against evil, and for the truth and the whole truth needed, which is as truly a martyrdom as though it were borne amid bodily tortures, and one which demands a yet finer and more enduring courage.

Martyrology. The List containing the names of the Martyrs, whether of a city or of a Diocese. The earliest traces of such lists are found in allusions to them in Tertullian (De Corona, 13), in Cyprian (Ep. 39, al. 34). A century later we find a singular Calendar which contains the Dominical and Nundinal letters, a cycle for Easter, and, among other matter of a pagan and secular character, a List of the funeral days of the Popes of the past century, and a List of the funeral days of the Martyrs. Its date is 354 A.D. The study of the various Martyrologies (which differed in the several localities to which they belonged) is of considerable interest and value for determining dates of lesser importance. The more valuable Martyrologies were The Syriac, which was dated as early as 412 A.D.; The Hieronymian, attributed to St. Jerome, and certainly earlier than 596 A.D., but most probably founded upon other and widely differing materials; The Lesser Roman Martyrology, which probably belonged to about 700 A.D., and was found in Ravenna 850 A.D. Later works than these Martyrologies are not so trustworthy (and in fact these have many interpolations), but become more numerous as the calendars of the Churches were changed or reformed. Besides, there are several metrical Martyrologies in imitation of the Greek menologies. The English Church while it has noble martyrs has no Martyrology. Bede's Calendar is the basis, with many modifications, of what scanty remains of Black-letter Saints' days the Reformers chose to retain of the fuller and not always authentic festivals of the Pre-reformation period.

Mary. A name borne by five women in the New Testament,-i.e., Mary (the wife of) Cleophas, Mary Magdalene, Mary the mother of Mark, Mary a helper of St. Paul (Rom. xvi. 6), and the Blessed Virgin Mary, or as she is called in the Prayer-Book, St. Mary the Virgin. The name is the same as the Hebrew Miriam. The only authentic notices of her are those in the New Testament, all beside is purely legendary. She appears suddenly without any previous hint about her in the Gospels. Whether she was a cousin of her husband Joseph, and her genealogy that given by St. Luke, as has been conjectured with but little ground for credence, cannot be proven. We know that she was of the tribe of Judah, and that she was a cousin of Elizabeth, the mother of St. John the Baptist, and was a resident at Nazareth, when she was the betrothed of St. Joseph.

It was in the year 5 B.C. (according to undoubted correction of the current date) that the Angel Gabriel appeared before her, and with a salutation akin to the salutation given

to holy women before, but which had a far deeper meaning for the whole human race. he announced to her the glorious grace reserved for her,-to become the Mother of the MESSIAH. Her humble reverent acceptance, "Behold the hand-msiden of the LORD, be it unto me according to thy word," is a key to her whole character. She visited her cousin Elizabeth soon after, and upon that occasion uttered the beautiful hymn-the Magnificat-which, whether at tered without premeditation or precomposed. shows an intimate knowledge of the sacred writings of the Old Testament, for some of its phrases, and its tone certainly, are drawn from the older historical books, and in form, rhythm, and phrase it is founded upon the Psalms. Suspected of unchastity, but defended by the Vision to St. Joseph, she is taken by her husband to Bethlehem, the seat of the House of David, when he went up to be taxed. There she bore, in the stable of an inn, the SAVIOUR of the world and laid Him in a manger. The visit of the shepherds; the circumcision; adoration of the Wise men; the Presentation of the Holy Infant in the Temple; the touching poverty of her offering for her Son the LORD of the world; the flight into Egypt,-all these bring her forward, and yet so modestly and simply.

She next appears as sorrowfully looking for her Son and finding Him in the Temple. When our LORD's ministry begins she is almost wholly withdrawn. She is with Him at the marriage in Cana. More than eighteen months after, she with His brethren seek to see Him, to persuade Him to relax His ministerial work, when He gave the reply to the messenger, "Who is my mother, and who are my brethren? And He stretched forth His hand towards His disciples and said, Behold my mother and my brethren! For whosoever shall do the will of my FATHER which is in heaven, the same is my brother, and sister, and mother." She is at the foot of the cross suffering the fullest fulfillment of the aged Simeon's words, "And a sword shall pass through thine own soul also." There is something sublime in the words, "Woman, behold thy Son !" when He gave her into the care of His beloved disciple. St. Ambrose considers that He lovingly put away from Himself all human ties when He was about to complete our Redemption. He needed no aider for the redemption of all, He received the love of His mother, but He sought no help of man. Nothing is told us of her hopes, fears, faith, and sorrow, and joy. She is simply counted among the women who were with the Apostles after the As cension in that upper room. disappears from the sacred history. It is in thorough accord with the lofty aim of the sacred narrative. Her work, for which all rise up to call her blessed, was to bear for us in the Flesh truly man of body and soul subsisting, the eternal Son of GOD. When

And so she

Maryland. All the four American Bishops, Seabury, Provoost, White, and Madison, united in this first consecration in America. Bishop Provoost, of New York, contrary to the wish of Maryland, insisted upon acting as Presiding Bishop on the occasion in place of Bishop Seabury, who by seniority of consecration should rightfully have officiated in that capacity.

