Skip to main content

Full text of "Contributions to the ecclesiastical history of Essex County, Mass."

See other formats 


> 


a 


I     1 


(  o 


CONTRIBUTIONS 


THE  ECCLESIASTICAL  HISTORY 


ESSEX    COUNTY.    MASS. 


PREPARED     AND     I'UISLISHKD     UNDER     THE     DIRECTION     OF     THE     ESSEX 
NORTH     ASSOCIATION. 


BOSTON: 

CONGREGATIONAL   BOARD    OF    PUBLICATION, 

13    CORNHILL. 

1865. 


wiNTHi;i>r  rn?:s.s.  (AMnniixn: 

ALLEN    A>D   PARMIAM. 


PREFATORY     ^'()TE. 


The  object  of  this  volume  is  to  collect,  and  jait  into  a  more 
])ermanent  form,  for  preservation,  such  materials  for  an  Ecclesi- 
astical History  of  Essex  North,  as  were  accessible.  These  mate- 
rials have  been  "gathered  from  various  sources ;  and  as  the  work 
has  been  done  by  diiferent  persons,  with  little  opportunity  of  mutual 
consultation,  it  must  necessarily  lack  the  unity  which  a  single 
mind  would  have  given  it.  Sketches  of  the  members  of  the  Min- 
isters' Meeting  were  also  prepared,  but  omitted  for  want  of  space. 

In  that  part  of  the  volume  relating  to  the  churches,  no  attempt 
has  been  made  to  bring  down  the  history  later  than  1861. 

Acknowledgments  of  indebtedness  are  hereby  gratefully  made 
to  the  Annals  of  Dr.  Sprague,  the  Manuscript  Sketches  of  Mr, 
Sibley,  Librarian  of  Harvard  University,  and  also  to  the  numerous 
friends  who  have  so  cheerfully  aided,  by  their  contributions  and 
suggestions,  in  the  compilation  of  the  volume. 

NEWiiURYPOKT,  Uctober,  1864. 


CONTENTS. 


ACC0U\T    OF    THE    CENTENNIAL    ANNIVERSARY.       Bv  ReV.  J.  Pilce, 


PAGE 
1 


11. 


History  of  the  Association.     By  Rev.  S.  J.  Spalding, 

Early  Ministerial  Associations,     . 

Ministers'  Meeting,       ..... 

Haverhill  Association,      .... 

Essex  North  Association,         .... 

Original  Declaration,         .... 

Revised  Rules,  ..... 

Questions  to  be  proposed  in  the  examination  of  Candidates, 

The  Association  to  act  as  a  Council,  . 

Approbation  of  Candidates  for  tlie  Ministry, 

-Exercises  of  the  Association,  .... 

Religious  Publications,      .... 

Action  on  Slavery,       ..... 
Temperance,     .... 
The  Sabbath,  .... 

Formation  of  the  Conference, 

Tables, 

Members  of  Ministers'  Meeting,     . 

Candidates  approbated  by  the  Ministers'  Meeting, 

Members  of  the  Haverhill  Association, 

Candidates  approbated  by  the  Haverhill  Association, 

Members  of  the  Essex  North  Association, 

Candidates  approbated  by  the  Essex  North  Association, 


9 
13 
19 
24 
25 
32 
33 
35 
36 
39 
41 
43 
45 
45 
46 
52 
52 
52 
53 
53 
54 
54 


III. 


Sketches  of  Members, 

Jedediah  Jewett, 
James  Chandler,    . 


57 

57 
59 


CONTENTS. 


Moses  Hale, 

Moses  Parsons, 

Thomas  Hibbert, 

George  Leslie, 

John  Cleavclanrl, 

Oliver  Noble, 

Christopher  Britl£;e  Marsh, 

Joseph  Dana, 

David  Ta])i)an, 

Levi  Frisliie, 

Samuel  Si>rina', 

Daniel  Breek, 

True  Kiiiihall, 

Ehenezer  Bradford, 

Ebenezcr  Dutch, 

Elijah  Parish, 

Asahel  Huntington, 

Andrew  Bcattie,    . 

Leonard  Woods, 

Abraham  Moor,     . 

