Argument of William H. Seward, in Defence of William Freeman, on His Trial for Murder, at Auburn, July 21st and 22nd, 1846. Reported by S. Blatchford
(
This work has been selected by scholars as being cultur...)
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.
This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
(
This work has been selected by scholars as being cultur...)
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.
This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
The Theory and Use of the Church Calendar in the Measurement and Distribution of Time
(
This work has been selected by scholars as being cultur...)
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.
This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Samuel Seabury was an American Protestant Episcopal clergyman, Doctor of Divinity Presbyter of the Diocese of New York.
Background
Samuel was born on June 9, 1801 in New London, Connecticut, United States, the eldest son of Charles Seabury, then rector of St. James' Church, and the grandson of Bishop Samuel Seabury; his mother, Anne (Saltonstall), was a descendant of Richard Saltonstall. In 1814 Charles Seabury moved to Setauket, Long Island, as rector of Caroline Church.
Education
Because of his poverty his father was unable to afford his children a formal higher education. Samuel, however, pursued classical and theological studies while working in New York, and, later, while teaching school in Brooklyn.
Career
The influence of Henry U. Onderdonk, then rector of St. Ann's Brooklyn, confirmed him in the high churchmanship traditional in his family. On April 12, 1826, he was ordained deacon by Bishop John Henry Hobart in All Saints' Chuch, New York.
After several short engagements he took charge of St. George's, Hallet's Cove (now Astoria), which under him became an organized parish. Here Hobart ordained him to the priesthood on July 7, 1828. Shortly afterwards, he became classical instructor at Muhlenberg's famous school in Flushing. While here he projected a series of textbooks announced in The Study of the Classics on Christian Principles (1831).
On September 1, 1833, he became editor of The Churchman. Although specially concerned with the diocese of New York. The opening years of his editorship were marked by controversies on minor points of doctrine with his predecessor, William R. Whittingham, and with the faculty of the General Theological Seminary. From 1835 to 1838 he taught Evidences at the General Seminary. In the latter year the Church of the Annunciation was founded for him.
In 1843 he recommended as examining chaplain and defended as editor the ordination of Arthur Carey, who was attacked for his adherence to Newman's principles. In the fall Carey became his assistant at the Church of the Annunciation, and after the young man's death in April 1844, Seabury delivered a generous tribute to his devotion and pastoral zeal in The Joy of the Saints (1844).
With the growth of the Church of the Annunciation, he had resigned his editorship in February 1849. In 1853, after the consecration of Bishop Jonathan M. Wainwright, he refused reelection to the standing committee. His teachings are illustrated in several sermons preserved from this period and in The Continuity of the Church of England (1853). His American Slavery. Justified (1861) was a not very happy excursion into politics.
In 1862 he was elected professor of Biblical Learning at the General Seminary, which, until 1866, being in financial difficulties, gave him a residence, but no salary; he retained his rectorship until 1868, when he surrendered it to his son, William J. Seabury. Increasing ill health gradually obliged him to give up all but the most essential duties of his position.
He died shortly after his return from the summer vacation of 1872. His son, William, edited and published in 1874 some of his father's writings under the title Discourses Illustrative of the Nature and Work of the Holy Spirit, and Other Papers.
(
This work has been selected by scholars as being cultur...)
Religion
Loyally supporting Bishop Benjamin T. Onderdonk, Seabury welcomed the Oxford movement.
Views
While Samuel Seabury had welcomed and defended the tractarians, his own views remained those of the old high churchmanship of his youth. In the eucharist he stressed the commemorative sacrifice rather than the real presence and devotional habits deduced from that doctrine. Never concerned about ceremonial, he took little part in the "ritualistic" controversy of the later sixties; but in the seminary disputes of 1869-71 he sided with the majority of the faculty against Prof. George F. Seymour.
Connections
Seabury was married three times: first, May 17, 1829, to Lydia Huntington Bill, by whom he had two daughters; she died on April 16, 1834, and on November 17, 1835, he married Hannah Amelia Jones, by whom he had a son and three daughters; after her death, September 18, 1852, he was married, October 17, 1854, to Mary Anna, daughter of Samuel and Catharine (Schuyler) Jones.