PAGES 077-110:
CHAPTER 3
THE STATE OF THE REFORMED DUTCH CHURCH IN NORTH AMERICA, ABOUT THE YEAR 1765.
The Reformed Dutch Church in this country, at
the time that Mr. Livingston resolved to seek preparation for the service of the sanctuary, was in a
very unhappy and critical state. Before proceeding
further in the account of liis life, that some things
to be stated in it, may be fully understood; that his
disinterested and useful offices in behalf of this
church, which will be described in course, may be
seen in a proper light, the peculiar difficulties then
existing, so inimical to her peace and prosperity,
must be unfolded.
It will be necessary to take a cursory retrospect
of the Church from her rise, in order fairly to exhibit
the nature and influence of these difficulties.
Nova Belgia, or New Netherland, as the part
of America claimed or settled by the Dutch was
originally called, comprehended a considerable
The Reformed Dutch Church in this country, at
the time that Mr. Livingston resolved to seek preparation for the service of the sanctuary, was in a
very unhappy and critical state. Before proceeding
further in the account of liis life, that some things
to be stated in it, may be fully understood; that his
disinterested and useful offices in behalf of this
church, which will be described in course, may be
seen in a proper light, the peculiar difficulties then
existing, so inimical to her peace and prosperity,
must be unfolded.
It will be necessary to take a cursory retrospect
of the Church from her rise, in order fairly to exhibit
the nature and influence of these difficulties.
Nova Belgia,, or New Netherland, as the part
of America claimed or settled by the Dutch was
originally called, comprehended a considerable
extent of country. The earliest settlements they
made, however, of any consequence, were at the
head of the navigation of Hudson's river, and on the
south-west point of the island Manhattans, in the
State of New York, where they established them
selves in the beginning of the seventeenth century.
The first emigrants were men of a bold, enterprising turn, whose chief motive for leaving their
native land was, no doubt, the acquisition of wealth.
They came under a patent from their High Mightinesses the lords States General of the United Netherlands, and a few years after (in 1621) were placed
under the care of the Dutch West India Company,
to whom the States General, for the purpose of
promoting the settlement of a colony here, had then
made a grant of the country.
Having been educated within the pale of the national Reformed Church, they brought with them a
strong attachment to its doctrines, worship, and
government; and, however deeply interested they
were in secular pursuits, it is certain, that very soon
after their arrival, they took measures for enjoying
and preserving among them, in its purity, the religion of their fathers.
The authentic records of the Church of New-York commence with the year 1639; but there is
some reason to believe that it was organized as
early as 1619. -
[Among the manuscripts of Dr. Livingston, there is one containing a few observations upon the Dutch Church, in which he
says, "documents of a private nature render it certain that a
considerable church was-organized in that city, as early as 1619."
— In another, he affirms, that a document "is still extant, containing the names of members, in full communion, of the Church
of New-York, dated 1622."]
Whether or not, in the infancy of
this settlement, a house was built expressly for the
celebration of public worship, the writer is not
informed. There was one erected, in 1642, at the
south end of Fort Amsterdam, and another, before
1664, on the farm (now called the Bowery) of
Governor Stuyvesant, — which was built at the
Governor's own expense, and in which his remains
were afterwards interred.
[Having noticed above, the first Dutch Churches in New-York, it may not be amiss to present here, a description of those
in use in the year 1756.
Judge Smith, who wrote his History of New-York about that
time, says, — "There are still two churches, in which religious worship is performed in that language. The old building," (in
Garden Street,) "is of stone, and ill built, ornamented within by
a small organ loft and brass branches. The new Church,"
(what is now called the Middle Church) "is a high, heavy edifice^
has a very extensive area, and was completed in 1729. It has
no galleries, and yet will perhaps contain a thousand or twelve
hundred auditors. The steeple of this Church affords a most
beautiful prospect, both of the city beneath, and the surrounding
country."]
The first minister of New-York was the Rev.
Everadus Bogardus; and, as he was succeeded by
another before the Dutch Government ceased in
the colony, it is more than probable that he either
came over with, or soon followed, the first emigrants.
[He was succeeded by the Rev. John Megapolensis. Samuel Megapolensis has also been represented as one of the
ministers of this Church; but in a letter of Gov. Stuyvesant,
addressed to Col. Nichols, at the time of the surrender of the
Colony to Great Britain, upon which occasion he acted as one
of the Governor's deputies, the only title given him, is that
of "Doctor of Physic." — See Smith's Hist, page 42. — The
ministers following in succession until the year 1693, were the
Rev. Messrs. Samuel Dresius, William Van Nieucnhuysen, and
Henry Solyns.]
