father died before he entered college, and his brother Seaborn was not settled in the ministry until after he was graduated; hence it is not improbable that he received his theological education under the direction of Rev. Richard Mather, who became his father-in-law in 1656. After he became a preacher, he officiated in various places in Connecticut, and from 1664 to 1667, he preached on Martha's Vineyard, to a congregation of white people, and also to the Indians, having acquired a good knowledge of their language, and thus he afforded great assistance to Thomas Mayhew, who long labored to introduce the gospel among the savage people of that island. In November, 1667, he removed to Plymouth, on the invitation of the inhabitants of that town, but was not ordained there until the 30th of June, 1669. He continued in that place twenty-nine years, and was a very faithful minister, and by his exertions was extensively useful. His object seemed to be to do as much good as was in his power, by visiting the families in his parish, with the ruling elders, by giving catechetical instruction to the children, and attending church meetings, and by his public preaching on the Sabbath. Before the admission of any person in the church, he required a relation, either public or private, of the experience of a work of divine grace. He usually expounded the Psalm which was sung, and the Psalms were sung in course in that ancient church. In 1681, the practice of reading the Psalm line by line, was introduced from regard to a brother, who was unable to read. In 1694 Mr. Isaac Cushman was invited to settle as a religious teacher with a church and society, formed in that part of Plymouth, which is now Plympton. The acceptance of Mr. Cushman laid the foundation of an unhappy and lasting division between Mr. Cotton, the pastor, and his church; the pastor strenuously contending that Mr. Cushman ought not to settle before being designated to the office of ruling elder of the church. This controversy continued about three years, with considerable warmth, and occasioned the withdrawal of some of the members of the church. At length many ill-reports were propagated, injurious to the feelings and reputation of Mr. Cotton; and a mutual council was called, with a strong desire of a permanent reconciliation of difficulties. But this proving unsuccessful, it was deemed advisable that the pastor should ask a dismission, and that the church should grant it, "with such expressions of their love and charity as the rule called for." Mr. Cotton accordingly resigned his office, and at his request was dismissed October 5, 1697, to the great grief of considerable number in the church and in the town, who earnestly desired his continuance. After this he tarried more than a year in Plymouth; in which time he preached some Sabbaths in Yarmouth. Having received a call from Charleston, S. C. he accepted the same, and having adjusted all his differences with the Plymouth church, and received a recommendation from several ministers, he set sail for the South, November 15, 1698, and soon arrived at Charleston, where he gathered a church, and was very abundant and successful in his labors, as appears from a daily journal, which yet exists among some of his descendants.

But his career in his new station was short, as he died the 18th of September, 1699, in the 60th year of his age. In the short space of his continuance among that people, there were about twenty-five members added to the church, and a considerable number baptized. He was treated with the highest honor and respect, and the church manifested their affection for his memory, by taking the charge of his funeral, and erecting a handsome monument over his grave. The church at Plymouth erected a stone to his memory, also, in the burial ground, with a suitable inscription.

In a family genealogy of the Cottons, written by his son, Josiah Cotton, Esq., and published in the Old Colony Memorial about fifteen years since, there is much interesting information of the children of Mr. Cotton, and the following character is given by the son of his father. "He had a vast and strong memory, and was a living index to the Bible. If some of the words of almost any place of Scripture were named, he could tell the chapter and verse; and if the chapter and verse were named, he could tell the words. He sometimes preached in the Indian language, and he corrected the second and last edition of the Indian Bible.* He prayed in Indian, in his Indian lectures. His method of preaching was without notes. He had a good gift in prayer, in which he greatly enlarged on particular occasions. He was a competent scholar, but divinity was his favorite study. He discharged the work of the ministry to good acceptance, both in public and in private, and was very desirous of the conversion of souls. He ruled his house like a tender parent, was a hearty friend, helpful to the needy, kind to strangers, and doubtless a good man. And yet what man is there without his failings? He was somewhat hasty, and, perhaps, severe in his censures upon some persons and things,

