not until August 13, 1587, nearly ten years 
 afterward, that we hear of a similar service on this 
 
COMING OF AGE OF A NEW SISTER 39 
 
 Eastern coast. A colony had settled on Roanoke 
 Island, in North Carolina (then in Virginia), and 
 there it was that not only were the first services 
 held on the Atlantic seaboard, but the first re- 
 corded baptism in the New World of a native 
 convert took place. Twenty years after that bap- 
 tism — in April, 1607 — on the southern shore of 
 Chesapeake Bay, at a place afterward to be 
 known to the world as Jamestown, the same 
 Church whose prayers had been heard at Drake's 
 Bay and Roanoke was formally settled in the 
 land as *' the Church of England in the Colonies." 
 That settlement was the birth of the American 
 sister in the family of God, which thus in the year 
 of our Lord 1607 entered upon her life. At Smith- 
 field, Isle of Wight County, Virginia, stands to-day 
 the oldest church-building of our faith in America. 
 Old St. Luke's Church, built there in 1632, and 
 rich in memorials of the past, is v/ith us yet. 
 
 As we look around to-day in America, we see 
 churches of many kinds, from that of Rome to 
 that of the United Brethren. Where were they 
 then? With one exception, they had either not 
 come into existence at all, or so recently that 
 they had no strength to undertake work in a new 
 field. The various national churches of Europe 
 
40 IN THE HOUSEHOLD OF FAITH 
 
 were, of course, in existence, and anyone of them 
 might have proved a rival. But the only likely 
 one was the Spanish. Spain and England were 
 the two competitors for the supremacy of the seas. 
 But the Church of Spain had ample work in the 
 West Indies and on the Southern Continent to tax 
 all her energies ; and the Northern Continent fell, 
 not only rightly, but of necessity, to the spiritual 
 care and pastoral oversight of her Anglican sister. 
 
 The English Church nobly undertook the 
 charge. When Sir Walter Raleigh, in 1588, gave 
 xJioo" for the propagation of the Christian religion 
 in Virginia," it was an earnest of what that Church 
 would do. It was a true indication of the spirit 
 which dwelt within her. She would do a mother's 
 part. The Archbishop of Canterbury at once, on 
 the daughter's behalf, called for a general collec- 
 tion throughout the churches in his province, and 
 bibles and prayer-books, communion plate and 
 church vestments, money and men, were forthcom- 
 ing in abundance. The Church gave of her best. 
 Everything augured well for the future. Under 
 godly, earnest, hard-working clergy, a fruitful har- 
 vest seemed certain. 
 
 But, sad to tell, after a while heavy clouds 
 surged up over the horizon, and the light was 
 
COMING OF AGE OF A NEW SISTER 41 
 
 darkened in the heavens. The Mother Church 
 was assailed by fierce foes, and she had to take 
 thought for herself. All through the seventeenth 
 century her trials continued, and on under the 
 heavy German kings in the eighteenth, until she 
 reached the low-water mark of her religious and 
 spiritual life. Under such circumstances, what 
 could have been expected of her daughter abroad ? 
 The features of the home-life were naturally re- 
 produced. Indifference set in, and with it came 
 " calm decay." With the dying out of the old 
 race of clergy, others had come who were but 
 needy adventurers, and the cause seemed lost. 
 Like priest, like people. The salt was losing its 
 savor. 
 
 But her greatest trial has not yet been told. 
 She had not the Episcopate. Imagine it, ye who 
 can — an Episcopal Church without the Episco- 
 pate! At first, in America, when there were 
 " but a few of them, and the}^ strangers in the 
 land," it did not seem to matter so much that the 
 nearest bishop was three thousand miles away ; 
 but afterward, " when they multiplied exceed- 
 ingly," and the years went by, the evils of their 
 orphaned condition became more and more visible 
 and more disastrous. Every now and then they 
 
42 IN THE HOUSEHOLD OF FAITH 
 
 would make strong efforts to secure the Episco- 
 pate, but there was always the same result : no 
 bishop came. Why was this ? What insuperable 
 difficulties interposed ? The ill-fated alliance be- 
 tween the Church and Caesar was responsible for 
 it all — for the strange spectacle of an Episcopal 
 Church refusing the Episcopate to her own daugh- 
 ter. For the worldly honors of a State Church, 
 the mother had parted with her freedom. 
 
 Church and State ! We link the words together, 
 but the things are far apart. Their union is as 
 unnatural as that of June and December. It is 
 forgetfulness of Christ's proclamation : " My king- 
 dom is not of this world." It is folly. Every 
 attempt to unite the Church with this world, or to 
 permit it to lean upon the world, has been attended 
 sooner or later with disaster. Either the Church 
 has suffered, as in France, or both Church and 
 State, as in Italy. 
 
 Yet, all the while, incomplete as was her organ, 
 ization, she was still " the Church," and men always 
 spoke of her as such. Soon, indeed, it would be 
 different. Darker days were coming ; when even 
 the empty title would be denied her. But as yet 
 the worst had not come. That was only reached 
 at our Revolution. Then the crash came, and she 
 
COMING OF AGE OF A NEW SISTER 43 
 
 appeared in the eyes of men no longer the Church 
 of tJieir land, but the Church of another land, and 
 of America's foes. What, therefore, could they 
 do but cast her out ? And cast her out they did. 
 So that she who had been first of all became last \ 
 of all. Then, for a while, bitter hatred and per- 
 secution followed. Churchmen suffered as no 
 other Christians in this land have ever suffered, 
 until they might well have thought that the days 
 of the Maccabees had returned. True, it was 
 more as Tories than as Churchmen that they suf- 
 fered ; but they did suffer, all the same, and that 
 for conscience' sake. Hardships, Avhipping, im- 
 prisonment, confiscation, banishment, were the lot 
 of many of the clergy, some of whom died under 
 their sufferings, while their churches were given 
 •up to the fury of mobs and to devouring fiames. 
 The ruin of the Church seemed complete. 
 
 There was destined to be one trial more before 
 relief should come. She was between two stools. 
 As if she had not suffered enough, the Mother 
 Church across the sea, now looking upon her no 
 longer as a daughter, cast her off. Thus, with all 
 supplies stopped, and the hope of gaining the 
 Episcopate farther than ever away, was ever a 
 Church in a worse plight? Distrusted by those 
 
44 IN THE HOUSEHOLD OF FAITH 
 
 from whom she had come ; deprived, too, of the 
 means of perpetuating her own existence, and 
 scorned by those among whom she dwelt, her lot 
 was indeed hard. She had, like the ship which 
 carried St. Paul in the stormy Adriatic, fallen 
 into a place where two seas met, with every pros- 
 pect of being destroyed between them. 
 
 But the darkest hour is just before dawn. To 
 the poor, distracted, forlorn Church help came at 
 last, and that — perhaps most naturall}^ — from a 
 Church which had been tried like herself. Hard 
 by the state Church of England there was another 
 Church, with a lineage as pure as hers, and more- 
 over free from bondage. It was the Church of 
 Scotland. To this Church, when all hope of 
 success elsewhere had faded away, American 
 Churchmen turned to crave the blessing they 
 needed : 
 
 Patriots informed with Apostolic light 
 
 Were they, who, when their country had been freed, 
 
 Bowing with reverence to the ancient creed. 
 
 Fixed on the frame of Scotland's Church their sight, 
 
 And strove with filial love to reunite 
 
 What force had severed. Thence they fetched the seed 
 
 Of Christian unity, and won a meed 
 
 Of praise from Heaven. 
 
COMING OF AGE OF A NEW SISTER 45 
 
 At last the tide had turned ; and at Aberdeen, in 
 Scotland, on November 14, 1784, Samuel Seabury, ] 
 of Connecticut, was made a bishop in the Church ' 
 of God. Thus, 205 years after that service on the 
 Pacific Coast, the Church in America became fully 
 equipped. She was now a Church with seed within 
 herself. That consecration was her coming of age. 
 Henceforward she needed help from none. All 
 her bishops, if so she had willed, might have de- 
 rived valid consecration from Bishop Seabury 
 alone. 
 
 Looking forward to the future, the Church in 
 Maryland had met the year before and had organ- 
 ized under the title she still bears—'' The Protest- 
 ant Episcopal Church." But for a little while she 
 refrained from exercising her rights. Three 
 more priests of the American Church were soon 
 to seek the Episcopate abroad. For this Church 
 has ahvays been obedient to the ancient canons, 
 VN^hich provide that not less than three bishops 
 shall take part in every consecration. These 
 three priests were : William Vv^hite, to be Bishop 
 of Pennsylvania, Samuel Provoost, to be Bishop 
 of New York, both of whom were consecrated in 
 Lambeth Palace on February 4, 1787; and James 
 Madison, September 19, 1790, to be Bishop of 
 
46 IN THE HOUSEHOLD OF FAITH 
 
 Virginia — the last American bishop to be conse- 
 crated outside the limits of the United States. 
 
 On September 17, 1792, Thomas John Claggett 
 vv^as consecrated in this country to be the first 
 Bishop of Maryland, and to him belongs the 
 honor of being the first bishop consecrated on 
 American soil. In him the Scotch and English 
 lines of succession were united, all four of the 
 American bishops joining together in the service. 
 But even before that, in the General Convention 
 which met at Philadelphia in 1789, the scattered 
 fragments of the Church were brought together 
 and welded into one harmonious whole. 
 
 This was the magnificent consummation of past 
 struggles. Phoenix-like, our Church had arisen 
 from her ashes, and a glorious future began to 
 open before her. 
 
 When Boccaccio's Jew returned from Rome he 
 asked for baptism, on the ground that no Church 
 which was not divine could survive such gross 
 corruptions as he had seen. In the same way, if 
 men will only read the history of this Church of 
 ours, and contrast it to-day with what it was 
 about one hundred years ago, they may well say : 
 *' This is surel}^ a Church built upon the founda- 
 tions of the apostles and prophets, with Jesus 
 
COMING OF AGE OF A NEW SISTER 47 
 
 Christ Himself as the corner-stone : this is indeed 
 a sister in the Family of God. A Church not di- 
 vine could not have survived : she must have per- 
 ished — ay, and ought to have perished ! " 
 
 Think of it ! Our Church to-day has fourscore 
 bishops and over 4,000 clergy, and is once more j 
 The Church. Of the future we have no fears, 
 when we remember how magnificently she has 
 come forth out of the dangers and trials of the 
 past. 
 
 More in detail, we may show that its strength 
 at the beginning of 1895 was as follows : Total 
 number of clergymen, 4,323 ; organized parishes 
 and missions, 4,870 ; present number of communi- 
 cants, 580,507 — an increase of 17,429 over the pre- 
 vious year. In the Sunday-schools there are 44,- 
 335 teachers and 400,566 scholars, Avhile in the 
 parochial schools there are 619 teachers and 7,995 
 scholars. During the year there were 60,317 
 baptisms and 42,385 confirmations. There are 
 sixty-eight institutions, seven of which are under 
 the direction of the General Convention, not in- 
 cluding four celibate orders for men, twenty-two 
 sisterhoods, and five schools or communities for 
 deaconesses. 
 
 But these figures tell little of what the Church 
 
48 IN THE HOUSEHOLD OF FAITH 
 
 has really been doing. It is by reference to in- 
 dividual dioceses that we can appreciate it better. 
 Take, for example, Maine. It is an3'thing but a 
 favored diocese : there has been no immigration 
 to speak of; yet hear what the present Bishop 
 has to say : " I accepted and went to Maine, and 
 found a diocese of but eighteen parishes, only 
 seven of which were self-supporting, and having 
 in all 1, 600 communicants." This was 28 years 
 ago. That diocese has now thirty-five clergy and 
 3,364 communicants. Behold how God has pros- 
 pered her ! And not her alone. Similar advance 
 and increasing strength is the record of all our 
 dioceses. 
 
 " We can best," says a bishop ^ still living, 
 speaking of the growth of the whole Church, " ap- 
 preciate the present by contrasting it with the 
 past. In the year 18 16 the youngest Episcopal 
 church in Rhode Island was ninety-four 3^ears old, 
 not a new parish having been formed since the 
 year 1722. At the time of my ordination — in 1836 
 — we had only 763 clergy and 590 churches." Thus 
 in one man's lifetime has our Church made herself 
 known and felt throughout our whole land. 
 
 The old Church is thus seen to be coming to 
 
 J Bishop Clark. 
 
COMING OF AGE OF A NEW SISTER 49 
 
 the front and taking her rightful place. For she 
 was here before the Constitution of 1788-89. 
 
 It is one hundred and thirty years since Charles 
 Mason and Jeremiah Dixon surveyed the land for 
 two hundred and forty^four miles west from the 
 Delaware River, and ran v^hat is now known as 
 " Mason and Dixon's Line," between Delaware, 
 Pennsylvania, Maryland, and Virginia, This line, 
 often thought to be connected with slavery, was 
 in reality the boundary between Lord Baltimore's 
 grant and the grant made to William Penn. The 
 work was begun in 1763, and occupied several 
 years. Through the country — here a wilderness, 
 and there rocky and mountainous — the mystic 
 line ran. At intervals of a mile, a stone not un- 
 like an ordinary milestone was set up. Every 
 fifth stone was a '' crown-stone " — so called be- 
 cause on one side of the stone was the coat-of- 
 arms of Penn, and on the other of Baltimore. But 
 above the arms of Baltimore was the coronet of 
 his nobility. Long these stones were hidden in 
 the brushwood of the forest. At last 
 
 " The white man swung the axe 
 Beside them — signal of a mighty change." 
 
 The land was cleared, and the stones were laid 
 bare to tell their own story. Then were seen the 
 
so IN THE HOUSEHOLD OF FAITH 
 
 arms of Penn and of Calvert surmounted by the 
 baron's coronet. 
 
 So the old Church — no longer hidden away — 
 stands in the light, binding two nations into one 
 spiritual union. On the one side are the arms of 
 America, on the other the arms of England, and 
 over all, as a distinctive mark, that which sepa- 
 rates it from those out of the fold — the crown of 
 spiritual nobility. 
 
IV. 
 
 THE SISTER IN ENGLAND 
 
IV. 
 
 THE SISTER IN ENGLAND 
 
 " If there be prophets on whose spirits rest 
 Past things, revealed Hke future, they can tell 
 What powers, presiding o'er the sacred well 
 Of Christian faith, this savage island blessed 
 With its first bounty. Wandering through the West, 
 Did holy Paul a while in Britain dwell, 
 And call the fountain forth by miracle, 
 And with dread signs the nascent stream invest ? 
 Or He, whose bonds dropped off, whose prison doors 
 Flew open, by an Angel's voice unbarred ? 
 Or some of humbler name, to these wild shores 
 Storm-driven ; who, having seen the cup of woe 
 Pass from their Master, sojourned here to guard 
 The precious current they had taught to flow? " 
 
 — Wordsworth. 
 
 These lines are the conjectures of the poet as 
 he meditated on the beginnings of the Church in 
 Britain. Who first preached Christ there ? Was 
 St. Paul or Joseph of Arimathea, or Simon Zelo- 
 tes, or Simon Peter, James the Son of Zebedee, or 
 
54 IN THE HOUSEHOLD OF FAITH 
 
 Aristobulus, of whom St. Paul speaks in Rom. 
 xvi. 10, Britain's Evangelist and Saint? We can- 
 not tell; all have been claimed. Not, indeed, 
 that the British Christians are worse off in this 
 respect than the Christians of other Churches. 
 Can they of Gaul and Spain, or even of imperial 
 Rome herself, tell us the true story of the first 
 coming of Christian men ? Traditions, myths, 
 legends, like the fairy-tales which charm our chil- 
 dren, those there are in abundance ; but who, we 
 hopelessly ask at this late day, can separate the 
 chaff from the wheat, or assure us with authority 
 that it is not all chaff which the wind of truth will 
 scatter away from the face of the earth ? Some 
 day we shall know ; for, " as unknov/n, and yet 
 well known ; as dead, and behold, they live." ^ 
 Meanwhile we can honor their memory, and hear 
 them, though dead, yet speak again. We some- 
 what wonder this has not been done ; for to do 
 honor to unknown benefactors is not a new or 
 strange idea. We have but to look around us to 
 see such memorials everywhere. There is Mary- 
 land's tribute to her heroic dead, commemorating 
 those who in Revolutionary times saved the Car- 
 olinas. Another there is in the little town of 
 
 1 ji. Cor. 6, g. 
 
THE SISTER IN ENGLAND 55 
 
 Gettysburg-, Avhere during the civil war 200,000 
 men fought in a three clays' death-struggle. The 
 black smoke of war has rolled away forever, but 
 a silent witness to the dread nature of the conflict 
 stands in the midst of the slain. It is the Na- 
 tional Memorial Monument bearing this inscrip- 
 tion : -TO THE UNKNOWN DEAD." At 
 Fredericksburg, on the Rappahannock, in Vir- 
 ginia, not one, but many thousand headstones 
 bear a like inscription. 
 
 How grateful a deed it would be, and how in- 
 structive, if the Church in Britain should set up 
 stones for a memorial " To her Unknown Foun- 
 ders," and call it Britain's tribute to the Saintly 
 Dead. They are worthy of it. True soldiers of 
 the Cross were they, who, for the honor of their 
 Lord, and for the souls of men, fought their fight 
 and finished their course. We say again that we 
 wonder this has not been done before. There 
 are in some of the old Parish Churches across 
 the Atlantic, lists of all the Rectors who have 
 within their venerable walls exercised their min- 
 istry. They are set up, '' plain for ail folk to see." 
 The names reach back to Norman times, and even 
 farther still, to the times of the Danes and Saxons. 
 We know the story they teach. They proclaim 
 
56 IN THE HOUSEHOLD OF FAITH 
 
 the unbroken chain — the historical continuity — 
 which connects the first of thr names with the 
 last. That is well. But a memorial raised by 
 the spiritual children of the first builders, not of 
 this particular temple nor of that, but of the great 
 spiritual temple of British Christianity, would be 
 better; it would be the noblest memorial ever 
 set up in Britain ; and by it, though dead, they 
 would speak : 
 
 O Church of our fathers in England, 
 
 O home of the Living Lord, 
 Full fountain of faith for ages. 
 
 And witness firm to the Word ! 
 From Alban, Augustine, and Aidan, 
 
 Paulinus, and Cuthbert, and Bede, 
 To our days, even ours, what armies 
 
 Of Christ his long triumph lead ! 
 
 Saints, known to him only in heaven. 
 
 Or famed in their own despite ; 
 Or spending and spent for others, 
 
 Or crown'd with the martyr-light ; 
 Of whom the world was not worthy, 
 
 Who counted earth's riches as dross ; 
 They are resting in God's own acre, 
 
 Their bed 'neath the Saving Cross. 
 
THE SISTER IN ENGLAND 57 
 
 The sin -defaced offspring of yVdam, 
 
 While centuries onward glide, 
 Have grown in the field of England ; 
 
 The tares with the wheat beside ; 
 O visible fold of the Shepherd, 
 
 How oft in his sorrow surveyed, 
 As the myriad snares of Satan 
 
 His cause have again betrayed ! 
 
 The history of Christianity in that land, like 
 the history of Christianity everywhere else, falls 
 into tv\'0 distinct periods: One extending from 
 the first preaching of the Gospel to the formation 
 of a church as the Church of the land ; the birth 
 of a sister in the Royal Family. The other ex- 
 tending from that time onward, a period of sub- 
 sequent growth and development. The first was 
 the era of Missions, the beginnings of the Church 
 — her birth and infancy we have called it ; — the 
 second, when, having come of age, a National 
 Church entered upon her mature and indepen- 
 dent life. 
 
 Now, what do we actually know of her birth 
 and earlier life ? We answer : Nothing with cer- 
 tainty. When we first hear a witness speak 
 whose evidence all receive, Christianity had won 
 its brightest triumphs. This witness is Tertul- 
 
58 IN THE HOUSEHOLD OF FAITH 
 
 lian, who makes the statement that " even those 
 parts of Britain hitherto inaccessible to Roman 
 arms, had been subdued by the Gospel of Christ." 
 These words were probably written just as the 
 second century was closing. Origen, half a cen- 
 tury later, writes, '' the power of God our Saviour 
 is even with those in Britain, who are divided 
 from our world." From this time onward we be- 
 gin to know more. Soon Britain has a settled 
 Episcopate ; for in a.d. 314 we find three British 
 Bishops sitting as members of a Council meeting 
 in France, then called Gaul. A century later, 
 persecutions arise, and pagan rule follows ; then 
 the dark page of history becomes unreadable. 
 But persecuted, the infant Church is not de- 
 stroyed ; cast down, she is not forsaken ; her can- 
 dlestick is not removed. She lives on, for she is 
 destined to become a might}^ power in the land : 
 a true National Church which the Lord founded, 
 and not man. 
 
 Yet all this was centuries before the year 597, 
 memorable as the year of Augustine's arrival. 
 How perverse an error, then, that Britain received 
 her Christianity from Rome, when actually, within 
 less than a quarter of a mile from where the first 
 Roman missionarv found a home, there stood a 
 
THE SISTER IN ENGLAND 59 
 
 little church in which worshipped the Christian 
 Queen Bertha, having for her pastor a bishop of 
 the Gallic Church ! We do not undervalue Au- 
 gustine's services, but we are not willing to ex- 
 aggerate them. To another even more than to 
 himself do we owe his coming at all ; for it was 
 simple obedience to a command of his superior 
 which took him to Britain. In Gregory the 
 Great, Augustine had a master like that French 
 Bishop who said, " My clergy are a regiment ; 
 when I say, ' March ! ' they march." Gregory 
 bade Augustine go forth and preach the Gospel 
 to the kinsmen of the little boys whom he had 
 seen for sale in Rome, and Augustine went. To 
 his credit, he remained ; for he might have re- 
 turned to tell that the field was occupied. Britain, 
 indeed, was not altogether the heathen land the 
 good Gregory thought it. In Southern Britain, 
 as we have seen, a Gallic bishop lived ; in the 
 West, several bishops, with an archbishop at their 
 head, held possession of the land ; in the North 
 the Scottish Church was vigorously pushing its 
 missions southward. For a century before and 
 for two centuries after Augustine's arrival the 
 old British Church was sending forth missionaries 
 to the heathen — Killian to Bavaria, Willibrod to 
 
6o IN THi: HOUSEHOLD OF FAITH 
 
 the country of the Franks, Siegfried to Sweden; 
 above all, Boniface, from his native Devonshire, to 
 find, as the Apostle of Germany, ample work and 
 a martyr's crown among the German people. 
 
 Thus easily might Augustine have withdrawn 
 from the work. But the harvest was great and 
 the laborers fev/, and he remained. A true mis- 
 sionary bishop, he never saw his home again. 
 Settling down almost within sight of the sea 
 which washed the shores of his beloved Italy, he 
 preached Christ to the pagan invaders of that 
 part of Britain. He was the first Archbishop of 
 Canterbury. As such we honor him. But Can- 
 terbury then meant only Kent, as the epitaph cut 
 in the stone under wdiich he slept abundantly 
 proves : " Here rests Augustine, first Lord Arch- 
 bishop of Canterbury, who formerly directed 
 hither by the Blessed Gregory, Pontiff of the City 
 of Rome, and sustained by God in the working of 
 miracles, brought over Kz/ig- /Edilbcrt and Jus na- 
 tion from the worship of idols to the faith of 
 Christ, and having completed the days of his of- 
 fice in peace, deceased on the seventh day of the 
 Kalends of June, in the same King's reign." ^ 
 
 Those wxre, properly speaking, only the days 
 
 > Bcde ii., Chap. III., page 115. 
 
THE SISTER IN ENGLAND 6 1 
 
 of mission-work, when no Church existed. One 
 hundred years hence some Japanese ecclesiasti- 
 cal historian may trace the footsteps of English or 
 American or Roman missionaries in Japan, but he 
 will not speak of there having been a National 
 Japanese Church. In a similar way England, for 
 nearly seven centuries, was the field of several 
 missionary bands, representing different Churches. 
 It was not until these were united together that 
 a native Church was a possibility. When these 
 scattered forces were united, a Church in Eng- 
 land and of England was the result, and the first 
 period of Christian history had run its course, 
 and the second had dawned. 
 
 The second period begins in the year 673. 
 That was a notable year for England. Un- 
 der Archbishop Theodore, Vvdio had become by 
 mutual consent Primate of All England, this 
 grand result was achieved. At a Council held at 
 Hertford all the missions were united, and the 
 Church of the Nation entered upon her separate 
 and independent existence. Then all divergent 
 parties, all diverse customs, Avere harmonized. 
 That Council gave a new Church to Christendom. 
 
 In the course of the ages which followed she 
 has had a checkered career. At one time she 
 
62 IN THE HOUSEHOLD OF FAITH 
 
 even lay under the power of the Papacy and be- 
 came corrupt and ready to die. At another, she 
 was the bond-slave of the State. Wonderful, 
 however, notwithstanding all, has been her 
 growth. When the Council of Hertford was held 
 there were but five bishops and one archbishop 
 ministering to a few thousands of people. To- 
 day there are two archbishops and fifty-four 
 bishops bearing rule over 21,000 clergy and min- 
 istering to 29,000,000 people, scattered through- 
 out 14,000 parishes. This is a mighty change. 
 Yet it is not all. Wholly insufficient will our 
 estimate be if we do not take into account those 
 daughter Churches in the colonies of Great Brit- 
 ain which are rising up and calling her blessed as 
 the mother of them all. 
 
 More than thirteen hundred years have brought 
 their sweeping changes since Augustine was laid 
 to his rest as Bishop of the Kentish people. How 
 great those changes have been the epitaph on the 
 tomb of Archbishop Tait will show : '' The one 
 great aim of his life was to make the Church of 
 England more truly the Church of the People." 
 The difference is great. The one shoAvs Au- 
 gustine as a Kentish bishop, the other Archi- 
 
THE SISTER IN ENGLAND 63 
 
 bald Campbell Tait as the Primate of All Eng- 
 land. 
 
 After all, statistics tell but little. We cannot 
 measure the influence exerted by the Church. 
 She has been as leaven which a woman took 
 and hid in three measures of meal till the whole 
 was leavened.^ Among other influences we 
 mention one particularly. As individuals have 
 gifts, so have churches. It has been her peculiar 
 gift to mould the home-life of her people as no 
 other Church has ever done. Great as her in- 
 fluence has been elsewhere, it has been greatest 
 in the home-circle. TJicre has been her throne. 
 She is emphatically a Church of the hearthstone, 
 training whole households in the fear of the 
 Lord. And this has been directly the result of 
 her system. Her clergy, unlike the clergy of 
 most of the National Churches of Europe, have 
 been, as husbands and fathers, capable of becom- 
 ing, with their families, wholesome examples 
 and patterns to the flock of Christ. The lovely 
 sight of families dwelling together in unity, knit 
 in sweetest bonds of love, which forms no incon- 
 siderable part of the charm of English social 
 life, has largely drawn its inspiration from the 
 
 iMatt. xiii. 33. 
 
64 IN THE HOUSEHOLD OF FAITH 
 
 family life at the rectory or vicarage. Here, most 
 of all, is her wisdom manifest. They who, as 
 God's embassadors, have spoken to Englishmen 
 for generations past of holy living and holy dying, 
 have not been celibates or anchorites ; they who 
 have been called to comfort the bereaved of wife 
 or child have been the better able to enter into 
 the heart-sorrows of their people, for the}^ them- 
 selves, in like manner, have been tried. Here 
 has been one source of her great power. She has 
 been a Church of the people and for the people 
 — in the truest sense a National Church. 
 
 With the best educated men in Europe as her 
 clergy — Anglicanus cicrus stupor vinndi — (the An- 
 glican Clerg3^man the wonder of the world), as the 
 phrase went in the time of Charles H., when divines 
 from the continent flocked to England to learn the 
 art of preaching, it is reasonable that she should 
 commend herself to an educated people. The high- 
 est hail her as Mother, yet she is mindful of the 
 lowest. At this moment she is educating a mill- 
 ion more of the children of the poor in her schools 
 than the State itself! Where is there another 
 Church with such a record ? We can find none. 
 
 This is no panegyric on that Church. We are 
 not blind to her faults. We name one she has 
 
THE SISTER IN ENGLAND 65 
 
 arising out of her very strength, out of her con- 
 servatism, and it is this ; an unwillingness to de- 
 part out of old paths and to seize new ideas. She 
 has never in the past known exactly what to do 
 with enthusiasm. Because of this she lost Wesley 
 and the Methodists ; because of this she was not 
 the church of Milton and Bunyan, of George Fox 
 and Richard Baxter. But she is wiser now, and 
 conservative though she remains, she gives her 
 benediction to all who loyally give her their help. 
 But Avhatever else we may say, whatever else 
 we may think, this one fact will, we believe, be 
 clear : This Church is not new, but old ; a Church 
 for whose origin we look into the dim and misty 
 past. Some things, we admit, are none the better 
 for being old. We do not prize our shoes or our 
 clothing the more because they are old. Old 
 bridges, old boats, old machinery, have no special 
 charms for us. But in some cases we do value 
 the old more than the new. Old friends are to 
 be preferred to new ones. The nev/ may prove 
 just as helpful, just as valuable, just as reliable. 
 But we do not knoiu that they will. They are 
 like Saul's armor in David's hands : they are not 
 proved. So also we prefer an old Church. A 
 new one may be perfectly safe, but we do not 
 5 
 
66 IN THE HOUSEHOLD OF FAITH 
 
 know it, and in this matter we wish for certainty. 
 We have been at pains to show that the Church 
 across the seas, at one time our Mother, and since 
 our Sister, was not a creation of Parliament, either 
 in the sixteenth century or at any other time. 
 Our Church here springs from the same stock. 
 Thus it is that freely bishops and clerg}^ pass over 
 to England and take an official part in the ser- 
 vices of the cathedrals and churches there. So, 
 too, the clergy of that church come here and are 
 at once recognized as brethren. We know no 
 difference. We believe in the fellowship of saints. 
 In Christ we are all united. With perfect inde- 
 pendence of action, each Church is free to act for 
 herself. But a deep bond of sympathy, deeper 
 than sentiment, and cordial respect links us to- 
 gether. We are brethren in the Lord ; members 
 of the same Church, partakers of the same holy 
 calling. We extend our hands across the waste 
 of waters and exchange our greetings, and we 
 recognize in those who throng her ancient temples 
 of prayer, fellow-v/orkers in the same spiritual 
 temple we are building here. They are engaged 
 on one part of the wall, we on another. They 
 and we arc alike members of the great family of 
 God, children in the Household of Faith. 
 
V. 
 
 THE SISTER IN SCOTLAND 
 
V. 
 
 THE SISTER IN SCOTLAND 
 
 " They've robbed thee of thine altars, 
 
 They've ta'en thine ancient name ; 
 
 But thou'rt the Church of Scotland 
 
 Till Scotland melts in flame." 
 
 — COXE. 
 
 The indictment is a heavy one ; would that it 
 were not true. Doubtless the Presbyterian body, 
 which has possession of what was once the patri- 
 mony of the Church of Scotland, believes herself 
 honestly entitled to it. We are indeed sure that 
 the many thousands of good men in that com- 
 munion would not remain her members if they 
 did not share this belief. Though by civil law 
 the Presbyterian body is called the Church of 
 Scotland, she is not Scotland's ancient Church ; 
 not the Church of the saintly heroes of early 
 days ; of Columba, Mungo, and Ninian, those 
 three mighty men, who broke through the heath- 
 en hosts and preached the truth in Scotland, 
 
70 IN THE HOUSEHOLD OF FAITH 
 
 when Scotland lay in pagan darkness, as of old 
 David's three mighty ones broke through the 
 ranks of the Philistines. 
 
 How came the Church of Scotland thus to lose 
 her place and name ? Rightly or wrongly, wisely 
 or unwisely, her bishops clung to the falling for- 
 tunes of the house of Stuart and refused allegiance 
 to William of Orange. William never forgave 
 them, but at once sought the ruin of their Church. 
 A servile Parliament empowered him to form a 
 new Church on a basis '' most agreeable to the in- 
 clinations of the people." A strange foundation 
 this for any Church : the inclinations of the people ! 
 
 In civil government the people can rightly say, 
 and they only, whether they will live under a 
 monarchical form of government or under a re- 
 publican. But it is not so in Church affairs. Men 
 may no more change with impunity the God- 
 given Constitution of the Church than they may 
 alter that letter of Scripture of v/hich it is written : 
 '•' If any man shall take away from the words of 
 the book of this prophecy, God shall take away 
 his part out of the book of life, and out of the 
 holy city, and from the things which are written 
 in this book." ^ The power and authority to do 
 
 1 Rev. xxii. 19. 
 
THE SISTER IN SCOTLAND 7 1 
 
 this had never been so definitely asserted before. 
 It was indeed a new thing for a legislative body 
 to commission its Chief Magistrate to originate a 
 Church, and a bolder man than William might 
 well have shrunk back from the task. 
 
 For the beginning of the Church in Scotland 
 we must look to the time when the Druids held 
 sway and celebrated in the dark recesses of the 
 forests, which still fling their black shadows 
 abroad, their grim rites to the terrible Woden, 
 the god of War. In those days Picts and Scots, 
 unconquered by Rome's legions, held Scotland, 
 which then bore its ancient name of Caledonia. 
 
 Picts and Scots ! These seem to have been 
 not two nations, but several; differing v/idely 
 from one another, and yet all alike members of 
 one great Celtic family. Picts, Scots, and Britons, 
 they were all essentially of the same race. Yet 
 kinsmen though they were, the Picts sweeping 
 out of their mountain fastnesses were continually 
 harrying the Britons to death and spreading ruin 
 and disaster in the southern land. As the early 
 settlers in this country were ever in danger of an 
 Indian massacre, so it was in Britain. There 
 would be a rush, a fierce struggle, a scene of 
 death, the glare of burning buildings, and the 
 
T2 IN THE HOUSEHOLD OY FAITH 
 
 bands of the Picts had gone, taking their captives 
 and all they could lay their hands on. The sirnile 
 is closer yet : The Picts were pagans, the Britons 
 Christians. 
 
 In Campbell's poem of '' Reidlura " the poet 
 sees in a Christian temple standing, we may pre- 
 sume, " \vhere inaccessible to Roman arms the 
 land had been subdued to Christ," 
 
 " the statue of an ancient saint ! 
 Fair sculptured was the stone, 
 It bore a crucifix ; 
 Fame said it once had graced 
 A Christian temple, which the Picts 
 In the Britons' land laid waste." 
 
 Who first preached Christ to the Picts and 
 Scots? Were they from beyond the seas, as were 
 the first teachers of Britain, or lived they nearer 
 home ? There is a story often told and partly be- 
 lieved, not unlike Britain's tradition of the visit 
 to her shore of Joseph of Arimathea, which tells 
 that in the time of Constantius, the son of Con- 
 stantine the Great, a certain saint named Regulus, 
 bidden by an angel, set sail from Patras in Achaia, 
 where the Apostle S. Andrew had suffered mar- 
 tyrdom, bearing v/ith him to a place of safety part 
 
THE SISTER IN SCOTLAND 73 
 
 of the relics of the saint. Two years was Regu- 
 lus, with his precious charge, storm-tossed over 
 the seas, till he was wrecked on the Scottish shore, 
 near where the city of St. Andrews stands. The 
 story of Regulus and the story of Joseph of Ari- 
 mathea may well stand or fall together ; yet it is 
 a curious fact that from the earliest time S. An- 
 dre\v has been Scotland's patron saint. 
 
 But legends give only a glimmering and de- 
 ceptive light. Fortunately we have something 
 better, something more tangible. The earliest 
 Christian m.emorials ever found in any part of the 
 British Isles are certain monumental stones in 
 Wigtonshire in the lowlands of Scotland. They 
 are undoubtedly of the era of Roman British 
 Christianity. The Latin inscription on one of them 
 shows it to be a monument marking the graves of 
 two priests. " Here lie " — so runs the epitaph — 
 " holy and eminent priests, namely, Viventius and 
 Mavorius." Gazing on those memorable stones, 
 we the readier believe the story which tells us that 
 in the Diocletian persecution two Christians, Mar- 
 cus and Dionysius, fied northward until they 
 reached the land of the Picts, among whom, as 
 the pioneers of Christianity, they were the first to 
 turn their pagan kinsmen from darkness to light. 
 
74 IN THE HOUSEHOLD OF FAITH 
 
 and from the bondage of Satan unto the grace of 
 God. 
 
 Beyond the wall of Antoninus on the north, 
 which separated Caledonia from Britain, many 
 hundreds of fugitive Christians, in that fearful 
 hour of trial, may well have found a home. No 
 Roman Emperor's edicts were respected there. 
 That they were fugitives from Roman tyranny 
 was enough to insure them a cordial welcome, 
 for the Picts hated the very name of Rome. Can 
 we believe that in their new home such refugees 
 refrained from speaking of Christ ? They owed 
 it to the heathen, to themselves, and to their 
 Lord to preach the word of God ! 
 
 In this way, indeed, if in no other, might the 
 Gospel have spread. We know that the persecu- 
 tions after the death of Stephen, the first martyr, 
 resulted in the Christians being dispersed abroad. 
 Thus ever the blood of the martyrs has been 
 the seed of the Church. Perhaps, too, the very 
 slaves of the Picts had led their heathen masters 
 to think kindly of Christians, and so prepare 
 them for accepting Christianity when the time 
 should come to choose between Christ and Wo- 
 den. 
 
 It is not, liowever, until the fourth century that 
 
THE SISTER IN SCOTLAND 75 
 
 we meet with undoubtedly authentic history. 
 Then as through a rift in the clouds we see the 
 name of Ninian writ in letters of gold. Ninian 
 was a Briton, who, having been born about the 
 year 360, of Christian parents, early devoted his 
 life to the ofood of his fellow-men. Durins;' a visit 
 to Rome, which he paid much as an Indian would 
 visit Washington or New York nowadays, he 
 had been consecrated a bishop, and on his re- 
 turn had founded a church and monastery. His 
 work as bishop took him over an immense field. 
 From the groves at the foot of the Grampian 
 Hills, where the last of the Druids was slain, his 
 diocese extended to Cumberland in the south. 
 At the extreme limit northward — at Dumbarton 
 — where the Roman wall terminates on its west 
 side, the great Patrick was in all probability 
 born, and Ninian was his teacher and father in 
 God. Just twenty years after, in the year 432, 
 the very year when Patrick landed on Irish soil 
 as the missionary of the old British Church to 
 Ireland, Ninian died. The outlook was a sad one 
 when he passed away. The Roman legions had 
 been withdrawn in 410. In Southern Britain 
 soon afterward the Angles came to harry the 
 land with battle-axe and fire ; in Northern Britain 
 
"j^ IN THE HOUSEHOLD OF FAITH 
 
 the Picts again swept over the land. Many 
 Christians apostatized, and the century that fol- 
 lowed Ninian's death was as if the sun had been 
 darkened and the moon turned into blood. The 
 powers of darkness seemed to have uninter- 
 rupted sway. At the end of that time however 
 we find a man at work whose name of INIungo all 
 Scotland reverences to-day. Building up the 
 waste places, strengthening the things which 
 remained which were ready to die, S. Mungo 
 appears as the restorer of the paths to dwell in.^ 
 The desolation in the interval between him and 
 Ninian is best seen in this ; that though Ninian 
 had consecrated many bishops not one was left 
 in the land. When Mungo sought consecration 
 it was from Ireland, where Patrick's labors had 
 been so signally blessed. 
 
 In the closing years of S. Mungo's life there 
 appeared the third and greatest of Scotland's 
 Triumvirate: the Irish -born S. Columba, the 
 Apostle of the Northern Picts. Columba, in- 
 deed, stands pre-eminent, and we know him well. 
 Round about the names of Ninian and Mungo 
 the mists of uncertainty linger. But here there 
 is not a speck in all the great heaven of blue. 
 
