REV. ISRAEL CHAUNCY OF STRATFORD.

ISRAEL CHAUNCx, the youngest son of President Chauncy, was born in Scituate, 1644. He was educated at Harvard College, where he took his first degree in 1661, in the same class with his brothers Nathaniel and Elnathan.

On the title-page of the New England Almanack for 1663, the name of Israel Chauncy, Plouatis, is placed as the author; with the following lines:

Felices animæ quibus hæc cognoscere primum,

Inque domos superas scandere cura fuit.

Ovid, Lib. 1, Fast.

On the last two pages he states the Theory of Planetary Orbs; and The natural portents of Eclipses according to approved Authors.

He probably studied medicine, as well as theology, during a period after his graduation; for, in Connecticut, he was not only appointed chaplain to the army, March 27, 1676; but in the Colonial History it is said, "The Council appointed Mr. Chauncy to be one of the Council of the army, in room of Mr. Hooker, and also that he should go forth with the army as their chirurgeon."

About the year 1663, the church of Stratford, Conn., invited him in Cambridge, Mass., to make them a visit and preach to them. A majority of the church chose him for their pastor, and in 1665 he was ordained in the Independent mode. His ordination was, in the way of derision, called "the Leather-Mitten Ordination." One of the members of the church selected to lay on hands, happened to have a leather-mitten on the hand which he employed in the rite. (See Allen's Dictionary.) It is said that some of the clergy imposed hands at the same time.

At the time of his ordination a large and respectable portion of the church and town were opposed to his ordination; but it was agreed that if, upon trial, they should still be dissatisfied, they should have liberty to choose another pastor. Mr. Chauncy was,

like his father, very strongly opposed to the practice of baptism under what was called the half-way Covenant.

Two letters were addressed to the church by eight of the disaffected party, the same year of Mr. Chauncy's settlement, on the subject of the differences, to which the following answer by him was returned:

"Neighbors: Whereas we received from you two writings, the sum of both which was, to hold forth your earnest desire, as to communion in all the ordinances of Christ with us, these are to give you to understand, that our apprehension concerning the order of discipline is the same that we have formerly manifested it to be, both by our practice and answer to your proposals. And whereas you apprehend you have equal rights with ourselves in all the ordinances of Christ in this place, these may certify you at present that we are of a different apprehension from you in this matter. And whereas "you desire that your posterity may," etc. We put you in mind, that as yet the matter is in controversy among the learned and godly. Likewise, whereas you seem to intimate, in the close of your first page, that you have taken offence at our late proceedings, but as you say upon the granting of the premises, are willing to pass it by, we return not more at present but this, viz.; we hope, if you had sufficient ground so to do, the godly and the learned would have spied it out, and have endeavored to convince us of the evil herein. Lastly, whereas in your latter page you prescribe the way wherein you desire to be attended, viz.; "you account it requisite ;" etc.; to which answer in the words of Paul in another case, we have no such custom, nor the churches of Christ with whom we hold communion, and moreover it is practised you know by those whose principles are far different from ours. And truly, neighbors, as it relates to your case, notwithstanding we gladly and heartily desire the increase, and the enlargement of the church, when it may be obtained in a rulable and satisfactory way; yet we must plainly tell you, that we cannot at present see how it will stand with the glory of God, the peace of the church, and our and your mutual satisfaction, which ought to be dear unto us and earnestly sought by us, for you to embody with us in this society. The Apostle Paul exhorts the Corinthians, and so all that walk together in church fellowship, I. Corinthians,

i. 10, to avoid divisions, and to be perfectly joined together in the same mind, and in the same judgment; otherwise it is not likely we should keep the unity of the spirit in the bond of peace to which we are exhorted. Eph. iv. 3. And notwithstanding we give this answer in general to you all that were concerned in yys presented to us, yet you may easily imagine, that we have particular exertion as it relates to particular persons, whereof we find that we are thereunto called, we shall manage and desire satisfaction in before they are admitted to communion in all the ordinances.

Stratford, April 16, 1665."

This letter, written by Mr. Chauncy, did not contribute to the accommodation of differences. And, as by the laws of the colony, the freemen of the town, who were not members of the church, were obligated to contribute equally with the members of the church to pay taxes for his support, though they had no voice in his settlement, the town proceeded to act in the matter. The church could choose and settle a minister, but the majority of the town must provide for his support. The dissenting part of the church and the other freemen of the town constituting a majority, they passed a vote embracing the conditions upon which they would contribute to his support. In the vote entitled the town's proposition to Mr. Chauncy, there is the following passage, embracing a statement of what the half-way covenant is. "We desire yt you would perform the work of a minister of the gospel unto us, in ye presenting of ye word and administering of ye sacraments. More particularly we desire yt all they, yt profess fayth and obedience to ye rules of Christ, not scandalous in life, and doe present themselves in owning ye covenant wherein they have given themselves to the Lord in baptism, may be admitted and accounted members of the church and under the care and discipline thereof, as other members, and have their children baptized. Yet notwithstanding we desire not that any thus admitted may approach unto the Lord's table, 'till in and by examination and due tryall, they make testimony unto the judgment of charity their fitness thereunto. Moreover as God owneth the infant children of believers, in ye covenant of grace, neither doth exclude the same children when grown up,