*In the Roxbury Church Records, I find in the hand-writing of Rev. Mr. Eliot, "This made me meditate on a second impression of a Bible, and accordingly took pains to revise the first edition. I also entreated Mr. JOHN COTTON to help in that work, he having obtained some ability so to do. He read over the whole Bible, and whatever doubts he had, he wrote them down in order, and gave them to me to try them, and file them over among the Indians. I obtained the favor to reprint the New Testament and Psalms, but I met with much obstruction for reprinting the Old Testament, yet BY PRAYER TO GOD, PATIENCE AND ENTREATIES, Í AT LAST OBTAINED THAT ALSO. PRAISED BE the Lord."

which he thought deserved it; and that possibly might occasion some hardships he met with, and the violence of some people against him. But the brightness of the celestial world will effectually dispel the blackness of this." Like many clergymen of his time, he strenuously opposed the practice of calling the Sabbath Sunday; because it originated with some of the heathen nations who were worshippers of the sun; "that planet being the object of their idolatry." When he began to learn the Indian language, he hired an Indian for his instructor, at the rate of twelve pence a day, for fifty days; but his tutor, having received his whole pay in advance, absconded before twenty days had expired. Mr. Cotton, however, found means to perfect his acquaintance with the barbarous dialect, and when the last edition of Mr. Eliot's Indian Bible was printed at Cambridge, in 1685, the principal care of revising and correcting it fell upon him.

Mr. Cotton married Jane Rosseter, daughter of Dr. Brian Rosseter of Guilford, Ct. November 7, 1660. She died November 12, 1702, aged 60. He had ten children, whose names are given in the genealogy before cited, as follows: 1. John, born August 3, 1661, graduated at Harvard college 1681, and was the minister of Yarmouth, Ms.; 2. Elizabeth, born August 6, 1663, married Rev. James Alling, minister of Salisbury, who died in 1696, and afterwards Rev. Caleb Cushing, successor of Mr. Alling, and was mother of Rev. James Cushing, graduated at Harvard college 1725, the first minister of Plaistow, N. H. and Rev. John Cushing, graduated at Harvard college 1729, minister of Boxford, M3.; 3. Rowland, born December 27, 1667, graduated at Harvard college 1685, and was minister of Sandwich, Ms.; 4. Sarah, born June 17, 1665, died September 8, 1669; 5. Sarah, 2d, born April 5, 1670, married Wymond Bradbury, and was mother of Jabez, Wymond, John, Roland, Ann, Josiah, Theophilus, Maria and Jerusha Bradbury, one of whom was ancestor of Hon. Theophilus Bradbury, graduated at Harvard college 1757, judge of the superior court of Massachusetts; 6. A son, born September 26, 1675, who died in infancy; 7. Josiah, born Sept. 10, 1676, died January 9, 1677; 8. Samuel, born February 10, 1678, died December 23, 1683; 9. Josiah, 2d, born January 8, 1680, graduated at Harvard college 1698, was a distinguished man, and the author of the Supplement to Morton's Memorial, Cotton Genealogy, died August 19, 1756; 10. Theophilus, born May 5, 1682, graduated at Harvard college 1701, was the first minister of Hampton-Falls, N. H. and died August 18, 1726, aged 45-Thacher, Hist. of Plymouth, 292–302. Allen, Amer. Biog. Dict. 311. Eliot, N. E. Biog. Dict. Art. COTTON. Mather, Magnalia, i. 260, 517. Holmes, Annals of America, i. 469. Savage, in Winthrop's Hist. N. E. i. 110. Davis, in Morton's N. E. Memorial, 344. 1 Coll. of Mass. Hist. Soc. iv. 122-128, 137. Ibid. 2d series, iii. 187, 188. iv. 245. Ibid. 3d series, i. 117, 120. Ramsay, Hist. of the Independent or Congregational Church in Charleston. Mayhew's Indian Converts. Cotton Genealogy in Old Colony Memorial. MS. Church Records of Roxbury.

JOHN HALE.

