2,.Z?.'o5
^ij^^ PRINCETON, N. J. ^%r
Purchased by the
Mrs. Robert Lenox Kennedy Church History Fund.
Section %..X...\.^.
Btsijop George David Cummins, D. D.,
First Bislio}) and Founder of the Keformed Episcopal Cliurcli
A HISTORY
H
Reformed f^P'scopal Qhurch,
187J-1902.
BY
ANNIE DARLING 'price.
PHILADELPHIA:
James M. Armstrong, Printer and Publisher. 718 Sansom Street.
1Q02.
jifoffi
First HiHliop aiifl FoiiiKlor oi the Ketormed Kpi.
A HISTORY
OF THE
FORMATION AND GROWTH
OF THE
Reformed Episcopal Church,
1873-1902.
BY
MRS. ANNIE DARLING PRICE.
The Reformed Episcopal Church is a firm and heroic stand
for the very heart of the Gospel."
Bishop George David Cummins. D.D.
PHILADELPHIA:
James M. Armstrong, Printer and Publisher, 718 Sansom Street.
iqo2.
Copyright, 1902,
by
Mrs. Annie Darling Price.
TO THE MEMORY
OF THE
FOUNDER AND FIRST BISHOP
OF THE
REFORMED EPISCOPAL CHURCH,
AND TO ALL WHO, WITH HIM, WERE INSTRUMENTS,
UNDER GOD, IN GIVING TO THE CHRISTIAN WORLD
A CHURCH THAT, IN THE GENERATIONS TO
COME, SHOULD, IN ITS PRINCIPLES, BE
FOREVER A LIVING PROTEST AGAINST
ERROR, AND A DEFENDER OF
"THE FAITH WHICH WAS ONCE FOR ALL DELIVERED
UNTO THE SAINTS,"
"CHRIST JESUS HIMSELF BEING THE CHIEF
CORNER STONE."
Be thou faithful unto death, and I will give thee the crown of life.
'Christ Jesus Himself being the chief corner-stone,
Eph. ii: 20.
*'In the grey dawn of early time,
The Church on earth arose;
Upbuilt with battlements sublime,
Against her mighty foes.
And many a noble saint of old
The fair foundation laid;
And living stones, of price untold,
The stately fabric made.
In glory of unfading light
Their faithful record lives;
The touch of time the vision bright
Unchanging lustre gives."
"The Church's one foundation is Jesus Christ her Lord.
CONTENTS.
CHAPTER. PAGE.
1. The Church of England and the Pi'otestant Episcopal
Church of America 1
2. The Revisions of the Prayer Book 13
3. The Need for the Reformed Episcopal Church 21
4. The Need for the Reformed Episcopal Church (con-
tinued) oG
5. The Crisis and Its Results 88
6. The Foundation of the Reformed Episcopal Church ... . 11?
7. The Declaration of Principles 125
8. The Points of Dilierence 131
9. Articles of Religion — Protestant Episcopal— Reformed
Episcopal 13U
10. The Reformed Episcopal Prayer Book 142
11. The Form of Government of the Reformed Episcopal
Church 150
12. General Councils and History, 1873-1875 152
13. General Councils and History, 1875-1880 161
14. General Councils and History, 1880-1885 176
15. General Councils and History, 1885-1890 182
16. General Councils and History, 1890-1895 188
17. General Councils and History, 1895-1902 194
1 8. Work in England 225
19. Work in Other Fields 234
20. Work in the South 240
21. Work in Foreign Lands 244
22. The Reformed Episcopal Seminary 257
23. The BaFisinger Home 250
24. Young People's Societies 261
25. Lives of the Bishops of the Reformed Episcopal Church. 264
26. Recollections — Clerical and Lay 282
27. Publication Society and Church Papers 289
28. The History and Mission of the Reformed Episcopal
Church 295
Appendix [[ 303
I heartily commend the zeal and diligence of Mrs. Price in
collecting and presenting in the following pages so much valu-
able material, illustrative of the early history of the Reformed
Episcopal Church: and earnestly hope that her book will find
hearty support and wide circulation among the members of the
Church.
J. A. Latane,
Late Presiding Bishop.
PKEFACE.
This book is called forth by a strongly-felt need for
some gathering together of the various threads of the
history of the Eeformed Episcopal Church during its
twenty-five years and more of existence. Many and able
have been the pamphlets and articles written, but no
connected account has been recorded. The years are
passing, and already some of those who bravely, for con-
science' sake, faced hardness as "soldiers of Jesus Christ,"
yielded up position, friends, wealth, not counting even
their lives dear unto themselves, have joined the Church
Triumphant. For this reason, the call came, while many
of those earnest laborers were yet with us, for some one
to weave into one golden thread, their recollections of our
early days, that there might be left in the hands of the
workers in years to come a clear and accurate history of
the reasons for the founding of our Church, and its for-
mation and history during its first quarter of a century.
Such a book is of necessity largely a compilation, a
transcript of the thoughts of others, and many thanks
are due to those whose kind assistance and encouragement
has made such a work possible. Among them also were
some of those valued friends who are to-day rejoicing in
the presence of the Lord.
Doubtless there are inaccuracies and omissions, but an
earnest effort has been made to render it as complete as
possible. It has been a labor of love, offered with the
sincere desire that those into whose hands it may fall may
be more than ever convinced of the leading and over-
ruling hand of God, in calling out from among the
Churches of Christendom a people of God, a Church
viii Freface.
wHich, for purity of principle, for staunch adherence to
the Truth, and the promulgation of a pure Gospel, cannot
,be surpassed. Such a heritage calls for a strong faith in
the Christ which it sets forth, a grasp of the truths it rests
upon, an intelligent, loyal devotion, a constant prayerful
thought, and a jealous guarding from the pollutions of
the world, that it may ever be a part of that Church for
which Christ died, "that He might present it to Himself
a glorious Church, not having spot or wrinkle, or any such
thing; but that it should be holy and mthout blemish."
A. D. P.
Wilmington, Delaware, March, 1902.
"Thou hast given a banner to them that fear Thee, that
it may be displayed because of the truth," Psalm Ix: 4.
Chapter 1.
The Church of England and the Protestant Episcopal
Church of America.
The history of a nation is its life written out upon the
pages of the centuries as they come and go, by tlie men
and women into whose frail keeping the God of nations
has entrusted it. In so far as they follow Him, is the
nation prospered, "the valleys also are covered over with
com," its cattle are "upon a thousand hills," its industries
flourish, and the blessing of the presence of the Angel
of Peace hovers over it with folded wings — for "happy
is that people whose God is the Lord."
The history of the Church of Christ is the same, as
unchanging and inscrutably written upon the pages of the
world's record, as the law of the stars moving in the blue
of heaven is written by the finger of God.
Our desire in the following pages is to reverently trace
the purposes of God for us in the history of the formation
and growth of the Reformed Episcopal Church, and to
find, even amid our human frailties and errors, as wc
have made that history during its quarter of a century,
the guiding hand of Him whose book of Divine records
stretches back into the dim beginnings, and with whom
"a thousand years ... are but as yesterday when it is
past."
Great undertakings are not perfected in a day, often
not in a lifetime. Future generations are to reap the
benefit of the wonderful discoveries which this age is
bringing to light. "Rome was not built in a day," and
2 llislonj of the Reformed Episcopal Church.
it needs the determination of a Napoleon to overcome
many of the obstacles that sometimes block the way of
success.
History covers more than the record of a decade, and
has its root deep in the hearts of the men and women
who, day by day, carry out the purposes of God and link
the past, with its dead heroes, to the present, with its
living, pulsating, human life, and behind it all standeth
He 'Vho hath measured the waters in the hollow of His
hand, . . . and comprehended the dust of the earth in
a measure/'
The mighty river has its rise in the far away mountain
top, where its spring bubbles up in clear exuberance in
the very joy of living, and, gathering momentum and
wider reaches as it goes to meet the flowing river in the
fertile valley beyond, the mountain brook becomes a
torrent that turns the wheel of industries whose useful-
ness and powers touch the shores of other lands. So as
a Church, our record goes farther back than the brief
twenty-eight years of its outward history, back into the
years that preceded it, back into the very purposes of
God, whose design we, all unconsciously, perhaps, have
been filling out and making plain.
Our purpose in this chapter is to trace the history of
the Church of England and the Protestant Episcopal
Church only so far as it leads up to the causes which led to
the formation of the Reformed Episcopal Church. In order
to give a clear and correct reason for our existence as a
separate body or branch of Christ's Church, we should
knoAV the salient features of the record written year by
year in the Communion from whence we came — came,
not because we desired to disrupt the Church of Christ
with dissensions and the tearing down of her bulwarks,
Church of England — P. E. Church of America. 3
but for conscience^ sake. We left the mother Church,
because, while we loved her, as a child loves its parent, yet
beyond and above all earthly love was the love of the
Church's Head, the One and only High Priest and
Mediator; and because of the desire for the promulgation
of a pure Gospel, untouched with the errors which
savored of Romanistic principles. It was when conscience
was fettered with errors that could no longer be borne
in righteous silence, that the Eeformed Episcopal Church
entered upon its existence.
To learn clearly the reasons for our formation as a
Church, or, rather, the restoration of the old paths of our
forefathers, we must go back even beyond the seas to
the mother country before the beckoning hand of new
fields and unknown riches in a free land led many to turn
their faces westward.
The first step looking toward the English Eeformation
was taken in 1534, by Henry the Eighth, in denying the
supremacy of the Pope in matters concerning the religious
life and worship of England.
Gradually the light broadened until, in the reign of
Edward the Sixth, in 15 i.^, a Commission was appointed
to prepare a Litu"'gy in English for public service, this
being followed bv yet another in 1552, of which we will
speak later on.
"There was vX the same time a great reformation in
the externals of public worship by the removal of many
Popish customs and superstitious observances, such as
the elevation of the bread and wine to be adored, the
burning of incense, the ceremonials of making frequent
signs of the cross, bowings, genuflections, kissing the
altar, and the paten, or sacred plate — all these were
greatly reduced, if not entirely abolished."
4 Historji of the Reformed Episcopal Church.
Mr. Ira Warren, in writing of the English Reformation,
says: "They restored all the truths which the Roman
Church had lost; but they did not reject all the errors
which that communion had introduced. Thus, while
they combined in their teachings all the Protestant
elements of a true Gospel, they mingled into them enough
of the popish element of a false Gospel to neutralize in
part their manly influences and to hinder their free and
jjenign action upon the world."
During the reign of Mary, the Roman service was for
a time restored; consequently, during Elizabeth's rule,
while a Protestant princess, she allowed several alterations
in the Prayer Book of Edward \^I, thus dimming the
purity of the Reformation, and its beneficial effect was
in some measure lessened. Bishop Burnet says: "So
acceptable did she make the Prayer Book to the Romish
clergy, that of 9400 ministers who had served under Mary,
and conformed to Popery, all but 200 remained at their
posts and used the ritual." In this compromise lay the
error from which so many were to suffer in the years to
come." Macaulay says: "To this day the constitution,
the doctrines, and the services of the Church, retain the
visible marks of the compromise from which she sprang.
She occupies a middle position between the Churches of
Rome and Geneva. . . . The service being in a dead
language, is intelligible only to the learned; and the great
majority of the congregation may be said to assist as
spectators rather than as auditors. Here again the
Church of England took a middle course. She copied the
Roman Catholic forms of prayer, but translated them
into the vulgar tongue, and invited the illiterate multitude
to join its voice to that of the minister. In every part
of her system the same policy may be traced."
Church of England — P. E. Church of America. 5
We pass now to the new world. At this period in
England's history, occurred the revival of the Acts of
Supremacy and Uniformity. The former provided that
all Christian people in public worship should use the
Book of Common Prayer, establishing the king as
supreme head of the Church; while the latter, the sub-
stance of which we quote, shows still further the burdens
laid upon the people of England at this time. It was
said that "all hope of union was blasted by that second
most disastrous, most tyrannical, most schismatical Act
of Uniformity, the authors of which, it is plain, were not
seeking unity, but disunion."
"To the Protestant Church of England, as by law
established. . . . All persons, of whatsoever rank or
degree, above the age of sixteen years, who refuse to go
to some church or chapel, or place of common prayer, or
who persuade any other person not to go, or should be at
any conventicle or meeting, under color or pretence of any
exercise of any religion other than that ordered by the
State, then any such person was to be committed to
prison, there to remain until he should be ordered to come
to such church or usual place of common prayer, and
there to make an open submission and declaration of his
conformity in the following words: ^I, A. B., do humbly
confess and acknowledge that I have grievously offended
God,' etc. ... In case of disobedience, the offender was
to 'abjure the realm,' that is to say, he was to banish him-
self for life, and if he failed to do this ... or if he
returned into the kingdom without her (Elizabeth's)
leave, such person . . . was to be adjudged a felon, and
was to suffer as in cases of felony, without benefit of
clergy, that is to say, suffer the sentence due to arson or
murder — to be hanged by the neck till he was dead."
6 History of the Reformed Episcopal Chv/rch.
This, in brief, was the substance of the Act which
became one of the causes leading to the migration of so
many to the new world. It was a thing not to be toler-
ated in the estimation of some of those who deemed it
better to suffer all things, rather than to remain in a land
where religious libert}^ was chained to arbitrary laws, and
where their lives would be exposed to the severest pen-
alties should they disclaim the obligations thus laid upon
them. As a consequence, many a vessel's prow was
turned towards the unknown vastnesses of a new country.
Previous to 1620, there had been several organized
attempts to found colonies in the new world, and these
successive attempts each brought with them the worship
and Prayer Book of the Mother Country.
In the above named year, however, there came a band
of men and women who, for conscience' sake, had turned
their backs upon the intolerant demands of their native
country, and sought freedom to worship their God in a
new land — Puritans, so-called for adhering to the "pure
Word of God." In the bitter cold of a New England
winter, they took up a life of sorrow, toil and danger,
for the sake of truth. They saw "what it took the people
of j\Iaryland and Viriginia a century to realize— that the
Church of England, holding the theories she did, could
never become the Church of the colonies, however deeply
she might yearn over her departing children," and for
many years the Church of England held no sway over
the New England section of the new world, and for sixty
years there was no Episcopal church in New England,
the first edifice being erected by order of Charles II, in
Boston, in 1679.
"Yes, call that holy ground
Wliere first their feet have trod !
They have left unstained what there they found —
Freedom to worsliip God."
Church of England — P. E. Church of America. 7
At the time of the American Kevolution, the Episcopal
clergy were (by their oath of allegiance and from the fact
that their support came from England) adherents of the
Crown, and, as such, regarded with distrust, and for this
reason the services hitherto carried on were largely, if
not wholly, suspended.
It involved great sacrifice to throw their interests into
the common lot of a then doubtful struggle, but there
were a few who bravely upheld the forces working for
their liberty, and among them we have the names of Dr.
White of Philadelphia, Chaplain of the Continental Con-
gress, and Dr. Provost of New York, both of whom had
so much to do with the Prayer Book of 1785, years after-
ward revived by the workers of the Eeformed Episcopal
Church in their endeavor for a freedom won after many
a bitter struggle.
When the smoke had cleared, after the fires of the
Revolution, and the people of the new land realized that
their hard fought battle for freedom was won, and their
ship of state entrusted to their own keeping, we again
see the Episcopal Church rallying its scattered forces.
They were confronted with an imperative need for
organization. The possibilities of the vast land they had
come to possess made them see that under its new condi-
tions and laws, America must deal with its own problems,
and that the Episcopal Church, no longer the Church of
England, but of America, must have some permanent
form of organization.
On August 13th, 1783, a Convention was called in
Annapolis, Md, at which time in one of their official
documents, the term ''Protestant Episcopal" was first
used.
In the following year, another meeting of the Conven-
8 History of the Reformed Episcopal Church. .
tioii was called in New Brunswick, N. J., but finding it
expedient to gather a larger number for the consideration
of matters of much moment, a further Convention was
called in the City of New York, October 5th, 17S4.
Here the adoption of ''Seven Principles of Ecclesiastical
Union" was effected, as a starting point for organization
of the body.
While this movement in the southern section had been
progressing, in the New England district the forces had
rallied in Connecticut. Here, in the little settlement of
Woodbury, the remnants of the Church of England held
their meeting. Their first object was to secure a bishop.
Their selection for this office was Dr. Seabury, a man of
some fifty-four years, a High Churchman, and a "pro-
nounced and active Tory.^^ This man (elected by the
clergy only) was sent to England for consecration. After
a year's delay, unable to obtain it there, Dr. Seabury
went to Scotland and attained his purpose at the hands
of the Non-Jurors of Scotland, November 14th, 1784.
He then returned to Connecticut and became rector of a
parish in New London.
In the Convention of September 27th, 1785, which
met in Philadelphia, the matters laid before it were of
vital importance to the Protestant Episcopal Church in
America.
The first point under discussion was its Constitution.
According to Dr. McConnell, the Church Constitution,
draughted by Drs. Wliite and Smith, contemplated (a) a
national organization; (b) the States to be its component
units; (c) its governing body to be composed of two
orders, clergy and laity; (d) each State to retain in its
own hand a sovereign authority, and to conduct its own
affairs. On its political side, these were its cardinal
features.
Church of Englaiul — 1\ E. Church of America. 9
\r addition, it provided for things ecclesiastical and
doctrinal. There was to be (a) a triennial Convention;
(b) bishops, when obtained, were to be ex-officio members
of the Convention; (c) persons were to be admitted to
orders upon subscription generally to the Holy Scriptures,
and a pledge of canonical obedience to the ecclesiastical
authorities; (d) the English Prayer Book was to be the
basis of the Liturgy, but to be modified so as to bring it
into agreement with the new political arrangement.
As we shall dwell on this revision in another chapter,
we need only state here that it was completed in the
following month — October, 1875 — and the service read
for the first time by Rev. William White, D. D., on the
fifth of that month.
A third point discussed in the Convention was the
question of bishops, a matter referred to the Church of
England, as to whether they would consent to consecrate
men chosen and sent over from America, their refusal
to consecrate Bishop Seabury making it a doubtful ques-
tion. Consent was obtained, however, and Drs. White
and Provost sailed for London, where they were conse-
crated in Lambeth Chapel, February 4th, 1786. On their
return. Bishop White went to Christ Church, Philadel-
phia; Bishop Provost to Trinity Church, New York, while
Bishop Seabury held jurisdiction over the New England
States.
Here, at its beginning, the Protestant Episcopal Church
contained practically two parties, with strong feelings
both politically and ecclesiastically — could there be union
and a settled foundation upon which both could labor
without sacrifice of principle?
This was the situation in the Church at the next Con-
vention, held in Philadelphia in July, 1789.
10 History of the Reformed Episcopal Church.
To the Cliurcb in (Jonnccticut, vviLli Seabury as its
Eishop, the (/oustitution of 1785 and the Prayer Book,
as then revised, were totally repugnant.
The union of the two elements was completed, but only
by a compromise. The Prayer Book revision of 1785
was set aside, the English Prayer Book was adopted, witli
such alterations as made it cover the needs of the Eepublic
(going into effect October 1st, 1790), and the Constitution
was amended by constituting the body of bishops a
separate House. In later years, the restrictions laid upon
the action of the bishops by the Constitution were also
removed.
We quote, without comment, the words of John Jay,
first Chief Justice of the United States:
"To you it cannot be necessary to observe that High
Church doctrines are not accommodated to the state of
society, nor to the tolerant principles, nor to the ardent
love of liberty, which prevail in our country. It is well
known that our Church was formed after the Revolution,
with an eye to what was then believed to be the simplicity
of the Gospel; and there appears to be some reason to
regret that the motives which then governed have since
been less operative."
From this date, the Protestant Episcopal Church (while
in many respects satisfying the wants of its adherents,
whose love for its beautiful Liturgy, expressing, as it did,
the very needs of life, was most sincere) gradually devel-
oped practices which were antagonistic to the consciences
of the so-called Low Churchmen. The hope of having
the errors in her Prayer Book expunged by Convention
decisions was a desire cherished for years, until, in almost
hopeless despair, it was foimd that within the Church this
was impossible, and the only remedy was separation.
Church of England— P. E. Church of America. 11
Thus slowly it came, the cloud no bigger than a man's
hand, until it covered the horizon.
We pass quickly over the years, and quote a strikingly
prophetic speech of Bishop Meade to Dr. Cummins in the
L'ummer of 1856 (Life of Bishop Cummins, page 108):
''The signs of the times are such as to fill my heart with
the deepest anxiety. Matters cannot remain as they are;
those holding the doctrines of baptismal regeneration,
of a priesthood, and kindred errors, will go on to greater
extremes, and they will take a deeper hold on the clergy
and laity of our beloved Church. I shall not Hve to see
it, but a time will come when some one m.ust breast the
current and stand up boldly in defence of the truth. On
you, and those like-minded, will devolve this duty. I
charge you to stand firm, and I look to such as you to bear
the standard of God's truth bravely and faithfully"—
prophetic words, nobly fulfilled!
The High Church element was the stronger of the two,
and the dangerous errors referred to in these words of
Bishop Meade, year by year grew greater, while those who
saw them tried vainly in Convention after Convention
for their remedy, and in their failure, lost courage.
We have considered briefly the history of the Church
of ]^:ngland and the Protestant Episcopal Church in
America, that we might the more clearly see the fact that,
as a denomination, we were but restoring the original
Protestant Episcopal Church of the days of the American
Revolution, and also the reasons within the Mother
Church that led to the founding of the Reformed Episco-
pal Church.
We would fain record here our tender feeling and our
love "in Christ" for the Church from which we came.
Hallowed associations cluster around her to many Re-
12 llislorij of Ike llefonned Eimcopal Church.
formed Episcopalians, and many of us also can record
friendships true and tried which we still cherivsh to-day
with those in her Communion. We turn in loving re-
membrance to the fold from whence we came, not because
we wished it harm, or were animated by a spirit of dis-
loyalty, but for what to us seemed the glory of God.
Chapter II.
The Bevisions of the Prayer Booh.
Briefly let us glance at the history of the Book of
Common Prayer, and its revisions in England and
America.
Taken as a whole, with its beautiful simplicity, its
hallowed associations, its voicing of the many needs of
daily life, it stands unique as a human production, linking
by the golden chain of common use and sympathy the
memories of the past to the wants of the present. Bishop
Cummins thus speaks of it in his pamphlet, "Following
the Light:" "The music of its words was like the music
of old songs, of which the heart never wearies, or like
the memory of sweet-toned church bells heard in child-
hood, and forever echoing in the ear of the wanderer
from home."
No human composition is without error, and remember-
ing the powerful hold of Papal authority upon English
soil, can we wonder if even the cleansing of an English
Eeformation failed to expunge wholly the trace of Eome?
During the reign of Henry A^III, in 1545, a Book of
Prayer, called the "King's Primer," was published. "This
Primer comprised as it were the infant form of our Eng-
lish Prayer Book."
In the reign of Edward VI, we have the first complete
Prayer Book of the Church of England, and this book
was commonly used from the year 1549.
After this revision and compilation, it was deemed
necessary that a second work of the kind should be under-
14 History of the Reformed Episcopal Church.
taken, and. as the result, the second revision of the
Service Book, as it was called, was published, and put into
general use on November 1st, 1552, a book much more
distinctly Scriptural and anti-Romanistic than that of
1549. In this revision, such men as John Knox, John
Calvin, Peter Martyr and Martin Bucer were employed.
Alas for the Protestant religion, however, and the
success of the English Reformation! The death of Ed-
ward, in his seventeenth year, occurred in July, 1553,
and under his sister, Mary, the Romish service once more
held sway, Parliament issuing an Act for the suppression
of Edward's Prayer Book and the restoration of the Latin
Breviaiy of Henry VIII, and the evident intention of
Edward to send out a third and still more perfect revision
was never carried out.
Under Elizabeth, however, came again the restoration
of the Protestant faith, but the revision of the Prayer
Book in her reign (1559) was to be "a Liturgy as neither
Protestant nor Romanist could except against," which
argued little for a book wholly free from Romanistic
errors. The Queen tried to compromise between her
Protestant and Roman Catholic subjects, and, according
to Stodart, in his history of the Prayer Book: "This mode
of compromise was unfortunate in its effects at the time,
and has also encouraged the perversions of extreme High
Churchmen up to the present day." "So the alterations
made by her (Elizabeth) were of a retrograde character,
and the parity of the Reformation, which had been
adopted in Edward's serond Service Book, was now
abated."
Bishop Cummins reviews this revision of the Prayer
Book under Elizabeth as follows: It "restored the sacer-
dotal vestments of the ministers, expunged the rubric
The Revisions of the Prayer Booh. 15
explaining the posture of kneeling at the Lord's Supper,
so as to free it from any sanction of eucharistic adoration,
and provided a formula to be used in distributing the
bread and wine in the communion which a Eomanist
could easily interpret as teaching his doctrine of the Real
Presence." Elizabeth also authorized two changes in the
Articles, leaving out the truly Scriptural views regarding
Baptism and the Lord's Supper, and in various ways
compromised the Protestant views of Edward VI and
followed more the principles of her Eoman Catholic sister.
The revision of the Prayer Book under Elizabeth was
adopted in 1559.
The next revision of the Prayer Book occurred in the
reign of James T, in 1604, which "added to the calendar
a large number of saints' days, and constructed a Cate-
chism which favored the sacramental teaching of the
unreformed" Church.'*
In the reign of Charles I, under the advocacy of Arch-
bishop Laud, a Liturgy framed upon the first Service
Book of Edward VI was adopted for use in Scotland.
This scheme, however, met with violent opposition there,
much of the trouble being laid to the charge of Arch-
bishop Laud, and he was imprisoned for high treason.
He was also accused of "having corrupted the Prayer
Book." Archbishop Laud is said to have been a "Sacer-
dotalist and Sacramentarian of an extreme type."
Opposition to the Book of Common Prayer and Epis-
copalianism generally became gradually stronger, until,
in 1645, the Prayer Book was ordered to be set aside, and
the Presbyterian Directory took its place. Then followed
a most unhappy state of things, not only for Episcopa-
lians, but for the whole country, and for nearly fifteen
years the Book of Common Prayer was not used.
IG Ilinlorij uf ike Reformed Episcopal Church.
Under the sovereignty of Charles II, it was once more
brought into common usage. In its revision at this time
the Presbyterians claimed a number of alterations and
modifications as being essential, but no satisfactory con-
clusion on the basis of union of the two parties was
reached. The edition as it came forth, arranged on much
the same basis as the revision of 1634, was a step still
farther away from the revision of Edward VI. In it
the word "Minister^' was changed to "Priest," and other
alterations resulted in a Liturgy far less pure than that
of earlier times. The last revision of the Prayer Book
was made in 1662, when Bishop Sheldon, later Archbishop
of Canterbury, was prominent in the matter, together
with Morley and Gunning.
The Editor of the "Monthly Episcopal Observer," in
referring to this reform and revision, states "that a refor-
mation conducted on a principle of compromise with
Home could not in the nature of the case be complete.
A complete reformation concedes nothing to the enemy.
It is absurd to talk of casting out all of Eomanism, and
yet gratifying Romanists by retaining some things to
please them."
This re\ision, in regard to Baptism, the Lord's Supper,
changes in the Office of Ordination, an exclusive ministry,
the introduction of the word "Priest," and the acceptance
of Roman orders, all show how the Church was drifting
toward Rome.
In 1689, in the reign of William and Marv, one more
revision of the Prayer Book was attempted by a com-
mission consisting of such men as Tillotson, Patrick,
Burnet, and Stillingfleet, but the changes proposed by
them were repressed. "A reform which, though failing
at that time, through the influence of the Romanized
The Revisions of the Prayer Book. 17
Prayer Book of 1662, for a generation, nevertheless
formed the basis of the American Prayer Book of 1785/'
As we come to the days of the American Church, we
have already in the previous chapter noted the revision of
the Prayer Book in 1785, a revision set aside in 1789.
The first named edition was printed in Philadelphia in
J 786, and reprinted in London three years later.
Many of the changes in this earlier book (1785) did not
meet the views of the Convention in 1789, tinctured as
it was with the influence of Bishop Seabury and others
of the High Church party, and the edition of that year,
1789, became the Prayer Book of the Protestant Epis-
copal Church of America.
We now come to the years immediately preceding the
formation of the Eeformed Episcopal Church. Low
Churchmen became more and more confronted with the
ritualistic element in the body to which they belonged.
In its Prayer Book were errors that were plainly some of
the main stumbling blocks, and therefore its revision was
earnestly advocated.
In 1868, a pamphlet, written by Eev. F. S. Rising,
startled many in the Protestant Episcopal Communion.
Its title, ^'Are There Romanizing Germs in the Prayer
Book?" put into definite form the like query which had
been agitating the minds of many. Of this pamphlet.
Bishop Cummins says: 'That simple agent was the first
instrument for awakening my mind to the truths I had
so long ignored, and to the facts of history, into the inves-
tigation of which I had shrunk from entering. The
whole subject was reconsidered under a new light, from
unimpeachable facts, and these were the conclusions in
which my mind firmly rested."
We quote a further statement from Dr. Rising: "In
18 History of the Reformed J^piscopal Cfiuroh.
view of what has been thus far said, we feel constrained
to affirm that there are Eomanizing germs in the Prayer
Book. They are imbedded in our otherwise Protestant
formulary. They are found in the Doctrines of the Eule
of Faith, of the Ministry, of Baptism, and of the Lord's
Supper. Developed according to the fixed law of ger-
mination, they bring forth fruit after their own kind,
such as: The Bible is not the sole Rule of Faith; the
Ministry is an exclusive Priesthood; Baptism is an instru-
ment of regeneration; the Lord's Supper is an expression
of Consubstantiation."
This from a Protestant Episcopal clergyman and be-
fore the Reformed Episcopal Church was even dreamed
of or suggested!
Bishop Cummins, in his pamphlet, 'following the
Light," says: "I became, therefore, in 1868, an earnest
advocate of revision, and co-operated heartily with all
efforts to secure that great object by the legislative
authorities of the Church. You are thoroughly familiar
with all those efforts. We went before the General
Conventions of 1868 and 1871 with petitions signed by
hundreds of clergymen and laymen from all parts of the
land, asking relief for Evangelical men. We asked but
three things, the use of an alternate phrase in the Bap-
tismal Office for infants, the repeal of the canon closing
our pulpits against all non-Episcopal clerg}^men, and the
insertion of a note in the Prayer Book, declaring the term
Triest' to be of equivalent meaning with the word Pres-
byter. AVe were met by an indignant and almost con-
temptuous refusal. T was present when a report was
made by the Chairman of the Prayer Book Committee
of the House of Bishops, to whom these memorials had
been referred in 1871, and that report was to the effect
The Revisions of the Prayer Book. 19
that it was not expedient to consider further these peti-
tions, followed by a resolution forbidding the printing of
ihein in the appendix of the Journal. And this was the
deliberate reply of the authorities of the Church to the
deep and almost agonizing cry of hundreds of burdened
hearts and consciences. The door was closed in our faces.
The hope of relief was utterly lost. I left the General
Convention of 1871, feeling that a revision of the Prayer
Book as Evangelical men desired was an impossibility in
the Protestant Episcopal Church. I returned to my
work with a heavy heart, knowing that every effort to
suppress the Sacerdotal system by legislation had failed,
and that I was more powerless than ever to resist its
inliuence. Two more years passed, in which I was com-
pelled to give an indirect sanction and support to the false
system by participating in services which, to my soul,
were treason to Christ, and to bear this heavy trial with
no hope of deliverance. The burden was indeed intol-
erable.
"But deliverance was nigh at hand, and when least
expected. ^Then they cried unto the Lord, . . . and
He delivered them out of their distresses, and He led
them forth by the right way,^ and He brought ^them unto
their desired haven.' The Eeformed Episcopal Church
became the haven of rest to many souls. The two years
and a half which have elapsed since the organization of
the Eeformed Church, have more than justified
the conviction which led us forth, the hopelessness of
reform within the Protestant Episcopal Church. . . The
^Eomish germs,' as Dr. Sparrow calls them, will never
be eliminated from the Protestant Episcopal Church, for
nine-tenths of her clergy and people deny that there are
any 'Eomish germs' within the Prayer Book, and hold
30 Hisionj of the Reformed Episcopal Church.
the dogmas thus designated as the most precious truths
of the Gospel. How, then, will they ever consent to have
them eradicated?"
This now leads us to the consideration of the next
chapter, endeavoring to trace therein the ever-growing
chain of events in God's Providence which pointed to the
need for the Reformed Episcopal Church, as surely and
clearly as the needle of the compass turns to the north,
and in that finding may our hearts ascend in gratitude
to Him who thus spoke to His people in words unmis-
takable and sure — "This is the way, walk ye in it."
"Thus saith the Lord, Stand ye in the ways, and see,
and ask for the old paths, where is the good way, and walk
therein, and ye shall find rest for your souls," Jeremiah
vi: 16.
Chapter III.
The Need for the Reformed Episcopal Churcli.
It is said that God is in every crisis. We have proved
this in our own experience, and felt His nearness to us
in our hours of darkness. Like EUjah, perhaps, we have
requested for ourselves that we "might die," and like him,
we have heard the tender rebuke, "What doest thou here,
Elijah? ... Yet I have left Me seven thousand in
Israel."
Gradually but surely, the Low Church element in the
Mother Church found that there was but little redress of
a permanent order within her borders. For long it was
thought that a reform in these matters of conscience
might be effected within the Church, even as Bishop
Cheney stated in his sermon before the Second Council
of the Reformed Episcopal Church: "We tried to stay the
flood of error in the fold that was dearer to many of us
than our own lives. Vain effort!"
Among the remedies suggested was a Prayer Book
revision, a means strongly advocated by many, but as we
glance back over the years preceding 1873, we see more
and more how these advocates for reform within the
Church were driven at length to take refuge in relief
afforded without. Discouraged and disheartened, the
way indeed seemed dark, until, after earnest supplication
for guidance, the doors of the Eeformed Episcopal Church
opened before them and in its fold these seekers after
Truth found the "desired haven."
In order to show that the need for the Reformed Epis-
22 lihlonj of the lUfonned Episcopal Church.
copal Church was a real one, that it was not a Church
founded by hot-headed enthusiasts, and to portray the true
condition of growing Eitualism and Sacerdotalism, and
the consequent unrest of the Evangelical element in the
Church, perhaps w^e cannot do better than to quote a
number of clippings from the public print and from
private correspondence, which, if carefully read, will show
most clearly the questions agitating the Protestant Epis-
copal Communion during the twenty odd years preceding
the formation of the Reformed Episcopal Church. These
quotations are not designed to mark out any specific
churches or individuals, and are given with no wish or
desire to evince a prejudiced or one-sided judgment, or
unkind criticism, but simply to give a true picture of the
Church as it stood during those years, with its High and
Low Church parties. As our own Bishop Cheney so
forcibly represents it: "Through a painted window the
sunlight fell upon the Psalter in which you were praising
God, or the Tjitany in which you cried for mercy. But
one worshipper read its words in light as crimson as the
sunset. Another beheld the page all gilded with a yellow
radiance. Because a purple flush fell upon my book, shall
I say to my neighbor, 'Brother, you did not get a ray
of heaven's sunshine to-day — purple is the hue of the true
sunlight.' The same Divine truth will be more or less
colored by the individual peculiarities of him who holds
it. The same light from heaven must pour through the
colored windows of differing intellectual apprehensions.
Christlike love will lead the Church to large charity for
individual perceptions of even essential truth."
It is in the spirit of this loving charity that we would
here look at the needs and causes for our Church as it
stands to-dav.
The Need for the Reformed Episcopal Church. 23
Looking back over the years since these questions came
into being, can we fail to see that the seeds of Eituahsm
which then Ijlossomed, seeds sown centuries back, which
the English Reformation failed to eradicate and the
American Revolution to stamp out, were never destroyed,
but have had their fruitage in these later times?
We quote first an extract from a letter from Bishop
Alfred Lee, of Delaware, to Bishop Cummins:
"Ingleside, December 29th, 1851.
"My Deae Cummins: — Your kind letter gave me great
pleasure. It has been an exceeding encouragement to
me, under the trial which elicited the Tastoral Letter,'
to be assured of the sympathy, the good wishes, and the
prayers of the brethren whom I most esteem. Anything
like controversy is peculiarly alien to my taste, and no
personal consideration could draw me into it. But the
pi'esent is a time for no comp-omising policy. The con-
test is, in my opinion, for the very life of our holy re-
ligion; and if we would secure the approving sentence of
our great Judge at the last, we must he steadfast in our
maintenance of the truth of His Gospel.''^
We next take an article from the Boston Journal of
Saturday, December 28th, 1867, which will perhaps show
clearly the points upon which the Low Church party so
earnestly desired Convention legislation.
"The most interesting matter in connection with re-
ligious affairs in this country at the present time is the
controversy in the Episcopal Church between the High
Church and Low Church sections. It grows out of the
attempt to discipline the Rev. S. H. Tyng, Jr., for preach-
ing in a Methodist Church in New Jersey, without the
consent of the rector who presides over that parish. A
24 History uf the Iicfornied Epiacopal Church.
lai-gL' imiubcr oi* the clergy and laity who disapprove of
the course oi' the High Church party, have adopted the
following declaration, which is a significant and remark-
able paper:
" 'A Declaration of certain Clergy and Laity of the
Protestajit Episcopal Church:
" 'The subscribers to the following declaration, deeply
moved by what they believe to be the present dangers of
our beloved Church, in the open and secret tendencies
which exist in it to conformity with the Church of Rome,
and humbly trusting in the guidance and blessing of the
Holy Spirit, would make this statement of their views
and feelings, for the purpose of mutual encouragement
and support. The essential principle of these tendencies
is an entire subversion of the Protestant and Evangelical
character of our Reformed Church. It transforms the
Ministry of the Gospel into a Priesthood; Baptism into
a magical rite; the Lord's Supper into the sacrifice of the
Mass; Evangelical liberty into bondage to manifold
observances and ceremonies; and the one Church of Christ,
'the blessed company of all faithful people,' into the body
of those who recognize and conform to a mere sacerdotal
system. These tendencies, already far advanced in Eng-
land and this country, are materially aided by a subtler
and less clearly pronounced sacerdotalism, which finds
expression among us in an exclusive view of the Episcopal
Church; in unscriptural conceptions of the Sacraments,
in superstitious ideas of the power of the Ministry, and
in a legal rather than Evangelical view of the Christian
life. The influence of these tendencies we believe to be
eminently injurious to our Church, by the reasonable
prejudices which they excite; fatal to the performance
of the great mission of our Church in this land, by their
Tlie Need for ike, Ueforiucd Epwcoijal Ckurch. 25
contrariety to true liberty and the true progress of the
age; dangerous to souls by their hiding of the free grace
of the Gospel; and dishonorable to Christ by their sub-
stitution of human niediatorship in the place of the ^one
Mediator, . . . Christ Jesus.'
•'Under a deep sense of responsibility, we ask ourselves
what, in this crisis, is it our duty to do? In the first
place, we feel compelled to alfirm that in many of the
pulpits of our Church another (lospel is preached, which
is not the Gospel of Christ. The Church needs to be
awakened to its peril. A paramount duty is imposed
upon our clergy and our missionary organizations to see
that, so far as they are able, the pure Word of God shall
be preached everywhere in our land. We cannot yield
this liberty and obligation to any claim of territorial
jurisdiction, and we hereby express our sympathy with the
resistance that is made, in this respect, to the attempted
enforcement of false constructions of canonical law.
"We believe, also, that the present crisis of Protestant-
ism commands a higher degree of sympathy and co-
operation among the various Evangelical bodies into
which we are divided. i\n exclusive position in this
respect we hold to be injurious to our own Church and
inconsistent with our history and standards, as well as
with the spirit of the Gospel. In the case of those ^chosen
and called' to the work of the Ministry by those Vho have
public authority given unto them in the congregation,'
and manifestly blessed in their labors by the Holy Ghost,
we believe that we cannot withhold our recognition of
the validity of their Ministry, without imperilling the
interests of Evangelical religion, ^despising the brethren,'
and 'doing despite unto the Spirit of grace.' In this
matter, also, we express our earnest sympathy with the
;^6 I/islory ofihe Jieforincd Episcopal Church.
resistance which is made to tliose false interpretations
of canonical law by which this recognition and fellowship
would be restrained. This statement of our views is made
under a full sense of any responsibility which it may
involve. The love and devotion which we bear to our
Church, and the allegiance which we owe to Christ, will
not allow us to hesitate. With kindness and charity for
all Avho ditfer from us, imposing no burden upon the
conscience of others, as we are unwilling to submit to any
imposed on our own, we claim only that in the Church of
our dearest affection it is our inalienable privilege to be
true, in these respects, to cur sense of duty to God.
"This, as published, is signed by Eevs. Drs. Newton,
John Cotton Smith, J. S. Stone, S. H. Tyng, C. M.
Butler, L. W. Bancroft, H. Dyer, E. H. Canfield, and
Eevs. Messrs. S. Cutler, C. W. Quick, M. B. Smith, S. H.
Tyng, Jr., and by many other clergymen and laymen.
"What the result of this movement will be no one can
predict. It presents a living and vital issue on the one
side, and on the other of which will be ranged the whole
power of the denomination, and it is difficult to conceive
of any compromise ground which can be adopted which
will prevent disruption. The Protestant ChurcJiman,
perhaps the ablest Episcopal paper in the country, takes
ground boldly and earnestly in favor of the above '^de-
claration,' and it foreshadows a great struggle in the
Church.
"It says, alluding to the declaration: ^In view of these
facts, we call upon all, and especially our laity, to resist
these arrogant assumptions and this attempted imposition
of ecclesiastical tyranny, which degrade the Ministry,
destroy the manliness of the laity who submit to them,
and hopelessly fetter Evangelical effort in our Church. . . .
The Need for the Bef armed Episcopal Church. 27
In respect to this matter, there are three courses which
are open to Evangelical men, and only three. One is
to submit, another is to go out of the Episcopal Church,
another is to resist. For our own part, we have too mucli
self-respect for the first, and too much love for our
Church for the second. The only course open for us is
to resist, and we take the first step in resistance by sub-
scribing with all our heart to the declaration/ "
We see am.ong the signatures attached to this declara-
tion the names of some of those who, in later years,
became workers in the Reformed Episcopal Church.
The event referred to in the opening words of this
article was the trial of the Eev. S. H. Tyng, Jr., for
preaching in a Methodist Church in New Brunswick,
N". J., within the limits of a Protestant Episcopal parish.
In 1869, occuiTed also the trial of Rev. J. P. Hubbard,
of AVesterly, R. I., for exchanging pulpits with a Baptist
clergyman, the Rev. Mr. Denison.
We group these two events together at this time with
special mention, as the principle involved — that of the
equal validity of the ordination of Ministers of other
denominations, and their cordial welcome within the
chancel and in the pulpit in ministerial exchange — is one
of the stroTig points in the Reformed Episcopal Church.
In the Christian Witness, in February, 1867, appeared
a Declaration Against Ritualism, signed by twenty-eight
Bishops of the Protestant Episcopal Church, among them
Bishops Coxe of New York, Eastbum of Massachusetts,
and Cummins of Kentucky. This declaration is so long,
we simply quote an extract from it:
"Whereas, At a meeting of the House of Bishops, held
in the City of New York, in the month of October, the
subject of Ritualism was brought to the notice of the
2S Ilidlon/ of the lU formed J^iji^icupal Ckunli.
J louse and considered with a great degree of unanimity;
and
"Whereas, On account of the absence of a number
of tlie Eight Reverend members of the House, and the
fact that the House was not sitting as a co-ordinate branch
of the General Convention of the Protestant Episcopal
Church in the ITnited States of America, it was regarded
as inexpedient to proceed to any formal action; and
•'Whereas, Tt was nevertheless regarded as highly
desirable that an expression of opinion on the part of
the P^piscopate of this Church should be given, with
respect to ritualistic innovations, therefore the under-
signed Bishops, reserving each for himself his rights as
Ordinary of his own Diocese, and also his rights as a
member of the House of Bishops, sitting in General
Convention, do unite in the declaration following:
". . . And we, therefore, consider that in this particu-
lar national Church, any attempt to introduce into the
public worship of Almighty God. usages that have never
been known, such as the use of incense, and the burning
of lights in the order for the Holy Communion; rever-
ences to the holy table or to the elements thereon, such
as indicate or imply that the sacrifice of our Divine Lord
and Saviour, 'once offered,' was not a 'full, perfect and
sufficient sacrifice, oblation and satisfaction for the sins
of the whole world;' the adoption of clerical habits
hitherto unknown, or material alterations of those which
have been in use since the establishment of our Episco-
pate: is an innovation which violates the discipline of
the Church, 'offendeth against its common order, and
hurteth the authority of the magistrate, and woundeth
the consciences of the weak brethren.' "
Side by side with the above we place extracts from a
The Need for the liefornied Episcopal Church. 29
second protest of the Evangelical party to the bishops,
clergy and laity of the Protestant Episcopal Church,
signed by such men as the Revs. F. S. Rising, Richard
Newton, B. B. Leacock, J. Howard-Smith, Marshall B.
Smith, "and many others."
"The undersigned, Presbyters of the Protestant Epis-
copal Church, moved by the occasion which will herein-
after appear, approach your venerable body with the
respectful petition that you may be pleased to consider the
expediency of some legislative action, in the form of
canon or otherwise, to the following effect:
"AVhekeas, In the Sixth of the Thirty-nine Articles
of Religion of this Church, it is declared that whatsoever
is not read in Holy Scriptures, nor may be proved
thereby, is not required of any man that it should be
believed as an article of the faith; and
"Whereas, in the *^Ordering of Priests,' the candidate
is obliged to say that he is ^determined to teach nothing
as necessary to salvation but that which he is persuaded
may be concluded and proved by Scripture;'
"Now, In conformity with the spirit of the aforesaid
Article, and the obligation of the Ordinal, it is hereby
enacted and declared that no minister conforming to the
Book of Common Prayer, as required by canon, is thereby
required to use any words, expressions or passages of said
Book which he conscientiously believes to be contrary to
Holy Scripture, or to contain doctrine which he is per-
suaded cannot be proved thereby. Any minister, in the
use of said Book, may omit such words, expressions or
passages, provided he shall have first specified in writing,
to the Bishop of the Diocese in which he ministers, what
such words, expressions or passages are; solemnly profess-
ing that he is persuaded they are not agreeable to Holy
30 Hislory of the Reformed Episcopal Church.
Scriptures, and, accordingly, that he cannot use them with
a good conscience; also declaring his belief of the Holy
Scriptures, the Apostles' and Nicene Creeds, and the
Thirty-nine Articles.
^'Your memorialists trust that the foregoing will
commend itself to your collective wisdom, as a legitimate,
practical application of the supremacy of the Holy Scrip-
tures as the Kule of Faith, and also as a due reserre for
the rights of conscience and private judgment, snch as a
Protestant Church ought to provide in binding Liturgic
prescriptions upon her ministers so largely as onrs has
done Should it be objected that such a license would
be an alteration of the Book of Common Prayer which
no one General Convention is competent to make, the
reply is that, as conformity to the Book is required by
one canon, so, by another canon, that requirement might
be qualified.
^•'Your memorialists need hardly observe that the asked
for legislation would by no means involve an admission
that there is anti-scriptural language in the Liturgy, but
only the presumption that such is the opinion of brethren
in the ministiy of the Church, many or few, and that they
desire the proposed dispensation. This is the fact, and
lience the occasion of the present memorial. There are
those in the ministry of the Church who, while they yield
a hearty conformity to the Liturgy as a whole, and espe-
cially to the parts most frequently used in public worship,
cannot accept certain language in other of its parts not
of minor importance, believing it to be contrary to Holy
Scriptures, or to contain doctrine which many are per-
suaded cannot be concluded or proved thereby. Such
are their honest convictions, and as these do not touch
the substance of the Faith, they pray for some provision
The Need for the Reformed Episcopal Church. 31
enabling them to consistently maintain and act upon
them. They ask not to be compelled to utter with their
lips what is foreign to their minds, and that in the most
sacred acts of religion — even in prayer before God.
"Some of us among the undersigned unite in this
movement., not on our own account, but on the broad
ground of Christian liberty and brotherly toleration. On
this ground, we earnestly join our brethren in petitioning
for the relief which they claim, believing that they are
entitled to it; especially as ministers of a branch of the
Catholic Church which, so far as it is truthly catholic,
will allow the holding of divers doctrines and opinions
within the limits of cardinal orthodoxy.
"The appeal is to fathers and brethren in the name of
Him in whom we are one, and whose cause we alike would
serve, pleading the injunction of His apostle: 'Let us not
judge one another, but judge this, rather, that no man
put a stumbling-block, or an occasion to fall, in his
brother's way, following the things which make for peace,
and things whereby we may edify one another.'
"Praying your candid consideration of what we have
thus ventured to submit, we are, with high consideration,
"Yours in the Gospel of Christ.''
"October 15th, 18GS.''
Then follow the names we have previously mentioned.
We have quoted this memorial in full, as it shows so
clearly the position of the Evangelical party at this time
and the form of relief for which they asked.
This memorial was acted upon in the Convention of
1869, by the adoption of the following resolution in the
House of Bishops:
"Resolved, That, in the opinion of this House, such
'o2 HUlunj of Ike Befornied Episcopal Church.
latitude in the use of the Book of Common Prayer as the
Memorialists ask, could not be allowed with safety or with
proper regard to the rights of our congregations."
Bishop Kip, of California, thus comments on the
adoption of this resolution:
"Another feature" (of the Convention) "was the strong
feeling of conservatism which characterized the Conven-
tion. Tlie past year, as I have said, had been marked
by a radicalism which had never before been exhibited
in the Church, and an attempt was made to obtain some
action of the Convention which should sanction these
innovations. But instead of this, every canon it passed
was eminently conservative, and if there was one point
on which more than any other the House of Bishops was
united, it was in their wish to crush these latitudinarian
practices which had lately disturbed the peace of the
Church. . . .
"Again, another petition presented from the same
quarter was, that our churches might be opened to the
non-Episcopal ministers about us, to take part in their
services — in other words, that we should recognize their
ordination. This, you perceive, would at once strike a
death-blow to the distinctive character of our Church,
by giving up the Apostolic Succession. Our rule has
always been that no one, except he be Episcopally or-
dained, can minister to our people. I will give but one
vsingle instance of the assertion of this principle by our
^Church. If a Presbyterian or INfethodist minister should
apply to us for Orders, he is received as a layman, his
previous ordination is unrecognized, and he is ordained
by the bishop before he can officiate. If the Church
believed there was any validity in his former ordination,
it would, of course, be profanation to repeat it; but she
does not, and treats him as any other lajrman.
The Need for the Reformed Episcopal Church. 33
"If, on the other hand^ a priest of the Church of Rome
desires to unite with us, he is not again ordained — for we
acknowledge the Apostolic Succession in the Church of
Rome — ^but instead of this, he merely signs a recantation
of those errors which separate the Church of Rome from
us. Such has always been the recognition of the Apos-
tolic Succession by the Church.
"The Convention, therefore, in opposition to this
attempt to break down barriers which separate us from
the denominations around, passed a canon in the following
words:
" ^Canon 11. "Of persons not Ministers of this Church
officiating in any congregation thereof .^^ No Minister in
charge of any congregation of this Church, or in case
of vacancy or absence, no Church Wardens, Vestrymen
or Trustees of the Congregation, shall permit any person
to officiate therein, without sufficient evidence of his
being duly licensed or ordained to minister in this
Church; provided that nothing herein shall be so con-
strued as to forbid communicants of the Church to act
as Lay Readers.' "
Can we wonder that more and more there arose in the
minds of many the need either for modifications in some
of these restricting bonds, or for a Church wherein could
be found all the beauties of a Liturgical worship, but
fuller freedom in matters of conscience, a greater catho-
licity of spirit, and a recognition of the validity of the
ordination vows of other equally consecrated men, even
though not received through the line of so-called Apos-
tolic Succession?
The advance of Ritualism is strikingly evident in the
two following expressions from the minds and hearts of
two Massachusetts Bishops. The first is taken from the
Boston Journal of December 21st, 1868:
34 History of the Reformed Episcopal Chwrch.
"A circular letter to the clergy and congregations of the
Protestant Episcopal Church in the Diocese of Massa-
chusetts has been issued by Bishop Manton Eastbuni,
enjoining them to discard innovations upon their 'ancient
and settled order of public worship/ The Pastoral
Letter on this subject put forth by the House of Bishops
at the close of the late General Convention, and the
resolutions of that body against any change in the order
of service until the next General Convention shall decide
upon the matter, are quoted to enforce the appeal which
he makes that simplicity of worship shall be maintained
and innovations and novelties rejected. What these
latter are he thus specifies:
*' 'The placing of lights upon the Communion Table,
except for the purpose of aiding the sight; the burning
of incense; making the sign of the cross, except when
directed by the Rubric in the Baptismal Office; elevation
of the elements at the Lord's Supper; the wearing of any
vestments except those so long exclusively used, namely,
the surplice with the black scarf and bands and the gown;
and lastly, the making of reverences to the Lord's table,
such as bowing before it, reading any part of the Morning
and Evening Prayer with the back to the people, and
turning towards the table at the saying or singing of the
Gloria Patri, or while the ascription to the Trinity is
pronounced after the sermon — all these practices being
either imitations of Popery or symbolical of Romish views
of the Lord's Supper, and derogatory to the one "full,
perfect and sufficient sacrifice, oblation and satisfaction"
made bv our Lord Jesus Christ, "for the sins of the whole
world.""
" 'There are some other changes which have been
introduced within a few years, and to which mv own
The Need for the Reformed Episcopal Church. 35
feelings are strongly opposed, as being contrary to the
practice of our Church ever since its beginning in this
country — such as processional hymns, so-called; surpliced
choirs; intoning the prayers, and flowers upon the Com-
munion Table and elsewhere in the Church, but of which
T have said nothing. I commend what has now been
written to the clergy of the Diocese, and, at the same time,
would express the hope that Church Wardens and Vestry-
men and others in our various congregations will manfully
stand by the ancient simplicity of our worship and
discountenance any departures from past usage. Order,
and decency, and solemnity, in conducting Divine service,
let us ever strive to promote: but God forbid that we
should give a Popish interpretation to our Protestant
Liturgy by performing it in a Romish manner.' '^
Five years later, the following article was taken from
The Church Union of Xew York (October 25th, 1873):
"The Rev. Benjamin Paddock, who has just been
appointed Bishop over the Episcopalians of Massachusetts,
has begun his work by consecrating a church in Cam-
bridge, and this is an extract from his sermon:
" ^We expect here the presence of our adorable Lord in
this holy house, heeding the prayers, attuning all hearts,
and giving efficacy to the Sacraments of His own insti-
tution; making the sprinM-ing of water instrumental in
the working of regeneratio}i , and hy His presence making
the tread which rve hreak the Communion of Christ'
"What a successor to Griswold and EaEtburn!"
We give below the Chicago Protest (dated February
18th, 1869) against certain Ritualistic doctrines and
expressions in publications of the Protestant Episcopal
Church, and advocating the calling of a conference to
devise the best methods for abating their influence in that
36 Uidonj of the Eefornied Episcopal Church.
Communion. The call to this conference was given in
a printed circular under date of April 19th, 1869, and
signed by four la3'mcn — Messrs. Gurdon S. Hubbard,
George A. Sackett, John H. Kedzie, Albert Crane, Com-
mittee on Invitation.
PltOTEST.
**Be it known to all men that we, the undersigned.
Presbyters of the Protestant Episcopal Church of the
United States of America, moved, as we humbly trust,
by a becoming sense of duty to God, to the Church whose
Ministers we are, and to our own souls, and solemnly
remembering the vows we took in ordination to 'be ready
with all faithful diligence to banish and drive away from
the Church all erroneous and strange doctrines contrary
to God's Word, and to use both public and private moni-
tions, as need shall require, and occasion shall be given,'
we, the Presbyters aforesaid, satisfied from evidence to
us incontestible, that great peril now exists to the purity
of the faith and worship, not only of the Mother Church
of England, from which some of us derive our Orders,
but also of the Protestant Episcopal Church, and that
a scheme exists to undermine the Scriptural foundation
of these Churches, on the specious plea of a 'revived
catholicity,' do now and hereby in this formal instrument
enter our solemn protest against all teachings, innova-
tions, machinations and devices that are employed for
unproiestantizing this Protestant Episcopal Church, cor-
rupting her doctrine, debasing her worship, and over-
turning her long established rites, ceremonies and usages.
And the undersigned Presbyters, together with the lay-
men whose names are hereunto appended, as assenting
and confirming, do furthermore solemnly protest against
The Need for the Reformed Episcopal Church. 37
the doctrines and teachings of the following passages,
extracted from the printed and published writings of their
respective authors — men prominent by position in the
Protestant Episcopal Church: *In the Regeneration ly
Holy Baptism, in the spiritual and ineffable presence of
our Lord in the Eucharist, with the mystical nutriment
through His Body and Blood, as well as in the definition
of the Sacraments, generally there is virtual concurrence
in the accepted standards of the historical Churches —
Eastern, AVestern (or Eoman), and Anglican.' 'In addi-
tion to this substantial agreement in Orders, Creeds and
Sacraments, the rite of Confirmation,' etc. (The Con-
vention Address of Bishop Whitehouse, 1868, page 29).
