Monthly Archives: July 2016

George Wm. Warren’s “fanciful and somewhat comic style”

In an earlier post, we mentioned a characterization of George William Warren’s performance on the organ: “Mr. Geo. Wm. Warren organist of St Paul’s Albany next extemporised in his usual fanciful and somewhat comic style.” This assessment was contained in a review of a concert celebrating a new Hook organ at St Paul’s Church in Troy, New York. The letter, signed only “Philomel,” was published on page 102 of the October 28, 1854 issue of  Musical World.

George William Warren

George William Warren

But we have recently found that there is more to this story. Warren responded the same month in a letter  to the Musical World’s editor published in the December 2, 1854  of the journal (page 166).  After describing  the European opera career of former St. Paul’s soloist Henry Squires, Warren reacted with good humor to Philomel’s characterization, and suggested why the reviewer might have found his performance comical:

One thing more and I am done. Your correspondent “Philomel” writes from Troy about the Organ exhibition at St Paul’s, and dubs me a Comic Organist; and as it is not so desirable to have that reputation, as some other, will you allow me to justify myself in the Musical World. When I played that evening it was a prima volta and in a certain passage when I used the CC pedal expecting that I had drawn the register “pedals and choir” lo! it was “pedals and great” and nothing out but “trumpet” which of course snarled astonishingly; as I was in for it, I proceeded up the scale and finally got out of the scrape. I explained this to Mr. Philomel who was in the Organ loft; but it is a very good joke and if he has said it, of course I am a Comic Organist and if Christy will get an organ to use at his concerts, maybe he will give me an engagement. Again I would say to you, how much I am charmed with your paper and I wish it was a dally instead of a weekly: and if I can be of use to it in any way command.

As Warren prepared to show off his footwork, he pulled the wrong coupler, and instead of bringing a pleasant mixture of sounds to the instrument’s pedals, he brought only a blaring trumpet. When he played the lowest note on the pedal board, the audience heard a loud, nasty blast. By moving up the pedals, the ugly effect was reduced, and Warren was able to continue. This, then, was Warren’s guess as to what Philomel found fanciful and comic.

The “Christy” from whom Warren jokingly suggests he might receive an engagement, was Edwin Pearce Christy, entertainer and producer, whose minstrels shows included an early version of vaudeville.

But this jovial conversation was not over!  In the December 23, 1854 issue of Musical World (page 206), Philomel replied to Warren’s explanation of his error in registration, and expresses affectionate regard for the young organist’s energetic style and character:

I regret that any remark of mine should cause even that degree of uneasiness in Mr. George Wm. Warren’s mind sufficient to call for a “comical” letter. Mr. Warren is, incontestably, a wit; and I do not desire, either by accident or design, to incur the consequences of his ridicule. Lest, however, he should deem the last observation more “comical” than true, I beg to state, that my remark “Mr. Warren extemporised in his usual fanciful and somewhat comic style” referred not to the mistake in the pedal playing, for this is common enough, and I did not notice it; but simply to his off-hand, dashing, sprightly, operatic, and in view of his unmistakably volatile temperament, occasionally comic style. Indeed a man cannot break away from the general current of his thoughts, and Mr. Warren’s musical expressions are the natural outbursts of a heart, (to all outward appearance at least) free from care, and overflowing in its excess of joy.


George Wm. Warren at Albany’s Second Presbyterian Church

In previous posts, we have outlined George William Warren’s engagements as St. Paul’s organist and choirmaster, showing from contemporary sources that he was at St. Paul’s from late 1848 until August 1, 1860, the “nearly thirteen years” at St. Paul’s that he mentions in his letter of resignation[i].

During this period, we know that Warren left St. Paul’s during late 1856 and some part of 1857 when he was organist and choirmaster at Albany’s Second Presbyterian Church. Until recently, however, it has not been possible to say exactly how long he was there. Our only source of this information that he had gone to Second Presbyterian was a November 1856 article in a Boston music journal,[ii] which does not tell us exactly when he left St. Paul’s, or when he returned.

Second Presbyterian Church (source: Albany Group archive)

Second Presbyterian Church (source: Albany Group archive)

The chronology is now provided by a May 1857 article in the Albany Morning Express which announces Warren’s departure from Second Presbyterian: “St. Paul’s Church has finally effected another engagement with George William Warren, who, until last October had been their organist for eight years.”[iii] This would mean that Warren left St. Paul’s in October 1856 and returned (as we know from his letter of resignation[iv]) effective August 1, 1857.

