PROCEEDINGS AT ST. THOMAS' CHURCH.

At eight o'clock in the evening of the same day, Divine Service was held in St. Thomas' Church, when a very large congregation was present. The order of service was as follows:

7. Collects for the Day, for Peace, and for aid against perils. "The Grace," etc.

8. Hymn 190. "Glorious things of Thee are spoken."

9. Historical Sketch, by Dr. DeCosta.

10. Anthem. "How beautiful upon the Mountains."

II. Address by the Bishop of Western New York.

12. Hymn No. 176. "The Son of God goes forth to war."
13. Addresses by the Bishops of Albany and Long Island.
14. Hymn 202. "The Church's one foundation.”

15. Benediction.

16. Hymn 430. "Alleluia! Song of Sweetness."

We are here this evening, dear brethren, said the RT. REV. HENRY C. POTTER, D.D., LL.D., in accordance with the order taken by the Convention of the Diocese of New York at its session in the year 1883, by which action it was provided that the centennial anniversary of the Diocese of New York should be commemorated on this, the first day of the Convention of this year, by Divine Service and a sermon in Trinity Church in the morning, and by an assemblage in the evening with addresses appropriate to the occasion, and with the reading also of an historical essay. In accordance with this order, the historical essay will now be read by the Rev. B. F. DeCosta, D.D., the Rector of the Church of St. John the Evangelist in this city.

THE CENTENNIAL OF THE DIOCESE OF NEW YORK.

ONE hundred years have passed away since the organization of the Diocese of New York, and now, standing upon the threshold of a second century, we pause to glance at the succession of memorable events forming the body of our ecclesiastical history.

To understand the real character of an ecclesiastical organization, it is needful to know something of the religious condition of society during the period out of which it grew; since a Church, like a plant, is governed in its special development by the soil and atmosphere. At the outset, therefore, attention must be directed to the Colonial period.

The Church in New York was founded during a period that has received very inadequate treatment. Valuable studies have been made, but the Colonial period still awaits its historian, and we must content ourselves for the present with such approaches to the subject as the specialist may from time to time offer.

The circumstances that attended the founding of the Church in New York are not thoroughly well known. The origin of this Diocese bears little resemblance to that of any other. Indeed, we should hardly expect to find the beginnings of any two dioceses alike. The old Eastern Dioceses, like those of the Middle and Southern States, each had a peculiar origin. In New England the Church grew up amidst persecution, while in Virginia, for instance, the weight of the government was on her side. In Pennsylvania, under the Charter, the Church was barely tolerated. In New York, however, while religious liberty was enjoyed after the Dutch submission, the progress of the Church was obstructed. The issue, at the outset, was with a somewhat moderate Reformed religion, more or less friendly. It was with a later and openly hostile political ecclesiasticism that Churchmen were called to strive.

Coming to the Colonial period we find to our deep regret that many valuable manuscript records have passed out of

sight. Besides, many important publications of that period were of a fugitive character, and are difficult to collect. Still, notwithstanding the loss of much material, some points are clearer than is often supposed.

Prior to the English occupation of New York, the Book of Common Prayer was probably used in English families, but the Church Services first appear in 1663.

The first English Governor was Colonel Nicolls, one of the Commissioners sent over to take possession of New Netherlands. King Charles had given the Commissioners special Instructions with respect to Massachusetts, granting liberty to all, whatever religion they might profess,* and those for Connecticut took a similar ground. These applied equally to New York. But in some "Private Instructions," which made it optional with the Commissioners to go to New York and deal with the people there first, the King enters quite fully into the subject of toleration, warning them against using any oppression in seeking to advance the Church, cautioning them with respect to those who might have no more than a pretended zeal for Common Prayer and the discipline of the Church of England, and advising them that they might dispense with "wearing the surplesse," which "may conveniently be foreborne att this tyme." No one can affirm that

*The language was, "Such who desire to use ye Book of Common Prayer may be permitted soe to doe wthout incurring any penalty, reproach or disadvantage in his interest, it being very scandalous that any man should be debarred ye exercise of his religion," etc.-N. Y. Col. Docs., III., 54.