1657. JOHN HALE, son of Deacon Robert Hale, one of the founders of the church in Charlestown, Mass. in 1632, was born in that town June 3, 1636, and was graduated at the age of twenty-one. He was employed as a candidate for the ministry for several years, and while preaching as such at Beverly, was invited to become the minister of that place. He was ordained the first minister of the church there, September 20, 1667. The members who constituted it had been dismissed from the church in Salem, and included some of the earliest emigrants to Massachusetts, and among them was the venerable Roger Conant, who came to New England in 1623. Mr. Hale appears to have been ranked with the most respectable ministers in the country. In 1669 we find him with John Wilson of Boston, John Allin of Dedham, John Higginson of Salem, John Ward of Haverhill, Samuel Whiting of Lynn, and others, bearing public testimony against the proceedings of the First church in Boston in relation to the settlement of Rev. John Davenport. He was appointed to preach the artillery election sermon in 1683, and the court election sermon in 1684. În 1690 he was engaged as chaplain in the expedition to Canada, and officiated from the 4th of June to the 20th of November. In 1692 he was unhappily engaged in defending the prosecutions against those accused of witchcraft in the vicinity of Salem, and probably contributed his full share of influence in that melancholy tragedy. His course in strengthening the superstition of the times was, however, checked, when his own wife was accused of being in covenant with the devil," and he was led "to alter his judgment, and to be less active in prosecutions than he had been." He wrote an account of witchcraft, from which Dr. C. Mather borrowed largely, while it was in manuscript, for his account of the "Wonders of the Invisible World." The work was published after his death. The title of it is as follows: "A Modest Enquiry into the nature of Witchcraft, and how persons guilty of the crime may be convicted, and the means used for their discovery discussed, both negatively and affirmatively, according to Scripture and experience. By JOHN HALE, late Pastor of the Church of Christ in Beverley, Anno Domini, 1697." It has an epistle to the reader

by Rev. John Higginson of Salem, dated March 23, 1697-8. The preface is dated December 15th, 1697, and the book, containing 176 pages, was published in 1702. In these days, when the wonders of Animal Magnetism are producing on some minds as great astonishment as did those in the days of witchcraft, it may be discovered that the delusion which an enlightened age has attributed to our ancestors, was a sober reality. Or, perhaps, it may hereafter be found that the wonders now regarded as sober realities, will be classed with the delusions which prevailed in 1692. In either case, the light of reason and philosophy will probably prevent the repetition of the horrid scenes which were enacted in the time of the subject of this notice.

Mr. Hale died May 15, 1700, in the 64th year of his age, and the 33d of his ministry. He was married three times. His first wife, Rebecca Byley, he married December 15, 1664; his second, Sarah Noyes, March 21, 1684; his third, widow Elizabeth Clark, who was originally a Gilman of Exeter, August 8, 1698. The second was the lady accused of witchcraft in 1692. She died May 20, 1697. His children were 1. Rebecca, born 1666; 2. Robert, born November 3, 1668, graduated at Harvard college 1686, was a civil magistrate in his native town, and died in 1719, aged 50; 3. James, born October 14, 1685, graduated at Harvard college 1703, and was the minister of Ashford, Ct.; 4. Samuel, born August 13, 1687, married Apphia Moody, May 29, 1714, settled in Newbury, and had sons Samuel, graduated at Harvard college 1740, who settled in Portsmouth, N. H., Richard, who settled in Coventry, Ct. was deacon of the church, and father of Nathan Hale, who was executed by the British for being a spy, in the time of the revolution, September 22, 1775, aged 22, and John, who settled at Gloucester, Ms.; 5. Joanna, born December 24, 1692.-Hutchinson, Hist. Mass. i. 248. ii. 61. Mather, Magnalia, ii. 408. Flint, Sermon on the death of Rev. Abiel Abbot, D. D. MS. letter from Joshua Coffin. Town Records of Beverly and Charlestown. Barber, Hist. Coll. of Connecticut.

JOHN WHITING.

