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heart to write disparagingly of his hosts, it is better that what he writes should not be published. And if a learned and eminent person should be most warmly received in congenial circles, and should so disregard the usages of society that he was declared to have carried himself "like a Saxon swineherd before the Norman Conquest," and to have secured for himself the undisputed possession of one house, his host and hostess having finally despaired and fled, then it might have been better for that distinguished man and for his native land if he had remained at home. It is right, however, to add that such primeval manners were original rather than national, and did not endear him to every heart even in England.

One must sadly admit the fact that Englishmen are not greatly admired or ardently loved by the American nation, but the reason is not always realized. It is not the amazing folly of our Government in the War of Independence, nor the unfortunate conflict of 1812, nor even the avowed sympathy of English society with the South in the Civil War, although all those mistakes have left a heritage of bitterness. What irritates Americans quite as much as any of our family quarrels, so it seems to one visitor, is the attitude of the individual Englishman. He is supposedwith some measure of truth, certainly to be unsympathetic and critical, or fearfully condescending and patronizing-in fact, to sniff his way through the States. Very likely the poor man is simply dazed by the noise and whirl of life in that electrical atmosphere, or is laying himself out to please. It did not, of course, show much tact to advise an American woman who was meditating a visit to Scotland to read Sir Walter Scott-whom a good American knows from " "Waverley "Court Robert of Paris"--but it was not really meant for an insult; and when an Englishwoman congratulated an American on speaking without a twang, she intended to pay a compliment, and it was unnecessarily cruel to congratulate her in return on not dropping her H's. Our hand (and our humor) is heavy, and a people ought not to be judged by insular gaucherie; it may conceal a true heart. What is sorely needed is more going to and fro between the countries English going West, as well as Americans coming East-and

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more friendships between individuals and more understanding one of the other. It ought to be laid to heart by every visitor to the States that he is traveling among a bright, emotional, kind-hearted, sensitive people; and it might be useful for his clever hosts to remember that their guest belongs to the same stock, where it is quite honest and grateful, but proud and shy, and where it has no nerves.

What lends a peculiar character to American manners is their genuine and attractive simplicity; and a traveler does feel that his ideal of democratic citizenship has been in one particular, at least, realized. In one way it strikes a foreigner that the States lose by not having a leisured ruling class, with traditions of public service, of incorruptible honor, of trained statesmanship. In another way the States gain by counting all their citizens eligible for public duty, because the rulers are not a caste, do not give themselves airs, are affable and accessible. The indefinable atmosphere which surrounds one of our civil officials, and which he never throws off, which he breathes with evident relish, but which is rather rare for ordinary lungs, cannot gather in the perpetual motion of American life. A citizen is summoned from his bank or office or manufactory or from the editor's chair to a seat, say, in the Cabinet, not because he belongs to a certain family or even because he has much personal influence, but because he is the best man for the post. He is not changed by the sudden elevation, and is exactly the same man in Washington as he was a month ago in Boston or Chicago. When his term of office is over, he withdraws to the ranks again, and has not in his talk the note of a bureaucrat. No man with common sense tries to stand apart in the States, or hedge himself round with ceremony. One can speak with a Cabinet Minister or a millionaire, or a Railway President-one of the most powerful functionaries in the land-or even an editor, without difficulty, and with no necessity for obsequious observances. Policemen and car-conductors wear uniform, and the Judges of the Supreme Court wear a black gown. No other man wears any official dress outside the army, and except at West Poir t the army is invisible. There is no sentinel at the White House, no police

man, no gay-colored lackeys, and it is a pleasant surprise to find perhaps the most autocratic ruler in the world except the Czar living as a private gentleman. Perhaps there may be too little privacy in American life, and it might be some time before an Englishman could make up his mind to live so much in the open, where one cannot refuse himself to any person and the very gardens have no walls. There is surely some slight danger that life so unshielded, so entirely exposed, where any detail may appear next day

in the newspapers, is likely to become common and vulgar. A visitor can detect a wistful desire for shelter and quietness among thoughtful Americans, even a pardonable ambition for color and stateliness. As years go by, it is not unlikely that public functions may be marked with a certain regulated pomp, and high officials use a just authority; but the chief dignity of Democracy must always be its severe and august simplicity--the strength which comes from the mind and conscience of an intelligent and free-born nation.

