USA > New York > New York City > A history of the parish of Trinity Church in the city of New York, pt 3 > Part 41
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"My brethren, of the clergy and laity, of the many harassing events of a trying Episcopate of eighteen years none has given me more
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Hobart Objects to Association
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pain than the one which in my conscientious judgment has rendered necessary this letter to you. I have been accustomed to so much censure and misrepresentation of my motives and my acts in cases where I thought both were correct that it is natural for me to expect that in the present instance I shall not escape. But in any case of duty, to hesitate or shrink through fear of personal consequences would indicate a moral cowardice unworthy of my station, of myself, of you. On this point, however, I have not much merit, and the censures and misrepresentations to which I have been largely subjected, and which have undoubtedly led many to form, as I humbly conceive, erroneous opinions of my principles and character, have caused me personally little, very little, solicitude, and the only solicitude is, lest thereby my usefulness in the Church, and especially in my own Diocese should be diminished or lost. I know that in order to lessen me in your con- fidence and to withdraw from me your support, there are those who insinuate, if not assert that this confidence and this support are a sur- render of your personal independence to me. But this instrument working only on the weakest and most unworthy points of human character has hitherto been, and I trust however artfully and perse- veringly employed, will be ineffective in its undignified and dishon- orable aim. I ought not to expect your confidence and support, when my personal opinions or my policy unquestionably oppose the prin- ciples or interest of that Church which enjoys my best affections, as it claims my sincere but inadequate labours. When I lose that con- fidence and support, I may be upheld by the consciousness of rectitude -I shall find, I hope, a refuge in the mercies and consolations of a divine Master-but I shall have no retreat from the conviction that my usefulness as it respects you is most seriously diminished if not at an end. I am, Brethren of the clergy and laity,
"Very faithfully and affectionately yours, " J. H. HOBART. "NEW YORK, February 21, 1829."
It may easily be imagined, that when this Letter ap- peared the members of the association were both per- plexed and surprised. Dr. Turner says :
" As my residence was then in a very retired position, I had not heard of his expressed opposition, and therefore, when his published letter came to me I actually looked twice at the title before I could
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feel satisfied that our Clerical Association was what he intended to de- nounce. That an Association in itself so harmless, and in its tendencies so beneficial, should have been publicly attacked by the highest eccle- siastical authority of the diocese, and held up as a thing to be shunned, appeared scarcely credible." 1
After some hesitation, and the announcement from Dr. Wainwright that in deference to the judgment of the Bishop he would withdraw from the Association, a small pamphlet was prepared containing the constitution, the order of services, and a preface in which the aims of the Association were stated and defended.2 In the preface, the recent Pastoral Letter is first mentioned as giving to the Association the painful necessity of presenting them- selves to the notice of their brethren of the clergy and laity :
" They have felt assured from the beginning and are still confident of their not adopting any measures that can tend to the injury of the legitimate authority of the Church, or its rulers from the fact, that in their number are individuals known to maintain very diverse opinions in regard to the question of principle and policy usually agitated among Churchmen.
" This publication is made that all may see what the Association intended to do, and the unexceptionable character of the Prayers used at the meetings."
The tone of the prefatory remarks was defensive and brought out a "Vindication" of the Bishop's Letter, in which the Association is censured for the manner in which it received that document.
The statements of the prefatory remarks are examined and condemned. In a postscript Dr. Wainwright's letter of withdrawal from the Association is considered, and the
1 Dr. Turner's Autobiography, pp. 136, 137.
' Constitution of the Protestant Episcopal Clerical Association of the City of New York, and Forms of Prayer Used by the Association. New York: G. & C. & H. Carrill, 1829.
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Western Clerical Association, which was cited as a pre- cedent for that in the City of New York, is shown to have the dangerous tendency the Bishop alleged, for on one occasion it gave advice which the Bishop declined to act upon, as establishing a precedent on the part of the Association which might interfere with his legitimate authority. Dr. Wainwright based his plea for such asso- ciations and their freedom from evils on the supposition that human nature is pure and perfect. "The reasonings of the Pastoral Letter are founded on the fact that human nature is imperfect and corrupt, and that clergymen are not free from the general alloy."
