most convenient place, yet they fixed upon Saybrook, until, upon further consideration, they should have sufficient reason to alter their opinion. They desired the rector to remove himself and family to Saybrook. Until that could be effected, they ordered, that the scholars should be instructed, at or near the rector's house, in Killingworth. The corporation made various attempts to remove the rector to Saybrook, but his people were entirely opposed to it, and such other impediments were in the way that it was not effected. The students continued at Killingworth during his life. The library, for that reason, was removed from Branford, to the rector's house.

The ministers had been several years in effecting their plan, and a number of young men had been preparing for college, under the instructions of one and another of the trustees. As soon as the college became furnished with a rector and tutor, eight of them were admitted and put into different classes, according to the proficiency which they had respectively made. Some, in a year or two, became qualified for a degree.

The first commencement was at Saybrook, September 13th, 1702. The following gentlemen appear, at this time, to have received the degree of master of arts, Stephen Buckingham, Salmon Treat, Joseph Coit, Joseph Moss, Nathaniel Chauncey, and Joseph Morgan. Four of them had been previously graduated at Cambridge. They all became ministers of the gospel, and three of them, Mr. Buckingham, Mr. Moss, and Mr. Chauncey, were afterwards fellows of the college.

To avoid charge and other inconveniences, for some years at first, the commencements were private. Mr. Nathaniel Lynde of Saybrook, was pleased generously to give a house and land for the use of the college, so long as it should be continued in that town. For the further encouragement and accommodation, in 1703, there was a general contribution through the colony, to build a college house at Saybrook, or any other place wherever it should finally be judged most convenient to fix the college.1

This year that venerable man, the Reverend James Fitch, pastor of the church in Norwich, finished his course, at Lebanon, in the 80th year of his age. His history and character are given in the inscription upon his monumental stone.

In hoc Sepulchro depositæ sunt Reliquiæ Viri vere Reverendi D. JACOBI FITCH; natus fuit apud Boking, in Comitatu Essexiæ, in Anglia, Anno Domini 1622, Decem. 24. Qui, postquam Linguis literatis optime instructus fuisset, in Nov-Angliam venit, Ætate 16; et deinde Vitam degit, Hartfordiæ, per Septennium, sub Instructione Virorum celeberrimorum D. Hooker & D. Stone. Postea Munere pastorali functus est apud Saybrook per Annos 14. Illinc cum Ecclesiæ majori Parte Norvicum migravit ; et ibi cæteros Vitæ Annos transegit in Opere Evangelico. In Senectute, vero, præ Corporis infirmitate necessarie cessabit ab Opere publico; tandemque recessit Liberis, apud Lebanon ; ubi Semianno fere exacto obdormivit in Jesu, Anno 1702, Novembris 18, Ætat. 80.

Vir Ingenii Acumine, Pondere Judicii, Prudentia, Charitate, sanctis Laboribus, et omni moda Vitæ sanctitate, Peritia quoque et Vi concionandi nulli secundus. In English to this effect.

In this grave are deposited the remains of that truly reverend man, Mr. JAMES

During the term of about seventy years from the settlement of Connecticut, the congregational had been the only mode of worship in the colony. But the society for propagating the gospel in foreign parts, in 1704, fixed the Rev. Mr. Muirson as a missionary at Rye. Some of the people at Stratford had been educated in the church of England mode of worship and administering of the ordinances, and others were not pleased with the rigid doctrines and discipline of the New-England churches, and they made an earnest application to Mr. Muirson to make a visit at Stratford, and preach and baptize among them. About the year 1706, upon their invitation, he came to Stratford, accompanied with colonel Heathcote, a gentleman zealously engaged in promoting the episcopal church. The ministers and people, in that and the adjacent towns, it seems, were alarmed at his coming, and took pains to prevent their neighbors and families from hearing him. However, the novelty of the affair, and other circumstances, brought together a considerable assembly; and Mr. Muirson baptized five and twenty persons, principally adults. This was the first step towards introducing the church worship into this colony. In April, 1707, he made another visit to Stratford. Colonel Heathcote was pleased to honor him with his company, as he had done before. He preached, at this time, at Fairfield as well as Stratford; and in both towns baptized a number of children and adult persons. Both the magistrates and ministers opposed the introduction of episcopacy, and advised the people not to attend the preaching of the church missionaries; but the opposition only increased the zeal of the church people. Mr. Muirson, after this, made several journeys to Connecticut, and itinerated among the people. But there was no missionary, from the society, fixed in Connecticut, until the year 1722, when Mr. Pigot was appointed missionary at Stratford. The churchmen at first, in that town, consisted of about fifteen families, among whom were a few husbandmen, but much the greatest number were tradesmen, who had been born in England, and came and settled there. Some of their neighbors joined them, so that Mr. Pigot had twenty communicants, and about

