might see and discern their own men from the enemy; told him also, that his custom in like cases, was, to creep with his company, on their bellies, until they came as near as they could; and that as soon as the enemy discovered them, they would cry out, and that was the word for his men to fire and fall on. He directed him, that when the enemy should start and take into the swamp, that they should pursue with speed; every man shouting and making what noise he could; for he would give orders to his ambuscade to fire on any that should come silently.

Captain Church knowing that it was Philip's custom to be foremost in the flight, went down to the swamp, and gave Captain Williams of Scituate the command of the right wing of the ambush, and placed an Englishman and an Indian together behind such shelters of trees, &c., as he could find, and took care to place them at such distance, that none might pass undiscovered between them; charged them to be careful of themselves, and of hurting their friends, and to fire at any that should come silently through the swamp. But it being somewhat farther through the swamp than he was aware of, he wanted men to make up his ambuscade.

Having placed what men he had, he took Major Sanford by the hand, and said, Sir, I have so placed them that it is scarce possible Philip should escape them." The same moment a shot whistled over their heads, and then the noise of a gun towards Philip's camp Captain Church, at first, thought that it might be some gun fired by accident; but before he could speak, a whole volley followed, which was earlier than he expected. One of Philip's gang going forth to ease himself, when he had done, looked round him, and Captain Golding thought that the Indian looked right at him, (though probably it was but his conceit) so fired at him; and upon his firing, the whole company that were with him fired upon the enemy's shelter, before the Indians had time to rise from their sleep, and so over shot them. But their shelter was open on that side next the swamp, built so on purpose for the convenience of flight on occasion. They were soon in the swamp, and Philip the foremost, who starting at the first gun, threw his petunk and powderhorn over his head, catched up his gun, and ran as fast as he could scamper, without any more clothes than his small breeches and stockings; and ran directly on two of Captain Church's ambush. They let him come fair within shot, and the Englishman's gun missing fire, he bid the Indian fire away, and he did so to the purpose; sent one musket bullet through his heart, and another not above two inches from it. He fell upon his face in the mud and water, with his gun under him.

By this time the enemy perceived that they were waylaid on the east side of the swamp, and tacked short about. One of the enemy, who seemed to be a great, surly old fellow, hallooed with a loud voice, and often called out, “Iootash, Iootash." Captain Church called to his Indian, Peter, and asked him, who that was that called so! He answered, that it was old Annawon, Philip's great Captain; calling on his soldiers to stand to it, and fight stoutly. Now the enemy finding that place of the swamp which was not ambushed, many of them made their escape in the English tracks

The man that had shot down Philip, ran with all speed to Captain Church, and informed him of his exploit, who commanded him to be silent about it and let no man more know it, until they had driven the swamp clean. But when they had driven the swamp through, and found that the enemy had escaped, or at least, the most of them, and the sun

now up, and so the dew gone, that they could not easily track them, the whole company met together at the place where the enemy's night shelter was, and then Captain Church gave them the news of Philip's death. Upon which the whole army gave three loud huzzas.

Captain Church ordered his body to be pulled out of the mire to the upland. So some of Captain Church's Indians took hold of him by his stockings, and some by his small breeches (being otherwise naked) and drew him through the mud to the upland; and a doleful, great, naked, dirty beast he looked like. Captain Church then said, that forasmuch as he had caused many an Englishman's body to be unburied, and to rot above ground, that not one of his bones should be buried. And calling his old Indian executioner, bid him behead and quarter him.

DAVID BRAINERD.

DAVID BRAINERD, the missionary to the Indians, was born at Haddam, Conn., April 20, 1718. He lost his father, a member of the council of the colony, when he was but nine years old, and his mother five years after. He early displayed a deep sense of religious obligation, combined with

David Greineed

great dread of future punishment. He dates his partial relief from the terrible fears which tormented his existence, from the night of July 12, 1739; but he was throughout life subject to fits of deep despondency.

