THE NEW SCHAFF-HERZOG
had been ordained as a minister of the Church of England, and who was therefore a Dutch Episcopalian) upon the Dutch church of Albany, and also to allow him to mtrade his services upon the Dutch church of New York. But he was stoutly resisted in these attempts and not allowed to officiate until he had subscribed to the regulations of the Church of Holland (Eccl. Records of New York, i. 649, 650, 67S-690; Corwin, Manual, pp. 51, 844, 850). In 1679 the four Dutch ministers then in the country, at the request of this same Governor Andros, organized themselves into a classis, and ordained Petrus Tesschenmaker, a licentiate of the University of Utrecht, to the ministry, to supply the pressing need, and this act was subsequently approved by the Classis of Amsterdam (Eccl. Records of New York, ii. 724-735, 737, 739) ; but when directed by Governor Nicholson, in 1709, to ordain Van Vleck as chaplain to certain Dutch troops, the ministers of that period refused to obey (Eccl. Records of New York, hi. 1760).
With renewed persecutions in France, many Huguenots began to flock to America about 1680, who naturally fell into the fold of the Dutch Church. During the reign of Charles II., 1660-85, and of James II., 1685-88, full liberty of conscience was ostensibly granted to all denominations in America, but this was done with the sinister ob- 2. Attempts jec^. 0f gaming entrance for Romanism. o mpose ,pke outcome was the severe legislation Church °f ^ne colony of New York in 1700, altogether prohibiting Romanism under severe penalties, so that that system was virtually extinct in New York until the American Revolution. In 1682, Domine Selyns, who had left the country at the surrender in 1664, returned, and exerted a great influence in delivering the Dutch Church from governmental interference. The unfortunate complications brought about by the Leisler episode, 1689-91, put the Dutch ministers for a time in a false position, as if they opposed the accession of William and Mary. This was not by any means the case, but they only desired that changes in New York should be made in a legal manner. But with the return of the Protestant succession, the normal policy of the English government was restored, and determined and persistent efforts were made to impose the Church of England upon New York, although the population was overwhelmingly Dutch. The public commissions of the governors were liberal in spirit for those times, respecting religion, but they had secret instructions looking toward an English Church establishment. Hence, after two years' efforts, the passage of the so-called Ministry Act of 1693 was secured. The intention of the government in seeking this act, was to establish the Church of England over the whole colony; but when finally enacted it was found to cover only four counties out of ten, namely, New York, Westchester, Queens, and Richmond. Also the Church of England was not even alluded to in the act, but only that Protestant ministers should be supported by a system of taxation in these four counties. Neither would the assembly yield to the governor's wish for an amendment to give him the right to induct all ministers. And when the governor falsely
assumed that this act established the Church of England, the assembly declared by resolution the contrary; that a dissenter could be called and supported under the provisions of the act; that it was entirely unsectarian. But the Dutch Church of New York City saw her danger and resolved to protect herself by a charter. This was finally secured in 1696, but not without overcoming great difficulties. Besides securing thereby their growing property and the other usual legal rights, it gave them complete ecclesiastical independence. They could call and induct their own ministers in their own way, and manage all their own church affairs without any interference from the civil authorities. And following this example and having this precedent, many of the other Dutch churches also obtained similar charters, although these were repeatedly denied to the churches of all other denominations, except the Church of England, down to the Revolution. Trinity Church obtained its charter in 1697, in which it is often declared that the Church of England is " now established by our laws," referring to the act of 1693; but as is evident, there is nothing in that act to sustain the assertion (cf. a comparison of these two earliest church charters, printed side by side in Eccl. Records of New York, ii. 1136-65; Corwin, Manual, pp. 78-85). The English Society for the Propagation of the Gospel in Foreign Parts, organized in 1701, sent over a number of English clergymen to provide for the services of the Church of England in the colonies and to teach the Indians. These missionaries expected to be supported by the provisions of this act, but lawsuits followed instead, and no income was derived from the act for nine years. Meantime the oppressions of Governor Cornbury drove a large number of Dutch families into New Jersey, 1702-10, where they settled on the banks of the Raritan and its tributaries, and this territory was for a century and a half considered the " garden of the Dutch Church." During this period, and notwithstanding the struggle for their rights, the Dutch churches increased from fourteen to thirty-one, and twentyfive ministers in all officiated.
4. Third Period, 1708-1747: This may be termed the period of spiritual awakening and efforts for American ecclesiastical organization. During this period many Palatines arrived and settled chiefly on the upper Hudson and along the Mohawk. In course of time about twenty German churches were organized, which came also generally under the supervision of the Classis of Amsterdam. It was a time of comparative peace — of the " Great Awakening," as it was called. Whitefield aroused the people throughout the land, while Bertholf and Frelinghuysen were the evangelists of the Dutch Church, especially in New Jersey. The necessity of more ministers was deeply felt, but few were willing to leave the Fatherland to come to America. The expense and danger of sending American youth to Holland for education and ordination were very great. Joseph Morgan, a Presbyterian, served several of the Dutch churches, 1709-31, in Monmouth County, N. J., while John Van Driessen went to Yale College for ordination in 1727 In 1729 the Classis of Amsterdam permitted the ministers m