 1 Isaiah Iviii. 12. 
 
THE SISTER IN SCOTLAND 77 
 
 Columba is of the blood ro3^al, and like another 
 Prince Gaudama, for the good of his fellow-men, 
 turns his back upon kingly rule and the palaces 
 of the great. Leaving Ireland in 563 forever, he 
 lands on the bleak and lonely island, about three 
 miles long, now called lona, to live for thirty -five 
 years, and there to die. Never a bishop, he 
 ruled as priest, with a mighty influence for good, 
 the monastery of which he was the Abbot and 
 founder. From that monastery missionaries 
 went forth to Britain, France, Switzerland, Ger- 
 many, and even as far as Ital}-. Even Rome her- 
 self sent youths to be educated there. Charle- 
 magne sought professors there for his newly 
 founded University of Paris. lona was in truth 
 holy and classic ground. All that iNlecca is to 
 the Mohammedan, Benares to the Hindu, Jerusa- 
 lem to Jew and Gentile, that lona had become 
 to the whole of Western Christendom. Had all 
 the twelve Apostles rested there, the reverence 
 paid could not have been greater. Coiumba's 
 prophecy was fulfilled to the letter. 
 
 Seven generations of monks lived their lives in 
 this famous monastery, plain, simple men, some 
 of them bishops, but the head of the Order was 
 ever a Pi-esbyter only, out of respect for Columba 
 
78 IN THE HOUSEHOLD OF FAITH 
 
 their great founder, who was never raised to the 
 episcopate, in days and in a Church when the 
 episcopate meant not so much work and a dio- 
 cese, as a degree in the Church of God, bestowed 
 as a reward for, or recognition of, singular merit 
 and unblemished holiness of life. 
 
 In the midst of an honorable and useful career 
 it was suddenly to be cut off. lona was not to 
 suffer that decline in faith and morals which 
 seemed to be the fate of all monastic institutions 
 in the Middle Ages. In 802, about five years 
 after the ruin of Lindisfarne in Britain, the Danes 
 sacked and burned the home of the brethren. 
 Undiscouraged they built another house, stronger 
 and better than the first ; but that, too, was 
 doomed. Again the Danes came, slew the Abbot 
 before the altar, and left not one stone of the 
 monaster}^ upon another. 
 
 " They lighted the islands with ruin's torch 
 And the holy men of lona's church 
 In the temple of God lay slain." 
 
 From that blow lona never recovered. Her 
 glory had departed, her house was left desolate. 
 Soon afterward, in 836, Kenneth McAlpine arose 
 as King in Scotland, under whose rule, in 843, 
 
THE SISTER IN SCOTLAND 79 
 
 the Scottish and Pictish Kingdoms were united. 
 There, in a Church which he built at Dunkeld in 
 memory of Cokniiba, the relics of the saint were 
 placed. Then the Roman influence suddenly ap- 
 peared upon the scene. Another era had visibly 
 dawned. 
 
 For six centuries onward the history of that 
 Scottish Church is but the history of other Na- 
 tional Churches in the West ; it is the story of 
 rise, decline, and fall. The Columban Church 
 had always been free and independent. But 
 she died out before her powerful rival. That 
 rival, a Scottish Church under Roman influence, 
 became more fully identified with the papacy than 
 any other church in the British Islands. When 
 even the Church of Ireland was unshackled and 
 free she was Rome's vassal. 
 
 With primitive faith gone, with unmeaning 
 ceremonies imported from abroad, with national 
 characteristics effaced, the result might have been 
 foreseen ; nor was any prophet needed. Alliance 
 with Rome meant separation from the true faith 
 once delivered to the Saints. When the salt had 
 lost its savor, who can wonder that corruption 
 followed and the people cried out for Reform ? 
 That cry rang through Scotland. Was there 
 
8o IN THE HOUSEHOLD OF FAITH 
 
 not a cause? Her state was worst of all the 
 churches in the west, save that in Scandinavia. 
 Preaching lately in his cathedral on the subject 
 of unity, the Cardinal Archbishop of Baltimore 
 contended that the reformers ought first to have 
 tried to reform the Church from within ; but 
 that " when the city of God was set on fire 
 by the passions of men, instead of helping to put 
 out the flames they fled from the city and re- 
 turned to increase the conflagration — to add to 
 the confusion." He was right. In England alone 
 of all Christendom they stood fast, and there the 
 Church stands grandly forth to-day ; but in Scot- 
 land, German}^, and elsewhere they did it not. 
 '' Burn the nests," shouted John Knox, " and the 
 rooks will flee away." It was fearful advice to 
 give, but literally was it followed. From the 
 fires he kindled the flames spread until abbeys, 
 churches, precious documents, priceless libraries, 
 were all alike reduced to ashes. In 1560 the 
 revolution was at its height. When it had run 
 its course, the Prayer-book had disappeared and 
 there was not a bishop left. The Roman Church 
 was blotted out in Scotland ; for one hundred 
 years thereafter there was no Scoto-Roman 
 Bishop. Extraordinary to say, Rome suffered 
 
THE SISTER IN SCOTLAND Si 
 
 her old succession to die out without making an 
 effort to replace it. 
 
 Twice was the sacred line of the Episcopate 
 sought and obtained; twice from Canterbury, 
 not Rome. The Church thus restored, at one 
 time held in honor, at another cast out and 
 trampled under foot, yet grew mightily. When 
 William landed in England there were fourteen 
 bishops and one thousand clergy in Scotland; 
 and had it not been for the fatal error of her 
 bishops in standing by the fallen house of Stuart, 
 the true Church of Scotland might to-day be the 
 Church in which all the Scottish people should 
 find their happiness and their only true home. 
 
 We do not want to reopen closed wounds. But 
 Churchmen in Scotland can never forget that for 
 one hundred 3^ears they were oppressed by law, 
 and persecuted to death ; that their Church 
 buildings were burnt or torn down and their 
 public services forbidden. More than four per- 
 sons besides the family were not permitted to 
 meet for divine service in any house ; the penalty 
 incurred by the officiating priest for disregard 
 of this prohibition for the first offence was six 
 months' imprisonment ; for the second, transpor- 
 tation for life. It was a crime to baptize an in- 
 
82 IN THE HOUSEHOLD OF FAITH 
 
 fant or to say a collect from the Prayer-book 
 During this Maccabean period of the Scotch 
 Church her fourteen bishops dwindled down to 
 four, and her one thousand clergy to but forty. 
 Think of it! In one century ten bishoprics and 
 nearly one thousand • Protestant clergy were ob- 
 literated ; and that under a distinctly Protestant 
 government. 
 
 In 1792 these laws, as oppressiv^e and barbar- 
 ous as they were unjustifiable, were repealed, and 
 since then our Church has grown steadily in 
 Scotland. She has now seven Bishops and two 
 hundred and sixty-three Clergy in that country. 
 But it is only within the last few years that 
 statutes as disgraceful concerning her have been 
 repealed in England. The Church of England 
 had been forced by the State into refusing per- 
 mission to Scotch ordained Clergy to officiate at 
 her altars. So rigorous and far-reaching was this 
 law that no one ordained by a Scotch bishop 
 could ever hold office in England ! The priest 
 ordained in any of the English colonies, in the 
 American Church, in the Irish, yea, even in the 
 Roman, if he would but abjure his errors and 
 subscribe to the standards, could be admitted to 
 the rectorship of an English parish, or become 
 
THE SISTER IN SCOTLAND 83 
 
 bishop of an English Diocese, but one ordained 
 in Scotland never. That law is blotted out now. 
 But even to this day it is quite possible to find 
 one here and there in England who, although a 
 member of the English Church, is not ashamed 
 to weaken the hands of his brethren in Scotland 
 by turning his back on their churches and wor- 
 shipping in the kirks of the Establishment ^yhich 
 has dispossessed them ! 
 
 We believe a grand future is before our Church 
 in Scotland. She has passed through the disci- 
 pline of suffering, and she is the stronger for it. 
 Had it not been for her sufferings who can tell 
 whether we of the American Church would ever 
 have obtained the Episcopate? Seabury's appli- 
 cation was denied again and again in England. 
 For more than a whole year that grand man 
 sought there in vain. When he turned to our 
 Church in Scotland, the boon he craved was not 
 denied him. American Churchmen ought never 
 to forget this. Wherever indeed this American 
 Church's history shall be made known in all the 
 world, there shall also this, that the Bishops of 
 the Church of Scotland did for her, be told for a 
 memorial of them. 
 
 Not that the Episcopate is all we owe. She 
 
84 IN THE HOUSEHOLD OF FAITH 
 
 also gave us our Altar Service. That from the 
 spoiler she had saved, so that when her Bishops 
 were about to lay hands on our Bishop Seabury, 
 they placed this burden upon him that he should 
 carry to the Church across the seas, of which he 
 was to be the first bishop, her own pure liturgical 
 service. For this double gift we hail that Church 
 in Scotland as indeed to us a true " Mother in 
 Israel." 
 
 It has been sometimes thought that the English 
 Church and the Scotch Church are one. They 
 are, in the same sense that the American and the 
 English are one, but in no other. The Scotch 
 Church is as independent as our own. Without 
 an archbishop until the latter part of the fifteenth 
 century she differed from every other Church in 
 Europe. Her twelve dioceses of Caithness, 
 Ross, Moray, Aberdeen, Brechin, Dunkeld, Dun- 
 blane, St. Andrew's, Arg3de, The Isles, Glas- 
 gow, and Galloway were under no Metropolitan. 
 When an Archbishop of St. Andrevv''s was cre- 
 ated, he came as part of the paraphernalia of a 
 Romanized Church. With the disappearance of 
 Roman rule, he also disappeared. 
 
 At this day Scotland has no archbishop. The 
 bishops choose one of their number as primus. 
 
THE SISTER IN SCOTLAND 85 
 
 He acts as chairman at their meetings, and is 
 usually their representative and spokesman ; but 
 he has no metropolitan authority, and while he 
 has the right to receive certain appeals and pos- 
 sesses under the canons certain other prerogatives 
 over his fellow bishops, the highest judicial author- 
 ity is the Episcopal College, composed of all the 
 bishops; the bishops themselves being appointed 
 as ours are. They are chosen, that is to say, by 
 the clergy of the diocese and by representatives 
 of the lay communicants, a majority of both 
 orders being necessary to a valid election, but 
 the clergy only have the right to nominate. The 
 highest legislative body is the Provincial Synod, 
 formed of two Houses, one of the bishops, the 
 other of the deans and representatives of the 
 clergy. 
 
 Dwelling among Presbyterians, it is natural 
 that she should have been led to insist much upon 
 the Episcopal Order as part of the Church's Con- 
 stitution, and to be zealous for a liturgical service. 
 It was indeed inevitable that these should come 
 into prominence, and the result has been that, 
 falling back upon her Divine birth and nature, 
 and on the traditions of a Catholic past, she has 
 been attractinjr an increasinsf amount of attention. 
 
86 IN THE HOUSEHOLD OF FAITH 
 
 Still, although among the gentry she is a power, 
 and fairly strong with the professional classes as 
 well as among the poor of the large towns, the 
 bulk of Scottish people are still Presbyterian. 
 Small though she be, she is yet strong and vig- 
 orous, and we may well believe her to be the 
 leaven that is to work till the whole be leavened 
 agrain. 
 
VT. 
 
 THE SISTER IN IRELAND 
 
VI. 
 
 THE SISTER IN IRELAND 
 
 " Thy rival was honored, whilst thou wert wronged and scorned, 
 Thy crown was of briars, while gold her brows adorned ; 
 She wooed me to temples, whilst thou layest hid in caves, 
 Her friends were all masters, while thine, alas ! were slaves ; 
 Yet cold in the earth, at thy feet, I would rather be. 
 Than wed what I love not, or turn one thought from thee." 
 — iViooRE : " The Ancient Church of Ireland." 
 
 From the shores of Scotland on a clear day the 
 blue line of the Irish coast can be distinctly seen. 
 The earliest inhabitants, both of Scotland and 
 Britain, who first looked out on that coast-line, 
 would not have been true to their human nature 
 unless they had sought to know something of that 
 western isle. Nor would they, if Christians, have 
 been true to their Master's teachings unless they 
 had sought some way of imparting to its people 
 the knowledge of the truths they themselves pos- 
 sessed. 
 
 Of the names of those who first responded to 
 
90 IN THE HOUSEHOLD OF FAITH 
 
 this call there is not even a tradition left. St. 
 John the Divine has indeed been claimed as the 
 one to whom the earliest Christians in Ireland owe 
 their baptism, but that not personally, only medi- 
 ately through those who followed the '' disciple 
 whom Jesus loved." We, however, need no keen 
 insight, no mind peculiarly adapted to weighing 
 evidence, no prophetic vision, no providential 
 guidance, to assure us that the first preachers in 
 Ireland were natives of Britain. No need was 
 there for missionaries to visit Ireland from the 
 distant East. When once the Gospel had touched 
 British soil, those who had freely received might 
 be trusted to freely give. 
 
 When, however, the Divine message of peace 
 and good - will to men which angels first pro- 
 claimed came to her shores, Ireland had long been 
 an inhabited country. The Irish, indeed, boast of 
 the antiquity of their race, and justly, if what they 
 claim be true. The country, v/e are assured, was 
 colonized before the Flood ! Close by the Tower 
 of Babel, we are told, one Milesius, taught both 
 Hebrew and Irish. It was this Milesius who, 
 afterward moving with his family into Ireland, 
 found somebody there before him. Indeed, go- 
 ing farther back still, the Irish historian Keating 
 
THE SISTER IN IRELAND 9I 
 
 says : " To give an account of the first inhabitants 
 of Ireland, I am obliged to begin at the creation 
 of the World ! " This is probably a slight rhet- 
 orical exaggeration, similar to that of the Welsh- 
 man who, when constructing his genealogical 
 table, remarked, with respect to one of his an- 
 cestors, '' about this time Adam was born." With 
 good cause, however, do the Irish boast of the 
 extreme antiquity of their race : 
 
 " Their tribe, they said, their high degree, 
 Was sung in Tara's psaltery." 
 
 But the most enthusiastic Irishman will hardly 
 claim that the stock is absolutely pure. The 
 Emerald Isle, like America, has had its fascination 
 for almost every nation. To her shores have 
 come successive migrations, until at last no coun- 
 try in Europe contains so great a mixture of 
 races. English and Scotch, Danes and Normans, 
 Gauls and Spaniards, Northmen from Scandi- 
 navia, and Phoenicians from Carthage, if not in- 
 deed from more distant Tyre and Sidon, have all 
 found a home in Ireland. 
 
 Naturally their religion has been somewhat 
 cosmopolitan. There have been gods many and 
 lords many. Druidism once flourished side by 
 
92 IN THE HOUSEHOLD OF FAITH 
 
 side with the Phoenician worship of the Sun, 
 while, notwithstanding the well-known fact that 
 there are no snakes in Ireland, serpent worship is 
 said to have once existed there. It was plainly 
 a fruitful field for missionary effort, presenting 
 some new problems and difficult complications to 
 him who would win that island for Clirist. 
 
 Now, when we first hear of a missionary settling 
 among this heterogeneous population, he is con- 
 fessedly not the pioneer. Christianity is there 
 before his arrival, and, oddly enough, he is well 
 aware of the fact. It was even the cause of his 
 coming. This missionary v/as Palladius, who ar- 
 rived from Rome in 431, sent by Pope Celestine 
 to '' the Irish believing in Christ." So runs the 
 record. Naturall}^ conjecture has been bus}^ as 
 to why he came at all. Was the Bishop of Rome 
 at this early date seeking the lordship over his 
 brethren ? No ; such attempts were not made for 
 at least two centuries later. An occasional 
 bishop of Rome might be at times somewhat 
 arrogant, as the bishop of the world's metropolis, 
 but taken as a whole the Bishops of Rome 
 were for centuries earnest apostolic men, who 
 were as free from claiming the superiority they 
 now claim as are say the Bishops of London or 
 
THE SISTER IN IRELAND 93 
 
 New York. Was he trying-, then, to aid the Irish 
 to put down the heresy of Pelagius as two Gallic 
 Bishops had just helped the Church in Britain? 
 We do not know that the Church in Ireland 
 was infected with the heresy of Pelagius ; but if 
 so, the Gallic Church would have been the one 
 which would most naturally have come to the 
 rescue of the Irish, even if the purified and now 
 strengthened British Church could not have so 
 done. 
 
 We, however, would make a third suggestion. 
 Why should not Ninian, bishop of the western 
 shore of Britain, who had actually been conse- 
 crated in Rome, tell the Bishop of Rome of the 
 fields whitening unto the harvest in Ireland ? 
 From his own monaster}^ at Candida Casa it is 
 possible that brethren had often gone to the land 
 whose hills they could distinctly see across the 
 strait. But Ninian could do little in that direc- 
 tion. It was a grand opportunity for the Church 
 in imperial Rome, with her Avealth and opportun- 
 ities of many kinds, and the Bishop of Rome 
 nobly seized it. All honor to him for his zeal 
 and for the effort he made. Unfortunately his 
 choice fell on the wrong man. Palladius v/as not 
 a Columba nor a Boniface, nor even an Auo-us- 
 
94 IN THE HOUSEHOLD OF FAITH 
 
 tine. He was not of the stuff of which mission- 
 aries are made. Founding no churches ; con- 
 verting no tribe, he soon left the missionary field. 
 And so ended the only effort Rome ever made for 
 the true evangelization of Ireland. When next 
 she appeared it was very much in the spirit of 
 Mohammed, whose alternative to the heretic was 
 the Koran or the Sword ; but not at all in the 
 spirit of the Master who said : " My kingdom is 
 not of this world." ^ " Put up thy sword into the 
 sheath." 2 
 
 Happily for Ireland, at the extreme edge of 
 Ninian's diocese there lived in the old Roman 
 town of Dumbarton, one Calpurnius, a deacon of 
 the British Church, as well as an official of his 
 native town. The wild Irish, sweeping up the 
 Clyde on an occasion, seized and bore away to 
 slavery in his sixteenth year, a son of this British 
 clerg3^man, along with many others of the people. 
 That was a sad day for Calpurnius and his wife, 
 who tradition says was a sister of Martin of 
 Tours. But God had work for their son to do. 
 As he chose David, his servant, so he chose Pat- 
 rick also, " and took him away from the sheep- 
 folds : as he was following the ewes great with 
 
 1 John xviii. 36. 2 John xviii. 11. 
 
THE SISTER IN IRELAND 95 
 
 young ones he took him ; that he might feed 
 Jacob his people, and Israel his inheritance.'* ^ 
 After six years of life on the Irish hills, keeping 
 sheep for a pagan master, he escaped to his own 
 country. But he could not stay at home. As in 
 the vision of the man of Macedonia, when St. Paul 
 heard the summons to go across the blue ^gean, 
 so Patrick in like manner heard a voice saying to 
 him, *' Come over and help us." Making no delay, 
 he sought and obtained ordination as his father 
 had done before him ; for those were days in the 
 Church of God 
 
 " Long ere her churchmen, by bigotry, 
 Were barred from holy wedlock's tie." 
 
 Soon afterwards having been consecrated bishop 
 to the Irish, he went back to the land of his cap- 
 tivity ; and there in the same field and among the 
 same people where Palladius, the Roman mis- 
 sionary, had so ignorniniously failed, Patrick, the 
 British bishop, achieved the most glorious suc- 
 cess ever known to history since Apostolic days. 
 Partly from others, partl}^ from himself, as stated 
 in those " Confessions " of his which remind us of 
 the Confessions of Augustine, we know the story 
 
 ' Ps. Ixxviii. 70-71. 
 
96 IN THE HOUSEHOLD OF FAITH 
 
 of his life; and very sweet and very beautiful it is. 
 The strongest and yet gentlest of men, with the 
 noblest, most devout and lovable of characters, 
 he was the man whose love for souls has made for 
 centuries past his name a household word in all 
 western Christendom — a name that princes have 
 loved to bear. 
 
 Modern Rome claims this man for her own — a 
 man who was never in Rome in his life, who 
 owes nothing to her, but who, on the contrar}^ 
 v/as the child of the old British Church ; bap- 
 tized and catechized in the old Church of which 
 his father was a deacon. Consecrated a bishop 
 in the Gallic Church, a man who never mentions 
 Rome, and whom Rome herself never mentions 
 until long after his death, we justl}^ ask on what 
 ground or pretence the attempt is made to rob 
 the British Church of the brightest jewel in her 
 crown. His work began in 432. iVt his death all 
 Ireland might have cried out as did Elisha, " My 
 father, my father, the chariot of Israel and the 
 horsemen thereof." ^ Mainly to him was it due 
 that, by the seventh centur}', Ireland was called 
 the Isle of Saints, and that from that isle, long be- 
 fore the seventh century, missionaries went forth 
 
 1 2 Kings ii. 12. 
 
THE SISTER IN IRELAND 9/ 
 
 to Germany, Italy, Switzerland, and even Britain; 
 and that when no less a man than Gregory the 
 Great, Bishop of Rome though he was, was igno- 
 rant of the Greek language,* the clerg}' of Ireland 
 were reading the writings of the New Testament, 
 not only in their own tongue in which they were 
 born, but in the language in which the Apostles 
 and Evangelists wrote them.^ 
 
 Patrick, Rome's missionary to Ireland ! Then 
 how, may v\^e ask, are we to explain these two 
 facts: hrst, that Ireland was the very last country 
 in Europe to submit to the papal claims, and then 
 only at the point of the sword ; secondly, that 
 Downpatrick, the place of his burial, has not, in- 
 stead of Armagh, been holy ground to the Roman 
 Catholic? Not until the twelfth century did the 
 Church of Patrick lose her independence ; then the 
 fate which had overtaken all western Churches 
 overtook her. It happened thus : — Once, once 
 onl}^, in all the long history of the papacy, has 
 there been an English Pope. Then was wrought 
 the deed of shame. That English Pope plotted 
 with the English King to rivet the papal chains 
 upon her who had never been in bondage to an}^ 
 man. Adrian IV. (Nicholas Breakspear) w^as that 
 
 1 See his Epistles, vii. 32 ; xi. 74. ^ Killen, p. 51. 
 
 7 
 
98 IN THE HOUSEHOLD OF FAITH 
 
 English Pope; Henry 11. was that English King. 
 Until then Ireland was free. Until then Ireland 
 was utterly indifferent to the spiritual thunders of 
 Rome. But this indifference could not be forever 
 tolerated ; and the Bishop of Rome sought at last 
 the aid of England against Ireland, very much 
 as at a later day, he sought that of Spain against 
 England herself. Henry was called upon by the 
 Pope to invade Ireland. Poor man ! How one 
 sin leads on to another. Two years before, hav- 
 ing murdered Becket for fighting the Pope's bat- 
 tle, — a deed of blood that cost him his indepen- 
 dence, and at which all Europe stood aghast, — he 
 bared his back in penance to the lash. The in- 
 vasion of a free country at the bidding of his 
 Roman master was part of the expiation of his 
 crime. 
 
 The result of the invasion was far-reaching. It 
 lasts to this day. It is more than seven centuries 
 since, yet to-day Ireland is England's chastise- 
 ment. At the sacred Rock of CasheV in 1172, 
 when three thousand bishops and clergy were 
 assembled, Henry was accepted as the Sovereign 
 Lord of Ireland ; then for the first time in her 
 history Ireland's Church bowed down as vassal 
 
 1 Wordswortli's Church of Ireland, p. 185, 
 
THE SISTER IN IRELAND 99 
 
 of the Pope. The very Rock itself might have 
 cried out. What a contrast ! oh, what a contrast! 
 to that striking scene at Runnymede in 121 5, 
 when the archbishops, bishops, barons, and peo- 
 ple of England would have none of it, and when 
 the air was laden with the shouts of those who 
 declared, in the words of the Great Charter, 
 " The English Church shall be free ! " ' In Ire- 
 land, alas, how different ! " How are the mighty 
 fallen, and the weapons of war perished ! " ^ 
 
 In 1 536 the Bishop of Rome was declared to have 
 no rightful jurisdiction in Ireland ; but accepting 
 not the judgment of the national Church, he es- 
 tablished in 1565 the present Italian Mission there. 
 
 The spiritual invasion of Ireland by the Bishop 
 of Rome is indeed the more inexcusable, because 
 there has never been any pretence that Ireland 
 has not always possessed a valid Episcopate. We 
 hear of no Nag's Head Fable there. The line 
 of the Irish Bishops has been, 
 
 " Like the bright flame that shone in Kildare's holy fane 
 And burned long ages through darkness and storm." 
 
 But yet unlike that sacred fire of the Nun of Kil- 
 dare, it has never failed. 
 
 * Magna Charta, Sec. i. , " qv.od Anglica7ta ecclesia libra sit." 
 2 2 Samuel i. 27. 
 
lOO IN THE HOUSEHOLD OF FAITH 
 
 We do not, however, speak in parables when 
 we say that the weak spot of Ireland's Church 
 in time past has been her Episcopate. To those 
 who know the power of efficient organization and 
 proper concentration of forces, and are familiar 
 with the history of Ireland, it will not seem strange 
 that the old Celtic Church was thus, on her own 
 soil and among her own people, ousted from her 
 rightful place. She had no organization. Her in- 
 herited constitution was against her. Pastors she 
 had in abundance and bishops by the hundred ; 
 but she had neither Parishes nor Dioceses.^ Her 
 Clergy w^ere as so many wandering stars. When 
 John Wesley, defying all parochial order, replied 
 to his bishop's admonition that all the world was 
 his parish, and he would preach where, and when, 
 and how he pleased, he was but follovv ing the worst 
 feature in the life of the old Celtic Church in 
 Ireland. The bishops of that Church claimed 
 the like privilege. Living in monastic establish- 
 ments they issued forth like soldiers from a for- 
 tress to carry on a guerilla warfare. Without 
 definite plans, and without harmonious arrange- 
 ment, they attempted to do the work of evan- 
 gelists and so build up a Church in Ireland. 
 
 ' Wordsworth's Church of Ireland, p. ij. 
 
THE SISTER IN IRELAND 10 1 
 
 Who can wonder that a system like this broke 
 down before the onward march of a Church which 
 had inherited the genius of imperial Rome tor 
 organization, and well understood the value of 
 orderi)^ and methodical work? 
 
 To-day this old Church is w^eak and impotent 
 from another cause, one of her bishops, the 
 Bishop of Derry, perhaps the ablest, the most elo- 
 quent, the best theologian of them all, being the 
 judge: "The prospect," said this bishop, in his 
 address to the Diocesan Synod of Derry and 
 Raphoe, October 21, 1890, " is gloomy. It is our 
 sad lot to live in a land of ruins. The ashes of 
 the furnace of disestablishment sprinkled towards 
 heaven in 1869 have become the small dust of 
 Communism in all the land." The Church has 
 been losing ground. And he gives the reason : 
 " We have had for long generations, so far as ex- 
 ternals Avere concerned, bald services and ugly 
 churches ; " speak if you will of High Church or 
 Low Church. There is a standard of service and 
 a measure of ritual laid down in our service 
 books ; that service and that ritual are full of 
 innate dignity and beauty. Neglect these things, 
 be untrue to them, and a Church v/ill fall behind 
 and wither away ! 
 
102 IN THE HOUSEHOLD OF FAITH 
 
 Would that the Churches in Britain could come 
 to the help of the Church of Ireland ; could come 
 there to the help of the Lord ; to the help of the 
 Lord against the mighty. For the Churches in 
 Britain have owed, and yet owe much to that 
 Church of Ireland : '' She has done great things 
 for them ; yea, she hath done great things for 
 them alread}^ whereof they rejoice." ^ True, they 
 gave Patrick to Ireland, but that fact ought now 
 to be their chief incentive ; for was there ever a 
 gift more bountifully repaid, ever a more beauti- 
 ful exhibition of the Preacher's words, " Cast thy 
 bread upon the waters : for thou shaft find it after 
 many days." ^ The gift of Patrick was like that 
 gift of mercy, which blesseth him that gives and 
 him that takes. It was to Britain in Britain's own 
 hour of need, nearly a century after Patrick's 
 death, that the great Columba came ; and in the 
 original home of Patrick, and all along that west- 
 ern shore, the Irish Apostle's son in the faith 
 labored on, building churches, establishing mis- 
 sions, converting the heathen, until all through 
 those parts a flourishing Church was again seen. 
 England, too, shared the fruit of Columba's la- 
 bors. When in South Britain the heathen swept 
 
 1 Ps. cxxvi. 3, 4. 2 Eccl. xi. 1. 
 
THE SISTER IN IRELAND IO3 
 
 Christianity from the land, it was from the Irish 
 missionary stations that men went forth into North- 
 umbria to preach Christ to the heathen there I 
 Thus Aidan and Finan and their successors re- 
 kindled the light which had been quenched, and 
 which, thus rekindled, has never ceased to shine 
 brightly, and shall shine, as we earnestly believe, 
 until the day star from on high, before which all 
 other lights will '' begin to pale their ineffectual 
 fires," shall rise forevermore. 
 
 To Ireland's Church, as a Church, we of Amer- 
 ica owe nothing ; but to her sons we have owed 
 much. It is from that Church that some of our 
 present most gifted bishops have come. Let 
 one of these tell us of his love for the Church of 
 his early life which yet abides, while he guides 
 a diocese in the land of his adoption ; as loyal a 
 churchman and as true a citizen as ever any born 
 on our own soil. He is but the type of his breth- 
 ren, when he says : ^ '' It is more than half a cen- 
 tury since that, as a child, I stood clasping my 
 father's hand, upon the deck of a ship which, 
 drifting down the Lough, was bearing me to the 
 land I love with every pulse of my heart — the 
 
 1 Sermon by Hugh Miller Thompson, Bishop of Mississippi, in Cork 
 Cathedral, vide Canadian Church Guardian, 1888. 
 
104 IN THE HOUSEHOLD OF FAITH 
 
 United States of America. And yet in all these 
 years I have never ceased to love the land of my 
 birth, have never ceased to feel a pride that I am 
 an Ulster man, a Derry man; have never ceased 
 to be thankful that I v/as baptized and catechized 
 in the old Church of Ireland, the Church of St. 
 Patrick and Columbkille. i\nd as the vision of 
 ' Derry 's sunlit spire ' was the last I remember as 
 a child of the home I was leaving, so I hailed it 
 the other day, across the silvery Foylc as symbol, 
 on its rock-founded and rock-girded hill, of that 
 unchangeable Church which, in all the shocks of 
 time and change, remains the same, and which 
 lifts, as your fair Cathedral lifts, its gleaming 
 cross aloft, to point our souls to the unchanging 
 heaven, our fatherland and home." 
 
VII. 
 
 THE DIVINE CONSTITUTION OF THE 
 CATHOLIC CHURCH 
 
VII. 
 
 THE DIVINE CONSTITUTION OF THE 
 CATHOLIC CHURCH 
 
 " Our Constitution had begun to exist in times when states- 
 men were not much accustomed to frame exact definitions." 
 
 — Macaulay. 
 
 Without a constitution, no nation, no state, no 
 society, no organized body of men can exist at all. 
 Its supreme importance is aptly witnessed to by 
 our ordinary phraseology. By an easy transfer 
 of ideas, we do not hesitate to speak of the aggre- 
 gate of our vital powers as our physical constitu- 
 tion. Now, what that is to a man we well know. 
 It is peace of mind and ease of body ; it is suc- 
 cess ; it is happiness ; it is life itself. Similarly 
 the Church of Christ has a constitution, which is 
 to her all that such can ever be to the state it cre- 
 ates and by which it is created. But with this 
 difference : That of the Church is divine ; the 
 hand of man may not touch it : whereas that of 
 
I08 IN THE HOUSEHOLD OF FAITH 
 
 the State is but human, and may at any time be 
 amended, changed, or even ended. In this respect 
 there is a chasnj, deep and wide as the ocean, 
 between the Church of Christ and ever}^ other 
 organized body in tlie world. 
 
 Now, a nation's constitution is generally stated 
 in language so clear, that '' the wayfaring men, 
 though fools, shall not err therein." ^ Such, 
 e.^., is the Constitution of the United States of 
 America ; for it is reasonably brief and it is rea- 
 sonably clear. We once heard a distinguished 
 judge, addressing a body of law students, say 
 that they could read it through while they were 
 discussing the last game of base-ball. On the 
 other hand it might have been neither clear 
 nor brief, nor even written at all. Partly en- 
 shrined in unwritten customs and time-worn tradi- 
 tions, partly in the historical records of a distant 
 past, partly contained in supplementary Statutes 
 and Ordinances of modern legislation, we do not 
 infrequently find a country's Constitution. Such 
 is that e.g-., of England: ''Our Constitution," 
 said Macaulay, " had begun to exist in times when 
 statesmen were not much accustomed to frame 
 exact definitions." Had he spoken this word of 
 
 J Isaiali XXXV. 8. 
 
THE DIVINi: CONSTITUTION lOQ 
 
 the Church and not of the State, it would have 
 been equally true. The New Testament proves 
 this. There we find nothing like a formal state- 
 ment constituting the Christian Church, clearly 
 defining and determining the conditions of her 
 being; nothing like that clear w^ord of ancient 
 days when God '' gave Israel a law ; wdiich he 
 commanded our forefathers to teach their chil- 
 dren ; that their posterity might know it : and the 
 children which were yet unborn: To the intent 
 that when they came up : they might show their 
 children the same." ^ There is nothing in the 
 New Testament at all approaching an exact 
 definition of the essentials of the Church: and 
 yet it would be an error to suppose that there 
 is nothino- of that nature to be found in its 
 pages, wdiich is the Last Source of all our knowl- 
 edge of things spiritual ! On the contrary, a Con- 
 stitution is there enshrined so closely illustrated 
 in all the workings of the history of that period, 
 that even were we without the New Testament, 
 we could still show from the records of Apostolic 
 life what was the original Constitution of the 
 Apostolic Church ! For us those Scriptures will 
 ever contain all things necessary to be believed. 
 
 1 Ps. Ixxviii. 5, 6. 
 
no IN THE HOUSEHOLD OF FAITH 
 
 They are that Word of God of which it is de- 
 clared that while " the grass withereth and the 
 flower fadeth, the word of our God shall stand 
 forever." ^ 
 
 The great Bishop Butler has told us that " a 
 man may lose his limbs, his organs of sense, and 
 even the greater part of his bod}^ and yet remain 
 the same living agent." ^ These things are in real- 
 ity no part of a man's true self, and their re- 
 moval is not, therefore, the dissolution of the liv- 
 ing agent. In a similar manner much, perhaps, 
 of what we have been apt to think of as the 
 Church's true self may be removed, and no disso- 
 lution will follow. But remove essential things 
 and the Church ceases to be. Our present in- 
 quiry is as to what these essentia/ things are. 
 
 The Church is literally God's kingdom on 
 earth. Jesus Christ, dof/i God and Man, is its 
 King. Any other that in this kingdom maketh 
 himself a king or potentate, speaketh against 
 Christ, who alone is rightfully Lord of all. His 
 kingdom was founded and absolutely exists for 
 certain definite and well understood objects. It 
 is itself a distinct creation in the world, yet " not 
 of this world." Membership therein is obtained 
 
 1 Isaiah xl. 7. ^ xhe Analogy of Religion, Part I. Chap. i. 
 
THE DIVINE CONSTITUTION III 
 
 in a particular way, good standing maintained in 
 another way, while its affairs are administered by 
 officials whose duties and powers are created and 
 defined by the original constitution itself. The 
 general arrangement of the Church, in fact, re- 
 minds us of a well-planned and carefully ordered 
 civil government, whether monarchy or republic 
 makes no real difference. 
 
 Let us speak, first, of the officials. They are 
 analogous to the magistrates in a civil common- 
 wealth and are , and always have been, of three 
 ranks or orders. " It is evident unto all men," 
 the Prayer Book says, '' diligently reading Holy 
 Scripture and ancient Authors, that from the 
 Apostles' time there have been these Orders of 
 ministers in Christ's Church, — Bishops, Priests, 
 and Deacons." ^ Please observe that the appeal 
 is to history; not to dogmas of the school, nor 
 to degrees of council, but to history. 
 
 The lowest Order is that of Deacons. These 
 were at first appointed to assist the higher offi- 
 cers in their secular and routine business, so as 
 to leave them at liberty to attend to the weightier 
 matters of the law." But it is clear that they were 
 
 1 Prayer Book, Preface to Ordination Services, p. 509. 
 2 Acts vi. I to 6. 
 
112 IN THE HOUSEHOLD OF FAITH 
 
 also empowered to help them in their more re- 
 ligious and sacred work.^ The first deacons 
 preached and baptized ; as did S. Philip, with 
 signal success, in Samaria.^ At the present day a 
 deacon is commonly one looking forward to be 
 called unto the higher ministries in the Church. 
 The Church, indeed, exhorts him so to use his 
 office that he ma)^ be found worthy of this ad- 
 vancement.^ Meanwhile, what his duties are we 
 have been told by good George Herbert in his 
 own inimitable and quaint way. The Deacon : 
 
 " He's purposely ordain'd to minister, 
 In sacred things, to another officer." 
 
 The second Order is that ot Presbyters or 
 Priests, the name matters not : 
 
 " For Priest is but Presbyter writ short." 
 
 For brevity's sake, ay, and for another reason 
 too, we will give him the shorter name : 
 
 " The Priest, I say, the Presbyter, I mean, 
 
 As nowadays he's called 
 
 By many men ; but I choose to retain 
 
 1 Acts vi. 7 to 15. 2 Acts viii. 5 to 40. 
 
 ^Prayer Book, p. 513, Collect. 
 
THE DIVINE CONSTITUTION II3 
 
 The name wherewith install'd — 
 He was at first in our own mother tongue, 
 And doing so, I hope, I do no wrong." 
 
 It is of these officers that S. Paul, writing to 
 Timothy, says : " Let the elders that rule well be 
 counted worthy of double honor, especially they 
 who labor in the word and doctrine." ^ We often 
 find mention made in Scripture of these elders, 
 or priests as we now call them, but never under 
 more touching circumstances than when those 
 who were in charge of the churches of Ephesus 
 met S. Paul at Miletus and sadly took their last 
 farewell, sorrowing most of all for the words 
 which he spake, that they should see his face no 
 more.^ The special work of these, as men Vvdiolly 
 conseciTttcd to God, is the care of souls ; the ad- 
 ministration of public worship and of the sacra- 
 ments ; the preaching of God's Word ; the visita- 
 tion of the sick, and the due exercise of discipline 
 over the flocks committed to them. 
 
 The highest in rank is the bishop. To some 
 it is doubtful what this office is. Their diffi- 
 culty arises from the fact that at first these offi- 
 cials bear other titles. Not seldom are they 
 
 ^ I Tim V 17. 2 Acts xx. 17 to 38. 
 
 8 
 
114 IN THE HOUSEHOLD OF FAITH 
 
 styled Apostles, sometimes Angels, as S. John 
 terms them in the Apocalypse when speaking of 
 the seven churches of Asia Minor ; sometimes by 
 the name they now universally bear; but what 
 matters it? Overseers of their brethren were they 
 always, and true magistrates of the Church of 
 God, to whom was committed the oversight and 
 general government of the Christian Church ; 
 officers divinely appointed, through human agen- 
 cies, to commission their successors from and 
 by the Holy Ghost forever, and to order every 
 sacred function which belongs to the Church 
 Militant in all its fulness till time shall be no 
 more. 
 
 The ceremony by which one becomes a mem- 
 ber of this kingdom is known as baptism. As 
 natural birth put us into the visible world, so 
 Christian baptism put us into the spiritual world. 
 By the washing of water in the name of the 
 Father, Son, and Holy Ghost we are made mem- 
 bers of this Church, children of God, and inheri- 
 tors of the Kingdom of Heaven presumptively 
 hereafter. Without doubt, and without delay, 
 and, so far as we kjioiv, never in any other way, 
 are we admitted to this spiritual citizenship and 
 all its attendant blcssin<rs. 
 
THE DIVINE CONSTITUTION II5 
 
 Many find this teaching- a stumbling-block. 
 They cannot understand how so much can de- 
 pend upon so '' little." Perhaps the difficulty orig- 
 inates in the thought that baptism is little. But 
 nothing connected with the Avorship of God is 
 little. Moreover, whatever baptism intrinsically 
 may be, its observance is absolutely bound up 
 with the alternatives of obedience or disobedience 
 to the plain command of our King. He has com- 
 manded His servants to go into all the world and 
 baptize every creature ; which is surely not less 
 a command to every creature to be baptized than 
 it is to them to baptize. But no Christ-given 
 ceremony can ever be a small and unimportant 
 matter. Yet if it were, '* Behold, how great a 
 matter a little fire kindleth ! "^ The spark which 
 became the great fire of Chicago might once have 
 been quenched by a mere child with a jug of water 
 in his hand. So, too, the birth of an infant child 
 is but in itself a trifling event when it is over ; 
 yet upon it altogether depends the whole future 
 life of that child. Now, baptism is like that birth : 
 for baptism is spiritual birth ! 
 
