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no time would be wasted; usually closing the day by assisting his father at the bank in preference to joining in play with other boys. As one who honored his parents from his childhood to the end of his life, he stands an example for all. He was constantly spoken of as a "manly" boy. His aged grandfather remarked to a friend some years ago, My grandson Albert was a man when he was a boy. When he came out to visit me in the country, instead of going off to play and to fish with the other boys, he would stay by me, and be my companion." This was an illustration of the characteristic affection and respect which he ever manifested toward his elders. He passed through the usual course of education in the Boston public schools, receiving the approbation of his teachers, proving himself not a brilliant, but an accurate and faithful scholar. Having no "wild oats" to sow during his youth, he never was obliged to spend his later years in reaping or in endeavoring laboriously to pluck up their pernicious harvest.

Early in life he entered into business relations requiring accuracy and strict honesty, and was in due time appointed cashier of the Columbian Bank, one of the largest and best managed banking institutions in Boston. In the fulfilment of these responsible trusts he secured the entire respect and confidence of the directors and of the public, his integrity and fidelity being above suspicion.

At the introduction of musical instruction into the grammar schools of Boston, about twenty-four years ago, he was elected, though quite young, to take charge of this department in the schools of the twelfth ward. To this work he devoted himself with his usual energy and perseverance, until the state of his health obliged him, during the spring of 1864, to resign his trust. The principal of one of these schools bears this testimony: : "I was associated with Mr. Drake for twenty years, and during all those

years we labored together in perfect harmony." In this department of labor he ever sought the best welfare of those under his charge, following many of them with his special interest long after they ceased to be his pupils.

At the age of seventeen, having for some time with diffidence entertained a hope that he was a Christian, he made public confession of his faith. It is proof of the confidence which at that period was entertained in one so young, that, only four months after his reception to the Church, he was elected clerk, the duties of which office he faithfully performed for several years. His varied labors in behalf of the Church and society of which he was a member can never be fully appreciated. For a period of twenty-four years he was organist, and director of the choir, devoting himself indefatigably to the duties of this position, generously giving to it his time, thought, and money, expending much more than he received for the service of song in the house of the Lord. He was also a faithful teacher in the Sabbath School, and for more than ten years assistant superintendent. He was one of the first in the city of Boston to introduce into the Sabbath School concert that interesting feature now almost universal- the voices of children singing hosannas to the Son of David.

There are many who regard the continued existence of the Church of which he was a member-all regard its prosperous continuance to have been vitally connected, at a critical hour, with his energy and self-sacrifice. In 1857, some of the older members had begun seriously to ponder the question, whether it might not be a matter of duty, or of necessity, that the Church should be disbanded. Advice was sought of an Ecclesiastical Council. The discouraging aspects of the question having been presented, and an ominous silence succeeding, Mr. Drake unexpectedly arose and desired to say a few words in behalf of

the young people of the society. He seemed to lose his natural diffidence and hesitation, and poured out such words of willingness to labor and to sacrifice for the welfare of the Church, that the tide of discouragement was turned. The council said, "Go forward, build your new sanctuary, and the Lord be with you." One of the members of that council, the beloved Deacon Proctor, afterward remarked, "That address of the younger Mr. Drake was a remarkable one. No Church can fail to succeed that has such young men." And when he learned that Mr. Drake was one who was accustomed to speak more eloquently by deeds than by words, and that he had already subscribed more than three thousand dollars for the erection of the sanctuary, he could only express his astonishment, and exclaim, "Would that all our churches had such members!" From that hour until the edifice was completed, he devoted his time, his influence, and his means, in securing subscriptions, procuring the best plans, superintending the building of the house, and obtaining a pastor. In journeyings often in these matters, he went at his own charges, and for the whole two years gave up all his leisure hours to the accomplishment of these objects. When the house was completed, and a pastor was settled, about eight thousand dollars more were needed to. pay for the land. A temporary mortgage on the house began to be talked of. In conversing with Mr. Drake, in October, 1859, a brother said to him, "I wish that debt was paid once for all, without a mortgage; I will be one of ten to pay it; but I cannot go around to propose it to those who have already done so much." His quick reply was, "I will pay another tenth, and I will go and propose it to others." In a very few days it was all paid; the work was done promptly and at the right time; and the society thenceforth was free from the incubus of a debt.

