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1832.

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1832 VIEW OF THE SECOND PERIOD. 198

HISTORY OF REVIVALS OF RELIGION,

FROM THE SETTLEMENT OF THE COUNTRY TO THE PRESENT TIME.

[Continued from page 135.]

Second Period.. From 1662 to 1720 ; fifty-eight years.

In the last number of our work, we gave such notices, as we could collect, of the state of religion in this country, for the first half century after its settlement. Before we proceed to the consideration of the Second Period we wish to devote a little space to the early efforts for the propagation of Christianity among the Indian Tribes. The labors of Eliot, Gookin, the Mayhews, and others, were worthy of primitive times. They nobly vindicated an original design of the first settlers of the country—the religious instruction of the natives. With enlarged views and with joyful hope, they looked forward to the universal reign of the Redeemer. Some of the fathers of New England, regarded with deep compassion the outcasts of the forest, and maintained towards them an entire and uniform friendship. It is really refreshing to turn from the pages of the Magnalia, and other historical records of those times, containing us they do many misrepresentations of the Indian character, to the truly fraternal, disinterested, and comprehensive charities and labors of Eliot and his associates.

The principal tribes of Indians in New England, were the Pequods, Narragansetts, Pawkunnawkutts, Massachusetts, and Pawtucketts. The Pequods inhabited some towns in the north eastern parts of Connecticut. They were, at one time, able to raise 4,000 warriors. The Narragansetts held dominion over the southern part of Massachusetts, particularly the county of Bristol, and Rhode Island. The seat of the principle sachem was about Narragansett bay, and Canonicut island. They were able to arm 5,000 men. The Pawkunnawkutts were a numerous people, and inhabited the islands of Nantucket, Martha’s Vineyard, and the neighboring shores. They resided mostly within the limits of the Plymouth colony. They could raise 3,000 fighting men. They were often confederated with the Massachusetts Indians against the Narragansetts. Great numbers of them were swept away, by an epidemical and most terrible disorder, in the years 1612 and 1613, about six or seven years before the settlement was made in Plymouth. The Massachusetts Indians had possession of the country around the Massachusetts bay. Their principal sachem exercised sovereignty over several smaller tribes. They could muster 8,000 warriors. They were frequently in alliance with the Pawkunnawkutts and Pawtucketts, and at enmity with the Narragansetts. A mortal sickness had almost entirely wasted them. The Pawtuckett Indians numbered, in their most prosperous days, 3,000 "mighty men of valor," and inhabited the country north and east of the Massachusetts, extending into Maine and New Hampshire as far as the English settlements reached. They had jurisdiction over smaller tribes. Sickness had also greatly reduced their numbers. In fifty years after the country was settled by the English, their number was but about 250 men besides women and children.

All these nations were sitting in darkness and the shadow of death. Scarcely a gleam of light from the invisible world shone on their path. The prince of the power of the air led them captive at his will, They paid some kind of

[ 1832] LABORS OP ELIOT. 199

adoration to the sun and moon and other material objects. They were held in most profound bondage to a system of conjuring, or of professed intercourse with the evil spirit. It is truly affecting to see their wretchedness at the periods of the sweeping mortality referred to—all their miserable refuges utterly failing them before the fell destroyer; whole nations sinking at once into the grave, cold and cheerless.

It was the contemplation of their sad and miserable condition which awakened the benevolent feelings of John Eliot. He was educated at the university of Cambridge in England, came to Boston in 1631, and was settled as teacher of’ the church in Roxbury, on the 5th of November, 1632. In the year 1646, when a little past forty-one years of age, Mr. Eliot commenced in earnest the work of learning the Indian language. The first place, in which he began to preach to the Indians, was Nonantum, (now the east part of Newton,) near Watertown mill, upon the south side of Charles river, about four or five miles from his own house. In this place resided Waban, one of the principal chiefs. "His manner of teaching them," says Gookin, "was first to begin with prayer, and then to preach briefly upon a suitable portion of Scripture; afterwards to admit the Indians to propound questions ;—and divers of them had a faculty to frame hard and difficult questions touching something then spoken, or some other matter in religion, tending to their illumination ;—which questions Mr. Eliot, in a grave and Christian manner, did endeavor to resolve and answer to their satisfaction." His efforts were soon attended with considerable success. Another lecture was established by him for the benefit of the Indians, who lived at Neponset, a place about four miles south of his house, in the bounds of Dorchester. Among these Indians were several persons of intelligence and sobriety. At Nonantum, Waban became a very zealous and efficient helper of Mr. Eliot. Besides preaching, he compiled two catechisms, in the Indian tongue, containing the principles of the Christian religion. Those He communicated to the Indians gradually, a few questions at a time, according to their capacity to receive them. The questions were propounded at one lecture, and answered at the next. He encouraged the children to commit the answers to memory, by giving them an apple, or a small biscuit. In this way he won their affections to himself, and to the truths which he taught. Many of the Indians became thoroughly imbued with the facts and doctrines of the Christian religion, and were able readily to answer any question of the catechism.. Great numbers of them adopted the practice of praying in their families, morning and evening. These labors of Mr. Eliot were of the most disinterested character. For a long time he received no salary or reward whatever. The motives which influenced him, as he declared to Mr. Gookin, were first, the glory of God, in the conversion of seine of these poor, desolate souls; secondly, his compassion and ardent affection to them, as of mankind in their great blindness and ignorance; thirdly, and not the least, to endeavor, so far as in him lay, the accomplishment and fulfilling the covenant and promise, which the people of New England made to the king, when he granted their charters—namely, that one great end of their emigration to the new world, was to communicate the gospel unto the native Indians.

His great work of translating the Bible into the Indian language was the means of drawing the attention of the Society in England for Propagating the Gospel. This Society immediately assumed the expense of printing it, as well as the Catechisms, Psalms, Primers, Grammars, Practice of Piety, Baxter’s Call, and other books, which Eliot composed or translated. They also erected a building at Cambridge, at an expense of between three and four hundred pounds. This building could accommodate about twenty scholars with lodging rooms. Much pains were taken to fit the Indian youth for usefulness, by public education, but the efforts were not very successful. Only two individuals resided at the college, and but one received his degree, the other having unhappily perished on a voyage to Martha’s Vineyard. Mr. Eliot took great care that schools should be planted among the praying Indians. Some persons he taught himself, so that they might be instructors of others.

