Project Canterbury









[Printed at the Request of the Vestry.]




Transcribed by Wayne Kempton
Archivist and Historiographer of the Diocese of New York, 2012


Grace Church


Grace Church



ISAIAH xl. 31: They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint.

ASPIRATION, enterprise, endurance; these are the three gifts of the Spirit which the prophet in this fervid sentence promises to those who wait upon the Lord; they shall "mount up with wings as eagles"; they shall "run and not be weary"; and they shall "walk and not faint." Aspiration, you notice, he puts first. To enable us to live life as it ought to be lived, the soul within us must grow wings. The man who boasts of having outlived his ideals, or, as he himself prefers to put it, the man who has survived his illusions, is to all worthy intents and purposes a dead man. Worse than what Lord Bacon calls following at the funerals of one's reputation is following at the funerals of one's aspirations. [3/4] Reputations lost may sometimes be built up anew, but it is hard indeed to rekindle the quenched embers of a dead hope. Perpetual renewal is aspiration's only safety. The flame must be fed. The boy's heart must be kept forever beating in the man's breast. Only religion can guarantee us this, a steady waiting upon God. It is the reverential and believing souls that "mount up with wings as eagles."

But aspiration is not the whole of it. Men count us, and rightly count us, visionaries, unless we show an ability to translate our aspirations into fact. An idealist telling his dreams only exasperates your hard-headed man of the world. The sons of Bilhah and the sons of Zilpah had a short and easy method of disposing of the son of Rachel, their vexatiously idealistic brother Joseph—"And they said to one another, Behold this dreamer cometh. Come, now, therefore, let us slay him and cast him into some pit, * * * and we shall see what will become of his dreams." It behooves dreamers, therefore, to show that they are builders; aspiration must materialize itself into endeavor. And so we have this promise coming next, [4/5] "They shall run and not be weary." Running is not man's normal rate of movement, it is done at the dictate of urgency. Something is to be anticipated, overtaken, caught up with, and this cannot be effected without a certain drawing upon the man's reserved fund of latent energy. There come times in life when we have to gather up the whole store of impulse there is in us and make a strenuous dash for the goal. Success at such a time depends upon the amount of force which the will's storage-battery contains. Here, again, religion comes to the rescue. It not only feeds aspiration, but it helps enterprise. "'They shall mount up with wings as eagles.' That is all very well," cries the sceptical looker-on, "but it is the horizontal rather than the vertical line that we are interested in just now. What about practical success in the rough-and-tumble life of everyday competition?" Clear comes the answer, "They that wait upon the Lord shall run and not be weary."

There remains one more condition to be met. Aspiration and enterprise are lofty words. They appeal to all that is heroic in the soul. To ponder a heavenly vision is [5/6] to "such as are heavenly" only a delight. To resolve upon some supreme effort, the almost instant reward of which is to be victory, is a thing easy to brave hearts. When a desperate assault is to be made upon the enemy's works and the men who are willing to attempt it are asked to step forward from the ranks there is seldom a lack of volunteers. But what say you, O man of dreams; what say you, O man of action, to that rather homespun and commonplace business which an Apostle calls "patient continuance in well doing"? It is a pleasure to plan a battle, it is an excitement to join in the charge, but what of the dusty and foot-sore march? That is neither flying nor running, it is simply an ordinary, dull, and uninspiring walk. Have you the staying-power for that? On mounts of transfiguration, where the spiritual world opens itself to mortal sight, it is easy to share the vision and the dream, and easy to commit ourselves to whatever demands zeal. "Go to," cries Simon Peter, "Let us build a church, yes, three." But presently there follows the descent from the mountain, and then it becomes a question of patiently plodding over the not [6/7] too well graded or too well guarded roadways of western Syria, homely Galilee and perilous Samaria and unfamiliar Judea. Are they ready for all this pedestrian work? Again the text has its quick answer—"They that wait upon the Lord shall renew their strength"; and not only shall they mount up with wings, not only shall they run without fatigue, but, what is even more to be astonished at, "they shall walk and not faint."