Bishop Clagett, 1792-1816 A.D.-The Diocese, which had before been without a head, prospered under its new Bishop, though there was unfortunately considerable strife between the so-called Evangelical, or LowChurch party, and those who were called High-Churchmen. This culminated in 1814 A.D., when the Rev. James Kemp, D.D., was elected Suffragan Bishop of Maryland, -the Eastern Shore being assigned as his special jurisdiction. The leader of the Evangelical party, the Rev. G. J. Dashiell, Rector of St. Peter's, Baltimore, caused Bishop Clagett and the Church no little trouble by his turbulent conduct. Chagrined, as Dr. Hawks thinks, that the choice of the Diocese for Bishop had not fallen upon himself in place of Dr. Kemp, he finally seceded from the Church and attempted to establish a sect and schism of his own. After having greatly disturbed the peace of the Diocese, he was at length deposed from the sacred ministry by Bishop Clagett.

Bishop Kemp, 1816-1827 A.D.-Upon the death of Bishop Clagett in 1816 A.D., Bishop Kemp succeeded to the full Episcopate. His character was amiable without being weak, and his administration was earnest and vigorous. He lived down the ill feeling which party spirit had aroused at the time of his consecration, and died, much beloved and lamented, from the upsetting of a stage-coach in the year 1827 A.D.

Bishop Stone, 1830-1838 A.D.-It is painful to record that for nearly three years after the death of Bishop Kemp, Maryland was again the scene of discord and strife, so violent that the Diocese obtained an unenviable notoriety in the Church at large. At length the Convention united in electing the Rev. William Murray Stone, D.D., a man of amiable temper, and not very closely allied to either of the parties which still divided the Diocese. After a quiet and peaceful Episcopate of eight years he died on the 26th of February, 1838 A.D.

Bishop Whittingham, 1840-1879 A.D.Again there was serious difficulty in choosing a Bishop. Neither the Rev. Dr. W. E. Wyatt nor the Rev. Dr. John Johns, each of whom had a nearly equal following, could obtain a constitutional majority (which in Maryland was, and still is, two-thirds of each order). The Rev. Dr. Eastburn, the Rt. Rev. Bishop Kemper, and the Rev. Dr. Dorr were each successively elected, and each declined to accept the office. Finally the Rev. Dr. William Rollinson Whittingham, Professor of Ecclesiastical History in the General Theological Seminary in New York, was elected,

and consecrated in St. Paul's Church, Baltimore, on the 17th of September, 1840 A.D. The Convention Journal of 1841 A.D. gives the following statistics, which_furnish some idea of the condition of the Diocese at the beginning of Bishop Whittingham's Episcopate: Clergy, 75; parishes, 58; separate congregations, 20; places of worship, 106; communicants, 8881; baptisms, 1293; confirmed, 387; contributions, $15,402.07. In 1837 A.D., the last Convention at which Bishop Stone was present, the confirmations were reported 67, and the contributions $6837.63. Bishop Whittingham was well known as one of the most learned and vigorous of American Bishops, and during his long and stirring Epis copate the Church made much progress and Maryland became a strong Diocese Many new churches were built in Baltimore and Washington, and also in the rural districts. The College of St. James, under the Rev. Dr. Kerfoot, and other schools of learning were founded, and did good service in the cause of education. In 1868 A.D., the year in which the Diocese was divided, and the counties of the Eastern Shore organized as the Diocese of Easton, Maryland contained 162 clergy, and 189 parishes and congregations. The communicants were 12,269; contributions (not including salaries of clergymen), $145,848. In 1870 A.D., the Bishop's increasing infirmities caused him to apply for an assistant Bishop, and the Rev. William Pinkney, D.D., was elected by a large ma jority on the second ballot. The election was notable as indicating an entire subsidence of the old party contentions. Dr. Pinkney was consecrated in the city of Washington on October 6, 1870 A.D. Bishop Whittingham's health becoming more and more feeble, the visitation of the parishes devolved almost entirely upon the assistant Bishop, who became very dear both to clergy and laity. But the labors of Bishop Whit tingham in his study, and in all busi ness which did not require locomotion, were still, as always, most assiduous. In 1879 A.D. he transmitted to the Convention from his sick-chamber a copy of his official jour nal, which showed that, ill as he had been, he had given to his Diocese from five to fif teen hours of work per diem. Bishop Whit tingham died in Orange, N. J., on the 17th of October, 1879 A.D., having bequeathed to his Diocese his most valuable property, large theological library which he had been all his life accumulating. He was buried from St. Mark's Church, Orange,, which in early life he had been rector, his funeral being attended by a large concourse of Bishops, clergy, and laity.

the

Bishop Pinkney, 1879-1883 A.D.-Under Bishop Pinkney the progress of the Diocese continued, and the Bishop was, as he had always been, indefatigable in his labors. With characteristic generosity he requested the family of Bishop Whittingham to continue to occupy the Episcopal residence in Baltimore, and with his approbation the

Church of England as the religion of the colony, and gave the right of nominating clergymen to the patentee.