Trinity Church and Its Two Hundred Years

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By Florence HE oldest parish of the Protestant Episcopal Church in New York is this week celebrating the two hundredth anniversary of its existence. Not only in the beautiful church at the head of Wall Street, designed by the architect Upjohn in 1846, but in each of the eight chapels which band the west side of the city from the Battery to Harlem, and in St. Augustine's, which does its work in the congested district of the East Side, the people are thanking God for the blessing which has enabled the parish to fulfill during two centuries of service its high trust to the city and State of New York, and which makes it to-day the agent of a wise, vigorous, and farreaching charity. Among the invited guests who thronged the aisles of Trinity at the historical celebration on Wednesday, May 5, were the representatives of the old Dutch Church in this city, and their presence marked the pleasant relations which have for more than two hundred years existed between these two oldest churches in the city. In the chapel in the old Fort at Bowling Green the sturdy Dutch burghers of New York were worshiping when, in 1664, the fleet of the Duke of York, Lord High Admiral of Great Britain, appeared in the harbor and seized the fleet and town, driving old Petrus Stuyvesant to end his days on his pleasant Bouwerie farm. The service of the Church of England was at once introduced, and, with the warmest brotherly feeling, the Dutch and English congregations used the Fort Chapel in common.

E. Winslow

Under the English rule, strange as may seem, the people of the Reformed Church, in common with all dissenters, enjoyed more freedom than had been allowed them under their own Dutch Government, which permitted the exercise of no religion save that of Holland, and did not allow its people to hold meetings in their own houses, a practice to which custom in Holland had endeared them.

The Dutch and English continued to hold services in the Fort Chapel until, in 1693, the Dutch entered their new chapel on Exchange Place, now Garden Street.

This early example of Christian unity and liberality is emphasized by the knowledge that the English King and Governor Dougan, who allowed such privileges to the Dutch, gave to the Episcopalians the opportunities of an established church, and to the city its Charter of Liberties, were both Roman Catholics.

When, in 1696, the movement to build an English church began, the aggregate value of the estates in the Province was $750,000, and the value of the property in the city about one-half of this amount. The town had some 2,000 inhabitants and nearly 600 houses. The canal on Broad Street had been filled up, and the merchants no longer met in "exchange" on its old bridge. The city, too, had cut up the clover pasture and laid out Pine and Cedar Streets, and the darker highways were lighted by lanterns hung from every seventh house. The moral highways, however, were intersected by very

dark byways. The Indian slaves had been but just set free, and a large trade in the importation of negroes from Guinea flourished. Among these negroes some of the best early work of the catechists of Trinity Church was done. Before the City Hall stood the cage, pillory, and whipping-post, their frequent use showing that, although treated with great severity, offenses were common. While Trinity was building, "the street that runs by the pie-woman's leading to the City Common" was laid out. This was Nassau Street. Under the financial circumstances of the colonists, it was found difficult to raise the money necessary to build Trinity Church, and many odd and self-sacrificing gifts were received toward the cost of its erection; but by 1697 it was finished-a small square church-and the first services were performed in it on February 6. Meantime, the Rev. William Vesey, a man born in Braintree, Mass., and graduated from Harvard, who had served as lay reader in New England, Long Island, and New York, had been elected rector, and had visited England, where he was ordained by the Bishop of London.

It is a curious fact that Mr. Vesey was elected under the provisions of the "Ministry Act" passed by the Assembly of New York in accordance with the wise and liberal permissions of the "Duke's Law." This Act to "establish a Ministry" required the formation of a vestry of ten men, elected by the freeholders of New York, the vestry to elect annually from its own members two wardens. The first electors of the vestry formed under this law held that it was competent to choose as rector of New York a dissenting minister. A minority differed from this conclusion, and the Governor, Fletcher, holding with them that the law referred to a ministry of the Church of England, and further maintaining that Magna Charta provided" for the religion of the Church of England in all her dominions," a new vestry meeting was called, and although a majority still held in favor of the privilege of a dissenting rector, and the Presbyterians of New York then and later sought to go behind the principles of Magna Charta, the vestry elected the Rev. William Vesey.

