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 HISTORY 
 
 OLD SOUTH CHURCH IJV BOSTON. 
 
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 HISTORY 
 
 OLD SOUTH CHURCH IN BOSTON, 
 
 IN FOUR SERMONS, 
 
 DELIVERED MAT 9, &. 16, 1830, 
 
 BEING THE FIRST AND SECOND SABBATHS 
 
 AFTER THE 
 
 ^omjplcttou of a ftenturg 
 
 FROM THE 
 
 JFIRST OCCUPANCY OF THE PRESENT MEETING HOUSE. 
 
 BY BENJAMIN B. WISNER, 
 
 PASTOR OF THE CHURCH. 
 
 BOSTON: 
 
 CROCKER & BREWSTER, 47, WASHINGTON STREET. 
 
 1830. 
 
 
Boston, May 17, 1830. 
 
 Dear Sir, — The undersigned have been appointed a committee of the Old South Church 
 and Congregation, to express to you the great interest and satisfaction derived from hearing 
 your sermons on the History of that Church; and they are directed to communicate to you 
 the request that you will prepare and furnish a copy of" the sermons for publication, as soon 
 as your convenience will permit. 
 
 In the hope that you will be pleased to comply with this request, and that thus may be 
 extended to others the information and instruction imparted to us, we remain, 
 With respect and affection, your friends and brethren, 
 
 SAM. T. ARMSTRONG, ^ 
 SAMUEL DAVIS, 
 
 PUNY CUTLER, > Committee. 
 
 BELA HUNTING, ! 
 
 THOMAS VOSE, J 
 Re?. B. B. Wisner. 
 
 $©15 
 
SERMON I. 
 
 Haggai ii, 3. 
 
 WHO IS LEFT AMONG YOU THAT SAW THIS HOUSE IN HER FIRST GLORY? 
 
 The sabbaths of a century have been numbered, since the House 
 in which we are assembled was first occupied for public worship. 
 Religious services were attended in it for the first time on the 
 26th of April 1730; a century from which date, allowing for 
 the difference of style, a (1) was completed on the 7th of tire 
 present month. 
 
 Few are left among us who saw this House in its first glory. b 
 The edifice which preceded it as the place of religious worship 
 of this society, was removed before any of its present members 
 were born. Since the formation of this church, five generations 
 have passed away. We must recur to the records left us by 
 our fathers to learn, the history of the erection of this vener- 
 able edifice, the circumstances of the origin of this church, 
 and the dealings of God with this religious society during the 
 hundred and sixty years of its existence. Such a retrospect will, 
 doubtless, be interesting to this congregation; it will be conform- 
 able to the general custom in the New England churches on 
 occasions like the present, and it may be useful to us and our 
 children. 
 
 The church now called the Old South Church in Boston, 
 was the third Congregational church gathered in this town. 
 
 (a"| The figures in Parenthesis refer to the notes at the end of the sermons. 
 
 (b) Some are still living who recollect its appearance before the changes made in 1775 
 and 1789, to be hereafter described. 
 
 (c) The First Baptist was the third church established in Boston: it was constituted Mny 
 28, 1665. Pee Historical Sketch of the First Baptist Church in Boston, in two discourses by 
 the Rev. James M. Winched. 
 
4 
 
 Like too many other churches of Christ, it originated in bitter 
 contentions among those who are bound, by their profession, as 
 well as by the precept of heaven, to maintain the unity of the 
 Spirit in the bond of peace. The contentions referred to were 
 not local, or of sudden production; but originated in the first 
 ecclesiastical institutions of the country, and were spread 
 through the whole of New England. 
 
 Our Puritan ancestors were, a& a body, men of rare excel- 
 lencies, of whom the world was not worthy. In their views of 
 civil and religious liberty, they were far in advance of their age. 
 But they had not discovered that radical principle of free institu- 
 tions, the separation of church and state. These were as really, 
 though in a radically different form, united in their early insti- 
 tutions, as in those from the tyrannical application of which they 
 had fled in the mother country. (2) This was a material error; 
 and led, in the very beginning, to the adoption of various regu- 
 lations of pernicious tendency. Among these the most promi- 
 nent was, "an order," made in 1631, at the second General 
 Court held after the commencement of the colony of Massa- 
 chusetts Bay, "that, for the time to come, none should be ad- 
 mitted to the freedom of the body politic, but such as were 
 church members." And the tenure of the church membership, 
 and of the enjoyment of any church privilege, was, at that time, 
 that of the New Testament, viz. satisfactory evidence of regen- 
 eration^ "This most extraordinary law," says Hutchinson, 
 was in fact "continued in force until the dissolution of the" 
 charter "government;" though it was "repealed in appearance 
 after the restoration of king Charles the second." e It occasion- 
 ed 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. (3) The number of these gradually increas- 
 ed, partly by emigration, but chiefly by the growing up of chil- 
 dren of the first settlers who did not become church members. 
 They soon began to complain of their unjust burdens and re- 
 
 (d) That this is the tenure prescribed by the Scriptures see proved in President Edwards' 
 Inquiry concerning the qualifications requisite to Full Communion; Works, Vol. 4, New 
 York, 1830. The position Edwards attempted to establish in this Inquiry was, "That 
 none ought to be admitted to the communion and privileges of members of the visible church 
 of Christ in complete standing, but such as are, in profession and in the eye of the church's 
 Christian judgment, godly or gracious persons." The Rev. Messrs. Thomas Prince, John 
 Webb, Thomas Foxcroft, and Mather Byles, then ministers of Boston, in a preface 
 to the Inquiry sav, "The doctrine here maintained by our dear and reverend brother was 
 brought over hither bv the pious and judicious fathers of this country from the Puritans 
 in England, and held by them and their successors in our churches above three score 
 years without distention. " 
 
 (e) Hutchinson's History of Massachusetts, i. 26. Boston, 1764. After the repeal 
 in 1664, "the minister was to certify that the candidates for freedom were of orthodox prin- 
 ciples and of good lives and conversations. " This requirement rendered the repeal rather 
 in appearance than a reality. 
 
strictions. By a portion of them it was also felt to be a griev- 
 ance, that they were denied access to the Lord's Supper and 
 baptism for their children, which privileges they had enjoyed in 
 the established and less scriptural churches of Europe. 
 
 At length, in 1G4G, the subjects of these restrictions, through- 
 out the colony, made a vigorous effort to obtain relief/ They 
 petitioned the General Court, "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 scanda- 
 lous, might be admitted to the privileges of the churches of 
 New England; or, if these civil and religious liberties were re- 
 fused, that they might be freed from the heavy taxes imposed 
 upon them, and from the impresses made of them or their chil- 
 dren or servants in war:" adding, that, "if they failed of redress 
 here, they should be under the necessity of making application 
 to England, to the honorable houses of Parliament; who, they 
 hoped, would take their sad condition into consideration." "The 
 Court, and great part of the country, were much offended at 
 this petition." The request was refused. The papers of those 
 who had made it were seized, including the memorial they had 
 prepared to send to England; and, upon their refusing to ac- 
 knowledge their offence in using, as was alleged, "contemptuous 
 and seditious expressions" in their petition, they "were fined, 
 some in larger, some in lesser sums, two or three of the magis- 
 trates dissenting." s 
 
 The aggrieved now took a different method to obtain redress; 
 — or rather, new zeal for obtaining it was now applied in a 
 direction in which an influence had been secretly working in 
 their favor for some time. An opinion began to prevail, that 
 all baptized persons, not scandalous in life and formally excom- 
 municated, ought to be considered members of the church, in 
 all respects except the right of partaking of the Lord's Supper, 
 for which evidence of regeneration was still generally held to 
 be a requisite qualification. (4) The proposal of so great an 
 innovation on the principles and practices of the first settlers, 
 as would be expected, was met by a decided opposition; and 
 a contest arose, which occasioned great agitation in all the New 
 England colonies, especially in Connecticut and Massachusetts. 
 At length, in 1657, the Court of Massachusetts advised to a 
 general Council; and sent letters to the other Courts signifying 
 their opinion. The General Court of Connecticut acceded to 
 the proposal, and appointed four delegates to the proposed Coun- 
 cil. 11 These, with delegates from Massachusetts, convened at 
 
 (f) Those similarly situated in the Plymouth colony made a like effort at the same lime. 
 
 (g) See Hutchinson's History, i. 145—149. 
 
 (h) The New Haven colony formally refused, and remonstrated against the proposed 
 Council. 
 
Boston, in June, 1657. The questions submitted to this Coun- 
 cil were seventeen in number, 1 most of them relating to baptism 
 and church membership. On this subject their determination 
 was, in substance, that all baptized persons ought to be con- 
 sidered members of the church, under its discipline; and to be 
 admitted to all its privileges, except a participation of the com- 
 munion. (5) 
 
 "The decisions of this Council," it is stated in the history of 
 these proceedings, "do not appear to have had any influence to 
 reconcile, but rather to inflame the churches. A number of 
 ministers, and the churches pretty generally, viewed" their de- 
 termination "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 1662, another and more efficient effort was made to put an 
 end to these difficulties. "The General Court of Massachusetts 
 appointed a Synod of all the ministers of that colony, to delib- 
 erate and decide on" two questions; of which the most deeply 
 interesting was, " Who are the subjects of baptism!*" k This Synod 
 met at Boston, in September, 1662. Though its members were 
 all of Massachusetts, then proceedings affected the other colonies. 
 
 Their answer to the question concerning baptism, which, as 
 they viewed it, involved that of church membership, "was sub- 
 stantially the same with that given by the Council in 1657." (6) 
 They "were not unanimous, however: several learned and pious 
 men protested against their determination relative to baptism. 
 The Rev. Charles Chauncey president of Harvard College, Mr. 
 Increase Mather "of Boston," Mr. Mather, of Northampton, and 
 others, were warmly in the opposition." President Chauncey 
 and Mr. Increase Mather published against the decision of the 
 Synod, l and so did the Rev. John Davenport, then minister of 
 New Haven, whom the author of the Magnalia styles "the 
 greatest of the anti synodists." m 
 
 Nor could the churches agree in their practice; some being 
 for receiving the determinations of the Synod, and others for re- 
 jecting them. There were great divisions and contentions in the 
 church of Boston upon this head. The major part was for the 
 Synod, and proceeded "to practice upon its recommendations: 
 
 (i) The questions proposed were seventeen; others were discussed, making the whole 
 number twenty-one. The answers were afterwards printed in London, under the title of 
 A Disputation concerning church members and their children. 
 
 (k) This, the author of the Magnalia, says, was "the grand question." The other was, 
 "Whether, according to the word of God, there ought to be a consociation of churches?" 
 The Synod's answer to this question was in the affirmative. The consociation of churches 
 was adopted in Connecticut in 1708, but was never adopted in Massachusetts. 
 
 (1) Increase Mather afterwards changed his opinion, and published two treatises in fa- 
 vor of the result of the Synod. 
 
 (m) Book 5, p. 82. Respecting the agitations and proceedings in relation to baptism and 
 church membership, consult Trumbull's Hist, of Connecticut, i. 297 — 313. Hutchinson's 
 Hist, of Massachusetts, i. 223, 224. Mather's Magnalia, Book 5. Part 3. 
 
but a considerable number of the brethren were dissatisfied." n 
 The minority were, however, restrained from any steps leading 
 to a division, by the influence of their pastor, the Rev. John 
 Wilson, who had been a member of the Synod, and acted 
 with the majority. This venerated man died in 1667; and the 
 church of Boston was left vacant for the first time. 
 
 "On the death of Mr. Wilson," says the historian of the First 
 Church, "the church seem to have had no idea of supplying his 
 place by a young man, or a man who had not been educated in Eng- 
 land." ° The only person at that time in the country in whom were 
 united the qualifications they desired in a pastor, was Mr. Daven- 
 port of New Haven, then seventy years of age. p It was proposed 
 to extend to him a call. This proposal, no doubt originated with 
 those who were dissatisfied with the resolutions of the late Sy- 
 nod, and the consequent, proceedings of the church. As was to 
 have been expected, it met with a warm opposition. To settle 
 Mr. Davenport, it was urged, would be virtually to declare 
 against the decisions of the Synod, and reverse the consequent 
 proceedings of the church. (7) The result however, was, that, 
 the party which had been the minority in relation to the question 
 about the Synod, became the majority; q and on the 24th of Sep- 
 tember, 1667, "the major part of the church by far," voted a call 
 to Mr. Davenport, and appointed a committee to convey letters 
 to him and to his church. 1 ' Mr. Davenport thought it his duty 
 to accept this call, and soon removed to Boston. 
 
 The church in New Haven were extremely reluctant to part 
 with their beloved pastor; and replied to the letter sent them that 
 'they saw no cause, nor call of God, to resign their reverend pas- 
 tor to the church in Boston, by an immediate act of theirs, there- 
 fore, not by a formal dismission under their hands; yet, as he 
 could not be persuaded to remain with them, they would not fur- 
 ther oppose his removal.' This reply furnished additional oc- 
 casion for dissatisfaction on the part of the opposition in the Bos- 
 ton church. The ruling elder communicated to the church only 
 a part of the letter; that part, doubtless, which seemed most fa- 
 vorable to Mr. Davenport's removal. This was complained of 
 as disingenuous; and the part communicated, it was contended, 
 was not a regular dismission. All objections were, however, 
 overruled by the majority; and Mr. Davenport was installed pas- 
 tor over the Boston church. (8) 
 
 (n) Neale's History of New England, i. 354, 355. 
 
 (o) P. 110. 
 
 (p) He was among the most eminent of the first ministers of New England. 
 
 (q) Cotton Mather says, The "church, for the supply of the vacancy upon the death of 
 their former more synodical ministers, applying themselves unto ttlr. John Davenport, 
 the greatest of the antisynodists, the interests of the synod came to be laid aside therein 
 on that occasion." 
 
 (r) Records of the First Church, p. 31. 
 
8 
 
 The dissatisfied brethren, to the number of twenty eight, with 
 one member of the church in Charlestown, 8 in all twenty-nine, 
 including some of the most respectable persons in the colony, 
 now proceeded to take measures to form themselves into a new 
 church. With this view they made application for a dismission 
 from the old church; which was refused. (9) They next called 
 "a Council of other churches in the neighborhood;" t in conform- 
 ity with whose advice they proceeded, at two meetings held at 
 Charlestown on the 12th, and 16th of May, u 1669, to organ- 
 ize themselves into a distinct church, under the denomination of 
 "the Third Church in Boston;" adopting a covenant which, be- 
 sides what is usual in such instruments, contained the following 
 clause, which the subsequent history of the church has rendered 
 worthy of particular notice, "And for the furtherance of this 
 blessed fellowship with God in Christ and one with another — 
 we do likewise promise to endeavor to establish among ourselves, 
 and convey down to our posterity, all the holy truths and ordi- 
 nances of the Gospel, committed to the churches, in faith and 
 observance, opposing to the utmost of our church power whatso- 
 ever is diverse therefrom or contrary thereunto." (10) 
 
 About the same time seventeen ministers, (probably those who 
 had composed the Council, which sanctioned the formation of the 
 new church) publicly testified their disapprobation of the con- 
 duct of the majority of the old church. v To this testimony 
 the old church published a reply. And a flame was kindled 
 which spread through the colony. The dispute between the 
 two churches ran "so high, that there was imprisoning of par- 
 ties, and great disturbances." w "Two parties," says Hutchin- 
 son,* "were produced, not in the other churches only, but in the 
 state also." And "the whole people of God throughout the col- 
 ony," says the author of the Magnalia y "were too much distin- 
 guished into such as favored the old church, and such as favored 
 
 (s) This was the Rev. Thomas Thatcher, whose dismission from the church in Charles- 
 town is preserved among the papers of the Old South Church, is dated "13,10. 69" i. e. 
 13th December, 1669. 
 
 (t) Magnalia, Book 5, p. 82. The "lesser part" of the First Church, "carefully and 
 exactly following the advice of Councils fetched from other churches in the neighborhood, 
 set up another church." This may imply that they had the advice and assistance of more 
 than one council. 
 
 (u) Being the 22d and 26th of May, N. S. 
 
 (v) Hutchinson (i. 270) gives the names of these ministers as follows. "John Allin, John 
 Higginson, John Ward, John Wilson, Edmund Bowne, Samuel Whiting senr. , Thomas 
 Cobbet, John Sherman, Samuel Phillips, Thomas Shepard, Increase Blather, Samuel Tor- 
 rey, Zechary Symmes, John Brocke, Edward Bulkley, Samuel Whiting, junior, John 
 Hale:" — several of them among the most eminent ministers then in the colony, as will be 
 seen by consulting Eliot's or Allen's Biographical Dictionary, or Farmer's Genealogical 
 Register. 
 
 (w) Letter from Edward Randolph to the Bishop of London, dated Boston May 29, 1682. 
 "There was a great difference between the old church and the members of the new church 
 about baptism and their members joining in full communion with either church. This was 
 so high that there was imprisoning of parties and great disturbances." Hutchinson's Col- 
 lection of original papers &c. p. 532. The imprisoning was, probably, of the members of 
 the new church, for not attending the authorized worship aaid setting up a church assembly 
 without permission from the magistrates. 
 
 (x)i. 270. 
 
 fy) Book 5, p. 83. 
 
9 
 
 the new church; whereof the former were against the 
 
 SYNOD, AND THE LATTER WERE FOR IT." This last Statement 
 
 furnishes the explanation of these surprising results of a division in 
 a single church. The circumstances of the case were such, that this 
 division involved the then all-absorbing question in relation to 
 baptism and church membership. The triumph of the new 
 church would be the triumph of the friends of the decisions of 
 the late Synod, and the triumph of the old church would be the 
 triumph of the opposers of those decisions. In this question 
 the people throughout the colony were deeply interested; and 
 consequently, felt a lively interest, and as they had opportunity 
 took a part, in the dispute between the old and the new churches. 
 
 The new church, soon after their organization, proceeded to 
 take measures for the erection of a Meeting House. The Gov- 
 ernor, Mr. Billingham, who was a member of the First Church 
 and "warmly engaged in opposition to the seceders," called to- 
 gether me Council of the colony, "fearing, as he says in the 
 order, 'a sudden tumult, some persons attempting to set up an 
 edifice for public worship, which was apprehended by authority 
 to be detrimental to the public peace.' The Council thought 
 best not to interpose; and, if any had offended against the laws, 
 they advised to proceed against them in a due course of law." 
 "They" also "judged it meet to declare, 'that it was the duty 
 of those who were about to erect a new Meeting House, to 
 observe the laws and orders of the General Court for regulat- 
 ing prudential affairs; and if they did not, they should have no 
 countenance of authority in their proceedings.' " The members 
 of the new church, accordingly, applied to the selectmen of the 
 town; who voted, on the 26th of July 1669, "that 'there is need 
 of another Meeting House to be erected in this town;' though 
 they judged it not to belong to them to determine the placing 
 of it." 
 
 The public ferment still continuing, "the House of Deputies" 
 took up the subject; and "espoused the cause of the First 
 Church." "At the session in May 1670," they "appointed a 
 committee, to inquire into the prevailing evils which had been 
 the cause of the displeasure of God against the land." This 
 committee brought in a report, containing general statements of 
 'innovation in doctrine and worship, opinion and practice, inva- 
 sion of the rights, liberties and privileges of the churches, usur- 
 pation of lordly power over our God's heritage, and subversion of 
 Gospel order;' — all well understood to be aimed at the new 
 church and the ministers consenting to its organization: and con- 
 cluding with a distinct "notice of the late transaction of churches 
 and elders in constituting the Third Church in Boston, as irreg- 
 ular, illegal and disorderly." The House adopted the report. 
 This proceeding; increased the public agitation. The election for 
 2 " 
 
10 
 
 the next General Court turned chiefly, throughout the colony, 
 upon the question of old church and new church; and "most 
 of the deputies who had censured the brethren of the Third 
 Church, were left out, and new members chosen" of opposite 
 sentiments. a At the next session of the Court, several of the 
 ministers presented a petition, complaining of the proceedings of 
 the former Court in relation to themselves and the Third Church, 
 and desiring redress. The Court took this petition into imme- 
 diate consideration; and determined it to be "their duty to de- 
 clare, that several expressions in the votes referred to in the pe- 
 tition appeared exceptionable;" and "ordered that all papers re- 
 ferring to the case should be accounted useless, and not be im- 
 proved against the reverend elders as having been the cause of 
 God's displeasure against the country. And, whereas many had 
 taken upon them to publish the secrets of the CQurt in that case, 
 the Court further declared, that they knew no just cause of those 
 scandalizing reflections indefinitely cast upon magistrates, elders 
 and churches, either in reference to the new church in Boston or 
 otherwise; and therefore, until they were further informed, they 
 judged them to be innocent, calumniated and misrepresented." b 
 
 Thus the new church, and its friends through the colony, 
 achieved a public and final triumph: a triumph, to be regretted, 
 as involving the consummation of a wide and pernicious depart- 
 ure from the primitive Gospel discipline of the New England 
 churches; to be rejoiced in, as confirming the rights of freemen 
 to many who had been unjustly deprived of them, and laying the 
 foundation of all the good to be effected, in the hands of provi- 
 dence, by this church. 
 
 Having, as has been mentioned, obtained the sanction of the 
 selectmen of the town, the brethren of the Third Church pro- 
 ceeded to erect a Meeting House, on the spot occupied by the 
 present edifice. The land had been previously given by Mad- 
 am Norton, one of the seceders from the old church, widow of 
 the Rev. John Norton, who had deceased about three years be- 
 fore, having been for many years one of the ministers of the 
 First Church. The House was built of cedar, c with a steeple, 
 galleries, square pews, and the pulpit in the side as in the present 
 building. From the location, the church and their Meeting 
 House early received the name of the South Church; which 
 was the common title till 1717, when a church was gathered 
 
 (a) Historical Collections, First Series, vol. 10, p. 3'15. Note. Hutchinson says that of 
 "fifty members who composed the House of Deputies this year, twenty only were of the 
 House the year before." And several of these had, doubtless, opposed the proceedings of 
 the former Court. 
 
 (b) The preceding account of the formation of the Third Church and the public agitations 
 which ensued, is compiled from Hutchinson's History, i. 270—275, Mather's Magnalia, Book 
 5, pp. 82,83, andSnow's History of Boston, first edition, pp. 153, 154: from which the quo- 
 tations are made, except where "other authorities are referred to. 
 
 (c) 1 Mass. Histor. Collections, iv. 211. 
 
u 
 
 and located in Summer Street,' 1 and took the name of the New 
 South, since which this church and its Meeting House have 
 been denominated the Old South Church. (11) 
 
 The Rev. Thomas Thatcher was chosen the first pastor, 
 Edward Raynslord the first ruling elder, and Peter Bracket and 
 Jacob Eliot the first deacons. (12) The dates of these elections 
 is not preserved. Mr. Thatcher was installed February 16, 
 1GG9. The First Church was invited to assist at the solemni- 
 ties, but refused. (13) 
 
 In the preceding; April the wives of the brethren united in the 
 Third Church, had communed widi their husbands. On the 
 same day, they addressed a letter to the old church, stating the 
 fact, desiring that it might be candidly interpreted, and request- 
 ing to be released from their covenant engagement with them for 
 the purpose of being united with the new church. (14) This re- 
 quest was refused; and the refusal accompanied with a declara- 
 tion, that the old church could not have communion with such of 
 their members as had or should communicate with the withdrawn 
 brethren. (15) In August, 1670, a formal proposal of accommo- 
 dation was made by the new church to the old; but without suc- 
 cess. (16) In August, 1674, the females who had seceded from 
 the old church, being still denied a dismission and declared to have 
 forfeited their covenant privileges, made a written application to 
 be received into the new church. (17) The new church called 
 a Council to advise them in reference to this application. The 
 Council recommended that the application be granted; which 
 was done on the 16th of October, 1674; and thus twenty three 
 members were, at one time, added to the church. (18) 
 
 The new church flourished rapidly, and soon became, in the 
 language of the early historians of New England, "one of 
 the most considerable in the country." 6 Mr. Thatcher 
 continued sole pastor more than eight years, till a few months 
 before his death. (19) This gentleman was born May 1, 1620, 
 at Salisbury, in England, where his father was minister. He 
 gave decisive evidence of piety in childhood. Having received 
 a good grammar school education, his father offered to send him 
 to either of the English universities. But he conscientiously de- 
 clined the proposal, on account of the religious subscriptions re- 
 quired at those institutions; and chose to emigrate to America. 
 He arrived at Boston June 4, 1635. He spent several years in 
 the family and under the tuition of the Rev. Charles Chauncey, 
 then minister of Scituate, afterwards president of Harvard col- 
 
 (d) The first meeting on the subject of establishing this society was held July 1<1, 1715: 
 their first Meeting House was dedicated Jan. 8, 1717. Snow's History of Boston, p. 213. 
 
 (e) Mngualiu, Book 5. p. 82. Neal, in his History of New England, published in 1719, 
 says, i. 355, referring to the Third Church, it "has since proved one of the most nourishing 
 cf the whole country." 
 
12 
 
 lege. By the assistance of this indefatigable scholar and his 
 own intense application, Mr. Thatcher became distinguished, not 
 only in the common academical studies, but also in Hebrew, 
 Syriac and Arabic, in the first of which languages he composed a 
 lexicon. He was well skilled, we are told, in the arts, especially 
 in logic; and understood mechanics, both in theory and prac- 
 tice. As was not uncommon at that period, he studied two pro- 
 fessions, medicine and theology, in both of which he obtained a 
 high reputation. In the former profession, he has the honor of 
 having been the author of the first medical tract ever published 
 in Massachusetts/ He first settled in the ministry at Weymouth, 
 in 1644; where he continued, with great acceptance, more than 
 twenty years. In 1664, from a "concurrence," says the au- 
 thor of the Magnalia, "of many obliging circumstances," which 
 are not stated, he was dismissed from the church in Weymouth, 
 and removed to Boston; where he preached occasionally, but 
 was chiefly employed in practising as a physician, till he was 
 chosen pastor of the Third Church in 1669. 
 
 As a Christian and a minister he was greatly and deservedly 
 esteemed. He was among the most popular preachers in the 
 colony. His sermons, of which one only is known to have been 
 published, & are said to have been "elaborate and affectionate." 
 He not only preached twice on the Sabbath, but maintained lec- 
 tures on other days of the week; and was diligent in instructing 
 the children and youth of his charge. h But the "excellency," 
 we are told, "that shined above the other glories of his ministry, 
 was that excellent spirit of prayer which continually breathed in 
 him," having "an eminency above most men living for his copi- 
 ous, his fluent, his fervent manner of performing that sacred ex- 
 ercise." His abundant labors in the ministry were crowned 
 with signal success; as was evinced by "the great growth of the 
 church" in Weymouth while under his oversight, and by the in- 
 crease, while he continued the pastor of this church, of the num- 
 ber admitted to its communion to two hundred and seventeen. He 
 preached his last sermon for Mr. Increase Mather, from 1 Peter 
 iv, IS. "Grow in grace and in the knowledge of our Lord and 
 Saviour Jesus Christ;" immediately after, visited a sick person; 
 was himself seized with a fever; and expired October 15, 
 1678, aged 58. (20.) 
 
 As has been already intimated, a colleague had been settled 
 with Mr. Thatcher a few months before his death. This was 
 the Rev. Samuel Willard, one of the most eminent of the 
 
 (f) "A Brief Guide to the common people in the Small pox and Measles;" published 
 in 1 677. 
 
 (g) A fast sermon in 1674. There are copious notes of many of his sermons, taken by Mr. 
 John Hull, and preserved in manuscript volumes in the Old South library. 
 
 (h) He prepared and printed u catechism for children. 
 
13 
 
 ministers that have adorned the New England churches. He 
 was a native of the colony, of honorable descent; and graduated 
 at Harvard College in 1G59. He was first settled in the min- 
 istry at Groton, where he continued above twelve years; when, 
 that place being destroyed by the Indians, and his flock scatter- 
 ed, in 1G7G, he removed to Boston; and, on the lOdi of April, 
 1678, was settled as colleague pastor of this church. After 
 the death of Mr. lecher, in the following October, he contin- 
 ued sole pastor abou^two years, when an assistant was ordained. 
 Mr. Willard was chosen vice-president of Harvard College in 
 1701; and from the death of president Mather in that year, dis- 
 charged the duties of the presidency, with high reputation, till a 
 little before his decease in 1707, still continuing his ministerial 
 labors in Boston. 
 
 His powers of mind were of a superior order. He had a co- 
 pious fancy, and a quick and accurate perception; and in argu- 
 ment, was profound and clear. His piety was consistent, devot- 
 ed, self-denying and confiding. His learning was extensive and 
 solid; especially in theology, which was his favorite study, and 
 for his proficiency in which he was greatly celebrated. "His 
 discourses," says his colleague, in his funeral sermon, "were all 
 elaborate, acute and judicious; the matter being always weighty, 
 and his subjects well chosen, suited to the state of his flock, and 
 every way adapted to make them wiser and better. His com- 
 mon discourses might have been pronounced with applause before 
 an assembly of the greatest divines." "His style was masculine, 
 not perplexed, but easy as well as strong." His delivery was 
 characterized by "gravity, courage, zeal and prudence, and with 
 tender solicitude for perishing souls. And, when the matter 
 required it, no man could speak with greater pathos and pun- 
 gency." "He knew how to be a son of thunder to the secure 
 and hardened, and a son of consolation to the contrite and 
 broken in spirit." "His public prayers were always pertinent 
 and pathetical, animated with a spirit of devotion, and" charac- 
 terized by "an uncommon compass of thought." As a pastor, 
 he was distinguished for "prudence, faithfulness and impartial- 
 ity." "All his talents and acquisitions were consecrated" to the 
 service of Christ, and over the whole, it is said, was shed the 
 lustre of a "remarkable and unaffected modesty," and a "spirit 
 truly pacific." He was ardently attached to the works of the 
 ministry, and unusually diligent in performing its various duties. 
 Besides the public services of the Sabbath, he maintained other 
 exercises for the religious improvement of his people, among 
 which was particularly distinguished a course of expository lec- 
 tures on the Assembly's Shorter Catechism, first delivered in 
 a compendious and familiar form to the children of his congre- 
 gation, and afterwards enlarged into elaborate discourses to the 
 
14 
 
 number of two hundred and fifty, which he delivered monthly 
 on Tuesdays in the afternoon, in his public congregation, com- 
 mencing January 31, 1687, 8. These lectures, it is stated, 
 were "heard with a great relish by many of the most knowing 
 and judicious persons both from town and college." After the 
 author's decease, they were published in a volume of 914 pages; 
 which was the first body of divinity, and the first folio, ever print- 
 ed in this country. 1 In controversy, Mr. Willard was regarded 
 as "a champion, defending the cause of truth with courage, and 
 with enlightened and affectionate zeal." In the strange pro- 
 ceedings in relation to witchcraft in 1692, though three of the 
 judges who condemned the persons executed for that crime 
 were members of his church, and to express doubts of the guilt 
 of the accused, was to expose one's self to accusation and con- 
 demnation, he had the courage to express his decided disap- 
 probation of the measures pursued, to use his influence to arrest 
 them, and to aid some who were imprisoned awaiting their trial, 
 to escape from the colony. And he had the satisfaction soon 
 to see a stop put to those unhappy proceedings, and the judicious 
 part of the community come over to his opiniog. 
 
 As will be inferred from the statements already made, Mr. 
 Willard possessed great influence and popularity. "He was 
 called upon on all great occasions to deliver his sentiments from 
 the pulpit." His publications were numerous; more numerous, 
 it is said, than those of any other "divine in this country, except 
 Cotton Mather; and they were all calculated to do honor to the 
 author, and edify pious people." "He took leave of his be- 
 loved flock "at the table of the Lord;" and died suddenly Sep- 
 tember 12, 1707, aged 67. (21) 
 
 In addition to the occurrences during the ministry of Mr. Wil- 
 lard already adverted to, the following are worthy of notice. 
 
 In 1679 was held, what has been commonly called, "the Re- 
 forming Synod." Various causes, — among which the most prom- 
 inent were great worldly prosperity ,J and (most influential of 
 all) the mingling of politics and religion from the beginning, and 
 the consequent relaxing of divine institutions and "prostituting of 
 the mysteries of our holy religion to mere secular views and ad- 
 vantages," k had been producing a gradual and continually more 
 rapid decline of religion in the country. It began to be distinct- 
 ly noticed in 1660. It increased more and more till 1670; 
 
 (i) Two hundred and twenty of these discourses were delivered as described. Two hun- 
 dred and forty-six were written out in full before his death, to the end of the 100th Ques- 
 tion of the Catechism, which contains the explanation of the Preface to the Lord's prayer. 
 The rest of the volume is composed of the notes used in his former and shorter expositions. 
 
 (j) Hutchinson says, under the date 1669, "The colony, about this time made a greater 
 figure than it ever did at any other time. Their trade was as extensive as they could wish. 
 Some of the magistrates and principal merchants grew very rich, and a spirit of industry 
 and economy prevailed throughout the colony," i. 369, 
 
 (k) Hutchinson i, 431. 
 
15 
 
 "when," says one of the most accurate of our historians, 1 "it 
 grew very visible and threatening, and was generally complained 
 of and bewailed bitterly by the pious" among the ministers and 
 people. And from the statements that have come down to us, 
 it is evident that there was ample cause of complaint and lamen- 
 tation. At length the displeasure of God, it was thought, began 
 to be clearly indicated in his natural providence. Consuming 
 disasters befel the labors of the husbandman; losses at sea were 
 uncommonly numerous; desolating fires wasted the chief seats 
 of trade; a dreadful pestilence raged through the colony; and in 
 the political horizon a cloud was gathering of most portentous 
 aspect.™ 
 
 These circumstances led the General Court, in May 1679, to 
 call upon the churches to send elders and other messengers to 
 meet in a Synod, for the solemn discussion of these two questions, 
 What are the •provoking evils of Nciv England? and What is to 
 be done, that so those evils may be reformed? n The original notice 
 to this church, from the secretary of the General Court, to send 
 a delegation to this Synod, is preserved. (22) The proposal was 
 received and acted upon by the churches with becoming solemnity. 
 "A general fast was first kept, that the gracious presence and 
 Spirit of God might be obtained for the direction of the approach- 
 ing Synod." At the appointed time, September 10, 1679, a 
 very full representation from the churches convened at Boston. 
 "The assembly" commenced its duties by observing "a day of 
 prayer with fasting before the Lord." Two sessions were held. 
 "Several days w r ere spent in discoursing upon the two grand 
 questions laid before them, with utmost liberty granted unto every 
 person to express his thoughts thereupon. A committee was 
 then appointed to draw up the mind of the assembly; which be- 
 ing done, it was read over once and again, and each paragraph 
 distinctly weighed; and then, upon mature deliberation, the 
 whole was unanimously voted, and presented unto the General 
 Court;" and by them, in an act passed October 15, 1679, "com- 
 mended unto the serious consideration of all the churches and 
 people in the jurisdiction;" the Court "enjoining and requiring 
 all persons, in their respective capacities, to a careful and dili- 
 gent reformation of all those provoking evils mentioned therein, 
 according to the true intent thereof, that so the anger and dis- 
 pleasure of God, many ways manifested, may be averted and his 
 favor and blessing obtained." 
 
 (1) Mr. Thomas Prince: Christian History, i. 94, where may he seen extracts from election 
 sermons, &c. giving most affecting descriptions of the fearful declension. 
 
 (m) See Magnalia, Book 5, p. 85. Hutchinson i. 33-4. The result of Three Synods. 
 
 (n)They were also to review the Platform of Church discipline, which they unanimously 
 approved. 
 
16 
 
 In replying to the first question submitted to them, the Synod 
 enumerated the sins which they conceived to be most prevalent 
 and offensive to heaven. In answer to the second question, they 
 recommended various measures of reformation; among which 
 the most prominent were, — more careful attention to personal 
 and family religion; a return to the ancient strictness in admit- 
 ting persons to the Lord's Supper; a faithful attention to church 
 discipline; and the observance by the churches of seasons of 
 special humiliation and prayer, accompanied with a public and 
 solemn renewal of covenant. "Every church" in the colony, it is 
 said, took "some notice of this Synod, and of the measures it 
 recommended for reviving the power and spirit of religion;" ° and 
 most of them kept days of fasting and prayer, and publicly re- 
 newed their covenant. This church, with great solemnity at- 
 tended to this service on the 29th of June 1680; publicly ac- 
 knowledging their sins and the sins of the people at large, bind- 
 ing themselves to a faithful reformation, and consecrating them- 
 selves and their offspring anew to the service of God. The 
 form of covenant used on this occasion is preserved in the 
 records of the church. (23) 
 
 These measures were attended with, temporary indeed, but 
 visible, happy results; especially the renewal of covenant. 
 "Very remarkable," it is testified "was the blessing of God on 
 the churches which did," in this respect, conform to the advice 
 of the Synod, "not only by a great advancement of holiness in 
 the people, but also by a great addition of converts to their holy 
 fellowship. And many thousand spectators" it is added, "will 
 testify, that they never saw the special presence of God our 
 Saviour more notably discovered than in the solemnity of these 
 opportunities." p The additions to this church in six months, were 
 nearly as many as they had been in the two preceding years. 
 
 The political evils just now mentioned as impending, soon 
 came upon the colony, in rapid succession, and with fearful 
 weight. In 1676, had arrived that unrelenting enemy of the lib- 
 erties of New England, Edward Randolph, "whose business it 
 was," the people said, "to go up and down seeking to devour 
 them." q In 1682, he proposed in the Council of the colony, 
 that ministers of the Established Church of England should be 
 sent over; to be maintained, in part, by diverting to this object 
 the money hitherto annually expended amongst the Indians, and 
 to have the exclusive privilege of solemnizing marriages. (24) This 
 proposal spread alarm among the ministers and churches, and 
 produced a deep conviction of the necessity of union and concert 
 
 (o) History of the First Church, p. 127. 
 
 (p) The quotations in this account of the Reforming Svnod not otherwise acknowledged 
 are from the Magnalia, Book 5. 
 (q) Snow's Hist, of Boston, p. 1C8. Mutch, i. 319. 
 
17 
 
 in resisting the threatened encroachments upon their liberties. The 
 First Church had, up till this time, a period of fourteen years, 
 refused all acts of ecclesiastical intercourse and communion with 
 the Third Church.'" At a meeting of the First Church, April 23, 
 1682, it was agreed to propose to the South Church, "to forgive 
 and forget all past offences," and live henceforth in "peace." This 
 proposal was cordially acceded to by the Third Church. And, 
 "unto the general joy of Christians in the neighborhood, both 
 the churches kept a solemn day together; wherein, lamenting the 
 infirmities that had attended their former contentions, they gave 
 thanks to the great Peace-Maker for effect! lg this joyful recon- 
 ciliation." 9 
 
 In July 1GS5, the charter of the colony was abrogated. In 
 the following spring, Col. Joseph Dudley received a commission 
 to take charge of the government, under tl.e title of President, 
 till a governor should be appointed. He entered in form upon 
 the duties of his office May 25, 1686. The next day a clergy- 
 man of the Church of England who had come over a short time 
 before,* waited on the Council, and requested one of the three 
 Meeting Houses to preach in. This was refused; and he was 
 granted the east end of the Town-house, 11 where the Deputies had 
 formerly met, until those who desired his ministry should provide 
 a fitter house. (26) 
 
 On the 19th, of the following December, Sir Edmund Andros 
 arrived, as governor, with almost unlimited powers. He landed 
 on the 20th, and went to the Town-house, where his commission 
 was read, and the Council sworn. The ministers of the town 
 being present at the solemnity, he took them aside into the Li- 
 brary, and spoke to them about accommodation as to a Meeting 
 House, the times of service to be so contrived as that one House 
 might serve two assemblies. The next day a meeting was held 
 of the ministers and four of each church, to determine what an- 
 swer to give to the Governor; and it was agreed, that they could 
 
 (r) I have met with but one transaction which has any appearance of an exception to this 
 statement. It is presented in the following extract from the records of the First Church, p. 
 40. "Aug. 5th, 1679. Voted by the churche, upon an order and advise of ye magistrates 
 yt all ye elders of ye town might joyntly carry on ye 5th day Lecture: In an answer to ye 
 motion of ye Hon'd magistrates about the Lecture; Tho as an injunction wee cannot 
 concurr with it, but doe humbly bare our witness against if, as apr. bending it tending to 
 ye infrivgemetof churche liberty; Yett, if ye Lord incline the hearts of the other Teaching 
 officers of this town to accept of desire of our officers, to give yr assistance with those of this 
 church, who shall bee desired to carry on their fifth day Lecture, wee are willing to accept 
 their help therein." — From this it would seem that the Thursday Lecture had previously 
 been carried on solely by Ihe ministers of the First Church. After this the pastors of the 
 Second and Third churches were, doubtless, united with them, and subsequently the minis- 
 ters of other churches in the town as they were formed and had pastors settled. This lec- 
 ture is now, and has been for many years, carried on by the members of the Boston Associa- 
 tion both in town and country, all of whose members since 1819 have been considered Unita- 
 rians. 
 
 (s) Magnalia, Eook 5, p. 83. See Note (25.) 
 
 (t) Mr. RatclifFe: he came over with Mr. Dudley in 1683, and arrived at Boston Oct. 23, in 
 that year. The first Episcopal society was formed here in 1685. Hutch, i. 355, 356. 
 
 (u) It stood on the spot now occupied by the Old State House in State Street, then called 
 King Street. 
 
18 
 
 not, with a good conscience, accede to his Excellency's pro- 
 posal. 
 
 On the 23d, of March, the Governor sent Randolph for the 
 keys of the South Meeting House. The demand was not com- 
 plied with; and six of the principal members of the church wait- 
 ed on his Excellency, and remonstrated against his occupying 
 the House without the consent of the proprietors. On the 25th, 
 the Governor sent orders to the sexton to ring the bell and open 
 the House. The sexton was frightened into a compliance; and 
 the Meeting House was occupied for the service for Good- Fri- 
 day prescribed by the Church of England. On the next Sab- 
 bath, the Governor and his retinue again met in the Meeting 
 House, having notified Mr. Willard that he might occupy it at 
 half past one. The members of the South congregation, accord- 
 ingly, assembled at that time; but were kept standing in the 
 street till past two. From this time the Governor, when in town, 
 occupied the House, at such times as he was pleased to say suit- 
 ed his convenience, (more than once changing the hours of 
 meeting on the Sabbath, to the great annoyance of Mr. Willard 
 and his people,) — probably till his deposition from the govern- 
 ment in 1689: when the congregation were freed from the usur- 
 pation, and their House of worship from the desecration, of tyran- 
 ny, till its new oppressions and greater profanations produced 
 another revolution, issuing in complete and final deliverance. (27) 
 
 The narrative will here be suspended, to be resumed in the 
 afternoon. 
 
SERMON II. 
 
 Psalm lxxvii, 11, 12, 13. 
 
 I WILL REMEMBER THE WORKS OF THE LORD; SURELY I WILL REMEMBER 
 THV WONDERS OF OLD. I WILL MEDITATE ALSO OF ALL THY WORK, 
 AND TALK OF THY DOINGS. THY WAY, O GOD, IS IN THE SANCTUARY. 
 
 In the spirit of this passage I resume the narrative commenced in 
 the morning. 
 
 Mr. Willard died September 12, 1707. The colleague al- 
 ready mentioned as having been settled some time before, and 
 who survived him nearly ten years, was Mr. Ebenezer Pember- 
 ton; a son of Mr. James Pemberton, one of the founders of 
 this church, in which this son was baptized February 11, 1671. 
 He graduated at Harvard College in 1691; and, continuing to 
 reside at Cambridge, was, after some years, chosen fellow of the 
 house. a He was called to the pastoral office in this church Feb- 
 ruary 21, 1699, and ordained August 28, 1700. 
 
 He was a man of eminent talents and great acquirements, and 
 "had the reputation of as accomplished a preacher as this coun- 
 try ever produced." "He was," says an intimate acquaintance, 
 well qualified to estimate his character, "a hard student from his 
 childhood; and, being blessed with brightness of mind, fervor of 
 spirit, and strength of memory, he made wonderful dispatch. 
 He was master of logic and oratory in great perfection. The 
 college never had a more accomplished tutor, nor one that more 
 applied himself to teach and watch over the morals of it." His 
 piety was of a decided character; producing, habitually, "a 
 
 (a) That is, in modern language, tutor. 
 
20 
 
 strong conviction of the reality of things invisible and eternal," 
 and "a zeal which flamed" in his Master's cause. His temper- 
 ament was uncommonly ardent; which, when properly regulated, 
 gave to his performances a peculiar energy and power; but which 
 sometimes proved a great infirmity, — his passions, when suddenly 
 excited, becoming impetuous and violent. Yet, "when free from 
 the excitement of any unpleasant circumstances," it is said, "he 
 was mild and soft as one could wish." In preparing for the pul- 
 pit, he usually made only hints, from which he enlarged with 
 great readiness and propriety. His discourses were character- 
 ized by clearness of exhibition, and close and animated reason- 
 ing; they were remarkably practical, yet abounding in doctrinal 
 truth; often pathetic; and commonly distinguished for pungency 
 of application. His delivery was agreeable, and peculiarly lively 
 and vigorous. In prayer, he was copious and fervent. Of the 
 few sermons which he wrote at length, but three or four were 
 published by himself. An octavo volume, containing most of 
 these and some not before printed, was published after his death. 
 They are sermons of uncommon excellence, — "strong, argumen- 
 tative, eloquent." They are "written," says the late Dr. Elliot, 
 "in the best style, and would do honor to any preacher of the 
 present age. They are wonderful compositions for the period." 
 
 Through life, Mr. Pemberton was a diligent student, and a 
 laborious minister. His constitution was always feeble; and 
 during several of his last years, he was greatly afflicted with severe 
 bodily pain; but, under weakness and suffering, continued to do 
 much in his appropriate and loved employment. He preached 
 his last sermon on the 20th of January 1716, 17, from Matt, xxii, 
 5. "But they made light of it, and went their way, one to his 
 farm, and another to his merchandize;" and died on the 13th of 
 February, aged 45. (28) 
 
 During the ministry of Mr. Pemberton, the church and society 
 were in a flourishing condition. The only event claiming par- 
 ticular notice in this sketch, is "the great fire" in 1711; which 
 consumed all Cornhill from School Street to Dock Square, and 
 all the upper part of King, now State Street, including the Town- 
 house and the Meeting House of the First Church. b A public 
 fast was soon after observed on account of this calamity, and a 
 collection taken in each of the churches for the sufferers. "Two 
 hundred and sixty odd pounds," of the currency of that period, 
 "were gathered at the South Church." c On the Sabbath after 
 the fire, this church unanimously voted an offer of their Meeting 
 House for the mutual benefit of both congregations, the services 
 to be performed half the time by the ministers of the First 
 Church, for which the same weekly allowance should be made 
 
 (b) Snow's History of Boston, p. 210. (c) Judge Sewall's Journal. 
 