This period of a bit less than one year at Second Presbyterian is confirmed by an August 26, 1857 article about the gift of a silver goblet to “Mr. George William Warren, on retiring from the Second Presbyterian Church as organist, to resume his previous position at St. Paul’s.”[v] The article transcribes a letter, dated August 26, 1857, from the choir of Second Presbyterian to Warren, in which they thank him for his “instruction and direction as leader of the music in Second Presbyterian Church for one year.”[vi]

This allows us to construct a chronology of Warren’s activities during 1856 and 1857. In an April 1856 advertisement Warren identifies himself as “Organist and Musical Director at St. Paul’s Church (eight years)”.[vii] But sometime during the summer of 1856, Warren decided to leave St. Paul’s.

John Tweddle

John Tweddle

In September, according to St. Paul’s vestry minutes, “George W. Warren account for services as Organist & amounting to $698.77 was present and referred to Messrs. [Edward E.] Kendrick [, John] Tweddle & [Benjamin C.] Raymond with power & authority to adjust the same.”[viii] Almost $700 was a great deal of money in 1856, perhaps very close to a full year’s salary. Had Warren not been paid for some time? It seems likely, but we have no evidence.

Whatever the cause, Warren left St. Paul’s during the month of October 1856, and settled into his new job at the church often called “Mr. Sprague’s Church,” in reference to its eminent minister, William Buell Sprague. We first hear of him in his role at the exhibition of a new organ at First Congregational Church in Albany.

Front, 1856 Organ Exhibition Program (Albany Public Library Pruyn Collection)

Front, 1856 Organ Exhibition Program (Albany Public Library Pruyn Collection)

Reverse, 1856 Organ Exhibition Program (Albany Public Library Pruyn Collection)

Reverse, 1856 Organ Exhibition Program (Albany Public Library Pruyn Collection)

The program for a December 12, 1856 Organ Exhibition, celebrating the installation of a new William A. Johnson organ at First Congregational lists among the organists who played that day George William Warren, “organist of the Second Presbyterian Church.” Warren performed twice, first demonstrating the new instrument’s use in religious music, and then playing a set of extemporaneous improvisations titled “Extempore Fantasie, a la Orchestra.” We assume this was similar to the “Prelude in Organ Style concluding with an extempore Fantasio a l’Orchestre” that he performed in June the previous year at the exhibition of a new organ at Troy’s Park Presbyterian Church.[ix] We can hope that the audience that day was entertained by Warren. An 1854 review says that he “extemporised in his usual fanciful and somewhat comic style” at the exhibition of the new organ at St. Paul’s Church, Troy, New York in October of that year.[x]

First Congregational Church and its minister, Ray Palmer (Albany Public Library Pruyn Collection)

First Congregational Church and its minister, Ray Palmer (Albany Public Library Pruyn Collection)

A major change for Warren at Second Presbyterian was the type of choir. At St. Paul’s, Warren had conducted and composed for a quartet choir, four professional soloists, many of whom (including Lucy Eastcott, Henry Squires and Isabella Hinckley) went on to operatic careers. Second Presbyterian, on the other hand, had a chorus choir, a larger group primarily composed of amateurs.

During his year at Second Presbyterian, Warren continued his relationship with St. Paul’s and its choir. In January 1857, his Second Annual Concert for the Poor included Isabella Hinckley and Master Willie [William James] Gourlay, St. Paul’s former soprano and treble soloists[xi]. And the next month, Warren, “assisted by the choir-boys of St. Paul’s,” provided music for service at Grace Church to test improvements to its organ by an anonymous donor. This Festival Service also included St. Paul’s “Old Choir” (probably members of the former quartet choir) consisting of Miss [Isabella] Hinckley, Miss [Elizabeth M.] Atwood and Mr. [Stephen W.] Whitney.[xii]

George William Warren

George William Warren

We have only a few clues as to why Warren chose to return to St. Paul’s. He was a member of the congregation, and Mary Eliza Pease, whom he would marry at St. Paul’s in September 1858, was also a communicant. But as the Albany Morning Express suggested in May[xiii], St. Paul’s vestry must have made him an offer impossible to refuse.