The Account, in a counter-reply, showed that several of the most highly esteemed clergymen in the city, includ- ing the greatly lamented Cornelius R. Duffie, the founder of St. Thomas's Church, had desired such an Association. It claimed that the members were fully within their canoni- cal rights in forming it, and that a private meeting of clergymen was not subject to the official censure of the Bishop. It enumerates the objects and examines Dr. Wainwright's letter of withdrawal, which is given in full. It claims liberty of action in things non-essential, and an- nounces that the Association was dissolved because its usefulness was impeded by the stigma cast upon those who were members and would prevent others from be- coming members. It declined to accept the principle that the expressed wish of the Bishop in matters not of faith or morals is binding upon the consciences or action of the clergy.
The Account was well received, but the friends of the Bishop thought its arguments and deductions fallacious.
In a Brief Notice, supposed to have been written by Bishop Hobart, the Account is critically examined and some of its statements traversed, and some of the argu- VOL. III .- 30.
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ments of the Pastoral reaffirmed and enlarged. The re- marks conclude with an allusion to the writer of the Account, in which it is said that " Happily the students have other means of forming an opinion of Bishop Hobart than the production of one of their Professors affords."
In a note it is stated that approbation is given from every quarter to the Pastoral, not only from Churchmen but others. Two extracts of letters are given-one from Bishop Inglis, of Nova Scotia, and the other from the Rev. Dr. Charles H. Wharton, of Burlington, N. J.
This war of pamphlets, Pastoral Letters, Statements, and Counter-statements closed with the issue of the Brief Notice.
While reserving and asserting their right to form such an association its members abandoned their design.
It would not have deserved mention in our narrative, but for the fact that its consequences troubled the Diocese for many years after Bishop Hobart's death. Unintention- ally seeds were then sown which produced an evil harvest of dissension and party strife in later days, and partly justified the predictions of the Bishop as to the outcome of the movement.
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CHAPTER XVII.
CLOSING DAYS.
Diocesan Duties in the Spring of 1829-Confirmation in Trinity Church-Consecration of Ascension Church-Ordination of Five Members of the General Theological Semin- ary-Precedent Set by their Separate Ordination-Visit of the Bishop to Rev. William A. Muhlenberg at Flushing-And his Comments-Visitation Made in Central New York-To the Oneida Indians-Account of this Visit-Address of the Bishop to the Indians-The Bishop Attends Council of Chiefs-His Description of it-Corner- Stone Laid of St. Andrew's Church, Harlem-Meeting of the General Convention of 1829-Changes in the Prayer Book Considered-And Deemed Inexpedient-Conse- cration of St. Paul's Church, Albany-Second Visit to the Oneidas-And Ordination of Two Priests-Address of the Chiefs to the Bishop-Significant Ceremonies-The Chain of Friendship-The Reply of the Bishop-Diocesan Convention of 1829-His Charge on the Doctrine of the Trinity-Pastoral Setting Forth Two Thanksgiving- Day Prayers-New Course of Lectures Instituted at Columbia College-Consecration of St. Andrew's Church, Harlem-Form for Laying a Corner-Stone Set Forth by Bishop Hobart-His Last Ordination in Trinity Church-His Last Consecration of a Church, that of Zion Church, Little Neck-His Institution of the Rector at Rochester-His Last Public Utterance.
D URING the early part of 1829, the Bishop made a northern and western visitation, and consecrated Christ Church, Oswego; St. Nicholas, Geneseo ; and Zion Church, Palmyra. He gave the spring to parish and diocesan work in the city of New York. At Trinity Church, on the morning of Sunday, May 3d, fifty persons were confirmed. On Saturday, May 23d, the Church of the Ascension on Canal Street was consecrated, the Rev. William Richmond, of St. Michael's Church, saying morn- ing prayer, assisted in the Lessons by the Rev. Dr. Wain- wright ; the sermon was preached by the Bishop.
