PAGES 267-320:
CHAPTER 7
FROM THE RESUMPTION OF HIS PASTORAL CHARGE, AT THE CLOSE OF THE REVOLUTIONARY WAR,
TILL THE ADOPTION OF THE CONSTITUTION OF THE CHURCH, IN 1792.
The first interview between Doctor Livingston
and his flock, upon their return to New-York, after
so long a sepamtion, must have been attended with
mingled emotions of joy and sorrow.
On the one hand, the successful termination of
the war, with the glorious results in prospect — the
re-possession of their former habitations, — a sight
again of those venerable temples in which they had
so often raised the voice of supplication and praise,
and a sight of each other, as preserved through all
the vicissitudes and perils of seven eventful years,
were circumstances which could not but awaken in
every breast the most pleasurable feelings. But,
on the other hand, the many sad events which had
taken place in a number of families, and some of
which, perhaps, had not been extensively known
or heard of before, — traces of the outrages committed by the enemy, visible in many parts of
the city, — the ruinous state of several places of
worship, which had been most wantonly abused,
and among which were the Middle and North
Churches — the one having been first a prison and
then a riding school, the other a prison, and neither
exhibiting under the sacrilegious treatment it had
received, much of the appearance of a house of
God, as the interior had been entirely destroyed; —
these circumstances, together with that of the loss
BOTH had sustained in the death of the late loved
and excellent Laidlie, and were now forcibly reminded of, must have made the occasion one, not
less of mutual condolence than of mutual congratulation.
[This much esteemed and devoted servant of Christ, died at
Red Hook, in the year 1780, of a pulmonary disease.
The two Dutch ministers, though still living, did not come
back to the city to reside. Mr. Ritzema, remained at Kinderhook, and Mr. De Ronde settled at Schaticoke,
a place Northeast of Albany. They were both too far advanced in life to resume the responsibilities of the pastoral connexion in such a city,
and the Consistory of the Church, with their accustomed liberality,
granted to each an annuity of £200 during life.]
The old Church in Garden-street, being found
uninjured, was, in the month of November, immediately after the Doctor's return, re-opened for
public worship; and the people, grateful as may be
supposed, that they had one building left in which
they could assemble, once more came together,
and united with their pastor in a tribute of thanksgiving to the Most High, for his innumerable
mercies.
[Thanksgiving is specified, not to imply that the day of their
re-meeting in the sanctuary had been specially set apart for the
performance of that duty, but simply, as what, under the circumstances of the occasion, it was very natural and proper it should
be, a prominent part of their service. It was a Lord's day upon
which the Church was re-occupied for the first time. The 11th
of the following month was observed, by the recommendation of
Congress, throughout the United States, as a day of Thanksgiving: and here it may not be amiss to remark, that our fathers
were not backward to recognize the hand of God, in the dispensations of his providence, and to go up to his courts to render
the homage due to his name. They did not grudge to lay aside
their secular employments for a day, and spend that day in commemorating, by a public act of devotion, his great goodness. And
it is to be feared, that the perpetuity of our invaluable political
and religious privileges, is much endangered by the gross neglect,
in this respect, of modern times. It is truly alarming, to see the
manner in which, of late, as a people, we acknowledge the mercies
of Heaven, upon days recommended by our civil rulers to be
religiously kept.]
The congregation, at this time, or rather the residue of it, needed extraordinary attention; and the
labour of visiting, catechising, and preaching, and
of various other important duties, necessary to at
proper adjustment of its concerns, and indispensable to its future welfare, in consequence of the long
suspension of pastoral cares, and the commencement of a new form of political government, was
more than usually devolves upon the minister of the
Gospel; more, indeed, than a single one in such a station could well perform, without incessant assiduity.
And the Doctor stood alone as the pastor. Of the
four ministers in connexion with the Church when
the war begun, he was the only one whom Providence permitted to take the oversight of it when
the war ceased: but he nevertheless cheerfully
undertook the difficult service to which his Master
had called him, and that service he discharged with
unwearied diligence and zeal.
While he was thus devoted to his congregation,
he also co-operated with the friends of science and
religion, to forward the accomplishment of an
object which was then in contemplation — the erection of a State University.
In a letter to the Rev. Dr. Romeyn, dated March
18, 1784, there is the following paragraph: — "That
evening when I parted with you, the Governors of
the College met, and a bill for erecting a University in the state of New-York was read to us. Many
observations upon the bill, in the form it then bore,
were made, and some alterations were strongly
urged. The alterations insisted upon were not
essential, with respect to the basis of the University, but only the form in which the matter was
managed. There is no opposition from any quarter
which occasions the least doubt but the business
will be conducted with that spirit of catholicism and
harmony, which will ensure a literary foundation of
importance to the Church and State. As soon as
the bill has obtained its proper alterations, and gone
through its different stages, I will endeavour to
obtain a copy for you, and send it over to you."
He felt, too, no little solicitude for the general
welfare of the Church to which he belonged, as
is apparent from another part of the same letter.
Having mildly animadverted upon the strong manner in which a respected clerical brother had
expressed himself in favour of Queen's College, he
adds — "For my part, I wish only for information,
and if I know my own heart, I am perfectly impartial and without the least prejudice in favour of one
place or seat of learning above another. My only
inquiry is, which place can be rendered most secure
for maintaining our blessed truths unadulterated, and
which — provided there are several methods which
in that respect are equally secure — is most easy,
practicable, and advantageous? I am too much a
friend to the College at Brunswick to take up any
argument against it, but if another door should
be opened, which will answer every purpose sooner
and better, I would desire to be such a friend to
truth and providence as not to refuse an accepttance."
[To explain this extract, it may be proper to observe, that the
hope of ever seeing Queen's College in a flourishing state, seems
to have been now a forlorn one. The funds of the institution had
become much reduced, and the number of students was only fifteen. The Trustees had shortly before given a call to the presidency, to the Rev. Dr. T. Romeyn, but the acceptance of it was very
doubtful; and under these discouraging prospects of the Seminary,
the expectation appears to have been cherished, that King's,(now
Columbia) College, in the city of New-York, would be so divested of its Episcopal character, and so new modelled, as to afford
speedily all the advantages desired for the education of the youth
of the Dutch Church.
The Rev. Dr. Hardenbergh, one of the warmest friends of
Queen's College, acknowledges in a letter written about this time
to Dr. L., that "being totally unacquainted with the intentions of
civil government, as to the important matters of education," he
was utterly at a loss what to say upon the subject of educating
youth for the supply of the Church.]
Further on, he says, "The repeated mention
you have made about the necessity of forming a
Classical meeting of the Southern district,
notwithstanding the smallness of the body, has induced me
to try if I can bring such a measure about. I have
not yet seen Mr. Schoonmaker of Gravesend,
and whether Father Van Sinderen can attend, I do
not know; but I shall endeavour to form the poor
suffering congregations again into a body, and get our
ecclesiastical judicatories once more established."
This letter shows that, in the midst of numerous
and weighty parochial duties, he was employed
about matters of great importance, either to the
community, or to the interests of the Dutch Church
at large.
It was stated in the last chapter, that the Convention which had assembled in May, 1775, to act upon
the letter from the Classis of Amsterdam, relative
to a professor, owing to the alarm then prevalent,
dissolved itself without attending to the business.