This great principle of renewal, you observe, covers the whole ground. It suffices alike for the dreaming for the daring and for the doing. If only our strength is renewed daily from the heavenly fountains, there is no danger that the vision will fail, no danger that the courage will slacken, no danger that the patience will give out.

It ought not to be difficult to discern the connection between these thoughts and our parish jubilee. God's promises are of no private interpretation, and on this opening Sunday of our new half-century, I have been laying down, under the guidance of His holy prophet, a truth of universal application. Rightly understood, Isaiah's splendid words of cheer address themselves to every [7/8] human heart now present and attentive; to every family whose past history or present-day life is in any way identified with this sacred place; and to the congregation as a whole, pastor and people, the men, women and children, who constitute Grace Church. Have we with us and within us on this day when we are starting out on our new stretch of corporate life, entering upon the second half century of this building's existence, have we with us and within us that spirit of renewal which can keep vivid and fresh the vision, guarantee the reservoir of energy, and hold us patient while life lasts? Aspiration, enterprise, endurance, these three—have we them all? Perhaps I am wrong, but I cannot help thinking that self-questioning of this sort is a more wholesome food for us to-day than the dry bones of narrative or the hard crusts of a statistical summary of facts would be. Of course it would have been easy for me to ransack the parish records, and to have informed you, as a result of the search, just how many baptisms there had been in the Church since the day of its consecration, just how many had been confirmed at yonder steps, and how often the [8/9] other rites and offices of the Church had here found illustration.

There is, however, one single item of this sort which I cannot deny myself the pleasure of recounting, if only for the beauty of it. The first of the many marriages which have taken place in the present Grace Church was solemnized by Dr. Taylor on the 30th day of March, 1846. The bride and bridegroom [Mr. and Mrs. James Monroe Thorburn.] are still living, and it was my privilege to visit them in their home only yesterday, an hour before our anniversary Evening Prayer. The golden wedding will fall on the day after Palm Sunday, and I am safe in saying that the congratulations of all the people of the parish will attend it.

Of the parochial statistics this one sample must suffice. I shall not even count up the moneys that have been received and distributed since the moment when Dr. Taylor read out as the text of his Consecration Sermon the well-remembered words, "The silver is mine and the gold is mine, saith the Lord of hosts"—even this interesting financial information scarcely seems to me worthy of record at this hour. [9/10] The question of real moment is—For what has Grace Church been standing, as symbol, token and pledge, here at the bend of Broadway, through all these fifty years, and for what does it propose to stand during the new fifty years upon which we are entering to-day? What ought I to say about the corporate life of this Church of ours during the half century past? And what ought we to hope that the preacher who shall stand in my place on the First Sunday in Lent in the year of our Lord 1946 will say about the words and works, the aspirations and achievements of the half-century which has begun to-day, but which will have ended then?

The year 1846, when this congregation (and, by the way, how mysterious is that law of continuity which enables me truthfully to say "this congregation," when scarcely a score of those who personally constituted it then enter into the organization of it now), the year 1846, I say, when this congregation took its departure from its old abode at the corner of Rector Street and migrated to where we are was, in some important respects, an epochal year. [10/11] Chronologically, events are associated with that year which we now see to have been the harbingers of change and prolific of revolution. In this country the Mexican war was in full tide of progress, destined indirectly to affect social and economic conditions in this country and in other countries to an extent wholly disproportionate to the apparent importance of the conflict. It was the year that saw the establishment of our first coast-wise line of steamers. It was the year of the Irish famine, an event fertile of consequences to this country, and especially to this city, through the emigration which followed upon it as effect from cause. In the Parish Library of Grace House there hangs to this day a large landscape in oils, painted by whom and given by whom I do not know, which bears the inscription: Sligo, Ireland. Rescued from Famine by the gifts of Grace Church in the year 1846. The same year witnessed in England the repeal of the Corn Laws, a measure which has affected more profoundly, perhaps, than any other legal enactment of the present reign the interests of British commerce. It was the year of the accession of Pius IX. to [11/12] the papal throne—for a throne it then was, as well as a chair—and there were whisperings all over the religious world of the great things that might be expected from so liberal a pontiff. How roughly those hopes were destined to be dispelled, and how complete was the final reversal of them in the decrees of the Vatican Council twenty-four years later, we do not need to be reminded. Surely it was a most ominous coincidence that the same year should have witnessed the coronation of Pope Pius and the publication by John Henry Newman of that Essay on the Development of Christian Doctrine, which furnishes the only possible justification for the dogma of papal infallibility. Clearly, it was a year of prophecy, that year of our Lord 1846; and there were many signs in the sky, some legible, some dim, on the morning of that Saturday in March, when through yonder porch and up this central aisle there moved a procession repeating in solemn cadence the Psalm Domini est terra—"The earth is the Lord's and all that therein is, the compass of the world and they that dwell therein. For He hath founded it upon the [12/13] seas and prepared it upon the floods." What mattered it how many or how great might be the changes that were coming to mankind, provided only that such words as those could still be heartily believed and honestly rehearsed?