" 'Besides the two Sacraments of the highest order,
there are other inferior rites having the same nature, but
not necessary in the same way; among these are Confirma-
tion, Matrimony and Holy Orders, in all of which they
are an outward sign and an inward grace:' '1st. The sign
called Sacramentum, bread and wine, simple elements of
daily sustenance. These remain in their proper substance
after consecration, retaining their proper nature, and yet
they undergo a mystical change, wherehy they hecome the
forms under which Christ is present. 2. The thing signi-
fied, called Res, the Body and Blood of Christ: His
glorified humanity, which, after a manner inexplicable
and without a parallel in the range of our knowledge,
becomes present after consecration, not bodily or physi-
cally, according to the laws of material or carnal bodies,
but supra-locally, hyper-physically, and spiritually in
some way, believed in by the Church, but known only
to God' ("Manual of Inst, for Confirmation Classes," by
Rev. Dr. Dix, pages 41 and 53).
" 'Question. How do we become partakers of the nature
of the Second Adam?
{iS Ilidonj of the Jiefornied Episcopal Chv/rch.
" ^Aiiswer. By our New Birth in Holy Baptism.
*^ ^Question. What, then, begins the Christian Life?
" ^Answer. Holy Baptism.
•'• ^Question. What is the second great step in the
Christian life?
'' 'Answer. Confirmation.
" 'Question. What is the third?
" 'Answer. Tlie Holy Communion.
" 'Question. What is the fourth?
'•' 'Answer. Death.
" 'Question. W^hat two titles has the Church given to
the blessed Virgin Mary?
" 'Answer. She is called the Bringer Forth of God,
and the Ever Virgin Mary.
" 'Question. How do you receive forgiveness for sin
after Baptism?
" 'Answer. By Absolution and the Holy Communion.
" 'Question. Into how many divisions is Everlasting
Life divided?
" 'Into that which is begun here on earth in the Church,
and through the Sacrament, etc' (Rev. Dr. DeKoven's
"Catechism on Confirmation," pages 72 and 82).
"We solemnly declare that, in our judgment, the
preceding extracts are not in harmony with the doctrines
and principles of the Protestant Episcopal Church, but
directly the reverse, in many particulars, of the teachings
of her Articles, Liturgy and Homilies — the very reverse
of the principles in defence of which many of the bishops
and other dignitaries of our Mother Church endured tbe
fires of martyrdom. And we furthermore declare it our
fixed purpose and intention, under God, to do what in
us lies towards the freeing of this, our beloved Church,
from the domination and perpetuation of such sentiments
The Need for the Reformed Episcopal Church. 39
and doctrines. And for the integrity of our present
action, we appeal to the Great Searcher of hearts, and
for our vindication to the candid judgment of all earnest,
thinking Christian men, and more especially to that of
the members of our own Protestant Episcopal Communion.
"Chicago, III, February 18th, 1809:'
This is signed by the following clergymen: W. H.
Cooper, D. D., J. A. Russell, H. N. Powers, D. D., Samuel
Cowell, Chas. Ed. Cheney, H. W. Woods — with their
charges; also by the following laymen, thirteen of whom
are Wardens or Vestrymen, all, as well as the clergymen,
in the Diocese of Illinois, viz.: Alex. G. Tyng, Wm. Han-
ley, M. D., A. Hester, S. Johnston, Henry C. Smith,
Albert Crane, Matt. Griswold, James Cockroft, Hiram
Norton, David B. Lyman, J. J. Richards, J. N. Staples,
Gurdon S. Hubbard, John H. Kedzie, C. H. Jordan, Geo.
A. Sackett, E. G. Wolcott.
"The foregoing Protest, with the names thereunto
appended, was sent to a few of the clergy, with a request
to know whether they would sign it, and whether they
would approve a call for a meeting in Chicago in June
next, of the Evangelical clergy and laity of our Church,
for the purpose of discussing topics connected with the
Protest, and transacting such other business as, under
the circumstances, may then be deemed expedient. Only
five unfavorable replies have been received. The clergy
whose names are hereunto annexed have heartily ap-
proved the Protest, and expressed a wish for the meeting
in June, and, so far as possible, have agreed to be present:
"Revs. Lewis P. Clover, D.D., B. T. Noakes, J. Rambo,
Chas. W. Quick, D.R. Brewer, W.R. Stockton, C.B.Stout,
J. Rice Taylor, B. F. Taylor, Wm. R. Woodbridge, W. C.
French, Ed. W. Peet, D. D., Benj. Hartley, W. F. Lhoyd,
40 History of the Reformed Episcopal Chv/rch.
Samuel Cutler, John A. Jerome, Stephen H. Tyng, R. H.
Williamson, Jos. II. Clinch, James B. Britton, Wm. V.
Bowers, James McElroy, D. D., A. Dalton, Theo. Irving,
LL.D., F. B. ISTash, Geo. Z. Gray, C. E. Butler, Alex.
Jones, D. D., Henry M. Stuart, J. Crocker White, E. W.
Appleton, S. R. Weldon, S. H. Boyer, Wm. Wright, D. H.
Deacon, Wm. J. Ellis, F. D. Hoskins, E. H. Canfield,
D. D., W. W. Spear, D. D., T. F. Caskey, Geo. E. Thrall,
N. N. Cowgill, Mason Gallagher, Wm. M. Ross, John P.
Hubbard, R. W. Oliver, Henry Dana Ward, Samuel A.
Clark, Thos. Duncan."
(It is suggested by Col. Aycrigg that the fact that the
name of Charles Edward Cheney was affixed to this
Protest, was one of the causes for the bitter persecution
instigated against him by Bishop Whitehouse.)
At the Chicago Conference, held in June, 1869, about
two hundred delegates were present.
The subject of Prayer Book revision was extensively
discussed, and the Conference passed a resolution ex-
pressing its conviction of the pressing need for such a
revison. We give the resolution herewith:
"6. Resolved, As the opinion of this Conference, that
a careful revision of the Book of Common Prayer is
needful to the best interests of the Protestant Episcopal
Church.
''Resolved, That all words or phrases seeming to teach
that the Christian Ministry is a priesthood, the Lord's
Supper a sacrifice, or that Regeneration is inseparable
from Baptism, should be removed from the Prayer Book."
In February of this year the following Committee on
Prayer Book Revision had been appointed: Revs. W. A.
Muhlenberg, Stephen H. Tyng, Jr., J. Cotton Smith,
Richard Newton, L. W. Bancroft, H. Dyer and G. E.
The Need for the Reformed Episcopal Church. 41
Thrall. In that month a circular had been sent out by
the Committee requesting comments or suggestions that
might aid these gentlemen in their work, and in Novem-
ber of the same year, when the Evangelical Conference
assembled in Philadelphia, this Committee presented its
report regarding the progress of its work.
During this period (somewhere around 186G) there was
organized what was known as the Latimer Society, whose
object, according to the Eev. W. T. Sabine, D. D., "was a
fraternal intercourse on the part of Evangelical clergymen
in the Protestant Episcopal Church, and the study of
books and topics bearing upon the maintenance and pro-
pagation of Evangelical truth in that Church. As the
conflict deepened in -the Protestant Episcopal Church,
we were naturally led on to the study of its history and
close examination of its standards. Eev. Franklin Ris-
ing's (whom we all loved and honored) pamphlet on
•Romanizing Germs' made an epoch for us. We went
right at the Prayer Book, and discussed it for months.
The Society, if I am not much mistaken, arranged for a
thorough review and criticism of the Ordinal and Offices
of the Prayer Book, parcelling them out to the strongest
and most trustworthy of our Evangelical brethren, and
assigning parts to Rev. Jolin Cotton Smith, D. D., Rector
of Ascension Church, New York; Bishop Nicholson (then
Dr. Nicholson), Dr. Bancroft, of Christ Church, Brooklyn,
etc., etc. These criticisms, as they were prepared, were
printed and furnished for revision and discussion to each
member."
The Society disbanded when Bishop Cummins (after
leaving the Protestant Episcopal Church) was refused
for membership.
Already, however, the conviction was pressing itself
4.2 HUiunj uj Ike Uefurmed Eiji6Coi)al Churck.
upon the minds and hearts of some, that even this hoped
for relief of revision would not cure the apparently
growing evil, and on August Gth, 1869, Eev. S. 11. Tyng
had sent his letter of resignation from the Prayer Book
Revision Committee to its Chairman, Rev. G. E. Thrall,
extracts from which we give below:
"My Dear Brethren: — . . . We, I mean the repre-
sentatives of Evangelical principles and purposes, are now
occupying far dilferent relations from those under the
influence of which the subject of a revision of the Book
of Common Prayer was first committed to us. And in
the light of new dispensations in the Providence of God,
new views of obligation and of expediency press them-
selves upon our notice. . . . Revision, as we may tech-
nically call this subject now, presents itself under two
different and dissonant aspects. First, limited, to the
least alteration of existing forms and expressions, which
can be made satisfactory to those for whom we act.
Second, planned upon some scheme of new construction,
which would be most desirable to all, could we attain it.
"In the first, 1 am convinced that no change, even of
words, or of permission to omit words objected to, in use,
can ever be obtained from any action of our General
Convention. The preparation of such a book would be
an idle and useless expense, resulting in no practical
benefit. . . . The consideration of these specified desires
has, therefore, only served to strengthen my conviction
that all attempts at separate, limited and partial amend-
ments will fail to satisfy those for whom we act, and will
impede, rather than promote, the one great end to which
we must look, if we shall be compelled to adopt it, viz.:
the establishment, under the gracious Providence of God,
of a Church whose principles shall be true, and whose
Tha Need for the lief armed Episcopal Church. 43
formularies and standards shall perfectly conform to them
and embody them ... I look forward to the general
meetings of this autumn, as an occasion at which we shall
probably settle, finally, great principles of contest and
action: either resulting in our separation, or our submis-
sion; beyond which, for the present at least, we shall have
no more discussion. ... I am therefore of opinion that
all our present work is inopportune, and without probable
value or avail. We satisfy none with partial amendments.
We have no opportunity or opening to design and com-
plete a new construction. Our proposed revision will be
a failure, and without value. With this conviction, I
cannot feel at liberty to go farther in the present line,
and therefore ask permission to retire completely from our
present consideration, under our present authority.
"I am, with great affection and respect, dear brethren,
"Your faithful friend and brother,
"(Signed,) Stephen H. Tyng."
On the withdrawal of the Eev. Salmon E. Weldon, of
Put-in-Bay, Ohio, from the denomination, in 1869, for
some of these same conscientious reasons that at this time
were so disturbing many hearts. Bishop Mcllvaine writes:
"I cannot but have a sincere and affectionate sympathy
with you in your circumstances, nor will I withhold the
expression of my regret that, in the chief cause of your
action, the laws are what they are. I am decidedly in
favor of some change in the Prayer Book, so that by some
change of words, or some provision of other optional
words, the difficulty in your mind may be avoided."
As to some of these same conscientious reasons causing
the matters at issue, we quote first an editorial from the
Protestant Churchman of December 31st, 1863, regarding
44 History of the Reformed Episcopal Church.
the sentiment of the publication, the Church Monthly:
"This periodical has boldly thrown off the mask, and
comes out plainly in advocacy of nearly everything —
except Papal supremacy — which our Eeformers repu-
diated. The aims of the editor are thus announced in
the December number: . . . "We expect to set forth the
objective reality of Christ as a person ever present in the
Sacraments, especially demanding our worship, in the Holy
Eucharist filling the whole Church with vitality, and
therefore establishing in her that basis of authority on
which we receive the Holy Scriptures, the Apostolic
Ministry, and the Ritual worship of Christ; and, finally,
the authority of the Church, as the elect Body of Christ,
to act as the Mediator between God and her m^embers
in the forgiveness of sins, etc.' ''
On the question of Baptismal Regeneration, we give
first the sentiment of Bishop Griswold:
'Tn the Baptismal Office are most unfortunately some
few words which are well known to be more injurious
to the growth and peace of our Church than any one
thing that can be named."
Dr. Rising, in his pamphlet, "Are There Romanizing
Germs in the Prayer Book?'' quotes Bishop Meade as
saying: "Why could not another prayer on the same plan
be introduced into the Baptismal service and allowed to
be used in the place of the one which we now must use,
but which I never do without pain, because its plain,
literal meaning contradicts my belief."
This sentiment of Bishop Meade found its echo in
many other hearts, and took action, on the part of the
Rev. Dr. Cheney of Chicago, now beloved by many, both
in our own and in other communions. He felt that he
could not, as a minister of the Gospel, utter with his lips
The Need for tJie Reformed Episcopal Church. 45
what his heart and conscience denied, and, therefore,
in using the Baptismal Sendee, he omitted the clause,
"This child is regenerate." Bishop Whitehouse of
Illinois, threatened Dr. Cheney with ecclesiastical prose-
cution, and he was arraigned before such a court in 1869.
Application was made to the civil courts, and an injunc-
tion was given, suspending further action until this order
was reconsidered, two years later. In 1871, the ecclesi-
astical court, consisting originally of five members, recon-
vened, when it was found that but four members were
present. A sentence of suspension was pronounced, how-
ever, by this so-called court. A second trial before the
court was held in May, 1871, because the defendant had
continued to preach, and on the grounds of their verdict,
Bishop Whitehouse placed his sentence of "degradation"
upon Dr. Cheney.
The Diocese then brought suit for recovery of the
property of Christ Church, and appealed to the civil
courts, which before could take no action, because the
(question of property did not enter into the controversy.
The matter was finally carried by the Diocese to the
Supreme Court, but the decision was against the plaintiff.
In August, 1874, Hon. E. S. Williams, of the Circuit
Court, "decided that the body claiming to act as an
ecclesiastical tribunal, which sentenced the defendant to
indefinite suspension, until he ^expressed contrition for
the past and promised conformity for the future,' was a
body of amiable gentlemen, no doubt, but not a court,
according to the canons of the Protestant Episcopal
Church, and that therefore, in disregarding its sentence,
the defendant was not amenable to the decision and
penalty of the second court, the decision of which was
whollv conditioned on that of the first. ... - He con-
46 HisLory of the Reformed Episcopal Church.
eluded, therefore, that Mr. Cheney had never been
deposed from the ministry of the Protestant Episcopal
Church, and refused to restrain the congregation: of Christ
Church from the possession and enjoyment of its said
property."
•Such a decision clears for all time any question which
might be brought up by the opposers of our Church as
to the sentences given in this case, for Dr. Cheney was
never deposed from the ministry of the Protestant Epis-
copal Church.
Finding that this question was increasingly disturbing
the peace of its ministry, the Bishops of the Protestant
Episcopal Church thus endeavored to soothe the con-
sciences and bring the desired amelioration by a resolution
]n October, 1871, and published in a Pastoral Letter from
the House of Bishops the following: "We, the subscribers,
Bishops of the Protestant Episcopal Cliurch in the United
States, being asked, in order to the quieting of the con-
sciences of sundry members of the said Church, to declare
our conviction as to the meaning of the word ^regenerate'
in the Offices for the Ministration of Baptism of Infants,
do declare that, in our opinion, the word ^regenerate' is
not there so used as to determine that a moral change
in the subject of Baptism is wrought in the Sacrament."
This declaration, although considered by some as a
relief, was by others regarded as practically doing nothing
toward a reform of the error, from the fact that whatever
the private interpretation might be of those using the
service, the literal m^eaning of its language remained
unaltered. As stated by Bishop Coxe. "Our offices affirm
that God's Holy Spirit operates in Holy Baptism upon
the child^s spirit, ^for being by nature born in sin and
the children of wrath, we are hereby made the children
of grace.' "
The Need for the Reformed Episcopal Church. 47
Letter to Bishop Chas. Edwd. Cheney regarding re-
vision of Prayer Book:
"Covington, Ky., Jan. 29th, 1872.
"'I am more deeply convinced than ever that the root
of ail our evils lies in the sanction which our Prayer Book
gives to the Sacerdotal system. Whether the Keformers
and the compilers of our Prayer Book did, or did not,
intend to uphold the system, there is enough in the
language of our offices to give it countenance. I am,
therefore, a most earnest advocate for a thorough revision
of the Prayer Book, to take from it all that can be
perverted to the use and maintenance of this false Gospel.
Baptismal regeneration, the real presence of our Lord
in the elements, the Sacerdotal idea of the Ministry —
there are the dangerous errors to be removed by a revision.
But I confess that the effort seems to be utterly vain and
idle and hopeless. What the few of us will do who are
likeminded, I cannot tell. The events of the next two
years will decide. If it be possible to cleanse the Church
frojn Pitualism, as a doctrinal system, we can abide in
our lot, and work on zealously. If there be no hope of
this, we will never be content to pass our lives in uphold-
ing an organization that proves itself unfaithful to the
'first principles of the doctrines of Christ.'
Geo. D. Cummins."
Bishop J. K. Tjatane, D.D., in his tract, ^'The Eeformed
Episcopal Church,'' explaining his reasons for entering
that Church, and referring to these erroneous teachingf?
of the Prayer Book of the Protestant Episcopal Church,
says (of the position held by two High Churchmen) :
"Those two brethren planted themselves on the teach-
48 History of the Reformed Episcopal Church.
ing of the Prayer Book, and argued from the Prayer
Book; and from the Prayer Booh we could not answer
them. It was from their lips that I first heard advanced
and defended the doctrine that simple Baptism with water
invariably effects the Eegeneration of the baptized infant
or adult. And well do I remember how startled I was
when, in support of that doctrine, they turned to the
Baptismal Service and pointed to the fact that the
Minister is there required to say of every child whom he
baptizes, immediately after applying the mystical bap-
tismal water, 'this infant is now regenerate,' and to thank
God that it hath pleased Him to 'regenerate this infant
with His Holy Spirit;' and when, in support of the same
doctrine, they turned to the Catechism in the Prayer
Book, and pointed to that question and answer where the
child is taught to think and to speak of his Baptism as the
means whereby he 'was made a member of Christ, a child
of God, and an inheritor of the kingdom of heaven;' and
when, having turned to those passages, they triumphantly
asked, 'If such language does not teach regeneration in
and by Baptism, what does it teach, or what does it mean,
or how could it be changed so as to express that doctrine
more distinctly than it does?' I was more than startled.
I was silenced. I could not answer myself, and could
not find any one else who could answer in a way that T
could receive as fair, honest and satisfactory.
"It was from the lips of these same brethren in the
Seminary that I first heard advanced and defended the
doctrine of Apostolical Succession and of the exclusive
validity of Episcopal ordination. Again they turned to
the Prayer Book and pointed to the familiar words in the
preface to the Ordinal, that 'from the apostles' time there
have been three orders of ministry in Christ's Church —
The Need for the Beformed Episcopal Church. 49
Bishops, Priests and Deacons:' and that no man shall be
accounted a lawful Minister, in this Church, except he
hath had Episcopal ordination; and when, in support of
their interpretation of such language and of the position
of the Episcopal Church toward the Ministers of other
Protestant Churches, they stated that a Minister coming
from any one of them into the Episcopal Church was
required to be reordained, while a Eomish priest was
always received without reordination, I did not believe it.
It seemed to me a shocking betrayal, and that, too, by
m.y own Church, of all Protestantism to the claims of
the Romish hierarchy. And I would not and could not
believe it, until I had gone to one of the professors, and
he, with many apologies and regrets and explanations,
had assured me that such was unfortunately but undoubt-
edly the fact.''
We would also add the last proof of the need for our
Church, a proof made stronger as years come and go,
taken from the December, 1900, Evangelical Episcopa-
lian, also commented on in a tract by Bishop Cheney,
entitled, "The Protestant Episcopal Church at the Close
of the Century:"
CONSECRATION OF THE REV. REGINALD HEBER WELLER,
D. D., TO BE BISHOP-COADJUTOR OF FOND DU LAC.
When the special Diocesan Council was held, several
months ago. Bishop Grafton expressed a wish that the
ceremonies of the consecration of the Rev. R. H. Weller
might be the most noteworthy of any ever held in
America. It seemed that every priest and layman in the
diocese set to work at once, that the Bishop's wishes might
be srratified.
50 Ilislorij of Ihe Reformed Episcopal Church.
The services in ihe cathedral were begun at 10.30 A. M.
The procession, which was very long, passed from Grafton
Hall through cloister and close to the great western
entrance of the cathedral. Thurifers, acolytes, cross and
banner bearers, students from near-by theological semi-
naries and the visiting clergy, were followed by the clergy
of the diocese, and Archdeacons Jenner and Gardner,
Canon Jewell, and the deputy registrar, the Eev. S. E. S,
Gray. Then followed the visiting bishops, with their
chaplains, the bishop-coadjutor-elect, with attending
presbyters, the preacher, the co-consecrators and the
bishop of the diocese, also Bishop Tikhon, of the Holy
Eastern Orthodox Greek Russian Church, Bishop of the
Aleutian Islands. J^ishop Grafton believes that the pres-
ence of Bishop Tikhon will have historical significance
in bringing the two branches of the Church into closer
relationship. Bishop Tikhon's miter differed from those
worn by the other bishops in that it was of cylindrical
shape, a foot in height, and that it had suspended from it
a long, flowing veil of black. He was attended by two
chaplains, veiled in black, and their appearance was strik-
ingly oriental. The Greek Bishop occupied a high seat
of honor at the right of the altar. The Old Catholic
bishop was also present. The Introit was followed by
the Kyrie and Collect, the Memorial of All Saints, and
the Epistle, after which the choir rendered the Gradual.
The choir and congregation sung a hymn, after which
the gospel er, escorted by the thurifer and acolytes, pro-
ceeded to a point in the forward portion of the chancel
and read the Gospel. The priests and bishops recited the
Nicene Creed, after which the Rt. Rev. William Edward
McLaren, D. D., D. C. L., Bishop of Chicago, from the
pulpit, delivered the consecration sermon. — Church
Standard.
The Need for the Reformed Episcopal Church. 51
Seldom — perhaps never — has our communion in this
country witnessed so magnificent a function as that con-
nected with the consecration of the Eev. E. H. Weller, Jr.,
as Bishop-Coadjutor of Fond du Lac. It was on the
octave of All Saints^ D^y? November 8th, and at the
cathedral of the diocese that the event occurred. The
grand cathedral, with its long nave, its roomy transepts,
and its spacious choir, was decorated with festoons of
greens, from which hunches of chrysanthemums were
suspended, and with many artistic banners in honor of
the event The Latin and Greek fathers of the Church
were portrayed on the banners in the nave, while those
in the south transept pictured Seabury, Kemper, Brown
and Welles, and those in the north. Laud and Sancroft,
the figures being represented in copes and miters. At
the Offertory the ceremonial use of incense followed the
historic western practice. After censing the altar, the
bishops were each censed in turn, first those at the altar,
afterward the Eussian bishop on the throne and the
bishops in the choir, individually; then the priests on
either side, collectively, and afterward the congregation.
A line of four acolytes, with processional lights, three
ihurifers and four more acolytes with lights, passed before
the sanctuary rail before the Sursum Corda; and at each
of the three strokes of the Sanctus-Bell incense was used,
as also at the Bcnedietus, the communion and the festival
Te Deum, which followed the celebration. Before the
latter, and after the benediction, the miter was placed
upon the head of the newly consecrated bishop, and,
accompanied by the two assisting consecrators, he passed
down the full length of the nave, blessing the people of
the congregation, who fell upon their knees as he passed.
— The Livina Church.
52 History of the lief armed Episcopal Chwrch.
Fond du Lac, Wis., November 10th. — Much has beei3
said of the service at St. Paul's Cathedral in this city,
Thursday, attendant upon the elevation of Archdeacon
Reginald Heber Weller to the bishopric, services which
attracted world-wide attention, and the features of which
will be of marked significance in the history of the Epis-
copal Church, but "half has not been told." In the first
place, it was the most magnificent ceremony that has ever
taken place in the history of the Anglican Church in
America. Never before have so many bishops taken part
and joiner] in a full Catholic ceremony, with all its ad-
juncts. ... It w^as no ordinary function. Every year
the conciliar mass in this diocese is observed with great
solemnity. The services at St. Paul's Cathedral are
always beautiful, elaborate and impressive, but this was
one a person sees but once in a lifetime. Quoting the
Bishop of Chicago, "The service was reverent, dignified
and at times sublime."
Bishop Grafton, as consecrator, wore a magnificent red
cope, with gold orphreys and the precious miter, studded
with precious stones. The Bishop of Milwaukee, Bishop
Nicholson, and Bishop Anderson of Chicago, co-conse^
crators, wore copes of red trimmed with gold and plain
linen miters, known as the miter simplex. The Bishop
of (yhicago. Bishop McLaren, wore a handsome cloth-of-
gold cope and miter. The Bishop of Marquette, Bishop.
Gershom Mott Williams, and the Bishop of Indiana,
Bishop Francis, who were the presenting bishops, wore
red copes and miters trimmed in gold. The Bishop-
Coadjutor of Nebraska, Bishop Arthur L. Williams, wore
a cloth-of-gold cope and miter. At the sedilia, just before
going to the altar for mass, the miters of the cousecrators
were removed. Bishop Grafton being vested in white
The Need for the Reformed Episcopal Church. 53
chasuble and maniple and Bishop Nicholson and Bishop
Anderson in white dalmatic, tunicle and maniples. The
color of the mass was white, the day being the octave of
the feast of All Saints.
After the procession entered the cathedral. Bishop-elect
AYeller went to his private chapel, according to the rnbric,
attended by his chaplain, where he said the preparation of
the mass before his private chapel, St. Augustine chapel
being set apart for his use. During the Introit he re-
turned to the sanctuary before the high altar. After the
Kyrie was sung, the epistle was said by Bishop Anderson,
and this was followed by the gospel procession, the gospel
being sung beyond the rood screen by Bishop Nicholson.
After the holy gospel the bishops returned to the altar,
where the Credo was sung, all kneeling at the Incarnatus.
Then the bishops went to the sedilia.
The preacher, the aged Bishop McLaren, was then
escorted to the pu]pit by the master of ceremonies. After
the ceremony, the consecrators were led in front of the
altar, where they sat during the presentation of the
Bishop-elect by the Bishops of Marquette and Indiana.
Testimonials of his election and the apostolic mandate
from the primus were read. Then Bishop Arthur L. Wil-
liams chanted the litany. Bishop Grafton then made the
examination. The Bishop-elect then knelt before the
consecrator, and, after kissing his hand, retired to his
chapel, where he was vested with his cope. Upon his
return to the consecrator, he knelt before him and the
bishops sung the "Veni Creator Spiritus." Then fol-
lowed the consecration, all of the bishops laying their
hands upon the Bishop-elect and saying, "Receive ye the
Holy Ghost.^' Then followed the anointing with the
chrism on the head and the palms of the hands of the
54 // i:slury of the Reformed Episcopal Church.
Bishop-elect and the conferring of the episcopal rhig,
presented to Bishop \¥eller by the Indians of the Oneida
reservation. The new Bishop then rose and the conse-
crator gave him the kiss of peace and the new Bishop
gave it to the two consecrators. Then was sung the 133d
Psabn. This was followed by the Offertory. The new
Bishop then ascended to the altar at the right of the
consecrator, wliere he joined in the holy sacrifice. The
elements were then censed^ after which the celebrant and
Bishop-elect were censed and other dignitaries in order.
At the sanctus the torch-bearers and thurifers entered the
sanctuary and knelt before the altar. This was followed
by the canon of the mass.
At the words of consecration, the Sanctus-Bell rang out,
and all prostrated. Then followed the communion of the
Bishop-elect, after which Gloria in Excelsis was sung.
The pontifical blessing followed, the consecrator standing
with his miter on and holding his crosier in hand. The
Bishop-elect descended from the altar and knelt, when
the miter was placed on his head by the consecrators.
Upon rising, he was escorted to his seat by Bishop
Grafton.
At this time the Te Deum was sung, this being perhaps
the most impressive part of the entire ceremony. Lined
up before the altar were the bishops, torchbearers and
thurifers, the new bishop being led by the consecrators
down the aisle of the church, the vast congregation kneel-
ing to receive the blessing he bestowed as he passed along.
The chimes in the cathedral tower were rung during this
ceremony. The bishops returning to the altar, the new
bishop went to the epistle side and the consecrator to the
gospel side, where they said the last gospel. — Evening
Wisconsin, Nov. 10th.
The Need for the Reformed Episcopal Church. 55
For the first time in the history of the American
Church, the solemn, pontifical high mass was celebrated
this morning by three bishops, with a retinue of attend-
ants and chaplains, numbering six bishops, forty priests
and many deacons and seminarians from the Nashotah
Theological Seminary.
The service was in all respects identical with the rites
prescribed by the Eoman Catholic Church for similar
occasions, and as a natural result of the introduction of
the extreme liturgical ceremony, was the most brilliant
and notable ecclesiastical event ever celebrated in the
American Church. It represented an outlay of many
thousands of dollars. Several of the visiting bishops wore
the cope and miter to-day for the first time. — Daily
Northwestern, Nov. 9th.
AYith a Prayer Book never fully purged of the Eomish
errors and the various compromises of the days of Eliza-
Ijetb, with an ever increasing drift toward Eitualism and
Sacramentarianisra, we come to the days immediately
preceding the formation of our own beloved Church, a
Church founded at the costly sacrifice of the severance
of many precious ties, a Church rising out of the darkness
as an answer to many prayers and to the burning question
on the lips of many, "Lord, what wilt Thou have me to
do?"
Chapter IV.
The Need for the Reformed Episcopal Church.
(Continued.)
As we have stated, many of the Evangelical party in
the Protestant Episcopal Church had long hoped for
redress and relief and greater liberty of conscience within
the pale of the Church. They felt no need for another
Communion, but hoped that the purifying of the old, by
the revision of its Book of Common Prayer, or by the
introduction into that Book of certain alternate phrases
in its rubrics, and Convention legislation against all
Ritualistic tendencies, would enable them to remain in
the fold so dear to many of them.
This was the position of Bishop Cummins for many
years. His great love for the Church of his choice made
him loath to believe that this relief could not be obtained
within her borders. Several appeals and suggestions were
made to him during these years, that he should undertake,
with others, the establishment of a new Church, but for
this he then saw no need, and faithfully labored on in
the old, ever hoping, ever praying, that the clouds which
seemed to be gathering on her horizon might melt away,
like the mist that folds her garments and slips silently
from beneath the warmth of the morning sun.
In a letter of his, written in October, 1868, while on
his way to the General Convention, and referring to one
of his sermons preached about that time. Bishop Cum-
mins says: "Certainly this people will never be in any
The Need for the Reformed Episcopal Church. o7
doubt as to m}^ position on the vital questions at issue
in our Church;'' and in another letter: '^'We cannot doubt
that God will take care of His truth; but my stand is
taken firmly on the old, evangelical basis, now and ever,
and to keep this Church upon the platform of the Kefor-
mation."
During the Convention, he wrote: "Last night I
attended the meeting of the Board of Missions. You
may judge of my feelings when, upon entering the church,
1 saw before me, in the chancel, an altar, with a super-
altar, and on it in the centre a brass cross three feet high,
and two brass candlesticks of the same height on either
side, with candles in them, but unlighted. And just in
front of the altar was the venerable Bishop Mcllvaine,
within a few feet of what he had all his life so earnestly
protested against."
On Sunday, October 25th, 1868, in the Church of the
Incarnation, New York, before a large congregation.
Bishop Cummins delivered an address "in defence of the
principles of the Anglican reformation, now imperilled
in the Episcopal Church of England and the United
States," and we quote as follows from the printed pamph-
let regarding this occasion:
"On Sunday evening, October 25th, 1868, the Church
of the Incarnation, Rev. Dr. Montgomery's, Corner Madi-
son Avenue and Thirty-fifth Street, was filled by a vast
audience of not less than 1200 people, to listen to an
address from EL Rev. Dr. Cummins, Assistant Bishop
of Kentucky, in defence of the principles of the Anglican
reformation, now imperilled in the Episcopal Church of
England and the United States. Many of the most
prominent laymen of different Episcopal churches of this
city were in attendance, and a large number of clerical
j8 llidory of the JUfornicd Epiiicopal Church.
and lay deputies to the General Convention now in ses-
sion. . . . (From tiie address) 'We are conscious, pro-
foujidly conscious, of the vital issues now pressing upon
us. . . . We are met in our day by the cry of reunion.
We are constantly told we must prepare for reunion with
Eonie, and everything seems to be tending that way. It
is amazing how the cry is taken up by the journals of the
day. But, brethren, on whose side are the changes made?
Are they made on the side of Eome? Can you point me
to a single change Rome has made?
" 'And now^, brethren, we are just entering on a mighty
conflict. We cannot decline it. It is not of our own
seeking. It has been forced upon us. We accept it in
sorrow and tears, but in God's strength. And on this
basis we will fight it out — the basis of the Anglican
Reformation, as set forth in our Articles, homilies and
the standard works of the great divines of the Reforma-
tion.
" '. . . I implore you, then, beloved friends, by your
love to the Gospel of Christ, by the reverence you bear
to the w^ork of England's great confessors in the sixteenth
centur}^, by the ashes that rest under the martyrs' monu-
ment at Oxford, by the memory of John W^ycliff, the
morning star of the Reformation, to resist this tide of
error coming in upon us as a flood; and with love to all,
bitterness to none, let us stand like a rock for the purity,
the unswerving loyalty to her great Head, of this Protes-
tant Episcopal Church.' "
We also give the comment of a New York paper
published at this time:
"Bishop Cummins, of Kentucky, appeared before the
American Church Missionary Society in noble and fear-
less advocacy of evangelical truth and in defence of the
The Need for the Reformed Episcopal Church. 59
Protestantism tor which the Reformers braved the fires
of martyrdom. The noble words of Bishop Cummins
and of other clergymen thrilled us as we listened. May
God bless them/'
We insert here a quotation from the point of view of
one of another denomination (Rev. E. M. Hatfield, Meth-
odist), regarding the status of the Protestant Episcopal
Church at that period, and published in The Independent
of November 26th, 1868:
"... I have no means of knowing or conjecturing
what course Evangelical Episcopalians will take in the
present emergency. It is clear enough, however, that
they will be ground between an upper and a nether mill-
stone if they hold fast to the Romish and High Church
doctrine of Apostolic Succession; and it is no less clear
to my mind that there is room in the United States for
an Evangelical Episcopal Church. Speaking as a Meth-
odist, and with sole reference to the interest of my own
denomination, I should regret the organization of such
a Church. Taking a wider view and regarding the gen-
eral interests of the cause of Christ, I should hail the
establishment of such a Church with the greatest satis-
faction. It w^ould meet a want that is felt by tens of
thousands of Christians in our country."
In January,. 1869, there arose a correspondence between
Bishop Whitehouse of Illinois, and Bishop Cummins.
The full details of the event which gave rise to these
letters are given in the Memoirs of Bishop Cummins. In
substance, they are as follows: Bishop Cummins had been
invited to address the "Society for the Promotion of
Evangelical Religion in the Northwest." When this
became known to the Bishop of Illinois, he wrote the
following letter to Bishop Cummins:
GO Uistory of the Reformed Episcopal Church.
"Chicago, December 31st, 18G8.
"My Dear Bishop: — An effort has been recently made
in this city to establish a society, entitled, Tor the Pro-
motion of Evangelical Eeligion in the Northwest.'
"1 am obliged to regard this as a movement designed
to disturb my diocese, and factious in its character.
"I am informed that a general meeting has been an-
nounced to take place in Trinity Church, and that you
are expected to take a prominent part in it.
"Under the impression that this may be so, I venture
to express my hope that you will decline to give it the
sanction of your presence, or in any way connect your
influence and oHice, within the charge of a brother bishop,
with a movement which he, in common with the large
majority of the diocese, deemed schismatical and in-
jurious. You are satisfied, I am sure, from the past,
that you would be at any time a welcome visitor in
Chicago, and honored in its pulpits. But as presiding
over or connected with such a meeting as the one pro-
jected, your visit would be misconstrued and hurtful.
"Faithfully your friend and brother,
"(Signed,) Henry J. Whitehouse.
"7?^. llev. Dr. Cummins, Asst. Bishop of Kentucky.^'
Disturbed and perplexed as to his proper action under
the strictures laid down in the above letter. Bishop
Cummins consulted with Bishop Mcllvaine and others.
His reply from Bishop Mcllvaine advised his going to
Chicago as first proposed, on the ground that there was
"a great principle of right and freedom involved," and
tliat there was no law forbidding Bishop Cummins to
address any society or represent any cause within the
])iicese of Illinois or elsewhere.
TliQ Need for the lie formed Episcopal Church. 61
It was decided not to hold the public anniversary
meetings as at first proposed. Dr. Charles Edwd. Cheney
suggested that the society become an auxiliary of the
Church Missionary Society, but this suggestion was not
favored by its members. While Bishop Cummins' pres-
ence was earnestly desired at the meetings which were
\o be held in St. John's and Christ churches, yet they
very delicately and kindly did not urge him.
On February 1st, Bishop Whitehouse again addressed
a letter to Bishop Cummins, reiterating his claim that
the latter should not come to Chicago, closing his letter
with the following: "If you have, as rumored, consented
to act accredited by the American Church Missionary
Society, or its kindred organization, the exercise of such
agency will raise questions still more serious, probably
in other jurisdictions as well as my own."
We quote extracts from Bishop Cummins' reply to the
letter of Bishop Whitehouse:
"Pewee Valley, Ky., Feb. 3d, 1869.
"My Dear Bishop: — Yours of the 1st inst. has just
reached me, and I hasten to give you a plain statement
of facts, which, T am very sure, will relieve me of any
seeming want of courtesy tow^ard you, and at the same
time will convince you of my earnest desire to promote
the peace and harmony of the Church in your diocese.'^
He then proceeds to explain the invitation extended
to him to address the newly formed missionary society
in Chicago, and the difficulty of deciding the wisest course
of action on becoming aware of Bishop "Whiteh ousels
opposition to this society, lest by refusal to accept he
should seemngly condemn the action of his brother min-
isters who had started the movement, or by his acceptance
62 History of the Iief armed Episcopal Church.
should disturb the harmony which had previously existed
between himself and the Bishop of Illinois. Bishop
Cummins further states his views with regard to loyalty
to the Protestant Episcopal Church, and his feeling (as
then clear to him) that there was no need for a separation
in the Church. He then closes his letter, after more
full}^ explaining that his consent to speak at the anni-
versary meetings was held in abeyance until he should
obtain a fuller knowledge of the objects and aims of the
new society, with the following:
"It is true, ^as rumored,^ that I have consented, or,
rather, promised, the societies alluded to by you to go to
Cincinnati, Chicago and other places, to advocate their
claims; and it is my purpose to visit Chicago on Sunday,
February 21st, to preach for, and ask offerings in behalf
of, 'The American Church Missionary Society,' and ^The
Evangelical Education Society,' both of which have been
so sadly bereaved of their secretaries by the awful calam-
ity on the Ohio Eiver in December last. If I understand
your allusion, my dear Bishop, it is to raise a question
as to my right to make such appeals in your diocese. If
so, it involves a great principle of right and freedom,
and I cannot give place to such a claim for an instant.
These three great organizations are the legitimate modes
in which a large portion of our Church seek to advance
their principles and to extend Hhe truth as it is in Jesus,'
in all honest loyalty and fervent love to the Church. To
deny them the right, at all proper times and places, to
propagate and extend these principles, is a step fraught
with imminent peril to the welfare of the Church, and
as one who would sacrifice all but Christ's truth to pre-
sei've the peace and harmony of the Church, I earnestly
implore you not to raise such a question, never before
The Need for the Reformed Episcopal Church. 63
raised, and the agitation of which is to be most deeply
deplored/'
On February 11th, Bishop Whitehouse addressed the
following letter to Bishop Cummins and also laid the
matter before Bishop Smith of Kentucky, who briefly
stated, in reply, his sorrow that any trouble should have
arisen and his hope for Divine guidance in its settlement.
"Chicago, February 11th, 1869.
"TiTGHT Reveren^d AND Dear Sir: — I received in
due course your letter of February 3d. I regret to say
that it is far from satisfactory to me in the explanation
of the manner in which you deemed proper to use my
first letter, or the relations you have assumed in my
diocese.
"The original cause for your visit having been with-
drawn by the action of the body you promised to address,
and your effort having failed to connect that Society as
auxiliary to the 'three great societies,' I have more reason
to be grieved that you force a new issue by the peremp-
tory notice you give me of your purpose to visit Chicago,
'to preach and ask offerings on Sunday, 21st inst., in
behalf of 'The American Church Missionary Society '
and 'The Evangelical Education Society.'
"I have forwarded full copies of the correspondence,
with my remarks on the same, to Bishop Smith, Frank-
fort. I have given him notice of my 'protest' against the
Assistant Bishop of Kentucky assuming, in virtue of a
travelling agency from the American Church Missionars^
Society, the right to act without consent within the juris-
diction of another bishop, or contrary to his expressed
wishes. I now respectfully present to you my protest
64 llidory of the Reformed Episcopal Church.
against your assumed authority and your contemplated
visit at the time indicated.
^'Eemaining your friend and brother,
"(Signed,) Henry J. AVhitehouse,
'^Bishop of Illinois.^''
On February 12th, the Standing Committee of Illinois
made the following protest:
"Chicago, February 12th, 1869.
"Wheeeas, The Bishop of Illinois has summoned the
Standing Committee of said Diocese for counsel upon
the proposed visit of the Assistant Bishop of Kentucky
to this diocese; therefore,
^^Resolved, That we enter our protest against such a
visit, and trust, with our Bishop, that the Eight Eev. Dr.
Cummins will Hot persist in a course which, under the
circumstances, will, in our opinion, infallibly lead to the
disquietude and injury of the diocese."
Signed by the Committee.
On February 15th, Bishop Whitehouse forwarded cer-
tified copies of the above to Bishop Smith and to Bishop
Cummins.
On the 10th of February, Bishop Cummins arrived in
Chicago in pursuance of the plan already outlined, and
from that city wrote Bishop AATiitehouse as follows:
"Chicago, February 19th, 1869.
"ErcHT Erv. \^T) Deak Sir: — Yours of the 11th inst.
reached me on the eve of leaving home for Cincinnati,
and up to this time I have not had the leisure to reply
to it. You announce to me that you have given notice
The Need for the Reformed Episcopal Churcli. G5
to Bishop Smith of your protest against my ^assuming
the right to act without consent within the jurisdiction
of another Bishop, or contrary to his wishes/ And you
present to me a ^protest^ against my ^assumed authority/
etc.
"In reply to this, I most earnestly disclaim and disavow
any assumption of authority witliin your diocese. I have
never made such a claim, nor do I now make it. I only
claim the right which the Church allows to the humblest
presbyter, of accepting an invitation from the rector of
any church to preach to his people and ask for contribu-
tions from them in behalf of any lawful Church work.
This right I have not lost by becoming a Bishop, and
surely this is not the assumption of power within the
diocese of any brother Bishop.
"As to the matter of courtesy, I claim to have granted
you this when I have declined to speak for the new society
lately organized in this city; and in this course I have
been moved by an earnest desire to promote peace and
harjnony in the Church. I now again earnestly entreat
you not to raise the issue by denying the right I have
claimed above. For twenty years past bishops have been
in the habit of pleading the cause of The Evangelical
Knowledge Society within the dioceses of other bishops,
without a word of protest being raised against their
action: I am very sure they will not now willingly sur-
render such a right.
"Assuring you once more of my regret that any con-
troversy should have arisen between us, and of my earnest
desire to quiet all agitation,
"I am, most faithfully yours,
"(Signed,) George D. Cummins."
ijG Ilistori/ of the Reformed Episcopal Church.
Wc give also two letters, out of many, quoted in the
Memoirs of Bishop Cummins, which showed the effect
of this public stand on an Evangelical principle thus
taken by him.
^Theological Seminary, Fairfax Co., Va.,
"March 12th, 1869:
'•My Dear Bishop: — Most heartily do I sympathize
with you in your endeavors to save our people from a
retrogression to Rome; and also thank you for the stand
you have taken against Illinois assumptions. I believe
it costs a Bishop more than it costs a presbyter to stand
up against a Bishop at the call of principle. I have long
noticed this, and seen how perniciously it has worked.
It has given arrogance a great advantage over moderation
and fairness, and has insensibly led to an increase of
pretensions and aire and assumptions which our fathers
knew nothing of, and which are utterly repugnant to the
spirit of Protestantism and the Bible. . . .
"I am, my dear Bishop, most truly your friend and
servant,
"(Signed,) William Sparrow.''
"New York, 1.30 E. 17th Street,
March 16th, 1869.
"Right Rev. and Dear Sir: — It gives me great plea-
sure personally to forward to you the follov/ing resolution,
which was passed at a meeting of Tlie Protestant Epis-
copal Clerical Association:'
"^Resolved, That the Clerical Association have heard
with satisfaction the principles advanced by Bishop
Cummins in his correspondence with Bishop AVhitehouse;
that they cordially approve said principles, and will stand
The Need for the lleformed Episcopal Church. 67
by Bishop Cummins in their maintenance and defence/
"Yours faithfully,
"(Signed,) W. N. McVickak,
''Secretary:'
We have given this matter as briefly as possible, but
showing so clearly the state of affairs in the Protestant
Episcopal Church, and involving the same principle for
which the Evangelical party during these years so earn-
estly contended, it seems necessary to refer to it, in order
to keep the threads untangled, which were slowly but
surely 'weaving themselves, under the Divine hand of
the Master, into the clear pattern which was to finally
develop into the separation from the old Church.
Many of us are familiar with the painful controversy
with the Bishop of Illinois and the then Eev. Dr. Cheney
of Chicago, over a like principle of Evangelical truth, but
which involved Dr. Cheney in a most severe trial, out of
which the Lord delivered him with His own Divine lead-
ing and blessing, as well as the honor and respect of those
who knew or heard of the contention.
ITnder date of Februar}^ 12th, 1869, Bishop Cummins
receiv^ed a letter from Eev. Mason Gallagher, extracts
from which we give below:
"Paterson, February 12th, 1869.
'T^rGHT Eev. George David Cummims, D. D.:
''Feverend and Dear Brother: — The Clerical Associa-
tion listened with great interest to your letter to the
Bishop of Illinois, and at the close of its session passed
unanimously the following resolution, offered by myself:
(then follows the resolution already quoted) . . .
"I refer to the right to advocate the interests of Evan-
gelical societies in another diocese. . . .
68 History of the Reformed Episcopal Church.
"We have resolved to revise the Prayer Book, and to
modify the Episcopal system of our Church. What I
shall say is with entire respect for 3^ourself, with admira-
tion for your recent bold stand for a pure Gospel, and
with the belief that the Lord intends that you shall be
of groat service in the deliverance of His people from
an intolerable spiritual bondage. ... I want some of
our Bishops to take part in the work. I want a more
Scriptural and primitive Episcopacy than we have. We
must not be obliged to go to the ^loravians for a succes-
sion, if a succession is thought necessary. . . . When
a Church forsakes the spirit and principles of the Word
of God, as our Church did formally at the last Conven-
tion, with no prospect of retracing its steps, its bishops,
presbyters and laity are absolved from allegiance to it.
I feel bound to withdraw from it. . . . I am resolved
that my remaining years shall be spent in more effective
work, not hampered as they have been by serving tradi-
tions, countenancing destructive errors and upholding
unfit men in authority; but, standing fast in the liberty
wherewith Christ has made me free,' to serve God to the
best of my ability, and according to the light and grace
granted me.
"I am, my dear Bishop, with the highest esteem and
regard, your servant in the Lord,
"(Signed.) Mason Gallagher."
To this letter, still firm in his conviction that the hope
of reform lay within the Church, Bishop Cummins replied:
"Pevs^ee Valley, Ky., March 11th, 1869.
"Pev. and Dear Brother: — Your letter of February
12th has been lying in my portfolio, read and re-read
The Need for the Reformed Episcopal Church. 69
with the deepest interest and soUcitude. 1 have not
answered it because I felt scarcely able to grapple with all
the great questions it gives rise to, nor do I yet feel that
I can see my way clear to a solution of the mighty issues
that it raises.
"I have lamented most deeply the divisions among the
ranks of the Evangelical men on matters of policy, while
we all were agreed on great principles; and I have
earnestly desired that when the day should come that we
were denied a place in this Church of our fathers, that
we should act as a unit and present an unbroken front
in the work of the Lord.
"Your letter reveals to me facts of which I have been
totally ignorant, such as that some of our best clergy are
on the point of leaving us, and that we were losing many
valuable laymen, who are conscientiously impelled to
leave us. These are indeed startling facts, and should
compel us to most serious consideration of our dangers
and the duties before us. You tell me, moreover, that a
number of our brethren, clergy and laity, have resolved
to wait no longer, but will take measures to establish at
once an Evangelical Episcopal Church.
"If this is undertaken with only a single desire to
glorify God, and to uphold the pure and blessed Gospel,
impelled by conscience and seeking earnestly Divine guid-
ance, none can fail to respect such motives, however they
may differ as to the wisdom of their course. For myself,
I regret the withdrawal of every Evangelical man from
our ranks, already so thinned, and if there is suiBcitnt
ground for the withdrawal of any number of Evangelical
men from our Church, there is ground for the withdrawal
of all. The question then arises. Is there such ground?
For myself, I have not yet been able to believe this, and
70 History of the Bef armed Episcopal Church.
as iai' as i have been able to learn their views, it is the
belief of such noble Evangelical men as Bishops Me-
llvaine, A. Lee, 11. W. Lee and other Bishops. What
changes of opinion the rapid movements of the day may
have effected, I know not. . . .
*'We all admit that the dominant party in our Church
uphold and countenance serious error, deadly error, error
that obscures the glory of the Gospel and dishonors
Christ. I believe most firmly that a Protestant Episcopal
Church, freed of ail High Churchism, would be a mighty
power, and by Cod's blessing a great success in this land;
and it may be tliat God designs that such a Church shall
be.
"Would it not be wise to call a congress of all Evangeli-
cal men — bishops, clergy and laity — and discuss the sub-
ject of our duty to God in this great crisis? Let us, dear
brother, so act that we can confidently look for His bless-
ing upon our labors.
"May God bless you, and all our dear brethren, and
give you wisdom to act so as to promote His glory and
the success of His precious Gospel among men.
"I am, most faithfully yours,
"(Signed,) George D. Cummins.''
In May of this same year. Bishop Cmnmins received the
following letter from Bishop Bedell:
"Gambier, 0., May 1st, 1869.
"Eight Rev. and Deae Brother: — Bishop Mc-
Ilvaine has written a letter to a young clergyman in reply
to strictures on the Prayer Book, and to conscientious
diflficulties arising from certain expressions in the Liturgy.
Without going at length into the subject, he has given
some thoughts on which he bases a reaffirmation of his
The Need for the Reformed Episcopal Church. 71
belief in the Evangelical character of our standards, and
the inexpediency of attempting to revise the Prayer Book
at the present time. A copy of this letter will be sent
to you in the next number of the Standard of the Cross.
"The present exigency, and especially the danger to our
Evangelical interests from rash movements among our
brethren, who, in other particulars, have our sympathy,
have doubtless called your attention to this topic. I beg,
therefore, to solicit from you a response, however brief,
to this forthcoming letter, which will indicate your
general agreement in the Bishop's views; and which,
together with his letter, may form a rally ing-point for
right-minded Evangelical men. We are sufficiently
assured that these form a large majority, who only need
the opportunity to speak. They will find it in this pro-
posed individual yet united utterance of our Evangelical
Jjishops.
"J propose tc print these responses in the number of
the Standard of the Cross next after they shall be re-
ceived, and to distribute them as widely as the Bisohp's
letter; and therefore beg you to do me the favor to re-
spond by the next mail, addressed to the care of Rev. W.
C. French, Oberlin, Ohio.
"Very sincerely your brother,
"(Signed,) ^ "^ G. T. Bedell."
Bishop Cummins agreed to this request and wrote a
long and able reply, as follows:
Diocese of Kentucky,
Pewee Valley, May 14th, 1869.
The Eight Reverend G T. Bedell, D. D.
Right Rev. and Dear Brother: — The admirable
letter of Bishop Mcllvaine to a young clergyman con-
72 History of the Reformed Episcopal Church.
cerning certain scruples of conscience in using some ex-
pressions in the Liturgy of our Church, meets with my
warmest and most cordial approbation. The beloved
brother who has elicited this most valuable and timely
response is one whom we all love and esteem for his
fidelity to Gospel truth and his earnest work in the min-
istry. He has seriously entertained the question whether
he can conscientiously remain in the ministry of a Church
where he is required to use certain terms and expressions
which seem in his judgment to teach error and to be in
conflict with the Word of God. I learn that he is a repre-
sentative of not a few earnest, faithful clergymen and
laymen among as, who, while loving ^'this Church"
fer^rently and devotedly, feel the same conscientious
scruples concerning certain expressions in the Prayer
Book. If I understand their position, it is this: that,
while they admit that all their offices were composed by
men who were thoroughly opposed to the modern and
extreme interpretation put upon the expressions, and
therefore such interpretation cannot be their true mean-
ing, and while they hold that rightly interpreted by the
views of the Reformers and in harmony with the Articles
(the Church's dogmatic expression of her faith): yet that
such interpretation is now denied by a large majority of
the present generation of Churchmen, that the claim is
urged that we must take these terms, not as the Eeformers
understood them, but as their plain, literal language
teaches; and in the other, that he who does otherwise is
a disloyal son of the Church and unworthy of a place in
it; that two or three generations of clergymen in this
country for the most part have been trained in the belief
that the term "priest" applied to a minister of this Church
means that he is a sacerdos or hiereus, a priest ordained
The Need for the Reformed Episcopal Church. 73
to offer a commemorative sacrifice or the Eucharist, and
to stand between Christ and the soul as the only Divinely
appointed channel through which grace can be conveyed
and the benefits of Christ's death imparted; that when, in
the office for infant baptism, we are required to give
thanks to God that He hath been pleased "to regenerate
this infant by His Holy Spirit/' the Church teaches that
Baptism and Regeneration are inseparable, that the life
of God in the soul begins in Baptism, and that to preach
the necessity of being born again to adults who have been
baptized in infancy is to teach doctrine hostile to this
Church's teaching, and that when a man would ascertain
whether he has ever been regenerated, he is to go to the
parish register and ascertain whether he has ever been
baptized, and that if that be ascertained, he has by virtue
of his baptism been regenerated.
These brethren, whose consciences are aggrieved by these
expressions, feel that the apparent, not the real meaning
of the terms alluded to has been the fruitful source of the
evils now afflicting the Church, and has given rise to the
large and rapidly growing school among us and in Eng-
land who in the essential doctrine of the Sacraments see
no difference between our Church and the Church of
Rome; who teach, in the language of one of the most
prominent champions, that "in the regeneration by Holy
Baptism, in the spiritual and ineffable presence of our
Lord in the Holy Eucharist, with the mystical nutriment
through His body and blood, as well as in the definition
of the sacraments generally, there is virtual concurrence
in the accepted standards of the historical Churches,
Eastern, Western and Anglican." Shocked and amazed
at such teaching by men in authority amongst us, and
alarmed by the advances of an idolatrous Ritualism, these
74 Hisloru of the Reformed Episcopal Church.
dear brethren now are asking that a very few changes or
alterations in certain expressions may be made, or the use
of alternate forms may be allowed to them, to enable them
to bear witness that they have no sympathy with these
extreme views — views which, in their judgment, are con-
trary to God's Word and destructive to the souls of men.
The writer of the letter to Bishop Mcllvaine is the
representative of this class, a class seriously considering
the question whether it has not become their duty to leave
the Church of their fathers and of their first love, if no
relief is granted to their consciences. I earnestly trust
that the most wise and godly counsel of our venerable
father will be blessed of God to removing these difficulties,
and retaining them within the Church. This is not a
time that we can afford to lose a single comrade from our
ranks in the great struggle with errorists. This Church
of the Eeformation needs the help of every son in this
hour of her sore trial. To desert her now seems like
deserting a parent assailed by faithless children. To go
out of her communion because there is treachery within,
is to lower the flag and surrender the citadel to her
enemies.
But the great question which I now seek to press is —
has the Church no duty to fulfil toivard the men tvJiom I
have described? Has she no voice of sympathy or of
kindness with which to respond to their cry for relief?
Is she to remain silent, stern, cold and deaf to the con-
scientious prayer of these her faithful sons? Is she not
wise enough, strong enough, tender enough, to throw her
arms about them and say, we will not drive you beyond
our fold, we will not repeat the error of the eighteenth
century, when the Wesleys and their followers found only
a harsh mother in the Church, and reluctantly were con-
The Need for the Reformed Episcopal Church. 75
strained to turn away from her; we will not bring back
the St. Bartholomew's Day of 1662, when two thousand
clergymen of the Church of England, including Baxter,
Owen and Flavel, went out from the Church because relief
to their conscientious convictions was denied them; we
will grant your prayer for relief where it can be done so
as not to impugn or deny any fundamental doctrine of
the faith, any essential part of the order of the Church
of God. Oh! if this Church of ours could rise to the
grand conception that she is wide enough, and compre-
hensive enough to take such a stand, who can doubt that
she could bind to her by hooks of steel every w^avering
son, make herself fitted to be the great American Church,
and w^in to her vast multitudes now standing aloof from
her, uncertain whether she is tending to the status of the
medieval Church or to a true evangelical Catholicism —
refo lined, Protestant and free.
My dear brother, I am not one of the class for whom
I am pleading. I can use and have ever used the Prayer
Book without conscientious scruples. I take the expres-
sions which give trouble to my brethren to mean not what
extreme men now claim that they mean, but what the
blessed Reformers intended them to mean and to teach.
I can use them in a thoroughly evangelical sense. I can
therefore plead with more fervor for others, for brethren
dear to me. i^nd I venture to ask, has not the time come
when this Church can aiford to grant these brethren the
relief which they crave? Does it seem to you an imprac-
ticable thing? I reply, twice in the history of this Church
has action deen talien which involves in principle all for
which our hrethren are contending.
