EDITOR'S TABLE.

NOTICES OF BOOKS.

A correspondent in the West, who has sent us a

LAUDATE DOMINUM.-A SELECTION OF GREGORIAN

few subscribers, says that there is a report in his { AND OTHER CHANTS AND DOXOLOGIES, adapted to the neighborhood, that "the Evergreen is under the editorial management of a certain clique," and but for this report, he should have forwarded us a much larger list of subscribers. We should not take any notice of such a report, if our correspondent (fearing that the interests of our periodical may suffer from it) had not so earnestly requested it; and now, all we deem it necessary to say, is, that there is not, nor has there been, any other person concerned, in any way whatever, in the "editorial management" of the Evergreen, than the one whose name is publicly given as Editor and publisher. He alone constitutes the formidable "certain clique." As to the clergyman whose name was mentioned in connection with this "clique," we have not even a personal acquaintance with him, nor has he ever written a single article for our pages, though we acknowledge that we should be happy to be favored with some contributions from his practised pen.

Morning and Evening Service of the Church; together with the Responses and Trisagion at Holy Communion, and the Suffrages to the Litany. Published for the use of the Diocese of Maryland, with the approbation of the Bishop. Baltimore: D. Brunner. Of all the numerous new publications of music, it is but seldom that we meet with a work which we think honestly deserving of the name of Church-music. In the present day, a false taste prevails respecting almost every good thing-a rage for novelty in music and most of the fine arts, and, we regret to say, even in religion. The drawling movement, as well as that of quick-step rapidity, the crashing chords, and the excessive use of chromatic passages in modern music, is really excruciating. To see every fair page" spattered over" with accidental sharps, flats, and naturals, is to us a cheerless sight; yet the sight is then a thousand times preferable to the sound of such music. We have sometimes almost wished that some of our composers We cannot conjecture what could give rise to such of these exquisitely torturing chromatic passages were an entirely unfounded report. If our correspondent doomed to hear their own tunes for twenty-four hours' should hereafter hear any persons repeating this false endurance, and then, if they should survive the instatement, we hope he will not fail to ask them wheth-fliction, and their organs of hearing should not have

er they have ever read the story of the "three black crows."

become incurably disordered, we think they would learn to have some compassion hereafter for the ears of other people.

It might with reason be expected that the sects around us, with their ever-changing doctrines and practices, and their holy horror of all that is primitive and venerable in Church order and discipline, would have no relish for these sublime strains, which were sung by "holy men of old." And since many of those who bear the name of Churchmen, have, until lately, been connected with these sects, we do not so much wonder that some few among them—like the Israelites, hankering after the flesh-pots of Egyptshould continue to give a preference to the meagre, spiritless compositions of the present day. But it is a matter of surprise to us, how any one can truly love our excellent and primitive liturgical service, and not earnestly desire to see that style of rich and majestic

To those who like a plain story on a plain subject, we commend the perusal of the tale (commenced in our last and concluded in our present number) entitled "An afternoon visit to Aunt Betsey; or, an Old Maid's opinion of the Blueford Boarding School." There are more of these "Blueford" schools around us than most persons suppose. We are not disposed to find fault with the teachers of such schools; for if they (as is natural to suppose, amid such general hostility to the Church) really regard the principles of the Church as only the "devil's edition of Christianity," (as one of their distinguished divines has publicly termed it,) then we cannot see how teachers can honestly avoid exerting their influence against such a "mother of abominations." It would be impossible for them, under such convictions, to be perfectly neu-music, which prevailed so long in the Christian Church, tral on all occasions, and it is folly for them to profess to be so, and still greater folly for Churchmen to The collection before us is a small and convenient believe it, when we know that their sympathies are manual of twenty-eight pages, containing chants, turned toward any other direction than the Church. doxologies, responses, &c., for the Morning and EveBut we do think that parents in the Church are blame-ning Service of the Church. The selection embraces able in sending their children to such schools, thus ex- some of the best music of former centuries; and the posing them to all the evils of sectarianism-especial-appropriate directions prefixed to the work, if thorly since we are now blessed with so many good Church schools, which ought to be supported. Non-Episcopalians seldom expose their children to the influence of our schools, and we see no reason why Churchmen should not be equally wise.

restored to its former lofty and dignified station.

oughly carried out, will tend to the speedy improvement of our style of chanting, and to the general introduction of true Church-music. We would be most happy to know that the work has been adopted by every Church-choir in our country.