In September of the same year, he entered Yale College, where he devoted himself so carnestly to his studies that his feeble frame broke down under his labor. His life was for some weeks despaired of, but after a long interval of rest, he was enabled to resume his studies in the autumn. Not content with his bodily sufferings, his journal shows that he reproached himself severely for a sinful ambition to stand high as a scholar.

About this time, Whitefield visited New England. An excitable temperament like Brainerd's was one likely to be affected by the system which he introduced. A powerful religious excitement spread through the college, which was discountenanced by its heads. Brainerd was overheard to say that one of the tutors had no more grace than a chair;" and was, for this slight offence, expelled from the college. He afterwards acknowledged his fault of hasty speech, but always felt the unjust severity with which he had been treated.

Ile immediately commenced the study of divinity, and in the summer of the same year received a license to preach from the association of ministers at Danbury. llis ardent desire was to become a missionary among the Indians, and he commenced his labors among a small and wretched community of that race at Kent, on the borders of Connecticut. In November he received an invitation from the Correspondents, at New York, of the Society for Promoting Christian Knowledge-an association formed in Scotland-to become their missionary to the Indians, Ilo accepted the appointment, after

some hesitation, arising from his usual over modest distrust of his own ability, and commenced his labors at Kanaumeek, an Indian village about half way between Stockbridge and Albany. His first act was to devote his small patrimony to the support of a young friend in the ministry, relying himself entirely upon his missionary allowance to supply his simple wants.

He arrived among the Indians April 1, 1743, weak in body from the consumption, which, aggravated by exposure, soon after ended his life. He found shelter in the log hut of a poor Scotchman, where he lived on hasty pudding, boiled corn, and bread baked in the ashes. Finding this residence too far from the Indians, he built, with his own hands, a log hut among their wigwams. He not long afterwards made a journey to New Haven, for the purpose of making a humble apology to the college authorities for his old offence. He craved pardon in these humble and self-accusing terms:

Whereas, I have said before several persons concerning Mr. Whittlesey, one of the tutors of Yale College, that I did not believe he had any more grace than the chair I then leaned upon; I humbly confess, that herein I have sinned against God, and acted contrary to the rules of his word, and have injured Mr. Whittlesey. I had no right to make thus free with his character, and had no just reason to say as I did concerning him. My fault herein was the more aggravated, in that I said this concerning one who was so much my superior, and one that I was obliged to treat with special respect and honor, by reason of the relation I then stood in to the college. Such a behavior, I confess, did not become a Christian; it was taking too much upon me, and did not savor of that humble respect that I ought to have expressed towards Mr. Whittlesey.... I have often reflected on this act with grief; I hope, on account of the sin of it; and am willing to lie low and to be abased before God and man for it. I humbly ask the forgiveness of the governors of the college, and of the whole society; but of Mr. Whittlesey in particular. . . And whether the governors of the college shall see fit to remove the censure I lie under or not, or to admit me to the privileges I desire; yet I am willing to appear, if they think fit, openly to own, and to humble myself for those things I have herein confessed.

But the only conditions which the college authorities would offer, were, that if he would return and remain a year under their jurisdiction, they might allow him a degree. These terms he could not accept without relinquishing his duties, and he consequently did not receive the honors of the institution.

After some months passed at his station, he became convinced that it was his duty to remove to Indians who were not in constant proximity to the whites, a circumstance which impeded and almost neutralized his efforts. Their position near the French frontier was also a source of distraction. If his present charge could be induced to remove to Stockbridge, they would be under the care of a pastor who knew their wants and would do all that could be done for them. This removal Brainerd proposed, and it is a significant proof of the influence he had acquired over them that they gave a ready assent.

This being arranged, the missionary was urgently

pressed to become the pastor of the pleasant and flourishing village of East Hampton, Long Island. The people of that place represented to him "that he might be useful to them for inany years, while he would soon sink under the hardships of his mission, as the winter he had passed at Kanaumeek abundantly proved."