I. In the first Prayer Book, adopted by our American
Church iti 1785, a Prayer Book tendered to England as
76 History of the Reformed Episcopal Chwch.
the basis on which we were to be acknowledged as a true
daughter of the Church of England and our Bishops-elect
were to be consecrated, the baptismal service for infants
was drawn up precisely as all evangelical men would now
rejoice to see it. The prayer of thanksgiving imme-
diately after the baptism read thus, "We yield Thee hearty
thanks, most merciful Father, that it hath jjleased Thee
to receive this infant for Thine own child by Baptism,
and to incorporate him into Thy holy Church."
In this prayer, the words, "'to regenerate this infant by
Thy Holy Spirit/' occurring in the Prayer Book of the
Church of England, were omitted; and this omission was
sanctioned by a convention presided over by the venerable
William White, D. D., the patriarch of the Church in this
country.
This book was submitted to the English Archbishop
and Bishops for their acceptance and endorsement as a
basis for the consecration of the American Bishops-elect.
The English Bishops replied and complained of the
omission of certain things found in the English Prayer
Book, the chief of which were the omission of the Nicene
and Athanasian creeds, and of the words, "He descended
into heiy in the Apostles' Creed. They urged the
restoration of these into our manual of worship. No
cow/plaint tuas made of the omission of the words in the
Baptismal office, and the English Bishops proceed to state
that they had caused to be introduced into Parliament a
bill authorizing them to consecrate the American Bishops,
trusting that the objections they had offered would be
removed.
Now in the Preface to this first American Prayer Book,
it was declared that "i7 is humhly conceived that the
doctrines of the Church of England are preserved entire,
The Need for the Reformed Episcopal Church. 77
as leing perfectly agreeable to the Gospel/' And yet in
this Book, the thanksgiving for the regeneration of the
child in baptism was left out. Still, said our fathers in
that Council J "the doctrines of the Church of England
are preserved entire." The fifteen English Bishops ac-
cepted this statement and omission, made no objection to
it, and proceeded upon this basis to consecrate the Ameri-
can Bishops. When the omitted words were restored
we know not. But these facts are incontrovertible. Sa^^s
the Rev. Dr. Wharton:
"1. The Convention of 1785 declared that, in the pro-
posed Book, in which the term ^regenerate' was left out
from the thanksgiving in question, ^the doctrines of the
Church of England are preserved entire.'
"3. The English Bishops, meeting in Council, pre-
sented no specific objection to the change: did not include
it in the points as to which they asked a reconsideration,
and finally imparted consecration on the basis of the
Book in which this alteration was included.
"3. The term 'regeneration' in this thanksgiving ap-
pears not only thus to have been treated by the English
Bishops as an expression whose removal did not affect
the general sense of the service, but it was first taken out
and then put back by our own Convention, as far as we
can gather, without particular debate and with no division
recorded, just as we would do with equivalent or con-
vertible terms."
Kow, does not this action of the original Council of
our Church in this country, endorsed by the English
Bishops, concede all our brethren ask for? Take away
the words, "to regenerate this infant," from the prayer
of thanksgiving after the baptism, and scarcely any
ground of disquietude remains.
78 History of the Reformed Episcopal Church.
II. The second riction of this Church to which I allude
occurred in the year 182 G. In the General Convention
of that year, a plan was introduced to secure greater uni-
formity in the use of the Liturgy, and to "provide against
the injurious misapprehension of certain terms in the
first collect in the Office for Confirmation." Among
other things, this plan provided for the use of a single
Psalm instead of the Psalter for morning and evening,
the shortening the lessons so as to be not less than fifteen
verses each, the use of an alternate preface to the Con-
firmation Service, and most important of all, the insertion
in t]]c first collect in the office of Confimation of the
words, "in baptism,'' between "hast vouchsafed" and "to
regenerate''- -thus identifying baptism and regeneration
and declaring them convertible terms. Bishop Hobart
was the author of this plan, which passed both Houses
of the General Convention of 1826 unanimously. In a
letter to Francis S. l\ey, in January, 1827, Bishop Hobart
says of this last proposed change: "The object of the
proposed prayer was not to relinquish the expression of
regeneration as applied to baptism, but to guard against
the misconstruction which would make this synonymous
with renovation, sanctification, conversion or any other
terms by which the renewing of the Holy Ghost might be
denoted."
Xow I beg you to regard the great significance of this
action. In an addition to the Prayer Book prepared by
Bishop Hobart and unanimously adopted by one General
Convention, it was declared that the regeneration for
which we thank God in baptism is not to be taken in any
sense as descriptive of this renewing work of the Holy
Ghost upon the heart, but only a term equivalent to bap-
tism, a sacramental change, a change of covenant relation,
an ecclesiastical change.
The Need for the Reformed Episcopal Church. 79
Now, if this could be authoritatively declared now^, by
the adoption of an alternate fornij or allowing the omis-
sion of the words, "regenerate," etc., would it not satisfy
the utmost demands of our brethren whose consciences
are now troubled? To them regeneration can have but
one meaning according to its definition in the Word of
God. It is a change of character, not a change of state,
of ceremonial observance; it is a radical change, a spiritual
change, a change in the man, the vital, the immortal part.
It is an intelligihie change. It is a change from sin to
holiness. Scripture seems to struggle with the poverty
of language to tell the greatness of this change, "the truth
seems to weigh down the most elastic tongue and to ex-
haust the most voluminous vocabulary, and to search
through the inventions of the most creative imaginations,
and to pass from one emblem to another, from one king-
dom of resemblance to a second, till by the very myste-
riousness of its drapery we are compelled to feel that the
naked truth as appreciated by the mind of God surpasses
our reach of expression."
It is a change figured by that which occurs in naturnl
birth. "Born again," "born of the Spirit," "born from
above," "begotten again unto newness of life" — -"Marvel
not" at these, said the Master.
It is a change typifier] by the change from death unto
life. "You hath He quickened who were dead in sins."
"We know that we have passed from death unto life."
"Eisen with Christ."
It is a change represented by passing from darkness
to light. "Ye were sometime darkness, now are \e light
in the Lorrl," "children of light."
It is portrayed by a change in the physical organ — "a
new heart will I give you."
80 History of the lleforiited Einscopal Church.
It is a transfer from one dominion to another. '^'Trans-
lated from the kingdom of darkness into the kingdom of
God's dear Son/' "Ye are God's workmanship, created
in Christ Jesus unto good works." "Transformed by the
renewing of your minds." "As many as are led by the
Spirit of God, they are the sons of God." "Old things
are passed away, all things have become new." Can
men to whom all this is bound up in regeneration, to
whom as they receive God's Word, it teaches nothing less,
can such men believe that such a mighty, wondrous work
of God's Spirit is wrought inseparably in infant baptism?
It is mockery to expect it. If it is replied that the Church
does not teach ruch a doctrine, and that, as Bishop Hobart
said, "Eegeneration in baptism is not synonymous with
any term by which the renewing of the Holy Ghost might
be designated," then let the Church so declare, and let
it by the allowance of the use of an alternate form give
relief to the conscience of a large and most worthy class
of men who long to live and die within her fold.
You have asked, my dear brother, for the opinions of
all the Bishops of our Church, who are in sympathy with
the views of Bishop Mcllvaine, and whose united voice
may have great weight in deciding the cause of evangelical
men, at this crisis of our Church's history.
Heartily sympathizing with every word in the letter
of the eminent Bishop of Ohio, I have ventured to express
my views upon a subject not broached by him — the duty
of the Church toward her own children thus troubled in
conscience. I have only asked that she should grant
them such liberty of action, in the omission of words from
the Baptismal Ofiice, as were omitted in the first Prayer
Book, adopted by the first General Convention of the
Church in 1785, and to which omission no objection was
The Need for the Reformed Episcopal Church. 81
made by the Archbishop and bishops of the Church of
England, when the Book was presented to them for their
acceptance as a basis upon which they could consecrate the
American Bishops. Or, if this should be denied as too
great a concession, I have ventured to ask for them that
i\\Q Church should formally declare in some mode, as
proposed by Bishop Hobart and unanimously adopted by
both Houses of the General Convention in 1826, that
regeneration in baptism is not synonymous with renova-
tion, sanctification, conversion or any other tenn by which
the renewing of the Holy Ghost might be designated; in
other words, that it is designed to indicate a sacramental
and ecclesiastical change, a change of state, and not of
character. Who will say that the adoption of either of
these courses would impugn or destroy one particle of tlie
faith once delivered to the saints? Who will deny that
such action might tend in a vast degree to promote the
harmony and unity of the Church?
And now, while listening to the voices of those still on
earth, it would seem to be a time to hearken to the testi-
mony of two most distinguished of our brethren now at
rest with God. Bishop Burgess thus wrote: ^'It has been
proposed that a similar option should be permitted be-
tween the prayer which immediately follows the Lord's
})rayer in the Baptismal Office, and some fonn which
should not state with so little qualification, the regenera-
tion of the baptized child by the Holy Spirit, If, with-
out touching the doctrine of the Church, such a permis-
sion could relieve hereafter the anxieties of good men of
a tender conscience, and put to silence all needless con-
troversy on the subjects of baptism and regeneration,
these benefits might not be too dearly purchased."
(Bishop Potter's Memorial Papers, pp. 133-134.)
^2 llislonj of Ike lUforuicd episcopal Cliurcli.
And Bishop Meade — than whom no Bishop living or
dead has done more to strengthen and extend our Church
in this country, and whose love for the Church of his
fathers was a deep, self-consmning passion — wrote still
more strongly to the same effect: "In the Ordination of
^Ministers, two forms are allowed, according to the option
of the Bishop. \A^iy not the same privilege of omission
granted to the minister in baptism, or the use of another
prayer, which might be proposed? I am persuaded that
nothing would contribute more to peace among ourselves?
and to remove prejudices from the minds of those who
belong to other denominations and the community at
large, than such an arrangement. It would be in entire
accordance with what now seems to be generally ad-
mitted, namely, that a considerable latitude of opinion,
as to the meaning of certain expressions in the Baptismal
Service, is allowed. If it be allowed, why enforce on all
the use of words which, by their sound, seem to convey a
meaning which is repudiated by many? I have long
known that a painful difficulty is felt in the use of these
passages, not by one portion of our ministers and people,
l3ut by a number who differ from them in other points.
T believe that public baptism would be more common but
for the reluctance to use these expressions before so many
who do not understand or approve them. Many parents,
I believe, are prejudiced against the baptism of their
children, and put it off on account of these words, and
their supposed meaning. I believe nothing stands more
in the way of converts from other denominations, and
especially such of their ministers as are worth having,
than the required use of these words in our ]3aptismal
Service." (Ibid, 155.)
I had no idea of writing at such length when I began.
Tlie Need fur the Reformed Episcopal Church. 83
But my heart is full of anxiety for the future of our
Church, and I have written from a full heart. Whatever
reception the suggestions may meet with, liberavi
ariimam meam. May the God of our fathers give us
grace to act wisely in this great crisis of our Church!
May He enable us who are likeminded to be of one mind
and heart in the defence of His precious Gospel, and
whatever of trial or of suffering may be before us, to
stand in an unbroken front, striving together for the
faith of the Gospel.
Most faithfully your friend and brother,
(Signed,) Geo. D. Cummins.
On the publication of this article, Bishop Cummins
received many letters of thanks from the brethren whose
troubles of conscience he had so tenderly dealt with.
We quote here from an article published in the Epis-
copalian^ June 16th, 1869:
^•Extract from a letter sent by one who has been for a
quarter of a century a minister in active service in the
Protestant Episcopal Church, and a member of no other:
" 'The time for reformation has arrived. The policy
of the predominating party is to crush out the Evangeli-
cal party, to drive them to the sects, to get possession
of their churches, to crush their braver spirits singly, and
to annoy and harass as far as practicable where they can-
not cajole, and bring into line. They are "as wise as ser-
pents," though not "as harmless as doves." A fair num-
ber of clerg3^men and laymen are ready to enter upon the
work of reformation. Others long for it, but are held
back by the voice of authority, by the pressure of family
ties, and above all, by the bread and butter question.
" 'AVe simply want a nucleus, enough to plant at the
84 IJialory of tke lieforined Episcopal Church.
centre, as the Gospel was originally propagated. Our
Church has been in some measure an ecclesiastical Botany
Bay, receiving numbers of restless spirits, who have left
the various communions for the good of those commu-
lons and to our liarm. They are unsuited to a progres-
sive, living, useful Church, forgetting nothing and leav-
ing nothing; Great numbers in all Evangelical Churches
are ready to join us if we reform. Of this I am satisfied
by extensive correspondence and conference.^ "
Under date of July 14th, came a letter from Eev. B. B.
Leacock, as follows:
220 E. 58th St., New York, July 14th, 1869.
Eight Rev. and Dear Bishop: — Allow one who is a
stranger to you to congratulate you on your letter of last
May, addressed to Bishop Bedell. I congratulate you
because yoii have had the Christian manliness to resist
the outrageous attempt to bring the episcopal influence
of the Evangelical Bishops to bear upon the minds of
honest men, to compel them to suppress their conscien-
tious convictions
The fact is impressing itself more and more fully on
observant minds in the Evangelical Party that we are
not only to have a revised Prayer Book, but a reformed
Church. This means a new Church. The Lord is work-
ing out the problem In my judgment, the new
Church is a fixed fact. The men are deeply in earnest
who are working and praying for this thing, and their
numbers are on the increase, and when we get our new
CHiurch we want its foujidations laid solid on the Word
of God, and its doors opened wide enough to receive
within them all who love the Lord Jesus Christ. "We
hope to see it, with God's blessing, the Church of this
land.
The Need for the Reformed Episcopal Church. 85
Hopmg, my dear Bishop, that in God's providence you
may be led to think as we do, and to cast in your lot
amongst us, I remain,
Yours truly,
(Signed,) B. B. Leacock.
The Convention in Baltimore, in October, 1871, was
felt by Bishop Cummins to have given no relief to those
in whose trials he so deeply sympathized. We here insert
a letter of Bishop Cummins to Eev. B.B. Leacock, written
before the Convention, regarding revision of the Protes-
tant Episcopal Prayer Book:
Pewee Valley, January 27th, 1871.
I do not fear, as you seem to do, the result of the action
of the Committee of the Conference. . . . Let us go to
the Conference with our Prayer Book ready, and pre-
pared to stand by it. I shall not shrink from any humble
part. Only a few will stand by us at first, but if the work
be of God, He will grant it abundant success.
(Signed,) Geo. D. Cummins.
We have already, in the preceding chapter, quoted the
Declaration of the House of Bishops at this Convention,
on the meaning of the word "regenerate'^ in the Bap-
tismal Service. Bishop Mcllvaine, writing to a friend
in England regarding this Convention, says, "We expected
not only a most eventful Convention, but a most trying
one; and many looked for a separation. But we had the
most harmonious, brotherly and mutually kind Conven-
tion we ever had, and the Church is believed to be more
truly united than ever before.'' Vain hope, with no
radical change in the conditions, the same evils to con-
8() Ilislory of the Reformed Episcopal Church.
ic'Jid against, the .same objections to be raised! The fol-
lowing was written in 1874:
"The disquiet within the Church had manifested itself
in various wa3'S, notably in a petition to the Convention
from one-fifth of the clergy of the Church, a large number
of vestries, and one of the most powerful dioceses,
respecting the Baptismal Service. These petitioners did
not ask for any change in the present wording of the
Liturgy, they merely begged for a rubric which would
permit them to omit the declaration of the regeneration
of the child. There seemed to be force in their position.
A fact, if it be a fact, is not changed by its assertion or
the omission of its assertion. As the Church exacts from
ever}^ clergyman at his ordination a promise not to teach
anything but what he ^shall be persuaded' is taught by
the Bible, it seems inconsistent to compel him to teach,
in a most solemn service, something w^hich he believes to
be contrary to the inspired Word."
On December 5th, 1871, a conference of some thirty-
five clergymen was held in N"ew York during a visit of
Bishop Cummins to that city. "At these conferences,
the project of establishing a new Episcopal Church was
fully discussed, and there w^as scarcely a dissenting voice
as to the great need of such a Church, and the probability
of the co-operation of the laity if the General Convention
denied them what they asked."
One of the difficulties in the way of such a Church
was the requirement of having three bishops in organ-
izing it, but later the "Old Catholics" of Europe "were
fully recognized by Episcopal Churches, although they had
had but one excommunicated Jansenist bishop to conse-
crate Dr. Reinkens, the first bishop of their Church, on
the 11th of August, 1873." Therefore, from the point
The Need for the Reformed Episcopal Church. 87
of legality, the organization of the Reformed Episcopal
Church under Bishop Cummins was Avithout question.
Eev. William T. Sabine, in his sermon on ^'The Re-
formed Episcopal Church a Child of God's Providence,
Set for the Defence of His Truth/' says:
^^It was in view of all this, which had been in the past,
and with foresight of all this, which in the future was to
be, that, after long, careful and honest study of the whole
situation, and the resultant conviction that reform was
impossible within the Church; after patient, persistent,
respectful efforts by petition and representation to the
highest governing bodies in the Church for redress and
liberty had been spurned and refused; and after much
prayerful conference among brethren, the Reformed
Ej^iscopal Church came into being, December, 1873."
Chapter V.
The Crisis and Its Results.
"For more than a third of a century, the Evangelical
Party have been talking of doing something; . . . this
is the first attempt at decisive action."
Tt was indeed action, born of God through prayer and
tlie constant looking to Him for guidance. To one not
personally engaged in these stirring days of 1873, so
fraught with pain to him who, under God, was the
founder of our denomination, and days so closely in touch
witli tlie Great Head of the Church, through whom the
work came, it is like standing on sacred groimd. We can
simply endeavor to give, as nearly as possible, a clear
portrayal of what others have passed on to us, and as
we look back over our quarter century of life, we may
thank God for our heritage, and pray that our ship of
state may be guided by God's hand, clasping the earthly
hands within His own, and making His servants well
trained and fitted to carry forward the work entrusted to
their care.
As we read of the events as they occurred during the
fall of 1873, how surely and clearly we see God's leading.
Truly,
"God moves in a mysterious way
His wonders to perform."
Can we doubt, as we recall the history of this time, the
need for such a Church as ours, for such a haven of rest
for the storm-tossed souls of those who had so bravely
contended for the Truth as they saw and believed it?
The Crisis and Its Results. 89
Can we not reverently feel that, just as the pulsating,
throbbing human life of the world was ripe for the com-
ing of the Saviour of mankind, so also, "when the fulness
of the time was come,'' God prepared a Church, a home
of peace, for a people who so long had vainly sought an
abiding place where they might "worship Him in spirit
and in truth?''
What was it that animated the hearts of the reformers,
that sent to the bleak and ice-clad New England shores
the Pilgrim Fathers? Was it not the same spirit that
filled the hearts of those who came from the Church they
loved for conscience sake, that they might render to the
God of their fathers the pure service of the heart through
lips no longer fettered by words that, in their very utter-
ance, gave voice to error?
In the pages that follow, we are much .indebted to
the Memoirs of Col. Aycrigg, a book of great value to our
C'hurch in its minute and accurate information.
During the first two weeks of October, while in attend-
ance at the Evangelical Alliance meetings, through the
courtesy of Eev. Marshall B. Smith, a copy of the Prayer
Book of the Protestant Episcopal Church of 1785, came
into the possession of Bishop Cummins, who, "feeling
it so much more Protestant than the Prayer Book of
17S9, obtained from several laymen the promise to pay
for reprinting it, as a valuable document to sustain the
Low Churchmen." This was not done with the idea of
its forming the basis of worship in the new Church, and
yet how wonderfully God was leading up to it, and as we
trace the rapidly unfolding events of this time, we can
but pause in reverent wonder at God's dealing with us.
Perhaps it may be of interest here to quote an incident
in connection with these days, given by Dr. John Hall in
his "Memorable Communion."
1)0
llisionj of the Jiefor/ued Episcopal Uhwch.
''One Sabbat li ai'ternoon 1 particularly recall, because
of an incident that, without any intention on the part,
of any one, had about it a certain melo-dramatic charac-
ter. Persuaded to Join my family at tea after the second
service of the day, he (JMshop Cummins) was, in reply
to questions, reporting his efforts, cares and hopes. 'I
have been,' said he, through every library and book store
of every sort I could find, to get an old report, and I have
searched in vain.' He playfully described the out-of-
the-way places in which he had prosecuted his search.
Asked what the report was, he mentioned the Convention
of the Protestant Episcopal Church in Philadelphia, in
1785. Asking leave to quit the table a moment, I stepped
up to the study and brought down the ^Journal' in a col-
lected volume of pamphlets. He started to his feet,
looked incredulously into the volume a moment, and saw
it was what he wanted. 'Why.' said he, 'the Lord sent
me here to-day! I never thought of being here, and He
gives me just what I wanted so much. But may I have
the loan of it?' 'Certainly.' 'But may I print from it?'
'Undoubtedly.' Then glancing at the old binding, he
said, 'But I fear it will injure the volume.' 'Never mind,
take it out and use it. I can vouch afterwards for the
genuineness of the reprint, and no one will suspect me
of being a partizan.' Tea had no more interest for him.
As glad as a boy who had found a coveted prize, but
devout and emphatic in the declaration that the Lord
had sent him, he took his departure.
"It was impossible not to be deeply interested in one
so true to his convictions, so resolute in his proceedings,
and so strong in unselfish and far-reaching hope. One
cannot but rejoice in living organizations embodying his
conceptions, and spreading that truth which to him was
The Crisis and Its Results. 91
dearer than position, comforts, associations or even life
itself."
On October 8tli, 1873, Bishop Cummins addressed the
Evangelical Alliance in New York, which, was then con-
vening, on the theme of "Roman and Reformed Doc-
trines on the Subject of Justification Contrasted/^
This address, true to the spirit of the Gospel, fine in its
exposition, tender in its warning, stirring in its appeal
for the support of Evangelical truth, was but an indi-
cation of the days so soon to follow, when this servant of
God was called upon to suffer persecution for this prin-
ciple of truth to which he held.
On the Sunday following, October 12th, the ever
memorable Union Communion Service was held in the
Fifth Avenue Presbyterian Church, the late Dr. John
Hall, Pastor. Two visiting members of the Church of
England, Rev. Dr. R. Payne Smith, Dean of Canterbury,
and Rev. Canon Freemantle, of London, also participated
in a like service in other churches during the sessions
of the Alliance. Dr. Hall, in his tract, "A Memorable
Communion," refers to this service as follows:
"'All unconscious of the result in leading up to the
formation of a Free Episcopal Church in America, I
arranged with Bishop Cummins to give the cup, and
make such address as he thought proper. ... No one
could have guessed, from the reverent manner and fer-
vent and fitting words of the Bishop, that he was doing
anything unusual. He was as a Christian minister
among Christians, commending his Master to a body of
disciples. In the one simple service voices from Scot-
land, from Ireland, from Germany, blended with
America. The tones, the truths, the sympathies ex-
pressed and evoked, were Vlistinct as the billows, yet ono
92 History of the Reformed Episcopal Church.
as the sea/ ... It was a communion of saints as sucli^
and many lingered to say how much of heaven had been
reaHzed on earth in that service."
On October 6th, the New York Trilmne published
letters to the Dean of Canterbury and to Bishop Potter
of New York, condemning the action of tlie Dean in
having participated in a service of like character. These
letters were written by liev. Dr. Tozer, an English
clergyman, late Missionary Bishop to Zanzibar. To these
articles, Bishop Cummins replied on October 13th,
through the same channel.
To THE Editor of the Tribune: —
Sir: — In common with a vast number of Christian
people, and especially of Episcopalians, I have been ex-
ceedingly pained to read, in your columns this morning,
a communication from the "late Missionary Bishop of
Zanzibar,'^ to Bishop Horatio Potter, of this city, severely
censuring the Dean of Canterbury for his participation in
a union communion service at the Eev. Dr. Adams's
Church, on the afternoon of October 5th. The eminent
and profound scholar, the Dean of Canterbury, is able to
defend himself against this attack.
But I, too, am a Bishop of the Protestant Episcopal
Church, and one of three Bishops of the same Church
who have participated in the work of this Sixth General
Conference of the Evangelical Alliance. On last Simday
afternoon, October 12th, I sat at the table of the Lord
in the church of the Eev. Dr. John Plall, and partook
of the Lord's Supper with him and the Eev. Dr. Arnot,
of l^xlinburgh, and administered the cup to the elders of
Dr. Hairs church. I deny most emphatically that the
Dean of Canterburv^ or mvself have violated "the eccle-
The Crids and Its Results. 93
siastical order" of the Church of England, or of the Prot-
estant Episcopal Church in this country, or have been
guilty of an act of "open hostility to the discipline'^ of
said Churches. There is nothing in the "ecclesiastical
order" or "discipline'^ of the Church of England or of
the Protestant Episcopal Church in this country, for-
bidding such an act of intercommunion among Christian
people who are one in faith and love, one in Christ their
great Head. The Church of England does not deny the
validity of the orders of ministers of the non-Episcopal
Churches. Some of her greatest and noblest divines
and scholars have gladly recognized their validity. For
many years after the beginning of the Reformation,
Presbyterian divines were received in England and ad-
mitted to parishes without reordination, as Peter Martyr
and Martin Bucer, who held seats as professors of the-
ology in the universities of Oxford and Cambridge.
I cannot believe that, as Bishop Tozer states, "the
larger part of the so-called Evangelical section of the
(Episcopal) Church in New York share his feeling." As
far as I know them, the liberal Episcopalians of New
York rejoice in the action of the Dean of Canterbury,
and thank God for it. When the Episcopal Church of
England and the United States has been able to clear
herself (which may God in His infinite mercy soon grant
it!) of the deadly evil of Ritualism, whose last develop-
ment is the revival of the Confessional, then, and not till
then, may she become a "haven of rest" to many souls
who would rejoice to see her the common centre and bond
of organic unity to all Protestant Christendom.
(Signed,) George David Cummins,
Assistant Bishop of Kentucky.
New Yoi% Octoher 13th, 1873.
94 Historij of llie liefornied Fpiscopal Church.
We quote also a letter of Bishop Charles Edward
Cheney, written at this time:
CiiKiST Church Eectory,
Chicago, October 17th, 1873.
]\1y Dear Bishop Cummins: — My heart is too full
of gratitude to God for the noble position which I am
sure He has led you to take, to refrain from just writing
one word upon the subject to you. I do not believe that
you can maintain the right and privilege of an Episcopal
clergyman of any grade to take part with those of other
Christian Churches in the celebration of the Lord's Sup-
per, without incurring great obloquy and possibly perse-
cution. That He whose blood-bought children are
equally dear to His heart, wherever they may be found,
may bless and strengthen you to stand firm, is my earnest
prayer. May it not be that this may pave the way to the
organization of a free Episcopal Church?
God bless and keep you, dear Bishop, under His own
Divine care.
Most affectionately yours,
(Signed,) Chas. Edward Cheney.
Also three other letters belonging to this period.
(Written to the Eev. Dr. Perkins, Rector of St. Taul's
Church, Louisville, the day after sending his resignation
to Bishop Smith.)
New York, November 11th, 1873.
l\rY Dear Brother and Friend: — ... I have
passed through an awful struggle, known only to Him
wlio knows the heart. I stand almost alone. I have
asked no one to follow me. If any one does, the Lord
The Crisis and Its Results. 95
alone iiiiist move them. I have no promise of human
help, and go forth with not a week's provision ahead for
my family's support. Still, I am not cast down.
''Though I am sometime afraid/' yet I put my trust in
God. I do hope for a better communion than ours, but
it may be only a hope. The Lord alone order and over-
rule all. I only ask you to judge me kindly and lovingly,
by the memory of our past friendship, and above all, pray
for me fervently.
Ever affectionately,
(Signed,) Geo. D. Cummins.
16 Somerset St., Boston, Nov. 20th, 1873.
Dear Sir: — God bless you. As an Episcopalian, I
cannot (although a stranger) refrain from a word of love
and sympathy. The dear Lord keep you and guide you
by His Spirit, is my prayer. I trust it may be His will
to lead you to be a bearer of truth as it is in Jesus to mul-
titudes of souls. We need a pure service, a pure Prayer
Book, and if the Lord leads you to honor Him in the
use of a pure service, I know there will be many to hold
up your hands and souls will be won to Christ. . . .
Again wishing you God's richest blessings, I am.
Yours in Jesus' love,
(Signed,) Charles Cullis.
8 Merchtston Avenue,
Edinburgh, 2d December, 1873.
Dear Bishop Cummins: — A copy of your letter of
resignation reached me yesterday evening; and I take the
earliest opportunity of writing to express my deep sym-
pathy with you in your effort to serve the Lord and do
right in a very difficult position. . . . While I sym-
V(j IJ islunj of ike Refunncd Episcupal Church.
pathize with you, I am much disappointed at the result.
The intercommunion in Dr. HalFs church was an im-
mense enjoyment to me. The act sent a thrill of joy
through my heart, for I took it to be a symptom of en-
largement and liberality in the Church that is Episcopally
governed in the United States. I felt that community
stretching out its arms in your person to embrace the
brethren in the common faith; but, alas, the result shows
that it was the act of an individual, and not of the com-
munity.
Your retirement, taken in connection with its grounds,
constitutes to my mind the strongest evidence I have yet
seen that Ritualism is the paramount power in the
Church known as the Anglican; for if its strength on
the soil of America is sufficient to eject you, what may
it not accomplish with its antiquity and its prestige in
tlie more conservative and autocratic society of Eng-
land? I especially lament that even in the United States,
where all the surroundings tend to foster freedom and
liberality, the prelatic Church is not able to endure that
measure of communion with brethren in the Lord which
your act implied.
Although I have once in my life passed through a
"disruption," I do not think lightly of any such rending.
Like yourself, we dreaded it, and shunned it to the
utmost. It was only in the last extremity that we con-
sented to take the step; that is, when, according to our
light, to have shunned it longer would have been to obey
men rather than God. . . .
I am, in Christian and brotherly affection, yours,
(Signed,) William Arnot.
The Crisis and Its lies alts. 97
London, December 1st, 1873.
My Dear De. Cummins: — 1 have to-day received your
printed letter, and though very deeply engaged, must take
a moment for the expression of my deepest sympathy
with you in your new attitude and relationships. Wherein
you have suffered for the Master, your reward is sure.
You know this, yet it does us good under trial to hear
our own deepest convictions reiterated by a friendly
voice. I congratulate you on your firmness and self-
denial: there is a great work before you, marked by
specialties which cannot but excite very profound and
devout interest throughout a wide circle. May the Holy
One give you strength, boldness and emphasis, that your
testimony may tell upon sectarianism with irresistible
destructiveness. Your letter (which I am republishing
in my paper this week) is admirable in temper. There
is no flutter of mere petulance or excitement about it;
it is calm, and modest, and therefore strong. Many of
us will watch your movements with keen interest. They
will not be without effect in this country — a country so
little, yet so great! You and Mrs. Cummins must visit
us, and tell your tale to British ears; a warm welcome
awaits you at many an English fireside.
With most respectful regards to yourself and Mrs.
Cummins, I am,
Ever cordially yours,
(Signed,) Joseph Parker.
New York, Nov. 24th, 1873.
My Dear Bishop: — Your circular letter of invitation
to a meeting cf those likeminded with yourself on De-
cember 3d, is before me. I welcome its summons. T
have long since given up all hope of reform in the Prot-
98 History of the Bef armed Episcopal Church.
estant Episcopal Church. I have been waiting the Lord's
time when He will bid us go forth from its Eg^^ptian
bondage. Believing that the time has now come, I take
my place with you and those who desire a thoroughly
Scriptural Episcopal Church. Please let my name appear
on the "original document for publication.'' God will-
ing. I shall be with you on the appointed day. The Lord
reigneth.
Yours truly,
(Signed,) B. B. Leacock.
Then followed a most bitter controversy on the action
of Bishop Cummins — articles in the public prints, per-
sonal attacks, abusive in tone and language, to all of which
he preserved a dignified silence, though with the tender-
ness of such a great heart as his, who had so few days
before declared that "United to Christ by a saving faith,
I am one with every other believer," we can well imagine
the pain it inflicted.
Tn the compilation of this book, the writer has gone
through many papers and articles on these early days, and
while we would lay the loving mantle of charity over all
the bitter and abusive articles written and spoken re-
garding our Church, be it said to her credit, that there
was no retaliation on the part of her founders, but the
bitterness was borne in silence, as those who rejoiced in
being "counter! worthy to suffer shame for His name."
While some may attribute the first conception of our
Church to the events of this time, we can trace it back
to a period long before 1873. From the days of the Act
of Conformity in England and before, the seed had })een
germinating, gaining strength as the years rolled on,
and coming to its fruitage in the events connected with
the meetings of the Evangelical Alliance.
The Crisis and Its Results. 91)
In Col. Aycrigg's Memoirs and Additions, published
in 1883, occurs a statement which might be misunder-
stood by the reader. "Rev. Dr. Leacock, in the Episcopal
Ilecorder of March 5th, 1879, gives the date of the origin
of the Eefonned Episcopal Church as really being Octo-
ber 30th, 1873, a date previous to the resignation of
Bishop Cummins from the Protestant Episcopal Church
on November 10th, attributing it to a meeting held on
the former date at the residence of Mr. John A. Bake,
11 East Fifty-seventh Street, New York. Col. Aycrigg
endeavors to show that such an action, or even the
thought of it publicly expressed, would have been (as
Bishop Cummins himself called it) "plotting in the
Cliurch." While this is practically a trifling matter, yet
for the clear understanding of the history itself, we quote
here a letter from Mrs. Cummins, under date of Novem-
ber 27th, 1899, on this point: "The meeting at Mr. Dake's
on October 30th was only a conference. Bishop Cummins
did not wish to act hastily, and as many of his friends
had, a year or two before, expressed very strongly their
disapprobation of the growth of Ritualism, and had even
urged him to come out and form another purely Epis-
copal, but Evangelical Church, naturally he turned to
them for counsel and sympathy when circumstances had
made it imperative on him to resign his position in the
Protestant Episcopal Church. Bishop Cummins decided
the momentous question alone with God; afterwards he
sought counsel from his friends, so trusted and true."
We see, therefore, that notwithstanding a possible
confusion of dates, the actual plan of the new Church was
not discussed until after the letter of resignation, on
November 10th.
From the same letter of Mrs. Cummins we quote again:
100 History of the Reformed Episcopal Church.
"It is entirely correct that November 9th Bishop Cum-
mins decided to leave the Protestant Episcopal Churcli;
. . . the mighty question was decided November 9th,
when my husband spent much time in prayer, even
through the night. On the 10th, his letter to Bishop
Smith was written."
To the Rt. Rev. Benj. Bosiuorth Smith, D. I).,
Bishop of the P. E. Church in the Diocese of Kentucky.
Right Eeverend and Dear Bishop: — Under a
solemn sense of duty, and in the fear of God, I have to
tell you that I am about to retire from the work in
which I have been engaged for the last seven years in the
Diocese of Kentucky, and thus to sever the relations
which have existed so happily and harmoniously between
us during that time. It is due to you, and to my many
dear friends in the Diocese of Kentucky and elsewhere,
that I should state clearly the causes which have led me
to this determination.
1. First, then, you will know how heavy has been the
trial of having to exercise my oflfice in certain churches
in the Diocese of Kentucky where the services are con-
ducted so as to symbolize and to teach the people doc-
trines subversive of the "truth as it is in Jesus," and as
it was maintained and defended by the Eeformers of the
sixteenth century. On each occasion that I have been
called upon to officiate in those churches, I have been
most painfully impressed by the conviction that I was
sanctioning and endorsing, by my presence and official
acts, the dangerous errors symbolized by the services
customary in ritualistic churches. I can no longer, by
my participation in such services, be "a partaker of other
men's sins," and must clear my own soul of all com-
plicity in such errors.
The Crisis and Its BesuUs. 101
2. I have lost all hope that this system of error, now
prevailing so extensively in the Church of England and
in the Protestant Episcopal Church in this country, can
be or will be ei'adicated by any action of the authorities
of the Church, legislative or executive. The only true
remedy, in my judgment, is the judicious, yet thorough,
revision of the Prayer Book, eliminating from it all that
gives countenance, directly or indirectly, to the whole
system of Sacerdotalism and Ritualism, a revision after
the model of that recommended by the commission ap-
pointed in England under royal authority in 1689, and
whose work was endorsed by the great names of Burnet,
Patrick, Tillotson and Stillinglieet, and others of the
Church of England— a blessed work, which failed, alas!
to receive the approval of Convocation, but was taken
up afterwards by the fathers of the Protestant Episcopal
Church in the United States, and embodied in the Prayer
Book of 1785, which they set forth and recommended for
use in this country. I propose to return to that Prayer
Book, sanctioned by William White, and to tread in the
steps of that saintly man, as he acted from 1785 to 1789.
3. One other reason for my present action remains to
be given. On the last day of the late Conference of the
Evangelical Alliance, I participated in the celebration of
the Lord's Supper, by invitation, in the Rev. Dr. John
HalFs church in the city of New York, and united with
Dr. Hall, Dr. William Arnot of Edinburgh, and Prof.
Donner, of Berlin, in that precious feast. It was a prac-
tical manifestation of the real unity of "the blessed com-
pany of all faithful people," whom God "hath knit to-
gether in one communion and fellowship in the m^^stical
body of His Son, Jesus Christ." The results of that
participation have been such as to prove to my mind that
102 History of the Reformed Episcopal Church.
such a step cannot be taken by one occupying the position
I now hold, without sadly disturbing the peace and har-
mony of "this Church/' and without impairing my influ-
ence for good over a large portion of the same Church,
very many of whom are within our own Diocese.
As I. cannot surrender the right and privilege thus to
meet my fellow-Christians of other Churches around the
table of our dear Lord, 1 must take my place where I can
do so without alienating those of my own household of
faith. I, therefore, leave the communion in which I have
labored in the sacred ministry for over twent3^-eight
years, and transfer my work and office to another sphere
of labor. I have an earnest hope and confidence that a
basis for the union of all Evangelical Christendom can
be found in a communion which shall retain or restore
a primitive Episcopacy and a pure. Scriptural Ijiturgy,
with a fidebty to the doctrine of justification by faith
only — articulus stantis vel cadentis Ecclesiae — a position
toward which the Old Catholics in Europe are rapidly
tending, and which has already taken a definite form in
the "Church of Jesus" in Mexico. To this blessed work
I devote the remaining years of life, content, if I can only
see the dawn of that blessed day of the Lord.
I am, dear Bishop,
Faithfully yours in Christ,
(Signed,) Geo. David Cummins.
To this letter. Bishop Smith sent a kind note of
earnest expostulation.
On the afternoon of N'ovember 12th, 1873, Bishop
Cummins met, without premeditation or appointment,
Rev. Mason Gallagher, Dr. Marshall B. Smith, and Col.
Aycrigg.
The Crisis and Its Results. 103
"The conversation soon turned upon the resignation of
the Bishop, which all approved. Then on the Romeward
tendencies of the Protestant Episcopal Church, and on
this point the conversation must have occupied several
hours. This conversation resulted in action. . . . Provi-
dence brought us there for that purpose, I believe.'^
During these few days of conference with kindred
spirits, the full agreement as to the need for the new
Church, or, rather, the re-estahlishment of the old, was
made. "This compact was not to establish any new
principles'^ promulgated by "Bishop Cummins, or any
other individual, but simply to carry into action the
principles for which they all had contended when in the
Protestant Episcopal Church, against the dogma of the
apostolic succession, and against Sacerdotalism as defined
by the unanimous vote of the Evangelicals collected from
all parts of the United States at the Chicago Conference
in 1869."
On the morning of November 13th, the call to organize
the Reformed Episcopal Church was written and signed,
in conference with the above mentioned gentlemen, and
the note appended to it was written on the 15th, when
both were published and sent out. We give the call
herewith:
New York, November 15th, 1873.
Dear Brother: — The following circular letter has
been prepared in consultation with a few friends, like-
minded with myself, who are now, or have been, ministers
and laymen in the Protestant Episcopal Church. It is
sent to you for your earnest consideration. If approved
by you, please sign your name to it, and thus give your
10 J: Uidory of the Reformed Episcopal Church.
consent to tlie transfer of your name to the original docu-
ment for publication and more general circulation.
Your brother in the Lord,
(Signed,) Geo. David Cummins.
Address me at No. 11 East Fifty-seventh Street, New
York, and telegraph your reply if agreeable to you.
New Y'oek, November 13th, 1873.
Dear Brother: — The Lord has put into the hearts of
some of His sen^ants who are, or have been, in the Prot-
estant Elpiscopal Church, the purpose of restoring the old
paths of their fathers, and of returning to the use of the
Prayer Book of 1785, set forth by the General Conven-
tion of that year, under the special guidance of the ven-
erable William White, D. D., afterwards the first Bishop
of the same Church in this country.
The chief features of that Prayer Book, as distin-
guished from the one now in use, are the following:
1. The word "Priest" does not appear in the Book, and
there is no countenance whatever to the errors of Sacer-
dotalism.
2. The Baptismal Oflices, the Confirmation Office, the
Catechism and the Order for the Administration of the
Lord's Supper, contain no sanction of the errors of Bap-
tismal Kegeneration, the Eeal Presence of the Body and
Blood of Christ in the elements of the Communion, and
of a Sacrifice ofi*ered by a Priest in that sacred feast.
These are the main features that render the Prayer
Book of 1785 a thoroughly Scriptural Liturgy, such as
all Evangelical Christians who desire Liturgical worship
can use with a good conscience.
On Tuesday, the second day of December, 1873, a
meeting will be held in Association Hall, corner of
The CrUis and lis llesuUs. 105
Twenty-third Street and Fourth Avenue, in the City of
New York, at ten o'clock A. M., to organize an Episcopal
Church on the hasis of the Prayer Book of 1785: a basis
broad enough to embrace all who hold "the faith once
delivered to the saints/' as that faith is maintained by
the Reformed Churches of Christendom; with, no exclu-
sive and unchurching dogmas toward Christian brethren
who differ from them in their views of polity and Church
order.
This meeting you are cordially and affectionately in-
vited to attend. The purpose of the meeting is to
organize, and not to discuss the expediency of organizing.
A verbatim reprint of the Prayer Book of 1785 is in press
and will be issued during the month of December.
May the Lord guide you and us by His Holy Spirit.
(Signed,) Geo. David Cummins.
This was first publicly made known in the Church and
State, and afterward, on the 27th, in the New York
Tribune.
On November 22 d, Bishop Cummins received the fol-
lowing letter from Bishop Smith of Kentucky:
HoBOKEN, N. J., November 22d, 1873.
Et. Rev. Geo. D. Cummins, D. D., late Assist. Bishop
of Kentucky: — Upon the evidence of a printed copy of
your letter to me, dated November lOtb, 1873, in the
hands of the Rev. Dr. Perkins, a member of the Standing
Committee of Kentucky, at a meeting of said Committee,
duly convened in the vestry room of Christ Church,
Louisville, on the 18th day of November, 1873, in
accordance with the provisions of Canon VIII, Title IT,
of the Digest, did certify to me that the Rt. Rev. George
106 History of the Reformed Episcopal Church.
Dav^id Cummins, D. 1)., for some time Assistant JJisliop
of Kentucky, has abandoned the communion of the Prot-
estant Episcopal Church. In accordance with the second
paragraph of the same Canon, it becomes my painful
duty to give you oflicial notice that, unless you shall
within six months, make declaration that the fact alleged
in said certificate is false, you will be deposed from the
ministry of this Church.
(Signed,) B. B. Smith,
Bishop of Kentucky and Presiding Bishop.
The Canon referred to reads as follows:
"Canon YIII, Title II. If any Bishop, without availing
himself of the provisions of Paragraph 16, of Canon
XIII, of Title I, abandon the communion of tliis Church,
either by open renunciation of the doctrine, discipline and
worship of this Church, or by a fonnal admission into
any religious body not in communion with the same, it
shall be the duty of the Standing Committee of the
Diocese to make certificate of the fact to the senior
Bishop, which certificate shall be recorded, and shall be
taken and deemed as equivalent to a renunciation of the
ministry by the Bishop himself. T^otice shall then be
given to said Bishop receiving the certificate, that unless
he shall, within six months, make declaration that the
facts alleged in said certificate are false, he will be de-
posed from the ministry of this Church. And if such
declaration be not made within six months as aforesaid,
it shall be the duty of the senior Bishop, with the consent
of the majority of the House of Bishops, to depose from
the ministry the Bishop so certified aa abandoning, and
to pronounce and record in the presence of two or more
Bishops, that he lias been so deposed: Provided, neverthe-
The Crisis and Its Results. 107
less, that if the Bishop so certified as abandoning, shall
transmit to the senior Bishop a retraction of the acts or
declarations constituting his offence, the Bishop may, at
his discretion, abstain from an}^ further proceedings."'
"Bishop Cummins was deposed according to the Canon
above recited on June 34th, 1874, as reported in the
Philadelphia Bulletin of July 8th, viz.:
" 'Whereas, The Standing Committee of the Diocese
of Kentucky, duly convened in the vestry room of Christ
Church, Louisville, on the 18th day of November, in the
year of our Lord 1873, did certify to me, Et. Eev. Ben-
jamin B. Smith, D. D., LL.D., Bishop of Kentucky, and
Senior Bishop of the Protestant Episcopal Church in
the United States, the fact that Eight Eeverend Geo.
David Cummins, D. D., for some time Assistant Bishop
of the said Diocese of Kentucky, had abandoned the
communion of said Church, which certificate is in the
words following: "The Standing Committee of the
Diocese of Kentucky, duly convened in accordance with
Canon VIII, Title II, do hereby certify to the Senior
Bishop above named, that Eight Eeverend George David
Cummins, D. D., for some time Assistant Bishop of the
Sciid Diocese of Kentucky, has abandoned the communion
of said Church, of which due record was made."
" 'And whereas. Upon receiving said notice, I gave
notice on the 22d day of November, to the above named
Eight Eev. George David Cummins, that unless he shall,
within six months, make declaration that the facts alleged
in said certificate are false, he will be deposed from the
ministry of this Church.
" 'And whereas, No such declaration has been made
within said time, neither has the Eight Eev. George David
Cummins, D. D., transmitted to me any retraction of the
acts or declarations constituting his offence:
108 lihlorij of the L'eformcd J^piscopal Church.
^' 'Be it therefore known, that, on this 24th day of
June, in the 3^ear of our Lord 1874, in the vestry room of
St. Peter's Church, New York City, I, Benjamin Bos-
worth Smith, above named, and Senior Bishop of the
Protestant Episcopal Church in the United States, with
consent of a majority of the members of the House of
Bishops, as hereinbefore enumerated, viz.: (here follow
the names of thirty-five Bishops, with the names of their
dioceses), and in terms of the Canon in such cases made
and provided, do pronounce the said George David Cum-
mins, D. D., deposed, to all intents and purposes, from
the ministry of this Church, and from all the rights,
privileges, powers and dignities pertaining to the office
of Bishop of the same. In the name of the Father, and
of the Son, and of the Holy Ghost, Amen.
" 'B. B. Smith,
" 'Bishop of the Diocese of Kentuchy, and Senior Bishop
of the Protestant Episcopal Church in the United
States.
" 'Done in the presence of Alfred Lee, Bishop of Dela-
ware; William Bacon Stevens, Bishop of the Diocese of
Pennsylvania; M. A. DeWolfe Howe, Bishop of Central
Pennsylvania.'
i"
''These documents, compared with the Canon as
recited, show that the deposition was in strict accordance
with the Canon. The whole has been given at length
to compare with the 'Null and Void' proclamation."
(Given later on.)
On November 3d, 1874, the Protestant Episcopal
Church so altered this Canon as to allow of immediate
inhibition.
The Crisis and Its Results. 109
On November 29th, 1873, a hurriedly called meeting
of the Bishops of six dioceses was held in Grace Church,
New York, regarding the deposition of Bishop Cummins,
which, according to the Canon above quoted, could not
legally take place for six months^, too late, as the Bishops
thus convened must have seen, to prevent the organiza-
tion of a new Church, and therefore that no action of
theirs could avail, as it would not be legal. We give a
clipping from the New York Tribune regarding this
meeting:
"A meeting of the Protestant Episcopal Bishops of six
neighboring dioceses was called by Bishop Smith of
Kentucky, the Presiding Bishop, to consider the with-
drawal of Bishop Cummins of Kentucky, from the com-
munion of the Church. This meeting was held in the
vestry room of Grace Church, New York, Saturday, P. M.
(November 29th). Among those summoned to attend
were Bishop Potter, of New York; Bishop Little John, of
Long Island; Bishop Odenheimer, of New Jersey, and
Bishop Stevens of Pennsylvania. Bishop Potter was
unable to attend, on account of engrossing duties. These
prelates had met before informally, and discussed the
matter. The proceedings of Saturday's session are kept
from the public, but those best competent to judge, de-
clare that no definite action for the deposition of Bishop
Cummins was, or could have been, taken, as the Canon
law prescribes a form of procedure, under which the
deposition cannot be consummated under six months.
This form is as follows (then follows the substance of the
Canon already quoted). It seems probable that the
Bishops merely agreed that Bishop Cummins should be
given notice that his deposition would be carried out in
six months. The first step, the certifying by the
110 Hidory of the Reformed Episcopal Church.
Diocesan Committee to the Presiding Bishop of the with-
drawal of Bishop Cummins from the commimion of the
Church, has ah-eady been taken. Some Bishops declai'e
that the period allowed is simply a liberal provision
against hasty and ill-advised action, giving a chance to
retract a step cnce taken, and only for the benefit of such
as might come back on mature consideration; but that,
in the case of Bishop Cummins, the secession was so
flagrant and emphatic, that it is impossible for him to go
back, and that he should be deposed straightway. They
aflfirm that the Presiding Bishop, with those whom he
has summoned, should immediately declare Bishop Cum-
mins deposed, looking to the General Convention, which
is to meet a year hence, to justify their going outside of
the Canon. Those who advise such a proceeding assert
that there is no question the step would be justified by
the House of Bishops, and that the C^non should contain
some provision for an extreme case of this kind
Memoirs, VIIT, 2, 5. X, 1-14.^'
Many had expostulated with Bishop Cummins and had
urged him to reconsider his action and to return to the
fold he had left, and bitter indeed was the storm through
which he passed, but his decision once having been made
in prayer and alone with God, he moved on stedfastly
and in reliance on the Lord, in the path so evidently
marked out.
At this date, when efforts were being made to stop or
hinder the organization of a new Church, Bishop Cum-
mins was heard to say, "We have laid down our* course,
and shall not swerve from it one inch for anything that
man can do against us." Such was the spirit of the
founder of our denomination.
On Monday, December 1st, 1878, Bishop Cummins
The Crisis and Its Results. Ill
received tlie following telegram from St. Louis: "Charges
against you forwarded from here to-day." On this day
also, the following proclamation was issued by Bishop B.
B. Smith, which we quote from the New York Post:
''Dee. 1st. Null and Void Proclamation. — Notice has
been received from the Secre'taiy of the Standing Com-
mittee of the Diocese of Kentucky, that a presentment
for the trial of George David Cummins, D. D., has been
prepared for offences three and five of Section 1, Canon
TX, Title II, namely, first, for violation of the Consti-
tution and Canon of the General Convention; second, for
breach of his ordination vow. Be it known, therefore,
that any Episcopal act of his, pending these proceedings,
will be null and void, and it is hoped that respect for law
and order, on the part of all members of this Church, will
restrain them from giving any countenance whatever to
the movement in which Dr. Cummins is engaged.
"(Signed,) B. B. Smith, Bishop of Kentucky.
Presiding Bishop.
"Hohohen, Bee. 1st, 1873.''
From a legal point of view, this proclamation was
entirely without power, as Bishop Cummins was alread}^
by his own act, separated from the Protestant Episcopal
Church, and by that act he was no longer under its laws.
There also appeared in the Times of December 1st the
following card, previously printed in Philadelphia, and
signed by nineteen clergymen of that city:
To THE Editor New Yoek Times: — The enclosed
card came to me to-day from Philadelphia, with a line
from one of its signers, requesting its insertion in one
or more of the daily papers in New York, in order that
112 llisionj of the liefonncd J^Jpiscopal Church.
the clergy and laity of our Church in this city, and espe-
cially any sympathizing with the movement of Bishop
Cummins, might imderstand clearly and authoritatively
the extent of the Bishop's following in Philadelphia.
The list will be at once recognized as embracing the
leading Low Church rectors in that city, radical as well
as conservative. The note says, "The list could be en-
larged if there were time." What roots this new Church
will strike in this the strongest Low Church city in the
country, the circular will show to the most enthusiastic
revolutionist.
(Signed,) R. Heber Newton,
Rector of the Anthon Memorial Church.
A CARD.
The undersigned, having heard with profound sorrow
of the movement now making by Bishop Cummins, for
the organization of a new "Church on the basis of the
Prayer Book of 1785," desire to say that they have no
sympathy with this measure, and that it does not repre-
sent the views and feelings of Evangelical men.
Wm. Suddards, Benj. Watson, James Pratt, Richard
N. Thomas, Daniel S. Miller, Thos. A. Jagger,
Wilbur F. Paddock, John B. Faulkner, Robert
A. Edwards, Richard Newton, C. Geo. Currie,
Wm. H. Monroe, Snyder B. Simes, Chas. L.
Fischer, Chas. D. Cooper, William Newton,
J. Houston Eccleston, John A. Childs, W. W.
Spear, with their respective charges.
As we now turn our attention to the organization of
the Reformed Episcopal Church itself, on December 2(1,
The Crisis and Its Ilesults. 113
perhaps it will be of interest to add here a few, out of the
many, press comments upon the events of this chapter.
The Wisconsin State Journal, December 17th: "It is
a movement in the right direction towards placing the
Episcopal Church on its original basis, it having been
perverted to Eomanistic practices and beliefs/'
The Methodist Recorder: "It seems to have been a
conscientious and honorable step in the direction of re-
form. . . . ]^o new tenets are attempted. It is a
restoration rather than a reformation."
Church Standard, January 29th, 1874: "We have ex-
pressed, from the first, our unqualified disapprobation
of the establishment of the Reformed Episcopal Church.
. . . According to what we have called Church princi-
ples, nothing is more certain than that the Apostolic
Succession exists, where one who has been duly conse-
crated a Bishop, consecrates another to that office.
The position of the Old Catholics is now largely occupy-
ing our attention and exciting our interest. Some of our
Bishops of most advanced Churchmanship have recog-
nized them as a Catholic Church with Apostolic Ordere.
... It may not be desirable to inquire too particularly
into facts relating to the Succession in the Church of
England, and consequently in our own Church in this
country. . . . Our correspondents do say that embar-
rassing results would flow from the idea that a Bishop,
under some unworthy motive, may extend the Succession
to all sorts of religious bodies, and thus give rise to end-
less ecclesiastical irregularity. But those who hold the
sacramental character of the Orders, are compelled to
accept this peril. They are placed in a dilemma from
which it is impossible to escape. . . We cannot but
regard the establishment of a rival Episcopal Church as
114 History of the Reformed Episcopal Church.
an unmixed evil. Our earnest desire is that every reason,
whether satisfactory or otherwise, for the existence of
such a body, should be taken away, and that every facil-
ity should be provided for a return to the Church. . . .
The plain fact is, and it is an infatuation to ignore it,
that a great difhculty in the way of separation of a large
number from the Protestant Episcopal Church has been
removed bv the establishment of the Eeformed Episcopal
Church.'' '
Comment of a Presbyterian clergyman: "The Declara-
tion of Principles set forth by this Eeformed Church
condemns and rejects many erroneous doctrines of the old
Church. Its doctrinal basis is such as to commend it
to all Christians. P^very Christian ought to extend his
hand to them and bid them God-speed."
One of the leading New York papers, December 21st,
1873: "Whatever the merits or demerits of the new move-
ment of which Bishop Cummins and Bishop Cheney are
now the recognized leaders, it affords unmistakable evi-
dence that our Christianity has in it the genuine elements
of vitality, and that we have men in the midst of us who
are as able and as willing as in the darkest days of the
past to make for conscience' sake needed effort and needed
sacrifice. In the Episcopal Church, Cummins and
Cheney were men of recognized influence. Tbat to that
Church both were sincerely attached we have no reason
to doubt, but every reason to believe. To sever them-
selves from that Church as they have done, and to attempt
to build up a new Church, required not a little of the
spirit of tlie martyrs of olden times; and, in so far as they
have stood up for principle, fought for conscience, re-
vealed daring, and made sacrifices, they have a right to
be spoken of with the highest respect, and tljey have
The Crisis and Its Results. 115
a claim on the public sympathy and support. . . . Find-
ing it impossible to check the growing evil, they claimed
their rights as men and as ministers of the. Gospel, and
retired from an association with which they were no
longer in sympathy. The new Church is fairly launched:
it has many friends and well-wishers."
cupping from a religious paper: ^'We were present on
Tuesday of last week, when the 'Eeformed Episcopal
Church^ was organized, and there were some noteworthy
signs to be observed, of which we will say a word. It
was a serious business that the Bishop and they that were
with him were engaged in. They looked to God for
direction. There was no self-sutliciency nor human
ambition apparent. The whole proceeding Avas that of
humble, prayerful, conscientious men, w^ho were not
seeking their own advancement nor the applause of men,
but the honor of God only."
Neiv York Tribune, December 12th, 1873 (a presbyter
of the Protestant Episcopal Church): ". . . It has been
reserved to our day to witness the spectacle of a Protes-
tant Episcopal Bishop voluntarily resigning for con-
science' sake the position, honors and emoluments attach-
ing to the prelatic rank, to aid in restoring to the
Churches of Christ a primitive Episcopate and a scrip-
tural liturgy, purified from erroneous rites and phrases.
