insults, and threats, introduced the practice of inoculation for the small-pox as a bar to the fatal ravages of that disease; and, with the same ardor and disinterestedness, gave his time to other purposes of public good, civil, as well as moral and religious. A book, which he wrote upon this subject of doing good, is perhaps his most valuable work. Dr. Franklin attributed to it all his usefulness and eminence in life; and I think no one could read it without receiving enlarged notions of his capacity and obligation to do good, and being stimulated to better attempts. With these active works of religion, he united an austerity of private discipline, that would have honored a monastery. He kept frequent days of fasting, and nights of watching, sometimes. for two and even three days together — regularly once a month, and occasionally once a week.

But it is impossible to proceed in particulars. I have gone far enough to show what I intended, that, notwithstanding his great defects, which strike you at first view, and cannot be concealed, he absolutely was, as he was always acknowledged to be, a most wonderful man. It is barely doing him justice to say, in the language of his colleague, that "the capacity of his mind, the readiness of his wit, the vastness of his reading, the strength of his memory, the variety and treasures of his learning, in printed works and in manuscripts, which contained a much greater share; the splendor of virtue, which, through the abundant grace of God, shone out in the constant tenor of a most entertaining and profitable conversation; his uncommon activity, his unwearied application, his extensive zeal, and

*

"Essays to do Good." It has been republished within a few years, at Boston.

1 Mr. Gee's sermon on his death.

numberless projects of doing good; these things, as they were united in him, proclaimed him to be truly an extraordinary person." When he died, it was felt as a public loss, and he was honored with a funeral of uncommon splendor. He was mourned, according to Dr. Colman's expression," as the first minister in the town - the first in age, in gifts, and in grace the first in all the provinces of New England for universal literature and extensive services." (15)

Cotton Mather was alone in the care of the church only four months during his whole ministry, Joshua Gee being ordained colleague with him soon after the death of his father. Mr. Gee is represented on all hands as having been a very superior man-not possessing popular talents, but of great profoundness and learning, excelling in argument, and capable of rising to any height of excellence; but, unhappily, of an indolent habit, which prevented his making that use of his advantages which would have secured to him the ascendency for which he seems to have been formed. His character was particularly marked with zeal and fervor. He was somewhat bigoted to high Calvinism, and somewhat bitter in controversy. He was an earnest promoter of the religious excitement which prevailed throughout the country after Whitefield's first visit, and refused to open his eyes to the evils which attended it, even after many of its friends had become convinced of their existence. And when the convention, in 1743, felt it a duty to bear testimony against certain errors in doctrine and practice, which prevailed to the great confusion of the churches, he warmly, and rather passionately, opposed them, and was the occasion of a separate convention in the following July, which issued a counter testimony. (16) With all his great qualities, he was, as this transaction proves, rash and over-ardent; so

that Dr. Chauncy, who knew him well, said, "it was happy Mr. Gee had an indolent turn; for with such fiery zeal, and such talents, he would have made continual confusion in the churches."

His ministry in this church continued for twenty-five years. He had been an invalid for many years, and died, after a lingering illness, May 22, 1748, in the fifty-first year of his age. (17)

He enjoyed the society of his venerable colleague but four years. When, at his death, the people looked round for one to succeed him, their choice fell upon his son, Samuel Mather, who was ordained over them June 21, 1732, about four years after his father's death. (18) He was recommended to them, not only by their respect for the ancient family, but by his own character for diligence, zeal, and learning, of which he certainly possessed an uncommon share. He had already made himself known by several publications, especially by his life of his father. He continued in the ministry but nine years, when, on account of some dissatisfaction with his preaching, which was thought by some to be not sufficiently explicit upon certain points of doctrine, together with some other grounds of uneasiness, a division took place in the church, and he with one party withdrew, and erected a separate place of worship. This was in 1740 and '41, and possibly had some connection with the religious excitements of that period, about which his colleague, Mr. Gee, was so zealous. He continued to be the minister of a separate congregation until his death, at the advanced age of seventy-nine years.* By his own directions he received a private funeral. Most of those who

*

at that time were worshiping with him, returned to this church; and some are with us still.

* June 27, 1785.

After the removal of Mr. Mather, Gee remained sole pastor, until, in his declining health, Samuel Checkley was united with him the year before his death. (19) He was the son of an eminent minister of the New South church, and is said to have been distinguished for a peculiar sort of eloquence, and an uncommon felicity in the devotional service of public worship. He published nothing, except one sermon on the death of Mrs. Lydia Hutchinson, and left the records of the church so imperfect, that little can be learned from them of its state and fortunes during his connection with it. He died, after a ministry of twenty-one years, on the 19th of March, 1768.

He was succeeded in the ministry by the late Dr. Lathrop, (20) whom you well knew, and whom all that knew honored. During his ministry, the Old North meeting-house was destroyed, and the church and congregation, formed a union with those worshiping in this house.

Having thus brought down the account of the ancient church to the period of the union, I leave it for the present, that I may resume it in the afternoon, when I shall first have followed the history of the New Brick to the same period.

SERMON XIII.

THE NEW BRICK CHURCH.

HAGGAI II. 3.

WHO IS LEFT AMONG YOU THAT SAW THIS HOUSE IN HER FIRST GLORY?

I THIS morning spoke to you of the origin, establishment, and history of the Old North church, and of the lives and characters of its ministers, until its union with the New Brick, at the close of the revolutionary war. I now go on to a similar account of the New Brick church. It originated in circumstances not very honorable or happy. It had its birth, not from the regular overflow of increasing population; nor was it a separation of brethren in the spirit of Christian love; but it was the offspring of heated passions and violent dissension. The circumstances, as far as can be positively ascertained, or are important to be known, appear to have been the following:

The New North church was established in 1714. It was regularly and peaceably gathered in the necessary course of a growing population. They had ordained one minister, the Rev. John Webb, and, agreeably to the custom of the times, were desirous of settling another in connection with him. In consequence of some irregularities in the proceedings of those who were most active in the affair, "they