FITCH. He was born at Boking, in the county of Essex, in England, the 24th of December, in the year of our Lord, 1622. Who, after he had been most exccllently taught the learned languages, came into New-England, at the age of sixteen; and then spent seven years under the instruction of those very famous men, Mr. Hooker and Mr. Stone. Afterwards, he discharged the pastoral office, fourteen years, at Saybrook. Thence he removed, with the major part of his church, to Norwich; where he spent the other years of his life in the work of the gospel. In his old age, indeed, he was obliged to cease from his public labors, by reason of bodily indisposition; and at length retired to his children, at Lebanon; where, after spending nearly half a year, he slept in Jesus, in the year 1702, on the 18th of November, in the 80th year of his age.

He was a man, as to the smartness of his genius, the solidity of his judgment, his charity, holy labors, and every kind of purity of life, and also as to his skill and energy of preaching, inferior to none.

a hundred and fifty hearers. In 1723, Christ Church in Stratford was founded, and the Rev. Mr. Johnson, afterwards Dr. Johnson, was appointed to succeed Mr. Pigot.1

The first plan of the college was very formal and minute, drawn in imitation of the ancient protestant colleges and universities in France. It was proposed, that it should be erected by a general synod of the consociated churches of Connecticut. It was designed, that it should be under the government of a president and ten trustees, seven of whom were to be a quorum: That the synod should have the nomination of the first president and trustees, and have a kind of general influence in all future elections, that the governors might be preserved in orthodox sentiments. It was designed, also, that the synod should agree upon a confession of faith, to which the president, trustees, and tutors should, upon their appointment to office, be required to give their consent; and that the college should be called the school of the church. Indeed, it was proposed, that the churches should contribute to its support.

Though this plan was not formally pursued, yet at a meeting of the trustees, at Guilford, March 17th, 1703, they wrote a circular letter to the ministers, proposing "to have a general synod of all the churches in the colony of Connecticut, to give their joint consent to the confession of faith, after the example of the synod in Boston, in 1680." As this proposal was universally acceptable, the churches and ministers of the several counties met in a consociated council, and gave their assent to the Westminster and Savoy confessions of faith. It seems, that they also drew up certain rules of ecclesiastical union in discipline, as preparatory to a general synod, which they had still in contemplation.

The Cambridge platform, which, for about sixty years, had been the general plan of discipline and church fellowship in NewEngland, made no provision for the general meeting of ministers, or for their union in associations or in consociations, yet, at an early period, they had a general meeting, both in Connecticut and Massachusetts, and began to form into associations. Their annual meetings were at the times of the general election at Boston and Hartford. At this time, they had handsome entertainments made for them at the public expense. In these general meetings, they went into consultations respecting the general welfare of the churches, the supplying them with ministers, providing for their stated enjoyment of divine ordinances, and the preservation of their peace and order. The general interests of literature were consulted, and advice given in cases in which 1 Manuscripts from Stratford, and Dr. Humphrey's History of the Incorporated Society's Missionaries.

? The legislature have continued this generosity to the present time. A genteel entertainment is made not only for the clergy of Connecticut, but of the neighboring colonies, who are present on the occasion.

it was requisite. Sometimes measures were adopted to assist the poor and afflicted, in particular instances of distress. The affair of civilizing and christianizing the Indians, came under their serious deliberations. Sometimes they consulted measures, and gave general directions respecting candidates for the ministry, and the orderly manner of introducing them into the churches.