He

THE COMPREHENSIVE CHURCH; or, Christian Unity (ligion in Germany, quoting only "in order to preand Ecclesiastical Union. By the Rev. Thomas H. Vail, A. M. Hartford: H. Huntington, Jr., 1841.This work, a copy of which the author has recently sent us, has now been before the public for three years. The edition, we are glad to learn, is nearly exhausted. We think the work has not met with so general a circulation as it would, if its merits, and especially its design, were well understood. It professes to be an argument with non-Episcopalians upon their own principles. It does not profess to teach the whole doctrine of the Church, on all the points introduced. The main object of the author appears to be, to set forth the comprehensiveness of the Church-her capacity to receive and bless all Christ's true disciples.

vent all possible ground of cavil," the admissions of
those who are decided friends of the Germans.
fully sustains his positions, and we are forcibly shown
the awful danger of rejecting the Episcopate and a
Liturgy. We have but little to fear from the bitter at-
tacks of the New Englander, so long as we have such
a Church-champion as Juris Consultus to fight our
battles for us.

The evils of sectarianism are exhibited in a clear and courteous manner-the necessity of a comprehensive or Catholic Church is shown, and what the author considers the fundamental principles of such a Church -"universality and unity-liberty and law-compromise and conformity." He then proves, by numerous facts, that the Protestant Episcopal Church, and that alone, possesses these comprehensive traits, that it is the only Church founded upon the primitive and Apostolic model, and that consequently "it is the bounden duty of all Christians who love their Lord, and wish to keep his commandment of unity, to unite themselves, at once, with this Church." This work is more especially designed for the edification, not of the Churchman, but of the non-Episcopalian. And we cannot see how the latter can escape from the conclusions to which, if he be honest with himself, he must arrive, after having carefully followed the course of argumentation adopted by the author.

SERMONS, preached at Glasbury, Brecknockshire, and in St. James' Chapel, Clapham, Surrey. By the Rev. Charles Bradley, Vicar of Glasbury, &c. First American, from the seventh London edition. New York: D. Appleton & Co. New Haven: Croswell & Jewett.—This is a handsome octavo volume of 232 pages, in double columns, containing in all forty-one sermons, on various subjects. The style of the author is unusually simple, chaste and elegant, and, to use the language of one of the English periodicals, the "discourses are practical, scriptural, and devout."

THE CHURCHMAN'S LIBRARY, No. 5, for April; containing in continuation, "CHRISTIAN MORALS," by the Rev. William Sewall, M. A. Flemington, N.J.: J. R. Dunham. New Haven: Croswell & Jewett, Agents.— To those who wish to furnish themselves, at a very low price, with some valuable productions of English authors, we again recommend this series of republications.

THE PASTOR'S APPEAL TO HIS FLOCK, ON CONFIRMATION. Showing its Authority, Nature, Qualifications for it, and Motives to it. Hartford: H. S. Parsons.— We presume that there is not a clergyman in the Church who has not often felt the want of a small and From a hasty glance at the pages of this book, compendious tract, adapted for general circulation some might suppose that the author is willing to conamong those who ought to "be ready and desirous to cede some Church-principles, provided he can thereby be confirmed." We are happy to announce that we more successfully promote the great and desirable believe such a little work is now presented,—a work end of Christian union; but we think if any one will "that shall meet certain difficulties and objections, carefully read the whole work, he will not thus mis-which, in the present state of religious doctrine and apprehend the author. He will find throughout a great Catholic principle held up to view, and supported by incontrovertible arguments.

shall, at the same time, assist candidates for Confirfeeling in this country, are often urged, and which mation, in an intelligent and faithful preparation for that solemn ordinance." We confidently predict a wide circulation for this excellent tract.

BLACKWOOD'S EDINBURGH MAGAZINE, for April. American edition. New York: Leonard Scott & Co. New Haven: T. H. Pease. This number contains some rich and vigorous contributions. We have been particularly interested in the article entitled " Mos

The State of Religion in ENGLAND AND GERMANY COMPARED; being an Examination of a Review of "New Englandism not the Religion of the Bible,” in the New Englander for April, 1844. By Juris Consultus. Hartford: H. S. Parsons.-The April number of the New Englander contained, among its usual quantity of slanders upon the Church, an article entitled " Bishop Brownell's Attorney on New Eng-lem Histories of Spain-The Arabs of Cordova," in landism." The pamphlet before us is an "Examina- which we have a rapid history of the Mohammedan tion" of that article, and the author proves, from the domination, and cultivation of literature by the Arabs admissions of non-Episcopalians, that the state of in that country. It may show the enterprising spirit things in the Church of England is not in accordance of the publishers, to mention that this number of with the representations [mis-representations] of the Blackwood's Magazine was reprinted within twentyNew Englander. He then examines the state of re-four hours after its reception in this country.