In order to provide for the proper government of the Indians, and to extend among them the arts of civilization, the General Court of Massachusetts, at the instance of Mr. Eliot, appointed some of the most prudent and pious Indians, in

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every Indian village that had received the gospel, to be rulers and magistrates among them, and to superintend their affairs, both civil and criminal. The Court also appointed one of the English magistrates, to unite with the chief of their rulers, and to hold a higher court among them. The first individual appointed to this office was Gen. Daniel Gookin, author of the Historical Collections. This took place in 1756. Gookin was at first a planter in Virginia. but preferred to spend his days in New England. He became a freeman of Massachusetts in 1644. "He had formerly," says Johnson, "been a Kentish soldier, and a very forward man to advance martial discipline, and withal the truths of Christ." Soon after he wrote his Collections, the harmony which had long subsisted between the English and Indians, was interrupted. The General Court of Massachusetts passed several severe laws against them; and the Indians of Natick, and other places, who had subjected themselves to the English government, were hurried down to Long Island, in the harbor of Boston, where they remained all winter, and endured inexpressible hardships. Mr. Eliot had firmness enough to stem the popular current. But the only magistrate, who opposed the people in their rage against the wretched natives, was Mr. Gookin in consequence of which, he exposed himself to the reproaches of the other magistrates, and to the insults of the populace as he passed the streets. Gookin bore it calmly, and soon recovered the confidence of the people. "He knew more about the Indians," says Rev. Dr. John Eliot, "than all the other magistrates." He used to accompany Eliot in his visits of mercy to the Indians, and act as a kind and faithful counsellor, rectifying disorders, hearing appeals from the Indian courts, and in many ways promoting their happiness. He died so poor, that Mr. Eliot requested the Hon. Robert Boyle, to bestow ten pounds upon his widow.

The following facts will show the general results of Mr. Eliot’s labors. The first town of praying Indians in Massachusetts, was Natick, eighteen miles southwest from Boston. It had twenty-nine families, and about one hundred and forty-five persons. The town was regularly laid out into streets, had a fort, and a house for public worship. "In a corner of this house Mr. Eliot had an apartment partitioned off, with a bed and bedstead in it." A church was formed in 1660. In 1670 there were between sixty and seventy communicants. It is here to be observed that the praying Indians were not all members of the churches, but included all serious Indians, who were inquirers or catechumens.

The following interesting anecdote is related of an Indian youth, who died at Natick, at the age of eleven years. This child heard Mr. Eliot preach, on a certain occasion, when the ordinance of baptism was to be administered to some children, whose parents had joined the church. In the course of his remarks, Mr. Eliot said that baptism was Christ’s mark, which he ordered to be set upon his lambs, and that it was a manifest token of Christ’s love to the offspring of his people, to set this mark upon them. The child took special notice of this passage, and often solicited his father and mother that one or both of them would endeavor to join the church, that he might be marked for one of Christ’s lambs before he died. Not long after the mother and father united with the church, and the lad was baptized. He greatly rejoiced that he was marked for one of Christ’s lambs; and now said to his father and mother, that he was willing to die. This event shortly after took place, and the "little one" was, doubtless, gathered into the heavenly fold of his Redeemer. Mr. Eliot, in order to prepare young men to explain and apply the Scriptures, established a lecture among them in logic and theology, once in two weeks, during the summer. A number of individuals were thus prepared to speak methodically and with much propriety. This was a kind of seminary for all the other towns.

Another place where Eliot labored was Pakemitt, in the limits of the present town of Stoughton, about fourteen miles from Boston. Here Mr. John Eliot Jr. preached once a fortnight. In its most flourishing state it contained twelve families, and sixty souls. Here were several Indians of much ability, who were employed as teachers.

The third town of praying Indians was Hassanamessett, in the present town of Grafton, thirty-eight miles from Boston, containing about sixty souls. There were sixteen persons connected with the church, and about thirty baptized per-

[ 1832 ] RELIGIOUS STATE OF THE INDIANS. 201

sons. The church had a pastor, ruling elder, and deacon, all exemplary men, and Indians.

About thirty miles from Boston was the fourth town of praying Indians, Okommackamesit, or Marlborough, containing about fifty souls. They owned about six thousand acres of land. Wamesit, the fifth praying town, was on Concord river, twenty miles from Boston, in the present limits of Tewksbury, and contained about seventy-five souls. Nashobah, the sixth town, was situated between Chelmsford, Lancaster, Groton, and Concord, about twenty-five miles northwest from Boston. It contained about fifty souls, It seems that the vice of drunkenness very much prevailed in this town. Gookin says, "I have often seriously considered what course to take restrain this beastly sin among them, but hitherto cannot reach it." Magunkaquog, or Hopkinton, twenty-four miles from Boston, was the seventh town. It was a flourishing plantation. There were resident about eight members of the church established at Natick, and fifteen baptized persons.

The above seven were the principal towns of praying Indians. In addition, Mr. Eliot, accompanied by Mr. Gookin, the Aaron and Moses of this most benevolent work, used to visit the Indians, at what are now the towns of Oxford, Dudley, Eard, Uxbridge, Brookfield, and Woodstock in Connecticut. At all these places were more or less praying Indians. Indians were in the habit of proceeding from Natick and elsewhere, to teach in these then distant settlements.

Thus there were fourteen towns and two churches of praying Indians, and, as Gookin says, about eleven hundred souls who yielded obedience to the gospel.

The example and labors of Mr. Eliot were the means of turning the attention of benevolent men in other portions of’ New England, to the hapless condition of the Indians. In the colony of Plymouth, it pleased God to excite Mr. Richard Bourne, of Sandwich, to engage in the enterprize. He acquired a good knowledge of the Indian language, and was indefatigable in his efforts. Mr. John Cotton, of Plymouth also engaged with much zeal in the work. In the year 1685, the praying Indians in this colony amounted to fourteen hundred and thirty-nine, besides boys and girls under twelve years of age, who were supposed to be more than three times that number. In the year 1693, there were within the limits of Eastham, five hundred and five adult Indians, to whom Mr. Treat preached; two hundred amid fourteen adults, besides wanderers, at Marsh— pee, and places adjacent, under the care of Mr. Rowland Cotton, minister of Sandwich; one hundred and eighty Indians, to whom Mr. Thomas Tupper preached; and five hundred more under the care of Mr. Cotton, of Plymouth. Of these Indians, Mr. Bourne remarks, "There is good hope of divers of them some of them being lately dead, having given a good testimony of their being in the faith ; and so lifting up their souls to Christ, as their Savior and their all in all ; as divers of time well affected English know, and have been present among some of them, who departed this life."

As concerning the messengers that were present, when the church was gathered, there were present our honored governor, with divers of the magistrates; there were also seven of the leading elders, with the messengers of their respective churches; besides, I suppose, five hundred people; some of the chief of them declaring their satisfaction and approbation of the present work at that time." [* Footnote: Morton’s New England’s Memorial. ]

At Martha’s Vineyard, the gospel was preached with great efficiency and perseverance. The Mayhews will be had in everlasting remembrance.