אין

His purpose was not to be changed by promise of ease or prospect of death, and he was soon after a wearisome journey at his new post, Crosswaksung, at the Forks of the Delaware. After months of diligent and patient labor, he succeeded in converting some of the red men to Christianity. He persuaded them to remove from the immediate neighborhood of the whites to a place called Cranberry, fifteen miles distant, and form an independent settlement. He then, believing it his duty to seek a new audience, penetrated still further into the wilderness, to the Susquehanna. The journey proved too much for his enfeebled constitution. He returned to Cranberry exhausted, and after instructing from his chair, and being carried to the place of meeting to administer the sacrament, felt it his duty to seek rest, or, in his own words, "consume some time in diver sions." He was compelled to halt at Elizabethtown, where he was for some time confined to his bed. He was gratified while here by the arrival of his brother, on his way to join or succeed him in his missionary enterprise.

In April, 1747, he at length reached Northampton, Massachusetts, where he was received into the family of the Rev. Jonathan Edwards, afterwards President of Yale College. He visited this place for the purpose of consulting the physician, Mather, who decided his case to be hopeless, but advised the exercise of riding as the best means of alleviating his disorder.

His friends recommended him to go to Boston, and Jerusha, the daughter of Edwards, a young laly of eighteen, accompanying him, as her father simply expresses it," to be helpful to him in his weak and low state."

He received inuch attention in Boston, where he was for some time at the point of death. He was visited by those who sympathized with his mission, and was instruinental in the collection of funds for the promotion of its objects.

He returned to Northampton in July, and after great suffering in the final stages of his disease, died on the ninth of October, 1747. To the last, his attached and faithful nurse "chiefly attended him."

Life of Brainerd, by W. B. O. Peabody, in Sparks's Am. Blog. vill. 800. + Peabody's Life, p. 856.

Memoirs of Brainerd, by Edwards, p. 400.

The brief and beautiful career of this young lady is concisely and feelingly given in the following note by her father.

Since this, it has pleased a holy and sovereign God to take away this my dear child by death, on the 14th of February, next following, after a short illness of five days, in the eighteenth year of her age. She was a person of much the same spirit with Brainerd. She had constantly taken care of, and attended him in his sickness, for nineteen weeks before his death; devoting herself to it with great delight, because she looked on him as an eminent servant of Jesus Christ. In this time, he had much conversation with her on the things of religion; and in his dying state, often expressed to us, her parents, his great satisfaction concerning her true piety, and his confidence that he should meet her in heaven, and his high opinion of her, not only as a true Christian, but a very eminent Baint: one whose soul was uncommonly fed and entertained with things which appertain to the most spiritual, experimen

The society by whom Brainerd was employed published, in 1746, Mirabilia Dei inter Indicos; or the Rise and Progress of a remarkable Work of Grace among a number of the Indians of New Jersey and Pennsylvania.

The volume contains extracts from the journal of his labors, forwarded by him, commencing with his residence at Crossweeksung, June 19th, and extending to November 4th, 1749. A second part, entitled Divine Grace Displayed, covering the period from November 24th, 1745, to June 19th, 1746, was published a few mouths after.

His friend Edwards preached his funeral sermon, and, in 1749, published his life, chiefly composed of extracts from the minute private diary kept by Brainerd, in addition to his published journals, throughout his career, the last entry in it being dated only seven days before his death. It is a curious record of spiritual experience, tinged by a melancholy temperament, increased by a life which, although an active one, was passed in a great measure in a virtual solitude.

That his biographer was aware of the dangers with which a constant study of self is attended, is evident from his citation of the following passage by Thomas Shepard:

I have known one very able, wise, and godly, put upon the rack by him, who, envying God's people's peace, knows how to change himself into an angel of light, for it being his usual course, in the time of his health, to make a diary of his hourly life, and finding much benefit by it, he was in conscience pressed by the power and delusion of Satan, to make and take the same daily survey of his life in the time of his sickness; by means of which, he spent his enfeebled spirits, and cast on fuel to fire his sickness. Had not a friend of his convinced him of his erroneous conscience misleading him at that time, he had murdered his body, out of conscience to save his soul, and to preserve his grace.