The Albany Morning Express article mentions two elements in that offer: “The organ is to be entirely rebuilt at a cost of $1,200. The choir seats will be arranged for a “chorus,” and every plan of Mr. Warren’s which can advance true music will be fully carried out.”[xiv] The second factor is most interesting: Warren was planning to replace St. Paul’s quartet choir with a chorus like Second Presbyterian’s. In a letter to Second Presbyterian’s choir, responding to their letter of thanks to him, Warren explains what he learned there:

Your hearty wishes for my future success takes away much of the sadness in parting from you as organist. Still I shall never forget the enjoyment of last year’s choir practice, which, thanks to your kind attention , was to me a period of great profit and pleasure; for it was my first experience in chorus choir training, and the good success that has marked our united efforts, will always convince me of the vast superiority of chorus and congregational effects in church service to the “quartette” arrangement now so popular in many churches. (Still, a change in the right direction is surely taking place, and this awakening interest for true church music is one of the good signs of the times.)[xv]

It is important to remember that, although George William Warren had been a church musician for thirteen years, he had very little formal training, and was not yet thirty years old. Clearly, the year’s experience at Second Presbyterian was an important step in his education.

By the spring of 1857, St. Paul’s terminated its contract with Albert H. Wood and the quartet choir effective 20 Apr 1857[xvi], and a month later George William Warren again offered his services to St. Paul’s[xvii]. But even before Warren resumed his duties at St. Paul’s on August 1, 1857[xviii], he made it clear what he learned at Dr. Sprague’s Church. In the classified section of the Albany Evening Journal for June 15, 1857, Warren advertised for “Ladies and Gentlemen with fine voices and fair musical abilities.” Clearly, “St. Paul’s New Choir” was to a be chorus choir.

Albany Evening Journal 15 Jun 1857

Albany Evening Journal 15 Jun 1857

The following year, we have evidence from St. Paul’s vestry minutes that rebuilding the organ and moving the choir chairs were not the only expenses necessary to bring George Wm. Warren back to St. Paul’s.

Edward E. Kendrick

Edward E. Kendrick

In May 1858, church treasurer Edward E. Kendrick reported a $680 shortfall in the church budget, consisting in large part of expenses related to Warren and choir, including “fitting up and arranging the organ loft and north room with carpets, gas, painting, gilding and decorating for the convenience of the musical director and the choir, and the salary of the organist increased from $850 to $1100.”[xix]

[i] Warren’s letter of 24 Apr 1860 is transcribed in the St. Paul’s vestry minutes of 4 May 1860

[ii] Dwight’s Journal of Music 15 Nov 1856, page 53.

[iii] Albany Morning Express 30 May 1857.

[iv] Warren’s letter of 24 Apr 1860 is transcribed in the St. Paul’s vestry minutes of 4 May 1860

[v] “Musical Compliment,” Albany Evening Journal, 7 Sep 1857.

[vi] “Musical Compliment”.

[vii] Albany Evening Journal 7 Apr 1856, page 53

[viii] St. Paul’s vestry minutes for 6 September 1856

[ix] Troy Daily Whig 14 Jun 1855.

[x] Musical World, 28 Oct 1854, page 102.

[xi] Albany Evening Journal 22 Jan 1857.

[xii] Albany Evening Journal, 21 Feb 1857

[xiii] Albany Morning Express 30 May 1857.

[xiv] Albany Morning Express 30 May 1857

[xv] “Musical Compliment”.

[xvi] St. Paul’s vestry minutes. 17 Apr 1857.

[xvii] St. Paul’s vestry minutes. 26 May 1857.

[xviii] Warren’s letter of 24 Apr 1860 is transcribed in the St. Paul’s vestry minutes of 4 May 1860

[xix] St. Paul’s vestry minutes. 22 May 1858.

Mr. Starkey’s “high-church notions” divide St. Paul’s

William Ingraham Kip’s year-long medical leave (1844-1845) worked well for him and for the people of St. Paul’s: he returned in good health, and spent another eight years as our rector. Today’s post is the story of his successor’s medical leave, which ended badly and precipitated a crisis that almost destroyed the congregation.

When Kip resigned in December 1853, the vestry named as his successor Thomas Alfred Starkey, then the rector of Christ Church, in Troy, New York. Starkey arrived in February 1854. Fourteen months later, in April 1855, Starkey submitted his resignation because of ill health. He withdrew it “at the urgent request of the congregation.”[i] Then again, three years later, in April 1858, Starkey submitted his resignation because of ill health. This time, the vestry offered him a six-month leave of absence. Starkey accepted, and traveled to Europe.