Bishop Cummins is the first Protestant Episcopal Bishop
since the days of Edward VI, who has renounced ^the
yoke of bondage' which has so long fettered the Episco-
pate, to become partaker of ^the full liberty of the
Gospel.' "
A Methodist Episcopal paper of Neiu York: "With his
strong convictions of this subject, there was but one
course open to Bishop Cummins, either to fight out the
IIG Hidonj of the Reformed Episcopal Church.
battle of true Christianity in the Protestant Episcopal
Church, or to quit it altogether. ... He may have
good reason for thinking that within the Church the
battle is hopeless."
"Here stand we. We cannot do otherwise. God be
our helper."
Chapter VI.
The Formation of the Reformed Episcopal Church.
"If this counsel or this work be of men, it will come
to nanght; but if it be of God, ye cannot overthrow it/'
The step so long advocated by many had been taken,
and a new Church was founded in faith and prayer, or,
rather, the old Church of our fathers had been "re-
.-tored/'
During the few weeks preceding the second of Decem-
ber, 1873, earnest hearts labored and prayed over this
'^child of God's providence," so soon to enter upon its
mission in the world. It was no light task; a position
which these servants of the Lord felt to be no sinecure,
a fact that the few profoundly realized. The task of
starting a Church of any other denomination would have
been an easy cne in comparison, because its denomina-
tional stronghold would have been behind it, its sur-
rounding atmosphere a genial one, its laws and form of
worship ready to its hand. Here was a Church, as yet
without denomination, without a Prayer Book, without
laws for its government. It was to be an Episcopal
Church, it was to have its Liturgy, and yet preserve
Evangelical truth. The task was to mold a Church for
the future, not only for the moment; to adopt from the
mother Church all her glorious and historic past, refined
and purified by a Eeformation of the nineteenth century.
The Declaration of Principles, aiTanged in these brief
weeks, goes to show how God was an ever "present help"
in these counsels of prayer.
lis Illslurij of the llefuniied Episcoiml Church.
When the world was youuger than it is now^ it still
groaned under its burden of oppression, and God's pity-
ing angel bending low, caught the old cry of centuries
of l)urdened souls — ''Lord, how long?'^ — and from
l]gyptian bondage He freed a people, leading them
through wilderness wanderings to a promised land, call-
ing them His "peculiar people," and giving them a
leader and a reformer who esteemed "the reproach of
Christ greater riches than the treasures in Egypt."
The whole history of the world is a record of sin, re-
pentance and reformation. The Christ tasted "death for
every man," not simply to set them a perfect example,
but to make an offering for sin, giving the world the
costliest sacrifice of God's heaven — the offering of Him-
self.
Think of the long line of those whose lives even were
offered up through flame and sword, that a reformation
might be effected in their beloved land. Mayhap the
same spirit of zeal touched the hearts, animated the
minds, and filled the souls of the earthly leaders of the
Reformed Episcopal Church and the few who rallied
about them. Certainly the pure love of the Truth alone
could have made them willing to face the contumely and
coldness, aye, even scorn, with which they were met.
They felt they were building, not for the present, but
the future. As Bishop Cheney has said, "The pencil of
God has marked the path for us. We cannot, we dare
not build on any other line."
Bishop Cummins, in his sermon before the Third
Council in 1875, describes the feeling which animated
the early workers of our communion, and which should be
the very keynote of all onr labor in the Church we love.
**You are to answer the question which all Christendom
Formation of the Church. 119
asks of you: 'Who coninianded you to build this house
and to make up these walls?' Let your work be the
answer; the gold, silver and precious stones inwrought
into a building which shall stand the test of the day of the
Lord."'
This was the spirit in which many gathered in the
Young Men's Christian Association Hall, Corner Twenty-
third Street and Fourth Avenue, New York, at ten A. M.,
Tuesday, December 2d, 1873. On the evening of Fri-
day, November 28th, 1873, in the Chapel of Holy Trinity,
New York Citv, a meeting of those interested had been
held, and that meeting adjourned to Monday evening,
December 1st, preparatory for the gathering of December
2d. On that day, after a meeting for prayer. Bishop
Cummins said: "Christian brethren, by the goodness of
God, and under the protection of the just and equal laws
of this Eepublic, and in the exercise of the invaluable
'liberty wherewith Christ hath made us free,' you are
assembled here to-day in response to the circular-letter
which I will now read." He then read the letter which
w^e have previously quoted. As he completed the read-
ing, Bishop Cummins nominated Col. Benjamin Aycrigg,
of New Jersey, Temporary President, and Mr. William
S. Doughty nominated Herbert B. Turner, of New Jer-
sey, Temporary Secretary. These gentlemen were then
elected.
Bishop Cummins thereupon read a proposed Declara-
tion of Principles, and moved that it be referred to a
committee of five, which the Chair appointed as follows:
Bishop Cummins, Eev. Marshall B. Smith, Dr. G. xV.
Sabine of New York, Charles D, Kellogg, Albert Crane
of Illinois.
After about twenty minutes, the committee reported,
through Bishop Cummins, the following resolution:
J ;;u llidonj uf the Reformed Episcopal Church.
^'Besolved, That we whose names are appended to the
call for this meeting, as presented by Bishop Cummins,
do here and now, in humble reliance upon Almighty God,
organize ourselves into a Church, to be known by the
style and title of The Eeformed Episcopal Church,' in
conformity with the following Declaration of Principles,
and with the Rt. Rev. George David Cummins, D. D.,
as our Presiding Bishop."
Then followed the Declaration of Principles, which we
give in full in the following chapter.
This report was unanimously adopted.
The President then said: "By the unanimous votes of
ministers and laymen present, I now declare that, on the
second day of December, in the year of our Lord, one
thousand, eight hundred and seventy-three, we have or-
ganized ourselves into a Church, to be known by the style
and title of the Reformed Episcopal Church, conformable
with the Declaration of Principles adopted this day, and
with the Rt. Rev. George David Cummins, D. D., as our
Presiding Bishop." The President then retired and the
Bishop took the chair as presiding officer. After prayer,
Bishop Cummins delivered his Council address, which
is given in full in the proceedings of the First Council —
an address of historic interest, yet pervaded throughout
with the deep spirit of consecration, of reverent depend-
ence upon the God of the new as well as of the old
Church, and setting forth in clear, unequivocal terms
the Evangelical basis upon which the Reformed Episcopal
Church was to stand. At its conclusion, the Gloria in
Excelsis was sung, followed by prayer by Rev. B. B.
Leacock.
Mr. Herbert B. Turner was then elected to the office
of Secretary
.Formation of the Church. 121
The following resolutions, voted on separately and
carried unanimously, were offered by Mr. Albert Crane,
of Illinois:
''Resolved, That there shall be a General Council of
the Eeformed Episcopal Church, which shall be the repre-
sentative of this entire Church, to be incorporated under
that name, and under that name to hold and dispose of
temporalities.
'' Resolved, That in future the General Council shall
be held annually on the second Wednesday in May.
^'Resolved, That we now elect by ballot four ministers
and five lajanen as a Standing Committee; and three
laymen as a Committee on Finance; and one layman as
Treasurer,^^
The Standing Committee elected was as follows — Eev.
M. B. Smith, New Jersey; Eev. Chas. Edw. Cheney,
D. T).^ Illinois: Eev. B. B. Leacock, New York; Eev,
Mason Gallagher^ New Jersey; Hon. George M. Tibbets,
New York; Mr. Alexander G. Tyng, Illinois; Mr. C. D.
Kellogg, New Jersey; Gustavus A. Sabine, M. D., New
York; Gurdon S. Hubbard, Illinois.
Committee on Finance — Col. Benjamin Aycrigg, New
Jersey; Mr. James McCarter, New York; Mr. Albert
Crane, Illinois.
Treasurer — James L. Morgan.
Eev. Dr. Cheney then offered the following resolution:
^'Resolved, That the Presiding Bishop, with such other
Bishops as may be ordained or received prior to the next
annual Council, together with the Standing Committee
and Secretary, and Committee on Finance, and the
Treasurer, shall together form a temporary Executive
Committee, with power to frame a Constitution and a
system of laws for the government of this Church, and
1:^2 Ilislunj of the lie formed Episcopal CJiurck.
to consider all pro23osed alterations in the Prayer 13ouk
of 1785, and to make such other arrangements as to them
may seem advisable, to be reported to the next General
Council, to be by that Council confirmed or altered; and
that in the meantime the Presiding Bishop, with the
written advice and consent of three-fourths of the Execu-
tive Committee, shall have power to act and to authorize
action under said Constitution and laws and altered
Prayer Book, and other arrangements until the same shall
be altered by a majority vote of both orders at a subse-
quent General Council: Provided, that such alteration
shall have no retroactive effect/^
These resolutions were seconded and adopted.
Then followed some remarks from liev. A. M. Wylie,
of Nyack, N. Y., a Presbyterian clergyman, formerly of
the Protestant Episcopal Church.
The following resolutions, offered by Rev. Mason Gal-
lagher, were then carried:
"Eesolved, That the Presiding Bishop, with the Stand-
ing Committee, be authorized to prepare forms for the
Ordination of Ministers, and any other offices required
before the next General Council.''
Kev. B. B. Leacock moved the adoption of the follow-
ing Provisional Eules — a motion seconded and carried.
"1. Ministers in good standing in other Churches shall
be received into this Church on letters of dismission,
without reordination; they sustaining a satisfactory ex-
amination on such points as may hereafter be determined,
and subscribing to the Doctrine, Discipline and Worship
of this Church.
"2. All Ordinations of Bishops and other Ministers in
this Church shall be performed by one or more Bishops,
Svith the lavinc: on of the hands of the Presbvtorv.'
Formation of the Church. 123
"3. Comnumicants in good standing in other Evangeli-
cal Churches shall be received, on presentation of a letter
of dismissal, or other satisfactory evidence."
At 12.30 o'clock, after prayer and the doxology and
benediction, the Council adjourned until three o'clock.
The afternoon session was opened by Bishop Cummins
with the reading of 1 Peter ii; the hymn, ^'Nearer, my
God, to Thee," and prayer.
The minutes were read and approved, and then Bishop
Cummins requested the views of the Council as to the
advisability of electing one or more Bishops. After va-
rious expressions of opinion. Rev. Marshall B. Smith
moved that the Council elect a Missionary Bishop for the
Northwest.
Before proceeding to this important step, the Council
engaged in silent prayer, followed by prayer by Rev. Mr.
Smith, and the singing of the hymn, "Come, Holy Spirit,
heavenly Dove!"
The resolution of Rev. Marshall B. Smith was unani-
mousely adopted and the vote was as follows: Clergy,
whole number counted, 8; necessary to choice, 5. Rev.
Charles Kdw. Cheney, D. D., 7; Rev. Marshall B. Smith,
The vote of the laity was nineteen, all in favor of con-
firming the nomination. The Presiding Bishop then
declared the election, but Dr. Cheney asked time to con-
sider the matter.
After a few more items of business, the Coimcil closed
with prayer by Rev. B. B. Leacock, and the benediction
by Bishop Cummins.
Those present and joining in the organization were:
Bishop George David Cumndns, D. D., Rev. Charles
Edw. Cheney, D. D., T?ev. Marshall B. Smith, Rev. Mason
124 Hi>ilory of the Reformed Episcopal Church.
Gallagher, Eev. B. B. Lcacock, D. D., Rev. W. V. Felt-
well.
The permanent lay nieinbers and signers of the original
call were: Col. Benjamin Aycrigg, Ph.D., Theodore
Bourne^ Albert Crane, James L. Dawes, Wm. S. Doughty,
John H. Floyd, Jr., George A. Gardner, AV. H. Gilder,
Thos. J. Hamilton, Charles D. Kellogg, James L. Morgan,
Samuel Mulliken, Frederick A. Pell, G. A. Sabine, M. D.,
Jeremiah H. Taylor, George M. Tibbitts, Herbert B.
Turner, Rev. C. H. Tucker,.Rev. R. H. Bourne, John A.
Dake, Robert Neilly, M. D., and D. A. Woodworth
(Aycrigg^'s Memoirs, pages 9, 14 and 290).
Thus closed the eventful day of the First General
Council of the Reformed Episcopal Church. The frail
bark was fairly launched amid the waves of opposition,
the rocks of prejudice and the vicissitudes of human
leadership, yet directing its helm was the "One mighty
to save,'^ the One who could say to the waves, "Peace, be
still," and in His hands the newly formed Church, was
reverently left.
"One in heart, in spirit and in faith with our fathers,
who at the very beginning of the existence of this nation
sought to mold and fashion the ecclesiastical polity which
they had inherited from the Reformed Church of Eng-
land, by a judicious and thorough revision of the Book
of Common Prayer, we return to their position and claim
to be the old and true Protestant Episcopalians of the
days immediately succeeding the American Revolution,
and through these, our ancestors, we claim an unbroken
historical connection through the Church of England,
with the Church of Christ, from the earliest Christian
Chapter VII.
The Declaration of Principles.
I. The Eelormed Episcopal Church, holding "the
faith once delivered unto the saints/^ declares its beUef
in the Holy Scriptures of the Old and New Testaments
as the Word of God, and the sole Eule of Faith and Prac-
tice; in the Creed "commonly called the Apostles' Creed;"
in the Divine institution of the sacraments of Baptism
and the Lord's Supper; and in the doctrines of grace
substantially as they are set forth in the Thirty-nine
Articles of Eeligion.
II. This Church recognizes and adheres to Episco-
pacy, not as of Divine right, but as a very ancient and
desirable form of church polity.
III. This Church, retaining a Liturgy which shall
not be imperative or repressive of freedom in prayer,
accepts the Book of Common Prayer as it was revised,
proposed and recommended for use by the General
Convention of the Protestant Episcopal Church, A. D.
1785, reserving full liberty to alter, abridge, enlarge, and
amend the same, as may seem most conducive to the
edification of the people, "provided that the substance
of the faith be kept entire."
IV. This Church condemns and rejects the following
erroneous and strange doctrines, as contrary to God's
Word:
First. That the Church of Christ exists only in one
order or form of ecclesiastical polity.
]".'<) History of the Reformed Episcopal Church.
t
Second. That Christian ministers arc "priests" in
another sense than that in which all believers are "a royal
priesthood."
Third. That the Lord's Table is an altar on which the
oblation of the Body and Blood of Christ is offered anew
to the Father.
Fourth. That the presence of Christ in the Lord's
Supper is a presence in the elements of Bread and Wine.
Fifth. That Eegeneration is inseparably connected
with Baptism.
We give herewith the Declaration of Principles in full,
as ordered by the General Council to be inserted in the
Prayer Books and Journals. They form the basis of
the belief and practice of the Eeformed Episcopal Church.
Adopted in December, 1873, they have from the begin-
ning been the foundation stones upon which, under God,
the structure has been raised. They contain no new
truth, no startling setting forth of belief; they are but
the voices of the past re-echoing in the present. These
principles have been the foundation of the belief of the
Church since its earliest beginning, having been practi-
cally incorporated in the call to organize (November
loth, 1873), with the request that those in sympathy
with such sentiments, who were then or "had been" in
the Prote&tant Episcopal Church, should sign this call,
and these only voted at the first Council.
This cal] had been dictated by Bishop Cummins to
Rev. Marshall B. Smith on November 13th, 1873, and
the principles, largely incor])()rated in this call, voiced
the Evangelical truth for which the' new Church was to
stand. In this consultation, the Revs. Mason Gallagher
and Marshall B. Smith, with Col. Benjamin Aycrigg,
united with Bishop Cummins. It was intended to restore
Tlie Declaration of Principles. 127
the Church to the ^^old paths of their fathers/' to set
forth the principles held by the early Protestant Epis-
copal Church of America and the Church of England,
and this intention is clearly shown by a remark of Bishop
Cummins, who, when asked with what Church he in-
tended uniting after leaving the Protestant Episcopal
Church, said, "I wish a pure Episcopal Church, that it
may be a refuge for those who, like myself, prefer a
liturgical service;" and in making slight alterations in
the Communion Service, he said, "We only want to take
out all that can be interpreted as teaching false doctrine;
the rest should remain as it is. The fewer changes we
make, the better; ours is an Episcopal Church, and we
do not wish to do away with our offices and liturgy."
As we glance at the Declaration itself, how loyal it is
to the "truth as it is in Jesus!" There is no equivocal
language, but our Church takes its stand on the firm rock
foundation — the "faith which was once delivered unto
the saints" — the faith which saveS: — the faith which re-
veals to men a perfect redemption through the finished
work on Calvary.
Tt boldly and unhesitatingly declares its belief in the
"Holy Scriptures of the Old and New Testaments as the
AYord of Grod, and the sole Eule of Faith and Practice."
N'ot a belief in portions of this Word, but in its inspira-
tion from cover to cover, believing that therein we find
God's direct dealings with men, with man as created in
the image of God, a likeness dimmed by the fall. As a
Church, we find in these Scriptures God's marvellous
plan of redemption through Jesus Christ — a plan so
wonderful as to cause even the angels of God to pause
in. breathless adoration, and yet withal so simple that
even the little child can accept and believe. Therein we
I'rlb llislory uf ike Uefoniiad Epiacuiml Churvk.
find God's lesson pages, the sure and safe rules for every
liour of need and for every desire of the human heart,
and we find the "sure word of prophecy/' that wonderful
unfolding of the plans of God in eternal ages, which the
slowly moving centuries have been and are still seeing
fulfilled.
As a denomination, we stand firmly grounded upon this
Word of the living God, reveahng to us that Word which
"was made flesh and dwelt among us."
The expression of our faith is found in the Creed
"'cojnmonly called the Apostles' Creed," that summing
up of the belief of countless numbers for generations.
Ever since the fifth century it has voiced the trust and
confidence of God's children.
The Divine institution of two sacraments only are held
by the Eeformed Episcopal Church — those of Baptism
and the Lord's Supper; and we hold to' "the doctrines
of grace substantially as they are set forth in the Thirty-
nine Articles of Eeligion."
In adhering to Episcopacy, we do not recognize it as
of Divine origin, but as a form of polity which has en-
deared itself to many as the one best suited to their soul's
need.
We do not hold to the error of Apostolic Succession.
Like Paul, we can say, "If any other man thinketh that
he hath whereof he might trust in the flesh, I more,''
yet he counted them but as dross for the sake of Christ.
So we, looking upon the Bishopric simply as an oPfice,
place little vahie upon our possession of the Succession,
as taught by the Protestant Episcopal Church.
Eev. Mason Gallagher, in his book, "The True Historic
Episcopate," says: "If there is such a thing as the His-
toric Episcopate, and it is of any value, the parties mak-
The Declaration of Fritwiphs. 129
ing this offer" (that of reordination and conse(5ratioii hy
a Protestant Episcopal Bishop) "in the present case can-
not deliver the goods/' He then goes on to show that
the true Episcopate came in the line of the Eeformers
of 1785, whose work was approved hy the Church of
England, and their proposed candidates for the Bishopric
duly elected and consecrated in England (Bishops White
and Provoost), while the Prayer Book now used in the
Mother Church was changed, largely at the suggestion
of Bishop Seabury, a man of High Church principles,
consecrated, not by the Church of England, but "in
violation of English law, by the Non-jurors." . . . "The
Keformed Episcopal Church, having returned to the
original Constitution and Prayer Book, is re-established
upon the same principles upon which the Episcopate was
received. Having recovered whatever there was of value
in that gift, it alone possesses and therefore alone can
confer it." Therefore, according to the view of the
Protestant Episcopal Church, which holds the Bishopric
as an order, not an office (as we regard it), our founder,
once a Bishop, was always a Bishop, and as such (in their
view) he consecrated Bishop Cheney, for, according to
Canon Liddon (letter to Bishop Gregg, November 17th,
1876), "a consecration by one Bishop is valid. All orders
conferred by a Bishop so consecrated are undoubtedly
valid." While, therefore, we hold this Historic Epis-
copate, and value it for what it is worth, we do not believe
in "Tlpiscopacy as of Divine right," or, in the words of
one of our Bishops, we protest "against such a position as
contrary alike to the Scripture, to history, and to all the
analogies of human life."
We retain a Liturgy, not to exclude extemporaneous
prayer, but because for generations many hearts have
130 liidurij of the Rcfunned Episcopal Church.
found peace, joy, consolation and strength in its petitions.
For these reasons, we return to the Prayer Book as used
before its revision by the adherents of Bishop Seabuiy
in 1789. We adopt the Prayer Book of Bishop White,
the Book approved by the Church of England in 1785,
reserving to ourselves the right to revise or add to the
same as the varying conditions of life demand.
These, in brief, are the principles upon which, as a
denomination, we stand to-day. Long, indeed, may be
the day in coming when we depart from the "paths of our
fathers."
The closing paragraphs of the Declaration are a clear
setting forth of the erroneous doctrines that we reject,
and as we shall deal with them fully in the next chapter,
we will not enter further into them here, but enough has
been said, we trust, to show the beauty, the staunch hold-
ing to the Truth, in the principles upon which we stand,
and if these same principles are boldly, yet reverently
carried out in the strength of the Lord, our Church will
withstand all the adverse waves of unbelief and of the
"false doctrine, heresy and schism" from which we plead
to be delivered.
Chapter VIII.
The Points of Difference.
How many countless times has the question arisen:
"What is the dift'erence between the Reformed Episcopal
Church and the Protestant Episcopal Church?'^ "Wliat
is the Reformed Episcopal Church?"
To meet these inquiries in a clear, succinct and yet
comprehensive way, the General Council convening in
May, 1875, authorized a statement in which are set forth
those points in which we differ from the fold from whence
we came. These we insert here as a document needful
to be preserved in our Church history, setting forth, as
they do, so strongly the reasons for our existence as a
separate organization.
When we read and see and hear of the Ritualistic prac-
tices of our Mother Church, more glaring to-day than
even a quarter of a century ago, when our founders
struggled in vain to obtain relief from the iron bands
which bound them to these practices against will and
conscience; when we read such notices as: "Confessions
are heard on Saturday from 3 to 5.30 P. M., and from
7.30 to 9 P. M.;" when we know of the use of incense,
of holy water, candles, acolytes and all that follow in such
train, do we wonder that we exist, or can we hesitate to
give a clear and truthful statement of the points wherein
we differ? If it was long ago admitted that "Roman
Catholics might conform to the Church of England with-
out violating their consciences," surely those who hold
staunchly to the Evangelical principles of Christ's religion
V62 liislonj of the Reformed Episcopal Church.
are 'Violating their consciences" if they do not protest
openly against such principles and know within them-
selves luhy they should protest.
We give herewith each statement as it is set forth in
the little pamphlet above referred to:
''First. These Churches diifer essentially as to wliat
constitutes the Church of Christ. The Protestant Epis-
copal Church of the United States, as represented by a
large majority of its ministers and members, holds that
the Churcli of Christ exists only in one form or order .of
church gove]'nment, a threefold ministry of Bishops,
Priests and Deacons, based on the divine right of Bishops,
who are the successors of the Apostles in their apostolic
ofiice, and derive their authority from them by succession
in an unbroken chain. On this theory, only such bodies
of Christians as possess this order and succession — cor-
rupt thoufi^h they may be in doctrine and in living — are
parts of Christ's Church.
"The Reformed Episcopal Church protests against this
theory as unchristian, in that it denies the claims of the
Protestant Evangelical Churches around us. It holds
that the true Church consists of all who are joined to
Christ by a living faith, and which, under varying forms
of organization, is yet one in Christ Jesus. The claims
of the Apostolic Succession, as above cited, this Church
repudiates — holding to Episcopacy, not as of divine right,
but simply as a very ancient and desirable form of Church
polity. Hence, while the Protestant Episcopal Church
in its corporate capacity turns away from the Protestant
Churches around us to seek fellowship with the old cor-
rupt Churches — as, for example, the Russo-Crcek
Church — the Eefonncd Episcopal Church, with an
equally historic Episcopate, and Bishops who only are
The Points of Difference. 133
presiding Presbyters, not Diocesan Prelates, seeks the
fellowship of all Protestant evangelical Churches, ex-
changes pulpits with their ministers, and sits down with
them at the Lord^s Table."
At once we see the vital points upon which we differ
from a majority of those in our Mother Church. Per-
haps we cannot more clearly define our own position
than in the words of our invitation to the Lord's Table:
"Our fellow-Christians of other branches of Christ's
Church, and all who love our Divine Lord and Saviour,
Jesus Christ, in sincerity, are affectionately invited to the
Lord's Table."
We are not "the Church," but simply a branch of that
band of Evangelical Christians who preach the same
Gospel and labor shoulder to shoulder for the salvation
of souls and the uplifting of man toward the restoration
of the image of his Creator within him.
Our conception of the Episcopate is not that it is
derived by Divine right, by successorship from the apos-
tles in unbroken descendance, thus precluding the min-
isters of all other Evangehcal bodies. The Greek word,
"Episcopos," means an "overseer," "presiding Presbyter,"
an office created as the needs of the early Church became
apparent.
"Second. They differ concerning the nature of the
Christian ministry. In the Protestant Episcopal Church,
the Presbyter is called a Priest, and the Ordinal contains
this formula: 'Receive the Holy Ghost for the office and
work of a Priest in the Church of God, now committed
unto thee by the imposition of our hands.' The Re-
formed Episcopal Church abjures this dogma as unscrip-
tural and dangerous, leading to many superstitions;
strikes this word Priest, as applied to the minister, from
134 History of the Beformed Episcopal Church.
its Ordinal and Prayer Book, and knows but one Priest,
Christ Jesus."
In the Protestant Episcopal Ordination Service it
states, "No man shall be accounted or taken to be a law-
ful Bishop, Presbyter or Deacon in this Church, or suf-
fered to execute any of the said functions, except he hath
had Episcopal consecration or ordination."
This exclusiveness debars those equally called, equally
ordained, equally consecrated, in other fields, from enter-
ing the Protestant Episcopal Church, without reordina-
tion. At the same time, Roman Catholic priests (who
have been admitted into the line of the apostles) can
enter the Protestant Episcopal Church without reordina-
tion.
This error we protest against, believing the ministry of
other Evangelical denominations to be equally valid, and
welcoming all such ministers into our pulpits. We value
our Episcopal ordination as a time-honored custom, but
we accept as alike honorable the ordination of other Evan-
gelical Churches. While we believe that Christ set apart
men to preach the tidings of the Kingdom, we do not
hold to an exclusive priesthood, transmitted only in one
Church by the laying on of hands of a. Bishop in direct
line from the apostles; nor do we use the word "Priest,"
save as all believers are a "royal priesthood." We have
but one Priest, "one Mediator between God and men, the
man Christ Jesus," and He alone has power to forgive
sins. As has been stated in one of our pamphlets:
"It recognizes the ministry of other Evangelical
Churches in theory and practice.
"Article XXTV says: This Church values its historic
ministry, but recognizes and honors as equally valid the
ministry of other Churches, even as God the Holy Ghost
The Points of Difference. 135
has accompanied their words with demonstration and
power/
"So much for theory; now for the practical. Section
3 of Canon VI, says: 'Nothing in this Canon shall be
understood to preclude pulpit exchanges by ministers of
this Church with ministers in good standing of other
Evangelical Churches, or as prohibiting the occasional
occupance of the pulpits of this Church by such ministers
of other Churches.' '^
^'Third. They differ as to the nature and efficacy of
the Sacraments. It is claimed, as the teaching of their
standards, by a large majority of the ministers and mem-
bers of the Protestant Episcopal Church, that the Sacra-
ments convey special grace, to be derived through no
other channels.
"(a) Baptism. The Protestant Episcopal Church, as
thus represented, holds that the grace of Eegeneration
(a regeneration of some sort) is inseparably connected
with Baptism.
(h) The Loed's Supper. In the same way, the
Protestant Episcopal Church holds that after the priestly
consecration of the elements, Christ is present as He was
not before, and that the recipient feeds upon Him by
virtue of the presence thus induced or communicated.
"The Eeformed Episcopal Church regards the Sacra-
ments as institutions Divinely appointed, and as means
of grace, because they represent the truth; but repudiates
the theory that they convey a grace peculiar to themselves,
and which is not common to other Divinely appointed
means.
"(ri) Baptism. The Reformed Episcopal Church
knows of but one Regeneration — that by the Holy Ghost
through the Word, of which Baptism is to be regarded
as the outward and visible sioTi.
13G Ilidorij of the Reformed EpiacoiKil ChurcJi.
'\h) TuE Lord's SuprEii. The Reformed Episcopal
Church holds that tlie Supper of the Lord is a memorial
of our llcdemption hy Christ's death, and that through
faith we derive grace from Him in this Supper, as we do
in all other Divinely appointed means."
The Baptismal Office was one of the stumbling-blocks
in the way of those in the old Church who afterward
(many of them) became Keformed Episcopalians.
We do not believe in Baptismal Regeneration — in other
words, that the water placed upon the head of the child
contains any spiritual power to regenerate it. Nothing
save a regeneration by the Spirit, through, faith in Jesus
Christ, can make a "new creature" in Him, and for this
reason. Baptism is simply the outward expression of the
work done by the Spirit within. In infant baptism, it
is the dedication of the child by the parents to God, in
the faith that the child thus dedicated will, when it arrives
at years of discretion, desire to make its own peace with
God, thereby ratifying and confirming its parents' prayers
and hopes. Bishop Meade declared that he "never used
the Baptismal Service without pain, because its plain,
literal meaning contradicted his belief." Can we really
believe in our hearts the words of the Prayer Book: "That
it hath pleased Thee to regenerate this infant with Thy
Holy Spirit, to receive him for Thine own child by adop-
tion, and to incorporate him into Thy Holy Church?"
Our own Bishop Nicholson, in his "Reasons ^Nhy I
Became a Reformed Episcopalian," puts this very clearly
to any thinking mind. "Just fancy St. Paul as believing
in a Sacramentarian Regeneration. He who said, 'I
thank God T baptized none of you!' Wliat! thank God
that he had no agency, as a minister of the Gospel, in
securing to immortal souls the forgiveness of sin? He
The Points of Difference. 137
who said, ^Christ sent me not to baptize, but to preach
the Gospel/ What! sent forth to preach the Gospel, and
yet not sent forth to do what he might toward developing
m penshmg souls the new birth unto righteousness? If
this doctrine of Baptismal Regeneration were true, we
could not but stand in consternation at Paul."
The Reformed Episcopal Church repudiates the
thought of the actual presence of Christ in the elements
of the Lord's Supper. We believe it a Divinely appointed
sacrament, given us as a means of grace, to be simply used
as a memorial of the Lord until His return. We have
but one sacrifice, "once offered to bear the sins of many."
"By the which will we are sanctified through the offering
of the body of Jesus Christ once for all."
''Fourth. The Protestant Episcopal Church suffers
altars to be erected in its churches, and tolerates auricular
confession and prayers for the dead, with other imitations
of Rome.
'•'The Reformed Episcopal Church prohibits the erection
of altars in its churches, or introduction into public wor-
ship of anything calculated to teach Sacerdotahsm."
Perhaps the above is sufficient of itself. We have no
altar, no priest but Christ, no sacrifice but the Lamb
offered on Calvary.
Confession and prayers for the dead are all too well
known facts in the Protestant Episcopal Church to need
explanation. They are established practices and are ever
growing witnesses of that spirit of Sacerdotalism against
which we set our face as a flint.
''Fifth. The Protestant Episcopal Church 'deposes' n\\
clergymen leaving its communion, following them with
an attempted badge of disgrace.
''The Reformed Episcopal Church commends any
1138 llisiory of the Reformed Bimcopal Church.
Bishop or Presbyter who desires to leave it for another
evangelical Churchy with its prayers and love."
We have only to cite the treatment of many of our
founders as evidence of this point of difference — Bishop
Cummins, Rev. Mason Gallagher and others, a record of
whose deposition and degradation are clearly stated and
can be found in the records both of our own and of the
Protestant Episcopal Church.
''Sixth. The Protestant Episcopal Church, in receiving
communicants from Protestant Churches, generally en-
forces a Rubric which requires them to be confirmed.
"The Reformed Episcopal Church invariably receives
to its membership, by letter, or other satisfactory evi-
dence, communicants of other Churches, dispensing with
confirmation unless desired."
The above in its own language shows the difference in
this point and needs no explanation, nor does the last
point of difference set forth in the statement adopted by
the Reformed Episcopal Church.
'' Seventh. The Protestant Episcopal Church discour-
ages the use of extemporaneous prayer in the stated ser-
vices of the Church, prohibiting it by Canon.
"Tlie Reformed Episcopal Church allows and encour-
ages the union of extempore prayer with its liturgy, and
values meetings for social worship, in which the laity
participate, as promoting the spiritual growth of
churches."
We can safely leave these thoughts with any candid
mind, and they can but agree as to the tenure of
our position on the side of right and truth and loyalty to
the teachings of the great PTead of the Church, and
through TTim of His true followers down to the present
hour.
Chapter IX.
Articles of Eeligian-- -Protestant Episcopal — Reformed
Episcopal.
The Thirty-five Articles of Eeligion of the Reformed
Episcopal Church are largely the same as the Thirty-nine
of the Church of P]ngland and the Protestant Episcopal
Church, and much the same as the Confession of Faith
in the Presbyterian Denomination. The Thirty-nine
Articles of the Church of England were adopted in Con-
vocation at Canterbury in 1563, and contain the doctrines
held alike by all the Reformers, differ as they might in
other points. These Articles were adopted by the Prot-
estant Episcopal Church in the Convention of 1801.
In the Articles as adopted by the Reformed Episcopal
Church, May 18th, 1875, only those have been omitted
that either law or custom have made obsolete, or that
seemed unessential.
We give here the omissions and alterations as compared
with tlie Articles of the Protestant Episcopal Church.
Article III (P. E.) omitted by the Reformed Episcopal
Church.
Article IV (R. E., Article III), on the Resurrection.
Our Article clearly defines the subject of the Second
Coming.
Article Y (R. E., Article IV). The Refonned Episco-
pal Church goes more fully into the work of the Holy
Spirit.
Article VI (R. E., Article V) is quite different, our
Article being pronounced in its belief in the inspiration
1 10 llislor/j of Uic Ucj'iHined E [fhcopal Cliiirrh.
of the Scriptures as being "the veij oracles of God," re-
jecting the Apocrypha as being "a portion of God's Word."
Article VITI, on Creeds, has in our Articles been in-
corporated in Article XXll.
Article IX (R. E., Article VII) has in our Church been
slightly revised and a few words omitted.
Article XIII (R. E., Article IX), on works before justi-
fication, has with us been slightly revised.
Articles X and XI, on regeneration and faith, belong
only to the Reformed Episcopal Articles.
Article XI (R. E., Article XII) has been in our Church
added to and revised.
Article XIII of the Reformed Episcopal Articles stands
alone, with no corresponding Article in the Protestant
Episcopal Church. Also Article XIV, on the "Sonship
of Believers."
Article XII (R. E., Article XV) has slight revisions and
additions.
Article XVIII (R. E., Article XVII), "Salvation only
in Christ," is far richer, fuller and more Scriptural as
adopted by the Reformed Episcopal Church.
Article XVII (R. E., Article XVIII) is simpler, clearer
and shorter.
Article XVI (R. E., Article XIX), of "Sin after Bap-
tism," or, as we have it, "Conversion," has been revised
by the Reformed Episcopal Church.
Article XV (R. E., Article XX) slightly revised.
Article XIX (R. E., Article XXI) has been revised and
additions made.
Article XX (R. E., Article XXII), "Of the Authority
of the Church," revised.
Article XXIII (R. E., Article XXIV). Our Article
revised, rejecting the doctrine of Apostolic Succession.
Articles of Religion. 141
Article XXV (K. E., Article XXV), "Sacraments."
Being one of our vital points of difference, our Article
is fully revised.
Article XXVII (E. E., Article XXVI) revised.
Article XXVIII (R. E., Article XXVII), "The Lord's
Supper,'^ revised.
Article XXIX, omitted by the Eeformed Episcopal
Church.
Article XXVI (E. E., Article XXIX) revised and cut
down.
Article XXXI (E. E., Article XXX), on the "One
Oblation of Christ,'' revised.
Article XXII (E. E., Article XXXI) revised and addi-
tions made.
Article XXIV, omitted by the Eeformed Episcopal
Church.
Article XXXII (E. E., Article XXXIII) slightly re-
vised.
Articles XXXIII, XXXIV, XXXV, XXXVI, omitted
in our Articles.
Article XXXVIII (E. E., Article XXXV) revised.
Article XXXIX omitted by the Eeformed Episcopal
Church.
These Articles can be found in all the Prayer Books
of our Church, and are therefore not quoted here.
Bishop Cheney, in his pamphlet, "What is the Eeformed
Episcopal Church?" has said of her Articles of belief: "She
has set forth Articles of Eeligion, based upon the Thirty-
nine Articles of the Church of Eugland, which may v/ell
challenge comparison with any of the earlier Confessions
of Faith in clear enunciation of essential Evangelical Ee-
ligion."
Chapter X. ' :
The Beformed Episcopal Prayer Book.
Through the preceding chapters, we have traced, step
by step, the events leading up to the need and subsequent
establishment of the Reformed Episcopal Church. We
have learned of the various revisions undergone by the
Book of Common Prayer, and can see that our Church is
not a new body caused by schism and animated by the
old Athenian spirit, desiring "some new thing," but a
restoration. As such a Church, we needed a Prayer
Book, restored and revised, purified, yet retaining all the
gems of a most beautiful liturgy. The framers of the
Eeiormed Episcopal Prayer Book had as their sources
of help in this arduous labor the Prayer Book of 1785,
which was based successively on that of William III (a
revision never adopted), and the books of Edward YI,
the Protestant Episcopal Book, ratified in 1789 under
Bishop Seabury, the "liturgies of the Reformed Churches
of the continent and various proposed revisions appearing
in the present century." This Prayer Book was com-
pleted in 1874, and was adopted in May of that year.
To quote the words of Dr. Howard-Smith: "As this
liturgy now stands, it has what is best and truest and
purest in the liturgic treasury of the past, with the erro-
neous accretions 9II strijjped off. ... In its polity, its
doctrines, and its ritual, the ages are married together.
It seeks to learn from the past, and appropriate practically
its treasures. But it seeks to correct and purify its in-
heritance from the past, by the light which God sheds m
The Reformed Episcopal Prayer Boole. 143
the present from the page of the re-opened Word of
inspiration^ and the movements of Providence."
As we know, the Low Churchmen or Evangelical Party
labored for a revision of the Prayer Book within the
Church, and it was not until this matter had been repeat-
edly considered that it was relinquished.
Perhaps we should refer here to a work of revision
undertaken by Rev. Mason Gallagher and others, called
the "Union Prayer Book." This work was in the hands
of various revisers for about three years, both here and
in England, with the strong desire to eliminate from it
"those passages which had given rise to controversy and
contention in the Church, and to so frame the book as
to make it acceptable to Christians of all denominations
who desired a liturgy." The book was introduced, with
the consent of the Vestry, at Emmanuel Church, New
York, September 3d, 1871, Rev. George E. Thrall, Rec-
tor; Rev. Mason Gallagher, x\ssistant Rector; Dr. Thrall
resigning from the Protestant Episcopal Church. As far
as the writer can ascertain, this book was used but a short
time by a few churches, and doubtless gave place three
years later to the Prayer Book of the Reformed Episcopal
Church.
Bishop Cummins once stated that, as a Church, "by a
judicious and thorough revision of the Book of Common
Prayer, we return to their position and claim to be the
old and true Protestant Episcopalians of the days imme-
diately succeeding the American Revolution, and through
our ancestors we claim an unbroken historical connection
through the Church of England, with the Church of
Christ, from the earliest Christian era." "AVe go back
to Bishop "V\niite^s Prayer Book of 1785, on account of
the weight its antiquity gives us: we do not mahe a Prayer
144 History of the Reformed Episcopal Church.
Book, but we can hereafter revise and improve as we de-
Bire."
Col. Aycrigg states that the "Reformed Episcopal Book
for the Dominion of Canada differs only in its adaptation
to Canadian use of portions of the Morning and Evening
Prayer. This adaptation was prepared by a Canadian
committee, appointed by the Canadians under" a Canon
providing for such adaptation.
There is a pamphlet called, "The Comparison of Prayer
Books by a Presbyter of the Refonned Episcopal Church"
(Rev. Marshall B. Smith, D. D.), giving the differences
side by side, but we quote here the pamphlet written by
Mr. Herbert B. Turner, entitled, "Position of the Re-
formed Episcopal Church," which Col. Aycrigg incor-
porates into his "Memoirs," as giving these changes in
brief, yet sufficiently explicit terms for all general use
(Aycrigg, 11-123):
"Adopting the Prayer Book of the Protestant Episco-
pal Church as a basis, the new Church has made the
following changes: The word Spriest,' wherever it occurs
in the Rubrics, has been changed to ^Minister.' After
the opening sentences, special texts have been introduced
for use on Christmas, Easter, Good Friday and other days.
The ^Absolution,' as it is termed in the Protestant Epis-
copal Book, is changed into a prayer. The assertion that
'God hath given power and commandment to His minis-
ters to declare and pronounce to His people, being peni-
tent, the absolution and remission of their sins,' is
omitted, because it is not believed to be true. The Can-
ticle, '0, all ye works of the Lord,' from the Apociypha,
being rarely used, and of doubtful expediency, is omitted.
The words, 'He descended into hell,' whicli were inserted
in the Apostles' Creed in the seventh century, are omitted
The Reformed Episcopal Prayer Book. 145
from the text, permission being given to the minister to
use them at his option. The Nicene Creed remains un-
changed, but its latter clauses, so constantly a burden
to tender consciences in the Protestant Episcopal Church,
by reason of the use made of them by Ritualists and
Romanists, are explained by the following note: 'By one
Catholic and Apostolic Church is signified the blessed
company of all faithful people, and by One Baptism for
the remission of sins, the Baptism of the Holy Ghost/
A slight verbal change is made in the prayer for all in
civil authority. The Litany remains unchanged, except
by the insertion of one more petition: 'That it may please
Thee to send forth laborers into Thy harvest.^ It will
be seen that the structure of the Morning Service remains
unchanged, and the alterations in it are slight.
"The Evening Service is modified in the same particu-
lars, while an additional service, compiled from different
portions of the Prayer Book, is added, for those who
prefer more variety of form. Coming now to the Com-
munion Office, we find that the language of the Com-
mandments is that of the King James' version, and,
indeed, the same is true of almost all texts used in the
services. An invitation to the Communion is inserted,
and its use, in the following language, made obligatory:
'Our fellow-Christians of other branches of Christ's
Church, and all who love our Divine Lord and Saviour,
Jesus Christ, in sincerity, are afi'ectionately invited to
the Lord's Table.' In the exhortation to those about to
communicate, the words, 'So is the danger great if we
receive the same unworthily,' are omitted. All allusions
to 'Holy Mysteries,' 'eating the flesh and drinking the
blood,' etc., are also erased. The Minister is directed to
s^y to all the Com.municants around the table, 'The body
146 Hisionj of the Ucjonned Episcopal Church.
of our Lord Jesns Christ, which was given for you, pre-
serve your bodies and souls unto everlasting life/ and
then when delivering the bread to each, 'Take and eat
this bread in remembrance that Christ died for thee, and
feed on Him in thy heart, by faith, \Wth thanksgiving/
A like change is made in delivering the cup. The Order
of the Church of England Prayer Book, by which a large
portion of the prayer is used after the elements are
distributed, is restored. The Communion* Office as now
presented is a work of great time and care, and of earnest
prayerful thought. It is believed to be completely in
accordance with the views of the Sacrament as enter-
tained by all Evangelical Christians. The same great
principles have governed the revision of the Baptismal
Office. Children are to be presented by their parents
when practicable, and one at least of the persons pre-
senting them must be a communicant of some Evangeli-
cal Church. There is nothing in this service which can
be construed into a consecration of the water, no prayer
that it be sanctified 'to the mystical washing away of sin.'
Tn the exhortation after the reading of a' portion of the
tenth chapter of St. Mark, appears the following passage:
'Doubt ye not, therefore, but earnestly believe, that He
who now sitteth on the right hand of the Majesty on high
is the same tender Saviour who, in the days of His sojourn-
ingupon earth, so lovingly regarded little children. Where-
fore, being thus persuaded of the good-will of our Saviour
towards all infants, and not doubting that He favorably
alloweth the dedication of this infant unto Him, let us
faithfully and devoutly call upon Him in its behalf, and
say,' etc., etc. The words, 'Seeing, dearly beloved, that
this child is regenerate,' etc., are omitted, and a short
prayer substituted. Some alterations are made in the
The Reformed Episcopal Prayer Booh. 147
Order of Confirmation, and a note is added, that members
of other churches, uniting with this Church, need not
bo confirmed, except at their own request. The form for
the solemnization of matrimony is but little changed.
The parties are pronounced husband and wife^, and the
allusion to Isaac and Rebekah is omitted, in deference
to the wishes of many who fail to see the propriety of
inculcating on a newly-married pair the example of
Orientals, of whom we know little except a gross and
ciaiel deception practiced by a wife on her aged husband.
In the Burial Service, special provision is made for the
case of a child, and an alternate lesson is introduced from
the story of Lazarus. The sentence, 'Looking for the
general resurrection in the last day, and the life of the
world to come, through our Lord Jesus Christ,' being
sometimes inappropriate, is changed to read as follows:
'Awaiting the general resurrection in the last day, and
the appearing of our Lord Jesus Christ.' A new form
is introduced for the public reception of Presbyters from
other ecclesiastical bodies, and in the consecration of
Bishops and ordaining of Presbyters the words, 'Eeceive
ye the Holy Ghost,' and 'whosesoever sins thou dost re-
mit,' etc., do not appear. ]N'o provision is made for the
celebration of Saints' Days. Such, then, are the princi-
pal changes by which it is sought to eliminate from the
Prayer Book the germs of Romish error which the com-
promises of the Elizabethan age have transmitted to us.''
Rev. B. B. Leacock, D. D., was the Chairman of the
Prayer Book Revision Committee, and was well qualified
for the work, having been for years a member of the
Latimer Society, in which he had, with others, been en-
.saged in a revision of the Protestant Episcopal Prayer
Book.
118 History of Ike Rcjonncd J^ijiacopal Church.
From the opening Canticle of the Order for Morning
Pra3^er, "The Lord is in His holy temple; let all the earth
keep silence before Him/' to the closing prayer in the
book, "So that, living and dying, we may be Thine,
through the merits and satisfaction of Thy Son, Christ
Jesus, in whose name we offer up our imj)erfect prayers,"
our Prayer Book is one rhythmic song of praise, adora-
tion, petition, confession and faith. As our thought goes
back through the ages, how many thousands have voiced
the praises of the Almighty in the soul-stirring words of
our grand Te Deum? Thousands long since admitted
into His presence, where they have joined the song
Iriumphant and been numbered with the saints "in glory
everlasting." We thrill with some faint echo of the
martyr spirit when we sing, "The glorious company of
the apostles praise Thee. The goodly fellowship of the
prophets praise Thee. The noble army of martyrs praise
Thee," and we rest in deepest peace with the thought,
"0 Lord, in Thee have I trusted: let me never be con-
founded."
At the close of day, how the beautiful words of our
]!]vening Service soothe and calm us for the long stillness
of the night. How its prayers for joy, for sorrow, for
"presenting and protecting care," for forgiveness, for
knowledge, have filled our soul's deep need. Then in our
Comnmnion Service, how the reverence deepens, the
spirit of love and desire, the sense of God's presence in
the soul, flows over us as we voice the feeling in the
words, "Almighty God, unto whom all hearts are open,
all desires known, and from whom no secrets are hid,
cleanse the thoughts of our hearts by the inspiration of
Thy Holy Spirit, that we may perfectly love Thee, and
worthily magnify Thy holy name; through Christ our
The Reformed Episcopal Prayer Booh. 149
Lord;'^ and as we join around the table of our Lord, we
indeed feel within us that "we are not worthy so much
as to gather up the crumbs under Thy table. But Thou
art the same Lord, whose property is always to have
mercy," and we are ready to Join in the words of
praise, "Therefore, with angels and archangels, and with
all the company of heaven, we laud and magnify Thy
glorious name: evermore praising Thee, and sa3^ing, Holy,
Holy, Holv, Lord God of hosts, heaven and earth are full
of Thy glory."
How our beautiful Baptismal Service, freed from the
errors which so long made it one almost to be dreaded,
voices the heart's desire to dedicate God's entrusted gift
to a parent to Him, and how even now, when years per-
haps have passed since we publicly confessed our faith in
Christ, do we renew those words of our confirmation vows
as we hear them made by the younger recruits in God's
army.
In every true marriage, can we find a more beautiful,
more solemn, more expressive service than the words of
our Prayer Book — the promises made in the very pres-
ence of the Lord, making of the twain "one flesh?"
How many of us have laid away the cherished bodies
of our loved and sainted dead with the words of resur-
rection, hope and joy of our Burial Service! Thus we
might go on from page to page and find the gems of a
liturgy made precious by a thousand memories and hal-
lowed associations. In fact, our beloved Bishop Nichol-
son has thus beautifully expressed it: "Now this her
liturgy is all alive with the Gospel turned into prayer.
Her doctrines have fallen upon their knees, her principles
are as sweet incense floating upward into the nostrils of
the Almighty. . . . She loves her liturgy, her ^common
prayer,* her inheritance from the ages."
Chapter XI.
The Form of Government of the Reformed Episcopal
Church.
The Eeformed Episcopal Church differs somewhat in
its form of government from the Protestant Episcopal
(Jhurch, its governing body being the General Council,
and its Bishops not sitting as a separate House. Our
Bishops are Presbyters, elected to office by the Council,
we holding that the Bishopric is an office, not an oi'der.
Our Bishops, therefore, are appointed from among other
Presbyters, the words Bishop and Presbyter being used
interchangeably in the New Testament and possessing
the same meaning. We have two Orders — Deacons and
Presbyters, as referred to in the New Testament. In
the Old Church there were three Orders — Bishops, Priests
and Deacons.
In a private letter w^ritten by Bishop Cummins on
January 1st, 1874, to a Protestant Episcopal clergyman,
these words occur: "I contend that the Episcopate is not
of apostolic institution; that the Bishop is only primus
inter pares, and not in any way superior in order to the
Presbyter. We are acting on this principle. We set
apart a Bishop to his work by the joint laying on of hands
of a Bishop and the Presbyters. I act as a Bishop, not
claiming a jure divine right, or to be in any Apostolic
Succession, but only as one chosen of his brethren to
have the oversight. If othsrs look upon me as retaining
the succession, etc., that does not commit us to their
understanding."
Form of GovernnietU. 151
lu our Cliiircli there are no Priests, siuiply Presbyters,
Pastors, Ministers, men called of God since the first Min-
isters were appointed by Jesus Christ. As it is said by
another: "One notes that Christ, among His gifts, gave
no priests. The presence or absence of priest changes
the whole scheme of salvation, because priest (sacerdos)
is a sacrificer (as in the old dispensation) and must of
necessity have somewhat to offer; the somewhat must
have an altar on which to be offered; thus invariably the
priest is followed by the subverson of our Lord's Supper
into a sacrifice, and His table into an altar; 'another
GospeF is preached 'which is not another/ ''
In the several parishes there is an Easter meeting for
the election of Church Wardens, Vestrymen and Dele-
gates to the General and Synod ical Councils, together
with a Parish Council.
When the Constitution and Canons of this Church
were formulated, there were not enough churches in any
one locality (six being required) to organize a Synod, and
hence the first Bishops were Missionary Bishops. The
General Council, v/hich sits as one house, recognizing the
equal rights of clergy and laity, is the highest governing
body, holding triennial sessions, and consisting of a Pre-
siding Bishop, elected by itself, a Secretary and Trea-
surer, and clerical and lay deputies. The several Synods
and Jurisdictions are subject, of course, to the action of
the General Council.
There is in process of construction a new Constitution
and Canons, but the matter was carried over from the
General Council of 1900 to that of 1903.
Chapter XII.
General Councils and History, 1878-1875.
Relying in a large measure upon the valuable
"Memoirs'^ of Colonel Aycrigg, and the Journals of the
General Councils, etc., we will try and connect the links
in an unbroken history of our Church during the years
from 1873-1902, giving, as far as can be ascertained from
the above and other sources, all that comes within the
record of these years.
The olfice of Bishop, regarding which at the First Gen-
eral Council, the Rev. Charles Edward Cheney, D. D., had
requested time to consider, was accepted by him Decem-
ber 9th, 1873, and two days later (the 11th) Bishop and
Mrs. Cummins, Revs. Marshall B. Smith, B. B. Leaeock,
W. V. Feltwell, and Col. Aycrigg, started for Chicago, to
take part in the consecration of Bishop Cheney on the
14th. Previous to this, on December 12th, a telegram
was received by Bishop Cummins from Bishop Smith of
Kentucky, "I hereby finally and olhcially withdraw all
such Episcopal authority as you have heretofore exercised
under Canon XIII, Title I." At the same time. Bishop
Whitehouse of Illinois, and his adherents, applied to the
Civil Court for an injuncljon to prevent the use of the
church in which Dr. Cheney officiated for the purpose of
his consecration. Yet these attempts were all powerless
to prevent the service, which took place on December
14th, admitting Charles Edward Cheney of Chicago, as
the second Bishop of the Reformed Episcopal Church.
Perhaps we should quote here a resolution passed on
General Councils and History, 1873-1875. 153
December 8th, 1873, at a parish, meeting of Christ
Cliurch, Chicago, to the effect tliat Dr. Cheney should
accept the office of Bishop, "provided it would not pre-
vent the continuance of his pastorate among that people.''
A call now came for Bishop Cummins to visit Peoria,
111., to establish the new church in that city. Bishops
Cummins and Cheney, Eevs. C. H. Tucker, W. V. Felt-
well, Mason Gallagher and Col. Aycrigg accordingly left
Chicago and visited Peoria, to consult witli Mr. A. G.
Tyng and the other leaders of the movement there.
The subsequent history of Christ Church, Peoria, has
shown how the work has progressed during its history
of over twenty-five years.
On January 4th, 1874, Bishop Cummins held service
in Steinway Hall and Lyric Hall, Sixth Avenue, N^ew
York City, from which service has come the noble Church
which has proved in so many instances a blessing to in-
dividuals and to our denomination, known as the First
Church, now situated on the corner of Madison Avenue
and Fifty-fifth Street.
On January 21st, 1874, a new parish was started by
the Rev. W. V. Feltwell in Moncton, N. B., and on the
25th of February, a committee was appointed by a num-
ber of people interested in the Refonned Episcopal
Church in Ottawa, to invite Bishop Cummins to visit
that city and address them on the subject of the new
Church.
On March 1st, 1874, the Church of the Incarnation,
Brooklyn, was organized; and on the 18th, a business
meeting in regard to forming a parish in Aurora, 111., was
held, both of which beginnings have since faded away.
On April 8th, 1874, the First Reformed Episcopal
Church, at the Falls of the Schuylkill, Philadelphia, was
154 llialory uj Hit liejuriiicd L'piscupal Church.
inaugurated, with the Rev. Walter Windeyer as its Kector.
On the 11th of the same month, the Rev. William Mc-
Guire was received into our denomination and was de-
posed from the Protestant Jilpiscopal Church on April
26th. This clergyman has since joined the ranks of
Reformed Episcopalians who have already "crossed the
flood," a list growing longer as the years roll on.
On April 22d, the Rev. William T. Sabine, D. D.,
offered his resignation to the Church of the Atonement,
New York' and was called to the First Church, entering:
upon his duties in May, 1874.
On the sixth of the following month, the Rev. Mr.
McGruire held services in the interests of our denomina-
tion in Lincoln Hall, Washington^ D. C.
"Founded in December, 1873, by 21 men, clergymen
and laymen," the Reformed Episcopal Church "in less
than six months, numbers now two Bishops, 15 other
ministers, and about 1 500 communicants." A fair record
of growth for a new Church!
We quote here a letter from Bisliop Cummins to Col.
John M. Patton, of Virginia:
11 East Fifty-seventh Street,
New York, January 13th, 1874.
My Dear Sir: — I am truly happy to hear from you
and recognize in your name that of an old and highly
esteemed acquaintance in the pleasant days of my min-
istry in Richmond. I am thankful for your suggestions
and regard them as valuable. And as we are now en-
gaged in the work of improving and perfecting the Prayer
Book of 1785, your hints will be of service to us.
On one point you are mistaken, however — I did not
leave the Protestant Episcopal Church to escape the
General Councils and History, 1873-1875. 155
storm of obloquy on account of my act of interdenomina-
tional communion. I left because compelled to sanction
Ritualism and its deadly errors by my presence and offi-
cial actS;, with no power to control or repress it. The
results following the communion in New York only re-
vealed to me more clearly how thoroughly the P. E.
Church was saturated with error (out of dear old Virginia,
1 must add). . . . Geo D. Cummins.
From May 13th to 19th, 1874, the Second General
Council of the Church was held in First Church, New
York. The Council sermon was preached by Bishop
Cheney — "The Evangelical Ideal of a Visible Church,"
Romans xiv: 17.
The first business was the election of Bishop Cummins
as Presiding Bishop, and Mr. H. B. Turner, Secretary.
A code of rules of order was then adopted. The Execu-
tive Committee appointed in 1873 reported, through its
Secretary, Rev. M. B. Smith, in substance as follows: Six
stated and six adjourned meetings had been held, and
sub-committees had been appointed to revise the Prayer
Book and arrange a Constitution and Canons, the sub-
committee reporting to the Executive. A communica-
tion had been received from ministers and laymen of the
Church of England and of the Countess of Huntingdon
Connexion, asking terms of union with the Reformed
Episcopal Church. This report was approved and
accepted.