In October, 1784, another Convention assembled, and this was the first, it is believed, that met
after the conclusion of peace. This body proceeded at once to the election of a Professor of
Theology, and unanimously bestowed the honourable office upon the person, whom the Theological
Faculty of Utrecht and the Classis had concurred
in recommending, as fully qualified to perform it
with honour to himself, and advantage to the
Church.
An appointment made under circumstances so
clearly expressive of the Divine will in the case,
Doctor Livingston could not decline: he accordingly declared his acceptance of the same, and a
time was fixed for his inauguration.
[To show the progress of ecclesiastical organization in the
Dutch Church, it ought to be noticed here, that this Convention
resolved to distinguish their several assemblies by the names usually given to such judicatories. For particular reasons, at the
adoption of the Articles of Union, they were simply denominated
"the Particular and General Assembly:" henceforth, every Particular Assembly was to be called a Classis, and the
General Assembly, a Particular Synod, There were, at the commencement of
the war, and probably also at its close, between 7O and 80 congregations in the state of New-York, and about 40
in New-Jersey: of the former, three Classes were constituted; of the
latter, two, which were to meet ordinarily twice every year. The
Particular Synod was to be a delegated body, consisting of two
ministers, and two elders, from each Classis; and to meet once
a year: and it would seem that it was now further resolved to have
a third judicatory, composed of all the ministers of the Church,
with each an elder, and one elder from every vacant congregation; which should be called the General Synod, and meet once
every third year. The statement is made upon the authority of a
paper of Dr. L.'s, which has been referred to before, containing
a few detached observations relative to the Dutch Church. The
observations appear to have been penned about the year 1792.]
On the 19th of May, 1785, in compliance with the
request of the General Synod, the name which the
Convention had now assumed, he delivered his
inaugural oration in Latin, before them, in the Old
Dutch Church in Garden Street. This discourse,
the subject of which was, "The truth of the Christian Religion," was afterwards pubhshed. Some
apposite remarks, in his prologue, upon the happy
termination of the revolutionary contest, and the
importance of religion to the nation being made,
he passed on to a general view of all religion, true
and false, and showed the foundation of that which
is true. He treated next of natural and revealed
religion; and, having briefly noticed the insufficiency of natural religion for the salvation of
sinners, as also the necessity of a revelation, he exhibited a few of the principal arguments which prove
that the Books of the Old and New Testament
contain a divine revelation, and then urged, to the
close of the discourse, a number of other arguments to confirm his proposition, which it is scarce
necessary to add, he satisfactorily established.
The Doctor had a good talent for letter-writing,
and his extensive acquaintance with ministers and
other persons, distinguished for learning and piety,
both at home and abroad, furnished him almost
daily, with occasions for its employment. His
epistolary correspondence was, at no time subsequently to his settlement in New-York, a small
affair; but now, particularly, he had many European friends, with whom, in this way, and that, as
often, perhaps, as an opportunity was presented,
he reciprocated affectionate attentions. The chief
of these friends were in Holland, of course, as he
had himself long resided in that country, and formed, while there, an intimacy with several eminent
characters. He had, however, one foreign correspondent, in another part of Europe, whose name
is worthy of honourable distinction in these Memoirs — the celebrated Dr. John Erskine, of
Edinburgh. This gentleman, in two instances at least,
accompanied his letters with a present of several
valuable books, as a token of personal esteem, and
of pious solicitude in behalf of the Dutch Church.
[The letters of this venerable and truly excellent divine, to
Dr. L. though short, evince a liberality of Christian feeling, and
a desire to promote the spread and preservation of the truth in
the Dutch Church, which justly entitle them to a particular notice.
They were written at an advanced age, and, seemingly, with a
trembling hand. One, dated March 26th, 1784, commences
thus: —
"Dear Sir,
"Permit me to send you, as a mark of respect for yourself,
and the worthy family from which you are descended, and of my
hest wishes for the Belgic Churches, on both sides the Atlantic,
few Dutch books." Some of these books, the Doctor is requested
to keep, and the rest, to present to any ministers or private Christians that might need them.
In another, dated December, 14th, 1784, he says — "Regard
to one, descended from Mr. Livingston, a successful and eminent minister in Scotland; — one, too, of whom I had so pleasant
accounts from my dear friend Mr. Rondal, one of the worthiest
ministers of this city, disposed me to send you * * * *: not
so much, that I thought they could be of great use to yourself, as
probably you might be provided with the best of them, as that I
supposed there might be Dutch ministers or private Christians, in
country parishes, not so well provided with books, to whom you
could present them. 1 now send you 8 more folios, 3 octavos, and
one duodecimo, with the same view.* * * Scriptural criticism is, I
am afraid, too little studied in the American states. * * * I mean
not, by this, to approve the method in Holland, of introducing so
much criticism into sermons. But, surely, it argues more reverence for Scripture, than transforming sermons into philosophical
essays, or eloquent declamations, no way connected with a text.
I should be glad to learn from you, the state of religion and theologic literature in the middle states, especially in the Dutch and
German Churches. I am much concerned for the storm which
seems to be threatening Holland.
"I am, dear Sir, your affectionate Brother and Servant,
"JOHN ERSKINE"]
****************
About this time, the North Church being repaired, and it being desirable that there should be
regularly full service in both Churches, the Consistory determined to give the Doctor a colleague, as
soon as they could obtain a minister of suitable
gifts and popularity. In pursuance of this determination, a call was presented in July, 1785, to the
Rev. Simeon Van Aarsdaalen, of Reddingstown, in
the State of New-Jersey, to be one of the ministers of the Church.
The prefatory part of this instrument is somewhat of an historical nature, and expresses officially,
the sentiments then entertained of the Doctor's
ministrations. It is in these words:
"Since it hath pleased God to restore his dispersed people in peace, from their grievous exile, and
establish them again in their former habitations, the
Minister, Elders, and Deacons of the Reformed
Protestant Dutch Church, of the City of New-York,
desire with thankful hearts to acknowledge his unmerited goodness, and express their fervent
gratitude, by their zeal in promoting his worship, and
restoring the ordinances of his house to their former
importance and usefulness."
"With great expense and labour, one of the
ruined Churches (commonly called the North
Church) has been repaired, and the public service
of the sanctuary for some time performed alternately in the North and in the Old Church."
"The death of the celebrated Doctor Laidlie,
whose labours were eminently blessed, and whose
name will long be remembered with every sentiment of veneration and esteem, has deprived the
Dutch Churches in America of an able defender of
the truth, and this congregation of an indefatigable
and exemplary teacher. By his death, the whole
pastoral care, and all the duties of the ministry, are
devolved upon Doctor Livingston, who, notwithstanding his great exertions and most acceptable
labours, cannot possibly alone supply the wants of
a congregation, whose members are too numerous
to convene in one place of worship, and whose
youth require catechetical instruction, beyond the
strength and attention of one minister. It has,
therefore, been the fervent wish and endeavour of
the Consistory, as well as the constant request of
the congregation, since their return to this City, to
find a capable and acceptable teacher, to assist
Doctor Livingston in the work of the ministry, and
with him to perform divine service in the English
language. And since they have become acquainted with your person and character, your talents
and ministerial gifts, their choice has uniformly
been placed upon you. Wherefore the Consistory,
legally assembled in their consistorial capacity, upon the twenty-fourth day of May last, and assisted
with the advice of the former Elders, did unanimously resolve to call you, for this important office.
