diocesan positions of importance, being a member of the Standing Committee and deputy from that Diocese to the General Convention of 1883.

In 1885 he accepted a call to Grace Church, Baltimore, which had been served by such men as Bishop Atkinson and Bishop Coxe. His last parish was Grace Church, Brooklyn Heights. In the Diocese of Long Island he has been President of the Standing Committee, Chancellor of the Cathedral of the Incarnation, a Trustee of the Church Charity Foundation, and Chairman of other boards and committees. He was a deputy to the General Convention of 1892 and also to that of 1895. He was by the General Convention of 1895 appointed on the Commission on Church Unity, and has been for some years a member of the Board of Managers of the Domestic and Foreign Missionary Society.

His election by the Diocesan Convention at St. John's, Waterbury, on Tuesday, June 8, 1897, called him back to serve his native State as Bishop Coadjutor. He received the degree of Master of Arts in course from Yale, and that of Doctor in Divinity from Trinity College in 1897.

Dr. Brewster has written various review articles and is the author of a series of Good Friday addresses, entitled "The Key of Life," published in 1895.

The foregoing sketch was prepared by the Rev. Joseph Hooper and published in the "Jarvis Centenary," 1897. A recent work of Bishop Brewster is worthy of special mention. It is entitled "Aspects of Revelation, being the Baldwin Lectures for 1900. By Chauncey B. Brewster, D.D., Bishop of Connecticut." These lectures were delivered at the University of Michigan and published by Longmans, Green & Co., New York, 1901. 300 octavo pages.

SYNOPSIS OF CONNECTICUT LAWS RELATING TO ECCLESIASTICAL MATTERS

1636-1821.

Compiled from Colonial Records and Statute Laws of the Colony and State.

1636. The Court, April 26, 1636, ratified and confirmed the formation of the Church on the River of Connecticut, composed of members dismissed from the Church at Watertown, Mass. 1637. Church officers were exempted from military duty March 8, 1637.

1638-9. The Fundamental Orders of 1638-9, between Windsor, Hartford, and Wethersfield, recite in the preamble, that they confederated " together to maintain and preserve the liberty and purity of the Gospel of our Lord Jesus, which we now profess, as also the discipline of the Churches," but there is not a word in the body of the "Orders" that refers to ecclesiastical affairs.

1642. Among the capital laws passed Dec. 1, 1642, idolatry and blasphemy were punishable with death. This was dropped as to idolatry in the revision of 1784, then changed to whipping on the naked body, not exceeding forty stripes, or sitting in the pillory one hour.

1644. Minister's support was first provided for Oct. 25, 1644, requiring the people to be called together" that every man voluntarily set down what he is willing to allow "; those refusing, to be rated by authority and collected as other debts.

It was

1650. In 1650, the first code of laws was enacted, but it was over a century and a half before it was printed. distributed in manuscript and read at times in various public meetings. Excommunicated persons as well as others were given power to make their wills. The Selectmen were instructed to "have a vigilant eye over their brethren and neighbors" for having their children and servants educated and once a week at least, catechised in the grounds and principles of religion," and if not, the Selectmen should bind out such children for such instruction. Substantially this law was in force until 1821.

It was forbidden to behave contemptuously "towards the Word or the Messengers thereof"; the penalty for the second offense was a fine of 5 pounds, or to stand two hours in public "upon a Lecture day, with a paper fixed on his breast written with Capital Letters,-AN OPEN AND OBSTINATE CONTEMNER OF GOD'S HOLY ORDINANCES." In force until 1750.

Wheresoever Gospel Service was held on Sunday, "every person shall duly resort and attend thereto", also on public Fasts and Thankgivings, or be subject to a fine of 5 shillings. The civil authority, until 1750, had power and liberty to see "the rules of Christ's Church observed in every Church according to His Word," and to deal with any Church member "so it be done in a civil and not in an ecclesiastical way."

All male persons sixteen years old and upwards who did not voluntarily contribute, were taxed for the minister's rate according to the list of persons and estates, (except Magistrates and Elders,) until 1821, although voluntary contributions were dispensed with in 1697, and after 1799 the polls or persons of those under 21 years of age were put in the list at half the value of adults.

