"If such was the splendor of His appearance then, and such its effects, what will they be when He comes hereafter in His glorious Majesty to judge the quick and dead?" (Bishop Wordsworth on Acts xxvi. 13.)

"Hannibal is said, after the subjection of Carthage by Rome, to have walked through the city, and as he saw the tears, and heard the wailing of the people who groaned under the terrible burden imposed upon them by the conquerors, to have laughed. Then, when his fellow-citizens rose up against him in indignation, he replied, 'I laugh not from joy to see your bondage, but I laugh at your tears, now too late, now in vain; for had you in proper time fought as men, now you would not be weeping as women.'" (S. Baring Gould's Post-Mediæval Preachers.)

REV. S. F. HOTCHKIN.

Jurisdiction. The sphere of law, whether spiritual, temporal, or territorial, and the limits under which the executive of the law can act. Thus a Bishop has jurisdiction territorially over his Diocese, and spiritually in the Church, holding a common authority with his brethren in the sphere of his duty and office. The LORD gave the Apostles jurisdiction. "All power is given unto me in heaven and in earth. Go ye, therefore" (St. Matt. xxviii. 18, 19). This is the conjoint jurisdiction, but as local order demands that there should be a subdivision, diocesan divisions followed, and an assignment of territorial authority. This led to Churches in the several parts of the civilized world, and to the principle of Sees. The temporal jurisdiction is the Patriarchal. Temporal, for it is the result of the needs of the time, and is only so far territorial as the Patriarch is limited by the bounds of his Province, but is not so as using a mere local authority belonging to the Bishops of the Dioceses in the Province, and his jurisdiction is disciplinary and appellative. There are, then, for the Episcopal jurisdiction three forms historically: I. The Apostolic mission of CHRIST. II. The diocesan distribution for the sake of order, work, and development. III. The Provincial or Patriarchal jurisdiction for the sake of discipline and unification of Church work. But under this of the Apostolic there is also the priestly juris diction committed by the Bishop to the Priest as rector or pastor in the parish to be "Messengers, watchmen, and stewards of the LORD, to teach and to premonish, to feed and provide for the LORD's family, to seek for CHRIST's sheep that are dispersed abroad, and for His children who are in the midst of this naughty world, that they may be saved through CHRIST forever." This subordinate jurisdiction definitely committed to the Priest by the words of ordination (vide Ordering of Priests in the Prayer-Book) is the most important in the Diocese under the Bishop, and should be clearly understood both in its responsibilities and in its limitations, since the layman's covenant relation

to GOD is made through the agency of the Priest in and by the Sacraments. Its responsibilities are well set forth in the charge given to the candidate for that holy order as set forth in the office. It is wholly subordinate to the Bishop, and its holder is properly the Bishop's representative, performing for him the functions committed to that order. Its limitations, then, are first in the nature of a limited agency having defined duties to discharge, and in the bounds set by the Canons, and by the conditions of the cure which he is to discharge, and by the canonical limits of the parochial work he is to do.

Justification. Much needless confusion has been imported into the definitions upon this most wholesome and comfortable doctrine. Luther, who brought the doctrine into prominence during the controversies of the Reformation, did much towards confirming it by his vehement assertions, which savor of a solifidianism that he would have repudiated. Again, terms which only partly state the doctrine have been introduced and sharply debated, such as forensic justification and inherent righteousness. And the words righteousness and justification represent the same Greek word, and are in some degree interchangeable, but as "justification" and "to justify" refer to God's acts to us, restoring us, there has necessarily been added a further meaning to the word. This is not so much an addition to, as it is an extension of, its meaning, if we can so speak of a word which denoting God's perfect righteousness descends also to imply His righteousness in us upon our forgiveness and our being taken into the membership of His SON. It is also difficult in so short an article to sharply define the transition to, and yet the later continuous parallelism with, sanctification. And, again, the formal statement of the doctrine of justification is hardly needed for one who spiritually apprehends the force of our adoption and the reality of our being made partakers of the Divine nature, and our growth in that participation by a continual living in the grace of our dear LORD.