The precise time when a church was formed at
Albany, or who was the first minister there, cannot
now be ascertained; but it scarcely admits of a
question that the inhabitants of that place, almost
from the moment of its occupancy, enjoyed the
regular ministrations of the Gospel:
[In one of the Historical Sketches of the Reformed Dutch
Church, published in the Christain's Magazine, the author says.
"The Church at New-York seems to have been first organized;" — but, in the manuscript of Dr. Livingston, before referred
to, speaking of the Albany settlement, he observes, "It is very
certain they had ministers there as early, if not before, any were
at New-York."]
and nothing can be more evident than that, prior to the surrender of the colony to the government of Great Britain,
Churches were established in several other parts
of New Netherlands.
[At Flatbush, New Utrecht, Flatlands (then New Amerafort)
and Esopus. Between the year 1664 and 1693, a Church was
formed in the City of Schenectady; another on Staten Island;
three or four in different towns on the Hudson; two or three
more on Long Island; and several in New-Jersey. — Chris". Mag.]
These facts show, indisputably, that the original
colonists were, in general, men of great moral
worth, who did not, upon being transferred to a
new and distant country, or when far removed from
the notice of pious friends, cast off the fear of God,
and abandon themselves to licentious habits of life:
but, sensible of the importance of an early, public
observance of the worship of God, and cherishing
a high regard for the doctrines of the Reformation,
as they had been taught them in Holland, at once
so constituted themselves in a religious, as well as
civil respect, as was best calculated to preserve
them from degeneracy, and to promote both their
temporal and spiritual welfare. It was, in their
estimation, a measure of no little consequence to
the best interests of the colony, to settle among
them, as soon as possible, pious and faithful ministers of the Gospel, who should instruct them and
their children in divine things, and maintain among
them all the ordinances which appertain to the
service of God. And whether accompanied or not
in their emigration by those of their own choice,
subsequent circumstances soon rendered it necessary for them to depend altogether for a supply of
such men upon the choice of others. In these
circumstances, as they had no connexion with any
particular Classis in the mother country, they very
naturally availed themselves of their connexion
with the West India Company, whose influence
was likely to obtain for them suitable pastors, or
at least to secure them against impositions: and this
Company, the greater part of whose Directors
resided in Amsterdam, as naturally, whenever applications for clerical supplies were received from
the colony, availed itself in attempting a compliance of the advice and assistance of the Classis of
that city. This way of relieving the exigencies of
the churches here, the best, no doubt, if not the
only one practicable at the time, ultimately reduced
them to a state of ecclesiastical vassalage, of no
short duration, and fraught with the most serious
evils. Uniformly receiving their ministers from
the Classis of Amsterdam, these Churches, though
not at first formally connected with it, were very
easily brought to consider themselves subject to its
authority. Gratitude for services rendered by the
Classis, independent of any influence on the part
of their ministers to this end, would dispose them
respectfully to submit to its oversight and controul;
and the result was in the lapse of time, that, either
from gratitude or ministerial influence, or both combined, together with the necessities of their situation,
submission was yielded as a matter of solemn duty.
That it was the interest of the ministers to inculcate
and endeavour to secure such submission, must be
obvious; but it seems strange, that the Classis
encouraged it after a number had been sent over,
sufficient of themselves with their several congregations to be formed into a Classis. — It seems
strange, that the Classis of Amsterdam were willing
to retain any responsibility in relation to men,
whose moral and ministerial conduct they could not
inspect, or that they did not take measures, as soon
as they were warranted by circumstances, with the
Synod of North Holland, to have a Colonial Classis
constituted. The formation of such a Classis, subordinate to the Synod, would certainly have relieved
them of a great deal of trouble, and might, in
reason, have been judged necessary to the peace
and welfare of the colonial Churches. And it seems
yet more strange, that these Churches, suffering as
they did, many inconveniences from their servile
dependence upon a foreign judicatory, were not
prompted, at a very early day, to apply for a local
organization with classical powers. But this expedient was not thought of, and for more than a century,
they continued to receive their supplies from the
Classis of Amsterdam, to refer their controversies
to it for decision, and implicitly to obey all its
commands. And that Classis, having long had the
exclusive management of these foreign concerns,
with the approbation or tacit consent of the other
judicatories in the Netherlands, or without encountering any interference, was at last supposed to
possess a sort of paramount authority. It acquired
unlimited power over its American charge. It was
invested with an imaginary infallibility, to which
almost the same respect was paid that Catholics are
wont to show to that imputed to his Holiness the
Pope. The opinion obtained with some, that it
was the only legitimate source of ministerial authority — that no ordination was valid, except it had
been performed, or approved, by the Classis of
Amsterdam.