21 
 
 to them by the deacons of the South Church as to their own 
 pastor. On the same day a similar offer was voted by the 
 Brattle Street Society. Both offers were accepted, — the mem- 
 bers of the scattered congregation dividing their attendance be- 
 tween the two Houses, and their ministers performing half the 
 services in each. This arrangement continued about a year, 
 till a new Meeting House, — the late Old Brick, — was completed 
 for the First Church. (29) 
 
 On the 16th of September 1713, Mr. Joseph Sewall was 
 settled as colleague with Mr. Pemberton; and continued a pas- 
 tor of this church, greatly respected and loved, till he had sur- 
 vived three colleagues, and nearly attained the age of 81. 
 
 Like Mr. Pemberton, he was a child of this church. His 
 father, — the Hon. Samuel Sewall, (30) many years a Judge and 
 several Chief Justice of the Superior Court, — was long a dis- 
 tinguished member, and his maternal grandfather, Mr. John 
 Hull, was among the most respected of the founders, of the 
 church. Mr. Joseph Sewall was born August 15, 16S8, and 
 graduated at Cambridge in 1707, where he also studied divinity. 
 He was not remarkable for talents or learning; but, in humble, 
 ardent and consistent piety, and devotedness to the work of the 
 ministry, has seldom been equalled. A disposition naturally 
 mild and affectionate began to be sanctified in childhood; and 
 evidences are preserved d of his diligent and faithful use of the 
 means of promoting growth in grace from early youth. The 
 testimony concerning him, transmitted to us from the most 
 authentic sources, is, that, through life, "his chief glory was the 
 love of God and zeal to do good." "He seemed to breathe the 
 air of heaven while here upon earth." "The observation was 
 often made" concerning him, that, "if he entered into company, 
 something serious dropped from his lips. His very presence 
 banished levity, and produced solemnity of mind in all who were 
 with him." "He delighted in the work of the ministry; and, 
 when he grew venerable for his age as well as his piety, he was 
 regarded as the father of the clergy. The rising generation 
 looked upon him with reverence; and all classes of people felt a 
 respect for his name." He had a deep and thorough conviction 
 of the truth and importance of the religious principles of our 
 fathers; and, though of a "deliberate and cautious" disposition, 
 "was courageous in withstanding error. He could sacrifice 
 every thing for peace, but duty and truth and holiness." His 
 sermons, of which many were published and are preserved, were 
 always instructive and practical. He dwelt, much on the great 
 doctrines of religion, but "never entered into any curious specula- 
 tions: his object was to impress upon people what they should 
 
 (d) In his privnte journals. 
 
22 
 
 believe, and how they must live, to be eternally happy." His 
 style was simple and plain. His delivery solemn, affectionate, 
 impressive. His prayers remarkably devout and fervent. 
 "Deeply impressed himself with the truths" he uttered, "he 
 reached the hearts of his hearers; and sometimes his voice was 
 so modulated by his feelings and elevated with zeal, as irresisti- 
 bly to seize attention" and strongly affect his auditors. He was 
 distinguished for affectionate attention to children and youth; and 
 eminently happy and useful in pastoral visits. He was a warm 
 "friend of literature, and did all in his power to promote the in- 
 terest and reputation of the college." Upon the death of presi- 
 dent Leverett in 1724, he was chosen to succeed him; but, 
 from his attachment to the ministry, and in compliance with the 
 ardent wishes of his people, declined the invitation. Having in- 
 herited a considerable fortune, he, for many years- in succession, 
 made a liberal donation to the college, to be appropriated to pious 
 indigent students; and when the library was consumed by fire, 
 made a present of many valuable books. He also gave 
 liberally to the poor, and to various pious and charitable objects. 
 In short, he was emphatically, what he used, in his latter years, 
 to be commonly and most respectfully called, the "good Dr. 
 Sewall." (31) 
 
 This excellent man was left sole pastor of the church, 
 by the death of Mr. Pemberton, in February 1717. The 
 following July, Mr. Thomas Prince arrived in Boston, from 
 Europe; where, after completing his education here, hav- 
 ing graduated at Cambridge in 1707 and spent some time there 
 studying theology, — he had travelled, visiting different countries, 
 "not as an idle spectator, but as a diligent and attentive observer 
 of men and things, which appeared in the knowledge and expe- 
 rience he had gained in his travels." While in England, he had 
 preached with great acceptance, and been earnestly solicited 
 to settle in that country; but his attachment to his native land 
 was too strong to permit a compliance. On his arrival here, 
 "he was received with peculiar marks of respect e and with 
 special regard to his ministerial labors and character, several 
 of the churches seeking to him as a precious gift of our ascend- 
 ed Saviour." He first preached for his classmate and intimate 
 friend, Mr. Sewall, on the 25th of August 1717. September 
 29th he was requested to supply the pulpit half the time for two 
 months; and complied. December 20th, the church gave him 
 a call; which he accepted February 9th, and was ordained 
 October 1, 1718. 
 
 (e) In his journal he says, "About H ye Capt. sent his pinnace to carry me up. I landed 
 at ye Long wharf, about J of an hour after the meetings began, and by that means escaped 
 the crowds of people yt came down at noontime to see me; for they tell me there were 
 above 500 came down on the wharf inquiring after me. But now the streets being clear, I 
 silently went up to the Old South meeting; and none there knew me, but Mr. Sewall in 
 the pulpit, Mr. Severy praying and preaching at that time with them." 
 
23 
 
 The talents of Mr. Prince were above mediocrity; and in dil- 
 igent and successful study, few if any, in America have been his 
 equals. He made great proficiency, not only in divinity, but 
 also in most of the branches of natural science and polite litera- 
 ture cultivated at that period. In history and chronology, espe- 
 cially as relating to this country, his labors were prosecuted with 
 unparalleled industry and fidelity, and have imposed on posterity 
 great and lasting obligation. In 1703, while at college, he began a 
 collection of books and public and private papers relating to the 
 civil and religious history of New England, to which he continued 
 to make valuable additions for more than fifty years. He also made 
 a large collection of classical and theological works and books 
 of general literature. All these he gave, at his decease, to the 
 church and congregation of which he had been minister. For 
 a series of years the valuable deposit was left, without care or at- 
 tention, on shelves and in boxes and barrels, in the room under the 
 belfry of the Meeting House; f and many of the papers and books 
 were scattered and destroyed. At length, in 1814, at the 
 instance of the Massachusetts Historical Society, the remains 
 of the collection were examined; and the books and papers 
 peculiarly adapted to the purposes of that Society deposited in 
 its room; (32) and the rest constituting the much greater portion, 
 removed to the house of the pastor, and placed in cases, where 
 they have since remained. It is still a valuable collection, con- 
 taining, many standard works in ecclesiastical history, and biblical 
 literature and theology, and a large number of the publications 
 of the early divines of New England. 
 
 Another fruit of the literary labours of this indefatigable stu- 
 dent was A Revised of the New England Version of the 
 Psalms; which, though indicating no poetical genius, discovers 
 an accurate acquaintance with the oriental languages. This re- 
 visal was undertaken at the request of a committee of this soci- 
 ety; accepted by the church and congregation on the 9th of 
 October 1758; to be used in public • worship on and after the 
 last sabbath in that month. (33) 
 
 But it is not merely for his literary acquisitions and labors 
 that Mr. Prince is to be remembered by us with respect and 
 gratitude. "That" said his colleague, in his funeral sermon, 
 "which set a crown upon all, was, that he feared God from his 
 youth, and early appeared a lover of pure religion." We have 
 as convincing evidence of his decided, consistent and devoted 
 piety, as of his extensive learning. He was, indeed, a rare 
 instance of diligence and fidelity in the duties of personal relig- 
 ion and in the work of the ministry, united with great ardor and 
 proficiency in secular studies. His sermons were rich in evan- 
 gelical truth; always prepared with care, abounding in facts and 
 
 (f) Which, the tradition is, he occupied as a study. 
 
24 
 
 pertinent illustration. "His discourses," it is said, "were some- 
 times too learned for common people;" but, if we may judge 
 from those which were published, he was less faulty in this re- 
 spect than, from the character of his mind and studies, might 
 have been expected. His delivery, tradition informs us, was 
 unhappy; his sermons being always read, with but little anima- 
 tion or variety of modulation, from a small manuscript volume, 
 so used, on account of a defect of vision common to hard stu- 
 dents, as to conceal his countenance, for the most part, from his 
 audience. As a "pastor," his colleague has testified, he was 
 "tender and faithful, ready to warn them that were unruly, to 
 comfort the feeble-minded, and resolve the doubting believer. 
 As a Christian," his distinguishing "ornament" was "a meek 
 and quiet spirit. He was ready to forgive injuries; yea, to re- 
 turn good for evil. And, by the grace of God, he was enabled 
 to preserve a calm and pacific temper of mind under many trying 
 dispensations of providence. In a particular manner, when vis- 
 ited with heavy bereavements, he behaved with exemplary pa- 
 tience and submission to the will of God." (34) 
 
 Forty years were these excellent men, Sewall and Prince, 
 associated in the responsibilities and labors of the pastoral office 
 in this congregation; furnishing an example of mutual affection 
 and union of purpose and pursuit, to which the annals of collegi- 
 ate charges will be searched for a parallel, I fear, almost in vain. 
 The journals and other documents that have come down to us, 
 lay open before us the most secret history of these men; and 
 not a solitary instance appears of unpleasant difference of opin- 
 ion, or of the slightest interruption, in any form, of confidence 
 and affection. Is the cause of this uninterrupted and delight- 
 ful harmony, in a situation so peculiarly liable to beget jealousy 
 and contention, inquired for? Something is, doubtless, due to 
 their remarkably amiable natural temper, and their early and 
 intimate friendship; still more to their ardent piety; but most of 
 all to a fact which thus presents itself in the journal of the ex- 
 cellent Sewall. "1721,2, January 5, Mr. Prince and I prayed 
 together, as is usual before the sacrament of the Lord's Supper. 
 Lord, hear our prayers!" "1722, Nov. 2, Mr. Prince and I met 
 together,- and prayed to God for direction and assistance relating 
 to the fast to be kept by the church we stand related to." 
 "1728,9, Jan. 13. The church being to meet relating to the 
 affairs of the new building, Mr. Prince and I prayed together. 
 O Lord, hear; guide and govern our affairs in mercy!" A por- 
 tion of Friday afternoon before every communion, and a season 
 preceding the transaction of any important business in the church, 
 was habitually spent in this manner by these faithful servants of 
 Christ; and occasionally, they spent portions of a day, mutually 
 devoted to private humiliation, in united prayer. Men who live 
 
25 
 
 together thus, will, of course, maintain the unity of the Spirit in 
 the bond of peace. 
 
 I will now advert to some of the more interesting events that 
 occurred during the united ministry of Prince and Sewall. On 
 the night of the Sabbath, October 29, 1727, the whole country 
 north of the Delaware river was visited with a violent shock of 
 an earthquake. At Boston the evening was "calm and serene." 
 About forty minutes past 10 o'clock, was heard, "a loud, hollow 
 noise, like the roaring of a great chimney on fire, but inconceiv- 
 ably more fierce and terrible. In about half a minute, the 
 earth began to heave and tremble. The shock increasing, rose 
 to the height in about a minute more; when the moveables, 
 doors, windows, walls, especially in the upper chambers, made 
 a very fearful clattering, and the houses rocked and crackled, 
 as if they were all dissolving and falling to pieces. The peo- 
 ple asleep were awakened with the greatest astonishment: many 
 others affrighted, ran into the streets. But the shaking quickly 
 abated; and, in another half minute, entirely ceased." b "On the 
 next morning, a very full assembly met at the North Church, for 
 the proper exercises on so extraordinary an occasion. At five 
 in the evening, a crowded concourse assembled at the Old 
 Church: and multitudes, unable to get in, immediately flowed 
 to the South, and in a few minutes filled that also. At Lieut. 
 Gov. Dummer's motion, who was then Commander in Chief, 
 the Thursday of the same week was kept as a day of extraor- 
 dinary fasting and prayer, in all the churches in Boston; not 
 merely to intreat for sparing mercy, but also to implore the 
 grace and Spirit of God to come down and help to a sincere 
 repentance and turning to him. And, as the houses of public 
 worship were greatly crowded, the people were very attentive. 
 The Ministers endeavored to set in with this extraordinary work 
 of God in nature, and to preach his word in the most awakening 
 manner, and lead the people to a true conversion and unfeigned 
 faith in Christ, and guard them against deceiving themselves." 
 And, says Mr. Prince, from whom I quote this account, "in all 
 our congregations, many seemed to be awakened and reformed; 
 and, professing repentance of their sins and faith in Christ, 
 entered into solemn covenant with God, and came into full com- 
 munion with our several churches. In ours, within eight months 
 after, were about eighty added to our communicants." But, he 
 adds, and it is painful to be compelled in fidelity to repeat, 
 "though I doubt not but considerable numbers were at that time 
 savingly converted, the goodness of many seemed as the morn- 
 ing cloud and the early dew, which quickly passes away." h 
 
 (g) Preface to two sermons, by Mr. Prince, occasioned by the earthquake. 
 
 (h) Account of the Revival of Religion in Boston: Christian History, ii. 377, 378. (35) 
 
 4 
 
26 
 
 The next event claiming our notice was the building of a new 
 Meeting House. The first edifice had now stood nearly sixty 
 years. In 1721, the congregation having recently received 
 several accessions, a number of additional pews were made, in 
 vacant places, in different parts of the House. i In October 
 1727, the subject of enlarging the House was taken up in a 
 church-meeting, and a committee appointed to estimate the ex- 
 pense. On the recommendation of this committee, in the fol- 
 lowing month, two committees were appointed, "one to inquire 
 what encouragement may be given by the church and congre- 
 gation towards repairing this House, the other to inquire what 
 encouragement may be given towards the building of a new 
 Meeting House." These committees reported, February 27, 
 1727,8; and the question was discussed, whether to repair or 
 build; and decided to build, by a vote of 41 to 20. The mi- 
 nority did not cheerfully acquiesce; and at a meeting in March, 
 an effort was made to have the recent vote to build rescinded; 
 but without success. Subscriptions were obtained slowly; re- 
 peated meetings were held; and little seems to have been done, 
 till June 1728; when it was voted to build of brick, and a com- 
 mittee were directed "to purchase such materials as they should 
 judge proper to be laid in before winter." J ' January 28, 1728,9, 
 a letter was voted to be sent to the Old Church, in a respectful 
 manner to ask the privilege of meeting twice in their House on 
 each Lord's day, saving on their sacrament days:" which 
 request was kindly granted. Friday the 28th of February 
 was observed as a day of fasting and prayer by the church and 
 congregation, "to humble themselves before God for all their 
 unfruitfulness under the means of grace enjoyed in the Meeting 
 House" soon to be taken down, "and to ask his presence and 
 blessing in the momentous affair of taking it down and building 
 another House." (36) The next sabbath, March 2nd, the last 
 sermons were preached in the old building, to "a very great 
 assembly." On Monday, Mr. Sewall prayed with the work- 
 men, and they began taking down the House; and finished its 
 demolition the following day. "Several of the beams and 
 timbers" were found so much "decayed," that it was "appre- 
 hended" the "crowded" assemblies on the preceding sabbath 
 "had a very gracious preservation." k The foundation for the 
 
 (i) At the same taeeting at which it was resolved to build these additional pews, it was 
 voted to enlarge the House "sixteen feet on the north side, to make suitable accommodations 
 for such as watt them for their families, provided a suitable and sufficient number of per- 
 sons appear to encourage it, and the necessary charge of repairing the Meeting House be 
 not increased thereby." This vote was not carried into effect. 
 
 (j) Tradition saysthe mortar was all male the fall before it was used. 
 
 (k) Dr. Sewall's journal. He adds, "I thank thee, thou Preserver of men. Reconcile thy 
 servants who have been opposite to this work, and let there be good agreement amongst thy 
 people in the things that are pleasing in thy sight." Among the opposers was his honored 
 father, who sent in to the meeting at which it was voted to take down the old house, a 
 written proteiy which he desired might be recorded on the church books. This was not 
 done, but a copy is preserved in his letter book. 
 
27 
 
 new edifice, it appears from the inscription on the upper stone, 
 at the south west corner, just above the pavement in Milk Street, 
 was commenced March 31, 1729.' The building was com- 
 pleted in April 1730. m It was finished with two galleries as at 
 present; and the pulpit in the same position as now, but larger 
 and higher than tin's, with a sounding-board projecting from the 
 wall above the casing of the window; and with two seats directly 
 in front, one somewhat elevated for the deacons, and one still 
 more elevated for the elders. On each side of the middle aisle 
 and nearest the pulpit, were a number of long seats for aged 
 people: and the rest of the floor, except the aisles and several 
 narrow passages, was covered with square pews. n The House 
 was not dedicated in the manner now practised, but was first 
 occupied on the sabbath April 26, — corresponding to May 7, 
 N. S. 1730. Mr. Sewall preached in the morning, from Hag- 
 gai ii. 9. "The glory of this latter House shall be greater than 
 the glory of the former, saith the Lord of hosts; and in this 
 place will I give peace, saith the Lord of hosts." In the after- 
 noon Mr. Prince preached, from Psalm v. 7. "As for me, I 
 will come into thy house in the multitude of thy mercy; and in 
 thy fear will I worship toward thy holy temple." (37) 
 
 In a few years was remarkably fulfilled the divine promise 
 contained in the text of the first sermon delivered within these 
 walls. The Spirit of God was poured out, in a manner that 
 gave to this House a greater glory than had ever been given to 
 the former. 
 
 It would seem that under the ministry of such men as Prince 
 and Sewall, vital religion must have constantly flourished. But, 
 from the influence of causes which will not now be specified, ° it 
 was not so. Mr. Prince himself is our authority for this state- 
 ment. Upon "my return hither," says he, "in 1717, though 
 there were many bright examples of piety in every seat and 
 order, yet there was a general complaint among the pious and 
 elderly persons, of a great decay of godliness in the lives and 
 conversations of people both in the town and land." Then he 
 gives an account of various extraordinary efforts made by the 
 ministers and churches of Boston, in the course of the next 
 
 (1) Corner stones were not laid then as is now the custom. Hence I conclude that this 
 date is that of the commencement of the new building. On the stone similarly situated in 
 the north-west corner of the building, on the west side, are inscribed the letters SS; and on 
 that in the north east corner, on the east side, LB 1729. 
 
 (m) In 1822, 1 visited Mr. William Homer, then ninety-five years old, who was baptized 
 in the first Meeting House of the Old South church, and whose father was one of the com- 
 mittee for building the present edifice. He told me that he 'had often heard his father say, 
 that while laying the foundation, erecting the walls and putting on the roof, and doing all 
 the outside work, the workmen were never hindered an hour by foul weather. The season 
 was not more dry than usual, but it always rained in the night.' 
 
 (n) There were stairs or passages to the galleries inside the House, in the southwest 
 and northwest ;orners; and the porch in Milk Street projected into the street about as far 
 again as at present: the former were removed into the west porcli in 1808, and the latter waa 
 reduced in 1813. 
 
 (o) They will be detailed in the third sermon. 
 
28 
 
 eighteen years, to arrest this decline and promote a revival of 
 true religion; some of which were not wholly ineffectual, but 
 from all of which there were no visible and abiding general 
 results, p About the year 1735, there was a remarkable atten- 
 tion to religion in the western parts of this State, and in Con- 
 necticut. "But, in the mean while," says Mr. Prince, "the gen- 
 eral decay of piety seemed to increase among us in Boston. 
 And for the congregation I preach to, though for several years 
 some few offered themselves to our communion, yet but few 
 came to me in concern about their souls before. And so I per- 
 ceive it was in others. And I remember some of the ministers 
 were wont to express themselves as greatly discouraged with the 
 growing declension both in principle and practice, especially 
 among the rising generation." But now a brighter and glorious 
 day was about to dawn. The ministers and other Christians 
 here, having, from the year 1738, received accounts of the sur- 
 prising power and success with which God was pleased to attend 
 the preaching of the Rev. George Whitefield, invited him to 
 come to Boston, where he arrived the first time in September 
 1740. He continued in this place and the neighborhood about 
 a month, preaching twice almost every day, to immense congre- 
 gations, and with his usual power. (38) During this visit, ministers 
 and Christians were greatly stirred up to effort and prayer for 
 the promotion of Christ's kingdom; and "great numbers," says 
 Mr. Prince, "were so happily concerned about their souls, as 
 we had never seen any thing like it before." q A genuine and 
 powerful revival of religion had commenced; which extended 
 to all the congregations in the town, and continued, without any 
 sensible abatement, nearly two years. Assemblies on the sab- 
 bath, and several public lectures, with a great number of private 
 meetings, during the week, were crowded with attentive, and 
 often deeply affected, hearers. And "scarce a sermon seemed to 
 be preached without some good impressions." r So extensive 
 and powerful was the influence on the minds of the people, 
 that above a thousand inquirers visited Mr. Webb, one of the 
 pastors of the New North Church, in three months; and Mr. 
 Cooper, minister in Brattle Square, "was wont to say, that 
 more came to him, in one week, in deep concern about their 
 souls, than in the whole twenty-four years of his preceding 
 ministry. I can also say the same," adds Mr. Prince, "as to 
 the numbers who repaired to me." 8 "The very face of 
 the town," he continues, "seemed to be strangely altered. 
 
 (p) See his account of the Revival in Boston in ]740: Christian History, vol. ii. pp. 375 
 —379. 
 
 (q) Christian History, ii. 381. 
 
 (r) Do. p. 395;— the Rev. Gilbert Tennent of Philadelphia, wa3 here from Dec. 13, 1740 
 to March 2, 1740,1, and preached often, and was greatly instrumental in promoting the 
 revival. 
 
 (s) Christian History, ii. 391. 
 
29 
 
 Some who had not been here since the fall before, have told me 
 their great surprise at the change in the general look and carriage 
 of the people, as soon as they landed." 1 Tippling houses were 
 deserted, vicious associations broken up; and the great mass 
 of the community, for a time, mainly attentive to the concerns 
 of their souls. " Large additions were made to all the eight 
 Congregational, and two Presbyterian churches then in the town, 
 "the greater part of whom gave" their pastors "a more exact 
 account of the work of the Spirit of God on their souls in 
 effectual calling, than" they were "wont to hear before." Nor 
 was the goodness of these converts like the morning cloud and 
 the early dew. Of those who were received to the church in 
 Brattle Street, Mr. Colman remarked, more than three years 
 after the commencement of the revival, "the good fruits of their 
 abiding profession unto this day, in a discreet, meek, virtuous, 
 pious conversation, give me satisfaction and pleasure in them 
 from day to day." v And Mr. Prince testified, at a still later 
 period, w "Of our numerous additions," with one exception, 
 the "conversation, as far as I know, is as becomes the Gospel. 
 Nor do I hear of any in the other churches in town, that have 
 fallen into censurable evil, except a few of the New North." x 
 
 In this glorious work of God, as the statements already made 
 have implied, this congregation largely shared. Its pastors were 
 among the most active promoters and able defenders of the 
 work. Within these walls did the voice of the apostolic White- 
 field fall, in demonstration of the Spirit, on the ears of thousands 
 of breathless hearers. Here the word spoken by other servants 
 of Christ, was carried to the conscience and the heart with a 
 divine power. In conformity with the custom at that period, 
 sixty "bills of the awakened," asking prayers, are stated to have 
 been put up here at one time. y And of the fruits of the blessed 
 and mighty influence, more than an hundred w T ere added to this 
 church; and, we hope, here trained up for heaven. (39) 
 
 We now turn to a scene of a different character, yet strikingly 
 illustrating the mercy and faithfulness of our and our fathers' God. 
 Says the late president Dwight, when discoursing on the subject of 
 'answer to prayer,' z "I am bound as an inhabitant of New Eng- 
 land to declare, that were there no other instances to be found 
 in any other country, the blessings communicated to this, would 
 furnish ample satisfaction concerning this subject, to every sober, 
 much more to every pious, man. Among these, the destruction 
 
 (t) Christian History, vol. ii. p. 397. 
 
 (u) Do. p. 398. 
 
 (v) Do. p. 413. 
 
 (w) In November 1744, more than four years after the commencement of the Revival. 
 Christian History, vol. ii. p. 412. 
 
 (x) Several had left the churches of which they had been members and formed a separate 
 church. Mr. Prince in the place referred to speaks of other censurable evils. 
 
 (y)Do. p. 391. 
 
 (z) Theology, v. 40, 41. 
 
30 
 
 of the French armament under the Duke D'Anville, in the year 
 1746, ought to be remembered, with gratitude and admiration, 
 by every inhabitant of this country. This fleet consisted of forty 
 ships of war; was destined for the destruction of New England; 
 was of sufficient force to render that destruction, in the ordinary 
 progress of things, certain; and sailed from Chebucto in Nova 
 Scotia for this purpose." In the mean time, our pious fathers, 
 apprised of their danger and feeling that their only safety was in 
 God, had appointed a season of fasting and prayer to be observ- 
 ed in all their churches. "While Mr. Prince was officiating" in 
 this Church, "on this fast day, and praying most fervently to 
 God to avert the dreaded calamity, a sudden gust of wind arose, 
 (the day had till now been perfectly clear and calm,) so violent 
 as to cause a loud clattering of the windows. The Rev. pastor 
 paused in his prayer; and, looking round upon the congregation 
 with a countenance of hope, he again commenced, and with 
 great devotional ardor, supplicated the Almighty to cause that 
 wind to frustrate the object of our enemies, and save the country 
 from conquest and popery. A tempest ensued, in which the 
 greater part of the French fleet was wrecked on the coast of 
 Nova Scotia. The Duke D'Anville the principal general, and 
 the second in command, both committed suicide. Many died 
 with disease, and thousands were consigned to a watery grave. 
 The small number who remained alive, returned to France with- 
 out health and without spirits." a And the enterprise was aban- 
 doned, and never again resumed. (40) 
 
 Having gathered in the spiritual harvests of 1740 — 2, 
 the venerated Sewall and Prince were permitted to continue 
 sixteen years longer their united and affectionate labors for the 
 spiritual good of this congregation. In the fall of 1757, the 
 health of Mr. Prince began visibly to decline. "When means 
 used to restore it failed," we are informed in the memorial of him 
 left us by his colleague, "he expressed his submission to the will 
 of God, saying 'It is just as it should be.' When he drew 
 nearer to death, he seemed to endure some hard conflicts, and 
 it was painful to him to speak; however, he expressed a deep 
 sense of the deadly evil of sin, and of his own vileness by reason of 
 it, mentioning its aggravation on account of the peculiar advan- 
 tages he enjoyed; and expressed his entire dependence on God 
 through Jesus Christ;" saying "that he was weary of this world, 
 and that it was his chief concern that his evidences for heaven 
 might be more full and clear. One of his last petitions was, 
 that an open and abundant entrance might be ministered to him 
 into God's heavenly kingdom. And when his speech failed, be- 
 ta No. 8 of "Recollections of a Bostonian" published in the Columbian Centinel in 1821. 
 The late Mrs. Huntington told me, that she had heard Mrs. Waters and Mrs. Mason, well 
 known aged members of the Old South Church, give substantially the same account of Mr 
 Prince's praying on that fast day. 
 
31 
 
 ing asked, whether he could commit his soul into the hands of 
 Christ, and so resign himself to the will of God; he lifted his 
 dying hand to signify it. And thus, we have abundant reason to 
 believe, he entered into the everlasting rest which remains to the 
 people of God, on the Lord's day, a little after sunset," b Octo- 
 ber 22, 1758, aged 72. His funeral sermon was preached by 
 Dr. Sewall on the next Sabbath, being the day on which, in 
 conformity with a vote of the church already noticed, his Revisal 
 of the Psalms began to be used in the public worship of the con- 
 gregation. c 
 
 Dr. Sewall continued sole pastor, — assistance being provided 
 for him, most of the time, by the society, half of each Sabbath, — 
 until February 25, 1761; when the Rev. Alexander Cumming 
 was installed as colleague pastor. (41) Mr. Cumming was a 
 native of New Jersey. He received his academical education 
 chiefly under the direction of his uncle, Rev. Samuel Blair of 
 FVbgg's Manor in Pennsylvania, a man greatly distinguished for 
 his learning and piety; tl and studied theology under the care of 
 the celebrated William Tennent. e He was licensed to preach in 
 1746 or 1747; and was three years minister of the Presbyterian 
 church in the city of New York. f He "was a man," it is said, 
 "of a remarkably clear and discriminating mind; a close student, 
 and an instructive, excellent preacher. He had a singularly 
 happy faculty of disentangling and exhibiting the most abstruse 
 and intricate subjects ; and was peculiarly acceptable to the 
 more discerning classes of his hearers." s His career of useful- 
 ness in this place was short. He died August 25, 1763, 
 aged 36. 
 
 Thus the venerable Sewall was again left with the sole charge 
 of the congregation. Three years after another colleague was 
 settled, the Rev. Samuel Blair. This gentleman was a son of 
 the Rev. Samuel Blair, already mentioned as the uncle and aca- 
 demical instructor of Mr. Cumming. He graduated at the Col- 
 lege of New Jersey in 1760; after which he served, about a 
 year, as tutor in that institution. He was licenced to preach, 
 and had been ordained, in the Presbyterian connexion; and was 
 installed pastor of this church, November 26, 1766. (42) He 
 was a man of fine talents, and extensive acquirements; greatly 
 distinguished as a sermonizer, particularly as a master of the 
 touching and pathetic. His voice, it is said, was feeble and 
 
 (b) Funeral Sermon by Dr. Sewall, pp. 17, 18. 
 
 (c) Dr. Sewall, in his funeral sermon, having noticed this Revisal, adds, "I hope the in- 
 troduction of it into our psalmody this day will be for the glory of God, and our edification." 
 p. 16. It appeared from the Records, that the practice of reading and singing line by line had 
 been continued till this time; in commencing the use of the Revisal, it was, by a vote of the 
 church, discontinued. 
 
 (d) See Miller's Life of Rev. Dr. John Rodgers, p. 17. 
 
 (e) See his Life by the late Elias Boudinot, LL. D. 
 
 (f) From Oct. 1750 to Oct. 1753. 
 
 (g) Miller's Life of Rodgers, p. 146. See also Dr. Sewall's funeral sermon, and Allen's 
 Biographical Dictionary. 
 
32 
 
 tremulous; yet his delivery was uncommonly impressive. In 
 September 1767, about ten months after his settlement here, 
 Mr. Blair was, by a unanimous vote of the Trustees of the Col- 
 lege of New Jersey, elected to the presidency of that institution. 
 This was after the celebrated Dr. Witherspoon had declined his 
 first appointment to that office. In a few weeks after Mr. Blair's 
 election, it became known that Dr. Witherspoon, having had his 
 doubts satisfied as to some points of difficulty, might now be in- 
 duced to accept the office. Upon learning this, Mr. Blair, with 
 an honorable promptness and magnanimity, immediately declined 
 the appointment. When it is considered of what able and ven- 
 erable men the Board of Trustees of Princeton College was at 
 that time composed, and that Mr. Blair was then only about 
 twenty seven years old, this election must be regarded as a tes- 
 timony to his high reputation of a very decisive kind. In the 
 spring of 1769, being in feeble health, Mr. Blair took a journey 
 to Philadelphia. While there, he was visited with severe sick- 
 ness; which, it was apprehended, had still further and perma- 
 nently impaired his constitution. The state of his health, and 
 the existence of certain difficulties which had sprung up between 
 him and his people, h which he thought it not likely would be 
 easily removed, induced him, in the following September, to 
 write to the church and congregation requesting a dismission; 
 and he was, accordingly, dismissed, October 10, 1769. Mr. 
 Blair's health, in the judgment of himself and others, was never 
 again such as to permit him to resume a pastoral charge. He 
 resided many of the last years of his life at Germantown in 
 Pennsylvania, where he died in September 1818, aged 78. 
 
 A few weeks after Mr. Blair left for Philadelphia, as just 
 stated, the venerable and excellent Sewall entered into his rest. 
 He had, for some time, on account of his infirmities, been carried 
 into the pulpit 1 from Sabbath to Sabbath; where, like the be- 
 loved disciple of old in his latter days, he sat, and with paternal 
 and apostolic affection and fidelity, instructed and exhorted his 
 children in the faith. The evening he had arrived at fourscore, 
 he preached to his people an appropriate sermon. The next 
 Sabbath he was seized with a paralytic complaint, which confin- 
 ed him to his house the remaining months of his earthly exist- 
 ence, causing him considerable pain, but not depriving him of 
 reason. As we should expect, he was a pattern of submission 
 and patience. He acknowledged himself an unprofitable servant, 
 and looked to the atoning sacrifice of Christ alone for pardon. 
 He spoke of dying with cheerfulness; and was repeatedly heard 
 to say, with great pathos, "Come, Lord Jesus, come quickly.'* 
 He died June 27, 1769; having nearly attained the age of 81. 
 
 (h) In relation to "the half-way covenant." 
 
 (i) In an arm chair, by the sexton and another individual. 
 
33 
 
 After the dismission of Mr. Blair in the following October, the 
 church was vacant nearly two years, till September 25, 1771; 
 when two pastors were settled at the same time, the Rev. John 
 Bacon and Mr. John Hunt. (43) Mr. Bacon was "a native 
 of Canterbury, Conn.," graduated at the College of New Jersey 
 in 17G5, was licensed and ordained in the Presbyterian connex- 
 ion, and had preached sometime in Somerset County, Mary- 
 land." Mr. Hunt was born at Northampton, and graduated at 
 Harvard College in 17G4. They were both men of talents and 
 promise. Mr. Bacon's style of preaching was argumentative; 
 his manner approaching the severe. Mr. Hunt was descriptive 
 and pathetic; and peculiarly affectionate and winning in conver- 
 sation and public speaking. 
 
 Not long after their settlement, a dissatisfaction appeared in 
 the congregation with Mr. Bacon, which, continuing and increas- 
 ing, led to his dismission, February 8, 1775. (44) He removed 
 to Stockbridge in this State; "and entered upon civil life, though 
 he occasionally preached; became a justice of the peace; a re- 
 presentative in the Legislature; associate, and presiding judge of 
 the Common Pleas; a member and president of the State Senate; 
 and a member of Congress. He died October 25, 1820."' 
 
 About the commencement and during the continuance of Mr. 
 Hunt's ministry, were occurring the memorable scenes which is- 
 sued in the American revolution. Of these so many were asso- 
 ciated with this edifice, as to have obtained for it the appellation 
 of the "sanctuary of freedom." k Here was delivered, in defi- 
 ance of the threats of authority and in the presence of marshalled 
 soldiery, Warren's fearless oration on the anniversary of the 
 massacre of the 5th of March, 1770. (45) Here were repeated- 
 ly held the meetings of oppressed freemen, which called forth 
 those peals of patriotic eloquence, which moved this whole coun- 
 try, and shook the British throne. 
 
 Soon after the battle of Lexington, in the spring of 1775, the 
 gates of Boston were shut, and all passing and repassing of citi- 
 zens between town and country prohibited, by the British com- 
 mander. Mr. Hunt was at that time on a visit at Brookline. 
 Returning to Boston, he was not permitted to enter, unless he 
 would pledge himself to remain. Not choosing to give this 
 pledge, he retired to Northampton; where he died, of consump- 
 tion, the following December, aged 31. (46) 
 
 During the occupancy of Boston by the British troops, the 
 congregation was broken up, most of its members having sought 
 an asylum in different country towns. Their parsonage-house 
 
 » 
 
 (j) History of the County of Berkshire. The writer also states, that "he had a .strong 
 mind, was load of debate 1 and tenacious of his opinions; but decided in prosecuting what 
 he deemed his duty." 
 
 (k) Snow's History of Boston, p. Did. 
 
34 
 
 on Marlboro' Street, ' — formerly the mansion of Winthrop the 
 first governor, — was demolished, and the materials used for fuel. 
 Their Meeting House was turned into a riding-school for Bur- 
 goyne's regiment of cavalry; the pulpit and pews, and all the in- 
 side structures, being taken out and burnt for fuel, except the 
 sounding-board and east galleries; the latter of which were left 
 for the accommodation of spectators; and in the first gallery a 
 place was fitted up where liquor and refreshments were furnished 
 to those who came to witness the feats of horsemanship here ex- 
 hibited. m Many hundred loads of dirt and gravel were carted 
 in, and spread upon the floor. The south door was closed; and 
 a bar was fixed P over which the cavalry were taught to leap 
 their horses at full speed. In the winter, a stove was put up; in 
 which were burnt, for kindling, many of the books and manu- 
 scripts from Mr. Prince's library. (47) Thus was the holy place 
 profaned, until the British army evacuated Boston in March 1776. 
 The inhabitants speedily returned to their homes. For some 
 months the members of the Old South Society attended worship 
 with thevarious' other congregations. In the fall of 1777, Mr. 
 Joseph Eckley, a licentiate of a Presbytery' in New Jersey, hav- 
 ing come to town, and preached in different places with accept- 
 ance, a meeting of the church and congregation was called; and 
 application made to the few proprietors of King's Chapel then 
 here, for the use of their House, and to Mr. Eckley to preach as 
 a supply. The applications were both successful. The con- 
 gregation were kindly, and gratuitously, accommodated at the 
 Chapel about fiVe years. ° July 19, 1778, the church and con- 
 gregation voted to observe 'a day of prayer and humiliation be- 
 fore God, on account of the very affecting dispensations of his 
 providence towards them, particularly in the death of their late 
 worthy pastor, the Rev. Mr. John Hunt, whereby they were left 
 as" sheep without a shepherd, and in the destruction of the beauti- 
 ful building where they used statedly to meet for the worship of 
 God, by those wicked and unreasonable men, the British troops; 
 and to present their supplications before their God that he would 
 be pleased to lead and direct them to the choice of an able, 
 faithful and successful minister of the New Testament, and, in 
 
 (1) Now Washington Street; the house stood on the spot now occupied by the north end 
 ofSouth Row. It was of wood, two stories high, with the end towards the street. 
 
 (m) The author of "Recollections of a Bostonian" says, in the Columbian Centinel of 
 Nov. 17, 1821, "a grog shop was erected in the gallery, where liquor was sold to the sol- 
 diery, and consequently produced scenes of riot and debauchery in that holy temple." But 
 several aged persons with whom I have conversed, some of whom were here while the 
 town was occupied by the British troops, and all of whom say they recollect the appearance 
 of the church after their departure, and the conversation current respecting it at that time, 
 say that the soldiers were not allowed to resort to the eallery, which was reserved for the 
 officers and their ladies and friends, who used to assemble there to witness the performances, 
 and that the erection in the gallery was to furnish them liquor and refreshments. 
 
 (n) It extended, from the wall on the west side of the first window west from the 
 Milk Street door, about ten feet, long and four feet from the floor. 
 
 (o) "From Nov. 9, 1777 to Feb. 23, 178:1; excepting five months in 1781,2, when they met 
 at the Representatives Room at the State House." Society's Records. 
 
35 
 
 his own time and way, set him over them.' On the 8th of Sep- 
 tember, the church gave Mr. Eckley a call; the congregation 
 concurred on the 9th; and he was ordained October 27, 
 1779. (48) 
 
 In July 1782, — the proprietors of King's Chapel expecting 
 soon to resume its occupancy for their own use, — the Old South 
 church and congregation voted to repair their Meeting House. 
 It was completed in the following spring; in the same general 
 style in which it now appears, except the pulpit, the form as well 
 as the substance of which have since been changed. p Like the 
 temple of old, when rescued from the profanation of the Syrians 
 by the Macabees, q the House was, in a manner, rededicated, on 
 the Lord's day, March 2, 1783; — the pastor delivering an appro- 
 priate discourse, to an immense assembly; the choir singing, in 
 an anthem prepared for the occasion, "He hath raised up the 
 tabernacle of David that was fallen; he hath closed up the 
 breaches thereof; he hath raised up the ruins; he hath built it, 
 as in the days of old; and caused his people to rejoice therein. 
 Praise the Lord." (4fl) 
 
 The narrative will here be suspended; to be resumed and 
 finished, if providence permit, on the next Sabbath. 
 
 (p) It was what is commonly called "a tub pulpit." The present pulpit was built in 1808, 
 after Mr. Huntington was settled as colleague with Dr. Eckley, by the late Oea. William 
 Phillips, at an expense of $400, and presented to the society. 
 
 (q) 1 Maccab. iv, 41 — 46. 
 
SERMON III. 
 
 Isaiah lix, 19. 
 
 WHEN THE ENEMY SHALL COME IN LIKE A FLOOD, THE SPIRIT OF THE 
 LORD SHALL LIFT UP A STANDARD AGAINST HIM. 
 
 The notice which was taken, — near the close of the last deliver- 
 ed of these discourses, — of the two pastors who immediately- 
 preceded Dr. Eckley, has already intimated, that it is not my 
 design to attempt to give a formal character of those ministers 
 who were well known and are distinctly recollected by a large 
 portion of the congregation, as I have done of those who were 
 known and are remembered by none or by very few now living. 
 My business, therefore, in relation to the portion of the period 
 occupied by the history of this church still to be reviewed, is 
 simply to give a faithful account of the more interesting events 
 that have occurred since the reoccupancy of the Meeting House, in 
 1783, for the sacred purposes to which it was originally devoted. 
 The passage of Scripture just repeated, indicates what I re- 
 gard to be the most prominent aspect of the occurrences now to 
 be noticed, viz. the coming in upon the Congregational churches 
 of this metropolis and region, and to some extent, for a time, 
 upon this church, of what the pastors and members of the church 
 with very few exceptions, and the great body of the congrega- 
 tion, from the beginning, have regarded as at variance with and 
 subversive of evangelical truth and piety; and the lifting up by 
 the Spirit of the Lord of a standard against this enemy, by 
 which his approaches to this citadel of Zion have hitherto been 
 repelled, and we enabled to send forth colonies and establish 
 other posts for the defence and enlargement of the Redeemer's 
 kingdom. 
 
38 
 
 Let none be led by this remark to apprehend, that the unwont- 
 ed sound of theological controversy and invective is about to re- 
 verberate within these walls. Those who are accustomed to at- 
 tend on the usual ministrations from this pulpit will have no such 
 apprehension. I am simply about, to state, honestly and frankly, 
 — as the task I have undertaken requires me to do, — the most 
 prominent events in the religious history of this congregation, 
 and as far as is necessary of this place and region, during the 
 period yet to be reviewed, — without any criminations or re- 
 proaches; and, with the calmness and fearlessness which become 
 a successor of Thatcher, and Willard, and Pemberton, and 
 Sewall, to express my deliberate impressions of the character 
 and bearing of the facts to be narrated. Not to do this would 
 be treason — to the duty at present devolved upon me, to the 
 reputation of this ancient and venerable church, to the obligations 
 imposed by the signal and long continued favor of heaven. 
 
 The period in which Dr. Eckley was called to exercise his 
 ministry in this congregation was one of peculiar trial. There 
 had long been at work causes which had been preparing the 
 way for and producing, in this metropolis, and extensively in 
 New England, material defections from the sentiments and the 
 piety of the Puritans. Some of these have been adverted to, 
 for a different purpose, in preceding parts of this sketch. 
 
 The provision, already noticed as adopted at the very com- 
 mencement of the colony and continued in force for half a cen- 
 tury, that none should have the rights of freemen w T ho were not 
 members of some regularly established church, had a most pow- 
 erful influence in preparing the way for corruption in doctrine 
 and practice. As it is now easy to see would be the ten- 
 dency of such a provision, it operated to the injury of the 
 churches and the detriment of religion in different ways. In the 
 first place, it must have continually exerted a secularizing influ- 
 ence, in regard to religion, on the minds of the truly pious, by 
 causing a religious character and profession to be habitually 
 viewed as the means of enjoying civil privileges. In the next 
 place, notwithstanding the strictness of examination of candi- 
 dates for church privileges at that period, there can be no doubt 
 that this regulation brought into the church numbers, continually 
 increasing, who entered it, not from simple regard to the institu- 
 tions of Christ and the welfare of his spiritual kingdom, but 
 from selfish and mercenary motives, — for the sake of the sec- 
 ular advantages connected with church membership. Thus 
 there was early introduced into the churches the corrupting 
 leaven of unsanctified members, who had no spirituality, no sin- 
 cere, heartfelt attachment to the truth and precepts and disci- 
 pline of the Gospel, and no true zeal for the promotion of vital 
 religion. Here was "a root of evil planted in the church" itself, 
 
39 
 
 "which would be sure to spring up in one direction or another, 
 and spread abroad its disastrous shade, and scatter around its 
 bitter fruit." And from without a mosl pemioious influence 
 was produced and fostered by the same cause. Those who 
 did not apply for admission to the churches, or having applied 
 were refused, and were thus excluded from all civil privilr 
 became greatly dissatisfied with the existing institutions. This, 
 when their numbers became considerable, produced, as was 
 stated in the first of these discourses, a long continued and 
 violent contention. A contest arose which, of course, affected 
 the preaching, the conversation, the whole conduct, of both 
 ministers and people. The religion of the heart was more and 
 more neglected, the means of grace were applied, with less and 
 less fidelity, and the influences of the Spirit were gradually 
 withdrawn. 
 