Mr. Thomas Mayhew, senior, came over to New England, as a merchant, very soon after the settlement. Meeting with disappointments in his business, he purchased a arm in Watertown, and in 1641, procured of Sir Ferdinando Gorges, a grant or patent for Martha’s Vineyard, Nantucket, and Elizabeth Isles in order to establish on them an English settlement. In 1642, he sent his only son, Thomas Mayhew, Jr., a scholar, about twenty-one years of age, with some other persons, to the Vineyard. They established themselves on the eastern side. Mr. Thomas Mayhew, senior, soon followed, and became governor of the plantation. His son, who had been educated at Cambridge, was in-

[ 1832 ] LABORS OF THE MAYHEWS. 202

vited to be the minister. "But his English flock," says Prince, "being small, the sphere was not large enough for so bright a star to move in. With great compassion he beheld the wretched natives, who were several thousands on those islands, perishing in utter ignorance of the true God and eternal life, laboring under strange delusions, enchantments, arid panic fears of devils whom they most passionately worshipped. But God, who had ordained him an Evangelist for the conversion of these Indian Gentiles, stirred him up with an holy zeal and resolution, to labor for their illumination and deliverance. He first endeavors to get acquainted with them, and then earnestly applied himself to learn their language. He treated them in a condescending and friendly mariner. He denied himself, and did his utmost to oblige and help them, he took all occasions to insinuate and show the sincere and tender love and good will he bare them; and as he grew in their acquaintance and affection, he proceeded to express his great concern and pity for their immortal souls, he told them of their deplorable condition under the power of malicious devils, who not only kept them in ignorance of those earthly good things, which might render their lives, in this world, much more comfortable, but of those also, which might bring them to eternal happiness in the world to come."

The first Indian who embraced Christianity was Hiacoomes, a man of a sober, thoughtful, and ingenuous spirit. This was in 1643. Mr. Mayhew used to invite him to his house every Lord’s day evening, gave him a clear account of the nature of the Christian religion, arid speedily brought him to an intelligent and resolute adherence to it. A mortal sickness which prevailed in 1645, and which was much more fatal in its ravages with the heathen than with the praying Indians, was the means of considerably extending the gospel. Two or three of the principal chiefs listened to Mr. Mayhew with much seriousness. In 1646, Mr. Mayhew was invited to hold a public meeting, so that he might be to them, as the sachem expressed it, "as one that stands by a running river, filling many vessels ; even so shall he fill us with everlasting knowledge." This public meeting was continued once a fortnight, with manifest good effects. At one assembly twelve young men declared that they would go "in God’s way." At another of these meetings, composed of praying and pagan Indians, the question in regard to the truth of Christianity came into a fierce debate. The interrogation was boldly made, Who is there that does not fear the powows? It was replied that there was not a man who does not. Numerous instances of their power to hurt and to kill were alleged. At length Hiacoomes arose, and declared, with great firmness, that though the powows might hurt those who feared them, yet he believed and trusted in the great God of heaven and earth, and therefore all the powows together could do him no harm, and he feared them not. Hiacoornes followed this intrepid declaration with earnest prayer and preaching to the whole multitude. In the course of his remarks, he mentioned "forty-five or fifty sins committed among them, and as many contrary duties neglected; which so amazed and touched their consciences, that at the end of the meeting, there were twenty-two Indians who resolved against those evils, and to walk with God, arid attend his word." Upon this advantage, Mr. Mayhew redoubled his diligence. He spared himself neither by night nor by day. He travelled and lodged in their smoky wigwams. He usually spent a great part of the night "in relating the ancient stories of God, in the Scriptures, which were very surprising and entertaining to them, and other discourse which he conceived most proper. He proposed such things to their consideration as he thought important, fairly resolved their subtle objections, and told them they might plainly see, it was purely in good will to them, from whom he could expect no reward, that he spent so much time and pains, and endured so much cold and wet, fatigue and trouble. Mr. Mayhew, indeed, counted all things loss for the sake of preaching the gospel to these poor wanderers. In order to support his wife and three small children, he was obliged to labor with his own hands, not having half the yearly income, which some common laborers enjoyed.

About the middle of October, 1651, there were 199 men, women, and children, who had professed themselves to he worshippers of the one living and true God. Two meetings were held, every Sabbath, and the services were conducted by Indians. A school was also established, in which were collected about thirty

[1832.] INDIANS ON MARTHA’S VINEYARD. 203

scholars. By the End of 1652 there were 282 Indians, besides children, who had renounced the worship of false gods, and eight of’ the powows had forsaken their trade. In three or four years the number of praying Indians was greatly increased.

In 1657, Mr. Mayhew sailed for England, to give a particular account of the Indians to the Society for Propagating the Gospel, and to others. But neither the ship nor any of the passengers were heard of more!

He was so affectionately beloved and esteemed by the Indians, that they could not easily bear his absence so far as Boston, before they longed for his return; and for many years after his departure, he was seldom named without teams. The place on the way—side, where he solemnly took leave of his poor and distressed people, was remembered with sorrow by all that generation.

His excellent and venerable father, Mr. Thomas Mayhew, senior, was not at all disheartened by the sad loss of his son. He went once every week to some of the Indian plantations. When nearly sixty years old, he set himself with unwearied diligence to learn their difficult language, and, though a governor, was not ashamed to become a preacher. He sometimes travelled nearly twenty miles on foot, through the woods, to preach and visit. In a few years, with the assistance of the pious Indians, the gospel was carried to the west end of the island, till then in darkness ; so that Martha’s Vineyard and Nantucket could both be called Christian. There were then on these islands about 3,000 adult Indians. The venerable Mayhew lived till he was more than ninety-two years of age, persevering till the very close of his life, in his labors of love. He was succeeded by his grandson, Mr. John Mayhew, who followed closely in the steps of his father and grandfather. He died on the 3d of’ February, 1689, in the 16th year of his ministry, and in the 37th of his age, in joyful hope of eternal life, persuaded, as he said, "that God would not place him with those after death in whose company he could take no delight in his lifetime."

His eldest son, Mr. Experience Mayhew, on the death of his father, entered on the same field of labor. He preached to the Indians for more than thirty— two years. In 1702, Dr. Cotton Mather thus writes, " That an hopeful and worthy young man, Mr. Experience Mayhew, must now have the justice done him of this character, that in the evangelical service among the Indians, there was no man that exceeds this Mr. Mayhew, if there be any that equals him." This was at a time when there were more than thirty Christian assemblies, and 3,000 praying Indians. By the request of the commissioners in England, of the Society before mentioned, Mr. Mayhew made a new Indian version of the Psalms, and the Gospel of John.