Isaac  Braman, 

David  TuUar, 

David  Tenny  Kimball, 

Thomas  Holt, 

James  Miltimore, 

William  Baleh,      . 

James  WakeHeld  Tucker, 

Benjamin  Sawver. 

John  Kirby, 

Leonard  Within<j,ton, 

Willard  Holbrook, 

Gardner  Braman  Perry, 

Luther  Frascur  Dimniick, 

Rodney  Gove  Dennis, 

Elijah  Demond, 

William  Ford, 

Henry  Clarke  Wrijiht, 

Daniel  Fitz, 

Paul  Couch,     . 

Peter  Sidney  Eaton, 

Isaac  Richmond  Barbour, 

John  Charles  March, 

John  Quincy  Adams  Edgcll, 

Abijah  Cross, 

Joseph  Whittlesey, 

Henry  Durant, 

Benjamin  Ober, 

Joseph  Hardy  Town, 

James  Ro3'al  Gushing, 

Samuel  Howland  Peckham, 


CONTENTS. 

IX 

Nathan  Monroe,           .             .             . 

165 

Seth  Harrison  Keeler,        ..... 

16tt 

Randolph  Campbell,    ...••• 

168 

James  Brj^ant  Hadley,       ..... 

169 

Lucius  Watson  Chirk,              ..... 

169 

Edward  Alexander  Lawrence,      .... 

171 

Charles  Moulson  Brown,         ..... 

172 

Samuel  Hill  Merrill,          ..... 

.       173 

Anson  Sheldon,            ...... 

174 

Jonathan  Frencli  Stearns,              .             . 

.       174 

John  Pike,        ....... 

175 

Henrj^  Augustus  Woodman,          .... 

.       176 

Enoch  Pond,  Jr.,          . 

177 

Henry  Boynton  Smith,      ..... 

.       179 

John  Phelps  Cowles,    ...... 

180 

Benjamin  Franklin  Hosford,         .... 

.       182 

Honitio  Merrill,            .             .             .             • 

184 

Calvin  Emmons  Park,       ..... 

.       185 

John  Moor  Prince,       ...... 

186 

Daniel  Taggart  Fisk,         ..... 

.       187 

David  Oliphant,           ...... 

187 

Albert  Paine,         ...... 

189 

Wales  Lewis,   ....... 

190 

.John  Edwards  Emerson,               .... 

190 

Francis  Vergnies  Tenny, 

191 

Elam  Jewett  Comings,      ..... 

.      '192 

Rufus  King,     ....... 

193 

James  Monroe  Bacon,       ..... 

.       194 

Samuel  Jones  Spalding,           ..... 

195 

Leonard  Stickney  Parker,              .... 

.       196 

Asa  Farwell,     ....... 

197 

David  Webster  Pickard,   ..... 

199 

James  Tomb  McCoUom,         ..... 

200 

Leander  Thompson,            ..... 

.     202 

Davis  Foster,   ....... 

203 

William  Greenough  Thayer  Shedd, 

.       203 

Herman  Rowlee  Timlow,         .             .             .             .             . 

205 

Alexander  Crocker  Childs,            .... 

.       206 

'  Thomas  Doggett,         ...... 

207 

Charles  Dickinson  Herbert,           .... 

^            .       208 

Charles  Beecher,           ...... 

208 

Abraham  Burnham,           ..... 

.       210 

George  Washington  Finney,    .             .             .             .             . 

210 

Charles  Brooks,     ...... 

.       211 

John  Rogers  Thurston,            .             .             .     ■        . 

212 

Timothy  D wight  Porter  Stone,     . 

.       212 

Elias  Cornelius  Hooker,           .             .             .             .             , 

214 

James  Cruickshanks,          ..... 

.       214 

Raymond  Hoyt  Seeley,            .             .             .             .             . 

215 

P>lward  William  Hooker,               .... 

.       216 

CONTENTS 


IV. 


DlSCOCKSE     RELATING    TO    THE    ChCRCHES    AND     RELIGIOUS    HiSTORY    OF 

Essex  North.     By  Rev.  D.  T.  Fiske, 

Local  Boimclaries  of  Essex  North, 
Extinct  Churches, 

The  Fifth  Church  in  Newliury, 

The  First  Church  in  Salishury, 

The  First  Church  in  Amesbury,    . 