An instance of this kind of extravagance occurred in Albany, in 1675. It is thus related: — "In the
year 1675, Nicholas Renslaer, a Dutch
Clergyman, arrived here. He claimed the manor of
Renslaer Wyck, and was recommended by the
duke (of York,) to Sir Edmond Andross, for a
living in one of the churches at New-York or Albany, probably to serve the Popish cause. —
Niewenhyt, minister of the Church at Albany, disputed his
right to administer the sacraments, because he had
received an Episcopal ordination, and was not approved by the Classis of Amsterdam, to which the
Dutch Churches here hold themselves subordinate." [See Smith's History, page 63.] The controversy excited a good deal of
interest at the time, and in the end, was referred to
the determination of the Consistory of the Dutch
Church at Albany. — Opposition to the settlement
of Renslaer, under the suspicions entertained of
his character and designs, was perfectly justifiable
upon the ground of those suspicions, but not upon
that of the supposed invalidity of his ordination.
This, if not thought to be derived from quite so
good a source as the Classis of Amsterdam — and
such an opinion would probably find some advocates at the present day, — provided he showed a
willingness to adopt the standards of the Church,
and to put himself under its government, could not
fairly be viewed as barring his reception; much
less, could it be viewed as in itself wholly
inefficacious, or conferring no right to administer sealing
ordinances. The claim, however, which Niewenhyt,
[The writer has no means of ascertaining, though it would
gratify him to be able to present, the names of the ministers who
preceded Mr. Niewenhyt in the Church at Albany. In the Christian's Magazine, the Rev. Messrs. G. Schaats and Godefridus
Dallius, are represented to have served the same Church prior to
the year 1693.] in his zeal, set up in favour of the exclusive
validity of Holland ordination, was not more
chimerical and absurd than that which in modern
times has been advanced, and somewhat strenuously maintained, in favour of the exclusive validity of
Episcopal ordination; and though urged, on the
occasion, in contravention of a suspected nefarious
design, the fact that it was urged, clearly evinces
the influence which it was believed the argument
would have; and hence, may be seen the ascendency then of the Classis of Amsterdam, in the
Dutch Churches, in this country. This ascendency
continued unimpaired, and without even the semblance of opposition, until the year 1737, when, for
the first time, an attempt was made to form a local
convention, to have some general superintendence
of ecclesiastical concerns. — A few ministers
[The Rev. G. Dubois of the city of New York; the Rev. G.
Haeghoort, of Second River; the Rev. B. Freeman, of Long
Island; the Rev. C. Van Santvoort, of Staten Island; and the
Rev. A. Curtenius, of Hackensack. C. M.] met in
the city of New-York, and agreed upon the plan
of a Coetus, or an assembly of ministers and elders,
to be subordinate to the Classis of Amsterdam.
The plan was submitted to the consideration of
the churches; and the following year, at a meeting
of ministers and elders held in the same city,
[Present — The Rev. Mr. Dubois, with two elders, Anthony
Rutgers and Abraham Lefferts; the Rev. Mr. Freeman, with two
elders, Peter Neviiis and Dirk Brinkerhoof; the Rev. Mr. Van
Santvoort, with one elder, Goosen Adriance; the Rev, Mr.
Haeghoort, with one elder, F. Van Dyck; the Rev. Mr. Curtenius,
with one elder, — Zabriskie; the Rev. R. Erickson of Nauwesink,
with one elder, J. Zutveen; the Rev. J. Bohm, of Philadelphia,
with one elder, — Snyder; the Rev. Mr Schuyler, of Schoharie,
with one elder — Spies; and the Rev. T. J. Frelinghuysen of Raritan, with an elder, H. Fisher. The names of the persons
constituting this meeting are taken from the Chris. Mag. in which the last-mentioned clergyman is thus spoken of in a note: — "He was a
great blessing to the Dutch Church in America. He came over
from Holland in the year 1720, and settled on the Raritan. He
was an able, evangelical, and eminently successful preacher. He
left five sons, all ministers; and two daughters, married to
ministers." — To this, may be added the testimony of that eminent
servant of Christ, the Rev. Gilbert Tennent, respecting Mr.