Again I ask, What has Grace Church stood for during all the years that have elapsed since that Consecration Day—yes, and what has it stood for since the still earlier year, 1805? So far as I can gather from what I have read and heard, it has stood, in the minds, at any rate, of those who have been officially entrusted with the guidance of its affairs; in doctrine, for staunch adherence to the essentials of the Christian faith as these are summed up in the ancient creeds; in worship, for a dignified simplicity; and in church government and legislation, for such moderate measures and charitable courses as promise to attract and conciliate rather than to vex and affront those whose religious convictions have been moulded under a regimen other than our own. I may be in error, but I think I am not, when I say that for these principles my predecessors in the rectorship of Grace Church have uniformly and consistently stood. [13/14] Such was the witness witnessed by Bowen and by Wainwright before the dream of this fair building had risen in the brain of the lad Renwick, and such has been the witness witnessed since by Taylor and by Potter, the men most closely identified with the Grace Church of our own day and time. It is my hope and prayer that in that far away year to which I have already once referred, there may stand here on this same spot a preacher glad and proud to report that down to his time also the like tradition has been handed on.

Many foolish and flippant things have been said, first and last, about Grace Church during these fifty years that it has stood here. It has been a fashion to stigmatize it as fashionable (whatever that may mean), and persons too indolent to make inquiry have charged indolence against it. God forbid that on this anniversary day I should take up in your behalf a boastful strain, or, for a moment, speak as one who thinks it incumbent on him to correct misapprehensions or to repel criticism. Were there need for such a course—as there is not—it would abundantly suffice were I to call the roll of [14/15] those who have held in this parish in times past the posts of honor and responsibility. You would recognize in that list the names of many of New York's foremost and best, men who were never known to shirk a duty, and honorable women not a few. We make no brag of sanctity, but I speak whereof I know when I say that saints have been bred within these walls, beneath this roof. Yes, God has been very good to this Church, in the fellowship of which you and I are banded together. He has given us large resources and great wealth of opportunity. People speak of Grace Church as "a down-town Church," and wonder, sometimes, why we should care to linger here in such close proximity to warehouses and shops. Care to linger here? Pray where could we better be than just where we are? It is a great thing for a flock to have a fold which it is easy to love, where the sheep can go in and out and find pasture with a constant sense of delight and happiness. It is a great thing for a congregation of Christian worshippers to have a house of prayer where their fathers worshipped before them and where they may [15/16] reasonably hope that their children will worship after them.

For a Church to throw away such advantages as these is a grave error, unless some case of absolute necessity can be made out. Few enough are the buildings in this city of ours, the destruction of which would cause genuine grief to any considerable portion of the citizens. It is said that the average duration of so-called permanent buildings in New York is only a little more than twenty years. A house must be longer-lived than that in order to become trellised with associations and embowered in memories and loves. Westminster Abbey and St. Paul's are down-town churches, but all the same they continue bourns of pilgrimage, and, time-worn as they are, vibrate responsive to every thrill of spiritual influence that anywhere is making itself felt.

No, we have no reason to be sorry that we are a down-town church, but, on the other hand, every reason to be glad and thankful that, being a down-town church, we are so blessed with opportunity as we are.

Again, I ask, as I am sure you are asking [16/17] too, What shall we render unto the Lord for all His benefits?