Mr. Mayhew spent a life protracted several beyond fourscore in the service of Christ among the Indians. In 1727, he published an octavo volume, in which he gives an account of more than thirty Indians ministers, and about eighty Indian men women, and children, who resided within the limits of Martha’s Vineyard. His son, Zacheus Mayhew, was employed by the Massachsetts Society for Promoting the Gospel among the Indians and others, in North America, till his death in 1803. In 1720, there were in the Vineyard, six small villages, containing about one hundred and fifty-five families, and about eight hundred souls. Each of these villages was supplied with an Indian preacher. Nearly all the remnants of these Indians have now disappeared.

On time island Nantucket, in 1674, there were three towns of praying Indians, containing about 300 individuals, one church, and 30 communicants.

The aggregate number of praying Indians in 1674, has been estimated as follows:

In Massachusetts, principally under Mr. Eliot’s care……………...1,100
In Plymouth, under Mr. Bourne…………………………………....530
In Plymouth, under Mr. Cotton………………………….………...170
On the island Nantucket…………………………………………..300

On Martha’s Vineyard and Chappequiddick, under the Mayhews, 1,500

[Total ] 3,600

In 1698, time Rev. Grindal Rawson and time Rev. Samuel Danforth visited the several plantations of Indians in Massachusetts, and made report to the commis-

[ 1832 ]NOTICES OF T111 RELIGIOUS DECLENSION. 204

sioners of the Society for Propagating the Gospel. They reported thirty distinct assemblies of Indians, which they visited, having thirty-six teachers, five schoolmasters, and twenty rulers. The whole number of Indians under this arrangement, was 3,080. Of this aggregate number, 1,290 were in that part of Massachusetts which was formerly Plymouth colony, 1,585 were on the islands of Nantucket, Martha’s Vineyard, Chappequiddick, and the Elizabeth islands, and 205 only in the other parts of Massachusetts, which exhibited 1,100 in Mr. Gookin’s account in 1674. All the rulers, teachers, and school-masters above named, were Indians. The teachers were, however, occasionally assisted by the neighboring clergy, and several of them were employed as school-masters. The commissioners gave a favorable opinion, generally, of the improvement and manners of the Indians, of their sobriety, decent dress, and proficiency in reading and writing. These facts show conclusively the blessed results of the labors of Eliot, the Mayhews, and their coadjutors. A few efforts were made in Connecticut and Rhode Island by the Rev. Messrs. A. Pierson, James Fitch, Roger Williams and others, but without great success.

We now proceed to exhibit the religious state of the country during the period of fifty-eight years, from 1662 to 1720. We shall, in the first place, bring forward testimony in proof of the lamentable decline of vital godliness; then furnish some statements of the partial revivals of religion which took place in different portions of New England; and complete our review of this period with some general observations.

The Rev. Thomas Prince, in one of his sermons, thus remarks. "This wonderful work of the grace of God, begun in England, and brought over hither, was carried on while the greater part of the first generation lived, for about thirty years. And then the second generation rising up and growing thick on the stage; a little after 1660, there began to appear a decay. And this increased to 1670, when it grew very visible and threatening, and was generally complained of, and bewailed bitterly among them; and yet much more to 1680, when but few of the first generation remained."

Mr. Stoughton, afterwards deputy governor, in an election sermon in 1668, thus pours forth his lamentations. "The death and removal of the Lord’s eminent servants, in one rank and in another, this also hath manifested the lie in many of us. Whilst they lived, their piety and zeal, their light and life, their counsels and authority, their examples and awe kept us right, and drew us on in the ways of God, to profess and practice the best things; but now that they are dead and gone, ah, how doth the unsoundness, the rottenness and hypocrisy of too many amongst us make itself known, as it was with Joash after the death of Jehoida." The Rev. Thomas Walley, of Barnstable, in a sermon before the General Court of the Plymouth colony, in 1669, has the following sentence. "Are we not this day making graves of all our blessings and comforts? Have we not reason to expect that ere long our mourners will go up and down and say, how is New England fallen! The land, that was a land of holiness, hath lost her holiness; that was a land of righteousness, hath lost her righteousness; that was a land of peace, hath lost her peace ; that was a land of liberty, hath lost her liberty, and is in sore bondage !" The Rev. Samuel Danforth of Roxbury, in 1670, says, "Is not the temper, complexion, and countenance of the churches strangely altered? Doth not a careless, remiss, flat, dry, cold, dead frame of spirit grow upon us secretly, strongly, prodigiously. They that have ordinances are as though they had none; they that have the word, as thought they had it not; they that pray, as though they prayed not; they that receive the sacraments, as though they received them not; and they that are exercised in the holy things, using them by the by as matters of ceremony." The venerable Dr. Increase Mather, in a treatise, printed in 1678, thus remarks. "Prayer is needful on this account, in that conversions are become rare in this age of the world. They that have their thoughts exercitsed in discerning things of this nature, have had sad apprehensions with reference unto this matter,—that the work of conversion hath been at a great stand in the world. Clear, sound conversions are not frequent in some congregations. The body of the rising generation is a poor, perishing, unconverted, and, except the Lord pour down his Spirit, an undone generation. Many that

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are profane, drunkards, lascivious, scoffers at the power of godliness, despisers of those that are good, disobedient. Others, that are only civil, and outwardly conformed to good order, bt reason of their education, but never knew what the new birth means." In 1683, the Rev. Samuel Torrey, of Weymouth, in the election sermon, says, "Oh, the many symptoms of death, that are upon our religion. Consider we then how much of it is dying respecting the very being of it, by the general failure of the work of conversion; whereby only it is that religion is propagated, continued, and upheld in being among any people. As converting work doth cease, so doth religion die away, though more insensibly, yet most irrecoverably. How much religion is dying in the hearts of sincere Christians, by their declensions in grace, holiness, and the power of godliness." The Rev. Samuel Willard, pastor of the South Church in Boston, and vice president of Harvard College, in a sermon printed in 1670, remarks: " How few thorough conversions are to be observed? How scarce amid seldom? Men go from ordinance to ordinance, and from year to year, and it may be are a little awakened and affected, but how few are effectually turned from sin to God. It is to be hoped that there are more than we know of. This work of God is secret. However, this is a certain observation, which may be safely made that where there is no outward conversion, charity hath no ground to proceed on to believe that there is an inward one, for were the heart savingly changed, that would influence the life ; yea, were men pricked to the heart under ordinances, they would cry out for help and direction, and we should hear of them." Dr. Increase Mather, in 1702 wrote as follows: " Look into our pulpits, and see if there is such a glory there as once there was ; New England has had teachers eminent for learning, and no less eminent for holiness, and all ministerial accomplishments. When will Boston see a Cotton and a Norton again? When will New England see a Hooker, a Shepard, a Mitchel, not to mention others. Look into our civil state. Does Christ reign there as once he did? How many churches, how many towns are there in New England, that we sigh over them and say, Thy glory is gone."

