USA > New York > New York City > A history of the parish of Trinity Church in the city of New York, pt 3 > Part 40
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" I have the honour to be, " With great respect, "Your most obedient servant, "J. H. HOBART.
"Saturday, Feb. 16, 1828." '
That many agreed with Dr. Hobart is evidenced by this letter from Col. Troup.
"Saturday morning 23rd Feb.
" MY DEAR SIR,
"Last night I received your note with the two newspapers accom- panying it.
"I have read the remarks on your late letter to the Mayor with much satisfaction; as they tend to confirm the principle of the letter.
"I am very glad to learn that Bishop White concurs with you in sentiment. Would it not be expedient to have published, in two or three of the newspapers, a paragraph somewhat like the following to wit ?- "'We are authorised to state that the venerable Bishop White of the Diocess of Pennsylvania, and one of the revolutionary patriots, highly approves of the sentiments expressed by Bishop Hobart, in his late letter to the Mayor, respecting the recommendation of the Corpo- ration to the Clergy to notice, in their pulpits, the deep public be- reavement sustained by Mr. Clinton's death. '
"I do not see that Bishop could be offended with such a para- graph; and I think it would tend to blunt the edge of popular excite- ment, if any, against you.
"I have called Bishop White a revolutionary patriot to give his opinion a little more currency.
" I am, my dear Sir, "Very sincerely yours, " ROBT TROUP.
" BISHOP HOBART."
1 Berrian's Memoir, pp. 377-79.
451
Vestry Minutes
1828]
So strongly did Bishop Hobart impress his views upon this subject on his associate, Dr. Berrian, that he followed the same course when the use of St. Paul's Chapel was re- quested in 1837 for the Jubilee of the Constitution, and when the St. George's Society desired to hold a service in Trinity Church in 1852 in memory of the Duke of Wellington.
Whatever may have been the soundness of the reasons upon which the Bishop based his action, whatever may be the changed circumstances under which such services may now be held without any of the evil consequences feared by the Bishop, certainly Bishop Hobart was inflexible in his decisions once formed, and in this case, as in every other, he was loyal to his convictions, no matter whether friend or foe was arrayed against him.
The Rev. Benjamin T. Onderdonk about this time ap- plied to the Vestry for assistance, alleging that his debts were more than he could meet. The Vestry with unusual generosity came to his relief and on January 14, 1828, it was "Resolved, that the sum of Two Thousand and Five Hundred Dollars be paid to the reverend Benjamin T. Onderdonk for the purpose of discharging the debts existing against him."1 On the same date a sum of $1000 was granted as a donation to Mr. Berrian.
March 10, 1828, in consequence of the petition of the Assistant Ministers as to the Vestry granting them a resi- dence or defraying the rent of one, it was,
" Resolved, That this Vestry will reimburse to such one of the As- sistant Ministers of this Corporation, as during the next three years shall reside in or to the Southward of Vezey street such additional house rent as he may be compelled to pay over the sum of six hundred dollars, provided the excess does not amount to more than two hundred and fifty dollars per annum.
1 Records, liber iii., folio 25.
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History of Trinity Church [1828]
"That the benefit of this allowance be offered to the acceptance first of the Senior Assistant Minister, and on his refusal to that of the other assistant Ministers successively in the order of Seniority." 1
Mr. Berrian was the first to apply for and obtain the benefit of this resolution .?
We read that a further donation was granted to the Rector of $1500 on account of the heavy expenses con- nected with the Episcopate.3 To every appeal from their Rector the Vestry responded cheerfully. They recognized that his position as Bishop entailed great expenses.
As the Records for the years 1829-1830 contain but few entries of general interest, we will insert the remaining extracts in this place.
September 29, 1829, a grant of $600 a year was made to the Church of the Ascension,4 and on the 14th of December a grant of $1500 was made to St. Stephen's Church.5
March 6, 1830, the Comptroller reported having received from the executors of John G. Leake $1000, which sum was paid over to the Treasurer of the Protestant Episcopal Public School.6
April 5th, it was " ordered that the Tower of Trinity Church be painted and pencilled in imitation of original stone work, the cornices and balustrades in imitation of brown stone, and the spire of a light slate color."?
1 Records, liber iii., folio 29. 2 Ibid. & Ibid., folio 32.
Ibid., folio 40. 5 Ibid., folio 42. 6 Ibid., folio 44. 7 Ibid., folio 45.
