consultation with the tutors, but of this phase of college life there was rarely any record kept. Still, that the officers of instruction enjoyed yet but a limited authority is shown by the vote of the overseers, in 1735, that the president and tutors have no authority by any law to introduce or permit any person to give instruction in the college. This . resolve was called forth by the conduct of the teacher of French, who, it seems, had been employed without the consent of the overseers, and who was thought to be disseminating dangerous errors.

About this time, or a little earlier, Mr. Thomas Hollis, a wealthy merchant of London, established two professorships, by means of which the president, who had previously had only tutors to aid him in instruction and discipline, gained "the assistance of two men of eminence in very important departments of learning."

What the president's duties were during the first period of the college does not seem very clear. One of the most important would appear to have been the expounding of the Scriptures. This he often did as many as "eight or nine times in the course of a week." Other duties devolving upon him were to guard the morals and conduct of the students; preside at the meetings of the corporation, and, after 1725, at those of the faculty; attend the meetings of the overseers and record the proceedings; act as moderator of the weekly declamations and disputations as often as he could be present, and, as happened in the case of the first president (and also of Mr. Eaton, the master who preceded him), fill the position of treasurer to the college. To these duties must be added the giving instruction in the class-room, at least at first, and the keeping, for a time, of the records of the corporation.

We have seen that the charter of 1650 gave to a majority of the corporation, when confirmed by the overseers, the power to elect a president; moreover that in the election of the first president this power was assumed by the magistrates and ministers. No record of the earlier elections has been left us, but the proceedings on the occasion of Leverett's election are fully recorded, and were as follows: First a vote was taken by the corporation, and this was decided by a majority of those present. The vote was then officially presented to the governor, accompanied by an address, praying that he would accept it and move the general assembly to ratify it. Then followed other addresses to the governor by members of the clergy who favored Leverett's election, after which the governor communicated the proceedings to the council, who, having voted affirmatively, sent the matter to the representatives for their concurrence. The president being chosen, the general court voted the salary that should be paid him, for this was to be taken from the colonial treasury. A few weeks later, the "14th January, 1708, John Leverett was inducted into the office of president of Harvard College, by Governor Dudley; the overseers, corporation, and resident fellows being present on that occasion." Though the general court voted a definité salary to the president at the time of his election, it often, in

the case of the first incumbents of the office, failed to provide money for paying it, occasioning thereby great distress, and calling forth from the sufferers most pathetic though manly appeals. At a later date the tutors were also paid out of the colonial treasury, besides receiving what was "due to them from their several pupils." In 1686 the college had four assistants, or "Scholars of the House," who were each allowed a stipend. of at least £5 sterling. The charter of 1650 exempted the property of the president and college, not exceeding £500 per annum, from all taxes and rates; the president, fellows, and scholars, and the officers and servants to the number of ten, "from all personal civil offices, military exercises or services, watchings and wardings," and, except as above stated, their estates, not exceeding £100 to each person, from all country rates and taxes whatsoever.

CHARACTER OF ITS THEOLOGY.

In sketching the early history of the first American university, due recognition should be given to the vast influence exerted by it upon the theology of the time. Its history in this respect is most remarkable Its founders were of the strictest sect of the Puritans-of all men those who wished to propagate Christian doctrines as they understood them, and who had chiefly for this purpose united together to establish a college. Yet such large acquaintance did these men have with the world of practical sense and true liberality that the constitution of the college was wholly free from sectarian bias and illiberal doctrines, and so much did it favor the freest pursuit of truth in matters of theology, and freedom of opinion in all things, that it required no subscription or declaration of faith from any officer of the college. So marked is this fact that one has well said that we can not to-day "devise any terms more unexceptionable to assure the enjoyment of equal privileges to every religious sect or party." It is not probable that all the clergy, and perhaps not a majority of them, favored such liberality on the part of the framers of the first charter, yet, as far as we know, they suffered it without protest. Certainly the first two presidents held views widely at variance with the orthodox theology of the time, but the second never suffered therefor, and the same might have been said of the first had he not made it a matter of conscience to publicly disseminate his views upon infant baptism. The reason of this tolerance of opinion may possibly be found in the fact that there was a perfect church establishment, or theocracy, during the first 60 years of the colonial government, or until the vacating of the charter in 1684, or perhaps even to 1692, up to which year only church members were freemen and could vote. The civil constitution, therefore, would sufficiently guard their religious opinions without any mention of them in the college charter. It is easy then to see that by the new colonial charter, granted by William and Mary, in 1692, there was effected in the Massachusetts colony "as perfect and thorough a revolution as ever was produced by a similar act in

any State or nation." It changed the entire foundation and object of the government. It made freehold and property, instead of church membership, the qualification of the right of electing and being elected to office.

RELIGIOUS CONTROVERSIES.