The same excellent man, of blessed memory, in a preface to a course of sermons on early piety, by some of the Boston ministers, printed in 1721, writes: "I am now in the eighty-third year of my age, and having had an opportunity to converse with the first planters of this country, and having been, for sixty-five years, a preacher of the gospel, I cannot but be in the disposition of those ancient men who have seen the foundation of the first house, and wept with a loud voice to see what a change the work of the temple had upon it. I wish it were no other than the weakness of Horace’s old man, the lauditor temporis acti. When I complain there is a grievous decay of piety in the land, and a leaving of the first love, and that order of the gospel, to set up, and uphold which was the very design of these colonies; and the very interest of New England seems to be changed from a religious to a worldly one. Oh! That my head were waters, and mine eyes a fountin of tears." The same state of things existed, perhaps not to an equal degree, in Connecticut. Dr. Trumbull says that, "the general state of the country was greatly altered from what it was at its first settlement. The people then were generally church members, and eminently pious. They loved strict religion, and followed their ministers into the wilderness for its sake. But with many of their children, and with others who had emigrated into the country, it was not so."

In September, 1769, by recommendation of the General Court, a synod of ministers, elders, and delegates, from various churches in Massachusetts, convened in Boston, to consider the deplorable declension in morals and religion, and to devise means for a reformation. Rev. Pres. Oakes, and Rev. John Sherman were appointed moderators. A day of fasting and prayer was solemnly observed by the synod. A committee was named to draw up the opinions of the assembly; which being done, it was repeatedly read over, and each paragraph distinctly weighed. The whole was then unanimously adopted. The General Court, in the following October, "commended it unto the serious consideration of all the churches and people in the jurisdiction, enjoining and

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requiring all persons, in their respective capacities, to a careful and diligent reformation of all those provoking evils mentioned therein, according to the true intent thereof, that so the anger and displeasure of God, many ways manifested, might be averted, and his favor and blessing obtained." The principal evils enumerated by the synod, were the following: A great and visible decay of the power of godliness among many professors of religion; communion with God, especially in secret, much neglected; pride, manifested in a refusal to submit to the appointments and ordinances of God ; contention, &c.; neglect of church fellowship and other divine institutions; irreverent behavior in the worship of God; Sabbath breaking in various ways, and a careless and heartless manner of performing the duties of the Sabbath. Many families do not pray to God morning and evening, and many more where the Scriptures are not daily read. ".Most of the evils," say the synod, "that abound among us proceed from defects as to family government." Censoriousness, tale-bearing, law-suits. Much intemperance. The heathenish and idolatrous practice of health-drinking is too frequent. "And not English, but Indians have been debauched by those who call themselves Christians, who have put their bottles to them and made them drunk also. There are more temptations and occasions unto that sin, publicly allowed of, than any necessity doth require, the proper end of taverns, &c. being time entertainment of strangers. Church members frequent public houses, to the dishonor of the gospel." Other notorious breaches of the ten commandments were enumerated. Violation of truth; inordinate love of the world; want of public spirit. Hence schools of learning and other public concerns are in a languishing state. Opposition to a reformation, in some cases, bitter and long continued. Sins against the gospel. Sins, which were formerly acknowledged, not repented of nor forsaken.

But enough has been quoted to prove that there had been a melancholy declension from the days of the first fathers. The fine gold was changed. The peculiar people, with whom God had established his covenant, and whom he had blessed in a most wonderful manner, had become like the other nations, weary of the service of their Benefactor and Redeemer.

Notwithstanding, the aspect of the country was not one of unmingled gloom. There are some circumstances, which refresh and gladden the observer, as he casts his eye over these years. The Holy Spirit, in his renovating power, was not withdrawn entirely from the pleasant land of our fathers. The tears and prayers which had been poured out by Shepard, and Mitchel, by Clap, and Brewster, and Rogers, and Richard Mather, and thousands of others, were numbered in heaven, and the second and the third generation felt the benefit of them. Increase Mather, and many others of kindred spirit, still lifted up their voice of warning and entreaty.

The synod before mentioned, and which was termed the "Reforming Synod," recommended the adoption of several measures to promote a reformation. "Those in the higher ranks in society should first reform themselves of all which was amiss. None ought to be admitted to the communion without making a personal and public profession of their faith and repentance, either verbally or in some other way. The discipline of the church was to be immediately revived, and to be thoroughly and perseveringly attended to. The utmost endeavors were to be used to seek a full supply of officers in time church. "The defect of these churches on these accounts is very lamentable, there being in most of time churches only one teaching officer, for the burden of the whole congregation to lie upon. Civil magistrates were to take care that proper maintenance and support be provided for the ministers of religion. "Effectual care," say the synod, "should be taken respecting schools of learning. The interest religion and good literature have been wont to rise and fall together. When New England was poor, and we were but few in number, comparatively, there was a spirit to encourage learning, and the college was full of students, whom God hath made blessings, not only in this but in other lands; but it is deeply to be lamented that now when we are become many, and more able than at our beginnings, that society, and other inferior schools are in such a languishing state. Wherefore, as we desire that reformation and religion should flourish, it concerns us to

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endeavor that both the college, and all other schools of learning, in every place, be duly inspected and encouraged."

The main thing, however, recommended by this venerable assembly was, that all church members should renew their covenant, solemnly promising as churches and as individuals to abstain from all sin, to be more entirely the Lord’s, and to strive for a general and thorough reformation of all which was wrong. All these things were to be done in a spirit of entire dependence on God, and with earnest prayers to the Great Head of the Church for his enlightening and sanctifying grace.

It is gratifying to learn that these measures were followed by happy results. Very remarkable," says Cotton Mather, " was time blessing of upon the churches, which renewed their covenant, not only by a great advancement in the holiness of the people, but also by a great addition of converts unto their fellowship." It was customary to observe days of preparatory fasting and prayer. This was followed by a general meeting, " whereat a vast confluence of their neighbors were usually present; on this day, the minister of the place having prayed and preached suitably to the occasion, proceeded then to read the covenant; whereunto the assent of the churches was then expressed, by the brethren lifting up their hands, and by the women only standing up and, though in some churches none but the communicants, yet in others, those also which we call the children of the church, were actively concerned in these transactions. But ordinarily, in the afternoon, some other minister prayed and preached, and inculcated the covenant obligations; and many thousands of spectators will testify, that they never saw the special presence of the great God our Saviour, more notably discovered, than in the solemnities of these opportunities."

In these praise worthy efforts to effect a reformation, the people of Massachusetts were followed by the inhabitants of Connecticut and Plymouth. The civil fathers and the ministers held mutual consultations. The ministers drew up the result of these deliberations, and the magistrates recommended them to the considerations of the people. Some clergymen reduced these instructions into a catechetical form, and propounded them to the children of their congregations. The General Court of Massachusetts issued an instrument, in March, 1689, enjoining upon all civil officers the execution of the laws, and earnestly recommending to all people a ready compliance and co-operation.

