A

YEAR ago last March we illustrated and told of the exterior design of the new chapel at Groton School, one of the most beautiful chapels of its kind in the country. We proposed then to speak more fully of the interior, a view of which is given above. The illustration suggests a certain sturdy manliness such as belongs to the perpendicular Gothic, and is perhaps accentuated by the Norman pilasters, though some will perhaps feel that it would have been better if the grouped shaft treatment had been adopted rather than the round column. The treatment of the corbels, too, is excellent, and there is a frankness in the management of the roof timbering, in which the eye of the habitual worshipper will learn to take increasing delight. There is no part of the body of the chapel of which one is likely to grow weary, though some may regret that the severer treatment of the side-windows should not have been adopted for

that of the east end, whose elaboration is out of key both with the body of the church and with the stone cutting immediately below. Architecturally the effect would doubtless have been improved if choir stalls could have been substituted for the crosswise arrangement of seats, for these rising tier on tier on either side would have given added depth to the chapel and, as it were, massed the students as a guard of honor to the altar. What fine effects may be attained in this way the English college chapels show. We say this in no spirit of carping criticism. It might perhaps be better, but it is very admirable as it is, and fittingly accentuates the central position of worship in the life of an ideal school.

The Interior of Groton Chapel.

The chapel is entered from the tower, as is suggested in our illustration by the absence of seats in the left foreground. The flooring is of marble. The black slabs are from Glens Falls, the white from Knoxville. The way the students are seated illustrates itself. The stalls beyond, in the background of our illustration, are richly carved, with high panelling behind after good English models. An attempt, not altogether successful, to continue this decoration under the arches of the nave, is suggested in our illustration. On the front of the organ-gallery are figures of angels playing musical instruments, carved in low relief, so that they do not appear in, our illustration as they will do to the worshipper. The organ case above, in the grouped effect of its pipes, harmonizes with the architectural treatment of the whole, and is elaborately carved at its top. The panels on the east wall reach a height of 25 feet, fram

ing in the altar and retable, which are of richly carved stone, behind which a space is left for the high reredos that the completion of the decorative scheme contemplates for the future. One must picture this in imagination in order to give the altar its fit effect in the general scheme. The altar, as well as the font, which is not here shown, the windows, the organ and the chancel woodwork, are memorials-some given by trustees, others by masters or by members of the school. The interior dimensions of the chapel are 120 feet by 32, exclusive of the side aisle, flanking the tower and giving access to the choirroom. The height to the wall-plate is 50 feet, so that the whole is excellently proportioned.

and foresight. The founder of this noble Charity will ever be held in grateful remembrance by the partakers of this Bounty."

On the south side: "Charity never faileth; Its Memorial is Immortal.".

And on the west: "The Trustees of Sailors' Snug Harbor caused the remains of Robert Richard Randall to be removed from the original place of interment and deposited beneath this monument on the 21st day of August, 1834."

In the beginning thirty old sailors found a home here where now there are 900. Then there were two buildings, now there are 50, eight of them occupied as dwellings. There is nothing gregarious or dormitory like about these, although most of the rooms are arranged for two persons. There is, of course, a hospital, and beside this a cheerful sanitorium for the incurable, the decrepit and convalescent. There is a music hall and everything that kindliness and munificence can

The Interior of the Church, Sailors' Snug Harbor.

suggest to provide wisely for the comfort in old age of those who have braved the perils of the sea. Beside this the everincreasing rents of the city property have enabled the trustees to add thirty acres to the Staten Island domain. This property on Manhattan comprises eleven city blocks, bounded, roughly speaking, by Waverly Place, Fourth avenue, Tenth street and Fifth avenue. The region will be perhaps most easily located in the minds of those unfamiliar with New York's topography by reminding them that the Wanamaker Store is its chief landmark. The ground rents on property now amount to about $380,000 a year, with assurance of considerable increase as old leases expire, for these are now made out for the comparatively short term of twenty-one years.