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An East View of Trinity Church , 1789. -
CHAPTER XVI.
THE BISHOP AND HIS CLERGY.
Lectures Instituted by the Rector-Are Well Attended-Eleventh Anniversary of Sunday-School Society in St. Paul's Chapel, 1828-Western Visitation of 1828-Its Extent-The Bishop's Account to Diocesan Convention-He Organizes the Protestant Episcopal Press-Visit of the Bishop of Nova Scotia to New York-Bishop Hobart's Tribute to Dr. Abraham Beach-The Bishop's Attitude to Prayer Meetings or Clerical Associations-The Formation of the " Protestant Episcopal Clerical Association of the City of New York "-Its Objects Opposed by the Bishop-He Summons the Rev. Drs. Wainwright and Milnor to a Conference-Despite the Bishop's Protest the Asso- ciation is Formed-Its Original Members-Its Constitution-The Bishop's Pastoral Condemning all Such Associations-Summary of Pastoral-Reasons for the Bishop's Condemnation Given in Detail-Perplexity of Members of the Association-Remarks by Dr. Turner-The Rev. Dr. Wainwright Announces his Withdrawal in Deference to the Wishes of the Bishop-The Association Issue a Pamphlet in Reply-A " Vin- dication " of the Bishop's Pastoral is Issued-The " Account " Appears in Counter-re- ply-Followed by " A Brief Notice " Siding with the Bishop-Controversy Closed -Effects.
B ISHOP HOBART was eminent during his whole ministerial life as a clear and definite teacher of Christian doctrine. It appears to have been his aim to secure unity in teaching throughout the Parish, as he planned a general course of lectures on the Catechism, the Book of Common Prayer, and the duties of the Christian life, to be given by the Rector and the Assistant Ministers in turn in the parish church and each of the chapels. He took great pains in instructing his colleagues in the special points to be presented, and the manner in which the instruction should be imparted. The lectures appear to have been well attended, and a careful account was kept of the number of persons present on each occasion. Thus,
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History of Trinity Church
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in a report of the lecture by Dr. Onderdonk in St. Paul's Chapel, March 13, 1828, it is stated that there were 132 persons in attendance.1
That the Sunday Schools throughout the city were in a flourishing condition was shown on the occasion of the eleventh anniversary of the New York Sunday-School Society.
It is thus noticed :
"The eleventh anniversary of this society was celebrated in St. Paul's Chapel, in this city, on the afternoon of Wednesday, April 9th, 1828. On this occasion the evening prayer was read by the Rev. Henry J. Feltus, D. D., Rector of St. Stephen's church, New-York, and the sermon preached by the Rev. John F. Schroeder, an assistant minister of Trinity church, New-York. After the sermon, the roth hymn was sung; and the exercises closed with appropriate prayers from the liturgy, and the benediction, by the bishop of the diocese. The bishop, and a large number of the clergy, occupied seats in the chancel. The scholars, (rising 2000 in number,) with the directors, superintendents, and teachers, closely occupied the whole of the extensive ground floor of the chapel, except one school, for which there was not room there, and which was accommodated in the Sunday school gallery. Of the report of the board of managers, which will probably be soon published, we hope to give an abstract in our next. We will now simply state, that there are in union with this society the schools attached to the following churches and chapels in this city :- Trinity church; St. Paul's chapel; St. John's chapel; St. Mark's church; Christ church; St. Stephen's church; Zion church; St. Philip's church; St. Mary's church; St. Thomas's church; All Saints' church; and St. Ann's church; and the Sunday School conducted by the students of the General Protestant Episcopal Theological Sem- inary."?
Mr. Schroeder's sermon to the children was on Death, Judgment, Eternity, and was published at the request of the directors and superintendents who heard it.
1 For the list of names see Appendix.
" The Christian Journal, May, 1828, vol. xii., No. 5, p. 158.