In 1705, there was another partial reformation. A minister of Boston, in November of that year, thus writes: "Our societies for the suppression of disorders, increase and prosper in this town; there are two more societies such societies added unto the former; there are also religious societies without number in this country, that meet at proper times, to pray together, and repeat sermons and forward one another in the fear of God. In some towns of this country, the ministers who furnish themselves with a society for the suppression of disorders, hardly find any notorious disorders to be suppressed. But then, their societies are helpful unto them in doing abundance of good for the advancement of serious religion in the neighborhood, and to make their ministry much more profitable in the weekly exercise of it

Rev. Samuel Danforth, of Taunton, son of’ Rev. Samuel Danforth, of Roxbury, thus writes in February, 1705: " We are much encouraged by an unusual and amazing impression, made by God’s Spirit on all sorts among us, especially on young men and women. It is almost incredible how many visit me until discoveries of the extreme distress of mind they are in about their spiritual condition. And the young men, instead of their merry meetings, are now forming themselves into regular meetings for prayer, repetition of sermons, signing the same orders, which I obtained, some years ago, a copy of; from the young men s meeting in the north of Boston." A few days afterwards he writes, "We gave liberty to all men and women; from sixteen years old and upwards, to act with us, (in signing the reformation-covenant, as it was called), and had three hundred names given in to list under Christ, against the sins of the times. [* Footnote: The practice of giving personal pledges, and of forming associations for the suppression od vice, it seems, is not a new thing. The more we search into the records of the former days, the more we shall find that wise and benevolent men lived before our generation.] ‘The whole acted with such tears of gravity and good affection, as would affect an

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heart of stone. Parents weeping for joy, seeing their children give their names to Christ. And we had several children of the church, in the neighboring towns, who came and joined with us in it. We have a hundred more that will yet bind themselves in the covenant, that were then detained from meeting. Let God have the glory. Yesterday, fourteen were propounded to the church; some for full communion; other for baptism, being adult persons. I have little time to think of worldly matters; scarce time to study sermons; as I used to do. I think sometimes that the time of the pouring out of the Spirit upon all flesh, may be at the door."

The Rev. Jonathan Edwards, of Northampton, in some accounts of a revival of religion in Northampton, has the following paragraphs. "I am the third minister that has been settled in this town; the Rev. Mr. Eleazar Mather, who was the first, was ordained in July, 1661. He was one whose heart was much in his work, abundant in labors for the good of precious souls. He had the high esteem and great love of his people, and was blessed with no small success. The Rev. Solomon Stoddard, who succeeded him, came first to the town, the November after the death of Mr. Mather, but was not ordained till September, 1672. He died Feb. 1, 1729. So that he continued in the work of the ministry here, from his first coming to town, nearly sixty years. And as he was eminent and renowned for his gifts and grace, so he was blessed, from the beginning, with extraordinary success in his ministry, in the conversion of many souls. He had five harvests, as he called them. The first was about the year 1679; the second in 1683; the third in 1696; the fourth in 1712; the fifth in 1718. Some of these times were much more remarkable than others, and the in-gathering of souls more plentiful. Those that occurred in 1683, in 1696, and in 1718, were much greater than either the first or the last; but in each of them, I have heard my grandfather say, the greater part of the young people in the town seemed to be mainly concerned for their eternal salvation."

The following paragraph relates to the town of Windham, in Connecticut; "God hath been pleased to make him (the Rev. Samuel Whiting, ordained Dec. 4, 1700) a very rich blessing among them, and doubtless many will have reason to bless God forever in that their lot hath been cast to dwell under his ministry. He hath seen the town flourishing to that degree, that in this short space of time, (thirty years,) two other societies are already sprung out therefrom."

Notwithstanding the reformations in morals, and the partial revivals of religion, which took place during the period under review, it is very evident that New England in 1720, and New England in 1640, were exceedingly altered. There had been manifestly a sad degeneracy. In looking for the CAUSES of this melancholy change, we find among the most prominent, the difference in the nature of the population. New England had lost, in some measure, that homogeneousness of character, which was her glory and her strength in the first period. Difficulties in the middle and southern colonies had been the occasion of some emigration to New England, from those quarters. A considerable number from France, Ireland, and other countries of Europe, had removed to New England, while the emigrants from the parent seat, Old England, were actuated, in many instances, by other motives than those which animated the early fathers. It was not so much to enjoy an asylum of rest from religious persecution, nor to diffuse the gospel among the aborigines of these western regions, as it was to escape from the civil wars of the first Charles, and the prescriptions of the second, or what was worse, from the deserved execution of civil penalties. The great body of the inhabitants of these States were, indeed, descended from the old stock. But there was a considerable admixture of " aliens and foreigners," restless, impatient of civil or religious discipline, and frequently embroiling the magistrates and ministers in controversies, alike destructive to civil prosperity, and religious improvement. In addition to this, "several of the most considerable colonists, and many of the ministers, had returned to England."

Another principal cause of the religious declension was the stormy political aspect of the country. The whole period, from 1662 to 1720, was one of frequent and violent change. For nearly the first half of this period, Charles II. was on the British throne, "a prince, who was a traitor to the liberties of England, selfish, beyond the semblance of benevolence, and voluptuous, without the

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decency of shame. His reign was disaster. His death was infamy." This prince was the lawful sovereign of such men as the Winthrops, the Rogerses, the Winslows, the Mathers of New England. To his court, licentious and debauched almost beyond Babylonian or Corinthian precedent, the people of New England were compelled to apply for rights, and privileges, and charters. James II., who succeeded Charles, and who reigned from 1685 to 1688, was a better seaman than king, and was deposed to the joy of all parties. The reigns of William III and of Anne, which occupied nearly all of the remainder of the period, though in many respects prosperous, and though, to some extent, beneficial to the colonies, were still involved in almost constant wars. The relation of the following facts will show the extremely unsettled state of the country.

In 1663, Charles issued a commission empowering Col. Richard Nichols, Sir Robert Carr, George Cartwright, and Samuel Maverick, Esquires, to "hear and determine complaints and appeals, in all causes, as well military, as criminal and civil," within New England; and to proceed in all things for settling the peace and security of the country. In 1665, the commissioners appeared in Massachusetts, and began to execute their important trust. Their efforts were firmly resisted by the General Court. Thus commenced a long and angry controversy between the colony and the mother country. Lord Clarendon said that the "colonies had already become hardened into republics." In 1675, the memorable war between Philip, king of the Wampanoag Indians, and the New England colonies, began. It closed in 1676. In this short but most terrible war, 600 of the inhabitants of New England, composing its principal strength, were either killed in battle, or murdered by the enemy; 12 or 13 towns were entirely destroyed; and about 600 buildings, chiefly dwelling-houses, were burnt. In addition to these calamities, a large debt had been contracted, end a vast quantity of goods, cattle, and other property had been destroyed. Nearly every eleventh family had been burned out, and an eleventh part of the militia throughout New England had been slain in battle. A great part of the inhabitants were in mourning. There were but few which had not lost a relative.

