pages. But the ostensible and real causes of this controversy are of general and permanent importance, and ought to excite a correspondent degree of interest. In most parish disputes we find too many indications of unfairness, imprudence, anger, detraction, and hatred of the truth. All the bad passions of man's depraved nature, are, indel, oc casionally brought into exercise. While these passions assume only their usual forms, there seems no good reason why their effects should be commemorated. It rather appears desirable that these effects should be buried in oblivion, as soon as possible. But when a parish controversy originates in opposition to the Gospel, and enlists on its side a powerful party,a party in the constant habit of proclaiming its own strength, and wisdom, and learning, and liberality, a party always vigilant to extend its influ ence,and active to bear down those who stand in its way,-a party, which, under the guise of charity and candor, is aiming to establish a strong and lasting domination, it appears highly proper, that the true nature of the controversy should be explained, the principal facts stated, and the Christian public enabled judge of professions by the conduct which accompanies them. Such, in our apprehension, has been the controversy between Mr. Codman and some of his people; and such is the party from which his opposers have derived all their consequence, if not all their means of annoyance. We are too well acquainted with this party not to know, that many of its members will be extremely angry with the above description, and with every thing, VOL. X.

to

indeed, which tends to expose their views; and that they will attempt to conceal their anger by protesting that they hold us in the most perfect contempt. We have not inserted a single clause in this description without full deliberation, an unwavering persuasion of its truth and justice, and a conviction that we are able to prove the proprietyof its application,

Though the party in question is no other than the liberal party in Boston and the vicinity, yet we are desirous to have it understood, that all the individuals of that party are not chargeable with lending their influence to drive Mr. Codman from his people. Though the influence of the party, as a body, was certainly against him, there were individuals of the party who uniformly declared his opposers in the wrong; and though they might have thought it expedient that he should ask a dismission, they were not backward to acknowledge, that he was perse cuted for his religious opinions.*

lated without impropriety.

The following anecdote may be re

Arminister, who would undoubtedly be ranked with the liberal party, met Mr. Codinan during the progress of his parish troubles, and addressed him substantially as follows: "I am sorry, my dear Sir, for the opposition which you experience. It is an unreasonable opposition. But I can tell you for your comfort, that you have distant parts of the country. the prayers of many pious Christ ans in You have my prayers that you may be supported, and I shall continue to offer them.

You

cannot in vite me to peach in your pulpit, cousistently with your own opinions. I am not offended at this; though I should be glad to preach to your people once, improperly they behave. I commend with a particular view to tell them how you for acting according to the dictates of your own conscience; though I d.ter from you in religious doctrine. My own principles, however, do not prevent my desir g you to preach in my pulpit; and I shall

33

As in most other party questions, itlis probable that a comparative ly small number took a lively interest in consulting; the great mass lent their good wishes, and the influence of their opinions, against what they were taught to consider as bigotry and intolerance; and a few dissented from the opinions of the party. The latter could not for their lives see, that a love of candor and liberality made it their duty to condemn a brother for exercising a right, which all ministers of the Gospel claim for themselves; viz. The right of regulating their ministerial conduct by their own sense of duty.

We now proceed to state the particulars of the case; in doing which we shall make free use of the publications before us, and admit many additional facts de rived from authentic sources.

On the 9th of Sept. 1808, the second church of Christ in Dorchester unanimously elected Mr. Codman, then a licensed candidate for the ministry, to be their pastor. A few days after, the parish concurred in the elec tion, with only four dissenting voices. The pastor elect was immediately informed of the result, and requested time for prayer and consideration. As the church had heard him preach on two Sabbaths only, and at one lecture, and had enjoyed but little opportunity of becom ing acquainted with his religious

be much obliged to you, if, whenever your own puplit shall be supplied, you will come and preach to my people. I

call the opposition to you a persecution

and a persecution for religious opinions."