Frelinghuysen. In a letter to Mr. Prince, of Boston, he says,
"The labours of Mr. Frelinghuysen, a Dutch minister, were much
blessed to the people of New Brunswick, and places adjacent,
especially about the time of his coming among them. Then I
came there, which was about seven years after, I had the pleasure
of seeing much of the fruits of his ministry: divers of his hearers,
with whom I had opportunity of conversing, appeared to be converted persons, by their soundness in principle,
Christian experience, and pious practice: and these persons declared that his
ministrations were the means thereof. This, together with a kind
letter which he sent me, respecting the necessity of dividing the
word aright, and giving to every man his portion in due season,
through the divine blessing, excited me to greater earnestness in
ministerial labours." — Prince's Chris. Hist.]
it was formally approved. A copy of it was at once
forwarded to Holland, for the approbation of the
Classis; — and though perfectly inoffensive in all its
features, — not intended to weaken, in the least, the
authority of the Classis in its operation, but merely
to afford the brethren opportunities of giving and
receiving advice, in cases of difficulty, and of cultivating a good understanding with each other, — it
seems to have been received with some little presentiment of its future important results.— Whether
such was the case or not, no answer was returned
to the communication for the space of eight or nine
years. — When the answer came, however, it was a
gratifying one to the friends of the plan; — and
accordingly, in the fall of 1747, the Coetus was constituted.
The body now formed, it will be recollected,
had no power of ordination. Ordination was indeed
sometimes performed here, but not independently
of the Classis of Amsterdam, — their permission
to perform it, in any case, must first be obtained.
The Coetus was not competent to proceed, upon its
own motion, to an act of the kind; and for it to have
done so, would have been considered a usurpation
of power, or high rebellion against the authority
of the Mother Church. The Coetus, in fact, possessed none of the rights or powers which essentially
belong to a Classis; and it was not long, therefore,
before many who looked with the deepest solicitude at the wants of the Church, and faithfully
consulted her best interests, became convinced of
the necessity of having a more efficient judicatory.
This conviction grew stronger daily, and, in the
end, induced a proposition to form a regular Classis.
The proposition was first made in Coetus, in 1753.
It gave rise naturally to considerable discussion,
but was approved; and the next year, due measures
were taken to ascertain the sense of the different
Churches upon the subject.
The historian, whose words have been more than
once cited, who wrote about the time of these
occurrences, and upon the spot, speaking of the
Low Dutch congregations, says,-— "With respect
to government, they are, in principle, presbyterians,
but yet hold themselves in subordination to the
Classis of Amsterdam, who sometimes permit, and
at other times refuse them the powers of ordination.
Some of their ministers consider such a subjection
as anti-constitutional; and hence, in several of their
late annual conventions, at New York, called the
Coetus, some debates have arisen among them, the
majority being inclined to erect a Classis, or ecclesiastical judicatory, here, for the government of their
Churches. Those of their ministers, who are natives
of Europe, are, in general, averse to the project.
The expense attending the ordination of their candidates, in Holland, and the reference of their
disputes to the Classis of Amsterdam, is very considerable; and with what consequences the
interruption of their correspondence with the European
Dutch would be attended, in case of a war, well
deserves their consideration." [Smith's Hist, page 292.]
Reasons, other than those enumerated by this
author, had their influence in favour of the establishment of an independent Classis. It was not a little
mortifying to several friends of the Church, that
congregations should still be compelled to send
to Holland for ministers, when the few who had
been ordained here, were found to be quite as
acceptable, and quite as useful, as were their European brethren, and when others, of undoubted
piety and sufficient talents, stood ready to become
candidates for the ministry, as soon as the way
should be fairly opened to a domestic ordination. Besides, the foreign Classis, not knowing
exactly the character and circumstances of every
vacancy, was not always the most happy in the
selection of a supply, nor, indeed, always the most
promptly attentive to a request for one. It often
happened that, after the transmission of a call, a
vacancy remained for years without the regular
ministrations of the Gospel. The proposal now
under consideration, was, therefore, very popular
in many parts of the Church. The idea of throwing
off a yoke, which both they and their fathers had
long been unable to bear, and of governing themselves, was no sooner suggested than it suddenly
spread, and arrayed in the support of itself, a number of congregations and of ministers, both
European and native, who cherished a proper sense of
their own rights, and a disposition to promote, at
all hazards, the welfare of the Church.
The measures pursued to carry this new plan
into operation, and the patronage it received,
alarmed the adherents of the Classis of Amsterdam,
and they speedily commenced a course of the most determined and active opposition.
They met first in 1755; and, to be distinguished
from the friends of an independent Classis, who
retained the old name of COETUS, they called
themselves CONFERENTIE. [The ministers of this party were the Rev. Messrs. Haeghoort,
Curtenius, Ritzema, De Ronde, Van Der Linde, Schuyler, Van
Sinderin, Ruhel, Freyenmoet, Kock, Kern and Rysdyck.]