One thing we can do, and I hope shall do. We can determine, here and now, in our own minds and hearts, that, God helping us, we will see to it that Easter does not pass without witnessing the extinguishment of every cent of debt which our recent building enterprise has brought upon us. That enterprise has been crowned with a most gratifying success; but that success, though gratifying, can scarcely be called complete until the apostolic injunction to owe no man anything except brotherly love is in our case obeyed. It would not be seemly here and now to enter upon a financial statement, for the purpose of showing why it is that such an appeal as I am making is necessary. A statement of that character, duly authenticated, will be distributed through the parish before Easter comes. I only wish to say, on behalf of those who have been entrusted with the construction of the new buildings, that they did what they honestly believed it was your wish and will that they should do; in other words, they built what seemed adequate to the existing need, and in a manner [17/18] of which Grace Church would have no reason to feel ashamed.

They sought with equal solicitude to avoid niggardliness on the one hand, and lavishness on the other, for they knew that the traditions of the parish were unfriendly to both extremes. Of the cost involved, four-fifths has been already met, mainly through the generous giving of the past four years; something less than one-fifth remains, but that one-fifth is, as you will discover, no inconsiderable sum. I do not see how we can fail to recognize in this singular coincidence of times and seasons a providential opportunity and a heaven-sent duty. The fact that the completion of the Chapel and its allied structures coincides almost to a day with the rounding out of the half-century that began with Dr. Taylor's request for a free church, is not a piece of contrived stage effect. I doubt whether the coincidence in question had suggested itself to a single one of us when this enterprise was planned. But so it has come to pass, and so it is. I confess I do not believe that the sons and grandsons of the men who, half a century ago, in a year [18/19] of financial panic, consecrated a costly church, started out to build a chapel, and saved a foreign town from famine, intend to permit, in these far wealthier days, an undertaking in which their hearts are enlisted to be crippled even partially by debt. I believe better things of the present-day representatives of the men whose names are cut in the flower-wreathed marbles on the walls of yonder porch.

Grace Church has not yet reached the days of decrepitude; please God, she never shall. Aspiration, enterprise, endurance, all these she still accounts a portion of her goodly heritage. What forbids that for another fifty years she should still mount on eagle's wings, still run and not be weary, still walk and not faint?


[21] The greater portion of the following List is reprinted from "Three Score Years and Ten, a Sermon preached in Grace Church, New York, in Commemoration of its Seventieth Anniversary, by Henry C. Potter, D.D., Rector." The names and dates subsequent to 1876 have been added to those then recorded. W. R. H.

1808 TO 1896.


Nathaniel Bowen 1809 - 1818
James Montgomery 1818 - 1820
Jonathan Mahew Wainwright 1821 - 1833
Thomas House Taylor 1834 - 1867
Henry Codman Potter 1868 - 1883
William Reed Huntington 1883


Nicholas Low 1809 – 1814; Hermon LeRoy 1809 – 1821; Wright Post 1814 – 1828; Henry Rogers 1821 – 1834; James Boggs 1828 – 1830; Edward R. Jones 1830 – 1833; James Boggs 1833 – 1834; Abraham Ogden 1834 – 1845; Edward R. Jones 1834 – 1837; Goold Hoyt 1837 – 1842; William Bard 1842 – 1845; Peter Schermerhorn 1845 – 1852; David Austen 1845 – 1860; Luther Bradish 1852 – 1864; Robert Ray 1860 – 1863; John David Wolfe 1863 – 1872; George Barclay 1864 – 1870; Benjamin Aymar 1870 – 1876; Adam Norrie 1872 – 1882; Lloyd W. Wells 1876 – 1885; B. B. Sherman 1882 – 1884; Mr. Chas. G. Landon 1884 – 1893; Hugh Auchincloss 1885 – 1890; William C. Schermerhorn 1890; George Bliss 1893 – 1896.