 The result of this unhappy contest, as you have already been 
 informed, was the decision by the Synod of 1662, that all 
 baptized persons were to be considered members of the church, 
 and, if not scandalous in their lives, to be admitted to all its 
 privileges except a participation of the Lord's Supper. This 
 decision was, at length, acquiesced in by most of the churches 
 in New England, probably by all in the Plymouth and Massachu- 
 setts colonies. This gave rise to what has been commonly 
 called the Half-way-covenant. A name which, of itself indi- 
 cates that religion and the observance of its sacred rites were 
 extensively becoming, in the estimation of the people, a sort of 
 half way business, and, of course, its energy and vitality dying 
 away. According to the provisions of this arrangement, persons 
 who, confessedly, had not given their hearts to God, for the 
 purpose of obtaining access to the, in such case, mere ceremony 
 of baptism for their children, were permitted and encouraged 
 to come and 'profess before God, angels and men, to give 
 themselves up to God the Father as their chief good; to the Son 
 of God as their Mediator, Head and Lord, relying upon him 
 as the Prophet, Priest and King of their salvation; to the Holy 
 Spirit of God, as their Sanctifier, Guide and Comforter, to be 
 temples for him to dwell in;' a — were permitted and encouraged 
 to come and make, in the most solemn circumstances, the most 
 solemn of all professions, when they did not regard themselves, 
 and those around did not regard them, as having at all, in heart, 
 given themselves away to God, and trusted in Christ, and 
 yielded themselves up to be temples of the Holy Ghost. 
 And, as to the promises which were annexed, of educating 
 children in the fear of the Lord and submitting to the discipline 
 of the church, on the one hand, and of watchful care on the 
 
 (a) These are the terms in the half-way-covenant last used in this chnrc'- 
 
40 
 
 other, they soon came to be alike disregarded, both by those who 
 exacted, and by those who made them; parents did not, and 
 were soon not expected to, fulfil their engagements, in form so 
 significant and solemn; and churches did not, and were soon 
 not expected to fulfil theirs. Thus the most solemn and ex- 
 pressive acts of religion came to be regarded as unmeaning 
 ceremonies; — the form only to be thought important, while the 
 substance was overlooked and rapidly passing away. b 
 
 And now another and still more fatal step was taken in this 
 downward course. Why should such a difference be made 
 between the two Christian sacraments, which, reason infers 
 from the nature of the case, and the Scriptures clearly deter- 
 mine, require precisely the same qualifications? And why, if 
 persons were qualified to make, in order to come to one ordi- 
 nance, the very same profession, both in meaning and in terms, 
 required to come to the other, why should they be excluded 
 from that other? The practical result, every one sees, 
 would be, that, if the innovation already made were not 
 abandoned, another would speedily be introduced. And such 
 was the fact. Correct moral deportment, with a profession of 
 correct doctrinal opinions and a desire for regeneration, came 
 to be regarded as the only qualification for admission to the com- 
 munion. This innovation, though not as yet publicly advocated 
 by any, there is conclusive proof had become quite extensive in 
 practice previously to 1679. c Thus was abandoned, by the 
 New England churches extensively, that principle, viz. 'that 
 particular churches ought to consist of regenerate persons,' — 
 the letting go of which soon after the apostolic age, a distin- 
 guished writer has affirmed and proved, "was the occasion and 
 means of introducing all that corruption in doctrine, worship, 
 order and rule, which ensued, and ended in the great apos- 
 tasy." d And in this instance, the same effects soon began to 
 appear. The churches soon came to consist very considerably, 
 in many places, of unregenerate persons, — of those who regard- 
 ed themselves and were regarded by others as unregenerate. 
 The standard of religious profession was greatly lowered; and, 
 of course, vital religion itself came to be continually less and 
 less regarded; the close and pungent preaching of the first min- 
 isters would not be endured, and it gradually ceased; and the 
 sanctifying and converting energy of the Holy Spirit was 
 withdrawn. 
 
 (b) The character and influence of the half-way-covenant are well described in Bellamy's 
 Works, iii. 393. 
 
 (c) The proof is the fact adverted to in the first of these sermons, that one of the measures 
 earnestly recommended by "the Reforming Synod" in 1679, was a return to the ancient 
 strictness in admitting persons to the Lord's Supper. 
 
 (d) Owen's True Nature of a Gospel Church, Chap, i, Works xx. 363, Svo. London, 1S26. 
 
VI 
 
 These were the principal causes of the general and distressing 
 decline of religion, the palpable manifestation of which, with 
 the inflictions and the threatening aspects of providence, 
 led to 'the Reforming Synod' of 1679. (50) The deliberations 
 and results of this Synod, and the consequent measures of 
 reformation adopted by the churches, had a happy influence. 
 But it was only temporary. The causes of the declension so 
 impressively acknowledged, continued still in existence and in 
 vigorous operation; except the single one of church member- 
 ship being a qualification for the privileges of freemen, which 
 was done away, partly in 1664, entirely in 1686. But in its 
 stead, there soon came in the operation of other causes of similar 
 tendency and influence. The political troubles connected with 
 the abrogation of the colonial charter and the settlement of 
 a new government, greatly agitated the public mind, and inter- 
 fered with serious attention to the duties and interests of relig- 
 ion. In 1707, the sentiment was publicly advocated that "sanc- 
 tification is not a necessary qualification for partaking of the 
 Lord's Supper;" e and, though at first opposed, was soon 
 adopted and practised upon by the ministers and churches gen- 
 erally. The door having been thus, professedly as well as 
 really, opened for persons without piety to enter the church; 
 as a very natural consequence, there soon ceased to be any let 
 or hindrance to their entering the ministry. And there is 
 painful evidence that, previous to the year 1740, many of 
 this description did enter the ministry. (51) "They were grave 
 men, in speculation evangelical, or moderately so; and performed 
 their customary ministerial duties with regularity: but their 
 preaching lacked point, and earnestness, and application; their 
 devotional services were without warmth and unction; their 
 labors were not blessed of the Holy Spirit; their people slum- 
 bered; the tone of religious feeling and sentiment was sinking; 
 and true godliness seemed fast retiring from the land." 
 
 And now began to come in that form of doctrine f which, 
 by its imaginary "new law of grace" and other kindred errors, 
 leads men to be satisfied, on principle, with a decent attend- 
 ance on the outward institutions of religion, connected with 
 morality and sobriety of life. (52) 
 
 Of all these things the consequence was that, within thirty 
 years after the commencement of the eighteenth century, a 
 large proportion of the clergy; — not all, by any means; there 
 were many happy exceptions, among whom are to be classed 
 the then ministers of this Church, s and probably all the minis- 
 
 (e) By the Rev. Solomon Stodiiard of Northampton. See Dwight's Life of President 
 Edwards, Chapter xix, p. 298. 
 
 (f) Speculative Arminianism. 
 
 (g) Sewall and Prince. 
 
 6 
 
42 
 
 ters at that time settled in Boston; yet, very many of the clergy 
 through the country, were, either only speculatively correct, 
 or to some extent actually erroneous, in their religious opinions; 
 maintaining regularly the forms of religion, but, in some instan- 
 ces, having well nigh lost, and in others, it is to be feared, 
 having never felt, its power. The churches were generally 
 in a cold and formal state. "There was," as we have already 
 heard Mr. Prince testify, "a great decay of godliness both in 
 the town and land." h 
 
 Thus had the enemy come in like a flood, when the Spirit 
 of the Lord lifted up a standard against him, by granting the 
 series of remarkable revivals with which New England gener- 
 ally, and some other colonies, were visited from 1735 to 1744. 
 Of this remarkable attention to religion, it has been said, by 
 one qualified to estimate its character and who made himself 
 familiar with its history, that "at its commencement, it appears to 
 have been, to an unusual degree, a silent, powerful and glorious 
 work of the Spirit of God, — the simple effect of truth applied 
 to the conscience, and accompanied by his converting grace. 
 So auspicious, indeed, was the opening of this memorable work 
 of God, and so rapid its progress, that the promised reign of 
 Christ on the earth was believed by many to be actually begun. 
 Had it continued of this unmixed character, so extensive was 
 its prevalence, and so powerful its operation, it would seem 
 that, in no great length of time, it would have pervaded this 
 western world." But "as is usual in such cases, it" soon began 
 to be "opposed, by the enemies of vital religion, with a violence 
 proportioned to its prevalence and power." * And, as the state- 
 ments already made have evinced, there were then many ene- 
 mies of vital religion in the churches, and some in the ministry. 
 (53) But, as has too often been the case, the "worst enemies" 
 of the work "were found among its most zealous friends." ■> In 
 some places practices highly censurable were introduced; and 
 measures were adopted for the purpose of extending the influ- 
 ence which tended to produce disorder and confusion. The 
 more judicious friends of the revival discerned these commenc- 
 ing evils, and promptly made exertions to check them. k And 
 in many places, it should be explicitly stated, these irregulari- 
 ties were wholly unknown, and in very few did they become 
 predominant. ] Yet such was their extent and character that 
 
 (h) Christian History, ii. 3T5. 
 
 (i) Dwight's Life of President Edwards, p. 191. 
 
 (j) Ibid. p. 191. 
 
 (k) Particularly the Rev. Mr., afterwards President, Edwards, in his Thoughts on the Re- 
 vival of Religion in New England. 
 
 (1) Dwight's Life of President Edwards, p. 194. Said Dr. Colman of this city, in a letter 
 dated Nov. 23, 1741, "We have seen little of those extreams or supposed blemishes of this 
 work in Bostoii, but much of the blessed fruits of it have fallen to our share. God has 
 spoken to us in a more soft and calm wind; and we have neither had those outcries and 
 faintings in our assemblies which have disturbed the worship in many places; nor yet 
 those manifestations of joy inexpressible which now till some of our eastern parts." Chris- 
 tian History, ii. 386. 
 
43 
 
 they prejudiced some good men against the revival; and put 
 into the hands of the enemies of vital religion the most efficient 
 weapons with which they assailed the work; and led the authors 
 of the exceptionable measures to indulge very improper feelings, 
 and conduct toward their opponents, in some respects, in a very 
 improper manner. 
 
 The methods pursued by the opposers of the revival were 
 various. In Connecticut, they resorted to open persecution; and, 
 by prosecution, imprisonment, and transportation out of the 
 colony, sought to put a stop to the work: a method of proceed- 
 ing which, as might have been expected, at length wrought the 
 disgrace and overthrow of its promoters, and restored the friends 
 of the revival to even greater favor than they had lost. In 
 Massachusetts the opposition was conducted in a different man- 
 ner. The work was "assailed by sneers, reproaches, unfavora- 
 ble insinuations, and slanderous reports. The abuses of it were 
 much insisted on and exaggerated; and the friends of it were 
 treated in a manner which had all the effect of palpable perse- 
 cution without its odium. Warm, active, devoted piety was 
 rendered disgraceful; and strong prejudices were excited and 
 confirmed against every thing which bore the appearance of a 
 revival." And the result was, the work soon universally ceased. 
 On the one hand, a large number of ministers and Christians 
 were greatly elevated in their views of divine truth and of 
 experimental religion, and of the methods to be used for their 
 promotion: a holy fire was kindled, which diffused a warmth 
 and vigor, never since wholly extinguished, and to which may 
 be directly traced most that is at present desirable in the relig- 
 ious aspect of things in New England, and through our whole 
 land. But, on the other hand, a considerable number of minis- 
 ters and laymen settled down, either into avowed erroneous 
 opinions, or into a strange indifference in regard to religious 
 doctrine; warmth and engagedness in religion were condemned 
 as 'things of a bad and dangerous tendency;' innovations in 
 doctrine were considered as things of small importance; and 
 pretensions to unusual seriousness named and treated as a vicious 
 'enthusiasm.' (54) 
 
 The latter of these influences began, soon after the revival, to 
 be the predominant one in the metropolis and surrounding region. 
 The causes of this were various. Here was continued, in all 
 the churches, the lax practice in reference to the communion, m 
 which was, in other parts of the country, giving place to the 
 correct and scriptural practice. The coming in of Armenian 
 
 (m) The statement by Mr. Prince, already quoted, of his opinion that piety was not an 
 indispensable qualification for communion, was published in February 1744,5. He mildly 
 censures Mr. Tennent for "being so exceeding strict in cautioning people from running into 
 churches, taking the sacred covenant, and receiving the Lord's Supper, the seal thereof, 
 till they had saving grace." Christian History, ii. 396. 
 
44 
 
 principles, as is often the case, drove the friends and advocates 
 of truth somewhat into the opposite extreme, and imparted to 
 their views of doctrine something of an antinomian cast, which, 
 of course, blunted the point of their preaching and greatly 
 diminished its power. (55) But, more than all the rest, the 
 writings and influence of one of the most talented ministers 
 which Boston has ever produced; who was unfriendly to the 
 revival from the first, published against it as early as 1743; and 
 exerted himself, with great diligence and success, during a long 
 life, to bring every thing of the kind into disrepute. n 
 
 And to all this is to be added the influence of the political 
 conflicts in which the country was almost continually engaged 
 from 1744. First was the French war, which terminated in 
 1762. Only three years after, the stamp act was passed; and 
 those agitations commenced which led to the war of the revolu- 
 tion, and terminated with the acknowledgment or our independ- 
 ence in 1783. "During these times of high political excite- 
 ment, interest and peril, all other concerns seemed to be merged 
 in diose of the nation. And perhaps no class of citizens were 
 more deeply interested than the clergy. By their prayers, 
 their sermons, their conversation, influence and example, they 
 endeavored to the utmost to sustain the courage of the citizens, 
 and secure the deliverance of their bleeding country. This 
 course of procedure," while in the circumstances of the case 
 perhaps "commendable and necessary," had a powerful influ- 
 ence to "withdraw the minds of the clergy, and, through them, 
 of their people, from the great concerns of religion and the soul. 
 The tone of religious sentiment and feeling was relaxed, and 
 the cause of Christ neglected. A multitude of unprincipled 
 foreigners were introduced into the country, as enemies or al- 
 lies, to trample on its institutions, and corrupt the principles and 
 habits of its citizens." Respect for the sabbath and other relig- 
 ious observances was greatly diminished. "A large proportion 
 of the young men were withdrawn from their customary pur- 
 suits to a military course of life, and familiarized to all the 
 temptations of the field and the camp." Very many of the 
 active portion of the community had "their minds," for a series 
 of years, "drawn away from the great concern of life. Their 
 moral sense became blunted; their respect for the law, the 
 truth, and the institutions of God was diminished; while, un- 
 der the pretence of superior knowledge, greater enlargement of 
 mind, a freedom from prejudice, and a spirit of Catholicism, 
 they were led to regard all religious systems as of about equal 
 value, and to prefer that, of course, which would impose the 
 
 (n) The Rev. Charles Chauncey , D. D. ordained pastor of the First Church, Oct. 25, 1727, 
 and died Feb. 10, 1787, aged 82; who probably did more than any other individual to trans- 
 form the religious character of Boston and the surrounding region. 
 
45 
 
 fewest restraints." And then, when these troubles had passed 
 away, "in the joy of victory, and in the full lido of commer- 
 cial prosperity and increasing wealth, the world engaged their 
 affections more and more; its riches, lienors and pleasures attract- 
 ed their pursuit; while the bounteous Giver of all, his word, 
 his truth, his institutions and laws, were forgotten and despised. " " 
 
 In this state of things, Dr. Eckley commenced his ministry, 
 and continued it above twenty years. The congregation was not 
 large, and did not much increase. No meetings of the church 
 were held, nor any other special means used, to promote vital 
 religion. Two sermons were preached on the Sabbath, and a 
 preparatory lecture once in four weeks; and these, with occasion- 
 al pastoral visits, were all the means that were employed to sus- 
 tain the cause of Christ against the tide of indifference and 
 worldliness and error. The church, although there was no great 
 strictness of examination for admission, received, in twenty 
 four years, v an accession, by both profession and recommenda- 
 tion, of only one hundred and twenty five members; less than 
 have, in more than one instance since, been received, upon care- 
 ful examination, within two years. And similar was the state of 
 things in all the other Congregational churches in the town. 
 
 In the mean time publications had been introduced from Eng- 
 land, and extensively read and favorably received, impugning 
 the doctrines of the essential divinity of Christ, his vicarious sac- 
 rifice, the personality, divinity and efficacious influence of the 
 Holy Spirit, the entire moral depravity of man, the reality and 
 necessity of regeneration, and indeed all the distinctive doctrines 
 of the evangelical faith. These doctrines began to be secretly 
 doubted and disbelieved by a large portion of the ministers and 
 more influential laymen. *t The pastor of this church, while he 
 held fast to all the other doctrines of the evangelical system, be- 
 came Semi-arian as it was anciently called, or according to 
 modern language in this region, Worcesterian, in his views of the 
 person of Christ. (56) Everything evangelical and vital in doc- 
 trine and practice, in the Congregational denomination, was 
 withering and ready to die. There was, indeed, one hope re- 
 maining. There were some who gave themselves to prayer; 
 especially that band of holy women, among whom our own 
 Waters and Mason were so honorably distinguished. (57) But 
 almost every where else were to be seen, only discouragement 
 
 (o) See a more full account of the declensions in New England and their causes in a Se- 
 ries of Letters on "the Introduction and Progress of Unitarianism," in the Spirit of the 
 Pilgrims for 1829; from which are taken the quotations in the preceding account not other- 
 wise acknowledged. 
 
 (p) From October 1779, the time of Or. Eckley's settlement, to October 1803, about the 
 commencement of the revival among the Baptists, to be noticed presently. The congrega- 
 tion, it should be remembered, was all this time not large. 
 
 (q) See an account of the introduction and progress in this place and region of anti-evan- 
 gelical opinions in "American Unitarianism," published in 1815, and in the Spirit of the 
 Pilgrims for 1829, pp. 183—185, 289—298, and for 1830, pp. 113—125. 
 
46 
 
 and the signs of decay. This congregation, in the summer of 
 1803, was deserted by a considerable portion of the younger 
 class of its members. r The church was diminishing in number. 
 All the religious interests of the society were visibly and rapidly 
 declining. 
 
 Thus, with more fearful emphasis than ever before, the enemy 
 was coming in like a flood. And now again did the Spirit of the 
 Lord lift up a standard against him. In the fall of 1803, God 
 was pleased to pour out his Spirit on the Baptist churches then 
 in this city, and grant them a precious revival of religion; which 
 continued with power above a year. Members of this and other 
 Congregational churches and societies frequented the meetings 
 of the Baptists during this season of special religious attention. 
 Dr. Eckley and Drs. Stillman and Baldwin s had before been in 
 the habit of attending each other's preparatory lectures. By this 
 means Dr. Eckley was brought into the midst of the revival. 
 The good man's heart became warmed. He attended other 
 meetings of the Baptists beside their preparatory lectures, and 
 took part in them in exhortation and prayer. Thus a reviving 
 influence was brought into this congregation; which had, for a 
 time, to struggle for existence; but has, by the grace of God, 
 continued even until now, and rendered this again a flourishing 
 vine, and caused it to send forth branches all around, that have 
 taken root, and are bearing fruit to the glory of God. 
 
 As was natural, in the circumstances just described, to a man 
 at heart devoted to the glory of God and the eternal interests 
 of men, Dr. Eckley was desirous that the blessed influence of 
 the revival should pervade his own congregation. With this view 
 he endeavored to throw more energy and point into his preach- 
 ing, and increased the frequency and fidelity of his visits among 
 the families of his flock. And he had the happiness to witness 
 some good fruits of these exertions. But all was not yet accom- 
 plished, or attempted, which he desired. He was anxious that 
 some of those special means might be employed, whose happy 
 influence he had felt and witnessed among his Baptist brethren. 
 With this view he called a meeting of the brethren of the church 
 on the 16th of October 1803, of which he has left us the follow- 
 ing record. "In consequence of the manifestation of a much 
 greater attention to religion than had been observed for some 
 considerable time preceding, and of the desire of a number of 
 the members of the church, in concurrence with the desire of 
 the pastor, to encourage and improve so hopeful an appearance, 
 
 (r) They went to the congregation in Federal Street, where was settled that year a min- 
 ister then supposed to be decidedly orthodox in his doctrines, and apparently much engaged 
 in promoting evangelical piety. After the developements in 1815, to be more particularly 
 mentioned presently, the most of these persons returned, or went to other evangelical soci- 
 eties. 
 
 (s) Pastors, the former of the First the latter of the Second, Baptist Churches. 
 
47 
 
 il was proposed that a public lecture should be held in this 
 church through the ensuing winter, at which the pastor should be 
 requested to officiate, together with such ministers of the Boston 
 Association and other clergymen who preached occasionally in 
 this House, as might be inclined to render their assistance in the 
 service proposed. After much serious conversation," it was 
 "voted to postpone the determination on the subject to the next 
 Sabbath afternoon." At the adjourned meeting, the subject was 
 again taken into consideration, and "a vote of concurrence in the 
 proposal was passed by a considerable majority of the members 
 present." 1 This measure was disapproved by some of the 
 church u and several of the congregation. Hitherto the church 
 alone had acted on questions relating to the use of the Meeting 
 House. Their right to do so was now called in question. A 
 meeting of pewholders was held; and they decided that the House 
 should not be opened agreeably to the vote of the church. This 
 gave rise to an unhappy controversy between the church and the 
 parish about the right of property and of direction of prudential 
 affairs; which greatly agitated the congregation for nearly four 
 years, till August 1807, when, by mutual consent of the parties, 
 the controversy was dropped, and the ancient harmony restored. v 
 In the mean time special efforts continued to be made by the 
 pastor and brethren of the church for the revival in the society 
 of the spirit of religion. On the 13th of March 1804, a meeting 
 was held, with the approbation of the pastor, of eight brethren of 
 the church and congregation, who unanimously voted to "form 
 themselves into a society for religious improvement." At their 
 next meeting, on the 29th of the same month, they adopted cer- 
 tain regulations for the government of the society; of which the 
 third was in the following words, "That the Rev. Dr. Joseph 
 Eckley be invited to attend and preside in the society, at such 
 stated meetings as shall be convenient for him; and that he be 
 requested to preach, pray or converse on such religious subjects 
 as to him shall appear most proper, and to invite such other gen- 
 tlemen of the clergy, as he shall see fit, for said purposes." 
 With this request Dr. Eckley cheerfully complied. And thus 
 began the Tuesday evening meeting; w at which, at first, there 
 was but one brother of the church, who felt sufficient confidence 
 to lead in prayer; and which, for a time, encountered reproaches 
 and opposition which, to us at the present day, seem almost in- 
 
 (t) Church Records, vol. 2. 
 
 (u) The great body of the church were at that time, undoubtedly, orthodox in their relig- 
 ious opinions; but some even of these had imbibed the prejudices then so common and so 
 strong against extra meetings and religious zeal. 
 
 (v) See papers on file "relating to the controversy between the church and the society in 
 the Old South, respecting property, in 1803 — 1807." 
 
 (w) It was commenced at a house in Cornhill, on the east side, a little north of State Street, 
 which stood on the spot now occupied by No. 50, Washington Street. After a time, it was 
 moved across the street, nearly opposite; then into Pond, now Bedford Street, where it was 
 continued, with some interruptions, till a Vestry was provided in 1817. 
 
48 
 
 credible, x but which was well attended, and made a blessing, 
 from the beginning; and has lived and flourished till now; hav- 
 ing, long since, silently overcome every prejudice, and been the 
 parent of various other occasional meetings and special efforts 
 for doing good; and, directly and indirectly, exerted a most 
 powerful influence in preserving and promoting the love of truth 
 and piety in this congregation. 
 
 The next important event in the history of this society, and of 
 the revival oft evangelical religion in our denomination in this 
 town, was the settlement of the Rev. Joshua Huntington, in 
 1808. This gentleman was a son of the late Gen. Jedidiah 
 Huntington of New-London, Conn.; graduated at Yale College 
 in 1804; and studied divinity with President Dwight, the Rev. 
 Mr. Hooker of Goshen, Conn., and the late Dr. Morse of 
 Charlestown. He began to preach early in 18Q7. "During the 
 year he preached as a candidate, the people, in each of several 
 vacant parishes, were desirous of obtaining him for their minister. 
 He received two formal invitations on the same day; one from" 
 this church and society, y and "the other from the Congrega- 
 tional church in Middletown, Conn. About the same time he 
 received an invitation from another church, in a pleasant and 
 populous town. After the serious deliberation, and with the 
 most judicious advice, he accepted the invitation from" this peo- 
 ple; "and was ordained as colleague pastor with the Rev. Dr. 
 Eckley, May 18, 1808." z And, in what manner, and with 
 what success, he served you in the Gospel, is still fresh, and will 
 long be cherished, in the affectionate remembrance of many 
 who hear me. 
 
 "Near the close of the year 1808, the formation of a new 
 church and ecclesiastical society in Boston, on evangelical prin- 
 ciples, was proposed, by a number of individuals, chiefly mem- 
 bers of the Old South church and congregation; and a subscrip- 
 tion opened for the erection of a place of public worship. On the 
 evening of Feb. 6, 1809, a meeting of the subscribers was held to 
 carry the proposed plan into execution. Ten individuals were pre- 
 sent. A committee were appointed to draw up Articles of Faith 
 and a Church Covenant, to fix on a lot of land, and to procure the 
 plan of a building. Feb. 27, 1809, the church was gathered by a 
 
 (x) Yet those who established and attended this meeting were in "the old paths and 
 walking in the good way." Hutchinson, speaking of the period immediately succeeding 
 the establishment of the colony, says, (i.56.) "Besides the meetings for public worshipon the 
 Lord's day, the stated lecture every Thursday in Boston, and other occasional lectures in 
 other towns, there were frequent private meetings of the brethren of the churches for relig- 
 ious exercises." In Judge Sewall's journal are constant notices of his attending such meet- 
 ings, (which he styles "Conference meetings") from Aug. 30, 1676, to near the time of his 
 decease. In these meetings, when ministers were not present, he and other brethren pray- 
 ed, and spoke, sometimes from a portion of Scripture. These meetings continued down to 
 the time of the Whitfieldian revival, when they were greatly multiplied; and some then es- 
 tablished were continued till the revolution: one continues till the present time. 
 
 (y) The church voted him a call, Feb. 8, and the society concurred Feb. 12th 1808. 
 
 (z) Memoir of Rev. Joshua Huntington in the Panoplist for Dec. 1820. (58) 
 
49 
 
 Council. At its formation it consisted of twenty-six members;" of 
 whom six had been dismissed from this church, and at least two 
 of those received on profession had been members of this con- 
 gregation. The corner-stone of their Meeting House was laid, 
 at the bottom of Park Street, May 1, 1809; their House dedica- 
 ted Jan. 10, 1810; and their first pastor installed July 31, 1811, 
 this church being present and assisting in the Council convened 
 for that purpose. a The establishment of this new society was a 
 very important event in the history of the revival of evangelical 
 religion in this town; and, by its cooperation in the promotion of 
 the same great objects, has exerted an important influence on the 
 advancement of the spiritual interests of this congregation. 
 
 April 30, 1811, Dr. Eckley deceased, after a short illness, 
 aged 61; (59) and Mr. Huntington, from that time till his 
 death, sustained alone the responsibilities and labors of the min- 
 istry in this congregation. The Society was now in a flour- 
 ishing condition. The attendants on public worship steadily 
 and rapidly increased. The church was continually gaining 
 strength, both as to the decision of its members in regard to 
 doctrine and piety, and increase of numbers. There was, dur- 
 ing Mr. Huntington's ministry, no such special attention to relig- 
 ion as we commonly understand by a revival. Yet there was, 
 during the whole time, a serious, growing and efficient attention 
 to the subject. There was, it may be said with strict propriety 
 of language, a continual revival. 
 
 At length, in 1815, a developement was made of the state of 
 religious doctrine among the Congregational ministers and 
 churches of this metropolis; and it appeared, that all the other 
 ancient churches with their ministers had chosen to depart 
 widely from the faith of their fathers; and that this church alone 
 of its old associates, with its pastor, stood firm upon the ancient 
 foundation, which we believe to be that "of the apostles and 
 prophets, Jesus Christ himself being the chief corner-stone." 
 And from that time to the present, we have, we trust, by the 
 grace of God, been built up continually on this foundation; 
 while others, who, with us, once rested upon it, have, in the ex- 
 ercise of their Christian liberty, — for their use of which they 
 are responsible only to Cod, been continually removing from it 
 more and more. 
 
 During the ministry of Mr. Huntington, several important 
 measures were adopted in reference to benevolent operations, in 
 which he had an important agency. In 1815 was held, in his 
 study, the meeting which issued in the formation of the Ameri- 
 can Education Society; which has since furnished so many 
 other benevolent institutions with efficient agents, and so many 
 churches with faithful and successful pastors. In 1816 was 
 
 (a) Sketch of the history of Park Street Church. 
 
 7 
 
50 
 
 formed the Boston Society for the Religious and Moral Instruc- 
 tion of the Poor, of which Mr. Huntington was president till his 
 death; and which established among us Sabbath schools, and 
 preaching to the seamen, and to the destitute poor; and which, 
 I hesitate not to say, advisedly, has, directly and indirectly, ex- 
 erted more influence in the promotion of good morals and evan- 
 gelical religion in this city than any other, I know not but I may 
 say all other, similar institutions. b In June 1818, it was voted 
 by this church to unite with the Park Street Church in observing 
 the Monthly Concert of Prayer, in their Meeting House, a con- 
 tribution to be taken monthly in aid of a mission to Palestine; 
 which arrangement has been continued, with great satisfaction 
 and profit, till the present time; having been also acceded to by 
 all the evangelical Congregational churches that have been since 
 established in the city. The only one of these gathered during 
 Mr. Huntington's ministry was the church in Essex Street, in 
 1819; which, in its formation, had his entire approbation and 
 co-operation. c 
 
 The constitution of Mr. Huntington, never robust, was grad- 
 ually undermined by the anxieties and labors of his responsible 
 station. "Several times he had been obliged to intermit his 
 parochial labors for a season; but a resort to travelling had usu- 
 ally given him recruited health and vigor. In the spring and 
 summer of 1819, he experienced considerable debility, and 
 determined upon another journey." He set out on the 19th of 
 July, in company with the then pastor of the Park Street 
 Church, d and travelled more than 1700 miles. During the 
 greater part of the journey, his health decidedly improved. When 
 within a day's ride of home, he was so violently seized with a 
 fever that he was compelled to stop at Groton; e where "he lan- 
 guished for sixteen days, and sunk to rest on Saturday Sept. 
 11th, 1819, in the twelfth year of his ministry, and the thirty- 
 fourth of his age." f 
 
 After the death of Mr. Huntington, the church was vacant 
 about seventeen months, till the settlement of the present pastor 
 February 21, 1821. (60) The years that have succeeded have, 
 through the great mercy of the Head of the Church, been 
 years of peace, and of prosperity to this church and congrega- 
 tion, and to the cause of evangelical religion in this city and 
 region. Since the agitations connected with my ordination, in 
 
 (b) He was a cordial friend and an active promoter of various other religious charities. 
 
 (c) He was a member of the Council which constituted the church, Jan. 27, 1819, and 
 offered the prayer at the laying of the corner-stone of their Meeting Bouse, June 26, 1819. 
 
 (d) Rev. Sereno E. Dwiglit. 
 
 (e) Thirty miles from Boston, where he was kindly and hospitably received by the Rev. 
 Dr. Chaplin and family, and experienced every attention and alleviation in his sickness 
 whioh it was in the power of Christian benevolence and medical skill to afford. 
 
 (f) Memoir in the Panoplist. The Rev. S. E. Dwight, pastor of the Park Street Church, 
 preached his funeral Sermon. 
 
51 
 
 which all parties were agreed in preventing the pastor from 
 being in any way implicated and which quickly subsided, there 
 has been, in the congregation, no contention, no unpleasant dif- 
 ference of opinion; and in the church, which has been called to 
 transact much business, there has not, so far as I recollect, been 
 a single vote taken that did not pass with perfect unanimity. In 
 the mean while, six new evangelical Congregational churches 
 have been formed and congregations collected in the City; — to 
 all of which this church and congregation have cheerfully con- 
 tributed members; and five Meeting Houses have been erected 
 for their accommodation, in the expense of which members of 
 this society have liberally shared: — and yet, this church has 
 been steadily increasing in numbers, and, most of the time, 
 nearly all the sittings in the House, that could be obtained, have 
 been improved. During the whole period, there have been some 
 inquiring what they should do to be saved, and, every few months, 
 additions to the church. And twice has our compassionate God' 
 been graciously pleased to grant to us, in common with the 
 other evangelical congregations in the city and vicinity, the 
 special and copious effusions of his Holy Spirit.: in 1823 and 4, 
 the fruits of which were an addition of one hundred and four- 
 teen members to the church; and again in 1826, 7, and 8, which 
 gave us another addition of an hundred and fifteen to the num- 
 ber of our communicants. And now, once more, the same un- 
 speakable blessing is beginning to descend upon us; drops of 
 mercy are falling, in the midst of us and around us, which we 
 feel warranted to hope are the precursor of a copious and con- 
 tinuous shower. 
 
 Thus has the standard which the Spirit of the Lord in 1803, 
 lifted up on this spot, consecrated by the tears and the prayers 
 of our sainted ancestors, never been furled; but still waves in 
 mercy, to lead us, and all who will follow it in faith and fidelity 
 and self-denial and prayer, to new and greater conquests, till 
 shall be heard through the earth the sound of "great voices in 
 heaven, saying, The kingdoms of the world are become the 
 kingdom of our Lord and of his Christ; and he shall reign for- 
 ever and ever." 
 
 I have now finished the notice I proposed to take, in chrono- 
 logical order, of the more prominent events in the history of 
 this ancient church. My design will be completed by a review 
 of the whole period, with special reference to several items of 
 interest and importance, and a statement of some of the prac- 
 tical lessons inculcated by the providences we have been con- 
 templating: — which will be attempted in the afternoon. 
 
SERMOJV IV. 
 
 Jeremiah vi. 16. 
 
 THUS SAITH THE LORD, STAND YE IN THE WAYS, AND SEE, AND ASK 
 FOR THE OLD PATHS, WHERE IS THE GOOD WAY, AND WALK THEREIN; 
 AND YE SHALL FIND REST FOR YOUR SOULS. 
 
 I am now, in fulfilment of the purpose announced at the close 
 of the morning discourse, to review the period embraced in the 
 history of this church, with special reference to several items of 
 a general nature; and then to conclude the whole with a state- 
 ment of some of the practical lessons inculcated by the provi- 
 dences we have been contemplating. 
 
 In noticing the items referred to, I shall speak, 
 
 1. First, of THE PROPERTY OF THE SOCIETY IN LANDS 
 
 and buildings; the history of which is briefly as follows. 
 The gift of land, already noticed, by Madam Norton, on which 
 was built the first Meeting House, was the southern part, along 
 Milk Street, being somewhat less than half, of the land now owned 
 by the society — excluding the lot on which the Chapel stands. 
 The deed by which it was conveyed was dated April 1, 1669. On 
 the 30th of June 1677, she gave, by another deed, the eastern 
 half of the remainder of the lot; and, by will, on the 20th of 
 August 1677, gave the residue of the lot, with the house in 
 which she had resided. This lot was one of the original grants 
 to John Winthrop, the first governor, and the father of the colony; 
 and the house just mentioned, was the Mansion in which he re- 
 sided till his death. The house was of wood, two stories high; 
 
54 
 
 and stood, nearly opposite the end of School Street, fronting 
 south; and, till the first Meeting House was erected, there was 
 upon the lot no other building; and the premises presented the 
 appearance indicated by the name by which they are described 
 in the early records — "The Green;" — being skirted along the 
 main street by a row of beautiful button-wood trees. These 
 trees, with the house, were consumed for fuel, by the British 
 troops, in the winter of 1775 and 6. In 1710 another parson- 
 age house was erected on Milk Street; which, in 1810, gave 
 place to the two ministerial houses now owned by the society. 
 The buildings denominated "South Row," were erected in 1800. 
 A part of the land on which the Chapel stands, was purchased 
 in 1816, and a wooden building on the lot soon after fitted up 
 as a Vestry; the remainder of the land was purchased in 1819, 
 and the present commodious and elegant building erected in 
 1827.(61) 
 
 2. The method or transacting business in this society 
 has been as follows. Proceedings strictly ecclesiastical — rela- 
 ting to the administration of ordinances, the admission and disci- 
 pline of church members, calling of Councils, &c. — have always 
 been confined to the church. In relation to temporal and pru- 
 dential affairs the practice has varied. For upwards of fifty 
 years, all business of every kind was transacted by the church. 
 The first meeting of the church and congregation mentioned in 
 the records was on the 28th of August 1722; — a meeting con- 
 vened at the request of the church, to provide means and give 
 directions for repairing the Meeting House. (62) Separate re- 
 cords began to be kept for the church and congregation August 
 11, 1735. After this, for many years, business relating to the 
 temporal affairs of the society, was transacted both at meetings 
 of the church, and of the church and congregation; on what 
 principles of discrimination a careful examination has not ena- 
 bled me to determine. From the last mentioned date, instances 
 of the church alone acting in relation to such business, occur 
 less and less frequently, till 1795; since which time, they have 
 entirely ceased, and proceedings of this kind have been exclu- 
 sively in the church and congregation. At first the church and 
 congregation, when it met for the transaction of business, was 
 composed of all the male members of the church and all who 
 paid rent for pews; then, of all male members of the church and 
 all proprietors of pews; and since April 2, 1818, of such male 
 members of the church and of the congregation as are proprie- 
 tors of pews. April 17, 1787, it was voted by the church 
 and congregation, that a Standing Committee of nine per- 
 sons, Jive of the church and four of the congregation, be 
 chosen, to take all necessary care of all temporal matters of 
 the society for the year; which committee, thus constituted, 
 
55 
 
 has been continued, by an annual choice, to the present time. 
 In settling a minister, the practice has been, uniformly, for more 
 than an hundred years, for the church and society to act separ- 
 ately, — the church first voting a call. (G3) If in any case, (an 
 instance of which has never yet occurred,) the society should 
 not concur in a call of the church, the proceedings of the latter 
 on the subject would, of course, be void, and must be com- 
 menced anew in reference to the same or another candidate. 
 Previously to 17G0, the salary of ministers was determined and 
 voted by the church; since that time by the church and con- 
 gregation. 
 
 It is believed by the speaker, that the method of transacting 
 business just detailed as, at present and for a number of years 
 past, transacted by this church and society, is the one most con- 
 sonant with the mutual rights, and best calculated peaceably and 
 effectually to secure the respective privileges of churches and 
 congregations, as they exist in this Commonwealth. May it be 
 scrupulously observed, and its beneficial influence be experienc- 
 ed, by us and our successors to the end of time. 
 
 3. This church and congregation have from the beginning 
 been kind and liberal to the widows and orphan chil- 
 dren of their ministers. Mr. Willard left a widow T , and a 
 large family of children. For several years they continued in 
 the parsonage house, and received from the church a yearly 
 grant of twenty pounds. Mrs. Pemberton also occupied the 
 house in which she had resided with her husband previously to 
 his decease, till it was wanted for another minister; and, for sev- 
 eral years, received an annual grant of forty pounds. In 1739 
 it was determined by the church and congregation to establish "a 
 fund, for charitable and pious uses, — as well for the support 
 of the widoivs and fatherless children of the pastors of the church 
 from time to time, as other uses of a charitable and pious na- 
 ture." And among the regulations in regard to this fund, is the 
 following, "that, while there shall be no widow or fatherless 
 child of any of the pastors of the said church, the interest and 
 income of that part of the fund raised for them, shall be added 
 to the principal stock, not to be divided again: but, when there 
 shall be a widow or fatherless child or more of said pastors, it 
 shall be left to the said church to judge and order how much of 
 the interest or income shall be disposed of for their support from 
 time to time, and when to cease supporting them." a In rela- 
 tion to the subsequent history of this fund, I find in the records 
 only a single notice. It is in a report, made to the society 
 April 18, 1800, of a "committee appointed to examine into the 
 state of the funds of the South church and congregation, and to 
 
 (a) Church records, vol. 1. 
 
5Q 
 
 endeavor to find from what source they have arisen, and the in- 
 tentions of the donors." In this report is the following item, 
 "Collected at sundry times, the interest to the use of ministers 
 widows and children, £66, 19, 2." This proves that such a 
 fund was actually instituted. June 17, 1811, soon after the de- 
 cease of Dr. Eckley, b the church and congregation voted, "that 
 it is the desire of the society that Mrs. Eckley remain in the 
 parsonage house to the end of the present year; or, if it be more 
 agreeable to her to remove therefrom, they will allow and pay 
 her at the rate of one thousand dollars per annum, from the time 
 she shall cease to occupy the same, until the last day of Decem- 
 ber next;" — also "that there be allowed to Mrs. Eckley the 
 amount of salary which has been usually paid to the late Rev. 
 Dr. Eckley until the last day of December next." After the 
 death of Mr. Huntington, the society granted to his widow the 
 use of the parsonage house till it should be wanted for another 
 minister; the usual quantity of fuel, with the salary of her late 
 husband, during the remainder of that and the next subsequent 
 year; and from and after that time, one thousand dollars a year 
 for six years; the salary and annuity, in case of her decease, to 
 be continued and paid in the same manner for the benefit of her 
 children. And when she died in 1823, the Standing Commit- 
 tee, "actuated," as is stated in the record, "by feelings of deep 
 regret at her decease, and considering the relation she had sus- 
 tained to the church and congregation, unanimously voted, that 
 the charges of her funeral should be borne by the society." 
 
 It is with inexpressible satisfaction that I contemplate this 
 uniform exhibition of kindness and liberality toward those whose 
 situation is usually rendered, by the death of a beloved compan- 
 ion, one of loneliness and desolation, — who are, in most cases, 
 widows indeed, — more truly than those similarly bereaved in any 
 other station of life. Surely He, who is "a Father of the fath- 
 erless, and a Judge of the widow, in his holy habitation," will 
 bless and prosper a people who persevere in maintaining such a 
 character. 
 
 4. From the account given of the circumstances of the origin 
 of this church, it will have been inferred that the, so called, 
 Half-way-covenant was adopted in it at the beginning, and 
 practised upon for some time. Such was the fact. According 
 to the original act of the Synod of 1662, which is the basis of 
 this arrangement as adopted in the churches of Massachusetts, 
 parents who should wish to be received within its provisions, 
 must give to the church satisfactory evidence of their "under- 
 standing the doctrine of faith, and publicly assent thereto;" 
 must be "not scandalous in life, and solemnly own the covenant 
 
 (b) Who left a considerable estate. 
 
hi 
 
 before the church, wherein they give up themselves and their 
 children to the Lord, and subjeel themselves to the government 
 of Christ in the church;" and their children, "when grownup, 
 are" to be considered and Heated as "personally under the 
 watch, discipline and government of the church." On this 
 basis the arrangement was adopted by this church at its forma- 
 tion, and attempted to be administered. But it was, almost 
 continually, a source of difficulty. The discipline promised, 
 and engaged to be submitted to, could not be enforced; and, 
 consequently, the church and its ministers were frequently dis- 
 tressed by the consciousness of not redeeming their solemn 
 pledges and discharging their duty. This is stated d to have 
 been a prominent source of the difficulties in the case of Mr. 
 Bacon, and is the only one mentioned in the case of Mr. Blair. 
 Dr. Eckley had serious scruples and difficulties in regard to it. 
 In 1787 the church gave the subject a deliberate examination; 
 and determined, that such persons only could be admitted with- 
 in the provisions of this arrangement, as should give satisfactory 
 evidence that they were prepared to "present their offspring to 
 God in baptism with sincerity and devotion," and should, as had 
 before been the practice, profess publicly to "give themselves 
 up to God in an everlasting covenant" in the same manner and 
 in the same terms as those who were received into full commu- 
 nion, being prevented from coming to the Lord's Supper only 
 by "doubts and fears concerning a personal approach to that 
 ordinance;" and must solemnly "engage, to bring up their chil- 
 dren in the nurture and admonition of the Lord:" and also "that 
 a more particular connection should be considered as existing 
 between those of this description and the members who partook 
 of the sacramental Supper than had been usually contemplated" 
 for some time before; "and that the church should, not only 
 attend with care to the purity of their morals, but professedly en- 
 gage its watchfulness, direction and assistance in regard to the 
 whole of their spiritual concerns." e These are the latest pro- 
 ceedings on the subject; and, of course, present the basis of the 
 arrangement as now existing, and on which alone persons can be 
 received within its provisions, if any should desire it. They 
 must give satisfactory evidence, that they are prepared in heart 
 to take the same covenant in its essential articles, and give them- 
 selves up to God in the same manner, as is done by those who 
 come into full communion; for which they are judged to be fit- 
 ted by those who examine them, but are deterred from approach- 
 ing it by doubts and fears of their own concerning their fitness 
 for it; and that they are in fact prepared to bring up their chil- 
 
 (c) Fee Results of three Synods, pp. 50, 51, or Magnalia, Book 5, p. 64. 
 
 (d) In the records. 
 
 (e) Church Records, vol. 2, 14th and 26th January 1/87. 
 
58 
 
 dren in the nurture and admonition of the Lord, and are truly 
 willing to submit themselves, and their children, when they come 
 to maturity, to "the watch, discipline and government of the 
 Church." f 
 
 The numbers recorded as having been received within the 
 provisions of this arrangement, from time to time, are as follows. 
 During the ministry of Mr. Thatcher, about nine years, 48; 
 from the death of Mr. Thatcher to that of Mr. Willard, twenty 
 nine years, 605; s the record of those received by Mr. Pember- 
 ton is not preserved; the number from the death of Mr. Pember- 
 ton to that of Dr. Sewall, forty two years, was 297; from the 
 decease of Dr. Sewall to the settlement of Dr. Eckley, ten 
 years, 5; during Dr. Eckley's ministry, nearly thirty two years, 
 52; from the death of Dr. Eckley to that of Mr. Huntington, 
 nearly eight years, 6. In all, 1013. Since the jdecease of Mr. 
 Huntington, that is for more than ten years past, there has been 
 no instance of application for admission to this covenant. 
 
 5. In THE ADMISSION OF PERSONS TO FULL COMMUNION, 
 
 there has always been required a previous examination; and a 
 public profession of faith, and entering into covenant with God 
 and the church; ^though this examination and profession have, at 
 different times, been made on different principles and in differ- 
 ent forms. For a series of years after the formation of the 
 church, the scriptural principle was strictly adhered to, viz. satis- 
 factory evidence of regeneration. Before the commencement 
 of the last century, as stated in the morning, this vital principle 
 was extensively abandoned by the New England churches; and 
 the opinion received and practised upon, that "sanctification is not 
 a necessary qualification to partaking of the Lord's Supper," 
 and that "the Lord's Supper is a converting ordinance." This 
 sentiment had more or less influence on the practice of this 
 church from before 1740 till 1S08; since which time the ancient 
 and scriptural principle has been carefully applied. For several 
 years after the formation of the church, persons applying for ad- 
 mission to full communion, having previously been carefully ex- 
 amined by the pastor and other officers of the church, gave, be- 
 fore the whole church, a verbal or written statement, as they 
 should prefer, of their religious views and experience; after 
 which they retired, and their application was considered and de- 
 cided upon by the brethren; and, subsequently, the candidates, 
 if admitted, took the covenant. In 1678, it was voted by the 
 church, "that it shall be left to the discretion of the eldership, h 
 
 (f) The halfway-covenant is now discontinued, or formally abrogated, by all the evan- 
 gelical Congregational churches of New-England. 
 
 (g) The reason why Mr. Willard received so many on the half-way-covenant doubtless 
 was, that no other church in Boston but bis practised upon it till about 1675, when Increase 
 Mather, having concurred with the decisions of the Synod of 1662, published in their favor. 
 The First Church did not, as already stated, begin to practice on this plan till 1730. 
 
 (h) That is, the pastor and ruling elder or ruling elders. 
 