The diary, however, forms a beautiful memorial of a life of self-sacrifice and devotion, of the pursuit of missionary enterprise among an unimpressible and savage people, whose minds he could only approach through the medium of an

tal, and distinguishing parts of religion: and one who, by the temper of her mind, was fitted to deny herself for God, and to do good, beyond any young woman whatsoever, whom he knew. She had manifested a heart uncommonly devoted to God, in the course of her life, many years before her death; and said on her death-bed, that she had not seen one minute for several years, wherein she desired to live one ininute longer, for the sake of any other good in life, but doing good, living to God, and doing what might be for his glory."

• Mirabilia Del Inter Indicos: or the Rise and Progress of a remarkable Work of Grace, among a number of the Indians, in the Province of New Jersey and Pennsylvania; justly repreFented in a JOURNAL, kept by order of the Honourable Society in Scotland for propagating Christian Knowledge; with some General Remarks; by DAVID BRAINERD, Minister of the Gospel, and Missionary from the said Society: published by the Reverend and Worthy Correspondents of the said Society; with a Preface by them.

Divine Grace Displayed; or the Continuance and Progress of a remarkable Work of Grace among some of the Indians belonging to the Provinces of New Jersey and Pennsylvania; justly represented in a JOURNAL kept by order of the Honourable Society in Scotland for propagating Christian Knowledge: with some General Remarks; to which is subjoined an Appendix, containing some account of sundry things, and especially of the Dimculties attending the Work of a Misalonary among the Indians; by DAVID BRAINERD, Minister of the Gospel, and Missionary from the Eald Society: published by the Reverend and Worthy Correspondents of the sald Boalety.

interpreter, as, although he bestowed much labor on the effort, he never thoroughly mastered their language. Ilis journal bears no record of his bodily sufferings, but we know that he went to his task with a frame wasted by consumption, and pursued his painful journeys in all weathers, undisturbed by the unmistakable premonitions of death which accompanied his disease. He rode through the woods, raising blood and parched with fever, and his rest in the rude hut or wigwam was accompanied by wasting night-sweats, and yet, with all this, he was constantly reproaching himself for want of exertion.

The diary is not as full as could be desired in relation to his intercourse with the Indians, but is sufficiently so to show that he pursued a wise and judicious course in his ministry.

The pervading spirit of Brainerd's Journal is eloquently described by Edwards :

I have had occasion to read his diary over and over, and very particularly and critically to review every passage in it; and I find no one instance of a strong impression on his imagination, through his whole life; no instance of a strongly impressed idea of any external glory and brightness, of any bodily form or shape, any beautiful majestic countenance. There is no imaginary sight of Christ hanging on the cross with his blood streaming from his wounds; or seated in heaven on a bright throne, with angels and saints bowing before him; or with a countenance smiling on him; or arms open to embrace him: no sight of heaven, in his imagination, with gates of pearl, and golden streets, and vast multitudes of glorious inhabitants, with shining garments. There is no sight of the book of life opened, with his name written in it; no hearing of the sweet music made by the songs of heavenly hosts; no hearing God or Christ immediately speaking to him; ror any sudden suggestions of words or sentences, either of scripture or any other, as then immediately spoken or sent to him; no new objective revelations; no sudden strong suggestions of secret facta Nor do I find any one instance in all the records which he has left of his own life, from beginning to end, of joy excited from a supposed immediate wit ness of the Spirit; or inward immediate suggestion, that his state was surely good, that God loved him with an everlasting love, that Christ died for him in particular, and that heaven was his; either with or without a text of scripture. There is no instance of comfort from any sudden suggestion to his mind, as though at that very time directed by God to him in particular, of any such texts as these; "Fear not; I am with thee;"-"It is your Father's good pleasure to give you the kingdom;"-" You have not chosen me, but I have chosen you;"-"I have called thee by thy name, thou art mine;"-" Before thou wast formed in the belly, I knew thee," &c. There is no supposed communion and conversation with God carried on in this way; nor any such supposed tasting of the love of Christ. But the way in which he was satisfied of his own good estate, even to the entire abolishing of fear, was by feeling within himself the lively actings of a holy temper and heavenly disposition, the vigorous exercises of that divine love which casteth out fear.