 It is, at all events, an indication of the impor- 
 tance the Church assigns to baptism, that she pro- 
 
 1 James iii. 5. 
 
Il6 IN THE HOUSEHOLD OF FAITH 
 
 vides for its administration no less than three 
 forms of service : 
 
 I. — For infants who soon after birth are, and 
 should be, brought to the Church ; 
 
 2. — For those who are in danger of death and 
 cannot be taken out of their houses ; 
 
 3. — For adults whose baptism has been hitherto 
 neglected or deferred. 
 
 But, admitting the duty of those who have 
 come to years of discretion to be baptized, v/hy 
 baptize in infancy ? We answer that not one only, 
 but several considerations, have led the Church to 
 baptize the lambs of the fiock. 
 
 She remembers, first of all, that baptism corre- 
 sponds to circumcision, v/hich vras administered 
 to infants of only eight days old, and that neglect 
 of that ordinance vras severely punished ^ under 
 Hebraic law. 
 
 In the next place, she remembers that the 
 charge to baptize every creature was given even 
 to Jews. Now can anyone doubt how such Jews 
 as SS. Peter and Paul and James would interpret 
 this command, accustomed as they had ever been 
 to see children of the tendcrest age admitted into 
 covenant relationship witii God under the old 
 
 1 Exodus ix. 24. 
 
THE DIVINE CONSTITUTION II7 
 
 dispensation ? Would they have been likely to 
 refuse baptism to the tenderest infant? Had they 
 been disposed to do so, what objection would 
 they have offered? If any, under what authority ? 
 Had not Christ said expressly, " Suffer the little 
 children to come unto me, and forbid them 
 not ? " ^ Had not this settled it to their Jewish 
 minds ? 
 
 Furthermore can anyone, studying the New 
 Testament diligently, fail to acknowledge that it is 
 more probable than not that children were actu- 
 ally baptized by the Apostles, since whole house, 
 holds were baptized by them at one time ; and es- 
 pecially so since on the day of Pentecost, they 
 expressly taught that the promises of the Gospel 
 were to the children also, '' to you and your chil- 
 dren." 2 
 
 Again, there is in evidence the nature of bap- 
 tism itself. If, as Christ said, it be so that '' except 
 a man be born of water and of the Spirit, he can- 
 not enter into the kingdom of God," ^ then bap- 
 tism is indeed a new birth — a birth into that king- 
 dom, which is the Church of God militant here on 
 earth. And why, since infants are but passive re- 
 cipients of natural birth, life, and sustenance, and 
 
 1 Mark x. 14. = Acts ii. 39. = John iii. 5. 
 
Il8 IN THE HOUSEHOLD OF FAITH 
 
 their early unconsciousness is admittedly no bar 
 to their immediately inheriting property or re- 
 ceiving gifts, must a spiritual birth alone be de- 
 pendent upon consciousness and intelligence? 
 We confidently await a satisfactory answer to 
 this question, as even to what is utterly unan- 
 swerable. 
 
 For these reasons the Church from the beg^in- 
 ning has ever baptized infants. By this baptism 
 these little ones are made God's children, not 
 Methodists or Baptists, Presbyterians or Congre- 
 gationalists, not even Episcopalians ; but they are 
 made Christians — children of the Catholic Church 
 of Christ, and the Catholic Church is thus coex- 
 tensive with all who are rightly baptized. 
 
 Next to baptism comes confirmation — in a cer- 
 tain sense a part of baptism. Through the ab- 
 sence of bishops, for years and years it was never 
 administered in America. The advent of apos- 
 tolic bishops here was followed by a series of 
 confirmation services, almost Pentecostal in their 
 fervor and in the greatness of their results. In 
 the denominational bodies it remains not yet ad- 
 ministered. Through the same lack of Officers 
 which once prevented its administration in the 
 old Church of the land, these newer Christian 
 
THE DIVINE CONSTITUTION 1 19 
 
 communities are unwillingly obliged to dispense 
 with it now. Confirmation is, in fact, still called 
 in some places " Bishop's Baptism." It is the 
 complement and fulfilment of baptism. Its chief 
 idea is that something already in existence needs 
 strengthening. It is a buttress built to support 
 a wall already standing ; armor given to a sol- 
 dier already enlisted. In the words of an old 
 Prayer - Book,' " Confirmation is ministered to 
 them that be baptized, that by imposition of 
 hands and prayer, they may receive strength and 
 defence against all temptation to sin and the as- 
 saults of the world and the devil." 
 
 This is all clear enough, and yet often mistaken 
 are some of the most loyal of the Church's chil- 
 dren about the meaning of this service. It is often 
 regarded as the formal and public '^ joining the 
 Church." How strange that such an idea should 
 become so prevalent. One cannot join that of 
 which one is already a member, and by baptism 
 we were made members of the Church once for 
 all. It is thus an error to speak of "joining the 
 Church " at confirmation ; so also is it an error 
 to think of it as simply taking vows upon our- 
 selves once made for us by others. The adult 
 
 1 The Prayer-Book of 1549. 
 
120 IN THE HOUSEHOLD OF FAITH 
 
 candidate for baptism answers for himself at his 
 baptism, and yet he must be and is confirmed all 
 the same ; just as the twelve men at Ephesus were 
 confirmed by S. Paul, who had a little while be- 
 fore been baptized by him. Baptism waits for its 
 full completion, and for the more abundant out- 
 pouring of the Holy Spirit, at confirmation, when 
 we are admitted to the fullest membership, and 
 share in all the privileges of the divinely consti- 
 tuted Church of Christ. 
 
 Baptized, and then confirmed, the citizen of the 
 great Christian Republic can at once claim its 
 greatest blessings. He is then called, indeed, to 
 true Holy Communion. But even here there is 
 no mere badge of membership, nor yet even the 
 only act of VN^orship provided by the constitution 
 of the Church, but in truth a chosen means of 
 maintaining health}^ spiritual life. '' This do," 
 said our King, " in remembrance of Me." ^ " My 
 flesh is meat indeed, and my blood is drink in- 
 deed."^ 
 
 Alas, that there should ever have been any mis- 
 understanding about statements so plain, and a 
 service so solemn. Yet there have been misun- 
 derstandings from the first : '' How can this man 
 
 'Luke xxii. 19. sjoim vi. 55. 
 
THE DIVINE CONSTITUTION 121 
 
 give US his flesh to eat?"^ incredulously asked 
 the men who first heard the words, '' Whoso eat- 
 eth my flesh and drinketh my blood hath eternal 
 life." ^ And still men continue to ask the ques- 
 tion. But is it really necessary that they should 
 know, necessary even that they should all attach 
 one and the same meaning to those solemn words? 
 Is not simple, unquestioning obedience to the 
 King's command sufficient? It is indeed requisite 
 to see that we have something here altogether 
 holy, which must be treated v/ith all due rever- i 
 
 ence ; but is there need of more ? May we not, | 
 
 with Queen Elizabeth, say : 
 
 " Christ took the bread and brake it ; ; 
 
 He was the Word that spake it ; ; 
 
 And what that Word doth make it, i 
 
 That I beheve, and take it." 
 
 Yet all knowledge is not denied. Much we can I 
 
 know, and all we rightly can, we should know. ] 
 Knowledge is always power ; power here to love 
 God better and better ; power to find truer joy 
 
 and peace in believing ; and power to find more j 
 
 and more grace to help us in time of need. J 
 
 The Holy Communion is the continual plead \(yy^iO^^ 
 
 ' '' — ^J 
 
 »Johnvi.S2. 2johnvi. 54. ■ *---^^ 
 
>i. 
 
 \ 
 
 122 IN THE HOUSEHOLD OF FAITH 
 
 ing before God of the one perfect sacrifice of the 
 Son of God. That full, perfect, and sufficient 
 sacrifice and oblation for the sins of the whole 
 world, can never be repeated. But when we en- 
 ter God's House to show, in Christ's own way, 
 Christ's death till He come, we as it were plead 
 that sacrifice again, and put God again in mind of 
 it ; we claim in it the sole merits of Christ our 
 shield, so that all through its solemn celebration 
 we seem to be saying : " Jesus died for me : be- 
 tween my sins and their deservings I put his 
 cross and passion." 
 
 Let us here note that the distinction sometimes 
 drawn between the Jewish priests and Christian 
 priests, as if the former were sacrificing priests 
 and the latter not, is misleading. " A little knowl- 
 edge is a dangerous thing." The Jewish priests 
 were sacrificing priests only in the sense that 
 Christian priests are. Jewish sacrifices found 
 their efficacy only at Calvary, and apart from the 
 sacrifice on the Cross they were '' lighter than 
 vanity itself." It was of these very sacrifices that 
 S. Paul declared : " Every priest standeth daily 
 ministerinp* and offerins^ oftentimes the same sac- 
 rifices, which can never take away sins." ^ 
 
 1 Heb. X. II. 
 
THE DIVINE CONSTITUTION 123 
 
 " Not all the blood of beasts, 
 On Jewish altars slain, 
 Could give the guilty conscience peace, 
 Or wash away the stain." 
 
 There is indeed one difference between ours and 
 theirs, but it is not important. It is this : theirs 
 looked forward ; ours, backward. Theirs were for 
 the most part accompanied by the shedding of 
 blood ; ours altogether without, '' ours is the sac- 
 rifice of praise and thanksgiving — of soul and 
 body." But in the thing itself, in all the essentials 
 of the service, in the root idea of sacrifice, Jewish 
 and Christian sacrifices v/ere the same. Hence 
 S. Paul says: ''We have an altar." ^ So, too, 
 have we priests, modelled after the pattern of 
 him who was the only true Sacrificing Priest 
 there has ever been — that Holy One, who, having 
 made, by one oblation once offered, one full per- 
 fect and sufficient sacrifice for sins, sat down for- 
 ever at the right hand of God. 
 
 Now, what is the raison d'etre of all this ? What 
 is the Church's '' mission? " We briefly answer : 
 The salvation of men. This is not, however, as 
 some think, a future but a present work. With- 
 out salvation here and now, there can be no sal- 
 
 1 Heb. xiii. 10. 
 
124 IN THE HOUSEHOLD OF FAITH 
 
 vation hereafter. Yet salvation is not of the 
 Church. The Church is a created thing and sal- 
 vation must come from God. 
 
 " Christ is made the sure sanation, 
 Christ, the head and corner-stone." 
 
 " For there is none other name under heaven 
 given among men whereby we must be saved." ^ 
 Yet the Church bears a part in a work so glori- 
 ous. Her mission — her primary mission — is to 
 reveal and preserve the truth. For this she ex- 
 isted in Jewish days ; for this she was re-created 
 by Christ and received a new commission. What 
 S. John says of his own Gospel is true of all 
 Scripture, old and new. '' These are written that 
 ye might believe that Jesus is the Christ, the Son 
 of God ; and that believing ye might have life 
 through his name.'"^ The manifestation of the 
 Lord Jesus Christ as the Way, the Truth, and the 
 Life, is the central essence of the scriptural rev- 
 elation. 
 
 The Church is the divinely appointed guardian 
 of the truth ; with the Apostles' Creed for her 
 constitution. The articles of that creed are as 
 the keystones to her arches " built upon the foun- 
 
 1 Acts iv. 12. 3 John xx. 31. 
 
THE DIVINE CONSTITUTION I25 
 
 dation of the apostles and prophets, Jesus Christ 
 Himself being the chief corner-stone." ^ 
 
 We have thus laid bare the framework of the 
 Church. By another metaphor this framework 
 supports what is sometimes termed the platform 
 of the Church. The kingship of Christ, the Holy 
 Scriptures, the two Sacraments, the Creeds, the 
 Apostolic Ministry, constitute this framework and 
 platform. Here we have *' the faith once deliv- 
 ered to the saints." 
 
 If it be pointed out that in this '' framework " 
 or " platform " no mention is made of confirma- 
 tion, nor yet of the orders of deacon and priest, 
 which we have spoken of as a necessary part of 
 the divine Constitution, we reply that confirma- 
 tion is but a part of baptism, and that the lower 
 orders of the ministry are involved in the higher. 
 The episcopate is at once the fountain and the 
 river of the ministry, the priesthood and the dia- 
 conate are as tributary rivulets inflowing from 
 the common source. The less is contained in the 
 greater, and that greater is the historic episcopate 
 with its Head enthroned in heaven : — that great 
 Shepherd and Bishop of our souls, under whose 
 unsleeping Episcopate the Church is accomplish- 
 ing her work ! 
 
 » Eph. ii. 20. 
 
VIII. 
 
 THE HUMAN ORGANIZATION OF THE 
 CATHOLIC CHURCH IN AMERICA 
 
VIII. 
 
 THE HUMAN ORGANIZATION OF THE 
 CATHOLIC CHURCH IN AMERICA 
 
 •• The heavens themselves, the planets and this centre 
 Observe degree, priority and space." 
 
 —Shakespeare : " Troilus and Cressida," 
 Act I., Sc. 3. 
 
 Eighteen centuries have left their mark upon 
 the Church's framework, and to-day she stands 
 forth a kingdom not of this world, 3^et a king- 
 dom highl}^ organized. Her organization is, of 
 course, something entirely different from her 
 Constitution. That is unalterable. " No decree 
 nor statute which the King establisheth may be 
 changed." ^ But it is not so with her temporal 
 organization. That can be changed, for it is 
 merely the machinery with which she does her 
 work. Indeed, it is an indispensable mark of a 
 true national Church that she can at any time 
 adapt her methods to the ever-changing demands 
 
 1 Daniel vi. 15. 
 9 
 
I30 IN THE HOUSEHOLD OF FAITH 
 
 of the age. " Every particular or national 
 Church hath authority to ordain, change, or abol- 
 ish Ceremonies or Rites of the Church ordained 
 only by man's authority, so that all things be 
 done to edifying." ^ 
 
 It is of this temporal organization that we now 
 speak. But temporal though it be, its importance 
 is confessedly great. Bible, sacraments, and of- 
 ficers there might be; but if the Church pos- 
 sessed no organization, she would be very much 
 in the position of a body of citizens without dis- 
 cipline or military training marching against a 
 well-drilled enemy. However well accoutred, 
 well officered, patriotic in spirit, and united in 
 purpose those citizens might be, they could never 
 contend successfully against well-trained invad- 
 ers. Even numbers, strength, integrity of pur- 
 pose, and righteousness of cause would not atone 
 for such lack of order and method. Hence the 
 value and need of organization. With this, then, 
 are we now only concerned. We are thinking, 
 to use Bishop Butler's simile, not about what 
 constitutes the man, the living agent, but about 
 those organs of sense and movement which mean 
 so much to a man, but yet are no essential parts 
 
 » Art. of Religion XXXIV. 
 
THE HUMAN ORGANIZATION I3I 
 
 of him. Our inquiry will thus be seen to be not 
 about the being, the esse, but about the well- 
 being, the bene esse, of the Church. 
 
 We do well to speak on this subject, since there 
 is not merely no little confusion but that also 
 where we should least expect it. Among even 
 Church people some do not seem to understand 
 that, while such things as baptism, holy commun- 
 ion, bishops, belong essentially to the Church's 
 constitution, dioceses, archbishops, rectors, ves- 
 tries, and the like belong to her temporal organi- 
 zation only, and that these latter— name and thing 
 — may be dispensed with, and the Church still be 
 here. Poorer without them she would be, like a 
 soldier suddenly deprived in the midst of battle 
 of his ordinary weapons ; or like an artisan, de- 
 prived of his tools and reduced to use only his 
 mere hands ; yet she would still be the Church, 
 and her authority, inalienable rights, and divine 
 constitution would remain untouched. 
 
 The first temporal feature of the Church we 
 will now consider is the parish. Historically, 
 save in name, it had not any pre-eminence. The 
 diocese, once so-called, was first ; but as the 
 parish is the channel through which all our 
 knowledge of the Church is now usually attained. 
 
132 IN THE HOUSEHOLD OF FAITH 
 
 we give it precedence. What, then, is a parish ? 
 We once knew a country rector who, on resign- 
 ing his charge, handed it over to his successor 
 along with his horse and carriage, and well-fur- 
 nished rectory. His children, not entirely ap- 
 preciating the situation, were at a loss to know 
 why their father had given up everything to the 
 stranger, and their little minds were somewhat 
 troubled. But what puzzled them m.ost of all 
 was this very word parish. Their father had 
 given up that. But what v/as that? It wasn't a 
 horse, it wasn't a garden, it was not a house — 
 then what was it? They could not tell. We 
 fear that they did not stand alone in their diffi- 
 culty. Well, then, a parish is a territorial dis- 
 trict specifically assigned to a minister's spiritual 
 care. Beyond the bounds of this limited district 
 he has no individual jurisdiction. Outside of it 
 he cannot claim as a right to hold a single relig- 
 ious service nor do any ecclesiastical work. Do 
 we ask why this exclusive authority on the one 
 hand, and its curious limitation on the other? 
 The Church, like her Master, gives to every man 
 his own special work, and just as Nature abhors a 
 vacuum, so she abhors divided responsibility. 
 She gives to each one his definite place and defi- 
 
THE HUMAN ORGANIZATION 1 33 
 
 nite work, and makes him specially responsible 
 for his part of the vineyard. 
 
 Every parish is governed by a vestry. This 
 body, consisting of the rector, and a fixed num- 
 ber of his lay parishioners, has come to possess 
 very considerable powers. Its members are usu- 
 ally charged with the care of their local church 
 affairs and all its property. When a legal cor- 
 poration (as is commonly the case), their lawfully 
 official acts are held to be binding upon such cor- 
 poration. Their duties are many, but their most 
 important duty, from every point of view, is in 
 the selection of a clergyman to be the rector of 
 their parish and the head of their own body, 
 whenever there is a vacancy. The vestry, how- 
 ever, is seldom a close corporation : its members 
 are not autocrats. They are usually elected an- 
 nually by the Parishioners ; and once a year, at 
 or about Easter, at least half of them must retire 
 voluntarily, or be voted out of the vestry itself, 
 even if, as often happens, the parishioners imme- 
 diately vote them in again. 
 
 Very interesting is it here to note, that our 
 American system of Church appointments is 
 practically a modern application of a custom 
 which is not only at once the most extensive and 
 
134 IN THE HOUSEHOLD OF FAITH 
 
 the most ancient of all forms of such appoint- 
 ments in England, but is, of all others, that one 
 which is thought, and rightly thought, to be 
 utterly out of harmony with nineteenth century 
 ideas and progress. We mean what is known as 
 private " patronage." To American Churchmen 
 it is theoretically incomprehensible that any one 
 man should have the power or, even if legally 
 possessed of it, be willing to exercise the right, 
 of autocratically choosing a clergyman on his own 
 responsibility for a whole congregation. Yet the 
 origin of the right was both natural and simple. 
 For this, however, we must look far back to the 
 days of early Saxon Christianity. At that time, 
 throughout immense tracts, there were no actu- 
 ally resident clergy. It was the era of missionary 
 work ; not yet the era of settled and parochial 
 activity. All offerings were paid into a central 
 fund administered by the bishop, the clergy lived 
 for the most part in monastic communities, and 
 there was no ready supply of local needs. It 
 was not at all a satisfactory plan, and we owe its 
 abolition to Archbishop Theodore, the first Pri- 
 mate of all England. That Archbishop sought to 
 map out England into distinct parishes, and to 
 provide a local pastor for every parish ; and for 
 
THE HUMAN ORGANIZATION 1 35 
 
 this he laid foundations like a wise master-build- 
 er. He urged the local land-owners to contrib- 
 ute to special funds for the settling of a resident 
 pastor there among them. He yet further en- 
 couraged " the rich in this w^orld to be ready to 
 give and glad to contribute," by causing a na- 
 tional law to be enacted that any one who should 
 build a Church and make permanent provision 
 for a local priest, should have the privilege of 
 selecting that priest ; the same privilege to de- 
 scend to his heirs after him. 
 
 This plan so far succeeded that endowments 
 and private patrons came in together on the 
 flood-tide, until to-day there are 6,500 such Par- 
 ishes out of a grand total of 21,400 in all England. 
 This system in the past worked great good, un- 
 told good, and it has not been the least of the 
 blessings the first Primate of all England be- 
 queathed to the national Church of his adopted 
 land. It has still its advantages, but it is now 
 too manifestly out of harmony with present 
 thought to be seriously defended. To us, how- 
 ever, it is chiefly interesting as containing the 
 germ of our own plan of filling vacant parishes. 
 In America our vestries continue to select the 
 rectors, as we have said, yet only on behalf of 
 
136 IN THE HOUSEHOLD OF FAITH 
 
 the parishioners, as their deputies and in their 
 names ; and these parishioners not unnaturally 
 think that, since they have built a Church and 
 made provision for a rector, they may, subject to 
 the bishop's approval, rightly make their own se- 
 lection of him from the ranks of the clergy. 
 
 Wheresoever the Church exists she is usually 
 divided into dioceses : ''Ecclesiastical divisions" 
 these " of any kingdom or state, subject to the au- 
 thority of a bishop," who is entrusted with the 
 spiritual supervision of all the churches within 
 the limits of his diocese or division. From the 
 fact that each bishop used to have his '' cathe- 
 dra," or chair, in some leading church of his 
 diocese, such church is for that reason most 
 commonly called the cathedral, and not infre- 
 quently " the Bishop's Church." But in a very 
 real sense all the churches within his diocese may 
 be so called, since daily upon him, as once upon 
 S. Paul, comes the care of them all. 
 
 A bishop has no local jurisdiction outside of 
 his own diocese ; any more than has a priest out- 
 side of his own parish, — but within it he is su- 
 preme. Unlike the priest, he has no ecclesias- 
 tical superior. Nevertheless he is bishop to his 
 
THE HUMAN ORGANIZATION 1 37 
 
 diocese merely. There is nothing new in this 
 territorial limitation of his powers. Thus was S. 
 James, Bishop of Jerusalem. Thus, too, was 
 Timothy, Bishop of Ephesus ; and Titus, Bishop 
 of Crete. Yet at first, this custom was not uni- 
 versal. The Celtic Church, which established 
 Christianity in Ireland and Scotland, and from 
 which our own is in part descended, knew no such 
 custom. Instead of a diocesan episcopacy, that 
 Church had, as we have already said, a system 
 by which bishops and clerg)^ lived in communi- 
 ties as head-quarters of a common work, from 
 whence they literally went everywhere preach- 
 ing the word. The so-called episcopate in the 
 Methodist Episcopal Church is organized appar- 
 ently much upon the same plan. Without a ter- 
 ritorial diocese, or any local responsibility, these 
 Methodist ''bishops" seem to be some counter- 
 part of the old Celtic bishops, yet lacking the 
 essential apostolic succession. It is in the Holy 
 Catholic Church that to-day diocesan episco- 
 pacy alone exists.^ There are, it is true, many 
 bishops in our own church no longer ruling over 
 
 1 We are not unaware of the Roman practice of making bishops with- 
 out actual Dioceses, but even in their case the theory is that each has a 
 diocese somewhere ; e.g. , Archbishop Satolh is siy/ed the Bishop of Le- 
 panto. 
 
138 IN THE HOUSEHOLD OF FAITH 
 
 dioceses, commonly those who through sickness 
 or age have resigned them ; but they are bishops 
 still — once a bishop, always a bishop. They are 
 as retired colonels without regiments ; retired 
 captains without ships. Their orders are still 
 valid, their record is still honorable, their title 
 untouched, their inherent powers what they ever 
 Avere ; but yet the}^ may no more claim to exer- 
 cise their powers in another bishop's diocese than 
 a retired sea captain can claim the right to com- 
 mand the particular ship in which he may happen 
 to be travelling. Thus they are bishops without 
 bishoprics, yet bishops still, and such they will be 
 until death. 
 
 A diocese, which is thus the sphere and area of 
 a single bishop's work, may embrace a continent, 
 or may be as small as some islet of the sea. In 
 the United States this disparity in size is perhaps 
 more observable than anywhere else ; still, by 
 canon law " no new Diocese can be formed here 
 which shall contain less than six Parishes or less 
 than six Presbyters." ^ There is, however, no 
 legislative limit in the other direction. The Dio- 
 cese of New York contained in 1894 366 Clergy ; 
 it might conceivably contain 1,000. 
 
 1 Const., p. 3. 
 
THE HUMAN ORGANIZATION 1 39 
 
 In England and her Colonies there is no limit 
 at all. The Island of St. Helena has but three 
 Clergy under the bishop of " the smallest Diocese 
 in the world." 
 
 The diocese is a complete and integral part of 
 the Church of Christ. In America we have over 
 seventy, and these so entirely cover the face of 
 the country that there is no portion of it not under 
 the care of a bishop. Everywhere the Church 
 has gone, to the full measure of her ability, form- 
 ing her dioceses, placing he*- bishops and build- 
 ing her churches, and tendering the blessings of 
 the Gospel to all. Her offers may be indeed re- 
 jected as involving the unpardonable assumption 
 that she is the Church, yet she is there for all who 
 will receive her, seeking, however feebly, to emu- 
 late the great Father Himself, ''for he maketh 
 his sun to rise on the evil and on the good, and 
 sendeth rain on the just and on the unjust." ^ 
 
 The diocese is governed by a council.^ This is 
 a body somewhat analogous to the vestry. It 
 meets usually but once a year, its members be- 
 ing composed of the bishop, the clergy, and 
 certain la3^men chosen by their respective par- 
 ishes, one for every clergyman. The bishop 
 
 1 Matt. V. 45. 2 Or convention. 
 
I40 IN THE HOUSEHOLD OF FAITH 
 
 always presides. The objects of the council have 
 in part been so clearly stated by the present 
 Bishop of Fond du Lac that we do not hesitate to 
 use his language. Its members ''assemble first of 
 all, to offer up high praise and Eucharist to God 
 for His manifold blessings vouchsafed to them, 
 and to beseech His Majesty for some further 
 largeness of His bounty, some charismata of His 
 gifts of grace. It is, therefore, with special sol- 
 emnity and careful ceremonial and musical ac- 
 companiment we celebrate the divine mysteries. 
 The conciliar celebration is not therefore to be 
 regarded as a mere appropriate opening religious 
 service to the more important business exercises. 
 It is one of the chief purposes of our assembling. 
 It is one of the highest works of the council. It 
 is the coming together of all the presbytery 
 and representative laymen to make their united 
 solemn Eucharistic offering to Almighty God." ^ 
 
 The more practical duties of the Council are the 
 framing of the canons and laws, and the taking 
 of measures for the general welfare of all the 
 churches and of all the souls within the diocesan 
 limits. Its goal is the filling of the Father's house 
 with those who are yet in the streets of the city, 
 
 1 Charge of Bishop Grafton, 1894. 
 
THE HUMAN ORGANIZATION 141 
 
 and in the lanes and high\va3^s of the great world 
 around. It stands for all organized effort of 
 the Church over that special part of the vine- 
 yard. 
 
 Where dioceses are so large as to render some 
 intermediate organization necessary between the 
 diocese and the parish, the necessary link has, of 
 late years, been often supplied by what are called 
 indifferently deaneries, archdeaconries, and con- 
 vocations, a different nomenclature obtaining in 
 different places for the same thing. Thus what 
 is a Convocation in Pennsylvania and a Deanery 
 in Western New York, with a dean as its head in 
 each case, is in New York City and Diocese an 
 Archdeaconry, with an archdeacon as its head. 
 It is the same in Maryland. 
 
 The terms Rural Dean and Archdeacon, which 
 have reference to these intermediate forms of or- 
 ganization, are somevv^hat similar to those of 
 canon, rector, and the like. They do not, that is, 
 indicate the existence of another order in the 
 ministry ; the divine constitution of the Church 
 knowing only bishops, priests, and deacons. 
 They are but officers for the better administra- 
 tion of the local affairs of the Church, admission 
 to their office being not by ordination, but by 
 
142 IN THE HOUSEHOLD OF FAITH 
 
 simple appointment of the bishop or some prop- 
 erly organized and representative ecclesiastical 
 body ; they are parts, that is, of the organization 
 of the diocese. Their special task is the caring 
 for the missionary work within diocesan limits, 
 and in this they have abundantly justified their 
 existence. 
 
 Although such officers are somewhat new in the 
 American Church, they are by no means new in 
 the Church at large. Athanasius won his fame 
 not as Patriarch, but as Archdeacon of Alexan- 
 dria. They have existed, too, for ages in the 
 Church of England ; but if one may credit the 
 story oft told of the late Archbishop of Canter- 
 bur}^ that being on one occasion asked what an 
 archdeacon's duties were, he humorously replied 
 ** That they were to perform archdiaconal func- 
 tions," it would seem as if these venerable officials 
 were at times like what a coat of paint would be 
 on the exterior of a magnificent Gothic Cathe- 
 dral, if it be possible to imagine such a thing. 
 
 In this countr)^ however, they have been as- 
 signed definite duties, with altogether encourag- 
 ing results. The Bishop of New York, in speak- 
 ing at the one hundred and tenth ^ Convocation 
 
 * September 27, 1893. 
 
THE HUMAN ORGANIZATION 143 
 
 of his diocese, on the Canon creating archdea- 
 cons some ten years before, said that at the time 
 but little or nothing was expected from it by 
 many. It was regarded as an archaic mechanism, 
 foreign, superannuated, and rather unduly preten- 
 tious. '' But," he went on to say, '' I am persuaded 
 that by this time such persons are, most of them, 
 of another mind. No one who has acquainted 
 himself with it can be insensible to the greatly 
 increased efficiency of our missionary work all 
 over the Diocese, as witnessed increasingly by its 
 fruit. That this is due first to the fidelity of our 
 missionaries, and of loyal laymen and women who 
 labor with them, there can be little doubt ; but 
 that these labors have been guided, encouraged, 
 economized, and in every way wisely administered, 
 with most important and inspiring results, by my 
 dear brethren, the Archdeacons of the Diocese — 
 of this there can be no doubt at all. They have 
 strengthened the hands of every missionary ; they 
 have cheered the hearts of the lonely and strug- 
 gling lay people ; they have seized opportunities, 
 and laid foundations, and filled vacancies, and 
 found fellow-workers ; they have checked waste- 
 fulness and economized men and means ; they 
 have lifted the standard of discipline, and widened 
 
144 IN THE HOUSEHOLD OF FAITH 
 
 the reach of the Church's work and influence in 
 ways which it now has come to pass that all men 
 know and own." Evidently, archdeacons have 
 here more than justified their existence, and some 
 future Primate of America will not have the 
 knotty problem to solve which tried the wit of his 
 Grace of Canterbury. 
 
 When a group of Dioceses are allied together a 
 Province is formed ; this being simply an aggre- 
 gate of Dioceses for legislative purposes within 
 the limits of a National Church. The chief bishop 
 of every Province is generally st34ed Archbishop 
 and Primate, or simply Primus. Of these Pro- 
 vinces there are several in the Anglo-Catholic 
 Church. England contains two, those of Canter- 
 bury and York ; Ireland two, Armagh and Dub- 
 lin ; Canada two, Canada and Rupert's Land. 
 It is proposed to create similar Provinces in 
 Australia, New Zealand, South Africa, and India, 
 with Archbishops at Sydne}^ Cape Town, and 
 Calcutta, and possibly also at Melbourne and 
 Brisbane. The American Church has, properly 
 speaking, no Provinces. But in this matter she 
 too seems to be moving in the same direction as 
 her sister Churches. " It is significant," wrote the 
 late Dr. John Cotton Smith, '' that there has been 
 
THE HUMAN ORGANIZATION 145 
 
 a sfradual movement in the Church which has in 
 it the germs of the provincial system." 
 
 If needed anywhere in the whole world, the 
 provincial system is certainly needed in America. 
 The two Provinces of the Canadian Church, only 
 consolidated in 1893, contain, the one but nine, the 
 other but seven, dioceses. Even the Province of 
 Canterbury, the premier province of the Anglican 
 Church, contains but twenty-three ; yet the juris- 
 diction of the American Church, covering a conti- 
 nent larger than Europe, has no Provinces at all ! ' 
 
 This grouping together of contiguous dioceses 
 which shall not be too large for common effective 
 legislation, has therefore now become one of our 
 greatest needs. So vast, indeed, is the area of 
 this Church's operations that if relief be not af- 
 forded there is some danger of the net breaking. 
 As matters stand, bishops on the Pacific slope 
 are too far from their brother bishops on the At- 
 lantic seaboard for any common legislation to be 
 equally helpful. It would, of course, be different 
 in a Church which had but half a dozen bishops, 
 but in one which possesses fourscore, the Prov- 
 ince must come if the government of the Church 
 is to be anything more than a name. 
 
 And if this be the case now, what will it be 
 
146 IN THE HOUSEHOLD OF FAITH 
 
 fifty years hence ? We can but prophesy, though 
 not altogether blindly. A moment's considera- 
 tion will show that if the future growth of this 
 Church shall be as its past, then something akin 
 to our civil organization must be the result. As 
 well might American citizens attempt to dispense 
 with the system of Statehood as for the Church 
 to dispense with the Province. Just think what, 
 in half a century, say, Texas will be ? That 
 State has now 265,780 square miles of territory ; 
 more than all the New England Dioceses, com- 
 bined together, contain many times over. It is 
 safe to say that before that time she will have 
 been divided into several Dioceses. But Texas 
 stands not alone. Growth is universal. The 
 Church cannot, therefore, long postpone action if 
 she would ; and it may be that, ere the first quar- 
 ter of the twentieth century has run its course, 
 the Bishops of such cities as Boston, New York, 
 Chicago, San Francisco, and New Orleans, will 
 attend that Conference as Metropolitans of the 
 American Church, with a Primate of all America 
 at their head, all looking to Canterbury as their 
 Patriarchal See, and bound to it, not by the iron 
 chains of Ultramontanism, but by the golden 
 links of freedom and affection. 
 
THE HUMAN ORGANIZATION 147 
 
 Nor is all this tending toward the establish- 
 ment of a head after the model of Rome. The 
 Primate of the Anglican Communion claims no 
 such dangerous pre-eminence. His type is not 
 the Czar of all the Russias, but the head of a 
 Constitutional Government. For us the true 
 head is Christ alone. We need not be afraid, 
 therefore, of such titles as Archbishop, or Pri- 
 mate. They merely indicate chiefs among equals. 
 They who are ex-officio the chairmen at the gath- 
 erings of their brethren, their spokesmen, and 
 they who take the initiative in united effort. But 
 they are of no higher order than the youngest 
 member of the episcopate, who is as much a 
 bishop as the Bishop of Rome or the Archbishop 
 of Canterbury.^ 
 
 What the Diocesan Council is to the diocese, 
 that the National Council ~ is to the Church at 
 large. This body consists of two Houses : The 
 Upper, or House of Bishops, in which all Dio- 
 cesan, Missionary, and Coadjutor Bishops have 
 seats ; and the House of Deputies, made up of 
 
 1 " Wherever there is a Bishop, whether it be at Rome, or at Eugu- 
 bium, whether it be at Constantinople or at Rhegium, whether it be at 
 Alexandria or at Zoan, his dignity is one, and his priesthood is one. 
 ... All alike are successors of the Apostles." S. Jerome, a.d. 393. 
 
 2 Or General Convention. 
 
148 IN THE HOUSEHOLD OF FAITH 
 
 elected Deputies, four clerical and four lay from 
 every diocese, and one delegate of each order 
 from every missionary jurisdiction. Its powers 
 are very extensive. It represents the National 
 Church in session assembled, and its judgment is 
 final in all matters affecting that Church. Its two 
 Houses meet separately, and no act is valid with- 
 out the concurrence of both. Such matters as 
 the alteration of the Prayer-Book, the setting 
 forth of new services, the selection of hymns to 
 be sung, the founding of new dioceses, the altera- 
 tion of the bounds of old ones, arc all the work 
 of the National Council ; which for unique inter- 
 est takes its place among the greatest legislative 
 bodies of the world. Indeed, membership in this 
 august body is, rightly considered, one of the 
 highest honors that the American Church can 
 confer on her laity or clergy. In fine, the work 
 of this Council is the same as that in Avhich the 
 Apostles of the Lord themselves engaged when 
 they met in the first Council ever held. 
 
 But the American Church is infinitely larger 
 than the Church of Apostles which met at Jeru- 
 salem. One realizes this on seeing the delegates 
 come up from the ends of this vast Continent. 
 Their assembling together is an imposing sight. 
 
THE HUMAN ORGANIZATION 149 
 
 Yet, as now constituted, the National Council 
 must go. Its day is past ; its place will prob- 
 ably be taken by a body meeting not oftener than 
 once in ten years, as the Pan-Anglican Confer- 
 ence meets now, and composed of only the Pri- 
 mates of Provinces, with certain elected Bish- 
 ops, or it may be, of all the Bishops of the 
 American Church, with or without, as the wis- 
 dom of the Church shall decide, a small body of 
 chosen clerical and lay delegates as a second 
 House. 
 
 Oh, may this great Church, a true National 
 Church, whose Constitution is in striking har- 
 mony with that of the land in which she dwells 
 *' look forth as the morning, fair as the moon, 
 clear as the sun, and terrible as an army with 
 banners ! " ^ May every blessing spoken to the 
 seven Churches of Asia be hers, and may she 
 need none of the warnings. May it be said of 
 her, '' The Lord added to the church daily such 
 as should be saved." ^ She is not unworthy of 
 the honor, she is no fragment, but the Church of 
 and for the American people. 
 
 For this, whenever she is in session assembled, 
 
 1 Song of Solomon vi, 10. 
 
 2 Acts ii. 47. 
 
150 IN THE HOUSEHOLD OF FAITH 
 
 and at other times as God gives us power and 
 grace, well may we pray in the words of our 
 Prayer-Book : 
 
 " Almighty and everlasting God, who by thy 
 Holy Spirit didst preside in the Council of the 
 blessed Apostles, and hast promised, through 
 thy Son Jesus Christ, to be with thy Church to 
 the end of the world ; We beseech thee to be 
 with the Council of thy Church assembled in thy 
 Name and Presence. Save them from all error, 
 ignorance, pride, and prejudice ; and of thy great 
 mercy vouchsafe, we beseech thee, so to direct, 
 sanctify, and govern them in their Avork, by the 
 mighty power of the Holy Ghost, that the com- 
 fortable Gospel of Christ may be truly preached, 
 truly received, and truly followed, in all places, 
 to the breaking down the kingdom of sin, Satan, 
 and death ; till at length the whole of thy dis- 
 persed sheep, being gathered into one fold, shall 
 become partakers of everlasting life ; through the 
 merits and death of Jesus Christ our Saviour. 
 Amen. 
 
IX. 
 
 CAUSES OF THE GREAT PROGRESS OF 
 THE CHURCH 
 
IX. 
 
 CAUSES OF THE GREAT PROGRESS OF 
 THE CHURCH 
 
 " The force of his own merit makes his way." 
 
 — HeNx^y VIII., Act I., So. I. 
 
 Our Church in America is growing more rap- 
 idly than any other member of the Catholic Fam- 
 ily. She stands facile princeps, easily first. Her 
 growth has been so remarkable that there is 
 probably not another religious body which has 
 within the past half century gone forward as she 
 has. Indeed, her advance has been phenomenal. 
 It has been at once the wonder of the indifferent, 
 the envy of the unfriendly,^ and the joy of her 
 faithful children. 
 
 1 " And what is still more remarkable is that the movement has been 
 stronger than the rankest Protestantism, stronger than the Bishops, 
 stronger than the lawyers and the Legislature. A spasmodic protest, a 
 useless prosecution, a Delphic judgment, and the movement continues 
 and spreads, lodging itself in Anglican homes and convents, in schools, 
 Churches, and even Cathedrals, until it is rapidly covering the country. 
 Has there ever been a more marvellous change, and this within half a 
 century ! " — Vide Address by Cardinal Vaughan to the Catholic Truth 
 Society Conference, at Preston, England, September lo, 1894. 
 
154 IN THE HOUSEHOLD OF FAITH 
 
 Her extraordinary growth suggests and even 
 necessitates the inquiry as to what is its cause. 
 The primary cause is simply that she is the 
 Church of Christ. So long as the Church is true 
 to Christ and relies on him, she must grow and 
 prosper. 
 
