the clergy to assemble, and devise measures for promoting the welfare of the church. This assembly of the Connecticut clergy met at Saybrook on the 13th of May, 1708; and the result of their deliberations was the unanimous adoption of the Savoy Confession of Faith, as their standard of doctrine. They approve of the whole of the Westminster Confession of Faith, and speak of it in the very highest terms of commendation. In the Savoy confession they made a few slight alterations, rather of a verbal nature; but no change was made in the doctrine of divine decrees, the total depravity of human nature, and the definite sa sfaction made by Messiah for the elect.

In an act which they passed on the subject of doctrine, they say: "As to what appertains to soundness of judgment, in matters of faith, we deem it sufficient, that a church acknowledge the scriptures to be the word of God, the perfect and only rule of faith and practice, and own the doctrinal part of the confession commonly called the articles of the church of England, or the confession, or catechism, larger, or shorter, compiled by the assembly at Westminster, or the confession agreed upon at Savoy, to be agreeable to said rule." Here we have the whole colony of Connecticut, both in its civil and ecclesiastical capacities, expressing its approbation of the doctrines of the Genevan school. Any person who should deny the truth and divine origin of the Holy Scriptures, or the doctrine of the Trinity, has always in Connecticut been incapacitated for holding civil offices; and that state has always adopted the principle, that the civil transactions of a nation should be rendered subservient to the great interests of man, and that the sacred scriptures are the rule by which men should regulate all their civil affairs. To the interference of the civil power, we are in this instance indebted for so excellent an expression of orthodoxy. This measure was a great means of harmonizing the affections of the Connecticut clergy, in promoting the interests of religion; and to it, doubtless, we are in part to attribute the excellent state of morals, and education, for which this state is unrivalled by any other section of the

union. The clergy were drawn together into a closer union, acquired more confidence in each other, and became more watchful in guarding their churches and associations against the inroads of error. When the people of Connecticut established grammar schools, or gave their sons a liberal education, it was chiefly with a view that the churches should be supplied with enlightened and learned ministers, who might make known to perishing sinners the way of salvation, through the obedience, death, and intercession of Messiah; and the supply of clergy always kept pace with their increasing population.

In the adoption of the Westminster and Savoy Confessions of Faith, the churches in Connecticut followed Massachusetts, the parent from which she was descended; and the state of orthodoxy was probably about the same then, in that colony, that it had been fifty years before in the parent state; in which it began to decline early in the last century. Many great and good men exerted themselves with faithfulness and zeal to preserve the ancient opinions and habits free from corruption. Among the most distinguished of these was the Mather family. The Rev. Richard Mather was the first of this stock, that emigrated to New England, to which he was driven by persecution. He arrived in Boston in 1635, and was the founder of a family of great respectability, many of whom have been ministers of the gospel eminent for their orthodoxy, piety, and influence in the political and ecclesiastical affairs of Massachusetts. His son, Increase Mather, was educated in Harvard college, where he graduated in 1656, and was ordained to the pastoral charge of a congregation, in 1659. Two years after his ordination he was invited to take charge of the college as its principal, but he preferred the situation in which he was placed, to the honourable station offered him. He did, indeed, at first accept it, and preside at one commencement, but immediately after resigned, in compliance with his own wishes, and those of his congregation, who were warmly attached to him, and would not consent to part with him. In 1662, a vacancy happening in that office, he was again

solicited, as the most learned and pious man in New England, to accept the presidency. His congregation continued their attachment to him, and he would not do violence to their feelings. But in consideration of his great merit, the trustees permitted him to officiate in his congregation once every sabbath. With this privilege he accepted the presidency, and continued to perform the duties of his office, with great reputation to himself, and honour to the college, until the year 1701, a period of sixteen years; when his age incapacitated him for the longer discharge of its literary functions. He wrote and published many books, most of which, that have fallen into our hands, abound with piety and good sense. The style, indeed, is destitute of polish and elegance, but the abundance of matter more than compensates for this defect.