Nothing further was done, because this decision had so evidently been forced

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When Mr. Vesey returned from England, the charter for Trinity had been secured, and Compton, Bishop of London, was nominal rector of the parish. The new rector was "inducted," Trinity not being finished, by the Governor in the new Dutch Church, two of the Holland clergy serving as witnesses. For fifty vears Mr. Vesey served the parish, having as assistants catechists and ministers appointed by the Society for the Propagation of the Gospel, which paid half their salaries.

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In 1737 the church was enlarged. It stood, where it stands now, very pleasantly upon the banks of Hudson's River, before it a long walk railed off from the Broadway, the pleasantest street of any in the whole town." It was 148 feet long, including tower and chancel ; 72 in breadth, and with a steeple 175 feet high. Within, it was "ornamented beyond any other place of public worship among us;" "the head of the chancel adorned with an altarpiece and opposite to it an organ, the tops of the pillars decked with the gilt busts of angels, from the ceiling two glass branches, and on the walls the arms of its principal benefactors." The first of these benefactors was Governor Fletcher, for whose use a gallery was built on the south side of the church.

The Governor presented a Bible and other books, the Earl of Bellamont a parcel of books of divinity, Viscount Combury a black pall, on condition that "no person dying and belonging to Forte Anne, should be deny'd the use thereof," and "Ye Lord Bishop of Bristol ordered and sent over in ye Pink Blossome, paving stones to be lodged in the steeple." Two surplices and two Common Prayer Books were bought.

In 1705 came a gift small value at the time.

that seemed of It was that of a

tract of land called in the course of years the Queen's Farm, the King's Farm, or the Church Farm. It lay on the west side of Manahatta Island, and extended from St. Paul's Chapel northward for some distance. It was rented to George Ryerse for the sum of thirty-five pounds per annum, he agreeing" to sew no Indian corne, to plant no more summer grain than winter grain, and to leave sufficient fence." This King's Farm became in due time the most valuable of city property. It formed the basis of the great Inheritance of Trinity, whose vestry have used the assets to establish or aid churches, societies, and benevolent enterprises. They did not retain all the land, but as it became of value gave large grants to other churches and societies, to Presbyterian churches, to St. George's, St. Mark's, Grace, King's College, etc., until about two thirds of the estate had been given away. The income was used to establish the system of chapels wherein the work of the church is continued throughout the city.

St. George's was the first Chapel of Ease built by Trinity. It was finished in 1752, and stood in Beekman Street. On the death of Mr. Vesey the vestry had chosen a second rector, the Rev. Henry Barclay, a successful missionary among the Mohawk Indians at Albany. In 1764, a few months after the laying of the corner-stone of St. Paul's Chapel, Dr. Barclay died, and was succeeded by the Rev. Mr. Auchmuty. St. Paul's Chapel, finished in 1766, has been the scene of many interesting historical services. In it the services connected with Washington's inauguration were held; it was draped in mourning for his death; the first conventions of the Diocese of New York were held in it, as well as several bearing on the organization of the General Convention. Societies were organized there, and in our own day the services of the Centennial of Washington's Inauguration were held in the venerable building.

Dr. Auchmuty and Dr. Inglis, the fourth rector, with the parish itself, fell into troubled waters during the Revolution. Both took the King's side. Trinity Church was burnt, the Americans were finally victorious, and the estates of Dr. Inglis were confiscated, and he left New York, becoming later Bishop of Nova Scotia. Trinity

regained something of the prestige lost by her identification with the English cause by calling from his retreat at West Camp Mr. Provoost, the patriot preacher, who had left Trinity on account of his sympathy with the Colonial cause. A native of New York, and one of the early graduates of King's (Columbia) College, he came back to New York as rector of Trinity a true American. He was soon chosen the first Bishop of New York, and received consecration in London from the Archbishop of Canterbury in 1787. Trinity Church was rebuilt in 1788, and before his death he laid the corner-stone of St. Mark's Church, which received large gifts, both in land and money, from Trinity.