The first regularly settled clergyman was the Rev. Richard Gibson, who came in 1637 A.D., and spent about seven years in Saco. He extended his labors to the settlers at Richmond Island, the Isle of Shoals, and Portsmouth. He was a good scholar, a popular speaker, and highly esteemed.

The Rev. Robert Jordan was one of the earliest of the Church clergymen, serving as an itinerant whenever he had opportunity. He sometimes held the position of judge in the Province, but never laid aside his ministerial character. He died at New Castle, in Maine, in 1679 A.D., being sixty-eight years old.

In 1641 A.D. a report was made to Governor Winthrop, of Massachusetts, that the people of Saco, in Maine, "were much addicted to Episcopacy." In fact, a large proportion of the settlers in Maine were Church people. What would have been the result had not these early settlements been disturbed by the strong hand of the rising power of the Massachusetts colony we can only conjecture. The territory of Maine passed by purchase into the possession of Massachusetts in 1677 A.D., and thenceforth the religious teachers encouraged in the Province were Puritans. Notwithstanding all that was done to crush out Episcopacy it continued, and some existing parishes trace their history back to those trying days.

It was a difficult matter to plant the Church in any place over which the Puritan held rule. In fact, he had come here to avoid the Church, and to set up one of his own. He was unwilling to tolerate any rival, and especially to permit the English Church to gain any foothold.

The first English Church clergyman to settle in the bounds of Massachusetts was the Rev. William Blackstone, who established himself on the promontory on which Boston was subsequently built. He came here before the Puritans, and shortly after the Pilgrims reached Plymouth. He was a man of means, and managed a large farm, on which he built a substantial house and other buildings. The Puritans went first to Dorchester and to Charlestown, and were in these places a year before they concluded to move to the edge of the bay, where they founded Boston. They had numerous interviews of an unsatisfactory character with Blackstone, but they finally bought his buildings and lands, and he gladly moved away to Rhode Island. It is not known that he ever publicly officiated here, except to a congregation made up of his family and servants.

The Church clergyman who appears next in the annals of Massachusetts is the Rev. William Morrell, who came with Gorges in 1623 A.D., having a commission from the English Church to exercise a kind of superintendence over the parishes which might be established in New England.

Morrell collected some information, but was regarded as an intruder, and finally went back to England baffled and discouraged.

"Thus," as one says, "the Church of England found herself shorn of her strength at the very moment when a door seemed opened for her extension in the New World. Her children, whom she had thrust out, stood with scowling brows and sturdy arms ready to repel her from the shores which they had made their refuge."

It must not be thought, however, that there were no friends of the old Church among the Puritan colonists, for in Salem there were at least three whose good deeds make them worthy of special honor. They were Francis Higginson, John and Samuel Brown. It was expected that they would stand high in the colony, but their love for the old Church brought them into sorrows. They were denounced as ringleaders of a faction, and were sent off home. When Charles II. was restored to the throne of England an order was issued "that such as desired to use the Common Prayer should do so, without incurring any penalty, reproach, or disadvantage."

In 1688 A.D. the Rev. Robert Ratcliffe came over, and held services in the townhouse in Boston. He struggled against many difficulties for two years, but before he returned to England he secured the erection of a place of worship where King's Chapel was subsequently built.

About this time there was considerable earnestness in forming parishes. The work was greatly aided by the Missionary Society formed in England in 1649 A.D., whose scope was enlarged in 1661 A.D., and which in 1701 A.D. was incorporated as "The Society for the Propagation of the Gospel in Foreign Parts." They sent out chaplains, missionaries, and schoolmasters for the conversion of the Indians and for the welfare of the white settlers.

There were not many favorable openings for the agents of this Society, but they did their work with courage and vigor, and were rewarded in the growth of parishes, mission stations, and schools. The wonder grows as we look at these efforts that opposition could be so bitter, and that their cour age to meet it was so great. In no section of the country did the Church find so hard a field as in Massachusetts.

Some of the early proposals to secure the Episcopate were met here by ridicule and invective. A Bishop was to many of the Puritans the symbol of all that was hateful. Caricatures are preserved to this day which show how antagonistic was the popular feeling towards Episcopacy, especially as the colonial troubles grew. The two causes which led to this feeling were their inherited hatred of the Church of England, and their fear that the introduction of Episcopacy would overturn what was really the State religion of Massachusetts, and which continued until as late as 1830 A.D. It was in