The ministers of particular neighborhoods, in various parts of the country, held frequent meetings, for their mutual assistance, and to instruct and advise the churches and people, as circumstances required. This particularly was the practice in Connecticut.

The venerable Mr. Hooker was a great friend to the meeting and consociation of ministers and churches, as a grand mean of promoting purity, union, and brotherly affection, among the ministers and churches. During his life, the ministers in the vicinity of Hartford, had frequent meetings at his house. About a week before his death, he observed, with great earnestness, "We must agree upon constant meetings of ministers, and settle the consociation of churches, or else we are undone." Soon after his decease, ministers in various parts of New-England, and especially in Connecticut, began to establish constant meetings, or associations, in particular vicinities, and agreed on the business to be done, and the manner in which they would proceed.

They did not, however, all adopt the same mode. Some of the meetings, or associations, fasted and prayed, and discussed questions of importance for mutual instruction and edification. A moderator was chosen to conduct the business of the meetings with order and decency, to receive all communications which might be made from the churches, or other similar meetings, and to call the associated brethren together on particular emergencies. These meetings were always opened and concluded with prayer.

Some of the associations were very formal and particular in covenanting together, and in fixing the business which should be transacted by them. They covenanted to submit to the counsels, reproofs, and censures of the associated brotherhood; and that they would not forsake the association, nor neglect the appointed meetings, without sufficient reasons. They engaged, that in the meetings they would debate questions immediately respecting themselves and their conduct: That they would hear and consider all cases proposed to them from neighboring churches or individuals; answer letters directed to them from particular churches or persons; and discuss any question, which had been proposed at a preceding meeting. In some of these associations, it was agreed to meet statedly once in six weeks or two months.1 As the design was for their own mutual improvement and the

1 1 Magnalia, B. V. p. 58.

advancement of christianity in general, the associations attended a lecture in the parishes in which they convened for the instruction and edification of the people. In Connecticut, after the resolution of the assembly, in 1680, the ministers had county meetings every week.

But these associations and meetings were merely voluntary, countenanced by no ecclesiastical constitution, attended only by such ministers, in one place and another, as were willing to associate, and could bind none but themselves. The churches might advise with them if they chose it, or neglect it at pleasure. There was no regular way of introducing candidates to the improvement of the churches, by the general consent either of themselves or the elders. When they had finished their collegiate studies, if they imagined themselves qualified, and could find some friendly gentleman in the ministry to introduce them, they began to preach, without an examination or recommendation from any body of ministers or churches. If they studied a time with any particular minister or ministers, after they had received the honors of college, that minister, or those ministers introduced them into the pulpit at pleasure, without the general consent and approbation of their brethren. Many judged this to be too loose a practice, in a matter of such immense importance to the divine honor, the reputation of the ministry, and the peace and edification of the churches. Degrees at college were esteemed no sufficient evidence of men's piety, knowledge of theology, or ministerial gifts and qualifications.

Besides, it was generally conceded, that the state of the churches was lamentable, with respect to their general order, government, and discipline. That for the want of a more general and energetic government, many churches ran into confusion; that councils were not sufficient to relieve the aggrieved and restore peace. As there was no general rule for the calling of councils, council was called against council, and opposite results were given upon the same cases, to the reproach of councils and the wounding of religion. Aggrieved churches and brethren were discouraged, as in this way their case seemed to be without remedy. There was no such thing, in this way, as bringing their difficulties to a final issue.1

For the relieving of these inconveniences, there were many, in the New-England churches, not only among the clergy, but other gentlemen of principal character, who earnestly wished for a nearer union among the churches. A great majority of the legislature and clergy in Connecticut, were for the association of ministers, and the consociation of churches. The synod, in 1662, had given their opinion fully in favor of the consociation of churches. The heads of agreement drawn up and assented to, 1 Wise's vindication, p. 165, Boston edition, 1772.