 Students of Gibbon's " Decline and Fall " will 
 remember the five famous secondary reasons 
 which he assigns for the spread of Christianity. 
 Have we anything in a similar way to assign 
 as the cause of the rapid progress of our dear 
 Church ? 
 
 This is our present inquiry. To what is her 
 onward advance due ? In truth, there is no one 
 cause, there are many causes, like the links of a 
 mighty chain. 
 
 (i) We name first the clearing away of misun- 
 derstandings, by which she has become better 
 known, more appreciated, and, if not revered and 
 loved, at least esteemed and respected. 
 
 She was long thought of as merely a foreign 
 Church. She is now acknowledged to be foreign 
 only in the sense in which outside of the Holy 
 Land all Christian Churches are foreign: for 
 Jerusalem is the Mother of us all. 
 
 Of course there is a sense in which we can 
 
CAUSES OF PROGRESS 1 55 
 
 rightly speak of a Church as " foreign." There 
 is, e.g-., in our midst a Church organization to 
 which no other name can properly be given. 
 That particular organization is, in fact, nothing 
 but a fragment of the national Church of Italy, 
 whose alien character is suitably represented by 
 an Italian Bishop, who came here unable to speak 
 the English language.' 
 
 But it is not so with us. Men no longer doubt 
 that our Church is in perfect sympathy with 
 American institutions and with American ideals. 
 That was a striking scene when in Baltimore, in 
 1892, by the voice of her Supreme Legislative 
 Council, she voluntarily relinquished some $25,000 
 per annum and all claims on Government aid for 
 
 1 Touching this Itahan Bishop, the Living Church of January 26, 
 1895, gives us the following choice description : " Mgr. Satolli, on a visit 
 to New York, took occasion, at a reception given in his honor at the La 
 Salle Institute, to define the attitude of the Roman Church to the public 
 schools of the country. The speech was, as a matter of fact, read by the 
 Rev. Dr. Rooker, while Mgr. Satolli supplied the fitting gestures ! They 
 are described as 'appropriate and often forceful.' The only parallel 
 instance we ever heard of was the case of a man who suddenly became 
 crazed during a sermon, and, advancing to the front of the church, sta- 
 tioned himself just below the pulpit, and endeavored by his gesticula- 
 tions to supply what he considered to be lacking in the preacher's style 
 of delivery. The Italians are said to be masters of the art of gesture. 
 Instances have been described where an entire speech was made per- 
 fectly intelligible in this way to those who did not understand a word 
 of the language. The Roman delegate might very well have dispensed 
 with the services of the reader altogether." 
 
156 IN THE HOUSEHOLD OF FAITH 
 
 her Indian school work. It was not that she did 
 not need the money. But she had come to look 
 upon the receiving of money from the Public 
 Funds as contrary to the letter and spirit of the 
 American Constitution, and her dut}^ was plain. 
 She withdrew from the ranks of the benefici- 
 aries, leaving it to other Christian bodies less in 
 harmony with American ideals than herself, to 
 scramble for the spoils and to eat of the Govern- 
 ment bread ! ^ Ever mindful of the duty to pray 
 for rulers, this is her method by which she up- 
 holds them and points them to their own stand- 
 ard, and so furthers the fulfilment of her own 
 prayers. 
 
 Nor has this been any late burst of loyalty out 
 of harmony with her past. We indeed marvel 
 greatly that she has ever been regarded as foreign; 
 for from the days of Washington to this day her 
 sons have been the famous statesmen and leaders 
 of the American people. Of the fifty-five signers 
 of the Declaration of Independence, over thirty- 
 four were Churchmen, one only we believe a 
 Roman Catholic.^ 
 
 1 The Roman Catholic Church takes nearly one-half million dollars 
 out of the treasury. Quarterly Message, vol. ii., No. 4, p. 32. 
 
 3" Of the fifty-five actual signers of the Declaration of Independence, 
 thirty-four were Churchmen ; while at least seven other Churchmen, eli- 
 
CAUSES OF PROGRESS 157 
 
 (2) Her Reverent, Dignified, and Sensible 
 Services. — Often do we hear something like the 
 following : " I don't like 3^our doctrine of Apos- 
 tolic Succession, nor your views on Baptism, nor 
 your exclusiveness, but I do like your Services. 
 They are so helpful and inspiring, so congrega- 
 tional, and so sweetly reasonable." This admits 
 not of question or dispute. The denominations 
 are beginning to pay us the highest compliment 
 in their power, by copying our Services. They 
 already have antiphonal singing, say our Creed, 
 sing our Glorias, and have processionals. What 
 they will do next, who dare say ? We are not 
 sure that this is the best thing for them. Lately 
 there was a sort of funeral dirge over Methodism 
 in London by one who claimed to have thirty 
 years experience in that city. " I afhrm," said 
 he, " that the leakage is a serious one. Metropoli- 
 tan Methodism is losing its young men and young 
 women. Where are they going, and why ? They 
 are going to the Church. Our liturgical services, 
 with their choir-sung chants and their intoned 
 
 gible as signers by their votes in July, or by their membership of the 
 Congress in August, were providentially hindered from giving their sig- 
 natures, as they had recorded their votes, for the Declaration. Twelve 
 of the signers were Congregationalists ; four were Presbyterians ; three 
 were Quakers ; one was a Baptist, and one was a Roman Catholic." — 
 Bishop Perry, in Iowa Churchman, May, 1893. 
 
1 58 IN THE HOUSEHOLD OF FAITH 
 
 amens are training our sons and daughters to 
 chafe at the simpler forms of worship, and send- 
 ing them where this kind of thing is better done." ^ 
 Onl}^ the other day, in the North of England, '' the 
 grandest Non-conformist church in Europe, and 
 one of the finest and most completely ecclesias- 
 tical buildings reared in our time," was opened. 
 Admiring descriptions were given of " the chan- 
 cel, with its marble pulpit and baptistery, carved 
 oak choir-stall, grand organ, elaborately carved 
 panels of alabaster, and three beautiful lancet win- 
 dows." A great change this from the days of Puri- 
 tan simplicity, when the presence of such things 
 in the Church of England was one of the principal 
 counts in the indictment against her — the days 
 when the founders of Non-conformity set out to 
 break up organs and smash beautiful windows, 
 ''to break down all the carved work thereof with 
 axes and hammers," and to convert baptismal 
 fonts into garden - vases and horse - troughs ! 
 Plainly even Puritanism no longer puts its ban 
 upon the beautiful in public worship, having 
 learned that it might as well try '' to keep down 
 the rising tide of the Atlantic Ocean with a 
 broom, as try to stop the movement for in- 
 
 ' Church Bells, p. 996, November 16, 1894. 
 
CAUSES OF PROGRESS I 59 
 
 creasing the glory and beauty of public wor- 
 ship." 
 
 But it is not only brighter and more devoted 
 Services which is the object of their search who 
 come from them to us. They are craving union 
 with that grand old historic Church which existed 
 ages before their own began to be. Yet undoubt- 
 edly the statement is true in part. Our nature 
 craves something more than there is in a bald 
 and frigid service, and they are unable to read 
 the signs of the times who fail to appreciate this. 
 It was indeed one of themselves, a prophet of 
 their own, who said, '' It is not always social fash- 
 ion, love of music, or a languid admiration of ec- 
 clesiastical performances that takes some of our 
 best young people to the Episcopal Communion, 
 but the need of more helpful and satisfying wor- 
 ship than can be found in most non-Episcopal 
 Churches." ^ Nowhere is this seen to such an 
 extent as in the '' Auld Kirk " of Scotland, where 
 we find not only the organs, the stained-glass win- 
 dows, the elaborate music, and the Gothic archi- 
 tecture, where they were formed}^ frowned upon ; 
 but in many quarters, a decided advance in the di- 
 rection of the observance of the Church's Year 
 
 1 Church Bells, April 6, 1894. 
 
l60 IN THE HOUSEHOLD OF FAITH 
 
 as well as of a more or less liturgical service. 
 In one of the largest of the Established churches 
 in the city of Aberdeen, there is daily service; 
 our Church's Litany is used on Fridays, and the 
 Apostles' Creed and collect for the day are re- 
 peated at every service. Again, in the oldest and 
 most important of the Edinburgh churches, S. 
 Giles's (commonly though erroneously called S. 
 Giles's Cathedral), the Lord's Prayer is repeated 
 by the congregation, while amens and hymns are 
 sung, and the service as a whole is such as, a few 
 years ago, no one would have dreamed of see- 
 ing in a Presbyterian kirk. Moreover, for many 
 years a society known as the Church Service So- 
 ciety has been in existence, whose object is the 
 raising of the character of the public worship, 
 and a Prayer-Book issued by this society is now 
 used in several Scottish churches. 
 
 Thus by the confession and the practice of 
 those who differ from us, our Services, free from 
 the barrenness on the one hand of Puritanism, and 
 from the excesses and childish performances that 
 so quickly turn the sublime into the ridiculous on 
 the other, are a stronghold of our Zion, and a 
 mighty sword in our hands. 
 
 (3) The Possession of a Prayer-Book. — Now 
 
CAUSES OF PROGRESS l6l 
 
 you will find our Prayer-Book where a few 3'ears 
 ago its presence would have been as distasteful 
 as a scarlet acolyte in a Presbyterian kirk, and 
 where it would have caused a similar sensation. 
 True, it is not always as ours. But the old 
 Church recognizes her daughter even when clad 
 in another garb, and called by another name. 
 Honor to whom honor is due. Let it ring out 
 that this book is the Church's child and not an- 
 other's. A year or two ago, in a Detroit book- 
 store, a copy of the Prayer-Book lay on the 
 counter. Taking it into his hands, a young min- 
 ister turned to an elder companion, and said, 
 '* Look, Dr. so and so, what these Episcopals have 
 done. They have actually stolen our Baptismal 
 Service and put it into their Book." " Hush," 
 said the elder, " that was in their Book two hun- 
 dred years before we were heard of ! " A former 
 generation knew its indebtedness : the present 
 knows it not. 
 
 Now, observe what this old Book is doing. 
 There are whole families coming into our Church 
 to-day simply through its silent agency. A copy 
 of it fallen into their hands, has been like leaven. 
 Before its quiet teaching prejudices have disap- 
 peared, errors have been corrected, and untaught 
 II 
 
l62 IN THE HOUSEHOLD OF FAITH 
 
 by priest or deacon, or even by lay-evangelist, 
 many have come to seek baptism and rest for their 
 souls in the old Church of Christ. It is indeed 
 one of the great unifying elements of our world- 
 scattered race. In the midst of lives sordid with 
 constant care and dark with the impending 
 shadow of want and the darker gloom of death, 
 its services, attuned to the note of ' Our Father,' 
 make for one brief hour music and melody, with 
 gladness and joy, in the hearts of miserable men. 
 It is the constant renewed affirmation of ' God's 
 English-speaking men ' of their faith in their fa- 
 ther's God. For hundreds of years its solemn 
 words have embodied all the highest and best 
 thought of the greatest and noblest, and doubtless 
 for many hundred years to come the English- 
 speaking race Avill find the expression of their 
 hopes and their aspirations in the simple but 
 stately words of the Book of Common Prayer. 
 
 (4) The Christian Year. — Again, of a like in- 
 fluence has been the Christian Year. Order is 
 Heaven's first law. It was well for the Church 
 Militant on earth to take note of this. She has 
 not put the responsibility of teaching the due 
 proportion of truth upon her ministers alone. 
 She has assumed that responsibility herself, by 
 
CAUSES OF PROGRESS 163 
 
 formulating what is called ''the Christian Year." 
 Churchmen are so accustomed to this cycle of 
 Christian truth that they do not always know 
 how great a blessing it really is. They use it, 
 they love it, and even value it ; but they do not 
 always comprehend how absolutely necessary it 
 is for their souls' progress. 
 
 Perhaps, as they see the denominational bodies 
 generally adopting first one part of it, then an- 
 other, its great value may become more apparent 
 to them. Nowada3^s there is hardly a religious 
 body which does not keep Easter ; and soon Lent 
 will be as universally kept. Yet officially of Lent 
 or Easter the dissenting protestant bodies know 
 absolutely nothing. All their information is de- 
 rived second-hand from the Church. 
 
 Well, what is the probable end of any Christian 
 body that first borrows its style of Services from 
 the Church, next appropriates her Prayer-Book, 
 then peers into her calendars to see when her 
 Holy Days and Festivals fall, that she may observe 
 them too ? For these, at all events, our Church is 
 as the Hill of Zion, from whence goes " forth the 
 law and the word of the Lord from Jerusalem." 
 
 (5) Her Hold on the Cultivated Classes. 
 — In this respect our Church is the exact op- 
 
l64 IN THE HOUSEHOLD OF FAITH 
 
 posite of the Roman Catholic. The members of 
 that Church are drawn largely from the illiterate 
 and even the dangerous element. We say this 
 not unkindly. Indeed there is no room for un- 
 kindness. Of the early Christians it was said 
 that among them there were not many mighty 
 and not many noble. But in this nineteenth cen- 
 tury, it is doubtless a serious indictment of any 
 Church that she has in comparison of her num- 
 bers few intellectual men in her ranks. Among 
 the intellectual our Church is confessedly strong. 
 Her members furnish no inconsiderable share of 
 the refinement, intelligence, education, wealth, 
 and religious zeal of the country, so that she has 
 even been called the Church of the classes. Cu- 
 riously enough, this fact has sometimes been 
 made a ground of argument against her. It Vv^as 
 lately said,' " Very many of the fashionable 
 churches are closing for the heated term. The 
 reverend ministers are going away to the sea- 
 shore and the mountains to recuperate. In the 
 meanwhile all the Catholic Churches will remain 
 open, every day in the year, as well as Sundays." 
 Precisely. There is a fitness in things ; where 
 else would they have the Clergy than with their 
 
 » " Pittsbure: Catholic." 
 
CAUSES OF PROGRESS 165 
 
 congregations? Our critic is curiously short- 
 sighted. He reminds us of a story told by one^ 
 of our bishops: A member of the Roman Catholic 
 Church was comparing unfavorably our Clergy 
 with the Roman, saying that they were not as zeal- 
 ous in the performance of their pastoral duties. 
 " How so? " said the bishop ; " I must say that I 
 had never observed that fact." " Why, right here 
 in this paper is a proof of it," said the Roman ; 
 '' there is the account of a priest attending a man 
 on the scaffold who Avas about to die. I never 
 heard of any of your Episcopal Clergy in such a 
 place." '' No," replied the bishop, " and I hope 
 you never will. They don't lose any members in 
 such an unhappy way. But if they were so un- 
 fortunate, you can depend upon it they would be 
 there to do their duty." 
 
 (6) Her Effort toward Church Unity. — 
 Whatever that effort may result in, the fact that 
 she has made it will redound to her honor. Glori- 
 ous things are already spoken of her. She who 
 for years past had been praying that God would 
 take away " our unhappy divisions," arose, with 
 all the strength she had, to fight with the giant 
 which has so long defied the armies of Israel. 
 
 1 Bishop Wilmer's " Recent Past." 
 
1 66 IN THE HOUSEHOLD OF FAITH 
 
 While others were sighing for a deliverer, she 
 went into the valley to fight with the Philistine. 
 For this men are now honoring her. They have 
 taken note that it is not her wish to remain sepa- 
 rate. The simple faith to realize under God's 
 blessing her own prayers has made her a power 
 in the land. Her ideal may be visionary, but it 
 is noble. Yet with a mighty faith she is w^orking 
 for its accomplishment. " For my brethren and 
 companions' sakes : I will wish thee prosperity. 
 Yea, because of the house of the Lord our God: 
 I will seek to do thee good." ^ Meanwhile we 
 are thankful that we are members of a Church 
 which has been the first in all Christendom to 
 hold out the olive branch and make a definite pro- 
 posal for peace and union. 
 
 (7) The Faithful Assertion of Her Right- 
 ful Position has been of Inestimable Value 
 TO Her. — Some time ago a prominent minister of 
 the Baptist denomination, finding that the Bap- 
 tists had increased only 36 per cent, since 1870, 
 while the Episcopalians had increased 141 per 
 cent, in the State of New York, and recognizing 
 that the growth was not local, but was in every 
 part of the United States, cast about for an 
 
 1 Ps. cxxii., 8, 9. 
 
CAUSES OF PROGRESS 167 
 
 explanation. His words are worthy of careful 
 attention. He " was convinced that the true ex- 
 planation of this growth is to be found in the con- 
 fidence, assurance, and courage of the Episcopa- 
 lian leaders. They believe that theirs is ' the 
 Church,' and are not slow to assert their belief. 
 That very assurance and the exclusiveness which 
 comes from it, is the tower of their strength. 
 They are not ashamed of their belief ; they have 
 the courage of their convictions, and a large part 
 of the world takes them at their own estimate. 
 Here is the secret of their power." This is a clear 
 and, we believe, a true judgment. It is indeed 
 striking testimony, as coming from an outsider, 
 that not those who are minimizing her claims, 
 and making light of her Catholic heritage, break- 
 ing down the middle wall of partition and con- 
 demning her as exclusive, are her best friends ; 
 but those who are consistently maintaining at all 
 costs her inherent rights and fundamental princi- 
 ples are the true builders of our Zion. 
 
 (8) She Has Grown Through Her Trials. 
 — She has come out of the furnace of affliction to 
 grow all the stronger in consequence of her fiery 
 ordeals. " Sub pondere cresce " (Grow under 
 your load) was the motto of John Spruell, of 
 
l68 IN THE HOUSEHOLD OF FAITH 
 
 Glasgow, imprisoned on the Bass Rock in the 
 Firth of Forth. This is a law of nature, which 
 also has governed the Church, and she is strong 
 to-day because she has borne and suffered. 
 
 (9) The Broad and Liberal Spirit which 
 characterizes the Church : the generous way in 
 which she deals with her children. — She takes the 
 Bible and, putting it into the hands of all, says 
 " Search the Scriptures," imposing no rules with 
 respect to their reading. She has no Index Ex- 
 purgatorius, no lists of forbidden books, nor does 
 she put a ban upon innocent pleasures and amuse- 
 ments. Her motto is : Let everyone be fully per- 
 suaded in his own mind. She is trustful to a 
 fault, and already she is reaping her reward. 
 "Trust the people " is an old political motto. It 
 has been tried by our Church and has not been 
 falsified. If the time ever should come again 
 when men shall cry, " Down with her ! down 
 with her, even to the ground I " while wild an- 
 archy sweeps through the land and foundations 
 are thrown down, then her children, rising up in 
 their thousands will cry, " Hold ! " 
 
 " Woodman, spare that tree, 
 Touch not a single bough ; 
 In youth it sheltered me, 
 And I'll protect it now ! " 
 
CAUSES OF PROGRESS 169 
 
 It is due in part to this spirit of trustfulness 
 that distinguishes her, that she gives her laymen 
 so considerable a share in all government of the 
 Church. In the selection of pastors, even in the 
 choice of bishops, in local Church affairs and in 
 the Supreme Councils of the National Church, 
 the layman's voice and the layman's vote are 
 never absent. There are, indeed, those who dep- 
 recate the large power which has thus been en- 
 trusted to the laity ; we are not of such. On the 
 contrary, we rejoice at it, believing that the cus- 
 tom is not merely primitive and Apostolic, Catho- 
 lic in the best and widest sense, but that it is also 
 for the truest welfare of the Church herself. 
 
 (10) Last but not Least ; She has no Poli- 
 tics. — President Lincoln is credited with saying 
 (to Mr. Seward, who was a churchman), " When 
 I join a Church it will be the Episcopal, because 
 it has neither politics nor religion." 
 
 The terse wisdom of the late President's epi- 
 grams is well known ; we may be pardoned if we 
 somevfhat agree with him in this. 
 
 The Episcopal Church has no politics. Whilst 
 our Civil War was raging, like every other relig- 
 ious body in our land, she felt the strain. 
 Brethren were parted from brethren. But there 
 
I/O IN THE HOUSEHOLD OF FAITH 
 
 was no schism in the fold. Unity of faith kept 
 them together. They were Churchmen first, 
 politicians afterward. There were, of course, ar- 
 dent spirits on both sides, who flung themselves 
 into the fight. A bishop even left his diocese 
 and fell as a soldier at the head of his troops. 
 But as soon as the war was over all churchmen 
 came together again. When the General Con- 
 vention met in October, 1865, at Philadelphia, 
 Bishop Lay, of Arkansas, and Bishop Atkinson, 
 of North Carolina, were present at the opening 
 session — though from the South, they were still 
 bishops of the Church. It was a great proof of 
 the power of the Church and a happy omen for 
 the future. In the pages of the Church history 
 of that day, the only permanent record of the 
 strife which can be found is the canon which, 
 without any direct allusion to the dead Bishop 
 Polk, declares: " It is the sense of this house that 
 the Clergy shall not bear arms." 
 
 But what sort of a thing is a Church without 
 religion ? We confess the words give us at first 
 a shock. Such a Church would seem to us to be 
 as a cloud without water, or salt without its 
 savor. But a moment's consideration shows us 
 that we have here one of those pithy sayings 
 
CAUSES OF PROGRESS 17 1 
 
 which made Lincoln famous the world over. For 
 he was not speaking of " religion," as S. James de- 
 fines it, but as he had met with it among the sec- 
 tarians, where men and women " get religion " as 
 one gets a fever or a cold. The phrase is its own 
 condemnation. Religion is not something which 
 comes from without, but is that which is built up 
 from within. First the blade, then the ear, after 
 that the full corn in the ear, is its true course. 
 
 This is the sort of religion the Church honors, 
 but, alas, the other sort consisted mainly in loud 
 professions of pharisaic superiority. With the 
 Church, " the trivial round, the common task " is 
 the ordinary course and channel of holy living 
 and of holy d3dng. Religion is duty — religion is 
 life, and Christians remembering this are to be 
 as the salt in the mighty ocean, everywhere an 
 unseen, silent, and all-powerful agency for final 
 good. Perhaps most of all, the Church of Christ 
 is growing amongst us because she stands for this 
 substantial thing. 
 
POPULAR OBJECTIONS AGAINST THE 
 CHURCH 
 
X. 
 
 POPULAR OBJECTIONS AGAINST THE 
 CHURCH 
 
 " Whoever thinks a faultless piece to see, 
 Thinks what ne'er was, nor is, nor e'er shall be." 
 
 — Pope : " Essay on Criticism." 
 
 We have now to deal with some popular objec- 
 tions against the Church. Time has been when 
 our Church was regarded as the setter-forth of a 
 religion so easy, that it was naively asserted there 
 were but two ways of leaving her — one by dying, 
 the other by being converted ! Those were days 
 when the Church was commonly thought of as an 
 ecclesiastical Agag, loving to walk delicately, 
 and in whose sight the soul of an aristocrat was 
 infinitely more precious than that of a collier or 
 street organ-grinder. Who could w^onder at this, 
 if she only lived, as was said, on the dry husks of 
 formalism ? Happily charges such as these need 
 no refutation now. Yet there are four charges 
 
176 IN THE HOUSEHOLD OF FAITH 
 
 still made which demand our attention, inasmuch 
 as they are widely accepted as substantially true. 
 These are : 
 
 1. That she is copying the usages of the Roman 
 Church and doing Jier work. 
 
 2. That she has not the Apostolic Succession 
 she claims. 
 
 3. That she is narrow, and even bigoted. 
 
 4. That there is no uniformity, either of doc- 
 trine or ritual, in her teaching and services. 
 
 The onward march of our Church has naturally 
 developed a critical spirit against her ; a spirit 
 extreme to mark what is done amiss. She is as 
 a city set on a hill. Envy commonly dogs the 
 footsteps of success. To stand well with the mul- 
 titude is to stand ill with the lagos who are in 
 jealous minority. Aristides had done the man 
 who voted for his banishment no injury, as he 
 himself confessed ; but it was gall and worm- 
 wood to him to hear Aristides continually called 
 '^ The Just." 
 
 And were the Church as free from evil as she 
 will be when there shall nothing enter into her 
 that "defileth or worketh abomination, or maketh 
 a lie," she shall not escape calumny. The world is 
 " nothing, if not critical ; " therefore we must 
 
POPULAR OBJECTIONS I77 
 
 look the more narrowly at all accusations brought 
 against her. 
 
 The first objection we deal with is : 
 I. That she is copying the usages of the Roman 
 Church, and doing her work. We are told that 
 she is undoing the glorious Reformation, and so 
 forth — ad nauseam. This is no new charge. 
 The Puritans, over three hundred years ago, 
 brought it against her ; and since then, from time 
 to time, it has been advanced with remarkable 
 persistence. Whenever, indeed, she has attempt- 
 ed to be more obedient to her own standards of 
 faith and worship, and thereby better serve her 
 Master, it has been the established usage to shout 
 " No Popery " at her, until the cry has become 
 perennial — a sort of stock objection — an item 
 held over for the '' silly season." 
 
 Now, here we pause a moment to utter a pro- 
 test. Romanism is not the summum malum of 
 the universe. There are worse things, and en- 
 shrined in this very accusation there is a worse 
 thought. Rather any day would we be of Rome's 
 most thorough-going disciples, a full-fledged Ul- 
 tramontane — a typical Torquemada, Grand In- 
 quisitor-General — than be one who, owing alle- 
 giance to another Church, is but a sorry imitator 
 12 
 
178 IN THE HOUSEHOLD OF FAITH 
 
 of a Church which his own declares has erred, not 
 only in matters of ceremony, but also in matters 
 of faith. A consistent papist we might honor ; a 
 mere apist we can never honor. The position of 
 the one is compatible with uprightness of heart 
 and integrity of life ; that of the other is in- 
 compatible from every aspect. The one is, after 
 all, a man ; the other merely a parasite. Yet mark 
 this, it is of apism we are accused. We are 
 charged to be, forsooth, as the daw in borrowed 
 plumes, and as an ass in the lion's skin ! 
 
 Men may, if they will, ridicule our doctrines 
 and practices, call them absurd, childish, super- 
 stitious, mediaeval, and the like, and we shall feel 
 ourselves under no obligation to reply nor shall 
 our feelings thereby be hurt. Such accusations 
 are not, it may be, quite complimentary to our in- 
 tellectual faculties, but they do not attack our 
 moral character. When, however, we are ac- 
 cused of being parasites and plagiarists, of wear- 
 ing stolen plumes, of being traitors in the camp, 
 then justly is the fire kindled, and at the last we 
 speak with our tongue ! 
 
 And we protest the more because this charge 
 has worked very much evil. Believing it, in the 
 past a few of our weak-kneed brethren have left 
 
POPULAR OBJECTIONS 179 
 
 US : some to find a refuge in the arms of Puritan- 
 ism ; some to end all doubt and stifle all further 
 inquiry, among the very enemy they both dreaded 
 and yet sought, fascinated by the cry, '' Come 
 over to us ; ours is the only Church ; we navigate 
 the only lifeboat 
 
 ' O'er life's wild, restless sea.' " 
 
 Now, when general charges are made, to ask 
 for an instance has sometimes a very sobering 
 effect. A man may have worked himself up into 
 a perfect white heat of excitement, but say '* an 
 illustration, please " — and there is peace. Popery 
 has been a name to conjure with. It has been the 
 red flag to the enraged bull of ultra-Protestant- 
 ism ; the summons to war which no true Protes- 
 tant could possibly neglect ; the signal for a 
 grand and united effort to free the Father's house 
 from thieves masquerading in stolen vestments ! 
 But this charge is, after all, but merely general, 
 and we justly ask for a special case ; and this the 
 more as the ground of objection is so constantly 
 being changed, and we are therefore somewhat in 
 danger of beating the air ! — Because the ring in 
 marriage, kneeling at prayer, the surplice in the 
 pulpit, the keeping of Christmas, even the episco- 
 
l80 IN THE HOUSEHOLD OF FAITH 
 
 pate and the use of the prayer-book, have all been 
 often objected to as popish. Nor are such ridicu- 
 lous and unchristian objections entirely unheard 
 of now. Even at this present day, the altar cross, 
 prized here as a symbol of our faith, is actually 
 forbidden in the Church of Ireland ! O suicidal 
 blindness! Is then the Cross of Christ the abom- 
 ination of desolation, standing in the Holy Place 
 where it ought not ? '' Tell it not in Gath ; 
 publish it not in the streets of Askelon ; lest the 
 daughters of the Philistines rejoice, lest the daugh- 
 ters of the uncircumcised triumph." ' Lest even 
 Hindus and Mohammedans hail such tidings with 
 delight ! But '' God forbid 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." ^ 
 Ever since the crucifixion of our Lord that cross 
 has been the emblem of man's salvation, and well 
 therefore may every Christian sing : 
 
 " In the Cross of Christ I glory- 
 Towering o'er the wrecks of time ; 
 All the light of sacred story, 
 
 Gathers round its head sublime." 
 
 As we ask our question, we shall probably receive 
 the answer that the " six points of ritual" in use 
 
 1 2 Sam. i. 20. 2 Gal. vi. 14. 
 
POPULAR OBJECTIONS l8l 
 
 ill the " extreme churches" — Lights, wafer bread, 
 vestments, the eastward position, the mixed chal- 
 ice, incense, are all of Rome. Such is the charge. 
 Ere we proceed to examine it, let us ask first, 
 what is ''Roman?" And we answer at once, 
 that is properly called Roman, and only that, 
 which is a practice, ceremony, or doctrine origi- 
 nating in or peculiar to Rome. Now, tried by 
 this test, those '' points " are no more Roman 
 than are hands or feet, hats or shoes. If 
 they belong exclusively to any Church, they be- 
 long to the Jewish; for what are altar lights 
 but the survival of the Temple lights to which 
 Christ pointed on the Feast of Tabernacles, say- 
 ing '' I am the light of the world ;" ^ and which our 
 own Cranmer said should remain for that very sig- 
 nification? And what is wafer bread but the un- 
 leavened bread of the Jewish Passover Service ? 
 What are eucharistic vestments but the ordinary 
 clothes of Jevxdsh citizens in Christ's day ? What 
 is the eastward position but a survival of such 
 practices as that of Daniel, who in Babylon looked 
 toward Jerusalem, as he knelt upon his knees 
 three times a day ? What is the mixed chalice but 
 the third cup of wine which Jewish practice had 
 
 ijohn viii. 12. 
 
1 82 IN THE HOUSEHOLD OF FAITH 
 
 long before added to the ritual of the Passover ? 
 What, after all, the use of incense but the fulfilment 
 of Malachi's prophecy, that in the new Church, 
 as in the old Church, ** Incense should be offered 
 ever}^ where and a pure offering." ^ Call these 
 things whatever else you will, but if you speak of 
 them as *' Rom_an," the ninety millions of Greek 
 Christians will cry " Hold ! We used these things 
 even before we gave Rome her Christianity, and 
 we still use them. They have been and are still of 
 the Catholic Church as a whole, and not of an}- 
 one part, however large or however venerable." 
 
 Please do not misunderstand us here. We are 
 not concerned with the question Avhether such 
 points of ritual are now desirable. With that 
 question we have nothing to do. S. Paul's rule, 
 indeed, is clear and may well be our guide : 
 '' All things are lawful for me, but all things are 
 not expedient; all things are lawful for me, but all 
 things edify not." ' We need not be wiser than 
 the great Apostle, who to the Jews was a Jew, 
 and to the Greeks a Greek. The point at issue is 
 this, and only this : Are these forms in any sense 
 borrowed from Rome ? And the answer, the 
 emphatic answer, is, of necessity, No ! 
 
 1 Malachi i. ii. 2 j Cor. x. 23. 
 
POPULAR OBJECTIONS 183 
 
 Undoubtedly there are things which are Rome's 
 own peculiar invention. The saying of prayers 
 in a tongue not understanded of the people is 
 Roman ; so is the mutilation of the Sacrament of 
 Holy Communion; so is the elevation of the 
 Blessed Virgin ]Mary to a throne almost above 
 her Son ; so is Rome's doctrine of Purgatory 
 and her doctrine of Indulgences ; so is her for- 
 bidding to marr}^, at least since the days of the 
 heretics condemned by the Apostle S. Jude ; so 
 are the Papal claims, for Rome is the only Church 
 possessing a Supreme Head upon Earth, who 
 would rule in the Kingdom of God and give 
 it to whomsoever he will ; so is the Papal In- 
 fallibility. But of these doctrines and prac- 
 tices, and others as uncatholic, there is not a 
 trace in our Prayer-Book, nor in our Creeds or 
 standards. 
 
 That there are those who give occasion to 
 the enemy to find fault, we cannot deny. All are 
 not Israel who are of Israel. But the CJmrch is 
 sound. The eccentricities of misguided individu- 
 als, which she gently bears with on the one side 
 or the other, are indeed a hindrance, but yet not 
 her fault. That she does not cast them out is due 
 to that charity which suffereth long and is kind. 
 
1 84 IN THE HOUSEHOLD OF FAITH 
 
 But after all, what are they in comparison of the 
 vast number of her loyal sons who 
 
 Beyond their highest joy 
 
 Do prize her heavenly ways ; 
 
 Her sweet communion, solemn vows, 
 
 Her hymns of love and praise. 
 
 There is such a sin as that of bearing false wit- 
 ness. Let those who would fiing the charge that 
 our Church is copying Roman ritual and teaching 
 Roman doctrine remember this. The one Church 
 which Rome fears, the one Church whose grand 
 work, rapid progress, and influential standing she 
 envies, the one Church of all Churches farthest 
 from her model and nearest to the Apostolic — is 
 she a mere parasite and a plagiarist ? Away with 
 such a thought, away with it ! Even Rome is un- 
 der no such delusion ! She does not claim that 
 this Church is doing her work. '' The Anglican 
 Church,'" says the Civifta Catollica (a Jesuit pa- 
 per published in Rome), " seems to stand in the 
 way of the hopes of the Jesuits, and to be the ob- 
 stacle to the final victory of Rome over England." 
 
 2. It is Said that our Church has not the 
 Apostolic Succession, which She Claims. — 
 We do not propose to enter on this question now. 
 
 i Living Church, July 15, 1893. 
 
POPULAR OBJECTIONS 1 85 
 
 It is like those other objections — a stock argu- 
 ment, somewhat threadbare from use, and depend- 
 ent for its propagation upon stout assertion rather 
 than upon sober statement and proof. We are 
 not greatly concerned as to what people generally 
 think of our Orders. For us, Anglican Orders are 
 above suspicion. If the clergy of the American 
 Church are not as much priests as any others can 
 ever be, they would never dare to ascend the altar 
 steps to mete out the Bread of Life. We may hope 
 that our Roman brethren will soon on this point 
 be better informed than they now appear to be. 
 The Bishop of Rome himself seems to be sharing 
 this hope, for he has lately appointed a commis- 
 sion to inquire into the question of their validity. 
 Such kindly interest should meet with reciprocity. 
 The American Church might also appoint a similar 
 commission to satisfy some of us that Roman Or- 
 ders are equally valid. But whatever the report of 
 the Roman commission may be, Anglican Orders 
 are good enough for Anglicans ; if anyone thinks 
 otherwise we are sorry for him. " A threefold 
 cord is not quickly broken." ' Our Orders are 
 bound by such a cord. If they fail, all others must 
 fail with them. '' If the righteous scarcely be 
 
 1 Eccl. iv. 12. 
 
1 86 IN THE HOUSEHOLD OF FAITH 
 
 saved, where shall the ungodly and the sinner ap- 
 pear ?"^ 
 
 3. Our Church is Said to Be Narrow and 
 Exclusive. — Far from beins: at all narrow, she 
 is singularly liberal. She, e.g., grants all that 
 other Christian bodies claim for their ministers, 
 which is more than they commonly will do for 
 ours. We are willing, writes one of our bishops? 
 to allow their ministers to be what their convic- 
 tions and their seals of God's approval testify 
 them to be, viz., evangelists, teachers, preachers 
 of the Word. But realizing as we do the greater 
 illuminations and resources and potentialities of 
 grace given under the fuller administrations of 
 the priesthood of Christ's body, which we by 
 God's mercy possess, we desire them, so much 
 more worthy as many of them are than ourselves, 
 to be partakers of these spiritual gifts.^ 
 
 Thirty years ago a bishop and a priest were cross- 
 ing the Coast Range of California, from Santa Cruz 
 on the Bay of Monterey to the Santa Clara Valley. 
 " We two," writes the priest, " were the only pas- 
 sengers, and the day was full of interest, made 
 especially so by the bishop's account of his many 
 
 » I Peter iv. 18. 
 
 2 Bishop Grafton quoted in Piihl'tc Opinion, May 3, 1894. 
 
POPULAR OBJECTIONS 187 
 
 and strange adventures as missionary in the then 
 new and remote Northwest. 
 
 " Among other things, I asked him how he 
 managed to get along with the many ' ministers of 
 the denominations ' whom he must constantly 
 meet. ' Oh,' said he, ' I generally get on with 
 them famously, if only they will let me ; ' and 
 I could well imagine, from his genial and kindly 
 manner, that he would do so. ' But how do you 
 manage it?' 'Well,' said he, 'I accept them 
 on their own terms. I account them to be just 
 what they claim to be — Methodist ministers, 
 Baptist ministers, and what not. We have no 
 quarrel about that. Of course they are a little 
 nervous and fidgety, and sometimes complain 
 that we *' Episcopals do not recognize " them, and 
 all that, and call us ''bigoted" and "intolerant," 
 and other pleasant and familiar names ; but I 
 assure them they are entirely mistaken, we do 
 recognize them fully. They, of course, express 
 surprise at this ; they had never so understood it, 
 and then go on and complain that it could not be 
 so, because they are not admitted to our pulpits, 
 and that we do not admit them to be " the same 
 as ourselves." ' Let us talk about that,' say I. 
 * Now, you are a minister, say, a minister of the 
 
1 88 IN THE HOUSEHOLD OF FAITH 
 
 Baptist Church, or of the Methodist ; I don't 
 question that at all, I fully recognize the fact ; I 
 recognize you fully in that capacity ; we can have 
 no quarrel about it.' ' But — but — ' says the 
 man, 'that is all so; still, you do not recognize 
 us as the same as yourselves, as holding office 
 equal to yours.' ' Let us see about that,' I an- 
 swer. ' Now, I claim to be a Bishop of the Holy 
 Catholic Church, established by the Lord Jesus 
 Christ Himself and His Apostles — a successor of 
 those apostles in their apostleship, I trace my 
 official ancestry back to the Lord Himself, who 
 said : " Go, teach all nations." Now, do you 
 claim to be that ? ' Of course the man answers, 
 No! and then sometimes — usually — he breaks out 
 in denunciation of all such "absurd and arrogant 
 nonsense ; " says there is no such thing as an 
 apostolic ministry ; the Apostles are all dead long 
 ago, and have no " successors ; " it is all a " fig- 
 ment," an '' imposition " ; '' there is no priest- 
 hood," and all that. I hear him patiently, and re- 
 ply : " Now, my friend, don't let us quarrel, and 
 call hard names. It is not right ; it is unchar- 
 itable. I admit fon to be all you claim. I don't 
 abuse you ; I don't question your position ; can't 
 you do the same ? Won't you do the same as you 
 
POPULAR OBJECTIONS 1 89 
 
 are done by ? You call us *' uncharitable " because 
 we do not reckon you to be what you do not 
 reckon yourselves. Think it over, friend, and 
 tell me where the intolerance and want of charity 
 come in.' So I manage them, and generally they 
 have no more to say." 
 
 Narrow ! Exclusive ! We are of an exactly con- 
 trary opinion. Surely scales must be on the eyes 
 of those who make this charge. There is in reality 
 no Church so broad. Seeking, it may be, baptism 
 or confirmation from her, you apply to a bishop 
 or priest of the Church to know what is required 
 of you, and from, each one you hear but this: 
 Belief in the Apostles' Creed. This was all the 
 Church required from the Ethiopian eunuch ; this 
 is all she asks of yott. 
 
 But you say : Am I not required to believe in 
 the apostolic succession ? In baptismal regenera- 
 tion, and other like teachings ? Not unless your 
 conscience tells you to. Some, even of her clergy, 
 do not so believe. We wish they did ; for we are 
 convinced, not merely of the truth of the doc- 
 trines, but of the great helpfulness which a firm 
 conviction of their truth brings. Yet the Church 
 willingly receives them as if they did. She in 
 fact rejects none who hold the great verities of 
 
1 90 IN THE HOUSEHOLD OF FAITH 
 
 the Christian Faith, as contained in the Apostles' 
 Creed. 
 
