taken from a copy, made by Judge Thacher, in 1807, from an original, which was then on the parish files. He informs me, that it was printed on two sides of a half sheet in the folio form, not unlike a handbill of the present day.

'A Manifesto or Declaration, set forth by the Undertakers of the New Church now erected in Boston in New England, Nov. 17th, 1699.

'INASMUCH as God hath put it into our hearts to undertake the building a new meeting-house in this town for his publick worship; and whereas, through the gracious smiles of Divine Providence on this our undertaking, we now see the same erected, and near finished :—we think it convenient, for preventing all misapprehensions and jealousies, to publish our aims and designs herein, together with those principles and rules we intend, by God's grace, to adhere unto.

"We do therefore, as in the presence of God, our Judge, and with all the sincerity and seriousness, which the nature of our present engagement commands from us, profess and declare both to one another and to all the world, as follows:

'1st.-First of all, we approve and subscribe the Confession of Faith put forth by the Assembly of Divines at Westminster.

'2d. We design only the true and pure worship of God, according to the rules appearing plainly to us in his word, conformably to the known practice of many of the churches of the United Brethren in London, and throughout all England.

"We judge it, therefore, most suitable and convenient, that, in our publick worship, some part of the Holy Scripture be read by the minister, at his discretion.

'In all other parts of divine worship, (as prayer, singing, preaching, blessing the people, and administering the sacraments,) we conform to the ordinary practice of the churches of Christ in this country.

'3d. It is our sincere desire and intention to hold communion with the churches here, as true churches; and we openly protest against all suspicion and jealousy to the contrary, as most injurious to us.

'4th. And although, in some circumstances, we may vary from many of them; yet we jointly profess to maintain such order and rules of discipline, as may preserve, as far as in us lies, evangelical purity and holiness in our communion.

'5th. In pursuance whereof, we further declare, that we allow of baptism to those only, who profess their faith in Christ and obedience to him, and to the children of such; yet we dare not refuse it to any

child offered to us 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, we think it the pastor's province to receive such professions and engagements; in whose prudence and conscience we acquiesce.

6th. As to the sacrament of the Lord's supper, we believe, that, as the ordinance is holy, so the partakers in it (that it may not be visibly profaned) must be persons of visible sanctity.

7th. We judge it, therefore, fitting and expedient, that whoever would be admitted to partake with us in this 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.

' 8th. 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.

'9th. We also think ourselves obliged, in faithfulness to God, our own souls, and theirs who seek our communion, to inquire into the life and conversation of those who are so propounded; and if we have just matter of objection, to prefer it against them.

'10th.-But if no objection be made, before the time of their standing propounded is expired, it shall be esteemed a sufficient consent and concurrence of the brethren, and the person propounded shall be received to our communion.

'11th.—If ever any of our communion should be so unhappy as to fall into any scandalous sin, (which God by his grace prevent,) we profess all dutiful submission to those censures, which the scripture directs, and the churches here practice.

'12th.-Forasmuch as the same power that admits, should also exclude, we judge it reasonable, that the pastor, in suspending or excommunicating an offender, have the consent and concurrence of the brethren.

'13th. We apprehend, that a particular church, as such, is a society of Christians by mutual agreement, usually meeting together for publick worship in the same place, and under the same ministry, attending on the ordinances of God there.

'14th. In every such society, the law of nature dictates to us, that there is implied a mutual promise and engagement of being faithful to the relations they bear to each other, whether as private Christians, or as pastor and flock, so long as the providence of God continues them in those relations.

15th.-We, moreover, declare ourselves for communion of churches, freely allowing our members, occasionally, to communicate with other churches of Christ, and receiving theirs, occasionally, to the table of the Lord with us. And in extraordinary cases, when the providence of God makes it needful, we conceive that any authorized minister of Christ may, upon our request, administer the sacraments unto us.

' 16th.-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. Yet it seems but just, that persons of the greatest piety, gravity, wisdom, authority, or other endowments, should be leading and influential to the Society in that affair.

These are the principles we profess, and the rules we purpose, through the grace of God, to govern ourselves by; and in some of these particulars only, and in no other, do we see cause to depart from what is ordinarily professed and practiced by the churches of Christ here in New England.'

(4.) p. 9. PRESIDENT MATHER's Order of the Gospel is dated January, 1700. The principles of the Manifesto are stated in the Epistle Dedicatory, which prefaces the work, and controverted with some others in elaborate answers to seventeen questions. This treatise is by no means wanting in ingenuity or learning. Its arguments will be variously estimated at this time, as they were at the time when it was written, according to the different views, which are taken of the doctrines discussed. Among the questions raised, is one, applying to Dr. Colman's case; -May a man be ordained a pastor except to a particular church, and in the presence of that church? which is solved in the negative, with a reservation for extreme cases, as to the latter clause.