59 
 
 in case any that desire fellowship with the church, through scru- 
 ple of conscience, shall he unwilling to consent that his relation 
 shall he read before the church, apprehending it not to be ac- 
 cording to rule to require it, and they shall otherwise judge 
 him a person desirable for communion, — that the relation of 
 such person or persons given to the elders, and by them attested 
 to the church, shall be received as if it had been made before 
 the church, provided that in other cases the common and con- 
 stant practice shall be attended." ' Still however a verbal or 
 written relation continued to be given in before the whole church 
 by the applicant himself till about the beginning of the last cen- 
 tury; after which the number became greater and greater who 
 chose to avail themselves of the liberty given by the vote just 
 recited; and it became the common practice for the minister to 
 give in the relation, which seems still, in most cases, to have 
 been written by the candidate. In March 17G9, a short con- 
 fession of faith was adopted to be publicly assented to, instead of 
 "a relation of experience," previous to admission and the taking of 
 the covenant. (64) In Nov. of the same year, in consideration of 
 the fact that the form of admission prescribed the preceding March 
 did "not admit such persons as were seeking admission to full 
 communion to give a voluntary profession of their faith in their own 
 terms," it was determined "that such persons as might thereafter 
 seek admission to full communion, should, previous to their ad- 
 mission, give to the church, orally or in writing, a profession of 
 their repentance towards God and faith in our Lord Jesus 
 Christ, of their belief of the Scriptures, and of their resolution, 
 by the grace of God, to walk according to them." At the 
 same time was adopted the form of covenant now in use. After 
 a time, — how long after does not appear, — it became the practice 
 for the pastor to give in verbally the profession required by the 
 vote last quoted, in behalf of the candidate for admission. — The 
 method now practised is, for persons, after repeated conversa- 
 tions with the pastor respecting their evidences of regeneration 
 and views of Christian doctrine and duty, — by which he has be- 
 come satisfied that there is, from these sources, no valid objec- 
 tion to their admission, — to be examined by a Standing Com- 
 mittee of five members beside the minister. If their examina- 
 tion is satisfactory to the Committee, and if, upon inquiry, noth- 
 ing is discovered unfavorable to their character, they are pro- 
 pounded, one fortnight before the church, and one fortnight 
 more before the whole congregation. Then, if no valid objec- 
 tion has been made to their admission, they present themselves 
 before the whole church, and the pastor gives a statement of the 
 results of the several conversations had with them; and the 
 
 (i) Church records, vol. i, p. G. 
 
60 
 
 brethren, if satisfied, vote to receive them; and they, publicly 
 and solemnly, take upon them God's holy covenant. 
 
 The numbers recorded as having been received, from time to 
 time, to full communion, are as follows. From the formation of 
 the church, including the founders, to the death of Mr. Thatcher, 
 217; from the decease of Mr. Thatcher to that of Mr. Willard, 
 406; from the death of Mr. Willard to that of Mr. Pemberton, 
 110; from the decease of Mr. Pemberton to that of Dr. Sewall, 
 730; from Dr. Sewall's death to the settlement of Dr. Ecldey, 
 52; during Dr. Eckley's ministry, 185; from the death of Dr. 
 Eckley to that of Mr. Huntington, 175; since the decease of 
 Mr. Huntington, 432. In all, 2307. k — You are doubtless sur- 
 prised at the smallness of the number. Only 2307 in one hun- 
 dred and sixty one years ! To this ought, undoubtedly, to be 
 made some addition for obvious omissions in the record. But 
 just allowance for these will not swell the number above 2500. 
 If the causes of the smallness of this number are inquired for, 
 there is no doubt that a prominent one has been the fact, already 
 mentioned, that for a long period, the church and its pastors 
 acted on the erroneous principle that evidence of regeneration is 
 not a necessary qualification for church membership. It is a re- 
 sult, at first view surprising, but exceedingly instructive, and con- 
 firmed by abundant experience, that lowering the terms of com- 
 munion always diminishes the number of applications, and strict- 
 ness on this subject is uniformly found to multiply admissions. 
 The lax principle had more or less influence on admissions to 
 this church above ninety years. l During that period occurred 
 the great revival of 1740, and another less powerful in 1 755 and 
 6. Yet the admissions were only 915. It is now twenty two 
 years since the ancient and scriptural principle has been fully re- 
 stored. And the admissions, during this period have been 637. 
 More than two thirds as many, in twenty two years, on the strict 
 principle; as, on the lax principle, were received in ninety 
 years! How manifest that if our only motive were to have a large 
 and respectable church, we must adhere strictly to the terms of 
 communion practised upon in the best days of our fathers, and 
 prescribed in the word of God. (65) 
 
 6. Another feature of great importance in the history of this 
 church is its habitual attention to discipline. The 
 watch and care, enjoined in the Scriptures and promised in its 
 covenant, it has, — with different degrees of fidelity indeed, but 
 without any entire interruption, — exercised over its members. 
 The records furnish evidence of this under the ministry of every 
 one of its pastors from the beginning. In 1746, a committee 
 
 (k) Giving an average of 14 and a fraction a year. 
 
 (1) Previously to Mr. Huntington's settlement in 1303. 
 
61 
 
 of five was chosen, to co-operate with the pastors in this impor- 
 tant and often difficult dutyj which committee was renewed by 
 annual appointment, for a series of years, probably till the dis- 
 persion of the church by the revolutionary war. ' In 1828, 
 this committee was revived, and rendered permanent, to con- 
 sist of five members, including the deacons; to assist the pastor 
 in attention to discipline and the examination of candidates for 
 admission; and to be denominated "The Church Committee."" 1 
 7. Another fact claiming particular notice is, that this church 
 and congregation have always considered themselves entitled to 
 
 KNOW DEFINITELY, AND HAVE TAKEN SUITABLE MEASURES 
 TO ASCERTAIN, THE RELIGIOUS SENTIMENTS OF THOSE 
 WHOM THEY CALLED TO BE THEIR MINISTERS. For this 
 
 purpose, they have not only, in all cases, before giving a minis- 
 ter a call, heard him preach some time on probation, — expect- 
 ing him, while doing so, to exhibit plainly and fully his doctrinal 
 views; but they have required his express assent to the system 
 of doctrine usually denominated evangelical. Were the records 
 as full previous to the settlement of Mr. Prince, as they are 
 since that period, evidence might, probably, be presented of the 
 correctness of this statement in application to the settlement of 
 all the ministers from the beginning. At least since the settle- 
 ment of Mr. Cumming, the following has been the uniform 
 practice in this particular. The pastor elect having signified 
 his acceptance of the call, attends a meeting of the church, 
 where his testimonials are exhibited, and he declares his consent 
 to the "Confession of Faith owned and consented unto by the 
 Elders and Messengers of the churches convened at Boston in 
 1680;" after which he is received a member of the church. 
 These proceedings of the church are then reported to the socie- 
 ty, and directed to be recorded in their minutes, as a necessary 
 preliminary to their concurring with the church in arrangements 
 for the ordination. 
 
 How necessary and wise are these precautions, will be at once 
 realized by every one who duly considers how vitally the relig- 
 ious sentiments and character of a people depend on those 
 of their ministers. A revival of sound doctrine and practice 
 may emanate from the people; but corruptions in either always 
 begin with, and are chiefly accomplished by, the ministry. Al- 
 ways, therefore, insist upon knowing, definitely and fully, the 
 doctrinal sentiments of those whom you think of settling over 
 you, and upon having satisfactory evidence of their real piety, 
 and of their love and devotedness to the appropriate duties of 
 their sacred office . It is your right; and it is the very life 
 of the church, and of the society as a religious association. (66) 
 
 (m) See Church records, vol. i. p. 106, &c. 
 (n) See Church records, vol. iii. p. 77. 
 
62 
 
 8. There is another fact, suggested hy these last remarks, which 
 historical fidelity will not permit me to pass unnoticed. It has been 
 perceived, from the details already given in these discourses, 
 
 that A GREAT CHANGE HAS TAKEN PLACE IN THE RELATIONS 
 OF THIS CHURCH TO THE OTHER CONGREGATIONAL CHURCHES 
 IN THIS CITY FORMED BEFORE THE COMMENCEMENT OF THE 
 
 present century. Formerly there was the closest union; 
 evinced by a constant interchange of all the acts of ecclesias- 
 tical and ministerial communion. Eighteen or twenty years ago, 
 this interchange began to be less frequent; and, for some time 
 past, has entirely ceased. In 1819, — it having become common 
 for Councils composed of representatives of those churches 
 and others of similar views, to induct persons into the ministry 
 without any examination in reference to doctrinal belief and per- 
 sonal religion, and the then pastor of this church having, while 
 sitting on such councils, been repeatedly denied the privilege of 
 putting questions, relating to the particulars just named, to can- 
 didates for ordination, — the church decided, on the 4th of April 
 in that year, to accept no more invitations to such councils. n 
 And no invitations have since been received. About two years 
 before his death, Mr. Huntington made his last exchange with 
 a minister of one of those congregations. And I have been as- 
 sured from the best authority — his lamented widow, — that he 
 had decided, never again, be the consequences what they might, 
 to make another such exchange. And such another has never 
 since been made. 
 
 This state of things, — we hope we shall be believed when we 
 say, for we say it in the sincerity of our hearts, — we exceedingly 
 regret. Is it asked, then, Whence the change? The facts that 
 have been narrated in this sketch furnish the answer. The 
 cause is not found in us; but in those who have become thus 
 separated from us. We stand and walk in the old paths, in 
 which our pious and venerated fathers trod; and which the ex- 
 perience of five generations in this church and society has dem- 
 onstrated to be the good way; they have chosen to turn 
 into a widely different path. We, I repeat, stand and walk in 
 the old paths. We say it, not boastingly. Oh, no. We feel 
 that we have been "kept" only "by the mighty power of God." 
 And a voice from heaven sounds in our ear, "Let him that 
 thinketh he standeth, take heed lest he fall." And we trust, 
 we shall never be so unmindful of this divine admonition as, from 
 a regard to the alleged obligations of courtesy, or expediency, 
 or any other motive, to step into what we in our consciences be- 
 
 (o) See Church records, vol. iii. p. 4. There was an act of the church of similar import 
 when the present pastor was ordained. Before, in every case, all the Congregational 
 churches of Boston had been invited by this church to its ordaining Councils. In this in- 
 stance it was determined to pursue a different course. After full deliberation and discus- 
 sion, the church decided to adopt the different principle in selecting the Council mentioned 
 in a note to the third sermon. 
 
63 
 
 lieve to be a forbidden path. We judge no one, we condemn 
 no one. We yield to all the right of deciding and acting for 
 themselves, under their responsibility to God. And we claim 
 for ourselves only the same privilege. And who can doubt for 
 a moment that, could they now give their testimony, Thatcher, 
 Willard, Pemberton, Prince, Sewall, Hunt, Eckley, Huntington, 
 and the multitudes they were instrumental in fitting to worship 
 God and the Lamb in heaven, would approve our course? 
 
 9. Another fact worthy of special notice is, that this church 
 and congregation has, through its whole history, shewn itself to 
 be a friend of revivals of religion. It has been repeat- 
 edly favored with such seasons of special blessing, most of which 
 have been already adverted to. The first, after the measures 
 adopted in 1680, on the recommendation of "the Reforming Sy- 
 nod;" when the additions to the church in six months were 
 nearly as many as they had been in the tw T o preceding years. 
 The next was after the earthquake in 1727; when, in eight 
 months, about eighty were added to the communion. Then 
 came the great revival of 1740, which added more than an hun- 
 dred to the church. Again under the ministry of Prince and 
 Sewall, in 1755, and 6, there w r as a special attention to religion; 
 which, in three months, added forty to the communion. During 
 Mr. Huntington's ministry there were continual accessions, fre- 
 quently of five, eight, and ten persons at one time. And since, 
 there have been two seasons of general attention; each of 
 which, in less than two years, added above an hundred mem- 
 bers. And not only has the church rejoiced in these signal 
 blessings when conferred; she has also, from time to time, 
 through the whole period of her history, made appropriate efforts 
 to obtain them. In her records are repeatedly found such 
 entries as the following, "Nov. 4, 1722, the church stayed, 
 and voted that the 13th of this instant should be observed by 
 us as a day of prayer, with fasting, to ask of God the effusion 
 of his Holy Spirit, particularly on the rising generation." 11 
 "Aug. 4, 1734, the church was desired to stay, and voted that 
 the 20th of this instant should (God willing) be observed by us 
 as a day of prayer, with fasting, to humble ourselves before God 
 for our unfruitfulness under the means of grace, and to ask the 
 effusion of his Spirit to revive the power of godliness among us." 
 Omitting other instances, and coming down to the ministry of 
 Dr. Eckley, I find that, in Sept. 1795, the church voted to 
 
 (p) The occasion of this vote is mentioned by Mr. Prince, Christian History, ii, 375; and 
 is thus stated by Dr. Sewall in his journal. "1722, Sept. 25. It having been agreed by ye 
 Ministers to propose it to yr churches to keep days of fasting with prayer successively; thia 
 day a fast was kept at ye Old North, &o N. B. The design is to ask of G. ye effu- 
 sions of his Spirit, esply. on ye rising generation." "Oct. 13. This day a fast was kept at 
 ye Old Church." "Nov. 13. This day was observed by ye South Church, as a day of 
 fasting with prayer," &c. 
 
64 
 
 "concur with other churches in this and other parts of the 
 United States, in a quarterly concert of prayer, for the revival 
 of religion, and the outpouring of God's Spirit, on the people 
 of America, as well as other places of the world." i And in 
 Jan. 1823, the church, at a full meeting, unanimously Voted, to 
 "observe a day of fasting and prayer, to humble themselves be- 
 fore God for their sins, to seek direction as to their duty in 
 endeavoring to promote the work of God, and to supplicate the 
 more plentiful effusions of his Holy Spirit." r 
 
 These are emphatically "the old paths;" for thus the primitive 
 disciples were engaged while, in compliance with the Saviour's 
 direction, they were waiting for the promise of the Spirit. And 
 to feel deeply that this is "the good way," — we need only to 
 recal the conviction we had in the morning of the value and 
 indispensableness of revivals of religion, and to be informed 
 that, like the Christians who met in the upper chamber at Jeru- 
 salem, this church has found that such means faithfully used 
 are never in vain. 
 
 10. I add that this church and congregation have habitu- 
 ally APPROVED AND AIDED THE ENTERPRISES OF BENEVO- 
 LENCE. The early records abound with votes like the following. 
 The specimen I select is from the record of a meeting held a 
 short time before it was finally determined to take down the 
 first Meeting House, and erect this expensive building. "looted, 
 that twenty pounds be delivered to Deacon Henchman, for the 
 purchasing of Bibles, to be distributed to the proper objects, as 
 there shall be occasion; that ten pounds be distributed in other 
 books, at the discretion of the trustees; that twenty pounds be 
 given to Mr. Josiah Cotton, to encourage his settlement at Prov- 
 idence; th&t fifteen pounds be given to the Rev. Mr. Matthew 
 Short of Easton, for his encouragement in the work of the min- 
 istry: that fifteen pounds be given to the Rev. Mr. James Hale 
 of Ashford, for his encouragement in the work of the ministry; 
 that fifteen pounds be given to the Rev. Mr. Nathaniel Prentice 
 of Dunstable, for his encouragement in the work of the minis- 
 try, to be laid out in books as the trustees shall judge proper 
 
 (q) This was the Concert extensively observed, in Great Britain and in this country, for 
 a series of years, in consequence of a proposal from a number of ministers in Scotland 
 in 1744, for "United Extraordinary Prayer to God, that he would deliver the nations from 
 their miseries, and fill the earth with his glory." The proposal was "that Christians uni- 
 versally should, for the two years then next ensuing, set apart a portion of time, on 
 Saturday evening and Sabbath morning, every week, to be spent in prayer for this purpose; 
 and that they should still more solemnly devote the first Tuesday in the last month of each 
 quarter of the year, to be spent, either in private, social or public prayer to God, for the be- 
 stowment of those blessings on the world." The proposal was seconded by the publication, 
 in 1746, of President Edwards' Humble Attempt to Promote Explicit Agreement and Visible 
 Union among God's people in Extraordinary Prayer, &c. The measure was pursued by 
 many churches for more than half a century, and only discontinued on the adoption of the 
 more frequent Monthly Concerts, for the same purpose, first proposed bv a Baptist associa- 
 tion in England in 1784. See Dwight's Life of President Edwards, pp. 242—246. 
 
 (r) This solemnity was concluded by a renewal of covenant by the whole church. Seasons 
 of special humiliation and prayer, for a similar purpose, have several times since been ob- 
 served by the church. 
 
65 
 
 upon discoursing with him." And about three months after, at 
 a meeting at which several votes were passed in relation to 
 funds to build the new Meeting House, I find tbe following, 
 "Voted that fifteen pounds be given to Joseph Secombe, towards 
 his support at the college." 8 And so I might read on to you, 
 in relation to every year, almost down to the revolution. 
 
 Stated and liberal contributions to promote;, in different ways, 
 the spread of religion, are not, you perceive, so modern a de- 
 vice as is sometimes supposed. Here was a Bible Society, a 
 Tract Society, a Missionary Society, an Education Society, 
 more than an hundred years ago, all combined in one associa- 
 tion; and that association was the Old South church and con- 
 gregation. And in contemplating this interesting fact, you are, 
 doubtless, presented with one principal reason of the remarkable 
 preservation and almost uninterrupted prosperity of this church. 
 She has from the beginning felt it to be a blessed privilege to 
 water others; and God has, in faithfulness to his promise, pour- 
 ed out upon her the continual dew of his blessing. How resist- 
 less the argument in this respect also, to walk still in "the old 
 paths?" 
 
 And now, brethren of this church and congregation, what 
 shall be the influence of the review we have taken, upon our 
 feelings and conduct? 
 
 Suffer me, first, to congratulate you upon the circumstances 
 in which you have arrived at this interesting point in your his- 
 tory. This building has stood an hundred years. And, in the 
 ordinary course of providence, it may stand an hundred more. 
 How pleasing, and yet how solemn, the thought, that these walls, 
 which now echo this voice, have resounded with the instructions 
 and petitions and praises of generations whose lips have long 
 been silent in death, and whose spirits are far advanced along 
 the ages of eternity; and that here, our children and chil- 
 dren's children shall sit, under the means which God has 
 instituted and habitually blessed to prepare men for mansions in 
 the skies. And this church still lives, the same in doctrine and 
 discipline, that has fitted so many generations for the pure wor- 
 ship of heaven; and, we are permitted to hope, will still live, 
 even till its members shall rejoice in the brightness of millennial 
 glory. Of those in the midst of whom she anciently stood, 
 built upon the faith which made our fathers such holy and won- 
 derful men, she alone remains, on that foundation, firm and 
 unmoved: and there we are permitted to hope she will remain, 
 
 (s) These and similar donations were the avails of collections on each fast and thanksgiv- 
 ing day, to be devoted to "pious uses, for the advancement of Christ's kingdom, and other 
 proper objects of charity." 
 
66 
 
 till all around shall be brought back to the obedience and 
 sanctifying power of the same truth; to rejoice with her in 
 the assurance, that the church is built on a rock, and the 
 gates of hell shall not prevail against it. Here you are 
 permitted, from Sabbath to Sabbath, to listen to the same Gos- 
 pel which the learned Thatcher, the powerful Willard, the elo- 
 quent Pemberton, the excellent Sewall, dispensed to listening 
 immortals. Here is shed down the same Spirit, who then made 
 that truth effectual in the salvation of men. And here, we trust, 
 will continue to be preached that same truth, with yet greater 
 fidelity, and to be poured out that same Spirit, with yet greater 
 frequency and power. From this spot has gone forth, for an 
 hundred and sixty years, an influence, that has blessed surround- 
 ing multitudes, and diffused itself over the earth. And this in- 
 fluence, we are permitted to believe, is still to go forth, with in- 
 creasing power, and sending back richer blessings, till the do- 
 minion of truth and holiness shall be established in every nation 
 and in every heart. Oh, what exalted privileges! what distin- 
 guishing mercies! 
 
 And now is there in any breast the least rising of that feeling, 
 which once led those similarly favored to say, "The temple of 
 the Lord, the temple of the Lord, the temple of the Lord are 
 these?" Profane not thus, I beseech you, this sacred place. 
 Tarnish not thus the mantle that has fallen upon us from our 
 fathers, as, from this spot, they went up to heaven. Provoke 
 not thus a righteous God to frown upon us, and take away 
 his distinguishing mercies. Far, very far from us, I am sure, 
 will be every such feeling, if we rightly consider our circum- 
 stances and relations. On my own mind, allow me to say, no 
 impression has been so constant and deep, while I have been 
 preparing and delivering these discourses, as that of our im- 
 mense, our awful responsibility. To assemble, from week to 
 week, on a spot where the Gospel has been preached in its 
 purity to five successive generations; where the Holy Ghost has 
 so often manifested his special and sanctifying presence; where 
 have been seen by Him who looketh into the heart, so many 
 sighs of penitence, so many actings of faith, so many breathings 
 of pure devotion; where the Most High has had his rest for an 
 hundred and sixty years; and hundreds and thousands of souls 
 have been fitted to stand and worship before his throne: — Oh, 
 how dreadful is this place! It is none other than the house of 
 God. It is the gate of heaven. 
 
 And to have transmitted to us such a character, — of love for 
 the truth, of zeal for the faith once delivered to the saints, of 
 holy solicitude for the preservation of the institutions of Christ, 
 of deep conviction of the necessity and blessedness of revivals of 
 
G7 
 
 religion, of prayerfulness and effort for the extension of the Re- 
 deemer's kingdom! To stand alone, of all the ancient churches 
 around, on the first foundation, the only one of them all that is 
 walking in the old paths; looked to hy multitudes to see what is 
 the influence of these Puritan principles*, these antiquated opin- 
 ions! To have been the objects of those fervent prayers that, 
 for nearly two centuries, have gone up to heaven, for a continu- 
 ous blessing, in successive generations, on this church and con- 
 gregation! What solemnity of circumstances and relations! what 
 awful responsibility! 
 
 Oh, minister, Christians, members of this religious society! 
 remember where you stand; what relations you sustain; what 
 responsibilities press upon you; what watching and expectation 
 cluster around you, from the whole church, from the world, 
 from glorified saints and holy angels, from the omniscient and 
 righteous God. Be clothed with humility. Live — only to ask, 
 Lord, what wilt thou have us to do? and cheerfully to execute 
 his will. Preserve to this people, in coming generations, the 
 pure, unadulterated truth of God, by which alone he renovates 
 and sanctifies the soul. Guard with the utmost vigilance, every 
 avenue to its corruption; resist the very beginning of every ap- 
 proach towards its perversion. Continue the ordinances of 
 Christ sacred and inviolate. Strive, by every method, to bring 
 up your children for God; that there may be a holy generation 
 to assume your responsibilities when you go to give up your ac- 
 count. Remember that revivals of religion, — genuine, frequent 
 revivals, — are the only hope of the church in this age. Prize 
 them when granted to you. Seek them, earnestly, faithfully, 
 continually. Live, — not to yourselves; but for the church of 
 Christ, for the perishing world, for the glory of God. — And 
 another century shall come; and find this church, with "the 
 glory of the Lord resting upon her; fair as the moon, clear as 
 the sun, and terrible as an army with banners." Yes, we be- 
 lieve it: for our confidence is in our fathers' God; and their ex- 
 perience assures us that confidence shall never be reposed in 
 vain. 
 
 Another century shall come! Where will then be the families 
 and individuals that now compose this congregation? The crowd 
 that thronged this House when first occupied for the worship of 
 God; — where are they? The eight ministers that have since stat- 
 edly preached within these walls; and the thousands who, in suc- 
 cession, have attended on their ministrations; — where are they? In 
 the memory of some, now present, the occupants of nearly every 
 one of these seats have changed. In the few years that I have 
 served you in the Gospel, how many of this beloved people have 
 I been called, by solemn prayer, to commit to the silent tomb; 
 
68 
 
 In what quick succession are these survivors to follow them to 
 the bar of God! 
 
 And yet, there are those here, unprepared to die; living in 
 impenitence; trifling away the day of grace: — sitting here, — 
 where the seeds of blessing have been scattered abundantly for 
 an hundred and sixty years; where innumerable prayers have 
 gone up to Jehovah's throne, and laid hold, in their behalf, on 
 those assurances given in his word of his readiness to pour his 
 blessing on all who will open their hearts to receive it; — where 
 the Holy Spirit has so often come down like copious showers; 
 where his blessed influence is now descending like drops that 
 precede an abundance of rain! Here, are sitting dying immor- 
 tals, impenitent, unmoved! 
 
 Oh, from this favored spot, to go unprepared to the bar of 
 God! from this privileged, exalted place, to go down to eternal 
 death! "My dearly beloved, and longed for, in the bowels of 
 Jesus Christ;" my affectionate, dying people; be persuaded, one 
 and all, immediately to escape that doom. Come, give your 
 hearts to Christ; and go, with your pious and venerated fathers, 
 to reign with him in heaven. 
 
NOTES. 
 
 Note 1. Page 3. 
 
 An account of the origin, nature and causes of the difference between the 
 old and new style may be seen in Dr. Rees' Cyclopedia, Article, Style, vol. 
 36, Part 1, or in the New Edinburgh Encyclopaedia, Article, Chronology, 
 No. 11, p. 252. 
 
 According to the old style, the year began on Annunciation or Lady-day, 
 i. e. the 25th of March, which was, hence, called the first month, April the 
 second month, July the fifth month, and September, October, &c, as their 
 names indicate, the seventh month, the eighth month, &c. One alteration 
 made by the new style was, changing the commencement of the year to 
 the first of January. Another alteration was in the length of the year. 
 The old style went upon the assumption that the solar year, or time of one 
 revolution of the earth round the sun, is 365 days, 6 hours; whereas the 
 real time is 365 days, 5 hours, 48', 45-z". The old style, therefore, made 
 the year too long by 11', 14j"; which amounted to a whole day in 130 years. 
 The old style was established by Julias Caesar, 46 years before the Christian 
 era. The new style was introduced, by a brief of Pope Gregory XIII, in 
 1582. The time as computed had then advanced ten days beyond the true 
 time. It was therefore ordered that ten days should be stricken from the 
 month of October in the year 1582, and the next day after the fourth of that 
 month be called the fifteenth. These alterations were not adopted in Eng- 
 land, and of course not in New England, till 1752; when the difference be- 
 tween the computed and the true time had increased to about eleven days. 
 It was therefore ordered, by act of Parliament, that eleven days should be 
 striken from the month of September in that year, and the third of that 
 month be reckoned the fourteenth. All the civilized nations of Europe and 
 America at present use the new style, except the Russians; in reducing 
 whose dates to our own, we must now strike out twelve days. The rule 
 commonly observed for reducing old style to new is this: if the date accord- 
 ing to the old style is in the present century, carry it forward twelve days; 
 if it is in the last or eighteenth century, carry it forward eleven days; if in 
 the seventeenth century, carry it forward ten days, &c. 
 
 Note 2. Page 4. 
 
 That there was a real union between church and state is proved by the 
 following facts. From almost the very beginning of the colony of Massa- 
 chusetts, as is mentioned a sentence or two after in the sermon, no man 
 could have any share in the administration of the civil government, or give 
 
70 
 
 his voice in any election, unless he was a member of one of the churches.* 
 No church could be gathered without the allowance of the magistrates, con- 
 sisting of and elected by members of the churches; and a minister for preach- 
 ing to such a society, was liable to a penalty. All persons subject to taxa- 
 tion, whether church members or not, except in the town of Boston, were 
 compelled to contribute to the support of ministers chosen by the churches. 
 Regulations were prescribed by the General Court in reference to the callino- 
 of ministers and the erection of places of worship, which must be conformed 
 to under penalty of fine or imprisonment. When difficulties occurred in 
 churches, the civil authority often interposed, in different forms, for their 
 removal. All who were able, were required, under a penalty, to attend on 
 the authorized public worship. No matters of great weight or moment, 
 whether of a civil or religious nature, were determined without the advice 
 of the ministers and a formal reference to them; they being generally pres- 
 ent, in early times, in the courts. Synods were called by order of the Gen- 
 eral Court; and their results commended by legislative acts to the people, 
 and ordered to be observed. The first laws deprived excommunicated per- 
 sons, and a whole church if separated from the rest, of all civil privileges. 
 In 1638, a law was made that if any person stood excommunicated six 
 months, he should be liable to fine, imprisonment or banishment, as the 
 Court of Assistants should determine; but it was repealed the next year. — 
 Here surely was a real union between church and state, a real establishment 
 of the Congregational churches. 
 
 Yet there was, as I have said, ^radical difference in the form of the con- 
 nexion between the state and the churches here, and between the church 
 and state in the mother country. Here there were many churches, nearly 
 independent of each other; there the church was one body. Here the 
 churches elected their own pastors; there ministers were imposed by the 
 civil government or by patrons. Here the civil government never assumed 
 or exercised the power of deciding on matters of doctrine and discipline, but 
 always called together representatives of the churches freely chosen to de- 
 termine such matters; there they were determined and established ulti- 
 mately by the civil power. Here if the proceedings of the magistrates were 
 supposed to bear hard on the liberties of the churches, they could be, and 
 sometimes were, displaced at the next annual election; there there was, in 
 such cases, no redress. In contemplating these points of difference, the re- 
 flecting reader will have discerned the elements of the wise provisions, in 
 regard to the relations of church and state, subsequently adopted and now 
 existing in this country. t 
 
 The deference paid to the clergy, and their influence in civil as well as 
 religious affairs, for some time after the establishment of the colonies, will 
 not be censured or accounted strange by those who will duly consider the 
 following circumstances mentioned by Dr. Trumbull, in his history of Con- 
 necticut, when accounting for these facts. Having remarked that "the 
 most perfect harmony subsisted between the legislature and the clergy, like 
 Moses and Aaron, they walked together in the most endearing friendship;" 
 he proceeds thus, "The governors, magistrates and leading men were their 
 spiritual children, and esteemed and venerated them as their fathers in Christ. 
 As they had loved and followed them into the wilderness, they zealously 
 supported their influence. The clergy had the highest veneration for them, 
 and spared no pains to maintain their authority and government. Thus they 
 grew in each other's esteem and brotherly affection, and mutually support- 
 ed and increased each other's influence and usefulness. Many of the cler- 
 gy who first came into the country had good estates, and assisted their poor 
 brethren and parishioners, in their straits, in making new settlements. The 
 
 * And yet many who were church members, and might have been made freemen at any 
 time, declined taking the freemen's oath, giving as a reason their unwillingness to serve in 
 any civil office. This, I am informed, is expressly mentioned in the records of the Gen- 
 eral Court. 
 
 t Those who wish to inquire further into the nature and influence of the connexion early 
 subsisting between the churches and the state in the New England colonies, may consult 
 Winthrop's Journal, Morton's New England Memorial, Hutchinson's History of Massachu- 
 setts, Trumbull's History of Connecticut. 
 
71 
 
 people were then far more dependant on their ministers than they have heen 
 since. The proportion of learned men was much less then than at the pre- 
 sent time. 1 he clergy possessed a very great proportion of the literature 
 of the colony. They were the principal instructors <>f the young gentle- 
 men who were liberally educated, before they commenced members of col- 
 lege, and they assisted tbem in their studies afterwards. They instructed 
 and furnished others for public usefulness, who hod not a public education. 
 They had given a striking evidence of their integrity and self-denial, in 
 emigrating into this rough and distant country, for the sake of religion, and 
 were faithful and abundant in their labors. By their example, counsels, 
 exhortations, and money, they assisted and encouraged the people. Besides, 
 the people who came into the country with them, had a high relish for the 
 word and ordinances. They were exiles and fellow sufferers in a strange 
 land. All these circumstances combined to give them an uncommon in- 
 fluence over their hearers, of all ranks and characters." History of Connec- 
 ticut, i, 28, New Haven, Ibis. 
 
 Instead of blaming our fathers for establishing such a connexion as they 
 did between church and state, we have cause to wonder that they establish- 
 ed so much of a distinction. JYo instance of a nation without an established 
 religion, of a complete separation between church and state, had ever yet exist- 
 ed. Our fathers, moreover, as a body, came to this wilderness solely to ob- 
 tain the unmolested enjoyment and exercise of what they considered Chris- 
 tian privileges and duties. With this object in view they had purchased 
 the country, and procured a charter, and made so many sacrifices. In the 
 mother country all their sufferings had proceeded from the tyrannizing of 
 the civil power over the church. How natural for them to resolve when 
 they came here, to keep the civil power subordinate to the churches, an in- 
 strument of promoting their prosperity? And how natural, with this view, 
 and to render the accomplishment of their object sure, to say to others who 
 should come here with different views and practices, 'The country is wide 
 enough, go and seek a residence for yourselves and your principles else- 
 where?'* The candid and judicious, who are acquainted with the his- 
 tory of our fathers and of the times in which they lived, will never be found 
 censuring and condemning, much less railing at them, on account of their 
 errors; they will wonder at the profound wisdom, the extent and correct- 
 ness of views, the nobleness and disinterestedness of principle, at such a 
 time and in such circumstances, displayed by those wonderful men, — to 
 whom, and to those of a kindred spirit in Great Britain, the world is indebt- 
 ed, under God, for all the civil and religious liberty now existing among 
 the nations. 
 
 Let us be careful, however, to secure, and diffuse, and transmit to poster- 
 ity the instructive lesson furnished by the result of their experiment. It 
 was an experiment of the influence of a union between church and state 
 made in circumstances the most favorable for the church, that have ever 
 yet existed. The churches of Massachusetts were all originally uncorrupt 
 and scriptural in doctrine and discipline, and composed of eminently pious 
 men, who lived, and were ever ready to sacrifice every thing, for the king- 
 dom of Christ, and whose wisdom has been the admiration of the candid of 
 all succeeding generations. These wise and holy men established all our 
 early civil and ecclesiastical institutions, with the express design of making 
 every thing contribute to the preservation and purity and extended influ- 
 ence of the churches. And now, in less than two hundred years, what is 
 the result? Not only has a flood of error come in, and desolated the portion 
 of their heritage which our pious fathers cultivated with the greatest care, 
 and made the college which they devoutly consecrated 'to Christ and his 
 
 * Cotton Mather says, when speaking of the proceedings against the Quakers in 165C— CO, 
 (Magnalia, Book 7, p. 24,) "It was also thought that the very Quakers themselves would 
 say, that if they had got into a corner of the world, and, with an immense toil and charge, 
 made a wilderness habitable, on purpose there to be undisturbed in the exercises of their 
 worship, they would never bear to have the New-Englanders come among them, and inter- 
 rupt their public worship, and endeavor to seduce their children from it, yea, and repeat 
 such endeavors after mild entreaties first, and then just banishments, to oblige their depart- 
 ure." 
 
72 
 
 Church,' the principal instrument of maintaining and diffusing that error; 
 hut the churches themselves have heen declared, hy judicial decisions 
 having all the force of law, to have no legal rights or existence independent 
 of the civil corporations — the towns or parishes, with which they are con- 
 nected. "The only circumstance," say these decisions, "which gives a 
 church any legal character, is its connexion with some regularly constituted 
 society." "A church cannot subsist without some religious community to 
 which it is attached." "As to all civil purposes, the secession of a whole 
 church from a parish, would be an extinction of the church; and it is compe- 
 tent to the members of the parish to institute a new church, or to engraft one 
 upon the old stock, if any of it should remain; and this new church would 
 succeed to all the rights of the old in relation to the parish." Mass. Term 
 Reports, xvi, 504. — Such is the result of a union between church and state, 
 in circumstances the most favorable for the church that have ever yet ex- 
 isted! When will the professed followers of Christ learn the full import of 
 that declaration, "My kingdom is not of this world?" When will the 
 churches of Christ learn to rely only on themselves and their King? Then, 
 and not till then, will he accomplish for them all that he hath promised. 
 
 Note 3. Page 4. 
 It has indeed been assumed by high authority, and most important results 
 made to turn on the assumption, that, at first, all or nearly all the inhab- 
 itants were church members. "There was no familiar distinction, at that 
 time, between the church and the whole assembly of Christians in the 
 town." "The presumption is, that almost, if not quite, all the adult 
 inhabitants were church members." "For several years after our an- 
 cestors came here, there appeared to be little practical distinction be- 
 tween church and congregation." "Before 1641, without doubt, the 
 whole assembly were considered the church." Mass. Term Reports, xvi, 
 498, 514. But never was a material statement made more directly in the 
 face of evidence. Hutchinson says in his History, i. 25, 26, "The first 
 General Court was held the 19th of October; not by a representative, 
 but by every one that was free of the corporation in person. None 
 had been admitted freemen since they left England." "One hundred 
 and nine freemen were admitted at this Court. Maverich, Blackstone, 
 and many more who loere not of any of the churches, were of the num- 
 ber." There were then many who came over with those who were 
 free of the corporation before they left England, who were not 
 church members. On the page last referred to, is the following note. 
 "None may be a freeman of that company unless he be a church member 
 among them. None have voice in elections of governor, deputy and assist- 
 ants, none are to be magistrates, officers, or jurymen grand or petit, but free- 
 men. The ministers give their votes in all elections of magistrates. Now 
 the most of the persons at New England are not admitted of their church, and 
 therefore are not freemen; and when they come to be tried there, be it for 
 life or limb, name or estate, or whatsoever, they must be tried, and judged 
 too, by those of the church, who are in a sort their adversaries. How 
 equal that hath been or may be, some by experience do know, others may 
 judge. Leechford." This testimony is no doubt to be received with some 
 allowance, as it is from one who suffered under and complained bitterly, 
 of the regulations which he describes. See Hutch, i. 451. Yet when 
 due allowance has been made, it proves that there were, from the begin- 
 ning, many who were not church members. In ] 646, sixteen years after the 
 commencement of the Massachusetts colony, the number of those not con- 
 nected with the churches in Plymouth and Massachusetts was so great, 
 that they petitioned the General Courts of both colonies, and prepared peti- 
 tions to the British Parliament, praying, as they say, in behalf of "thousands," 
 that the disabilities under which they labored might be removed. See 
 Hutch, i. 145—149. 
 
 Note 4. Page 5. 
 The dispute as carried on in Connecticut is thus stated by Trumbull. 
 "Meanwhile there was a strong party in the colony at Connecticut, who 
 
73 
 
 were for admitting nil poisons of a regular Life to a full communion in the 
 churches, upon their making ;t 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 Eng- 
 land, or had been members of regular ecclesiastical parishes there, and sup- 
 ported 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 owning the covenant, as it was 
 called, should have their children baptized, though they came not to the 
 Lord's table." 1,297,298. And a little after he says: There were now 
 "many" of the "children" of the first settlers, and "others who had since 
 emigrated into this country," who "had made no open profession of religion, 
 and their children were not baptized. This created uneasiness in them, 
 in their ministers, and 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 com- 
 ply with the rigid terms of the Congregational churches," pp. 298, 299. 
 Hubbard in his manuscript history of Massachusetts, referring to K55G, says, 
 "Baptism unto this time had been administered unto those children only, 
 whose immediate parents were admitted into full communion in the 
 churches where they lived: but now the country came to be increased, and 
 sundry families were found, that had children born in them, whose immediate 
 parents had never attempted to join to any of the churches to which they 
 belonged, and yet were very much unsatisfied that they could not obtain 
 baptism for their children: the cause occasioned many debates between the 
 ministers of the country." In the progress of the dispute, baptism and 
 the alledged spiritual relations and advantage of children came, as was 
 natural, to be the topics most spoken of. But every one who attentively 
 examines the subject will be convinced that the dispute was originated, 
 and in its whole progress greatly influenced, by what Trumbull describes as 
 a "wish for the honors and privileges of church-members." 
 
 Note 5. Page G. 
 Their determination on this subject was expressed in the following terms, 
 "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 continue scandalous, they are 
 liable to be censured for the same by the church. And in case they un- 
 derstand the grounds of religion, and are not scandalous, and solemnly 
 own the covenant in their own persons, wherein they give up both them- 
 selves and their children unto the Lord, and desire baptism for them, we 
 see not sufficient cause to deny baptism unto their children." Magna- 
 lia, Book 5, p. 63. 
 
 Note 6. Page G. 
 It was "1. They that according to Scripture, are members of the visible 
 church, are the subjects of baptism. 2. The members of the visible church, 
 according to Scripture are confederate visible believers in particular 
 churches, and their infant seed, i. e. children in minority, whose next par- 
 ents, one or both, are in covenant. 3. The infant seed of confederate visible 
 believers are members of the same church with their parents, and, when 
 grown up, are personally under the watch, discipline and government of 
 that church. 4. These adult persons are not therefore to be admitted to 
 full communion, merely because they are and continue members, without 
 such further qualifications as the word of God requireth thereunto. 5. 
 Church-members who were admitted in minority, understanding the doc- 
 trine of faith, and publicly professing their assent thereto, not scandalous 
 in life, and solemnly owning the covenant before the church, wherein 
 10 
 
74 
 
 they give up themselves and their children to the Lord, and subject them- 
 selves to the government of Christ in the church, their children are to be 
 baptized." And two other articles relating, to children whose parents de- 
 ceased without offering them in baptism, and to the children of members of 
 one church being baptized in another. Magnalia, Book 5, p. 64. The 
 same year, 1662, that these ecclesiastical proceedings took place, one effect 
 of which must have been greatly to extend the privilege of becoming free- 
 men, a letter from king Charles II, required that "all the laws" of the col- 
 ony "should be reviewed, and such alterations made that, among other 
 things, all freeholders of competent estates, not vicious &c. though of differ- 
 ent persuasions concerning church government, should have their votes in 
 the election of all officers civil and military." This requisition was not 
 then complied with. In 1664, arrived commissioners from the King, "for 
 visiting the colonies in New England, hearing and determining all matters 
 of complaint, and settling the peace and security of the country." These 
 commissioners demanded immediate attention to the king's letter of 1662: 
 and the,General Court accordingly, in August 1664, "repealed the law re- 
 lating to the admission of freemen and instead of it provided another, that 
 allowed English subjects being freeholders ratable to a certain value, certi- 
 tified by the minister of the place to be orthodox and not vicious in their 
 lives, to be made freemen although not members of the church. Hutchin- 
 son, i, 222, 231. 
 
 Note 7. Page 7. 
 Cotton Mather says, (Magnalia, Book 5, p. 82,) that upon the first church 
 applying to Mr. Davenport, "thirty brethren of that eminent church offered 
 several reasons of their dissent from their call to that worthy person; where- 
 of one was in these terms, "We should walk contrary to Rev. iii, 3., not 
 holding fast what we have received: nor should we, as we have receiv- 
 ed Christ Jesus the Lord, so walk in him. [The doctrine of the Synod] 
 it having been a received and professed truth, by the body of the church 
 who have voted it in the affirmative, and that, after much patience with 
 and candor towards those that were otherwise minded; divers days having 
 been spent about this great generation truth, which since hath been confirm- 
 ed by the Synod. Full liberty hath also been granted unto those who scru- 
 filed to propose their questions: and they were answered with such pub- 
 ic satisfaction that those few who remained unsatisfied, promised to sit 
 down and leave the body to act, excepting one or two. Accordingly there 
 was an entrance upon the work: but the Lord lay it not to the charge of 
 those that hindered progress therein, which, with great blessing and success, 
 has been and is practiced in neighbor churches." 
 
 Note 8. Page 7. 
 It is not known that any complete copies of the letters that passed be- 
 tween the church in Boston and that in New Haven are now in existence. 
 A second letter, it seems, was sent, soon after the answer was received to 
 the first, from the church in Boston to the church in New Haven, and an 
 answer returned. Again, Aug. 1669, it appears from the Records of the 
 First Church, p. 31, that the Boston church voted to send a messenger to New 
 Haven to endeavor to prevail on the church there to "declare their owning 
 of the letter sent from them to this church to be a true dismission of Mr. 
 Davenport." The messenger, it seems, took with him a third letter from the 
 church in Boston to that in New Haven. Among the papers of the Old 
 South Church I have found two leaves, paged 148, 149, 154, 155, of some 
 manuscript volume, on which is written what appears to be parts of 
 the reply of the church in New Haven to this third letter from the 
 church in Boston. On the top of the last page is written "D. Dismission." 
 A portion of it purports to be a quotation of the most material part of the 
 first letter from the church in New Haven. It is as follows. — "yet the 
 church of New Haven is not soe; and though you judg it the last expe- 
 dient for yor reliefe, and remidy of some evils growing in ye country, as 
 also we might doe the same, if we had nothing before or eyes but his ac- 
 complishments and ffittness for high service to God in his church; but, being 
 
75 
 
 soe much in the darke about liis way in leaving this church and joynlng to 
 yor's, tliat we are not without doubts and feares of some uncomfortable issue, 
 tlierefore cannot clearly acte in such a way as is expected and desired. Wee 
 
 are of the same mind as when we returned an answr i<> poi Hirst letter, thus 
 expressing orselves, We see noe cause nor call of God to resigns or reverend 
 pastor to ye church of Boston, by an immediate acte of or'e, therefore not by 
 a formall dismission under or hands, it is or great griefe and sore afflic- 
 tion, that we cannot doe Cor him (whome we soe highly esteme in love for 
 his work's sake and profitable labrs among us) what is desired, without 
 wronge to or consciences. Any thing that we have or are beside or con- 
 sciences, we are ready to lay downe at his ffeet: yet, such is or honorubla 
 respect to him, or love to peace, or desire of yor supply, that we shall goe 
 as far as we safely can in order to his and yor satisfacttion in this matter f 
 having before us for or warren t, Acts xxi, 14. When he would not bo 
 persuaded, we ceased, saying, The will of the Lord he done. Theirfore 
 to suppress what we could say touching yt passage in or Hirst letter, whereof 
 such hold hath heen taken, and what we have sayd in or last letter to you 
 of or revrd pastor's making- null the liberty before granted, which we doubt 
 not we are able clearly to demonstrate, yet, if this will sattisfie, (hut not 
 otherwise,) we are content to wave and bury in silence, and leave both yor- 
 selves and him to make what improvemt you sec cause (without any clog or 
 impediment from us upon that account) of the liberty before mentioned." 
 [Here four pages are wanting. The remainder is as follows.] "to mem- 
 bership and taking office in yor church as he hath been a faithfull laborer 
 in God's vinyard at New Haven for many yeares, to the bringing home 
 of many soules to God, and building up of many others, soe it is and shall be 
 or prayer to God to lengthen his life and tranquility in Boston, to duble his 
 Spirit upon him, assist him in his worke, and make him a blessed instru- 
 ment of much good to yorselves and many others. The good Lord pardon, 
 on all hands, what he hath seene amisse in these actings and motions, that 
 no sinfull malignancy may obstruct or hinder God's blessing upon churches 
 or church administrations. As himselfe and his sone have desired, we doe 
 dismiss unto yor holy ffelloship Mr. John Davenport Junir, and Mrs. Dav- 
 enport elder and younger, desiring you to receive them in the Lord as be- 
 cumeth saintes, and imploring almighty God for his blessing upon them 
 from his holly ordinances in their comunion and walking with you. Th> 
 God of all grace supply all yor and or need, according to his riches in glory 
 through Jesus Christ. Thus craving yor prayrs for us in or afflicted con- 
 dition, we take or leave, and rest yors in the ffelloship of the Gosple. 
 
 Nicholas Street, in the name and with the consent of the church 
 of Christ at New Haven. 
 
 12, 8*. GS. To the reverend elder of the Church of Boston, Mr. James 
 Penn, to be communicated to ye church." 
 