this

The beautiful grounds of the Snug Harbor attract the eyes of thousands who sail past them. No lawn could be more royally tended than this, and the moist air gives it a velvety green that is most restfully refreshing. The visitor who seeks a nearer inspection will always find a sailor ready to do the honors of hospitality. Offices and four dining rooms, each seating 200 men, occupy the lower floor of the main building approached by the broad flagged walk shown in our illustra

tration. There are other dining rooms for the invalids, and smoking, reading and lounging rooms and a minimum of vexatious regulations. Two suits of clothes are furnished the inmates every year, and if they observe the rules of the place, and keep their rooms in order, they may go and come much as they will, while there is opportunity for those who choose to engage in gainful industries, such as all sailors delight in-the making of mats and nets, or any fancy article that can be turned out of a bit of rope or whittled with an ingenious jack-knife aided by the simpler carpenter's tools and perhaps a lathe. One of the sailors has developed quite a talent for decorative painting; another blind inmate has patiently learned to entertain himself with a pack of cards on which he has established a system of pin-pricks that make his fingers serve for eyes. Many of these old sailors are industrious readers, and a library of 5,000 volumes is provided for them.

The institution has, as our illustrations show, a church building, dignified in its exterior and attractive in its internal ap.pointments, but though there is a regular chaplain the sailors are not restricted to his ministrations, but may attend other services if they will. Any man who has sailed five years under the flag of the United States in the merchant or naval service, and can bring evidence of the fact, may be admitted to this Sailors' Snug Harbor and be sure of a peaceful old age, and any sailor, whether native or foreign born, who has honorably served in the navy of the United States, and been honorably discharged, if he is sixty years old, decrepit or worn out, may be admitted without regard to the time of his service under the flag. So it comes about that representatives of many nationalities are here, among them some twenty negroes, but racial antipathies find no place, and perfect international harmony is said to prevail. The Snug Harbor is no respecter of persons, of former rank, or standing. All, says one of its rules, "are on a footing of an entire equality, being entitled to the same privileges and subject to the same duties and obligations."

The board of trustees which administers this great charity counts the honored names of Mayor Low, the Rev. Dr. Dix, Recorder Goff, Morris K. Jesup, and the Rev. Dr. Duffield. As one's eye sweeps over these magnificent lawns, and counts these noble buildings, one's heart rises with an instinctive echo of the words engraved on the Harbor's seal, as they may be read in colored glass over the main door"How great, how plentiful, how rich a dower" was this gift of Captain Randall, how full of happy augury for the second century of his benefaction's fruitfulness that bids fair to witness the predomination of America in the merchant navies of the world.

News from Natal seems to indicate that the last embers of the Colenso conflagration are expiring and the schism which started with that bishop's deposition coming to an end. The congregation of St. Paul's, Durban, as we learn from The Church Times, recently voted by a large majority to unite with the provincial Church. This was one of the chief congregations of the Colenso schism and the example of its submission, which is attributed to the tact of the Bishop of Natal, is likely to be widely followed.

Trinity-St.

Sowing the Seed.*

T

AKING as his text some verses from the Pilgrim Psalms, Bishop Hine said that these psalms were "sung by the exiled Israelites on their return from the Captivity, when, having reached their own land, they looked back and rejoiced to remember what great things God had done for them; how He had disposed the heart of the King of Babylon to set them free; and how the coming to their own city had forced the heathen tribes to confess that it was God's hand alone that had done so great a work. And though we know how, when they had reached Jerusalem, there came the time for the rebuilding of the walls and of the temple, a time which proved to be one of stress and trial, yet all along, whether they were sowing the seed or building the walls, it was with the assurance that one day they should reap in joy, and would witness the completion of their building, for God was working with them. . .