And as the preservation and prosperity of the
Dutch Church of the City of New-York, from many
considerations, cannot fail of being an object of
great concern to all who wish well to the Dutch
Reformed interest in our land, so, notwithstanding
the attachment which you, with every faithful minister in similar connexions may feel to the flock
already committed to your charge, yet the prospect
of more extensive usefulness, will, we trust, be a
sufficient argument to incline your heart to accept
of our invitation, and induce you to consider the
unanimous call of so many of his people, as an indication of the will of the Lord respecting your
future labours." Then follows the call which, it
would appear from the fact of its being found among
the Doctor's papers, was declined and returned.
In the month of October of this year, the first
attempt was made to establish a correspondence
between the Dutch Reformed, the Presbyterian,
and the Associate Reformed Churches. The Synod
of the Dutch Church had the honour of proposing
the matter, and appointed a committee to confer
upon it with the committees that might be appointed by the respective judicatories of the other
Churches. — Doctor Livingston was one of the
Dutch Committee, and read at the conference when
it took place, a written declaration of his own and
his brethren's views — or rather, of the instructions
they had received in relation to the important business. This declaration, in the preparing of which
he had, without doubt, the most influence, though
it expressed a strong and inviolable attachment to
his own Church, bore no semblance of bigotry, and
breathed throughout a spirit of Christian love and
of fervent zeal for "the preservation of sound doctrine," the "promotion of piety, and" the "prevention
of future discord."
[The object of the conference was represented to be, not "to
effect any nominal or real union between the respective Churches;"
but, simply, "to open a correspondence that might tend to
the general advantage of the Church of Christ, the preservation
of sound doctrine, promotion of piety, and prevention of future
discord."
Having observed that "the standards of" their "confession, as
well as" their "attachment to them, must, by" them, "be forever preserved inviolate and unalterable," and given an account of
the Formularies, to which every candidate must subscribe before
he can be admitted as a minister in the Church, the Committee,
in their Declaration, which was read by the Doctor, as above stated, proposed a few questions to the other Committees. The first
related to their standards, and to the manner in which they bound
themselves to abide by their confessions, so as "to exclude all
reservations and exceptions whatever." The second was in these
words — "Whether the corresponding Synods will, in order to lay
the foundation of a full and unreserved confidence between our
respective Churches, give some solemn and authoritative pledge
or promise, the one to the other, that both, for the present, and as
far as watchfulness, care, and fidelity, on the part of man can prevail, forever hereafter, a firm, explicit, and unconditional
attachment to the known formula of our respective Churches, respecting
doctrine and worship, shall be insisted on, and, at all hazards,
without the fear of man, be practised in each and every one of
our Churches." The third and fourth respected the cognizance
of deviations from purity of doctrines, and the maintenance of
discipline. Two articles were then added, in reference to the
accommodation of disputes, and the mode of keeping up some
visible correspondence.
The writer is unable to say what were the answers returned to
these questions, or what, precisely, was the plan of correspondence, which was then agreed upon: but the abstract he has
presented of the Declaration of the Dutch Committee, shows how
tenacious our fathers were of the genuine doctrines of the Gospel,
and how anxiously they sought to bar the introduction of error
into the Church; as if premonished of the way which the adversary would use at a future time, but too successfully, to
disseminate error.]
The final result of this conference
conference was the adoption, by the aforenamed judicatories, of a plan of mutual and friendly intercourse.
A plan was projected the ensuing winter, by
some friends of literature in the Northern part of
the State, for founding a College in Schenectady,
for the prosperity of which the Doctor evinced a
benevolent concern, and probably made some exertions, at the meetings of the regents of the
university, being a member of that board.
In a letter to his worthy friend and brother, the
Rev. Dr. T. Romeyn, Pastor of the Reformed
Dutch Church in that town — one, it is believed, of the
original framers of the plan, and its indefatigable
patron — he says, "If I can be serviceable to you
in any thing relating thereto, I shall be glad to receive your directions;" and, in another dated the
25th of February, "I shall be happy to hear from
you, and wish to know what prospects remain of
our sanguine expectations respecting your intended College. I have understood some little
misunderstanding has taken place in consequence
of different claims to the same lands, which were
intended to be appropriated for a fund. I hope it
may be amicably settled, and that your influence
may prevail to engage both sides to unite in the
same object. It would, doubtless, prove a great
advantage to the town to have a College placed
there, and its importance to literature and religion,
in that quarter of our State, need not to be mentioned."
[The College was incorporated in 1794, by the name of Union
College, a name given it in consequence of the union of different
denominations of Christians in its establishment. "The prosperous state of an Academy there," said the Regents, "the early
and repeated application of a number of citizens for the erection
of a College, and the liberal contributions made for that purpose,
together with the conveniency to the Northern and Western parts
of the state, induced the Regents to incorporate this College; and
they believe it will greatly promote the diffusion of literature, especially as it will accommodate a large share of the community,
who have either not ability to bear the expense, or inclination to
send their children to a populous city."
It is now one of the most celebrated and flourishing institutions
of the kind in the country.]
The Legislature of the State, in April, 1784,
passed an Act, entitled, "An Act to enable all the
religious denominations in this State to appoint
Trustees, who shall be a body corporate, for the
purpose of taking care of the temporalities of their
respective congregations, and for other purposes
therein mentioned." As this Act interfered with
the established practice of the Dutch Church, and
was, in a manner, an unnecessary interference, that
practice being, if not in form, yet, virtually, a compliance with the Act, the Doctor endeavoured, with
some zeal, to procure the addition of a clause or
another Act, suited to the case; and, in this business.
it must be confessed, he rendered an important
service to the Church.
It is well known that the Consistory, for the time
being, of every Church, is intrusted with the care,
not only of the spiritual affairs of the society, but
also of its temporalities: and it is equally well
known, that the members of a Consistory are not
viewed as placed permanently in active service —
that, every year, according to the Constitution of
the Church, [Articles 27th and 28th of Explanatory Articles.] one half of the number serving in any
congregation must retire to make room for others,
if that be practicable, or, if it be not, must be then
re-elected; and such has ever been the practice of
the Church: but the act referred to, directed the
appointment of Trustees, in every congregation, a
third part of the number to be chosen annually, to
have the exclusive superintendence of its temporal
concerns. The Doctor's object appears to have
been to get a bill passed, that would make
every Consistory, for the time being, a legal board
of Trustees; and, if frequency of change in the
members of such a board was a point of any moment, that was certainly as well provided for in the
rules and practice of the Church, as in the law of
the Legislature.