In point of numerical strength, the parties were
about equal to each other: in other respects, there
was a marked difference between them, — the former
excelling in "practical preaching, zeal and industry," — the latter having the greatest share of
learning. The two bodies, now completely organized
and prepared for war, took their stand against each
other, with evidences of resolution and feeling,
which foreboded a long, obstinate, and dreadful
conflict; and such, in fact, it proved. "The peace
of the Churches was destroyed. Not only neighbouring ministers and congregations were at
variance; but, in many places, the same congregation
was divided; and in those instances in which the
numbers, or the influential characters on different
sides, were nearly equal, the consequences became
very deplorable. Houses of worship were locked
by one part of the congregation against the other.
Tumults on the Lord's day, at the doors of the
Churches, were frequent. Quarrels respecting the
services, and the contending claims of different
ministers and people, often took place. Preachers
were sometimes assaulted in the pulpits, and public
worship either disturbed or terminated by violence.
In these attacks the Conferentie party were considered as the most vehement and outrageous. But,
on both sides, a furious and intemperate zeal prompted many to excesses, which were a disgrace to the
Christian name, and threatened to bring into contempt that cause which both professed to be
desirous of supporting. [Christ. Mag.]"
For about fifteen years, this unhappy controversy
was maintained with all the virulence of party spirit,
producing, in many places, the most disastrous
effects. "The more moderate and prudent members of both parties, were greatly grieved to find
matters carried to such extremes. They perceived the mischief which this violence was daily
producing, and foresaw the ruin to their Church
which was impending; but were at a loss for an
adequate remedy. To allay the bitterness of
prejudices, which had been cherished for many
years, and had become deeply inveterate; to heal
a breach which was now so wide, and was daily
growing wider and more unmanageable, required a
combination of concurring causes, which were not
easily produced nor brought into action. Each
party tenaciously held its own principles, and refused to yield or compromise. No umpire could be
found who was competent to decide, or who could
expect obedience to his decision. The separation
appeared to be without remedy; hope was expiring; and many valuable members, who abhorred
discord, and could no longer sustain the evils
wliich it produced, now left the Church and joined
other denominations [Chris. Mail.]."
Such was the distracted and perilous state of the
Dutch Church, under the baneful influence of this
dispute, at the time when Mr. Livingston, after
much serious deliberation, and earnest prayer to
God, for direction, believed it was his duty to commence the study of theology.
And the reader is requested to bear in memory,
the alienation, bitterness, and open violence, now so
prevalent; — the ruin, the utter extinction of the
Church, which it was feared would inevitably follow,
ere long, as the effect of this unholy strife; and he
will see, in the course of the ensuing narrative, how
wisely, and how kindly, and how wonderfully indeed, after the lapse of a century nearly, God, in
his providence, recompensed the Christian sympathies and attentions of the Church of Holland towards
the pious John Livingston, of Ancrum, whom it
received and cherished, when exiled from his own
country for his orthodoxy and zeal, by rendering a
descendant of his an invaluable blessing to a portion
of the same Church, when tossed with tempest, and
apparently upon the brink of destruction. — And, as
it is likely that this portion of the Church, though
in a distant country, comprehended within its pale
some of the lineal descendants of the particular
Dutch friends of that persecuted and holy man,
it will not be unreasonable to imagine, that in return
for the friendship shown him, such descendants
were some how personally benefitted, through
the honoured instrumentality of his descendant.
Bread cast upon the waters shall be found after
many days. A cup of cold water given to one because he belongs to Christ, shall not lose its reward.
But there was another event of the day, which,
as being connected with much that will appear in a
subsequent chapter, and forming a signal epocha in
the annals of the Church, deserves to be brought
distinctly under the notice of the reader; — and that
was, the introduction of the English language in
the service of the sanctuary. Until 1664, while
the Colony was under the Dutch Government, the
Dutch language was, of course, the only one in
general use; but long after it was in the possession
of Great Britain, as the Dutch inhabitants were
by far the most numerous, their language still continued to prevail. They used it in their
schools — in their public worship — in transacting their ordinary business: and, in fact, for more than a century,
when the English was quite familiar to them, — such
was their attachment to their mother tongue, — they
spoke it habitually in their families. But, notwithstanding their pains to preserve it, by the combined
influence of many agents and circumstances, it
began at length to decline, and the consequence, at
last, was its entire discontinuance. The causes of
this decline, and of the final predominance of the
English language in the province, can be easily
traced.
"As the greatest part of this province consisted
of Dutch inhabitants," says Judge Smith, "all our
Governors thought it good policy to encourage
English preachers and schoolmasters in the colony.