 Then follows, on the bottom of the page, these notes in another hand, — 
 "The Elder labouring to convince, 24, 4, GO, Mr. James Allen [minister of 
 the First Church] of his iniquity of dealing deceitfully about the letter from 
 N. Haven, and in saying Mr. Davenport was innocent in that matter, he 
 acknowledg yt Mr. D. knew the matter as much as he and his unckle, and 
 yt he had sinned in saying Mr. D. * * * * * 
 
 Note 9. Page 8. 
 The date of their application for a dismission is not preserved. It was 
 doubtless not long before the proceedings described in the following ex- 
 tracts from the records of the First Church, p. 31. "Edward Rainsford and 
 Jacob Eliot was dismissed from thr. office of deacons, for setting there 
 hands, with other brethren, to desire there dismission from the church, be- 
 cause the church had chosen Mr. Davenport for there pastor on the 12. of 
 the 12 mo. 1668." "At a meeting called on ye 29 of the 1 mo. 1669, about 
 ye dissenting brethren: judgt. whether the church see light from ye word 
 of God to dismiss ye dissenting brethren yt. desire it; it was answered in 
 the negative, unanimously." 
 
 * The parts printed in Italics are underscored in the the manuscript from which I copy. 
 
76 
 
 Note 10. Page 8. 
 
 The First Baptist Church was also formed at Charlestown, May 28, 1665; 
 probably, in both cases, because in another county, to avoid the penalty of 
 the law then existing, which forbade the formation of a church without the 
 sanction of the magistrates. 
 
 The covenant adopted by "the Third Church," and recorded in the first 
 volume of the church records, p. 1, is as follows. 
 
 "The Covenant made by ye Third Church" in Boston, Gathred at Charles 
 town on 12 day of 3d month, 1660. 
 
 We whose names are underwritten, being called of God to joine together 
 into a church, in heart-sense of our unworthinesse thereof, disability there- 
 unto, and aptnes to forsake ye Lord, cast off his govermnt, and neglect 
 our duety one to another; do, in the name of J. C. our Lord, trusting only 
 in his grace and help, sollemnly bind ourselves together as in the presence 
 of God, constantly to walk together as a church of Christ, according to all 
 those holy rules of God's word given to a church body rightly established, so 
 far as we already know them, or they shall be hereafter farther made known 
 unto us. And particularly, — We do, first of all, accord, to the tenor of the 
 everlasting covenant, give up ourselves and our offspring unto God, our chief 
 yea only good; unto our Lord J. C. as the onely mediator, our onely sptl. 
 head and Lord, recieving and relying on him, not only as our high priest for 
 satisfaction and intercession, but also as our prophet to teach, and our 
 King to reigne over us; and unto the Holy Spirit, to be a temple to him, 
 that by his dwelling and working in us we may have, and be established in 
 fellowship with God in Christ one with another. — And for the furth. 
 of this blessed fellowship, we do likewise promise to indeavr. to establish 
 among ourselves, and conveigh down to our posterity, all the holy truths 
 and ordinances of the gospell committed to the churches in faith and observ- 
 ance, opposing to the utmost of our church power whatsoever is diverse there- 
 from or contrary thereunto. — Also we do give up ourselves to one another 
 in the Lord and by the will of God; hereby promising to cleave one to 
 another as fellow members of the same body, in brotherly love and holy 
 watchfulnesse, unto mutuall edification in Christ Jesus, and to be subject in 
 and for the Ld., to all the administrations and censures of the congregation' 
 so far as the same shall be ordered according to the rules of God's most holy 
 word. — And finally, we do hereby covenant and promise, through the help of 
 the same grace, to hold, promote and maintein fellowp. and communion with 
 all the churches of saints, in all those holy ways of order appointed between 
 trem by our Lord Jesus, to the utmost, especially with those among whome 
 the Lord hath set us; that the Lord may be one, and his name one, in all 
 these churches throughout all generations, to his eternall glory in Christ Je- 
 sus. — And now the good Lord be mercifull unto us, Pardoning, according to 
 the greatness of his grace, as all our past sins, so especially our church sins 
 in negligence and unfaithfulnesse of former injoyments, and accept, as a 
 sweet savor in Christ Jesus, this our offering up of ourselves unto him in 
 this work; filling this his house with his own glory, making us faithful to 
 himself and one unto another, according to himself, for his holy name's sake, 
 Amen." — This is the only form of covenant found in the records of the 
 church till March 2, 1769. 
 
 The names of the founders of the church are thus entered in the book of 
 "Admissions." 
 
 "The brethren which came off from the first church in Boston N. E., and 
 laid the foundation of the Third Church, ptly on May 12, 1669, partly on 
 May 16, 1669, were these underwritten, 
 
 Capt. Win. Davis, Mr. Hezekiah Usher, Mr. John Hull, Mr. Edward 
 Raynsford, afterwards Ruling Elder, Mr. Peter Bracket, afterwards deacon, 
 Mr. Jacob Eliot, afterwards deacon, Mr. Peter Oliver, Mr. Tho. Brattle, Mr. 
 Edward Rawson, Mr. Joshua Scottoe, Mr. Benjamin Gibbs, Mr. Tho. Savage, 
 Mr. Joseph Rocke, Mr. Theodore Atkinson, Mr. Jno. Wing, Mr. Richard 
 Trewsdale, Mr. Theoph. Frarye, afterwards deacon, Robert Walker, Jno. 
 Aldin, Benjamin Thurston, Wm. Salter, Jno. Morsse, Josiah Belcher, Seth 
 
 * There was then no organized body styled the congregation as now, and this term was 
 often applied to the church. Winthrop constantly applied it thus in his Journal. 
 
77 
 
 Peny, James Pemberton, VVnr. Dawes, Joseph l*;i vis, Mr. Tho, Thatcher, 
 afterwards pastor, Joseph Belknap, dismissed to Hatfield." 
 
 The majority, it will be observed, have a Mr. prefixed to tlieir names, 
 and several are recorded without this title. This had ;i meaning at the time 
 
 the record was made, which will be perceived from the following extracts 
 from Winthrop's Journal, i, 61. "1631. Aug. 27. At a court, one Josias 
 Plaistowe and two of his servants were censured for stealing corn from 
 Chickatabot and his men, (who were present,) the master to restore twofold, 
 and to be degraded from the title of « gentleman, and fined five pounds, and 
 his men to be whipped." The records of the Court give the sentence thus, 
 '•It is ordered that Josias Plaistowe shall, (for stealing four baskets of corn 
 from the Indians,) return them eight baskets again, be fined £5, and here- 
 after to be called by the name of Josias, and not Mr. as formerly he vscd to be; 
 and that William Buckland and Thomas Andrew shall be whipped for be- 
 ing accessary to the same offence." The precise points of distinction be- 
 tween "a gentleman" or a "Mr." and others not entitled to that honor, in 
 the early days of New-England, cannot, perhaps, be now fully ascertained. 
 A person of extensive and accurate information on these subjects informs 
 me, that it appears from the records, journals, &c. that have come down to 
 us, that the title of Mr. was given, to those who had taken a second degree 
 at college,* to all magistrates, to all who were or had been military officers 
 of a grade as high as captain, to those on whose coat of arms was inscribed 
 'generosus,' to merchants of standing, and perhaps some others. The 
 wives and unmarried daughters of gentlemen were called Mrs. 
 
 Hutchinson (vol. i, p. 260,) says, Mr. Davenport was settled at Boston, 
 "against the mind of many of the principal persons of the church in Bos- 
 ton, which caused them, some time after, to separate from their brethren 
 and to form a new society." I have found notices, of nearly all these per- 
 sons in Farmer's Genealogical Register; which, for the gratification of the 
 reader, will be here inserted. William Davis, "Boston, freeman, 1645, t 
 member of the artil. comp. lG43,t its captain from 1(JG4 to 1672; was com- 
 mander of a company of troop in Ninegret's war; represented Springfield in 
 1652, and perhaps Haverhill in 1668." — Hezekiah Usher, "Cambridge, free- 
 man 1639, removed to Boston about 1646, was a member of the artil. co. 
 1638, representative for Billerica 1671, 1672 and 1673, and died in May 
 1676." — John Hull, "Boston, grandson of Robert Hull,§ was probably ad- 
 mitted freeman 1G4(), member of the artil. co. 1660, its captain 1678, treas- 
 urer of Massachusetts 1G76, assistant from 1680 to 1G83. He died 29 Sept. 
 1683, leaving an only child Hannah, born 14 Feb. 1G58, who married Judge 
 Samuel Sewall. He left a large estate." — Edward Raynsford, "Boston, 
 brother of Lord Chief Justice Raynsford, was admitted freeman 1637, and 
 was an elder of the church." — Peter Br ackett, "Braintree, freeman 1643, re- 
 presentative 1G44 — 1G46,1G53,1660 — 1662, 7 years; representative for Scar- 
 borough 1673 and 1674." [This is the only Peter Bracket mentioned in the 
 Register. Whether he was the same with the person of that name among the 
 founders of the Third Church, I cannot determine. He may have resided 
 in Boston in 1669, when the church was formed.] — Jacob Eliot, "Boston, 
 brother to Rev. John Eliot [first minister of Roxbury and "the Indian apos- 
 tle"] freemen 1632, was an elder [deacon] of the church." — Peter Oliver 
 "son of Elder Thomas, || was an eminent merchant in Boston, freeman 
 1640, member of the artil. co. 1643, its captain in 1669, died in 1670." — 
 Thomas Brattle, "Boston 1657; was probably made freeman 1657, mem- 
 ber of the artil. co. 1672, representative 1671 and 1672 for Lancaster, 1678 
 *and 1679 for Concord." Edward Rawson, "born in Gillingham, in Dorset- 
 
 * Sir was the title of bachelors of arts. 
 
 t To become a freeman, application must be made to the General Court, accompanied 
 with the minister's certificate of good standing in the church, and, permission being given 
 by the Court, the freeman's oath must be taken before a magistrate. 
 
 X The Artilery company at its incorporation in 1638 was composed of "divers gentlemen 
 and others," and was in early times joined by most of the principal citizens. 
 
 § Robert Hull, Boston, blacksmith, was admitted freeman 1C37, and died 28 July 1663, 
 £D 73." 
 
 || Thomas Oliver, "cams to N. E. 1631, freeman 1633; was an elder of the church in Bos- 
 ton, and a worthy and useful man, and died in 1657." 
 
78 
 
 shire, about 1615; came to N. E. as early as 1637, and settled in Newbury, 
 where he was town clerk and representative in 1038 and eight years after- 
 wards, having been admitted freeman in 1G37. He went to Boston about 
 1650, and was Secretary of the Massachusetts colony from 1650 to 1686" ; 
 [he died in the winter of 1693, 4.] Joshua Scottoe, "Boston, freeman 1639, 
 member of artil. co. 1645, its ensign in 1657, a captain, and the author of two 
 tracts published in Boston in 1691 and 1694. He died in 1698." Benjamin 
 Gibbs, "Boston, was admitted to the First Church 13 July 1662, a member 
 of the artil. co. 1666." Thomas Savage, "Boston, second son of Thomas 
 Savage*, was born 28 May 1640, became member of the artil. co. in 1665, 
 was an officer in Sir William Phipp's expedition to Canada 1691, and a 
 lieutenant colonel of the Suffolk regiment. He died 2 July, 1705, se 65." 
 Joseph Roche, "Boston, freemen 1652." Theodore Atkinson, "came from 
 Bury, in Lancashire, about 1634, and settled at Boston; became a member 
 of the artil. co. 1644; and died in August 1701, ee 90." John Wing, [of 
 him I have found no account.] Richard Trewsdale, "Truesdale, freeman 
 1635, perhaps brother-in-law to Gov. Winthrop." Theophilus Frarye, 
 "Boston 1657, member of the artil. co. 1666, captain of the same 1682, 
 representative 1689, died 17 Oct. 1700." Robert Walker, "Boston, freeman 
 1634, was living 10 June 1684, at the age of 78." John Aldin, "son of John 
 Aldint, went from Duxbury to Boston as early as 1659, and died 14 March 
 1702." Benjamin Thurston, "born 1640, freeman 1665." William Salter, 
 "Boston, admitted a member of the church 1635, freeman 1636." John 
 Morsse, "Dedham, one of the early settlers, had sons, John, born 1639," and 
 two others. [It was probably the son who was one of the founders of the 
 Third Church.] Josiah Belcher, [Several Belchers are mentioned in the 
 Register, but none named Josiah.] Seth Perry, son of Arthur Perryt, 
 born 1639, admitted member of the artil. co. 1662." James Pemberton, 
 "came over as early as 1630, and requested to be made freeman 19 Oct. that 
 year." [He carried on a brewery in Queen, now Court, street.] William 
 Dawes, "Boston, freeman 1646; died 24,March 1703, a? 86." Joseph Davis, 
 [of him I have found no account.] Thomas Thatcher, [of him an account 
 will be given in the sermon, as one of the pastors of the church.] Joseph 
 Belknap, "Boston, probably a son of Abraham Belknap of Lynn and Sa- 
 lem; he was a member of the artil. co. 1658, and was admitted freeman in 
 1669." 
 
 Note 11. Page 11. 
 At the time of the formation of the Third Church, the First Church 
 (which was formed July 30, 1630) worshipped in a building of wood, 
 which stood on the spot now occupied by "Joy's Building" in Cornhill 
 Square, and which was then called "the Old Meeting House;" and the 
 Second Church (which was formed June 5, 1650) worshipped in a wooden 
 building that stood on North Square, and was called " the North Meeting 
 House." This was their second building, their first having been destroyed 
 by fire a few years after it was built. The first Meeting House of the 
 First Church was erected in 1632, on the south side of State street, not far 
 from the spot on which the Exchange Coffee House now stands. "Its roof 
 was thatched, and its walls were of mud." Their second edifice was 
 erected in 1639, on Cornhill Square. This building was burnt in "the 
 great fire" of 1711. Soon after, another edifice, of brick, was erected on 
 the same spot. This was called "the Brick Meeting House," till 1721, 
 when a new church was formed in the north part of the city, which 
 
 * Who "came to N. E., to Boston, as early as 1635, was admitted freeman 1636, member 
 of the artil. co. 1637, and its ;captain 1651. He represented Boston in 1654 and eight suc- 
 ceeding years, Hingham in IG63, Andover in 1671, 1677 and 1678, and was speaker of the 
 house in 1659 and 1671. He was a major, and at one time was commander in chief of 
 the forces in the early part of Philip's war, 1675; was elected assistant in 1680 and 1681; 
 and died 14 Feb. 1682, re 75." 
 
 t Who was "one of the first pilgrims of Plymouth 1620, and one of the first settlers of 
 Duxbury 1640, was representative 1641 to 1649; an assistant of Plymouth colony from 1633 
 to 1639, excepting 1637, and" from 1651 to 1686, excepting 1653, in all 42 years. He died 12 
 Sept. 1687, ae 89." 
 
 t "Arthur Perry, Boston, freeman 1640, was the town drummer, member of the artil. co. 
 1638, and died 9 Oct 1652." 
 
79 
 
 erected a Meeting House also of brick, the one in which the Rev. Mr. 
 Emerson now preaches, which was called "the New Brick;" after which 
 the Meeting 1 1,, use of the First Church was called "the old Brick," till it 
 was taken down in 1808, and the church removed to the building they now 
 occupy in Chauncey Place, [n 1712 a number of persons were dismissed 
 from the Second Church, :■ i ■ < 1 formed into a new church in tlie north part 
 of the town. Their first Meetinn House wns dedicated May 5, 1714, and 
 took the name of "the New North/' after which the Meeting House of the 
 Second Church was called ''the Old North," till its demolition in 1775. 
 After the revolution, this church, of which the late Dr. Lathrop was the 
 pastor, was united with the New Brick church, retaining the name of the 
 Second Church, and ever since occupying the New Brick Meeting House. 
 
 Note 12. Page 11. 
 
 "Most of the churches" of New England, "not all," for some time after 
 the settlement of the country, "had," besides a pastor, or a pastor and a 
 teacher, and two or more deacons, "one or more ruling elder;"* whose 
 "business," says Cotton Mather in his Ratio Disciplina;, "it was to assist 
 the pastor in visiting the distressed, instructing the ignorant, reducing the 
 erroneous, comforting the afflicted, rebuking the unruly, discovering the 
 state of the whole flock, exercising the discipline of the Gospel upon 
 offenders, and promoting the desirable growth of the church." Hutchin- 
 son's account of the duties of this officer is as follows : "In matters of 
 offence, the ruling elder after the hearing, asked the church if they were 
 satisfied; if they were not, he left it to the pastor or teacher to denounce 
 the sentence of excommunication, suspension or admonition, according as 
 the church had determined. Matters of offence, regularly, were first 
 brought to the ruling elder in private, and might not otherwise be told to 
 the church. It was the practice for the ruling elders to give public notice 
 of such persons as desired to enter into church fellowship with them, and 
 of the time proposed for admitting them, if no sufficient objection was 
 offered, and when the time came, to require all persons who knew any just 
 grounds of objection to signify them. Objections were frequently made, 
 and until they were heard and determined, the ruling elder seems to have 
 moderated in the church, but the church's consent to the admission was 
 asked by the pastor or teacher, who also rehearsed and proposed the 
 church-covenant, and declared them members. When a minister preached 
 to any other than his own church, the ruling elder of the church, after the 
 psalm sung, said publicly, 'If this present brother hath any word of exhor- 
 tation for the people at this time, in the name of God let him say on.' 
 The ruling-elder always read the psalm. When the member of one church 
 desired to receive the sacrament at another, he came to the ruling-elder, 
 who proposed his name to the church for their consent. At the communion 
 they sat with the minister. I find nothing further relating to this officer in 
 their public assemblies. They were considered without doors, as men for 
 advice and counsel in religious matters; they visited the sick, and had a 
 general inspection and oversight of the conduct of their brethren." Ruling 
 elders were always ordained, sometimes by a small council of neighboring 
 churches, most commonly by the elders, teaching and ruling, already in 
 office in the same church. 
 
 This office has long since been discontinued in the New England churches. 
 A few never had such an officer. Of the others, some discontinued the 
 office at an earlier, some at a later period. The name of but one ruling 
 elder is mentioned in the records of the Old South Church. This does not 
 prove, however, that none others were chosen. The early records are 
 exceedingly brief and defective: they make no mention of the ^election of 
 the ruling elder or of the deacons, recorded as such in the book of "Admis- 
 sions," and said by Hutchinson to have been chosen soon after the forma- 
 tion of the church. Of one of the subsequent deacons, we have only a 
 mention of his death, but no notice of his election. And there were 
 probably deacons in the early periods of the church, of whom there is no 
 
 * Ilutchinsou, vol. 1. p. 42G. 
 
80 
 
 mention in the records. The present Meeting House, as first finished in 
 1730, contained an elevated seat, immediately in front of the pulpit, for the 
 ruling elder. This would seem to imply that the office, whether then filled 
 or not, was not considered as finally abolished in 1730. Feb. 2, 1721, 2. 
 Judge Sewall wrote to the Rev. Hugh Adams, of Oyster River, now 
 Durham, N. H., "Was glad to hear, by Mr. Moody, of your comfortable 
 day of prayer in ordaining ruling elders." In the records of the First 
 Church in Boston, p. 59, 1 find the following entry : "Augt. 3, 1701, Dea- 
 con Bridgman and Deacon Cop chosen ruling elders." In the history of 
 the New Brick Church, p. 29, we are informed, that, in that church the 
 office of ruling elder had become almost obsolete in 1735, when an attempt 
 was made to revive it, and it was determined, after numerous meetings, to 
 have two ruling elders; but in Nov. 1736, only one person had been found 
 to accept the office, and the church voted not to choose another. In the 
 New North Church, formed in 1712, we are informed, in Eliot's Historical 
 Notices of that church, that it was agreed to set up the office of ruling 
 elder on the first of July 1720, and three persons were elected into that 
 office, two of whom declining, others were chosen in their stead on the 9th 
 of Sept. following, and the three were ordained April 22, 1721. "In Sept. 
 1743, Mr. William Parkman was elected as a ruling elder, but was not 
 ordained. He was the last person who filled that office. ' He died in 1775 
 or 1776." Cotton Mather, in his Magnalia, published in 1702, says, Book 
 5. p. 40, "Our churches are now generally destitute of such helps in gov- 
 ernment." In a note to Winthrop's Journal, (i. 31.) it is remarked, "This 
 office of ruling elder was generally kept up hardly more than fifty years, 
 though in a few churches it continued to the middle of the last century, 
 much reduced, however, in importance, and hardly distinguishable from 
 that of deacon." 
 
 Among the causes which produced doubts in relation to the necessity 
 and propriety of this office, and difficulty in obtaining qualified persons to 
 consent to serve in it, and which ultimately led to its universal discontin- 
 uance, I have met with the following. "1632, July, The congregation, i. e. 
 the church, at Boston wrote to the elders and brethren of the other churches 
 for their advice on these questions, to wit, whether oneperson might be a civil 
 magistrate and a ruling elder at the same time? if not, then which should he 
 lay down? and whether there might be divers pastors in the same church? 
 The first teas agreedby all negatively; the second doubtful; the third doubt- 
 ful also. In consequence of this decision, Mr. Nowell, who was then an el- 
 der in the Boston church, relinquished that office, and devoted himself to 
 the duties of a civilian."* Cotton Mather says, (Magnalia, Book 5, p. 40.) 
 "There are some who cannot see any such officer as what we call a ruling 
 elder, directed and appointed in the word of God; and the inconveniences 
 whereunto many churches have been plunged by elders, not of such a num- 
 ber, or not of such a wisdom, as were desirable, have much increased a pre- 
 judice against the office itself: besure, partly through a prejudice against 
 the office itself, and partly, indeed chiefly, through a penury of men well 
 qualified for the discharge of it, as it has been heretofore understood and 
 applied, our churches are now generally destitute of such helps in govern- 
 ment." Hutchinson says (i. 426.), Every thing which I have mentioned as 
 the peculiar province of the ruling elder, so far as it is in itself necessary 
 or proper, may with propriety enough be performed by the minister. It is 
 not strange, therefore, that this office, in a course of years, sunk into an 
 almost entire disuetude in the churches." To all which is to be added the 
 influence of the fact, that, according to the early practice in the churches 
 here, the whole of that most unpleasant and difficult part of the business of 
 church officers, inquiring into the misconduct of members, and bringing 
 those who transgressed under the discipline of the church, was managed 
 by the ruling elder, there being commonly only one, or at most two in a 
 church; and these, with such associations, and almost no others connected 
 with them as elders, were placed most conspicuously, every sabbath, before 
 the whole congregation, in an elevated seat directly before and under the 
 
 * Snow's History of Boston, p. 62. See also Winthrop's Journal, i, 81. 
 
81 
 
 pulpit. These circumstances fully account for the facts that there was, 
 after a time, found to be "a penury of men well qualified for," and 
 willing to accept, the office, and that it "sunk," at length, "into an entire 
 disuetude." 
 
 J 11 the early periods of the New England churches, the Deacons, as well 
 as the pastors and teachers ami ruling elders, were, in conformity with 
 apostolic example (Acts vi. <>.), ordained with prayer and the imposition of 
 hands. Thus the two persons first chosen deacons of the Third Church 
 were, no doubt, inducted into office, though there is no record of the fact, 
 as there is none of their election. The third deacon of the church was 
 Tiii.oi'im.cs Fkarye; of whose call to the olfice the following is the only 
 notice in the records : "Nov. 8, 1685. Mr. Theoph. Frarye was ordained 
 deacon." Judge Sewall has left us, in his journal, an account of the 
 solemnity. It is as follows. "Sabbath day, Nov. 8, 1685- In the afternoon, 
 Mr. Willard ordained our Bror. Theophilus Frarye to ye oiHce of a deacon. 
 Propounded it to the congr. at noon. Then, in even., propounded, if any 
 of the Ch. or other had to object, they might speak. Then took the Ch.'s 
 vote. Then called him up to the pulpit, laid his hands on his head, and 
 said, 'I ordain thee,' &c. Gave him his charge. Then prayed; and sung 
 the 2d part of the 84th Ps." There lies before me while I am writing this 
 note, a volume of " Ordination Sermons," of two of which the following 
 are the titles, "The Divine Right of Deacons. A Sermon preached on 
 occasion of the ordination of Mr. Zechariah Thayer to the office of a 
 Deacon in the Old or First gathered Church in Boston, Lord's day, May 
 23, 1731. By Thomas Foxcroft, M. A. One of the pastors of the said 
 Church." And, "A Brief Discourse at the Ordination of a Deacon. By 
 John Webb, A. M. Pastor to a Church of Christ in Boston. Printed, 
 1731." The latter is an address, without a text, of twenty octavo pages. 
 The former is a regular sermon from 1 Tim. iii. 10, 13. It occupies thirty- 
 eight octavo pages; to which is added a "Charge" of four pages, which, it 
 is stated, "was given with the laying on of the hands of the Presbytery." 
 
 The practice of ordaining deacons, was also, after a time, generally if 
 not universally, discontinued in the New England churches; in some, no 
 doubt, at an earlier period than in others. Its discontinuance in the First 
 Church in Boston is thus noted in its records : "Augt. 18. 1747. Our 
 brother Daniel Marsh was chosen into the Deacon's office, and took his 
 seat accordingly [in the deacons' seat, before and below the elders' seat, in 
 front of the pulpit] on Lord's day Sept. 13th. But, to this day, Jany. 1754, 
 declines being ordained." The practice of ordaining deacons has, of late, 
 been revived in many of the evangelical Congregational churches of New 
 England; and it, clearly, ought to be revived in all, for the authority in 
 the New Testament for their ordination is as express as that for ordaining 
 ministers. 
 
 The following is an account of the deacons of the Old South Church, as 
 complete as I have been able to make it from the records and other sources 
 of information, but still quite imperfect in relation to the early period of 
 the church. 
 
 Peter Brackett, chosen soon after the formation of the church. 
 
 Jacob Eliot, do. 
 
 Theophilus Frarye, ordained Nov. 8, 1685. 
 
 Nathaniel Williams, elected Oct. 15, 1693. 
 
 James Hill, 
 
 Daniel Henchman, 
 
 Jonathan Simpson, 
 
 Thomas Hubbard. 
 
 Samuel Sewall, 
 
 David Jeffries, 
 
 William Phillips, 
 
 Jonathan Mason, 
 
 Thomas Dawes, 
 
 Samuel Salisbury, 
 
 William Phillips, Jr. 
 
 Josiah Salisbury, 
 11 
 
 do. 
 
 Nov. 24, 
 
 1693. 
 
 
 
 
 
 
 
 deceased 
 
 in 
 
 1763. 
 
 do. 
 
 Aug. 7, 
 
 1733. 
 
 do. 
 
 
 1763. 
 
 do. 
 
 April 9, 
 
 1739. 
 
 resigned 
 
 Jan. 23, 
 
 1764. 
 
 do. 
 
 Sept. 16. 
 
 1763. 
 
 deceased 
 
 Jan. 
 
 1771. 
 
 do. 
 
 Sept. 16, 
 
 1763. 
 
 do. 
 
 Sept. 
 
 1786. 
 
 do. 
 
 Feb. 22, 
 
 1764. 
 
 resigned 
 
 Nov. 
 
 1793. 
 
 do. 
 
 Aug. 20. 
 
 1770. 
 
 deceased 
 
 May 5, 
 
 1798. 
 
 do. 
 
 Oct. 20; 
 
 1786. 
 
 do. 
 
 Jan. 2, 
 
 1809. 
 
 do. 
 
 Mar. 24, 
 
 1794. 
 
 do. 
 
 May 2, 
 
 1818. 
 
 do. 
 
 Mar. 24, 
 
 1794. 
 
 do. 
 
 May 26, 
 
 1827. 
 
 do. 
 
 May 8, 
 
 1817. 
 
 do. 
 
 Feb. 10, 
 
 1826. 
 
82 
 
 Edward Phillips, elected May 8, 1817. deceased Nov. 4, 1826. 
 
 Pliny Cutler, do. April 29, 1826. 
 
 Thomas Vose, do. April 29, 1826. 
 
 Samuel T. Armstrong, do. May 18, 1829. 
 
 Note 13. Page 11. 
 Hutchinson says, i. 271. "The First Church refused the invitation of 
 the new society to join with other churches in ordaining their officers." 
 From this statement it would seem that the Ruling Elder, and perhaps the 
 deacons, were ordained at the same time that Mr. Thatcher was installed. 
 No record exists of the calling or proceedings of the Council convened on 
 this occasion. 
 
 Note 14. Page 11. 
 The original draft of this letter to the old church, with the signatures 
 annexed, is preserved among the papers of the Old South Church. It is as 
 follows. "Reverend and dearly beloved in the Lord. Having had com- 
 munion with our respective husbands in the Supper of the Lord this sab- 
 bath, and judging it for edification and consolation so to doe, wee humbly 
 intreat you candidly to interpret it; and, for the helping of our joy in the 
 Lord for the future, earnestly request you so to release us of our covenant 
 engagement unto yorselves, that wee may, without offence to you, have 
 liberty so to provide for our own peace and spirituall comfort, as may, in 
 our own consciences, be most suitable to our duty, for our edification in 
 the Lord." 
 
 Note 15. Page 11. 
 This vote is not found in the records of the First Church. A copy of it 
 in the records of the Third Church (i. 3.) is as follows, "The vote of ye 
 Old Church of Boston, on 24. 2. 1670. Whereas, we have received testi- 
 monie under the hands of some of our sisters, that they have had comunion 
 with those with whom we have declared that we cannot hold comunion till 
 they remove offences given us, notwithstanding ye warning the church 
 hath given against such comunion with them, as that which would be very 
 offensive to them, We do declare therefore, we cannot have comunion with 
 such of ours at the Lord's table who have and do comunicate with them, 
 untill they give us satisfaction, they having broken the rule 1 Cor. x. 32. 
 
 JAMES ALLEN. 
 
 JAMES PEN." 
 
 Note 16. Page 11. 
 
 This proposal of accommodation by the Third Church is thus entered on 
 its records, (i. 4.) "We the elders and brethren of the Third Church of 
 Boston, being sensible of the dishonor of the holy name of God and greif 
 on the hearts of God's people occasioned by the late divisions, and desiring 
 that the God of love and peace may dwell among us, Do declare, that to us 
 the known Congregationall way, contained for substance in the platforme 
 of discipline, is the very order of the Gospel. And, professing our readi- 
 ness, upon conviction, to acknowledge any thing wherein we have, thro 
 infirmity, swerved from this rule in this houre of temptation, tho now we 
 see it not, and earnestly desiring the Lord to pardon what he hath seen 
 amiss on either hand, in any part of this transaction, do freely tender fully 
 to passe by whatsoever hath ben any ways greivouse or offensive unto us. 
 And further, intreating our brethren of the first gathered church to dis- 
 misse, unto us those who, being of or mind, have still held comunion with 
 us, if they still desire it, do hereby testify or resolution what in us lys to 
 walk on in brotherly love and comunion with ye said First Church of 
 Boston, as becometh ye churches of Christ so nearly related. 
 
 "This is a true copy of the essay for accomodation between the first and 
 third gathered church in Boston, delivered in writing to Mr. Oxenbridge to 
 be considered of, on the 1. 6. 1670, in ye presence of elder Edward 
 Raynsford, by me, THOMAS THATCHER. 
 
83 
 
 Note 17. Page 11. 
 The original draft of this application, with the signatures annexed, is 
 preserved among the papers of the Old South Church. The standing of 
 these women with the Old Church is evinced by the following extract from 
 its records, p. 33. "Upon a question brought to ye elders concerning one 
 of those sisters who have departed from us, viz. Sarah Pemberton, and by 
 
 Sm brought to ye church, whether this church would deale wth her. 
 fow, she having irregularly withdrawn, as wee conceive, from us, and 
 broken her covenant with us, and yreby manifested herself to be non of 
 us, we declare yt we look on orselves as disingaged of any covenant 
 duty to her, and that she ceaseth to stand in a sisterly relation to us. 
 Voted by ye church, ye 15. 3mo. 1071." 
 
 Note 18. Page 11. 
 
 These females are to be regarded as among the founders of the church. 
 Their names are, therefore, here inserted, from the book of "Admissions." 
 Mrs. Margaret Thatcher; Mrs. Elizabeth Gibs, now Cowin; Mrs. Mary 
 Norton; Hanna Frarye; Mary Salter; Mrs. Judith Hull; Mrs. Mary Savage, 
 now Stoddard; Ranis Belcher; Elizabeth Rainsford; Sara Pemberton; 
 Elizabeth Thurston; Sara Walker; Mary Tappan; Elizabeth Alden; Eliza- 
 beth Rocke; Sara Oliver; Mary Eliot; Mary Bracket; Susanna Daws; 
 Joanna Mason; Alice Harper; Mrs. Rachel Rawson; Sara Bodman. 
 
 The result of Council which led to their reception into the Third 
 Church has been inquired for, of late, and used as an authority. It will 
 therefore be here inserted, as preserved among the papers of the Old South 
 Church. 
 
 "Upon a motion made by ye South Church of Boston unto such Elders 
 of other churches as were there assembled upon ye 28 of May 1674, for the 
 resolution of ys following question, 'What is or duty towards those mem- 
 bers of the Old Church who were and still are secluded from comunion 
 with that church in the sacrament of the Lord's Supper, only because of yr 
 participation with us therein, and who also desire to join in church fellow- 
 ship with us?' Those elders, having inquired into and labored after a right 
 understanding of the true state of ye question as it ariseth from matter of 
 fact and relates unto matter of practice in ye great duties of church coin- 
 union and comunion of churches, do, humbly and in ye fear of God, offer 
 our sincere understanding of ye case stated in ys question, and, 2dly, our 
 advice and counsel thereupon. 
 
 "1. That the church inquiring, respecting both its constitutions and ad- 
 ministrations both of doctrine and worship, is, and ought to be acknowl- 
 edged, a true church of Christ, standing right in the order of comunion of 
 churches in all respects, free and clear from any just scandall or offence 
 given or taken; as appears by the oft renewed acts and constant practice 
 of comunion, and by the right hand of fellowship orderly and mutually 
 given and taken between them and generally all other churches as occa- 
 sion doth require. 
 
 "2. That therefore comunion with this church in the participation of the 
 Lord's Supper duly and regularly administered is not moral evil, nor justly 
 offensive unto any other church, any of whose inoffensive members shall, 
 orderly and occasionally, for their own edification and comfort, desire to 
 comunicate with them therein, by virtue of comunion of churches. 
 
 "3. That therefore for any other church to seclude or suspend a consid- 
 erable number of their own (otherwise inoffensive) members from com- 
 union with themselves in yt holy sacrament, meerly and only for participa- 
 tion with that church therein, is not justifiable as to the grounds and 
 reasons thereof, but seems to us to be crossee to the rules and order of the 
 comunion of churches, and so to their peace and union. 
 
 "4. That so to seclude and suspend such and so many members indefi- 
 nitely from church comunion, without the ordinary improvemt. and ap- 
 plication of the rules of church discipline, or any orderly proceeding in a 
 church way to call them before the church in public church assembly to 
 convince them of the evil and sinfullnesse of the fact, to reduce, recover 
 
84 
 
 them and restore them; and that singly and severally, each one by them- 
 selves, and to let such and so many members live and ly, for divers yeers 
 together under such a suspension without any further proceeding in any 
 church is not justifiable, for ye manner of it, there having been no regular 
 forensicall exercise of judical e power by the church according to known 
 scripture rules of church discipline, nor any liberty or opportunity giaunted 
 to reputed offenders either to clear their innocency, if innocent, or to hear 
 ye church and expresse their repentance if guilty; and therefore we cannot 
 judge such a seclusion and suspension to be a regular church censure. 
 
 "5. That therefore any such declarative act of any church whereby they 
 do in such a way and manner sentence any or so many of their own mem- 
 bers unto non-comunion with themselves; and so, consequently, with all 
 other churches, it being neither properly an Ecclesiasticall admonition nor 
 excomunication; It is not (de jure) binding in foro Dei aut conscientiae, 
 and is therefore no reall regular bar either unto those members from joining 
 with another church, neither unto another church from receiving them into 
 their fellowship, there having ben all due means used for their reconcilia- 
 tion to and dismission from the sd. church unto that wh. they find more for 
 their edification and consolation in ye Lord; and yet, it proving in vain and 
 altogether impossible and (as to man) after so many years waiting utterly 
 hopelesse, yt shout be obtained for ye future; 
 
 "In such a cass we judge 
 
 "That such members may joyne, and such a church unto whome they 
 desire to joyn may receive them into their fellowship, without the trans- 
 gression of any rule of church order or any just, offence given unto ye 
 church unto wch they did belong, provided they be in a capacity, by a 
 convenient vicinity and other necessary circumstances, to walk with that 
 church constantly.; in ye course of church fellowp. and come according to 
 their church covenant. 
 
 Samuel Whiting, Senr. [of Lynn], John Eliot [Roxbury], Peter Hobart 
 [Hingham], Thomas Cobbet [Ipswich], John Sherman [Watertown], Wil- 
 liam Hubbard [Ipswich], John Higginson [Salem], John Wilson [Med- 
 field], Jeremiah Hubbard [Topsfield], Samuel Phillips [Rowley], Joseph 
 Rowlandson [Lancaster], Seaborn Cotton [Hampton, N. H.], John Hale 
 [Beverly.] 
 
 Note 19. Page 11. 
 
 Almost immediately after his call to the pastoral office in the new or 
 third church, and before his installation, measures were taken to obtain for 
 him an able colleague. Among the papers of the church is a letter dated 
 Nov. 8, 1669, addressed to Mr. John Hull one of the members, who, it 
 seems, was about to take a voyage to England, signed by Mr. Thatcher and 
 twenty seven brethren of the church, requesting Mr. Hull, when he should 
 arrive in the mother country, to 'inquire after and seek out and get for 
 them some able, orthodox, godly man, in esteem and request among the 
 pious and wise hearted among those of the Congregational way, to be join- 
 ed with the Rev. Mr. Thatcher in the work of the ministry among them.' 
 There is also a recommendation of Mr. Hull and his object to the Congre- 
 gational ministers and churches in England, dated Nov. 4,1669, and signed 
 by nineteen of the ministers then in the colony. Whether Mr. Hull actu- 
 ally went to England at that time does not appear: but it is certain no col- 
 league was obtained from that country for Mr. Thatcher. 
 
 Note 20. Page 12. 
 
 The account I have given of Mr. Thatcher is compiled chiefly from the 
 life of him by Cotton Mather, Magnalia, Book 3, p. 148, and from the noti- 
 ces of him in Eliot's and Allen's Biographical Dictionaries. My authority, 
 for the assertion that "he was among the most popular preachers in the 
 colony," is the following, which I met with in 1 Histor. Collections, viii, 
 278. "In Chalmers' Political Annals there is a curious paper concerning 
 the inhabitants of this government, taken from New England entries in the 
 Plantation Office, entitled 'Observations made by the curious on N. E. about 
 
85 
 
 the year 1073, which wns given to Randolph for his direction, that he may 
 
 {>rove or disprove them.' " [One of the statements in this paper is the fol- 
 owing.] "Among the ministers the most popular are Mr. Thatcher, Mr. 
 Oxenbridge, Mr. I ligginBon." 
 
 Mr. Thatcher was twice married, May 11, 1(543, to a daughter of Mr. 
 Ralph Partridge, minister of Duxbury; and, to a second wife, in Boston. 
 He left children, from whom there have been numerous descendants. 
 
 Cotton Mather in his life of Mr. Thatcher says, "He was very watchful 
 over the souls of his people, and careful to preserve them from errors as 
 well as vices. Rut of all errors, he discovered an antipathy unto none more 
 than that sink of all errors, Quakerism;" against which, he says, he "employ- 
 ed a most fervent zeal;" not, so far as appears, in promoting what has been 
 called their persecution by the civil power, but by employing his talents and 
 influence in exposing their errors and counteracting their efforts to spread 
 their fanatical opinions and disorderly practices.* 
 
 This statement introduces a subject in relation to which great injustice 
 has been done to the fathers of New England. 'They fled from persecution 
 themselves,' it is said, 'and then persecuted to banishment and to death the 
 poor Quakers! what inconsistency, what cruelty, what wickedness!' Those 
 who say such things, it is presumed, have before their minds the orderly, in- 
 dustrious, respectable Quakers of the present day, and, in their ignorance, 
 have not a doubt but that the sentence of condemnation they have pronounced 
 upon their pious fathers is perfectly just. But is it so? We shall not attempt 
 to justify the conduct referred to. With Cotton Mather (Magnalia, Book 7, 
 p. 23) we say, "If any man will appear in the vindication of it, let him do as 
 he please; for my part, I will not. I am verily persuaded, these miserable 
 Quakers would, in a little while, (as we have now seen) have come to noth- 
 ing, if the civil magistrates had not inflicted any civil penalty upon them." 
 But is there no extenuation, no apology? Let a few of the facts be impartial- 
 ly considered. 1. The law of October 1658, which enacted "that all Quakers 
 who should return into the jurisdiction after banishment, should be punished 
 with death," (and under which four persons, and only four, were executed,) 
 met with great, and at first successful opposition, being rejected by the 
 Deputies, and afterwards on reconsideration passed by a majority of one 
 only. And "it was with reluctance" that it "was carried into execution. "t 
 
 2. In Virginia a law was passed, in March 1G59, 60, which "subjected all 
 masters of vessels to a penalty of £100 sterling for each Quaker brought by 
 them into the colony; and all Quakers were to be imprisoned without bail 
 or mainprize till they found sufficient security to depart the colony; they 
 were to be proceeded against as contumacious of the laws and magistracy 
 and punished accordingly; and, in case they came a third time into the col- 
 ony, they were to be prosecuted as felons; and all persons were prohibited, 
 under the penalty of £100 sterling, from entertaining them, or permitting 
 their assembling in or near their houses; and no person was to dispose of or 
 publish any books or pamphlets containing the tenets of their religion. 
 Under the Virginia law no capital punishment ever took place;"! but, we 
 see, it was not because the Legislature had not prescribed such a penalty. 
 The spirit of the age is, then, to bear most of the blame of the persecutions 
 in Massachusetts. But, 3., the Quakers of that period were an entirely dif- 
 ferent people from those of the present day; the conduct of many of them 
 was turbulent and extremely indecent, such as would now incur very severe 
 «ivil penalties. They were in the habit of "ordinarily saying among the 
 people, 'We deny thy Christ. We deny thy God, which thou callest Father, 
 Son and Spirit. Thy Bible is the word of the Devil.' " They in writing and 
 speech denounced "all earthly powers, parliaments, laws, charters, magis- 
 trates and princes." When questioned by the magistrates, "they gave rude 
 and contemptuous answers," and "railed at and reviled the governor, and 
 ethers with him, in the public streets. In repeated instances, they came into 
 congregations, and called out to the minister in the time of public worship, 
 ■declaring their preaching &c. to be an abomination to the Lord." "Thomas 
 
 * See Magnalia, Rnok 5, p. 151. 
 
 t Hutchinson, i, 198. 
 
 t Cluistian Spectator for 1830, pp. 265, 2C6. 
 
86 
 
 Newhouse went into the Meeting House at Boston, with a couple of glass 
 bottles, and broke them before the congregation, and threatened, 'Thus 
 will the Lord break you in pieces.' Another time M. Brewster came in [to 
 the South Meeting House] with her face smeared and as black as a coal. 
 Deborah Wilson went through the streets of Salem, naked as she came into 
 the world." "Two women of their sect came stark naked as ever they 
 were born into our public assemblies." — These statements, which I have 
 taken from Hutchinson (i, 196 — 204) and Cotton Mather, (Magnalia, Book 
 7, pp.23, 24,) I am told are fully confirmed in a treatise, which I have not 
 been able to procure, entitled New England Judged, by George Bishop, a 
 Quaker. 
 
 Now let the candid reader say, whether the difference of treatment which 
 persons so conducting would receive in this age, would not be attributable, 
 chiefly, if not entirely, to the generally milder spirit of the laws now than 
 at the period under review. 
 
 'But then,' it is said, 'the fathers fined, imprisoned and banished the 
 Baptists, in 1665 and onward.' True: and their conduct in this particular, 
 we exceedingly regret, and wholly disapprove. But let it be recollected 
 what disorders the Anabaptists had created in Germany (see Mosheim's Eel. 
 Hist. Cent. xvi. Chap. 3. Sect. 3. Part 2.); and that it is testified that "the 
 General Court were afraid lest matters might at last, from small beginnings, 
 grow into a new Munster Tragedy." (Magnalia, Book 7, p. 27.) In their 
 act, they expressly assign as a motive of their proceeding, a fear that the 
 scenes of Munster might be repeated here. — We object not to any one's 
 temperately and candidly expressing his disapprobation of the conduct of 
 the fathers in persecuting different sects. But we must insist, that no man 
 will suffer himself to rail at them for it, at least until, upon an impartial 
 view of the whole case, he arrives at an assurance, that, in the same age and 
 in precisely in the same circumstances, he would have acted more consist- 
 ently with the civil and religious rights of men. 
 
 Note 21. Page 14. 
 
 The quotations in the account I have given of Mr. Willard, are from the 
 funeral sermon by his colleague Mr. Pemberton, and from Eliot's and Al- 
 len's Biographical Dictionaries. The following additional particulars in 
 relation to him may be interesting to the reader. 
 
 He was the third son of Maj. Simon Willard, sometime "a member of the 
 Council, and at the head of the militia." Rev. Mr. Willard was born at 
 Concord, Mass., Jan. 31, 1640. He married Abigail Sherman, Aug. 8, 
 1664, and Eunice Tyng about 1679; and at his decease left a widow and 
 a large family of children, whose descendants are numerous at this day. 
 Accounts of the family may be seen in Farmer's Genealogical Register, 
 and in the Historical Collections, published at Concord, N. H. in 1822, 
 No. 3. 
 
 The following anecdote is given, 1. Mass. Histor. Coll. viii, 182, in proof 
 of the excellence of his delivery. It is in a "History of Eastham." Re- 
 ferring to Mr. Treat, one of the ministers of that town, the matter of whose 
 sermons is stated to have been "excellent" but greatly "injured by the 
 badness of his manner," the writer observes, "After his marriage with the 
 daughter of Mr. Willard, he was sometimes invited by that gentleman to 
 preach in his pulpit. Mr. Willard possessed an agreeable delivery and 
 harmonious voice; and though he did not gain much reputation by his 
 Body of Divinity,* which is frequently sneered at, particularly by those 
 who have not read it, yet, in his sermons are strength of thought and energy 
 of language. The natural consequence was that he was generally admired. 
 Mr. Treat having preached one of his best discourses to the congrega- 
 tion of his father-in-law, in his usual unhappy manner, excited universal 
 disgust, and several nice judges waited on Mr. Willard, and begged that 
 
 * To explain this remark, the reader need only be informed, that the writer of the History 
 of Eastham was decidedly anti-evangelical in his religious opinions. That the remark is 
 unfounded, at least as applicable to many years after the preparation and publication of the 
 Body of Divinity, will be proved in the course of this Note. 
 
