alledged by some, that he lost his own government. But if it be considered, that he was immediately preferred to be governor of Massachusetts, it is more than probable, that he was superseded for some other reason.

Though the Duke had appointed Colonel Thomas Dongan, as the successor of Andross on the 30th September, 1682, he did not arrive till the 27th August, in the year following. He was a professed catholic, but no bigot. He was a man of integrity, moderation and genteel manners, and may be considered as one of the best governors sent from England to this country.

Till the arrival of Colonel Dongan, the people had been ruled at the will of the Duke or his deputies; but soon after he assumed the government, he issued orders to the freeholders to choose representatives, who should meet him in Assembly, on the 17th October, 1683. Nothing could be more agreeable to the people, who whether Dutch or English, were born the subjects of a free state, and who, of course, could not easily submit to the arbitrary mandates of an individual. Dongan, who undoubtedly had the interest of the province at heart, surpassed all his predecessors in keeping the Indians in a state of tranquillity. And it ought to be mentioned to his honour,that though he was ordered by the Duke, to encourage the French priests to live amongst them, he expressly forbade the natives to entertain them, as he well knew, that the object of these missionaries was not to propagate the blessed gospel ; but to alienate the affections of the Indians from the English government and to induce them to espouse the cause of France. These pretended apostles were, however, notwithstanding the governor's endeavours to prevent it, too successful in their machinations. The Five Nations of Indians, as they were called, who were then very powerful, at their instigation, commenced hostilities on the back parts of Virginia and Maryland, which occasioned a grand convention, at Albany, in 1684, where a treaty was made, by which the Indians agreed to desist from further depredations. The ratification of this treaty was, in a great measure, owing to the exertions of Colonel Dongan, whom the Indians deservedly held in great estimation.

Soon after this, De la Barre governor of Canada, with a powerful army, made war against the Five Nations, meditating no less than their total destruction, and a letter was received by Colonel Dongan, from the Duke commanding him to lay no obstacles in the way; but the Governor regardless of his master's orders, apprized the Indians of the French designs

and promised to assist them. Between the Indians and Canadians, a sanguinary war took place, which continued with various success, till the end of the year 1688; but as the events, which occurred during that war are foreign to the subject, I shall only observe, that on the 26th July, twelve hundred Indians landed at Montreal, while the French were in perfect security, burnt their houses, and put to the sword all the men, women and children, whom they fell in with. A thousand French were slain and twenty-six made prisoners and burnt alive. Many more were taken in October following and the lower part of the island completely destroyed. Never before did the Canadians sustain so heavy a loss; nor did their distresses end here. Numerous scouts from the Five Nations continually infested their borders and, by their repeated depredations, prevented them from cultivating their fields, in consequence of which a famine raged through the whole country. It was, therefore, peculiarly fortunate to the French, that through the pusillanimous and fluctuating measures pursued under the reign of James II, then king of England, the colonies were incapable of affording succour to the Indians.

While these things were transacting in Canada, a scene of the greatest importance was opening in this city. A general disaffection to the government prevailed among the people. Roman Catholics began to settle in the province, under the smiles of the governor. The collector and several principal

officers threw off the mask and openly avowed their adherence to the church of Rome. A latin school was opened and the general belief was that the teacher was a Jesuit. The whole community was thrown into the most violent agitation, as it was generally believed, that the Protestant cause was in danger Should such circumstances occur, in this country, at the present day, they would excite no alarm; but let it be remembered that, at that period, the doctrine of religious liberty was scarcely, if at all, understood. During the dark ages, persecuting principles acquired great strength. They struck their roots very deep in the hierachy of the church of Rome and intolerance was the evil spirit, which pervaded all the members of that body. But it would be unjust, if we should confine our censures of this persecuting mania to the church of Rome; for it is notorious, that immediately after the reformation, much of the same spirit still remained amongst the protestants, and the most melancholy effects were often produced by it. New England was scarcely settled by the Puritans, who had been driven from their native country, by religious intole