No man could be more bent upon such a project
than Fletcher, a bigot to the Episcopal form of
church government. He, accordingly,
recommended this matter to the assembly, on his first arrival,
as well as at their present meeting. The house,
from their attachment to the Dutch language, and
the model of the Church of Holland, secured by
one of the articles of surrender, were entirely disinclined to the scheme, which occasioned a warm
rebuke from the governor, in his speech at the
close of the session." At the next meeting of the
assembly, in September 1693, a bill was passed in
compliance with his wishes, "for settling a ministry,
and was sent up to the governor and council, who
immediately returned it with an amendment, to vest
his excellency with an episcopal power of inducting
every incumbent, adding to that part of the bill, near
the end, which gave the right of presentation to
the people, these words, and presented to the
governor to be approved and collated. The house
declined their consent to the addition, and immediately returned the bill praying, — that it may pass
without the amendment, having in the drawing of the
bill, had a due regard to that pious intent of settling
a ministry, for the benefit of the people,"
According to this act, a certain number of vestrymen, and church-wardens, must be annually
elected in the city and county of New-York, and in
the counties of West Chester, Queen's, and Richmond, to choose "a good and sufficient Protestant
minister" for each district; and, for the support of
the minister so chosen, they were authorized to
levy upon each district a certain sum, to be paid
by the inhabitants, of all denominations. The act
itself made no invidious distinction between mmisters of different denominations; but it
was interpreted as allowing of the choice only of those of
the Episcopal Church. A construction, so disingenuous and unwarrantable, naturally provoked
much dissatisfaction in the community; and in
April, 1695, a petition having been presented upon
the subject, the assembly declared it to be their
opinion, "that the vestry-men and church-wardens
have power to call a dissenting Protestant minister,
and that he is to be paid and maintained as the act
directs. The intent of this petition," adds the historian, "was to refute an opinion which prevailed,
that the late ministry act was made for the sole
benefit of Episcopal clergymen [See Smith's Hist, pages 137 — 143 — and Chris. Mag,]." The popular
discontent was not quieted, however, by this
manoeuvre: it was a mere piece of finesse; — for,
whatever was the power of vestry-men and churchwardens in the matter, under their auspices the
operation of the law was sure to be what it had
been, and what, no doubt, the crafty governor
intended it should be, — solely in favour of such
clergymen; and thus the Episcopal church was
established and supported for near a century, in
the counties above mentioned.
Before this law was enacted, the Dutch Church
was by far the most distinguished of any in the
colony. In numbers, in wealth, in respectability,
it unquestionably occupied the first place; but as
soon as the Episcopal church was made so prominently an object of government-favour, it lost
some supporters, as a natural consequence of the
inducements then held out to defection; and a
character and reception were at once, by that
means, in connexion with others employed for the
same purpose, secured to the English language,
which, in their influence, in process of time, produced a considerable change in its relative situation,
and for a while, indeed, very seriously affected its
peace. — To cultivate an acquaintance with this
language, soon became necessary and fashionable
among the people; and it is not improbable, that a
view to the object, prompted several at first to frequent the Episcopal Church, who afterwards found
it convenient to connect themselves fully with that
Church.
The civil courts performed their business in the
English language: — English families multiplied: —
English schools were established: — the trade with
English merchants increased: — a friendly intercourse with the adjacent English provinces was
maintained: — intermarriages with the English
inhabitants occasionally took place; and all these
circumstances, in united operation, soon brought
the language greatly in vogue.
Such was its predominance after the lapse of
some years, that many of the young people, particularly in the city of New-York, who had grown
up in the constant use of it, could no longer sit with
profit under Dutch preaching, and, therefore, desired that it might be adopted in the public
worship of God. — Unwilling to leave the Church of
their fathers, — the Church in which they had been
baptized, and to which, for that and other reasons,
they felt much attached, — they ventured to urge,
pretty strongly, the propriety and necessity of a
substitution of the English for the Dutch language
in the Church service.
This request produced contention in the Church
of New-York, which was not without its mischievous effects, and was of no short duration.
" The Dutch congregation," says the forecited
historian [See Smith's Hist. p. 291], "is more numerous than any other, but
as the language becomes disused, it is much diminished; and, unless they change their worship into
the English tongue, must soon suffer a total dissipation."
Some respectable families had already left it on
account of the language, and united with other
Churches: but still, so infatuated were many, especially of the aged part of the Church, with the
notion, that its very existence depended upon the
continuance of the language, that the request now
made was received with indignation, and resisted to
the utmost.