It must be borne in mind that the root idea in the word righteous or in the word just must be the giving to each one who has a claim upon us his rights, whether it be to GOD, to self, or to our brother. Therefore St. John (1 John iii. 7) writes, "He that doeth righteousness is righteous, even as He is righteous." But this yielding to each his right is a complex act, as GOD's rights from

us

are Obedience, Love, Worship, and Works, with all that these imply; our brother's rights are all that we can give of love, forbearance, and aid; the rights due to ourselves are the life and holy happiness, which were ours by creation, and are offered and urged by GoD's mercy. It is equally true that we are impotent through sinful weakness to render to each party his rights, while we have a capacity with no true abil

ity. External aid is needed to enable us; a preliminary act of forgiveness, of freeing from the punishment due to sin, and a restoration to that position wherein we may, under covenanted grounds begin to fulfill the duties bounden upon us. Herein lie the

facts of our LORD'S Atonement and the power of His Resurrection, and the gift of these acts conveyed to us in the Sacraments. "He saw that there was no man, and wondered that there was no intercessor," so He wrought our righteousness for us, fulfilling the Law for us. So He was made under the Law as well as born of a woman, therefore St. Paul declares that by the deeds of the Law there shall be no man justified in His sight (Rom. iii. 20).

Since without holiness no man can see GOD, and we cannot be or become holy by our own strength, GOD gave His only SON to become our righteousness, our holiness, our justification (1 Cor. i. 30; Rom. iv. 25; 1 Pet. i. 15). He by His fulfilling the Law for us, His brethren, to His Father, to Himself, and to us, obtained for us that He could become our bondsman, His righteousness be accepted for us, and we, under the covenant of CHRIST, be restored, adopted, and sanctified. Therefore GOD was in CHRIST reconciling the word unto Himself. GOD receives us because of JESUS CHRIST the righteous, who is the propitiation for our sins (I John ii. 2).

The mode of restoration is prepared, the means and instruments on GOD's part are all ready. It remains for us to lay hold of them to make them ours, to use them, to grow in them, to become transformed by the renewing of our minds by the power of the HOLY GHOST. This latter part of our Christian life and estate towards our FATHER is more properly discussed under the title SANCTIFICATION. The means whereby we lay hold of those gifts and mercies of GOD are the two hands of the soul which we can stretch up to Him,-Repentance and Faith. Justification, then, the accounting us righteous because of, and solely through, the righteousness of CHRIST, is made ours by the forms and ways by which we lay hold of and secure it to ourselves. We are said very truly to be justified by repentance (St. Luke xviii. 14). Yet repentance cannot be repentance without faith. We are justified by the free gift of GOD, ie., by grace, but we lay hold of the grace by faith. We are justified by works, but works to be works at all in any Christian sense must be done in faith. fact, our justification has many sides, is applied in many ways, can be approached by many paths, but all of these have the common element of Faith mingled in them. As our LORD is called a Vine, a Lamb, a Fount, a Door, a Rock, that by these He may show His sympathy with all forms of the human mind, and may be to each what be needs, and yet He is the one JESUS CHRIST, so His righteousness is laid hold

In

of in many ways, yet so that Faith is the infusing and controlling power. We lay hold of His justification by our repentance, but how can we repent unless we believe in a loving LORD, whom we have wronged, and also believe that He will restore us? Therefore the Fathers called Repentance and Faith the two hands we can stretch out to GOD. By these we receive His gift in Baptism, the adoption into the citizenship of the Kingdom of His dear SoN, the new birth into a new creation in GOD, and into life. For as in Adam (by natural birth) all die, even so (by baptism) in CHRIST shall all be made alive. But this life is by the righteousness which we have in Him. His righteousness, as we are under covenant through Him, is ours, as He has purchased our redemption by His blood, and accounted righteous in Him by mercy, we must use this grace, grow in it, make it our second nature, and so grow in sanctification as we more completely assimilate our life to our LORD in habit and in principle, through the channels by which He pours His holy life into our hearts. It is not easy to avoid reverting to the original statements, but in so complex an act as this of our justification, which rests upon the several parts of our LORD's redemption, we have to go back in order to follow up another of its many applications.

Righteousness in us rests upon the forgiveness given us in CHRIST. Then, as redemp tion through His blood is conveyed to us upon our faithful reception of this forgiveness, it follows that Absolution and the Holy Communion are to the faithful so many means of laying hold of that righteousness that is from Him, and thus are approaches to our FATHER, who justifieth us in CHRIST. Baptism, then, conveys to us His justification, and the Sacrament of the LORD'S Supper continues us in this state, and helps us to grow in it. "If any man sin, we have an advocate with the FATHER, JESUS CHRIST the righteous, and He is the propitiation for our sins, and not for ours only, but for the sins of the whole world." And it is with the same true, lively faith we lay hold on CHRIST, and receive Him and His righteousness in this solemn renewal of our covenant. But, again, as we are justified by repentance and by faith, and have it freely conveyed to us in the first Sacrament and renewed in the second, so we are also justified by works. "But works without faith are not pleasant unto GOD, as they spring not of faith in JESUS CHRIST, but they have the nature of sin. Therefore works which are the fruits of faith, and follow after justification, are pleasing and acceptable to GOD in CHRIST, and do spring necessarily out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit." By works we show forth, and also intensify and strengthen, our faith, and stamp upon our characters so far the justification which God giveth to our

faith. Works react upon faith, and aid it by their consequents, proving God's mercy and love, and that there is no unrighteousness in Him. What has been said is included in the wonderfully comprehensive language of St. Paul in three several passages, which are placed together, not that they should be torn out of their connection, but that they may be conveniently examined. The first is from Rom. iii.