VOL. I.

THE EVERGREEN.

JULY, 1844.

NO. VII.

For the Evergreen.

MEMOIR OF BISHOP PROVOOST.

WRITTEN CHIEFLY BY HIS SON-IN-LAW, THE LATE HON.
CADWALLADER D. COLDEN, WITH COMPILATIONS, BY
GEORGE B. RAPELYE.

THE family from which Bishop Provoost was descended, at the earliest period to which it can be traced, (1550,) was French. The name probably was originally "Prevot," and may have been changed by the circumstance of different branches having been transplanted, and having lived for a century or two among the Dutch and English. The orthography of the name with the double O seems of quite modern date, some of the family using only the single O; and the Bishop himself, in the early part of his life, appears sometimes to have written his name in this

manner.

arms.

I find in some of the old books, which must have belonged to former generations, the Provoost coat of Without pretending to be able to describe it scientifically, I may mention that it is a plain shield, (argent,) bearing three mullets pierced with arrows; the crest is a hand grasping a spear; the arms bent, as in the act of casting the arrow; the motto, "Pro libertate." It has sometimes been supposed that Bishop Provoost adopted this motto at the time when he took a decided part in favor of the liberties of this country; but this is a mistake, as it was undoubtedly borne by the family in remote times.

English, who had settled at Versche Rivier, (Connecticut river,) on what the Dutch claimed as their territory. He was successful in driving away the intruders, and built a fort at what is now called Saybrook, to which place he removed his family, and continued to command and reside in the fort for a number of years. There was another brother, Elias, who also came to this country and settled in Albany, then fort Orange. From this Elias Provoost, sprang the Provoosts of that quarter. David Provoost had a number of children, and died in 1657. His third son, David, was born at Saybrook, in 1642, and in 1668, married Catharine Lawrence, who was born in Holland, in 1650. They had a number of children; the fourth of whom, Samuel, was born in New York, in 1687. Samuel Provoost had several children—his son John was born in New York, in 1713. He became a merchant of respectability and wealth. He married Eve Rutgers, of the same city. They had many children, the eldest of whom, SAMUEL PROVOOST, the subject of our memoir, was born in New York, on the 26th of February, 1742, O. S. It is curious to observe, as indicative of the superstitions of the times, that his father was not only careful to record the exact hour and minute of his children's birth, but he also set down the aspect of the heavens at the time.

teenth year.

His ancestors for several generations belonged to the Dutch Church. When he joined the Church of England, does not appear. The probable conjecture is, that he may have been somewhat influenced in this respect, by pursuing his collegiate course at home, under President Samuel Johnson, (who was also a settled minister of Trinity Church,) and by finish

Samuel was baptized by Dominie Henricus Du Bois. After he had received the rudiments of ordinary classical instruction, he entered as one of the early students of King's (now Columbia) College, then a frame building in Trinity Church-yard, and was one of a The first of the family of whom I can find any class of nine that graduated at its first commencetrace, is a William Provoost, who resided in Paris atment, receiving his baccalaureate degree in his seventhe time of the massacre of St. Bartholomew. The family were Huguenots; and this William Provoost, and another of the same name, made their escape from the murderers employed on that occasion. The latter took refuge in Geneva. William escaped to Amsterdam, where he married a French lady, also a fugitive from Paris. Of this marriage, there were five sons; the eldest was Johannes, who married a Dutch lady, by whom he had three sons; the youngesting his education abroad, at an English University; of whom (David) came to this country, then New or what is more probable, he may, like others, have Netherlands, in 1624. He soon after returned to been driven from the Dutch Church, by its consistory's Holland, and there married a lady by the name of pertinaciousness, in disregarding the entreaties of the Tam Waart, and in 1634, with his wife, came to New younger part of the two congregations, to have a part York, then New Amsterdam. He was soon after of the services conducted in the English language. commissioned by the Director General of New Nether-In the summer of 1761, he embarked for Europe. lands, to command a military expedition against the He arrived at Falmouth, in September; and in No

vember, he entered fellow commoner of St. Peter's College, Cambridge, England. While he seems to have partaken freely of the gayety which was then the fashion of the English universities, he appears also to have prosecuted his studies with great assiduity. His father allowed him a private tutor, the celebrated Dr. John Jebb, a man of distinguished talents, with whom Mr. Provoost formed an ardent friendship, and was in correspondence so long as Dr. Jebb lived.