C

rance, when the most severe laws were enacted against the unoffensive people called Quakers, some of whom were hanged, and we have many instances in the history of this city, by which it will evidently appear, that not only individuals; but communities, at large, have been put to great inconvenience, because they could not conscientiously subscribe to the same religious opinions as were entertained by men in power. Now I am confident, there is not, in the whole of the New Testament, a single text, which affords the least shadow of authority for persecution, on account of difference of opinion; but innumerable passages might be adduced, to prove, that such a spirit is altogether repugnant to that of the gospel. One, however, shall suffice. The following is recorded in the 9th chapter of Luke's gospel, from the 51st to the 56th verse inclusive; "And it came to pass, when the time was come, that he should be received up, he immediately set his face to go to Jerusalem, and sent messengers before his face; and they went and entered into a village of the Samaritans to make ready for him, and they did not receive him; because his face was, as though he would go to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou, that we command fire to come down from heaven and consume them, even as Elias did? But he returned and rebuked them and said, ye know not what manner of spirit ye are of: For the Son of man is not come to destroy men's lives, but to save them. And they went to another village." It may then be asked, does christianity tolerate idolatry? The preceding passage decides this point very clearly. The worship of the Samaritans was not instituted by God. It was set up in opposition to instituted worship, and ignorance was the mother of their devotion. Many heathenish rites were employed in their temple on Mount Gerizzim and their temple itself was consecrated to Jupiter Olympus. Yet our blessed Lord would not have them destroyed on these accounts. On the contrary, he rebuked his disciples, not for deserting their own station; not for usurping the powers and prerogatives of other men, though in these respects they were faulty; but for mistaking the true spirit of his religion; for giving place to sinful and cruel passions altogether inconsistent with its principles. Here it may be asked does the Christian religion tolerate Judaism, Mahometanism and Paganism? The answer is, that though every religion were enumerated, which now exists in the world, THE CHRISTIAN RELIGION WILL TOLERATE THEM ALL, provided they teach no opinions, which are destructive to the state or dangerous to the peace of the community.

Every man has a right to judge for himself in matters of religion. This is a privilege which he received from his Creator. It is confirmed to him by the religion of Jesus and none, but a tyrant will attempt to encroach upon it. But it is a lamentable fact, that the liberty of worshipping God, according to the dictades of conscience, has been restricted for many ages, in every christian country and is even, at this day, fully and securely enjoyed in none, except in the United States of America. Catholics, indeed, have the privilege in Great Britain and Ireland, as well as in the United Netherlands, Denmark and Sweden of worshipping God in their own way; and protestants enjoy a similar liberty in France and some other catholic countries; but still in each of these nations, there is an established religion and those, who do not submit to its doctrines and discipline are subjected to certain privations and restrictions. But, in this happy land, such distinctions are entirely unknown. Here, all denominations are left at perfect liberty to support their own ministers and maintain the order of their worship in such way as to them may be most agreeable. Nor has this unlimited toleration produced more sects in this than in other countries, less tolerant of religious opinions. It may be farther observed, that though we have now in this city 14 religious denominations, several of them, however, differing from each other rather in name than in reality, all of them live together in the greatest harmony. Hence it is probable, that such malignant feuds, as those, which disgraced our city in the year 1684, and, at several other periods of our history, will never again be witnessed either here or in any other part of our country.

But to return from my digression, Dongan, about this time incurred the king's displeasure, through his zeal to promote the true interest of the colony and, likewise, lost his popularity among the inhabitants. Previous to his departure, he resigned his authority to Francis Nicholson, the lieutenant governor, But all was now in confusion. News had arrived from England, that King James, in consequence of his arbitrary measures, had become so obnoxious to the people, that dreading their vengeance, he had deemed it expedient to secure his personal safety by quitting his kingdoms; that the parliament had declared he had forfeited his right to the throne, which they settled on William & Mary (king James's daughter) the prince and princess of Orange. This intelligence greatly encouraged the discontented, who then constituted the greatest part of the inhabitants; but no man dared to take an active part, till the people of Boston had set the example. Sir Ed

mund Andros, by his tyranny in New England, had drawn upon himself the odium of the people, who spurning at his despotic rule, cast him into prison and afterwards sent him to England. The government, in the mean time, was vested in what they termed a committee of safety. Upon the news of this event, several captains of the militia met in this city to concert measures in favour of the Prince of Orange. Amongst them, Captain Jacob Leisler, a man of moderate fortune and in tolerable esteem amongst the people, although destitute of every qualification necessary for a daring enterprise, took the lead and obtained an absolute controul over the other officers. The first thing, which he did was to seize the garrison in the city, which he entered with forty-nine men, and determined to hold it till the whole militia should join him. He published a declaration in favour of the prince of Orange; but as the council and magistrates of the city were against it, it was subscribed only by a few of his more particular adherents. From a variety of causes, however, his party, in a few days, gained strength, so that on the 3d of June 1689, he was joined by six captains and four hundred men of the city and a company of seventy from East Chester, who all subscribed a second declaration mutually agreeing to hold the fort for the prince. Leisler's sudden attainment of supreme power over the province and the prospects of King William's approbation of his conduct, naturally excited the jealousy of the late council and magistrates, and hence arose their aversion to the man and his measures; and the future divisions in the province, which terminated at length fatally to himself.

CHAPTER V.

From the accession of King William and Queen Mary to the crown in 1688, to the arrival of Governor Burnet, in the year 1720.

KING WILLIAM finding himself in quiet possession of the British crown, began to direct his attention towards the settlement of his American colonies. He accordingly granted a commission to Colonel Henry Sloughter as governor of New York; but he did not arrive here till the 19th of March 1691. Never was a governor more wanted than at this crisis, as well for reconciling a divided people, as for defending them against the wiles of the French in Canada. It unfortu