Thomas A. Starkey

Thomas A. Starkey

Previous histories end the narrative neatly, if not happily: Starkey returns from his leave in early October 1858, announces that his health is still fragile and again submits his resignation. The vestry reluctantly accepts the resignation, and a few months later announces the call of the new rector, William Rudder. This is the account given in a 1877 sketch of the congregation’s history[ii], and followed by all historical essays since that time. The vestry minutes support this version, containing only their offer of a leave of absence, followed by his resignation in November.

But this neat version is incomplete, and hides the story of a significant dispute within the congregation that tells us much about the church and the times. To understand it, we need to return to the long, successful tenure of William Ingraham Kip. In his farewell sermon at St. Paul’s, preached December 11, 1853, he said:

We have Brethern (sic) been at peace among ourselves. There has been no party strife within our borders, even among the exciting times which for some years marked our church; but Pastor and People have been in one mind in all that concerns the welfare and progress of the Church. It is to this that we owe our prosperity and Oh remember Brethern (sic) that so it must always be, if you would not decline and relapse into feebleness.

The “exciting times” to which he refers was the period of the 1830s and 1840s, when the English Oxford Movement’s “Tracts for the Times” were distributed in the United States. As the Episcopal Church sought to balance its theology in light of renewed interest in Catholic theology and liturgy, Kip wrote a series of lectures which he presented at St. Paul’s on Sunday evenings in the winter of 1843 and later published as The Double Witness of the Church. The lectures, relying on both scripture and tradition, distinguished the American Episcopal Church from the protestant denominations on one side and the Roman Catholic Church on the other. As Kip wrote in the Preface:

[The author] believes that this work will be found to differ somewhat in its plan, from most of those on the claims of our Church, which are intended for popular reading. They are generally written with reference merely to the Protestant denominations around us. The public mind, however, has lately taken a new direction, and the doctrines of the Church of Rome have again become a subject of discussion. The writer has therefore endeavored to draw the line between these two extremes – showing that the Church bears her DOUBLE WITNESS against them both – and points out a middle path as the one of truth and safety.[iii]

John Henry Hobart, Bishop of New York 1816-1830

John Henry Hobart, Bishop of New York 1816-1830

The Tractarians had little influence on Kip, who saw their works as supporting the high church theology to which he already subscribed. The Double Witness, while occasioned by the Tractarian controversy, restates the position of Kip’s mentor, Bishop John Henry Hobart, who summarized his theology when he wrote “My banner is, EVANGELICAL TRUTH, APOSTOLIC ORDER.”[iv]

Thomas A. Starkey

Thomas A. Starkey

Thomas A. Starkey was also a high churchman, but one of a very different sort. While the press described him as moderate high churchman, that term had acquired a new meaning, one much affected by the distinctive theological, devotional and social views of the Oxford Movement. Starkey described the movement glowingly in his 1877 sermon at St. Paul’s:

The period of my rectorship of this parish which extended from February 1854, to the autumn of 1858, was embraced within a very interesting and exciting portion of our general Church History. The long-continued stagnation in English and American Church life had been disturbed twenty years before by what is known as the “Oxford tracts movement.” In the old diocese the controversies, growing out of local causes had terminated two years before in the election of Bishop Wainwright, whose bright but brief Episcopate cheered the hearts of Churchmen, only to deepen the disappointment at its premature close. In the autumn of 1854, the same year in which I became rector of St. Paul’s, Dr. Potter, of St. Peter’s church in this city, was consecrated for the vacant seat; and I believe that I only reflect the general judgment when I say, that rarely has a difficult choice been justified by a wiser administration. It was a day of controversy, and at times, of strong and even angry feeling; but it was also a day of generous self-devotion and of brave endeavor for the church’s sake. The old stagnation had been completely broken and a new life stirred throughout all her borders.[v]

The fuller story of Starkey’s resignation is omitted from all church sources, but it was considered newsworthy by the popular press, allowing us to piece it together from newspaper accounts. The first article comes from the Albany Morning Express of October 26, 1858.