21:

"But now the righteousness of GOD without the law is manifested, being witnessed by the law and the prophets; even the righteousness of GOD which is by faith of JESUS CHRIST unto all and upon all them that believe for there is no difference: for all have sinned, and come short of the glory of GoD; being justified freely by His grace through the redemption that is in CHRIST JESUS, whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of GOD. To declare, I say, at this time His righteousness; that He might be just, and the justifier of him which believeth in JESUS." In this it must be noted (a) that the Apostle could not suppose that any one could believe and not at once receive baptism; and (b) that St. Paul uses the word propitiation, referring to our redemption in CHRIST (the sprinkling of blood on the mercy-seat), and the Church gives a Eucharistic interpretation to it by using, among the comfortable words of the Communion Service, the parallel passage from St. John's Epistle.

The second passage is from 1 Cor. vi. 11: "But ye are washed, but ye are sanctified, but ye are justified in the name of the LORD JESUS, and by the Spirit of our GOD." Here, again, it must be remarked, name means power and authority, and may most properly be connected with the threefold name in

which we are baptized; but this verse is an outline of the Christian life.

The third passage is from Titus iii. 4-9: "But after that the kindness and love of GOD our SAVIOUR toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration and renewing of the HOLY GHOST; which He shed on us abundantly through JESUS CHRIST Our SAVIOUR; that being justified by His grace, we should be made heirs according to the hope of eternal life."

These passages are in the main the basis of the XI. Article of Religion."We are accounted righteous before GoD only for the merit of our LORD and SAVIOUR JESUS CHRIST by Faith, and not for our own works or deservings, wherefore that we are justified by Faith only as a most wholesome doctrine and very full of comfort, as is more largely expressed in the Homily of Justifi

cation."

This article while in the general line of the confession of Augsburg and agreeing with Luther and Melancthon's teachings, at the same time is on a very distinct and independent footing, rather following out the general ancient teaching than making such positive and exclusive statements as are elsewhere found, which give a narrowness to the all-embracing doctrine of justification.

In this outline no attempt has been made to give any sketch of the controversies, or to quote formal statements, or even to refer to all the texts which bear upon this doctrine. To do so at all adequately would far exceed our limits. But the "Introduction to the Epistles to the Romans and Galatians," by Bishop Wordsworth, the comment upon the IX. Article in Bishop Browne's work upon the XXXIX. Articles, and Hooker's famous sermon on Justification, refuting the Romish doctrine of an inherent Righteousness, are to be consulted and studied.

Kansas, Diocese of. The organic act of Congress under which the Territory of Kansas was thrown open to settlement was approved on the 30th day of May, 1854 A.D. The Constitution of the State was adopted by the Constitutional Convention on the 29th day of July, 1859 A.D.,. and was ratified and adopted by the people of the State at an election held on the 4th day of October, 1859 A.D. The State was admitted into the Union by an Act of Congress, approved on the 20th day of May, 1861 A.D. Between the organic act and the act of admission

population came into the Territory, and the organization of Churches of different denominations went on side by side with other developments in the opening of a new country.

The first missionary of the Protestant Episcopal Church appointed for Kansas was sent by the Domestic Committee in 1854 A.D., -the Rev. John McNamara, now D.D., and the head of Nebraska College. He had served for two or three years before in Western Missouri, at Weston and St. Joseph. His appointment in Kansas was for Leaven

worth. He struggled on for a time, but was soon compelled to withdraw, for those were troublous times of intense political and partisan contest. His experiences are graphically described by him in his very readable book, entitled "Three Years on the Kansas Border.”

The first Episcopal missionary who secured a footing and a home was the Rev. Hiram Stone, whose ministry was at Leavenworth, which city, then containing about two thousand people, he entered on November 24, 1856 A.D., and where he organized a parish on December 10 of the same year. In the course of the next three years parishes were formed in Atchison, Fort Scott, Junction City, Lawrence, Manhattan, Topeka, Troy, and Wyandotte. The Territory was a part of the Jurisdiction of Bishop Kemper, the Missionary Bishop of the Northwest, the first and only Missionary Bishop then in the Church.