Under date of March, 1786, he thus writes to
Dr. Romeyn, upon the subject: — "The business
of our incorporations, I found was not properly
understood by some, and very warmly opposed by
others. The ideas adopted by the authors of the
incorporation act, were to keep the temporalities of
all Churches perfectly distinct from spirituals. For
this reason, without adverting to the customs or
discipline of any religious denomination, the body
corporate in one and all of them was to be formed
in a new mode, and this mode be adopted by every
congregation. In this plan, there are many of our
great folks so established, that I despaired of any
opening for redress in our case. I applied, however, constantly to some leading members in both
houses, and at last obtained their consent to a bill,
which I now enclose to Dr. Westerlo, who is requested to send it forward to you. But, even as
to this bill, it is suggested to me, that it will be insisted upon, and probably a clause for that purpose
added to the bill, that our Elders and Deacons
shall be chosen at large by the people, and not by
the Consistories, as at present, being, as they say,
more republican. Should this last be urged, I
would rather drop the whole application, as that remedy would be worse than the present disease, and
would infallibly bring confusion into our Churches.
The truth is, I do not feel anxious to bring the
business forward this session. However, I have
drawn a memorial, and sent it with this conveyance
to brother Westerlo, for him and you to sign; and
if you both judge it is best still to push the matter, I
will do as you shall direct."
These efforts of the Doctor to obtain some redress, proved at length successful, and a law was
passed, enacting, among other things, "that the
Minister or Ministers, and Elders and Deacons,
and if, during any time, there be no Minister, then
the Elders and Deacons, during such time, of every
Reformed Protestant Dutch Church, or congregation, now or hereafter to be established in this
State, and elected according to the rules and usages
of such Churches within this State, shall be the
Trustees for every such Church or congregation."
[The above clause of the law is extracted from the 2d section,
chapter 79th, of the Revised and Session Laws of the State-
published in 1802. 2d edition]
In consequence of unintermitted attention to his
various and arduous duties, the health of the Doctor, in the course of the past winter, became
considerably impaired; and, hoping that he might
derive benefit from a change of air and more exercise, he removed, the present spring or early in the
next summer, to the pleasant village of Flatbush, on
Long Island.
For near three years, he had now been sole pastor of a large and respectable congregation which,
before the war, was served by four ministers; and
during the greater part of this time, or ever since
his appointment as professor, he had lectured five
days every week to a class of theological students.
Few constitutions are so robust, that they would
not feel the effect of continued and faithful employment, for such a space, in any profession; and the
Doctor would probably have sooner sought this
partial and temporary retirement from his charge
to recruit his strength, had he not viewed it as his
duty to spend and be spent, while a most signal blessing from above attended his labours. In the lapse
of the period which has been mentioned, he received, upon a confession of their faith, more than four
hundred persons into the communion of the
Church: the period was, in fact, one joyful revival
season, and his own soul participated the celestial
influence which descended so copiously, and accompanied his ministrations. The large accessions
made to the Church, from time to time, comforted
and encouraged him — and his work, with these
convincing tokens of the presence of the Divine
Spirit in the midst of the people, before his eyes, if
debilitating to his body, was nevertheless a delightful one. There are some yet living, perhaps, who
then belonged to the congregation, and can remember the precious harvest, and with what
cheerfuless, assiduity, and zeal, he toiled to gather it.
But a little relaxation was now rendered necessary; and to enjoy it, he removed a short distance
out of the city: assistance also was indispensably
requisite; and this the Consistory of the Church
again exerted themselves to provide. A call was
sent about the first of August to his excellent friend,
the Rev. Dr. Romeyn, of Schenectady, to preach
in the Dutch language, concerning which he thus
writes to that gentleman:
"Rev. and Dear Brother,
"It is with very great pleasure, and not without my most fervent prayers for success, that I
transmit to you the enclosed call from our Church
at New-York. * * * * You have long known
the high esteem, the affection, and attachment which
our congregation has borne towards you. I intimated this frequently to you in our confidential
conversation, and your disinclination to live in the city,
and refusals to lend an approving ear to my wishes,
have prevented us from calling you before. * *
We conceived your principal objection was to performing service in two languages. The Consistory,
therefore, have called you only to preach in Dutch.
Your service will, therefore, be easy. The number
of Dutch families is not great; but, lest you might
fear that your usefulness should thereby be limited,
the whole large congregation is before you for
parochial duties in English; and your established character, and old friendships, open a door for extensive
service and usefulness among us, above any other
whatever, * * * * You know the unfeigned
affection I have long had for you, and, therefore, you
may with propriety consider me as an interested
advocate in the present business: and, indeed, I
acknowledge it: I feel myself greatly interested.
I have long desired to have you for a colleague;
and, notwithstanding the discouragements you have
given me, I now have hope that the time is come
when I shall call you by that confidential name. I
wish to have you for many reasons — but I cheerfully leave you with the Lord. Bring the matter
to him and, after weighing the whole, I hope you
will see it to be your duty to give us a favourable
answer." — In a postscript to the affectionate letter
from which these extracts are made, he says —
"My health, as I wrote you some time since, has
been much on the decline. I found it necessary to
move out of the city, and have come over to Long
Island, at Flatbush. This change of air, and necessary exercise, have been much blessed to me. I
am better than I was; but am still distressed with
pains in my breast. I cannot preach so often as I
have hitherto done in the large churches in the city.
The gentlemen who study theology have followed
me to Flatbush. It is here cheaper for them than
in the city; they have more leisure, and better
opportunities for study, and I have more time also
to instruct them * *. I feel bound, in conscience, to
attend to the duties of the professorate, especially
when I see my health also requires it * *. I wish to
see you, and converse with you. I shall be happy,
very happy to have you near me as a colleague
given of the Lord. If your mind is clear upon the
subject of our call, I think you need not postpone
the acceptance: the sooner you come, the greater
will be the proof of your affection."
In another, dated Flatbush, 29th of August, 1786,
he observes — "The answer you sent to the Consistory, after receiving the call, was yesterday read
in full Consistory. It gave us great satisfaction to
find that you referred the whole business to the
sovereign will of God, and with a determination to
seek counsel at the Throne of Grace, had resolved
to follow what appeared to be duty. We cheerfully
join with you in our prayers, and, as it is his glory
and the prosperity of his Church, which is our great
object, we desire to look up to him alone, and trust
he will, incline your heart, with full conviction of
his will, to accept of our call. It is a great grief to
us, that our wants should interfere with others, and
our gain involve the loss of others; but we are
confident that, notwithstanding the strong ties and
fervent entreaties of those with whom you now are,
yet if you was thoroughly acquainted with our situation, and saw the happy train of consequences,
which are connected with your becoming our minister, and which have respect to the well-being of
our Churches at large, you would not hesitate one
moment to consider our invitation as the call of
God."
"It is not only the prosperity of our large congregation, that depends greatly upon your becoming
our minister, but even the more extensive views of
supplying the many vacancies in our Churches. I
cannot do justice to the expectation and wants of
the Churches, unless I can be supported and succeeded by one, to whom the burthen of
ecclesiastical and parochial cares can be transferred. In you
I place, as you know, the fullest confidence, and
with me, the whole congregation."
"To the Lord, my waiting eyes are raised, and
I trust he will, at length, grant what has long been
fhe desire of my heart."
About the same time, the Consistory called also
the Rev. Dr. William Linn, of the Presbyterian
Church, to preach in the English language, who
accepted their call, and was soon after installed
collegiate pastor, with Doctor Livingston, of the
Reformed Protestant Dutch Church of New-York.
