were banished from the publick services, because they were embraced in the prelatical forms.

The spirit of the age, however, had insensibly moderated from that of a half century before; and when non-conformity was partially rescued from its discredit at the accession. of King William, it lost at once something of its pertinacity. A few enlightened men, who perceived the opportunity and importance of adopting some publick measures in correspondence with the more mild and liberal views, which had begun to prevail, associated themselves together for the establishment of this Church. The deed by which they became possessed of a piece of land for the erection of a place of worship, is dated January 10, 1698. In consideration of the sum of two hundred and fifty pounds,' and 'for other good causes and considerations thereunto moving him, it conveys from Thomas Brattle to twenty persons associated with himself, a piece of land, called Brattle's Close, which has since been extended on two sides by purchases of the Society, and at different times considerably abridged upon one for the convenience of the town. (2.) Upon this land they proceeded to erect a house for worship, which they completed in the autumn of the following year.

Some of the undertakers, as they style themselves, of this Church, were gentlemen in publick office, and all appear to have been persons of character and weight in society. Their plan of order and worship, however, was so novel as to subject them to much jealousy from the neighbouring churches; and they found it necessary to explain themselves in a paper, entitled, A Manifesto or Declaration set forth by the Undertakers of the New Church, now erected in Boston in New England, Nov. 17, 1699. In this paper, while they declare, that they approve and subscribe the Confession of Faith put forth by the Assembly of Divines at Westminster; that they 'design only the true and pure

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worship of God, according to the rules appearing plainly to' them in his Word;' that they sincerely desire and intend 'to hold communion with the churches here as true churches, and openly protest against all suspicion and jealousy to the contrary, as most injurious' to them;-they go on to say, that they judge it most suitable and convenient,' that, in 'the publick worship, some part of the Holy Scripture be read by the minister at his discretion.' They profess, that they dare not refuse' baptism to any child offered by any professed Christian, upon his engagement to see it educated, if God give life and ability, in the Christian religion. But this being a ministerial act,' they think it the pastor's province to receive such professions and engagements.' "We judge it fitting and expedient,' they say, 'that whoever would be admitted to partake with us in the Holy Sacrament, be accountable to the pastor, to whom it belongs to inquire into their knowledge and spiritual state, and to require the renewal of their baptismal covenant. But we assume not to ourselves to impose upon any a publick relation of their experiences; however, if any one think himself bound in conscience to make such a relation, let him do it. For we conceive it sufficient, if the pastor publickly declare himself satisfied in the person offered to our communion, and seasonably propound him.' Finally, we cannot confine the right of choosing a minister to the communicants alone; but we think that every baptized adult person, who contributes to the maintenance, should have a vote in electing.' (3.)

At this distance of time, it appears to us extraordinary, that such views as these should have brought great odium on their assertors; but the acrimonious spirit of dissension about the lesser matters of the law, which is not yet at rest, wrought at that period far more busily. To some persons the scheme seemed to savour strongly of Presbyterianism, while others apprehended it to be little better than Episcopacy in disguise. A work of President Mather on the

Order of the Gospel, soon appeared, which was understood to have reference to the new Church, and was followed by an able anonymous reply. Higginson and Hubbard are also understood to refer to this controversy in their Testimony to the Order of the Gospel in the Churches of New England, published in 1701. (4.)

The associates had, meantime, been making arrangements for a permanent ministry; and in the summer of 1699, had sent a call to Mr. Benjamin Colman, then in London. Mr. Colman was a native of this town, and educated at the neighbouring University. He had been absent four years in England, where he had preached in different places to great acceptance, and been distinguished by the friendship of Bates, Calamy, Howe, and other eminent dissenting ministers. His friends, apprehending difficulty in obtaining ordination for him at home, on account of the odium under which they laboured, advised him to ask it in England, and the solemnity accordingly took place in London, August 4, 1699. (5.) In the following November he arrived among his people, and the next month began to preach in what he calls their 'pleasant new-built house." No other minister assisted him, as was usual on such occasions; but, influenced either by their better feelings, by the established character of the associates, or by the certainty that the enterprise was no longer at a stage to be discouraged, the ministers of the town soon after acceded to the request of this Church, to keep a day of prayer with it 'for publick imploring the presence of God, his pardon and blessing.' December 12, fourteen brethren, after solemn calling upon God, declared their consent and agreement to walk together in all the ordinances of our Lord Jesus Christ.' The ordinance of the Lord's supper was first administered February 4, 1700, and fifteen other communicants were that day added. (6.)

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The Church, thus established, grew rapidly in numbers, and, there is reason to believe, no less so in grace and in the knowledge of our Lord and Saviour Jesus Christ. The principles on which it was founded were such, as could scarcely fail to make their way with the better order of minds; the associates were men, with whom it was natural to desire to be connected in the relation of fellow-worshippers; and probably, too, the less obtrusive orthodoxy of Colman was not without its charm to those who had been used to the stern mysticism of Willard, or the pedantick puerilities of Cotton Mather. Dr. Colman wanted no qualification to be an attractive and profitable preacher. He was a man liberally endowed by nature, and his preparation for the pulpit had been laborious and thorough. He had ardent feelings, and they were heartily engaged in his work. In addition to these more important qualifications, his taste in composition was so far in advance of that of his cotemporaries, that he is considered as having introduced a new style in the preaching of the Massachusetts clergy. And to all these recommendations, was added a manner in the pulpit of uncommon dignity, persuasiveness and grace.

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In little more than two years after the settlement of their first pastor, the Society proposed to furnish him with permanent assistance; and, with this view, turned their attention to Mr. Eliphalet Adams, a gentleman graduated at the University in 1694. The project led to some uncomfortable church meetings,' as they are called in the records, without a detailed account of them. Mr. Adams withdrew after preaching here two years and a half, and was afterwards settled in New London, Connecticut. This is the only dissension in this Church, which its annals record, during the century and a quarter of its existence. (7.)

I find no other attempt recorded (8.) to obtain stated assistance for Dr. Colman, till the year 1715, when Mr. William Cooper was invited to settle as his colleague, and

accepted the call on the condition,-which was allowed,that he should be excused from engaging presently in a constant course of preaching, it being a very early day with him.' After officiating with the Society once a fortnight for nearly a year, he was ordained May 23, 1716. (9.) Within five years after, though at what precise period does not appear, the number of worshippers had increased so much as to require additional accommodations; and these were provided by erecting an additional building, containing pews on the floor and a gallery, behind the pulpit.

The colleagues continued to labour with great harmony, fidelity, and success, till December 14, 1743, when Cooper was suddenly taken to his reward. (10.) It was now the chief earthly wish of the surviving pastor, already sinking beneath the infirmities of threescore years and ten, that the flock he had gathered, and so long guided, should not be left as sheep without a shepherd. In another year his wish was answered, by the election of Mr. Samuel Cooper into his late father's office. (11.) Dr. Colman had now finished the work given him to do, and was called home, August 29, 1747, in his seventy-fourth year. (12.)

Among the worthies of the Massachusetts clergy, we can perhaps select no character, which we may regard with more thorough esteem, than that of Dr. Colman; and not much more may be said of any man. If his mind was not of that class, by which great revolutions are produced in the intellectual or social world, it was still one of uncommon comprehensiveness, penetration, wisdom, and activity; and it had been cultivated by an enlarged acquaintance with books and men. His writings, besides giving token to a liberal spirit, a well disciplined understanding, various knowledge, and a warm heart, show, for the period in which they were produced, a remarkable acquaintance with the true beauties of composition. To nature and to opportunity he was probably alike indebted for a manly and winning