Mr. Drake was not one of those men

who do only an occasional act of extraordinary benevolence, or who merely pet a favorite object of charity. He was constantly seeking opportunities for doing good. He accomplished much by the distribution of tracts and books, and by personal visitation at the homes of children connected with the juvenile Sabbath School. He was in the habit of calling on families which came into the congregation as strangers, introducing them to the notice of others, and doing all in his power to make them feel at home. He assisted young men in becoming established in business: he was ready to help the necessitous by private loans, which oftentimes became gifts; and there were some to whom he furnished the means of pursuing courses of education. Since his death, letters have been received from unexpected sources, stating personal indebtedness to him for special acts of kindness and sympathy. So privately and delicately did he exert his influence in securing for others situations of trust, that there are quite a number of persons now occupying important positions in business, procured through his solicitation, who have no idea that he was their benefactor. His private correspondence and memoranda indicate many methods of practical usefulness in which he has been engaged for years unbeknown even to his most intimate friends. He sounded no trumpet before him to proclaim his charities; and one reason why his left hand did not know what his right hand did, was that both hands were too busy in doing good to be watching each other. Though possessed of but moderate pecuniary means, he must have given away many thousands of dollars during his life.

He died of pulmonary disease, September 23, 1864, at the age of forty-one. His health had been declining for some months, and he had been temporarily absent from his desk as cashier during June and July. He resumed his official

trusts in August, and continued therein until the Saturday before his death. Upon the afternoon of that day he went to Sharon to spend the Sabbath with his aged grandmother, expecting to start upon a contemplated journey for his health during the subsequent week. Sunday morning he began to make preparations for attending public worship; but it was soon evident that his physical strength was exhausted, and that he was seriously ill. Sunday evening he was very feeble, and signs of mental wandering were noticed. From that time he rapidly sank away into unconsciousness, and died Friday evening at halfpast eight o'clock. Saturday his body was removed to the house of his father in South Boston, and there he lay in quiet repose upon the succeeding Sabbath, celebrated as the forty-first anniversary of the Phillips Church Sabbath School. The Church was adorned as usual with flowers tastefully arranged; the house was thronged to listen to appropriate addresses to the children and youth, and to join in their sweet songs of praise. But sadness pervaded all hearts, causing tears to mingle with the songs, depressing some of the songs to a minor key, and giving special significance to the autumnal leaves which were intertwined with the flowers. Tuesday afternoon the Church was again thronged, the galleries being filled with the children of the Sunday School and of the three public schools of the ward, who, as was fitting, gathered about the dust of their musical instructor and sang his requiem. It seemed appropriate that the funeral services should be attended in the Church edifice, which may almost be regarded as a monument to the Christian energy and generosity of this estimable man. Thence, followed by a large company of relatives and friends, he was borne to Forest Hills Cemetery, and there committed to the care of Him who nath said, "He that believeth in me, though he were dead, yet shall he live."

"I should like to live a little longer," was his remark, a few days before his death, to one to whom he was speaking of the probabilities of a rapid decline. "You have the comfort," that friend replied, "that in either case it will be well with you." "Yes," he said, "but I should like to live a little longer. To depart and to be with Christ is far better,' wrote Paul to the Philippian Church; 'nevertheless, to abide in the flesh is more needful for you.' Paul desired to ‘live a little longer.' Who does not so desire who appreciates the worth of the earthly life, and sees before him unfinished plans of Christian usefulness among his fellowmen." The modest brother who uttered this wish will live more than "a little longer," far longer than he had any conception of; and as his works shall continue to follow him in the testimony of those who from year to year shall go up from the Church on earth to the Church in heaven, he will wonder and adore, as he falls before the Lamb which was slain, rejoicing with unspeakable joy forevermore, that he consecrated the dew of his youth and the strength of his manhood to efficient Christian work. In no other way could he have secured for himself so permanent and honorable a memorial.

Rev. W. W. Patton, D. D., now of Chicago, Ill., his former pastor, in a letter of condolence to the bereaved father, thus writes:

"My heart is full of sadness for you as I think how heavy is this blow in your declining years, and I mourn also the loss of the Church in parting with so valuable a member. As I write, his good, clear, honest, manly face looks up from the portrait into mine, a little older in expression, but otherwise much the same as it did when we were under the same roof in the beginning of my ministry. Albert stands associated with all its pleasant things. How cheerful and yet how dignified he was! I seem to see him as he used to be when I was with you; with his fine manly form, his rich bass voice, and his firm Christian principles, a son for any father to feel proud of. How respectfully he always treated me, though I was but two years his

senior! How it pleased me to hear from time to time of his progress in worldly position and in Christian usefulness, and especially that he had become a pillar in the Church!"

The following resolutions, prepared by Rev. John A. Vinton, were unanimously adopted by the Church:

WHEREAS it has pleased the Supreme Disposer of all events to remove from this world our brother Albert Drake, therefore

Resolved, That this Church cherishes a deep sense of the unblemished integrity, the consistent walk, the gentle spirit, and the high Christian character, of this beloved brother, during the twenty-four years in which he was a member of this body; that it gives thanks to God, from whom all good proceeds, for the faithful and earnest labors of this dear brother for our prosperity as a Church; that it remembers with gratitude his valuable services, during nearly all this period, as a teacher and officer in our Sabbath School, and as the director of our Church music; while it especially preserves the memory of his untiring exertions, and his generous contributions toward the erection of our present commodious house of worship.