In 1859 A.D. the few Churches at that time existing constituted themselves into a Diocese, at a Primary Convention at Wyandotte, on the 11th and 12th days of August, under the Presidency of Bishop Kemper, who, on the 26th of the previous July, had summoned the Convention for this purpose. There were at that time in the Territory ten clergymen, the Rev. Messrs. Callaway, Clarkson, Drummond, Henderson, Nash, Preston, Reynolds, Ryan, Staudenmayer, and Stone. The Diocese

was received into union with the General Convention at its Triennial Session in the October following.

At a special Convention held April 11 and 12, 1860 A.D., an attempt was made to elect a Bishop. Eight clergymen were present, and eight parishes were represented. On the twelfth ballot the Rev. Heman Dyer, D.D., of New York, was elected by the clergy, and their choice was confirmed by the laity. But a question arose as to the validity of the election, under the limitations prescribed by the General Canon "of Bishops." The incipient controversy was silenced by the prompt action of the Bishopelect, who declined the election.

That action of the Rev. Dr. Dyer was a happy thing for the Church, in so far as it retained him in that most important and commanding position in the centre of our Church work in the United States, which he has so long occupied in the city of New York.

At the Annual Convention in the September following, the Rt. Rev. Henry W. Lee, Bishop of Iowa, was invited to take the Episcopal charge of the Diocese until the Diocese should elect its own Bishop. The invitation was accepted, and Bishop Lee continued this provisional charge until the election of the present Diocesan, in September, 1864 A.D.

As a Territory Kansas included not only all the country now within its prescribed limits, but also so much of Colorado as extended through the three degrees of the

width of the State from north to south, thence westward to the top of the Rocky Mountains, including and far beyond Denver, a district known as Arrapahoe County, and almost as large as all the rest of the State. Kansas became a Diocese while it was a Territory, and as such was admitted into union with the General Convention, and had the right to remain so with all the domain which then belonged to it. Ecclesiastical divisions are entirely independent of the civil, as we may have, and have had, Dioceses made of parts of several States, or several Dioceses in one State. The parties concerned could alone remedy the trouble. Bishop Talbot, Missionary Bishop of the Northwest, consented to receive Arrapahoe County as a part of his jurisdiction; the Diocese of Kansas in its Convention, and the Bishop in charge of it, assented to the change, and the case was then finally referred to the General Convention of 1862 A.D., which ratified the change proposed, and made the Diocese coterminous with the State of Kansas.

During the four years of Bishop Lee's charge he made three visitations, confirming in the few parishes on the Missouri River, and once going into the interior as far as Lawrence and Topeka. West of these there were only about four nominal parishes, and these very small and feeble. The number of persons confirmed in these four years hardly exceeded a couple of dozen. Two Deacons, the Rev. Messrs. Henderson and Hickcox, were ordained by him to the Priesthood. One corner-stone was laid by him, which was found a few years later, by careful measurement and digging, when a fine stone church was built upon it. His work was during the long Civil War, when the wonder is that the Church in this new and border State was not entirely obliterated. But his happy influence in his brief visitations in Kansas, taken out of his crowding labors in his own large Diocese, was to keep alive "the things that remained," in expectation of the brighter day which came with the return of peace. The Diocese is under lasting obligations to this wise overseer.

At the Annual Convention in Atchison, at which Bishop Lee presided, on the 14th and 15th days of September, 1864 A.D., the Diocese, on the recommendation of the Bishop in charge, proceeded to the election of a Bishop. The Rev. William H. Hickcox was the Secretary. Six clergymen answered to their names, the Rev. Messrs. Egar, Hickcox, Nash, Preston, Ryan, and Stone. Seven parishes were represented,-Atchison, Burlington, Leavenworth, Manhattan, Topeka, Troy, and Wyandotte. The Rev. Thomas H. Vail, D.D., Rector of Trinity Church, Muscatine, Iowa, was unanimously elected by the clergy, and their election was unanimously confirmed by the laity. The Rev. R. W. Oliver, Rector of Trinity Church, Lawrence, who arrived just as the election had been concluded, by permission added his suffrage to the electing vote.

The consecration of the Bishop-elect took place at Muscatine, on December 15, 1864 A.D. The Bishops present were Bishop Kemper, the first Missionary Bishop of the Northwest, and at the time of this service Bishop of Wisconsin, the Presiding Consecrator; Bishop Lee, of Iowa, who preached the sermon; and Bishop Bedell (assistant), of Ohio, and Bishop Whitehouse, of Illinois, who together presented the Bishop-elect. On the 1st of January, 1865 A.D., Bishop Vail started for his new field. On the 15th of December, 1883 A.D., he entered upon the twentieth year of his Episcopate.