They feared that the proposed suppression of
the language, if effected, would necessarily involve,
in time, the loss of the doctrines, the mode of worship, the government, the very name of the Church:
and there is reason to believe, that the opposition
to it was fomented by the interference of the Dutch
ministers, who, as they could not officiate in the
English language, were not a little uneasy at the
prospect of its introduction. The opposition assumed, at length, a malignant and violent aspect,
which induced more of the congregation, that had
no relish for scenes of animosity and discord, to go
over to other Christian societies; and at this important juncture, when it was evident that
something must be done to gratify the friends of a
change, and also, if possible, to terminate the unhappy dispute, or the congregation "suffer a total
dissipation," — the Consistory resolved to call a minister to preach in the English language.
This was a decisive measure, — a measure teeming with the most momentous consequences to
the future welfare of the Church, — a measure which,
though it had to encounter a warm and determined
hostility, was agreed upon with singular moderation
and prudence. The Consistory had been accused
of unfriendliness to the Dutch Church, in meditating such a measure, or in showing any disposition to
favour the views of the English party; and, as they
knew that there were English Churches in some
cities of the United Netherlands, in connection with
the national Established Church, — to evince their
attachment to the Church, and hoping by this means
to restore peace, — they resolved, not merely to call
a minister to preach in the English language, but to
call one from Holland through the medium of the
Classis of Amsterdam. Accordingly, they prepared a blank call, and enclosed it in a letter to the
Classis, requesting that the call might be properly
filled up, and put into the hands of the individual
whom that rev. body should deem qualified for the
station. Upon the receipt of this letter, the Classic
very promptly complied with the request it contained, and sent the call to Mr, Archibald Laidlie,
then a minister of the English Church, at Vlissingen, (or Flushing), in Zealand, and a member of
the Classis of Walcheren.
A more judicious and happy selection could not
have been made; and it was made under the
special guidance of the Great Head of the Church,
as the event proved.
Mr. Laidlie was a native of Scotland, and received his education in the University of Edinburgh.
In 1759, he settled at Flushing; and, during his
ministry in the Church of that place, which continued a little over four years, he was highly
esteemed for his enlightened and active zeal in the service
of his Master — for his extensive attainments in
theology and general literature — and for his warm
attachment to all the doctrines of grace. He received and accepted the call from New-York, in
Nov. 1763; and arrived at that city the latter part
of the March following. A fortnight after his arrival, April15, 1764, having been duly recognized
as one of the ministers of the Dutch Church, he
preached his first sermon, — the first ever delivered
in the English language in the Dutch Church — to a
very crowded and devoutly attentive auditory.
The text was 2 Cor. 5. xi. Knowing the terror of the
Lord, we persuade men. — The wishes of a large
majority of the congregation were now accomplished. — God, in mercy, had heard their prayers,
and granted them English preaching; — and, what
rendered the boon peculiarly gratifying, there was
good evidence that the preacher, who had been sent
to them, was truly a man after God's own heart. It
was, therefore, a season of thanksgiving and praise
in their habitations, long gratefully remembered.
It has been said, and the anecdote is repeated,
simply to show the warm and kindly feelings with
which the ministrations of this eminent servant of
Christ were regarded, that some pious aged persons gathered around him at the close of a
prayermeeting one evening, when he had been fervently
addressing the Throne of Grace, and said to him,
"Ah, Dominie! we offered up many an earnest
prayer, in Dutch, for your coming among us; and
truly the Lord has heard us, in English, and has
sent you to us." [Mag. of the Reformed Dutch Church.]
The venerable subject of this Memoir, in one
of his private papers, thus speaks of Mr. Laidlie:
"He was a very acceptable preacher; bold and
authoritative, commanding respect, fear, and love.
The wicked trembled when he announced the
terrors of the Lord, while the lambs of the flock
were nourished and comforted, when he displayed
the grace, care, and faithfulness of their divine
and good Shepherd. He was much delighted with,
and attached to, the Church Catechism; he had
studied it with great diligence, and prepared excellent lectures upon every section of that precious
standard of evangelical truths. By this study he
became a learned and sound divine, and recommended himself greatly to the Church. In his
labours, preaching, catechising and visiting the
congregation, he was indefatigable. He was the
first who was called expressly to preach English in
the Dutch Church in America. A revival of religion then commenced; the Church prospered,
and the blessing of the Lord was abundantly experienced under his ministry."