Resolved, That the works of our deceased brother do follow him, in the memory not only of those deeds of public benevolence to which allusion has been made, but also of those numerous acts of private beneficence

and kindness which were performed by him in a manner so quiet, and void of ostentation.

Resolved, That, in our deep sorrow for his untimely departure from earth, we derive consolation from the belief that our great loss is his unspeakable and everlasting gain; and also from the hope that such an example of early and devoted piety will not fail of a happy influence on those who are left behind.

By vote of the Church an admirable photographic likeness has been procured, framed, and suspended in the juvenile Sabbath School room, so that those who gather there from week to week are constantly reminded of one who loved them well, and who "being dead yet speaketh.'

Albert Drake did nothing which scores of others in our churches might not do with equal fidelity and success. The same singleness of aim in the endeavor to do good, the same consecration of time, influence, and property, the same devotion of early and maturer manhood to the service of Christ, will be followed by the same results. We do well to remember the lesson, that "Christian power consisteth not in doing extraordinary things, but in doing common things extraordinarily well."

THE invisible Church, rightly considered, is not a denial of the existence or necessity of the visible Church, with its divinely established forms and ordinances; but it rather signifies, in the proper use of the term, the inward truth of that which is thus outwardly expressed. The visible Church would be worthless, were it not for that invisible life which it builds upon and develops. But the visible Church is necessary in order to render that life operative. It is the body which is vitalized by this invisible soul; so that you cannot really

separate the two without death ensuing. Neander says:

"As the inner fellowship of the divine life introduced by Christianity strove, however, from the beginning, to exhibit itself in an outward fellowship, must necessarily appropriate to itself some determinate form answering to its own essence, a form in which this union could appear and shape itself as a spiritual body; because without such form no association, for whatever purpose, can have actual being and subsistence. To this end, a certain organization was necessary; a certain relative superordination and subordination of the different members, according

to the different positions assigned them in reference to the whole; a certain guidance and direction of the common concerns, and therefore separation of organs destined for that particular end."1

The invisible Church, therefore, if the distinction is considered worth retaining, may be regarded as the soul of which the visible Church is the body. It is the hidden germinal life, the vital idea of the Church, where this is sought for in its most simple and spiritual conception. And here, doubtless, the highest unity of the Church is found, and not in its outward and variously moulded form. Here is its divine root planted in the fellowship and life of Christ. While, then, the visible Church is essential, and is not to be lost sight of, neglected, or despised, because it is also divinely created and established, the invisible Church is the more important, because it comes nearer the original source of life, and itself forms the life of the visible Church.

There can be no doubt that the more common and popular idea of the invisible Church, as meaning simply that part of the Church which is unseen, and, above all, of that part which is in heaven, is true as far as it goes. But by our definition, it comprehends those who are truly united to God everywhere. It represents that inner fellowship with Christ, which all, whether in heaven or on earth, possess, who are his true spiritual children; so that one may and should belong to the visible and invisible Church at one and the same time. We wish by this definition to meet and do away with that growing tendency in men to escape the responsibilities of a public confession of Christ, by declaring it sufficient for themselves to belong to the invisible Church; and to correct those too easy errors and faults of Christians who thrust aside the obligations of brotherly love, of unity, of the highest righteous

1 Neander's History of the Christian Church. Vol. 2, p. 182.

ness

even, by considering these to belong solely to the condition of the invisible Church, as if that were something entirely separate and by itself.

There are, we conceive, at least two fundamental principles comprehended in the idea of the invisible Church as thus explained:

1. An inward personal union with Christ of all souls that are comprised in the invisible Church. We do not now speak of the manner in which this union is effected, but only of the fact itself. Faith is doubtless the power- the mysterious power, because, although exercised by man, it is given by God—which unites thus to Christ. But all do not have faith. All do not accept Christ by faith. Those who are totally unreceptive of the love and renewing power of Christ remain still in the world, and outside of that Church, or kingdom, which is a spiritual kingdom, that he has founded in the world. “The kingdom of God is within you," - is over the inward spirit and heart of man. These souls, therefore, fail of that real personal union with Christ which lies at the foundation of the Christian Church. That Jesus Christ is the Son of God, revealed to men's souls by the Spirit of God, God has said, "Upon this rock I will build my Church; and the gates of hell shall not prevail against it." Human wisdom has often striven to build a Church upon reason, or even upon morality: but the foundation of such is on the sand; it does not reach down to the spiritual, the eternal, the divine. It is sad to see so much brilliant intellectual energy wasted in every age of the world, and never more than in the present age of scientific illuminism, in the futile attempts to erect an enduring Church on merely rational or human grounds. Philosophers never have been able, and never will be able, to found a Church. In like manner, not even Christian theologians have been able to found a Church. Christian doctrines and dogmas concerning the Re