1657. JOHN WHITING, son of Rev. Samuel Whiting of Lynn, and brother to Rev. Samuel Whiting of Billerica, (See American Quarterly Register, vol. ix. 230.) was born at Lynn, Ms., soon after his father's arrival in this country. It was intended by his friends that he should study medicine, but his predilections for theological pursuits were so great, that they yielded to his wishes, and he was soon qualified for the ministry, after leaving college. I have not found any evidence of his preaching in this country. He soon sailed for England, on a visit to his friends in Lincolnshire, whence twenty years before, in the language of Cotton Mather in speaking of Mr. Whiting's father, "the ecclesiastical sharks drove our Whiting over the Atlantick sea into the American strand." By his friends and the prospects which opened upon him in England, Mr. Whiting was induced to spend the rest of his life in the land of his ancestors. The hierarchy which had been prostrated during the protectorate of Oliver Cromwell, was restored under Charles II., and Mr. Whiting conformed to the established ceremonies of the church of England. He officiated at St. Andrew's church at Butterwick, a small village about four miles east from Boston, the native place of his father. From this situation he removed to Leverton, six miles from Boston, and succeeded Rev. Francis Bowman as rector of the church in that place. Here he remained until his death, in October, 1689, at the age of 52. Mr. Thompson, in his History of Boston, England, says he was buried on the 11th of October. Of his character, we know nothing, excepting as it is given by Dr. C. Mather in three words-" a godly conformist." If he lived and died "a conformist," and yet in the estimation of Dr. Mather was "godly," he must have been a good man. Nothing has been obtained by me relative to his family.Lewis, Hist. of Lynn, 127, 131. Thompson, Hist. of Boston, in Lincolnshire, 349, Mather, Magnalia, i. 454.

HISTORY OF THE GENERAL ASSOCIATION OF NEW HAMPSHIRE.

[Prepared by the Rev. John H. Church, D. D., Secretary.]

THE early history of the churches and ministers of New Hampshire has not been preserved with that care, which could be desired. Some sketches of history and biography have been given to the public in forms more or less detached and miscellaneous. A more connected and complete account is much needed. The Convention of Congregational ministers in the State was formed July 28, 1747. The first meeting was in Exeter. Seventeen ministers were present. Their object is thus expressed: "Whereas a number of ministers of the province of New Hampshire, in private conference, considering the necessity of harmony, peace, and good order among the churches, could not but think that there was great need of union among the ministers, and their most prudent, hearty, and unanimous endeavors to promote such valuable ends, and to guard the churches against every thing that might shock their foundations, or corrupt their doctrine; they determined by letters to acquaint the Congregational ministers of the province with their desire of a general meeting, which they accordingly did." And the Convention was formed.

In pursuing their object, they noticed and condemned errors in doctrine and practice, which endangered the harmony and increase of the churches. They adopted regulations respecting candidates and itinerating preachers. They gave advice to churches, involved in perplexity or difficulties. The low state of religion they did not behold with indifference, but with anxiety and concern. They consulted how to promote revivals. In 1754, they agreed to preach once a quarter on the following subjects: The last Sabbath in October, upon carelessness in religion in general-the last Sabbath in January, upon family religion and government-the last Sabbath in April, upon Sabbath-breaking-and the last Sabbath in July, upon intemperance. On the general Fast in the spring, these subjects were likewise to be inculcated as much as practicable. The respective congregations were to be previously notified of this arrangement. The next year, the subjects were, early piety-attendance upon public worship -coming to gospel ordinances-and purity of heart and life. The results of these attempts to check vice and impiety, and to promote pure and undefiled religion are not left on their records. But these things show a commendable zeal in the ministers of that day.

The Convention seems to have transacted the business which came before them very much as ministerial associations have since done. And probably they originated the first associations of this kind in the State. For they thus expressed their desires of being united in brotherly love and ministerial fellowship in their work. "As we are desirous of strengthening each other's hands, and promoting brotherly love, we agree to be as frequent as we can conveniently in visiting each other, and meeting together to the said purposes. And we think it expedient that the ministers of the province, of Congregational principles, who have been regularly ordained, meet altogether once a year; and that they be formed into Associations, to meet more frequently, as they shall agree, to unite in their prayers, and assist and encourage each other in the work of the gospel."