455
Bishop Hobart's Western Visitation
1828]
The Western visitation of Bishop Hobart, in August and September, 1828, was more extensive than usual. During its progress he laid the corner-stone of churches at Geneseo and Avon, and consecrated St. Paul's Church, Brownville, and St. James's Church, Skaneateles. One of his chief purposes was to visit Detroit and the congrega- tions recently formed in Michigan. His own account as given in the Convention of New York is of peculiar in- terest. Speaking of Monday, August 18th, he says :
"On the afternoon of Monday I took passage in the stage for Buffalo, where I arrived on Wednesday evening. The steam boat for Detroit did not go until Friday. I went down on Thursday to Stam- ford in Upper Canada, to see the bishop of Quebec, who, in the visita- tion of his diocese, was then at the seat of the governor of the province. On Friday morning, in company with the Rev. Mr. Searle, of Buffalo, I set off, in the steam boat on Lake Erie, for Detroit, where I arrived on Sunday morning, consecrated the church there and confirmed 11 persons.1
" In the evening I took the steam boat on my return to Buffalo, where I arrived on Tuesday afternoon. If I had not availed myself of this opportunity, I should have been detained until Thursday, and I had designed, in this case, to visit some congregations in the interior of Michigan; but some circumstances induced me to alter this intention.
"My return to Buffalo sooner than I expected, left me a few days of leisure, which I passed with the bishops of Quebec and Nova Scotia in Canada.
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"I ought not to pass over my visit to Detroit, without bearing my testimony to the zeal of the Episcopalians in that city, who have erected a commodious brick building, and especially to the indefatigable exertions of the Missionary from the Domestic and Foreign Missionary Society, the Rev. Mr. Cadle, who labours most assiduously and faithfully in that remote part of our Zion." ?
The contemporary account gives some further particu- lars, as can be seen in the Detroit Gazette of that week.
1 This was Sunday, August 24th.
2 The Christian Journal, November, 1828, vol. xii., No. 11, pp. 343, 344.
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It was a very great disappointment that he could not then go to Green Bay to see the Oneida Indians. Imper- ative duties called him back to the Diocese. Mr. Williams and probably some of the chiefs met him in Detroit, and told their good father of their happiness and prosperity in their new home.
Bishop Hobart, from the earliest days of his ministry, had been a promoter of societies for specific work in the Church ; the Theological Education Society, the Tract Society, and the Bible and Prayer-Book Society were all formed under his guidance and advice. A plan for a gen- eral society of larger scope was prepared by the Rev. William Barlow, Rector of Claremont, New Hampshire, and presented to several diocesan conventions, and finally to the General Convention of 1820, where it received re- spectful consideration, but no official cognizance. Bishop Hobart, however, persuaded of the value of the scheme, took it up after the failure of Mr. Barlow to carry the design into effect, and, with the aid of several liberal churchmen, organized a society under the name of the New York Protestant Episcopal Press. It was formed on the model of the great foundation of Dr. Bray, in England, the Christian Knowledge Society. The Bishop was president, ex officio, with vice-presidents and a board of trustees. The building on Lumber Street, in the rear of Trinity Church, belonging to the New York Episcopal Public School, was purchased for the use of the society ; Mr. John Van Ingen was agent and secretary, and the Rev. William R. Whittingham was editor of the pub- lications. His wide reading and careful scholarship made him invaluable. In its first year it had issued the large number of 140,482 volumes. This total in- cluded the Journal and other publications for the General Convention and the Diocese, besides private
457
Visit of Bishop Inglis
1828]
orders. In his Convention address for 1828, Bishop Hobart says :
" This institution has been formed by the voluntary associations and contributions of individuals. Its object is the printing and pub- lishing of books, tracts, and pamphlets of every description for the several Protestant Episcopal societies and religious institutions in this state, at lower rates than has hitherto been practicable, and the pro- motion of the interests, and the increase of the funds, of the said societies. For this purpose the sum of $3500 has been already sub- scribed, and the subscriptions are still continuing. A permanent establishment is now providing, to consist of a substantial building, containing a printing-office, type, and stereotype foundry, bindery, safe depositories, storage lofts, and a committee room; all of an extent sufficient for the execution of any business that may offer.