Gospel Order Revived, being an Answer to a Book lately set forth by the Rev. Mr. Increase Mather, President of Harvard College, &c. by sundry Ministers of the Gospel in New England, was printed the same year. It is a reply to Order of the Gospel, in a disquisition upon the questions proposed in that work. Apart from the good sense of the argument in Gospel Order Revived, it is worthy of attention for the enlarged views, which it discovers of religious liberty. 'If we appear less rigid,' say the writers, 'than others of the Reverend Author's severity, we are reflected on as casting dishonour on our parents, and their pious design in the first settlement of this land. No! we reverence our ancestors, and the memory of their divine zeal and constancy, and would derive it as a truth sacred to our posterity, that it was a religious interest, which carried them through all the amazing difficulties and discouragements in that undertaking. But yet the particular design, or end, has been somewhat differently conveyed unto us.'-'Some would make the design of our first

planters to consist in some little rites, modes or circumstances of church discipline, and those such as the word of God nowhere requires. These are the men who dishonour their fathers' memory, by making their great design to lie in so small matters.'-' Again; some have made this the great design, to be freed from the Impositions of Men in the Worship of God, wherewith they were sometime burdened; and as they sought freedom for themselves, we cannot suppose they designed to impose upon others. In this we are risen up to make good their grounds.'-' Whether arbitrary impositions are insufferable in themselves or not, yet certainly they are bold and insolent in New England, where the greatest outcry is made against them in others.'

"'Tis possible,' they say, 'that some good people may blame us, for carrying on the contention, wherein, as one saith, though there be but little truth gained, yet a great deal of charity may be lost. We hope the best as to both these.'—'We must do justice also to those, who have first openly asserted and practised those truths among us. They deserve well of the churches of Christ; and, though at present decried as apostates and backsliders, the generations to come will bless them.'

This book has no advertisement of the printer's name or place of residence. It is prefaced with a notice, that the press in Boston is so much under the aw of the Reverend Author, whom we answer, and his friends, that we could not obtain of the printer there to print the following sheets.' The printer here referred to, was Bartholomew Green, a man much respected, and then, or afterwards, a deacon of the Old South Church. There being no newspaper in Boston till four years after, he published his vindication in a handbill, dated December 21, 1700; in which he affirms, that when the work was brought to him, he agreed to print it, until he was told that it must be done with secrecy; and then he declined, unless he should be allowed first to consult the Lieut. Governour, (Stoughton,) which condition was rejected. To this statement are appended a few vituperative periods, without an author's name, but charged upon Cotton Mather. This publication was answered by another, from the office of John Allen, containing two depositions, the first by Thomas Brattle and Zechariah Tuthill, relating to an interview between them and Green, at which, they say, he agreed to print the work; the second, by John Mico and Tuthill, giving an account of a conversation between him and them a few days later, in which he expressed his fear of displeasing some of his friends; and made the condition mentioned above. These are followed by some remarks of Brattle, in no placid strain, upon Green's handbill and appendix. Green rejoined, in a second publication, on the 10th of January following, in which he represents his scruples about the pamphlet to have arisen from reflecting on the trouble, which had been occasioned by the publication of

the Manifesto, which had been printed by him at Tuthill's request. The papers are to be found in Thomas' History of Printing, II. 458.

The following year appeared A Collection of some of the many Offensive Matters contained in a Pamphlet, entitled, The Order of the Gospel Revived, attributed to Cotton Mather, with a preface of severe invective signed by his father. This tract, the declared purpose of which is to point out 'some of the scandalous violations of the third, fifth and ninth commandments' in the preceding work, is a specimen of the least tolerable style of controversy. The vocabulary, so long consecrated to assaults upon reformers, of gross immorality,' 'impudence,' 'deep apostasy,' 'open impiety,' 'profaneness,' and, finally, tendency to 'atheism,' is most liberally used. It appears from several allusions, that the authors supposed Colman to be the principal writer of Gospel Order Revived, though they do not name him. He had been a member of their church, and is accordingly rebuked for vilifying his superiours, unto whom he owes a special reverence.' The President calls him a little thing,' 'a raw and unstudied youth, but also of a very unsanctified temper and spirit.' He also speaks of ‘one that is of the same spirit with him, viz. T. B.-who likewise in print, scornfully styles his President a reverend scribbler.-A moral heathen would not have done as he has done.' These initials can denote no other than Thomas Brattle, who showed this disrespect to his President, being at that time Treasurer of the College.

Dr. Eliot, in his Biographical Dictionary, (Art. SOLOMON STODDARD,) attributes Gospel Order Revived to that gentleman, apparently through misapprehension of a passage in the deposition above-named of Mico and Tuthill. 'These deponents,' they say, 'asked said printer whether he had his Honour's leave to print the Gospel Order. He said, he had not. They then asked him if he would print this, if young Mr. Mather would be imprimatur to it? He readily said, he would. Then they told him, it was a shame so worthy a minister as Mr. Stoddard must send so far as England to have his book printed, when young Mr. Mather had the press at his pleasure. To which he replied, he hoped Mr. Mather was another guess man than Mr. Stoddard.'

'There passed,' says Green, in his deposition, 'some discourse concerning Mr. Increase Mather's book, the Order of the Gospel, and of Mr. Stoddard's book of Instituted Churches, as I understood. Mr. Mico asked me if it were not pity, or a shame, that such a man as Mr. Stoddard should send so far as England to have his book printed. The answer to which I do not justly remember, nor for what reason he spake it to me, for Mr. Stoddard's book was never offered me to print by himself or any other person.'

Unless I have made some errour in taking a memorandum, Cotton Mather published, in 1702, Advice to the Churches of the Faithful, a work