Joshua Waddington 1809 – 1815; William Henderson 1809 – 1815; Wright Post 1809 – 1814; John Slidell 1809 – 1817; Henry A. Coster 1809 – 1815; Archibald Bruce 1809 – 1816; Samuel Ferguson 1809 – 1814; David B. Ogden 1809 – 1820; Henry Rogers (Elected Warden) 1814 – 1821; William Cutting 1814 – 1816; David F. Greene 1815 – 1819; John Wells 1815 – 1823; Charles L. Ogden 1815 – 1820; Edward R. Jones (Elected Warden) 1816 – 1830; James Boggs (Elected Warden) 1816 – 1828; Gulian Ludlow 1817 – 1817; Richard T. Tucker 1817 – 1827; John Day 1819 – 1819; Isaac Lawrence 1819 – 1826; David R. Lambert 1820 – 1826; Peter Schermerhorn, Jr 1820 – 1830; David B. Ogden 1821 – 1830; John Delafield 1823 – 1835; Abraham Ogden 1826 – 1834; Goold Hoyt (Elected Warden) 1826 – 1837; Joseph Bailey 1827 – 1837; Joshua Waddington 1828 – 1833; James Boggs (Elected Warden) 1830 – 1833; Samuel W. Moore 1830 – 1838; Abraham Schermerhorn 1830 – 1839; John G. Coster 1833 – 1838; Robert Ray 1833 – 1843; Isaac A. Johnson 1834 – 1857; William Bard (Elected Warden) 1835 – 1842; David Austen 1837 – 1838; Charles March 1837 – 1838; Henry C. DeRham  1838 – 1846; Thomas L. Wells 1838 – 1846; Peter Augustus Schermerhorn (Elected Warden) 1838 – 1845; John Ferguson 1838 – 1846; Campbell P. White 1839 – 1843; Edward A. Graves 1842 – 1843; Abraham Schermerhorn 1843 – 1847; David Austen (Elected Warden) 1843 – 1845; Frederick Sheldon 1843 – 1848; Robert Ray (Elected Warden) 1845 – 1860; John David Wolfe (Elected Warden) 1845 – 1863; Samuel B. Ruggles 1846 – 1852; Luther Bradish (Elected Warden) 1846 – 1852; Philip S.VanRensselaer 1847 – 1848; James I. Jones 1847 – 1857; Gerret G. Van Wagenen 1848 – 1859; George Barclay (Elected Warden) 1848 – 1864; Hermon D. Aldrich 1852 – 1864; Edward Jones 1852 – 1856; James E. Cooley1856 – 1860; Edward Jones 1857 – 1860; James Renwick 1857 – 1864; Lloyd W. Wells (Resigned to go abroad) 1859 – 1861; Dudley B. Fuller 1868 – 1868; Henry VanRensselaer 1860 – 1862; George Jones 1860 – 1870; Adam Norrie (Elected Warden) 1861 – 1872; Benjamin Aymar (Elected Warden) 1862 – 1870; Edward Jones 1863 – 1870; Michael Ulshoeffer 1864 – 1875; Lloyd W. Wells (Elected Warden) 1864 – 1876; Benjamin B. Sherman (Elected Warden) 1864 – 1882; Hugh Auchincloss (Elected Warden) 1868 – 1885; Alfred Schermerhorn 1870 – 1876; Chas. G. Landon (Elected Warden) 1870 – 1884; George A. Jones 1871 – 1873; Levi P. Morton 1872 – 1881; Stephen C. Williams 1873 – 1887; David Wolfe Bishop 1875; Thomas B. Coddington 1876 – 1887; Robert E. Livingston 1876 – 1889; Tracy R. Edson 1880 – 1882; Theodore K. Gibbs (Elected Warden) 1881; William C. Schermerhorn (Elected Warden) 1882 – 1890; James Renwick 1885 – 1895; Buchanan Winthrop 1885 – 1887; George Bliss (Elected Warden) 1886 – 1893; W. M. Kingsland 1887; J. F. Kernochan  1887; Buchanan Winthrop 1889; William R. Stewart 1891; George C. Clark 1893; Dallas B. Pratt 1895; Henry Parish 1896.


David B. Ogden 1809 – 1817; Edward R. Jones 1817 – 1833; Robert Ray (Elected Treasurer) 1833 – 1837; Isaac A. Johnson 1837 – 1857; Edward Jones 1857 – 1858; Robert Ray 1858 – 1863; Edward Jones 1863 – 1870; Lloyd W. Wells 1870 – 1885; Buchanan Winthrop 1885 – 1887; J. F. Kernochan 1887 – 1889; Buchanan Winthrop 1889.


