BY BERTHOLD FERNOW,
Keeper of the Historical MSS., N. Y. State.
THE thirteenth volume of the New York Colonial Manuscripts contains a document called “Rolle van t’Volck sullende met het Schip den Otter na Niēu Nederlandt overvaren,” April 24, 1660, being a list of the soldiers who were to sail in the ship “Otter” for New Netherland. Among these soldiers was one Jacob Leisler, from Frankfort, who upon arriving at New Amsterdam found himself indebted to the West India Company for passage and other advances to the amount of nearly one hundred florins.
Twenty-nine years later this same quondam soldier administered the affairs of the colony of New York as lieutenant-governor, not appointed and commissioned by the king of England, but called to the position by the people of the colony. When the first rumors of the “happy revolution” in England reached New York, Sir Edmond Andros, the governor-general of New York and New England, was absent in Boston, where the citizens forcibly detained him. Nicholson, the lieutenant-governor, and one or two other high officials belonged to the Church of Rome, and were therefore disliked and suspected by the predominant Protestant population. Rumors had found their way, meanwhile, through the northern wilderness, that the French in Canada were making preparations to invade New York, hoping, with the assistance of the Catholics in the province, to wrest it from the English. The major part of the inhabitants were still Dutch or of Dutch origin, and these were nearly all Protestants. They were easily led to believe that the papists within and without the government had concerted to seize Fort James, in New York, and to surrender that post and the province to a French fleet, which was already on the way from Europe. The prompting of the Protestant party to anticipate any such hostile movement was strengthened when they heard the result of the revolution in England. Leisler, placing himself at the head of this anticipatory movement, seized the fort, and was shortly afterwards proclaimed lieutenant-governor, in order to hold the province for William and Mary until their pleasure should be known. There was little ground for distrusting the Catholics within the province; but the danger from the French was more real, and took a shape that was not expected, in the murderous assault which was made on Schenectady.[466] Leisler’s adherents, as well as his opponents, felt that this coup de main of the French might be only the precursor of greater disasters, if no precautionary steps were taken. Leisler himself believed that the English colonies would never be safe unless the French were driven from Canada. He called a congress of the colonies. Their deliberations led to the naval expedition of Phips against Quebec, and the march of Winthrop and Livingston against Montreal. Their disastrous failure has been described in an earlier volume.[467] Governor Sloughter arrived in New York a few months later, and soon put an end to the hasty revolt. Leisler and his son-in-law, Milbourne, were hanged for what seemed an untimely patriotism and still more uncalled-for religious zeal.
The cry was practically a “No Popery” cry upon which Leisler had risen to such prominence in the affairs of New York. It had appeared scarcely to attract the notice of the king, and he was prone to believe that Leisler was more influenced by a hatred of the Established Church than by zeal for the crown. It was not, however, without some effect. A few words added to the instruction of the new governor had materially changed the condition of religious toleration in the province. Earlier governors had been directed “to permit all persons, of what religion soever, quietly to inhabit within the government.” Under Governor Sloughter’s instructions papists were excepted from this toleration. Was such intolerance really needed for the safety of the English colonies? They had been so far in the main a refuge for those who in Europe had suffered because of their liberal and anti-Roman religious opinions, and had never been much sought by Catholics.[468] The conditions of life in the colonies were hardly favorable to a church which brands private reasoning as heresy; and even in Maryland—which was established, if not as a Catholic colony, yet by a nobleman of that faith—there were, after fifty years of existence, only about one hundred Romanists. Public opinion and the political situation in England had now raised this bugbear of popery. It was but the faint echo of the cry which prompted those restrictions in the instructions to King William’s governor which sought to enforce in New York the policy long in vogue in the mother country. The home government seemed ignorant of the fact that the natural enemies of the Church of Rome, the Reformed and Lutheran clergymen of New York, had not only not shared Leisler’s fears, but, supported by the better educated and wealthier classes, they had opposed him by every means in their power. When, however, with Leisler’s death the motive for their dislike of his cause had been removed, the general assembly, composed to a great extent of his former opponents, willingly enacted a law, the so-called Bill of Rights, denying “liberty to any person of the Romish religion to exercise their manner of worship, contrary to the laws of England.”[469] After the attempt on the life of King William in 1697, further laws, expelling Roman Catholic priests and Jesuits from the province, and depriving papists and popish recusants of their right to vote, were passed in 1700 and 1701. It was reserved for the Revolution of 1776 to change the legal status of the Roman Catholics of New York, and place them on an equal footing with the believers in other doctrines.
In establishing the colony of Pennsylvania on the basis of religious freedom, Penn declared that every Christian, without distinction of sect, should be eligible to public employments. But on the accession of William and Mary it became necessary to adopt and endorse the so-called “penal laws,” in prosecuting followers of the elder church. Penn himself was unable to prevent it, although his liberal spirit revolted at such intolerance, and it seems that the authorities in Pennsylvania were quite as willing as their chief to treat Romanists with liberality, notwithstanding the “penal laws,” since in 1708 Penn was unfavorably criticised in England for the leniency with which this sect was treated by him. “It has become a reproach,” he writes to his friend Logan, “to me here with the officers of the crown, that you have suffered the scandal of the mass to be publicly celebrated.”
Despite all laws, Pennsylvania became of all the colonies the most favorable and the safest field for the priests and missionaries of the Church of Rome. It is true, they had to travel about the country in disguise, but it was known everywhere that Romanists from other provinces came to Philadelphia or Lancaster at regular intervals to receive the sacraments according to the rites of their faith. Before the Revolution, Pennsylvania harbored five Catholic churches, with about double the number of priests and several thousand communicants, mostly Irish and Germans.
The attempt upon the life of the king in 1697 had much the same effect in East New Jersey as in New York. The law of 1698, “declaring what are the rights and privileges of his majesty’s subjects in East New Jersey,” directed “that no person or persons that profess faith in God by Jesus Christ, his only Son, shall at any time be molested, punished, disturbed, or be called in question for difference in religious opinion, &c., &c., provided this shall not extend to any of the Romish religion the right to exercise their manner of worship contrary to the laws and statutes of England.”[470]