In St. Paul’s Church Sunday morning [24 Oct 1858], immediately after the reading of the Ante-Communion service, the Rev. Mr. Starkey came before the chancel and addressed his congregation. He remarked that six months ago the Vestry kindly gave him leave of absence for a period of time to enable him to regain his health. He left his congregation harmonious in feeling and united in action. After an absence of six months, and a return to his labors, he found a great charge in his temporal charge – his congregation distracted, and a want of harmony existing in the Parish. In view of his state of health and the condition of his congregation, he felt it his duty to resign his charge, and as Pastor he bade them farewell. His remarks and his determination were evidently unexpected to a large majority of his congregation, and were received with manifest surprise and emotion.[vi]

Thomas A. Starkey

Thomas A. Starkey

This news was so exciting that it was picked up by the New York City newspapers. The next day’s New York Evening Post gives a dramatic account of the previous Sunday’s events with the headline “Church Excitement in Albany: Dr. Starkie Declines to Preach,” quoting reports from the Albany Daily Knickerbocker of the previous day:

During Mr. Starkie’s absence his high-church notions have been so canvassed as to lead to some considerable feeling in the church, and he resolved to sever his connection with the church. This took place in a sudden manner on Sunday morning. “Without a moment’s notice to anybody, he walked into the church and informed the congregation that he could no longer act as their pastor. Having done this he retired and left the congregation to go home without a sermon. The reasons for resigning Mr. Starkie promises to lay before the senior warden –Mr. Tweddle—when the senior warden returns from Europe, which will be in a day or two.”[vii]

We may never know which “high church notions” were so vigorously debated (the now-archaic sense of canvassed.) The first option is that they refer to elaborate ritual practice, such as sung services, incense, sanctus bells and chasubles. In this period, however, the high church party was only beginning to be influenced by ritualism. Even twenty years later, when ritualism had spread widely, it was written that Starkey “is inclined to High Church views, but is not a ritualist in the broad sense of that term.”[viii] Starkey may however have been following ritual practices that would not surprise us at all, but that were then highly controversial. Many of these related to treating the communion table as an altar: by placing a cloth or flowers on it, or by using candles during daylight services. Another practice much debated was that of the celebrant turning to the communion table while reading the communion service, with his back to the congregation. The Book of Common Prayer directed that the minister stand at the liturgical north end of the altar (to the left, from the congregation’s point of view) during the service, as Kip is shown doing in the 1847 portrait by William Tolman Carlton.

Wm. Ingraham Kip at St. Paul's altar (from an 1847 portrait by William Tolman Carlton)

Wm. Ingraham Kip at St. Paul’s altar (from an 1847 portrait by William Tolman Carlton)

A second possibility is that these notions were theological, and related to one of the most contentious disputes of the time: the relative weight to be given to justification by faith as contrasted with baptismal regeneration.

And a third possibility is the notions had to do with social outreach. The only activity during his rectorship that Starkey described in in his 1877 sermon was a social ministry, the establishment of St. Paul’s Church Home, a home for “homeless and aged women” [ix]. Social ministry was an interest of the high church faction in both England the United States, but not of the old-style Hobartian high churchman. Starkey tells us that the Home did not survive his departure, suggesting that the ministry was not supported by the congregation.

While the vestry minutes of November 1, 1858 record the vestry’s acceptance of Starkey’s formal resignation, they do not describe the issues that led to his resignation. What is clear is that Starkey’s resignation, did not end the dissension in the church. The Albany Daily Knickerbocker continues, accurately predicting the further problems to come:

The resignation of Mr. Starkie will, of course, increase the bad feeling existing at St. Paul’s. The result will be a grand division and a new church. Who will succeed Mr. Starkie at St. Paul’s remains to be seen. Some vote in favor of the Rev. Mr. Rudder. The friend of Mr. Starkie will be opposed to this – some of them looking upon Mr. Rudder as a sort of intruder, invited to Albany to make mischief. How the matter will finish up will be known when the senior warden arrives.[x]

William Rudder had been engaged as an interim in June to preach until August 1, 1858; in August, that contract was extended until December 1. During this period, Rudder was assisted by  Starkey’s curate, Frederick P. Winne.

Frederick P. Winne

Frederick P. Winne

Rudder is vague about how he came to be called as interim from St. John’s Church, Quincy, Illinois, where he had been rector from 1857 until 1858. In his 1877 sermon he says that in 1858 he found himself in Albany as a result of “an accident on a western railroad,”[xi] was invited to preach at a friend’s church (presumably St. Peter’s, whose rector was Thomas Clapp Pitkin) where a member of St. Paul’s search committee heard his sermon, and invited him to fill St. Paul’s pulpit until Starkey returned.[xii]

William Rudder

William Rudder

The Rudder faction made their feelings known publicly. An undated newspaper clipping reports the gift on November 10, 1858 of a portable communion set service by “some of the congregation, who had listened with pleasure and profit to his impressive discourse.” A letter from the fourteen men is quoted, as is Rudder’s response. The fourteen include only one vestryman, Edward E. Kendrick, the cashier of the Bank of Albany. Interestingly, they also include four employees of the Bank of Albany, two of them Kendrick’s sons.