 But once more you ask : Is there not a rule that 
 none can be admitted to Holy Communion unless 
 he be confirmed, or be ready and desirous to be 
 confirmed ? To be sure she has such a rule, and to 
 us it seems sweet reasonableness and simplicity 
 itself. Under it, even a Presbyterian or INIethodist 
 can be admitted to confirmation without neces- 
 sarily becoming an Episcopalian. The Church 
 will confirm anyone reverently seeking the gift, 
 as she confirmed the famous Methodist minister, 
 Dr. Adam Clark. She does so, moreover, with- 
 out asking what your views are about Church 
 government or non-liturgical services. Again, still 
 unmindful of those questions, when once con- 
 firmed, she says, lovingly : *' Ye who do truly 
 and earnestly repent you of your sins, and are in 
 love and charity with your neighbors, and in- 
 tend to lead a new life, following the command- 
 ments of God, and walking from henceforth in 
 his holy ways, draw near with faith, and take 
 this holy Sacrament to your comfort." All that 
 she asks is that you hold the essentials of the 
 Catholic faith, that faith once delivered to the 
 saints, and be desirous of leading a holy life. 
 
POPULAR OBJECTIONS 191 
 
 Satisfied on this point, she insists upon no further 
 tests, and forthwith looks upon you as her own 
 child. She henceforth treats you neither better 
 nor worse than those who are in full sympathy 
 with all her teachings and practices. Is there an- 
 other communion in all Christendom that will do 
 the same ? Our Church has one simple rule, open 
 to all to keep ; pledging them to no more than a 
 living faith in the Son of God. But she does ask 
 this without respect of persons. Yet whatever 
 your answer be, she never meets j^ou at the fords 
 of Jordan, and slays you without mercy if you 
 cannot say her Shibboleth ! 
 
 4. We Differ Far Too Widely in the 
 Character of Our Services. — We must be 
 pardoned if we call attention to the contradic- 
 tory character of these objections. Still, not to 
 be over-critical, we admit we do differ widely. 
 There is in very truth a wonderful diversity of 
 ritual in our services, and up to a certain point, 
 even in matters of faith. Here are two churches, 
 not far apart in distance, but far apart in all else. 
 One is " Low," the other *' High." In these two 
 churches the very vestments of the clergy tell 
 their own story. In the one we see a surplice of 
 such flowing dimensions that it is in excellent 
 
192 IN THE HOUSEHOLD OF FAITH 
 
 keeping with a black stole of like heroic propor- 
 tions, which gives to its wearer a sad, funereal ap- 
 pearance. In the other we see what is called a 
 *' cotta," of dimensions so exceedingly slender 
 that dire poverty seems to be its onl}^ justification 
 or plea. These things are typical — typical of the 
 men, of their teachings, of their churches, and of 
 their services. A great distance parts them 
 asunder. There is, however, between these two 
 extremes, another brother who, being all things 
 to all men, calls himself '' Broad." You cannot 
 classify him. You can never predict what he will 
 do or say. He is one day attending the open- 
 ing services of a new denominational church in 
 his vicinity, and the next " assisting at High 
 Mass." He is, the world says, a man3^-sided man ; 
 whole-souled; a veritable tower of strength to 
 his Church. This may be so, but how can that 
 Church which claims him as her minister be nar- 
 row ? 
 
 Novv% for this diversity we are thankful. To us 
 it is no objection ; on the contrar}^, it is a strong 
 recommendation. It is an evidence of life, of vig- 
 orous life. Human nature is not to be bottled up 
 and laid upon a shelf. 
 
 It was never intended to be so cribbed, cabined. 
 
POPULAR OBJECTIONS 193 
 
 and confined. Look around. Is there anywhere 
 this terrible uniformity for which some crave? Is 
 the sky the same day after day ? Is the w^eather 
 the same ? Are all the leaves of the trees cut af- 
 ter the same pattern, faultlessly alike in size and 
 color, shape and appearance ? Are men and 
 women all alike in brains and strength and good- 
 ness ? No such uniformity do we see. Dull mo- 
 notony you cannot find. Diversity means life ; 
 uniformity, death. Everything that God has 
 made is noted for its variety, and it would be a 
 dull, heavy, and uninteresting world if it were not 
 so. Variety is Nature's charm. 
 
 Variety's the very spice of life, 
 That gives it all its flavor. 
 
 Once in the long history of the Anglican Church 
 this diversity was sought to be ended by the arm 
 of strength. Odo, Bishop of Salisbury, attempted 
 it and failed, and the Church suffered for years 
 in consequence of the attempt. 
 
 And we are not in sj^mpathy with any movement 
 which would seek to end it now. The great 
 beauty of the Episcopal Church is that it is wide, 
 as human nature is wide. Do you love the beau- 
 tiful in art ? You will find it in the more ornate 
 13 
 
194 tN THE HOUSEHOLD OF FAITH 
 
 services of the Church. In a day when the beau- 
 tiful is being cultivated everywhere, she gives 
 your soul full play. Are you puritanically in- 
 clined ? Does an ornate ritual serve no good 
 purpose for you, rather hindering than helping 
 the devotional spirit ? She is ready to give you 
 a service that will help you, and make your heart 
 leap with joy ! 
 
 We do not seek cast-iron uniformity, since God 
 did not make us uniform by nature. The Charity 
 School where the inmates all dress alike in sober 
 gray and wear garments all cut to one pattern 
 and almost one size, is not our model. 
 
 Thus the objection is no objection at all but a 
 gain, and one of our most prized possessions. As 
 we value unity in essentials and charity in all 
 things, so do we value perfect liberty in all 
 those matters which touch not the essential and 
 eternal verities of the Catholic faith. This is the 
 heritage of the Saints, and in teaching us to prize 
 it doth this Church rule us prudently with all her 
 power. 
 
XI. 
 THE BIBLE 
 
XL 
 
 THE BIBLE 
 
 " Within this ample volume lies 
 The mystery of mysteries. 
 Happiest they of human race 
 To whom their God has given grace 
 To read, to fear, to hope, to pray, 
 To lift the latch, to force the way ; 
 And better had they ne'er been born 
 Who read to doubt, or read to scorn." 
 
 —Sir W^ alter Scott. 
 
 Apart from its claim to be God's Word to man, 
 and from all that that claim involves, the Bible, 
 simply on account of its venerable age, may well 
 challenge the respectful attention of mankind. 
 Some of its writings are the most ancient known. 
 To trace them to their source involves a jour- 
 ney far back into antiquity — even as far back as 
 some 1,500 years before Christ. On this account, 
 then, do we value the Bible — that it tells us what 
 no other book can. If by any chance it could be 
 seen to be untrustworthy, history would then be 
 
iqS in the household of faith 
 
 but as a book out of which the earlier chapters 
 had been torn away ! 
 
 It opens with the Pentateuch, or Five Books 
 of Moses, recording the story of God's dealings 
 with his people Israel. The succeeding books of 
 Joshua, Judges, Ruth, Samuel, Kings, and Chroni- 
 cles carry on that story until, under Iving Solo- 
 mon, the tribes of Israel reach their golden age, 
 and forthwith, alas !. enter upon that decline which 
 paused not until the remnant of them were exiles 
 in Babylon. In the books which follow — of Ezra 
 and Nehemiah — we read of their home-coming 
 and the rebuilding of their city and temple. 
 Then one more book — that of Esther — tells us a 
 tale of the captivity, and the story for a while 
 ceases. 
 
 Parallel with these historical records there are 
 five other books of a different character — books of 
 sacred song and philosophical discussion, of sweet 
 allegory and pithy proverb — all w^ritten in the 
 measured flow of Hebrew poetry. One of these 
 — the Book of Psalms — has brought consolation to 
 generations ever since ; another — Ecclesiastes — 
 was, according even to Renan, the only charming 
 book ever written by a Jew. 
 
 Sixteen prophetical books follow next in order. 
 
THE BIBLE I99 
 
 *' The prophecy came not in old time by the will 
 of man ; but holy men of God spake as they were 
 moved by the Holy Ghost." ^ Isaiah, who lived 
 some eight hundred years before Christ, was the 
 first of these ; and Malachi, who lived four cen- 
 turies after him, was the last. Then for four 
 centuries more there is an unbroken silence. 
 
 Next the four Gospels give to the world an 
 all-too-short account of the earthly life of the Son 
 of God. These are followed by the book of the 
 x\cts of the Apostles, wherein we are told of the 
 rise and progress of the Church during its first 
 thirty years; then follow twenty -one Epistles 
 written by three or four of the chief Apostles ; 
 and last of all the book of The Revelation of S, 
 John the Divine, which closes forever the sacred 
 volume. This last book is as sweet music to the 
 ear. Its writer, " the disciple whom Jesus loved," 
 reveals his mystic visions of the future of the 
 Church and of the eternal purposes of God, as 
 they are being unrolled in history, foreshadowing 
 the final victory and the eternal crowning of the 
 glorified Christ, King of Kings and Lord of 
 Lords ! 
 
 Sixty books are there in all — a library indeed — 
 
 ^ 2 Peter i. 21. 
 
200 IN THE HOUSEHOLD OF FAITH 
 
 written by some forty different writers, among 
 whom are fishermen and herdsmen, shepherds and 
 physicians, lawgivers and lawyers, priests and 
 kings. Begun, as we have said, 1,500 years B.C., 
 this library was not completed until a.d. 96. But, 
 though we group the books together, we are con- 
 scious that the silence between Malachi and the 
 Gospels is as the ocean v/hich parts the Old 
 World from the New, and, as naturally and as 
 rightly as we speak of an Old World and a New, 
 so do we in like manner speak of the Old and the 
 New Testaments. 
 
 And yet, as there is but the one world, so is there 
 here in unity of thought and purpose but the one 
 Book. When Mohammed was asked for a miracle, 
 he offered the Koran. The Christian, thinking of 
 its wondrous unity, might more reasonably offer 
 the Bible. Throughout it there runs continuously 
 but one and the same teaching. Never mind who 
 the particular author may be, or what the outvv- ard 
 form of his teaching, there is one thought only — 
 one root-idea — running through it all. In the Old 
 Testament that thought is " Messiah cometh." In 
 the New, it is " Messiah hath come," and the old 
 maxim stands approved: All roads in the Bible 
 lead to Christ. 
 
THE BIBLE 201 
 
 This unity is indeed more than marvellous ; it 
 is divine : 
 
 " Whence, but from Heaven, could men unskilled in arts. 
 In several ages born, in several parts, 
 Weave such agreeing truths ? Or how, or why 
 Should they conspire to cheat us with a lie ? " 
 
 Next, we are to speak of " the difficulties in the 
 Bible." 
 
 The Bible does not come to us unencumbered 
 with difficulty. What worth having does, except 
 the great phenomena of Nature ? The beautiful 
 rain and the w^arm sunshine come down for our 
 welfare, be our negligence v/hat it may. But it 
 is not so in other matters. Gold is not showered 
 down upon us. Pearls are not washed up at our 
 feet. That which is better than either, a beauti- 
 ful and lovely character, is not gained without an 
 effort, not retained without a struggle. We may, 
 therefore, expect to find difficulties in Scripture 
 as we do in Nature, and the more, since Scripture 
 itself recognizes their existence ; for one portion 
 of it bears this witness to another portion : '' In 
 which are some things hard to be understood, 
 which they that are unlearned and unstable wrest 
 unto their own destruction." ^ 
 
 1 2 Pet. iii. i6. 
 
202 IN THE HOUSEHOLD OF FAITH 
 
 What are these difficulties ? 
 
 1. The Scriptures were written in strange Ian* 
 guag-es — the Old Testament for the most part in 
 Hebrew, and the New in Greek. Now, Hebrew 
 as such is no longer a spoken language; in its 
 ancient form it is, like the Latin, practically dead. 
 The New Testament has come down to us in 
 Greek, but yet not free from textual problems. 
 Here, then, is our first difficulty. The story of 
 God's dealing with His people is not revealed to 
 us in the tongue in which we were born, nor 
 yet even in languages any longer spoken in their 
 purity. 
 
 2. There is also a wide difference in the age and 
 style of the different writings. This is rather a 
 complication of the first. Physicians tell us that 
 complications always increase danger. Imag- 
 ine a volume containing Anglo-Saxon chronicles 
 and a part of the Doomsday Book, some of Csed- 
 mon's poems and Bede's " Ecclesiastical History," 
 with a treatise by Duns Scotus or Sir Thomas 
 More, the Provisions of Oxford with the Declara- 
 tion of Independence, some of Chaucer's tales and 
 three or four of Carlyle's essays, a volume of Bar- 
 row's sermons with a report of the Lexow Com- 
 mittee, Longfellow's poems with a chapter or two 
 
THE BIBLE 203 
 
 from Kidd's '' Social Evolution," and then let 
 these be all bound together in one book. After a 
 thousand years have passed away, let a Japanese 
 scholar translate this ancient volume into the 
 language of his countrymen ; and the Japanese 
 of that day, if they wish to find fault with the 
 book, will easily be able to do so — readily making 
 that which should have been for their enlighten- 
 ment an occasion of falling, even a subject of jest 
 and gibe. But whether they would show their 
 wisdom or unutterable folly by so doing is quite 
 another matter. 
 
 3. There is another yet greater difficulty. We 
 have not the original manuscripts, nor is there a 
 single one of them left in existence. Although the 
 first writings date back three thousand five hun- 
 dred years, no known Hebrew manuscript of the 
 Old Testament is even one thousand years old. It 
 is not much better with the New. Even of that 
 we have nothing that S. John or S. Paul or S. 
 Peter ever saw. The oldest copy we have was 
 made at least four centuries after their death. It 
 is true that we have a large number of early manu- 
 script copies, yet, as they all differ somewhat from 
 each other, although in the main agreeing, their 
 very numbers add to our difficulties. If the 
 
204 IN THE HOUSEHOLD OF FAITH 
 
 trumpet gives an uncertain sound, how can we 
 know what is piped or harped ? Who is to tell us, 
 among thousands of different readings, which 
 particular one is correct? 
 
 There are other so-called difficulties, which 
 come through changes in the meaning of words 
 in our own language. We are told that the Bi- 
 ble is inconsistent; that in one place God is said 
 to have tempted Abraham, and in another that 
 He tempts no man. But there is no substantial 
 contradiction in that. The word " tempt " is often 
 used in the sense of testing : 
 
 " Whom shall we find 
 
 Sufficient ? Who shall hvNpt with wandering feet 
 
 The dark, unbottomed, infinite abyss ? " 
 
 These are some of the difficulties. How do we 
 meet them? 
 
 First, we would ask, What, in this connection, 
 is meant by the word " difficulty ? " To what has 
 it reference, and what is its precise force ? If it 
 is meant that we shall find it difficult, in view of 
 such facts as we have mentioned, to accept the 
 Bible, just as we now have it printed, as in every 
 particular the very Word of God, then we frankly 
 admit that these are difficulties, and that they 
 are insuperable ; we can no more overcome them 
 
THE BIBLE 205 
 
 than we can *'bind the sweet influences of -Plei- 
 ades, or loose the bands of Orion." ^ But we are 
 not committed to any such hopeless enterprise. 
 Our English Bible is but a translation — one out 
 of man}^ such — made by fallible men from docu- 
 ments which have been copied and recopied 
 by many hands during many ages. But these 
 men — copyists, printers, translators — received 
 no gift of infallibility, and it were foolish to claim 
 perfection for their work. 
 
 But those difficulties are no obstacles at all in 
 the way of our accepting that same Bible as sub- 
 stantially what prophets and Apostles delivered 
 from God so many generations ago. We have 
 the highest authority — that of our Lord Himself 
 — for saying that even the Old Testament is a 
 faithful representation of that Word of God, and 
 is binding upon us. 
 
 But, admitting all this, we may be told that this 
 is but the fringe of the difficulties ; that the diffi- 
 culties are really such as these : First, that the 
 contents of the Bible do not appear to point to a di- 
 vine origin ; for, to say nothing of such statements 
 as are palpably inconsistent with science — as, e.g., 
 the account of the Creation — there are others as 
 
 1 Job xxxviii. 31. 
 
206 IN THE HOUSEHOLD OF FAITH 
 
 palpably inconsistent with common sense, such as 
 the account of Balaam's ass and of the sun stand- 
 ing still at Joshua's command. Secondly, that 
 the story of the Bible, taken as a whole, from a 
 moral and metaphysical standpoint, is entirely 
 inconsistent with the ideas of mercy and justice, 
 of benevolence and Almighty power, and that in 
 consequence men distinguished by scientific at- 
 tainments and by brilliant ability, after careful in- 
 quiry into the evidences of its truth, are convinced 
 that it is not divine. Here is an impeachment 
 that in truth burns all the bridges behind. 
 
 What answer do we make to these objections? 
 
 I. Well, first of all, we object to its being taken 
 for granted that all men of intelligence are against 
 the Bible. If it were a question of authority. 
 Christian men would have the advantage. The 
 greatest scientific philosopher ever vouchsafed to 
 the world was a fervent believer in God's Word. 
 Sir Isaac New^ton, whose marble statue in West- 
 minster Abbey represents him as weighing the 
 sun with the steelyard of his philosophy, pro- 
 claimed his belief that nature and scripture ''are 
 alike two books written by one and the same 
 hand — the hand of the Living God." And New- 
 ton is but chief among ten thousand, a goodly 
 
THE BIBLE 20/ 
 
 array. Herschel, first of astronomers ; John Mil- 
 ton, among the poets ; Agassiz, among the scien- 
 tists ; Hugh Miller, among the geologists and 
 most graceful among the writers ; Washington 
 and Wellington among the soldiers ; Daniel Web- 
 ster and William E. Gladstone among the states- 
 men, these and countless others have all been be- 
 lievers in God's Word. 
 
 2. Next, we sa}- that the Bible has suffered from 
 its friends. Most foolishly has it been forced by 
 these to bear literal interpretations where none 
 were meant. Because the Psalmist poetically as- 
 serted that God had made the round world so 
 sure that it could not be moved, Galileo was com- 
 pelled to deny that it did move ! Even Calvin 
 thought that verse proved that the earth was at 
 rest in the heavens; and Columbus was charged 
 with impiety for believing in the existence of land 
 beyond the sea, since the prophets and evange- 
 lists were all clearly against him ! Yet why take 
 such a verse literally, and not also this? — ''The 
 stars in their courses fought against Sisera : " Or 
 this : '' The hills melted like wax in the presence 
 of the Lord." Consistency, thou art a jewel ; 
 sadly is thy presence needed here even in the 
 camp of the faithful. 
 
^ 
 
 208 IN THE HOUSEHOLD OF FAITH 
 
 3. Moreover, the Bible was never intended to 
 teach science or astronomy, or aught, indeed, but 
 spiritual truths. What matters it therefore even 
 if its language is not scientifically correct? We 
 have only to remember that it is not a text-book 
 of science, and every objection to it based upon 
 such assumption falls harmlessly to the ground as 
 an arrow against an iron-clad. Do we not, even 
 now, speak to unlearned people in such language 
 as they may best understand, without regard to 
 mere technicalities ? 
 
 4. But what of the incredible element in the 
 Bible ? There is no incredible element. Granted 
 a God of infinite power, there is nothing in the 
 Bible we could not believe if it were plainly stated 
 on sufficient testimony. 
 
 The speaking of the prophet's ass is perhaps 
 
 not really so very remarkable an instance of God's 
 
 power as some others. We ourselves have often 
 
 heard persons of very limited intelligence who 
 
 have had in a large measure the gift of speech. 
 
 Human speech is, in fact, not necessarily linked 
 
 with intelligence of an high order. Even parrots 
 
 j/^>can talk. Still, we are not at all sure that we are 
 
 ci expected to believe that the ass spoke. Balaam, 
 
 ^ ij-)' it has been suggested, as a superstitious augur, 
 
THE BIBLE 2O9 
 
 would naturally give some interpretation to the 
 cries of the animal, just as the later augurs of 
 Rome did to the cackling of the sacred geese ; for, 
 be it remembered, only from this soothsayer him- 
 self could this account have come. 
 
 Nor do we admit that the Bible states that at 
 the command of Joshua the sun stood still ; for it 
 simply states that the story to that effect '' is writ- 
 ten in the Book of Jasher." The '' Book of Jasher," 
 however, forms no part of the Scriptures. Never- 
 theless, if the evidence were conclusive in favor 
 of a pause in the onward sweep of the universe, 
 we should believe it. He who made the sun can 
 do what He will, bidding it stand or move as He 
 directs. 
 
 But ad bono ? After all it is but an incident in 
 a plan of campaign. Every age has its battle field 
 over religion. The doors of our Temple of Janus 
 are rarely long shut. Continually the warning 
 voice is heard — 
 
 " Soldiers of Christ, arise, 
 And put your armor on ! " 
 
 At such time the enemy crieth so, and the ungod- 
 ly Cometh on so fast, and their voices against all 
 revealed religion are heard shouting from afar : 
 14 
 
210 IN THE HOUSEHOLD OF FAITH 
 
 ''Down with it! Down with it — even to the 
 ground ! " 
 
 To-day the casus belli may be this, to-morrow 
 that. But there is no discharge in this war ; the 
 enemy is always in the field. Just now a science, 
 falsely so called, a blind agnosticism and hopeless 
 materialism, with their forces joined, have set 
 themselves together in battle-array against the 
 Word of God. A strange hate animates some, an 
 unseen power goads them. They tell us they are 
 confident of victory. But we are not anxious. 
 All the powers of darkness can do nothing against 
 the truth. Truth, like the strong mountains, may 
 not be removed, but standeth fast forever. En- 
 throned where no mortal can touch her, we need 
 tremble no more for her than for God. " The 
 grass withereth, the flower fadeth, but the Word 
 of God shall stand forever." ^ 
 
 The confidence of this new enemy astonishes 
 us, as we can see nothing to justify it. Christians 
 can alwa3'S appeal to the fulfilled past as guaran- 
 teeing the promised future. They can show that 
 types have been fulfilled, prophecies have come 
 to pass. They rest on experience. They can say : 
 " We know," and out of that ground of certainty 
 
 1 Isaiah xl. 8. 
 
THE BIBLE 211 
 
 they cannot be cast. They are as men who, 
 knowing that the tide has rolled in for thousands 
 of years, doubt not at all, and cannot doubt, but 
 that it will roll in again on the morrow ; or as 
 men who, knowing that thousands of harvests 
 have been reaped, are sure that ''while the earth 
 remaineth, seedtime and harvest, and cold and 
 heat, and summer and winter, and day and night 
 shall not cease." ^ 
 
 But to what do these scoffers point ? Not to 
 the past, surely. Glance for a moment backward 
 at the past. Voltaire has been for long the fore- 
 most prophet of the men who are without God in 
 the world — the patriarch, as he mockingly styled 
 himself, of the holy philosophical Church. Un- 
 mindful of the risks that prophets run who do not 
 set the fulfilment of their prophecies far enough 
 in advance, he rashly predicted that in the nine- 
 teenth century the Bible would not be read, and 
 added besides, that in one hundred years Chris- 
 tianity itself would have passed into history ! 
 We are now in the last decade of the nineteenth 
 century — yet, so far is that prophecy from hav- 
 ing been fulfilled, that, as by a strange Nemesis, 
 Voltaire's own printing-press has been used for 
 
 1 Gen. viii. 22. 
 
212 IN THE HOUSEHOLD OF FAITH 
 
 printing Bibles, and his house is now a depot of 
 the Geneva Bible Society ! 
 
 The Bible not read in the nineteenth century ! 
 It is read even more than ever before. There are 
 now more than eighty Bible societies in existence. 
 One of these — the British and Foreign — last year 
 printed no less than 3,000,000 copies. For every 
 minute of the day and of the night all through 
 the year, without a single pause, five copies of 
 the Bible are sent forth by this one society alone. 
 As the mighty Niagara, ever flowing on, is every 
 day flinging millions of gallons into the St. Law- 
 rence, so the streams of Divine Truth, even more 
 mighty in volume and more resistless in power, 
 are flowing over this sin-stained world. Every 
 week chronicles some new triumph of the Word 
 — among the latest of these being the recent 
 grateful reception by the Dowager Empress of 
 China of a copy of that Word translated into her 
 own tongue, and its translation into the language 
 of the Basukuma people, in Central Africa — the 
 320th language into which the Bible has been 
 translated ! 
 
 The Bible is daily being read more and more. 
 Christianity has not passed into history, but Vol- 
 taire has. Not long after his death, the services 
 
THE BIBLE 213 
 
 of the nurse of his dying hours were sought for in 
 a similar case. '' Is he a Christian ? " was the ready 
 question. '' Yes, a faithful and true one. But 
 why ? " " Because I saw Voltaire die, and nothing 
 on earth will induce me to witness another such 
 death." 
 
 Far, however, from there being any visible 
 prospects of its speedy disappearance, the Bible 
 is to-day not only being more widely read and 
 more widely circulated, but is daily coming to fill 
 a larger space in business life and a surer place in 
 the affections of mankind. And this in no small 
 measure because we are beginning to know it bet- 
 ter. We stood in need of this knowledge. It was 
 a rude shock to many when the Revised Version 
 first came out. They had thought of the v/riters 
 of the Bible as simple amanuenses writing down 
 from angelic dictation what God had said, just as 
 the old artists loved to represent them, and every 
 word was God's Word. But when that version 
 revealed errors here and mistranslations there, the 
 very foundations seemed to them thrown down. 
 As soon, however, as they had recovered from 
 their consternation, they saw clearly that it was 
 not the Bible, but their own ideas of it, which 
 needed revision. And now we hesitate not, in the 
 
214 IN THE HOUSEHOLD OF FAITH 
 
 light of this new knowledge, to say that the more 
 fully the Bible is known, the more distinctly is it 
 seen to be the Word of God to man — a light to 
 lighten man's feet and a lantern unto his path : 
 
 " Lord, Thy Word abideth, 
 And our footsteps guideth ; 
 Who its truth believeth, 
 Light and joy receiveth." 
 
 We once steamed up a deep inlet of the Atlan- 
 tic Ocean into the Island of Newfoundland. The 
 scenery was as grand and striking as that of a 
 Norway fjord, and very similar. The inlet con- 
 sisted of what appeared to be a succession of 
 lakes. As the steamer passed into one after an- 
 other, no outlet was visible beyond. Once within, 
 there appeared to be a perfectly landlocked sheet 
 of water. A few minutes' steaming, however, re- 
 vealed an opening through which we presently 
 glided, only to emerge upon the bosom of another 
 lake, and to find ourselves in the midst of a simi- 
 lar scene. At last we reached the head, when all 
 our difficulties were over. Simply going forward 
 had solved them. They did not, in fact, exist. 
 So with the Bible : — Go right on ; take it for what 
 it claims to be, not for what you have perhaps 
 
THE BIBLE 215 
 
 made it in your own fertile imagination — and all 
 will be well. Let men draw near in reverence, 
 and in a spirit willing to learn, and the Book will 
 do its own work. " The secret of the Lord is with 
 them that fear Him, and He will show them His 
 covenant." ^ 
 
 1 Ps. xxv. 14. 
 
XIL 
 THE BIBLE IN THE CHURCH 
 
XII. 
 THE BIBLE IN THE CHURCH 
 
 " A glory gilds the sacred page 
 Majestic as the sun : 
 It gives a light to every age, 
 It gives, but borrows none." 
 
 — COWPER. 
 
 There are three very distinct theories with 
 respect to the place of the Holy Scriptures in the 
 Church. 
 
 I. First, the Denominational Theory. — 
 This is the theory held by such bodies of Chris- 
 tians as the Methodists, the Congregationalists, 
 and the Baptists. In perfect accord, as one man, 
 all these bodies will affirm, with Chillingworth : 
 '' The Bible, and the Bible only, is the religion of 
 Protestants." To all such it is 
 
 " The only star 
 By which the bark of man can navigate 
 The sea of life, and gain the court of bliss 
 Securely." 
 
220 IN THE HOUSEHOLD OF FAITH 
 
 They assume that in possession of a Bible, the 
 Protestant Christian is fully competent to know- 
 God's will ; hencefoi'th he is independent of all 
 human intervention ; he needs neither priest nor 
 Church to stand between him and God. Why 
 should he? What can they tell him that he does 
 not know ? What offer him that he does not al- 
 ready possess? He fully believes, with Macaulay, 
 that a Christian with the Bible in his hand in the 
 nineteenth century, is in just as favorable a posi- 
 tion for serving God as men have been at any 
 time since Christ left this earth. 
 
 The ideas of such Christians as to what is "The 
 Church" are not, of course, ours; and, we being 
 the judges, they are not well founded. But what- 
 ever they may be, they are not intentionall}^ in 
 conflict with the Bible. To those who hold them, 
 as the heaven is higher than the earth, so is the 
 Bible higher than the Church. The Church is of 
 man ; the Bible is of God. The Church is imper- 
 fect; the Bible perfect. We summon here but one 
 witness, a confessedl}^ competent witness, and then 
 we proceed. " This is the word of God," ' said 
 the late C. H. Spurgeon; "come, search, ye crit- 
 ics, and find a flaw ; examine it, from its Genesis to 
 
 ' Sermons, vol. i., p. 31. 
 
THE BIBLE IN THE CHURCH 221 
 
 its Revelation, and find an error. This is a vein 
 of pure gold, unalloyed by quartz, or any earthly 
 substance. This is a star without a speck ; a sun 
 without a blot; a light without darkness ; a moon 
 without its paleness ; a glory without dimness. 
 O Bible ! it cannot be said of any other book 
 that it is perfect and pure ; but of thee v/e can 
 declare all wisdom is gathered up in thee, without 
 a particle of folly. This is the judge that ends 
 the strife, where wit and wisdom fail. This is the 
 book untainted by any error ; but is pure, unal- 
 loyed, perfect truth." No one can say that this 
 trumpet gives an uncertain sound. 
 
 2. The Roman Catholic Theory. — This is 
 the exact opposite of the Protestant, for the ex- 
 istence of which we believe it to be largely re- 
 sponsible. Its teaching is that not the Bible, 
 but the Church, is supreme ; that the Bible holds 
 only a secondary place in the economy of grace, 
 as being but a partial and incomplete revelation 
 of God's will to man. Yet the Roman Bible is 
 larger than that in Protestant hands ! It contains 
 the Apocr3^pha, which the other does not. Yet, 
 notwithstanding this apparent advantage, the Ro- 
 man Church, still unsatisfied with Scripture, anath- 
 ematizes all who hold Scripture to be a sufficient 
 
222 IN THE HOUSEHOLD OF FAITH 
 
 revelation of God's will to man. It asserts that 
 tradition is also necessarj^; and more than all, 
 that whosoever will be saved must hear and obey 
 the voice of the Living Church. 
 
 Ask what necessary things tradition tells us, 
 and a Roman Cardinal, the famous Bellarmine, is 
 ready with a list. But such a list, forsooth ! Ex 
 ujw disce omnia. We are gravely informed that 
 tradition was needed to tell us how women were 
 saved under the law ! What solemn triflinor is 
 this ! An Atlantic liner, reversing its engines in 
 mid-ocean to look for a drowning kitten, is, in 
 comparison, an inspiring sight. A great Church 
 brings out bell, book, and candle to condemn 
 those who cannot be persuaded that a knowledge 
 of such trifles is really necessary to salvation. 
 Wh}^ we could not have a more cogent argument 
 than this to persuade men that Scripture is alone 
 the one fount of all our spiritual knowledge. 
 
 3. The Anglo-Catholic Theory. This oc- 
 cupies the middle ground between the Denomi- 
 national and the Roman, and nowhere is the via 
 media between the two extremes of Denomina- 
 tionalism and Papalism more clearl}^ seen than 
 here. 
 
 This Church loves the Bible as much as the ex- 
 
THE BIBLE IN THE CHURCH 223 
 
 tremest Protestant can ever love it. She delights 
 to do it honor. She assigns it an exalted place 
 in her Services, bringing it prominently forv/ard, 
 reading it publicly from end to end, providing 
 that a considerable portion of it shall be read at 
 every Service which she offers to God, making 
 it the final Court of x\ppeal in all matters of faith, 
 telling her children that they must look there for 
 the authority for ever3^thing that she teaches, '' so 
 that whatsoever is not read therein, nor may be 
 proved thereby, is not to be required of any man, 
 that it should be believed as an article of the Faith, 
 or be thought requisite or necessary to salvation." ^ 
 She sends all inquirers *' To the law and to the 
 testimony : if the}^ speak not according to this 
 word, it is because there is no light in them." ^ No 
 Protestant sect does more than this ; nor, indeed, 
 as much. Not one assigns such an honored place 
 to the Word of God in any of its public Services 
 as this Church assigns in every Service she ren- 
 ders. 
 
 On the other hand, however, the Church will 
 not thrust the Bible into a place which it was 
 never intended to fill. She cannot speak of it as 
 
 * Articles of Religion, Art. vi. — Prayer-Book, p. 557. 
 9 Isaiah viii. 20. 
 
224 IN THE HOUSEHOLD OF FAITH 
 
 the only religion of men. She is with the Roman 
 Church upon that point. She cannot accept the 
 denominational theory if she would. Holy Script- 
 ure is her child, which through a long life she has 
 guarded with all a mother's care, and with all a 
 mother's love. She is still its witness and keeper ; 
 but her life is not dependent upon it, any more 
 than a mother's life is dependent upon her off- 
 spring. She is built, not upon the Book, but 
 upon the Rock, our Blessed Lord Himself ; and if 
 a worse than Diocletian persecution should con- 
 sume the Scriptures to-morrow, she Avould still 
 hold intact the authority to teach the truth once 
 for all committed to the saints, and in that teach- 
 ing men would find that the Word of God lived 
 on. Such, then, is the place of the Bible in our 
 Anglo-Catholic Church. 
 
 Now, these three different theories as to the 
 place of the Bible have had their marked effect 
 upon the Christian bodies which respectively 
 hold them, as well as on their treatment of the 
 Bible itself. Mark the result of the Denomina- 
 tional theory among its followers. Refusing the 
 help of the Church and relying only on them- 
 selves, many well-meaning Protestants have found 
 apparently not merely things hard, but things im- 
 
THE BIBLE IN THE CHURCH 22 5 
 
 possible to understand in Holy Scripture, and 
 they have in consequence let them severely alone. 
 Others they have delighted in, but at the cost of 
 the entire exclusion of these more difficult say- 
 ings. They have forgotten that ''all Scripture is 
 given by inspiration of God, and is profitable for 
 doctrine, for reproof, for correction, for instruc- 
 tion in righteousness ; that the man of God may 
 be perfect, thoroughly furnished unto all good 
 works." ^ 
 
 We mentioned a while ago the late Mr. Spur- 
 geon. No preacher in our day has continuously 
 held through as many years so vast a congrega- 
 tion together. But his great power Avas not so 
 much seen in his preaching as in his exposition of 
 Scripture. Yet it has been said that never once, 
 among all the expositions he gave, among all the 
 sermons he preached, did he ever expound the 
 words : " Whosesoever sins ye remit, they are re- 
 mitted unto them ; and whosesoever sins ye re- 
 tain they are retained."^ Why? It was not be- 
 cause that is an obscure verse, easily overlooked ; 
 still less because all are agreed about its meaning. 
 We are led to believe that the reason was, that 
 
 i2 Tim. iii. i6, 17. 
 2S. John XX. 23. 
 
 15 
 
226 IN THE HOUSEHOLD OF FAITH 
 
 on no conceivable, honest interpretation — and 
 Spurgeon was honest — had that text any place in 
 the Baptist exposition. That vast congregation 
 did not receive its due proportion of teaching, 
 because it would not. It was a textuist congre- 
 gation, whose very existence depended upon the 
 magnifying of certain prominent verses and the 
 forgetfulness of others. Thus large sections of 
 the Bible are left as unexplored regions to many 
 of our separated brethren. 
 
 The effect of Roman teaching is precisely the 
 same. Extremes here meet, as so often elsewhere. 
 That, too, has belittled Scripture, though by the 
 opposite process. The incorporation of what 
 were at best but ecclesiastical writings, as part of 
 the Divine Word (we speak of the Apocrj^pha), 
 was the first step ; and the acknowledgment of 
 tradition as of equal authority was the next, 
 which well prepared men for the final assertion 
 of the supreme authority of every utterance of 
 the Church, even when such utterance plainly 
 contradicted the written word of God. For a 
 second time in history men *' had made the com- 
 mandment of God of none effect by their tradi- 
 tions." 1 What this means let the following pa- 
 
 1 Matt. XV. 6. 
 
THE BIBLE IN THE CHURCH 22/ 
 
 thetic story tell ; its singularly touching interest 
 amply justifying the recital : 
 
 The Indians of Oregon, having heard that the 
 white man had a Book, and that it was the Book 
 of God, the Great Spirit, determined to send a 
 deputation — two of the chief Sachems and two 
 young braves — to St. Louis to ask for a copy. 
 They travelled three thousand miles on their re- 
 markable mission only to meet with disappoint- 
 ment, the two old men dying in that city ; the two 
 younger nowhere meeting among its Roman 
 Catholic population anyone who would further 
 the great object of their journey, although treated 
 everywhere with great kindness and courtesy. 
 The farewell speech of one of the survivors, made 
 in the Council-room of the American Fur Com- 
 pany, is one of the most touching pieces of Indian 
 eloquence on record. '' I came to you," he said, 
 " over a trail of many moons from the setting sun. 
 You were the friends of my fathers, who have all 
 gone the long way. I came with one eye partly 
 opened, for more light for my people, who sit in 
 darkness. I go back with both eyes closed. How 
 can I go back blind to my blind people ? I made 
 my way to you with strong arms, through many 
 enemies and strange lands, that I might carry 
 
228 IN THE HOUSEHOLD OF FAITH 
 
 much to them. I go back with both arms broken 
 and empty. The two fathers who came with us— 
 the braves of many winters and wars — we leave 
 asleep here by your great water and wigwam. 
 They were tired in many moons and their moc- 
 casins wore out. My people sent me to get the 
 white man's Book of Heaven. You took me 
 where you allow your women to dance, as we do 
 not ours, and the Book was not there. You took 
 me where they worship the Great Spirit with 
 candles, and the Book was not there. You 
 showed me the images of good spirits and pict- 
 ures of the good land beyond, but the Book was 
 not among them to tell us the way. I am going 
 back the long sad trail to my people of the dark 
 land. You make me feel heavy with burdens of 
 gifts, and my moccasins will grow old in carrying 
 them, but the Book is not among them. When 
 I tell my poor blind people, after one more snow, 
 in the big council, that I did not bring the Book, 
 no word will be spoken by our old men nor 
 by our j^oung braves. One by one they will 
 rise up and go out in silence. My people will 
 die in darkness and they will go on the long 
 path to the other hunting ground. No white 
 man will go with them, and no white man's 
 
THE BIBLE IN THE CHURCH 229 
 
 Book to make the way plain. I have no more 
 words." 
 
 Mark, however, the effect of the theory of the 
 Anglican-Catholic Church. She stands to-day as 
 she has always stood, for an open Bible. 
 
 In the old Parish Church at Chelsea, in London, 
 the church in which Sir Thomas More was buried; 
 in whose rectory Charles Kingsley grew to man- 
 hood, destined to be a Canon of Westminster, a 
 poet, a novelist, and many things beside ; in the 
 graveyard of which rests Woodfall, the publisher 
 of the ''Letters of Junius;" the church beside 
 which Carlyle, the Sage of Chelsea, lived his life, 
 there is chained a copy of the scarce " Vinegar 
 Bible," so named because of the misprint '^ Parable 
 of the Vinegar," instead of " Parable of the Vine- 
 yard." That old Bible is itself a parable, telling 
 its story of how the Church has always loved to 
 set up its open Bible, 
 
 " Plain for all folk to see." 
 
 But m.indful of what one has read about the Bible 
 being hidden away, of what we have been told in 
 an eminently dramatic way about Luther in Ger- 
 many unexpectedly finding a copy of the word of 
 God, we ask, did our Church in pre-Reformation 
 
230 IN THE HOUSEHOLD OF FAITH 
 
 days love an open Bible, as she undoubtedly does 
 now, or did she hide it away, as men once hid the 
 Apocrypha? Read some books, and they tell us 
 she did ; read others, and they say she did not. 
 Can both be right? We believe that, rightly un- 
 derstood, they can. 
 