It is not known to the writer how soon any district Associations were formed. The Piscataqua Association was probably the first. In the records of this body, for 1781, this question was discussed, "What is especially incumbent upon us, as ministers of the gospel, to do towards a revival of religion?" In answer, it was observed, "1. Ministers ought to live, as well as profess and preach the gospel. 2. Hold up religious truth, and particularly declare the terrors of the Lord against impenitent sinners. 3. Plainly reprove in private, and caution_against the sins and neglects, of which they are respectively guilty. 4. Examine ourselves frequently respecting our discharge of our parochial duties. To all 32

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which, join, 5. Fervent prayer to Him who has the residue of the Spirit, that he would be pleased to pour it out upon an ungrateful people, and in the midst of the years make known the sovereignty of his grace."

After Associations were formed, the business of the Convention was lessened. Towards the close of the last century, they partially engaged in domestic missions, by appointing, annually, a few of their brethren to perform missionary service four weeks each; three of these Sabbaths, the pulpit of an absent minister would be supplied by neighboring ministers, according to a definite arrangement; the other Sabbath, the pulpit would be vacant. This was the commencement of missionary labors in New Hampshire by the churches and their pastors.

In 1833, the Convention was re-organized for the purpose of giving special attention, at the annual meetings, to subjects belonging to pastoral duty and qualifications; to Sabbath schools and Bible classes; and to those benevolent objects, which are, from time to time, presented for the consideration and cooperation of ministers. And it was "Resolved, that this Convention be called, hereafter, the Pastoral Convention of New Hampshire; to be composed of the Congregational and Presbyterian ministers in the State, who own or acknowledge the Assembly's Shorter Catechism, as containing essentially their views of Christian doctrine."

In June, 1807, the subject of a General Association was discussed in the Convention, and a committee appointed to correspond with the several district Associations of the State, respecting a union of the churches and a General Association, on that plan of doctrine generally expressed in the Assembly's Catechism, to report the following year. This committee made a partial report in June, 1808. And then another committee was chosen, and reported that for the purpose of drawing the band of union more closely, and promoting general harmony and fellowship among the churches, the Assembly's Catechism be adopted generally as a creed; and that a proposal be laid before the several Associations in the State, that those Associations that see fit to adopt it, appoint a delegate or delegates to meet in General Association at the time and place of the next General Convention; and then in General Association adopt such measures as they shall deem expedient, for carrying into effect the above-mentioned purposes. This report was adopted.

It appeared at the next meeting of the Convention, that the Deerfield, Hopkinton and Plymouth Associations, and also the east branch of the Orange Association,* had acceded to the plan of a General Association. The Hollis and Monadnock Associations had also acted on the subject, and had authorized a delegate from each to attend. And the Convention voted that Rev. Messrs. William Morrison, William F. Rowland, and John H. Church, might have the privilege of attending the first meeting.

The General Association accordingly held their first meeting at Concord, June 8, 1809. The number was small, only eight ministers being present, as one of the delegates was necessarily absent. The place of meeting was the Rev. Dr. M'Farland's study. The Rev. William Morrison was chosen moderator, and the Rev. John H. Church, scribe. In accordance with the views of the Convention and of the Associations then represented, the Association adopted the Assembly's Shorter Catechism as a summary of the Christian faith. They also appointed delegates to attend the meeting of the General Association of Massachusetts, the same month, and form a connection with them. And the members of the Association had free conversation on the state of the churches, and the interests of religion.

That was a day of small things. But it commenced a new era in the churches of New Hampshire. Measures feeble at first, the Lord has graciously increased, and rendered productive of much good to his blessed cause.

The second meeting was at the Rev. Samuel Wood's in Boscawen, Sept. 20, 1809. Delegates attended from the Deerfield, Haverhill, Hopkinton, Monadnock and Plymouth Associations; and Rev. Jonathan Allen from the General

*This Association was divided into two branches by the Connecticut river.