The Constitution was then considered, each article
being dealt with separately. On the following day, the
consideration of the Canons was the order of business,
and the whole body of the Canons as amended was
adopted.
156 History of the Reformed Episcopal Church.
On motion of Mr. Alex. G. Tyng of Illinois, a coni-
niittee of five persons was appointed — Revs. Wilson, Mc-
Guire, Messrs. Tyng, Aldrich and Alexander — to make
nominations for otficers and committees as provided in
Canons I and II, Title II.
The following elections were made:
Standing Committee — Revs. Marshall B. Smith, B. B.
Leacocfk, Mason Gallagher, Wm. T. Sahine, Wm. H. Reid,
and Messrs. Benj. Aycrigg, James L. Morgan, Herbert B.
Turner, Charles D. Kellogg, and Dr. G. A. Sabine.
Committee on Doctrine and Worship — Revs. B. B. Lea-
cock, Wm. McGuire, Joseph D. Wilson, and Messrs. Thos.
H. Powers, Henry Alexander, and Hon. Stewart L.
Woodford.
Commiitee on Constitution and Canons — Revs. Mar-
shall B. Smith, Edward D. Neill, Walter Windeyer, and
Messrs. William Aldrich, Alex. G. Tyng, and Elbridge G.
Keith.
Committee on Finance — Messrs. Benj. Aycrigg, James
L. Morgan, and Albert Crane.
Treasurer — James L. Morgan.
Trustees of the Sustentation Fund — Messrs. Thomas H.
Powers, William E. Wheeler, and the members of the
Finance Committee.
Rev. M. B. Smith in the morning session of the Council
made a few remarks regarding the Free Church of Eng-
land, the Secretary reading a communication from that
body. "Mr. Aldrich, seconded by Mr. Powers, moved
that the report, including the Articles of Federative
Union with the Free Church of England, be adopted,"
and this was carried by a standing vote.
Rev. B. B. Leacock then moved that the Secretary send
a copy of these articles to the Convocation of the Free
General Councils and History, 1873-1875. 157
Church of England and that an answer to their communi-
cation be cabled to England by the Presiding Bishop.
In the afternoon of this day, after the election of offi-
cers, Rev. Mason Gallagher, on request of the Council.read
his lecture on Prayer Book Revision. The report of the
Executive Committee on Prayer Book Revision was then
considered and occupied the afternoon and evening ses-
sions, being again resumed on Friday, when both the
Orders for Morning and Evening Service were adopted.
The adoption of the Collects, Epistles and Gospels of the
Book of Common Prayer was proposed by Mr. Thomas H.
Powers, and carried. The Communion Service was then
taken up and at the evening session adopted. The
amended Order for Baptism of Infants was adopted on
Saturday morning, and the Ordination Service for Pres-
byters was discussed and adopted, as was the Service for
Adult Baptism and Confirmation.
In the sessions held on Monday, the Marriage Service
and that for the Burial of the Dead, as amended, were
adopted, and the Committee on Doctrine and Worship
w^as authorized to prepare a Catechism. At the afternoon
session, the "Prayers and Thanksgivings" were taken up
for consideration and adoption, as also the Installation of
Pastors, Consecration of Bishops, Ordination of Deacons,
and Public Reception of Presbyters.
The Revs. B. B. Leacock, M. B. Smith, and Messrs.
Thomas H. Powers and H. B. T'urner, were appointed to
superintend the publication of the Prayer Book.
At the session of Tuesday, May 19th, the Articles were
refen*ed to the Committee on Doctrine and Worship for
report at the next General Council. A resolution was
then carried, offered by Rev. B. B. Leacock, as follows:
"WiiEREis, The great mission of this Church is not
158 History of the Reformed Episcopal Church.
to proselyte from among the Christian bodies about us,
but to preach the Gospel to the unconverted, and to seek
for Christ's sheep that are dispersed abroad without a
shepherd; therefore,
"Resolved, That, in the judgment of this Council, it is
important that missionar}^ societies be at once organized
in our parishes, for the promotion of this end."
Mr. Thomas Moore "moved that the name of the
Church be clianged to The Reformed Protestant Episco-
pal Church." This motion was referred to the Com-
mittee on Doctrine and AVorship, who subsequently re-
ported as follows: "Inasmuch as the name 'Reformed' has
been already so long in use, and as it meets all the objects
sought for in the use of the name Trotestant,' your Com-
mittee advise that there be no change in the name of this
Church." This report was accepted and its adoption was
carried.
The closing session of the Council was occupied with a
missionary meeting, several addresses being made and a
collection taken and subscribed of $14,600. The Council
then closed with the singing of the Gloria in Excelsis.
Shortly after the Council, on June 34th, 1874, Bishop
Cummins was deposed from the ministry of the Protestant
Episcopal Church.
On the 15th of the following month (July), 1^'mmaiuiel
Church, Louisville, Ky., withdrew from the Protestant
Episcopal Communion, and on July 16th voted to enter
<he Refornied Episcopal Church, with two hundred mem-
bers, their Wardens, Vestry and former church building.
This church bravely held its own for a few years, but was
finally given up.
On October 21st, 1874, Dr. James A. Latane, who had
withdrawn from the Protestant Episcopal Church in the
General Councils and History, 1S73-1875. 159
preceding January^ was formally received into the Re-
formed Episcopal Church; also the Rev. W. S. Perkins.
In November. 1874^ Bishop Cummins said: "The action
of the Genera] Convention (Protestant Episcopal), in
refusing even to touch the Prayer Book (for revision),
has justified our whole course."
On the 18th of November, Bishop Cummins visited St.
John, N. B., going to Moncton on the following day, and
also to Sussex, and thence to Toronto.
The Rev. J. Eastburn Brown liaving withdrawn from
the Protestant Episcopal Church,- and united with our
denomination, became the Rector of the church in Monc-
ton, N. B. On the 18th of November, 1874, also, "Dean
Cridge and 350 communicants of the Cathedral, Victoria,
B. C, retired from the Church of England, and identified
themselves v/ith the Reformed Episcopal Church."
On November 23d, 1874, service was held by the
Second Reformed Episcopal Church, Philadelphia, Bishop
Cummins preaching morning and evening. To this
parish the Rev. Dr. Nicholson came on December Gtli,
1874.
On December 6th, service was held in Association Ila]],
Newark, Bishop Cummins preaching the sermon, and the
Rev. Mason Gallagher reading the service. A church
lot was given, worth $10,000, and some seven or eight
hundred dollars a year was pledged. The church was
organized on the 25th of the same month. The forma-
tion of this parish grew out of the withdrawal of Dr.
Nicholson from the Protestant Episcopal Church, while
Rector of the Newark (P. E.) parish.
On the 27th of December, 1874, the first service was
held in Lehman's Hall, Baltimore (North Howard Street).
This brings us to the close of the most important events
3 00 History of llic Iicfornted Episcopal Church.
of the history of our Church up to the year 1875. It
seemed to liave been marked with a steady progress, above .
all, with God^s blessing, and as we take up the account
of the next five year period, we can truly say, "Hitherto
hath the Lord helped us."
First Church, Xew York, X. Y.
Chapter XIII.
General Councils mid History, 1875-1880.
The year 1875 opened with brighter hopes and stronger
courage, as the work strengthened and spread. Despite
opposition;, God's blessing was evident, and the belief that
the work was His gave renewed fervor to the workers.
In Chicago, a third church had been started in January
of this year, with the hope of a fourth to follow. In
February, the Rev. J. Howard-Smith, D. D., Sector of
St. John's Church, Knoxville, Tenn., withdrew from the
ministry of the Protestant Episcopal Church, and accepted
a call to the new Reformed Episcopal parish in Newark,
N". J. In the same month the Third Reformed Episcopal
Church, in Germantown, Philadelphia, was started.
The work in Colorado at this time gave great promise,
but we have to-day no representation within the State.
In Illinois the work was even more encouraging, in
March, 1875, the report being, "There are now six
clergymen at work in Illinois, five organized parishes, and
two more that will soon be organized, and we look forward
to the organization of a Synod before the meeting of the
next Council in May."
A new church was inaugurated in Kensington, Phila-
delphia, and in March, Rev. J. S. Malone, formerly a
Protestant Episcopal clergyman in Pittsburgh, Pa., was
called to take up the work. On March 17th, Rev.
C. H. Tucker preached in Oxford Hall, Oxford Street,
Philadelphia, for the purpose of starting a church in this
section of the city, now known as the Church of Our
Redeemer.
162 Uislonj uf the Refornied Episcopal Church.
On April 7th, 1875, the Church of the Redeemer, Bal-
timore, Md., was organized, and a Gennan Lutheran
Church in Chicago, St. Stephen's, made application for
admission, hut this parish was really never one with ns.
During this year, the church at Put-in-Bay, Ohio, for-
merly a Protestant Episcopal, afterward a Congregational
Church, voted to enter our communion. Emmanuel
Church, Toronto, Canada, also started in this year, pur-
chased a building lot, and began the erection of a frame
chapel.
The Act of Incorporation of the Trustees of the Sus-
tentation Fund of our Church was passed in 1875.
The Third Council convened in Christ Church, Chicago,
Wednesday, May 12th, 1875. The Council sermon was
preached by Bishop Cummins from 2 Cor. x: 4, 5. At
the afternoon session, the election of officers was as fol-
lows: Bishop Cummins, Presiding Bishop; Herbert B.
Turner, Secretary; James L. Morgan, Treasurer.
A report was received from the Committee ou Publica-
tion of the Prayer Book, and duly accepted. Tlie report
of the Standing Committee gave a list of fourteen minis-
ters received, four candidates for orders, and the addition
of seven churches. Bishop Cheney then read his report
as Missionary Bishop of the West, stating that on January
4th, 1874, forty-six persons were confirmed in Christ
Church, Chicago, and giving equallv encouraging ac-
counts of the work in other parts of the West. Seven
m.inisters and two Bishops were appointed to outline the
boundaries of the Missionary Jurisdictions; also, on mo-
tion of Pev. W. T. Sabine, a committee of three was
appointed to prepare a statement of the points of dif-
ference.
A document was read from the Free Church of Fndand
General Councils and History, 1875-1S80. 163
which resulted in the adoption by both Churches of the
Articles of Federative Union, given in full in Chapter
XVIII, and by the former Church revoked June 38th,
1881.
The report of the Presiding Bishop was very encourag-
ing regarding new churches, both in the United States
and Canada.
On motion, a committee, consisting of Hon. D. J.
Hughes, Messrs. Wessel, Scharff and Albert Crane, was
appointed on the "permanent support of the general and
missionary objects of this Church, and the supply of the
Sustentation Fund.'^
The Articles of the Eeformed Episcopal Church were
then acted upon and adopted as they now stand.
The Council proceeded to the election of a Missionary
Bishop, Rev. William R. Nicholson, D. D., being elected,
by a vote of 22 out of 35 for the clergy, and 23 out of 29
for the laity.
Rev. Benjamin Johnson was appointed as an evangelist
for the South. The Council also accepted the gift of Mr.
Gurdon S. Hubbard of thirty acres of land near Chicago,
for the purpose of erecting a theological seminary thereon
within the following five years.
Two other Missionary Bishops were elected at this
Council — the Rev. Edward Cridge, and the Rev. James A.
Latane, the latter declining the election.
We quote here a resolution adopted at this Third
Council:
^^Vheeeas, In answer to many prayers, it graciously
pleased the Great Head of the Church to restore to us
'the old paths,^ and the simple faith and practice of our
fathers, by the organization of a Reformed Episcopal
Church; therefore,
IGi llinlorjj of the Beformcd Episcopal Church.
^'Resolved, That this Council recommend that Decem-
^ber 2d be observed in all our congregations as a day of
special thanksgiving to the Lord Jesus Christ for this
great blessing; and that we give expression to our grati-
tude on these anniversary occasions by renewed self-
consecration of ourselves to Him and His service."
These seem to be the main features of importance taken
up in the Third General Council.
In 1874, several colored churches of the Protestant
Episcopal Communion applied for admission into our de-
nomination, and on November 18th, 1875, Bishop Cum-
mins went to visit among them. At the Council of 1875,
Eev. Benjamin Johnson was appointed their evangelist,
and the work finally came under the supervision of Bishop
Stevens, who has since then labored so faithfully among
this people.
In June, 1875, Eev. Samuel Fallows, D. D., President
of Illinois Wesleyan University, Bloomington, 111., was
received into our ministry from the Methodist Episcopal
Church, and became the Rector of St. Paul's Church,
Chicago. In September, a Protestant Episcopal Church
in Chillicothe, 111., unanimously voted to enter the l?c-
formed Episcopal Church.
In the end of this year, the Second Reformed Episcopal
Church, New York City, was organized, with about 100
members, the Rev. George Howell, Rector.
In January, 1876, The Appeal published the fact that
the Rev. Wm. R. Nicholson, D. D., had accepted his elec-
tion to the Bishopric, and the consecration took place
on February 24th, the service being conducted by Bishop
Cunmiins, assisted by Bishop Cheney, Bishop Simpson,
and Rev. Dr. Hatfield, of the Methodist Episcopal Church,
and others.
General Councils and History, 1815-1880. 165
In 187G, a work was inaugurated in Miller's, Essex Co.,
Va., where at the present time the Eev. Joseph Lewis is
laboring. On March 12th, the new Church of the Ke-
deemer, Baltimore, Md., was dedicated by Bishop Cum-
mins. Two parishes were formed in May of this year,
one in Cumberland, Md., the Eev. J. K. Dunn, Eector,
and one in Digby, N. S.
In April. 1876, the Synod of Chicago was organized.
In the month of June, 1876, occurred the death of
Bishop Cummins, after a brief illness. An account of
his life is given in another chapter. His last words re-
garding the Church he loved and for which he had worked
so devotedly, were: "1 would have been glad to have
worked longer for the dear Church, but God knows best."
His message to the Church was: "Tell them to go forward
and do a grand work;" and then the last testimony of
the waiting saint, as he passed from earth to heaven, was,
"Jesus! Precious Saviour!" The funeral services were
held in the Church of the Eedeemer, Baltimore, con-
ducted by Bishops Cheney and Nicholson, Eev. Mr. Wash-
burn, Eev. Mr. Postlethwaite, and others. His grave lies
in Loudon Park Cemetery.
(Since the beginning of the work upon this history,
in the month of April, 1900, the wife of our
founder, Alexandrine Macomb Cummins, has gone to join
her beloved husband. In all the years of our histor}^,
she was a most faithful advocate of the Eeformed Epis-
copal Church.)
It was with saddened hearts that the representatives
of the Eeformed Episcopal Church gathered in Emmanuel
Church, Ottawa, Canada, in July, 1876. In her early
infancy, as it were, the Church was bereft of her earthly
guide. Perhaps it was that she might rely the more upon
1G6 llisLury of the Rejonned Episcopal Church.
the Lord, whose Church it vvas^, and who had most surely
been with His i>eople from the beginning. The Council
sermon on the "Priesthood of the Church of God/' 1
Peter ii: 5, was preached by Bishop W. li. Nicholson.
Bishop Charles Edward Cheney was elected Presiding
Bishop; Eev. M. B. Smith, Secretary. On motion, a
committee, consisting of Bishops Cheney and Nicholson,
Pev. W. T. Sabine, Judge Hughes of Ontario, and General
C. P. Buckingham of Illinois, was appointed to draw up
resolutions regarding the death of Bishop Cummins.
The committee appointed at the previous Council to
frame a statement setting forth the points of difference
between our Church and the Protestant Episcopal Church,
reported, giving the statement as we have it to-day.
On the third day of the Council, July 14th, a communi-
cation was read from the Free Church of England, enclos-
ing its Declaration of Principles and a Declaration
explanatory of its Constitution, adopted at a Convocation
in England, in June, 1876. This was referred to the
Committee on Constitution and Canons.
One Missionary Bishop was elected, the Rev. Samuel
Fallows, D. D., who received 30 out of 34 clerical, and
31 out of 34 lay votes. The Eev. Dr. Fallows, together
with the Rev. Edward Cridge, B. A. (elected at the Coun-
cil of 1875), were consecrated in Emmanuel Church, Ot-
tawa, July 17th, by Bishop Charles Edward Cheney,
D. D., assisted by Bishop Wm. R. Nicholson, and others.
The following resolutions in regard to Bishop Cummins
were adopted:
"Whereas, In the Providence of God, the Senior
Bishop of this Church has been called from his earthly
labors to receive his reward in heaven, it is right and
becoming that this General Council should express its
General Councils and History, 1S75-1880. 1G7
high appreciation of the magnitude and effectiveness of
his work in behalf of this Church, and of the great loss
it has sustained in his death; therefore,
^'Resolved, That we recognize in Bishop Cummins a
true Gospel Reformer, raised up of God for the great and
needed work which he performed, and owned of Him in
the wonderful blessing conferred upon his labors and
sacrifices.
'^Resolved, That to the indomitable courage, faithful-
ness to high purpose, whole-hearted devotion to the cause
of truth, and the abiding faith in God and His Word, of
the late Bishop Cummins, we owe, under God, the present
existence of our beloved Reformed Episcopal Church.
"Resolved, That, in tlie sweetness of his character, his
great humility, his Christ-like meekness and gentleness,
his untiring patience, his purity of life and integrity of
purpose. Bishop Cummins has left to the Church and to
the world a bright example, of which the memory should
be preserved and cherished as a sacred treasure.
"Resolved, That, while we lament the loss of one whose
personal and official relations to this Church have been
so completely interwoven with its very existence, as well
as its prosperity, and we cannot yet see how the wound
that his loss has made can be healed, we will yet adopt the
exhortation of his dying moments, even as the ancient
people of God obeyed the Divine command, ^Go forward,'
believing that Ke who divided the waters then will make
a way for us through the sea of our troubles, and lead
us to the full completion of the great work before us.
"Resolved. That a copy of these resolutions be presented
to the family of Bishop Cummins, together with the assu-
rance of the heartfelt sympathy of the members of this
Council with them in their great affliction."
1G8 Uislory of the Refonaed Episcopal Church.
A memorial service was held on Saturday evening, July
15th, in Emmanuel Church, conducted by Bishops
Cheney and Nicholson, Kevs. Mason Gallagher, H. M.
Collisson, Charles H. Tucker, with addresses by various
members of the Council.
At this Council, some further action was taken on the
Constitution and Canons.
On October 10th, 1876, the corner-stone of the First
Kef ormed Episcopal Church, New York City, was laid. In
these exercises. Bishop Nicholson and others participated.
On the following day. Bishop Nicholson assisted in laying
the corner-stone of Emmanuel Church, Newark, N. J.
In 1877, Mr. Edward Martin, of New York State,
oifered 160 acres of land outside of Chicago, in connec-
tion with the University of the West, on which to erect
a Theological Seminary.
The Fifth General Council of the Eef ormed Episcopal
Church opened its sessions in the chapel of the Second
Church, Philadelphia, May 9th, 1877. The sermon was
preached by the Eev. Mason Gallagher, on Jer. vi: 16.
Bishop Samuel Fallows was elected Presiding Bishop;
Rev. Marshall B. Smith, Secretary.
The Committee on Doctrine and Worship presented a
curriculum of study for theological students of this
Chui'ch, and much of the remainder of the Council, out-
side of the reports of the Bishops and various Committees,
was occupied with the consideration of the Constitution
and Canons and their amendments.
A report was made for the Special Committee on the
Duties and Clerical Standing of the Diaconate, by its
Chairman, Ptcv. W. H. Cooper, and the following day was
fully discussed and finally carried over to the next Council.
The subject of the establishment of the Reformed Epis-
General Councils and History, 1875-1880. 161'
copal Church m England was taken up, and a paper,
signed by clergy and laity in England, urging the need
lor our Church there, was read, resulting in a resolution
adopted by 54 yeas to 9 nays, "That the work of this
Church be extended to the Kingdom of Great Britain
and Ireland; that a Bishop of this Church be elected for
the Kingdom of Great Britain and Ireland."
A testimonial was presented, certifying to the fitness
of Eev. Thomas Huband Gregg, D. D., M. D., and he was
elected Bishop of the English branch of the Church on
a vote of 23 out of 29 clerical, and 20 out of 27 lay votes.
Eev. Thomas Huband Gregg, D. D., M. D., was duly
consecrated in the Eirst Church, New York, June 20th,
1877, the sermon being preached by Bishop Charles Edw.
Cheney, D. D., on Psalm Ixxii: 16; Bishop Fallows being
assisted by Bishops Cheney and Nicholson and several
other members of the Council.
On Sunday, October 21st, 1877, the beautiful edifice
of the Second, now St. Paul's Church, Philadelphia, was
opened, the property then being valued at $175,000.
On January 2d, 1878, the Church of the Covenant,
Philadelphia, was organized, with some 64 members, and
a call was given to their former Pastor, the Eev. William
Newton, just resigned from the Protestant Episcopal
Church of the Nativity, Philadelphia.
The Sixth Council was held in Emmanuel Church,
Newark, N. J., May 8th, 1878. The sermon was preached
by the Eev. Marshall B. Smith, on 1 Peter ii: 5. Bishop
Fallows was re-elected Presiding Bishop.
A communication, signed by the Bishops and clergy of
the Eeformed Episcopal Church in Great Britain,
was read, requesting permission to form an English
Synod, and to revise the Prayer Book, in order
110 liislonj of lite Bcfoiined MJpiscopal Church.
to adapt it to the needs ol that braucli ol the Church.
This request was granted by act oi the Council, and three
Commissioners were appointed to confer with three Eng-
lish Commissioners as to the changes necessary — these
were Bishop Fallows, Hon. Stewart L. Woodford, and
Mr. H. B. Turner.
At the General Council of 1877, a resolution had been
offered by Mr. George May, of Ontario, "That the Com-
mittee on Doctrine and Worship be directed to take into
consideration the formulating of a Catechism for the use
of Sunday schools in connection with the Kef ormed Epis-
copal Church, at as early a date as possible.''
At the same Council, "on motion of Kev. Mason Gal-
lagher, it was resolved that the Catechism of King
Edward VI be referred to the Committee on Doctrine and
Worship, to consider the propriety of publishing it for
the benefit of members of our communion.''
At the Council of 1878, this Committee reported,
through its Chairman, Bishop W. R. Nicholson, D. D.,
that they did not favor the publication of the Catechism
of Edward VI, owing to its length and obsolete style, and
that under instructions of the last Council they had pre-
pared a Catechism, which was ready for the perusal of
the present Council. It was resolved that this Catechism
be printed in pamphlet form, to be acted upon at the next
Council, but with no official sanction during the interim.
At the Council of 1879, "it was moved by the Eev. J.
D. Wilson that the Catechism presented by the Committee
on Doctrine and Worship, together with the Catechism
in the Book of Common Prayer, published by the Eevision
Society, under the presidency of Lord Ebury, be referred
to the Bishops, with instruction to report to this Council.
Motion prevailed."
General Councils and History, 1875-1880. 171
At the Council of 1881, the Special Committee on Cate-
chisms recommended that the Catechism presented at the
Council of 1878, "and the one submitted by Bishop Fal-
lows, be both permitted for present use in this Church;
and that any others, now or hereafter to be suggested, be
referred to the Committee on Doctrine and Worship for
consideration and report at the next Council."
In October, 1878, Bishop Fallows visited Bermuda and
assisted in the opening of the new church there. In
November, the Church of the Atonement, Brooklyn,
N". Y., laid its corner-stone, and the basement was used
the following Christmas day.
On November 10th, 1878, the opening services of the
Bishop Cummins Memorial Church, Baltimore, Md., were
held, and in the same month a new parish was organized
in Cincinnati, Ohio.
It might be of interest to note here that the Eev. Dr.
Posthlewaite, at one time rector of the Cummins Memorial
Church, Baltimore, was afterward Chaplain at West Point
Academy, N. Y. For a while he used our Prayer Book
there, and was ever a staunch advocate of the Eeformed
Episcopal Church at that important institution. At one
time an effort was made to remove him, but President
Arthur, on being informed of his high testimonials from
Bishop Potter and others, refused to take him from his
post.
On December 16th, 1878, the Chapel of the Reconcilia-
tion, Philadelphia, accommodating some 250 persons, was
consecrated. This parish has within a few years com-
pleted its church proper, and under its much-loved Eec-
tor, Rev. F. H. Reynolds, is doing a good work in that
section of the city.
During this year, the Presiding Bishop received a
] 72 Hi slur y of Ihe llefonned Episcopal Church.
C'OiiiiDUJiicalioii from ULsliop Gregg, of England, request-
ing letters diniissory, but this request was not granted.
Before this decision liad been made, however. Bishop
Gregg seceded from our Church, and formed a small body
called the Reformed Church of England. Bishop John
Sugden was then recognized by the General Council as
head of the English branch. As recommended by the
Council, overtures of peace were made to the seceding
party by Bishop Sugden, representing the English
Church, but these were declined.
The death of Mr. Thomas H. Powers, without provision
in his will for some outstanding loans to various churches,
among others the Bishop Cummins Memorial Church,
Baltimore, plunged that parish into a most trying posi-
tion, rendering the raising of some $5000 an imperative
necessity, in order to save the building. This calamity
was really the chief cause of the disbanding of a number
of parishes in Florida and other sections of the country.
The seventh General Council convened in Christ
Church, Chicago, May 28th, 1879. The sermon was
preached by the Eev. Joseph D. Wilson, of Peoria, 111., on
1 Timothy iii: 15, "The Church the Witness to the Super-
natural Life." Bishop Nicholson was elected Presiding
Bishop; the Rev. Edward Wilson, D. D., Secretary.
The General Committee reported that during the year
the advisability of a Publication Society was discussed by
it, among other matters, and a committee was appointed
to consider the subject.
The question of the apparent danger of a separation in
the English Church under Bishop Gregg had, during the
year, caused more or less anxiety, and the matters were
brought before the Council for action. The report of the
American Commissioners appointed at the previous Coun-
General Councils and History, 1875-1880. 173
cil to confer with those of England was submitted. They
recommended a system of "territorial Episcopal Jurisdic-
tions, with power to the congregations in each to organize
themselves into Synods/' the same to be represented at
the General Councils of the Church, together with "cer-
tain changes in the organic law of the Church, which in
their judgment and in that of their English brethren are
necessary or desirable to secure to the congregations in
each country their own more immediate self-government."
The General Council, on going into the Committee of
the Whole in its afternoon session of the third day, re-
ported the unanimous adoption of the following resolu-
tions:
"That the Committee, when it rises, do report the
following resolutions to the Council:
"Resolved, That this Council approve of the action of
the late Presiding Bishop and General Committee with
regard to the withholding letters dimissory from Bishop
Gregg, in the circumstances in which they were placed.
"That with the unhappy differences existing amongst
our brethren in England, and in view of the fact that this
Church recognizes no Church but the Universal Church
of Christ, and this as one of its branches; that it is a
fundamental principle upon which the Reformed Epis-
copal Church has stood from its inception; that we recog-
nize no national or mere sectional boundaries. We re-
comm.end our brethren in England, in the spirit of the
Gospel and on the canon of love to God and love to msn,
the glory of Christ and the good of His flock, to meet
together in General Synod and retrace lost steps.
"That all correspondence be mutually sun^endered for
destruction, bearing on the subjects of the existing dif-
ferences.
] Ttt llisionj of the Refunned Episcopal Church,
''That the said Synod be presided over by electing a
temporary presiding officer.
'•That the brethren do then choose a Bishop to preside
over their deliberations, and proceed to organize their
Synod, and declare abrogated all Canons, Eules and
Kegulations which are plainly inconsistent with the
foundation principles of this Church, and to the substi-
tuting therefor such others as, in the wisdom of the
assembled brethren, may be determined on as consti-
tutional.
"That a copy of these resolutions be" forwarded to
Bishops Gregg and Sugden, with the earnest request that
they mutually act upon them, and calliug upon the clergy
and lay delegates of the several congregations they repre-
sent, for the purpose of effecting the proposed com-
promise."
These resolutions, offered by Bishop Cheney and
amended by Col. Bennett, were unanimously confirmed
by the Council.
The election of Eev. A. S. Richardson by the English
Synod to the office of Bishop was also confirmed by the
Council, and he was elected on a vote of 52 yeas to 25
nays.
The Rev. James A. Latane, D. D., was elected to the
office of Bishop for the General Missionary Jurisdiction
of the South, and Rev. P. F. Stevens, D. D., as Bishop of
the Special Missionary Jurisdiction of the South; and
on June 22d, these three clergymen were duly consecrated
in the Second Reformed Episcopal Church, Philadelphia.
A petition was received at this Council from the colored
brethren of the South, requesting permission to organize
as the Special Missionary Jurisdiction of Charleston and
Vicinity," under the direction of the Presiding Bishop.
General CouiiciU and History^ 1875-1S80. 175
In this same month (June, 1879), a letter was received
from the Rev. B. B. Ussher, M.D., requesting the removal
of his name from our clergy list, as he intended joining
the party under Bishop Gregg. In the end of this month,
a movement was made in Canada for the organization of
a Synod there, and Bishop Latane was assigned to the
oversight of the churches.
In 1879, Bishop Fallows again assumed charge of St.
Paul's Church, Chicago.
On May 27th, 1880, at the request of the General Com-
mittee, tlie name of Bishop Gregg was erased from the
clergy list of the Reformed Episcopal Church.
This practically covers the main points of our history
from 1875 to 1880. A record of blessing, even while
checkered by the cloud of dissension in our English
branch, yet perhaps this was to teach us as a denomina-
tion the lesson that we should more fully rely on the arm
of God. This was a lesson brought still nearer to our
hearts in the death of our founder in these the early years
of our work, but God knew best, and perhaps it was that
we might be brought to seek a closer union with Him and
that we might be more than ever before a Church filled
with His Holy Spirit.
Chapter XIV.
General Councils and History, 1880-1885.
In March, 1880, several members of the (Evangelical)
Protestant Episcopal Church in Scranton, Pa., made over-
tures toward starting a Eeformed Episcopal Church in
that city, and during the year the new church strength-
ened in such a degree as to he able to call the Eev. G.
Albert Eedles to the pastorate.
During the years 1879-80, the trials of our Church in
Canada were severe. The secession of Bishop Gregg and
those who followed him was a serious strain upon the
loyal members who held to the Church.
In 1881, Bishop William E. Nicholson, D. D., was
unanimously chosen Bishop of the New York and Phila-
delphia Synod, and request was made to the General
Council to confirm this nomination.
In 1880, Bishop Latane assumed the rectorship of the
Bishop Cummins Memorial Church, Baltimore, Md. The
church in Louisville, once so strong, during this period
had disbanded, and the struggling parish in Jacksonville,
Florida, had also suspended services. Some of these
unhappy events in our churches in the South were caused
by the death of Mr. Thomas H. Powers and the financial
difficulties in suddenly being called upon to pay to his
estate advances made by him. Through a generous gift
of $12,000 from Mrs. Thomas H. Powers, to the Bishop
Cummins Memorial Church, it was saved from what
promised to be a total loss to the Eeformed Episcopal
denomination.
General Councils and History, 1880-1885. 177
During the year 1880, the work in Chillicothe^ Illinois,
which, owing somewhat to the infirmities of age of the
former pastor, the Eev. Jesse P. Davis, had been sus-
pended, was revived and the church was once more thrown
open to the community.
The congregation in Minneapolis had been enabled to
erect its own building and during these years gave great
promise of success, rather more than that inaugurated in
Indianapolis, although in the latter case the discourage-
ments were through no lack of loyalty on the part of its
members, but from other hindering circumstances. Dur-
ing this time, also, Christ Church, Chicago, had a continued
season of prosperity and blessing, even such as it enjoys
to-day, and St. Paul's Church, Chicago, through the able
and consecrated efforts of pastor and people, was gradu-
ally freeing itself from the heavy debt entanglements
which at one time threatened its very existence.
The eighth General Council was held in the First
Church, :N'ew York, from May 25th-30th, 1881. The
sermon was preached by Bishop James A. Latane, D. D.,
from Zech. iv: 8.
Bishop William E. Nicholson, D. D., was re-elected
Presiding Bishop, and Mr. Charles D. Kellogg was elected
Seci'ctary of the Council.
At this Council, the Missionary Jurisdictions of St.
John, "N". B., and Ottawa, were merged into the Synod of
Canada, and the Missionary Jurisdiction of the East and
Central Missionary Jurisdiction into the New York and
Philadelphia Synod. Also, Canon VITT, Section 2, of
the Constitution, was amended to read as follows: "In
the fifth line of said section, after the word 'consecrated,'
be inserted in parenthesis (save and except in the case
of elections and consecrations to the Episcopate, in the
178 Ilislonj of Ihc fic fanned Episcopal Church.
Synod of Great Britain and Ireland)/'' This to cover
the consecration of Bishop Hubert Bower by Bishops
Siigden and Richardson at St. Saviour's Churchy Little-
hampton, England, August 19th, 1879.
At this Council,, the following statistics were given,
which compare favorably with those of 1900, and may be
of interest as showing the growth up to this time. This
!is correct as far as the reports had then been received
from parishes: Present number communicants, 591 fi;
offerings for parochial benevolences and missionary pur-
poses, $194,524; Sunday School scholars, 8066; Sunday
School teachers, 736; baptisms, 1033; confirmations, 764.
^'Present value church property, exclusive of encum-
brances, and of the lands given by Mr. Martin to the
University of the West, is reported as $665,050."
On October 4th, 1881, the Rev. H. S. Hoffman, a Pres-
byter of the Moravian Church, was examined for admis-
sion into the ministry of the Reformed Episcopal Church,
and on the following Sunday the congregation of which
Dr. Hoffman was pastor, composed of some two or three
hundred communicants and a Sunday school of over five
hundred, was publicly received into our communion.
In September, 1882, occurred the death of the Rev.
Marshall B. Smith, D. D., who had previously been dis-
missed from the Reformed Episcopal Church, by letter,
to the Reformed Church in America, but whose name
was very closely associated with the early history of our
Church, especially for his valued aid in the perfecting of
our Prayer Book and in other interests of our denomina-
tion.
Tn June, 1881, the Tyng Mission, Chicago, entered
into more commodious quarters. This was a mission
Sundav school established vcars before, when Christ
General Councils and History, 18S0-1S85. 179
Church was yet in the Protestant Episcopal fold. The
mission became so over-crowded that, through the gener-
ous efforts of two laymen, a lot was given, with a com-
modious brick structure and all things necessary for pro-
moting the work.
In 188], an application was received from the Protes-
tant Episcopal congregation of Emmanuel Church, Bay
City, Mich., and the same was duly admitted into the
Peformed Episcopal Church. Also, in May, 1883^ the
Pev. George B. Allen and his congregation in Petaluma,
Cal., were received into the Church, and services were
begun in Milwaukee, Wis.
In October, 1880, a circular letter was sent to every
Canadian parish, endeavoring to make the various
churches ignore the organization of the Synod of Canada,
advocating the adoption of a revised Prayer Book, and
the organization of another Synod, with its own bishop.
This was signed by Rev. B. B. ITssher, Bishop-elect. A
circular w^as at once sent out by Bishop Wilson, protesting
against this circular and recommending that each parish
assemble and pass such resolutions as would condemn any
withdrawal of this sort.
Three years later, a further advance was made by the
"Reformed Church of England Synod" (the secession
under Bishop Gregg), on the following basis: "Separation
from the General Council of the Reformed Episcopal
Church; an independent Church in Canada; the Prayer
Book and Canons revised by them; the adoption of Epis-
copal robes and the surplice at the liturgical service; the
reordination of all clerg3^men, save those from the Church
of England." These overtures were declined by the
Bishop of Canada, as being contrary to the principles of
the Reformed Episcopal Church.
180 History of the Reformed Episcopal Clnirch.
The ninth General Council was held in Baltimore in
the Bishop Cummins Memorial Church, in May, 1883.
The Council sermon was preached by Kev. Dr, Howard-
Smith, from 2 Timothy iii: 16, 17, on "Divine Inspira-
tion." Bishop J. A. Latane, D. D., was elected as Presid-
ing Bishop, and Mr. Charles D. Kellogg, Secretary.
The report of the committee appointed to consider the
^lartin School of Theology was read, recommending that
$20,000 be raised by the Church for that purpose, and
under those conditions that the generous offer of Mr.
^Martin of 160 acres of land near Chicago be accepted.
Appeals for subscriptions were then made, and $10,000
was subscribed; also one of the subscriptions of $1000 was
to be increased to $10,000, provided $5000 be raised in
the S)mod of Chicago, and $5000 more elsewhere.
At this Council, a communication was presented by
the General Synod of Great Britain, asking for a separate
existence, such as exists between the Established Church
and the Protestant Episcopal Church of America, dele-
gates being sent from each body to the sessions of the
Councils of the other. This appeal was duly granted.
A report of the steady growth of the Church was given,
the communicant list of this year (1883) being 7481, as
compared with 3549 in 1876.
The report of the committee on the Martin College of
Theology recommended that a Board of Regents, consist-
ing of the Bishops in America and one clergyman and
one layman of each Synod and Jurisdiction, "and of one
clergyman and one layman additional from each Synod
and Missionary Jurisdiction for every six clergymen and
parishes in it,'^ be appointed, and that when Mr. Martin
was prepared to convey the property, and the $20,000
had been raised, that the Board be incorporated. It was.
General Councils and History, 1880-1885. 181
however, later decided to be inexpedient to accept Mr.
Martin's ot!'er, with its attendant provisions.
On October 8th, 1883, the corner-stone of the new
edifice of St. John's Church, Chicago, was laid by Bishop
Cheney. This church was occupied March 30th, 1884.
On the 4th of November of this year, Grace Church,
Chicago, was opened. The building of Christ Church,
Chicago, having been renovated at an expense of $25,000^
was ready for use on the tenth anniversary of the Reformed
Episcopal Church, December 2d, 1883. In 1884, in the
vestry of Christ Church, Chicago, was held a meeting of
various clergymen of our Church, with the view of giving
theological instruction to students until such time as a
seminary was established, the burden being assumed hy
those present.
Thus closes a little over ten years of history, a record of
prosperity even amid some discouragements and disadvan-
tages—a Church for which to give thanks, enabling those
bearing the burdens and responsibilities to engrave on
their banners, 'If God be for us, who can be against us?"
Chapter XV.
General Councils and History^ 18S5-1890.
In chronicling the history of our Church year by year,
it has been the endeavor to include all the more promi-
nent events clustering around each five year period, in
order that a connecting link may be established of un-
broken history.
In 1885, a faithful band of Eeformed Episcopalians in
Maple wood, Chicago, inaugurated a work, with the Kev.
R. H. Burke in temporary charge.
During the years intervening between the Councils of
1883 and 1885, the Publication Society of the Reformed
Episcopal Church was o*rganized in Philadelphia, by a few
devoted friends of the Church, for the purpose of placing
on sale the various tracts and publications of our Church.
The Tenth General Council convened in Christ Church,
Peoria, on Wednesday, May 27th, 1885, the Council ser-
mon being preached by the Rev. Dr. Cooper, of Chicago,
from 1 Timothy iii: 15. Bishop James A. Latane, D. D.,
was re-elected Presiding Bishop; Mr. C. D. Kellogg,
Secretary. At this Council, Bishop Wilson asked for a
suspension of his arduous duties as Bishop of Canada for
two years, owing to extremely feeble health.
It was resolved that the Mission Station of Cawnpore,
India, be taken up as the field of labor for foreign work,
through the channel of the Woman's Union Missionary
Society.
At this Council, the generous offer of Mr. Edward
Martin to give a certain amount of land for a theological
General Councils and History, 1885-1890. 18J
seminary, under the name of the Uni*^ersity of the West,
was declined, it seeming inexpedient, on account of tlie
conditions laid down by Mr. Martin, to undertake the
enterprise.
On March Gth, 1896, a proposal was made by a friend
of the Church, well known throughout its bounds as a
most generous and consecrated giver, j\iiss H. S. Benson,
of Philadelphia, to give $200,000 for a Theological Semi-
nary, and a church and chapel in West Philadelphia.
This oli'er was most gratefully accepted and the work of
erection was begun, the corner-stone being laid for the
church September 19th, and that for the Seminary on the
21st, by Bishop J. A. Latane, D. D., Presiding Bishop.
In June, 1886, Miss Eberle, a member of the Second
Church, Philadelphia, was sent out as one of- our mission-
aries to the foreign field, through the Woman's Foreign
Missionary Society, and she was assigned to the station
at Cawnpore, India.
February 20th, 1887, the new chapel in connection
with Christ Memorial Church was consecrated.
In February, 1886, St. Paul's Church, and its chapel,
in Chicago, were erected and officially opened on October
28th of that year. In December, the church building
was damaged by fire, but the faithful congregation wor-
shipped once more in the chapel, until repairs could be
made, using the church again on January 30th, 1887.
The Eleventh General Council was held in the Second
Church, Philadelphia, May 25th, 1887. The Council
sermon was preached by the Rev. James M. Gray, of Bos-
ton, Mass., on "The Evangelistic Mission of the Church,"
Luke xix: 10, and John xx: 21. Bishop Charles Edward
Cheney, D. D., was elected Presiding Bishop, and Mr.
Charles D. Kelloo^or was re-elected Secretarv.
184 U i6ionj of Hie Reformed Episcopal Church.
llev. H. S. Holhnan, D. I)., presented a statement on
behalf of himself and Mr. Charles M. Morton, as Trustees
of the new Theological Seminary and buildings in West
Philadelphia. These Trustees had received at the hands
of the generous donor of the Seminary $GO,OUO for the
purchase of land^ and $150,000 on the erection of the
building. This property the trustees were empowered
to transfer to a board of trustees composed of nine per-
sons, to be appointed by the General Council. Also, the
sum of $50,000 was given as an endowment and for use
in payment of necessary assessments upon Seminary and
church. The parish was to be known as Christ Memorial
Church; the Rev. H. S. Hoffman, D. D., and Mr. Charles
M. Morton, to be of the nine trustees during their hfe-
time. This munificent gift was unanimously accepted
under the conditions named, and the amounts previously
gathered for the Martin School of Theology were trans-
ferred to form an endowment for the Seminary.
The Council also acknowledged the gift from Mrs.
Thomas H. Powers of the full title to the lot and chui'ch
thereon of the Third Church, Germantown, the property
being valued at $15,000.
On Thursday, September 30th, 1887, our School of the
Prophets was duly opened with appropriate services, and
on Sunday, November 25th, 1888, the beautiful Seminary
Church, Christ Memorial, was consecrated.
In February, 1889, a church was organized in Kansas
City, and services were commenced in a hall. During
this year, also, the newly-organized Church of the Epipii-
any, Cleveland, Ohio, with its Pector, the Pev. B. T.
Noakes, were received into our communion.
Tn 1889, the First Church, Boston, Mass., established a
mission in Cambridge, under the pastoral charge of the
General Councils and History , 1885-1890. 185
Eev. G. Milton Gardner. Later, upon Mr. Gardner's
leaving for China^ Eev. Charles H. Tucker assumed the
jjastorate. For a few years this seemed a work of great
promise, but after entering its own church building,
various circumstances arose to deplete the congregation,
and the work once so hopeful was finally abandoned.
June 10th, 1888, St. Mark's Church, St. Paul, Minn.,
was duly admitted to the Western Synod, under the lead-
ership of the Eev. H. F. Butler.
In 1888, a further move was made toward uniting the
Synod of Canada and the seceding body under the leader-
ship of Bishop Ussher, to be known as the Eeformed
Church of England. At a meeting of the Eeformed Epis-
copal Synod at Ottawa, May 3d, 1888, a committee, com-
posed of two from each Synod, met and agreed upon a
form of union substantially as follows:
"That a basis of union having been agreed upon be-
tween the First Synod in the Dominion of Canada of the
Eeformed Episcopal Church, and the Synod of the Ee-
formed English Church, otherwise known as the Ee-
formed Church of England in Canada and Newfoundland,
the basis of such union shall be a standard Prayer Book,
which will be that of the Church of England, revised,
but without either its Eomanism or its width of expres-
sion, which opens the door to the toleration of Eomish
practices and tendencies.
"Tliat the connection with the General Council of the
Eeformed Episcopal Church shall be maintained, inas-
much as self-government in local matters is virtually
guaranteed .
"That all ministers at present enrolled and in good
standing in the Eeformed Episcopal Church, otherwise
known as the Eeformed Church of England, shall be
recognized by the uniting bodies."
18G lliaiury oj Ike liej untied EijUcuijcU Church.
it was requested tluit iiisliup SleveiiS;, llieu iu charge
oi: tlie Keformed Episcopal (Jluircli in Canada, owing tx)
the ilhiess of Bishop Wilson, be the Bishop of the united
Synod, J^ishop Ussher resignijig his jurisdiction. These
articles of union were adopted, Bishop Ussher resigning
and Bishop P. F. Stevens taking charge. Bishop Wilson
was at length ohliged to relinquish his work in Canada, ow-
ing to his continued ill health. A special meeting of the
Synod was called, and a Constitution was adopted, Bishop
fallows being unanimously elected as Bishop- of the re-
united Synod.
The Twelfth General Council was held in the First
Church, Boston, Mass., on May 22d, 1889, the Council
sermon being preached by Bishop P. F. Stevens, D. D.,
on "Church Unity," Gal. ii: 9.
Bishop Samuel Fallows, D. D., was chosen as Presiding
Bishop; Mr. Chas. D. Kellogg being re-elected Secretary.
At this Council, a deed poll was presented and read,
transferring to the Trustees of the Special Church Ex-
tension Trust an annuity of $10,000, for the purposes of
the Church. This munificent gift was unanimously
accepted. The deed was given by the same generous
hand which gave the Seminary and who has so liberally
given of her means in other directions for the Lord's work
in this branch of His Zion.
The first report of the Trustees of the Theological
Seminary was given at this Council, showing the Semi-
nary to be without encumbrance or debt, holding a prop-
erty worth $250,000, the deed to which was presented to
the Council.
At this session of the Council, Rev. P. X. Eldridge,
now Bishop of the Reformed Episcopal Church in Eng-
land, was present and gave a brief report of the work in
that coiiTitry.
St. Paul's Church, Philadelphia, Pa.
General Councils and History, 1885-1890, 187
^ At this Council, on May 24th, 1889, the Woman's
Foreign Missionary Society- of our denomination was
formed, with Mrs. William R. Nicholson as President,
which Society placed itself under the direction of the
General Council. From this small beginning (some 38
responding to the call), the work has gone on to its
present prosperous condition under God's blessing.
During the summer of 1889, the parish of Trinity
Church, Ashtabula, Ohio, was organized, and on October
9th of that year the corner-stone of the church was laid.
Thus closed the record of the eighties, and as we enter
upon the history of the third decade of our life as a
denomination, it surely cannot be without profound
gratitude to the "Giver of every good and perfect gift"
for His guidance. During the five year period just closed,
how that guidance was manifested: a Theological Semi-
nary, an endowment fund for weak parishes, churches
started in new localities, and, above all, souls saved.
"Truly, God is good to Israel!"
Chapter XVI.
General Councils and History, 1890-1895.
With a feeling of most devout thanksgiving for the
period just closed, we enter the first half of the third
decade of our history as a denomination.
On Sunday, June 1st, 1890, the beautiful Church of
the Epiphany, Cleveland, Ohio, was opened, the sermon
in commemoration of that event being preached by Bishop
Cheney.
November 6th of the same year, the corner-stone of
Trinity Church, Detroit, Mich., the gift of Mr. James
E. Scripps, was laid. This edifice was afterwards lost
to our Church, it being given over by its owner to the
Protestant Episcopal denomination. On January 25th,
another Trinity Church, that in Ashtabula, Ohio, was
consecrated by Bishop Charles Edward Cheney, D. D.
The following May, the comer-stone of the Church of
the Reconciliation, Brooklyn, N. Y., was laid by Bishop
Nicholson, the new church being opened the following
January.
The Church of the Covenant, Wilmington, Del., opened
the doors of its new edifice on October 23d, 1891, the
event being coupled with the ordination to the Presby-
terate of its Pastor, the Rev. Charles F. Hendricks.
St. Luke's Church, Cambridge, Mass., was also opened
])y Bishop Nicholson on April 26th, of this year, and on
May 18th, the corner-stone of the Frankford Parish
Church was laid.
The Thirteenth General Council convened May 27th,
General Councils and History, 1890-1895. 189
in the Church of the Epiphany, Cleveland, Ohio. The
sermon was preached by the Eev. Wm. H. Barnes, of
Belleville, Ont., Can., from Hebrews xi: 27. Bishop
Samuel Fallows, D. D., was re-elected Presiding Bishop;
Mr. Charles D. Kellogg, Secretary. At this Council, the
certificate of election of Rev. Thomas W. Campbell,
S. T. B., of Toronto, as Bishop of the Synod of Canada,
was read and duly acted upon by unanimous approval,
and on being elected by the Council the consecration took
place in the Church of the Epiphany, May 31st, 1891, by
Bishop Fallows, assisted by Bishops liatane and Nich-
olson.
The proposed edition of the Prayer Book for Canada
was authorized at this Council, and the date of the Gen-
eral Council was changed from the fourth Wednesday in
May to the Wednesday following the first Sunday in June.
During the year 1891, Bishop Latane resigned the
rectorship of the Bishop Cummins Memorial Church, to
accept the vacancy in the Church of the Redeemer, Balti-
more. On the 21st of September of this year, the parish of
Scott Memorial, Beverly, N. J., was admitted into the New
York and Philadelphia Synod. This property was the
gift of Miss Sarah Scott, of Beverly, a neat church build-
ing being erected, and Miss Scott's residence being used
as a rectory. In the Synod of Chicago during this period,
Trinity Church, Oak Park; St. Mark's, and Emmanuel,
Chicago, were admitted into the Synod.
In 1892, Rev. J. S. Mobley, an Elder of the African
Methodist Church, in Charleston, S. C, came into our
communion, with eighty members, under the name of
the Mt. Pisgah Reformed Episcopal Church. The work
among the colored brethren under Bishop P. F. Stevens,
D. D., steadily increased, the total number of communi-
cants in 1894 being 1900.
190 History of tJw Reformed Episcopal Church.
From the years 1878 to 1900, much interest was maui-
fested by the Church in the work in Boston and its
vicinity, and the gradual extinction of that parish, which
in the fall of 1900 wholly ceased to exist, has been a sad
disappointment to the whole Church, for it means the
cutting off of all work in New England for the present
at least. In the days of Bishop Cummins, a young
Deacon of the Protestant Episcopal Church attempted
to organize a Reformed Episcopal Church in Boston,
under the name of St. Luke's, but the enterprise proved
a failure. Under the Eev. Samuel Cutler, however, a
work was inaugurated and gradually increased, until the
Rev. Mr. Cutler, already advanced in years, felt the neces-
sity for assistance, and the Rev. James M. Cray was called
to the pastorate. During the years that followed came
the prosperous period of the church's history. A build-
ing was erected on Dartmouth Street, and the church
grew in all lines of work, and, above all, in the bringing
in of souls to Christ. The prospect was most encourag-
ing. Missions were started in Cambridge (afterward a
separate church), St. Luke's; the Church of Our Re-
deemer, Allston; and Calvary Church, Roxbury. Most
unfortunate circumstances seemed to attend some of these
new branches, and they were a strain also upon the re-
maining strength of the mother church in Boston, as
after events proved, and at length these parishes, which
had started out with such promising futures, were gradu-
ally abandoned and the property sold. Rev. Dr. Gray
was succeeded in Boston by the Revs. R. W. Peach, W. F.
Allou and George Savary, and for a few months the Rev.
W. V. Edwards endeavored most faithfully to revive the
work, already dead. Through unhappy circumstances,
the parish had languished, and the congregation had be-
General Councils and Hislory, lSOO-1895. 191
come depleted. It was decided to sell the property and
remove to a hall on Huntington Avenue, but the estate
was entangled with mortgages, and the sale, when effected,
was to irresponsible parties, so that it came back to its
first owners, and finally was sold, in 1900, for only a little
over the mortgages. Meanwhile, a few faithful workers
remained loyal, until the wrong doing of the rector pre-
ceding Eev. Mr. Edwards plunged the poor, struggling
parish into such a position that it survived his leaving
but a few months and then closed its doors. The
Trustees of the Synod, on being empowered to investigate
the affairs of the church, found a gross misappropriation
of funds — the last and final blot upon the record of the
parish, and it is with pained hearts that we feel that the
church of so many prayers, of so much earnest work, is no
longer upon our list of parishes. A small equity re-
mained after the sale of the church, which has been set
aside for use should any future work in Boston be
attempted.
In 1893^ the new and handsome church building of St.
Luke's, Frankford, Philadelphia, was opened; also the
Church of Our Redeemer, Philadelphia, and on November
19th, 1893, the new church (Trinity) in Englewood, 111.,
was opened, Bishop Cheney preaching the sermon.
Emmanuel Church, Baltimore, Md., the Eev. Wm. T.
Way, Rector, erected a new stone church during the year
of i893-94.
In June, 1893, a deed of trust was executed by the pre-
vious owners of the Episcopal Publication Society — Miss
H. S. Benson, Rev. H. S. Hoffman, and Charles M. Mor-
ton, conveying its interest, through the Presiding Bishop,
to the General Council.^
In this year also, St. Augustine's Church, Toronto, was
193 Hislonj of the Reformed Episcopal CJiurch.
organized^ with a commodious church building, accom-
modating some six hundred people.
Ou the 11th of March, 1894, Bishop Cheney celebrated
the thirty-fourth anniversary of his pastorate in Christ
Church, Chicago.
At Stevens' Point, AVisconsin, services were begun m
1893 by a small number, who, forced to leave the old
Church, found their "desired haven" in our fold.
The Fourteenth Annual Council of the Synod of
Chicago was held in Christ Church, Chicago, 111., on the
17th and 18th of October, 1894. At this Synod meeting,
Rev. Dr. Noakes was appointed to take the oversight of
parishes in Ohio and Michigan, visiting the parishes and
advancing the interests of the denomination.
During 1894, a work was started in Collingdale, Pa.,
by the Rev. H. Medley Price, then a student in the Semi-
nary, which now, under the name of Grace Church, has a
neat and comfortable church home of its own.
In this year (1894), after a division of sixteen years,
the Reformed Episcopal Church and the Reformed
Church of England became united under one Synod, with
Bishop Philip X. Eldridge as Presiding Bishop, the
Church to be thereafter known as the Reformed Episcopal
Church, otherwise called the Reformed Church of Eng-
land.
During the interval between the Councils of 1891 and
1894, there had been 380 confirmations in the Synod of
Chicago, and three new churches opened: in the New
York and Philadelphia Synod, 855 confirmations and two
new parishes — two lost. The report from the churches
in Virginia during this period was encouraging. A neat
chapel, free of debt, in King William County, under the
care of the Rev. Joseph Lewis, was erected. A work was
General Councils and History^ 1890-1895. 193
also inaugurated in 1894 in San Francisco by the Rev.
Dr. Morgan.
The Fourteenth General Council convened in Christ
Church, Chicago, on June 6th, 1894, having been changed
from the third Wednesday in May. The sermon was
preached by the Rev. Dr. Tracy, of Philadelphia, from
Col. i: 28. Bishop Thomas W. Campbell, S. T. D., was
elected as Presiding Bishop; Rev. Charles F. Hendricks,
Secretary; and Mr. John Heins, Treasurer.
At this meeting of the Council, Mrs. E. M. Bacon was
present, and gave an interesting report of her work in
Lalitpur, India. In 1891, the Foreign Mission Board
had accepted Lalitpur as its mission station, also accepting
Mrs. Bacon's offer to take charge of the work in that
place, Mrs. Hedrick being appointed to assist her in 1892,
and Miss Eberle in 1893.
After some discussion at the Council, a resolution,
offered by the Rev. D. M. Stearns, at the Thirteenth
Council, prohibiting the reordination of Presbyters com-
ing from Evangelical Churches, was adopted, with some
alterations in its wording, by a vote of 45 yeas and 17
nays, becoming Section 4, Canon II, Title I. It was also
decided to adopt into our Prayer Book the Bishops' Ver-
sion of the Psalter. The Council closed after a most
helpful and harmonious session on June 11th, 1894.
" ' Chapter XVII.
General Councils and History, 1895-1902.
We have now come to the last five years of our history
as a denomination, and to the end of its first quarter
century. It is left for the hand of the future compiler
of our Church records to chronicle the yet unwritten
pages of our history. God grant that, with the wisdom
of the half century, toward which our beloved Church is
hastening, her mistakes may be less, her life more per-
fectly after God's pattern, and her conversion of precious
souls from darkness to light so countless that they may
shine "as the stars for ever and ever.^^ She will then
have fulfilled her mission and hastened the time when
the everhisting doors shall be lifted "and the King of
glor}' shall come in."
On April 27th, 1896, the beautiful edifice of Em-
manuel Church, Newark, N. J., was opened. On the
28th of February of this year, the Rev. B. B. Leacock,
D. D., one of the founders of our denomination and one
of her most earnest promoters, died in the Barbadoes,
whither he had removed a few months previous. Bishop
Nicholson said of him: "Under God, he was one of the
architects of the Reformed Episcopal Church."
During these years, there were several of our bright
and shining lights who passed from us to shine with added
beauty in the kingdom of our God. Col. Benjamin
Aycrigg, Ph.D., one of the signers of the original call,
and a valued supporter of the Church, to whom we owe
a debt of gratitude for his carefully prepared "Memoirs
General Councils and History, 1895-1902. 195
of the Eeformed Episcopal Church;" also G. A. Sabine,
M. D., who signed the call and with Col. Aycrigg was
present at the First Council; and on July 5th;, 1897^ the
liei'ormed Episcopal Church was again called upon to
mourn the loss of one of her founders, early workers and
most loyal supporters — the Eev. Mason Gallagher, D. D.