The writer has often heard an aged saint, who
recurred with evident satisfaction to the hours she
had spent under the preaching, or catechetical
instructions of this man of God, tell of the revival
alluded to in the above extract; and, from the
representation given of it, it must have been a
powerful and glorious work of the Spirit. From
traditionary and other accounts, it appears, that
Dr. Laidlie (now made a Doctor in Divinity by the
College at Princeton) was a man not only of ardent
piety and remarkable pulpit talents, but also of
more than common discernment and prudence;
possessing precisely those qualities, the exercise of
which, in his difficult situation, was indispensably
necessary to the enjoyment of much comfort, or to
extensive usefulness.
Coming into the Church at a time when the
collision of opinions and interests between the two
great parties, the Coetus and Conferentie, was at
its height; and connected with a congregation,
which was in a state of very excited dissension, in
consequence of his settlement among them as an
English preacher it behooved him to look well to
his goings: and he did so look to them. He was
plain and affectionate in all his deportment: — He
complied with the existing practice of the Church
in the most trivial things: — He treated with the
utmost respect the patrons of the Dutch language:
— He studied peace; and made it evident to all, in
his public ministrations and private conversation,
that his predominant desire was to win souls to
Christ. It was his happiness, therefore, to enjoy,
in a very high degree, the esteem and confidence
of the congregation which he served, and of the
Christian community at large. But beloved as was
Dr. Laidlie, and successful as had been his ministry, in the city, from the moment of its commencement, there still remained those, whom a
blind and invincible attachment to the Dutch language, incited to a course of conduct exceedingly
blame-worthy in itself, and, in no small degree,
vexatious to the Church. They 'were not to be
reconciled to the innovation; — nay, seemingly the
more chagrined, the more popular it appeared to
be, they were incessant in their efforts to obtain
such a preponderance of their party in the government of the Church, or such a triumph over the
Consistory in a civil suit, which had been instituted
against that body for a supposed illegal act, as
would give them the power of exploding it.
The nature of the suit alluded to, which, though
commenced nearly two years before, was yet
undecided, and which must be noticed a second
and a third time in the succeeding pages, as involving the final settlement of the question relative to
the language, it is proper should be here briefly
but distinctly stated.
Soon after the blank call was sent to Holland,
the principal opponents of the measure concerted
among themselves a plan for turning out of office
those that had given it their support, and putting
in men, who would endeavour, at once, to nullify all
the proceedings in the case. In order to carry
these designs, it was proposed that, at the next
election, the members in full communion a majority
of whom they believed was on their side, should
choose the new Consistory, in contravention to a
long immemorial practice of the Church, — or, at
least, assert their right to do so; and, in the event of
its being denied, immediately seek redress in a
court of justice. Accordingly, in the ensuing October, when the election was held, the right was
claimed, in due form, by a Mr. Abel Hardenbrook,
who offered to vote upon the occasion. The vote
was of course rejected, and that rejection was made,
without any delay, the ground of a judicial process.
The English language ought, in reality, to have
been introduced into the Dutch church fifty years
[Dr. Livingston thought it should have been introduced an hundred years before. Mr. P. V.B. Livingston, a respectable relative
of his [MVD: Peter Van Brugh Livingston, the brother of Dr. Livingston's wife Sarah], in a letter dated Feb. 1769, writing on the subject says —
"Had this been done in this city, thirty years ago, the Dutch
congregation would have been much more numerous than it is
now. The greatest part of the Episcopal Church consists of
accessions they have made from the Dutch Church." He adds,
— that though the Dutch was his mother tongue — the first language he had been taught, and was still spoken by him with ease
— he could not understand a Dutch sermon half as well as he
could an English one, and that as for his children — "there was
not one that understood a sentence in Dutch."]
sooner than it was; and would have been introduced, if the future prosperity of the church had been
properly consulted. And, though the fathers of the
Church, some of whom were truly pious and excellent persons, were excusable for opposing the
change, prior to the adoption of any measures to
settle an English preacher, honestly believing that
it would lead, if tried, to deplorable results, — it
may seem strange, that after a call was actually
sent to Holland, they should try to break down an
old established custom, and show such a determined
purpose to maintain the stand they had taken; —
or that, apart from other motives, which ought to
have had some influence upon them, the spiritual
welfare of their children, who understood, as was
admitted, very little of Dutch sermons, did not
constrain them to acquiesce, without even a murmur, in the decision of the constituted authority of
the Church. But, the conduct of the best of men
is sometimes unaccountably inconsistent with the
principles they profess: and great allowance must
certainly be made for such folly, — as prejudice, not
reason, governs them; and there are ever those,
whose interest prompts them to take advantage of
the prejudice of others, to inflame their passions,
and to provoke them to deeds which, it requires
no prophetic ken to foresee, will issue in shame and
regret.