" This institution owes its origin to the same inestimable men who have long devoted liberally their time, their labour, and their means to the various societies of our church, and who deserve more praise than I can bestow on them." 1
The presence in New York, during a portion of the summer and fall of 1828, of the Rt. Rev. Dr. John Inglis, Bishop of Nova Scotia, a son of the first Bishop of that see, gave the people of his father's old parish an oppor- tunity of seeing one who had left the city a young boy and now returned to find that his father had not been forgotten in a town where the changes were rapid. Bishop Inglis renewed many old friendships among the people in Trinity Parish, and travelled through a portion of the Union, receiving everywhere much notice, and making a deep impression upon all who met him. Bishop Hobart makes this allusion to him in his Convention address on October 16, 1828 :
" From these melancholy events I would turn to one which has afforded myself and others high gratification-the presence with us in this city, in many parts of the diocese, and at this convention, of the
1 The Christian Journal, November, 1828, vol. xii., No. 11, p. 346.
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respected prelate of our mother church, the lord bishop of Nova- Scotia. Attached to this country and to this city as the place of his nativity, and bound to it still by many ties of friendship and of kindred, he indulged and gratified his feelings in favouring us with a visit. As far as another object is entertained by him, justice to him impels me to state my full impression of its entire correctness and propriety.
" The circumstance was forced upon his attention, that he is the heir to valuable property in this city, left for a public purpose; the correctness of his claim was sanctioned by some of the highest legal opinions; and the prosecution of it seemed an act of justice to his family, whom the imperious events of the revolutionary war had deprived of an estate more valuable probably than that claimed by him. The pleasure, after enjoying his company in the city, of meeting him during my last visitation on the frontier of Upper- Canada, was enhanced by the presence of his revered brother in the episcopacy, the lord bishop of Quebec, and by the hospitable atten- tions of the governor of that province." 1
To the memory of the venerable Dr. Beach he pays this tribute :
" Though he was not a resident in this diocese, yet having been for a long period connected usefully with it, it is proper also to notice the death of the Rev. Dr. Abraham Beach. This venerable clergyman was one of the very few yet surviving, who received their orders from the parent church of England. He passed the last years of his exem- plary and protracted life in retirement, amidst the attentions of an attached family, and enjoying the affection and respect of a large circle of acquaintance and friends." ?
The address closes with solemn words of warning against forsaking the standards and institutions of the Church in favor of alien practices however plausible.3
We come now to an episode which illustrates the character of Dr. Hobart and the peculiarities of the time. To us, at this day, it seems strange that there should have been so much feeling on the subject; nor can we
1 The Christian Journal, November, 1828, vol. xii., No. II, p. 341.
* Ibid., p. 340.
3 Ibid., pp. 347, 348.
1828]
The Clerical Association
459
very easily conceive of the strenuous opposition to what appears to us a very simple proceeding, and within the limits of individual liberty ; at all events, times have changed greatly since that day, while now we indulge in and enjoy our "Church Unions," " Catholic Clubs," " Church Clubs," " Alumni Associations," and the like, with great ease and freedom. Bishop Hobart was stoutly opposed to any and all voluntary religious associations, by whatever name they might be called. He had fre- quently expressed his views on that subject, publicly and privately. In his sermon at the consecration of Dr. Onderdonk, he had condemned organizations for prayer and mutual benefit, as leading to hypocrisy, pride, and mutual admiration. Great, then, was his surprise on learning that several of the Clergy had formed what they styled the "Protestant Episcopal Clerical Association of the City of New York." It was the intention of its mem- bers to meet in turn at each other's houses, to be enter- tained at tea, and then proceed to the business of the meeting, which was to be opened with a form of prayer taken from an English source, after which some topic of theology or practical Church work was to be discussed by members previously appointed.
In the summer of 1828, Dr. Wainwright, of Grace Church, had consulted with the Bishop upon the proposed Association. The Bishop fully and energetically expressed his opinion and thought the matter would end with that interview. But during the Diocesan Convention in Oc- tober he learned that the Association had actually been formed. Not being able to ascertain the names of all its members, he summoned Dr. Wainwright and Dr. Milnor, of St. George's, to a conference, and proceeded to give his reasons clearly and earnestly why the plan proposed should not go into effect.
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History of Trinity Church
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Their conference with the Bishop did not convince these gentlemen of the correctness of his position, nor de- bar them from joining the Association. They considered that the plan was a good one, and that their private actions, excepting where they contravened the doctrines or discipline of the Church, were not subject to episcopal control. Acting on these convictions, they proceeded to unite with eight others in forming the Association. The original members were the Rev. Drs. Wainwright, Milnor, Turner, and Charles P. McIlvaine, and the Rev. Messrs. Christian F. Crusé, John F. Schroeder, Samuel Seabury, Manton Eastburn, Evan Johnson, and William A. Muh- lenberg. A brief constitution, drafted by the Rev. Mr. Schroeder, was printed, and forms of prayer were compiled for the opening and close of each meeting.