The  Church  at  Parker  River  ViUage, 

The  Winter  St.  Churdi,  Haverhill, 
Churches  Denominationally  Extinct,  . 

The  First  Church  in  Newl)uryport, 

The  First  Church  in  Haverhill, 
Other  Denominations, 

Quakers, 

Episcopalians, 

Presbyterians,    . 

Baptists,     .... 

Unitarians, 

Christians, 

Methodists, 

Univcrsalists, 

Free  Will  Baptists, 

Second  Adventists, 

Roman  Catholics, 
Number  of  Ministers  and  Length  of  Pastorates, 
Aimual  Additions  to  the  Churches,     . 
Whitfield  and  The  Great  Awakening, 
Decadal  Review  of  the  Century, 
Ancient  Customs,  ....... 

A  Pastor  must  be  a  member  of  his  Churcli  and  subject  to  its 
discipline,       .... 

Reading  the  Scriptures  in  Church, 

Pastor  and  Teacher, 

Length  of  Sabbath  Services, 

Singing,  .... 

Expense  of  supidying  Sacramental  Table, 

Sermons  read  Sabbath  Noon, 

Days  of  Fasting,    .... 

Social  religious  Meetings, 
Parish  Laws  and  Ministerial  Support, 
The  Half- Way  Covenant, 

Theological  Peculiarities,  .... 

Appendix.  —  Table  of  Annual  Additions  to  the  Churches, 


CONTENTS. 


XI 


V. 


Sketches  of  the  Churches, 


296 


Amesbury  Mills,          ...... 

296 

Amesbury  West,                ..... 

.       298 

Amesbury  and  Salisbury,         ..... 

301 

Boxford  West,       ...... 

.       303 

Bradford,          ....... 

30.5 

Georgetown,           ...... 

.       308 

Groveland,        .             .             .             . 

311 

Haverhill,  Centre  Church,             .... 

,       317 

Haverhill  East,             ...... 

320 

Haverhill,  North  Church,              .... 

.       322 

Haverhill  West,            ...... 

324 

Ipswich,  First  Church,      •             .             .             .              . 

.       331 

Ipswich,  Second  Church,         ..... 

335 

Ipswich-Linebrook,           ..... 

.       338 

Newbury,  First  Church,           ..... 

340 

Newbury-Byfield,              ..... 

.       34.5 

Newburyport,  Belleville  Church,        .... 

350 

Newburyport,  Fourth  Church,      .... 

354 

Newburyport,  North  Ciiurch,  ..... 

362 

Newburyport,  Whitfield  Church,  .... 

.       363 

Rowley,                         ...... 

367 

Salisbury,  Second  Church,            .... 

.       373 

West  Newbury,  First  Church,              .... 

375 

West  Newbury,  Second  Church,                ... 

.       381 

VI. 


Essay  —  Vibrations  in  Theology.     By  Rev.  L.  Withington,   D.  D. 


386 


ERRATPiM.  ~-  Page  8,  line  1,  for  "  The  logical  term,"  read  "  The  logical  yen 


CENTENNIAL   ANNIVERSARY 


THE  ESSEX  NORTH  ASSOCIATION 


BY    REV.    JOHN    PIKE,    ROWLEr. 


The  Essex  North  Association  has,  within  a  few  years,  been  grievously 
afflicted  in  the  loss  of  valued  members.  Messrs.  Braraan,  Perry,  Kim- 
bal,  and  Holbrook,  who  knew  very  much  of  its  early  character,  passed 
aAvay  within  a  few  months  of  each  other,  and  before  a  Centennial  gather- 
ing was  contemplated.  The  books  passed  into  the  hands  of  others, 
who,  in  looking  over  them  carefully,  found  that  we  were  nearing  the  day 
which  would  complete  the  first  century  of  the  Association.  They  commu- 
nicated the  fact,  and  the  following  arrangements  were  made  : 