" Ascension Church is the eighteenth place of worship of our com- `munion in this city; and for neatness and good taste reflects great
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credit on the new and enterprising parish by which it has been erected. "The corner-stone of the nineteenth Church (St. Andrew's) it is expected will soon be laid." 1
On the third Sunday after Trinity, July 5th, Bishop Hobart admitted to the Diaconate five members of the graduating class of the General Theological Seminary who were candidates in the diocese of New York ; among them was the Rev. Edward Y. Higbee, afterward of this parish. This was the first time that the ordination of the Alumni of the Seminary had been held separately. Some time before the ordination the Bishop had received a re- quest from these young gentlemen that he would hold a special ordination for them, as they thought it unfair to those who had studied for three years to be classed with those who had been candidates only for a year or so. The precedent thus made was followed by the Bishop of New York for many years; but has long ceased to be observed.
The service was in St. Paul's Chapel, and the candi- dates were presented by Dr. Onderdonk, who was a pro- fessor in the Seminary as well as an Assistant Minister of Trinity Church.
On the 3d of July, Bishop Hobart visited the Institute at Flushing, which had recently been opened by the Rev. William A. Muhlenberg.
The Bishop confirmed nine of the pupils, and eulo- gized the principal as one who zealously and laboriously devoted himself to the literary and religious instruction of the young. In a note, Bishop Hobart says :
" The union of literary and religious instruction has always ap- peared to me of the first importance, and at an early period of my ministry, I devoted myself to this object, agreeably to a plan then pub- lished. But circumstances, in the course of Providence, placed me in
1 The Christian Journal, July, 1829, vol. xiii., No. 7, p. 219.
أورد n'sחוק פו 1
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my present situation. It has therefore afforded me the highest grati- fication to find this object prosecuted in the most judicious manner by one so eminently fitted in all the qualities of the mind and the heart as the Principal of the Flushing Institute. His zeal on this subject is as ardent as it is disinterested; and his sole object is the advancement of that religion to which as a minister, he has devoted himself. The Flushing Institute affords every pledge that its pupils will be trained by a parental and kind, yet decisive discipline, not only in human learning, but that which makes wise unto salvation." 1
In the closing days of July, the Bishop made a brief visitation of Central New York, taking in Middleville, Fairfield, and Rome. On Tuesday, July 21st, he visited the Oneida Indians upon their reservation. A company of fifty or sixty Indians met him four miles from their Castle, and escorted him to the Church. A contemporary account speaks of the groups of Indian women and chil- dren hurrying across the field as the cavalcade approached. When the Bishop and clergy had taken their places in the chancel, the service commenced with a few verses from the Psalms, sung in their native tongue, by a choir of one hundred Indians in the gallery. The Catechist, Mr. Davis, then read the service in the musical language of the Iro- quois, in which the congregation joined heartily in the Amens and responses. After the Prayers ninety-seven Indians were confirmed. The sight must have gladdened the hearts of all present.
After the Holy Communion, at which fifty received the Holy Communion, the Bishop spoke to them simply and affectionately upon the Christian life; we think it well to give his address in full :
"My Children, I have come among you to inquire concerning your welfare and your progress in the knowledge and service of God and of our Lord and Saviour Jesus Christ.
" My Children, I hope you constantly bear in mind, that to save 1 The Christian Journal, November, 1829, vol. xiii., No. 7, p. 339 note.
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your souls should be your great business and your supreme concern. What will it profit you if you gain everything in this world and lose your souls ? For then when death separates you from the world, you will be miserable forever.
" My Children, obtain the favour of God, and love and serve him, and then you will save your souls and be happy with God forever.
" My Children, in order to obtain the favour of God, you must re- pent; you must be sorry for all your sins; you must resolve to sin no more, and you must do all that God has commanded you to do.
"My Children, But even then you cannot expect the favour of God, unless you trust your whole heart to his mercy, through your Lord and Saviour Jesus Christ. Him God sent to be your Saviour, to bear in your stead the punishment due to your sins, that God might be just, and yet pardon those who had rebelled against him; you must believe that for the merits of Christ, for what he has done for you, God will pardon and accept you, and bestow on you his favour.
" My Children, you ought to love God. He has not only made you; he not only preserves you; but he so loved you as to give his only begotten Son to die for you, that you might live forever. There can- not be a greater love than this, which God has shown to you. You therefore ought to love him, who so loved you; you ought to love him with all your mind and all your soul, and all your strength.