At a later day, under the influence of the Mathers, and as a result of the dissolution of the first colonial charter and the weakening of the power of the clergy, the constitution of the college became a favorite subject of management in political circles, as is shown by the different charters that were drafted. Bitter religious controversies also sprang up between the two parties into which the friends of the college were divided, which at one time imperiled the life of the college. But long before this contest was over, Dr. Increase Mather, who, when it began, was its leading spirit, had suffered the loss of nearly all his influence. President Mather had doubtless been the most influential and popular man in the church and colony (having been president of the college, pastor of the Old North Church, and chief commissioner to the king to secure a new colonial charter), but there had come a sudden revulsion of feeling towards him, and this was occasioned principally through disappointment in the provisions of the charter which he had been instrumental in framing. The effect of this charter was to strip the Calvinist leaders of the power which they had so long wielded. This was evidently unlooked for by them, and they struggled long to regain what had been lost, but in vain. A new spirit had arisen and was being gladly welcomed by a large and intelligent body of the people, who longed for greater freedom of inquiry in all matters pertaining to their spiritual life. It would not be relevant to our purpose to enter into the details of this controversy Dr. Mather resigned the presidency of the college in 1701, and during the interregnum of over 6 years which followed, Vice-President Willard was acting president, though, like Dr. Mather, he did not reside at the college. When, in 1707, a new election took place, Dr. Mather and his son, Cotton Mather, expected that upon one or the other the choice of president would fall. The candidate opposed to them was John Leverett-teacher, legislator, and theologian-a man who was not in sympathy with the rigid sectarianism and severe church discipline of the Puritan generation which had preceded him, and to which the great body of orthodox believers still adhered. But it was so patent to all that he was well fitted by temperament, learning, and experience for the presidency of the college, that the lot fell to him. Still the selection of Leverett was so bitter a disappointment to the Mathers on personal grounds and to some others on account of his liberalism in religious matters, that a party was formed in opposition, who strove unceasingly to weaken his influence and bring discredit upon all measures instituted by him. A plan was even formed to dissolve the corporation, and, by electing a new one friendly to their views, effect

the removal of the president. It would seem that a majority of the general court, as also of the overseers of the college and of the high Calvinists generally, were in sympathy with this movement, and that it would have succeeded had it not been for the firmness of Governor Shute, the royal governor. So intense became the feeling of the opposition that men like Chief Justice Sewall and Secretary of State Addington openly "indicated their dissatisfaction" with the management of the college, saying to those of Connecticut: "How glad we are to hear of the flourishing schools and colleges of Connecticut, as it would be some relief to us against the sorrow we have conceived from the decay of them in this province." But this opposition, which continued through 16 years until August, 1723, wholly failed in its purpose; on the other hand, it resulted not only in the triumph of the president and corporation but it consolidated and strengthened the new theological party, formed of such men as the Brattles, Benjamin Colman, and Leverett, until it became the dominant one in the colony. While these diverse sentiments continued respecting its management, the college doubtless suffered some injury, but, fortunately, they had also the effect to rally the friends of President Leverett more closely about him. This fact, in addition to his eminent fitness for the place, his fairness in dealing with opponents, and in settling the most difficult and perplexing questions, and his great personal popularity, doubled the number of students, increased the endowments (though it was a period of great financial depression), and made the college in all respects more prosperous than at any previous time in its history. Though Cotton Mather tried to bring under suspicion the spiritual condition of the college during Leverett's administration, its Christian character seems to have been fully sustained. Still, as indicated, it became less strictly theological, and its theology, while orthodox, was less sectarian and bigoted than in the preceding century. Not alone were corporation and college agitated by sectarian controversies, but the whole province was disturbed by them. It was one of those pivotal periods of which history furnishes many instances, when old forms of belief were changing and giving place to new interpretations of truth and duty, changes that appear inevitable, but of the immediate effect of which it is safe to predicate neither good nor bad.

ESTABLISHMENT OF A DIVINITY PROFESSORSHIP.

At the time of which we are writing-about the beginning of the eighteenth century-not only was the theology changing, but also with increasing wealth there was coming about a revolution in the manner of living. All this was reflected in the little college circle, and though religious controversy ended mostly with Leverett's administration, in 1724, and the college then or a little later entered upon a career of great and permanent prosperity, still many things would indicate that the morals of the students were becoming more and more open to censure.

It seemed, therefore, very opportune that at this time Mr. Hollis should offer to endow a divinity professorship in the college, "for the education," as he says, "of poor, pious, and able young men for the ministry." As Mr. Hollis believed in the tenets of the Baptist church, his offer must be considered most remarkable, and the more so since denominational lines were then so rigidly drawn. But of such a liberal mind was he that he made but the single stipulation that no one should be refused the benefits of the theological professorship on account of his "belief and practice of adult baptism." Of the professor chosen to fill this new chair he asked only that he subscribe to the following declaration: "That the Scriptures of the Old and New Testament are the only perfect rule of faith and manners." The selection of a suitable professor he left to the wisdom of the president and fellows, since he was to be under their inspection and that of the overseers of the college.

Mr. Hollis's generous offer received, as it merited, a grateful response from the authorities of the college. But alas for the weakness of human nature and the tenacity of dogmatic belief! After long wrangling over the unsectarian clause accompanying his proposal to endow the college, the overseers determined, while accepting the gift, to administer the trust in opposition to the will of the giver, and shut out from its benefits all who held to the doctrines of the Baptists. In fact, the test of admis sion to this department of study was to be a declaration of belief in the divine right of infant baptism. But such was the Christian forbearance of the generous benefactor that after information had reached him of the duplicity with which his gift had been received, he continued still until death his unselfish benefactions to the college.

THE FINANCES OF THE COLLEGE: THE LIBERALITY OF ITS FRIENDS AT HOME AND ABROAD.

The liberality of the American people since the opening of the pres ent century in the endowment of schools seems to be a spirit inherited from the Puritan fathers. Certainly there is no record elsewhere of such systematic and generous giving for educational purposes as characterized the people of New England during the first half-century or more after the founding of the college. Not Massachusetts alone, but all the colonies were called upon to aid, both by sending pupils to its halls and by increasing its benefactions; and most nobly they responded. A reciprocal feeling thus sprang up between the college and its patrons that affected most favorably the interests of both; the annual contributions strengthened "the bonds of affection towards it" and kept it near the hearts of the people, and the college in turn sent back their sons well trained and fitted to adorn the highest positions in church and state.

The commissioners of the united colonies entered very heartily into the scheme of raising funds for the college, and their efforts were seconded by the clergy and the most influential of the laity. Such was