Henry A. Coster From 1809; John Slidell 1809 – 1810; Samuel Ferguson 1810 to 1810; Henry A. Coster 1810 to 1815; David T. Greene 1815 to 1819; Edward R. Jones 1819 to 1821; Isaac Lawrence 1821 – 1821; David R. Lambert 1821 – 1825; John Delafield 1825 – 1834; Edward R. Jones 1834 – 1837; Robert Ray 1837 – 1841; Peter Augustus Schermerhorn 1841 – 1843; John Ferguson 1843 – 1846; Robert Ray 1846 – 1863; George Jones 1863 – 1870; Hugh Auchincloss 1870 – 1880; Tracy R. Edson 1880 – 1881; Theodore K. Gibbs 1881 – 1893; Wm. R. Stewart 1893.

Follow the Arrows Around the Church.


A—Outer Doorway and Doors, Memorial of Mrs. Charles Griswold Landon. The sculpture in the central tympanum represents the Healing of the lame man in the Beautiful Gate of the Temple.

B—Outer and Inner Porches, decorated in marble and mosaic, in memory of Rebecca Mason Jones. The gallery front of carved oak forms part of this Memorial.

In the Outer Porch are Tablets descriptive of the Chime; in the Inner Porch, Tablets commemorative of the founding of the Parish and of the completion of the present church edifice.

C—Doorway erected by Wm. C. Schermerhorn, in memory of John J. and Edmund H. Schermerhorn.

D—The Baptistery. The Reredos commemorates Wm. George Boulton, and the Font, Anita Teresa Boulton. Designed by Wm. A. Potter.

E—Doorway in memory of John David Wolfe, formerly a Warden of Grace Church. Erected by his daughter. Leads to the Choir Room and Grace House.

F—Altar and Reredos. Gift of the late Catharine Lorillard Wolfe. The central panel of the Reredos represents Christ in the act of saying to His disciples, "Lo! I am with you always." The side panels contain figures of the Evangelists.

X—Lectern. Memorial of John W. Hamersley.

G—Pulpit. Memorial of Hugh Auchincloss, formerly a Warden of Grace Church. It bears at the angles the figures of the great preachers of apostolic times. Designed by Wm. Welles Bosworth.

H—Doorway, in memory of Charles Griswold Landon, formerly a Warden of Grace Church. Praise and adoration constitute the motive of the whole design.

I—The Greater Organ. The gift of Miss Wolfe. Electrically connected with the West Gallery Organ and the Echo Organ above the ceiling of the crossing.

J—The Harp. A memorial of the late Mrs. George Coppell.

K—Doorway erected by the people of the Parish. Over the door is a marble tablet inscribed, "In thankful memory of Catharine Lorillard Wolfe, oft-times and in many ways the helper of this Church." Opens into Choir School.

L—Entrance to the Chantry, which is a chapel for daily services, erected by Miss Wolfe in 1879.

N. B.—When not otherwise indicated, the Memorials were designed by Renwick, Aspinwall & Renwick, Architects.

Figures indicate Windows in the Lower Wails.
Letters indicate Windows in Upper and Clearstory Walls.

S—Subject. M—Person Commemorated. G —Giver. A—Artist.

A—(S) Rose Window. (M) George Jones. (G) His Daughters. (A) Clayton & Bell.

1—(S) "Jacob's Dream." (M) Benj. J. Hutton. (G) His Children. (A) Tillinghast.

2—(S) "Ruth and Naomi." (M) Mary Griswold Landon, Annie Hunter Gordon. (G) Mr. and Mrs. Charles G. Landon. (4) Holiday.

B—(S) "The Prophecy of Enmity." Windows B to G are not Memorials. (A) Booth.

3—(S) "Joseph and Benjamin." (M) George Collins Sherman, Catherine Amelia Sherman, Georgiana Sherman. (G) Benj. B. Sherman and Wife. (A) Holiday.

C—(S) "The Prophecy of Shiloh."

4—(S) "The Heavenly Hosts." (M) Stewart C. Marsh, also five Children, and a Grandchild of the late Hugh Auchincloss and Wife. (G) Mr. and Mrs. Hugh Auchincloss. (A) Booth.