His sentiments respecting this eloquent and accomplished divine, he very frankly expressed to his
friend Dr. R. "We yesterday," he informs him in
one letter, "sent a call to Mr. Linn. Whether
we shall succeed is uncertain. He is an excellent
preacher — appears to be a good and great man."
In another, dated January 29, 1787, after urging
still further the acceptance of the call, he says —
"Rest assured, my brother, of my fullest confidence, and sincerest love and friendship; and I am
peculiarly happy to add, that you will find in our
new colleague, Mr. Linn, that rectitude and approved abilities, mixed with the most affectionate
inclination to make all who are connected with him
happy, which cannot fail of rendering him an acquisition in general, and peculiarly acceptable to us."
The writer has been induced to present so much
of the correspondence in reference to these calls,
by a desire to remove a suspicion which he is aware
has been and still is harboured, though perhaps to
no very great extent — that the Doctor was envious
of the popularity of his new colleague, and unfriendly to the coming of Dr. R. More could not
have been said, in a few words, in favour of the
first gentleman, and it certainly appears to have
been said with great cordiality: with respect to
the second, it is difficult to conceive of stronger
language than that employed, as expressive of not
simply a wish but an earnest desire that the call
might be accepted. The call was declined: and
in a letter dated August 29, 1787, he wrote again
upon the subject as follows: "I believe I have
omitted to do what I am sure it was my inclination
and intention to have done, that is, to have wrote
you a letter in answer to your last, which conveyed
your final resolution respecting the overtures made
to you by our congregation. Acquiescence in the
will of Heaven made it my duty to be fully resigned
in the dispensation of Providence; but I found
myself greatly disappointed, as it has been for a
long while my fixed wish and desire to have you
with me as a fellow-labourer. I trust the Lord has
over-ruled, and will accept of our sincere endeavours, according to the measure of our present
light, to promote the interests of Zion."
[The Consistory soon after called the Rev. (now Dr.) Gerardus A. Kuypers, to preach in the Dutch language. The call was
returned. Another call, however, was made upon the same gentleman, early in the year 1789, which was accepted.
This estimable and venerable servant of Christ, has been now
more than forty years a pastor of the Church of New-York — a
period of service already exceeding that of any of his predecessors. For about twenty years, he has been the prudent, respected,
and useful senior pastor; — may he long be spared as a blessing to
the Church! Since 1808, he has officiated, it is believed, altogether in the English language.]
Between the Doctor and these two distinguished
divines, a warm friendship, as will be seen in the
progress of the narrative, subsisted for many years.
The Doctor's residence on Long-Island appears
to have been only during the summer months: in
winter he occupied his house in the city, and performed his full share of pastoral duty. The leisure
gained in consequence of the settlement and assistance of Dr. Linn, was devoted to the young men
under his care, preparing for the ministry: — For
these, the necessities of the Church being so very
pressing, he was desirous to advance in their studies, that they might be examined for licensure at
the next meeting of the Synod, which was shortly
to take place.
[The examination of candidates for licensure or ordination,
belonged, according to the articles of union, to the General Assemblies, or to what were now called, Particular Synods. As the
Doctor, however, in one of his letters, after speaking of business
that could come with propriety only before the Convention or the
General Synod, at their triennial meeting, which was to be held
the following October, remarks - "There are several young
gentlemen who will appear before the Synod to be examined" — it is
supposed that this first class was examined by that body, probably
with a view, in part, that the Church at large, thus assembled,
might see what proficiency they had made, under the professor's
instruction.
For a long time, such examinations have been conducted by the
several classes in the presence of Deputati Synodi.]
The Church had now assumed a form, and possessed that magnitude and character which in his
estimation entitled her to receive all due respect, as
a body fully capable of self-government, and no
longer subject to a foreign jurisdiction; but the
Church in Holland, although it had advised and
approved of the erection of independent judicatories here, did not readily recognise, it seems, the
present system of organization, or exhibited some
little unwillingness to yield altogether the right of
dictation and control; at least, it was suspected
that such a feeling existed, and he thus expresses
himself in the letter, just referred to, upon the circumstance that led to the surmise. "The letter
accompanying the acts of Synod, I have not opened, but have only taken notice of the address in
which I find they implicitly deny our being a Synod, by giving us the same title we had before our
present organization; and this is one thing I wish
to know your sentiments upon; whether it would
not be proper for us by some article in our minutes,
or by some clause in our letter, to express our sensibility upon their silence respecting our present
judicatories; for, if we correspond, it ought to be
continued upon the footing of mutual respect, or it
may, in its consequences, soon be productive of
some disagreeable events. Perhaps we have been
too remiss in not taking notice of this before, or it
is possible that silence may be the most prudent
and eligible. I have not yet made up my own
mind upon the subject, but will cheerfully refer
myself to your judgment: I wish you would think
upon it." — There can be no doubt that the Synod
took a proper notice of this apparently designed
and reprehensible slight, as the future correspondence of the mother Church was, to the best of the
writer's knowledge, perfectly respectful; but whether they did, or did not, it is plain that the Doctor
himself was scrupulously jealous of the independence and dignity of the Church in the matter; and
as in this, so in every other which tended in the
smallest degree to the injury of either, directly or
indirectly, he evinced through life, a like sensibility.
When the Synod met, a committee was appointed, of which it would appear he was chairman, to
make and publish a selection of Psalms, for the use
of the Church in its public worship; and in a letter
to the same individual, dated March, 1788, he says,
in reference to this business — "For my part, I
have digested only from the first psalm to the fiftieth inclusive. I mean, if it please, God to spare
health, to go through the whole, and I wish we
might be so prepared in the work, that we could
compare our several digests, and make a report to
the Synod at the next sitting in May." He then
adds, "I suppose it will be proper, when we get
the new Psalms printed, to have the Catechism,
Articles of Faith, and Liturgy, printed and bound up
with some of the books, and leave it to the purchasers to get the Psalm-book either with or
without those additions, as the difference in the price
will be considerable. But a fair opportunity will now
be offered to publish with our articles and liturgy,
the form of our discipline and government. The
Churches in America are all assuming a new complexion. From being the appendages of national
Churches in Europe, they now become national
Churches themselves in this new Empire. All the
denominations of any importance in America, have
considered themselves in this new light, and have
made regulations accordingly: and it deserves our
attention to see what ought to be done with respect
to ourselves in this particular, and how far we may
proceed (consistent with the relation we yet claim
to our mother Church in Holland. We are not
represented, and we cannot have a representation
in the Churches in Holland, — as such, we have already formed ourselves into an independent
Synod, and we have sufficient proof that some of our
brethren in Amsterdam would rather we had not
done this, but their views are contracted, and cannot be our rule. It is necessary we should revise
some articles in our fundamental agreement respecting our church government of 1771, and see
whether some of those articles do not militate
against our independent state."
Under date of March, 1789, to the same, he says,
"I have received answers from all the gentlemen
of the committee, and am authorized and requested
by them to proceed with the printing. The expectation and wishes of our Churches are raised,
and I am continually asked when our Psalms will
be published. * * * I now only wait for a letter
from you * * *. As to the translations, and what respects our Church discipline and government,
these, I suppose, may be brought in such readiness
as to enable us to make some report in the Synod
of May, and take such further steps, as to lay the
whole before the Synod of October. But the Synod has empowered the Committee, respecting the
Psalms, to proceed to the printing as soon as they
shall agree upon the selection from the respective
authors."