In 1684, the charter of Massachusetts was declared to be forfeited, in the court of chancery in England; and the liberties of the people seized into the king’s hands. Under this charter, the colony had enjoyed fifty-five years of liberty and prosperity, though for a few of the last years, the threatened invasion of the privileges which it secured, was the occasion of great distress. In 1686, Sir Edmund Andros came over as governor of New England. His lawless and arbitrary measures excited great commotion, and a determined spirit of resistance to his measures was avowed. The whole country was in a state of alarm. At length, in April, 1689, Andros and about fifty other persons were seized and confined. A new charter was granted by William, but it was not, in several particulars, so full and satisfactory as the old charter.

In addition to all the preceding causes of excitement, which were calculated to divert the minds of the people from the interests of religion, there was an earthquake, which produced great alarm; several extensive fires in Boston, by one of which, £200,000 worth of goods was consumed;. several fatal disorders, particularly the small pox and yellow fever; the strange and most melancholy infatuation in regard to witchcraft; the failure of some important expeditions against the French possessions, &c. The minds of the people were, in fact, in a state of anxiety and gloom, for a number of years, almost amounting to derangement. They saw things through a discolored medium. They had felt the first impulse of that freedom, which, in a century after, burst out into a flame, but now they hardly knew what their rights were, nor how they were to be maintained. As it was, their minds were altogether unfitted to enter warmly and earnestly into the spirit of Christianity.

However, in accounting for the languishing condition of vital Christianity, there was another cause most disastrous and long continued in its operation—the change in the requisitions for church-membership. The aspect of this change on the purity of the churches has been most malign. In fact, it levelled the enclosure between the church and the world. It destroyed the fundamental distinction between the church, as a separated and consecrated community, and the mass of unbelieving men.

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As this is a matter of vital importance, and as its effects are yet visible, after the lapse of a century and a half, we shall allot considerable space to the consideration of it.

In 1681, at the second General Court held after the establishment of the colony of Massachusetts bay, an order was passed, "that for the time to come, none should be admitted to the freedom of the body politic, but such as were church-members." And the tenure of church-membership, and of the enjoyment of any church-privilege, was, at that time, that of the New Testament—satisfactory evidence of regeneration. This most extraordinary law continued in operation for nearly sixty years, till the new charter, obtained from William and Mary, abrogated it. It occasioned discontent from the beginning; for there were, from the first settlement, a considerable number of persons, not church-members, who were, of course, excluded from all civil offices, and from having any voice in elections, and yet were subject to taxation and the various burdens of public service. [* Footnote: Wisner’s Historical Sermons, p. 4 ]

The careful manner in which churches were constituted, and the privileges of church-membership granted, may be seen from the following account of the organization of the church in Woburn. As soon as there were a competent number to support a minister, the inhabitants considered themselves "as surely seated, and not before, it being as unnatural for a right New England man to live without an able ministry, as for a blacksmith to work his iron without a fire." This people, therefore, like others, laid their "foundation stone" with earnestly seeking the blessing of heaven in several days of fasting and prayer.

"They then took the advice of the most orthodox and able Christians, especially the ministers of the gospel, not rashly running into a church state before they had a prospect of obtaining a pastor to feed them with the bread of life. They soon obtained Mr. Thomas Carter of Watertown, a reverend, godly man, apt to teach the sound and wholesome truths of Christ, to preach for them." There were then formed into a church, after Mr. Symmes of Charlestown "had continued in preaching and prayer about the space of four or five hours." The other ministers present were Messrs. Cotton and Wilson of Boston, Allen of Charlestown, Shepard and Dunster of Cambridge, Knowles of Watertown, Allen of Dedham, Eliot of Roxbury, and Mather of Dorchester.

"After public worship, the persons intending to be formed into a church, stood forth, one by one, before the congregation and these ministers, and confessed what the Lord had done for their souls, by his Spirit, under the preaching of the gospel, and the events of his providence, that all for themselves, might know their faith in Christ; the ministers or messengers present, asking such questions as they thought proper, and when satisfied, giving them the right hand of fellowship. Seven were thus formed into a church, who in ten years, increased to seventy-four." A few days after, Mr. Carter was ordained pastor, by a council, "after he had exercised in prayer and preaching the greater part of the day." When a person desired to join the church, he visited his minister, "declaring how the Lord had been pleased to work his conversion; "if the minister found the smallest ground of hope, he propounded him to the church, after which some of the brethren, with the minister, examined him again, and reported their opinion to the church. After this, all the congregation had public notice of his design, and he "publicly declared to them the manner of his conversion. If any were, "through bashfulness, unable to speak for edification, less was required of them." Women were never called to speak publicly. All this was done "to prevent the polluting of the ordinance by such as walk scandalously, and to prevent men and women from eating and drinking their own condemnation."[ Footnote: Morse and Pariah’s History of New England, p. 205.] Such being the strictness of the terms of admission to the church, it is very manifest that many individuals would be effectually excluded from the privileges of freemen. For such persons, there were two alternatives; either to attempt to lower the terms of admission to the church, or to procure the abolition of a profession of regeneration as a test of citizenship. The latter course was first taken. One of the assistants in the government of Massachusetts, in 1630, was William Vassal. In 1685 he settled in Scituate, in the Plymouth

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colony. "He was a gentleman, says Hutchinson, "of a pleasant, affable disposition, but always opposed to the government, both in Massachusetts and Plymouth." Scituate in Plymouth, being contiguous to Hingham in Massachusetts, Mr. Vassal had much influence in the latter colony as well as in the former, and had laid a scheme for petitions, of such as were non-freemen, to the courts of both colonies, and upon the petitions being refused, to apply to the Parliament, pretending that they were subjected to an arbitrary power. The two first of the Massachusetts’ petitioners were Samuel Maverick and Robert Child. Maverick was a freeman before the law confining freedom to such only as were members of churches was in force, but being an Episcopalian, had never been in office. Child was a young man who had studied law at Padua in Italy. The substance of their petition was, that civil liberty and freedom might be forthwith granted to all truly English, and that all members of the church of England or Scotland, not scandalous, might be admitted to the privileges of the churches of New England; or, if these civil and religious liberties were refused, that they might be freed from the heavy taxes imposed upon them, and from the impresses made of them or their children or servants in the war; and if they failed of redress there, they should be under the necessity of making application to Parliament, who they believed would answer their prayer.