" My Children, you ought also to love your blessed Saviour, for it was he who died for you; it is he who now intercedes for you, prays to God the Father, not to punish you as you deserve, but to pardon, and bless, and save you. If you would love your earthly friend who would save you from temporal evil, from temporal death, how ought you to love Christ your heavenly friend, who saves you from everlasting evil, from eternal death, and procures for you everlasting life and glory.
" My Children, if you love your God and Saviour, you will always seek to do what they command, what is pleasing to them. You cannot love them, if you do those things which displease and offend them.
" My Children, all sin is displeasing to your God and Saviour, because sin is doing what they have forbidden, and what will render you miserable here and hereafter, and forever. And every thing which is pious and good is pleasing to your God and Saviour, because it is this which they have commanded, and which will make you happy here and hereafter. You must always seek to avoid that which is evil, and to do that which is good. You must avoid idleness and drunkenness, and cheating, swearing and neglect of God and his wor- ship and service; and you must be industrious and sober, honest and
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Address to the Oneidas
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pious, praying to God every day; and especially on Sunday, his holy day, you must worship him in his holy temple. But,
" My Children, you cannot do all this of yourselves. You cer- tainly must know and feel, that you are weak and guilty, and depraved creatures, that often you are not disposed to do good, and that when you are some evil thought or desire or passion prevents you from doing what is good, and leads you to do that which is evil.
" My Children, your God and Saviour hath sent his Holy Spirit to enable you to avoid sin, and to do that which is good. It is his Holy Spirit that makes you see and love that which is true and good, which subdues all our evil passions, which enables you to think good thoughts, and to do good actions.
" My Children, how necessary then is it that you should have God's Holy Spirit. God gives his Spirit to all men to enable them to repent and believe, and serve him. But especially he gives his Spirit to his Holy Church, to all who are baptized, and thus admitted into the society of true believers. He gives his Spirit also in the ordinance of confirmation, to all those who sincerely take upon them the promises of baptism, and on whom his ministering servant, the Bishop, lays hands after the example of the Apostles. He gives his Holy Spirit to all those who, in the Holy Communion eat the bread and drink the cup in remembrance of the death and passion of the Lord Jesus Christ. God gives his Spirit also when we pray to him for it especially in this his holy temple.
" My Children, let me then beseech you not to forsake the assem- bling of yourselves together to worship in this holy place. Here you will have the words of eternal life. Here you will have the true ministry, and sacraments, and ordinances of Christ. Here Jesus will meet with, and pardon and bless you; here God will listen to your prayers, and will give to you his Holy Spirit; here by the sanctifying influence of that Spirit, you will be made fit for the kingdom of heaven.
" My Children, never then leave the Church where you have all these blessings, (all that is necessary to make you holy and happy here and forever). Do not listen to those who would tempt you to leave it. When a man is in a safe and good path, why should he seek any other ? You are now, while you continue in the Church to which you belong in a path which will lead you to heaven. It will be foolish, it will be wrong in you to choose any other. Worship God as you have been accustomed to worship him; hear the instructions of him who is set over you, and you will be sure of being led in the right way to heaven.
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" My Children, these are my parting words. When I come again, I hope I shall hear that you have not neglected them. They are given to you in much love, with an earnest desire that they may do you good. My prayer for you is, that you may be prosperous and happy in this life, and forever happy in the life which is to come. May God grant this for the sake of our Lord and Saviour Jesus Christ." 1
At the request of some of the chiefs, Bishop Hobart, with the clergy who accompanied him, attended a council of two hundred chiefs, held at their ancient council-ground in Butternut Grove. The Indians seated themselves in a circle upon the ground, one hundred chiefs and warriors forming this outer circle, while an inner circle of chiefs of the highest rank surrounded the Bishop and clergy, for whom chairs had been placed in the centre. The subject of the conference was the proper course to be taken as to the difficulties in a remote part of the tribe. Upon this they asked the Bishop's advice, which he gave " in a most friendly and affectionate manner."