Upon this subject, he again writes to the same: —
"It was of consequence to us to obtain a copyright of our Psalm Book. As our Synod is not a body
corporate, I took it out in the name of our Dutch
Church of New-York; and, to ascertain the property for the Synod, I have got an instrument
sealed with the seal of the Consistory, in which a
declaration is made that this right is held in trust
for the Synod, and shall always be subject to the
direction of the same."
This step was taken at the suggestion of Dr.
Linn, and some other friends; and so rapid was
the sale of the book, that a second edition was
soon called for. Such a work was, indeed, much
needed: and with all its faults — for defective it
was, in several respects, it gave great satisfaction
at the time; and, wherever the use of it obtained,
had a beneficial influence.
Among the papers of the Doctor, copies have
been met with, of two letters, — the one to Dr. Hardenbergh, of New-Brunswick, having respect to
the College in that place, — the other to a private
friend, Mrs. Judge Livingston, the mother of the
late chancellor, relating to points upon which, as it
would appear, his advice had been asked: and
parts of the same, it may not be amiss to present
here, on account of the important opinions contained in them, and the evidence they furnish of the
deep interest he took in all the concerns of the
Church, whether they were of a general or a local
nature. — The first is dated March 4th, 1790:
"Reverend and dear Brother,
"The subject we often have conversed upon,
has never been brought to any decided point;
whether we differ in sentiment or are fully agreed,
when every preliminary respecting the execution of
the plan, is taken into consideration, we do not yet
know. I am sincerely glad that you have brought it
forward, in your very acceptable letter of the 23d
ult. and I will give you my thoughts in answer, with
candour and confidential freedom; for, if I know any
thing of my own heart, I have no particular advantage or interest in view, but wish to examine the
question, as I am sure you do, only as it relates to
the prosperity of the Church, and is calculated to
promote the general welfare of our Zion. Your
being at the head of the College, and my being
placed in the professorate, may, to others, appear
as an evidence of our being partial to whatever is
calculated to promote the one or the other of these
branches; and it is possible, a secret influence may,
undiscerned even by ourselves, warp our judgments. But I think I view the subject in the same
light I formerly did, and am ready to unite in its
prosecution with the same impartiality, as if I had
no official connexion whatever in the issue.
[In his letter to Dr. Westerlo, which was written some time
before he was elected the professor, and is given in the last chapter, sentiments were advanced nearly, or substantially the same
as those expressed in the above, touching the use which should
be made of Queen's College.]
The five reasons you give in support of your sentiments
are weighty. Each of them is true and important, and all of them together carry great conviction
with them. I thank you for the judicious arrangement of the arguments, and confess they throw
such light upon the subject, as leaves little room
for opposition, if any persons should be found willing and desirous to oppose. For myself, I assure
you, my dear Sir, that I am so far from having any
inclination to obstruct the prosecution of the plan,
that I feel sincerely willing to do all in my power
for its advancement, and as soon as we can digest
the proper means, 1 shall be happy to aid in its
accomplishment."
"The ambiguity of words and names often occasions a difference in judgment, and very frequently
promotes jealousies, and even opposition, where,
in fact, the principal views are the same."
"My ideas upon this subject have always been,
that the situation of our Churches required a literary institution; not so much for increasing its
respectability by the accomplished character of its lay
members, (although that is a consideration which,
in your first and second arguments, you have mentioned with great propriety,) but principally to
prepare our youths for the ministry. Theology is the
branch which is most connected with the Church.
It is also a branch in which, without arrogance we
may say, our Dutch Churches are acknowledged,
even in America, to equal, if not exceed other denominations: and, if proper steps could be taken
to lift up an education in Theology, in a conspicuous and respectable point of view, we might not
only hope to supply our own immediate wants, but
also be the means of supporting the great truths of
our holy religion, and become useful to other denominations. So far, then, as a College might be
instrumental to promote this great end, I always
have wished a College might be instituted: but if
by a College is understood a Literary Institution,
which expands in all the branches usually taught in
Universities, I imagine it would swallow up all the
resources which we might be able to obtain, and
in that view, after all our efforts, we should still fall
short of the principal object. * * I believe the religious liberty which is now established since the
revolution in our land, and the Liberality of sentiment which characterizes our country, do in a great
measure lessen the weight of the arguments, which
before the war might have been urged for the necessity of a College upon the broadest basis; but
still I know that an attachment to particular denominations, and a partiality in favour of their own, so
universally actuates all men, that if we had an institution, which would answer the usual purposes
of educating young persons destined for public
life, it would be an acquisition to us, and therefore
I would wish to promote such an institution, provided we could agree to set proper bounds to the
expenses necessary for obtaining teachers and
apparatus; and remember that theology was our
favourite object and principal aim, and all the rest
was only the porch that led to the temple of religious truth."
"There is a luxury in Literature, and a fascination
in the public approbation, which will easily lead the
patrons of a College from their original object,
and tempt them to spend all their strength upon
the more popular branches of education, unless
they wisely form their plan, and previously limit
themselves by proper restrictions. I think, with
respect to ourselves, it is very practicable to ascertain the general system of a College in a line
which shall procure to us the attention of the public,
and sufficiently answer all the common purposes of
Colleges in America, and yet secure the principal
object, by leaving us in a capacity of establishing
the theological branch upon a respectable and permanent basis. I am not fully convinced which
ought to be attempted first, or whether they ought
both to go together. What you mention in your two
last arguments appears to be weighty, and I have at
present no objection against attempting the business in that train. Let provision be made for the
College first. I am perfectly contented to fall in
with any plan, which appears calculated to answer
the principal object which, as ministers of the Lord
Jesus, we have in view. As to the exertions of the
Dutch Church in New-York, much may be said in
apology for a people which has been ruined by the
war, and are now still straining every nerve to rebuild their demolished temples. Their wealth is
greatly diminished, and it is not in their power to
patronise public objects with the same liberality
which, before the war, would have been practicable
for them. But I am confident, if we digest a plan
in a wise and proper manner, and convince them of
its safe and successful operation, they will not withhold their proportional assistance."
[The person to whom this letter was addressed, was a clergyman of high standing and great influence in the Dutch Church,
and his name deserves a place in the roll of the most useful and
most honoured of her departed worthies.
The following brief account of him is taken from the Christian's
Magazine. "Dr. Hardenburgh was an American. Although he
had not been favoured with the same advantages in the early part
of his education, which some of his contemporaries enjoyed, yet,
with a powerful mind, and habits of persevering application, he
made such progress in knowledge, that he was justly esteemed a
great divine. — He was ordained by the Coetus, and was the most
distinguished and able supporter of that party. His piety was
ardent; his labours indefatigable; and his ministry greatly blessed. He was the first president of Queen's College, and died in
that office at Brunswick, in 1792, universally lamented."]
The second of these letters is dated March 23d,
1790.
"Dear Madam,
*********I thank you
for writing, and most sincerely sympathize with you,
and your whole neighbourhood, in the want of the
public ordinances of divine worship. The vacant congregations are so numerous, that, as fast as
we send out new candidates, they are immediately
called, and I know not of any resource sufficient,
immediately to supply the places which are destitute. It is expected there will be three or four
students who will come forward next fall, but these
will be very inadequate to the demands of the churches. I know of no remedy for the present, but
that the respective classes must pay more attention
to the vacancies within their district, and by a
punctual rotation of duty, supply such places with
frequent service."