1656, 7 and 8. In October, 1656, towns and persons were forbidden to entertain, or unnecessarily speak to "Quakers, Ranters, Adamites, or such like notorious heritiques," under penalty of 5 pounds per week, and the magistrates had power to send them to prison for securing them until they could conveniently be sent out of the jurisdiction. In 1657, the books or manuscripts of the Quakers were also suppressed and turned over to the Elders, or by a later act, to the Court. In Oct., 1658, Magistrates had power to punish all heretics by banishment or corporal punishment, also to inflict the same punishment on any one instrumental in bringing such persons into the Colony. In July, 1675, the penalty for non-attendance of public worship was suspended as to Quakers; also the imprisonment of them, provided they do not gather in assemblies nor make disturbIn May, 1706, the law against heretics was repealed. In March, 1657-8 all persons were prohibited from embodying themselves into Church estate without consent of the General Court and approbation of the neighboring Churches." This was in force until 1750. Prior to 1657 the Churches and

ance.

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towns seem to have grown up without special legislation and without clearly defined distinctions between the Church and the Town. In 1643 when the Assembly acted upon certain troubles between Mr. Smith and the people of Wethersfield, they ordered a copy of the report sent to Mr. Smith and to the "Towne " instead of to the Church. Later they imposed a fine of 10 pounds on any one who should repeat any complaint against Mr. Smith of which he had been cleared by the Court. After 1657, special acts were passed for the formation of new Churches in the respective towns, and when there were more than one Church in one town, the bounds of each parish were generally fixed by the Assembly.

The act of March 8, 1657-8, also forbade the people from entertaining or attending any ministry or church administration "disinct and separate from and in opposition to that which is dispensed by the settled and approved minister of the place, except it be by approbation of this Court and the neighboring churches." Provided this act shall not hinder any private meetings of Godly Persons with the allowance of the settled minister." This law was intended only to regulate churches of the Standing Order and was passed especially for suppressing the seceding Congregationalists of Hartford. In so far as it could be construed to apply to any other denomination, it was practically annulled by the toleration acts of 1665 and 1669. It was in force until 1750.

1662. In October, 1662, it was declared that all laws and orders of the Colony stand in full force " unless any be cross to ye Tenor of our charter."

1664. Oct. 13, 1664, upon a writing from "several persons in the Colony, (seven residents of Hartford and Windsor, calling themselves members of the Church of England,) that they are not entertained in Church fellowship, the Court recommended the ministers and Churches to entertain persons "who are of an honest and Godly conversation", by an "explicit covenant, and that they have their children baptised." A copy of this recommendation was sent to every minister in the Colony. [Stiles' Windsor, Vol. 1, p. 196.]

After a long controversy, it was ordered in March, 1657-8, that all prosecutions cease between the Church in Hartford and the withdrawers until the matters in controversy are brought to

an issue in a way that the Court shall determine. The assembly of New England Elders at Boston, 1657, approved of the halfway covenant as did also the Boston Synod of 1862, but in 1664 is the first specific reference to it noticed in the Colonial Records. The half-way covenant was an issue at Hartford in 1666, being opposed by Mr. Whiting and his followers, and Mr. Whiting's petition "for a distinct walking" and to "practice the Congregational way without disturbance" was granted in October, 1669. Numerous other matters relating to special legislation for particular churches were from time to time before the General Assembly.

1665. In April, 1665, it was enacted that all persons of civil lives may freely enjoy the liberty of their consciences and the worship of God in that way which they think best, provided that this liberty tend not to the disturbance of the public, or maintenance of the ministry. Omitted from the revision of 1672.

1667. In May, 1667, Indians were forbidden to work or play on the Sabbath under a penalty of 5 shillings or sit in the public stocks one hour, but it was a year later when this provision was extended to all, at which time the general law against work, play, travel, etc., on the Sabbath, Fast and Thanksgiving days, or staying outside of the meeting-house during service, was passed, and with various changes was continued in the revision of 1821. The Sabbath was defined as from sunset on Saturday until midnight on Sunday.

or

1668. In October, 1668, the law as to attending public worship was amended so that the judge might find the accused guilty unless "he make it appear that he did attend .. was necessarily detained therefrom." This was dropped in the revision of 1702 but was reenacted in May, 1712, and dropped again in 1750.

1669. A new act relating to Dissenters, (non-Congregationalists,) was enacted in May, 1669, " for the honor of God, welfare of the Churches and preservation of the public peace so greatly hazarded", whereas the profession and practice of the Congregational Churches was approved "until better light in an orderly way doth appear", but as others are otherwise persuaded, the Court declared that all persons "orthodox and sound in the fundamentals of Christian religion may have allow