April  17,  1860.  As  the  Centennial  of  the  Association  will  occur 
September  8,  1861,  Brothers  Spalding,  Fiske,  and  Thurston  are  appointed 
a  Committee  to  consider  and  recommend  some  plan  for  the  proper  observ- 
ance of  the  event,  who  reported  the  following,  which  was  adopted : 

1.  A  Discourse,  giving  a  History  of  the  Association. 

2.  A  Discourse,  giving  Sketches  of  the  Churches  of  the  Association. 

3.  A  Social  Reunion. 

To  carry  out  this  plan,  it  is  recommended  that  the  pastors  commence 
at  once  the  collection  of  material  for  the  histories  of  their  different 
churches,  which  histories  shall  contain  an  account  of  their  formation,  their 
original  confessions  of  faith ;  biographies  of  their  different  pastors,  their 
places  and  times  of  birth ;  names  of  parents,  places,  and  times  of  ordina- 
tion, etc.  These  historical  accounts  to  be  completed  as  early  as  January 
1,  1861. 

Brother  Spalding  was  appointed  to  w^ite  the  History  of  the  Associ- 
ation. 

Brother  Fiske  was  appointed  to  write  the  History  of  the  churches. 

Brother  Withington,  Dimmick,  Spalding,  Fiske,  and  Thurston  were 
appointed  a  general  Committee  of  arrangements. 

1 


2  CKNTENNIAL    ANNIVERSARY. 

April  17,  18G1.  A  special  Committee  was  appointed  to  consider  the 
time  of  holding  the  Centennial  of  the  Association,  and  the  best  method 
of  conducting  the  same.  This  Committee  consisted  of  Brothers  Pike, 
Withington,  Fiske,  and  Spalding,  who  selected  the  15th  of  October  as 
the  day  for  the  celebration. 

October  15,  18G1.  Voted,  —  That  a  Committee  of  three  be  appointed 
to  draw  up  an  account"  of  the  exercises  of  the  day.  Brothers  Pike, 
Hosford,  and  McCollom  were  chosen  said  Committee. 

The  following  account  of  the  Centennial  Celebration  was  drawn  up  by 
the  Chairman  of  the  Committee,  Rev.  John  Pike. 

The  fifteenth  day  of  October,  1861,  will  be  memorable  in  the  history 
of  Rowley  and  the  surrounding  region.  It  was  one  of  the  loveliest  days 
that  ever  lightened  the  world.  Every  one  that  has  a  memory  left  for 
pleasant  things,  will  recollect  our  blue  Italian  sky,  the  thin  mists  hang- 
ing on  the  edge  of  the  horizon,  the  first  falling  leaves  of  autumn,  the 
groves  adorned  wath  the  rich  hues  of  ripened  leaves,  the  gardens  in  the 
choice  beauty  of  those  later  flowers  which  are  the  richest  ornament  of 
the  year.  Had  we  chosen  for  ourselves  from  this  or  other  years,  we 
could  hardly  have  selected  a  day  or  scene  into  which  so  many  beauties 
were  crowded. 

It  was  not  the  beauty  of  the  day,  however,  that  animated  our  rural 
town,  on  the  morning  of  the  fifteenth.  The  chann  was,  that  it  was  a 
memorial  of  those  distant  days,  when  they,  of  whom  the  world  was  not 
worthy,  gathered  to  prepare  themselves  to  be  more  useful  to  the  churches, 
which  God  had  committed  to  their  care.  The  venerable  men  realized 
the  truth  of  the  saying,  "  iron  shai'peneth  iron,  so  a  man  sharpeneth  the 
countenance  of  his  friend."  Doubtless,  much  of  that  devout  and  intelli- 
gent thought  which  marked  our  earlier  churches,  was  due  to  the  earnest 
struggles  they  had,  while  comparing  their  views  of  truth,  and  pleading 
unitedly  with  God.  It  is  well  to  remember  them.  The  welcome 
which  the  people  of  Rowley  gave  the  Essex  North  Asociation,  was 
not  a  mere  form.  They  reverenced  in  their  hearts  those  patriarchal 
servants  of  God,  who  had  gone  to  their  i;est ;  and  so  they  heartily 
w^elcomed  those  who  most  nearly  represented  them  among  the  living. 
The  first  meeting  of  our  Association  may  have  excited  little  interest  be- 
yond the  quiet  dwelling  in  which  it  was  formed ;  but  the  meeting  which 
commemorated  it,  moved  the  mind  and  hearts  of  hundreds  to  welcome 
those  who  succeed  the  fathers,  and  carry  along  their  religion. 