...

sage of life and death which our Lord has given into our keeping. He has told us we are to be His witnesses, and to make disciples of all the world. It is natural to a true disciple in our religion to regard it as the one and only true religion, as the one and only right relationship of man to God, into which its sacraments bring us, and that it is God's last word to the world. Is it not a lack of faith that makes him think it does not matter whether the heathen remain heathen, or whether they become Mohammedans, or whether they have no religion of any kind? It cannot be so if we believe in the message of the Ascension, that Jesus Christ our Lord is a living Lord, reigning on high, bidding us, His people, to bring nations to His feet; that the charge to us is so strong, so urgent; as strong, as urgent, as personal now as it was in the beginning; that He was speaking not only to Peter, or John, or Andrew, or Thomas, but to each one in His Church and His whole people; not only to men in the distant past, but to living men and living women in the present day, telling us-in the words of One Who spake as never man spake-how we are to do this work, how we are to sow the seed with tears, but also with faith and joy and thankfulness, that finally we shall reap the harvest, and bring our sheaves with us. We cannot help teaching the faith if we believe in it ourselves as the truth and the only truth, the one final and complete revelation of God, the last word spoken to us by Him Who is the very Word of God, Whose voice is ringing in our ears now from His throne in heaven."

"Our work as Christians-this sowing the seed and building the walls-is no exceptional one to be undertaken only by a few, by people who have failed at home, The Field is the World.

or by the inefficient, or the eccentric, or amiable enthusiasts. It is a work laid upon all, and surely there is no rivalry-God forbid there should be-between mission work that is called 'foreign' and mission work that is called 'home.' It is the common work in the one fellowship of the holy Church of Christ. Nor, again, is that sowing to be limited in its range by race or color or capacity for civilization. It is so universal. It is the one field, it is the one seed that is sown in the field, and we are the sowers. It is the duty which we have to do. It is at our peril we leave it undone.

"My brethren, we cannot bear to recognize that position which some would have us recognize that a man's religion is a matter about which he can pick and choose. You remember, perhaps, how, long ago, Newman in one of his early sermons spoke about people picking and choosing among religions as one might amongst insurance agencies. The Christian who believes his creed can never dare to say, for instance, that Mohammedanism is good and suitable for Orientals, and Christianity only for people of the Western world; or that because Mohammedanism has built up great nations, and has inspired its followers with a marvellous spirit of unity, and devotion, and thusiasm, that therefore we are to leave it alone, and to make no effort to turn that enthusiasm into nobler channels, or to direct that devotion to the throne of God and the feet of Jesus. We, as Christians, must believe that it is a matter of life and death whether men believe the Christian truth and be baptized, or whether they do not. And it is this mes

*From a sermon by the Bishop of Zanzibar, at the meeting of the Universities' Mission to Central Africa, on May 15, 1902. From a report in The Church Times.

"That it may please Thee to send forth laborers into Thy harvest: we beseech Thee to hear us, O Lord."

The Laborer as a Brother of the Poor.

HE self-consecrated man who has entered on the preparatory work for the ministry will find but half the necessary education within the walls of a theological seminary. To know the hearts of men and women, to realize human suffering, to know what sin and temptation practically mean, are as necessary to his equipment as are the proofs of the truth of Christianity and the founding of the Church.

Social intercourse and the reading of all the deep-thoughted volumes which men have given to social evils and their remedies, are of no more use to him than to quicken his perceptions and to endow his inexperienced mind with insight. The speculation and theorizing of so-called great thinkers stir his intellect, perhaps illuminate his own vague questionings. perhaps only bring him into wholly human and defective lines of reasoning, which confer no lasting energy and give him no key to the mystery of human suffering.

He must go out into the streets and roadsides and put himself in close contact with human beings outside of his own narrow and sheltered boundaries. and learn from sight and touch and the hearing of his ears, what it is to be sick and poor and in abject misery. He must discover for himself what it means when a man lies in a wretched bed, uncared for and alone, hungry and dirty and desperate. He must have his soul quickened to intense desire to save, while he sees a heart