'Xlod's workmen pass away, but God Himself remains."
As a minister of the ^'unsearchable riches of Christ," as
a strong advocate of Evangelical principles, both with
his peu and with his lips. Dr. Gallagher was ever staunch
to the Truth, and his death was a great loss to the Churcli.
A year later he was followed by the wife with whom he
had labored and had so recently left, Mrs. Lucy S.
Gallagher.
The Fifteenth General Council convened in the First
Church, New York, June 9th, 1897. The Council ser-
mon was preached by the Rev. Forrest E. Dager, D. D.,
from Rev. iii: 18. Bishop Samuel Fallows, D. D., LL.D.,
was elected Presiding Bishop; Rev. C. F. Hendricks was
re-elected Secretary, and Mr. John Heins, Treasurer.
After the reading of sundry reports, etc., the question
of vestments came before the body, and was most ably
discussed. The following resolution, offered by Dr.
Samuel Ashhurst, was then. adopted:
"Resolved, That no official dress other than the black
academic gown shall be used by the Ministers of the
Church in any of the services of the Church; provided,
that in any church in which the surplice is now used, it
may continue to be used so long as that church shall so
elect; and provided, also, that any Bishop who now uses
the Bishop^s robes may continue to use them, within the
limits of his jurisdiction, so long as he shall so elect."
The vote was taken by orders, as follows: clerical vote,
IDG Ilislonj of the Reformed Episcopal Church.
26 yeas; 15 nays. Vote of lay deputies, 31 yeas; 12 nays.
Total, 57 yeas, 27 nays.
From the beginning of our history, the question of
vestments had been an unsettled matter, and able opin-
ions had been expressed on both sides. So far as any
action having been taken on the subject, the following
are the only records given to us:
In the Minutes of the first meeting of the Executive
Committee, which was then the governing body of the
Church, held in the Y. M. C. A. Building, New York,
on the 3d of December, 1873, is the following record for
that date:
"The subject of vestments was introduced and dis-
cussed by all present, as having an important bearing on
our relation to other Protestant Churches."
The next reference to this matter we find recorded in
Col. Aycrigg's Memoirs, page 255, Section 12, as follows:
"Immediately after the organization of the Eeformed
Episcopal Church, at a meeting of the Executive Com-
mittee (composed of all the members of all the special
committees), Bishop Cummins proposed that we abandon
the use of the Bishop's robes and of the surplice, and use
only the plain black academic gown, as is usual with
several non-Episcopal denominations. This agreed with
the unanimous opinion of the Committee. ... I now
speak only for myself, and say, that I found the members
of Bishop Cheney's congregation extremely anxious that
the dress should be the same as they had been accustomed
to see. They claimed to be Episcopalians. They had
refused to be driven out of the Protestant Episcopal
Church. I yielded my preferences, regarding it then, as
I do now, simply a matter of taste. With our thoroughly
Proteslant standards, the precise dress can have no doc-
General Councils and History, 1895-1902. 197
trinal signification. I believe that all the members of
the Executive Committee agreed that it would be best
to comply with this wish, and leave the custom that we
desired to be gradually introduced. This question was
subsequently fully discussed by the Sub-Committee on
Canons, and rediscussed by the Executive Committee.
We were unanimously of the opinion that it was best to
leave the dress to the discretion of the minister.''
We iind this subject again brought up at the meeting
of the second General Council, held May 13th, 1874, in
New York.
On the 16th, the Standing Committee was called to-
gether by Bishop Cummins in the vestry room, for the
purpose of asking their advice upon this matter, "where-
upon it was moved and carried that, in the judgment of
this Committee, it is not advisable to wear the Episcopal
robes/'
With this digression, we may return to the Fifteenth
General Council, at which time the resolution first quoted
was adopted. This was followed by the report of Bishop
Nicholson, who stated that in the three years intervening
since 1894, he had confirmed 695 persons, and reported
the number of parishes in the Synod as 23, which, with
one or two exceptions, were doing well. In Canada, the
number confirmed during the same period was reported
as 82, with one new church opened.
The report from the Southern Jurisdiction, under
Bishop Latane, was, with one exception, more encourag-
ing than in previous years, 76 persons having been con-
firmed, one church consecrated and one opened.
^ Fnder Bishop Stevens, there had been 249 confirma-
tions. Beside the regular parishes, a parochial school
in Charleston had an average attendance of 60, with a free
rj8 Hislonj of I lie Hcfunned E phcopal Church.
reading room, containing a library of some 300 volumes.
In the West, under Bishop Cheney, despite the great
financial depression at this time, there were 417 confirma-
tions during the same period; and in the Xorthwest and
West, Bishop Fallows reported 51 confirmations, and one
new opening for Keformed Episcopal services.
The resignation of Bishop Campbell as Bishop of
Canada was presented to the C-ouncil and duly accepted.
Bishop Campbell has since left the Reformed Episcopal
Church and entered the Presbyterian denomination.
The work in Canada was assigned to the care of the Pre-
siding Bishop. The General Council adjourned on June
J 4th, 1897.
In 1896, a work was started in Edgebrook, 111., and a
smail edifice for the people was erected by a public syn-
dicate in the place.
In this same year, Trinity Church, Detroit, became dis-
affected and ceased to belong to the Reformed Episcopal
Church, the property going into the hands of the Protes-
tant Episcopal Church. In 1900 and 1901, an effort
was made by its owner, Mr. Scripps, to once more obtain
possession of the building, on the plea that the Protestant
Episcopal authorities had failed to comply with the condi-
tions named at the time of the original transfer of the
property.
In 1897, the Rev. H. F. Milligan was called to Christ
Church, Peoria, and left Chicago to take up his residence
there.
The following year. Bishop Charles Edward Cheney,
D. D., suffered from serious illness, rendering his absence
from home for some months a necessity and stopping for
a time all of his Kpiscopal work.
In 1898, Bishop William R. Nicholson resigned from
the Rectorship of St. Paul's Church, Philadelphia.
General Councih and History, 1895-1902. 199
In October of this year (1898), the two churches in
Wilmington, Delaware, consolidated under the name of
St. Luke's Church, and seemed to start out with renewed
activity.
December 2d, 1898, marked the twenty-fifth anniver-
sary of our history as a denomination. Twenty-five
years of blessing, of failing, mayhap, and of growing.
Does not all true progress have a like experience? With
human hands to guide the new undertaking, with an
untried history to make for itself, we must of necessity
expect some measure of failure as well as of success, yet
through and over it all was God's overshadowing Provi-
dence.
In the New York and Philadelphia Synod, Bishop
Nicholson preached the anniversary sermon in the First
Church, New York, on Sunday, December 4th. We
quote from his words: "My brethren, we are at the quarter
century anniversary of the founding of the Reformed
Episcopal Church. It is a fit occasion of reviewing the
reasons for her being. Was she justified in her begin-
ning to be? The only touch-stone of these questions is
this other question. Is she a witness for God? Aye, it
is the true test both of a Church and of an individual.
May the denomination we love ever prove true to her mis-
sion, and may her witness bearing come up before the
Great White Throne, ascending lip from every pulpit
and from each individual member, like the breath of
earth's choicest flowers, a sacrifice far more pleasing to
God than ^thousands of gold or silver.' "
On December 18th, 1898, Rev. David T. Van Horn
sailed for India.
In 1899, the total number of communicants in the New
York and Philadelphia Synod alone was nearly 5000,
with about 6000 in the Sunday Schools.
200 History of the Reformed Episcopal Church.
On Tuesday, February 13th, 1900, St. Paul's Church,
Chicago, celebrated the twenty-fifth anniversary of its
Jife with appropriate reniiniscenses and exercises. On
the 11th of March of this year, Christ Church, Chicago,
reached the fortieth anniversary of its Kector, Bishop
Charles Edward Cheney, D. D., and in recognition of
the fact, a special meeting was held in the afternoon,
and the Senior Warden announced that $11,000 had been
raised to commemorate the forty years, which, with
further additions received, wiped out all debt upon the
parish, and at the Easter meeting the people gave a life
lease of the rectory to Bishop and Mrs. Cheney. During
1900, 103 persons were confirmed in this Synod.
On April 26th, 1900, St. John's Church, Chicago, was
partially destroyed by fire, but was afterward restored.
The statistics for the years from the Council of 1897
to 1900 are as follows:
In the Dominion of Canada: clergy roll, 13; confirma-
tions, 67.
In the Jurisdiction of the Northwest: clergy roll, 9;
confirmations, 34; received otherwise, 24.
In the Special Jurisdiction of the South: 255 confijmed.
The work in British Columbia still holds its own,
although its growth has not spread over a very large area.
The account of the Missionary Jurisdiction of the South
reported a favorable condition of its parishes. Number
of clergy, 6; number of churches, 7; confirmations, 136.
In the Synod of Chicago, there had been 301 confir-
mations.
The Church in England during the four years showed
a corps of faithful workers, with total number of com-
municants, 1500; Sunday School scholars, 2580; 21
churches; clergy, 29.
General Councils and History, 1895-1902. 20.1
During the spring and summer of 1899, the denomina-
tion was called upon once more to mourn the loss of two
of her ministers— the Eev. James S. Harrison, M. D.,
and the Rev. J. S. Trotter. Both of these faithful
workers were called to their rest from the Bassinger
Home, where they had passed the last months of their
lives.
In 1899, Miss Lizzie Graydon, of Christ Church,
Toronto, and Miss Martha Bartley, of Emmanuel Churcli,
Philadelphia, were elected by the Foreign Missionai-y
Board to go to Lalitpur, India, to assist Mrs. E. M. Bacon,
and sailed for their work in that far-off land.
In October, 1899, Rev. H. S. Hoffman, D. D., offered
to buy a certain station in Bansi, India, and put it in
proper repair, as a gift for the foreign mission worfv, the
station to be named the Mrs. H. S. Hoffman Mission;
an offer gratefully accepted.
On April 11th, 1900, Mrs. Alexandrine Macomb Cum-
mins, the wife of Bishop George David Cummins, D. D.,
passed on to that home whither her much loved husband
had gone before. Deeply attached to the Reformed
Episcopal Church, she was through all the years of her
husband's connection with it his staunch and faithful
helpmate, and until her death was ever its most earnest
advocate. During the winter of 1899, the writer had
several pleasant letters from her, expressing her wann
sympathy and kindly interest in this history, as she herself
had contemplated such an undertaking, but had relin-
quished the idea, owing to failing eyesight and advancing
vears.
The Sixteenth General Council of the Reformed Epis-
copal Church opened its sessions in the Church of the
Redeemer, Baltimore, Md., on Wednesday, May 16th,
202 Hislorij of the Bef armed Eirhcopal Church.
1900. The sermon was preached by the Kev. Williajii T.
Sabine, D. 1)., from Ezekiel i: 26.
Bishop J. A. Latane, D. D., was elected Presiding
Bishop; Rev. C. F. Hendricks re-elected Secretary, and
Mr. John Heins, Treasurer.
A resolution was proposed by Rev. Dr. H. S. Hoffman
which, in substance, was that as Miss H. S. Benson, the
founder of the Special Church Extension Trust, had dis-
continued her payments under a deed of Marcli 6th, 1899,
and desired the deed cancelled, that her request be com-
plied with and the Board discontinued. This was duly
carried by the Council.
The proposed Constitution and Canons were brought
up and discussed, but their adoption as a whole was laid
over until the next General Council.
On motion of Rev. H. S. Hoffman, D. D., the Rev.
Forrest E. Dager, D. D., was appointed General Secretary
of Sunday School Work.
The Council closed on Monday, May 21st, 1900, a gen-
erally harmonious and happy feeling prevailing.
As the years pass, gradually the prominent workers
fall from our ranks. On October 1st, 1900, Mr. John
Heins, for some years the faithful Treasurer of the Gen-
eral Council, passed away. A man of strong convictions
and high Christian principle, he will be greatly missed.
His place was filled by the election of Mr. Thomas L.
Berry, of Baltimore. The Evangelical EpiscopaUan
called him, in its obituary notice, "Honest John Heins" —
a title any man might well covet, and which every young
man in our Church will do well to strive to attain.
Six days later, Mr. James L. Morgan, of Brookljm, was
called home. Mr. Morgan was the first Treasurer of our
Church, and one of its founders. Our next loss was Mrs.
General Councils and History, 1895-1902. 20:3
Elizabeth M. Bacon, who died on September 4th, 1900,
in Lalitpur, India, from the dreaded cholera. Through
the Providence of God, the work in India will not suffer,
as it perhaps would have done had Mrs. Bacon died a
few years ago, for the Rev. David T. Van Horn having
been with Mrs. Bacon for some time before her death,
and his w\U having been associated for even a longer
period with her, have now taken charge of the work.
The Board of Foreign Missions, in a meeting soon after
the decease of Mrs. Bacon, decided to call the work in
Lalitpur the "EUzabeth M. Bacon Orphanage,'' in
memory of the noble Christian woman who, in giving all
for Christ, has now entered into His eternal presence.
At the Synodical Council of the Synod of Chicago, held
in October, 1900, "A Catechism or Elementary Instruc-
tion in Christian Truth as Taught by the Reformed
Episcopal Church,-' was adopted for use in that Synod.
On December 2d, 1900, we reached the twenty-seventh
year of our history. As we near the end of our third
decade, may each year's record show us as a Church to he
more Christ-lfke, more tilled with the Spirit, for then and
then only can we fulfill the mission for which we are
intended.
As we close this last chapter of our history, we must
speak of a new church started in Philadelphia.^ For some
two years the Rev. Henry McCrea had faithfully labored
in St. Nathaniel's Protestant Episcopal Church in that
city. From a feeble congregation, the Church, with
earnest, evangelical preaching, and faithful pastoral care,
under God, grew, until the building was crowded. After
a httle, however, a small minority of the people began
to charge the Rector with "having deviated from the
usages of the Protestant Episcopal Church in offering
204 History of the llefonned Episcopal Church.
extemporaneous prayer at the mid-week service on Thurs-
day evening, and complained of the liberty he took in
departing from some trivial liturgical rubrics which he
thought stood in the way in bringing souls to Christ."
Complaints thus reaching the attention of the Church
authorities, and finding even his Bishop against him, Eev.
Mr. McCrea resigned. A petition, signed by some 237
persons of the congregation, was sent Mr. McCrea, asking
him to remain in that portion of the city, and, if need be,
start a church under some other denomination. Hearing
of our Church, Mr. McCrea was received by the Bishop
and Standing Committee into the IN'ew York and Phila-
delphia Synod, and with his people held the opening ser-
vices of the new church, called Trinity Church, in Stud-
holme Hall, Philadelphia, on January Cth, 1901. A lot
of land on which to build was given them, and the church
building has been erected and opened. This enthusiastic
pastor and people seem to be entering on a course of great
usefulness. Need we add that this is but another proof
that God has a special and a peculiar work for the Re-
formed Episcopal Church, and that her mission is to hold
to the pure Evangelical teaching and principles for which
she was called out, and thus become a haven of rest for all
those who seek such teaching and need just such a
Church. We may quote the words of the Rev. Mr. Mc-
Crea: "This is not man's work; ... it is the hand of the
living God."
The Rev. Forrest E. Dager, D. D., for many years the
Rector of Emmanuel Church, Philadelphia, in January,
1901, accepted a call to St. Paul's Church, in that city,
and entered on his duties March 1st.
Before we lay down our pen with the close of our his-
tory, we must record with sadness the loss of some who
General Councils and History, 1895-1902. 205
have borne the burden and heat of the day among us.
Our Church adds year by year to the links of the chain
that binds us to the heavenly mansions, and it should
serve to make us yet more diligent in service while it is
called to-day, for we know not when we, too, may be called
to join the Church triumphant.
On April 20th, 1901, the Eev. Caleb Allen, one of the
professors in our Seminary, and the pastor of the church
in Wilmington, Delaware, passed to his reward after a
painful illness. He was an Englishman by birth, coming
to this country in 1881. Bishop Nicholson said of him:
"He was a preacher of the Gospel, he loved to preach it,
he preached it simply, and yet with the dignity and beauty
of a cultivated style.''
It was not long before the death angel again came
among us, for on June Tth, 1901, Bishop William R.
Nicholson, D. D., fell asleep in Jesus. The words of
Scripture applied to him by the Eev. W. T. Sabine, D. D.,
fitly represent this noble man: "Know ye not that there
is a prince and a great man fallen this day in Israel?" He
was a man with rare gifts, filled to overflowing with the
love of God, and a friend ever staunch and tender. His
loyalty to the Reformed Episcopal Church never failed.
Called to her by a sense of principle, bound to her by the
cords of love, as well as suffering for the sake of the truths
she upheld, his death is an irreparable loss, while the ex-
ample he has left us is one her members may well emulate,
praying that out of her sorrow this Church may arise to
do yet nobler things for God.
In August, 1901, the Rev. Alexander Sloan, for twenty-
two years the Pastor of Grace Church, Falls of Schuylkill,
Philadelphia, Pa., resigned his position. On the 26th
of the previous month, Mr. Sloan was called upon to suffer
^UU Hidory of the Reformed Episcopal Church.
a great bereavement in the death of his wife, and this
sorrow, together with his advancing years, doubtless
brought about his resignation. The Eev. Ealph Finlay
has been called to fill this vacant pulpit.
Several other changes were made during the year 1901.
The Church of the Redemption, Brooklyn, N. Y., called
the Rev. William V. Edwards, and church and pastor are
working most harmoniously together.
' The Rev. Euclid Philips, in the fall of 1901, resigned
from Grace Church, Brooklyn, N. Y., and accepted the
pastorate of the Church of the Sure Foundation, West
Chester, Pa.
The Rev. George Stroud A^ail left Cummins Memorial
Church, Baltimore, Md., and took charge of St. Mark's
Church, Chicago, 111.
The new and encouraging fields that have been opening
up during the last few years and months, have now in
one or two instances, church buildings of their own.
Among them are Grace Church, Brooklyn, N. Y., which
opened its doors October 7th, 1900; and St. Paul's Church,
Woodlawn, New York City, which held its opening ser-
vice in the new church on the following Sunday, October
14th.
The members of the Church of the Atonement, Lan-
caster, Pa., and of the Church of the Mediator, Philadel-
phia, Pa., are doing well, having now buildings of their
own. . • ^
The selling of the church property in Boston, Mass.,
during 1901, ended our services in that city. After
liquidating the debts, a small balance remained, which has
been laid aside for use if an effort should ever be made
there to again start a church.
Owing to the death of Bishop William R. Nicholson,
General Coancih and History, 1895-1902. 207
the Synod of New York and Philadelphia was without
a Bishop, and it was with earnest prayer and much in-
terest that the members of our Church awaited the Coun-
cil of the Eastern Synod, held in the Church of the
Reconciliation, Brooklyn, N. Y., on October 16th and
17th, 1901.
Two important features marked this Council. The
first was the unanimous election (with no other nomina-
tion) of Bishop James A. Latane, D. D. The harmonious
feeling upon the subject that prevailed was surely an
indication of God's presence in our midst. The action
that followed we quote from the Episcopal Recorder:
"Immediately upon the election of the Bishop, the Rev.
Dr. Hoffman presented the following series of resolutions,
which were each in turn unanimously adopted, some by
a rising vote:
''1. Inasmuch as Bishop James A. Latane, D. D., has
been elected the Bishop of the Xew York and Philadel-
phia Synod by a vote of said Synod; therefore, be it
^'Resolved, That the General Council of the Reformed
Episcopal Church be requested to confirm the election of
said Synod.
"2. Inasmuch as Bishop James A. Latane, D. D., has
been elected the Bishop of this Synod, and inasmuch as
he is a missionary Bishop of the Reformed Episcopal
Church, having in charge the Missionary Jurisdiction of
the South; therefore, be it
'^Resolved, That this Synod hereby extends a cordial
invitation to the churches and congregations within that
Jurisdiction to unite with and become an integral part
of this Synod, with all the rights and privileges pertain-
ing to the churches and congregations now in connection
with and belonging to this Synod.
208 History of the Reformed Episcopal Church.
'^Resolved, That the General Council be requested to
give its confirmation to such union of the Missionary
Jurisdiction of the South, with the Synod of New York
and Philadelphia.
"3. Resolved, That, in the event of the Jurisdiction of
the South accepting such invitation, and the General
Council giving its sanction to the consolidation, that with-
out further action on the part of the New York and Phila-
delphia Synod, the said churches and congregations of the
Jurisdiction of the South are hereby declared to be in
union with and a part of the New York and Philadelphia
Synod.
"The following was then presented by the Secretary,
the Eev. R. L. Rudolph, M. A., and was unanimously
adopted:
"In view of the certain actions already taken by the
New York and Pliiladelphia Synod, which require the
confirmation of the General Council of the Reformed
F.piscopal Church; be it
^'Resolved, That the Council of this Synod respectfully
requests the Presiding Bishop of the Reformed Episcopal
Church to take such measures as may be necessary in
order that a special meeting of the General Council of our
Church may be held, for the purpose of making legal and
effective the several acts of the Council of this Synod."
The second important feature of this meeting was a
minute presented by Rev. Dr. Howard-Smith regarding
a committee alleged to have been appointed by the Protes-
tant Episcopal Convention, to make advances to some of
our leading clerg}^men, looking toward our return to that
Church, and that the committee had reported progress
and asked to be continued. Dr. Howard-Smith entered
a most earnest protest against the work of the said com-
General Councils and History, 1895-1902. 209
inittee, and spoke most warmly upon the matter. His
remarks were followed by able speeches from Dr. Dager,
Dr. Tracy, Dr. Sabine, Rev. Mr. Collins and others. The
following day action w^as taken upon this report. We
quote from the New York Sun as follows:
"At the closing session of the annual Council of the
Xew York and Philadelphia Synod of the Reformed Epis-
copal Church, held in the Church of the Reconciliation,
Brooklyn, yesterday afternoon, a committee was appointed
Ho enquire concerning the report of the General Conven-
tion of the Protestant Episcopal Church, to the effect
that the Refonned Episcopal Church is looking to a
reconciliation with the Protestant Episcopal Church; to
learn the names of any Reformed Episcopal clergymen
who have expressed such a desire; to challenge the state-
ment, and to state the position of the Church in that rela-
tion.^ The committee received power to act in the
Synod's name, provided its action be unanimous.
"The opinion was voiced that if any clergyman of that
communion should be found who expressed himself in
favor of the reconciliation of the two communions
throughout the United States, he should be expelled from
the Reformed Episcopal ministry at once. The Synod
stated the terms on which its members are willing to re-
unite with the ecclesiastical body out of which they came.
These terms are, in brief, that the Protestant Episcopal
Church must renounce the dogma of actual apostolic suc-
cession in the ministry of the Christian Church; must
rescind all canons restraining intercommunion with other
evangelical Churches; must put an end to the practice
of auricular confession; must eliminate the claim from
the Prayer Book that every regularly baptized child is
ipso facto spiritually regenerated; and must abandon the
210 Hislonj of the Reformed Episcopal Church.
claim that the Lord^s presence in the Lord's supper is not
simply a presence spiritual in the believer's heart, but a
local, corporeal presence in the bread and wine.
"The resolution, unanimously adopted, was in full as
follows:
^'Besolved, That a committee of three be appointed to
inquire concerning the report to the Protestant Episcopal
Convention, to the effect that the Eeformed Episcopal
Church is looking to a reconciliation with the Protestant
Episcopal Church; to ask the names of any Refonncd
Episcopal clergymen who have expressed such a desire;
to challenge the statement; and to state the position of
our Church in that relation.
"That this committee have power to act in our name;
provided, that in such action the committee shall act
unanimously.
"The committee appointed is composed of the Eev. Drs.
Howard-Smith, Sabine and Tracy."
A memorial service to the late Bishop William R. Nich-
olson, D. D., was held during the sessions of this Council.
From the report of the Committee on the State of the
New York and Philadelphia Synod, we gather the follow-
ing figures: Increase of 500 in our Sunday Schools, which
number in membership over 6400; 193 confirmations;
otherwise received, 264; total communicant roll, 4466;
total contributions, $93,881; foreign missions, nearly
$11,000; other benevolences, nearly $10,000.
Another clergyman received into our Church during
the year was the Eev. John Edwards, of the Methodist
Church, who was called to the pastorate of Emmanuel
CHiurch, Pliiladelphia, Pa.
Grace Church, CoUingdalc, Pa., was consecrated in
June, 1901, and a new mission has been started in Ken-
General Councils and Eistonj, 1895-1902. 311
sington, Philadelphia, Pa., by Mr. Jabez Thompson, a
theological student in our Seminary.
The Twenty-first Annual Council of the Synod of
Chicago was held in Christ Church, Chicago, October
16th, 1901.
The report for the year was encouraging, the confirma-
tions being one-third more than in the previous year, and
the several parishes of the Synod being in a generally
better condition.
The report of the Treasurer showed a balance on hand
of $736.02, and the fund for disabled and aged clergymen
amounted to over $2000.
A special work in the Synod has been the liberal dis-
tribution of Eeformed Episcopal literature, sending out
during the year some 6600 pamphlets, and advertising
in various daily papers to send literature bearing upon
our Church to any applicant without cost.
Resolutions of sympathy were offered to the Synod of
New York and Philadelphia upon the death of its beloved
Bishop, the Rt. Rev. W. R. Nicholson, D. D.
The Young People's Conference of the Chicago Synod
held its meeting, according to its usual custom, on the
evening of October 16th, 1901. at the close of the Synod
meeting. The theme of the evening was, "Enthusiasm."
This was followed by a social gathering.
At this Synod meeting, Bishop Cheney expressed the
following emphatic statement:
"As your Bishop, and as one of the original founders of
the Reformed Episcopal Church, who certainly cannot
have many more years in which to admonish and plead
with those over whom he has been placed as a chief shep-
herd, I warn you that the same fear of offending members
of the Church from which this Church separated because
212 llidurij of the Reformed Episcopal Church.
of false doctrine ajid theatrical worship inculcating that
doctrine, is likely to be the temptation of our ministers,
vestries and congregations in time to come. Resist that
temptation. AIIoav nothing in the Church which can
create the impression that you are striving to conceal the
impassable gulf separating us from the Anglican Church
as it is in the present day. Omit nothing which will make
it manifest that we are first of all Christians, next Evan-
gelical and Protestant Christians."
The Church of the Redeemer, Detroit, is doing a good
work amid many struggles, and has a flourishing Sunday
school.
St. Luke's Church, AVilmin,gton, Delaware, which had
been without a regular pastor since the death of Rev.
Caleb Allen, in November, 1901, extended a call to the
Rev. H. Medley Price, Woodlawn, New York City, to
become its pastor, and the call was accepted. Rev. Mr.
Price taking charge January 1st, 1902. The field seemed
a most encouraging one, and the parish has every hope
for the future.
In the early winter of this year. Rev. G. A. Redles
accepted a call to the Church of the Intercession, Phila-
delphia, Pa.
On November 12th, 1901, the Reformed Episcopal
Church was again called into the shadow of death when
Dr. Samuel Asbhurst, the Editor of Th^ Episcopal Re-
corder, and a devoted Reformed Episcopalian, died sud-
denly in London, England, whither he had gone for a
short vacation. The following short sketch of his life
is taken from The Episcopal Recorder of November 21st:
"Samuel Asbhurst was born in Philadelphia sixty-one
years ago, and was the son of the late Mr. Ix^wis R. Asb-
hurst. His boyhood days were spent in this city, save
Oeneral Councils and History, 1895-1902. 213
that during the summer months his home was at his
father^s country place, at Clover Hill, Mount Holly, N. J .
As a mere lad, he entered Amherst, and upon leaving that
institution, having chosen the medical profession, lie en-
tered the University of Pennsylvania, from which he was
graduated in 1863. For some months he became one of
the resident physicians at the Episcopal Hospital but the
outbreak of the Civil War curtailed his plans, and, hear-
ing the call of his country, he entered the army as'a sur-
geon, and we hnd him in charge of a militarv hospital
near Nashville, Tenn. At the conclusion of the war, he
married Miss Louisa Pharo, of Tuckerton, N. J., who
was for many years a wife devoted to all his interests.
The relationship between them was particularly close and
sacred, even for man and wife. When Mrs. Ashhurst
died, nine years ago, the loss seemed so unbearable that
the bereaved husband seemed to lose all desire to live,
and was ever looking forward to the reunion which would
be consummated 'beyond the river.'
'•Dr. Ashhurst was a strong man physically, and lent
a more than usual energy to the affairs of life, readily
bearing burdens and undertaking responsibilities which
seemed too numerous and heavy for one man's shouldei-3.
For many years he was a member of the Board of Health
in this city. He was President of the Tuckerton Rail-
road, Surgeon at the Children's Hospital, and for more
than thirty years one of the managers of the American
Sunday School Union.
"To us he was chiefly known as one of the leading
members of the Reformed Episcopal denomination, being
a vestryman and warden of St. Paul's Church in this city"^
and as the editor of The Episcopal Recorder. W[\Qn
the Reformed Episcopal Church was organized, nearly
?^14 Ilistonj of the Iivfonned Episcopal Church.
thirty years ago, The Episcopalian, which was formerly
The Protestant Churchman, and had for more than forty
years been set for the defence of evangelical truth, be-
came the organ of the new denomination, and the name
was changed to The Episcopal Recorder. After a few
years of existence, with a dual editorship. Dr. Samuel
Ashhurst became sole editor, and for more than twenty
years has shaj^ed its policy and spoken week by week to
its readers, scattered throughout the whole country. To
it he gave the best that he had of mind and heart, and
we are thankful to God that no single issue has left this
office that did not carry words of saving life to any
thoughtful person into whose hands it might fall."
Dr. H. S. Hoffman, in writing of Dr. Ashhurst to The
Recorder, says:
"His uprightness of life was as perfect as his theology
w^as sound. He exemplified in his life the doctrines of
grace. He lived Christ. As a physician, without the
semblance of cant, of which he w^as incapable, he was
known often to kneel beside his patient's bedside and
utter words of prayer that aided the sufferer more than
any remedies that could be prescribed. When deep sor-
row visited hearts, by tender sympathy and loving inter-
cession he could, and frequently did, impart help and
comfort. What an interest he took in the children of
the poor! How many poor families will rise up, as they
hear of his death, and bear testimony to his kind atten-
tion and loving service as a beloved physician!
"There was, perhaps, no layman in our Church w^ho had
clearer views as to the reasons for, and the mission of,
our Church. As few, he was well informed in the history
of the English Church in the TJeformation period, and
of the Protestant "Episcopal Church in this country, as
the same was related to the great evangelical principles
General Coiutcik and II is lory, 1895-1902. 215
that underlie our Church. Having imbibed early in life
the thoroughly evangelical views of his sainted father
and being brought into touch with such men as Tyng,
Vinton, Bedell and others, logically and promptly he cast
in his lot with the Eeformed Episcopal Church when it
started. His loyalty to the principles that the movement
represented was not only steadfast, but evinced by inces-
sant effort. Union with our communion meant for him
the severing of tender ties and the sacrifice of old asso-
ciations and friends. He never expressed the shadow of
regret at the step he had taken. He had not a trace of
sympathy with the idea oi returning to the body from
whence our Church had come."
Such a man is, indeed, a loss to our Church, and during
the past few years we have had several such partings, for
a number have gone onward to join the Church
triumphant.
Another death amongst us was that of the Eev. Eodney
S. Nash, of Springfield, Mo.
The following notice for a Special Meeting of the Gen-
eral Council was sent out November 4th, 1901:
Baltimore, November 4th, 1901.
To llie Members of the GeneroJ, Council
of the Reformed Episcopal Chwrch:
This is to notify you that, on the written request of six
clerical and six lay members of the General Council, and
in accordance with Sec. 1, Canon I, Title II, of the Canons
of the Eeformed Episcopal Church, I do hereby call a
Special Meeting of the General Council of the Eeformed
Episcopal Church, to be held in St. Paul's Church, Chest-
nut Street above Twenty-first Street, Philadelphia, on
Thursday, the 5th day of December, 1901, at the hour
of two P. M.
216 History of the Beformed Episcopal Church.
Tlie object of such special meeting will be to take
action upon
1st. The election of Bishop James A. Latane, D. D.,
by the New York and Philadelphia Synod, to be the
Bishop of that Synod.
2d. The request from both the Council of the New
York and Philadelphia Synod and the Council of the Mis-
sionary Jurisdiction of the South, that the churches and
congregations within the Missionary Jurisdiction of the
South be permitted to unite with and become an integral
part of the New York and Philadelphia Synod.
3d. Any other matters which may be directly related to
such election of Bishop by the New York and Philadel-
phia Synod, or such consolidation of the Missionary Jur-
isdiction of the South with the New York and Philadel-
phia Synod.
Faithfully your brother in Christ,
J. A. Latane,
Charles F. Hendricks, Presiding Bishop.
Secretary.
The meeting was held as called for on December 5th,
1901, in St. PauFs Church, Philadelphia, at two P. M.
After a religious service. Bishop J. A. Latane, D. D., took
the chair, and the Secretary, Rev. C. F. Hendricks, called
the names of the delegates. The necessary papers being
presented, Dr. J. Howard-Smith moved the confirmation
of the election of Bishop Latane as Bishop of the New
York and Philadelphia Synod. This motion was carried
unanimously.
The following resolutions were then offered by Dr. H.
S. Hoffman, and were unanimously adopted:
"Whereas, The Council of the New York and Phila-
del})hia Synod by specific action extended a cordial invi-
tation to the churches and congregations constituting the
General Councils and History, 1895-1902. 217
Missionary Jurisdiction of the South to unite with and
become an integral part of said Synod, with all the rights
and privileges pertaining to the churches and congrega-
tions now connected with and belonging to the said New
York and Philadelphia Synod; and
"Whereas, The churches and congregations within
the said Missionaiy Jurisdiction of the South, having
assembled in special Council in the city of Baltimore, Md°
and having by certain resolutions and enactmentsaccepted
the overtures of the New York and Philadelphia Synod
to become an integral part of said Synod, with all the
rights and privileges pertaining to the churches and con-
gregations heretofore in connection with and belonging
to said Synod; and
"Wheeeas, The New York and Philadelphia Synod
took further action that, in the event of the Jurisdiction
of the South accepting the aforesaid invitation for consoli-
dation, and the General Council giving its sanction to
such consolidation, that without further action on the
part of the New York and Philadelphia Synod the said
churches and congregations of the Jurisdiction of the
South are declared to be in union with and a part of the
New York and Philadelphia Synod; therefore,
''Resolved, That the General Council hereby confirms
and ratifies the consolidation of the churches and congre-
gations of the Missionary Jurisdiction of the South with
the New York and Philadelphia Synod, so that the same
be and hereby are an integral part of said Synod, with all
the rights and privileges pertaining to the churches and
congregations now in connection with and belonging to
the said New York and Philadelphia Synod."
On motion of Dr. H. S. Hofl'man, a committee of three
was appointed to prepare a paper on the death of Bishop
W. K. Nicholson.
218 llistunj of I fie licfonned Epiacopal Church.
After prayer l)y Dr. J. Ilovvard-Siiiitli and tlie benedic-
tion by the Bishop, the Council adjourned.
In the early part of 1902, the liev. Henry T. Wirgman
was called to the pastorate of St. Paul's Church, Wood-
lawn, New York City.
The Rev. F. T. Reynolds, in the latter part of the pre-
vious year, accepted a call to Christ Church, Toronto.
On February .21st, 1902, our Church was again called
into the shadow of death when our beloved Bishop J. A.
Latane, D. D., fell asleep in Jesus. The Church in him
lost a wise counsellor, a staunch upholder of her princi-
ples, and a fearless servant of God. His life was a bene-
diction, and his death, which to us meant deepest sorrow,
to him meant translation into the presence of his
Lord.
IN MEMOEIAM BISHOP J. A. LATANE, D. D.
At a meeting of Reformed Episcopal clergymen attend-
ing the funeral of the late Bishop James A. Latane, D.D.,
convened in the chapel of the Church of the Redeemer,
Baltimore, Md., Monday afternoon, February 24th,1902,
the undersigned were appointed a committee to prepare,
publish and transmit to the family an appropriate minute.
Bowing in submission to the will of our heavenly
Father, whose wisdom and goodness are beyond any ques-
tioning of ours, we place upon record our deep sorrow
at the loss sustained by our whole Church in the death
of its Presiding Bishop — a loss shared by the Synod to
which we belong and the parish of which our beloved
friend and leader had long been the faithful pastor.
Renouncing on conscientious grounds a ministry of
recognized importance in the Protestant Episcopal
Church, with all its prospects of honor and emolument.
- General Connclh and Htdonj, 1805-1902. 2Jf)
Jiishojj Lataiie muted with the Reformed Episcopal
Church in January, 1874. He has thus been identified
with our Church through ahnost its entire history, on
which he has laid a moulding hand, and to which he has
given the best years of a noble life, his wise counsels, his
gracious and winning influence, his unflinching testimony
to the truth of the Gospel, and his untiring and self-
sacrificing service.
When death deprived us, last June, of our revered and
beloved leader, Bishop Nicholson, the hearts of brethren,
lay and clerical, turned to Bishop Latane, and without a
dissenting voice he was chosen to fill the vacant place;
so affectionately was he regarded, so truly honored and
esteemed for his unselfish fidelity to principle, his intel-
lectual ability, his wise counsel, his sympathetic brother-
liness, his Christlike character.
Great, indeed, is our bereavement. Alas! that we are
so soon deprived of a life so needed and so valued.
But while we recognize and mourn our loss, we rejoice
in his great, assured and everlasting gain.
Cherishing his memory, may we have grace to emulate
his example, following him as he followed Christ.
To his stricken parish we tender our condolences; and
to his bereaved family the assurance of our affectionate
sympathy, with the prayer that He who declares Himself
the Father of the fatherless and the husband of the widow
will ever have them each one in His holy keeping.
Wm. T. Sabine,
H. S. Hoffman,
J. Howard-Smith,
Wm. H. Allen,
Thomas L. Berry,
Committee.
220 History of the Reformed Episcopal Church.
"At a meeting of the Standing Committee of the Synod
of New York and Philadelphia, held March 21st, 1902,
the following minute was entered and ordered to be pub-
lished in the Episcopal Recorder:
"In view of the important questions to be considered
by the approaching special meeting of the Council of the
Synod of New York and Philadelphia, we urge upon the
several parishes of the Synod that the mid-week service
for the last week in April be made one of special prayer,
that the great Head of the Church may guide us in our
coming deliberations and decisions.
"D. H. Garrett,
^'Secretary"
With such a preparation, the special meeting of the
New York and Philadelpria Synod was held in St. Paul's
Church, Philadelphia, on May 6th, 1902. We give below
the account of the meeting of the Synod and that of the
General Council, held in the same place on the follow-
ing day, as contained in The Episcopal Record&r of May
8th and 15th, 1902:
"A special meeting of the New Y^ork and Philadelphia
Synod was held in St. Paul's Church on Tuesday,
May 6th, at two o'clock. The opening exercises were
conducted by Rev. George Alrich, of Scranton, Pa. The
attendance was large and representative, every parish
having, a large delegation present. The chief interest
centred in the election of a Bishop to succeed the late
Bishop James A. Latane as Bishop of this Jurisdiction.
"After the preliminaries of roll call and credentials,
the Secretary, Eev. Robert Tj. Rudolph, road the call for a
special meeting, and statements were made by Rev. Dr.
Howard-Smith relative to the action of the Standing
General Councils and Hlslori/, 1895-1902. 321
Committee. Eev. U. W. Huntington and Bishop Stevens
led in prayer. Quite a discussion arose upon a motion
made by Rev. W. A. Freemantle, that Sve dispense with
all nominations and proceed at once to ballot for a
Bishop.^ The discussion raised several points of interest
and was finally carried by a small majority. The Council
then proceeded to ballot by orders, with the result that
Eev. Dr. Sabine received 19 clerical votes and 39 lay
votes, and Eev. Dr. Hoffman 8 clerical votes and 29 lay
votes. There was a scattering vote, divided amongst
Hev. Drs. Wilson and Tracy, and Eevs. W. D. Stevens,
George Alrich and W. A. Freemantle. The Eev. Dr.
Sabine was thus elected upon the first ballot, and upon
motion of Eev. Dr. Hofi^man, the vote was made unani-
mous. Eevs. Dr. Hoft'man, Dr. Howard-Smith and Mr.
T. L. Berry were appointed a committee to notify Eev.
Dr. Sabine of his election, and the Bishop-elect made
a few remarks.
"The matter of finance came up and five hundred dol-
lars was pledged on the spot to meet a deficiency. Prayer
was offered by Eev. Dr. Tracy and Mr. Stearns. Some
routine business was transacted, and the Council ad-
journed by the sin,ging of the Doxology."
"Following the Special Meeting of the New York and
Philadelphia Synod, held in St. Paul's Church, Philadel-
phia, last Tuesday, for the election of a Bishop for that
Jurisdiction, came the Special Meeting of the General
Council, held in the same church, last Wednesday, May
7th, at two o'clock. The purpose of this special meeting
was twofold: the election of a Presiding Bishop, necessi-
tated by the lamented death of Bishop James A. Latane,
D. D.; and the confirmation of the election by the New
York and Philadelphia Synod of Eev. W. T. Sabine,
D. D., to the Episcopal office.
222 History of the Reformed Episcopal Church.
"Promptly at two o'clock, the delegates present were
called to order by the Secretary, Eev. Charles F. Hen-
dricks, B. D., and the opening service for worship was
conducted by Eev. George W. Huntington, Rector of the
Church of the Corner-Stone, Newburgh, N. Y. The
Secretary called as much of the roll as was necessary to
ascertain the presence of a cjuorum, and Bishop P. F.
Stevens, D. D., was elected temporary Chainnan. A
committee on credentials having been appointed and
having certified to the accuracy of these documents, the
roll was called and showed a large number of parishes
from all jurisdictions well represented.
"The call for the Special Meeting was read by the Secre-
tary, and by a unanimous rising vote Bishop Samuel Fal-
lows, D. D., LL.D., was elected Presiding Bishop for the
unexpired term of the late Bishop Latane, D. D. Bishop
Fallows was conducted to the chair and welcomed by the
temporary Chairman, Bishop Stevens. The newly
elected Presiding Bishop thanked the Council for the
honor conferred upon him, and in his usual felicitous
style addressed a few words of cheer and confidence to
the Council.
"The next matter of importance being the confirmation
of the election to the episcopate of Rev. Dr. Sabine,
Bishop Charles Edward Cheney, D. D., of Chicago, moved
the confirmation of the action of the New York and
Philadelphia Synod. In a speech marked by grace and
forcefulness, Bishop Cheney outlined the sterling qualities
of scholarship and 'evangelical piety' possessed by the
Bishop-elect, and with genuine warmth of feeling paid
a fine tribute to his old friend, whom he had known many
years ago as a comrade in the 'radical evangelical wing'
of the old Church. The motion was seconded by Rev.
Miss Harriet S. Benson.
General Councils and History, lS9o-190'2. 223
Henry Milligan, B. J)., Eector of Christ Church, Peoria,
111. As the canon called for a '^3^ea or nay vote by bal-
lot,^ the call of the roll was made, with the result that
a unanimous vote was cast for the confirmation of the
election of Kev. Dr. Sabine. The committee of notifi-
cation which waited upon Dr. Sabine reported to the
house that the Bishop-elect desired time to consider the
matter and to consult with his congregation. This, of
course, was granted, and the Council now anxiously and
prayerfully waits for Dr. Sabine's decision. In the
meantime. Bishop P. F. Stevens, D. D., will attend to
such matters as require the attention of the Bishop.
^TTpon motion of the Eev. Henry Milligan, B. D., a
brief space was allotted to testimonies to the character and
work of the late Bishops Nicholson and Latane. The
time, though brief, was well improved by Eev. Messrs.
Mason, Wirgman, Lewis and Milligan.
"The causes which necessitated this special meeting of
Council also necessitated some financial readjustments,
and after brief discussion, the present needs were met.
The Council finallv adjourned with prayer and the bene-
diction n renounced by Bishop Chenev."
Dr. Sabine has accepted the election and will be con-
secrated in the fall of 1902.
During the spring of 1902, Bishop P. F. Stevens, D. D.,
was invited to make the usual spring visitations, and very
kindly consented to do so.
One by one the early workers of the Eeformed Epis-
copal Church are leaving the labors of the Lord here to
enter into the srlorious service of the heaven bevond.
Our latest loss was that of Miss Harriet S. Benson, on
September 3d, 1902.
Miss Benson was born in Philadelphia, Pa., December
224: Illslory of the Refoiined Episcopal Church.
19th, 1827. Early consecrated to her Master, she carried
it into all her daily life. Means, time, life itself, were all
His and used for Him. To the Church of her love as
well as to other charities she gave abundantly. The great
beauty of her life lay in her unostentatious liberality and
exquisite delicacy of Christian grace.
I shine in the light of God;
His likeness stamps my brow;
Through the shadows of death my feet have trod.
And I reign in glory now.
Thus we have traced our history through its twenty-
eight years, and have entered with our Church over the
threshhold of a new century, nay, we have gone farther
back, for we are the old Episcopal Church of the Re-
formers, and we can truly say, "We have a goodly heri-
tage!" As we reverently lay aside our pen and look over
the past, w^e see verily a monument of God's erection.
]\Iay He keep our beloved Zion ever the faithful promul-
gator of the simple Gospel of Jesus Christ, who is the be-
ginning and ending of all things.
As we write upon the tablets of the speeding years our
future history, may it be that of a Church loyal to the
fundamentals of the Gospel, thoroughly Protestant, and
ever faithful to her great trust.
Emmanim-]l ('iiruc'ir, l>iu(inT()X, Exolaxi).
Chapteb XVIII.
Work in England.
In a letter to Bishop Cummins, dated April 17th, 1874,
from an English correspondent, we read: "We have held
recently a meeting of the entire midland district of the
Free Church of England. Your Eeformed Church move-
ment was one of the subjects brought before us, when
great sympathy was expressed for you. There is in Eng-
land a wonderful opening for this movement, and which
we trust and believe that Providence will make you the
instrument of using for the glory of God and the spread
of the Eedeemer's kingdom. My letter fairly represents
the feelings and views of many, and will be followed
shortly by a document of a more official character."
In this same month, a communication was received
from the Free Church of England, proposing the forma-
tion of a Federative Union between the two Churches.
This communication was from Bishop Benjamin Price,
Bishop Primus of that body, dated March 10th, 1874.
It was found by the Reformed Episcopal Committee
that our Constitution differed so much from that of the
Free Church of England, that "a close organic union
would not be practicable without very material changes,"
and that the only basis of union would be in the following
Articles of Federative Union between the Free Church
of England and the Reformed Episcopal Church:
Akticle I, As an evidence of the union existing be-
tween the Free Church of England and the Reformed
Episcopal Church, a delegation of ministers and laymen
226 Hislonj of the Reforiaed Episcoyal Church.
may be sent annually from the Convocation to the Gen-
eral Council, and from the General Council to the Con-
vocation, with the right to take part in the deliberations
of said bodies respectively.
Article II. In the consecration or ordination of
Bishops or other ministers, in each Church, the Bishops
and ministers of the other Church shall be entitled to
participate.
Article III. The ministers of either of said Churches
shall be entitled to officiate, transiently, in the congre-
gations of the other; and also, subject to the respective
regulations of said Churches, shall be eligible to a pastoral
charge in either.
Article IV. Communicants of either Church shall
be received to the other on presentation of letters of dis-
missal.
Article V. Missionary or other congregations of
either Church may transfer their connection to the other,
on such terms as may be mutually agreed upon.
Article VI. The two Churches, recognizing the fact
that they are working together in the same great cause,
and on the same basis, pledge each to the other their
mutual co-operation, sympathy and support.
Eespectfully submitted,
Herbert B. Turner,
Marshall B. Smith,
Benj. Aycrigg,
Committee.
These Articles were adopted at the Second Council,
May, 1874, and were signed by Bishop Price on behalf of
the Free Church of England, on November t7th of that
year. The Federative Union was revoked by the Free
Church of England June 28th, 1881.
Worlc in England. 227
lu July;, 1876, Bishop Cridge, authorized by the Gen-
eral Council, visited England as a delegate of the Ee-
formed Episcopal Church to the Convocation of the Free
Church of England, and during this visit he consecrated
the Eev. J. Sugden, B. A., to the Episcopate.
In April, 1877, a petition was sent to the Eeformed
Episcopal Church in America, setting forth the need and
opportunity for the establishment of the Eeformed Epis-
copal Church in England. This petition was signed by
Lord Ebury and others, and recommended Eev. T.
Huband Gregg as a man suitable for the Bishopric in
England.
At the fifth General Council, held in May, 1877, it was
resolved "That the General Council proceed to the elec-
tion of a Bishop for the United Kingdom of Great Britain
and Ireland," followed by the election of Eev. T. Huband
Gregg, his consecration taking place in the First Ee-
formed Episcopal Church, N'ew York, June 20th, 1877.
Bishop John Sugden afterwards united with the Ee-
formed Episcopal Church in England, and was appointed
Coadjutor Bishop.
In 1878, the General Council authorized the formation
of a General Synod in England, and gave permission for
the same to revise the Prayer Book, "provided,
that the Protestant and Evangelical principles of this
Church as set forth in the Declaration of Principles be
maintained therein and set forth as fundamental." At
the same time, three commissioners were appointed to
confer with three others appointed by the British Synod,
to report such changes as were deemed necessarv to the
General Council in 1879. This decision of the Council
was cabled to England One of the commissioners, Mr.
H. B. Turner, visited London and attended a meeting
2;28 li islury of the Reformed Episcopal Church.
of the General Synod on September 17th, 1878, when a
printed Constitution was submitted to the Synod for
adoption. In his necessarily cursory glance over it, Mr.
Turner advised the Synod that he felt it should be some-
what altered, in order to conform to the ruling of the
Council. Bishop Gregg, on the plea of illness, left the
meeting, and thereupon those present seemed to agree
with the American commissioner as to organic union, but
urged that the need of a constitution was imperative, and
also urged its adoption, on the understanding that later
it should be amended in such manner as the Council
might deem necessary.
The Declaration of Principles was found to be tam-
pered with, one whole section being taken out and another
altered. The second article, "This Church recognizes
and adheres to Episcopacy, not as of Divine right, but as
a very ancient and desirable form of Church polity," was
replaced by: ''A recognition of and acquiescence in Epis-
copacy as a very ancient and desirable form of Church
polity."
Five months after the action of the General Council,
Bishop Gregg applied for letter dimissory, stating that
if not received in thirty days, he would act as if it had
been received. Before the expiration of that period, or
on November 5th, he consecrated Kev. N. A. Toke as
Bishop.
A meeting of the General Committee of the Reformed
Episcopal Church of America was held January 29th,
1879, and as there was no authority from whom Bishop
Gregg could demand dismissal, as he had abandoned the
men who had originally chosen him and refused to call a
meeting of the Synod for the purpose of harmonizing the
disturbances, it was decided to refuse such letter.
Worlc in England. 229
On June 2d, 1879, Rev. A. S. Eichardson, of England,
met the General Committee in Christ Church, Chicago,
at the request of the Commissioners, desiring from them
some authoritative statement as to the relation of our
American Church to the EngHsh Church, whereupon
Bishop Sugden was officially recognized as the Presiding
Bishop in England, the English Synod as a valid one,
and the Constitution and Canons "as at present revised,
with any revision of the Prayer Book that may be under-
taken" to "be referred to the General Committee, with
power to approve."
At the General Council of 1899, the Rev. Alfred
Spencer Richardson, who had been nominated as Bishop
by the Synod in England, was duly elected to that office,
his consecration taking place on June 22d, 1899, in St.
Paul's Church, Philadelphia, Pa.
The work in England, after the secession of Bishop
Gregg, came under the care of Bishop Sugden. It, of
course, suffered by the unhappy division, as did the Cana-
dian branch, but to the honor of the faithful band who
remained loyal be it said, that earnest, consecrated work
was done. In Canada, a number became adherents of the
Reformed Church of England, as the work under Bishop
Gregg was called, he offering to come to Canada for Epis-
copal duty if they so desired, and Dr. Ussher withdrawing
June 13th, 1879, from the Reformed Episcopal Church,
became the leader of that party in Canada, being conse-
crated Bishop by Bishop Gregg. A Convention of our
Church was held in Ottawa, Canada, July 30th and 31st,
1879, when petition was made to the General Council
for authority to become a Synod, and asking for a Bishop
for Canada, and also passing the following: "That we are
satisfied to remain in our present position with regard
230 History of the Reformed Episcopal Church.
to the General Council and under the presidency of our
present beloved Bishop William II. Nicholson, and that
we deprecate any separation from the Keformed Episcopal
Church as originally organized by the late liishop Cum-
mins."
The General Council empowered Bishops Nicholson
and Fallows to visit Canada and make arrangements for
the selection of a Bishop, and on July 1st, 1880, Kev.
Edward Wilson, D. D., was consecrated in St. Paul's
Church, Philadelphia, by Bishops Nicholson and Latane.
May 19th, 1880, the General Committee passed resolu-
tions that the name of Bishop Crregg should be erased
from the clergy list of this Church, he having refused to
call a synod meeting for explanation of the ditficulty and
effort for union, and having established another Church
under altered Declaration of Principles. These resolu-
tions were published and Bishop Gregg notified that on
May 27th, 1880, his name was thus erased on approval
of the General Committee.
At the adjourned m.eeting of the General Synod of the
Reformed Episcopal Church in England, held in West-
minster, October 4th, 1882, the following resolution, as
suggested by the Revision Committee for Constitution
and Canons, was unanimously adopted:
'^JResolved, That, in view of the peculiar difficulties of
the work of the Reformed Episcopal Church in Great
Britain, and the great distance and consequent difficulty
of communication between this country and America,
this General Synod feels the imperative necessity of an
immediate, independent existence, with full communion
with the General Council; thus placing the General Synod
in a position corresponding to that occupied by the Prot-
estant Episcopal Church in America in relation to the
Worh in England. 231
Established Church of England, and this General Synod
respectfully requests the General Council to take such
action as, in its Judgment, may secure this arrangement,
and to permit the attendance of delegates to attend the
General Synod, at the respective meetings of these
bodies/^
At the General Council held in Baltimore in June,
1883, this petition was granted, and the Eeformed Epis-
copal Church in Great Britain was allowed "a separate
existence,'^ with the resolution "That in granting this
request, we hereby most emphatically affirm that any
Church calling itself the Reformed Episcopal Church,
would be acting in opposition to the fundamental princi-
ples of the Church, if any duly accredited minister from
another Evangelical Church were to be reordained by
any of its Bishops/'
In 1888, the Eeformed Church of England in Canada,
under Bishop Ussher, reunited with the First Synod of
Canada of the Reformed Episcopal Church, the union
being on the basis of the resignation of both Bishops
Fssher and Wilson, and the election by the full Synod
of a Bishop. The meeting was held on September 26th,
Bishop Samuel Fallows, D. D., being elected as Bishop of
Canada.
February 28th, 1889, Bishop Gregg wrote to America,
stating his intention of being present at the General
Council in Boston, Mass., the following June, claiming
the erasure of his name from the clergy list as illegal.
He attended this Council, but was by the previous action
of the General Council, of course, not entitled to a seat
in that body, and was not permitted to address the House.
The delegate of the English Church, the Rev. P. X. Eld-
ridge, was present at that Council, and reported slow, but
faithful and steady progress.
232 History of the Reformed Episcopal Church.
In connection vvilli the work in England, the Kevs.
Hubert Bower and Thomas Greenland, M. A., were at
difl'erent times consecrated Bishops, but both subsequently
retired froin the Episcopate and from the Church.
In 1892 the Eevs. J. Kenny and Philip X. Eldridge
were elected by the General Synod as Coadjutor Bishops,
and were consecrated on June 24th, 1892, in Emmanuel
Church, Gunnershury.
In 1893, Bishop Eldridge was elected Presiding Bishop,
vice Bishop Sugden, who felt compelled, on account of ill
health, to retire from office.
Bishop Renny died July 26th, 1894, after a long and
painful sickness; and on June 20th, 1897, Bishop Sugden
entered his eternal rest.
Bishop Gregg having been pronounced insane, and
Bishop Richardson having ceased to hold any jurisdiction,
earnest efforts were made to bring about a reunion of the
two branches of the Church in England, and these efforts
were, on Whit-Tuesday, May 15th, 1894, crowned with
success — the two long-divided sections of the Church
coming together on that day, and organizing as one Gen-
eral Synod.
At the General Council held in Chicago, June, 1894, a
communication was received from Bishop Eldridge as
follows: "It is with unfeigned pleasure and deep thank-
fulness to Almighty God that I am able to officially an-
nounce to you the reunion of the sections of our Church
in England, after a separation of nearly sixteen years.
Many attempts at reconciliation, extending from the time
of Bishop Gregg's secession and his organization of the
movement known as the Reformed Church of England,
have been made, but until recently without success.
Now, however, through the good hand of our God upon
Work in England. 233
lis, the unhappy division in the past is completely healed.
On the 15th inst. (May, 1894), the respective Synods of
the two Churches met, and agreed unanimously to unite;
and later in the day a General Synod of the United
Church was dul} organized. On motion of Bishop
Gregg's son, the Rev. F. T. Gregg, B. A., seconded by one
of our own ministers, the Rev. J. Anderson, I had the
honor of being elected, by the unanimous and rising vote
of the Synod, the Presiding Bishop of the United Church.