By late December 1858, chaos reigned, as the Albany Morning Express reported:

For several months past the Vestry of St. Paul’s Church has been engaged in a most unpleasant controversy, and as a matter of course, the members of the congregation have become implicated in the difficulty, there being two factions or divisions in the Church, directly antagonistic to each other. Since the commencement of the troubles, we have purposely refrained from alluding to them, nor do we intend now to recapitulate them at length. The questions in dispute between the two parties having become matters of public interest, we have therefore concluded to refer thereto. The origin of the division we do not know with certainty, Of its existence there can be no doubt, in fact it is not disputed. The resignation of the Rev. Mr. Starkey, and the reason therefor, is not unknown to the public. From that time, the difficulties increased, one faction being very desirous of calling the Rev. Mr. Rudder, and the other as much opposed to it. The cause of this opposition we do not intend to discuss. It is sufficient to know it exists. Frequent meetings of the Vestry were held at some of which the belligerent manifestations were made by and between the members. If we are not misinformed – and our authority is undoubted – language was frequently used and epithets indulged in that were far from creditable to those having the temporal management of a Church of God. So bitter were, and arethe feelings between the parties, that charges of direct falsehood have been made, without the least hesitation, and complaints preferred that de do not feel at liberty to allude to. On Monday evening meeting of the Vestry was held to choose a Rector, and a motion to select the Rev. Mr. Rudder was negatived, four of the members being in favor of it and six opposed to it. So the Church remains without a head, and the warfare continues. The result will undoubtedly lead to the secession of one of the two factions from the Church, and perhaps may even result in its dissolution entirely. – Such a state of affairs is certainly to be regretted, and very discreditable.[xiii]

This impasse was resolved during April 1859. That month, there was a major turnover in St. Paul’s vestry, with only one warden and three vestrymen reelected. Among the three continuing vestrymen was Edward E. Kendrick (a member of the Rudder faction that gave the communion service), who was elected junior warden. It is likely that Kendrick and the other three who were returned were the four who had voted for Rudder in December. The congregation also elected six brand-new vestrymen. On April 30, 1859, William Rudder was called as rector; he accepted the call in May, and became rector on June 1, 1859.

Edward E. Kendrick

Edward E. Kendrick

St. Paul’s had somehow been able to find a way through this crisis, with no sign of a major defection by the Starkey faction. Provided with a supportive vestry, Rudder was able to serve as rector until 1863. While Starkey’s Church Home for Women did not continue, Rudder did initiate a successful ministry to the deaf, and shepherded the congregation through the financial crisis of 1862 and the decision to move to Lancaster Street.

[i] “Our City Churches – IV. St. Paul’s (Episcopal) – J. Livingston Reese, Pastor,” Albany Evening Journal, January 28, 1871.

[ii] “Historical Sketch of St. Paul’s Parish: From a Sermon by the Rector,” pages 9-17 of The Semi-centennial Service of St. Paul’s Church (Albany: The Argus Press, 1877), 14.

[iii] William Ingraham Kip, The Double Witness of the Church (New York: D. Appleton, 1844), x.

[iv] John Henry Hobart, An Apology for Apostolic Order and Its Advocates (New York: T. and J. Swords, 1807), 272

[v] “Sermon of the Reverend Thomas A. Starkey, D.D.” pages 55-63 of The Semi-centennial Service of St. Paul’s Church (Albany: The Argus Press, 1877), 56-57

[vi] “Resignation of the Rev. Thomas A. Starkey,” Albany Morning Express, October 26, 1858.

[vii] “Church Excitement in Albany: Dr. Starkie Declines to Preach,” New York Evening Post, October 27, 1858.

[viii] “Rev. Thomas A. Starkey,” Frank Leslie’s Illustrated Newspaper, November 22, 1879, 204.

[ix] “Sermon of the Reverend Thomas A. Starkey, D.D.,” 61.

[x] “Church Excitement in Albany: Dr. Starkie Declines to Preach”

[xi] “The Sermon of the Reverend William Prall,” pages 32-42 of The Semi-centennial Service of St. Paul’s Church. (Albany: The Argus Press, 1877), 33.

[xii] “The Sermon of the Reverend William Prall,” 33-34.

[xiii] “St. Paul’s Church,” Albany Morning Express, December 29, 1858.