The  public  services  were  in  the  Congregational  Church.  The  intro- 
ductory prayer  of  the  morning,  l)y  Rev.  Mr.  Edgell,  that  previous  to  the 
sermon  by  Rev.  Dr.  Withington,  the  one  succeeding  it  by  Rev.  Mr. 
Campbell,  and  those  of  the  afternoon  by  Rev.  Dr.  Shedd,  and  Rev.  Mr. 


CENTENNIAL    ANNIVERSARY.  O 

Olipliant,  most  happily  led  us  to  the  consideration  of  that  past  memorable 
history  of  the  Association,  which  God  had  so  kindly  directed  ;  to  that 
care  for  religious  truth  and  heavenly  devotion  which  had  marked  it ;  to 
that  steadfastness  for  the  faith,  and  that  spiritual  life  which  mark  it  still ; 
to  tliat  hope  that  it  will  be  preserved  as  the  bond  of  congenial  minds  and 
hearts,  and  make  the  ministry  more  effective  in  the  future  than  any  soli- 
tary working  could  make  it.  The  singing  by  the  choir  might  safely  be 
considered  a  model.  It  was  free  from  the  lightness  and  display  which, 
if  common,  are  for  that  reason  none  the  less  unappropriate  and  irreverent. 
Some  of  the  favorite  old  tunes  were  selected  and  sung,  with  the  ancient 
enthusiasm.  Lenox,  Majesty,  and  the  like,  may  have  gone  forth  in  other 
days  with  more  abundant  voices,  but  never  with  those  which  were  sweeter. 
It  is  hardly  needful  to  comment  upon  the  sermons.  They  will  be  printed 
with  this,  and  speak  for  themselves.  Suffice  it  to  say,  that  their  worthy 
authors  never  had  a  more  respectable  audience,  —  never  kept  one  longer, 
—  never  exhibited  more  faithful  research,  —  never  were  more  deserving 
of  the  thanks  of  the  dead,  whose  memory  they  served  to  keep  alive,  and 
of- the  living  whom  they  helped  make  more  worthy  to  be  remembered, 
when  future  Centennials  shall  come. 

One  of  the  most  interesting  services  was  at  the  decline  of  the  day. 
The  sun  set  upon  the  day  as  pleasantly  as  it  rose.  And  as  it  was  going 
down  amid  glories  that  seemed  like  opening  the  gate  of  heaven,  we  went 
together  to  the  old  pai-sonage,  made  acceptable  to  heaven  and  precious  to 
the  earth,  by  the  many  who  had  filled  it  with  their  prayers  and  praises. 
The  wonderful  scene,  as  we  stood  under  the  old  elm  tree,  with  its  autum- 
nal beauties  glowing  in  the  descending  sunlight,  and  that  in  the  room 
where  the  pastors  had  so  often  met,  can  never  be  described.  It  was  one 
of  those  rare  occasions,  which  will  grow  more  vivid  as  we  pass  along ;  will 
be  the  last  lost  amid  the  decays  of  nature ;  and  among  the  first  to  revive, 
as  we  enter  the  gates  of  the  Kingdom  of  Heaven.  Rev.  John  Pike  was 
chosen  moderator,  and  votes  were  passed  expressing  our  sympathy  with 
the  occasion  ;  our  thanks  that  those  who  had  it  in  charge  had  labored  so 
faithfully  to  make  it  interesting  ;  our  desire  that  the  memorials  be  gath- 
ered together,  and  put  into  the  form  by  which  they  shall  be  most  likely 
to  be  preserved  for  those  who  keep  the  next  Centennial  Anniversary. 
Then  was  sung  the  Doxology  in  Old  Hundred,  —  the  memorial  of  the 
past,  whose  tones  wei"e  deepened  by  many  voices,  and  by  more  sympa- 
thetic hearts  —  rising  as  it  used  to,  when  Jewett  consecrated  the  man- 
sion, and  perhaps  ceasing  not  to  rise,  till  it  attracted  the  notice  of  those 
who  once  sang  and  prayed  there,  and  inspired  them  more  heartily  to 
join  in  the  song  of  Moses  and  the  Lamb. 