Some others of the liberal party are known to have entertained the same sentiments, as are here expressed. We shall rejoice to find, that the number of these persons is greater than we had supposed.

opinions, Mr. Codman wisely determined to make a communication to them on the subject. He therefore wrote them a long and affectionate letter, with the express design to enter into some explanations, which were highly interesting to him and them,' and "to prevent future difficulties." He proceeded to state, lest there should be a doubt on the subject, that he felt it his duty to declare his unshaken faith in those doctrines, that are sometimes called the doctrines of the reformation, the doctrines of the cross, the pecu liar doctrines of the Gospel. These doctrines he intended to preach, and it gave him pleas ure to say, that his faith was the same with that of our venerable forefathers; particularly with that of the former pastors of the church in Dorchester, Warham, Maverick, Mather, Burr, &c.' He subjoined the following paragraph on the subject of doctrines:

"As Arian and Socinian errors have of late

years crept into some of our Churches, think it my duty to declare to that Church of Christ, of whom I may have the pastoral charge, that I believe the Father, Son, and Holy Ghost to be the one living and true God; and that my faith, in general, is conformable to the Assem bly's catechism, and to the confession of faith drawn up by the elders and messengers of the Congregational Churches in the year 1680, and recommended to the Churches by the General Court of Massachusetts." p. 12.

Before concluding his letter, Mr. Codman requests, among other things, that Dr. Watts's Psalms and Hymns may be used in public worship; from which, it seems, they had been banished to make room for Dr. Belknap's. On this subject he observės,

"The collection now used contains many excellent hymns, particularly those

of Mrs. Steele's, Dr. Doddridge's, &c. &c. &c. But on many accounts it appears to me exceedingly defective. Unwarrantable liberties are taken in altering Dr. Watts's language.

"The doxologies of Dr. Watts, the ascriptions of praise to the glorious Trinity, are expressly left out, and the preface contains expressions in my humble opinion derogatory to the glory due to the one God, Father, Son, and Holy Ghost." p. 13.

The whole communication of Mr. Codman evinces perfect frankness, an earnest desire not to be misunderstood, a deep sense of responsibility to God, and an implicit determination not to accept the call, unless he could do it with a prospect of future harmony and usefulness. He could not be misapprehend. ed, either in regard to his religious opinions, or his intentions in making the communication, unless by a person totally ignorant of the present state of reiigion in this vicinity, and of the rudiments of Christianity. As to the attempt in the Memorial, to make it appear, that Mr. Codman's communication was inexplicit, we shall take notice, of that in another place.

The communication was accepted, and the requests contained in it complied with, by the church and parish; of which Mr. Codman was notified, iņ an affectionate letter from a committee chosen for the purpose. This letter, which was unanimously approved at a parish meeting, begins with stating, that the communication was re

ceived with pleasure and general satisfaction; that the writers venerate the principles of their forefathers, especially of the pious and worthy pastors of the

church in Dorchester, and are happy to find Mr. C. agreeing

with them in sentiment.'

The invitation was now accepted by Mr. Codman, and, in his letter of acceptance, he thought it proper, as the committee had alluded to 'the promotion of peace and friendship among his people,' to explain his views as follows:

"The promotion of THAT PEACE, which is founded on true Christian principle, and not on carnal security, and of that unanimity, which is the effect of the general reception of evangelical truth, and not of indifference to religious opinions, will be the subject of my prayers and the object of my life.

"It will be my earnest endeavor, as fur as consistent with the faithful discharge of ministerial duty, to promote peace and friendship among the people of my charge; -to do all in my power to continue and confirm it among our sister churches and their Pastors, and to promote the best interests of the university, of which I shall be an overseer." pp. 16, 17.

Before the council proceeded to the ordination, which took place Dec. 7, 1808, the pastor elect communicated his confession of faith, which was orthodox and full on the following points; viz. the Trinity, the decrees of God, election, the temptation and fall, original and actual sin, the character of Christ, as uniting the divine and human natures and having made an atonement,” the character of the Holy Spirit, as the Renewer and Sanctifier of men, regeneration, sanctification, justification by faith, adoption, repentance, good works, perseverance, the final and unalterable states of the righteous and the wicked, and on several other inportant articles of doctrine and practice.

Although no objections to this creed were stated at the time,