87 
 
 Mr. Treat, who was a worthy, pious man, it was true, but a wretched 
 
 Treacher, might never be invited into his pulpit again. To this request 
 Ir. Willard made no reply: but he desired his son-in-law to lend him the 
 discourse; which being lel't with him, he delivered it, without alteration, 
 to his people, a few weeks after. The hearers were charmed. They flew 
 to Mr. Willard, and requested a copy for the press. 'See the difference,' 
 they cried, 'between yourself and your son-in-law. Vou have preached a 
 sermon on the same text as Mr. Treat's; but whilst his was contemptible, 
 yours was excellent.' " 
 
 The following is the principal authority for the statement I have made 
 respecting the part he took in relation to the proceedings respecting witch- 
 craft. The extracts are from Mr. Thomas Brattle's "Account of the witch- 
 crafts, in the county of Essex in 1092," inserted in 1 Mass. Histor. Coll. v, 01. 
 "Although the chief judge, and several of the other judges, be very zealous 
 for these proceedings, yet this you may take for a truth, that there are 
 several about the Bay, men for understanding, judgment and piety, inferior 
 to few, if any, in N. E., that do utterly condemn the said proceedings, and do 
 freely deliver their judgment in the case to be this, viz. that these methods 
 will utterly ruin and undo poor JV. E. I shall nominate some of them to you, 
 viz. the Hon. Simon Bradstreet, Esq., our late governor; the Hon. Thomas 
 Danforth, Esq., our late deputy governor, the ltev. Mr. Increase Mather, and 
 the Rev. Samuel Willard," &c. pp. 74, 75. Again he says, "I cannot but 
 highly applaud, and think it our duty to be very thankful for, the endeav- 
 ors of several elders, whose lips I think should preserve knowledge, and 
 whose counsel should, I think, have been more regarded, in a case of this 
 nature, than it has yet been. In particular, I cannot but think very hon- 
 orably of the endeavors of a Rev. person in Boston, whose good affection 
 to his country in general, and spiritual relation to three of the judges in 
 particular, has made him very solicitous and industrious in this matter: and 
 1 am fully persuaded that, had his notions and proposals been hearkened to 
 and followed, when these troubles were in their birth, in an ordinary way, 
 they never would have grown unto the height which they now have. He has, 
 as yet, met with little but unkindness, abuse and reproach from many men; 
 but, I trust, that, in after times, his wisdom and service will find a more 
 universal acknowledgment; and if not, his reward is with the Lord." pp. 76, 
 77. This undoubtedly refers to Mr. Willard, for Stoughton the chief judge, 
 and Sewall and Winthrop, judges, were members of his church. Bently in 
 his account of Salem, IMass. Histor. Coll. vi, referring to the witchcraft pro- 
 ceedings, and having mentioned Mr. English and his wife, very respectable 
 inhabitants of Salem, as having been arrested and "confined in Arnold jail 
 in Boston till the time of trial," says, they "were relieved by the generous 
 favor of Messrs. Willard and Moody."* "They assisted Mr. English and his 
 wife in removing to New York, and recommended them to Governor Fletch- 
 er, who paid them every attention." Mr. Pemberton in his funeral sermon 
 says of Mr. Willard, "It ought never to be forgotten, with what prudence, 
 courage and zeal, he appeared for the good of this people, in that dark and 
 mysterious season, when we were assaulted from the invisible world. And 
 how singularly instrumental he was in discovering the cheats and delusions 
 of Satan, which had stained our land with blood, and did threaten to deluge 
 it with all manner of woes." From a statement in the Magnalia, Book vi, 
 p. 67, it appears, that Mr. Willard had had something to do with persons sup- 
 posed to be bewitched many years before. The author is giving an account 
 of a woman who, he says, was "manifestly" under a dasmoniacal influence, 
 at Groton, in 1671. Among the strange things related of her is the follow- 
 ing, "The chief things that the daemon spoke were horrid railings against 
 the godly minister of the town." It seems too that he was once named by 
 one of the accusers at Salem. Calef states, in his account, that "one of 
 the accusers cried out publicly of Mr. Willard minister in Boston, as af- 
 flicting of her; she was sent out of the court, and it was told about she 
 was mistaken in the person." A full account of these remarkable proceed- 
 ings may be seen in "The Wonders of the Invisible World Displayed, 
 
 * jtey* Jo shua Moody of Portsmouth N. H., then residing in Boston, and preaching to the 
 
88 
 
 by Robert Calef;" and in Hutchinson's History, ii, 15 — 61. Much rid- 
 icule has been heaped upon our fathers for these proceedings. But it 
 should be recollected that similar occurrences had been much more general 
 in England not long before, where "more" were "put to death" as witches 
 "in a single county, in a short space of time, than have suffered" for this 
 alleged crime "in all New England from the first settlement;"* that such 
 men as Lord Chief Justice Hale sanctioned and participated in those pro- 
 ceedings; and that "the contagion," as it has been appropriately called, 
 undoubtedly spread to New England from the mother country. It was one 
 of those aberrations of imagination and judgment which sometimes per- 
 vade and agitate whole communities; which we contemplate with wonder, 
 but cannot explain. 
 
 Of the numerous evidences I have met with of the honorable and affec- 
 tionate estimation in which Mr. Willard was held by his congregation and 
 by the public, I can allow myself space for the insertion of only the follow- 
 ing. From Judge Sewall's Journal. "Lord's day, Sept. 29, 1700. Mr. Wil- 
 lard, by reason of sickness, keeps house." "Oct. 8, 1700. Is a fast at 
 ye new Meeting House, to pray for Mr. Willard's life. Mr. Colman, 
 Wardsworth, pray. Mr. Pemberton preaches, Phillip, i, 24. Mr. Allen, 
 Cotton Mather, pray. 20th Psalm, two stanzas and i sung, L. . Lieut. Gov., 
 Mr. Russel, Cook, Addington, Em. Hutchinson, Townsend, there. Mr. 
 Fisk, Danforth, Walter, Brattle, out of town. Pretty considerable congre- 
 gation, it being so sudden, and first intended in private." "Nov. 21, 1700. 
 Day of public thanksgiving. At 3 past meridn. Mr. Willard comes abroad, 
 and prays, to the great refreshment of ye congregation. This ye first time 
 since his sickness. In ye evening I made these verses on it, viz. 
 
 As Joseph let his brethren see , 
 
 Simeon, both alive and free, 
 
 So Jesus brings forth Samuel, 
 
 To tune our hearts to praise him well. 
 
 Thus He with beams of cheerful light, 
 
 Corrects the darkness of our night; 
 
 His grace assists us, in this wise, 
 
 To seise, and bind the sacrifice." 
 
 "Monday, Aug. 11, 1707. Mr. Willard goes to Cambridge to expound, 
 but finds few scholars come together; and moreover, was himself taken ill 
 there, which obliged him to come from thence before prayer time. Tuesday, 
 August 12, between 6 and 7, I visited Mr. Willard, to see how his journey 
 and labour at ye college had agreed with him; and he surprised me with ye 
 above account; told me of a great pain in his head and sickness at his stom- 
 ach, and that he believ'd he was near his end. I mention'd the business of 
 the college. He desired me to do his message by word of mouth. Quickly 
 after I left Mr. Willard, he fell very sick, and had three sore convulsion 
 fits, to our great sorrow and amazement. Thursday, Aug. 14. When ye 
 Govr. enquired after Mr. Willard, I acquainted the Govr. and Council 
 yt Mr. Willard was not capable of doing the college work another year; he 
 thanked ym for yr acceptance of his service, and reward. Govr. and Coun- 
 cil order'd Mr. Winthrop and Brown to visit the Revd. Mr. Willard, and 
 thank him for his good service the six years past. Sent down for concur- 
 rence, and Depts. to name persons to join in yr thanks and condolence. 
 Depts. concur; and nominate ye Revd. Mr. Nehemiah Hobart to officiate . 
 in ye mean time, till Octr. next. This ye Govr. and Council did not ac- 
 cept; and so nothing was done."t "Sept. 12. Mehetabel Thurston tells 
 me Mr. Willard was taken very sick. I hoped it might go off, and went to 
 dinner. When I came there, Mr. Pemberton was at prayer, near conclud- 
 ing. A pretty many in the chamber. After prayer, many went out. I 
 staid and sat down; and, in a few minutes, saw my dear pastor expire. It 
 was a little after two, just abt. two hours from his being taken. It was 
 
 * The whole number executed during the prevalence of what is commonly called "the 
 Salem witchcraft" was nineteen. 
 
 | All the accounts I have seen of Mr. Willard say, that he continued in his Vice-presiden- 
 cy till his death. The last extract from Judge Sewall's journal proves this to be incorrect. 
 He resigned, and his resignation was accepted, a month before his death. 
 
89 
 
 very surprising. The doctors were in another room consulting what to doe. 
 He administered the Lord's Supper and baptized ;i child last Lord's day; 
 did it with suitable voice, affection, fluency; did not preach. Septr. lltn, 
 he went to lecture ami heard Mr. Pierpont. At even, siTHM'd much better 
 than had been lately. "Pis thought culling his finger might bring on that 
 tumultuous passion yt carried him away. There was a doleful cry in the 
 house." — In Rev. Dr. Sewall's journal is the following account of hie 
 death and burial. "17(17, Sept. 18. Sfe Rev. Mr. \\ Mara, after he had cut 
 his finger whle eating oysters, went up to his study, called liis wife, thank- 
 ed her for her kindness, pray d God to bless ym all; yn fell into a convul- 
 sion, about noon, wch, in two hours time (plus, minus,) dispatcht him, to 
 ye great grief and sorrow of all good men." "15. JMr. Willard is buried. 
 Ye members of ye college, ye Corporation, &.c. go before ye corpse. We 
 all have gloves. A vast body of spectators. He is laid in our tomb. I 
 went down into it. Ye dead cry, Memento mori." 
 
 The preface to Mr. Willard 's Body of Divinity, by his successors Sewall 
 and Prince in 1725, commences thus: "The late reverend' and learned au- 
 thor of the following Lectures has been so universally and justly admired 
 and celebrated in these parts of the world, for his eminent capacity, piety, 
 wisdom, his deep and perspicuous insight into the most difficult points of 
 divinity, and his most judicious and accurate manner of expressing and 
 clearing, as well as most useful application of them, that there's no need of 
 our setting forth his character, either for the information of his countrymen, 
 or their inducement to peruse the large composure that now presents it- 
 self to their view. We need only say, ''Tis Mr. Jl'il lard's,' and 'tis enough 
 to recommend it to their high respect and diligent attention; and that it falls 
 not short of his other excellent performances, which, as well as his rare ac- 
 complishments and conduct while alive, havejdeservedly gained him so great 
 a fame and esteem among us." The Rev. John Barnard, in his "Sketch of em- 
 inent Ministers in N. E.," in a letter to Dr. Stiles, (1 Mass. Hist. Coll. x. 167.) 
 says of Mr. Willard, "He was a hard student, of great learning for that day, 
 of a clear head, solid judgment, excellent both in preaching and in prayer, 
 an exemplary Christian, pleasant in conversation, whose name is had in re- 
 membrance among us, and his works praise him." His writings, especially 
 his Body of Divinity, were in high repute long after his death. A writer 
 in the Panoplist for 1806, on "the Neglect of the old Divines," after men- 
 tioning the great value of the writings of Owen, Baxter, Leighton, Flavel, 
 and Bunyan, continues thus, "Our own country was by no means deficient, 
 even at the early period mentioned, in divines of the same general charac- 
 ter. Among a variety of others, we may distinguish Willard, who has 
 illustrated all the capital topics of theology, with a degree of sagacity, judg- 
 ment and learning, which entitle his name and writings to affectionate and 
 lasting veneration." Catalogues of Mr. Willard's works may be seen 
 in Eliot and Allen. 
 
 Note 22. Page 15. 
 
 It is as follows. The direction. "These fore ye Revnd. Mr. Saml. Wil- 
 lard, Teacher to ye 3d. Church in Boston. To be communicated to ye 
 church." The letter. "Revnd. Sr. These are only to informe yr. self and 
 church of the underwritten Generall Court's Ansr. and order, not doubting 
 of yr. and their obedience and complyance therewith at the time, re- 
 mayning Your friend and servant. Ewd. Rawson, Secty. 
 
 Boston, 11th, July 1769. 
 
 At a Generall Court held at Boston, 28th of May, 1679: In ansr. to a 
 motion made by some of the Reverend elders, that there might be a conven- 
 ing of the Elders and messengers of the churches in the form of a Synod, 
 fore the revisall of the platforme of discipline agreed upon by ye churches 
 1647; and what else may appeare necessary for the preventing schisms, 
 heresies, profaneness, and the establishment of the churches in the faith 
 and order of the Gospel: This Court doe approve of the said motion; and 
 order their assembling for the ends aforesaid, on the second Wednesday in 
 September next, at Boston. And the Secretary is required to give season- 
 able notice hereof to the several churches. And it is further ordered that 
 12 
 
90 
 
 the charge of this meeting shall be borne by the churches respectively. 
 By order of the Court. Edwd. Rawson, Sectry. 
 
 Questions given in, were. 1. Quest. What are the evils that have pro- 
 voked the Lord to bring his judgments on New England? 2. Quest. 
 What is to be done that so those evils may be reformed?" — The request was 
 complied with by this church. The first church in Boston seems to have 
 had some apprehensions that this Synod was designed to have a bearing up- 
 on them, and their proceedings, towards the Third Church, and in regard to 
 the result of the former Synod, to which they had not conformed since the 
 call of Mr. Davenport. They therefore acceded to this proposal in the fol- 
 lowing terms, "Aug. 5, 1G79, Voted by ye Church, upon an order of ye 
 Generall Court to send Elders and Messengers to a Synod to meet the 2d, 
 4th day in Septr. Tho we doe not see light for ye calling of a Synod att 
 this time, yett, yr being one called, yt wt good there is or may bee mo- 
 tioned may bee encouraged, and evill prevented by or testimony , wee are wil- 
 ling to send or messengers to it: Tho wtever is there determined, wee 
 looke upon and judge to bee no further binding to us yn the light of God's 
 word is yxby cleared to or consciences." Records of the First Church, p. 39. 
 
 Note 23. Page 16. 
 
 It is as follows. "June 29,1680. Ye church renewed covenant, as followeth. 
 Wee who, through ye exceeding riches of ye grace and providence of God, 
 do continue to be a church of Christ, being now assembled in ye holy pres- 
 ence of God, in the name of ye Lord Jesus Christ, after humble confession 
 of or manifold breaches of ye covenant before ye Lord or God, and earnest 
 supplication for pardoning mercy through ye blood of Christ, and deep ac- 
 knowledgmt of or great unworthinesse to be owned to be ye Lord's cove- 
 nant people; also acknowledging or own inability to keep covenant with 
 God, or to performe any spirituall dutye, unlesse ye Lord Jesus do enable 
 us thereto by his Spirit dwelling in us; and being awfully sensible yt it is 
 a dreadfull thing for sinfull dust and ashes personally to transact with ye in- 
 finitelye glorious majesty of heaven and earth: we do, in humble confidence 
 of his gracious assistance and acceptance through Christ, each one of us for 
 orselves, and joyntly as a church of ye living God, explicitly renew or cov- 
 enant with God and one wth another, in maner and forme following, i. e. 
 
 We do give up orselves to yt God whose name alone is Jehovah, Father, 
 Son and Holy Ghost, ye one only true and living God, and to or blessed Lord 
 Jesus Christ, as or only blessed Savior, Prophet, Priest, and King over or 
 souls, and only Mediator of ye Covenant of Grace; promising, by ye helpe 
 of his Spirit and grace, to cleave unto God as or chiefe good, and to ye Lord 
 Jesus Christ by faith and Gospel-obedience, as becometh his covenant 
 people, forever. 
 
 We do also give up or offspring to God in Jesus Christ, avouching ye 
 Lord to be or God and ye God of or children, and orselves with or children 
 to be his people; humbly adoring ye grace of God, yt we and or offspring 
 with us may be looked upon to be ye Lord's. 
 
 We do also give up orselves one to another in ye Lord, and according to 
 ye will of God; freely covenanting and binding orselves to walke together 
 as a right ordered congregation and church of Christ, in all ye wayes of his 
 worship, according to ye holy rules of ye word of God, promising, in 
 brotherlye love, to watch over one another's soules faithfully, and to sub- 
 mit orselves to ye discipline and governmt of Christ in his Church, and 
 duly to attend all those ordinances which Christ hath instituted in his 
 Church, and comanded to be attended by his people, according to ye order 
 of ye Gospel, and degrees of comunion unto which we have attained, not 
 resting in measures attained, but pressing after all. 
 
 And whereas the Messengers of those churches who have met together 
 in ye name of Christ, to enquire into ye reason of God's controversye with 
 his people, have taken notice of many provoking evils and procuring causes 
 of ye judgments of God upon N. E.; so farre as we, or any one of us, have 
 bin guilty of provoking God by any sin therein discovered to us, we desire 
 from or hearts to bewaile it before ye Lord, and humbly to entreat for par- 
 doning mercy for ye sake of ye blood of ye everlasting covent.; and as an 
 expedient to reformation of those evils, or wtsoever else have provoked ye 
 
91 
 
 eyes of God's glory among us, we do freely engage and promise a9 in ye 
 presence of God, 
 
 First, yt we will (Christ helping) endcavr, every one of us, so to forme or 
 heart and life, by seeking to mortify e all or sins, and laboring to walk© 
 more closelye with God than ever yet we have done; and will continue to 
 worship God, in publick, private, secret, and this without formality or hy- 
 pocrisye; and more fully and faithfully than heretofore to discharge all cov- 
 enant dutyes one to another in church comunion. 
 
 Secondly, to walke before God in or houses wth a perfect heart; and yt 
 we will uphold ye worship of God therein continually, according as he in 
 his word doth require, both in respect of prayer and reading of ye Scrip- 
 tures, yt so ye word of God may dwell richly in us; and will do what in us 
 lyes to bring up or children for Christ, yt they may become such as they 
 yt have ye Lord's name put upon them by a solemn dedication to God in 
 Christ ought to be; and will therefore, (as need shall be) catechise, exhort 
 and charge ym, to fear ye Lord, and endeavr to set an holy example before 
 ym, and be much in prayer for yr conversion and salvation. 
 
 Thirdly, to endeavr to be pure frm ye sins of ye times, especially those 
 sins which have bin by ye late Synod solemnly declared and evidenced to 
 be ye evils yt have brought ye judgmts of God up N. E.; and in or place 
 to endeavr the suppression thereof, and be carefull so to walke as yt wee 
 may not give occasion to others to sin or speake evill of or holy profession. 
 
 Now, yt we may observe and keep ys sacred covenant, and all ye branch- 
 es of it, inviolable forever, we desire to deny orselves and depend wholly 
 upon ye power of ye eternall Spirit of grace, on ye free mercy of God, and 
 merit of Christ Jesus; and where we shall faile, there to waite upon ye Lord 
 Jesus for pardon, acceptance and healing, for his name's sake. 
 
 This covenant was solemnly acknowledged and engaged in by the whole 
 church, June 2d, 1680." 
 
 Note 24. Page 1G. 
 
 In the letter to the Bishop of London, already referred to in note (w) p. 8, 
 after the statement there quoted respecting the dissentions between the 
 First and the Third Churches, he proceeds, "But now, heering of my pro- 
 posals for ministers to be sent over, (for they have very good correspond- 
 ancy with some of the clarks of the Council,) they are joyned together, 
 about a fortnight ago, and pray to God, to confound the devices of all who 
 disturbe their peace and liberties." And in other parts of the letter he says, 
 "In my attendance on your Lordship, I often expressed that some able min- 
 isters might be appoynted to performe the offices of the Church with us. 
 The maine obstacle was, how they should be ma'netayned. I did formerly, 
 and doe now propose, that a part of that money sent over hither and pre- 
 tended to be expended amongst the Indians, may be ordered to goe towards 
 that charge." "Since we are heere immediately under your Lordship's 
 care, I with more freedom press for able and sober ministers, and we will 
 contribute largely to their maintenance; but one thing will mainely helpe, 
 when no marriages hereafter shall be allowed lawfull but such as are 
 made by the ministers of the Church of England." Hutchinson's Collec- 
 tion, pp. 532, 531, 533. 
 
 Note 25. Page 17. 
 
 "The following extracts," says the historian of the First Church (p. 130.) 
 "which are copied exactly from her records, will shew the formal, cautious, 
 yet frank and generous manner, in which the reconciliation was begun and 
 completed. 
 
 "At a meeting of the First Church in Boston, Apr. 23, 1682. 
 
 "A motion to the South Church. 
 
 "Question. Whether you be willing, keeping the rule in its intireness, 
 and not revoking your testimony thereto, with that rule of church order, 
 "which we have proposed assent unto, and is published, as the judgment of 
 the churches of Newengland platform of discipline, Chapt. 13th throughout, 
 to forgive and forget all offences, as respecting ourselves, that, we judge, 
 have justly been taken at our dissenting brethren? 
 
92 
 
 "Supposing this pass in the Old Church. 
 
 "Question. Will it not be expedient, that it be lovingly presented to the 
 dissenting brethren, and that society, by a meet person or persons, and that 
 they be desired to signify by writing their approbation of that rule, and, 
 judging any deviation from it to be irregular, and, if the return be accepta- 
 ble, that it will be recorded by both, in memory of an happy issue of that 
 uncomfortable and long breach, and the beginning of our desired peace, 
 which the Lord grant. Amen. 
 
 "Voted in the affirmative together." 
 
 "Letter from the Third Church in Boston in return to the above motion." 
 
 "Worshipful, reverend, and beloved. 
 
 "As we cannot but with grief acknowledge the great evil that there is in 
 divisions, from the sad experience which we have had of the dangerous in- 
 fluence which the distance betwixt you and us hath had in this land, so we 
 desire heartily to acknowledge the goodness of God in according your hearts 
 to look towards a pacification, and with thankfulness to adopt, at your 
 hands, the kind tender of reconciliation made unto us, to the furthering 
 whereof God forbid that we should wilfully put any obstruction; we rather 
 desire to put all the hands we have to the accepting of it; as being sensible 
 of the truth of what is intimated, 2 Sam. ii. 26. That 'if the sword devour 
 forever, it will be bitterness in the end.' 
 
 "As for the condition of accommodation, which hath been presented to us 
 from yourselves by the worshipful Samuel Howell, esq. and the Reverend 
 Mr. Allen, we are fully and freely ready to subscribe it. And, as we have 
 publickly, and particularly in the last synod, acknowledged the platform of 
 church discipline, which was agreed upon by the elders and messengers of 
 the churches, to be for the substance of it orthodox, so we do now in particu- 
 lar approve, what we do believe, the thirteenth chapter of that book through- 
 out to be according to rule and the mind of God in his word, respecting the 
 case therein treated of, and that any deviation therefrom is irregular, and 
 wherein any of our sinful infirmities have been grievous to all or any of 
 your church, we ask forgiveness both of God and of yourselves; and desire 
 daily to pray, 'What we know not teach thou us, and if we have done 
 amiss, we will do so no more.' For ourselves we are heartily content, that 
 all things, wherein we judge ourselves to have been aggrieved cease [and] 
 be buried in oblivion. 
 
 "The God of grace direct you to a good and happy issuing of the great 
 affair, which you have so candidly begun, and cover all the failings of his 
 people under the robe of Christ's righteousness, granting unto us all the 
 blessings of the gospel of peace, and to yourselves the blessedness of peace- 
 makers! 
 
 "So pray, worshipful, reverend, and beloved, your brethren in the lord 
 Jesus Christ, SAMUEL WILLARD, 
 
 in the name and with the free and full vote 
 of the brethren of the third gathered church 
 in Boston. 
 
 To the Rev. Mr. James Mle.n, teacher, and 
 Mr. John Wiswall, ruling elder, of the 
 first gathered church in Boston. These, 
 
 To be communicated to the church. 
 
 "Letter from the First Church in Boston to the Third. 
 
 "At a meeting of the First Church of Christ in Boston, May 7, 1682. 
 
 "Honoured, worshipful, reverend, beloved in the Lord. 
 
 "We have received your return by the worshipful Mr. John Hull, esquire, 
 and the Reverend Mr. Samuel Willard, to our motion to hear, wherein you 
 express your thankful reception and full concurrence with the condition of 
 accommodation therein mentioned, which we declare to be acceptable to us. 
 And, wherein our sinful infirmities have been grievous to you or any of 
 your church, we mutually ask forgiveness of God and you. And desire all 
 offences we judge have been given us, may be forgiven and forgotten, de- 
 siring to forgive others, even as we believe God for Christ's sake hath for- 
 given us. 
 
 "And we further entreat, that both oxir motion and your return and this 
 conclusion may be recorded with you, as it shallbe with us, in memory of a 
 happy issue of our uncomfortable dispute and the way of our peace. 
 
93 
 
 "Now the God of peace, that brought again from the dead our lord Jesus 
 Christ, that great shepherd of the sheep, by the blood of the everlasting 
 covenant, make you perfect in every good work to do his will, working in 
 you that which is most well pleasing in liis Bight, 
 
 "So pray, honoured, reverend, beloved, your brethren in the faith and 
 fellowship of the gospel, JAM IIS ALLEN. 
 
 JOHN WISWALL. 
 
 "With the full and unanimous consent uf the brethren." 
 
 The author of the Magnalia adds to his account of the reconciliation 
 quoted in the sermon, "The two churches, however, continued still their 
 various dispositions to the propositions of the Synod [in regard to baptism 
 and church membership]; and it is well known that the example of Boston 
 has, from the beginning, as the prophets once intimated of Jerusalem, had 
 no small efficacy upon all the land." Book 5, p. 83. The First Church at 
 last, however, it appears from their records, p. 120, voted, March 3, 1730,31, 
 to conform to "the general practice." 
 
 Note 26. Page 17. 
 How Mr. RatclifFe was supported I have not learned. The following pro- 
 posal on that subject, in a letter from Randolph to the Archbishop of Can- 
 terbury written during Mr. Dudley's presidency, shews the views and 
 wishes of the men then in power. "Of the president and eighteen men- 
 bers of the Council, there is only myself, since Mr. Mason's departure for 
 England, that is of the church of England. It was never intended that the 
 charge should be supported by myself and some few others of our commu- 
 nion. I humbly represent to your Grace, that the three Meeting-houses in 
 Boston might pay twenty shillings a week each, out of their contributions, 
 towards defraying of our church charges, that sum being less per annum than 
 each of their ministers receive. Thus much relating to the affairs of our 
 church." Hutch, i, 350, note. 
 
 Note 27. Page 18. 
 
 The time of the Governor's ceasing to occupy the South Meeting House 
 is no where mentioned, so far as I have learned. I conclude that he occu- 
 pied it till his deposition, in April 1680, because I find notices of his using 
 it when in town till near that time; and it appears (Snow's Hist, of Boston, 
 p. 102) that the first house erected here for Episcopal worship was finished 
 about July in that year. 
 
 The authority for the statements in relation to this tyrannical proceed- 
 ing is the journal of Judge Sewall. It will be interesting to the reader 
 to peruse his notices of those transactions. They are as follows. "1686, 
 Wednesday May 26. Mr. RatclifFe ye minister waits on ye Council. 
 Mr. Mason and Randolph propose yt he may have one of ye three 
 houses to preach in. That is denyed; and he is granted the east end of ye 
 Town House, where the Deputies used io meet, until those who desire his 
 ministry shall provide a fitter place." "Sabbath Deer. 10," [mentions Sir 
 Edmund A ndros' arrival in the harbor.] "Monday, Dec. 20th." [describes 
 the Governor's landing, publishing his commission, swearing the Council, 
 &c. Then adds,] "It seems speaks to ye ministers in the Library abt. 
 accomodation as to a Meetinghouse, yt might so contrive the time as one 
 house might serve two assemblies." "Tuesday Deer. 21. There is a meet- 
 ing at Mr. Allen's of ye ministers and four of each congregation, to con- 
 sider what answer to give to ye Govr.; and 'twas agreed yt could not 
 with a good conscience consent yt our Meetinghouses should be made use 
 of for ye Comonprayer worship." "Deer. 22. In ye evening Mr. Mather 
 and Willard thorouly discoursed his Excellency about ye Meetinghouses, 
 in great plainess, shewing they could not consent. This was at his lodging 
 at Madame Taylor's. He seems to say will not impose." "March 23. 
 The Govr. sends Mr. Randolph for the keys of our Meetingh., that may 
 say prayers there. Mr. Eliot, Frarye, Oliver, Savage, Davis and myself 
 wait on his Excellency, shew that ye land and House is ours, and that we 
 
94 
 
 can't consent to part with it to such use; exhibit an extract of Mrs. Nor- 
 ton's deed, and how 'twas built by particular persons, as Hull, Oliver, £100 
 a piece, &c." "Friday March 25, 1687. The Govr. has service in ye South 
 Meetinghouse. Godm* Needham, tho' had resolved to the contrary, 
 was prevailed upon to ring ye bell and open ye door, at the Governour's 
 command; one Smith and Hill, joinor and shoemaker, being very busy 
 about it.t Mr. Jno. Usher was there, whether at ye very beginning or no 
 I can't tell." "March 29. N. Last sabbath day, March 27, Govr. and his 
 retinue met in our Meetingh. at eleven; broke off past two, bee. of ye 
 sacrament and Mr. Clark's long sermon, though we were apointed to 
 come half hour past one; so 'twas a sad sight to see how full ye street 
 was with people gazing and moving to and fro, bee. had not entrance into 
 ye house." "Monday, Apr. 4. In ye even. Mr. Willard, Eliot, Frary and 
 self have great debate about our meeting for the Lord's Supper." "Tues- 
 day May 10. Mr. Bullivant having been acquainted that May 15th was 
 our sacrament day; he wrote to Mr. Willard, that he had acquainted those 
 principally concerned, and 'twas judged very improper and inconvenient 
 for the Govr. and his to be at any other house, it being Whitsunday, and 
 they must have ye communion; and yt 'twas expected should leave off by 
 12, and not return again till they rung ye bell, that might have time to 
 dispose of ye elements. So, remembering how long they were at Easter, 
 we were afraid 'twould breed much confusion in the afternoon, and so, on 
 Wednesday, concluded not to have our sacrament, for saw 'twas in vain to 
 urge their promise." "Wednesday June 1. A private fast of the South 
 Chh. was kept at our house. Mr. Willard pray'd and preach'd in ye morn. 
 Mr. Cotton Mather pray'd first in ye afternoon; Mr. Moody preach'd and 
 pray'd. Mr. Willard dismiss'd with a blessing. Mr. Willard's text, Deut. 
 32. 36. For the Lord shall judge his people, &c. Mr. Moody's text, Ps. 46. 
 10. Be still, &c. Occasion of the fast was ye putting off of ye sacra- 
 ment ye last term, and the difficult circumstances our Chh. in above 
 others, regarding the Chh. of England's meeting in it." "Sabbath June 
 12. Lord's Super at ye South Chh. But Chh. of England go not to any 
 other house: yet little hindrance to us, save as to ringing the first bell, and 
 straitning ye deacons in removal of ye table." "Octr. 16. Had ye sacra- 
 ment to-day at ye North Chh. Mr. Ratcliffe also had ye sacrament, and 
 sent to Mr. Willard yesterday to leave off sooner; to which Mr. Willard 
 not consenting, Govr. sent for him in ye night." "Friday Febr. 10, 
 1687, 8. Between 4 and 5 I went to ye funeral of ye Lady Andros, having 
 been invited by ye Clark of ye South Company. Between 7 and 8, 
 (lychnsi illuminating ye cloudy air) the corpse was carried into the herse 
 drawn by six horses, the soldiers making a guard from ye Governour's 
 house down ye Prison lane to ye South MHouse; there taken out and 
 carried in at ye western dore, and set in ye alley before ye pulpit, with six 
 mourning women by it. House made light with candles and torches. 
 Was a great noise and clamour to keej) people out of ye House, yt might 
 not rush in too soon. I went home. The ministers turn'd in to Mr. 
 Willard's." "Satterday, Apr. 14. Mr. West comes to Mr. Willard from ye 
 Govr. to speak to him to begin at 8 in ye morn., and says this shall be ye 
 last time, they will build a house. We begin about half past 8, yet the 
 people come pretty roundly together. 'Twas Easter-day, and the Lord's 
 Super with us too." "June 25. Mr. Topliff and Mr. Grecian goe to his 
 Excellency, and expostulat with him about his design of meeting first on 
 sabbath-days in our Meetinghouse, Satterday June 23. Capt. Frary and I 
 goe to his Excellency at ye Secretarie's office, and there desir'd j't he 
 would not alter his time of meeting, and yt Mr. Willard consented to no 
 
 * Goodman was used as Mr. is now. 
 
 t Hutchinson, referring to this proceeding of Andros (i. 356.) says, "He threatened to shut 
 up the doors if he was refused, arid to punish any man who gave two pence towards the 
 support of a nonconformist minister." This latter threat and other things of a similar 
 character, it seems, were not wholly without influence, for, says Hutchinson in a note p. 
 357, "Mr. Willard writes to Mr. Mather (then in England) July 10, 1688, 'Discouragements 
 upon the hearts of the ministers increase, by reason that a liceucious people take the advan- 
 tage of a liberty to withhold raaintinance from them.' " 
 
 J Lychnus, a lamp. 
 
95 
 
 such thing, neither did he consent, that 'twas in his power so to doe. Mr. 
 West said, lie went not to ask l\lr. Willard leave. His Excellency 
 ask'd who the House belong'd to. We told him ye title to ye House was 
 on record. His Excel, turn'd to Mr. Graham, and sd ., Mr. Attorney, we 
 will have yt looked into. Govr. sd. if Mr. Willard not ye parson, so great 
 an assembly must be considr'd. We sd. he was master of the assembly, 
 but had no power to dispose of ye House; neither had others, for the deed 
 expressed the use 'twas to be put to. Govr. complaint! of our long 
 staying sabbath-day senight; sd. 'twas the Lord's Super, and had promised 
 to go to some other House on such dayes. Mr. Randolph sd. we knew of 
 no such promise; and the Govr. seem'd angry, and said he would not so 
 break his word for all the Massachusetts colony; and therefore, to avoid 
 mistakes, must give in writing what we had to say. We answered, Mr. 
 Randolph brought not any writing to those he spake to. Govr. sd. we 
 went off from ye Old Chh. against ye governmt, and the land ye House 
 stood on was bought clandestinely, and yt one should say he would defend 
 ye work with his company of soldiers. Mention'd folks backwardness to 
 give, and the unreasonableness, because if any stinking, filthy thing were 
 in the House, we would give something to have it carried out; but would 
 not give to build them an House.* Said, came from England to avoid 
 such and such things, therefore could not give to set ym up here; and ye 
 Bishops would have thought strange to have been ask'd to contribute 
 towards setting up ye New-England Churches. Govr. said, God willing, 
 they would begin at eight in the morning, and have done by nine. We sd. 
 'twould hardly be so in ye winter. Mr. Graham sd., if they had ye service 
 by candle light, what was that to any; and yt ye service appointed by ye 
 Chh. for morning could not be hd. after noon, Sabbath June 24. They 
 have done before nine in ye morn., and about quarter after one in ye 
 afternoon: so we have very convenient time. July 1. Govr. takes his old 
 time agin, after our coming out, and Sir Wm. Phips' chaplain preaches. 
 We were a little hurried and disappointed in ye morning, ye bell ringing 
 about quarter before nine." "Satterday, Octr. 27. His Excellency goes off 
 to Charlestown, and so to Dunstable." "Oct. 28. Lord's Super at ye 
 South Chh. N. It seems ye Govr. took Mr. Ratcliffe; so met not at all 
 distinct in our House this day. Several of them with vis in ye afternoon." 
 [Nov. 22, 1688. Judge Sewall sailed for England, where he remained till 
 after the deposition of Andros.] 
 
 Note 28. Page 20. 
 The quotations in the account I have given of Mr. Pemberton, are from 
 the funeral sermons by Dr. Sewall and Dr. Coleman, and Eliot's and 
 Allen's Biographical Dictionaries. He married, June 12, 1701, "Mrs. Mary 
 Clark," who survived him, and afterwards married Mr. Henry Lloyd of 
 Long Island, father of Dr. James Lloyd of Boston. Mr. P. left four 
 children, three sons and one daughter, descendants of whom are now 
 living, some of them members of the Old South Church. — Judge Sewall's 
 account of the ordination of Mr. Pemberton is as follows. "Wednesday 
 Augt. 28, 1700. Mr. E. Pemberton is ordained. He preached. Then Mr. 
 Willard preached. Mr. Willard gave ye charge. He, Mr. I. Mather and 
 Mr. Allen laid on hands. Mr. I. Mather gave the Right-hand of fellow- 
 ship. Mr. Wigglesworth and Mr. Torry were in ye pulpit; Mr. Hubbard of 
 Ipswich and many ministers below. A very great assembly. All was so 
 managed as, I hope, does bode well, that the blessing of God will accom- 
 pany him and us." — Judge Sewall's account of the last sickness, death and 
 burial of Mr. Pemberton is as follows. "1716-17, Feb. 8. Mr. Pemberton 
 
 * The Governor probably intended this remark as a hit at Judge Sewall, in allusion to a 
 transaction thus narrated in his journal under a previous date. "March 28, 1688, Capt. 
 Davis spake to me for land to set a Chh. on. I told htm could not, would not put Mr. 
 Cotton's land to such an use, and besides 'twas entailed. After, Mr. Randolph saw me, 
 and had me to his house, to see the landscps of Oxford Colleges and halls: left me with Mr. 
 Ratcliffe, who spake to me for land at Cotton Hill for a Chh. wh. were going to build. I 
 told him I could not; first, because I would not set up that which ye people of N. E. came 
 over to avoid, 2dly, ye land was entail'd. In after discourse I mention'd chiefly the cross 
 in baptism, and holy dayes." 
 
96 
 
 is very sick. I visited him in his little bedroom next the study." "Feb. 
 11. A number of the church meet at Mr. Sewall's, and pray for Mr. Pem- 
 berton. Mr. Wadsworth, Dr. Cotton Mather, Mr. Colman, Mr. Webb, Mr. 
 Cooper, Mr. Sewall in the west room. Ps. 41. 1 — 4. sung." "Feb. 13, 
 Susan brings word yt Mr. Pemberton had a good night, was much better, 
 Yet, after noon, am sent for to him as approaching his end. "When come, 
 was finishing his will. Then I went in to him. He called me to sit down 
 by him, held me by ye hand, and spake pertinently to me, tho' had some 
 difficulty to hear him. Mr. Sewall pray'd fervently; and, quickly after, he 
 expired, bolster'd up in his bed, about three quarters past 3 afternoon, in 
 the best chamber. The Lord sanctify it to me and all." "Feb. 18. Mr. 
 Pemberton is buried, between 4 and 5, in Mr. Willard's tomb. Bearers, Mr. 
 John Leverett President, Dr. Cotton Mather, Mr. Wadsworth, Colman, 
 Mr. Sewall, Webb, Dr. Increase Mather." — A list of Mr. Pemberton's 
 publications may be seen in Allen's Biograph. Diet. 
 
 Note 29. Page 21. 
 The votes of the South Church making the offer of the House, &c. to 
 the First Church at this time, are not preserved in the records of the 
 former. They, and the letter which communicated them, were, however, 
 entered on the records of the First Church, where they remain, p. 102. 
 They are as follows. 
 
 "Boston, October 12, 1711. 
 
 "Reverend Gentlemen, 
 
 "The church of Christ, which I stand related to, having considered the 
 present dispersion of your flock, through the holy hand of God, in the late 
 desolation of their meeting-house, thought it a proper and necessary ex- 
 pression of their christian love and regards, to yourselves and flock, to pass 
 the votes, a copy of which I now send you, according to their desire, 
 which you may communicate to your church, if you think proper. The 
 votes were passed with the greatest unanimity and readiness. It will be to 
 the last degree pleasing to us to have the advantage of your gifts and 
 graces in every article desired. The last vote, which invites you to ad- 
 minister the special ordinances with us, in your turns, we hope, will be 
 agreeable to your church; for sure we are, it is a point of fellowship justi- 
 fiable by the first and strictest principles of these churches. 
 
 "The allwise God has holy ends, which he is carrying on by the present 
 dark dispensation your people are under; and, if it may but be serviceable 
 to advance the spirit of unity among these churches of Christ in this town, 
 whereby we shall be better qualified for the society of the assembly of the 
 first born above, we shall all have reason to bless and adore the holy provi- 
 dence of heaven. 
 
 "May our gracious God speedily and peaceably repair your desolations, 
 building up and beautifying your church with greater measures of his Holy 
 Spirit; may all under your charge be your crown and joy in the day of 
 Christ. This, reverend brethren, shall always be the prayer of your affec- 
 tionate brother, EBENEZER PFMBERTON. 
 
 "At the meeting of the church in the south part of Boston, October 7th, 
 it was voted, that the Rev. Mr. Bridge and Mr. Wadsworth, pastors of the 
 First Church in Boston, be desired, during the present dispersion of their 
 flock, to carry on alternately one half of the work of preaching in this con- 
 gregation. 
 
 "That the deacons of this church make the same weekly allowance to 
 them for this service, that they do to our own pastor. 
 
 "That the Rev. Mr. Bridge and Mr. Wadsworth be desired also to take 
 their turns in the administration of baptism and the Lord's supper with us. 
 
 EBENEZER PEMBERTON." 
 
 Note 30. Page 21. 
 For accounts of this distinguished and truly excellent man the reader is 
 referred to Eliot and Allen, and to Mr. Prince's funeral sermon. He was a 
 son of Henry Sewall, who came to this country in 1634, and made a plan- 
 
97 
 
 tat ion at Newbury. Samuel was graduated al Harvard College in 1671, 
 where lie continued to reside for some time after, studying theology. It 
 appears from his journal that lie preached a few times, and was invited to 
 \\ oodbridge, a town in New Jersey which had been settled by emigrants 
 from Newbury, to become their minister; but he was, says .Mr. Prince, "by 
 the call of Providence, diverted from the service of the Christian taberna- 
 cle." By his marriage, to the only child of Mr. John Hull, he obtained 
 an ample fortune, which, with his civil influence, Mr. Prince says, he 
 employed "for the glory of God and the advantage of men." He was 
 chosen an Assistant, and therefore, ex officio, judge of the superior Court, 
 in 1684, and continued in those offices till the new government was insti- 
 tuted in 1080". In 1092 he was appointed in the new charter one of the 
 Council, in which station he continued till 1725. He was made one of the 
 judges in 1692, and chief justice in 1718, of the Superior Court, and judge 
 of probate for Suffolk in 1715. These offices he resigned in 1728. He was 
 ••eminent for piety, wisdom and learning;" and "in all the relations of life 
 he exhibited the Christian virtues, and secured universal respect." "lie 
 was constant in his attendance on public Worship," and on private religious 
 meetings, and on the duties of family and secret devotion. He was dis- 
 tinguished in his day for his compassion towards the Indians and the 
 Negroes. As one of the Commissioners for the Society in England for 
 Propagating the Gospel, he exerted himself much for the promotion of the 
 Christianizing of the Natives, whom, he was somewhat inclined to be- 
 lieve descendants of the Ten tribes. Of his own substance, he built the 
 praying Indians (at Natick, I believe) a House of worship, which gave 
 Cotton Mather, in his Magnalia, occasion to apply to him the words of the 
 Elders of the Jews concerning the centurion, John 7. 5. "He loveth our 
 nation, and hath built us a synagogue." He uniformly espoused the cause 
 of the Indians in the Council, when the government seemed ready hastily 
 or unjustly to make war against them, or to carry any oppressive measure 
 in relation to them into effect;* and they are often mentioned, in the 
 records of his private fasts, as subjects of his prayers. He reprobated the 
 practice of enslaving Negroes, and, some time between 1700 and 1710, 
 published a book or pamphlet, entitled "The Selling of Joseph," in which 
 he advocated the rights of this much abused portion of our race. He also 
 published "An Answer to Queries respecting America, 1600; Proposals 
 touching the Accomplishment of the Prophecies, 4to. 1713; and Phae- 
 nomina Apocalyptica, &c, or a description of the new heavens and the 
 new earth, 4to. 2d. edit. 1727. — He made a profession of religion July 8, 
 1677; joining the South Church, of which he continued a member, and 
 "one of its greatest ornaments," till his death, Jan. 1, 1730. He left seven 
 manuscript volumes of a journal and copies of letters, from which, as the 
 reader has observed, I have derived material aid in preparing this sketch, 
 and which have been of great use to several of our antiquaries and 
 historians. His descendants are numerous, some of them still connected 
 with the Old South Church, of which one was long a pastor, and two have 
 been deacons, viz. his grandson, Samuel Sewall, and his great, great grand- 
 son, the late Josiah Salisbury. It is worthy of remark that, from 1692, the 
 date of the charter of William and Mary, to 1814, a period of 122 years, a 
 seat in the Supreme Court of Judicature in Massachusetts has been occu- 
 pied by some member of this family 84 years, viz. by Samuel, eldest son of 
 Henry Sewall, as already described, 36 years; by Stephen, son of Stephen, 
 youngest son of Henry, appointed judge 1739, and died chief justice 1760, 
 21 years; by David, grandson of John, second son of Henry, appointed 
 judge 1777, and resigned 1790, when he was made Judge of the District 
 Court of the United States, which office he held till 1818, 13 years; and by 
 Samuel, great grandson of Samuel, eldest son of Henry, chosen judge in 
 1800, chief justice early in 1814, and died suddenly in June of that year, 
 while holding Court at Wiscasset, Me., 14 years: in all, 84 years. To this 
 it may be added that Jonathan Sewall, a descendant of Stephen, second 
 son of Henry, was appointed Attorney General of Mass., in 1767, which 
 office he held till he left the country, a refugee, about 1775; he was 
 
 * See Hutch, ii. 269. 
 
 13 
 
98 
 
 afterwards appointed chief justice of the King's court in Lower Canada, 
 which station he held till his death, and has been succeeded in it by his son. 
 