"It was decided that the Church should be officially
known henceforth as 'The Reformed Episcopal Church
in the United Kingdom of Great Britain and Ireland,
otherwise called the Reformed Church of England.'
(Signed,) Bishop P. X. Elbridge."
In 1900, this same Bishop reports that "this union has
proved, through God's mercy, to be a most blessed and
abiding one," the condition of the Church on the whole
being a satisfactory one, although the numerical increase
has not been large — 1 Bishop, 24 Presbyters, 1 Deacon,
3 licensed lay readers, 1500 communicants, 2580 Sunday
school scholars, and amount raised yearly, $32,190.
At the meeting of the English Synod held in Christ
Church, Tuebrook, Liverpool, in June, 1902, the arduous
and faithful labors of Bishop Eldridge were lightened by
the election of Rev. T. W. Bowman, M. A., Ph.D., of
Christ Church, Liscard, to the Bishopric. The office was
accepted by Dr. Bowman in a few earnest words. His
jurisdiction will extend over the churches in the north.
At this Synod meeting, Bishop Eldridge was re-elected
Presiding Bishop.
Chapter XIX.
Work in Other Fields.
CANADA.
The work of the Eefomied Episcopal Church in Canada
began early in the history of our denomination, the
church in Moncton being among the first to organize.
In 1875, Bishop Cummins said, "I cannot doubt that
there is a wide and open door for the Reformed Episcopal
Church to enter in that Dominion.^' The denomination
in Canada has had much against which to contend, but
through its varying vicissitudes there are workers there
who have bravely upheld the banner of our Church. The
secession of Bishop Gregg threatened to be a most serious
detriment to the Canadian work, but the majority held
firmly to the Eefonned Episcopal Church, and the calam-
ity was asserted.
On August 10th, 1879, a meeting was held in j\Iontreal
for the purpose of organizing a Synod in the Dominion,
to be "formed in accordance with the Constitution, and
subject to the legislation and supreme control of the
General Council of the Reformed Episcopal Church, as
provided by Article V of the Constitution of the said
Church." It also nominated, subject to the approval of
the Council, the Rev. Edward Wilson, D. D., as Bishop
of the new Synod. At this meeting the following motion
was also carried:
'Whereas, It seems desirable, with a view to prevent
a recurrence of the perplexities, divisions of opinion, and
Woric in Other Fields. 235
lieart-buniiiigs of the past, that this Synod should mark
its desire lor a unanimity in the apparel worn by the
Bishop and clergy in their ministrations; be it, therefore,
''Resolved, That the Bishop and clergy of this Synod
be requested, in their public and official ministrations, to
wear the black gown only."
In 1888, the unhappy division in Canada was healed
by a meeting of both parties on September 26th, and the
forming of one general Synod, Bishops Ussher and Wilsoji
resigning, and Bishop Samuel Fallows being elected as
Bishop over the united Synod. Canada has at this time
no resident Bishop, the Presiding Bishop of the General
Council having a general oversight over the churches.
In Montreal, St. Bartholomew's Church held its first
service December 23d, 1877^ Bishop Fallows presiding.
The Eev. Mr. McGuire, its first pastor, remained a little
over a year. In June, 1878, Rev. Dr. Ussher took charge
and a year later, with two-thirds of the congregation, he
seceded and joined Bishop Gregg. The remainder of the
people held service in a hall, with the Rev. Edward
Wilson as pastor. On Bishop Wilson's consecration and
subsequent call to Ottawa, service ceased to be held. In
March, 1889, the unhappy division was healed, and ser-
vices have since been carried on. Rev. Mr. Cook, now
our missionary in India, was its late pastor, the Rev. A.
B. Hubly succeeding him.
Grace Reformed Episcopal Church was organized in
St. John, October, 1874, with the Rev. W. Y. Feltwell,
Pastor, he remaining until October, 1875. Through most
discouraging circumstances and the injury of the great
fire in St. John, the church struggled on. A new church
was built on Charlotte Street, being opened in February,
1879. Through the death of one of its prominent
'2'M\ IJislorij of the Reformed Episcopal Church.
workers, Mr. Tlenry Jack, it was found that the church
owed ills estate $2500, and the people became so discour-
aged with the burden of debt that the society was dis-
banded in 1885, the property passing into tlie estate of
Mr. Jack.
In 1876, a promising church was organized in Digby,
N. S., but through most distressing financial difficulties
the work was given up after a few years.
In Chatham, N. B., a church was started in 1874, "and
was prosperous for a number of years, but ceased to exist
in 1890, more for want of a minister than anything else."
St. John's Church, Sussex, N. 13., was organized in
May, 1874, Rev. Mr. Feltwell being its first rector. Since
June, 1885, Eev. A. M. Hubly has been its pastor. The
congregation now owns a church building valued at
nearly $4000, and a rectory costing $1700. Mission
services are carried on in five adjacent towns, its total
membership being 149.
The church in Moncton was the first Canadian church
responding to the movement inaugurated by Bishop Cum-
mins. From Ottawa also came one of the early responses
to the call, and Bishop Cummins visited it, preaching and
laying the corner-stone of a church there in September,
1874. Toronto and Brantford also were towns in
Canada where the Reformed Episcopal Church found
sympathizers during its early years.
NEWFOUNDLAND.
In this far-away section, the banner of the Reformed
Episcopal Church has been uplifted by a few faithful
souls.
At Clarke's Beach we have a church building, accom-
Work in Other Fields. 237
niodating about three hundred, with a small school house
adjoining the church. Here the Eev. Mr. Goodchild, who
died in 1898^ from a disease contracted by exposure in
fulfilling his duties as a missionary, labored faithfully for
a number of years. The people are poor and the work
a most laborious one.
At New Harbour, there is a mission church under the
care of the Eev. C. F. Hubbard. There are several out-
side stations connected with these missions. In 1891,
the number of adherents in Newfoundland was six
hundred.
BERMUDA.
The first service of the Eeformed Episcopal Church
]ield in this far-away spot dates back veiy nearly to the
beginning of our existence. On Easter day, 1875, our
banner was first raised, the name of the new church being
St. George's, and its first rector the Eev. Anthony Bilkey.
His successor was the Eev. Mr. Winfield, and later the
Eev. J. Simpson Trotter.
In October, 1878, Bishop Fallows visited Bermuda and
assisted in opening the new church.
For nearly ten years, Eev. Henry J. Wood, now in
British Columbia, was the rector of St. George's, followed
by the Eev. Ephraim Philips, who afterwards returned
to the United States.
BRITISH COLUMBIA.
The work in British Columbia began with the early
history of our denomination. In October, 1874, Dean
Edward Cridge, three hundred and fifty communicants,
238 History of the Reformed Episcopal Church.
and a Sunday School of one hundred and fifty, of the
Cathedral in Victoria, B, C, left the Church of England
and formed a Reformed Episcopal parish, its organization
taking place October 28th. A building lot was given the
new church in 1875 valued at $25,000, and a building was
erected.
In the General Council of 1875, Rev. Edward Cridge
was elected as a Missionary Bishop for the Pacific coast.
He was consecrated in Emmanuel Church, Ottawa, On-
tario, Canada, July 17th, 1876, by Bishops Cheney and
Nicholson.
The work continued to be confined to the church in
Victoria until about 1882, when the Rev. George B. Allen
and his congregation of the Protestant Episcopal Church,
applied for admission into the Reformed Episcopal com-
munion, and services were also held in New Westminster,
B. C, loolring toward the organization of a church there.
Bishop Cridge had been joined in his labors a few years
before by the Rev. J. B. Chantrell, who afterward, on
account of his health, was obliged to resign.
In 1880, the Rev. John Reid, D. D., united with tho
Reformed Episcopal Church from the Presbyterian fold,
and became Bishop Cridge's co-worker. In this same
year, also, the little church (St. Paul's) in New Westmins-
ter, called to its pastorate the Rev. Thomas Haddon, from
the Wesleyan Church.
During 1894, a mission was established bv the Rev. Mr.
Haddon at Vancouver, and another was inaugurated in
the northern part of Victoria.
In the following: year. Rev. J. D. Wilson, J). D., became
Bishop Cridge's assistant in Victoria, and the Rev. F. Ten
Broeok Reynohls was called to New Westminster, resign-
ing on account of his health in the summer of 1901, the
Rev. W. M. Magrath taking the rectorate.
Worh in Other Fields. 239
Rev. Dr. Wilson also resigned, and is now a professor
in onr Theological Seminary, Philadelphia, Pa.
Amid difficulties and opposition, the banner of the
Reformed Episcopal Church is still uplifted in this distant
section, and the churches thus far established bravely hold
their own. May the Divine Head of the Church grant
His blessing of consecration and growth upon the up-
holders of the truth in this portion of His vineyard.
Chapter XX.
Work in the South,
This branch of our work has always been one of deep
interest to our denomination, and the noble and faithful
Bishop who presides over this portion of the Lord's vine-
yard has endeared himself not only to those with whom
he labors in the Lord, but to our whole Church.
We find in Col. Aycrigg's Memoirs, under date of De-
cember 15th, 1875, that he quotes as follows from a letter
of Bishop Cummins: December 5th, ordained as "Deacon
Mr. Frank C. Ferguson, not a novice, but one who in the
Protestant Episcopal Church has been an earnest and
faithful worker as a layman among his own race. . . .
Rev. Mr. Stevens . . . proposes to open, on the first of
January, 1876, in Charleston, a training school for the
education of colored candidates for the ministry."
A Convocation was held representing six colored
churches, which requested admission into our denomina-
tion, and at the General Council of 1875, Rev. Benjamin
Johnson, a native of South Carolina, and a former chap-
lain in the Confederate Army, was appointed as an evan-
gelist, to labor among them, and he was soon joined by
the Rev.T. F. Stevens. At the beginning of 1876, there
were about seventy communicants, three colored clergy-
men and eight churches.
Perhaps we can give no better account of the work than
to quote here a communication of Bishop Stevens, courte-
ously prepared at the writer's request for tliis history.
Bishop Cummins was greatly interested in this work, and
Work in the South. 211
in 1875 spent some time with these churches in Charles-
ton.
"In 1875, Eev. P. F. Stevens, of South Carolina, joined
the Reformed Episcopal Church. Mr. Stevens was a
Southerner, bom and bred. A graduate of the State
Military Academy located in Charleston, S. C, he early
became an officer therein, and finally rose to be its super-
intendent. Called to the ministry, he resigned from the
Academy, was ordained, and took charge of a country
parish of the Protestant Episcopal Church. A large num-
ber of slaves belonging to his parishioners formed part of
his field. Supplementing the teaching of the owners, the
ministry of his predecessors, and that of Methodist min-
isters who had been from time to time employed to preach
to the Negroes, Mr. Stevens, at the close of the war, had
enrolled several hundred of these slaves as communicants
of the Protestant Episcopal Church. Most of these de-
serted the Church on emancipation, and Mr. Stevens had
to begin almost afresh. Gradually regathering his scat-
tered flock, he built several chapels, other than the old
special plantation chapels, out on the highways, accessible
to all. In 1875. he had gathered into these chapels some
four hundred communicants, and had two men prepared
for Deacons' orders. These men, although examined* by
two of the leading presbyters of the Diocese, were twice
rejected by the Standing Committee. Seeiug the im-
possibility of these men and congregations obtaining
recognition by the diocese, although the Bishop was in
SATTipathy with bis efforts to secure such recognition, Mr.
Stevens advised them to apply for admittance into the
Reformed Episcopal Church, recently organized bv
Bishop Cummins. Their anplication was favorably
answered, and the Rev. Ben Johnson was appointed evan-
2^2 11 Isionj of the Reformed Episcopal Church.
gelist to receive and organize them. Mr. Stevens, shortly
after this, himself joined the Eefomied Episcopal Church,
expecting to go into other work. Bishop Cummins
ordered him to report to Evangelist Johnson, who
assigned him to his old work among the blacks. In 1879, .
he not being present, the General Council elected him
Bishop of the Special Jurisdiction of the South (the work
among the Freedmen). There are now some forty sta-
tions in South Carolina, with thirteen ordained ministers
and fifteen hundred communicants under his care."
At the meeting of the South Carolina Convocation,
held in Immanuel Church, Middle St. John, S. C, De-
cember 4th, 1901, Bishops Stevens made the following
report: "In the course of the year, I have held 104 ser-
vices, 62 quarterly visitations, administered the commu-
nion 16 times, and confirmed 50 persons."
The following is the report on the state of the Church:
Churches, 38; communicants, 1981; total collections,
$2653.18; value of property, $17,371.
■REPORT OF MTRSTON SCHOOL.
The twelfth session of the E<'formed Episcopal Paro-
chial School, Nassau Street, Charleston, S. C, began
October 1st, 1901, with an enrollment of 85. The
branches taught are reading, arithmetic, geography, his-
tory, spelling, lansfuage, grammar, writing and the Bible.
The school assembles each morning at 9.30 for religious
exercises, responsive Bible reading, hymns and catechism.
After these, the primary classes remain in the large room
and the advanced pass to the study room. To make good
men and women of our boys and girls is the mission of our
school. Within the last five years, eight of our pupils
o
m
o
H
W
o
o
Work in the South. 243
entered Avery Institute, Charleston, and one the State
College, Orangeburg.
Of the above numbers, three graduated in the class of
1901, Avery, one as its valedictorian, and has this October
entered Fisk University, Tenn.; one is teaching in this
State, Hian}^ others are working at trades.
The Bible is one of our text books, and we endeavor to
have the children feel that it is the Book of books, and
that Jesus loves them with an everlasting love. We often
hear from those who have passed from us, that they are
striving to do His will. We receive letters from one of
our boys who is bearing arms for his country in Manila.
May God make him a Christian soldier. We ask the
prayers of the dioceses, that the good Lord will direct and
keep them until the perfect day.
There are many improvements that would add to the
comfort of our school and make our work more effective.
Still, we are hopefnl, and trust that in the near future
we shall be able to strike out this part of our report. We
are always glad to see visiting friends.
Eespectfully,
Miss E. E, Sanders,
Eea^ E. a. Foerest,
Teachers.
Chapter XXI.
Worlc in Foreign Lands.
The Reformed Episcopal Church has from the begin-
ning been a Missionary Church. As early as the second
General Council, a resolution was passed "That, in the
judgment of this Council, it is important that missionary
societies be at once organized in our parishes, for the
promotion of this end/^ Early in our history, aid was
given to various mission causes: in Sierra Leone; the
3IcAll Mission, France; work in Japan, under Mrs. Laura
H. Pierson: the work of Rev. Gr. M. Gardner in China,
and to efforts in various parts of India, an attempt also
being made to establish a mission in Alaska.
Our church in Germantown is a notable instance of a
missionary church. Its rector. Rev. J). M. Stearns, has
been the instrument of collecting large sums of money
for mission work, Miss Hammer, the Treasurer of our
^rissionary Society, reporting, in the year 1898, some
$21,000 through this church and its pastor.
At first, the work of our denomination was carried on
through the Woman's Union Missionary Society, the
American Board of Commissioners for Foreign Missions,
etc. That work through the channel of the former was
an obligation laid upon us, and one which should be
recognized more than has been done, is the feeling of
some of the friends of the Church, and while the largest
part of our work is now in our own station in India, funds
are still sent to other places.
Our early attachment to the Woman's Union Mission-
Worh in Foreign Lands. 245
ary Society grew out of the action of the N'ew York and
Philadelphia Synod, which was confirmed by the General
Council held in Peoria, 111., in May, 1885, the resolu-
tions adopted being as follows:
1. Resolved, That the largest sum possible be raised
during the ensuing year, to be appropriated as far as it
will go, to sustaining such one of the missions of the
"Woman's Union Missionary Society of America for
Heathen Lands,'' or such department of any, as shall
be found within our means, said sum to be understood
as pledged by the several parishes contributing thereto.
2. Resolved, That an earnest appeal be made to all our
parishes in the United States and British American do-
minions, which have not already done this, to establish
at once mission bands, or parochial auxiliaries, of the
Woman's Union Missionary Society, with the specific
object of raising funds for the field selected, and that all
be urged, so far as may be found practicable, to concen-
trate their efforts and gifts for foreign work upon that
particular mission.
3. Resolved, That a committee of five, residing in or
near New York City, be appointed to organize and carry
forward this work, and to keep up the communication
with the AVoman's Union Missionary Society necessary
for the purpose.
The com.mittee appointed by the chair consisted of
Eev. Messrs. A. M. Morrison, J. Howard-Smith, D. D.,
William T. Sabine, D. D., and Messrs. W. H. Eeid and
Alex. G. Tyng. This committee organized June 15th,
1885, with Dr. Howard-Smith as Chairman.
On motion of Dr. Howard-Smith, it was
^^Resolved, That we choose the station at Cawnpore,
India, as the field for our present work."
246 History of the Reformed Episcopal Church.
While some of our Church workers still labor for the
foreign liekl through this channel, we now have a flour-
ishing mission station under our own denominational
name.
Although the resolution reads, ^'during the ensuing
year" etc., it would seem as if some action might be taken
by the General Council which would either revoke the
resolutions offered at Peoria, or recognize more fully, in
connection with our Indian work, the obligation which
some of our church members feel to be still binding us
to the Woman's Union. The work through our own
denomination has been richly blessed and continues to
show to those who labor there the possibilities of yet
greater and wider openings for the proclaiming of the
Gospel to darkened souls.
At the General Council held in Boston, Mass., in May,
1889, the Woman's Foreign Missionary Society of the
Reformed Episcopal Church was formed, and Mrs.
Katherine S. Nicholson was elected its President, and by
re-election has since that time carried on the affairs of
the Society and proved a most able and consecrated
manager.
In October, 1889, Mrs. Elizabeth M. Bacon, of Christ
Church, Peoria, 111., gave herself to the work in India,
and without salary, and alone, went to that far-off land.
We do not carry our denominational lines into the field.
It is only at home that we define them, and although our
Church has under its charge this section of India, its
sole aim and work is for souls. In November, 1890,
after working in Calcutta and Cawnpore, Mrs. Bacon
went to Lalitpur, our present mission station. Here she
bought a bungalow of seven rooms, with twent3^-nine
acres of land, and in less than two months had started two
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WorTc in Foreign Lands. 247
schools. In 1891, an Orphanage was opened, and num-
bers in the vicinity of from two hundred to three hun-
dred children. There is a small church, and hospital
and zenana work is also carried on. Mrs. Bacon was at
one time assisted by Miss Eberle and Mrs. Hedrick, who
were obUged, on account of their health, to give up their
work.
On December 17th, 1898, Rev. David T. Van Horn,
a student of our Seminary, and a truly consecrated
missionary worker, sailed for India. In September,
1899, Mi'ss EHzabeth Graydon, of Ottawa, and Miss
Martha Bartley, of Philadelphia, answered a call for
added help in India, and sailed for that far-off land, the
support of the former coming from the Church of the
Atonement, Germantown, Philadelphia, and the latter
from p]mmanuel Church, Philadelphia.
In May, 1900, the Treasurer reported receipts of
$3940.20, and expenditures of $3924.58, with a total of
67 orphans supported by churches and individuals, and
several Bible readers, together with the Katherine S.
Nicholson School, supported by St. Paul's Church,
Philadelphia.
In 1898, a crisis seemed to come in our foreign mission
work. Through lack of income and of personal help in
India, it was thought it jnight be expedient to transfer the
work to some Board of Foreign Missions, and letters had
even been exchanged regarding the matter. At this date,
October, 1898, a letter was received from the Rev. Mr. Van
Horn, offering his services as a missionary of our Church,
and with a real sense of Divine guidance, Mr. Van Horn
was elected to such work. He was ordained in Philadel-
phia, and reached India February 22d, 1899, at once
taking up the study of the language.
248 Histonj of the Reformed Episcopal Church.
A second station was started at Bansi, where there was
a bungalow and about thirty acres of land. In October,
1899, the Rev. H. S. Holtman, D. D., offered to purchase
the place, repair it and vest the title in the Keformed
Episcopal Board, calling the station the Mrs. H. S. Hoff-
man Mission, as a memorial to his wife. This offer was
duly accepted.
Lalitpur is in the Northwest Province, with an area of
1943 square miles, and a population of some 200,000 or
more, most of whom are in spiritual darkness. The near-
est mission station is Jhansi, some seventy-five miles
away. One can therefore see at a glance the privileges
as well as the great responsibilities resting upon us.
In 1900, the Orphanage included 72 boys, 91 girls;
60 of whom are supported by friends in America. The
children are taught shoemaking, carpentering, tinning,
sewing, weaving and cooking. The attendance in the
Sunday schools is 170.
Our representatives in India are eight Christian
teachers and preachers (native), Mr. and Mrs. Monk
(Eurasians), Miss Watson, Miss Bartley, Miss Graydon,
Eev. Mr. and Mrs. Van Horn, and Rev. Charles R. Cook,
M. D.
In 1900, a special fund for the famine sufferers was
received through The Episcopal Recorder, and forwarded,
amounting to about $948.88.
In his report to the General Council of 1900, Rev. Mr.
Van Horn says: "I firmly believe that the Holy Spirit
has commissioned the Reformed Episcopal Church to
this people, 'To open their eyes, and to turn them from
darkness unto light, and from the power of Satan unto
God, that they may receive forgiveness of sins and inheri-
tance among them which are sanctified by faith that is in
Me.' "
Work in Foreign Lands. 249
The Woman's Foreign Missionary Society is under the
direction of the Board of Foreign Missions.
"Its object shall be to spread missionary literature
among our churches, to carry on the work of the Woman's
LTnion Missionary Societj, a channel already accepted by
General Council for missionaiy effort, to forward money
entrusted to it for other missionary work, and to raise
funds to enable the Eeformed Episcopal Church to send
the Gospel to the heathen, as new appeals may come to
the Council, and thus to ^hasten the coming of our
Lord/ "—Article II of Constitution.
The Eeformed Episcopal Church suffered a great loss
in the death of Mrs. E. M. Bacon, the pioneer missionary
m India of the denomination. On August 27th, 1900,
she remained in her room, complaining of weariness!
On the morning of September 4th, she superintended the
givmg of grain to some beggars at the gate, and at night
she had gone to her reward, a victim of the dreaded
cholera. It seems fitting to add a word in regard to this
noble woman. Mrs. Bacon and her husband were charter
members of Christ Church, Peoria, 111. Together they
labored in this church until the death of Mr. Bacon,
when the call seeemed to impress itself upon her to go to
the foreign field. One of Mrs. Bacon's last gift"^ to
Christ Church before leaving home was a rectory and
general help in addition toward the purchase of the
church lot. She then gave herself to the work of foreign
missions, buying the property in Lalitpur, and then
deeding it to the Reformed Episcopal Church. It was
surely God's dealing, that two years before her death Eev.
Mr. Van Horn joined her and became familiar with the
work, so that he, with his wife, long a loved co-worker of
Mrs. Bacon's, were ready to assume the charge which the
250 History of the Beformed Episcopal Church.
tired hands laid down. It seems a sweet memory of lier
that the last act of Iier lii'c was the dispensing of food to
the hungry at her gates, just as she had so often given
the Word of life, the Bread from heaven, to the hungry
souls about her home, and "many will arise and call her
blessed/^
We take the following from The Episcopal Record&r
of October 18th, 1900:
"At a meeting of the Board of Foreign Missions, held
on the afternoon of October 9th, 1900, the following
minute relating to the sad death of Mrs. E. M. Bacon,
was unanimously adopted:
"Inasmuch as there has come to this Board of Foreign
Missions of the Reformed Episcopal Church the sad
intelligence of the death of Mrs. E. M. Bacon, the pioneer
and founder of our foreign missionary work in India, be
it hereby put on record:
"First. That being, as a Board, deeply moved by this
inscrutable providence, we earnestly urge the entire mem-
bership of our communion to recognize in the event and
in the example of the Lord's hand-maiden, the Divine
call to a fuller consecration to Christ, to larger faith, to
greater and more heroic zeal, and to more earnest efforts
to bear the precious Gospel of Christ to the benighted
heathen.
"Second. That we feel moved to tender, devout thanks-
giving to the great Head of the Church for having put
it in the heart of Mrs. Bacon to inaugurate the foreign
missionary work of our communion in Lalitpur, India,
and for the guidance and blessing vouchsafed by the Holy
Spirit to her, so that she was permitted to bring the mis-
sion to its present condition of prosperity and promise.
"Third. That, while we express the profound sorrow
Woi'h in Foreign Lands. 251
of our hearts tliat we shall not again on earth behold her
face nor hear her voice of appeal for the neglected
orphans and unsaved souls in India, we will embalm in
our hearts the memory of her Christlike spirit, unselfish
devotion, untiring zeal, and purity of purpose in starting
and for more than ten years prosecuting the missionary
work of our Church in India, and that we are and will
ever be stimulated to more earnest prayer and larger
pecuniary aid to sustain and extend the mission for which
she sacrificed her life.
''Fourth. That to give immediate and practical effect
to this solemn dispensation of God's providence, we sug-
gest that there be held in all the churches of our com-
munion, on Wednesday evening, November 14th, a
special Missionary Memorial Service, for the purpose of
not only rehearsing the life and work of the beloved
laborer whom the Lord called from toil to rest and re-
ward, but for stimulating a larger missionary spirit
among our people, and for uniting their prayers and gifts
in the support of those upon whom now rests the respon-
sibility of our missionary work in India.
''Fifth. That, in view of the fact that we are indebted
to Mrs. Bacon for the founding of the mission, and that
through all the years of its existence she has made great
sacrifices for its success, and that she was called home
while in active work, the Orphanage at the said mission
shall be, and is hereby, designated for all time to come
'The Elizabeth M. Bacon Orphanage.'
"B.. H. SiNNAMON, Secretary."
The writer had been promised some personal reminis-
cences of her work in India by Mrs. Bacon, but a few
weeks before her death she wrote that, while she had
252 History of the Reformed Episcopal Church.
started sucli an article, she had been so overburdened
with work that she must leave it in the writer^s hands to
add what she thought wise to this history. The follow-
ing, evidently intended as the fulfilment of tliis promise,
was found among her papers and sent to Mrs. Nicholson.
It is in Mrs. Bacon's own handwriting:
Lalitpuk, India, April, 1900.
"It is hard to tell when the first thought came of com-
ing to India, but it was in the year 1887, soon after my
dear husband had been gathered to his last home, and life
seemed to have lost all its joy. It was then I heard a
returned missionary speak of the terrible condition of
the widows in India, and how hopeless their lives were
to them in this world, or in the next. Then our own
blessings and riches in Christ came before me, and I
asked God to fill me with His Spirit and show me if it was
His will that I should take the blessed Gospel to some of
them. Having only a small income of my own, I applied
to the Woman's Union, and also Presbyterian societies,
to send me as their missionary, but they both thought T
was too old for the service. So, feeling sure the Lord
was leading me, I asked the Woman's Union Society to
let me go under their protection, and I would pay my
own expenses, which they very kindly allowed me to do.
So I came out with two of their missionaries — Dr. Alice
Ernst, and Mrs. Anna Hedrick — to Calcutta, arriving
there the end of November, 1889, where I remained,
with the exception of one month (which was spent in
Cawnpore), till the following October. Stud^dng the
language was the first and chief work, and the days
passed verv happily in this way, with the sweet compan-
ionship of Miss Gardner, Dr. Ernst, and Miss Easton.
Woi'k in Foreign Lands. 253
"In October, wanting to try my hand in a small school,
I made the attempt to start one in two or three localities,
but was made to understand that I was trespassing on the
ground of other missions; so, hearing of a large tract of
country lately opened by a railroad, where there were
few missionaries, and in company with Mrs. Holcomb,
from Jhansi, I went to several towns, among which Lalit-
pur seemed the most favorable. Not in any place was
there a room or house to rent, but in Lalitpur was a bun-
galow for sale, so buying seemed the only way open.
Rev. James Holcomb very kindly transacted the business
for me. He and his wife were most hospitable, and I
spent many happy days with them, Lalitpur district
joins Jhansi District, and was quite separate until two
years after our mission was started, then the government
united the two, and now it is largely administered from
Jhansi.
"The opening of the work was slow and difficult, there
having been no girls' schools or zenana work before. A
young native Christian woman from Lucknow came to
work with me, and we started out together to find a room
or house for a girls' school, taking a man servant with us,
who carried a stick to keep off the dogs, men and boys
who followed us. They had never seen a European lady
wallcing through the little narrow streets before. We
found a small mud house, with a little courtyard inside,
where was one of the hideous idols, found in so many
places, for the family to worship. We had the house
white-washed and put in order, and started out to find
scholars. This was most difficult. There had never
been any school for girls before, and the few women who
ventured to talk with us, through a partly open door,
could see no need of an v. One woman said, T! would
254 Hi^tury of the Reformed Episcopal Church.
rather see my girl dead than have her able to read/
Others said, "Girls should know how to cook their hus-
band's food, and reading was a shame to a woman,' and
so on all through the streets, and we made no progress.
Then we bought some muslin and made kurtas, and
showed them to the women, and told them we would
teach them to sew, and, when they had finished a kurta,
they might have it. This bait drew them, so we engaged
a ^Dai' or woman to gather the children, as they have no
idea of time, and told them to come in the morning.
The next morning we took down the kurtas, cut in differ-
ent sizes, and had not long to wait till about a dozen
little brown-faced, frightened children appeared at the
door with the Dai, who was trying to push them into the
room, for it was to her advantage to have the school, as
we paid her two rupees a month for collecting them. It
took many weeks to make them understand we really
wished to help them — they could not understand a dis-
interested motive; there were always rumors around that
we were going to take all the children to America, and
for several days at a time not a child appeared; but we
quietly sat there sewing, and they would all come back
again. We had a large, interesting school, and they soon
enjoyed reading, and coimting, and their Scripture verses,
and the bhayans or hymns were always a delight to them,
and others, too, for the women in the zenanas would ask
the school children to go and grind their grain in their
houses, for they sing as they grind, and the women
wanted to hear the children sing. So the Gospel story
was sung in many homes.
"Those pioneer days were happy days, and we were
much among the people, for we had no conveyance, and
walked up and down to the school through heat and rains,
Work in Foreign Lands. 255
thus meeting many women and children on the way,
talking to them as we went along."
Rev. Mr. Van Horn has become the Superintendent
of the work in Lalitpur, and Mrs. Van Horn the Super-
intendent of the Orphanage.
On October 20th, 1900, the Rev. Charles R. Cook,
M. D., a graduate of our Theological Seminary, and after-
ward graduated an M. D. from McGill University, Mon-
treal, Canada, sailed for India, to represent our Church
there as a medical missionary, that through his ministra-
tions to the body he might also bring a cure to the soul
from the Great Physician who hath "sent His Word and
healed them."
At the meeting of the Board of Foreign Missions, held
May 31st, 1901, the Rector of Christ Memorial Church,
on behalf of the parish, stated that, if it met with the
hearty approval of the Board, arrangements would be
made to secure and equip a hospital in connection with
our work in India, and asked that a committee be ap-
pointed, with power to carry the proposal into effect.
The following resolutions were unanimously passed:
Resolved, That we are ready with open hands to receive
this gift as a token of Providence, and that we give every
assurance of our willingness to co-operate heartily in
putting into speedy execution the donor's desire.
Resolved, That we hereby name the following com-
mittee of co-operation: Br. Dager, Dr. Tracy, and Mr.
W. H. Allen.
Early in 1902, the Board of Missions decided to make
a change in our foreign work, Dr. Cook being placed at
Lucknow. India, n citv of come 270.000 inhabitants,
there to establish a dispensary and hospital and to do
256 Hidory of the llefornied J^piavuijal Church.
evangelistic work. Some of the older girls were sent to
Miss Dietrich in Cawnpore, and Miss Graydon was sent to
an independent mission in Calcutta.
A home for the girls in Lalitpur has been secured by
special contributions/ and our work seems to be growing
in all its departments.
Through subscriptions, a memorial tablet is to be
placed at the grave of Mrs. Bacon, where her life was laid
down for the service of her King in far-oif India.
Ul
Chapter XXII.
The Reformed Episcopal Theological Seminary.
On the corner of Forty-third and Chestnut Streets, in
West Philadelphia, Pa., stands the beautiful Christ Me-
morial Church, erected as a memorial to Mrs. Charles M.
Morton by Miss H. S. Benson, and next it the Theological
Seminary. It was formally opened in 1887, with eight
students. Each student occupies a separate furnished
room, and the building is heated with steam. It possesses
a good library, to which are added volumes from time to
time by different friends of the Church.
A new feature has recently been added to the Seminary,
in the way of evening classes for young men who, desir-
ous of entering the ministry, are yet unable to give up
the hours of the day to their studies.
The receipts for the Seminary to April 30th, 1900, for
the three years from the previous Council, were
$40,718.52, and its expenditures were $38,298.43.
This Seminary is open to all denominations. "The
requisites of admission are evidences of personal piety
and a call of God to the ministry." The expense to the
student is $20 a year for the care of the room, and $10
for gas and heat. There are two terms, the first from the
third Thursday in September to the 24th of December;
the second from the 3d of January to the Thursday after
the first Tuesday in June, with a week^s vacation at
Easter.
There is a Preliminary Department connected with the
Seminary, where students can obtain the necessary
2bS II in to ry of the Reformed Episcopal Church.
foundation studies, enabling them then to enter the regu-
lar three year course.
From the Hand Book of 1901 we quote the following:
"Students previously graduated, 40; students in middle
class, 2; students in junior class, 3; students in Prepara-
tory Department, 8/'
In 1901, the Rev. Joseph D. Wilson, D. D., was added
to the list of professors in the Seminary.
The Reformed Episcopal Church needs young men for
its ministry, to take the places in the years to come of
those who have borne the burden and heat of the day;
young men thoroughly consecrated and then deeply im-
bued with the conviction that the Reformed Episcopal
Church is their particular field of labor, a Church charac-
terized for purity of principles and thoroughly evangeli-
cal teachings. May He who is the great Head of the
Church and the Divine Teacher lead more of the young
men of our churches to turn their thoughts to this call
of God to service in this portion of His vineyard.
A new branch of the Seminary was inaugurated in
1900. Young men are invited to come to the Seminary
one evening each week to meet one of the faculty, and
be instructed in the various essentials of the ministry of
our Church, its beliefs and principles. These men are
not asked to enter our ministry, but in this way any who
are contemplating the step can become familiar with our
denomination, and the faculty can on their p^rt judge of
the work they can do, and, as it wer*^, select those who by
their consecrated lives and adantability for the work it
would seem wise to encourage to entpr the renfular conr^^o
of study. Tn 1901, the first year, some seven or eight
were in the class.
Chapter XXIII.
The Bassing&i' Home.
In 1891-92, Dr. Bassinger, of Murray Hill, N. J., con-
ceived the idea of a home for the ministers of the Ee-
fomied Episcopal Church, who, having spent years of
faithful service in the denomination, were either too dis-
abled or too aged to. continue in her active ministry. In
the spring of 1892, the Synod of New York and Phila-
delphia convened in St. Luke's Church, Cambridge, Mass.,
and at that time the proposition was submitted, with the
offer of three acres of land and $500 in money, provided
ten others would give equal shares. A committee, con-
sisting of the Revs. George W. Huntington, W. A. L. Jett
and Messrs. George C. Miller, Joseph Barton and Wm. W.
Lathrope, were appointed to visit Murray Hill and meet
with Dr. Bassinger. On consultation with the Doctor
and his wife, it was decided that, in place of the gift of
land, a substantinl farm, house and farm would be given.
The deed was made out to this committee, and the object
was stated that it should be ^^a home for aged and dis-
abled ministers, their wives and daughters dependent
upon them for support." This home is under the care
of the Synod, the committee having discretionary power
as to admittance into the home. There is a small endow-
m.ent of $2000, its further support being by voluntary
contributions.
Two of our faithful workers and their wives have found
this a quiet place in which to rest and wait for the call
J^GO Hiiiivnj of the Reformed Episcopal ChurcJi.
to come up higher. Both have now gone home — the Kev.
J. S. Harrison, M. D., and the Eev. J. Simpson Trotter.
The Committee in charge of the institution are: Bishop
W. T. Sabine, D. D., W. D. Stevens, Mr. George C. MiUer,
Mr. W. W. Lathrope, and Rev. W. A. L. Jett, Treasurer
The home is situated near St. Luke's Church, Murray
Hill, N. J., and is about twenty-three miles from New
York City.
Chapter XXIV.
Young People's Societies.
The work among the young people of the Eeformed
Episcopal Church had its beginning even before the great
wave of Christian Endeavor swept over this and other
lands.
A prayer meeting for young people was inaugurated in
the First Church, New York, in June, 1883, by Messrs.
Sutcliffe and Mossop; and in this church, so often the
pioneer in good works, two young men, Messrs. R. L.
Rudolph and Daniel H. Rupp, planned a conference for
young people, perfecting the arrangement to the
minutest detail, and then laying the plans before the Revs.
Drs. Sabine and Howard-Smith, Revs. Huntington, King
and England, who warmly commended the project.
The first conference was held February 22 d, 1886. In
the following week, the Rev. Mr. England, of Emmanuel
Church, Newark, N. J., called together the young people
of that church for the purpose of organizing a prayer
meeting, and in the same year every church represented
in the conference was holding a young people's prayer
meeting.
From this small beginning, the young people of other
denominations in New York City became interested in
the matter, and the result was the organization of a
Young People's Society, composed of representatives of
churches of all the evangelical denominations, and several
large conferences were held. Then followed the organi-
262 History of the Reformed Episcopal Church.
zation of the Christian Endeavor movement, and this
society was disbanded.
In 1888, the Philadelphia Conference was started,
largely aided by the elforts of the Kev. W. K. Collins,
then a student in the Seminary.
The organization of conferences in Boston, Chicago,
Scranton, Baltimore and Toronto followed, and each year
on Washington's Birthday and again during the autumn
in most of these cities conferences are held in the various
churches, and by addresses and the reading of papers,
they strive to kindle and hold together the enthusiasm for
the Lord's work among our young men and women, in
and through the instrumentality of the Eeformed Epis-
copal Church.
'^The basis of representation is the membership of the
church.^' In the New York Conference, for instance,
"it is one for every ten communicants. Every member
has a right to vote, but delegates must be chosen from
among the young people. The Conference is not com-
posed of societies or representatives of societies, but repre-
sentatives of churches, who are therefore required to be
communicant members."
Many of our churches have also Christian Endeavor
Societies, such Society being oi3icially recognized as a
branch of our work by the Synod of Chicago in 1894.
The work among our young people is an important one,
for upon them in years to come will rest the responsibility
of wisely conducting the affairs of our Church.
The New York Conference has taken up the work in
the South under Bishop Stevens. In what better way
can we interest the young people of our churches in the
interests of our denomination, than through these confer-
ences, and what better line could be taken than through
Young People's Societies. 263
their iustruiueiitality to extend the knowledge of the
principles of onr Church among our young people? The
early founders of our denomination were well grounded
in these principles. They suffered for them and suffering
IS a teacher who impresses her lessons in a way never to
be forgotten. Yet the knowledge is just as essential to-
day among the young of our churches as it was then. It
is through tliem that our Church of the future is to
launch out into new fields and other sections, and our
conferences ought to be the stepping-stones to that end.
This is a thought that we need to reahze more than we
do, and which, if realized and carried out, would make
these yearly meetings of far more value than perhaps they
are, and would make our young people more enthusiastic
and more filled with esprit de corps than ever before, and
thus be the means of strengthening our cords and advanc-
ing the interests of our beloved Church.
Chapter XXV.
Lives of the Bishops of the Reformed Episcopal Church.
George David Cummins, D. D., Founder and First
Bishop of the Keformed Episcopal Church.
Who can tell the power of a truly consecrated life? It
is like the circles caused by the casting of a pebble into
the waters, ever widening, spreading, until they reach
the farther shore. So a life dedicated to the service of
God and consecrated by Him, ever widens in its influence,
drawing more and more the lives of men into its circle
and never ceasing its beneficent power until it reaches
the homeland of God, and even then leaving behind its
impression upon the souls it has touched.
Such a life was that of the beloved founder of our
Reformed Episcopal Church. Poorly and inadequately
can one who never knew or saw him do justice to a sketch
of his life, and yet every one who is a member of the Re-
formed Episcopal denomination, who loves it and is will-
ing to sacrifice much for it, ought to know something of
him who suffered for the sake of the truth it would defend.
On his twent3^-first birthda}^ Mr. Cummins wrote these
solemn and almost prophetic words: "Just twenty-one.
"V^^at a crowd of thoughts pass through my mind on writ-
ing those words. I think of my history, the life I have
lived, the scenes through which I have passed, the calling
in which I am now engaged, and of the future — what I
shall yet be, what will be the character of the rest of life's
pilgrimage which lies before me, and whether the world
will be any better and happier from the fact that a man-
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Lives of the Bishops, 265
chilcl was born into the world December lltli, 1822.
Who can tell? The dark future answers not: but my own
spirit can answer, through the aid of the Divine Spirit,
it shall be so. May God grant it."
George David Cummins, one of four children, was the
son of Maria and George Cummins, his father of Scotch,
his mother of English descent.
He was born in Smyrna, Delaware, December 11th,
1822. When but four years old, the father of Bishop
Cummins died, and in the autumn of 1833, at the age
of eleven, the lad was sent to Newark, N. J., where he
entered the school of a Presbyterian clergyman.
At fourteen, he entered Dickinson College, Carlisle,
Pa., intending to study for the law, but when, during a
revival in the college, in his seventeenth year, Mr. Cum-
mins gave his heart and life to the service of God, he
decided to enter the ministry. On July 8tli, 1841, he
graduated with high honor, delivering the valedictory
oration, and receiving the degree of B. A.
"In March, 1842, he was appointed by the Baltimore
Methodist Episcopal Conference to the Bladensburg Cir-
cuit, in the State of Maryland." It is said of him:
"Active, earnest, enthusiastic, he did everything with his
whole soul." How much stronger, and more able in the
carr}dng out of the Master's great commission, "Go ye
into all the world, and preach the Gospel to every crea-
ture," would our loved communion be to-day, if its mem-
bers could have some of this enthusiasm and devotion of
its founder.
The work of Mr. Cummins at this time was that of "life
in a small village, going from chapel to school house,
holding services for the simple village folk who formed
in great part his congregations. He was as careful in
266 History of the Reformed Episcopal Church.
preparing his sermons, and as earnest in their delivery,
as when he ministered to great congregations made up of
the most cultured and intellectual people in the land.''
While in college and in the years that followed, Mr.
Cummins suffered from heart trouble, although his out-
door life was of great benefit to Mm.
His second year of ministerial work in the Methodist
Church was in Charlestown, West Virginia.
In July, 1845, after most prayerful deliberation, he
decided to enter the ministry of the Protestant Episcopal
Church. He was accordingly confirmed in St. Andrew's
Church, Wilmington, Delaware, by Bishop Lee, and was
ordained to the Diaconate in the same church by the
Bishop on October 26th, 1845, and became Assistant
Minister of Christ Church, Baltimore, Md., in the spring
of the following year, being associated with the Kev.
Henry Van Dyke Johns, D. D. A year later, Mr. Cum-
mins became Eector of Christ Church, Norfolk, Va.,
where he remained six years.
On the 24th of June, 1847, he was married to Alex-
andrine Macomb, daughter of Hon. L. P. W. Balch, of
West Virginia. On July 6th of the same year, he was
ordained to the order of Presbyter by Bishop Lee.
"He was seen year after year, working as few men do;
but his reward was the priceless souls that he was allowed
tb present to the Lord." What a record for any young
minister of the Gospel.
On July 3d, 1853, Mr. Cuimnins was called to the
Rectorship of St. James' Church, Richmond, Va., entering
on his duties September 1st. He successively filled the
pulpits of Trinity Church, Washington, D. C; St. Peters
Church, Baltimore, Md.; and Trinity Church, Chicago,
ni., and in all of them the same faithful preaching of the
Gospel, the same untiring zeal, characterized his work.
Lives of the Bishops. 2C^7
In June, 1866, he was elected Assistant Bishop of
Kentucky, while on a second trip to Europe, for the
benefit of his own and his wife's health.
On November 16th, 1866, he was consecrated Bishop
in Louisville, Ky. Here, sixteen miles from Louisville,
Bishop Cummins bought a house and grounds, calling
it Oak Lea, which he loved and enjoyed until compelled
to sell it for financial reasons in 1870.
The clouds which in later years gathered around Bishop
Cummins, beginning with those no bigger than "a man's
hand," were nev^ertheless gathering slowly, but surely.
At the General Convention held in New York in Octo-
ber, 1868, he took a stand, as he expressed it, "on the old
evangelical basis, now and ever ... to keep this Church
upon the platform of the Reformation." For long Bishop
Cummins felt that the errors which all Evangelical
Churchmen saw were creeping into their beloved com-
munion, were to be met and conquered within its bounds,
but after five years of struggle, when the Conventions of
his Church gave no relief, and the Evangelical party
found struggling useless, this opinion was changed.
In 1873, Bishop Cummins was asked to address the
meeting of the Evangelical Alliance in New York, and
on Sunday, October 12th, took part in a joint communion
service held in the Presbyterian Church of which Dr.
John Hall was the pastor. This act on the part of
Bishop Cummins brought upon him a perfect storm of
opposition and invective. It was then, after twenty-eight
years of most consecrated ministry, that he withdrew
from the Church in which he felt he could no longer
consistently labor for his Master. There then gathered
about him a few clergy and laity who, like himself, could
no longer remain in the Protestant Episcopal Commu-
nion, and it was out of several prayerful conferences held
268 History of the Reformed Episcopal Church.
by these noble men that our Reformed Episcopal Church
grew.
On December 2d, 1873, in the Young Men's Christian
Association Building, New York City, a small number
of persons gathered togetlier and in solemn and prayerful
spirit organized the Iieformed Episcopal Church.
From that time until his death, in 1876, Bishop Cum-
mins was earnestly engaged in aiding and building the
new work. On June 18th of that year, he preached in
Baltimore, leaving at night for his home in Lutherville,
driving in an open carriage to the station after preaching
in a densely crowded church. On Wednesday he was
taken ill, and after intense suffering went home to the
Saviour he had loved and served on the following Sunday,
the 25th. One of his children asked him what message
he had for his much loved Church. He said, ^'Tell them
to go forward and do a grand work." His last words
were: "Jesus! Precious Saviour!'^
Bishop Nicholson, who knew and loved him, said: "No
other man, be he transcendent as he may, can ever stand
to the Reformed Episcopal Church in the same relation,
for he was our Luther." At the age of twent3^-two, it was
said of him.: "If that young man lives, he will be heard of
throughout the length and breadth of this land."
"His sword was in hand,
Still warm with recent fight,
Ready that moment at command
Through rock and steel to smite.
His spirit with a bound
Left its encumbering clay;
His tent at sunrise on the ground,
At darkness ruined lay.
Soldier of Christ, well done!
Praise be thy new employ;
And while eternal ages run,
Rest in Thy Saviour's joy."
Lives of the BisJwps. 269
Bishop Charles Edwaed Cheney, D. D.
Bishop Charles Edward Cheney, D. D., was born in
Canandaigna, N. Y. He entered Hobart College, Geneva,
N. Y.^ gi-adnating with honor in July, 1857; and entering
the middle class of the Virginia Theological Seminary in
October of the same year, remained there one year, until
IsTovember, 1858, when he became Assistant Rector of St.
Luke^s Church, Rochester. He was ordained Deacon by
Bishop De Lancey in Trinity Church, Utica, N'ovember
21st, 1858. In August, 1859, he took charge of St.
Paul's Church, Havana, N. Y. March 4th, 1859, he was
ordained Presbyter by the same Bishop in Christ Church,
Rochester. On March 11th, he assumed charge of Christ
Church, Chicago, of which he still remains the beloved
Rector and friend.
Bishop Cheney was early in sympathy with the Low
Church party, and the bitter persecution for these very
principles which he suffered at the hands of the Bishop
of his diocese was a well known fact of the early seventies,
together with his attempted trial in an ecclesiastical court.
Bishop Cheney was one of the signers of the Chicago
Protest, and his strong opposition to the doctrine of Bap-
tismal Regeneration of infants, brought upon him the
scathing condemnation of the Bishop of Illinois (Bishop
WTiitehouse), by whom he was declared to be degraded
from the ministry. His attorney was Melville W. Fuller,
afterward Chief Justice of the United States. During
the three years of this persecution, the congregation stood
by him, and thus pastor and people grew into the tender
relations which still exist. The civil courts afterward
rendered the decision that Bishop Cheney was submitted
to an illegal trial and consequently the sentence pro-
nounced was null and void.
270 History of the Reformed Episcopal Church.
The Boston Post of February 7th, 1871, said of the
opposing party, doubtless they thought they were "expos-
ing a tempting opportunity" (that of urging him in the
court "to again come to the arms of the Church"), *^ut
to-day Mr. Cheney occupies the position of a protestor
before the country; he declares he has omitted a part of
the service because he could not conscientiously bring
his lips to utter the words. This is a high line for him
to occupy — the moral attitude of Luther, Knox, Huss."
Dr. Cheney was one of the first to rally to the side of
Bishop Cummins, and at the first Council of the Re-
formed Episcopal Church was elected the second Bishop
of our denomination, being consecrated in Christ Church,
Chicago, Sunday morning, December 14th, 1873, Bishop
Cummins preaching the sermon, from 1 Peter v: 1-4.
Bishop William Rufus ^N'icholson, D. D.
Bishop William R. Nicholson, D. D., was born in Green
County, Mississippi, January 8th, 1822. In 1835, in
attendance upon a Methodist camp meeting, he became a
Christian, and in due time entered the Methodist Epis-
copal College nt La Grange, Alabama, in preparation for
the ministry. TTis first pastorate was in l^ew Orleans,
where he remained four years. He applied for admission
to the Protestarit Episcopal Church, and in 1847 was
o-^rlqined by Bishop Polk. Tn the Protestant Episcopal
Church, his first charge was Grace Church Mission. New
Orleans; leaving there to assume the care of St. John's
Church, Cincinnati, 0., where he remained ten vears.
Tri 1859, Dr. "NTicholson accepted a call to St. Paul's
Church, Boston. Mnss.. and for thirteen years labored
faithfully among this people. He received the degree
of D. D. from "Konvon College, Ohio. Tn 1872, Dr.
Lives of the Bishops. 271
Nicholson left Boston to take charge of Trinity Church,
!N"ewark, N. J., remaining there for three years. Then
came his decision to enter the Eeformed Episcopal
Church, which he did, accepting the pastorate of the
Second, afterward St. Paul's Church, Philadelphia, Pa.
The church then was a small hody worshipping in a hall.
In 1877, it was in possession of a heautiful church prop-
erty, costing $180,000.
In May, 1875, Dr. Nicholson was elected a Bishop of
the denomination, and was consecrated in the Second
Church, Philadelphia, Feb. 24th, 1876. The sermon was
preached by Bishop Cheney, from Isaiah vi: 5-7. Bishop
Nicholson remained in charge of St. Paul's Church until
June, 1898, when he resigned in order to give more of
his time to Episcopal duties.
On June 7th, L901, this grand man, able teacher, clear
and sound preacher, faithful pastor, tender friend and
beloved Bishop, passed to his reward. The funeral was
held in St. Paul's Church, Philadelphia, Pa., June 11th,
and the following day his body was laid in Forest Hills
Cemetery, near Boston, Mass.
The following appears in the report of the Twenty-first
Council of the Synod of New York and Philadelphia,
held in the Church of the Reconciliation, Brooklyn, N. Y.,
October 16th and 17th, 1901:
^Iji loving remembrance "William Rufus Nicholson,
D. J) , Bishop of the New York and Philadelphia Synod
of the Reformed Episcopal Church, born Januar\^ 8th,
1822; entered into rest June 7th, 1901.
''T^^EREAS, It has pleased Almighty God to remove
from our midst, by death, our honored and beloved
brother and Bishop, who for over twenty years presided
272 History of the Reformed £Jpiscopal Church.
in our Councils, and for nearly the same period was rector
of one of our most important parishes; therefore be it
'^Besolved, That we, the members of the Twenty-first
Council of the New York and Philadelphia Synod, hereby
express our sense of deep bereavement in the departure
of our Bishop. He was one of our earliest leaders, a most
intelligent and loyal supporter, a most fearless and
efficient defender. In the Councils of our Synod, his
presence was an inspiration, his counsel wise and safe, his
message sound and truly evangelical. As a preacher of
the '^glorious Gospel,' he was singularly massive in his
grasp of truth, forceful and eloquent in his interpretation
of it. His sermons are Christian classics. They are part
of our inheritance.
^'Resolved, That we hereby extend to the stricken
household our tenderest sympathy in their sad bereave-
ment."
The Memorial Committee were: J. Howard-Smith,
D. D., WilHam Tracy, D. D., H. S. Hoffman, D. D., F. H.
Reynolds, William H. Allen.
"This parting scene of the ascension did more than
harmonize the Saviour's life and character; it furnished
forth to the world the truest instance of an affectionate
fare-thee-well. . . . And that single fare-thee-well to
His bereaved Church had in it a oonMnuous power of
blessing; for the sight of the hands as stretched out still
was the last sight seen of Him, and therefore He still
liveth in our minds as blessing still, blessing evermore."
— Last sermon preached by Bishop W. R. Nicholson,
D. D., Church of the Tieconciliation, Brooldyn, N. Y.,
May 19th, 1901.
Lives of the Bishops. 273
Bishop Edward Cridge, B. A.
Bishop Edward Cridge, B. A., was born at Bratton
Fleming, in the county of Devonshire, England, in 1817.
From 1843 to 1818, he was Gisborne Scholar and B. A. of
St, Peter's College, Cambridge, when he was appointed
Assistant Curate and Second Master of the Grammar
School, North Walsham, Norfolk, and subsequently, from
1851 to 1854, he was incumbent of Christ's Church, Strat-
ford Essex.
In April, 1855, he left England for Victoria, where he
was appointed minister of the Victoria District Church
from 1855 to 1865, and Dean in the same from 1865 to
1874. In 1874, the Dean, who was also Rector of the
Cathedral, with all the officials and nearly the entire con-
gregation, withdrew from the jurisdiction of the Anglican
congregation. In withdrawing, they were compelled to
lose the edifice, which they had completed only two years
before. The reason for the withdrawal was that usual
cause of trouble — ritualism. The rector and congrega-
tion opposing sacerdotalism and sacramentalism, and the
bishop opposing the opposers.
On the morning of the day, November, 1874, on which
the withdrawing congregation held their organizing meet-
ing, letters and papers were received from Ottawa telling
of the formation of the Reformed Episcopal Church.
The meeting unanimously decided to unite with this body,
and the "Church of Our Lord"' was built and opened for
service in January, 1876. The name was given by Sir
•Tames Douglas, fonner Governor, who continued a warm
supporter of the church till his death.
On July 16th, 1876, Rev. Mr. Cridge was consecrated
Bishop in Emmanuel Church, Ottawa, Canada, during a
General Council held at that place, and assigned to the
Episcopal Jurisdiction of the Pacific Coast.
^74 History of the Reformed Episcopal Church,
Bishop Samuel Fallows, D. D.
Bishop Samuel Fallows, D. D., was born in Pendleton,
P^ngland, December 13th, 1835. Educated in England,he
was about to enter Oxford University, when he came to
America with his parents and settled in Wisconsin, gradu-
ating at the Wisconsin University in June, 1859. Two
years previous he had been admitted into the Methodist
ministry. During the Civil War, he organized a regiment
and became its Chaplain, subsequently being made
Colonel and later Brevet-Brigadier-General. In 1870,
he was appointed State Superintendent of Public Instruc-
tion for Wisconsin, and four years later became President
of the Illinois Wesleyan University at Bloomington. In
1874, he entered the Eeformed Episcopal Church, and
became Rector of St. Paul's Church, Chicago. He was
consecrated a Bishop of our Church July 16th, 1876, in
Emmanuel Church, Ottawa, Canada. The sermon was
preached by Bishop Nicholson, from Col. i: 28, 29.
For a time Bishop Fallows resigned his pastorate to
ful^J his Episcopal duties, but later again assumed the
charge of Si. Paul's Church, and still remains its rector.
Bishop Fallows is a writer as well as a clergyman, and
as a soldier he was ever known for his bravery; as a citizen
he is a staunch lover of country; and as an orator, he is
"eloquent and stirring."
Bishop John Stjgden, B. A.
Bishop John Sugdcn, B. A., was consecrated a Bishop
of the Free Cliurch of England by Bishop Cridge, of the
Reformed Episcopal Church, and others, on August 20th,
1876, in Christ Church, Lambeth, England. He was
received on letters dlmissory from the Free Church of
England by Bishop Gregg and the Standing Committee
Lives of tJie Bishops. 275
of our Church in Great Britain. Bishop Sugden died
June 20th, 1897.
Bishop Thomas Huband Gregg, D. D.
Thomas Huband Gregg, D. D., M. D., was born March
1 st, 1840. He was confirmed June 23d, 1855, and gradu-
ated from Trinity College, Dublin. He was ordained
Deacon in September, 1863, and Presbyter a year later
in Salisbury Cathedral, by the Bishop of Salisbury.
Bishop Gregg was recommended as a suitable man to
take charge of the Eeformed Episcopal Church in Eng-
land, and upon his election by the General Council, was
consecrated in the First Church, New York City, June
20th, 1877, Bishop Cheney preaching the sermon, from
Psalm Ixxii: 16.