When he came to the State there were three little churches in it in use, at Lawrence, at Leavenworth, and at Wyandotte, and four others had been commenced, at Fort Scott, Junction City, Manhattan, and Topeka. Larger churches have taken the place of the first three. The four then commenced have been finished or rebuilt, and twenty-five entirely new churches have been added to the previous number. So that now, in December, 1883 A.D., there are 32 churches built and paid for. In connection with these there are also 15 parsonages. In addition to the organized parishes there are some 30 or more missions and preaching stations, so that now there are about seventy points in the Diocese where the services of the Church are held by regular appointment at longer or shorter intervals. Every church which has been built in the Diocese has been aided by or through the Bishop, in amounts varying from $350 to $2500 each. The present rate of aid is from $300 to $500 each. There are now 32 clergymen on the clerical roll.

There is in the Diocese but one benevolent institution in the strict sense, Christ's Hospital in Topeka, arranged on the pavilion plan. The grounds, 10 acres in extent, in the form of a parallelogram, 600 feet wide by 727 feet long, cost $5000, and were presented by Mrs. Vail and the Bishop to the Board of Trustees. There is as yet but one building completed, 160 feet long. The administration end is 40 by 60 feet, and of three stories. The ward is attached of one story, 100 feet long by 28 feet wide, and 16 feet high in the clear. This ward is subdivided into two half-wards of 42 feet long, and each of these again into two quarterwards of 21 feet in length. Between these half-wards is a reception-room 16 feet long, for receiving patients. Each quarter-ward will hold six or (in an emergency) nine beds, the entire ward holding a total of twenty-four or thirty-six beds. $5500 were raised for the building by voluntary contributions in Topeka, and $5500 were given by friends outside of Topeka through the Bishop. The total cost so far has been $16,000, all of which is paid.

Of educational institutions, besides two or three parochial schools, there is properly but one, the College of the Sisters of Bethany, exclusively for girls, the only one of

the sort under any Protestant oversight in the State of Kansas, and for an immense country south and southwest from Kansas. This institution has proved a great success. For eighteen years it has been growing into favor as its facilities have been more and more extended. It now embraces four scholastic departments,-the Kindergarten, the Primary, the Preparatory, and the Collegiate. Girls may enter at a very tender age, and may graduate at eighteen or twenty, with an education about parallel with that of young men who receive their A.B. at other colleges. In connection with these studies, the ornamental branches of music, vocal, choral, and instrumental, and of art in the several grades and varieties of drawing, painting, and sketching in oil and water colors, designing, decorating on ceramics, silks, etc., are thoroughly taught. In the last year 153 pupils were trained in music, and 55 in art.

In addition to the chaplain, who is headmaster, and the choir-master or precentor, and to the bursar, house-mother, matron, and health-matron, twenty lady teachers are employed in the College. Over 300 girls were in attendance during the last year. The institution must soon be greatly enlarged to meet its increasing opportunities.

RT. REV. THOS. H. VAIL, D.D.,

Bishop of Kansas. Kentucky, The History of the Church in. Kentucky, as a State, was admitted into union with the nation June 1, 1792 A.D.; as a Diocese in the Church's federation, 1829

A.D.

Ante-Diocesan History.-Christ Church, Lexington, was organized July 3, 1809 A.D. Down to the first Convention in 1829 A.D., twelve clergymen can be named who, through "good or evil report," kept the work and name of the Church alive. Among these was the Rev. Mr. Lythe, Chaplain of the first Proprietary Legislature, which met st Harrodsburg in 1795 A.D., and who distinguished himself as a member of that body by offering a bill "To prevent Profane Swearing and Sabbath-breaking." Lythe was the first priest, as he was also the first minister of any kind or name, to offer up the sacrifice of prayer and praise to the Living GOD in Kentucky; and this, under the shade of an elm-tree, on the first Sunday after this Legislature assembled. Humphrey Marshall, in his "History of Kentucky," published 1824 A.D., writes of 1792 A.D.: "There were in the country, and chiefly from Virginia, many Episcopalians, but who had formed no Church, there being no parson to take charge of it at the period of separation from Virginia in 1792 A.D. It might have been hazarded as a public conjecture that no Episcopalian Church could ever be erected in Kentucky. There is, however (1824 A.D.), one pastor who has a church in Lexington. Education is with this fraternity a necessary qualification for administering the affairs of both Church and State. The forms of their