" The whole scene," says a local writer, " was highly picturesque, and would have afforded an admirable subject for the pencil of the artist. The chiefs and warriors, ranged after their ancient custom in concentric circles around their spiritual 'Father' listening with re- spectful and profound attention to his Christian counsel; the numerous little groups of Indian women and children, scattered all around, and as near the outer circle as they could conveniently approach, and where they might hear the different speakers, the beautiful grove wav- ing its rich foliage above their heads, the luxuriant fields of grain around, the fruit of their own labour and industry, formed altogether a picture on which the eye of a Christian or a painter might repose with delight. It brought to our minds the celebrated interview and treaty of Willliam Penn with the Indians of Pennsylvania.
"At the conclusion of the council the head chief presented the Bishop with a string of Wampum in the name of the whole tribe, as a token of respect and a solemn pledge of their unshaken fidelity."?
1 The Christian Journal, September, 1829, vol. xiii., No. 9., pp. 271, 272.
' Ibid., p. 271.
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The Bishop also describes the council :
" The scene was to me novel and highly interesting. An ancient butternut grove from time immemorial their council ground, was the place where their chiefs and warriors assembled, and arranged them- selves in circles, within which the clergy and myself were seated. Groups of young men and women and children were scattered around the assemblage regarding with evident attention and interest what was said and done. The address to me of one of the chiefs, to which I re- plied, the speech of another to the natives; and the final address of the orator of the nation to me, to which there was a reply from me, were marked by great good sense, and by simple and commanding eloquence. It is the strong dictate of Christian sympathy and duty to cherish this mission among the Oneidas, who are so favourably disposed to our Church, and who are advancing in the arts and comforts of civilized life." 1
On Thursday, August 2d, the Bishop laid the corner- stone of St. Andrew's Church, Harlem, when an address was given by the Rector, the Rev. George L. Hinton. The church was to be erected in the centre of a plot of ground on 127th Street, containing about nineteen lots.
The General Convention met in Philadelphia, on Wednesday, August 12th.
A question that had been bitterly discussed for three years, flexibility in the use of the Prayer Book, was finally settled.
Nearly every diocese had passed resolutions opposing any change in the services by shortening or otherwise.
On Saturday, August 15th, Bishop Hobart offered a resolution in the House of Bishops, which was seconded by Bishop Brownell, that under existing circumstances it was not expedient to adopt the proposed resolutions rela- tive to the Liturgy and Office of Confirmation, and they are therefore hereby dismissed from the consideration of the Convention.2
1 The Christian Journal, November, 1829, vol. xiii., No. 11, p. 340.
' Fournal General Convention, 1829.
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In this the Lower House concurred.
August 23d, Bishop Hobart consecrated St. Paul's Church, Albany, and then proceeded westward, consecra- ting the church at Avon, and confirming large classes in almost every town. On Sunday, September 13th, he or- dained Mr. Solomon Davis deacon in St. John's Church, Manlius. On the 14th he visited Oneida Castle again and ordained the Rev. Solomon Davis and the Rev. Joseph B. Young, priests.
Once more the church of the Oneidas was filled, again the sweet Indian hymns were sung, and again the Bishop spoke affectionately to his Indian children, explaining the new relation in which Mr. Davis stood to them, now that he was a priest in the Church of God.
" After the ordination a highly interesting ceremony took place which I had never before had the pleasure of witnessing. Six of the chiefs advanced up the aisle to the Bishop, who remained within the chancel; standing in single file each behind the other, each chief laid his right hand upon the shoulder of the one before him, and con- tinued in this position while the one in front read in their name the following address:
"'To the Right Reverend Father in God, John Henry Hobart, Bishop of the Protestant Episcopal Church in the State of New-York.
"' Right Reverend Father, In behalf of our nation, we tender our grateful thanks for your kind attention and watchful care over us since we have had the happiness to be subject to your spiritual control.
"'Right Reverend Father, The hearts of your children have been made to rejoice on account of your recent visits. The words which have fallen from your lips will be carefully remembered. We have laid them up carefully in our hearts. We will not suffer them to slip. We are sensible that the path you have directed us to walk in is a good one. It is the old path. It has been sprinkled with the blood of martyrs. In it the true light shineth. We seek no other. We will not walk in forbidden paths.
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