The court and a great part of the people of the country were much offended with this petition. A declaration was drawn up, and published, by order of the court, in answer to the petition, and in vindication of the government. The petitioners attempted to interest the English government in their behalf, but their claims received but little attention, at that time, in consequence of the representations of Mr. Winslow, agent for the colony in England.

The following facts will show how closely identified were the civil and religious concerns of the country. In 1665, the General Court restrained the North Church in Boston from calling Mr. Powell to be their minister, who had the character of a gifted though illiterate man, and went so far as to recommend to them Mr. Reyner, a minister of Plymouth. Just before, they had laid a large fine upon the church at Malden, for choosing a minister without the consent and approbation of the neighboring churches, amid allowance of the magistrates. [* Footnote: Hutchinson, i. P. 174 ]

The dispute in regard to making church-membership a qualification for civil rights extended through all New England. "There was a strong party in the colony at Connecticut," says Dr. Trumbull, "who were for admitting all persons of a regular life to a full communion in the churches, upon their making a profession of the Christian religion, without any inquiry with respect to a change of heart; and for treating all baptized persons, as members of the church. Some carried the affair still farther, and insisted that all persons who had been members of churches in England, or had been members of regular ecclesiastical parishes there, and supported the public worship, should be allowed to enjoy the privileges of members in full communion in the churches of Connecticut. They also insisted that all baptized persons, upon avowing the covenant, as it was called, should have their children baptized, though they came not to the Lord’s table. Many of the children of the first settlers, and others, who had since emmigrated into the country, had made no open profession of religion, and their children were not baptized. This created uneasiness in them, in their ministers, and in others. They wished for the honors and privileges of church-members for themselves, and baptism for their children; but they were not persuaded that they were regenerated, and knew not how to comply with the rigid terms of the Congregational churches. A considerable number of the clergy, and the churches in general, zealously opposed all innovations, and exerted themselves to maintain the first practice and purity of the churches. Hence the dissensions arose." [ Footnote: Trumbull, i. 297, 298]

In consequence of these difficulties, time General Court of Massachusetts, in 1657, advised to call a general council of the ministers, and sent letters to that effect, to the other courts. The General Court of Connecticut, on the 26th of February, 1657, appointed Messrs. Warham, Stone, Blynman, and Russell, to meet the elders, who should be delegated from the other colonies. The Gen-

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eral Court of New Haven were entirely opposed to the measure, and in a long letter remonstrated against it. They expressed their apprehensions that a general council, at that time, would endanger the peace and purity of the churches. The council met, however, in Boston, June 4, 1657, and after about fifteen days deliberation, published an elaborate answer to twenty one questions. The main question was decided in the following manner. "That it is the duty of infants, who confederate in their parents, when grown up unto years of discretion, though not yet fit for the Lord’s Supper, to own the covenant, they made with their parents, by entering thereinto, in their own persons; and it is the duty of the church, to call upon them for the performance thereof; and if, being called upon, they shall refuse the performance of this great duty, or otherwise do continue scandalous, they are liable to be censured for the same by the church. And in case they understand the grounds of religion, and are not scandalous, and solemnly own the covenant, in their own persons, wherein they give up both themselves and their children unto the Lord, and desire baptism for them, we see not sufficient cause to deny baptism unto their children." [* Footnote: Magnalia, (Hartford Ed.) Book v. p. 238] The elders from Connecticut carried back a copy of the result of the council, which the court ordered to be printed and forthwith sent to all the churches in the colony; if any of the churches should have objections, they were directed to transmit them to the General Court. The answers were afterwards printed in London. The decisions of the council do not appear to have had any influence to reconcile, but rather to inflame the churches. "A number of ministers," says Trumbull, "and the churches pretty generally, viewed this as a great innovation, and entirely inconsistent with the principles, on which the churches of New England were originally founded, and with the principles of Congregationalism."

In consequence of this general opposition to the new measures on the part of the churches, the General Court of Massachusetts appointed a synod of all the minister. in the colony, to deliberate, and decide on the following questions.

1. Who are the subjects of baptism?
2. Whether, according to the word of God, there ought to be a consociation of churches?

The synod met in Boston₁ in September, 166~2. The General Court of Connecticut took no notice of the synod. The churches and ministers of New Haven, were still unanimous in opposition. The answer to the first question was substantially the same with that given by the council, in 1657. The vote was about "seven to one" in favor. Several learned and excellent men, however, protested earnestly against the opinion. .Among the dissendients were President Chauncey of Harvard College, Dr. Increase Mather of Boston, and Mr. Eleazer Mather of Northanpton. Mr. John Davenport of New Haven, and also Mr. Increase Mather, published powerful arguments against the result of the synod. Mr. Mather of Northampton, thus writes to Mr. Davenport. "There was scarce any of the Congregational principles but what were layen at (assailed) by some or other of the assembly; as relations of the work of grace, power of voting of the fraternity in admission, profession of faith and repentance not to be required of such as were baptized in the church, in reference to the baptism of their children." Increase Mather afterwards changed his opinion, and wrote in favor of the synod. Most of the churches, throughout New England, adopted the innovation with great reluctance. "Very various," says Dr. Cotton Mather, who was in favor of the opinion of the synod, "have been the methods of the pastors, to bring their churches into the desired order; many the meetings, the debates, the prayers, and the fasts, with which this matter has been accomplished. Some churches most unaccountably will not baptize the offspring of parents, who are not themselves comunicants." In some places it produced most fearful divisions. In Hartford, there was a very great contention, which agitated all New England. Its termination, at length, was mentioned in the proclamation of the governor at the annual thanksgiving, as one of the causes of gratitude. The first church in Boston was torn in sunder. The two portions had no church fellowship, for fourteen years. "The whole people of God, throughout the colony," says Mather, "were too much distinguished into such as favored the old church, and such as favored the new church, whereof the former were against the synod,

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and the latter were for it." In 1667, not one church in Connecticut (with which New Haven was now united) had complied with the recommendation of the synod. The first church in Hartford led the way in adopting what has been frequently termed the half-way covenant. At one time, more than 100 persons owned it. But so late as 1711, many churches in Connecticut refused to baptize the children of any except such as were in full communion. In Massachusetts it seems to have met with less opposition. This was very much owing to the powerful influence of a few such men as Dr. Increase Mather of Boston, and Mr. Solomon Stoddard of Northampton. At length it became a very general practice. The churches lost their spirituality and purity. Worldly men were admitted into its privileges, and hung like an incubus on its bosom. Efforts for discipline and for the reformation of morals, or the promotion of’ revivals, were sure to be opposed and prevented. The way was gradually preparing for Arminianism, and Unitarianism, and years of spiritual death.