D—(S) "The Promise of a Greater Prophet."

E—(S) "The Prophecy of Gentile Homage."

F—(S) "Continual Thanksgiving."

G—(S) "Instrumental Praise."

5—(S) "Six Gospel Scenes" (not a Memorial). (G) James Renwick. (A) Loren.

6—(S) "Moses Smiting the Rock." (M) Mrs. John C. Hamilton. (G) Mr. Wm. G. Hamilton, Mrs. Peabody, Misses Adelaide and Alice Hamilton. (A) Burlison & Grylls.

H—(S) " The Patriarchs." (M) Peter Schermerhorn and Sarah, his Wife. (G) Edmund H. and Wm. C. Schermerhorn. (A) Clayton & Bell.

N. B.—All the Windows from H to R are by Clayton & Bell.

7—(S) "Elijah and Daniel." (M) The Rev. Thos. House Taylor, D.D. (G) Present and former Parishioners of Grace Church. (A) Clayton & Bell.

8—(S) "David and Aaron." (M) The Rt. Rev. Jonathan M. Wainwright, D.D. (G) Miss Wolfe. (A) Clayton & Bell.

I—(S) "The Finding of Moses." (M) Japhet and Harriet M. W. Bishop. (G) David Wolfe Bishop and Matilda W. White.

J—"The Offering of Isaac." (M) Cornelius Kingsland. (6) Mr. and Mrs. Wm. M. Kingsland.

K—(S) "The Baptism of Christ. (M) Sarah Duncan. (G) Wm. Butler Duncan, Wm. Butler Duncan, Jr.

9—(S) "Abraham and St. Peter." (M) The Rt. Rev. Nathaniel Bowen, D.D. (G) Miss Wolfe.

L—(S) "The Resurrection" (not Memorial). (G) Mr. and Mrs. Geo. S. Bowdoin.

M—(S) "The Church Triumphant" as in the Te Deum. (G) Miss Wolfe.

N. H.—10 & 11. Organ Pipes occupy these openings.

N—(S) "The Ascension." (M) Adam and Mary J. Norrie. (G) Gordon Norrie, Mrs. Geo. Moke, Mrs. D. P. Sellar, Mrs. W. C. Beach.

O—(S) "The Transfiguration. (M) and (G) same as above.

P— (S) "The Crucifixion." (M) Rear Admiral J. W. Livingston. (G) Mrs. Livingston.

Q—(S) "The Nativity." (M) Daniel B. and Harriet Fearing. (G) Mrs. H. A. C. Taylor.

12—(S) "St. Martin of Tours and St. Perpetua." (M) Mary Emily Sands and Benj. Aymar. (G) Samuel S. Sands. (A) Heaton, Butler & Bayne.

R—(S) "Witnesses to the Incarnation." (M) Peter Augustus Schermerhorn and Adeline Emily Schermerhorn. (G) F. Augustus Schermerhorn and Mrs. R. T. Auchmuty.

13—(S) "The Garden of the Resurrection." (M) Almira Coddington. (G) Thos. H. Coddington. (A) Booker.

14—(S) "The Nativity." (M) Martha Coddington. (G) Thus. B. Coddington. (A) Clayton & Bell.

S—(S) "The Annunciation." (M) Lloyd W. Wells. (G) Members of the Vestry. (A) Booth.

T—(S) "Gloria in Excelsis," windows T to X are not Memorials. (A) Booth.

15--(S) "Fra Angelico's Angels." (111) Samuel P. and Jeanie Jeffrey Renwick Callender. (G) Miss Mary Rhinelander Callender. (A) Sharp.

16—(S) "The Four Marys." (G) Children of Grace Church. (A) Holiday.

17—(S) "The Raising of Lazarus and of Jairus' Daughter." (M) Three Children of David and Adeline Stewart. (G) Their Parents. (A) Holiday.

18—(S) "The Miraculous Draught of Fishes." (M) Win. Eliot Laight and Caroline Coster, his Wife. (G) Mrs. W. F. Cary, Miss Ann H. Laight. (A) Booth.

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