Edwards's Life was abridged by John Wesley, and published in England. A second and smaller abridgment was made by John Styles. In 1822, the original work was printed at New Haven, with the addition of the Journals published during Brainerd's lifetime, and which were

omitted by Edwards as being already accessible to the public, under the editorship of Sereno Edwards Dwight.*

INDIAN SUPERSTITION.

When I was in this region in May last, I had an opportunity of learning many of the notions and customs of the Indians, as well as observing many of their practices. I then travelled more than an hundred and thirty miles upon the river, above the English settlements; and, in that journey, met with individuals of seven or eight distinct tribes, speak ing as many different languages. But of all the sights I ever saw among them, or indeed any where else, none appeared so frightful, or so near a kin to what is usually imagined of infernal powers, none ever excited such images of terror in my mind, as the appearance of one who was a devout and zealous Reformer, or rather, restorer of what he supposed was the ancient religion of the Indians. He made his appearance in his pontifical garb, which was a coat of boar skins, dressed with the hair on, and hanging down to his toes; a pair of bear skin stockings; and a great wooden face painted, the one half black, the other half tawny, about the colour of an Indian's skin, with an extravagant mouth, cut very much awry; the face fastened to a bear skin cap, which was drawn over his head. He advanced towards me with the instrument in his hand, which he used for music in his idolatrous worship; which was a dry tortoise shell with some corn in it, and the neek of it drawn on to a piece of wood, which made a very convenient handle. As he came forward, he beat his tune with the rattle, and danced with all his might, but did not suffer any part of his body, not so much as his fingers, to be seen. No one would have imagine from his appearance or actions, that he could have been a human creature, if they had not had some intimation of it otherwise. When he came near me, I could not but shrink away from him, although it was then noon day, and I knew who it was; his appearance and gestures were so prodigiously frightful He had a house consecrated to religious uses, with divers images cut upon the several parts of it. I went in, and found the ground beat almost as hard as a rock, with their frequent dancing upon it. I discoursed with him about Christianity. Some of my discourse he seemed to like, but some of it he disliked extremely. He told me that God had taught him his religion, and that he never would turn from it; but wanted to find some who would join heartily with him in it; for the Indians, he said, were grown very degenerate and corrupt. He had thoughts, he said, of leaving all his friends, and travelling abroad, in order to find some who would join with him; for he believed that God had some good people some where, who felt as he did. He had not always, he said, felt as he now did; but had formerly been like the rest of the Indians, until about four or five years before that time. Then, he said, his heart was very much distressed, so that he could not live among the Indians, but got away into the woods, and lived alone for some months. At length, he says, God comforted his heart, and showed him what he should do; and since that time he had known God, and

Memoirs of the Rev. David Brainerd: Missionary to the Indians on the borders of New York, New Jersey, and Pennsylvania: chiefly taken from his own Diary. By Rev. Jonathan Edwards, of Northampton. Including his Journal, now for the first time incorporated with the rest of his Diary, in a regular Chronological series By Sereno Edwards Dwight. New-Haven: Printed and published by 8. Converse. 1522, ↑ Shauinokung, on the Susquehanna.