"The Methodists, who you mention as indefatigable in promoting their opinions, appear to be
indeed very zealous. I am but little acquainted
with them: I know none of their preachers, and
can only judge of their doctrines from a few of
their books which I have seen. I hope, in charity,
that men who so industriously strive to warn sinners of the evil of their ways, have the glory of God
in view; and I most sincerely wish they may be
the means of alarming many stupid and wicked
characters, with which our country abounds. Great
allowances ought undoubtedly to be made for persons who are not within the means of proper
information, and who are strongly prejudiced against
certain words and phrases, which, however scriptural and true, appear to them to convey an improper
idea. Under such impressions they may be strongly
attached to a system which comprehends many
errors, without seeing the consequences which flow
from their creed; but, whatever difference there
may be in their phraseology, I cannot conceive that
any who have experienced the saving influences of
the Blessed Spirit, who is the Spirit of truth, and
received the Lord Jesus, as he is offered in his word,
can heartily oppose the doctrines of grace as professed by our Reformed Church, or be at real
enmity against those truths, which not only singly
vindicate the sovereignty and glory of God, but are
so connected and mutually support each other, that if
one is taken away, the whole chain is broken, and
the plan of redemption, which is worthy of God, and
illustriously displays all the divine perfections, becomes obscured, if not essentially changed. * * *
It is said the knowing and learned among them, of
which there is no doubt a considerable number,
avowedly adopt the whole system of the Arminian
doctrines: if so, their opposition to the confession
of faith of the Reformed Church is easily accounted for."
"There was, sometime ago, a considerable rumour throughout the city, respecting the religious
exercises of many in the Methodist Church. —
Whether there was any foundation for the favourable report you heard concerning it, I do not know.
I wish it may be true; my soul would rejoice if hundreds of sinners were savingly converted by
whatever instruments the Lord might choose. Instead of
gainsaying the work, I would most willingly unite
my thanksgiving to the great Redeemer. But it
certainly is premature to pretend to ascertain with
precision, the numbers which are converted upon
no other evidence than the impressions received,
or affections expressed, in one hour. It argues an
ignorance of the human heart, or the pride of party
ostentation, to come forward with such accounts
so soon and so positively."
Two of his particular clerical friends, and most
able coadjutors in ecclesiastical matters, about
this time rested from their labours; and he
was deeply affected with the loss which the Church
and himself had sustained in their death. Divine
Providence, in the removal, within a short space,
of such men, eminent for their wisdom, piety,
and zeal, seemed to him to wear a very frowning
aspect, and to indicate that God had a controversy
with the Church.
He thus feelingly expresses liimself upon the
subject, in a letter to Dr. Romeyn, of Nov. 1791:
"When I returned home, I was greatly afflicted
to find a letter, which announced the death of our
dear brother Meyer. Another of our pillars is
gone.
[The other person whose death is alluded to, it is presumed, was
the Rev. Dr. Eilardus Westerlo, of Albany [MVD: Livingston and Westerlo were both married
to daughters of Philip Livingston.]. He died the preceding year. This excellent servant of Christ "was a native of
Holland. He had just finished his studies in the university of
Groningen, when a call from the Dutch Church in Albany was put
into his hands, which he accepted, and came to America, in 1760.
He was a man of strong mind, of eminent piety, and of great erudition, especially in theology, his favourite study, and in Oriental
Literature. He was highly popular and useful as a preacher;
and lived in great honour and esteem with his brethren in the
ministry, and with the Churches in general, until his removal by
death." — And to this small tribute to his memory, which is extracted from the Christian's Magazine, it may be added that he was an
active, prudent, and leading member of the several Judicatories of
the Church, in which he laboured with zeal to promote every
good work. At the restoration of peace, and in all that train of
business which succeeded, and upon the proper execution of which
so much depended, he acted a conspicuous and important part.
Dr. Hermanns Meyer was also from Holland, and came over
to America, in 1762. He was esteemed one of the most amiable of men, and a learned, pious, and faithful ambassador of Christ.
He settled first at Kingston. From the Church in this place, however, such was the unrelenting temper excited by the
unhappy dispute of the day — "he was soon excluded, on the ground of his
connexion with the Coetus party. He afterwards took charge
of a congregation at Pompton, in New-Jersey, and the
General Synod appointed him their professor of oriental languages. Few men stood higher in the opinion of the Church at
large, or was more generally beloved than Dr. Meyer — and his
death, so soon following that of the lamented Westerlo, was an
event calculated to awaken among all who were concerned for the
welfare of our Zion, sorrowful feelings and painful anticipations.]
He was a good and great man. We
deservedly loved him, and placed great confidence in
him. What a dark cloud appears to hover over
our Churches! Truly, my dear friend, we have
reason to mourn, and inquire why the Lord is contending with us. The ways of Providence are in
the great deep, and who can foresee the issue. But
few of us are now left to whom our younger brethren look for direction and assistance. Surely the
remnant must become more and more precious to
each other, and it behooves us to make every necessary arrangement for the establishment and
prosperity of our ecclesiastical matters, with as
much haste as is consistent with prudence."
The Doctor was now busily engaged as one
of a committee which had been appointed to
prepare a work that should present, in a simple and
condensed form, the Doctrines, Worship, and Government of the Church. The task was one of
great responsibility; and the labour of compiling
and arranging the matter appertaining to the several
subjects, was divided chiefly, as it would appear,
between himself and Dr. Romeyn. A few extracts from his correspondence with this gentleman,
in reference to the business, will give some idea of
what was his share of it, and of the pains he took
that the Church might be furnished with a suitable
manual to regulate her future concerns.
In a letter dated May 12th, 1790, he says — "I am
happy to see from your letter, that you are engaged
in that work, which I have so often requested and
wished you would finish. The division you make
is a very natural and proper one; I have only to
observe that, under the third head, which is to comprise extracts from the post acta, solutions of
questions, and subsequent acts and regulations of our
Synod, you will need more attention to know what
to leave out, than what to insert. The variety of
cases which have occurred, and which will for ever
arise in the Church, upon which some solution or
determination must be made, are little less than
infinite, and, from some particular circumstances
attending them, are seldom found to be exactly
alike. Nothing more can, therefore, be done in any
church government, than to lay down some general principles, and leave it to the Synods to
apply these with prudence and care in the decision
of particular cases. It will be safe in us not to
descend too far to particulars in our publication, but
only exhibit to the world the outlines of our views
of Church discipline, and our leading principles
and conduct."
