the Preface to the Ordinal the Church makes this declaration: "It is evident unto all men, diligently reading Holy Scripture and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church,—Bishops, Priests, and Deacons.... No man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon, in this Church, or suffered to execute any of the said Functions, except he be called, tried, examined, and admitted thereunto, according to the Form hereafter following, or hath had Episcopal Consecration or Ordination." What the Church here insists upon is what is commonly called the "Apostolic Succession." This rule she rigorously applies. No minister of any of the denominations, no matter how learned and pious he may be, can serve at her Altars until he has been ordained by a Bishop and is therefore commissioned by that Episcopal or Apostolic authority upon which the Church has always insisted.

The Bishop's Chair may remind us, then, of the Bishop's office and authority to ordain and to govern, of its essential importance in the life of the Church, and of how our Church's lineage and the authority of her Ministry are traced, through the succession of Bishops, directly back to the Apostles, and through them to Christ Himself, "the Bishop and Shepherd of our souls."

Symbolic Ornaments of the Church

The use of symbols for conveying and enforcing truth goes back to earliest ages. God said to Noah, "I do set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth."

The ritual and appointments of the Tabernacle and its worship were an elaborate system of symbolism.

So, also, we find the use of symbolism in Christianity. The need of appealing to the eye as well as to the ear, by visible signs for sacred truths, led the early Christians to employ a number of such symbols as an effective means of imparting instruction. But their use was not wholly a matter of choice. Anxious to seek and to support one another under persecution, they were compelled to find some common signs of recognition which might be known only to themselves, and under which their new Faith might be safely concealed.

The Cross.—The Cross comes first in order. It is the especial emblem of Christianity. "It glitters on the crown of the monarch. It forms the ensign of nations. It crowns alike the loftiest spires of Christendom and the lowliest parish churches. It marks the resting-place of the departed who have died with faith in its efficacy, as it was the sign in Baptism of their admission to the kingdom of the Crucified." It is the symbol of Christ's atonement and of the salvation of men, and represents the Christian Faith, its demands and its triumphs. As might be expected, many fantastic stories were woven about this symbol in the middle ages. Yet back of their extravagance was often a true feeling. We see this even in the absurd legend of the tree from which our Saviour's cross was made.

This legend was as follows: "for four hundred and thirty-two years after his expulsion from Paradise, Adam had tilled the ground in the valley of Hebron, when he felt his end approaching, and determined to send his son Seth to the gates of Paradise to demand from their keeper, 'the angel called Cherubim,' the oil of mercy which had been promised to Adam when he was driven from the garden. Seth accordingly set forth, finding his way by the footprints of Adam and Eve, upon which no grass had grown since they passed from Paradise to Hebron.

"The angel, after hearing the message, ordered Seth to look beyond the gate into the garden and to tell him what he saw. He beheld a place of inexpressible delight and beauty, with the four great rivers proceeding from a fountain in the center; and, rising from the edge of the fountain, an enormous tree, with wide-spreading branches, but without either bark or leaves. He was ordered to look a second time, when he saw a serpent twisted round the tree; and a third time, when the tree had raised itself to heaven, and bore on its summit a Child wrapped in glittering vestments.

"It was this Child, said the angel, who would give to Adam the oil of mercy when the due time should come. Meanwhile the angel gave Seth three seeds from the fruit of the tree of which Adam had eaten. These were to be placed in the mouth of Adam before his burial, and three trees would spring from them—a cedar, a cypress, and a pine. The trees were symbolical of the Holy Trinity."

"It happened as the angel foretold. The trees were hardly a foot above the ground in the days of Abraham. Moses, to whom their true nature was revealed, took them up carefully, carried them with him during the years of wandering in the desert, and then replanted them in a mysterious valley named Comprafort (Comfort?). From Comprafort David was directed to bring them to Jerusalem. He planted them close to a fountain, and within thirty years they had grown together so as to form a single tree of wonderful beauty, under the shade of which David composed his psalms and wept for his sins. In spite of its beauty, Solomon cut it down in order to complete his temple, for which a single beam was wanted, of a size such as no other tree could furnish. But in fitting the beam to its place, it was found, after repeated trials, either too long or too short, and this was accepted as a sign that it was not to be so employed."

It was then, says one version of the story, reverently preserved in the temple. According to another version, when it was found too short or too long "it was flung aside into a certain marsh, where it served as a bridge. But when the Queen of Sheba came to Jerusalem to hear the wisdom of Solomon, and was about to cross the marsh, she saw in a vision how the Saviour of the world was to be suspended on that tree, and so would not walk over it. It was buried in the earth on the spot where the Pool of Bethesda was afterward made, so that it was not only the descent of the angel, but the virtues of the buried wood, which gave to the water its healing qualities. At the time of the passion the wood rose and floated on the surface. The Jews took it to make the cross of our Lord."

More attractive is the legend of how the cross was found, deeply buried in the ground at Jerusalem, by St. Helena, the mother of Constantine, the first Christian emperor. All three crosses were found, according to the story, and that of our Lord was recognized by certain miracles which it wrought on those who touched it.

In representations of the cross we trace two principal forms, the Latin and the Greek cross, from which a great variety, with various significations, have been produced.