The members were about to proceed to invite others to join them, when the Bishop opened a heavy fire on them, by the issue of a Pastoral Letter, condemning and arraigning such associations, stating the circumstances un- der which the Letter was written, and warning the Clergy of the Diocese against the Association. The Pastoral was the outcome of an examination of the copy of the consti- tution shown to him by the Rev. William R. Whitting- ham, afterward the Bishop of Maryland. So grave did the matter appear to Bishop Hobart that he called into consultation several of his trusted friends and read to them the draft of the Letter.
"They all," says Dr. Berrian, " agreed in opinion that the publication of the Letter was due to himself and the Church." 1
The Letter commences with a statement of the reason for any communication to the Diocese : it was the acci- dental reading of the constitution of the new organization.
1 Berrian's Memoir, p. 387. 1
461
Hobart Objects to Association
1829]
Out of the thirty clergymen in the city only six had become members. He comments upon the title, " The associa- tion," as one which "a minority of the clergy have thought warranted in assuming for an association of which the Bishop and a large majority of the Protestant Episco- pal clergy of the city have declined being or are not members."
The Bishop's objections were, that such organizations tend to become theatres for the display of spiritual vanity and ostentation, " and of that peculiar and artificial lan- guage of religion which is significantly denoted by the term cant ; and than which there is not anything more offensive to the delicacy, simplicity and purity of genuine piety." In such an association "excitement is the ob- ject." The heat of enthusiasm will soon inflame religious conversation, and extempore prayers, stirring up the ani- mal passions, will displace the dull routine of prescribed formularies. Some may oppose and "reason may remon- strate, but what is the still, small voice of reason amidst the storms of enthusiasm ?"
The "prophesyings" in the time of Elizabeth and Charles the First are cited as examples of what might be expected when religious enthusiasm is aroused. The beginning of Methodism is also alluded to "when clergy- men of the Church of England with precisely the same plea which is now urged, the defective piety and zeal of the clergy, formed an association for the 'promotion of personal piety and for mutual edification,' which produced a schism in that Church, and led to the rejection of both her worship and ministry."
"While approving conversation on religious subjects in 'those oc- casional meetings which clergymen always have,' [he says]: These art- less unpremeditated effusions, this sweet counsel, these words in season how good they are, but send me to a meeting organized with its presiding officer, its secretary, its book of minutes, &c., &c., in which I
HÁ
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must talk spiritually, in which I am to prepare to talk spiritually, in which the emulation may be who can talk most spiritually, the charm is gone ; formality takes the place of simplicity, stateliness of ease, artificial or enthusiastic fervour of genuine feeling. As to discussion of spiritual topics, 'it is well if a spirit does not creep in very different from that of mildness, meekness, humility ; well, also, if that which has been begun for mutual edification does not end in mutual strife.' But a still more serious objection may be brought ; such an associa- tion may be made a powerful instrument of intrigue and an engine of party. He is far from asserting that such is the design or tendency of the present one, but no fallacy is greater than that which views a measure in itself independently of its remote consequences. Let an impetus be given to an association whose bonds are spiritual feel- ing and religious zeal in any direction and 'who will say that they will not be made the instruments of faction?' Connected with this is the objection that membership in such an association may speedily become a badge of party, and those in it be held up as more evan- gelistic, more spiritual, more devoted to their Master's service than those who do not. Are not certain Bishops and clergy now constantly charged with being bigoted and formal and anti-evangelical because they resolutely maintain the distinguishing principles and institutions of their Church in opposition to opinions and practices which, in their judgment, would weaken and subvert both ? This consideration was urged upon the two clergymen whom the Bishop summoned to discuss the proposed association, which would certainly occasion divisions among us and be a new source of party spirit."
To yield what was not essential to their spiritual growth in deference to the wishes, the feelings, and the characters of a respectable portion of their brethren and him who is over them in the Lord, seemed to him an im- perative act of delicacy, kindness, and duty not permitting a moment's hesitation. The Bishop then considers the aids to personal piety and increased holiness of thought, word, and deed, and concludes that they can be acquired without extraneous aid of an objectionable association. He concludes with this appeal :
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