 Note 31. Page 22. 
 The quotations in the account I have given of Dr. Sewall are from Eliot 
 and Allen. Dr. Chauncey preached his funeral sermon, which was pub- 
 lished. The following particulars in addition to those mentioned in the 
 sermon will be interesting to the reader. His baptism is thus noticed in 
 his father's journal. "1688, Augt. 19th. In ye afternoon Mr. Willard, 
 after sermon, baptized my young son; whom I named Joseph, in hopes of 
 the accomplishment of the prophecy, Ezek. 37th, and such like, and not 
 out of respect to any relation, or other person, except ye first Joseph." — 
 He joined the church at Cambridge, while residing at the college. Of his 
 private journal at least five volumes are preserved, four 12mo. in the Old 
 South library, and one 4to. belonging to his descendant, the Rev. Samuel 
 Sewall of Burlington. Of his ordination the following account is given in 
 his father's journal. "1713. Sept. 16. Was a very comfortable day for the 
 ordination. Begun a little after ten m. Dr. Cotton Mather begun with 
 prayer, excellently; concluded about ye bell-ringing for eleven. My son 
 preached from 1 Cor. iii. 7. 'So then neither is he that planteth any thing,' 
 &c. Was a very great assembly. Were Elders and messengers from 9 
 churches, North, Old, Colman's, Cambridge, Charlestown, Roxbury, Dor- 
 chester, Milton, Weymouth. Twelve ministers sat at the table by the 
 pulpit. Mr. Pemberton made an august speech, shewing the validity and 
 antiquity of New-English ordinations. Then, having made his way, went 
 on, ask'd, as customary, if any had to say agt. ye ordaining the person. 
 Took the Ch's hand vote. Ch. sat in the gallery. Then declared, the 
 Elders and messengers had desired the ministers of Boston to lay on hands. 
 (Mr. Bridge was indisposed and not there.) Dr. Increase Mather, Dr. 
 Cotton Mather, Mr. Benjamin Wadsworth, Mr. Ebenezer Pemberton, and 
 Mr. Benjamin Colman laid on hands. Then Mr. Pemberton prayed, or- 
 dained, and gave the charge, excellently. Then Dr. Increase Mather made 
 a notable speech, gave the right-hand-of-fellowship, and prayed. Mr. Pem- 
 berton directed the three and twentieth psalm to be sung. The person 
 now ordained dismissed the congregation with blessing. The chief enter- 
 tainment was at Mr. Pemberton's; but was considerable elsewhere, two 
 tables at our house." — In 1731 the Rev. Mr. Sewall received the degree of 
 doctor of divinity from the university of Glasgow, and was appointed a 
 corresponding member of "the Society in Scotland for Promoting Christian 
 Knowledge." He was also appointed one of the commissioners, by the 
 hon. corporation in London "for the Propagation of the Gospel in New 
 England and parts adjacent." He was a fellow of the corporation of Har- 
 vard College from 1728 to 1765. He was married, Oct. 29, 1713, to "Mrs. 
 Elizabeth Wally," who died before her husband. Only one of his children 
 survived him, a son, Samuel, who was a deacon of the Old South Church 
 from 1763 to 1771. — A list of Dr. Se wall's publications may be seen in 
 Allen's Biograph. Diet. 
 
 Note 32. Page 23. 
 This portion of Mr. Prince's library was "delivered over to the Histori- 
 cal Society, to be, by them, carefully kept in their room in Boston, and 
 under their care, for the use of the Old South Church and Society, said 
 Historical Society and the public, upon the terms and conditions follow- 
 ing, viz. 1. Said Tracts, Manuscripts and Treatises shall always be kept 
 by said Historical Society safely, in apartments by themselves in their room 
 in Boston, and a fair record of the disposition and situation of the same 
 so kept by said Historical Society that the said Old South church and so- 
 ciety may always know where, and in what situation, the same are, and 
 may always have access to said record. And over the place where the said 
 Tracts, Manuscripts and Treatises are or shall be kept, the said Historical 
 Society shall always keep inscribed, in fair legible letters, the following 
 inscription, 'The Donation of the Rev. Mr. Prince to the Old 
 South Church and Society.' 2. The Pastor or Pastors of the Old South 
 
99 
 
 church and society shall, at all times hereafter, have a right and liberty to 
 inspect or use, or take away for inspection or use, any of raid Tracts, 
 Manuscripts or Treatises, leaving a receipt for the same with said Histori- 
 cal Society, to return the same after the purpose for which the same 
 were taken away has been answered. And :my member of the said Old 
 South church and society shall have like right and liberty, under like 
 conditions and for like purposes, producing to said Historical Society a 
 written order therefor signed by the pastor or pastors of the said Old South 
 church and society. 3. The Old South church and society shall, at any 
 time hereafter, have a right to receive and take back from said Histori- 
 cal Society said Tracts, Manuscripts and Treatises, whenever, by theii 
 vote, at any meeting of said church and society, they shall so vote and 
 determine." Records of the Old South church and congregation, vol. 1, 
 p. 238. 
 
 Note 33. Page 23. 
 At the same meeting the church and congregation voted, "That yese 
 Psalms be sung without reading line by line as has been usual; except on 
 evening lectures and on extraordinary occasions wn ye assembly can't be 
 generally furnished with books." — The title of this book is as follows, "The 
 Psalms, Hymns and Spiritual Songs of the Old and New Testament, faith- 
 fully translated into English metre. Being the New England Psalm Book 
 revised and improved; by an endeavour after a yet nearer approach to the 
 inspired original, as well as to the rules of poetry. With an addition of 
 fifty other Hymns on the most important subjects of Christianity; with 
 their titles placed in order, from the fall of angels and men to heaven 
 after the General Judgment." — The first settlers of New England used 
 Sternhold and Hopkins' Version of the Psalms. With this, however, the 
 ministers were not satisfied, "not so much," says Neal, "on account of their 
 poetry, as because they had perverted the text in a great many places." 
 The ministers, therefore, "set themselves," says Mr. Prince in the preface 
 to his Revisal, "to translate the Psalms and other Scripture Songs into 
 English metre, as near as possible to the inspired original. They committed 
 this work especially to the Rev. Mr. Richard Mather of Dorchester, the 
 Rev. Mr. Thomas Weld and the Rev. Mr. John Eliot of Roxbury; well 
 acquainted with the Hebrew, in which the Old Testament, and with the 
 Greeke, in which the New, were originally written. They finished the 
 Psalms in 1G40; which were first printed by Mr. Day, that year, at our 
 Cambridge; and had the honour of being the first book printed in North 
 America, and, as far as 1 find, in this whole new world. I have seen anoth- 
 er edition in 1647, (and I conclude at Cambridge too, there being no other 
 press in New England then,) with some amendments. But for a further 
 improvement it was committed to the Rev. Mr. Henry Dunstar, President 
 of Harvard College, one of the greatest masters of the Oriental languages 
 that has been known in these ends of the earth; who was helped as to the 
 poetry by Mr. Richard Lyon, an ingenious gentleman, probably brought up at 
 one of the universities in England, sent over by Sir Henry Mildway as a tutor 
 to his son at Harvard College, and resided in Mr. Dunstar's house. In two 
 or three years they seem to have completed it, with the addition of the other 
 songs in Scripture. And they not only had the happiness of approaching 
 nearer to the inspired original than all other versions in English rhyme, 
 but in many places of excelling them in simplicity of style, and in affectino- 
 terms, being the words of God which more strongly touch the soul. On 
 which accounts I found in England it was by some eminent congregations 
 preferred to all others in their public worship, even down to 1717, when I 
 last left that part of the British kingdom." Of the character of this version 
 Neal speaks thus in his History of New England published in 1719. "After 
 all, if we compare it with those that have since been published in the 
 world, it must be acknowledged to be a mean performance. It keeps pretty 
 close indeed to the English prose, but has very little beauty or elegance in 
 it; the lines being frequently eke'd out with a great many insignificant par- 
 ticles, for the sake of the rhyme; and 'tis but a weak apology that the transla- 
 tors offer for themselves when they say that 'we must consider that God's 
 altar needs not our polishings,' as if it were more eligible to sing the praise 
 
100 
 
 of God in barbarous verse, than in more exact and elegant composures." 
 (i, 207.) And Mr. Prince in his preface speaks of the New England Version 
 as in danger of being "wholly laid aside in our chuiches, on account of the 
 flatnesses in divers places." — He thus describes the method he pursued in 
 performing his "Improvement." "I. I collected all the different versions in 
 English metre I could find, which are above 30, and I think all but 2; and 
 comparing the 1st Psalm in them, both with the prose version in our English 
 Bibles and with the Hebrew, I found about 20 took too great liberty to vary 
 from the original; and selected 12, including the New England, as keeping 
 nearer; to which I added another chiefly for some of the poetry. II. My 
 endeavour then was to gain all the sentiments, especially the great, sublime 
 and most important in the original. And in order to this, 1st. I read over 
 the whole Psalm in our English Bible, with the instructive margin. 2d. 
 I labored to put myself in the same external circumstance and internal case, 
 and to have the same sensations and views, with the Psalmist. 3d. I read 
 every verse (1) in the said English Bible: and, having the Polyglot Bible 
 before me, (2) in the Hebrew with Montanus' Interlineary, (3) the Septua- 
 gint, (4) the Chaldee, (5) the ancient Latin, (6 and 7) the Latin versions of 
 the Syriac and Arabic, (8) Castalio, (9) Tremelius and Junius, (10) Ains- 
 woith, (11) De Muis. 4th. When 1 met with difficulty, I searched the fol- 
 lowing famous Lexicons, (1) Avenarius, (2) Schindler, (3) Pagnine and Mer- 
 cer, (4 & 5) Buxtorf's 2 Lexicons, viz. Hebrew and Chaldaic, &c. (6) Leigh, 
 (7) Castellus, (8) Bythner, (9) Martin Albert. As also the interpretations 
 of Moiler, Tremelius, Glassius, Ainsworth. De Muis, Hammond, Pool's Sy- 
 nopsis, Patrick, and others. All this only to gain the sentiments; and then, 
 III. I looked into the New England as the groundwork, and then into the 
 12 other metrical versions in their order, and comparing them; in honour to 
 the word of God, which demands the best, I tho't it my duty to use the best 
 words or lines in them so far as they give the nearest sense of the original 
 and are most musical, and when they fail in either, to endeavor a further 
 improvement." The words JAH, Hallelujah, Amen, when they occur 
 in the original, he carefully preserves. The word Jehovah, he always 
 writes either JEHOVAH or LORD, in large capitals. Wherever the word 
 Monai, whose proper meaning is expressed hy the word Lord, occurs in the 
 original, he inserts Lord, in Italic. Wherever is the word Elohim, he al- 
 ways writes GOD or Gods in capitals; and for the other names of God, as 
 El and its derivatives, he writes God, in Roman characters and not in cap- 
 itals; and wherever the word Messiah occurs in the Hebrew, he retains 
 the word, or inserts Christ. He has also inserted notes, "some for the satis- 
 faction of the learned, the rest for the instruction of others, that they 
 may not sing in uncertainty or meer amusement, but with understanding. 
 A star* signifies — It is so in LTebrew according to all the Lexicons. In such 
 marks as these [ ] are brief explications I tho't convenient to be inserted 
 for the clearer view of the sense, as in some titles &c." He began the work 
 April 29, 1755, and "thro' multitudes of avocations, interruptions and in- 
 firmities," finished it March 20, 1757. I have found in the Old South li- 
 brary, and there now lies before me, the very copy of the New England 
 version which he made use of in preparing his Improvement, with the vari- 
 ous changes he made written with a pen.t — I have inserted the above ac- 
 count of Mr. Prince's Improvement, not only because it was proper to give 
 the reader some knowledge of a book once used in the praises of this con- 
 gregation, but also and chiefly to exhibit its wonderful author. With such 
 carefulness, fidelity and patience did he prosecute all his studies. His in- 
 dustry was perfectly astonishing. The labor of preparing his Chronolog- 
 ical History was enough for one diligent student during many years; most 
 of the books in his immense library contain notes, which indicate that he 
 had read them; he kept up a familiarity with ancient and modern langua- 
 ges; constantly carried on a very extensive correspondence; his sermons 
 were all written out with care, and he performed his full share of other 
 ministerial duties. Says Dr. Chauncey in his "Sketch of eminent Minis- 
 
 t This Improvement of Mr. Prince was used in public worship by the Old South Society 
 till October 1786, when Watts was substituted. 
 
101 
 
 tera in N. E." (1 Mass. Histor. Collections, x, 104.) speaking of Mr. Prince, 
 "I do not know of any one that had more learning among us, excepting 
 Doct. Cotton Mather; and it was extensive, as was also his genius. He pos- 
 sessed all the intellectual powers in a degree far beyond what is common. 
 He may be justly characterized as one of our great men; thougli he would 
 have been much greater, had he not been apt to give too much credit, es- 
 pecially to surprising stories. Another imperfection that was really hurtful 
 to him was, a strange disposition to regard more, in multitudes of instances, 
 the circumstances of things, and sometimes minute and trifling ones, than 
 the things themselves. 1 could, from my own acquaintance with him, give 
 many instances of this. But, these things notwithstanding, he deserves to 
 be remembered with honor." 
 
 Note 34. Page 24. 
 
 The quotations in the account of Mr. Prince are from Dr. Sewall's funeral 
 sermon; and from Eliot and Allen. He was born at Sandwich, May 15, 
 1687. Allen in his Biograph. Diet, says he was a descendant of Thomas 
 Prince, sometime governor of the Plymouth colony; but this is an error. 
 There now lies before me a manuscript volume of the Rev. Mr. Prince, in 
 which he gives his descent as follows: he was the fourth son of Samuel 
 Prince, Esq. of Sandwich, who was son of Elder John Prince of Hull, who 
 came over in 1633, settled first at Watertown, and was the eldest son of 
 the Rev. Mr. John Prince of East Shefibrd in Berkshire in England, who 
 "was born of honorable parents, educated in the university of Oxford, was 
 one of the Puritan ministers of the Church of England, who in part 
 conformed, and found great friends to protect him in omitting the more 
 offensive ceremonies as long as he lived. '' 
 
 The churches invited to assist in Mr. Prince's ordination were "the Old 
 Chh., the North Chh., the Chh. in Brattle Street, and the New North Chh. 
 of this town, the Chh. in Charlestown, the Chh. in Cambridge, and the First 
 Chh. in Roxbury." The account of the ordination in Judge Sewall's 
 journal is as follows. "1718, Octr. 1. Ordination of Mr. Thomas Prince. Mr. 
 Wardsworth began with prayer, very well, about i past ten. Mr. Prince 
 preached from Heb. 13: 17. Mr. Sewall prayed. Dr. Incr. Mather ask'd if 
 any had to object; ask'd the Chh. vote, who were in the gallery fronting the 
 pulpit; and ask'd Mr. Prince's acceptance of ye call. Dr. Increase Mather, 
 Dr. Cotton Mather, Mr. Wardsworth, Colman, Sewall, lay yr hands on his 
 head. Dr. Incr. Mather prays, gives the charge, prays agen. Dr. Cotton 
 Mather gives the right hand of fellowship. Dr. Incr. Mather, when he 
 declared whm. the Elders and messengers had appointed to do it, said it 
 was a good practise. Sung Psal. 68. 17 — 20; and Mr. Prince gave the bless- 
 ing." — Mr. Prince was married Oct. 30, 1719, to "Mrs. Deborah Denny," 
 who survived him, and died June 1, 1766. Of their children, one son and 
 two daughters arrived at maturity, but only one of these, a daughter, sur- 
 vived their father, or was married, viz. Sarah, who, in 1759, married Mr. 
 Gill, afterwards Lieut. Governor, and died in August 1771, without children. 
 A list of Mr. Prince's publications is given in Allen's Biog. Diet. 
 
 Note 35. Page 25. 
 "People," says Mr. Prince (ii, 381.) "were then generally frighted, and 
 many awakened to such a sense of their duty as to offer themselves to our 
 communion; yet very few came to me then under deep convictions of their 
 unconverted and lost condition: nor did those who came to me then, come 
 so much with the enquiry, What shall we do to be saved? as to signify they 
 had a sense of their duty to come to the Lord's table, that they dare not stay 
 away any longer." And such laxness had then become prevalent amono- 
 the best ministers and churches in regard to admission of members, that 
 those who applied for admission with these views were received. Mr. Prince's 
 views on the subject are thus stated by himself, Christ. Hist, ii, 396. "As to 
 my own opinion, It seems to me, that where there is a thirst for Christ and 
 his spiritual benefits, that thirst is raised by the Spirit of Christ: And in 
 raising such a thirst, he qualifies for them, shows his readiness to satiate 
 it, invites, requires, and gives sufficient grounds for coming to him at these 
 
102 
 
 pipes of living waters; tho' we mayn't be sure whether this thirst arises 
 from a renewed heart or no: and thither therefore should we come with a 
 humble sense of our emptiness and un worthiness, and with our thirsty souls 
 reaching forth to Him, to receive from his open, offered and overflowing 
 fulness. If I am mistaken, I desire to see it." — Mr. Prince mentions (pp. 
 388, 389,) oth«jr scenes of terror, which were followed with scarcely any 
 permanent religious impressions. "On friday night July 30, 1742, at 
 the lecture in the South Church, near nine o'clock, being very dark, there 
 came on a very terrible storm of thunder and lightning: And, just as the 
 blessing was given, an amazing clap broke over the church with piercing 
 repetitions, which set many a shrieking, and the whole assembly into great 
 consternation: God then appeared 'terrible out of his high places; they 
 heard attentively the noise of his voice, and the sound that went out 
 of his mouth; he directed it under the whole heaven, and his lightning 
 to the ends of the earth; after it a voice roared, he thundered marvel- 
 lously with his voice; and at this the hearts of many (as Elihu's) trem- 
 bled, and were moved out of their places,' for near two hours together. 
 And yet, in all these displays of the majesty of God, and terrifying 
 apprehensions of danger of sudden destruction, neither in this surprising 
 night, nor in all the course of thirty years, [during which he had be- 
 fore said he had been a constant preacher in Old England and New, 
 and those who heard him had passed under many scenes of most dread- 
 ful tempests of thunder and lightning], have I scarce known any, by 
 these kinds of terrors, brought under genuine conviction. And what 
 minister has a voice like God, and who can thunder like him?* So on 
 Lord's day, Jane 3d last [1744] in our time of publick worship in the fore- 
 noon, when we had been about a quarter of an hour in prayer, the mighty 
 power of God came on with a surprising roar and earthquake; which made 
 the House, with all the galleries, to rock and tremble, with such a grating 
 noise as if the bricks were moving out of their places to come down and 
 bury us: which exceedingly disturbed the congregation, excited the 
 shrieks of many, put many on flying out, and the generality in motion. But 
 tho' many were greatly terrified, yet in a day or two their terrors seem'd to 
 vanish, and I know of but two or three seized Jjy convictions on this awful 
 occasion." 
 
 Note 36. Page 26. 
 
 Dr. Sewall gives, in his journal, the following account of this solemnity. 
 "This day was observ'd as a day of prayr. by the South Chh. and Con- 
 gregn., to humble ymselves before ye Ld. and ask his presence in ye diffi- 
 cult and momentous affair in wch yy are engag'd. A. M. Mr. Foxcroft be- 
 f an with prayr., P. M. Mr. Colman. A. M. Mr. Prince preach'd from Lam. 
 . 41. I prchd. P. M. from Ps. 127. 1. I hope we had ye tokens of G.'s 
 gracious presence with us. Ye congregation generally attended, and many 
 others with ym. I hope G. enabled me, in publick and private, to look 
 earnestly to him ys day. O L'd. hear, forge, and doe as ye matter may 
 require." 
 
 Note 37. Page 27. 
 
 The annexed draft is a copy of a plan of the "Pues~on ye Lower flore in 
 ye Metting House," evidently drawn soon after the building was finished 
 and the pews sold. Besides what is printed in this draft, in the orig- 
 inal are marked the dimensions and the price of each pew. The following 
 extract from the church records will further assist the reader in forming a 
 conception of the disposition of the congregation in the new edifice. "At 
 a meeting of the South Church in their Brick Meeting House,! Augt. 5 
 
 * He is replying to the objection to the revival, that the alleged convictions were mere 
 "religious frights or fears, produced by the mere natural or mechanical influence of terrible 
 words, sounds and gestures, moving tones, or boisterous ways of speaking;" which he 
 answers by showing that "conviction is quite another sort of thing." 
 
 t This was the first church meeting of which there is any record after the occupancy of 
 the new House. 
 
PLAN OF THE LOWER FLOOR OF THE OLD SOUTH MEETING HOUSE, IN BOSTON, 1730 Dimensions, 88 by 61 feet. 
 
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103 
 
 1730. Voted that the deacons he desir'd to procure some suitable person to 
 take the oversight of the children and servants in the galleries, and take 
 care that good order be maintained in time of divine worship; and that a 
 sufficient reward be allow'd for the encouragt. of such a person." 
 
 Many of the readers of this sketch will remember that in the diary of the 
 excellent David Braincrd is the following entry, made during his visit to 
 Boston a short time before hisdecease. "Lord's day, July 19, [1747.] I was 
 just able to attend public worship, being carried to the house of God in a 
 chaise. Heard Dr. Sewall preach, in the forenoon: partook of the Lord's 
 
 supper at this time In the afternoon, heard Mr. Prince preach." During 
 
 this visit, the reader will be gratified with knowing, this holy and devoted 
 missionary was kindly entertained at the house of Mr. Bromfield, then a 
 highly respectable member of the Old South Church; and on the Sabbath 
 referred to in the above extract, Brainerd sat in his pew, which was the 
 second wall pew on the left from the Milk Street door. 
 
 Note 38. Page 28. 
 The notices of this visit in Dr. Sewall's journal are as follows. "1740. 
 Septr. 18. In ye eveng. the Rev. Mr. Whitefield came to town. 19. He 
 preach'd at Dr. Colman's; wth us 20d, with great fervour. P. M. in ye 
 comn. 22. A. M. at Mr. Webb's. P. M. yre was a vast assembly at Mr. 
 Checkley's to hear him; but were thrown into great confusion from a 
 groundless imaginn. yt ye galleries gave way. Several were trod to death 
 as the croud press'd out of ye house. 3 died almost presently; 2 since of yr 
 wounds. I think a lad jump'd out of ye window, and was kill'd by ye fall. 
 Others are grievously wounded. O Ld sanctify ys awful rebuke. Mr. W. 
 preach'd in the comon. 28. Ld's day. Mr. Whitefd., havg. contind. preachg. 
 twice a day, somets, abroad, somets. in ye M. houses, preach'd agn. for us, 
 A. M., from Luke 19. 8, 9; wn, after service, yre was a collection made for 
 his Orphan House, amounting to ye sum of £544. P. M. at Dr. Colman's, 
 and a collection £470. O Ld. accept the offerings of yy people! 29. Mr. 
 Whitefield left ye town, preachg. twice a day as he went to York; preaching 
 also, and collecting, upon his return. Octr. 7, Mr. W. preach'd at ye New 
 North, collected £420. 9d. In our Meeting House, while Mr. Webb, 
 whose was ye lecture, in ye old — so grt were ye numburs. 20. P. M. in ye 
 comon, £200 collected. N. B. He preach'd my lecture a fortnight before in 
 ye usual place. 12. Ld's day, for us, A. M. fr. Jer. 23.6, grt. assembly. In 
 ye evng. Mr. W. field preach'd his farewell sermon in ye comon. fr. Phil. 1. 
 27, 8, to a vast assembly, suppos'd to be 20,000 or more. Blessed be G., I 
 hear of no hurt receiv'd, saving one or two fainting. 13d. He left the 
 town. It is wonderful to behold a young man (abt. 26) preaching thus 
 twice a day, wth grat earnestness, the Gospel of Christ. Many, partly 
 among ye youth, seem to be affected. O let good impressns, be fix'd, and 
 issue in a sound conversion. Let not our goodness be as ye morng. cloud! 
 O God, humble and quicken me! Enable me, yy ministers, yy people, to im- 
 prove aright this extraordinary dispensation! revive yy work among us! 
 Save yy people! I hope some of Mr. W. discourses were very affecting to 
 me. O Ld. teach me, yy people, to profit!" 
 
 Note 39. Page 29. 
 The history of the termination of this revival in Boston in 1740 — 42, is 
 exceedingly instructive.* It continued, says Mr. Prince, to "goon as above 
 described, without any lisp, as I remember, of a separation either in this 
 town or province, for above a year and a half after Mr. Whitefield left us, 
 till the end of June 1742." In that month the Rev. Mr. Davenport of Long- 
 Island, a chief promoter of the disorderly practices fallen into by a portion of 
 the professed friends of the revivals of that period, t came into this part of 
 the country. He arrived at Charlestown, friday evening June 25. "Lord's 
 
 ♦Christian History ii. 406, 407, 414. 
 
 t He afterwards deeply lamented liis errors, and published his "retractation." See Chris- 
 tian History ii. 236. 
 
104 
 
 day forenoon, he attended the public worship, and at the Lord's Table, 
 there; but the afternoon, stay'd at his lodgings, from an apprehension of 
 the ministers being unconverted, which greatly alarmed us. Monday after- 
 noon he came over the ferry to Boston." Instead of taking no notice of 
 him, and thus effectually discountenancing his irregularities, the ministers 
 of Boston, with the best intentions but most unhappily, pursued a course in 
 regard to him which at once attracted universal attention to him, awakened 
 a general desire to see and hear him, and contributed to procure for him 
 sympathy as a persecuted man. Being together at their regular Associa- 
 tional meeting on the afternoon that Mr. Davenport came over to Boston, 
 they "sent to signify that they should be glad to see him; whereupon he 
 presently came, and they had long and friendly conferences with him about 
 his conduct, on that and the following day. On thursday July 1., they 
 thought themselves obliged to publish a declaration of their judgment con- 
 cerning him;" in which, while they "own'd that he appeared to them to be 
 truly pious, and they hoped that God had used him as an instrument 
 of good to many souls," they bore their "testimony against" him in several 
 "particulars," on account of which, they declared that they "judged their 
 present duty not to invite him into their places of public worship." The re- 
 sult, as described by Mr. Prince was, what it is very strange men of so much 
 sagacity did not anticipate. "Upon publishing this declaration on friday, 
 many were offended: And some days after, Mr. Davenport thought himself 
 oblig'd to begin in his public exercises to declare against us also; naming 
 some as unconverted, representing the rest as Jehoshaphat in Ahab's army, 
 and exhorting the people to separate from us: which so diverted the minds 
 of many from being concern'd about their own conversion, to think and dis- 
 pute about the case of others, as not only seem'd to put an awful stop to their 
 awakening, but also on all sides to roil our passions, and provoke the Holy 
 Spirit, in a gradual and dreadful measure, to withdraw his influence. And 
 now a small number from some of our churches and congregations with- 
 drew, and met in a distinct society. The cry, What shall 1 do to be saved? 
 soon ceased to be heard. But few were added to the churches. The heav- 
 enly shower in Boston was over." 
 
 Note 40. Page 30. 
 
 During the united ministry of Sewall and Prince this church was engaged 
 with others in the discipline of the First Church in Salem. In the Cambridge 
 Platform. Chap. 15. Sect. 2. it is declared, "A third way of communion of 
 churches is by way of admonition; to wit, in case any publick offence be 
 found in a church, which they either discern not, or are slow in proceeding 
 to use the means for the removing and healing of.. ...In which case, if the 
 church that lieth under offence do not hearken to the church that admon- 
 ishes her, the church is to acquaint other neighbour churches with the of- 
 fence which the offending church still lieth under, together with the neglect 
 of the brotherly admonition given unto them; whereupon those other 
 churches are to join in seconding the admonition formerly given; and if still 
 the offending church continue in obstinacy and impenitency, they may for- 
 bear communion with them, and are to proceed to make use of the help of a 
 Synod or Council of neighbour churches walking orderly (if a greater can- 
 not conveniently be had) for their conviction. If they hearnot the Synod, the 
 synod having declared them to be obstinate, particular churches approving 
 and accepting the judgment of the synod, are to declare the sentence of non- 
 communion respectively concerning them;" &c. In 1730 or 31 there arose 
 great difficulties and divisions in the First Church in Salem. Jan. 30, 1733, the 
 Second Church in Boston received a letter from twenty-one brethren, the 
 minority of the church in Salem, entreating said church in Boston to "inquire 
 into the irregularities of the church in Salem, and (if need be) to exercise 
 discipline towards them, as laid down in the Platform." Having consider- 
 ed the subject at two different meetings, the Second Church in Boston voted, 
 Feb. 6, to send a letter to the church in Salem, proposing a conference with 
 delegates of the church in Boston. This letter was not favorabty received. 
 Feb. 20, delegates from the church in Boston went to Salem to inquire into 
 
105 
 
 the case, and on the next day signed and delivered a letter of admonition 
 which had been previously approved by the church in Boston. Mo notice 
 being taken of this letter and the divisions at Salem continuing, the Second 
 church in Boston, April '.». L 734, voted to invite the Third church in Boston, 
 the church at Rumney Marsh, the First church in Gloucester, and the 
 church in Ipswich, to join in seconding their admonition. The first three 
 churches appointed delegates to consider and act on the subject, who met 
 at Salem April 23, and the delegates of the Second church in Boston "laid 
 before them (lie slate of the case, with their proceedings in giving the first 
 admonition." The issue was a second admonition by the four churches. 
 This producing no good effect, the four churches invited seven and twenty 
 churches to unite in a Council "upon this important occasion." Nineteen 
 acceded to the proposal, and sent their pastors and delegates, who met at 
 vSalem, July 10. After patient inquiry, the Council declared the previous 
 proceedings to be regular; and being unable to obtain a conference with the 
 pastor and majority of the brethren of the church in Salem, they adopted a 
 letter of advice to them, and adjourned to Oct. 15. At the adjourned meet- 
 ing, finding that their letter of advice had been without effect, and all con- 
 ference being still refused by the pastor and majority of the Salem church, 
 the Council came to their result, Oct. 18, in which they "declare and pub- 
 lish, that the First church in Salem is become obstinate and impenitent in 
 scandal, and has justly exposed itself to a sentence of non-communion from 
 our several churches;" adding "that the churches to which we respectively 
 belong may, out of tenderness and compassion, delay to pronounce the sen- 
 tence of non-communion for the space of three months from this our declara- 
 tion." (See a Faithful Narrative of the Proceedings of the Ecclesiastical 
 Council convened at Salem in 1734.) The churches concerned waited more 
 than three months, but in vain; and at length proceeded formally to with- 
 draw communion from the church in Salem. The votes of this church in 
 taking this step are as follows, "Voted, (1) We approve and accept the judg- 
 ment and advice of the late Ecclesiastical Council, conven'd in Salem at the 
 desire of this and other churches, given in their result dated Salem, Oct. 
 18, 1734. (2) Agreeable to the advice of the said Council, we declare the 
 sentence of non-comunion concerning the Revd. Mr. Samuel Fiske and 
 his brethren of the First church in Salem, until they shall betake themselves 
 to the use of proper means of peace and healing, excepting those who are by 
 name excepted in the result aforesaid." The New North church, though 
 it had not been concerned in the previous steps, also passed sentence of non- 
 communion upon the Salem church, Feb. 28, 1735. (Eliot's Notices, p. 17.) 
 
 After several years, Mr. Fiske having been dismissed, the church in Salem 
 sent to the churches which had administered this discipline, "a letter of pen- 
 itent acknowledgment, entreating to be restored to communion;" in con- 
 sequence of which, the sentence of non-communion was taken off, by 
 the Second church in Boston, Oct. 1745;* by the New North, in the same 
 month; and by this church April 17, 1748. t 
 
 The following votes seem worthy of insertion in this place. "At a church 
 meeting, April 5, 1731, Voted (1) That in honour to his Excellency the 
 Governour, there be a decent canopy erected over his pew, and the charge 
 borne out of the church stock. (2) That the committee for building be de- 
 sir'd to take care of this affair, and see it accomplished as soon as conve- 
 niently may be. (3) Whereas the Hon. Col. Fitch hath oblig'd this church 
 with a new sett ofFlaggons, Voted, that three of the flaggons formerly used 
 be given to the church in Hopkinton, as a token of our brotherly respect and 
 love." "April 24, 1737. The brethren of the church stay'd, and Voted, 
 that the holy Scriptures be read in public after the first prayr., in the morn- 
 ing and afternoon: and that it be left to the discretion of the pastors, what 
 parts of Scripture to be read, and what to expound." This was doubtless 
 the introduction of the reading of the Scriptures in public worship in this 
 congregation; our fathers having long abstained from the commendable 
 practice, to be, in this respect as in others, as different as possible from the 
 
 * Ware's History of the Second Church, p. 52. 
 
 t The proceedings of this church in relation to the discipline of the church in Salem, mar 
 be seen in vol. i. of its records, pp. 69, 66, 67, 69, 70, 71, 108. 
 
 14 
 
106 
 
 Church of England, which requires the Scriptures to be read, and prescribes 
 the portions for every service. 
 
 Note 41. Page 31. 
 The churches invited to assist in Mr. Curaming's installation were, "ye 
 Old Chh., ye North Chh., ye Chh. in Brattle Street, ye New North, ye New 
 South, the Revd. Mr. Pemberton's, Mr. Mather's, Mr. Byles' Chhes. in ye 
 town; and ye First Chh. in Cambridge." — Mr. Cumming, after his settle- 
 ment in Boston, married Miss Goldthwait, daughter of Ezekiel Goldthwait, 
 Esq., many years Register of Deeds for the county of Suffolk. 
 
 Note 42. Page 31. 
 The churches invited to assist in Mr. Blair's installation were, "The Old 
 Church, the North church, the church in Brattle Street, the New South 
 Church, the Revd. Mr. Pemberton's, the New North, Revd. Mr. Mather's, 
 and Dr. Byles' churches, in this town." — Mr. Blair married, in 1769, Miss 
 Susan Shippen, daughter of William Shippen, M. D. the elder, an eminent 
 physician of Philadelphia. 
 
 Note 43. Page 33. 
 The churches invited to assist in this solemnity were, "in this town, the 
 Old church, the North church, the church in Brattle Street, the New South 
 Church, the Revd. Dr. Pemberton's, the New North Church, the Revd. 
 Mr. Mather's, and Doct. Byles'; also the Revd. Mr. Hooker's church at 
 North hampton, and the Revd. Mr. Searle's church at Stoneham." — Mr. 
 Bacon, after his settlement, married the widow of his predecessor, Mr. Cum- 
 ming. Mr. Hunt was never married. 
 
 Note 44. Page 33. 
 Forty two small folio pages of vol. 2, of the records are occupied with the 
 proceedings of the church in relation to the difficulties between them and 
 Mr. Bacon. In the testimonial given to him after his dismission it is stated, 
 "that the only difference which took place between Mr. Bacon and this 
 church, was that which related to the great doctrine of atonement and im- 
 putation, and the practice of administering baptism to the children of pa- 
 rents who own the covenant, but do not join in full communion." He found 
 consciencious difficulties in practicing on the half-way covenant. On the 
 other topic he held the views for a long time past prevalent among the 
 orthodox ministers and churches of New England: the committees of the 
 church, with whom a large majority concurred, in their reports and state- 
 ments on the subject, advocated limited atonement, and used language in 
 relation to imputation which would seem to imply that they considered the 
 sins of the elect as having been literally transferred to Christ, and his suf- 
 ferings and obedience literally transferred to believers. That they could 
 have really meant this seems impossible, yet if they did not, there was, in 
 regard to imputation, no real difference between them and Mr. Bacon. A 
 careful perusal of the whole proceedings has strongly impressed my mind 
 with the belief that the facts in the case were, that Mr. Bacon had become 
 unpopular with his people, and that some sermons he preached on atone- 
 ment and imputation, (from which extracts are given,) were made the occa- 
 sion of proceedings which led to his dismission. 
 
 Note 45. Page 33. 
 
 In commemoration of the massacre of the 5th of March 1770, the town of 
 Boston instituted an annual oration, 'Upon the danger of standing armies 
 stationed in populous cities in times of peace,' and among the first orators 
 were such men as Hancock, Warren, Lovel. The subject and the time of 
 delivering this oration were afterwards changed, from 'the danger of stand- 
 ing armies, &c.' to 'the feelings which produced the revolution, &c.,' and 
 from the 5th of March to the 4th of July. Dr. Joseph Warren addressed his 
 fellow citizens twice on this interesting anniversary. The reference in the 
 
107 
 
 sermon is to the second of these orations, delivered March 6th, 1/75. "It 
 wa3 at his own solicitation that he was appointed to this duty a second 
 time. Some officers of the British army then in Boston, had publicly de- 
 clared, that it should be at the price of the life of any man to speak of the 
 event of the 5th of March 1770, on that, anniversary. Warren's soul took 
 fire at such a. threat so openly made, and he wished for the honor of braving 
 it. This was readily granted. The day came, and the weather was re- 
 markably fine. The Old South Meeting House was crowded at an early 
 hour. The British officers occupied the aisles, the flight of steps to the pul- 
 
 f»it, and several of them were within it. The orator, with the assistance of 
 lis friends, made his entrance at the pulpit window, by a ladder. The olli- 
 cers, seeing his coolness and intrepidity, made way for him to advance and 
 address the audience. An awful stillness preceded his exordium. Each 
 man felt the palpitations of his own heart, and saw the pale but determined 
 face of his neighbor. The speaker began his oration in a firm tone of voice, 
 and proceeded with great energy and pathos. He commenced with the 
 early history of the country, described the tenure by which we held our 
 liberties and property, the affection we had constantly shewn the parent 
 country, and boldly told them how and by whom these blessings had been 
 violated."* "On the subject of the mischief of standing armies, the most 
 zealous patriot could have wished for no stronger language. He adverted 
 to the case of ancient Rome, and shewed how she had fallen from her 
 height of glory and power, by the means of her mercenary soldiers, until she 
 became the scorn of mankind. From this he passed to the employment of 
 soldiers in modern times; that they were necessarily the enemies of freedom 
 and justice, because the first principle that was taught them is, to obey their 
 officers, without reference to the laws of the land: that every nation which 
 suffered them must be finally corrupted and enslaved. He described the 
 event they were celebrating in the most vivid manner; pictured the actual 
 crime which the military had committed, and the scenes of horror they had 
 almost produced; but that the firmness of the inhabitants had prevented the 
 dreadful scenes that were so near taking place, and procured their dismissal 
 from the town; and that, if it had not been for their humanity, the whole 
 body of troops would have been destroyed. Stronger language could not 
 have been used, if no threats had been uttered, or no English officer been 
 present."! This oration has been often printed, in the American Third 
 Part, &c. In regard to the conduct of the audience during its delivery, the 
 accounts differ. The author of the Life of Otis says, "There was no dis- 
 turbance, and the oration was delivered without interruption, to an admiring 
 and applauding audience." According to other accounts, there were not 
 only British officers, but also a detachment of soldiers present. Upon the 
 delivery of one of the strongest passages, an officer, standing in the aisle 
 towards the Milk Street door, turned on his heel, and said aloud, 'Fie! Fie!' 
 Great disturbance ensued, the people supposing it was a command to the 
 soldiers to fire. The town clerk, however, (who sat under the pulpit) with 
 his mallet, and the intrepid Samuel Adams, by assuring the citizens that 
 there was no fire but that of liberty which was burning in their own bosoms, 
 soon stilled the audience; and the orator, who had in the mean time stood 
 calm and collected, proceeded without further interruption. 
 
 Note 40. Page 33. 
 Over the grave of Mr. Hunt in the church-yard at Northampton, is a mar- 
 ble monument, on which is the following inscription, "The Rev. John 
 Hunt A. M., Pastor of the Old South Church in Boston. Died Deer. 30, 
 1775. As an orator, scholar and divine, he gave bright presage of future 
 eminence; and his brief but exemplary life he devoted to the good of his 
 fellow men, until he was summoned to his higher services. By consent of 
 his friends in Northampton, where he drew his first and last breath, the 
 Church and Congregation in Boston, who ordained him Sept. 25, 1771, and 
 whose ornament he shone until death, have raised this memorial of his worth; 
 his more lasting praise in heaven to shine as the stars forever and ever." 
 
 * Thatcher's American Medical Biography, 1828, ii, 164. 
 t Tudor's Life of James Otis, p. 464. 
 
108 
 
 Note 47. Page 34. 
 
 The following anecdote relating to this desecration of the Meeting House 
 is from the "Recollections of a Bostonian," in the Columbian Centinel of 
 Nov. 17, 1821. 
 
 "I was told that a ludricous scene took place in the course of the preceding 
 winter. A good old woman that frequently passed the church, was in the 
 habit of slopping at the door, and with loud lamentations, (amidst the hoot- 
 ings of the soldiery) bewailed the desolation of the house of prayer. She 
 denounced on them the vengeance of Heaven, and assured them that good 
 old Dr. Sewall, the former Parson of the Church, would rise from his grave, 
 and carry them off. A Scotch centinel was one night alarmed by an appear- 
 ance of what he thought was an apparition of the Doctor. He screamed 
 most violently and alarmed the guard of grenadiers, who were always sta- 
 tioned at the Province-house, then occupied by General Howe. There 
 was no pacifying him, until some one asked how the Doctor was dressed, 
 and he answered, with a large wig and gown. One of the inhabitants who 
 had been drawn there from curiosity, assured him it could not have been 
 Doctor Sewall, because he never wore a wig, which restored the poor 
 fellow to his senses. It was generally supposed to be a trick of one of the 
 English soldiers, who wished to frighten a superstitious Scotchman, and 
 for that purpose, had dressed himself in the clerical habit of the Rev. Mr. 
 Cooke, of Menotomy, which he had plundered, on his retreat at the battle 
 of Lexington." 
 
 During the revolutionary contest, the British armies, in various places 
 and in a most wanton manner, manifested their hostility to churches not 
 Episcopalian. In this town, their sacrilegious depredations were not con- 
 fined to the Old South Meeting House, and the other buildings and property 
 of that society. They also "destroyed the steeple of the West Church, 
 because they supposed it had been used as a signal staff. The Old North 
 they took down for the sake of the fuel, of which its massy timber afforded 
 abundance, 'although,' say the records of that church, 'there were then 
 large quantities of coai and wood in the town. The house, which was built 
 in 1677, was in very good repair, and might have stood inany years.' 
 (Hist, of the Second Church, p. 58.) In New York, they used the Middle 
 Dutch Church in Nassau Street as a prison, and afterwards turned it into a 
 riding school. The Presbyterian Church in Wall Street, they converted into 
 barracks, and that in Beekman Street into an hospital. And during the 
 same period the parsonage house of that congregation was burnt. "Of the 
 nineteen places of worship in that city, when the war began," said the Rev. 
 Dr. John Rodgers in a thanksgiving sermon in 1783, "there were but nine 
 fit for use when the British troops left it. It is true Trinity Church and the 
 Old Lutheran, were destroyed by the fire that laid waste so great a part of 
 the city a few nights after the enemy took possession of it; and therefore 
 they are not chargeable with designedly burning them, though they were 
 the occasion of it; for there can be no doubt, after all that malice has said 
 to the contrary, but the fire was occasioned by the carelessness of their peo- 
 ple, and they prevented its more speedy extinguishment. But the ruinous 
 situation in which they left two of the Low Dutch Reformed Churches, the 
 three Presbyterian Churches, the French Protestant Church, the Anabaptist 
 Church, and the Friends' new Meeting House, was the effect of design, 
 and strongly marks their enmity to those societies. Boston, Newport, Phil- 
 adelphia, and Charleston, all furnished melancholy instances of this prosti- 
 tution and abuse of the houses of God." See Miller's Life of Dr. Rodgers, 
 p. 234. 
 
 Note 48. Page 35*. 
 The churches invited to meet in Council for the ordination of Mr. Eckley 
 were, "the Old church, the North chh, under the pastoral care of the Revd. 
 Mr. Lathrop, the church in Brattle Street, the New North church, the New 
 South Church, the Revd. Doctr. Mather's, the church under the pastoral 
 care of the Revd. Mr. Wight, and the chh. at Roxbury under the pastoral 
 care of the Revd. Doctor Gordon." — Mr. Eckley married a daughter of the 
 
109 
 
 Hon. David Jeffries, one of the deacons of the Old South Church. Mrs. 
 Eckley deceased in 1825. Three sons survive. 
 
 Note 40. Pack 85. 
 The Anthem referred to was composed by William Selby, at that time 
 organist of King's Chapel. The words, of which a part only are quoted in 
 the sermon, are as follows, "Behold, Cod is my salvation! 1 will trust, and 
 not be afraid: For the Lord Jehovah is my strength and my song; he also is 
 become my salvation. He hath raised up the tabernacle of David, that was 
 fall'n; he hath closed up the breaches thereof; he hath raised n p the ruins; 
 he hath built it as in the days of old, and caused his people to rejoice therein. 
 Praise the Lord, call upon his name, declare his doings among the nations, 
 make mention that his name is exalted. Sing unto the Lord, for he hath 
 done excellent things; this is known in all the earth. Cry out and shout, 
 thou inhabitant of Zion, for great is the Holy One of Israel, in the midst of 
 thee. Hallelujah, for the Lord God omnipotent reigneth. Amen." — Imme- 
 diately after the delivery of the sermon to which this note is appended, this 
 anthem was repeated. 
 
 Note 50. Page 41. 
 There was another cause, which was not mentioned in the sermon be- 
 cause it never existed in Boston. I refer to the support of the ministry by 
 taxation on the members of parishes or the inhabitants of towns* This regu- 
 lation, with several material modifications, unhappily continues till this day, 
 in reference to the whole commonwealth except Boston and some other pop- 
 ulous places. One reason of the exemption of Boston, from the first, 
 from the application of this regulation may be presented in the following ex- 
 tract from Winthrop's Journal. "1639, (3) 2. Mr. Cotton, t preaching out 
 of 2 Kings 8, taught, that when magistrates are forced to provide for the 
 maintenance of ministers, &c, then the churches are in a declining condi- 
 tion. Then he showed, that the minister's maintenance should be by vol- 
 untary contribution, not by lands, or revenues, or thithes, &c; for these 
 have always been accompanied with pride, contention and sloth, &c." — 
 Never did that great man preach sounder and more important doctrine. One 
 pernicious effect of the regulation here referred to must ever be, and in 
 New England it has been, to produce in ministers and churches a feeling of 
 dependence and reliance on the world, instead of upon themselves and their 
 Redeemer. This begets a disposition to temporise, and conform to the views 
 and feelings of worldly men, which gradually eats out the very spirit of 
 religious faith and action, and Lowers the standard of religious doctrine and 
 practice. This influence we should expect to see first manifested in the 
 ministers, who are by this arrangement rendered dependent for their sup- 
 port on civil regulations and on the world. And it is a most instructive 
 fact, that in the struggles made previously to 16C2, by the world to break 
 down the strict scriptural constitution of the churches, the ministers were 
 generally found taking the lead in favoring the innovation. "Many of the 
 ?ninisters and of the people in the country," says Trumbull i. 310, when 
 stating the occasion of the Synod of 1662, "were for extending bap- 
 tism, according to the determination of the general council in 1657; but the 
 churches were so generally and warmly opposed to it, that it could not be 
 effected without a Synod." And Cotton Mather, speaking of the period 
 subsequent to the Synod, says, Magnalia, book 5. p. 82, "Very gradual was 
 the procedure of the churches to exercise that church discipline of their 
 children which the synodical propositions had recommended. For, though the 
 pastors were generally principled for it, yet in very many of the churches, a 
 number of the brethren were so stiffly and fiercely set the other way, that the 
 pastors did forbear to extend their practice unto the length of their judg- 
 ment, through the fear of uncomfortable schisms which might thereupon 
 
 * The first notices I have met with of the commencement of this practice were in 1640, 42. 
 See Winthrop's Journal, ii. 24, and 93, and Hubbard's Hist. p. 412. 
 
 t Of whose influence Hubbard testifies "Whatever Mr. Cotton delivered was soon put into 
 an order of Court, if of a civil, or set up as a practice in the church, if of an ecclesiastical 
 concernment." 
 
