The Emancipation of Massachusetts

education might be tested by their tendency to accelerate or retard the intellectual development of the race. The proposition is capable of being presented with almost mathem

hich are so easily implanted in youth, and which acquire tremendous power when based on superstitious terrors. Herein, then, lies the radical divergence between theological and scientific training: the one, by inculcating that tradition is sacred, that accurate investigation is sacrilege, certain to be visited with terrific punishment, and that the highest moral virtue is submission to authority

ust correspond exactly with the preponderance of liberalism. Where the theological incubus is unresisted it takes the form of a sacred caste, as among the Hindoos; appre

achers are taught. Obviously, if a priesthood can control both positions their influence must be immense. At the beginning of any movement the conservatives are almost necessarily in possession, and their worst reverses have come from defection from within; for unless their organization is so perfect

ssing away, and in order to keep their organization in full vigor they addressed themselves with unabated energy to enforcing the discipline which had been established; at

next year John Leverett and William Brattle were chosen tutors and fellows, who soon developed into ardent liberals; so it happened that when the reverend rector went abroad in 1688, in his character of politician, he left

he Swan. When she had been some weeks at sea she was attacked by a French privateer, who took her after a sharp action. During the fight Colman attracted attention by his coolness; but he declared that though he fired like th

fiding as to fall a victim to any clumsy sharper. Of course he reached London penniless and in great depression of spirits; but he soon became known among the dissenting clergy, and at length settled at Bath, where he preached two years. He seems to have formed singularly strong friendships while in England, one of which was with Mr. Walter Singer, at whose house he passed

rattle was chairman, and it was accompanied by letters from many prominent liberals. Leverett wrote, "I shall exceedingly rejoice at your return to your country. We want persons of your character. The affair offered to your consideration is of the greatest moment." William Brattle was even more emphatic, while Pemberton assured him that "the gentlemen who solicit your return are mostly known to you-men of repute and figure, from whom you may expect generous treatment; ... I believe your return will be pleasing to all t

gregations mutually kept over each other. On the one hand no dangerous element could creep in among the people through the laxness of the elder, since all candidates for the communion had to pass through the ordeal of a public examination; on the other the orthodoxy of the ministers was provided for, not only

all respectable persons who would confess the Westminster Creed; and more fatal still, they absolutely destroyed the homogeneousness of the ecclesiastical constituency: "We cannot confine the right of chusing a m

h as relaxing the baptismal regulations, and somewhat changing

rming because so insidious; for, though their propositions seemed reasonable, it was perfectly obvious that should the liberals succeed in forcing their church within the pale of the orthodox communion, discipline must end, and the pulpits might at any time be filled with men capable of teaching the most subversi

dge Platform, it had been disapproved by the king; therefore, moral intimidation was the only weapon which could be employed. Now, aside from the fact that men like Thomas Brattle and Leverett were not timorous, their position was at this m

ncerity and seriousness the nature of your engagement commands from you; seeing you were most of you much unstudied in the controversial points of church order and discipline, and yet did not advise with the neighboring churches ... but with a great deal of confidence and freedom, set up by yourselves." The letter then goes on to adjure

er, gives the most pleasing

gnity to the holy ways of our churches, have built in the town another meetinghouse. To delude many better meaning men in their own company, and the churches in the

he vicinity, they have published, under the title of a manifesto, certain articles that utterly subvert our churches, and invite an ill party, through all the country, to throw all into confusion on the first opportunities. This drives the ministers that would be faithful unto the Lord Jesus Christ, and his inte

) have made a day of temptation among us. The men are ignorant, arrogant, obstinate, and full of malice and slander, and they fill the land with lies, in the misrepresentations wher

ntidote for our churches against the infection of the example, which we feared this company had given them, and we put it into the press. But when the first sheet was near composed at the press, I stopped it, with a desire to make one attempt more for the bringing of this people to reason. I drew up a proposal, and, with another minister, carried it unto them, who a

with the settlement. The facts were these: after Brattle Street Church was organized, the congregation voted that Mr. Colman should ask

CO

keep to the heads of agreement on which the United Brethren in London have made their union, and then publicly proceed with the presence, countenance, and concurrence of the New England churches, we should be free to give you our fellowship and our best assistance, which things you have altogether declined and neglected to

EN. [Footnote: History of

le the Mathers, and he did succeed in quieting them for the moment, though Sewall seems to intimate that they submitted with no very good grace: [1699/1700.] "January 24th. The Lt Govr [Stoughton] calls me with him to Mr. Willards, where out of two papers Mr. Wm Brattle drew up a third for an accommodation to bring on an agreement between the new-church and our ministers; Mr. Colma

of Christian clergymen, but Cotton Mather's Diary shows the

relenting in some of their spirits, when they saw our condescension, our charity, our compassion. We overlooked all past offences. We kept the public fast w

8, 9.] He assured his hearers that a "wandering Levite" like Colman was no more a pastor than he who "has no children is a father," [Footnote: Idem, p. 102.] he was shocked at the abandonment of the relation of experiences, and was so scandalized at reading the Bible without comment he could only describe it as "dumb." In a word, there was nothing the new congregation had done which was not displeasing to the Lord; but if they had offended in one particular more than another it was in establishing a man in "the pastoral office without the approbation of neighbouring churches or elders." [Footnote: Idem, p. 8.] To this solemn admonition Colman and W

of this laudable practice which the author does well to censure; and that is, when some, who have no good intention of their own, get others to devise a relation for them." [Footnote: Idem, p. 9.] They even dared to intimate that it did not savor of modesty for the patriarch "to th

sition, and a temper so widely different from his late brothers in London.... Did our reverend author appear the same here, we should be his easie proselites too. But we are loath to say how

and was actually cast before the people, words fail to convey the condition into which the patriar

eers and taunts, as if they were so many children of Bethel." [Footnote: Idem, p. 8.] Among these taunts some struck deep, for they are quoted at length. "'Abundance of people have long obstinately believed, that the contest on his part, is more for lordship and dominion, than for truth.' But there are many more such passages, which laid altogether, would make a considerable dung-hil." [Footnote: Idem, p. 9.] They dwelt with pathos upon those sacred rites desecrated by these "unsanctified" "young men" in their "miserable pamphlet." "The Lord is exceedingly glorified, and his people are edified, by the accounts, which the candidates, of the communion in ou

hers walked, in case it become the sin of the land, (as it will do if not duely testified against) we may fear that some heavy judgment will come upon the whole land. And will not

their cries. Brattle Street congregation became an honored member of the orthodox communion, the principles which animated its foun