tried to serve him; and loved all men, be they who they would, so as he never did before. He treated me with uncommon courtesy, and seemed to be hearty in it. I was told by the Indians, that he opposed their drinking strong liquor with all his power; and that, if at any time he could not dissuade them from it by all he could say, he would leave them, and go crying into the woods. It was manifest that he had a set of religious notions which he had examined for himself, and not taken for granted, upon bare tradition; and he relished or disrelished whatever was spoken of a religions nature, as it either agreed or disagreed with his standard. While I was discoursing, he would sometimes say, "Now that I like; so God has taught me;" &c., and some of his sentiments seemed very just. Yet he utterly denied the existence of a devil, and declared there was no such creature known among the Indians of old times, whose religion he supposed he was attempting to revive. He likewise told me, that departed souls all went southward, and that the difference between the good and the bad, was this: that the former were admitted into a beautiful town with spiritual walls; and that the latter would for ever hover around these walls, in vain attempts to get in. He seemed to be sincere, honest, and conscientious in his own way, and according to his own religious notions; which was more than I ever saw in any other Pagan. I perceived that he was looked upon and derided among most of the Indians, as a precise zealot, who made a needless noise about religious matters; but I must say that there was something in his temper and disposition, which looked more like true religion, than any thing I ever observed amongst other heathens.

But alas! how deplorable is the state of the Indians upon this river! The brief representation which I have here given of their notions and manners, is sufficient to show that they are "led captive by Satan at his will," in the most eminent manner; and methinks might likewise be sufficient to excite the compassion, and engage the prayers, of pious souls for these their fellow-men, who sit "in the regions of the shadow of death."

JAMES MCSPARRAN.

THE REV. JAMES MCSPARRAN, of the church of Narraghansett, was one of the pioneer band of English clergymen whose influence is often to be noticed in cementing the foundations of American progress. His family was from the north of Ireland, having emigrated from Scotland. He had a good classical education, and came a missionary to Narraghansett, in Rhode Island, from the Society for the Propagation of the Gospel in Foreign Parts, in 1721. The next year he married Miss Harriet Gardiner, a lady of the place. He was intimate with Berkeley during the residence of the Dean at Newport. In 1736, he visited England, and returned with the title of Doctor of Divinity, from Glasgow. His pulpit exercises in the church of St. Paul's were of an eloquent character, if we may judge from the sermon which he delivered on the 15th March, 1740, when war, pestilence, and an unusually protracted and severe winter oppressed the country.* In 1747, he preached an eloquent sermon before the convention of the Episcopal clergy, in Trinity Church, Newport, which was printed. He asserted the

Large portions of the sermon are printed in Updike's Hist Narr. Ch. 191-901.

claims of his Episcopal order in another discourse which was printed at Newport, in 1751, The Sacred Dignity of the Christian Priesthood Vindicated. In 1752, he wrote an historical tract of merit, America Dissected, which was published at Dublin, in 1753. It is in three letters giving an account of the "English American Dominions," beginning with the Bermudas and Georgia, and proceeding northerly to Newfoundland. It was his intention to publish an extended history of the colonies, especially of New England; and it was supposed he had completed a history of the Narragansett country, but no such work has been found among his papers. He died at his house, in South Kingstown, Dec. 1, 1757, having sustained manfully a career of many difficulties.

THE COLD WINTER, 1740-1.

The elements have been armed with such piercing cold and suffocating snows, as if God intended the air that he gave us to live and breathe in should become the instrument to execute his vengeance on us, for our ingratitude to his goodness, and our transgression of his law. We may contemplate to our comfort the wisdom and power of God in the beautiful structure of the heavens, and his wise sorting of the seasons, for the benefit and delight of man. But as no human skill can count the number of the stars, nor call them by their names, so exceeds the utmost art of astronomy, for either extreme heat or extreme cold, otherwise than by the distance of the sun; yet what we see have variations and vicissitudes that do not always correspond to that cause. It is no small comfort to consider God's care to provide food for the beasts of the field and the fowls of the air, and to supply their starving importunity. And our gratitude grows, as we are assured all this is ultimately intended as a kindness and bounty for the souls of men. But how, of late, has the grazier groaned to see the severity of the season, to hear his herds and his flocks making monn for their meat; and after a few fruitless complaints uttered in accents peculiar to their kind, drop down and die, and disappoint the increase and expectation of the spring.