Bishop Gregg applied for letters dimissory in Septem-
ber, 1878^ and abandoned the Church, attempting to
inaugurate a new movement, under the name of the "Ee-
formed Church of England," and some few of the Ee-
formed Episcopal adherents joined him. His name was
removed from our list of clergy May 27th, 1880, and in
3894 those who had left the Eeformed Episcopal Church
with him returned, and the division was healed. In 1891,
Bishop Gregg's mind became affected, and he was placed
in an insane asylum.
Bishop Peter Fayssoux Stevens, D. D.
Bishop P F. Ste\rens, D. D., wr.s born in Florida, June
22d, 1830. At the breaking out of the Indian War in
3836, his mother removed to South Carolina. In ] 856, he
entered the State Military Academy, Charleston, South
Carolina, from Avhich institution he graduated in 1849.
Four years later he was appointed Professor of Mathe-
376 History of the Reformed Epiacopal Church.
matics in this Academy, and Superintendent in 1859.
In January, 1861, he was placed in command of a bat-
tery on Morris Island, guarding the channel of Charleston
Harbor, from which place, with some of the cadets, he
turned away the Star of the West. During his Super-
intendency of the Academy, he had been preparing for
the ministr}^ of the Protestant Episcopal Church, which
he entered after some further military service. In his
first parish, he found himself among a large number of
slaves, several hundreds of wham were received into the
('hurch, and organized them into separate congregations
after the Act of Emancipation.
Eev. Mr. Stevens entered the Eeformed Episcopal
Church in 1875, and was placed in charge of those colored
churches which had previously signified their adherence
to the Reformed Episcopal Church. He was consecrated
in Philadelphia, June 22d, 1879.
Bishop Stevens has labored among the colored race for
many years; he has partially educated and ordained to
the ministry some sixteen persons. There are some 2000
communicants in his jurisdiction.
]>iSHOP James Allen Latane, D. D.
Bishop James A. Latane, D. D., was born in Essex Co.,
Virginia, January 15th, 1831. He was a descendant of
one of the oldest families in the State, and a great grand-
son of the Rev. I^wis Latane, who in 1685 fled from
France to England after the edict of Nantes, and in 1701
came to Virginia, settling in Farnham, Essex Co.
James A. l^atane was confirmed in the Protestant l^^pis-
copal Church in his seventeenth year. Tn his eighteenth
year he entered the University of Virginia, and graduated
there in 1852. Two more years were spent there in the
Lives of the Bishops. 217
study of law, and then, feeling called to the ministry, he
entered the Theological Seminary of Virginia. His first
charge was Trinity Church, Stanton, Ya., where he
labored for fourteen years. On account of ill health, he
resigned that charge and accepted a call to St. Matthew's
Church, Wheeling, West Ya., and from that church, after
three years, on January 12th, 1874, le addressed his letter
to Bishop Johns, resigning the ministry of the Protestant
Episcopal Church.
He was elected a Bishop in the Keformed Episcopal
Church in May of the following year, but declined the
office.
Later he was again elected, and on his acceptance was
consecrated in Philadelphia, June 22d, 1879, by Bishop
Nicholson, assisted by Bishop Fallows.
At one time. Bishop Latane was pastor of the Bishop
Cummins Memorial Church, Baltimore, Md., to which
church he had been called from the parishes in Virginia
which he had started. He resigned from that church
after his call to the Church of the Redeemer, Baltimore,
although for a time he remained pastor of both churches.
In May, 1900, Bishop Latane was elected Presiding
Bishop of the Reformed Episcopal Church, and in Octo-
ber, 1901, at the meeting of the New York and Philadel-
phia Synod, he was unanimously chosen the Bishop of
that Synod, which was united with the Missionary Juris-
diction of the South.
On Friday evening, February 21st, 1902, after a brief
illness, this sainted and honored servant of God fell asleep
in Jesus. The funeral was held in the Church of the
Redeemer, Baltimore, on Monday afternoon, February
24th, and the interment was in Richmond, Ya.
278 History of the Reformed Ejjiscojjal Church.
Bishop Alfred S. Richardson, D. D.
Bishop Alfred S. Richardson, D. D., labored first in the
Congregational fold at Southend, Essex, and subsequently
at Clifton. He then entered the Free Church of England
and the Countess of Pluntingdon Connexion. He was ad-
mitted into the Eeformed Episcopal Church as a Presbyter
July 9th, 1877, and was consecrated a Bishop in Philadel-
phia, Pa., U. S. A., by Bishops Nicholson and Fallows, on
August 20th, 1876. He retained his rectorship of Em-
manuel Church, Great Malvem, Worcestersliire, England,
and in 1885 was chosen Presiding Bishop of the Synod of
Great Britain and Ireland, and removed to Christ Churcn,
Carlton HilL St. John's Wood, London. Bishop Rich-
ardson has now ceased to hold jurisdiction.
Bishop Hubert Bower.
Bishop Hubert Bower was born in Gloucestershire,
England, in 1835, receiving his education at New College,
London. He was settled in Devon for several years, and
afterward in Brighton. He was elected Bishop by the
General Synod held at Westminster, November 26th,
1878, and was consecrated at St. Saviour^s Church, Lit-
tlehampton, by Bishops Richardson and Sugden on
August 19th, 1879. lie has now retired from the Epis-
copate and Church.
Bishop Edward Wilson, D. D.
Bishop Edward Wilson, D. D., was nominated by the
Canadian Synod May 27th, 1880. A special meeting of
the General Council was called in Philadelphia on June
80th, and the Rev. Mr. Wilson was elected Bishop of the
Synod of Canada, and was consecrated Bishop on July 1st,
Lives of the Bishops. 279
1880, by Bishops Nicholson and Latane. He resigned
the work in Canada in 1888, and since that time has
taken no active part as Bishop, on account of continued
ill health. He is now living in Metuchen, N. J.
Bishop Thomas W. Campbell, S. T. B.
Bishop T. W. Campbell, S. T. B., was born at Three
Kivers, Quebec, September 24th, 1851. Feeling himself
called to the ministry, he entered Victoria University,
Coburg, graduating in 1878. He then went to Toronto
and became editor of the Christian Guardian, also edit-
ing the Canadian Prohibitionist. He was called as
pastor of Woodgreen and Parkdale Methodist Churches,
Toronto, and in 1885 entered the Reformed Episcopal
Church, assuming charge of Christ Church, Toronto.
May 31st, 1891, he was consecrated Bishop by Bishops
Fallows, Nicholson and Latane, in the Church of the
Epiphany, Cleveland, Ohio. Bishop Campbell assumed
the Bishopric of the Canadian churches, and then for a
short period was rector of the Church of the Reconcilia-
tion, Brooklyn, N. Y., withdrawing, however, from our
Church soon after the Council of 1897, and entering the
Presbyterian Church.
Bishop Philip X. Eldridge, D. D.
Born at Woolwich, Kent, England, July 31st, 1846.
Educated privately and at King's College and Milton
Theological College; Assistant Minister of St. John's
Church, Spalding, 1873-1881; Incumbent of Christ
Church, Petersborough, 1881-1887; Incumbent of St.
Jude's Church, "Balharn, London, 1887 to date.
Admitted to the ministry of the Reformed Episcopal
280 History of the Reformed Episcopal Church.
Church, 1878; General Secretary of the Synod of Great
Britain, 1880-1888.
Elected Coadjutor Bishop by General Synod on May
10th, 1892, and consecrated Bishop in Emmanuel Church,
Gunnershury, London, on June 24th, 1892, by Bishops
Sugden, Greenland and Baker.
Elected Presiding Bishop at General Synod held May
9th, 1893; and upon the union of the two sections of the
Eeformed Episcopal Church in England, on May 15th,
1894, elected Presiding Bishop of the United Church —
a position to which he has been unanimously re-elected
at each subsequent General Synod.
For some years Secretary of the National Protestant
Congress, and still a member of the Imperial Council of
the Imperial Protestant Federation, General Committee
of the Protestant Alliance, and other societies.
Bishop William T. Sabine, D. D.
Bishop William T. Sabine, D. D., was bom in New
York City, October 16th, 1838. In 1859, he graduated
from Columbia College, and from the General Theological
Seminary of the Protestant Episcopal Church in New
York City three years later.
In June, 1862, Mr. Sabine was ordained to the Diacon-
ate by Bishop Horatio Potter, of New York, and in April
of the following year was ordained a Presbyter of the
Protestant Episcopal Church by the same Bishop.
Pev. Mr. Sabine was the Assistant Eector of St.
George's Church, New York, from February, 1863, to the
following December, when he accepted the rectorship of
the Church of the Covenant, Philadelphia, Pa., remaining
there until April, 1866. He became the rector of the
Church of the Atonement, New York City, in May, 1866,
Lives of the Bishops. 281
continuing there until, upon his entering the Reformed
Episcopal Church, he accepted the position of rector of
the First Church, New York, in April, 1874, where he
is still its beloved leader. The degree of Doctor of
Divinity was conferred upon Eev. Mr. Sabine in June,
1890, by the New York University.
Dr. Sabine was elected Bishop of the New York and
Philadelphia Synod of the Reformed Episcopal Church,
May 6th, 1902, his election being confirmed by the Gen-
eral Council May 7th, 1902. Dr. Sabine will be conse-
crated a Bishop of the Reformed Episcopal Church at the
meeting of the New York and Philadelphia Synod, m
October, 1902.
Bishop J. Renney.
Elected by the Synod of Great Britain, 1892; conse-
crated, June 24th of that year, in Emmanuel Church,
Gunnersbury, London. Died July 26th, 1894.
Bishop T. W. Bowman, M. A., Ph.D.
Rector of Christ Church, Discard, England. Elected
Bishop during the meeting of the English Synod in June,
1902.
Chapter XXVI.
Recollections — Clerical and Lay.
Bishop Charles Edward Cheney, D. D.
"Seventeen years ago next Tuesday, a mere handful of
us gathered around him as our beloved leader (Bishop
Cummins), and with prayer for the blessing of the Holy
Spirit, organized the Reformed Episcopal Church. . . .
My own personal acquaintance and friendship with Dr.
Cummins began in the autumn of the year 1863, when
he became the rector of Trinity Church in this city. . . .
Solemnly, prayerfully, he acted on his own conscientious
convictions. He resigned his place as the Assistant
Bishop of the diocese of Kentucky, called around him a
few like-minded Episcopalians, and on the ever memor-
able 2d of December, 1873, organized the Reformed Epis-
copal Church. The Rubicon was crossed at last; after
years of patient waiting, prayer and trusting, we saw a
Bishop of the old historic line at the head of a Church at
once Episcopal, Liturgiccd and Evangelical.'' — "The
Remembrance of the Righteous/' Seventeenth Anniversary,
November 20th, 1890.
Bishop J. A. Latane, D. D.
During even his seminary course in the Protestant
Episcopal Church, convictions were beginning to force
themselves upon the mind of James Allen Latane that
there were errors in the old Church, but in the following
years of his ministry in that Church, his mind was so
filled with interest and the labors of his parish, that for
Recollections — Clerical and Lay. 283
a time his early fears were laid aside; but these thoughts
were again aroused by a conversation held with a former
classmate after an ordination service, in which his friend
claimed that the laying on of hands just witnessed by
them invested the candidate "with all the functions per-
taining to a real priesthood/^ Shocked beyond measure,
and after a great struggle, Rev. Mr. Latane felt he must
leave the Church which held such truths in its Prayer
Book. He says:
"I must be true to my convictions; and, cost what it
might, I must give up the ministry of the Protestant
Episcopal Church. ... In this state of mind, I went
to church on the following Sunday morning, November
16th, 1873, feeling it was plainly my duty to preach the
simple Gospel as best I could, where I was, until the Lord
should open the way to a new field, and was in the vestry
room of my church, reading over a sermon on the old
text, 'As Moses lifted up,' etc., when the Senior Warden
came in and said: 'Mr. Latane, have you heard of the
secession?' Thinking he meant some political move
somewhere, I said, 'No; what secession?' And in reply,
I was informed for the first time that Bishop Cummins
had that week decided to withdraw from the Protestant
Episcopal Church, and on Thursday had addressed a cir-
cular letter inviting brethren like-minded with himself
in the Protestant Episcopal Church to attend a meeting
to be held in New York on the second day of December,
1873, for the purpose of restoring the old paths of their
fathers and of organizing an Episcopal Church on the
basis of the Bishop White Prayer Book of 1785.
"I made no comment. I could not express what I felt.
It seemed to me a marvellous thing that in my distress
and perplexitv the Lord shoulrl have provided relief at
:i84 llislury of the Reformed Epiacoyal Church.
sucli a time and in such an unexpected way. And tliuugli
it was some months before I saw my way to identifying
myself with the Eeformed Episcopal Church, on account
of some special apprehensions as to some features in the
new Church, yet from that Sunday morning I was in full
accord with Bishop Cumnnns, was laboring for the same
end, and knew that sooner or later my lot would be cast
in, for better or worse, and to the end of my days, with
the Reformed Episcopal Church."
Col. Benjamin Aycktgg.
Benjamin Aycrigg, Ph. 1)., was born in New York,
September 28th, 1804, graduating from college in 1824.
He earned a reputation as a civil engineer, and "by a work
on calendars made his mark among physicists. He de-
clined overtures at one time made to him by the govern-
ment to fill a position as astronomer." In 1849, he
removed to Passaic, N. J. His valuable "Memoirs of the
Reformed Episcopal Church," made an additional debt
of gratitude which this Church owes to this, one of its
most valued lay founders.
"I believe that the Alliance was the immediate cause
of my writing to the Senior Warden, October 30th, 1873,
giving my reasons for leaving that parish (St. John's),
of which I had been one of the founders in 1859. . . .
On November 12th, 1873, I became acquainted with
Bishop Cummins, and since that date have made the
affairs of the Reformed Episcopal Church my exclusive
business. . . . This call to organize was the unpremedi-
tated result of an unpremeditated meeting of Bishop
Cummins, and the Rev. M. B. Smith, and the Rev. Mason
Gallagher, and myself, at the home of Mr. Smith in
Passaic, N. J., on November 12th, 1873. . . . Before
Recollections — Clerical and Lay. 285
ten A. M. of November 13th, the Bishop said to Mr.
Smith, 'Take pen and paper and write as I dictate.' The
call dated November 13th was then written, approved by
all, and the Bishop signed his name to it. He then left
for New York by the noon train, taking the MS. with
him, and mth no remark about having copies printed
To show that this action was unpremeditated and solemn,
I will quote, as nearly as I can remember, my own words
to the Bishop when, on November 13th, I returned the
paper after having signed it: 'I would not have done that
yesterday; I have seen so much of the backing and filling
of the Low Chm-ch clergymen that I have lost all confi-
dence in them, and since 1869 have not attended their
meetings. But I have seen enough yesterday and to-day
to convince me that you are not acting under a temporary
excitement, to back down as soon as the excitement is
over. Where you put your foot, there you will keep it,
and I shall be satisfied if this result in nothing more than
a single parish in New York for the present."
Rey. Masotvt Gallagher, D. D.
A name ever familiar to the Reformed Episcopal
Church is that of the Rev. Mason Gallagher, D. D. Dr.
Gallagher was educated in New York and at Dr. Sher-
wood's boarding school in Connecticut, finally graduating
at Hobart College, in 1840. He was ordained Deacon
at Waterloo, N. Y., July 15th, 1844, and Presbyter on
November 12th, 1845. He was an active minister in
the Protestant Episcopal Church until his withdrawal
for matters of conscience in 1871. His earnest and sin-
cere devotion to the Reformed Episcopal Church made
him a beloved member of our communion. He died in
July, 1897. His writings in defence and explanation
28G liialvrij of the Iiefonncd Eijiscopal Church.
of the principles of onr Church are valuable acquisitions
in every Reformed Episcopal household and library.
We give his recollections of the ever memorable com-
munion in the church of which Dr. Hall was pastor:
"I met Bishop Cummins for the first time in many
years at the meeting of the Evangelical Alliance in Oc-
tober, 1873. I had greatly admired his address on mis-
sions in the Church of the Ascension, New York. His
stirring speech on ritualism had indicated his view of the
situation.
"I had left the P. E. Church in 1871, and was awaiting
the action of the General Convention, before uniting with
either the Presbyterian Church, into which I had been
baptized, or the Reformed, to both of which denomina-
tions I had received invitations. I approached the
Bishop and said: ^T had hesitated to speak to him, as I
knew not how he had viewed my action.' I told him my
state of mind. He said, very cordially, *My dear brother,
I think you and I are nearly in the same boat.' I asked
him if he was willing to take part in a public communion
with the delegates to the Alliance? 'Very desirous/ he
sairl: ^I tried to get to the communion at which Dean
Smith was present, in Dr. Adams' church, but being in
the gallery, it was almost impossible.' Will you, if an-
other communion service is held? 'Certainly, with plea-
sure.' I met Drs. Schatf and Irengeus Prime at the same
meeting. The latter said that a communion service
would be held the following Sunday in Dr. John Hall's
church. T called on Dr. Hall, who said he would be
o-reatlv pleased if Bishop Cummins would take part.
Meeting Bishop Cummins, Dr. Hall invited the Bishop
in make the nddress, in delivering the cup. Dr. Arnot, of
Fdinburg, distributed the bread, the venerable N. Dorner,
Becollections — Clerical and Lay. 287
of Berlin, pronouncing the benediction. The scene was
one of the most memorable this earth has witnessed."
Also his recollection of the formation of the Reformed
Episcopal Church:
"On November 12th, I met him on his way to Passaic,
where I was temporarily residing, to visit Dr. Marshall
Smith, and to confer concerning a copy of the Prayer
Book of 1785, a rare volume, procured from England, and
about which we had conversed, as a suitable basis for a
Reformed Episcopal Church.
"Bishop Cummins said he had just sent his letter de-
clining further to exercise his Episcopal functions in con-
nection with the P. E. Church, and his decision to leave
that communion.
"I arranged to meet him in the afternoon at Brother
Smith's. I found that Col. Aycrigg was at the house.
PTe had called, and had met the Bishop for the first time.
The Revolutionary Prayer Book was examined, a confer-
ence held that afternoon and evenin.sr. and adjourned to
the next day. After prayer by the Bishop, it was resolved
to issue a call, signed by him, for a convention of Episco-
pal clergymen and laym.en, to meet on December 2d, at
the rooms of the Young" Men's Christian Association, TvTew
York, to organize a Reformed Episcopal Church. The
Bishop carried the call to tbe printer.
"The visil of Col. Aycrigs: was providential, and totally
unpremeditated, as far as the issue of the meeting wrs
concerned. It was but one of a numbf^r of such provi-
dential circumstances, showing the hand of God in the
initiation and establishment of the pure, evangelical,
Protestant liturgical Church. To this lefirned and ven-
erable man this Church owes a debt of grfititude, which
words cannot express."
388 Hidonj of the Reformed Episcopal Church.
Charles D. Kellogg.
"Concernmg the laymen who acted in the first General
Council, I find but little to tell that would be of general
interest. ... It did seem surprising to the laymen, not
quite a score in number, who assembled in the Y. M. C. A.
parlors in New York City, on that memorable second of
December, 1873, that of the hundreds who with them for
years had longed and prayed for some sign of effective
resistance to the encroachments of sacerdotalism and its
concomitant errors, so veiy few were ready to respond
when the door of escape from them was so graciously
opened. . . . But the few of the laity who participated
in the first Council had counted the cost and undauntedly
stood by the still fewer brave ministers who, with Bishop
Cummins, had met to consummate the exodus which
seemed so plainly to be of God."
Rev. Charles H. Tcjcker.
Philadelphia, October 7th, 1884.
"I am thankful to state that I enjoyed the very great
privilege of being one of the seven clergymen who were
present at the rooms of the Y. M. C. A. in New York on
December 2d, 1873: and participated in the organization
of our glorious Reformed Episcopal Church."
Chapter XXVII.
Publication Society and Church Papers.
The Publication Society was formed with the following
object: to "publish the Prayer Book and Hymnal of our
Church, also literature in the form of tracts, leaflets, etc.,
giving a history of our Church, the reason of its existence,
and the principles upon which it is founded, also to pub-
lish Sunday school quarterlies and helps for Sunday
school teachers and scholars/^
On May 9th, 1892, the owners of the Society, Miss H.
S. Benson, Mr. Charles M. Morton, and the Rev. H. S.
Hoifman, D. D., made a deed gift of the same to the
Reformed Episcopal Church, through its Presiding
Bishop, in order that the business might be under the
control of the Church, the same to be placed by the
Council in the hands of a Board of Trustees, composed
of representatives elected equally from East and West.
The report of the Society rendered at the General
Council of 1900, shows amount of business transacted to
May, 1900, for the year, as $7011.23, and the value of its
stock of publications at the same date, $4392.11.
TJie Episcopal Recorder.
The Episcopal Recorder is one of the three oldest
religious papers in the United States. It is published
weekly in Philadelphia, in the interests of the Reformed
Episcopal Church. "It proclaims the old-fashioned
Gospel of the grace of God as contained in the Bible and
Prayer Book, and as epitomized in the Articles of Re-
290 History of the Reformed Episcopal Church.
ligion, and is distinctly evangelical, as it has been through
more than seventy years of its establishment."
We give below a sketch of The Becorder's history, with
the kind permission of the writer, published in the issue
of November 1st, 1900:
"Hearing one high in the Councils of the Reformed
Episcopal Church speak in terms of regard for "the old
Becorder, it may not be without interest to some readers
of the paper if some few facts concerning its establish-
ment and history are placed before them by one whose
familiarity with it has been life-long, and which extends
through his parents to an acquaintance with its first num-
ber. In doing this, the writer will be compelled to
depend almost entirely upon memory, and no claim can
be put forth to completeness or absolute accuracy of
detail. It may perhaps elicit further and welcome infor-
mation from some other source.
"When that holy man of old, the Rev. Gregory T.
Bedell, was rector of St. Andrew's Protestant Episcopal
Church in Philadelphia, he felt the need of a paper which
would advance, in the communion to which he belonged,
those distinctive doctrines of grace he loved and which
he ever faithfully preached. In those days the prevalent
preaching in the Protestant Episcopal Church was that
which was in keeping with the somewhat cold and formal
churchmanship of Bishop White, and which, though it
would be regarded as very moderate and even low church
now, even then showed the tendency to sacerdotalism and
sacramentarianism which has developed so largely in later
years.
"Dr. Bedell, and somewhat later. Dr. Tyng, were pro-
nounoed p^ponents of that evangelical type of church-
manship which, under Bishop Meade and his successors,
Fublicatioii Society and Church J^apers. ^Ul
has been ever characteristic of the Diocese of Virginia,
and it was to promote that simplicity of form, combined
with distinctively evangelical doctrine, that the Reco^'der
was established in Philadelphia in 1822. With such aims,
it was unavoidable that the new enterprise should always
be looked upon as controversial in character by those who
were not in sympathy with it, and as resisting what it
regarded as erroneous tendencies, and in witnessing for
what it held to be the truth it has always preserved the
same reputation through the loug years of its life.
"Although at first known as The Philadelphia Recorder,
a copy bearing date of July 15th, 1826, certifies that,
besides its publisher in that city, A¥illiam Stavely, it had
agents in Portland, New York, Harrisburg, Baltimore,
Wheeling, Xorfolk and Lynchburg.
"Its editors have been many. The first one, Eev. Mr.
Brinckle, came to Philadelphia for the express purpose
of acting in that capacity, but his continuance in that
position was very brief. For some time Dr. Bedell filled
the editorial chair. Nor did the fact that his son was for
many years the Bishop of the Diocese of Ohio prove to be
the closest tie between the editorship of the Recorder and
the Fpiscf)pate of the Protestant Episcopal Church, for
one of its earliest editors was the Eev. B. B. Smith, of
Kentucky, long the Presiding Bishop of that body, whose
assistant in Kentucky was Bishop Cummins, and it was
this ex-editor who fulminated the decree degrading the
former from the ministiy of the Church of God at the
foundation of the Reformed Episcopal Church.
Eev. W. W. Spear and Dr. Stephen H. Tyng, Senior,
with Eev. Wm. Suddards and Eev. John A. Clark, were
also among the editors of the Recorder, and Dr. Tyng
became engaged in an at that time famous controversy
2^J2 History of the Reformed Episcopal Church.
with the Rev. Dr. Barnes, of the Presbyterian Church.
The writer of this article remembers hearing it said that
Dr. Barnes had the best of the argument until Rev. G.
AV. Ridgeley took up the cudgels in aid of Dr. Tyng, the
latter^s forte being rather that of a preacher than a con-
troversialist.
"Dr. Ridgeley was editor for some years, and continued
to contribute to the columns of the Recorder long after
it had transferred its allegiance to the Reformed Episcopal
Church, and his papers on diocesan autonomy or inde-
pendence, signed 'G. W. R.,' will be remembered by some
of the present generation. These articles were written
in the hope that some dioceses in the Protestant Episcopal
Church, and notably that of Virginia, which were in
accord with the principles upheld by the Recorder, would
exercise their right and cut loose from a body in which
were daily becoming more dominant the sacerdotalism
and its attendant ritualism so repulsive to the majority of
the Virginia clergy.
"At one time, the Recm'der was managed by a com-
mittee, and ultimately it became the property of Mr.
Francis Wharton, who was also its editor for a number
of years. Mr. Wharton was a lawyer of distinction, whose
legal writings are to this day authoritative. A prominent
and active low churchman, and also a professor at Gam-
bier, Ohio, where for many years there was established the
prosperous college and theological seminary of the
Protestant Episcopal Church, Mr. "Wharton entered the
ministry of the same, and his daughter is to-day a con-
tributor to its columns of articles on historical subjects,
which give pleasure to very many readers of the Recorder.
"Some time in the 'sixties,^ Mr, Thomas H. Powers
became the owner of the paper, and it? editor for some
fourteen years was the Rev. Charles W. Quick.
Samuel Ashhurst, M. D.,
Late Editor of The Episcopal Recorder.
Publication Society and Church Papers. 293
"Upon its purchase by Mr. Powers, the Becorder for
the first time made a change in its publisher and printer,
and this change led to the establishment of another low
church Protestant Episcopal paper, which, after various
changes, survives as the ably edited Church Standard.
"At the foundation of the Reformed Episcopal Church,
the Becorder was the only religious paper in which could
be found any full report of the actions of Bishop Cum-
mins and the progress of the movement initiated by him,
and though for some years Mr. Quick remained a presby-
ter in the Protestant Episcopal Church, the Becorder be-
came thoroughly identified with the work into which its
owner cast all his energies, and with slight modifications,
the editorial conduct of the paper begun several years
before Mr. Powers' death has continued until the present
time.
"During the seventy-eight years of its existence, the
Becorder has absorbed several other papers, and for a few
years it was thought wise to modify its own title, though
its ownership and management continued without
change; and though it owes allegiance no longer to the
Protestant Episcopal Church, it upholds the same funda-
mental theological views for the furtherance of which it
was established more than three-quarters of a centurv
ago."
Our Church suffered another great loss in the death of
Dr. Samuel Ashhurst, for many years the Editor of the
Becorder, and a most devoted Refoiined Episcopalian.
The Evangelical Episcopalian.
The Evangelical Episcopalian is a monthly magazine
published in Chicago. It is a journal aiming to present
the doctrines and methods of the Reformed Episcopal
294 History of the Reformed Episcopal Church.
Church in a spirit of love. It seeks to promote harmony
in our own Church, and, while positively and unswerv-
ingly loyal to its ])rinciples, cultivates fellowship with
other Cliristians and churches. The management and
editorial work of the paper are in the hands of a corps
of writers, among whom are Bishop and Mrs. Cheney.
It numbers among its contributors bishops, clergymen
and laymen of our own communion, as well as distin-
guished writers in other Churches.
Chapter XXVIII.
The History and Mission of the Reformed Episcopal
Church.
"If the work we inaugurate to-day be of men, may it
come to nought. If it be of God, may He grant us more
abundantly ^the Holy Ghost and wisdom,' to make us
'valiant for the truth,' strong to labor and faithful in
every duty, and 'rejoicing to be counted worthy to suffer
shame for His name.' " This was the spirit that per-
vaded the meeting of the first Council of the Reformed
Episcopal Church. Has its subsequent history proved
it to the world? The touchstone to be applied to any
work for God is the question: "Is it of Him?" "Can
we bear the search-light of the Divine scrutiny and feel
we are following in His footsteps?" The longer one
lives, the more one sees the necessity for separation
from the world, both in the Church and in individuals —
to be in the world, but not of it. This is perhaps hard
to attain, but it is God's way. His "come out from
among them and be ye separate," is unequivocal in its
demand. The Church of to-day depends too much upon
the world for its workers and for its general support.
Even the most careful of us are prone to enter into prac-
tices of which the world approves, in order to forward
(as we think) the cause of Christ.
"We have come step by step through the history of our
denomination for nearly three decades. ^^Hiat has it
been? Why do we exist and what is our mission to
future generations, until that time when the Church,
296 History of the Beformed Episcopal Church.
the body of all believers, becomes the Church
triumphant?
We did not come out from the Protestant Episcopal
Church simply to multiply denominations. We came
for a principle, a principle which, in years long past,
created martyrs; a principle which, in our mother
Church, was buried from sight in the errors which a
reformation did not entirely take away. We came for
conscience' sake, because when once our eyes are opened
to error and we consent to it, even by our presence, we
become to a certain extent a partaker therein. Loyalty
to Christ demands an unswerving fidelity to His truth
as it stands revealed to us in His Word. Our Church
has seen enough of compromise, and henceforth places
herself as a living protest against the errors which,
through hundreds of years, have cast a blot upon her
Book of Common Prayer. The Word of God has taught
us that there is but "one Mediator between God andmen/'
but one Intercessor, who upholds the plea of His own
perfect righteousness. His finished work for us, in the
pure chalice of His own intercession. That Word of
God has taught us that only the Holy Ghost can regen-
erate, only the salvation freely offered to us in Jesus
Christ can save from sin; that the body and blood of
Christ was offered "once for all;'' and further, that we
are to hold fellowship with all "who love our Divine Lord
and Saviour, Jesus Christ, in sincerity," irrespective of
all denominational lines.
This was "the faith once for all delivered unto the
saints," whose purity, through the handling of men, be-
came tarnished and dimmed with errors. We love our
grand liturgy. Her prayers are like the soft notes of the
bird at evensong, whose very echoes touch heaven and
History and Mission. 297
return in benedictions, even as the notes of the bugle
awake the voices of the mountain fastnesses and return
in silver music to the ear.
John Wesley said: "Best of all, Grod is with us." The
secret of true prosperity in any Church, as well as with
any individual, is God's presence and blessing. There-
fore, as we look back over our history, can we claim this
blessing as ours?
Our history has been a record of God's dealing with us.
Sometimes as we look back we lose heart, and feel that
we are so small among the Churches of Christendom;
and yet, should we be dismayed if "God be for us," as
we believe? From the Hand Book for 1901, we quote
the following: "At the opening of this new century, we
find, looking backward, that in less than thirty years we
have 10,000 communicants, 99 clergymen, and 64
churches. The Presbyterian Church of the United
States could lay claim in seventy 3^ears, i. e., 1640-1717,
to only 3000 communicants, 19 clergymen and 40
churches." We also have a church property valued at
$1,639,556. This is its earthly progress, and as to its
work for Christ, can we doubt a corresponding blessing?
That souls have been saved, that a standard has been
raised as a protest against error, is as sure as the eternal
hills. God called out our Church. He had a place for
her in the unfolding plans of His wise Providence, and,
therefore, no one can tell the un^nritten history laid up
in His great account, which will give to her a crown
richer than any of earth's diadems. This Church has a
mission to fulfil. There was a need for her in the
economy of God. Why? Because, like the sea creeping
imperceptibly up the sloping sands upon the shore,
Eitualism, with all its attendant errors, was proving a
298 History of the Eeformed Episcopal Church.
resistless tide, despite tlie brave eH'orts to repel her ad-
vances. Could we not have eft'ected our reform within
the Church from whence we came? No; years of strenu-
ous effort to that end brought no relief. The strength
of error was as adamant, and 3^ear by year made the old
Church stronger within her entrenchments. We should
be proud of our name "Heformed.^" It stands for the
grand principles of truth for which we came from our
mother Church. That this is recognized, we believe.
Why is the fold from whence we came seeking to change
her name? Why in so many instances is the word "Prot-
estant"' omitted, if not that the "Protesting^' Church is
no longer such a body, and the Protestantism for which
many have offered up life itself is no longer a cause as
dear as in fonner times?
Amid all its difficulties, its prosperities and its adver-
sities, the Reformed Episcopal Church has soimded forth
with no uncertain sound a pure Gospel. For clear, un-
equivocal adherence to Jesus Christ, for beauty of prin-
ciple, and for glorious setting forth of Gospel truth, she
is deservedly distinguished. In these days of laxity of
principle, of loose conceptions of the Word of God, of
ritualistic tendencies, of love of show which makes these
very tendencies attractive, particularly to the young,
this Church came into being at God's beckoning hand,
to be a true light-bearer. One of our Bishops has said:
"Our faith is that our work is of God; and our prayer
is that, if it be not of God and for God, it may quickly
come to nought, and the very name of the Reformed
Episcopal Church perish from the earth." Once in the
early days our Church was referred to as the "Primitive
Episcopal Church," and the name seems to fit its mission.
The word "Primitive" shows that it is a restoration, a
History and Mission. 299
going back, not only to the days of our country's early
history, but back to the Eeformation, when the fires of
martyrdom and thehorrors of torture could not draw away
from the truth those who held it in their keeping; back
still farther to the days of the apostles; aye, back farther
yet, to the teachings of Him who, beside the blue waters
of Galilee, called followers into His service, that He
might make them "fishers of men."
"Finding, following, keeping, struggling,
Is He sure to bless?
Saints, apostles, prophets, martyrs,
Answer, Yes."
This is our history, and in reverence we may say,
"Hitherto hath the Lord helped us/^ With such a his-
tory, above all, with such a God as ours, what should be
the character of our mission as a Church? Inscribed
upon it, surely, should be, "Holiness to the Lord."
Our mission, as Bishop Nicholson, in his twenty-fifth
anniversary sermon, stated, is to be true witnesses — to
bear testimony to the Truth. Jesus, and Jesus only, our
motto. To be faithful to His Word and square our lives
and the life of our Church with the precepts of Divine
authority. In these days, when the Church is so prone
to mingle with the world, our beloved Zion stands in need
of greatest caution. The word is, "Ye cannot serve God
and mammon;" and God's "cannot" is without quali-
fication.
We stand for the defence of those Protestant principles
for which the martyrs of the English Reformation suf-
fered. We stand for Protestantism pure and simple, no
matter what the cost.
Upon our young people rests the future of our com-
munion. Do we realize this, and are our boys and girls
300 History of the Reformed Episcopal Church.
and young men and women being taught the principles
which distinguish us as a Church? In so many of our
Sunday schools, a large proportion of the children come
from families who have no knowledge or interest in the
distinctive principles of our denomination. Therefore,
if we want to make these children the future workers in
our Church, they must be taught to love it and to have
an intelligent appreciation of its liturgy. Then, as they
grow older and the tendency is to drift away from school
and Church, the instruction received may still hold them.
It is upon the young people who have been led to the
Saviour through the instrumentality of our Sunday
schools, and trained in the principles of our denomina-
tion, that the onward progress of our Church will de-
volve. We need more of these same young people to
attend our church services, that they may become
familiar with our Prayer Book. We have a peculiar duty
in this respect — the education of our people in a knowl-
edge of the reasons for our existence. It is vitally im-
portant that we should know these things, and if once
understood, it seems difficult to conceive of any return to
the errors from wdience we came. By a more thorough
examination into the principles of our Church, and a
wider dissemination of its literature, we can aid very
materially to this end.
Upon our laity rests an equal responsibility with the
clergy, and upon both alike devolves the duty of guard-
ing this precious jewel from the inroads of worldliness,
for upon them rests the earthly upbuilding of our Zion.
From our pulpits should ring no uncertain sound.
Salvation to a lost world through Jesus Christ is the mes-
sage we hold from Him. The sounding forth of a pure
Gospel, simple in its teaching, sound in its denunciation
History and Mission. 301
of sin, rich in its fulness, is the work of our Church. We
have naught to do with the harvest; our duty is in the
present, and unless we hold staunchly to these vital prin-
ciples, our beloved Zion will not fulfil her mission.
We need young men for our ministry. Men whose
hearts God has touched, men of ability, men willing to
sacrifice for the principles they hold — these are needed
in our school of the prophets. Such men, sound in
principle, filled with the Spirit of the living God, and
thoroughly embued with the conviction of the need for
and beauty of the Eeformed Episcopal Church, are the
ones who, in the years to come, should be the successors
of those who, in our early history, w^ere the faithful and
able upholders of our communion.
This is the Church that we love; this her history and
her mission. May the great Head of the Church so
purify and keep her spotless that she may ever stand as
a protest against error and a living witness to His eternal
Truth.
It has been the writer's privilege to read much of the
correspondence of Bishop Cummins, letters to and from
him, and no one could do so without feeling the deep
conviction which this man experienced that the cause
of the Eeformed Episcopal Church was truly God-given.
It was no hasty movement. To be sure, it culminated
with the union communion service during the meeting
of the Evangelical Alliance, but the heart of the man
had been prepared by God through the years that led up
to it. The sacrifice of his worldly position was as noth-
ing. He was a man who, like Abraham, could go forth,
not knowing whither he went, strong in faith, and if the
Eeformed Episcopal Church could at all times have such
men in the ranks of her clergy and laity, the progress of
'302 History of the Reformed Episcopal Church.
her future would be one upward course from year to year,
despite discouragements, for God would be on her side.
The position of our Church demands such men; humanly
speaking, her very existence depends upon it. Those
who turn back are but clogs upon the wheels of her pros-
perity. The insidious working of outside powers are to
1)6 guarded against, and to do this we need God's help,
and we require men who, like Bishop Cummins, will have
the faith and the courage to resist such dangers.
Thus, as we turn the first corner of the opening cen-
tuYv, we stand upon its threshhold a peculiar Church, a
God-given Church. "God is in the midst of her: she
shall not be moved." This is the trust God has given
to us; let us see to it that, by His grace, our Church ever
remains true to her grand principles, in the promulgation
of the Gospel of Jesus Christ.
We would leave as our final thought, a few words of
Bishop Cummins, from a sermon preached in 1874, and
may our Triune God grant their fulfillment: "Beneath
us is the solid Rock, around us the arm of Divine
love, above us the sapphire firmament, the ark of
God is in our midst, the martyrs of England are with
us in spirit. ... All Evangelical Christendom blesses
us, and through the coming years I hear the voices of
future generations chanting this song: Thank God for
the Eeformed Episcopal Church — Scriptural, Protestant
and free.' "
APPENDIX.
Clergy List, 1873-1902.
1873.
Bishop George David Cummins, D. D.,
Bishop Charles Edward Cheney, D. D
Rev. R. H. Bourne, Rev. Edw. D. Neill,
Rev. Wm. V. Feltwell, Rev. Wm. H. Reid,
Rev. Mason Gallagher, Rev. Wm. T. Sabine,
Rev. Benj. B. Leaeock, Rev. Marshall B. Smith,
Rev. Thomas J. McFadden, Rev. Thomas L. Smith,
Rev. Wm. McGuire, Rev. Charles H. Tucker,
Rev. Johnston McCormac, Rev. Joseph D. Wilson,
Rev. Walter Windeyer.
1902.
BISHOPS.
Bishop Charles Edward Cheney, D. D.,
Bishop William T. Sabine, D. D.,
Bishop Edward Cridge, B. A.,
Bishop Samuel Fallows, D. D., LL.D.,
Bishop P. F. Stevens, D. D.,
Bishop Edward Wilson, D. D.
CLERGYMEN.
Rev. George L. Alrich,
Rev. Edw'd C. Benson Barker,
Rev. Stephen Bash,
Rev. C. J. Broughton,
Rev. J. Eastbum BroAvn,
Rev. Richard H. Burke,
Rev. W. C. Capers,
Rev. I. B. Chantrell,
Rev. Frank V. C. Uoak,
Rev. W. Russell Collins,
Rev. Charles R. Cook, M. D.,
Rev. Forrest E. Dager, D. D.,
Rev. John Dennis, M. D.,
Rev. Conway E. Dobbs,
Rev. J. B. Donaldson,
Rev. Wm. V. Edwards,
Rev. John Edwards,
Rev. Wm. Fairley,D.D.,Pli.l).,
Rev. Wm. V. Feltwell,
Rev. F. C. Ferguson,
Rev. Ralph Finley,
Rev. E. A. Forrest,
Rev. W. A. Freemantle, M.A.,
Rev. G. Milton Gardner,
Rev. Wm. J. Gilliland,
Rev. Archibald H. Grace,
Rev. P. J. Grant,
Rev. James M. Gray, D. D.,
Rev. Robert Gwynne,
Rev. Thomas Haddon.
Rev. C. F. Hendricks, B. D.,
Rev. H. S. Hoffman, D. D.,
Rev. J. Howard-Smith, D. D.,
Rev. A. B. Hubly,
Rev. A. M. Hubly,
Rev. Geo. W. Huntington,
Rev. C. H. Jenkins,
Rev. W. A. L. Jett,
oOl liidory of the Reformed Episcopal Church.
Rev. Joseph S. Kitchen,
Kev. T. Hubert Jones,
Kev. Joseph Lewis,
Rev. M. T. McCormick,
Rev. D. J. Mack,
Rev. W. P. Mackay,
Rev. R. A. Madison,
Rev. W. M. Magrath,
Rev. W. F. Mappin,
Rev. Thomas J. Mason,
Rev. Henry McCiea,
Rev. H. F. Milligan, M. A.,
Rev. S. B. Mitchell,
Rev. J. S. Mobley,
Rev. P. B. Morgan, M. D.,
Rev. Edward T. Munns,
Rev. Benj. T. Noakes, D. T).,
Rev. A. M. Paige,
Rev. T. P. Pemberton,
Rev. Ephraim Phillips,
Rev. Euclid Philips,
Rev. H. Medley Price,
Rev. James C. Pratt,
Rev. G. Albert Redles, .
Rev. John Reid, D. D.,
Rev. F. H. Reynolds,
Rev. F. T. Reynolds,
Rev. R. L. Rudolph, B. D.,
Rev. Alexander Sloan,
Rev. D. M. Stearns,
Rev. Wm. D. Stevens, B. D.,
Rev. Frederick Shelley,
Rev. Wm. Tracy, D. D.,
Rev. James Todd,
Rev. John W. Treen,
Rev. Charles H. Tucker,
Rev. J. Milton Tweedale,
Bishop B. B. Ussher, M. D.,
Rev. C. D. Ussher, M. D.,
Rev. George S. Vail,
Rev. D. T. Van Horn,
Rev. James Ward,
Rev. Wm. T. Way,
Rev. Duane Wevill,
Rev. W. C. White,
Rev. Joseph D. Wilson, D. D.,
Rev. Walter Witten,
Rev. Henry T. Wirgman,
Rev. H. J. Wood, B. A.,
Rev. George D. Worrell,
Total Number of Communicants, 1873 — 17.
Total Number of Communicants, 1901—10,002.
General Synod of Great Britain.
Bishop
Bishop T. W.
Rev. J. Anderson,
Rev. W. G. Arnold,
Rev. S. C. Burn,
Rev. Ulick Clinton de Burg
Rev. R. Dickinson,
Rev. Rowland Fresh Neater,
Rev. T. W. Gladstone,
Rev. F. Lake-Good,
Rev. F. T. Gregg, M. A.,
Rev. R. Venables Greene,
Rev. A. F. C. Grumbrell,
Rev. T. H. Hanesworth,
Rev. Thomas Heath,
P. X. Eldridge.
Bowman, M. A., Ph. D.
Rev. G. J. Lacell,
Rev. G. Stewart Levack,
Rev. J. R. Martin,
h, Rev. C. J. Millar, B. A.,
Rev. T. Fletcher Minchin,
Rev. J. RoAvland Parker,
Rev. H. Bradbury Parger,
Rev. Edward T. Reed,
Rev. G. E. Skerry,
Rev. C. Snosswell, A. N. C,
Rev. T. R. H. Sturges,
Rev. J. Thombury,
Rev. W. Westbury.
Appendix. 305
Officers of the General Council.
Presidents and Presiding Bishops. to
1873,
Bishop George David Cummins, D. D.,
1876.
1876,
Bishop Chas. Edw'd Cheney, D. D.,
1877.
1877,
Bishop Samuel Fallows, D. D., LL.D.,
1879.
1879,
Bishop William R. Nicholson, D. D.,
1883.
1883,
Bishop James A. Latan6, D. D.,
1887.
1887,
Bishop Chas. Edw'd Cheney, D. D.,
1889.
1889,
Bishop Samuel Fallows, D. D., LL.D.,
1894.
1894,
Bishop Thomas W. Campbell, S. T. B.,
1897.
1897,
Bishop Samuel Fallows, D. D., LL.D.,
1900.
1900,
Bishop J. A. Latane, D. D. (died Feb. 21,
1902).
1902,
Bishop Samuel Fallows, D. D., LL.D.,
appointed for remainder of term.
Secretaries.
1873,
Herbert B. Turner,
1876.
1876,
Rev. Marshall B. Smith,
1879.
1879,
Rev. Edward Wilson, D. D.,
1881.
1881,
Charles D. Kellogg,
1894.
1894,
Rev. Chas. F. Hendricks, B. D.,
Treasurers.
1873,
James L. Morgan (died Oct. 6, 1900),
1878.
1878,
Joseph K. Wheeler,
1885.
1885,
John Heins (died Oct. 1, 1900),
1900.
1900,
Thomas L. Berry,
Permanent Lay Memhers (who signed the Original Call, and
were present and voted at the First General Council) — John A.
Dake, James L. Dawes, William S. Doughty, Charles D. Kellogg,
James L. Morgan, Fiederick A. Pell. By election of the General
Council, 1876 — Judge D. J. Hughes.
Statistics of the Reformed Episcopal Church in tJie United
States and Canada, reported General Council, May, 1900.
(Taken from Hand Book of 1901.)
Synods and Missionary Jurisdictions 7
(Owing to the consolidation of the Missionary Juris-
diction of the South and the New York and
Philadelphia Synod, the number is now 6.)
Bishops 7
Presbyters 80
oOG Hidory of the licformcd Episcopal Church.
Deacons 12
Churches 64
.Sunday Schools 88
Communicants 10,002
Sunday School Members 10,328
In 1873, the only Missionary Bishop of the Reformed Episcopal
Church was the Rt. Rev, Charles Edward Cheney, D. D., his
jurisdiction comprising the north and northwest.
In 1902, the Synods and Jurisdictions were as follows:
The First Synod in the Dominion of Canada including
churches in the Canadian provinces. The Synod of Canada is
under the care of the Presiding Bishop.
The Missionary Jurisdiction of the Pacific includes British
Columbia and all States and Territories of the United States
west of the Rocky Mountains, under the oversight of Bishop
Edward Cridge, of Victoria, British Columbia.
The New York and Philadelphia Synod, including the New
England States, New York, New Jersey, Pennsylvania, Dela-
ware, the District of Columbia, Maryland, and all other of the
United States east of the Mississippi River and south of the
Ohio River, not included in the Special Missionary Jurisdiction
of the South; under the supervision of Bishop William T.
Sabine, D, D.
Special Missionary Jurisdiction of the South, including all
colored parishes of the Southern States, Bishop P, F, Stevens,
D, D,, Bishop in charge,
IMissionary Jurisdiction of the Northwest and West, embrac-
ing Illinois (not including the Synod of Chicago), Indiana, Wis-
consin, Minnesota, and all other of the States and Territories
of the United States lying west of the Mississippi River and
cast of the Rocky Mountains, and also St. Paul's Church,
Chicago; in charge of Bishop Samuel Fallows, D. D., LL.D.
The Synod of Chicago, including all the churches in Chicago
(except St. Paul's), in Peoria, Chillicothe, Michigan and Ohio;
under the supervision of Bishop Charles Edward Cheney, D, D.
The Synod of Great Britain and Ireland, in charge of Bishop
Philip X, Eldridge,
St. George's Church, Bermuda, unattached.
Church Finances.
In 1873, the Reformed Episcopal Church was without a dollar.
Various donations and ready and cheerful help of those to
whom its interests were dear, enabled the early workers to
Appendix. 307
carry on the finances of the young Church. As the years have
rolled on, its resources have very naturally increased, and are
now represented by thousands of dollars, with a church prop-
erty valued at $1,629,556, We give below the receipts and ex-
penditures of the various Funds, reported to the General Council
as of the year 1900. Perhaps in brief this will show clearly the
status of the financial workings of our Church.
Kepoet of Treaslther of the General Council.
Receipts. Expenditures.
General Missionary Fund, 3 years to 1900. $17,091 03 $13,147 59
R. E. Seminary, 3 years to 1900 40,718 52 38,298 42
Special Oiurch Extension Trust, 3 years
to 1900 21,884 39 20,520 26
The balances on hand April 30th, 1900, under the various
Funds, are as follows:
Sustentation Fund $8,912 19
Widows and Orphans' Fund 15,404 52
Special Missionary Fund 4,000 00
Eleanor H. Stroud Fund 7,000 00
George Curtis Memorial Fund 28,025 00
George W. Gibson Memorial Fund 22,792 02
Thomas H. Powers Memorial Fund 11,752 95
Rebecca H. Stroud Trust Fund 3,702 00
Eliza A. Dean Trust Fund 23,977 81
Receipts for Foreign Mission Work 14,970 80
Payments for Foreign Mission Work 14,033 12
Contributions.
(Taken from Hand Book of 1901.)
Current Expenses $116,152 00
Church Extension r 710 00
Widows and Orphans' Fund 818 00
Theological Seminary 625 00
Council Expenses 707 00
Communion Alms 900 00
Synodical Funds 1,764 00
Sunday School Offerings 11,526 00
Foreign Missions 11,300 00
Miscellaneous 35,035 00
Total $179,537 00
308 History of the Reformed Episcopal Church.
List of those who have died in the Ministry of the Reformed
Episcopal Church.
Date of Death. Age.
Bishop George David Cummins, D. D June 26, 1876 54
Rev. Samuel Cutler July 17, 1880 75
Rev. Jesse P. Davis June 15, 1882 68
Rev. John F. Ernst Nov. 6, 1882. . . .75
Rev. James Ball Dec. 20, 1884 34
Rev. Thomas Lloyd Evans June 14, 1885 59
Rev. Arthur Foster Jan. 26, 1886 48
Rev. Roland Hill Bourne Aug. 3, 1886 74
Rev. Wm. McGuire {Circum) June 26, 1887 65
Rev. John Alonzo Fisher {Circum) §ept. 4, 1887. . . .32
Rev. Archibald Morrison Morrison May 6, 1888. . . .61
Rev. Frederic Sargent Huntington Sept. 4, 1888. . . .36
Rev. James Hanson McMechen Jan. 12, 1889 76
Rev. William S. Perkins March 28, 1890 87
Rev. Charles Allen Oct. 3, 1890 59
Rev. W. F. Lloyd {Circum) 1890
Rev. Frederick Woolfenden Aug. 10, 1891 44
Rev. Isaac M. Williams {Circum) Dec. 1, 1891.... 70
Rev. William H. Cooper, D. D July 4, 1892 70
Rev. Benjamin Dawson July 23, 1892 88
Rev. B. K. Maltby {Circum) 1892
Rev. William Newton, D. D Feb. 16, 1893. . . .75
Rev. Rowland Wetherill Mott April 21, 1894. . . .31
Rev. Samuel Tweedale Sept. 15, 1894. . . .68
Rev. Charles W. Quick Oct. 9, 1894. ... 72
Rev. Dean C. Wright May 25, 1895. ... 77
Rev. Wm. Morton Postlethwaite, D. D Jan. 10, 1896 57
Rev. Benjamin B. Leacock, D. D Feb. 28, 1896 72
Rev. L. W. West Aug. 24, 1896 36
Rev. George W. Brown, M. D
Rev. Mason Gallagher, D. D July 5, 1897. . . .75
Rev. S. Gladden Dec. 9, 1897. . . .50
Rev. John Johnstone, M. D 1897
Rev. William Goodchild March 11, 1898. . . .43
Rev. R. I. Sanders April 8, 1898. . . .60
Rev. William Hartley Dec. 8, 1898. . . .68
Rev. J. Simpson Trotter July 15, 1899. . . .80
Rev. Samuel W. Bonaparte Oct. 15, 1899. . . .48
Rev. James Stinson Harrison, M. D March 21, 1899 86
Rev. Caleb Allen April 20, 1901 ... .57
Bishop William Rufus Nicholson, D. D June 7, 1901. . . .79
Rev. Rodney S. Nash Nov., 1901
Rev. Oscar G. Sands, M. D 1901
Bishop James Allen Latane, D. D Feb. 21, 1902. . . .71
Elizabeth M. Bacon, Missionary, Lalitpur, India, Sept. 4, 1900.
ENDORSED BY
Bishop J. A. Latane, D. D., Presiding Bishop (deceased)
Bishop Charles Edward Cheney, D. D.
Bishop William R. Nicholson, D. D. (deceased).
Bishop Samuel Fallows, D. D., LL.D.
Bishop P. I. Stevens, D. D.
Bishop Edward Wilson, D. D.
Bishop William T. Sabine, D. D.
Bishop Edward Cridge, D. D.
Bishop P. X. Eldridge, D. D.
Rev. H. S. Hoffman, D. D.
Rev. B. T. Noakes, D. D.
Rev. J. Howard-Smith, D. D.
Rev. F. E. Dager, D. D.
Rev. J. M. Gray, D. D.
Dr. Samuel Ashhurst (deceased).
Mr. Charles D. Kellogg.
Mrs. A. M. Cummins (deceased).
Committee of Reformed Episcopal Church History.
BOOKS AND PAMPHLETS CONSULTED IN THE WRITING
OF THIS VOLUME.
History of American Episcopal Church (S. D. McConnell, D. D.).
History of the Prayer Book (Kev. B. H. Stodart, B. D.).
Are There liomanizing Germs in the Prayer Book? (Rev. F. S.
Rising) .
The Protestant Episcopacy of the Revolutionary Patriots (Rev.
Mason Gallagher, D. D.).
The Causes and Cure of Puseyism (Rev. Ira Warren).
A Scrap Book of the Rev. Samuel Cutler.
Memoirs of the Reformed Episcopal Church (Col. B. Aycrigg).
Life of Bishop Cummins (Mrs. A. M. Cummins).
Following the flight (Bishop George D. Cummins, D. D.).
The Reformed Episcopal Church a Child of God's Providence
(Rev. Wm. T. Sabine, D. D.).
A Memorable Communion (Rev. John Hall, D. D.).
The Reformed Episcopal Church (Bishop J. A. Latane, D. D.).
The True Historic Episcopate (Rev. Mason Gallagher, D. D.).
What Do Reformed Episcopalians Believe? (Bishop C. E. Cheney,
D. D.)
A Woman's Reasons for Leaving the Protestant Episcopal
Church To Unite with the Reformed Episcopal Church (Mrs.
Mary Ives Clark).
Union of the Protestant Episcopal and the Reformed Episcopal
Churches (Bishop J. A. Latane, D. D.).
Reasons Why I Became a Reformed Episcopalian (Bishop W.
R. Nicholson, D. D.).
The Comprehensiveness of the Reformed Episcopal Church (Rev.
Wm. M. Pcstlethwaite, D. D.).
What is the Reformed Jilpiscopal Church? (Bisliop Charles
Edward Cheney, D. D.).
The Reformed Episcopal Church the Ideal Church of the Re-
formers (H. W. B.).
The Reformed Episcopal Church a Witness Bearer for God
(Bishop W. R. Nicholson, D. D.).
The Historic Basis of the Reformed Episcopal Church (Rev. J.
Howard-Smith, D. D.).
Journals of the General Council.
Annual Reports of Woman's Foreign Missionary Society.
Report of Board of Foreign Missions — Sixteenth General Council.
''Missionary Work of the Reformed Episcopal Church" (Miss M.
V. Hammer).
Circular of the Reformed Episcopal Theological Seminary.
The Position ot the Reformed Episcopal Church (Mr. Herbert
Turner) .
Minutes of the General Committee.
Letters in possession of Secretary of the General Council.
Church Freedom (Pamphlet published by the Reformed Episco-
pal Church).
"Statements Suggested by Certain Correspondence of the Eevs.
B. B. Ussher, J. D. Wilson, F. W. Adams, and others."
The Episcopate — View of a Presbyter.
Article from The Appeal on Bishop Gregg's Secession.
Sermon of Bishop Cummins, November, 1874.
Papers Loaned by Rev. C. F. Hendricks.
Letters and Papers of Bishop George D. Cummins (loaned by
Rev. H. S. Hoffman, D. D.).
The Use of Ecclesiastical Vestments in the Reformed Episcopal
Church (Bishop J. A. Latane, D. D.).
The Surplice and the Bishqp's Robes- (Bishop Charles Edward
Cheney, D. D.).
Statements on Bishop Cummins' Views of Ecclesiastical Vest-
ments (Mrs. A. M. Cummins).
Jo\irnals of the Synod of Chicago.
Journals of the New York and Philadelphia Synod.
The Origin, Orders, Organization and Worship of the Reformed
Episcopal Church in the United Kingdom (Bishop P. X.
Eldridge, D. D.).
Article in December, 1900, Evangelical Episcopalian.
Hand Book for 1901.
Has the Reformed Episcopal Church the Historic Episcopate?
(by a I^ayman.)
Revision a Duty and Necessity (Rev. Mason Gallagher, D. D.).
''^ Not unto us^ O Lord^ not unto us^ but unto
Thy name give glory ^ for Thy mercy ^ and for
Thy truth^s sake^
Psalm cxv: i.
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