The Baptist society in his day were numerous and increasing; they attacked both from the pulpit and the press, the baptism of infants. Dr. Mather published several sermons on this controversy; and all his arguments evince not only the soundness of his views in relation to the subject in controversy, but of the doctrines of grace generally. In this controversy, both he and his opponent appeal to the opinions of the first settlers in Massachusetts, and to Dr. Owen, all of whom, as to their opinions in relation to the covenant of works, to the covenant of grace, to the doctrines of the Christian system, and the nature of the church, each party mentions with high respect. From this fact we discover, if any testimony in addition to their writings were deemed necessary, that, however the baptists and the congregationalists of that time might disagree on the subject of infant baptism, they harmonized entirely on the doctrine of the atonement, and all the other fundamental doctrines of the system of redemption, as these are taught by Dr. Owen, and other writers of the Calvinistic order. They mutually deprecate the introduction of the Arminian errors into the New England churches, of which they express much fear from the aspect of the church and the state of public opinion.

On the subject of Adam's representing his posterity in the covenant of works, Dr. Mather thus expresses himself incidentally:" If mankind confederated actually in Adam, their public person, when they did so much as in their proper persons, then may children actually existing in their proper persons, actually confederate in their public person. But mankind, not yet existing in their proper persons, confederated in Adam their public person." He then quotes from Thomas Vedelius de Deo, the following passage: "The sin of Adam is not another's, but our own. Adam's sin was in a manner peculiar to itself voluntary on our part, because as we were in Adam, so in him we willed. The will of Adam was the will of the whole mass." Though the mode in which Thomas expresses himself is obscure, yet it is plain that both he and Dr. Mather held the doctrine of Adam's representation of his posterity, and of all mankind's sinning in him. He also quotes with approbation Mr. Norton, to the same effect. The work from which the above extract is taken was published in 1775.

Cotton Mather, the son of Increase Mather, was a much more voluminous writer than his father. His writings are not free from some traits of superstition, but they are orthodox on the doctrines of the atonement, and all other capital articles of the Christian faith. His Magnalia, or History of New England, though evidently written with great haste, and though the facts are neither selected with judgment nor well arranged, is a treasure of historical fact, upon which all the succeeding historians of New England make large draughts. His Biblia Americana, a commentary on the Bible, has never been published; it is now in manuscript in the collection of the Massachusetts Historical Society. He published a great number of smaller works, many of which are highly valuable, and read with great interest by the common people, and by the best of the clergy of the northern states. The influence which this divine had over the minds of the people of New England was extraordinary, and can no otherwise be accounted for than by supposing that hẹ

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was a man of great worth. While the Mather family pos sessed this influence over the public mind, the vital spirit of Christianity, the faith of the Christian in the atoning sacrifice of Christ Jesus, animated the church in Massachusetts. The clergy who were associated with them were generally of the same stamp with themselves. All that is excellent in the character of the New England people, and there is much, may be traced to these old and godly puritans. All admit that these were times of great piety; and that though there were many imperfections, yet it would be difficult to find in the history of human society more virtue than then existed in the northern colonies.

The clergy were well indoctrinated, and willing to be instructed by the great orthodox divines of the Christian church, who had preceded them, especially by those of the reformation. They were willing to travel in the plain path of truth, without bewildering themselves in the mazes of false philosophy, and idle speculation. They, above all, were not averse to submit their opinions to the authority of God speaking in the scriptures, though there were many truths above the comprehension of human reason; such as the existence of three persons in the Godhead of one undivided essence, the incarnation of Messiah, and the atonement which he offered to eternal justice for the redemption of sinners. Such was the character of the clergy, who were at that time educated in Harvard college; which for more than a century was a great blessing to the New England churches.

This seminary was founded in 1638, and received its first endowment from Mr. John Harvard, a minister of the gospel, who resided in Charlestown. It was chartered by the crown of England in 1650. At first, it was chiefly under the direction of the puritan clergy; and those ministers who were educated in it, generally taught the Calvinistic doctrines only. Among the distinguished men who were educated in it, was the Rev. Dr. Benjamin Coleman, of whom we have a biography by Mr. Turell; a book which though not well written, throws considerable light upon the state of