Soon after his return, it was proposed in the vestry (Oct. 26th, 1769) to dismiss Mr. Provoost, on account of the insufficiency of the corporate funds to meet his salary, £250, or $625. This proposition was not adopted; but on the 6th of the next month, it was resolved, that he should be continued as an assistant Minister, if he could be content, instead of a salary, to receive such compensation as could be raised by subscription. While this matter was pending, Mr. Provoost remonstrated against what he considered as the bad faith of the attempt to place him on any other footing in the Church, than that on which he stood when he left it, with the consent of the vestry, to make his visit to Ireland. How he treated the offer of the vestry, that he should be supported by subscription, does not appear. It is very certain, however, that it was not accepted, and that about this time his connection with Trinity Church was dissolved.

Soon after Mr. Provoost had commenced his studies at Cambridge, he seems to have decided on the Church as his profession, and it is evident, from the letters between him and his father, that this was his own unbiassed choice. He had acquired a knowledge, not only of the Latin, Greek, and Hebrew languages, but he made himself master of the French and Italian. { On the 23d of February, 1766, he was admitted to the order of deacon at the Chapel Royal of St. James' Palace, Westminster, by the Bishop of London; and on the 25th of March of the same year, he was admitted to priests' orders at the King's Chapel in White-vestry, as a discontent with Mr. Provoost; for it was hall, by Dr. Edmond Kean, Bishop of Chester.

Benjamin Bousfield was a fellow student of Mr. Provoost, at the University of Cambridge; they were intimate friends. Mr. Bousfield was the only son of Thomas Bousfield, a man of large estate, and then the only banker in the city of Cork, Ireland. The son was afterwards a conspicuous character in the Irish House of Commons, and ex-sheriff of the county of Cork, during the great political contentions of that country. He was so far a literary man, that he ventured to enter the field with the great Edmund Burke, and write a pamphlet in answer to Mr. Burke's celebrated book on the French Revolution.

At about the period last mentioned, the widowed mother of Mr. Bousfield, and her daughter Maria, paid a visit to Cambridge. The acquaintance between Mr. Provoost and the sister of his friend, soon ripened into a mutual attachment, and on the 8th June, 1766, they were married in St. Mary's Church, Cambridge, by one of the senior fellows of Trinity College.

Soon after his marriage, he returned to New York with his bride, and in December, 1766, he accepted a call to be one of the assistant ministers of Trinity Church, which embraced St. George's and St. Paul's Chapels; the Rev. Samuel Auchmuty, Rector, the Rev. John Ogilvie, and the Rev. Charles Inglis, assistant Ministers.

In 1768, he was prevailed on by his wife, to pay a visit with her to her relations in Ireland. He seems to have had the permission of the vestry, to absent himself for this purpose, with an understanding on his part, at least, that when he returned he should resume his station in the Church, on the same terms as when he went to Ireland. But the vestry appear to have thought themselves at liberty to make his continuance in his office, to depend on conditions which they thought proper to propose.

But it is probable that the insufficiency of the funds, was not so much the cause of the proceedings of the

evident that some part of the congregations were dissatisfied with him; and of this he was not unconscious. In a letter written soon after his return from Ireland, he says, "I am now returned to my native country; we have a fine son and daughter, and I should think my situation perfectly agreeable, if it were not for the bigotry and enthusiasm that generally prevails among people here, of all denominations. Even the Church, particularly the lower members of it, is not free from the general infection. As I found this to be the case, I made it a point to preach the plain doctrines of religion and morality, in the manner I found them enforced by the most eminent divines of the Church of England. This brought an accusation against me by these people, that I was endeavoring to sap the foundations of Christianity, which they imagined to consist in the doctrines of absolute predestination and reprobation; placing such unbounded confidence in the merits of Christ, as to think their own endeavors quite unnecessary and not in the least available to salvation; and consigning to everlasting destruction all who happen to differ from them in the most trivial matters. I was, however, happy enough to be supported by many of the principal persons of New York."

The excitement alluded to in this letter, had its origin in the pulpit displays of the celebrated Rev. George Whitefield, who had visited New York. There were among the disciples of this popular preacher, some who called upon Mr. Provoost, by anonymous letters, to preach Mr. Whitefield's doctrines, and reprobated Mr. Provoost's sermons, because "they were too moral, and contained not enough of evangelical truths."

It is extremely probable, also, that much of the discontent of the vestry with Mr. Provoost, grew out of the political questions which then agitated the