 The national Church of England was ever a 
 Bible-loving Church ; but we must not forget that 
 when her Roman sister held her in bondage they 
 became so closely identihed with each other as 
 often to be regarded as one and the same. 
 
 He who will bear these facts in mind will have no 
 difiEculty in reconciling these apparently contra- 
 dictory accounts. He will see then how there 
 ever came to be such discordant notes in a Church 
 which claimed the famous Columba, whose mis- 
 sionary life was in a mysterious way solely due to 
 his earnest desire to possess a copy of the word of 
 God; a Church whose devoted son, the venerable 
 Bede, heard the Master's word '' It is finished," 
 while he was translating S. John's Gospel, and 
 laid down his pen and his life together; whose 
 King Alfred, most loyal of sons, held it as his 
 dearest wish that " all the free-born youths of 
 England should employ themselves on nothing 
 until they could first read well the English Script- 
 
THE BIBLE IN THE CHURCH 23 1 
 
 tures ; " whose famous Rector of Lutterworth, 
 John Wyclif, the morning-star of the Reformation, 
 translated the whole of the New Testament and 
 half the Old ; whose William Tyndale, Greek 
 scholar and man mighty in the Scriptures, set it 
 as the purpose of his life to " one day make the 
 boy who drives the plough in England know more 
 of Scripture than the Pope does ; " a Church which 
 after Tyndale's death set up Tyndale's Bible in 
 every parish in the land ; which had so taught 
 the youthful King Edward VI. to value the Word 
 of God, that he said, when at his coronation the 
 swords were delivered to him as King of England, 
 France, and Ireland : '' There is yet another sword 
 to be delivered to me, I mean the Sacred Bible, 
 which is the sword of the Spirit, and without 
 which we are nothing, neither can we do any- 
 thing ; " a Church which greeted with a Bible his 
 sister Elizabeth in open procession, and finally 
 gave us that authorized version, of which this is 
 the testimony of an erring son, '* It lives on the ear 
 like music that can never be forgotten ; like the 
 sound of church bells which the convert scarcely 
 knows how he can forego ; it is part of the national 
 mind, and the anchor of the national seriousness; 
 it is the representative of a man's best moments ; 
 
232 IN THE HOUSEHOLD OF FAITH 
 
 all that there has been about him of soft and gentle 
 and pure and penitent and good speaks to him for- 
 ever out of his English Bible." 
 
 It was not of the will of the Anglican Church to 
 hide the word of God, but of her foreign sister. 
 The Anglican loved, the Roman feared that Word. 
 But so closely were they for a while bound to- 
 gether that they seemed but one — but in that one 
 there appeared to be a double personality — a Dr. 
 Jekyll and a Mr. Hyde. But, unlike Stevenson's 
 well-known stor}^ the Jekyll triumphed. An open 
 Bible has ever been the possession of the Anglican 
 Church. But as in the story, so in the history ; 
 there were in England times when the Hyde got 
 the upper hand, when mutilations and burnings 
 were the order of the day ; and again times when 
 the true man appeared and there was peace. Let 
 that fanciful story illustrate our meaning. 
 
 It was Jekyll fighting for God's word ; it was 
 Hyde digging up Wyclif's bones and burning 
 them, for that he had *' made the Scriptures com- 
 mon and more open to laymen and to women than 
 it was wont to be to clerks well learned and of 
 good understanding, so that the pearl of the Gos- 
 pel was trodden under the foot of swine." It was 
 Hyde that sentenced those found reading Wyclif's 
 
THE BIBLE IN THE CHURCH 233 
 
 translation to be burned with copies of it round 
 their necks, and that smiled to see Christ's no- 
 blest in their agony : Hyde, that strangled Tyn- 
 dale at the stake. It was Jekyll that was translat- 
 ing, copying, printing, and spreading that Word 
 broadcast. 
 
 But as the bright, blue, clear Rhone conquers 
 the thick yellow Arve, so Jekyll conquered Hyde 
 and an open Bible was the result. And to-day our 
 Church is emphatically the Church of the Bible. 
 She reads it through and through, and hesitates 
 not to rest the proof of her own claims to be in- 
 deed commissioned by Almighty God, on the evi- 
 dences she can collect from its pages. There is 
 no Church which has done more for scholarship 
 than she has, but she turns from the works of the 
 greatest of her sons to the Word which she re- 
 ceived, not from man, but from God. She wel- 
 comes tradition and all the teachings of the 
 Fathers, but only as illustrating that Word and 
 making its meaning clearer. She welcomes the 
 Apocrypha and writes it on " the blank page," 
 between the Old and New Testaments, reading 
 it sometimes in the Church as she does Canonical 
 Scripture, yet not to establish any doctrine, but 
 only for instruction in life and manners. She is 
 
234 IN THE HOUSEHOLD OF FAITH 
 
 sound in her loyalty to the One Book of God. 
 She will allow nothing to enter into rivalry or 
 competition with it : 
 
 " The Church from her dear Master, 
 Received the gift Divine, 
 And still that light she lifteth 
 O'er all the earth to shine." 
 
XIII. 
 THE BOOK OF COMMON PRAYER 
 
XIII. 
 THE BOOK OF COMMON PRAYER 
 
 " What ! Prayer by the book ? and common ? 
 Yes. Why not ? 
 The spirit of grace 
 And suppHcation, 
 Is not left free alone 
 For time and place ; 
 But manner too. To read or speak by rote 
 Is all alike to him that prays 
 With 's heart, that with his mouth he says." 
 
 —Herbert. 
 
 Sir Joshua Reynolds tells us of the extreme 
 disappointment with which he first beheld Ra- 
 phael's famous picture of the Transfiguration. It 
 Avas only as he came to look at it again and again 
 that the picture grew upon him, until he saw 
 clearly the handiwork of genius. Not at first 
 did he realize its worth. 
 
 Just so does the Prayer-Book grow upon us. 
 Not until we have come close to it do we per- 
 
238 IN THE HOUSEHOLD OF FAITH 
 
 ceive the sweetness of its harmonies, or the great- 
 ness of its soul-uplifting powers. Till then it is 
 as a sealed book. We cannot do with it as we 
 do with mountain scenery — admire it at a great 
 distance ; we must draw near to it ; we must pray 
 its prayers and drink of its spirit ; then its beau- 
 ties and its comforts, all hidden before, will start 
 out into glittering brilliance. As one look- 
 ing up into the heavens on a clear night, per- 
 ceives at first few only of the stars, but, continu- 
 ing to gaze, sees at last that the heavens are all 
 ablaze with light, so one looking at this book 
 gradually sees one bright jewel after another 
 flashing on his sight, until the whole becomes as a 
 coal of living fire from the Altar of God ! 
 
 Here, indeed, is the secret of the eventual 
 breakdown of all opposition to the Prayer-Book. 
 Years ago opposition was strong and w^idespread. 
 But now it is dying out, and all because the book 
 is becoming better known. Even many who once 
 made war on it have come over to us. Two facts 
 reveal this : 
 
 (i) Ministers of non-liturgical congregations 
 are on all sides, in their public prayers and ser- 
 vices, making large drafts on this book, both for 
 inspiration and for language ; nor are they any 
 
THE BOOK OF COMMON PRAYER 239 
 
 longer afraid to yield it unstinted praise. And 
 their people love to have it so. Not many years 
 ago, to the great delight of the congregation in a 
 certain Scottish Presbyterian kirk, Sunday by 
 Sunday, was said, all from memory, the beauti- 
 ful Litany of the Episcopal Church. 
 
 (2) Non-liturgical communities are themselves 
 now openly taking to the use of some sort of 
 prayer-books. This new departure is to some 
 among theni a grief of mind. But they are pow- 
 erless ; and no Jenny Geddes will arise in her 
 might to tread the war-path against the bringers- 
 in of these hateful book-prayers ! True, these 
 prayers are not always word for word with ours. 
 But, all the same, the Church can say with Tenny- 
 son — only with her it is a real cause of rejoicing 
 that she can so truly say — 
 
 " Once in a golden hour 
 I cast to earth a seed, 
 Up there came a flower — 
 The people said a weed. 
 
 *' To and fro they went 
 Thro' my garden-bower, 
 And, muttering discontent. 
 Cursed me and my flower. 
 
240 IN THE HOUSEHOLD OF FAITH 
 
 " Then it grew so tall 
 
 It wore a crown of light ; 
 But thieves from o'er the wall 
 Stole the seed by night : 
 
 " Sowed it far and wide, 
 
 By every town and tower, 
 Till all the people cried, 
 ' Splendid is the flower.' 
 
 " Read my little fable ; 
 He that runs may read. 
 Most can raise the flowers now, 
 For all have got the seed." 
 
 The true Christian Church has never been with- 
 out a Prayer-Book, or, as it was anciently called, a 
 Liturgy. She had one (pardon the Hibernianism) 
 before it was written. But in very truth, unwrit- 
 ten for 300 years, the Church yet possessed a 
 Liturgy. She had, that is to say, fixed forms of 
 prayer, which were as faithfully preserved by 
 memory and practice as if they had been written 
 down with ink and with pen. In this respect we 
 fear some so-called extemporaneous prayers are 
 but book-prayers, after all. We remember a typi- 
 cal instance. A venerable Scotch clergyman of 
 the older school on meeting one of his parishion- 
 
THE BOOK OF COMMON PRAYER 241 
 
 ers, kindly inquired after her health. " I'm unco 
 wake and my mind's clean gane," was the reply. 
 " I am sorry to hear that, woman," said the minis- 
 ter ; '' the want of memory is a great aflliction ; ye 
 ken I can well sympathize with you in it, for I've 
 suffered greatly in that way mysel' for a long time." 
 " Eh, sir, hoo can ye say that, when I've heard ye 
 gi'e the same prayer noo for ower sax-an'-twenty 
 year, an' ye ha'ena forgotten a word o't — no' ane." 
 It was not that the early Christians had any 
 scruples against written prayers. They well knew 
 that the Jewish Church had for ages used such 
 prayers ; that Christ himself had joined in them 
 and had used them also ; and that when His Apos- 
 tles asked for a form, he immediately gave them 
 one. But the same feeling which caused them to 
 refrain from committing their creed to writing, 
 was ever present. They feared lest those prayers 
 might fall into the hands of the heathen ; and al- 
 ways before their eyes were Christ's warning 
 words : " Give not that which is holy unto the 
 dogs, neither cast ye your pearls before swine, 
 lest they trample them under their feet, and turn 
 again and rend you." ' So, not until persecution 
 had ceased and this danger had passed away, could 
 
 1 St. Matt. vii. 6. 
 16 
 
242 IN THE HOUSEHOLD OF FAITH 
 
 written forms of prayer appear ; then they came as 
 naturally as night follows day. This was, how- 
 ever, not until the beginning of the fourth century. 
 Then we find that four distinct liturgies were in 
 existence — all, however, so closely resembling one 
 another as manifestly to be the offspring of one 
 common stock. These were, (i) that of the East- 
 ern Church, now known as the Oriental Liturgy, 
 which prevailed from the Hellespont, and from 
 thence to the southern extremity of Greece, across 
 to the Euphrates ; (2) that of Alexandria, used in 
 Egypt, Abyssinia, and the countries westward 
 along the Mediterranean Sea ; (3) that of Rome, 
 which prevailed in Italy and along the North 
 African coast ; (4) and finally the Gallican, which, 
 it is thought, prevailed throughout Gaul, Spain, 
 and Britain. This much for prayer-books in gen- 
 eral. 
 
 Here however we may leave the general his- 
 tory of Prayer-Books to follow the fortunes of 
 our own in Britain and in America. Prayer-Book 
 history, as it concerns ourselves, may be grouped 
 into three separate epochs : 
 
 1. Extending from the first preaching of the 
 Gospel in Britain to the Reformation. 
 
 2. From the Reformation to the beginning 
 
THE BOOK OF COMMON PRAYER 243 
 
 of our own independent and national American 
 life. 
 
 3. From then to the present time. 
 
 Of the four ancient liturgies the Galilean was 
 probably— if we may borrow a term familiar to us 
 in our own phraseology— the standard Prayer- 
 Book of Britain. But it was not destined to be 
 without a rival. When the Italian missionary, 
 Augustine, arrived in A.D. S97, he brought with 
 him the book then used at Rome and on the Afri- 
 can coast 
 
 " Fronting Italy and the mouth of the Tiber." 
 
 This book Augustine urged the British Bishops 
 to accept in place of their own. It was, he said, 
 S. Peter's. But they had no mind to make such 
 exchange. Their own Book had the authority 
 of S. John and S. Paul, and in the judgment 
 of British Christians those Apostles were not a 
 whit behind S. Peter himself. And to the Brit- 
 ish much more than S. Peter could ever be, for 
 the seal of their Apostleship were they in the 
 Lord. So clinging with Naboth like fervor to the 
 inheritance of their fathers, they refused the prof- 
 fered gift. Mortified beyond measure, Augustine 
 returned to his work in Kent among the heathen 
 
244 IN THE HOUSEHOLD OF FAITH 
 
 Saxons. Neither he nor his and they ever met 
 again ; yet as time wore on, and the people of 
 Kent, who, taught by Augustine, had become 
 Christians and were using his Liturg}^, met with 
 the people of the old book of the land, prejudice 
 wore away, and soon the two forms of Liturgical 
 Service which had so long existed side by side 
 were merged together, and became the standard 
 Prayer-Book of a united National Church. 
 
 We must, however, guard against misappre- 
 hension. Our illustration is not altogether per- 
 fect. This standard book of mediaeval Chris- 
 tianity was far from being the equivalent of the 
 modern Prayer-Book. It was merely the nucleus 
 of it, containing but little besides the Service of 
 the Communion. Around it other books of lesser 
 importance revolved like satellites around the 
 sun. But they were not directly of it. These 
 were the Breviary, containing a series of daily 
 services ; the Manual, containing the Baptismal 
 and other occasional Offices which might be per- 
 formed by a priest ; and the Pontifical, with ser- 
 vices which the bishop might alone administer. 
 Yet they were all in structure and general tone 
 the same, but the Missal — the Communion Ser- 
 vice — was always the model of them all. 
 
THE BOOK OF COMMON PRAYER 245 
 
 These books, however, had no one custodian. 
 Every bishop, according to primitive custom, 
 regulated the services of the Church in his own 
 diocese without let or hindrance ; he added to 
 the standard or took away, as he thought well. 
 A uniformly standard Prayer-Book under such 
 circumstances was manifestly impossible. Yet 
 the variations were not so great as one might sup- 
 pose. All acknowledged that a Liturgy derived 
 from an Apostle should not be greatly altered. 
 Still these variations were such as finally to cre- 
 ate well-established uses or customs. Thus there 
 was the Use of Bangor, the Use of Hereford, of 
 Lincoln, of York, and the most popular and most 
 widely known of all the Use of Sarum or Salis- 
 bury. 
 
 Yet a likeness to the common original ran 
 through all these Uses or Prayer-books. Those 
 mediseval bishops were true, consciously or un- 
 consciously, to the law of unity of type. ''By 
 unity of type," ^ says Darwin, '' is meant the fun- 
 damental agreement in structure which we see in 
 organic beings of the same class, and which is 
 given to them independent of their habits of life." 
 
 1 Darwin, Origin of Species, p. i66. 
 
246 IN THE HOUSEHOLD OF FAITH 
 
 They who from time to time made changes from 
 the common standard were — 
 
 " So careful of the type," 
 
 that it has been said that, if S. John, during the 
 celebration of the Holy Communion, could visit 
 one of our own churches in this nineteenth cen- 
 tury, he would feel perfectly at home, and could 
 readily take his part in the service. Perhaps 
 then, the legend of the Seven Sleepers of Ephe- 
 sus would be seen to be nearer the truth than we 
 had thought, and to be no legend at all, but sober 
 reality, for after eighteen centuries a Bishop of 
 Ephesus — the greatest the city of Diana ever had 
 — hearing once again the old prayers, might even 
 think himself back again where he had once ruled 
 as bishop. 
 
 Thus, while the theme was harmonious, these 
 mediaeval Uses upon Uses began to produce 
 great confusion : and so a cry for simpler ser- 
 vices and simpler books was raised everywhere. 
 This cry was indeed a principal cause of the 
 Reformation. Intelligible simplicity was the 
 great need of the hour, and the Church nobly un- 
 dertook to meet the demand. Cranmer was the 
 principal editor of the revised Book of Common 
 
THE BOOK OF COMMON PRAYER 24/ 
 
 Prayer. But the task was great. Before him lay 
 a vast mass of Missals, Breviaries, Manuals, and 
 Pontificals from almost every Diocese in Eng-- 
 land, and from Rome and the Continent — their 
 number seemed legion. And they were all in 
 Latin which had long been " a tongue not under- 
 standed of the people." ^ 
 
 As we contemplate this chaotic mass, one ques- 
 tion forces itself upon us. How would the good 
 people of these days, v/hose gorge rises at the 
 sight of some small deviation from established 
 usage, have vexed their righteous souls had 
 they lived then ? Yet, almost from the traditional 
 preaching of S. Paul until the eve of the Refor- 
 mation, such chaos existed in Britain. Surely not 
 carping criticism, but deep thankfulness, should 
 be ours to-day that this chaos is ended. 
 
 The demand then was for a standard book 
 which, purged from mediaeval accretions and er- 
 ror, should be in the vulgar tongue and be in- 
 telligibly simple. It was not authors, but editors, 
 translators and compilers, that were in request. 
 Not a new prayer was called for; not a new ser- 
 vice required. Had either been proposed, men 
 would have said, ''the old is better." All they 
 
 1 Articles of Religion, Art. XXIV.— Prayer-Book, p. 562. 
 
248 IN THE HOUSEHOLD OF FAITH 
 
 asked was simplicity. Their old prayers, like old 
 friends, suited them best. With this formal de- 
 mand made and complied with, the first great 
 epoch of our Prayer-Book draws to its close. 
 
 The second epoch opens in 1544. Then, by the 
 translation into the vernacular of the Litany, a 
 great forward movement was made. It was an 
 auspicious beginning. In the year 1547 the Epis- 
 tles and Gospels were appointed to be said. The 
 Holy Communion Service in English followed 
 the next year. This work proceeded until all the 
 Services; for the Communion, for Baptism, Burial, 
 and other special Offices, were finally prepared, 
 and the whole English book was ready for publi- 
 cation in the second year of the reign of the young 
 king, Edward VI. On January 12, 1549, the Act 
 for '' Uniformity of Service and Administration 
 of the Sacraments throughout the Realm" had 
 been passed by Parliament, having previously 
 been adopted by Convocation. Thus all demands 
 were met. An English Prayer - Book, simple, 
 scriptural, and complete, was now the property 
 of the English Church. By a happy omen, " on 
 the Feast of the Pentecost next coming," which 
 that year fell on June 9th, the book was first used. 
 Most appropriately indeed v/as all this done on 
 
THE BOOK OF COMMON PRAYER 249 
 
 that festival which commemorates the outpour- 
 ing of God's Holy Spirit, when men first heard 
 the good news of the Gospel in their own tongue 
 in which they were born. 
 
 Known as Edward's First Book because four 
 years afterward another appeared, it has never 
 been entirely superseded. The second, unconsti- 
 tutionally put forth, was scarcely issued before 
 the young King died. Then both first and sec- 
 ond were promptly consigned by Queen Mary 
 to the flames. Later on, in the reign of Eliza- 
 beth, the second book, with some material altera- 
 tions and additions was restored and became the 
 Prayer-Book of the English Church. 
 
 No true Churchman, we believe, has ever re- 
 gretted the disappearance of that second book in 
 its original form. It stood for bald Puritanism in 
 faith and practice and was the result of panic leg- 
 islation. It was not the work of English Church- 
 men, but of German and Swiss Calvinists. But 
 would we had never lost the First ! It is per- 
 haps not too much to say that, having regard to 
 all for which a prayer-book stands, no prayer- 
 book equal to that has ever before or since seen 
 the light of day. Even to this day English 
 Churchmen are sent to that book as their 
 
250 IN THE HOUSEHOLD OF FAITH 
 
 final authority ; for the only ritual directions the 
 English Church now has are contained in the 
 famous " ornaments rubric : " And here it is to be 
 noted that such ornaments of the Chnrch, and of the 
 Ministers thereof, at all times of their ministration, 
 shall be retained, and be in use, as were in this 
 Church of England, by the authority of Parliament, 
 in the Second Year of the Reign of King Edward 
 the Sixth. 
 
 That Prayer-Book is ours ; hence all we have 
 said. While this land was a colony of Great 
 Britain, the Church of the Mother Country 
 crossed the Atlantic to minister to her scattered 
 children in this New World. But when the Col- 
 ony became the Republic, the Colonial Church 
 at once became the Church of the Nation. No 
 longer now the Church of England in America, 
 she had become the Church of America. 
 
 It was then, to use the words which you will 
 find in the Preface to our Prayer - Book, that 
 " the attention of this Church was in the first 
 place drawn to those alterations in the Liturgy 
 which became necessary in the prayers for our 
 civil rulers in consequence of the Revolution." 
 The book had, of course, necessarily to be 
 amended. Of the result of this work we will let 
 
THE BOOK OF COMMON PRAYER 25 1 
 
 the revisers speak for themselves in the words of 
 that Preface. " It seems unnecessary," said they, 
 '' to enumerate all the different alterations and 
 amendments. They will appear, and it is hoped 
 the reasons of them also, upon a comparison of this 
 with the Book of Common Prayer of the Church 
 of England. In which it will also appear that 
 this Church is far from intending to depart from 
 the Church of England in any essential point of 
 doctrine, discipline, or worship, or further than 
 local circumstances require." This Preface is our 
 own "ornaments rubric" — the only one we have 
 — but it will be seen that it is practically the same 
 as the English Church possesses. We may be 
 thankful to have it. Remove it, and " there is no 
 law." It is, for example, the universal custom 
 for our Clergy to be vested with surplice and 
 stole. But why not a black coat and white tie, 
 or something less conventional still ? What is 
 there, unless good taste shall sa}^ nay, to prevent 
 some other costum^e being adopted in the chancel 
 and the pulpit? There is not a word about a 
 surplice in the Book. Custom, you say? Unfor- 
 tunately, custom is untrustworthy. A few years 
 ago one saw only long black stoles, and surplices 
 even longer. But the stoles of to-day are red and 
 
252 IN THE HOUSEHOLD OF FAITH 
 
 purple and white and green, and the surplices are 
 not as heretofore. No ; custom will not suffice, 
 for it is as fickle as fashion. 
 
 The ornaments rubric is our only court of ap- 
 peal. Upon that we take our stand. It carries 
 us back to Edward's days, and authorizes for use 
 now what was in use then, and forbids now what 
 was forbidden then ; and it does more — it shows 
 most clearly that there has in all these years been 
 no break in continuity ; the Church that has 
 crossed an ocean, is still one with the Church on 
 the other side. 
 
 Of late a deeper interest has been awakened in 
 this old Prayer-Book of ours. Wide-spread Prayer- 
 Book distribution has become a feature in the 
 Church's life and work to-day. The adaptiveness 
 of this book as a manual for the missionary in his 
 work, for the Christian in his life, for the people 
 in their worship, for the ministry in its office, for 
 the nation, and for the Catholic Church, is rapidly 
 becoming manifest to all ; as more than all else 
 the pure form of sound words, that good thing 
 committed unto us by the Holy Ghost. 
 
 The Scottish people, it is said, value beyond all 
 others three books: The Bible, Pilgrim's Prog- 
 ress, and Fox's Book of Martyrs. Let it be said 
 
THE BOOK OF COMMON PRAYER 253 1 
 
 of the American people that they also have books ] 
 
 they value beyond all others that have ever been j 
 
 written : The Bible and the Prayer-Book. The | 
 
 Bible first, the Prayer-Book next. j 
 
XIV. 
 THE PRAYER-BOOK IN THE CHURCH 
 
XIV. 
 THE PRAYER-BOOK IN THE CHURCH 
 
 " More things are wrought by prayer 
 Than this world dreams of." 
 
 — Tennyson. 
 
 An old Church has, as we have seen, an old 
 Prayer-Book — and everyone of the Church's sons 
 rejoices to think of it as old ; as the Prayer-Book of 
 Andrewes and Butler, of Ken and Laud, of Wyclif 
 and Anselm, of Langton and Theodore and Aidan, 
 of Alfred and Bede and Augustine, those saintly 
 heroes of the past whom we know by name, and 
 whose memories we treasure ; as also of that 
 greater multitude whose names we know not, 
 but who, well known to God, '' have washed their 
 robes and made them white in the blood of the 
 Lamb."^ 
 
 Almost identically as it is now, the Church has 
 had this book for over three hundred years, and 
 
 1 Rev. vii. 14. 
 17 
 
258 IN THE HOUSEHOLD OF FAITH 
 
 in one form or another she has possessed and used 
 its material for some fifteen hundred years more. 
 It is the heritage of the ages. After her pure sac- 
 raments and her open Bible, her ancient faith and 
 catholic order, she values her book of Common 
 Prayer more than all else besides. Many and 
 beautiful buildings belong to her. Noble churches 
 and stately cathedrals, some so exquisitely beau- 
 tiful that it seems almost as if the solid rock had 
 blossomed into flower. But without a sigh she 
 Avould part with them all if she had to choose 
 between them and her Prayer-Book. To her that 
 book is as daily bread. Not at long intervals 
 but every day does she use it. Its history has 
 been largely her history ; its fortunes her fort- 
 unes. It has indeed so entered into her life that 
 in these latter days she and the book have seemed 
 to be indispensable to each other, and she has in 
 consequence become known, from one end of a 
 wide sphere of influence to the other, as the 
 Church of the Prayer-Book. 
 
 But why is this book so much to her? What 
 is its place in her system ? The Church herself 
 stands for the sum total of revealed truth, for all 
 organized Christianity, for unity in faith and 
 work, for spiritual guidance, for a voice from 
 
THE PRAYER-BOOK IN THE CHURCH 259 
 
 God, for the means of salvation. For what does 
 the Prayer-Book stand ? We answer : 
 
 I. For True Catholicism, — which is the mid- 
 dle ground between Denominationalism and Pa- 
 palism. The true Churchman alone is the true 
 Catholic. Not indeed that he is not a Protestant 
 also, — even as Avere our ancestors who delighted 
 to style themselves " Protestant Catholicks." But 
 he is a Catholic first of all, and more than all. The 
 Church's Creed binds him to Catholicism. He 
 there professes faith, not in a Holy Protestant, 
 still less in a " Holy Roman," but in '' the Holy 
 Catholic Church." 
 
 Nor is this a question of words and names. The 
 essence of Protestantism is the right of every \ 
 man to resist unscriptural innovations. The per- 
 version of this is the assumed right to believe 
 what he will. When Cardinal Vaughan said that 
 he was not prepared to see Protestants e/i masse 
 accepting papal infallibility, inasmuch as every 
 Protestant was his own Pope, he was in a meas- 
 ure right. To the denominational Protestant 
 there can be no other Pope because he claims 
 that there is no authority outside of himself which 
 can direct him in matters of religion. Pie knows 
 not the Church as such an authority. It is, ac- 
 
260 IN THE HOUSEHOLD OF FAITH 
 
 cording to him, a mere delusion to imagine that 
 she is such. There is indeed, in his judgment, and 
 he speaks as one having authority, no organized 
 visible Church at all. Now, Protestantism of it- 
 self is no more an adequate description of the 
 Christian life than an account of our late Civil 
 War would be a faithful representation of Ameri- 
 can life, or of the forces which have made Amer- 
 ica great. 
 
 The essence of Papalism, on the other hand, 
 is the absolute denial of every individual right 
 whatsoever. Papalism perverts the supremacy 
 of the Church into the supremacy of one man; 
 for Cardinal Cajetan has told us that the Church 
 is the bond slave of the Papacy. Should even a 
 man's conscience condemn him, he must yet obey 
 the Church. The Church is in fact to a man, as 
 Joseph was to the Egyptians, in place of God; 
 and can anyone doubt but that he ought to obey 
 God rather than man ! 
 
 But the Church is both truly Catholic and truly 
 Protestant ; for the two ideas are inseparable. 
 Holding this truth she declares that the denomi- 
 nationalists are so far right in believing in the su- 
 premacy of conscience. She, too, teaches that 
 the last authority in matters of faith is within, 
 
THE PRAYER-BOOK IN THE CHURCH 26 1 
 
 not without, a man. Not in the Bible, nor yet 
 in the Church, but in himself does a man find 
 that voice from which there is no appeal. A man 
 must to his own self be true. It is only so that 
 he can hear God's voice at all. 
 
 But again coming forward she confesses that 
 the Roman Catholic is also right in exalting the 
 Church, believing in her and revering her, hold- 
 ing that she has a divine m.ission here. She 
 moreover solemnly affirms that short of that 
 point where conscience whispers " obedience is 
 sin," she has paramount authority. To seek her 
 help and guidance, to yield loving obedience, to 
 follow with a glad mind her godly admonitions 
 in all things short of this great alternative, is 
 the churchman's duty. In place of this obedience 
 she can accept nothing ; not alms, not zeal, not 
 great sacrifices. Her word is : '' Behold, to obey 
 is better than sacrifice, and to hearken than the 
 fat of rams." * 
 
 For this, then, the Prayer-Book stands ; for 
 the right of a Church to speak and teach with all 
 authority, — consistent at once with the suprem- 
 acy of the conscience and with the voice of the 
 Church as recorded in Holy Scripture, or to be 
 
 1 I Sam. XV. 22. 
 
262 IN THE HOUSEHOLD OF FAITH 
 
 proved thereby ; confidently believing that it will 
 never be found that these can differ. " What God 
 hath joined together, let not man put asunder." 
 
 2. Next, the Prayer-Book Stands for the 
 Official Utterance of the Church on ritual and 
 doctrine. It is her standard of faith and wor- 
 ship. In it we " hear the Church." It is true 
 Catholicism applied in practice. Concerning the 
 teaching of the Church, it is often said that it is 
 all so contradictory that men know not what 
 to believe. One voice goes forth among us here 
 in America or from Canterbury, another from 
 Rome, and yet a third from Moscow ; and that 
 in consequence the ordinary layman is left in a 
 quandary. Which of these voices shall he hear ? 
 All, we answer, are without signification, save 
 that of his own Church. Is he an American 
 who asks this ? We reply : In our Prayer-Book. 
 But that, too, we shall be told, lacks uniformity, 
 and is indefinite and contradictory. 
 
 In his ''Faith of Our Fathers" Cardinal Gibbons 
 makes an attack upon our Church, based on this 
 view.^ To him this Church is a medley of contra- 
 dictory teachings. He imagines, as a case in point, 
 a bishop ordaining a young man to the priesthood 
 
 1 Cf. Faith of Our Fathers, Eleventh Edition, 1879, p 408. 
 
THE PRAYER-BOOK IN THE CHURCH 263 
 
 with the solemn words : " Whosesoever sins ye for- 
 give, they are forgiven, and whose sins ye retain, 
 they are retained ; " and then immediately after 
 the service giving the young priest to understand 
 that he must not take these words seriously, as 
 they are but a mere figure of speech, and mean 
 nothing ! 
 
 Now, we might fairly say that no merely hypo- 
 thetical case can rightly claim our attention. The 
 world is too full of great questions and real prob- 
 lems, and life is too short, to justify our fighting 
 shadows. Still, we will assume that such a case 
 has actually occurred. What then can we say? 
 Why, surely this: that no Church can be judged 
 by the eccentricities of any disloyal member. 
 Would the Cardinal desire that his own Church 
 should thus be so judged ? We trow not. Yet, 
 after putting himself on record in this way he 
 ought to be prepared for it. " For with the same 
 measure that ye mete withal it shall be measured 
 to you again." ^ 
 
 The charge is one of inconsistency. Well, some 
 of us may have been inconsistent, but at least we 
 have not gone the length of giving Bibles to can- 
 didates for confirmation in Maryland, and refus- 
 
 J Luke vi. 38. 
 
264 IN THE HOUSEHOLD OF FAITH 
 
 ing earnest petitions to be allowed to read them in 
 Ireland and elsewhere ; ^ we have not, in one ward 
 of an American city, forbidden our clergy under 
 pains and penalties to marry, and in another have 
 allowed them; we have not in some places for- 
 bidden people to have service in a tongue which 
 they understand, teaching that Latin alone was 
 the sacred language of prayer, and permitting it 
 to them elsewhere ; v/e have not sanctioned ^ mar- 
 riages between uncles and nieces in return for 
 a weight}^ payment, and afterward boasted of the 
 sacred strictness of our marriage laws. We have 
 not two oaths for our Bishops — one for the use 
 of such as are consecrated abroad, and one for the 
 use of those consecrated within the United States 
 — one binding the Bishop who takes it to perse- 
 cute and attack heretics and schismatics, the 
 other without it,^ because, forsooth, her use of it 
 here would bring the Church into discredit witli 
 
 1 See p. 227 of this book. 
 
 2 Vide Foster's Peerage, 1881, p. 9, foot-note, title Acton, " having 
 
 married in 1796 (by dispensation of the Pope) Mary Anne, elder daugh- 
 ter of his [younger] brother. General Joseph Edward Acton (she was 
 born in 1782)." In this case dispensation was given to a man of sixty to 
 marry his niece aged only fourteen ! 
 
 See also the more recent case of the Duke of Aosta. 
 
 3 In the discussion between the Rev. Thomas Vickers and the Roman 
 Archbishop Purcell, in Cincinnati, in 1867, Mr. Vickers wrung from the 
 archbishop the reluctant admission that for American Roman bishops 
 
THE PRAYER-BOOK IN THE CHURCH 265 
 
 every right-minded person in the land, and in 
 Maryland, at all events, dispose more effectually 
 of her grotesque claim to be the author of the 
 Act of Toleration. And we have our reward. 
 None have ever charged us with trickiness, with 
 hunting with the hare and running with the 
 hounds. We have never even been charged with 
 that fault which the whole world knows as Jesu- 
 itry. Eccentric and disloyal members we may 
 have, who, either in the direction of Roman 
 superstition or Puritan innovation, have erred 
 and are teachinor j-nen so. But what of that? 
 We call no man lord. What says the Book? By 
 that we are willing to be judged, and by that 
 only will we be condemned. 
 
 Inconsistency may be the result of having no 
 settled standard of faith and practice, or n-iay be 
 an offence against discipline and organization. In 
 our case it cannot be due to the first, for Vv^e have 
 a clear and authoritative utterance on doctrine 
 and worship. In the Book of Common Prayer it 
 is enshrined ; and that book is no more responsible 
 for disloyalty than the barque on the ocean is re- 
 
 the " Episcopal oath" does not contain the obnoxious clause, "I will 
 persecute and attack heretics, schismatics," etc. (hsereticos schismaticos 
 . . , pro posse persequar et impugnabo). 
 
266 IN THE HOUSEHOLD OF FAITH 
 
 sponsible for the storms which sweep around it, 
 or for the faithful discharge of their duty by its 
 crew. 
 
 The book is one and the same for all her chil- 
 dren, wherever found. And to the loyal son its 
 prayers and services, its teachings and rules are 
 so clear that he cannot mistake them. We once 
 heard of a clergyman who had the reputation of 
 being invisible during the week and incompre- 
 hensible on Sunday. But it could only have been 
 in the pulpit that he was incomprehensible, for 
 it was the remark of one who knew him : '' Yes, 
 
 Doctor X is hazy ; but oh, those praj^ers 
 
 out of that book of his — there is nothing hazy 
 about them." 
 
 3. It is THE Christian's Manual of Devo- 
 tion. Observe its sj'stem : 
 
 " Distinct with signs, thro' which, in set career, 
 As thro' a zodiac, moves the ritual year." 
 
 All the doctrines of the faith, and all the great his- 
 torical facts on which that faith so largely rests, 
 are here in order brousrht before us. Around 
 the person of our Lord all revolves, and in his 
 mighty resurrection from the dead all culmi- 
 nates. 
 
THE PRAYER-BOOK IN THE CHURCH 267 
 
 Beginning with Advent, this ritual 3^ear leads 
 us at once to Christmas, when we think of Christ's 
 fulfilment of ancient prophecy, and there we see, 
 in very truth, Immanuel — God with us : then, one 
 after another, come the great events in our Sav- 
 iour's life, his miracles and parables, his holy, 
 spotless example, his suffering, death, and Resur- 
 rection, and so we tread the pathway of growing 
 knowledge and deepening faith, till we learn of 
 the Holy Ghost and the ever blessed Trinity. 
 
 Then, too, we see how that gently as a mother 
 cares for her little ones, so does the Church in 
 this Prayer-Book deal with us. Milk for babes ; 
 strong meat for men ; this is her method. Tak- 
 ing us as infants a few days old, she baptizes us; 
 then, as our minds develop, she trains us in the 
 simplest matters of our holy religion, in the Lord's 
 Prayer, the Creed, and the Ten Commandments ; 
 then strengthens us by Confirmation ; then feeds 
 us in the Holy Communion with angel's food, 
 and at last, when she has thus watched over us 
 through life, she buries us, with all our faults for- 
 gotten, covering us with the robe of that bound- 
 less " charity which hopeth all things, endureth 
 all things, believeth all things." ^ 
 
 ' I Cor. xiii. 7. 
 
268 IN THE HOUSEHOLD OF FAITH 
 
 And all this in the very words with which fifty 
 generations of Christians have nourished their 
 souls and drawn nearer to God. 
 
 The Prayer-Book v/hich is thus the Church's 
 standard, is necessarily her missionary also — silent, 
 but powerful like the Word of God itself, and 
 sharper than any two-edged sword. '^ It is," said 
 Dr. Adam Clarke, the learned and distinguished 
 Methodist commentator, " the greatest effort of 
 the Reformation^ next to the translation of the 
 Bible. As a form of devotion it has no equal in 
 any part of the Universal Church. Next to the 
 Bible, it is the book of my understanding and of 
 my heart." Would that it were such to all the 
 scattered children of the Church! 
 
XV. 
 
 THE HYMNAL 
 
 OR BOOK OF COMxMON PRAISE 
 
XV. 
 THE HYMNAL 
 
 OR BOOK OF COMMON PRAISE 
 
 " Si quaeris Deo placere, quanto cantabis simplicius, tanto 
 magis ei placebis."— S. Bonaventura. 
 
 The Church, in all her public services, restricts 
 her clergy and congregations to the forms laid 
 down in the Book of Common Prayer. Her 
 practice in this matter is rigid. Even when 
 Morning and Evening Prayer have been duly 
 rendered, if a third Service is held it must be in 
 the words of that Book. That is the mine from 
 which the material must be quarried ; the chan- 
 nel through which must flow the streams of 
 prayer and praise welling up from grateful hearts. 
 
 Now in this the Church maintains a principle. 
 It is that she is responsible, not only for the gen>j 
 eral conduct, but for all the details of Divine Ser-f 
 vice. Individual action, with its occasional idio- 
 syncracies, its little oddities and eccentricities, 
 
2/2 IN THE HOUSEHOLD OF FAITH 
 
 which in some spheres she loves to tolerate and 
 even to encourage, here obtains no place or sanc- 
 tion. Yet this is not tj-ranny. The very thought 
 that it is will die away ere it finds expression in 
 word, if we remember what the Church is. Is 
 it not ourselves ? '' Now ye are the body of 
 Christ, and members in particular : " ^ — " the Tem- 
 ple of the Lord are we." Churchmen, if they 
 wished another law, might have another, but they 
 do not wish it. The reign of law is for them per- 
 fect liberty. 
 
 But a Church which asserts this principle must 
 be consistent. A Book of Common Prayer im- 
 plies a Book of Common Praise. Clergy and 
 people under law in the use of prose, may well 
 beg not to be left a law unto themselves in the 
 use of sacred song. Where, then, would be 
 safet}^ ? Error carefully excluded in one way 
 might find entry in another. Without an author- 
 ized Hymnal the Church would be conducting 
 her affairs as one who should look carefully to the 
 fastenings of his doors at night yet leave the win- 
 dows wide open. A hymn has often greater teach- 
 ing power than a prayer. In the hands of Arius 
 and other false teachers it was once a powerful 
 
 » I Cor. xii. 27, 
 
THE HYMNAL 273 
 
 medium for the spread of false doctrine, and can 
 easily become so again ; or it can be, on the other 
 hand, a great means for the spread of the truth. 
 Better, indeed, from this point of view, that the 
 Church should leave to an irresponsible individ- 
 ualism the framing of services and the making of 
 prayers than the choice and use of hymns. 
 Tempted to do otherwise, she might learn a les- 
 son from him who said : " Let me write the 
 songs of a people, and I care not who makes their 
 laws." So let the Church say what hymns shall 
 be sung, and she will find she need not be careful 
 about aught else. 
 