In another of July, 1790: * * * * "Your progress in our church papers gives me pleasure; but,
that you find a part of your work is to be done
over again, is very chagrining. I hope you may be
able to finish agreeably to the plan you have proposed, and I make no doubt but it will be
acceptable to the Synod. Upon looking over the acts of
our first Vergadering, which contain the outlines of
our present Church government, I find it will not
read well in English, to translate the whole, verbo tenus, from the Dutch. Do you not suppose it would
answer every purpose of publication, which is to
convey the standards of our discipline, if the contents of our grand Artikulen were faithfully given in
a good, easy English style, without restricting ourselves to a full translation of every word, which, as
it was not designed for the press, so in many passages, is not sufficiently accurate for that
purpose?" — In another of March, 1791, "I have
not been able, until within a few days past, to take
up the subject of our own constitution and discipline. Upon considering the design of the
publication, I am fully of your opinion, that there is no necessity of adhering strictly to a translation, totidem
verbis, of the Synod of Dort: nor even of giving
every article, as many of them are local, and only
applicable to the Netherlands. It is not a history of
the Dutch Church as it is in Europe, which we are
Compile, but a true and regular detail of the constitution of the Reformed Dutch Church in America,
As our charters and our discipline refer us to the
Synod of Dort, we must show that we build upon that
basis, with such deviations as time and circumstances
have rendered unavoidable. We have two sources
from whence we draw our present constitution, —
one, the Synod of Dort; — and the other, the resolutions and fundamental articles agreed upon by our
Churches, and ratified by the Classis of Amsterdam,
in the name of the Synod of North Holland. —
From these and some subsequent acts of our own
Synod, our discipline is formed. If we mention
these sources in the head or title, and then proceed
to exhibit one regular system, without any circumlocutions or repetitions, it will appear more simple
and connected, and will be better understood, than
a large translation, and explanatory notes, could
possibly make it. To this end, suppose a title like
this was made. "The Constitution and Form of
Government of the Reformed Dutch Church in
America, as established in the Synod Nat: of
Dort, 1618 — 19; and agreed upon in the Assembly
held at New-York, 1771—72, by and with the approbation of the Classis of Amsterdam,and finally
ratified in Synod, held at New-York, October, 1791." —
This, or something shorter, which may comprehend
these ideas, will justify us in making such extracts
from each of these sources, as shall, altogether, bring
forward one complete system. This will show to
the world what our present constitution is, and sufficiently prove our connection and adherence to the
Synod of Dort. I wish to know your ideas upon
the subject. Please to drop me a line."
Under date of August 1st, 1791, he says, "I have
not yet been able to pay much attention to the
business respecting our church government, but I
will endeavour to draw out soon, the whole sketch,
agreeably to our mutual views, and will send it up
for your inspection."
Again he says, under date of August 20th: "I am
so slow in my progress with the Acts of Dordrecht,
that I know not whether I shall be able to accomplish your expectations."
The sketch, however, was prepared and submitted
to the Synod; but not being in a finished state, was
again put into the hands of the committee, for revisal: — And in November, he wrote again — "I will
try, as the Lord shall give me strength, to attend to
our constitution, and prepare a fair and accurate
copy, for the approbation and final decision of
Synod. The notes and observations you mention,
must be attended to also; but they must be short
and guardedly worded. I wish you would draw
out a sketch of such which you especially judge to
be most important, and send it to me." — In a letter
dated March, 1792, there is the following paragraph: "Upon looking over the papers, as they
now stand corrected by the Synod, I find the first,
third, and fourth parts, may be easily brought into
form, without alterations or additions of much consequence; but what to do with the second part,
which respects our Ecclesiastical Assemblies, I do
not yet know: as it now stands, it appears deficient.
To make it intelligible, and answer the purpose of
a standard for the information of all our members, I
believe some additions will be found necessary. I
have not yet digested particulars, but will send you
a sketch of them as soon as I can get them ready,"
The following March, he wrote again: — "I have
discovered that to make the whole ready for the
press, will unavoidably demand more time than can
be found previous to the Synod in May; I, therefore,
now put in a plea for an abatement to any promises
on my part, or injunctions on the part of the Synod
for that purpose."
"An idea has occurred to me respecting this
business, which I wish to communicate and receive your advice upon. I find the Synods in
Holland, &c. as they successively brought forward
their Church orders, always retained what the former and more ancient Churches had done. This
they made their text, and added only what might
be considered essentially applicable to themselves.
This is remarkably the case in the acts of the
Synod of Dort, 1618-19. Although several new
circumstances had occurred, wliich rendered some
alterations necessary, yet in their solemn revision
of the Church orders, they retain almost word for
word, the rules of the Synod held at the Hague,
1586, and whatever they judged to be local and
temporary, they added afterwards in their post acta.
If we apply this to ourselves, and wish to retain
the same attachment to the ancient Reformed
Churches, our line for procedure will be easily
marked out. * * * * Suppose we should,
then, by a careful inspection from one article to
another, collect a short but precise system of explanations, which as the express work of our own
Synod, may be added as an organizing act; and
then the original articles, together with our organization, will serve to exhibit a clear, and at the same
time, a respectable Church order. * * * If
we should adopt this mode, then the exact and prudent translation, &c. of the original articles will be
only the smallest part of the work. Our post acta
will require the greatest deliberation. In this view
you will acquiesce in my expectation that the work
cannot be ready in May next, nor do I see any
necessity of hurrying ourselves in such a manner as
to produce an unfinished or undigested work. If
such an idea should be adopted, as I have now mentioned, there would be no necessity for adding
explanatory notes, and blotting our page with things
which, perhaps, the people would not understand;
but the whole that is local would appear in one
intelligible act of organization: — But I submit the
idea to you, and wish you would please to drop a
line as soon as you can."
The work was arranged in conformity to the
plan here suggested, presenting the practice of
the Church, or the manner in which the Rules of
Church Government of the National Synod of
Dordrecht, are applied and executed in this country, in a set of explanatory articles which were
solemnly ratified in the General Synod held at
New-York, the 10th day of October, 1792; and it
was afterwards published under the title of
THE CONSTITUTION OP THE REFORMED DUTCH CHURCH,
IN THE UNITED STATES OF AMERICA.
The adoption of this constitution is a most
memorable event, as it established that consolidation of the union, without which, it was much to be
feared, the union would be but of temporary
duration, and placed the Church in a position to maintain
her character, to make herself known and respected
among other denominations, and to prosecute with
life and energy, any enterprise, the successful accomphshment of which might be deemed essential
to her future prosperity. And of the Constitution,
it may be averred, without fear of contradiction,
that it has proved the Palladium (if the term be
allowable) of the Church, or rather the great safeguard next to the Bible, under the divine blessing,
of her government, peace, and purity. — It is a good
caution. Remove not the ancient landmark which thy
fathers have set; [Prov. xxii. 28] and the writer trusts that he will
not be charged with a want of modesty, or give any
offence, for taking the liberty here to express his
hope, that a work which imbodies the results of
our fathers' wisdom and experience, and which has
hitherto been attended with such an happy influence in the Church, may be preserved inviolate.
It would be ungenerous, and by no means accord
with the impartiality of true history, to ascribe the
whole of this performance to Dr. Livingston; but
to all, nevertheless, who are acquainted with its
contents, the fact must be too evident to be disputed, after perusing his correspondence, that not a
small part of the toil and responsibility connected
with it, devolved upon him. — It is believed, too, that
he was the first person to propose that a constitution of the Church be drawn up, which, as the
reader may recollect, he did in his letter to Dr. R. of
March, 1788 [See page 298]; — and for this, if for no other reason,
he may with propriety be represented as the Father
of it, and the representation, it is conceived, involves no injustice or disrespect to the memory of
his able and efficient associate.