The Rev. Benjamin Moore succeeded Dr. Provoost both as rector and as bishop. In 1803 St. John's Chapel was built, at an expense of $172,833. It stood where it stands now, on Hudson Street, in a country full of ponds and marshes, "where was skating in winter and hunting in summer," and where as late as 1808 there was at night, owing to the many ponds, "sad disaster and often loss of life." this period an offer made to a Lutheran church of six acres of land near to Canal Street and Broadway was refused as "not worth the fencing.' St. John's was con secrated by Bishop Moore in 1807.

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When Moore died, in 1816, the then Bishop of New York, John Henry Hobart, was chosen Rector of Trinity. He was a man of great power and insight, heroic in his work and in his self-sacrifice. He brought the Episcopal Church into touch with modern life, eliminated the habits of thought which still united it to the Colonial period, and laid in New York the foundations which have enabled the Episcopal Church which we know to-day to do its vast work. When cautioned against overwork, he replied, "How can I do too much for Him who has done everything for me?" and set out on the visitation from which he never returned. In 1830 the Rev. Dr. Berrian was chosen Rector of Trinity. During the thirty-five years of his service the second Trinity was pronounced unworthy of repairs. It was replaced by the present Trinity, which was completed in 1847. Trinity Chapel, consecrated in 1855, was also built in this rectorate.

With the induction, according to the

ancient ceremony, of the Rev. Morgan Dix, in 1862, a new era dawned on Trinity. St. Augustine's Chapel, which ministers by every known modern method to the poor of the East Side, has been built, in 1877. St. Chrysostom's, another free chapel, has been completed. St. Agnes's was consecrated by Bishop Potter in 1892. In addition to these chapels Trinity has assumed the support of old St. Luke's, and of the Chapel of St. Cornelius on Governor's Island. The parish supports six parish day schools, all free, employing twenty-six teachers for one thousand scholars. It was a pioneer in the matter of industrial training, and has large manual-training as well as Sunday schools.

It supports Trinity Hospital in Varick Street at an expense of $8,000 per annum, and maintains five beds in St. Luke's, costing $2,000. Its grants to Hobart College amount to $40,000 or $50,000. It holds five scholarships in Trinity College, eleven in Trinity School; supports one of the missionaries of St. Barnabas; keeps up its property; supports eighteen clergymen and seven organists; pays a comptroller, clerk, counsel, eight bookkeepers, and annual taxes amounting to $63,000.

All the great societies of the Episcopal Church in this city receive yearly grants; All Saints' receives about $6,000 a year; and the list of churches within and without the city which receive annual stipends is quite too long to give. No wonder that the large income of the parish is barely sufficient for its needs.

So well is the work of Trinity among the poor below Canal Street in New York done that other charitable institutions have withdrawn. The Trinity Association, with a separate income raised by special effort, works largely here. Members of the vestry have visited Europe to study foreign habits in order to meet the needs of foreign peoples, especially the German.

When it is remembered that both St. George's and Grace Church, who are doing similar work, owe their prosperity to the fostering care of Trinity, it will be seen that Trinity is the mother of much of the "social Christianity" which distinguishes the Episcopal Church in New York. In the absence during two hundred years of a cathedral, it has been the center of ecclesiastical life, and has well filled to the Episcopal Church in New York the position of Mother Church.

Arbitration and Conciliation Practically Applied

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By H. Oscar Cole

Ex-President Bricklayers' and Masons' Independent Union

HERE cannot be any doubt in the mind of any well-thinking person that arbitration as a means of settling disputes between employers and employed is coming to be universally recognized as the only rational preventive of or cure for strikes, lockouts, and other antagonisms that from time to time spring up between the employer and employed. In many cases these conflicts lead to exhaustive and ruinous efforts on both sides, the strongest trying their best to coerce and conquer the weakest.

That there always will be more or less conflict between capital and labor goes without saying. This, in the main, is due to the fact that they do not properly understand each other. Labor and capital are among the greatest forces of civiliza

tion, and if one suffers so must perforce the other. If one be injured, injury to the other must of necessity speedily follow; therefore they must of necessity come to look upon each other as friends and not enemies, for it is as certain as fate that neither can exist without the other. This being the case, the natural question arises as to the best means of bringing about a stronger bond of friendship between these two essential bodies.

After an experience of over twelve years, I am of the opinion that voluntary arbitration and conciliation is the surest method of ending the constantly recurring troubles between the employer and the employed, the adoption of which I firmly believe will bring about an era of

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