 Rightly, then, does our Church possess a 
 Hymnal. In this respect our American Church 
 stands far ahead of the Church of England, which 
 has no official hymn-book. Not that the people 
 of that Church do not think they need one ; they 
 acknowledge that they do. The longing desire 
 of one of her loyal sons, not long since, found vent 
 in these words: "Would to God that the Church 
 would give, without delay, all that is needed in 
 the way of more offices and all that is needed in 
 the way of a Book of Common Praise! Some 
 serious troubles await the Church. With an en- 
 richment of the Book of Common Prayer, with 
 18 
 
2/4 IN THE HOUSEHOLD OF FAITH 
 
 common-sense adaptations to modern needs, and 
 a really comprehensive Book of Common Praise, 
 she might deal with them all, and come forth bet- 
 ter, holier, and brighter than ever." The very 
 thought of such a possession would be to them 
 delightful. But their time has not yet come. Not 
 until when, without effort and without party 
 feeling, there can be a hymn-book, which in all its 
 teachings shall be in harmony with their Prayer- 
 Book, can that be. 
 
 Meanwhile, practically, there is a standard 
 book in England — a book which has quietly and 
 without official patronage been steadily pressing 
 forward into public favor, until it can now almost 
 claim to be the chosen Hymnal of the Anglican 
 Communion. This is the compilation usually 
 known as " Hymns, Ancient and Modern." The 
 extent to which this Hymnal is used appears from 
 a report just issued by a Joint Committee of the 
 two houses of .the Convocation of Canterbury, 
 wherein it is shown that 
 
 Hymns, Ancient and Modern, are used in 10,340 churches. 
 
 Hymnal Companion in 1,478 " 
 
 Church Hymns in 1,462 
 
 Various 379 " 
 
 13.659 
 
THE HYMNAL 2/5 
 
 In the American Church we have passed through 
 the embryo stage. Along vv^ith her standard Bible 
 and Prayer-Book, our Church has her Book of 
 Common Praise. We may be thankful for this. 
 The book selected may not be the best. But a 
 liturgical Church is committed to an official 
 Hymn-Book. Concerning the value of the book 
 itself, opinions may differ. In a collection of six 
 hundred and seventy-nine hymns, we may expect 
 to find hymns of varying merit. And we un- 
 doubtedly shall. Besides the grandest and most 
 sublime compositions we have some with no more 
 poetry in them than has a proposition of Euclid. 
 Some are not even true to the ideal of what a 
 hymn should be. Yet w^e may rejoice that we 
 have a book of h3^mns which has received the 
 sanction of our Church. And in any case let us 
 remember how great an improvement it registers. 
 
 In 1640 the first Hymn-Book printed in America 
 appeared. It was " The Psalms in Metre, Faith- 
 fully Translated for the Use, Edification, and Com- 
 fort of the Saints, in Public and Private, especial- 
 ly in New England." '' If," say the translators, 
 ''our verses are not always so smooth and elegant 
 as some may desire and expect, let them con- 
 sider that God's altar needs not our polishings." 
 
276 IN THE HOUSEHOLD OF FAITH 
 
 The two following' verses may serve to show 
 how little polishing- had been done : 
 
 " The Lord's song sing can wee, being 
 In stranger's land ? then let 
 Lose her skill my right hand if I 
 Jerusalem forget. 
 
 " Let cleave my tongue my pallate on 
 If mind thee doe not I, 
 If chiefe joyes o'er I prize not more 
 Jerusalem my joy." 
 
 Among the translators and versifiers of this 
 elegant New England Psalter, was John Elliott, 
 the Apostle of the Indians. Yet, notwithstanding 
 the spell of Elliott's name, we may be thankful we 
 have nothing like this now ! 
 
 What is the object of the hymn writer, and 
 why do we sing hymns? 
 
 I. To teach men about God. 
 
 This Church is a teaching Church. This teach- 
 ing is primarily conve3^ed by means of collects 
 and portions of Scripture. A Hymn-Book of the 
 Church ought to conform itself to the mind of the 
 Church and follow her example in this respect. 
 But the Churchmanship of to-day is of a different 
 t3^pe from that which prevailed even half a cen- 
 
THE HYMNAL 277 
 
 tiiry ago. It is a social Churchmanship, a realiza- 
 tion of the Kingdom of God as a present posses- 
 sion. Within the last twenty-five years the 
 Church has learned many lessons. She has heard 
 new calls ; she has realized new responsibilities. 
 It is not merely that she is to preach to men 
 about their souls, but she realizes that she has to 
 preach to them about their bodies also. She 
 seeks their present salvation as well as their fut- 
 ure. Her work is for men, not for disembodied 
 spirits. Like Wisdom, she says, '' Unto you, O 
 men, I call ; and my voice is to the sons of man." 
 
 2. To glorify God. 
 
 Worship must be so offered that the worshipper 
 can take his part intelligently. S. Paul says : " I 
 will sing with the spirit, and I will sing with the 
 understanding also." ^ And S. Augustine, in S. 
 Paul's spirit, pertinently asks : 
 
 " Would'st thou the Almighty Father please ? " 
 
 and thus answers himself : 
 
 " Thou must approach the throne; not seek 
 To gratify self-pleasing sense 
 Of Music's powers, but dread to win 
 Vain praise for perfected success ; 
 
 ' 1 Cor. xiv, , 15. 
 
278 IN THE HOUSEHOLD OF FAITH 
 
 Not strive to weave a complex thread 
 Of harmonies — for simple souls 
 Too high — with words wherein to pour 
 An offering meet to Him you would adore." 
 
 Here are two features of the ideal hymn : It 
 ought to teach men : It ought not to be a mere 
 medium for the expression of the personal feel- 
 ing of the individual. If true to this standard, 
 it will give utterance to the united mind of the 
 faithful, as with one heart and voice they praise 
 and magnify God. 
 
 The Book of Praise, in which our hymns are 
 collected, differs from the Book of Prayer in two 
 noteworthy particulars : — 
 
 (i) The Book of Praise is new. The Book of 
 Prayer is old. Some hymns, indeed, are not 
 new. At the first Eucharistic Service a hymn 
 was sung by our Lord and His Apostles. It mat- 
 ters not whether it was one of the series of Psalms 
 called the Hallel,^ or not. The modern distinc- 
 tion between hymns and psalms is entirely arbi- 
 trary. Bede speaks of the wdiole Book of Psalms 
 as called by the universal consent of Hebrews, 
 Greeks, and Latins, '' Liber Hymnorum." In 
 early times indeed, any act of praise to God was 
 
 1 Cxiii.-cxviii. 
 
THE riYMNAL 279 
 
 called a hymn, provided only that it was sung. 
 Afterward the term was confined to the restric- 
 tive use it now has. 
 
 But even in this restrictive sense, hymns are 
 as old as Christianity itself. The New Testa- 
 ment gives us several. The first recorded is the 
 Magnificat of the B. V. M. at the house of her 
 cousin Elizabeth. Then follow the Benedictus and 
 the Nunc Dimittis. In the first Liturgies two 
 hymns are found enshrined, for what is the Te 
 Deum Laudamus but a magnificent hymn of tri- 
 umphant praise, the noblest Latin hymn we pos- 
 sess ? Yet, grand as this hymn is, it is not more 
 to the Western Church than the Gloria in Excel- 
 sis, which so beautifies our Communion Service, 
 is to the Eastern, — the more so as its composition 
 dates back to the first century. 
 
 After the New Testament and the Liturgic 
 Hymns of the first ages, there are hymns of the 
 Mediaeval era. Of these, six shine with superla- 
 tive brightness. They are the Dies Irse, the Sta- 
 bat Mater, the Mater Speciosa, the Veni Sancte 
 Spiritus, the Veni Creator Spiritus, the Vexilla 
 Regis, and the Celestial Country. Of these, the 
 Dies Iras is the most sublime, the Mater Speciosa 
 the most tender, the Stabat Mater the most pa- 
 
28o IN THE HOUSEHOLD OF FAITH 
 
 thetic, and the Celestial Country the most beauti- 
 ful, — while the two Hymns to the Holy Spirit 
 sound the lowest depths of the soul's inner life, 
 and give utterance to that adoring awe and rev- 
 erence with which man should approach the Most 
 High. 
 
 But the ancient materials are not many ; for the 
 bulk of our Hymnal is modern ; the making and 
 using of hymns on a large scale beginning with 
 Dr. Isaac Watts, in 1705. In the course of that 
 century thousands of hymns appeared, but Watts 
 was the pioneer. There are now said to be 20,000 
 hymns in the English language, all in use some- 
 where. Even as late as sixty years ago, hymns 
 were unpopular, and regarded as Methodistical ; 
 the Non-conformists using them more than did 
 Church people. In many of our churches the 
 services were often merely read ; in others there 
 was an excess of operatic music, often badly per- 
 formed. But the number of the hymn writers 
 now in the Church, and the beauty of their com- 
 positions, make honorable amends for the past. 
 
 (2) But there is another distinction. The Prayer- 
 Book is the work of the most devout, the most 
 loyal, and the most distinguished sons the Church 
 has had ; all however Clergy. Probably there is 
 
THE HYMNAL 28 1 
 
 not a voice there which is not the voice of an or- 
 dained minister of the Lord. 
 
 The Hymnal, on the contrary, contains not the 
 work of the Clergy only, but of the laymen, and 
 of the gifted women of the Church. Here their 
 words appear side by side with those of bishop 
 and archbishop. Nor is this all. In the Hymnal 
 we often hear the voices of those who, while the 
 Church's children, as all baptized persons must 
 be, yet have not known the mother that bore 
 them. All are not Churchmen who are of the 
 Church. Such, for example, were Isaac Watts 
 himself and Philip Doddridge. They were fa- 
 mous Congregational ministers in their day. Yet 
 the Church has lovingly placed their sacred songs 
 among the songs of the most loyal of her chil- 
 dren. 
 
 Here is Catholicity, not in word, but in deed ; 
 for the Hymnal is common ground. Layman and 
 priest, separatist and churchman, all meet here in 
 a goodly company, and their voices are blended 
 together in one triumphant song of praise. May 
 we not hope that in this we have a foretaste of 
 that final blendinsf into one sweet harmonious 
 note, when we shall all learn to sing the New 
 Song before the throne of God. Our Hymnal, if 
 
282 IN THE HOUSEHOLD OF FAITH 
 
 for nothing else, is dear to us as the first great 
 step toward practical unity, when " Ephraim shall 
 not envy Judah, and Judah shall not vex Eph- 
 raim." ^ 
 
 There is a power in hymns that never dies ; 
 easily learned in the days of childhood and of 
 youth ; often repeated ; seldom, if ever, forgotten ; 
 — they abide with us, a most precious heritage 
 among all the changes of our earthly life. The}' 
 form a fitting and most welcome expression for 
 every kind of deep religious feeling ; they are 
 vv^ith us to speak of faith and hope in hours of 
 trial and sorrow ; with us to animate to all Chris- 
 tian effort ; with us as the rich consolation of in- 
 dividual hearts, and as one common bond of fel- 
 lowship between the living members of Christ's 
 mystical Body. 
 
 I Isaiah xi. 13. 
 
APPENDICES 
 
APPENDIX I. 
 
 DATES INTERESTING TO AMERICAN CHURCHMEN. 
 A.D. 
 
 33. The Church founded at Jerusalem (Acts ii.— see Acts xi. 26). 
 
 43-61. Christian missionaries arrive in Britain. 
 
 207. " Parts of Britain inaccessible to the Romans become sub- 
 ject to Christ." 
 
 304. Martyrdom of Alban at Verulam, Britain's proto-martyr. 
 
 314. Three British bishops represent the British Church in a 
 council held at Aries in France. ' 
 
 431. Patrick goes from Britain as a missionary to Ireland. 
 
 597. First Italian mission enters Britain. 
 
 597-672. Native and Italian missionaries separately work for 
 the complete conversion of the inhabitants of Britain. 
 
 673. The various missions are consolidated, and under Arch- 
 bishop Theodore, a National Church of England comes 
 into existence. 
 
 1066-1070. The English Church begins to fall under domina- 
 tion of Rome. 
 
 121 5. King John is compelled to sign the famous Magna Charta, 
 
 1 On the occasion of the celebration of Mr. Gladstone's eighty-fifth 
 birthday anniversary an interesting incident occurred. The Arme- 
 nian congregation in London presented to Hawarden Church a chalice, 
 as a token of respect for its distinguished parishioner, and in their 
 address of congratulation referred to the antiquity of their Church, 
 which dated back to A.D. 302, and had remained ever since an in- 
 dependent national Church. With his usual felicity, Mr. Gladstone, 
 in his response, said he could rightly claim for the Church of the 
 country in which they were then standing, an antiquity fully equal to 
 theirs, for, in A.D. 310, three British bishops were present at a coun- 
 cil in France. 
 
286 APPENDIX I. 
 
 the Archbishop of Canterbury (Stephen Langton as- 
 sisting the Barons against Pope Innocent III.) saying: 
 " The English Church shall be free." 
 
 1497. John Cabot discovers the mainland of America and takes 
 possession for England and for the English Church. 
 
 1534. England formally withdraws from the papal allegiance. 
 
 1559. Matthew Parker is consecrated Archbishop of Canterbury 
 
 in the Chapel at Lambeth by Bishops Barlow of Chich- 
 ester, Hodgkins of Bedford, Coverdale of Exeter, and 
 Scory of Hereford. 
 
 1560. Pius IV. offers to recognize the English Church, provided 
 
 she recognizes him as pope and yields him obedience. 
 
 1578. Frobisher's chaplain celebrates the Holy Communion in 
 
 Newfoundland ; first recorded celebration in the New 
 World. 
 
 1579. Second Italian mission enters England. 
 
 1579. Rev. Francis Fletcher holds service on the Pacific Coast, 
 
 at Drake's Bay, Cal. 
 1587. First recorded native baptism on the Adantic Coast, at 
 
 Roanoke, N. C. 
 
 1587. First child born of English parents in New World — Vir- 
 
 ginia Dare— is baptized at Roanoke. 
 
 1588. Sixtus v.. Bishop of Rome, unsuccessfully assists the 
 
 Spanish Armada against England. 
 1 588. Sir Walter Raleigh sends a donation " for the propagation 
 
 of the Christian religion " at Roanoke. 
 1607. First church built in New England, erected by Churchmen 
 
 at Fort St. George, Sagadahoc, Me. 
 1607. First recorded sermon in New England, by Rev. Richard 
 
 Seymour, a clergyman of the Church of England. 
 1607. First recorded celebration of the Holy Communion on the 
 
 mainland of America, in the church at Jamestown, Va. 
 161 9. First elected representative body on this continent meets 
 
 in Jamestown Church, and after prayers by the rector, 
 
 legislates for the Church and Commonwealth. 
 1632. Charles I., a Churchman, gives Cecil Calvert, a Roman 
 
 Catholic, the Charter of Maryland. 
 
APPENDIX I. 287 
 
 1633. Churchmen in Maryland from the first are styled " Prot- 
 estant Catholicks." 
 
 1636. Archbishop Laud develops a plan for a North American 
 Episcopate. 
 
 1649. The Act of Toleration in Maryland passed mainly under 
 Protestant influences. 
 
 1649. Ordinance of Cromwell for " propagating the Gospel of 
 Jesus Christ " in New England. 
 
 1692. Parishes in Maryland legally constituted under the Church 
 of England. 
 
 1700. The celebrated Rev. Dr. Bray visits Maryland as com- 
 
 missary of the Bishop of London. 
 
 1 701. On Dr. Bray's return " The Society for the Propagation of 
 
 the Gospel" is founded in England.^ 
 
 1702. Revs. George Keith and Patrick Gordon, the first mis- 
 
 sionaries of the S. P. G., sail from England and land at 
 
 Boston in New England. 
 1736. Rev. John Wesley two years a missionary of the S. P. G. 
 
 in Georgia. 
 1736. Rev. Thomas Thompson of New Jersey sails for the 
 
 Gold Coast; the first missionary of English-speaking 
 
 people to Africa. 
 1738. A missionary of the S. P. G. to the Mohawk Indians re- 
 ports a church of 500 members with 50 communicants. 
 1740. The S. P. G. establishes Trinity School, at Nevv^ York, for 
 
 the Mohawks. 
 
 1774. The rector of Christ Church and St. Peter's, Philadelphia, 
 
 opens " in full canonicals " the first congress of the 
 United Colonies. 
 
 1775. Patrick Henry, a devout Churchman, sounds in Virginia 
 
 the keynote of the coming struggle for independence — 
 " Give me liberty or give me death." 
 
 1776. Richard Henry Lee, a Churchman, offers the resolution 
 
 declaring the thirteen colonies to be " free and inde- 
 pendent States." 
 1782. The Aitkin Bible printed by order of Congress. 
 1 This society is commonly called the S. P. G. 
 
288 APPENDIX I. 
 
 1783. Dr. Samuel Seabury, an S. P. G. missionar}% is elected 
 Bishop of Connecticut. 
 
 1783. Our American Church first styled "Protestant Episco- 
 
 pal." ' 
 
 1784. Dr. Seabury is consecrated a bishop in Scotland. 
 
 1785. The proposed Book of Common Prayer offered for adop- 
 
 tion by our General Convention, but not accepted. 
 1787. The first Bishops of Pennsylvania and New York (Drs. 
 White and Provoost) are duly consecrated in the Chapel 
 at Lambeth Palace, by the Archbishop of Canterbury. 
 
 1789. Ratification of our Book of Common Prayer at the Gen- 
 
 eral Convention in Philadelphia. 
 
 1790. The first Bishop of Virginia (Dr. James Madison) con- 
 
 secrated in England ; he was the last of our bishops 
 consecrated abroad. 
 
 1792. Thomas John Claggett is consecrated Bishop of Mary- 
 land, in Trinity Church, New York ; the Jirs/ consecra- 
 tion of a bishop in the United States. 
 
 1895. Washington, the Capital of this nation, is made the see 
 city of a Diocese in our church — over 1 70 bishops having 
 been meanwhile consecrated by our Church in America 
 since 1792, when Washington was included in the 
 Diocese of Maryland. 
 
 1 As to the first appearance, or official sanction of our present legal 
 title, " Protestant Episcopal : " Bishop Perry, in his History of the 
 American Episcopal Church, says (vol. ii. , p. 5), that it was first used 
 by a representative body in Maryland, in 1783. The document is now 
 in the archives of the General Convention, and has the following title- 
 paragraph : "A Declaration of fundamental Rights & Liberties of 
 the Protestant Episcopal Church of Maryland ; had and made at a 
 Convention or Meeting of the Clergy of said Church, duly assembled at 
 Annapolis, August 13, 1783, agreeable to a vote of the General Assem- 
 bly passed upon a p'ltition presented in the Name and Behalf of the 
 said Clergy." 
 
APPENDIX II. 
 
 Organized dioceses of the Church in the United States, with the dates of 
 the Conventions, Diocesan or General, in which they first appear [akhough 
 not possessing, it may be, any true diocesan organization at the time], and 
 the dates of their completed organization under bishops.' 
 
 Diocese. 
 
 Connecticut, 1783 . 
 Pennsylvania, 1784 
 New York, 1785. . . 
 
 Virginia, 1785 
 
 Maryland, 1780' 
 
 First Bishop. 
 
 Consecrated. 
 
 * South Carolina, 1785. 
 ** Massachusetts, 1784. . 
 
 * New Jersey, 1784 
 
 Ohio, 1817 
 
 North Carohna, 1790 
 
 *•• Vermont, 1790 , 
 
 Kentucky, 1829 
 
 Tennessee, 1S28 
 
 tt Illinois, 1835 
 
 Michigan, 1832. 
 
 Samuel Seabury ' 14 Nov. , 1784, 
 
 in Scotland. 
 
 William White 4 Feb. , 1787, 
 
 in England. 
 
 Samuel Provoost 4 Feb.. 1787, 
 
 in England. 
 
 James Madison 19 Sept. , 1790, 
 
 in England. 
 
 Thomas John Claggett 1 17 Sept., 1792, 
 
 I by all four of 
 the above. 
 
 Robert Smith 13 Sept. , 1795. 
 
 Edward Bass 7 May, 1797. 
 
 John Croes 19 Nov., 1815. 
 
 Philander Chase 11 Feb., 1819. 
 
 John Stark Ravenscroft 22 May, 1823. 
 
 John Henry Hopkins 31 Oct. , 1832. 
 
 Benjamin Bosv.orth Smith... ; 31 Oct., 1832. 
 
 James Hervey Otey I 14 Jan. , 1834, 
 
 fr. Mis. Jurisd. 
 
 Philander Chase : 11 Feb. , 1819, 
 
 styled " Chica- 
 \ go,"fr. 1883. 
 Samuel Allen McCoskry 7 July, 1836. 
 
 1 It is a common error to suppose that a Missionary Bishop, Assistant Bishop, Suf- 
 fragan Bishop, or Bishop Coadjutor, is not a " full bishop." That this error is not 
 merely of the unlearned, will appear from the tablet inscription in S. Paul's Church, 
 Baltimore, set up to the memory of Bishop Kemp, in which he is described as " Con- 
 secrated Suffragan Bishop, September ist, 1814 — succeeded to the full Episcopate a.d. 
 1816." The truth is that Bi.shop Kemp was as much a bishop on the day of his consecra- 
 tion as he ever was. No assistant in a parish who should be appointed to the rector- 
 ship could be accurately described as having succeeded to the full priesthood. So 
 every bishop is a full bishop— there are no deacons in Episcopal orders. Once a 
 bishop, alv.ays a bishop. He may resign his diocese, but he cannot resign the episco- 
 pate ; that is indelible. 
 
 19 
 
290 
 
 APPENDIX II. 
 
 Appendix II. — Contimied. 
 
 Diocese. 
 
 First Bishop. 
 
 Consecrated. 
 
 Western New York, 183 
 
 Georgia, 1823 
 
 t Louisiana, 1835 
 
 "^ Delaware, 1786 
 
 ^'^ Rhode Island, 1790 
 
 **New Hampshire, 1802 ., 
 
 t Alabama, 1830 
 
 Missouri, 1839 
 
 ** Maine, 1820 
 
 Indiana, 183S 
 
 t Mississippi, 1825 
 
 Florida, 1S38 
 
 Wisconsin, 1847 , 
 
 Iowa. 1853 
 
 California, 1S50 
 
 Texas, 1849 
 
 Minnesota, 1857 
 
 Kansas, 1859 
 
 Pittsburg, 1865 
 
 Nebraska, i863 
 
 Long Island, 1868 
 
 Albany, 1868 | 
 
 Easton,i868 ■ 
 
 Central New York, 1868. 
 
 i 
 Arkansas, 1871 ' 
 
 Central Penn. , 1871 
 
 Northern N. J., 1874 
 
 Western Michigan, 1874. 
 Southern Ohio, 1875 
 
 Wm. Heathcote De Lancey 
 
 Stephen Elliott. 
 Leonidas Polk . 
 
 Alfred Lee 
 
 John Prentiss Kewly Henshaw 
 
 Carlton Chase 
 
 Nicholas Hamner Cobbs 
 
 Cicero Stephens Hawks 
 
 George Burgess 
 
 George Upfold 
 
 William Mercer Green.. 
 Francis Huger Rutledge 
 Jackson Kemper 
 
 Henry Washington Lee 
 William Ingraham Kip., 
 
 Alexander Gregg 
 
 Henry Benjamin \\'^hipple. 
 
 Thomas Hubbard Vail 
 
 John Barrett Kerfoot 
 
 Robert Harper Clarkson 
 
 Abram Newkirk Littlejohn . . 
 
 William Croswell Doane 
 
 Henry Champlin Lay 
 
 Frederic Dan Huntington . . . 
 
 Henry Niles Pierce 
 
 Mark Antony De Wolfe Howe 
 William Henry Odenheimer. 
 
 Geo. De Normandie Gillespie 
 Thomas Augustus Jagger . , . 
 
 1843. 
 1844. 
 1844. 
 1844. 
 1847. 
 
 9 May, 1839, 
 fr. New York. 
 28 Feb., 1841. 
 9 Dec, 1838, 
 fr. Mis. Jurisd. 
 
 12 Oct., 1841. 
 II Aug. 
 20 Oct. 
 20 Oct. 
 20 Oct. 
 31 Oct. 
 
 fr. Mass. 
 16 Dec, 1849. 
 
 24 Feb., 1850. 
 15 Oct., 1851. 
 
 25 Sept., 1835, 
 fr. Mis. Jurisd., 
 
 ' Milwaukee," 
 1886. 
 
 18 Oct., 1854. 
 
 28 Oct., 1853, 
 
 fr. Mis. Jurisd. 
 
 13 Oct., 1859. 
 23 Oct., 1859. 
 15 Dec, 1864. 
 25 Jan., 1866, 
 
 fr. Penn. 
 15 Nov., 1865, 
 fr. Mis. Jurisd. 
 
 27 Jan., 1869, 
 fr. New York. 
 
 2 Feb., 1869, 
 fr. New York. 
 
 23 Oct., 1859, 
 fr Maryland. 
 8 April, 1869, 
 
 fr. New York. 
 25 Jan., 1870, 
 
 fr. Mis. Jurisd. 
 28 Dec, 1871, 
 
 fr. Penn. 
 13 Oct., 1859, 
 
 fr.N. J., "New- 
 ark," 1886. 
 
 24 Feb., 1875, 
 fr. Michigan. 
 
 28 April, 1875, 
 fr. Ohio. 
 
APPENDIX II. 
 Appendix II. — Continued. 
 
 291 
 
 Diocese. 
 
 First Bishop. 
 
 Consecrated. 
 
 Fond du Lac, 1875 I John Henry Hobart Brown. . 
 
 Quincy, 1877 Alexander Burgess 
 
 West Virginia, 1877 , George William Peterkin 
 
 Springfield, 1877 , George Franklin Seymour. . . 
 
 East Carolina, 1883 Alfred Augustin Watson . . . 
 
 Colorado, 1887 John Franklin Spalding 
 
 Oregon, 18S9 Benjamin Wistar Morris 
 
 West Missouri, 1890 Edward Robert Atwill 
 
 Southern Virginia, 1892. . Alfred Magill Randolph 
 
 Washington, 1895 
 
 Northern Texas, 1895. ... Alexander Charles Garrett. 
 
 Kentucky, 1895. . 
 
 California, 1895. 
 Marquette, 1895 
 
 I 15 Dec, 1875, 
 
 fr. Wisconsin. 
 
 15 May, 1878, 
 
 fr. Illinois. 
 
 j 30 May, 1878, 
 
 fr. Virginia. 
 
 I II June, 1878, 
 
 fr. Illinois. 
 
 17 April, 1&84, 
 
 fr. N. Carolina. 
 
 31 Dec, 1873, 
 
 fr. Mis. Jurisd. 
 
 3 Dec, 1868, 
 
 fr. Mis. Jurisd. 
 
 14 Oct., 1890, 
 
 fi. Missouri. 
 
 21 Oct., 1883, 
 
 fr. Virginia. 
 
 fr. Maryland. 
 
 20 Dec, 1874, 
 
 fr. Mis. Jurisd. 
 
 fr. Kentucky. 
 
 fr. California. 
 fr. Michigan. 
 
 * Dioceses marked thus (*;before their organization as dioceses were represented by 
 clerical and lay deputies from their several States in a convention which met at New 
 York in October, 1784. 
 
 ** The Eastern Diocese was a confederation of four of the New England dioceses — 
 Massachusetts [including Maine], Rhode Island, New Hampshire, and Vermont — for 
 the purpose of securing a bishop who might serve for them all. Massachusetts had al- 
 ready had two bishops, but they had both died soon after consecration. The first con- 
 vention of the Eastern Diocese was held May 9, 1810, when delegates, both clerical 
 and lay, from the four dioceses were present, and the Rev. Alexander Viets Griswold 
 was elected Bishop, and he was consecrated May 29, 1811. This diocese dissolved of 
 itself in 1843, when Bishop Griswold died. In 1841 Massachusetts had elected an As- 
 sistant Bishop to Bishop Griswold, to serve in that State — the Rev. Manton Eastburn, 
 consecrated Assistant Bishop of the Eastern Diocese, and he became simply Bishop of 
 Massachusetts on Bishop Griswold's death. Vermont had already elected a bishop 
 in 1832. So that at the time of his death Bishop Griswold was in reality Bishop of 
 Rhode Island and New Hampshire, with the title of Bishop of the Eastern Diocese. 
 
 + " The Dioceses of Mississippi and Alabama, and the churches and clergy in the 
 State of Louisiana were authorized to associate and join in the election of a Bishop," 
 by the General Convention of October, 1832. In accordance with this permission 
 delegates from those three dioceses met in New Orleans March 4, 1835, adopted a 
 Constitution for a General Diocese under the name of the South Western Diocese, and 
 elected the Rev. Francis L. Hawks, D.D., to be their Bishop ; but he declined, and it 
 does not appear that there ever was any other convention held under that authority. 
 
 tt Bishop Chase, consecrated 1819, resigned Ohio in 1831 and went into the V^'est, 
 where he became Bishop of Illinois in 1835. 
 
APPENDIX III. 
 
 The Senior Bishops of the American Church. 
 
 (The " Presiding Bishops " are marked with ^ for distinction.) 
 
 ■1 I. Samuel Seabury, Bp. of Connecticut, 14 Nov., 1784; 
 
 died 25th Feb., 1796 = 11 y. 3 m. 
 ^ 2. William White, Bp. of Pennsylvania, 4 Feb., 1787 ; died 
 
 17th July, 1836 = 40 y. 5 m. 
 *iF 12. Alex. Viets Griswold, Bp. of Eastern Diocese, 29 May, 
 
 1811 ; died 15th Feb., 1843 = 6 y. y m. 
 '^ 18. Philander Chase, Bp. of (Ohio tr. to) Illinois, 11 Feb., 
 
 1819 ; died 20th Sept., 1852 = 9 y. 7 m. 
 ^ 19. Thos. Church Brownell, Bp. of Connecticut, 27 Oct., 
 
 1 819; died 13th Jan., 1865 = 12 y. 4 m. 
 [25. Levi Silliman Ives, Bp. of N. Carolina, 22 Sept., 1831 ; 
 
 dep. 1853 ; died 13th Oct., 1867.] 
 ^ 26. John Henry Hopkins, Bp. of Vermont, 31 Oct., 1832; 
 
 died 9th Jan., 1868 = 3 y. 
 1 27. Benj. Bosworth Smith, Bp. of Kentucky, 31 Oct., 1832 ; 
 
 died 31st May, 1884 = 16 y. 5 m. 
 [32. Saml. Allen McCoskry, Bp. of Michigan, 7 July, 1836; 
 
 res. 1878 ; died ist Aug., 1886.] 
 IT 38. Alfred Lee, Bp. of Delaware, 12 Oct., 1841 ; died 12th 
 
 ApL, 1887 = 2 y. 10 m. 
 t 47. Horatio Southgate, Miss. Bp. of Constantinople, 26 Oct., 
 
 1844 [res. 1850] died 12th ApL, 1894 = 7 y. 
 IT 54. John Williams, Bp. of Connecticut, 29 Oct., 1851 ; be- 
 came presiding Bp. on death of Bp. Lee, April, 1887 ; 
 
 Senior Bp. on death of Bp. Southgate, April, 1894; up 
 
 to present time, 14 Oct., 1895, he has been Senior Bp. i 
 
APPENDIX III. 293 
 
 y. 6 m. Thus from 14 Nov., 1784, to 14 Oct., 1895, 
 is in the total = 1 10 y. 11 m. 
 
 *Bishop Seabury, always the Senior American Bishop, was Pre- 
 siding Bishop on Oct. 21, 1789, thereafter (i 789-1 796) the rank 
 of Presiding Bishop was usurped by Bishop White. This usur- 
 pation was defended on the ground that Bishop Seabury 's con- 
 secration by non-juring bishops was irregular ; and also because 
 he was drawing a pension from the British Government. But 
 in the first place, Bishop White's own consecration might have 
 been impugned on the same ground, for he himself was distinctly 
 a non-juror ; and in the second place. Bishop Seabury's reten- 
 tion of his " half pay " did not put him under such permanent 
 obligation to the British Government as did the acceptance by 
 Bishops White, Provoost and Madison, of their Episcopal orders 
 at the hands of their English consecrators — for those three bishops 
 only obtained English consecration under an Enabling Act of 
 the British Parliament and by the grace and favor of duly sworn 
 Privy Councillors of Great Britain acting under the King's Royal 
 Warrant. On Bishop Seabury's death, however, Bishop White 
 became Presiding Bishop by undoubted right of seniority. 
 
 t It will be observed that Bishop Southgate was Senior Bishop 
 from April, 1887, till his death in April, 1894. During all that 
 time, however, Bishop Williams was Presiding Bishop, and justly 
 so, inasmuch as Bishop Southgate had no regular See. But had 
 Bishop Southgate, after his return from Constantinople, been 
 elected to a diocese, he would at once have become Presiding 
 Bishop in place of Bishop Williams ! ! 
 
 Perhaps nothing more clearly shows the need of some effec- 
 tive legislation upon the always important subject as to what 
 bishop shall be the Primate of our American Church. 
 
APPENDIX IV. 
 
 LIST OF THE PRESENT MISSIONARY BISHOPS, WITH THEIR 
 SEVERAL JURISDICTIONS, 1895. 
 
 (The marginal numbers refer to the Succession of American Bishops.) 
 
 These jurisdictions are not " dioceses,'' though sometimes so styled. 
 
 {Missionary bishops abroad are not included in this list.) 
 
 100. Wm. Hobart Hare, Miss. Bp. of Niobrara, 9 Jan., 1873 
 [Niobrara included the Dakotas] ; became Miss. Bp. of 
 South Dakota in 1883, relinquishing North Dakota. 
 
 107. John Henry Ducachet Wingfieid, Miss. Bp. of Northern 
 California, 2 Nov., 1874. [Territory taken from Cali- 
 fornia.] 
 
 126. Leigh Richmond Brewer, Miss. Bp. of Montana, 8 Dec, 
 1880. 
 
 133. Wm. David Walker, Miss. Bp. of North Dakota, 20 
 Dec, 1883. [Territory taken from Niobrara, divided 
 into North and South Dakota.] 
 
 143. Ethelbert Talbot, Miss. Bp. of Wyoming and Idaho, 
 
 27 May, 1887. 
 
 144. James Steptoe Johnson, Miss. Bp. of Western Texas, 
 
 6 Jan., 1888. [Territory taken from Texas, Robert W. 
 Barnwell Elliott, ist Miss. Bp., 15 Nov., 1874; died 22 
 Aug., 1887.] 
 
 145. Abiel Leonard, Miss. Bp. of Nevada and Utah, 25 
 
 Jan., 1888. [Daniel S. Tuttle, ist Miss. Bp. of Utah, i 
 May, 1867, translated to Missouri in 1886; Ozi W. 
 
APPENDIX IV. 295 
 
 Whitaker, ist Miss. Bp. of Nevada, 13 Oct., 1869, trans- 
 lated Assistant to Pennsylvania in 1886.] 
 
 147. John Mills Kendrick, Miss. Bp. of New Mexico and 
 Arizona, 18 Jan., 1889. [Wm. F. Adams, ist Miss. 
 Bp., 17 Jan., 1875, resigned in 1876, is now Bp. of 
 Easton ; George K. Dunlop, 2d Miss. Bp., 21 Nov., 1880 ; 
 died 12 March, 1888.] 
 
 153. Anson Rogers Graves, Miss. Bp. of The Platte, i Jan., 
 1890. [Territory taken from Nebraska, i.e. Western 
 Nebraska.] 
 
 163. Lemuel Henry Wells, Miss. Bp. of Spokane, 16 Dec, 
 
 1892. [Spokane is Eastern Washington ; Thos. F. 
 Scott, 1st Miss. Bp. of Oregon and Washington Territory, 
 8 Jan., 1854 ; died 14 July, 1867 ; Benj . W. Morris, 2d 
 Miss. Bp. of O. and W. Terr., 3 Dec, 1868, became Miss. 
 Bp. of Oregon in 1880 ; John A. Paddock, 3d Miss. Bp. 
 of Washington, 15 Dec, 1880, became Miss. Bp. of 
 Olympia in 1892, relinquishing Spokane.] 
 
 164. Wm. Crane Gray, Miss. Bp. of Southern Florida, 27 
 
 Dec, 1892. [Territory taken from Florida.] 
 
 165. Francis Key Brooke, Miss. Bp. of Oklahoma, 6 Jan., 
 
 1893. [His jurisdiction includes also the whole Indian 
 Territory.] 
 
 166. Wm. Morris Barker, Miss. Bp. of Western Colorado, 
 
 25 Jan., 1893. [Territory taken from Colorado.] He be- 
 came Miss. Bp. of Olympia in 1895. [Olympia is 
 Western Washington ; Thos. F. Scott, ist Miss. Bp. of 
 Oregon and Washington Territory, 8 Jan., 1854 ; died 14 
 July, 1867 ; Benj. W. Morris, 2d Miss. Bp. of O. and W. 
 Terr., 3 Dec, 1868, became Miss. Bp. of Oregon in 
 1880; John A. Paddock, 3d Miss. Bp. of Washington, 
 15 Dec, 1880, became Miss. Bp. of Olympia in 1892, 
 relinquishing Spokane, and died 4 March, 1894.] 
 
 Peter Trimble Rowe [Elect], Miss. Bp. of Alaska. 
 
 Miss. Bp. of Asheville, N. C. 
 
 Miss. Bp. of Duluth. 
 
BY THE SAME AUTHOR. 
 
 THE OLD CHURCH IN THE 
 NEW LAND. 
 
 Lectures on Church History. 
 
 By the Rev. C. Ernest Smith, Rector of St. Michael and All 
 Angels', Baltimore. With a Preface by the Bishop of Mary- 
 land. i2mo, $1.25. 
 
 " We heartily endorse the recommendation of the Bishop of Maryland, 
 and we go further ; we should say that this little book is perhaps the very 
 best historical account of the Church of England for family reading that we 
 have ever setn ; and an attentive congregation to which these lectures 
 should be read would be well prepared to vindicate the position of the An- 
 glican Church against the assaults of either Rome or Geneva. It is not a 
 controversial book, but its statements are so plain as to make agreement 
 superfluous."— Church Standard, Philadelphia. 
 
 " Here is a book for every member of the Brotherhood to own and study.'' 
 
 —St. Andrews' Cross, N. Y. 
 
 "The book ought to be widely read. It is full of life and movement. 
 The writer has clothed the dry bones of ecclesiastical history with a comely 
 and attractive form, and breathed into it the breath of life. . . . They 
 differ in several important points from anything which has been published 
 before in America. . . . For the general reader, for the young, and for 
 those uniformed as to the history of our Mother Church, for the season of 
 Lent, for lay readers, and for Parish libraries, this will be found an almost 
 invaluable book."— Churchman, N. Y. 
 
 " The lectures give a very clear and succinct account of the rise, source, 
 and progress of the Christian Church, of the early heroes of Christianity, 
 such as St. Patrick and St. Columba, the Anglican Church under the Saxons, 
 under the Normans, the Reformation, Puritanism, and lastly the American 
 Church. There is an especially interesting chapter devoted to ' Shakespeare, 
 a son of the Reformation.'" — National Church. 
 
 CALL TO CONFIRMATION. 
 
 A Manual of Instruction for Candidates. 
 
 By the Rev. C. Ernest Smith, M.A., Rector of the Church of 
 St. Michael and All Angels', Baltimore, Md., author of " The 
 Old Church in the New Land," "In the Household of Faith." 
 i8mo, paper covers, 12 cents ;/t'/; or bound in cloth, 25 cents. 
 
 LONGMANS, GREEN, & CO., PUBLISHERS, NEW YORK. 
 
NEW BOOKS. 
 
 THE FOUNDATIONS OF BELIEF : Being Notes Introduc- 
 tory to the Study of Theology. 
 