For their guidance in New York, the King says: "And that you may not give any umbrage or jealousy to them in matters of religion, as if you were at least Enimyes to formes observed amongst them, you shall do well to frequent their Churches and be present at their devotions, though wee doe suppose and thinke fitt that you carry with you some learned and discreet Chaplaine, orthodox in his judgment and practice, who in your own familyes will reade the Booke of Common Prayer and perform your devotion according to ye forme established in the Church of England, excepting only in wearing the surplesse which having never bin seen in those countryes may conveniently be forborne att this tyme, when the principal busynesse is, by all good expedients, to unite and reconcile persons of very different judgments and practice in all things, at least which concern the peace and prosperity of those people, and their joint submission and obedience to us and our government."-N. Y. Col. Docs., III., 58.

the English were not in this respect considerate of the feelings of the people.

With the English garrison came a chaplain, and, as the few Churchmen then in the city had no place of worship, it was arranged that after the Dutch had finished their morning worship the chapel should be used for the services of the Church. So far as we learn at present, these were the first public services of the kind known to have been performed on this island. The name of the chaplain is not given. In 1664 Nicolls framed what are known as the Duke's Laws, which were approved by an extemporized convention of the people of Long Island, held at Hempstead, there being no Assembly. New York was held by the Duke in feudal style. These laws sought to provide for public worship, for which all inhabitants were to be taxed, while nothing is said about Episcopacy or Common Prayer, the right of non-Episcopal ordination being recognized.

Nicolls continued Governor until 1668, when he left with the good wishes of the people. Colonel Francis Lovelace became his successor, by favor of the King, winning the appointment from the Duke of York. He is described as of a generous, upright and noble mind, while, in his Proclamation of November 28, ordering a day of humiliation and prayer, he expressly condemns the prevailing sins of profanity, impiety and intemperence. The King had given the Duke of York power to make the laws, and though Nicolls accepted help in forming a code, Lovelace ruled without regard to the people. He expressed the Duke's approval of the Lutherans, who sent to Germany for a minister. Lovelace carried out the Duke's well-known policy of toleration. He continued Governor until the war broke out between England and Holland.

In 1673 the colony changed hands, Colve gaining the authority; but when the war was over the English again took possession. A new patent was issued to the Duke of York, July 1, 1674. Edmund Andros, a stiff Churchman, was commissioned by the Duke as Governor. Andros brought no new instructions of a radical character, being simply enjoined to permit all persons, of whatsoever religion, to live in

peace.* The Duke himself was disabled by the Test Act and was averse to distinctions.

With Andros came the Rev. Charles Wolley, fresh from the University of Cambridge, having been appointed Chaplain to the forces by the Duke of York. This individual does not appear to have met with much success, and the extent of his ministrations is not known. At London, in 1701, he published a Journal of American experiences.† In 1702 he was made a freeman of New York. The Labadist Brothers, who visited New York in 1679, heard him preach on the Fifteenth Sunday after Trinity, and described him as a young man who read his sermon out of a book, and "who thought he was performing wonders." Governor Andros, testified that he was "unblamable in his Life and Conversation." His disposition was genial and he was fond of society. It is said that he gave the Dutch valuable help in building their new church, in which course he had the encouragement of Andros himself. Indeed, the English and Dutch lived on the best of terms, while Chaplain Wolley was dependent upon his Dutch brethren for the accommodation which he enjoyed for his own services.

In 1680 Govenor Andros was called home, leaving Anthony Brockhalls commander-in-chief, being followed eventually by Dongan.

Prior to 1683, there seems to have been a vacancy of two years in the Chaplaincy, but when, on August 25, 1683, Don

* "You shall permit all persons of what Religion soever, quietly to inhabitt wthin ye precincts of yo' Jurisdiccon, wthout giveing ym any disturbance or disquiet whatsoever, for or by reason of their differing in matters of Religion: Provided they give noe disturbance to y' publique peace, nor doe molest or disquiet others in ye free exercise of their religion.”—Documents relating to the Colonial History of New York, Vol. III., p. 218.

A Two Years Journal in New York, and parts of its Territories in America. Reprinted by Gowers, New York, 1860. The Rev. Nicholaus Van Renselaer, ordained deacon and priest by the Bishop of Salisbury, came over with Andros, intending to serve the Dutch Communion, which would not receive him. He was of a bad character and died soon after.

See their Journal in the Memoirs of the L. I. Hist. Soc., Vol. I., p. 148. This volume also contains a sketch showing the appearance of the chapel at that time.