With what amazement do we behold and can ill endure God's sudden and intolerable cold, that proceeds from the breath of his nostrils! The snow that looks so white, innocent, and light, as if it would bear down and oppress nothing, yet we see it hides and covers the earth from the warmth and light of the sun; and thus does also the ice turn rivers into rocks, and the sea (as it were) into dry land. We see the fluid element, which yielded to the smallest force, become so hard and rigid, that it resists the impression of the traveller's foot, and the weight of beasts and burthens with a firmness superior to the driest land.

Borcas has so far entered into the chambers of the south, that he hath sealed up the sun and intercepted his dissolving influence; and southern snows are signs of that planet's impotent efforts to regain his usurped dominions. The great luminary that rules the day, has now advanced and displayed his banner on this side of the Line, yet so faint are his armies, though innumerable, and each atom har nessed in fire, that they cannot force the frost to give ground, nor dissolve the intrenchment of snow. No arm that is not almighty can melt or open what

• It is printed at the close of Updike's Hist. Narr. Ch. 488893.

Orion has shut up, bound in bands, and hardened; or freeze and make fast what the Pleiades have loosed and softened; the first being the constellation, which in the Omnipotent's hands beget and begin the winter; as the other are the orbs that attend the advancing Spring,

How sad remembrances do remain, to many remind us of the past winter? The husbandman and the mariner, the rich and the poor, have already sensibly felt its bad effects, and though the dissolved rivers have opened their mouths, returned to their channels, and offer their usual administrations to navigation, fishing and commerce; yet alas! are not the cattle now corrupting in the fields, and that after they have consumed most of the corn that might have maintained us to that time?

Famine of food, which though (blessed be God,) we do not yet feel, we have, notwithstanding, some reason to fear. Whatever second causes concur to occasion a scarcity of food, nature becomes the hungry man's executioner and tormenter, racking him with an impatient and importunate appetite, when there is nothing to allay or relieve it.

JONATHAN MAYHEW.

JONATHAN MAYHEW, a great-grandson of Thomas Mayhew, the first minister at Martha's Vineyard, was born on that island, where his father maintained the ministry which had been held in his family since the time of the progenitor of whom we have spoken, October 8, 1720. He was graduated with distinction at Harvard, in 1744, and in 1747 was ordained pastor of the west church, in Boston, where he remained until his death, on the ninth of July, 1766.

On the 30th January, 1750, he preached a sermon bearing on the execution of Charles I., which was remarkable for its independent views on the duties of rulers and the limits of allegiance.

In 1763, the Rev. East Apthorpe,* one of the Missionaries of the Society for the Propagation of the Gospel in Foreign Parts, published "Considerations on the Institution and Conduct" of that society, in reply to an attack upon it which had appeared in a local journal, after the death of the society's missionary at Braintree, charging the association with a departure from its duties in supporting a clergyman of the English Church in a settlement where other provision for religious instruction had been made. His pamphlet was taken up by Dr. Mayhew, who published Observations on the Charter and Conduct of the society. A controversy ensued in which many of the New England clergy took part, the anticipated introduction of bishops naturally heightening the warmth of the discussion on both sides of the question.

Dr. Mayhew early embraced the popular side in the revolutionary struggle, and took an active part in the movements which preceded the con

East Apthorpe, the son of Charles Apthorpe, a merchant of Boston, was born in 1783, and educated at Jesus College, Cambridge, England. He was appointed, in 1761, missionary at Cambridge, Mass, by the Society for Propagating the Gospel in Foreign Parts. He returned not long after to England; was made vicar of Croydon, in 1765; rector of Bowchurch, London, in 1778; and in 1790, having become blind, exchanged these livings for a prebendary's stall. He passed the last years of his life at Cambridge, England, where he died, April 18, 1816. In addition to his productions on the Episcopal controversy, he was the author of Discourses on Prophecy, at the Warburton lecture, Lincoln's Inn, 2 vola, London, and an answer to Gib bon's account of the causes of the spread of early Christianity.