110 
 
 ensue." But in time the churches were Drought over, with their ministers, 
 to the views and wishes of the world. — And at this day, how are faithful 
 ministers and Christians, in many towns and parishes, hampered in their 
 efforts to promote vital religion by this legal dependence on the world? 
 When will Massachusetts fully adopt and practice upon that fundamental 
 principle of civil and religious freedom — an entire separation between 
 church and state? Would she so alter her constitution and laws as to leave 
 religion to its own inherent, vital energy, and the promised blessing of 
 its Author — as to allow every religious society to form itself and continue 
 its own existence, and contract with and support its religious teachers 
 voluntarily, according to the ecclesiastical regulations of the denom- 
 ination to which it has chosen to attach itself, only establishing and 
 maintaining the validity of contracts thus made just as of other voluntary 
 contracts, and securing to each denomination the unmolested belief and 
 practice of its own freely adopted doctrines and mode of worship and dis- 
 cipline; — she would do more than can be done in all other ways, to sep- 
 arate her civil councils and proceedings from the improper influence of the 
 interests and views of religious sects, and would take the most effectual 
 step she has ever yet taken, having direct reference to religion, for the 
 promotion among her citizens of religious peace and of genuine morality 
 and piety. Every patriot and Christian, of whatever denomination, ought, 
 temperately, but diligently and perseveringly, to labor for the speedy con- 
 summation of such a change. 
 
 Note 51. Page 41. 
 "I fear," says Mr. Whitefield in his Journal, "that many [of the minis- 
 ters] rest in a head knowledge — are close pharisees — and have only a name 
 to live. It must needs be so, when the power of godliness is dwindled 
 away, and the form only of religion has become fashionable amongst a peo- 
 ple." And again, "Many that preach, I fear, do not experimentally know 
 Christ; though I cannot see much worldly advantage to tempt them to take 
 upon them the sacred function." See Journal at New England, pp. 70, 9G. 
 And on his second visit, he found a number of ministers who came to him 
 with thankful acknowledgments that they had been converted by the 
 blessing of God on his preaching when here before. And similar effects 
 attended his preaching during the second visit. In the Christian History, 
 i. 397, 398 may be seen an affecting acknowledgment of this kind by 
 Mr. Porter, then minister of the North parish in Bridgewater. I find too in 
 the controversies of that period about the propriety of pronouncing minis- 
 ters unconverted, that it seems to have been admitted on all hands that 
 there were a considerable proportion of such in the country. 
 
 Note 52. Page 41. 
 "'Tis now," said Mr. Parsons pastor of the church of the West Parish of 
 Lyme Connecticut, writing to Mr. Prince of Boston in 1744 an account of 
 the recent revival among his people, "'Tis now more than ten years since I 
 have seen cause to renounce Arminian principles." See Christian History 
 ii. 123, 124. "About this time," says President Edwards, referring to 1734, 
 "began the great noise, in this part of the country, about .irminianism, 
 which seemed to appear with a very threatening aspect upon the interests 
 of religion here." Works, iv. 21. New York, 1830. And in a late re- 
 view, in the principal Unitarian periodical, Christian Examiner, iv. 480, of 
 "the revival under Whitefield," it is said, "The ministers of Boston seem to 
 have been alarmed at the inroads which Arminianism and Arianism had 
 already began to make in this vicinity." 
 
 Note 53. Page 42. 
 The history of this revival ought to be carefully studied by every minis- 
 ter, and might be profitably read by every Christian, at the present day. 
 The principal works on the subject are, The Christian History, compiled 
 by Mr. Prince of Boston. President Edwards' Thoughts on the Revival in 
 
Ill 
 
 1740. Trumbull's History of Connecticut, vol. a, chap. 8. Dwight'sLifo 
 of President Edwards, chaps. 12 — 1"». 
 
 In a manuscript volume of Mr. Prince now lying before me, is a copy of 
 a letter from his daughter Deborah to her aunt Mrs. Sarah Pierson, of Suf- 
 folk, England, obtained by her father after her decease, and dated Boston, 
 March 4, 1743; part of which is occupied witb an account of this wonderful 
 attention to religion; which, as it is not very long, and gives a very inter- 
 esting view of the extent and power of the work, as well as of the opposi- 
 tion it encountered, and has never been published, will be here inserted. It 
 is as follows. 
 
 "In my last letter to my grandmother, which was above two years ago, 
 1 gave some account of the Revival of religion in this town. Since which 
 it has spread from one end of the land unto the other; and that cry, What 
 must we do to be saved? has been made almost universally in many places. 
 
 "Without doubt you have heard various reports concerning this glorious 
 appearance, some perhaps greatly to its disadvantage. For it is represented 
 in the most odious colours by its enemies, from the pulpit and press. Some 
 call it the work of the Devil; others, who deny revelation, call it, Distrac- 
 tion; and others represent it as mere Mechanism. And they spare neither 
 cost nor pains to bring others to their various opinions. But He that sits in 
 the heavens laughs at their vain attempts, and often discovers their deep 
 laid plots, and makes them turn out to the advancement of that cause which 
 they so violently oppose. 
 
 "But howmuchsoever you have heard of the errors and disorders, I 
 believe the one half of the glory appearing in this land has not been told 
 you. Indeed it is inexpressible; so great, that it is the opinion of many 
 eminent divines, that it is the dawning of that glorious day, when the whole 
 earth shall be filled with the knowledge of the Lord as the waters cover the 
 sea. It seems as if the Lord was hastily calling in his elect. Sometimes a 
 new face of things spreads over a whole town in a week or two's time. 
 Sometimes there has been an hundred struck with convictions together in 
 one sermon. Yea, at Portsmouth, it was reckoned there was a thousand 
 awakened to a deep concern about their souls, in about three days time. 
 And great numbers have come out of their distress, lively, zealous, meek 
 and humble Christians. 
 
 "It has been very remarkable at Mlddlcborough, where my uncle 
 Thatcher lives; who, before this, was so discouraged with his unsuccess- 
 fulness that he was upon the point of leaving his people. Sometimes there 
 would not be above 2 or 3 in a year join to the church: and now, in a little 
 more than half a year, he has taken in 150; the most of whom give a very 
 satisfactory account of the work of God upon their souls. It has been as 
 remarkable in many other places. One minister in the country told my 
 father, that there was not one family in his parts but had one or more in it 
 awakened. Another writes him word that, in another town, there were 
 200 hopefully converted in two months time. Vast numbers of Indians 
 have, to all appearance, been called out of darkness into his marvellous 
 light. 
 
 "In this day of great grace, in one place, where great numbers of them 
 live, who would hear nothing of the Gospel, but were most obstinately bent 
 against it, and zealous for the worship of their false gods, when one of our 
 zealous ministers went to preach, at first they were very surly and would 
 hear nothing, but told the minister they did not want him there. But he, 
 inspired with a divine courage and a most ardent love to Christ and their 
 perishing souls, would not leave them so; but, when night came on, laid 
 him down to sleep upon the ground in one of their wigwams. And though 
 he was in danger of being murder'd, and only one Englishman with him, 
 such was his confidence in God, that he slept very securely; and when 
 waked in the middle of the night, by the Indians getting up and coming 
 into the wigwam with their large sticks, only said to his companion, 
 'Brother, if the Lord has any work for us to do, we are immortal till it is 
 done, and if he has not, they will only give us a sweet push into eternal 
 rest.' But the Lord suffered them not to hurt them. And in the morning, 
 the minister fell to exhorting and pleading with them, with so much ear- 
 
112 
 
 nestness and affection as something moved them; and they told him, if he 
 would go on the side of a hill where there was no snow (it being winter) 
 they would hear him. So he did; and they sent and gathered a great num- 
 ber together. And while he was saying the cxv Psalm, of the vanity of 
 the idols of the heathen, they were convinced that the idols which they 
 and their fathers had worshipped from time immemorial, were no gods, and 
 asked the minister what they must do with them. He told them they must 
 burn them immediately. Some of them ran and fetched four images, which 
 they said they and their fathers had worshipped, and burnt them, with 
 indignation at their own stupidity. By this they were prepared to receive 
 the Gospel; at the preaching of which great numbers were brought under 
 deep conviction of their lost condition by nature, and of their absolute 
 need of Christ. And numbers have attained to a joyful discovery of his 
 all-sufficiency and readiness to save even them, and give a clear and 
 satisfying account of their closing with him by faith: They discover a 
 great distrust of themselves; and, sensible of their own ignorance, are glad 
 of instruction, and very earnest to learn to read, that they may know the 
 will of God in his word. This is the Lord's doing, and it is marvellous in 
 our eyes. I could not forbear giving you a particular account of this 
 remarkable occurrence, it was so pleasing. But I must conclude. So 
 numerous are the triumphs of our glorious Redeemer over his enemies in 
 this day of his power and grace, it would fill volumes to be particular." 
 
 Note 54. Page 43. 
 
 The proofs of the prevalence at the period here referred to, of the 
 prejudices mentioned against experimental religion, and to a great extent 
 of Arminian, and to some extent, though covertly in most instances at the 
 time, of Arian, doctrines, are express and abundant. President Edwards, 
 in his farewell sermon at Northampton in 1750, speaks thus of Arminianism 
 and doctrines of like tendency. "The progress they have made in the land 
 within these seven years, seems to have been vastly greater than at any 
 time in the like space before: and they are still prevailing, and creeping 
 into almost all parts of the land, threatening the utter ruin of the credit of 
 those doctrines which are the peculiar glory of the Gospel, and the interests 
 of vital piety." "And if these principles should greatly prevail in this 
 town, as they very lately have done in another large town I could name, 
 formerly greatly noted for religion, and so for a long time, [Boston, no 
 doubt,] it will threaten the spiritual and eternal ruin of this people, in the 
 present and future generations." Works, i. 649, 650, New York, 1830. 
 And in the preface, dated May 26, 1757, to the first edition of his treatise 
 on Original Sin, (8vo. Boston, 1758,) referring to Dr. Taylor's book on that 
 subject, which advocated the Arminian or Pelagian doctrine, he says, "No 
 one book has done so much towards rooting out of these western parts of 
 New England the principles and scheme of religion maintained by our 
 pious and excellent forefathers, the divines and Christians who first settled 
 this country, and alienating the minds of many from what I think are 
 evidently some of the main doctrines of the Gospel." "This book has 
 now for many years been spread abroad in the land, without any answer 
 as an antidote; and so has gone on to prevail with little controul." 
 Dr. Bellamy, in 1750, said, in the preface to his "True Religion Delin- 
 eated," "It has doubtless appeared as a thing strange and dark to many 
 pious persons, and occasioned not a little perplexity of mind, to observe 
 what has come to pass in New England since the year 1740. That there 
 should be so general an outpouring of the Spirit, so many hundreds and 
 thousands awakened all over the country, and such an almost universal 
 external reformation, and so many receive the word with joy; and yet, after 
 all, things come to be as they now are: so many fallen away to carnal 
 security, and so many turned enthusiasts and heretics, and the country so 
 generally settled in their prejudices against experimental religion and the 
 doctrines of the Gospel, and a flood of Arminianism and immorality ready 
 to deluge the land." Works, i. 49. And in a letter to Scripturista, pub- 
 lished in 1760, and designed as a warning against prevailing errors, he 
 
113 
 
 says, "But perhaps you will say, 'Tho Calvinists are too suspicious 
 already. There are no Arminians, no Arians, no Sociuians, «fec. among us. 
 The cry is raised by designing men, merely to answer political ends.' Oh, 
 my good Scripturista. O, that this were indeed the case ! O, that our fears 
 were quite groundless ! How soon would I believe it, if you could help 
 me to 'see just reason for it.' But how would the party through New 
 England laugh at our credulity in Connecticut, if their friends among us 
 could make us believe all to be safe, till they could carry their points here, 
 as they have elsewhere. In New Hampshire province, this party have 
 actually, three years ago, got things so ripe that they have ventured to 
 new-model our Shorter Catechism; to alter, or entirely leave out, the 
 doctrines of the Trinity, of the decrees, of our first parents being created 
 holy, of original sin, Christ satisfying divine justice, effectual calling, jus- 
 tification, adoption, sanctification, assurance of God's love, perseverance in 
 grace, &c, and to adjust the whole to Dr. Taylor's scheme. And in their 
 preface to this new catechism they tell the world, that 'The snarling of 
 party bigots will be little regarded;' i. e. if all the Calvinists in the country 
 are disobliged to see their whole scheme given up, they do not care. They 
 look upon us all as snarling bigots, not to be regarded. This is honest: 
 now they speak their hearts, and tell the world how they feel! Come from 
 New Hampshire along to Boston; and see there a celebrated D. D., at the 
 head of a large party! He boldly ridicules the doctrine of the Trinity, and 
 denies the doctrine of justification by faith alone, in the sight of all the 
 country, in his book of sermons. Come nearer home," &c. Works, iii. 
 386, 387. — In the records of the Convention of Congregational Ministers of 
 Massachusetts, is the following entry. Meeting May 31, and June 1, 1758. 
 "A Proposal made by Revd. Dr. Sewall to bear Testimony against the 
 dangerous Errors in Opinion and Corruptions in Practice which are pre- 
 vailing among us, and to declare our Adherence to the Doctrines of the 
 Gospel as these have been handed down to us by our Fathers in the Con- 
 fession of Faith owned and consented to by the Elders and Messengers of 
 the Chhs. in New England, May 12, 1630. The Question being put, 
 whether the Convention would act on this Proposal, it passed in ye Nega- 
 tive." — In the Life of the celebrated Dr. Hopkins of Newport, p. 95, is the 
 following statement. "In 1768, a sermon which I preached in the Old South 
 Meeting House in Boston, was published at the desire of a number of the 
 hearers. The title of it is, 'The importance and necessity of Christians 
 considering Jesus Christ in the extent of his high and glorious character.' 
 The text, Hebrews iii. 1. It was composed with a design to preach it in 
 Boston, as I expected soon to go there, under a conviction that the doctrine 
 of the divinity of Christ was much neglected, if not disbelieved, by a number 
 of the ministers in Boston." — And in a letter from the late President John 
 Adams to the late Rev. Dr. Morse of Charlestown, dated May 15, 1815, 
 and subsequently published in the Christian Disciple, the writer says, 
 "Sixty five years ago, my own minister. Rev. Lemuel Bryant; Dr. Jona- 
 than Mayhew of the West Church in Boston; Rev. Mr. Shute of Hingham; 
 Rev. John Brown of Cohasset; and, perhaps equal to all, if not above all, 
 Rev. Mr. Gay of Hingham, were Unitarians. Among the laity, how many 
 could I name, lawyers, physicians, tradesmen, and farmers. I could fill a 
 sheet, but at present will only name one, Richard Cranch, a man who has 
 studied divinity and Jewish and Christian antiquities, more than any 
 clergyman now existing in New England. More than fifty six years ago, I 
 read Dr. Samuel Clarke, Emlyn," &c. 
 
 Note 55. Page 44. 
 In the summer of 1747, the excellent David Brainerd, as already men- 
 tioned, spent some time in Boston, with a view to the recovery of his 
 health. While here he says in his Diary, "I had many visitants; with 
 whom, when I was able to speak, I always conversed of the things of 
 religion; and was peculiarly assisted in distinguishing between the true and 
 false religion of the times. There is scarcely any subject, which has been 
 
 15 
 
114 
 
 matter of controversy of late, but I was, at one time or other, compelled to 
 discuss and shew my opinion respecting it; and that frequently before 
 numbers of people.'' And his biographer says, "Before he came away, he 
 had occasion to bear a very full, plain and open testimony against that 
 opinion, that'the essence of saving faith lies in believing that Christ died for 
 me in particular, and this is the first act of faith in a true believer's 
 closing with Christ.' He did it in a long conference he had with a gentle- 
 man, who has very publicly and strenuously appeared to defend that 
 tenet." Dwight's Life of Brainerd, pp 409, 413. — Abundant expedience has 
 evinced, that this mistaken view of faith tends strongly to produce a prac- 
 tical Antinomianism. It renders the preaching of those who embrace it, 
 almost exclusively what has been often called 'privilege preaching,' in 
 which the obligations of saints and sinners are almost entirely left out of 
 view, and, of course, the truth exhibited is comparatively powerless. It is 
 evident, from the sermons that were published, and from the habitual char- 
 acter of the texts of those not published as preserved in journals, &c, that 
 the preaching of the ministers here, who meant to adhere to the Calvinistic 
 faith, at the time now referred to, was very much of this character. And 
 from Dr. Bellamy we learn that publications tending to the same result, 
 had been extensively circulated, and exerted much influence in New Eng- 
 land, before 1759, when he published, in opposition to these views, his 
 "Letters and Dialogues on Theron and Aspasio." With the same views, 
 he published in 1762, a treatise on "The Glory of the Gospel;" and in 
 1763, "A Blow at the Root of the refined Antinomianism of the present 
 age," 
 
 Note 56. Page 45. 
 The Semi-Arians believed that the Son is, not of the same, but of like 
 substance^, with the Father, derived or emanating from the Father, possess- 
 ing all divine attributes except literal self-existence and independence and 
 absolute eternity. The theory of the Rev. Noah Worcester D.'D. is sub- 
 stantially the same, viz. that Jesus Christ "is neither the self-existent God, 
 nor a self-existent Person, but a being who properly derived his existence 
 and nature from God." Bible News. Third edition, pp. 55, 57. The evi- 
 dence which has compelled me to conclude, and constrained me in candour 
 to state in the sermon, that Dr. Eckley adopted this scheme is the follow- 
 ing. Pages 7 and 8 of the "Address to the Trinitarian Clergy" annexed to 
 the work just referred to, its author, speaking of the reception his book had 
 met with from "Arians and Socinians," says, "others may have been pleas- 
 ed, because they thought my sentiments in the highest degree honorary to 
 the Saviour of the world. This I have abundant reason to suppose was the 
 case with the late Dr. Eckley, whose piety and candour could not secure 
 him from reproach."* To this passage is appended this note. "Extracts 
 from Dr. Eclcley's letter to my brother of Salisbury. 'My plan, when I saw 
 you, as I think I intimated, respecting the Son of God, was very similar 
 to what your brother has now adopted. The common plan of three self- 
 existent persons forming one Essence or infinite Being, and one of these 
 persons being united to a man, but not in the least humbling himself or suf- 
 fering, completely leads to and ends in Socinianism; and though it claims 
 the form of orthodoxy, it is as a shadow without the substance; it eludes in- 
 spection; and I sometimes say to those who are strenuous for this doctrine, 
 that they take away my Lord, and I know not where they place him.' — 
 'The orthodoxy, so called of Waterland, is as repugnant to my reason and 
 views of religion, as the heterodoxy of Lardner; and I am at a loss to see 
 that any solid satisfaction, for a person who wishes to find salvation through 
 the death of the Son of God, can be found in either.' — 'I seek for a plan 
 which exalts the personal character and attributes of the Son of God in the 
 
 *The connexion in which Dr. Eckley 's name is here introduced, fairly implies that Dr. 
 Worcester considered him an Arian oraSocinian. But he was neither; he had swerved 
 from no other article of the orthodox faith but that of the essential divinity of Christ; and 
 in relation to this, his views were not Socinian, nor Arian, but, as stated and the evidence 
 now to be presented compels us to conclude, Semi-Arian. 
 
115 
 
 highest possible degree. The plan which your brother lias chosen does this. 
 — The scheme he has adopted affords lighl and comfort to tlio Christian. 1 
 have long thought so; and I continue to think J have not been mistaken.' — 
 In a letter to myself the Doctor wrote thus, 'What you have admirably well 
 said, Sir, respecting tlio likeness of a Son to his Father, and of the Bon 
 of God's possessing the same nature (of consequence divine) with the Fa- 
 ther, resulting from the fact of his being his begotten and own Son, is suf- 
 ficient in my mind as the ground or reason of his exaltation to the high 
 rank you conceive him to hold in the system; God of God, Light of Light 
 — to whom the Father hath given to have life in himself— to whom he 
 may make all possible communications as to his own Son — may give to 
 him all power in heaven and earth, putting all things under him, but 
 Himself— seat him at his own right hand on the throne, and command all 
 men to honor him as the angels do in heaven.' — Thus the good man, 'being 
 dead, yet speaketh.' " 
 
 Note 57. Page 45. 
 
 Mrs. Mason was the second wife of Mr. Jonathan Mason sometime a 
 deacon of the Old South church. Her mother, the wife of Mr. Hugh Vans 
 a Scotch merchant settled in Boston, was a daughter of the Rev. Mr. 
 Pemberton minister of the Old South. Mrs. Mason was greatly distin- 
 guished for intelligent, consistent and devoted piety. 
 
 Mrs. Waters was a daughter of Thomas and Sarah Dawes, members of the 
 Old South Church, and was born Jan. 13, 1721. At sixteen years of age, 
 she joined the church of which her parents were members, Feb. 8, 173G; 
 but, as she afterwards had no doubt, was at that time destitute of true piety. 
 "The world was still her idol; the love of self her ruling passion; and she 
 soon relapsed into a state of great stupidity and sloth." She was consider- 
 ably moved by the preaching of Mr. Whitefield in 1740; and subsequently, 
 under that of Mr. Tennent, was effectually awakened, and brought to a 
 saving knowledge of Christ. She lived, a devoted and exemplary Chris- 
 tian, to near the age of ninety-six, and died Nov. 22, 181G. She was the 
 founder of the female prayer meeting alluded to in the sermon, of which 
 the following account is given in her Memoirs by the late Rev. Mr. Hunt- 
 ington. 
 
 "Convinced of the necessity, and utility of prayer; and encouraged by 
 the examples of union in this exercise, recorded in the sacred volume; she 
 proposed to several of her young female friends, who were 'partakers of 
 like precious faith' with herself, to appropriate one afternoon of every 
 week to this most delightful purpose. The proposal was gladly embraced. 
 
 "Unwilling, however, to act unadvisedly on a subject of so much impor- 
 tance, they applied to their respected pastor, the Rev. Mr. Prince, whose 
 daughter was one of the number, for counsel. Gratified to find they were 
 so piously disposed, he encouraged them to carry their wishes into effect; 
 and assured them of his readiness to give them all the assistance in his 
 power. Desirous of avoiding all ostentation, and as far as possible, publici- 
 ty, the execution of their purpose was for a considerable time delayed, for 
 want of a suitable place at which to meet. At length, encouraged by the 
 promise, 'if any man lack wisdom, let him ask of God, who giveth liberally 
 and upbraideth not, and it shall be given him;' they set apart a day, on 
 which, unitedly to implore the Divine direction. Immediately after, a 
 striking providence relieved them from their embarrassment, and confirmed 
 their faith in the efficacy of prayer. Miss Dawes, while returning home 
 from the meeting, through Portland street, observed a lady with whom she 
 was unacquainted, beckoning to her to approach. 'I hear,' said she, 'my 
 dear, that you have found Christ.' 'I trust that I have,' was the reply; 
 'and He is the chirfest among ten thousand, and altogether lovely.' 'Come 
 in, come in,' said the lady, 'I want to see and converse with you.' The 
 invitation was readily accepted. Miss Dawes then communicated to her, 
 in compliance with her request, the change through which she had passed; 
 and concluded, with mentioning the purpose, for which she, and her Chris- 
 tian companions had been engaged that afternoon. 'My dear young 
 
116 
 
 friend,' said the lady, 'God has sent you here. I have this day been kneel- 
 ing in that place (pointing to a stair-case in sight) intreating him to open 
 the way for such a meeting as you contemplate, in my house. 1 am much 
 confined at home; and of course deprived in a great measure of the privi- 
 leges which others enjoy, who 'speak often, one to another,' and to God. 
 Nothing could delight me more than to have you convene under this roof. 
 There is but one difficulty which I can think of in the way. My husband, 
 though kind and affectionate to me, is not a man of religion; and may per- 
 haps object. He is out now. But I will ask his consent as soon as he re- 
 turns, and then let you know the result.' The result was as favorable as 
 could have been desired. A place being now provided for the meeting; the 
 little band, that the design of their union might not in future be frustrated 
 by the admission of unsuitable associates, requested Mr. Prince to draft 
 them a form of covenant, confession of faith, and rules of discipline, which 
 every member should be required to subscribe. This excellent man cheer- 
 fully complied with their request; earnestly commending them to 'Him, 
 who despiseth not the day of small things.' 
 
 "The society met eighteen years at the house of this pious lady. At the 
 expiration of that time, her husband became dissatisfied; and another place 
 was procured. It was not long, however, before he regretted the removal 
 — confessed that nothing in his worldly affairs had succeeded to his wishes 
 since; and begged that his house might again become an house of prayer. 
 Rejoiced at the change in his mind, the society immediately returned to the 
 place where they at first convened; and which, so many seasons — delightful 
 and refreshing seasons of communion with God, and one another, had en- 
 deared. There they continued to meet, until the British took possession of 
 Boston, in 1775, when they were dispersed. After the evacuation of the 
 town, they again assembled as before, though in a different place; and have 
 continued to do so, to the present day; the vacancies occasioned by death, 
 and otherwise, being supplied, and more than supplied, by the addition of 
 new members." 
 
 In the time of the revival in 1740 — 42 many private meetings for 
 prayer and religious conference were instituted, among males as well as fe- 
 males, some of which continued till the revolutionary war. At least one 
 composed of male members of the Old South Church, was resumed upon 
 the return of the inhabitants after the departure of the British troops. It 
 was again discontinued after three or four years, and never revived. 
 
 Note 58. Page 48. 
 The churches invited to assist in the ordination of Mr. Huntington were, 
 "the Congregational churches in this town; the church at New Haven, un- 
 der the patoral care of the Rev. Doct. Timothy Dwight; the church at 
 New London, under the pastoral care of the Rev. Abel McEwen; the 
 church at Goshen, under the pastoral care of the Rev. Asahel Hooker; the 
 church at Charlestown, under the pastoral care of the Rev. Doct. Jedediah 
 Morse; and the church at Roxbury, under the pastoral care of the Rev. 
 Thomas Gray." — In 1S09, Mr. Huntington married Miss Susan Mansfield, 
 daughter of the Rev. Achilles Mansfield of Killingworth, Conn. Mrs. 
 Huntington deceased in 1823. Her Memoirs have since been published. 
 A son and three daughters survive. 
 
 Note 59. Page 49. 
 The following particulars respecting Dr. Eckley, in addition to those 
 given in the text, are from his funeral sermon, by the Rev. Dr. Lathrop of 
 the Old North Church. ' "Dr. Eckley was born in the city of London, [Oct. 
 11. 1750. O. S.,] and received the early part of his education in his native 
 country. When he was about 17 years of age, his father removed his fam- 
 ily to America, and settled himself on an estate in New Jersey. Soon 
 after he placed this son in the college at Princeton, where he commenced 
 bachelor of arts in the year ]?72. His theological studies, from the time of 
 his receiving the first honors of the college to his preaching, were under 
 the direction of distinguished divines; and his first appearances in the pul- 
 
117 
 
 pit were such as gave his friends great satisfaction." "The college in 
 which Mr. Eckley received his education, conferred on him the degree of 
 doctor in divinity, after he had been settled in the ministry about 15 years." 
 
 NoTI 60. I'-V.k 50. 
 
 The ministers and churches invited to the Council called for the ordina- 
 tion of the present pastor were, "Rev. Dr. Nott, President of Union College; 
 the Rev. Professors Alexander and Miller of Princeton New Jersey; the 
 Second Presbyterian Church in Albany, under the pastoral care of the Rev. 
 Mr. Chester; the First Congregational church in West Springfield, under 
 the pastoral care of the Rev. Mr. Sprague; the Rev. Professors of the The- 
 ological Institution at Andover, and the church under their care; together 
 with all those pastors of churches who have, in conjunction with the said 
 
 {>rofessors, aided in supplying our pulpit since the lamented decease of our 
 ate pastor the Rev. Mr. Huntington, with their respective churches, and in 
 addition thereto, the West Church in Boston, under the care of the Rev. 
 Mr. Lowell. The following is supposed to be a list of the pastors intended 
 in this vote, viz. Messrs. D. Huntington, Codman, Storrs, Gile, Dwight, Fay, 
 Holmes, Osgood, Edwards, Oliphant of Beverly, Cornelius, Worcester, Em- 
 erson of Salem, Emerson of Reading, Walker of Danvers, Green of Read- 
 ing, Rockwood, and Jenks." 
 
 Note CI. Page 54. 
 
 Of Madam Norton previous to her marriage, I have been able to find no 
 account, except the following hint in the life of her husband in the Magna- 
 lia. "In the year 1634, having married a gcntleicoman both of good estate and 
 good esteem, he took shipping for New England," &c. Mr. Norton, left 
 no children. 
 
 The land now occupied by the Old South Meeting House, it would seem 
 from the following extracts from Winthrop's Journal, i, 318, came very near 
 being possessed for a similar purpose by the First Church. "Nov. 1639. 
 Their old meeting house being decayed, and too small, they sold it away, 
 
 and agreed to build another But there grew a great difference among the 
 
 brethren where this new one should stand. Some were for the green, 
 (which was the governor's first lot, and he had yielded it to the church, &c); 
 others, viz. the tradesmen especially, who dwelt about the market-place, 
 desired it might stand still near the market, lest in time it should divert the 
 chief trade from thence. The church referred it to the judgment and deter- 
 mination of five of the brethren, who agreed that the fittest place (all things 
 considered) would be near the market; but, understanding that many of the 
 brethren were unsatisfied, and desired rather that it might be put to a lot, 
 they declared only their opinions in writing, and respited the full determi- 
 nation to another general meeting, thinking it very unsafe to proceed with 
 the discontent of any considerable part of the church. When the church 
 met, the matter was debated to and fro, and grew at length to some earnest- 
 ness, &c; but, after Mr. Cotton had cleared it up to them, that the remov- 
 ing it to the green would be a damage to such as dwelt by the market, who 
 had there purchased and built at a great charge, but it would be no damage 
 to the rest to have it by the market, because it would be no less, but rather 
 more, convenient for them than where the former stood, they all yielded to 
 have it set by the market-place; and, though some remained still in their 
 opinion that the green were the fitter place, yet, for peace sake, they yielded 
 to the rest by keeping silence while it passed." 
 
 It appears from Suffolk Records, Lib. 1 , Fol. 102, that John Winthrop of 
 Boston conveyed to his son Stephen Winthrop, 12. (9.) 1643, and recorded 
 2G. (1.) 1648, "All that my lot or parcel of land in Boston, called the Greene, 
 lyeing by the Spring" [in what is now called Spring Lane]; reserving to 
 himself and Margaret his wife the use of half of it, and half of the buildings 
 to be thereupon erected, "for the term of their lives and the longest liver." 
 And from Lib. 3. Fol. 257, it appears that, on the 26th of March 1659. and 
 recorded July 28, 1659, a conveyance was made as follows, viz. "Judith 
 Winthropp of the Cittie of Westminster in the County of Middlesex, Widow, 
 
118 
 
 Relict of Stephen Winthropp late of James Street in Westminster Esqr. de- 
 ceased — John Chamberlaine of the Cittie of Westminster Esqr. and Thomas 
 Plumpin, Cittizen and Merchant Taylor of London — Executors of the last 
 Will and Testament of the said Stephen Winthropp — to John Norton, 
 Teacher to the Church of Boston — for the sura of £200,0,00 — all that Mes- 
 suage or Tennement with the appurtenances, and one Garden or Garden 
 platt, to the said Messuage or Tenement adjoining and belonging, Contayn- 
 ing together in the whole by estimation One Acre, be the same more or 
 lesse, now in the tennor or occupation of the said John Norton or his assigns, 
 scittuate lying and being in Boston, which Messuage or tenement and Gar- 
 den or Garden platt, doe abutt on the highway leading from Boston to Rox- 
 bury on the West, on the ground of Aamos Richardson the highway there 
 leading to the Spring and the ground late of William Tilley on the North 
 part, upon the ground late of William Hilliard Esq. and Robert Knight on 
 the East, and on the highway there leading to the sea side on the South." 
 &c. 
 
 Mrs. Norton's first deed was to "Capt. Thomas Savage, Capt. William 
 Davis, Mr. Hezekiah Usher, Mr. Edward Rawson, Mr. John Hull, Mr. 
 Peter Oliver, Mr. Josiah Scottow, Mr. Edward Ransford, Mr. Richard Trus- 
 dall, and Mr. Jacob Eliott, and to such as they shall associate to themselves, 
 their heirs and successors forever; for the erecting of a House for their as- 
 sembling themselves together publicly to worship God, as also the erecting 
 of a Dwelling-house for such minister or ministers as shall be by them and 
 their successors from time to time, orderly and regularly admitted for the 
 pastor or teacher to the said church or assembly, and for the accommodation 
 of the said dwelling house for the minister or ministers as shall from time to 
 time so be chosen as aforesaid, and for the accommodation of the Meeting- 
 House with convenient passages of ingress, egress and regress for the people 
 that shall there, from time to time, assemble as aforesaid, and for no other 
 intent, use or purpose whatsoever." Suffolk Rec. Lib. 6. folio 26. — Her 
 second deed, after referring to the former one, and to the grantees therein 
 named as "erecting a Meeting House on the place and becoming a church 
 of Christ with whom I have had communion ever since," "absolutely, clearly, 
 and fully grants and confirms" the piece of land described, "unto the said 
 Thomas Savage, Edward Rawson, John Hull, Joshua Scottow, Edward 
 Raynsford and Jacob Elliot yet alive, and to such as they have associated 
 unto them in church fellowship, or shall be associated to them and to their 
 heirs and successors forever, for the ends and purposes in the first above 
 
 mentioned deed of April the first 1669 fully and amply declared:" "to 
 
 have and to hold the granted peace or parcell of land, with the house there- 
 on erected, with the libertyes, privileges and appurtenances thereunto 
 bounded and belonging as above expressed, for the ends and uses of the 
 ministry that now is, or from time to time shall be, called by them, the said 
 Thomas Savage," &c. "and such as now are associated to them, or shall be 
 associated to that Church society, forever, their heirs and assigns, for 
 their public worshipping of God, for the use of their ministers or ministry 
 orderly chosen by said society, being the Third Church of Christ in Boston, 
 from time to time, and at all times, forever." Suffolk Rec. Lib. 207, folio 
 241. And the following is a copy of the clause in her will which gave the 
 remainder of the property. "Item, I give and bequeath unto the Third 
 Church of Christ in Boston, my now dwelling house, with all the land be- 
 longing to the same, as it is situated near the Third Meeting House in Bos- 
 ton aforesaid, with all profits, privileges, rights and appurtenances whatso- 
 ever 1x> the same belonging or appertaining, for the use of the ministry in the 
 said church successively forever." 
 
 The two ancient parsonage houses were occupied by different ministers 
 of the church as follows: The one on the main street, by Mr. Thatcher, Mr. 
 Willard, Mr. Prince (who says in the advertisement to his Annals II, Win- 
 throp "deceased in the very house I dwell in.") The one built in 1710 on 
 Milk Street, was occupied by Mr. Pemberton, Dr. Sewall, Mr. Bacon. Of the 
 present parsonage houses, immediately after their completion in 1810, Dr. 
 Eckley moved into the west one, and Mr. Huntington into the other. After 
 
119 
 
 Dr. Eckley's death, Mr. Huntington moved into the west house; which has 
 ever since been occupied by the pastor. 
 
 There have been several instances of repairs on the Meeting House, since 
 its reoccupancy in 1783; the principal of which were, in l~l I, w Ikii the house 
 was whitewashed &c. and painted on the outside for the first time; in 1824, 
 when the house was new glazed, with new window sashes, &c, and furna- 
 ces erected for wanning the house, and the brick wall built on the west 
 side of the society's land, &c; and in 1828, when the house was again 
 whitewashed, painted inside and out, &c. &c. At the same time the stores 
 were altered, and fitted up in the modern style. — In Sept. 1820, the society 
 appointed a committee to procure an organ. One was procured in London; 
 built, expressly for the society, by 31r. Thomas JEliott. Its cost in London, 
 packed ready for delivery to the ship, £1,000 sterling. It was received in 
 the fall of 1822. Its whole cost to the society, difference of exchange, 
 transportation, putting up, &c. was |>7,]28. It is a very superior instrument. 
 A description of it was published in the Eutcpiadyfovmeily edited in this city, 
 by Mr. John 11. Parker, vol. 3. p. 133. 
 
 Note 62. Page 54. 
 
 It would seem from Judge Sewall's journal that meetings of the congre- 
 gation had been held in a few instances before this time. "1711, 12, Mid- 
 week, April 2. Congregational meeting at South Ch. What ye Church 
 had done in their nomination [of his son Joseph as pastor] was, by silent 
 vote, approved." April 25, the church voted Joseph a call. "Lord's day, 
 May 4, 1712. Mr. Pemberton speaks to the congregation; and, by a silent 
 vote, Mr. David Jeffries, Col. Thomas Savage and Capt. John Gerrish are 
 appointed to join with ye church's messengers to acquaint Mr. Joseph 
 Sewall with his election." 
 
 Of the First Church in Boston, its historian says, p. 174, "Until now, 
 [1730], the church, i. e. the male communicants, were alone concerned in 
 fixing the ministers' salaries, and, in short, in making all pecuniary appro- 
 priations. But in this year, it was voted, that, whenever there is occasion 
 for mony to be raised, the congregation be notified to meet with the church 
 in the doing of it." — In the Second Church, we are told in its History, p. 
 33, "the conjunction of church and society in the management of their 
 temporal concerns, first took place in May 17G0." And from Eliot's History 
 of the New North Church, p. 18, it appears, that the first meeting of the 
 congregation to concur with the church in the choice of a minister was 
 held July 16, 1738. 
 
 Note G3. Page 55. 
 This course of proceeding in settling a minister has been long and 
 generally practised in the Congregational churches of this State, and has 
 the sanction of our highest judicial authorities. Said the Hon. Judge 
 Sedgwick, (in the case of Avery vs. Tyringham, Mass. Term Reports, iii. 
 173,) "It is worthy of observation, that the mode of settling ministers has 
 continued in every respect the same, since the establishment of the Consti- 
 tution, as it was before. The church call the minister; the town [or 
 parish], at a legal meeting, concur in the invitation, and vote the salary; at 
 the time appointed he is set apart to his office, according to the forms of 
 that religious sect to which the parties belong." And Chief Justice Par- 
 sons, in the same case, remarked, "An adherence to these usages so mani- 
 festly tends to the preservation of good order, and harmony among the 
 people in the exercise of their religious privileges, it may be presumed 
 that a departure from them will never be admitted by any town [or parish] 
 but in cases of necessity." And Chief Justice Parker, in relation to this 
 subject, says, (xvi. 510.) "We agree with him," (Judge Parsons) "in esti- 
 mating highly these ancient usages, protected as the people are by the 
 constitutional provision, and in hoping that they may be observed in 
 future, as they have been in past times." 
 
120 
 
 Note 64. Page 59. 
 
 In Sept. 1728, it had been voted, "Yt such as come into full comunion 
 Bhou'd make a public profession of yr. repentance towards God, and faith 
 in or Ld. J. C; of yr. belief of the Scriptures as a perfect rule of faith 
 and life, and of yr. resolution, by the grace of God, to walk according to 
 ym." Records, i. 27. This profession was made by the candidate, either in 
 his relation read by the pastor, or assented to as repeated by the pastor after 
 the reading of the relation. 
 
 The form of profession of faith adopted March 1769, was as follows, — 
 "You do solemnly profess your belief in the one only living and true God — 
 the Father, Son and Holy Spirit, in whose name you have been baptized. 
 You acknowledge that, in virtue of this great privilege, you are indispensa- 
 bly bound to devote yourself to Him, to love, obey and serve him according 
 to his Gospel. And you do now declare, that, as far as you know your own 
 heart, it is your unfeigned desire and prevailing disposition so to do, agree- 
 able to the obligation you have owned. — You do further profess your belief 
 in the Holy Scriptures of the Old and New Testament, as a revelation of 
 God, which contains the words of eternal life, and is the only perfect rule 
 of faith and practice. — And, particularly, you profess to believe what God 
 has therein revealed concerning the fall of man, and the consequent de- 
 pravity of human nature; concerning the way of salvation through Jesus 
 Christ, his incarnation, his obedience and sufferings, his resurrection and 
 intercession; concerning the necessity of faith in his righteousness, as that 
 on the merit of which alone we may expect the forgiveness of our sins and 
 acceptance with God; and, lastly, concerning the necessity of the influences 
 of the Holy Spirit of God, to renew and sanctify us, and to quicken us to a 
 life of evangelical obedience." 
 
 This profession having been made, and the candidate admitted by a vote 
 of the brethren, the pastor proposed the following covenant. 
 
 "As you have now been admitted by this church to a full communion 
 with them in the special privileges of Christ's visible kingdom, You do sol- 
 emnly promise to walk with them in a due submission to and attendance 
 upon all the orders and ordinances of the Gospel; and that, through the help 
 of the Spirit, you will endeavor to adorn the profession you have made with 
 a holy, blameless, fruitful conversation. — This you do promise? 
 
 "We do also, by the help of the same Spirit promise you," &c. precisely 
 as in the present covenant. 
 
 The present covenant, adopted Nov. 3, 1769, is as follows: — 
 
 " You do now, in the presence of God, and before his holy angels, and this 
 assembly, solemnly profess to give up yourself, to God the Father, as your 
 chief good, — to the Son of God, as your Mediator, Head and Lord, relying 
 upon Him as the Prophet, Priest and King of you salvation, — to the Holy 
 Spirit of God, as your Sanctifier, Guide and Comforter, to be a temple for 
 Him to dwell in. — You profess to give up yourself to this one God, who is 
 the Father, Son, and Holy Ghost, in an everlasting covenant, to love, 
 
 OBEY AND SERVE HlM FOREVER. 
 
 "You also promise to walk with this Church of Christ, in a due submission 
 to, and attendance upon, all the orders and ordinances of the Gospel; and 
 that, by the help of the Spirit, you will adorn this your profession, by a 
 holy, blameless, fruitful life and conversation. — This you do promise? 
 
 "We also do, by the help of the same Spirit, promise you, that we 
 will carry it towards you, as towards those brought up with us in the 
 fellowship of the saints. We will watch over you, not for your halting, 
 but for your edification. We will counsel, reprove, comfort, and exhort 
 you, as your circumstances, and our acquaintance therewith, shall require." 
 
 Note 65. Page 60. 
 The Unitarians, generally, not only permit, but urge, all the members of 
 their congregations of a sober and moral life to come to the communion, and 
 baptize all children for whom the administration of the ordinance is request- 
 ed. Yet, in the History of the Second Church, of two changes "of rnagni- 
 
121 
 
 tude and importance" which are specially noticed, one is that, "for nearly 
 fifty years the doctrines of Calvin have not been heard within these walls, 
 but. a milder, happier faith has won sinners to heaven." The other is, that, 
 "in the days of our fathers, the number of those who felt so far bound to 
 their religion as to observe its peculiar rites, was much larger than amongst 
 ourselves." "While our places of public worship are as fully and seriously 
 attended, and the purposes pf Christianity in ordinary life as well accom- 
 plished, the table of the Lord witnesses a thinner attendance, and more of 
 our children grow up without baptism." pp. 34,35. 
 
 Note GG. Page 61. 
 
 No point was more carefully guarded by the first generations than the 
 doctrinal belief and religious character of their ministers. Says Trumbull, 
 (Hist, of Conn. i. 313,) referring to the period which preceded the Sy- 
 nod of 1662, "The elders and churches were exceedingly strict, with respect 
 to those whom they ordained; examining them, not only in the three 
 learned languages, and doctrinal points of theology, with respect to cases 
 of conscience, and their ability to defend Christianity and its doctrines 
 against infidels and gainsayers, but with respect to their own experimental, 
 heart religion. All those who were to be ordained over any church, previ- 
 ously to their separation to the sacred office, satisfied the brotherhood of 
 their spiritual birth, and were admitted to their communion and fellowship. 
 None were ordained or installed over any church, until after they had been 
 admitted to its full communion and fellowship." — And it appears that, of the 
 ancient churches in this city, the Old South was not the only one that con- 
 tinued the practices designed to obtain satisfaction as to the orthodoxy and 
 piety of those they called to be their pastors, long after 1662. The following 
 are extracts from Eliot's Historical Notices of the New North Church. 
 "May 28, 1739, Mr. Thomas Prentiss and Mr. John Burt were invited on 
 probation, three Sabbaths. On the 9th of July following, it was voted to 
 come to the choice of one of them as pastor. 'But, as the settlement of a 
 minister is an affair wherein the honor of God and of our Lord Jesus Chiist, 
 and also the salvation of precious souls, are most nearly concerned, it is the 
 indispensable duty of every church to introduce no man into the pastoral 
 office, but one who, with other desirable qualifications, is sound in the faith 
 of the Gospel, and of a good conversation in Jesus Christ. It is therefore 
 proposed, that the person upon whom the lot shall fall, be strictly examined 
 concerning his Christian principles, both doctrinal and disciplinary. And 
 also particularly to inquire into his Christian conversation; and that the 
 church do receive satisfaction in regard to the premises before they fully 
 confirm the choice.' Thomas Prentiss was then elected. The pastor, the 
 ruling elders, two deacons, and three brethren, were appointed to make the 
 aforesaid examination. The committee were instructed, 'Forasmuch as sev- 
 eral important doctrines of Christianity are vigorously opposed by Deists, 
 Socinians, Arians and Arminians, and the faith of professors is in great dan- 
 ger of being perverted; the committee will particularly demand the most 
 explicit confession of his faith; and invite him to preach one half of each 
 Sabbath, until said committee shall make a report.' After the conclusion of 
 the sacramental lecture on the 10th of August, the committee appointed to 
 examine Mr. Prentiss reported a confession of his faith, which he had put 
 into their hands, which was distinctly read; and the church voted unani- 
 mously that they were satisfied of his orthodoxy." He, however, declined 
 their call. On the 15th of December following, Mr. Rogers was chosen. "The 
 ceremony of the examination, as in regard to Mr. Prentiss, was to be observ- 
 ed, and the choice not to be final till the church should be satisfied as to his 
 soundness in the faith." Mr. Rogers did not accept. Jan. 11, 1742, Mr. 
 Andrew Eliot was called. "A committee, consisting of the pastor and offi- 
 cers of the church, with three brethren, were chosen to examine the can- 
 didate, according to the established rule, who were directed not to receive 
 
 16 
 
122 
 
 an affirmative answer until the brethren should be satisfied as to his senti- 
 ments and belief. Mr. Eliot sent his confession of faith on the 21st of Feb- 
 ruary 1742, which was distinctly read to the church after the congregation 
 was dismissed, and was accepted. On the 28th his acceptance of their invi- 
 tation was announced. He was ordained the 14th of April following." 
 And when Mr. John Eliot was called in 1779, he "presented a dismission 
 and recommendation from the church in Dedham,and was admitted a mem- 
 ber of the New North; also a confession of his faith, which was accepted,' 
 pp. 17, 18, 19, 20, 32. 
 
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