 By the Right Hon. Arthur James Balfour, author of " A Defence 
 of Philosophic Doubt." Crown 8vo, 374 pages, $2.00. 
 
 "Mr. Balfour's 'Foundations of Belief is a book rather of destructive than 
 constructive criticism. It succeeds to a very remarkable degree in breaking down 
 the pretensions of materialistic science to claim the whole field of human knowl- 
 edge and belief under the term naturalism. The author has been successful in 
 showing that religious instinct and theology stand as warranties of truth on a 
 nietaphysic basis of belief which is, at least, as strong as that on which science 
 stands. This is a great step toward proving the utter failure, so far, of scientific 
 discovery and speculation to explode the claims of Christian revelation." 
 
 — Churchman, New York. 
 
 PERSECUTION AND TOLERANCE. Being the Hulsean 
 Lectures Preached before the University of Cambridge in 
 1893-4. 
 
 By M. Creighton, D.D., Oxon. and Cam., Lord Bishop of Peter- 
 borough. Crown 8vo, cloth, 81-25. 
 
 A LENT IN LONDON : A Course of Sermons on Social 
 Subjects Organized by the London Branch of the Christian 
 Social Union, and Preached in the Churches of St. Edmund, 
 Lombard Street, and St. Mary-le-Strand, during Lent, 1895. 
 With a Preface by Henry Scott Holland, M.A., Canon and Pre- 
 centor of St. Paul's. Crown Svo, $1.25. 
 *:(:* This volume contains Sermons by the Archbishop of Canterbury, Rev. 
 Edmund McClure, M.A., Rev. T. Hancock.- M. A., Rev. R. R. Dolling, Rev. 
 Wilfrid Richmond, M.A., Rev. H. Russell Wakefield, M.A.. Rev. J. Llewelyn 
 Davies,D.D., Rev. Bernard R.Wilson, M.A., Rev. J. Charles Cox, LL.D., F.S.A., 
 Rev. H. C. Shuttleworth, M.A., Rev. Canon Barnett, M.A., Rev. Stewart D, 
 Headlam, B.A., Rev. Prebendary Harrv Jones, M.A., Rev. G. Sarson, M.A., 
 Rev. Percv Dearmer, B.A., Rev. Canon Henrv Scott Holland, M.A., Rev. E. F. 
 Russell, M.A., Rev. W. C. G. Lang, M.A., Rev. A. Chandler, M.A., Rev. Pre- 
 bendary Eyton, Rev. T. C. Fry, D.D., Rev. A. L. Lilley, M.A., and Rev. W. C. 
 Gordon Lang. 
 
 THE LIFE AND TIMES OF JOHN KETTLEWELL. 
 
 With Details of the History of the Non-Jurors. 
 By the author of ''Nicholas Ferrar : His Household and His 
 Friends." Edited, with an Introduction, by the Rev. T. T. 
 Carter, M.A,, Hon. Canon of Christ Church, Oxford. Crown 
 Svo, $1.75. 
 
 NEW BOOK BY A. K. H. B. 
 OCCASIONAL AND IMMEMORIAL DAYS. 
 By the Very Rev. A. K. H. Boyd, D.D. (Edin.), LL.D. (St. And.), 
 First Minister of St. Andrews ; author of "Twenty-five Years 
 of St. Andrews," " The Recreations of a Country Parson," etc. 
 Crown Svo, $2.00. 
 ***This volume consists of Discourses which have not appeared in any peri- 
 odical, and which are not autobiographical. 
 
 LONGMANS, GREEN, & CO., PUBLISHERS, NEW YORK. 
 
A SELECTED LIST 
 
 OF 
 
 RECENT THEOLOGICAL BOOKS 
 
 PUBLISHED BY 
 
 LONGMANS, GREEN, & CO. 
 
 NEW YORK 
 
 BISHOP A. C. A. HALL. 
 
 The Virgin Mother. Retreat Addresses on the Life of 
 the Blessed Virgin Mary, as Told in the Gospels. With an 
 Appended Essay on the Virgin Birth of Our Lord. By the 
 Rt. Rev. A. C. A. Hall, D.D., Bishop of Vermont. i2mo, 
 
 $1.25. 
 
 " It is often said, and the saying is true, that Protestantism and Anglicanism have 
 lost something of sweet Christian tenderness in their extreme reaction from the semi- 
 idolatrous cultus of the Blessed Virgin which prevailed in the Middle Ages. We have 
 not the slightest tendency to that form of doctrinal aberration ; nor would it be possi- 
 ble, we suppose, for any 'clear-minded Englishman or American to join in the glowing 
 but hyperbolical addresses to the Mother of our Lord which are found in the liturgies 
 of Oriental Churches ; yet it does seem that something has been lost in our habitual 
 forgetfulness of the human being to whom our blessed Lord in His earthly life was 
 nearest and dearest, and who, doubtless, of all the sons and daughters of men, was — 
 nay, perhaps still is — nearest and dearest to Him. In this little volume, Bishop Hall 
 very admirably and delicately discourses of the Blessed Virgin with the reverent affec- 
 tion which is due to her, and yet without the slightest approach to the extravagances 
 which our church has rightly and wisely banished. In a brief appendix, he has 
 written a few timely words on the subject of the virgin birth of our Lord, considered 
 as an article of the Christian faith." — The Church Standard, Philadelphia- 
 
 CANON SCOTT HOLLAND. 
 
 God's City : Four Addresses delivered at St. Asaph on the 
 Spiritual and Ethical Value of Belief in the Church. To 
 which are added six sermons on kindred subjects. By the 
 Rev. H. S. Holland, M.A., Canon and Precentor of St. 
 Paul's. Crown 8vo, $2.00. 
 
 " As to their teaching, we think them to be admirable models of the spirit in which 
 instruction concerning the church should be given. . . . The doctrine is both full 
 and strong, and is enriched by that wealth of illustration which characterizes all the 
 author's writings."— The Churchman, New York. 
 
 "We sometimes wonder why some sermons find their way into print ; but ser- 
 mons such as these are in character of an inspiration that not only find their way into 
 print, but into the hearts and lives of all who hear or read them." 
 
 —The Living Church, Chicago. 
 
LO.VGMANS, GREEN, 6- CO: S RECENT PUBLICATIONS. 
 CANON LIDDON. 
 
 Clerical Life and Work. A Collection of Sermons with 
 an Essay on "The Priest in his Inner Life." By the Rev. 
 Henry Parry Liddon, D.D., LL.D., D.C.L., late Canon 
 and Chancellor of St. Paul's. Crown 8vo, §2.00. 
 
 " This is a collection of sermons addressed at various times to the clergy. They 
 present a hij^h and serious view of clerical life, which had been slowly developing in 
 the preacher's mind from early life. 
 
 There is very little of distinctly 'High Church' opinions in them, but they 
 take a strong hold on the subject in hand, and handle it in no ordinary way. We 
 especially commend to our clerical friends the sermons on Our Lord's Example tlie 
 Strength of His Ministers, The Secret of Clerical Power, and The Moral Value of 
 a Mission from Christ."'— TuK Independent. 
 
 NEIV VOLUME OF CANON LIDDON' S LIFE OF DR. PUSEY. 
 
 Life of Edward Bouverie Pusey, D.D. By Henry 
 Parry Liddon, D.D., D.C.L., LL.D. Edited and prepared 
 for publication by the Rev. J. O. Johnston, M.A., Vicar of 
 All Saints', Oxford, and the Rev. Robert J. Wilson, D.D., 
 Warden of Keble College. 4 vols., 8vo. With Portraits and 
 Illustrations. Vol. I. and II., $9.00 net Vol. Ill,, 
 
 $4.50 net 
 
 " This volume deals with what may be considered, on the whole, the most impor- 
 tant period of all in the history of the Oxford revival." — Standard. 
 
 " Our first feeling in laying down this long expected ' Life of Dr. Pusey ' is one of 
 satisfaction that so important a subject had so able a biographer. In whatever age 
 Dr. Pusey had lived, his life would have been worth recording, for it was great in its 
 natural gifts, great also in its powers of devotion. . . . Here as in his most admir- 
 able commen.tary on the Epistle to the Romans, Dr. Liddon takes nothing for granted. 
 He is at great pains not only to make every name and event intelligible, but fresh and 
 living. A sentence in a letter of Dr. Arnold's is a trifle obscure — a foot-note explains 
 it. An epoch which in any other hands would have been dull and uninteresting to the 
 English public. Dr. Pusey's studies in Germany, becomes under Dr. Liddon one of 
 the freshest chapters in the book. Eichorn, Tholuck, Schleiermacher, and Neander 
 are living portraits. And yet all this illustrative matter is kept carefully subordinate. 
 You never forget Dr. Pusey. The author is lost in his subject." — The Churchman. 
 
 " The result proves that it is well worth waiting for. Valuable as is this work for 
 the portraiture of a great man, it has an especial value for the light it throws upon the 
 Oxford movement from contemporaneous history and documents. The work is 
 indeed most complete and projected on a grand scale, as is due to one who plaj-ed 
 so 'profoundly influential' apart in the great religious awakening of this century. . . . 
 
 " As a literary undertaking it exhibits the tenderness of touch, the grasp of 
 details, the felicity of expression, the ripe scholarship, the thorough acquaintance 
 with all the literature that could illustrate his subject, that mark all the writings of 
 Dr. Liddon."— The Living Church. 
 
 " More has been expected of Canon Liddon's biography than from any other book 
 that has attempted to deal with the great Church Reviva'l of the century, and the 
 just anticipations of those who are interested in it will be realized. Canon Liddon 
 restrains himself from every temptation to excess of statement or elaboration. When- 
 ever important points are treated, no jiains are spared to give accurate and full 
 information, and his opinions are never wanting where they are deman<led. The fur- 
 ther volumes in this biography will be awaited with eager interest."— The Outlook. 
 
LONGMANS, GREEN, <S- CO: S RECENT PUBLICATIONS. 
 REV. C. ERNEST SMITH. 
 
 The Old Church in the New Land. Lectures on 
 Church History. By the Rev. C. Ernest Smith, M.A., 
 Rector of the Church of St. Michael and All Angels, Balti- 
 more, Md., Examining Chaplain to the Bishop of Maryland. 
 With a Preface by the Bishop of Maryland. Crown 8vo, 
 cloth, $1.25. 
 
 "We heartily endorse the recommendation of the Bishop of Maryland, and we 
 go further ; we should say that this little book is perhaps the very best historical ac- 
 count of the Church of England for family reading that we have ever seen ; and an at- 
 tentive congregation to which these lectures should be read would be well prepared to 
 vindicate the position of the Anglican Church against the assaults of either Rome or 
 Geneva. It is not a controversial book, but its statements are so plain as to make 
 argument superfluous." — The Church Standard. 
 
 "These lectures deserve all the praise we can give them. We strongly recom- 
 mend their addition to parish libraries, and their study to teachers, lay readers, and to 
 not a few of the clergy. They retell the story of the o'ld church in the new land with 
 an accuracy of detail both in fact and doctrine that is refreshing, and with a style as 
 vigorous and pointed as it is clear."— The American Church Almanac, 1895. 
 
 " Here is a book for every member of the Brotherhood to own and study. Mr. 
 Smith very justly says : ' A knowledge of some of the chief facts in the history of the 
 church has become almost a necessity to every churchman, and there are, conse- 
 quently, few subjects upon which lecture-sermons can more appropriately be preached 
 in our day than on Church History, especially on the history of our ov\'n branch. 
 To some persons this may seem a very unedifying kind of a subject ; they prefer what 
 is known as " Gospel preaching" ; they have indeed no interest in any other; and if, 
 unfortunately, they are compelled to listen to any other, they imagine there is no help 
 in it, and are none the better for it, but rather the worse.' 
 
 " This is all true enough, and when this instruction is given with a clearness 
 and freshness that illuminate the subject, it becomes a pleasure as well as a duty to 
 receive it. . . . With a scholarship which is never heavy, v.ith a belief in the 
 Catholic Church which never descends into mere partisanism, the lectures, in the 
 words of the Bishop of Maryland who writes the preface, admirably fulfill their pur- 
 pose ' to trace the links of that continuity (between the Church in America and the 
 Church in England) to make churchmen feel sure, through them of an apostolic origin, 
 to help them know that this is no late-born sect, but that in it we are in the very 
 " fellowship of the Apostles." . . . Make yourself a . . . present of this book, 
 read it, digest it, and then lend it as widely as possible among jour friends." 
 
 — St. Andrew's Cross. 
 
 " The whole stors- is told in strong and clear outline, in a very interesting and 
 instructive wav, and any one who follows the plain teaching in this little volume can- 
 not fail to be convinced of the identity of our church with that church which the 
 Lord Jesus founded. We wish that everv lavman would read it, for we are sure he 
 would find it full of strength and truth."— The Living Church. 
 
 THE BAMPTON LECTURES FOR 1893. 
 
 Inspiration : Eight Lectures on the Early History 
 and Origin of the Doctrine of Biblical Inspiration. 
 
 Being the Bampton Lectures for 1893. By the Rev. W. 
 Sanday, M.A., D.D., LL.D., Dean Ireland's Professor of 
 Exegesis, Fellow of Exeter College, Oxford, Preacher at 
 Whitehall. 8vo, $4.00. 
 
longmans, green, ^ co:s recent publications. 
 
 abb6 fouard. 
 Saint Paul and his Missions. By the Abbe Constant 
 Fouard. Translated with the Author's sanction and co- 
 operation by the Rev. George F. X. Griffith. With 2 Maps. 
 Small 8vo, cloth, gilt top, $2.00. 
 
 " This work may not have the breadth of learning which one finds in the 'St. 
 Paul ' of Conybeare and Howson ; it certainly has not the buoyancy of Archdeacon 
 Farrar's work on the same subject ; it makes no pretension to the minute accuracy of 
 Lewin ; but it is a very admirable work, for all that, and to the average reader it will 
 be even more instructive than its predecessors. Its author, of course, is a clergyman 
 of the Roman Catholic Church ; but his candor is above all praise, and his account of 
 the church in apostolic days is absolutely faithful to historical fact. Indeed, we find 
 tliat he explicitly states facts which writers in our own church would hesitate to affirm. 
 
 The candor and simplicity which we find everywhere in the historical treatment 
 of our author's subject we find not less striking when he deals with doctrine; and 
 in his discussion of the Epistle to the Romans, his treatment of justification by faith 
 is so thoroughly Scriptural that one cannot help wondering at the wearisome scho- 
 lastic logomachv which, in the sixteenth century, so needlessly obscured the plain 
 teaching of the Word of God. Taking it all in all, we have nothing but commendation 
 for the Abbe Fouard's ' 5t. Paul.' "— Thh Church Standard. 
 
 " We give a hearty welcome to this new book of the Abbe Fouard's. His 'Saint 
 Peter and the First Years of Christianity ' will have raised the expectations of students 
 who have known it, but we think that even they will be hardly prepared for so 
 delightful and interesting a book as this of the life of St. Paul. With such good work 
 as that of Conybeare and Howson, Lewin and Archdeacon Farrar, the English scholar 
 scarcely expects to find any fresh treatment of so well worn a theme. But whilst it is 
 true that there is not much that is new, the setting and presentation of St. Paul's life 
 is delightfully fresh and interesting. The descriptions of his journeys are given with 
 all that color and life which French artists give to their landscapes, and long quota- 
 tions from his letters are quite skillfully interwoven into the text, so that we feel that 
 we know St. Paul better than we did before we took up the Abbe's work. 
 
 There are good maps, a full index, and an abundant supply of notes and refer- 
 ences. We have had no opportunity of comparing the translation with the original, 
 but we can say that it is eminently readable. On the whole, we believe there are few 
 lives of St. Paul which the ordinary Bible student will find more attractive and helpful 
 than this of the learned Abbe." — The Churchman. 
 
 "This volume follows in connected series 'Saint Peter and the First Years of 
 Christianity,' by the same author and from the same publishers. The Abbe Fouard 
 has been fortunate in his translator, who has succeeded in carrying over into his English 
 rendering much of the vivacious and eloquent perspicuity of the original French work. 
 Abbe Fouard lias done his work in this volume with great freedom. He touches 
 the great notes of Pauline doctrine strongly, and proclaims them with an enthusiasm 
 wholly his own. The translation enriches English theology with a volume catholic 
 in tone and scholarship, and whose merits in the original form have been recognized 
 in France."— The Independent. 
 
 BY THE SAME AUTHOR. 
 
 *The Christ, the Son of God.* A Life of Our Lord and 
 Saviour Jesus Christ. With an Introduction by Cardinal 
 Manning. 2 vols., small 8vo, cloth, gilt top, with 3 Maps, 
 $4.00. 
 
 St. Peter and the First Years of Christianity. With an 
 Introduction by Cardinal Gibbons. With 3 Maps. Small 
 8vo, cloth, gilt top, $2.00. 
 
 4 
 
LONGMANS, GREEN, ^ CO:S RECENT PUBLICA TIONS. 
 THE BISHOP PADDOCK LECTURES, 1894. 
 
 The Permanent Value of the Book of Genesis as an 
 
 Integral Part of the Christian Revelation. By the Rev. 
 C. W. E. Body, M.A., D.C.L., Professor of Old Testament 
 Literature and Interpretation in the General Theological 
 Seminary, New York ; Sometime Provost of Trinity Col- 
 lege, Toronto, and Fellow of St. John's College, Cam- 
 bridge. Crown 8vo, $1.50. 
 
 " No greater service could have been rendered at this time to the average body 
 of the church clergy than these four lectures by Prof. Body. Within the limited 
 space restricted to the Paddock Lectures he has managed to give a comprehensive 
 review of the so-called Higher Criticism, its history and principal authors, the various 
 theories and conclusions of its literary analysis of the Old Testament, bringing to the 
 front its unresolved problems, and philosophic or logical objections that are fatal to 
 its assumptions, and, above all, bringing out that moral and spiritual character and 
 purpose which stamps the Biblia Sacra as a Revelation from God for the behoof of 
 man, but which mere perfunctory critical scholarship as completely misses, as the 
 science of botany would do that confined itself to mere dried leaves, stamens, and 
 pistils, and details of classification, without leading to the consideration of properties 
 and uses, relation to pharmacopeia, commercial value, or benefit to mankind. Any 
 Christian will be delighted with the incidental replies to Dr. Eriggs, and the rnasterly 
 expose of critical fallacies among German writers, especially the final discrediting of 
 ♦he presumptuous and utterly groundless dogmatism of such writers of the extreme 
 school of Kuenen and Wellhausen. 
 
 The fourth lecture on Creation and Paradise, and the fifth on the Deluge and 
 the Patriarchs are intensely interesting, and show how Prof. Sayce and the Monuments 
 of Archaeology are rapidly making short work of much of the learned ignorance of the 
 Higher Criticisms. There are several interesting appendices." 
 
 —The Church Eclectic, Utica, N. Y. 
 
 THE BISHOP PADDOCK LECTURES, 1892. 
 
 The Sacramental System Considered as the Extension 
 of the Incarnation. By Morgan Dix, S.T.D., D.C.L., 
 Rector of Trinity Church, New York. Crown 8vo, 260 
 pages, $1.50. 
 
 " We have been always hoping that the church of these scientific days might be 
 able to show how deeply grounded the sacramental system is in nature, and the first 
 of these lectures leads us to feel that we shall not be disappointed. Dr. Dix , . . 
 shows what the teaching of the church respecting nature has been ; . . . what the 
 remedial and restorative effect of the Incarnation in nature may be. . . . It is im- 
 possible in the short space of a review to do justice to the argument in these two first 
 chapters, which we feel to be of great importance in these days."— The Churchman. 
 
 " Presented, as it is in these pages, in a fresh and lively way, in clear and per- 
 suasive argument, it touches the soul, excites the imagination, and deepens one's faith 
 . . . The treatment is scholarly and philosophical, the discussion logical and con- 
 clusive, the style clear and calm, and the volume is timely and helpful." 
 
 —The Living Church, 
 
 " It is most gratifying to have Dr. Dix's lectures on the sacramental system in 
 permanent and available form. The volume will prove a valuable addition to the 
 religious literature, not of the day only, but of the age. . . . The logical arrange- 
 ment of the material is admirable, and the diction at once stately and precise." 
 
 —St, Andrew's Cross. 
 
LONGMANS, GREEN, ^ CO:S RECENT PUBLICA TIONS. 
 
 THE DEAN OF CHRIST CHURCH. 
 
 Studies in the Christian Character. Sermons with an 
 Introductory Essay. By Francis Paget, D.D., Dean of 
 Christ Church, Oxford ; Sometime Vicar of Bromsgrove. 
 Crown 8vo, $1.75. 
 
 CANON BRIGHT. 
 
 Waymarks in Church History. By the Rev. William 
 Bright, D.D., Canon of Christ Church, and Regius Pro- 
 fessor of Ecclesiastical History in the University of Oxford. 
 Crown 8vo, $2.00. 
 
 " The present volume . . . is the production of a man who has cultivated the 
 habit of going to original sources for his materials, and who is at once a scholar and 
 a thinker. While he is everywhere passionately devoted to the Church of England, 
 he is also a universal scholar, and his writing can be trusted as substantially correct. 
 He is one of the few English writers of to-day who carries the methods of literature 
 into the study of theology and the writing of church history, and his sketches in every 
 instance are fresh and strong and clear.'' — Boston Herald. 
 
 "Dr. Bright is so well known to readers in church history that, with them at 
 least, no book of his needs any recommendation. This volume, however, appeals to 
 a wider audience than students of history. It is as truly theological as it is historical 
 . . . we have in succession a brief but scholarly treatment of the great religious 
 questions of the first eight centuries of the church's life; and our interest is main- 
 tained by the manner in which they have been grouped round living men. . . . 
 Twelve valuable appendices give a more complete treatment of some of the serious 
 questions raised in the book than was possible in the text. . . . Enough has been 
 said, we hope, to persuade the lover of theological books to include this in his next 
 purchase, for of the many valuable books that are being added to our theological 
 libraries, there are few more immediately useful than the one we have noticed." 
 
 — The Churchman. 
 BY THE SAME A UTHOR. 
 
 Faith and Life. Readings for the Greater Holy Days, 
 and the Sundays from Advent to Trinity. Compiled from 
 Ancient Writers. Second Edition. Small 8vo, $1.75. 
 
 Morality in Doctrine. Sermons. Small 8vo, $2.00. 
 
 Lessons from the Lives of Three Great Fathers : 
 
 St. Athanasius, St. Chrysostom, and St. Augustine. With 
 Appendices. Crown 8vo, $2.00. 
 
 " The lectures, as their title indicates, are rather anecdotical than biographical. 
 As such thev are suggestive, and will doubtless help readers that are not themselves 
 students of the Fathers, to a clearer conception of the characters and services of the 
 three men."— Christian Literature. 
 
 The Incarnation as a Motive Power. Sermons. Second 
 Edition. Crown 8vo, $2.00. 
 
LONGMANS, GREEN, &^ CO.'S RECENT PUBLIC A TIONS. 
 
 REV. HERBERT BRANSTON GRAY. 
 
 '*Men of Like Passions": Being Characters of some 
 Bible Heroes and Other Sermons. Preached to Bradfield 
 Boys. By the Rev. Herbert Branston Gray, D.D., 
 Warden of Bradfield College, Berks. Crown 8vo, $1.75. 
 
 "The first thing that strikes the reader of these sermons will assuredly be their 
 fitness for Iheir purpose. . . . The sermons are partly sermons on the saints of 
 tiie Prayer Book and partly on some of the Old Testament characters, with one or 
 two occasional commemorative discourses. All are brief, pointed, and thoughtful, 
 and we can assure our readers that they are well worth the study of much older 
 and more instructed hearers than those for whom they are prepared." 
 
 —The Churchman. 
 
 "They are manly in tone, earnest in spirit, and must have been very interesting 
 to listen to. Like a master bowman he cleans the mark he aims at, and under such 
 teaching the boys of Bradfield ought to develop into manly men. They may be read 
 with advantage by anybody, but every one who has to do with boys, parents as well as 
 teachers, v/ould fiiid very much that is helpful and profitable." — Pacific Churchman. 
 
 REV. A. J. HARRISON. 
 
 The Repose of Faith: In View of Present-Day Diffi- 
 culties. By the Rev. Alexander J. Harrison, B.D., 
 Vicar of Lightcliffe, Evidential Missioner of the Church 
 Parochial Mission Society, and Lecturer of the Christian 
 Evidence Society, Boyle Lecturer, 1892, etc. Crown 8vo, 
 $2.00. 
 
 BY THE SAME AUTHOR. 
 
 Problems of Christianity and Scepticism. Lessons 
 from Twenty Years' Experience in the Field of Christian 
 Evidence. Crown 8vo, $2.25. 
 
 " So wise and practical a volume as this cannot fail to do great good. . . . The 
 style of the book is popular throughout. . . . The third book is a summary of 
 lessons drawn from his own history. It describes the work he has done in the line 
 of the subject of the volume, a work which has been his specialty for a long time, and 
 considers all practical matters suggested at one or another point. The whole volume, 
 and this portion of it in particular, will be found serviceable by all who have oppor- 
 tunities of influencing those of a sceptical frame of mind. We commend the work to 
 Christians also, not merely for its valuable statements of their views of truth, but 
 quite as much because of its importance as an example of good sense, courtesy, and 
 tact in religious argument." — The Congregationalist. 
 
 The Church in Relation to Sceptics. A Conversa- 
 tional Guide to Evidential Work. Crown 8vo, $2.00. 
 
 " Mr. Harrison has had many years' practical experience in the work to which 
 this may be regarded as a hand-book, and an extremely good one it is. . . , The 
 book is a most helpful one, and every one engaged in pastoral work would find it an 
 invaluable help."— Pacific Churchman. 
 
LONGMANS, GREEN, 6- CO:S RECENT PUBLICA TIONS. 
 DEAN LUCKOCK. 
 
 The History of Marriage, Jewish and Christian, 
 
 in Relation to Divorce and Certain Forbidden Degrees. 
 By the Rev. Herbert Mortimer Luckock, D.D., Dean 
 of Lichfield. Crown 8vo, $1.75. 
 
 "This volume is full of original and patient research, characterized by bro.id his- 
 torical grasp and ample learning, and written in a pleasant and agreeable style. ' 
 
 —The Living Church. 
 
 CANON MACCOLL. 
 
 Life Here and Hereafter. Sermons. By the Rev. 
 Malcolm Maccoll, M.A., Canon Residentiary of Ripon. 
 Crown 8vo, $2,25. 
 
 CANON NEWBOLT. 
 
 Speculum Sacerdotum ; or, The Divine Model of the 
 Priestly Life. By the Rev. W. C. E. Newbolt, M.A., 
 Canon and Chancellor of St. Paul's. Crown 8vo, $2.00. 
 
 "We have nothing but praise for this beautiful collection of addresses which Dr. 
 Liddon's able successor has, to use his own modest phrase, ' submitted to the kindness 
 and forbearance of those whose lives are a constant exposition of the inspired words 
 of the apostle, in the ranks of the Anglican clergy. . . .' The author knows whereof 
 he speaks, and, accordingly, every word tells. "We know of no book that would give 
 such real help to the clergy as this, none that would be so suitable as a gift to those 
 about to be ordained on Trinity Sunday. Such encouragement and warning given at 
 the outset of a man's ministry might change and uplift it." 
 
 —The Churchman, New York. 
 
 " We consider it a great pitv that such a book as this, so freighted with instruction, 
 so full of spirituality, so graceful in expression, so gracious in spirit, should be sent 
 out under a title which implies that it is intended for the clergy only. There is a com- 
 pensation, however, in the thought that every clergyman who reads it will be likely to 
 preach it over and over again to the people of his charge." 
 
 —The Church Standard, Philadelphia. 
 
 "... A book which every clergyman ought to read and re-read till he has 
 thoroughly assimilated it and wrought it into the very texture of his being. Candi- 
 dates for Holy Orders, and the younger clergy especially, should make a special study 
 of it. The book is invaluable. . . ."—Pacific Church.man. 
 
 BY THE SAME AUTHOR. 
 
 Counsels of Faith and Practice : Being Sermons Preached 
 on Various Occasions. New and Enlarged Edition. Crown 
 8vo, $1.50. 
 
 " What men are crying out for is not so much intellectual as spiritual wisdom ; not 
 so much theology as the application of theology to their own spiritual needs. And 
 this need is abundantly met by those strong, thoughtful, and stimulating ' Counsels of 
 Faith and Practice.' " — The Churchman. 
 
LONGMANS, GREEN, &= CO.'S RECENT PUBLICATIONS. 
 
 CANON T. T. CARTER. 
 
 Nicholas Ferrar : His Household and his Friends. Edited 
 by the Rev. T. T. Carter, M.A., Hon, Canon of Christ 
 Church, Oxford. With Portrait engraved after a picture 
 by Cornelius Janssen at Magdalene College, Cambridge. 
 Crown 8vo, $r.75. 
 
 " The little volume before us is a real boon to the church. It might well be made 
 a part of the Lent reading of those who would know what types of saintliness, after 
 the ancient model, the Anglican Church has been able to produce."— Living Church. 
 
 BISHOP COPLESTON. 
 
 Buddhism, Primitive and Present ; in Magadha and 
 Ceylon. By Reginald Stephen Copleston, D.D., 
 Bishop of Colombo, President of the Ceylon Branch of 
 the Royal Asiatic Society. 8vo, $5.00. 
 
 "Notwithstanding the numerous works on Buddhism recently issued, there was 
 room for a book which, neglecting the side-growths, should undertake to give a con- 
 tinuous history of the primitive faith of Gotama. This task Bishop Copleston has 
 performed with excellent judgment and skill."— The Nation, New York. 
 
 REV. WYLLYS REDE, M.A. 
 
 The Communion of Saints. By the Rev. Wyllys Rede, 
 M.A,, Rector of Emmanuel Church, Rockford, Illinois. 
 With a Preface by Lord Halifax. Crown 8vo, f 1.25. 
 
 "The substance of this book was delivered in a course of lectures at St. Mark's, 
 Evanston, 111., during the Lent of 1892. There is an introduction by Lord Halifax, 
 President of the English Church Union, which is in itself a clear statement of the doc- 
 trine which Mr. Rede expounds in the book. But we do not agree with the assertion 
 on the title-page that it is a ' Lost Link in the Church's Creed.' Whatever obscura- 
 tion it suffered in past da^-s, it has now emerged from into the verj' forefront of church 
 teaching. However, if this was one of the motives which led to the production of the 
 book, we are disposed to rejoice in the assumption to which we are indebted for a 
 very clever and sympathetic work. The leading idea of the book is the permanence 
 of relationships in the Body of Christ, which is His Church, and the Communion of 
 Samts. 
 
 There is a chapter on ' Prayers for the Dead,' which puts that matter in a very 
 clear and reasonable light. The book is valuable as a clear exposition of the teaching 
 of the church concerning the fellowship, the brotherhood v/hich in her mind exists 
 between all who are baptized into the Church of Christ, whether living or departed. 
 And it will be found no less valuable as affording the truest and most efficacious con- 
 solation to all the sad comoanv of those who grieve because their friends are not. 
 One turns awav with almost 'angry impatience from the wearisome commonplaces with 
 which many good people seek to bind up the breaking heart— for they act like salt 
 upon a raw wound. It is only in the truth that all are one in Christ, the doctrine of 
 the Communion of Saints, that anv healing for such sorrow resides. Therefore, both 
 on this account and for the clear statement of this doctrine, the book is a very valua- 
 ble one, and deserves to be not only widely read by church people, but carefully 
 digested."— Pacific Churchman. 
 
LONGMANS, GREEN, &^ CO.'S RECENT PUBLICATIONS. 
 
 The Inheritance of the Saints ; or, Thoughts on the 
 Communion of Saints and the Life of the V/orld to Come. 
 Collected chiefly from English Writers by L. P. With a 
 Preface by the Rev. H. Scott Holland, M.A., Canon and 
 Precentor of St. Paul's. Crown 8vo, $2.00. 
 
 " We can heartily commend it as full of sweet thoughts. It is not at all authori- 
 tative, but there is nothing authoritative in these subjects. The devout will read it 
 and bless God." — Standard of the Cross. 
 
 "Selected and put together with much care and skill, and under the guiding 
 motive of a dominant churchly spirit, and a strong desire to help the children of faith 
 to realize on earth the reality and nearness of the world to come as well as their own 
 relation to the City and Kingdom of God."— The Independent. 
 
 " Though this admirable volume is a compilation ofthe thoughts of others it will 
 be as widely read, we believe, as though it were the original work of its author. The 
 book is well arranged, the subjects for the most part being illustrated by a text, pass- 
 ages from authors in prose or verse, and a prayer. It would make a suitable and 
 acceptable Easter gift."— The Churchman. 
 
 Verba Verbi Dei : The Words of Our Lord and Saviour 
 Jesus Christ. Harmonized by the Author of *' Charles 
 Lowder." With an Litroduction on the Different Periods 
 in Our Lord's Life on Earth. Crown 8vo, $1.50. 
 
 " This is a book which everj-body ought to have at hand. It contains the words 
 of our Lord alone, and there are times when one cares to read or think of no other 
 words than His. Even apostles and prophets mav sometimes be properly included 
 in the words of Saint Thomas a Kempis : ' Let all the doctors hold their pea'ce ; speak 
 Thou alone to me.' The words are arranged in successive periods, including (i) the 
 words of our Saviour as a child, at His baptism, and in the tem])tation ; (2) at the 
 beginning of his ministry; (3) during His first public ministrv in Galilee; (4) during 
 His ministry in Judea, and subsequentlv to the last Passover; (5) during the week of 
 His passion; (6) during the great Forty Davs, and afterwards to Annanias and St. 
 Paul. We heartily commend this compilation to all students of Holy Scripture." 
 
 — The Church Standard. 
 
 "The book is chiefly intended for devotional use, and its unique plan, its lucid 
 arrangement, and its consistent self-restriction to the ipsissima verba of our Lord, 
 will assuredly give it a very high place among books of that class." 
 
 —The Churchman. 
 
 REV. G. R. PRY N HE. 
 
 The Truth and Reality of the Eucharistic Sacrifice, 
 
 Proved from Holy Scripture, the Teaching of the Primitive 
 Church, and the Book of Common Prayer. By George 
 RuNDLE Prynne, M.A., Vicar of St. Peter's, Plymouth; 
 Author of "The Eucharistic Manual," etc. Crown 8vo, 
 $1-25. 
 
 " An admirable presentation of the subject. Mr. Prynne's book is brief and read- 
 able, and contains in a concise form some of the most salient facts and arguments 
 which have been adduced by learned divines in support of the truth and reality of the 
 Eucharistic Sacrifice."— The Churchman. 
 
LONGMANS, GREEN, ^ CO:S RECENT PUBLICATIONS. 
 REV. RICHARD W. HILEY, D.D. 
 
 A Year's Sermons. Based upon some of the Scriptures 
 appointed for each Sunday Morning. By the Rev. 
 Richard W. Hiley, D.D., of St. Mary Hall, Oxford, Vicar 
 of Wighill, Tadcaster, Yorkshire. In two volumes. Vol. I., 
 January — June. Vol. II., July — December. Crown 8vo, 
 each, $2.00. 
 
 '• Very plain, practical sermons, which it is at once a pleasure and a profit to read. 
 Thoroughly evangelistic, they are yet eminently adapted to the needs and cares of the 
 every-day man."— The Chcrchman. 
 
 THE ORACLES OF PAPIAS. 
 
 The Oracles Ascribed to Matthew by Papias of Hier- 
 apolis : A Contribution to the Criticism of the New Testa- 
 ment. With Appendices on the Authorship of the De Vita 
 Contemplativa, the Date of the Crucifixion, and the Date 
 of the Martyrdom of Polycarp. Crown 8vo, $2.00. 
 
 CANON AND MRS. S. A. BARNETT. 
 
 Practicable Socialism : Essays on Social Reform. By the 
 Rev. Canon and Mrs. S. A. Barnett. New and Enlarged 
 Edition. Crown 8vo, $1.50. 
 
 " These papers are really practical and helpful in their suggestions to people who 
 want to do something to help the poor,"— Scotsman. 
 
 " In republishing these essays it is not too much to say that the authors have made 
 society deeply their debtors. . . . Every social reformer will be the better for the 
 perusal of this book."— Daily Telegraph. 
 
 " It is a very practical and admirable work and still timely and appropriate. We 
 value this volume the more highly because while quite as practical and suggestive as 
 any other, it is pervaded by a decided and helpful Christian spirit and tone." 
 
 —Boston Congregationalist. 
 
 REV. F. W. PULLER, M.A. 
 
 The Primitive Saints and the See of Rome. By 
 
 F. W. Puller, M.A., Mission Priest of the Society of St. 
 John the Evangelist, Cowley, Oxford. Crown 8vo, $2.25. 
 
 " Our earnest recommendation of this book can be best emphasized by the eulogy 
 which the Bishop of Lincoln pronounces — and no one could be fitter to pronounce it 
 —on 'the brilliancy of the Christian spirit which runs through it all.' " 
 
 —Guardian, London. 
 
 " An excellent compendium for American churchmen now, when the Roman 
 question has taken a new turn in this country ... no one can afford to despise 
 a carefully digested manual like this."— The Churchman, New York, 
 
LONGMANS, GREEN, 6- CO:S RECENT PUBLICA TIONS. 
 NEW BOOK BY A. K. H. B. 
 
 St. Andrews and Elsewhere : Glimpses of Some Gone 
 and of Things Left. By A. K. H. Boyd, D.D., LL.D., 
 First Minister of St. Andrews ; Author of '' Recreations of 
 a Country Parson," "Twenty-five Years of St. Andrews," 
 etc. 8vo, $4.00. 
 
 " This volume has one serious fault. It is too full of good stories. . . . The 
 truth is that this is a very enjoyable volume, and the author himself is always a source 
 of delight." — North British Daily Mail. 
 
 " In the present book will be found a series of reminiscences of Dean Stanley, 
 of Canon Hugh Pearson, and of Mr. Froude. There are plenty of anecdotes about 
 all three — some racy enough."— Times. 
 
 BY THE SAME AUTHOR. 
 
 Twenty-five Years of St. Andrews, 1865 to xSgo. 
 
 2 vols., 8vo. Vol. I. 1867-1878, $3.00. Vol. II. 1878- 
 1890, $3.00. 
 
 " These reminiscences are so unique that one can hardly place them. They present 
 Dr. Boyd's social life and, to some degree, his personality in a very strong light. They 
 contain something characteristic of nearly everybody. The pages are full of bright 
 nnd entertaining matter. . , . We are certain that not since Boswell's 'Life of 
 Dr. Johnson,' has a more entertaining book of notable sketches and conversations 
 been written. 
 
 These volumes will have a permanent interest for all who have a desire to know 
 something about many of the most notable persons in England and Scotland during 
 the last half of the nineteenth century."— The Outlook. 
 
 REV. H. E. HALL, M.A. 
 
 Manual of Christian Doctrine. Chiefly intended for 
 Confirmation Classes. By the Rev. H. E. Hall, M.A., 
 Vicar of S. Benet and All Saints', Kentish Town, N.W. ; 
 Author of " Leadership not Lordship," "The Ritualists and 
 the Reformation." With a Preface by the Rev. W. H. 
 Hutchings, M.A,, Rector of Kirby Misperton, and Rural 
 Dean. Fcap. 8vo, 80 pages, 30 cents. 
 
 This manual aims at helping the teacher as well as the taught and is therefore 
 of a more distinctly theological character than many of a similar kind that are already 
 ill existence 
 
 The author interprets the Prayer Book in the light of Catholic Truth, taking 
 antiquity and not novelty for his guide. He adheres to the traditional teaching ot 
 Western Christendom, and is careful, in exalting the gift of Confirmation, not to 
 depreciate that of Baptism. He is alive, too, to the practical advantage of separating 
 rhe period of life for the reception of Confirmation from that of the initial Sacrament, 
 in order that fresh grace and strength may be vouchsafed to the young, just betore 
 they have to meet new temntations and to go forth into the world. . _ . 
 
 Although the manual is especially intended as a help m giving Confirmation 
 rlr.sses, much of it may have a wider use, either as the basis of a series of instructions, 
 or for catechising in church and in the schools. 
 
 \2 
 
t\ ^^ \« 
 
 ^N k..* 
 
 
 rx^xS