The  evening  exercise  only  remained.     It  was  a  fit  close  of  the  joyous 


*  CENTENNIAL    ANNIVERSARV. 

day.  The  clei-gy  and  their  families  met  in  the  lower  hall,  at  seven 
o'clock,  with  a  few  laymen,  whose  ministerial  sympathies  joined  them 
closely  to  us.  Among  the  most  venerable  of  the  last,  was  Joshua  Jewett, 
deacon  for  more  than  fifty  years  of  the  Congregational  Church,  whose 
head  a  crown  of  glory,  and  benignant  countenance  kindled  by  the  heaven 
he  was  approaching,  will  never  be  forgotten.  The  allusions  which  he 
made  to  death,  as,  at  ninety-three  years  of  age,  he  stood  trembling  over 
the  grave,  and  to  the  next  Centennial  scene  in  which  none  of  us  could 
share,  were  a  fit  anticipation  of  that  close  of  life  so  soon  coming.  A  few 
months  after  this,  he  went  up  to  mingle  with  the  ministers  of  his  youth, 
and  to  leave  the  pastor,  who  had  often  received  Jiis  blessing,  the 
church  and  society,  who  had  long  enjoyed  his  counsels,  and  the  village 
whose  honors  he  had  received,  and  whose  families  he  had  animated, 
deeply  impressed  with  the  idea  that  the  loss  was  immense  to  earth,  the 
gain  great  to  heaven.  In  the  moments  of  weakness  and  decay,  and 
breath  just  departing,  his  pastor  repeated  the  lines,  — 

"  There  is  a  land  of  pure  delight, 
Where  saints  immortal  reign," 

he  took  up  the  remainder  of  the  verse,  and  sang  with  the  once  beautiful 
voice  with  which  he  used  to  lead  the  choir,  — 

"  Infinite  day  excludes  the  night, 
And  pleasures  banish  pain." 

At  eight  o'clock,  the  free  and  social  communion  of  the  evening  was 
succeeded  by  special  remarks  for  the  benefit  of  all.  The  first  sentiment 
given,  was  the  following : 

The  Clergy  of  Essex  North,  —  They  shine  with  an  hereditary  light  in  their 
fiecular  sons,  who,  amidst  the  wranglings  of  the  law,  have  not  forgotten  the  pre- 
cepts of  the  Gospel. 

Hon.  Asahel  Huntington,  of  Salem,  gave  a  happy  sketch  of  the 
various  clergymen  of  the  association  he  had  known  in  his  boyhood.  He 
was  cordially  welcomed  by  the  later  clergymen,  who  listened  to  him,  and 
know  his  attachment  to  orthodox  truth,  and  all  who  represent  it. 

The  second  sentiment  was,  — 

Our  aged  brethren  —  whose  white  heads  make  them  to  be  known  —  may 
they  at  length  receive  that  white  stone,  in  which  is  written  the  new  name, 
which  no  man  knoweth  saving  he  that  receiveth  it. 

Rev.  Dr.  Withington,  of  Newbury,  responded  to  this. 

If  he  was  the  old  man  —  it  was  the  old  man  eloquent.  He  never 
spake  more  aptly  and  beautifully.  His  pictures  of  the  past  were  life- 
like.    He  closed  his  sayings  with  the  sentiment,  — 


CENTENNIAL    ANNIVERSARY.  U 

The  pastor  of  the  flock,  where  an  association  early  assembled  together  with 
his  people  —  ^^  Furmnsi  pecoris  Ciisto.'i  fonnodor  Ij)se."  Magic  words,  which 
we  translate  —  the  hospitable  keeper  of  a  hospitable  people. 

Rev.  John  Pike,  of  Rowley,  followed  this  sentiment  with  some  re- 
marks upon  the  delicacy  and  faithfulness  with  which  the  translation  was 
made,  and  certain  reminiscences  of  the  occasional  mental  encounters,  and 
social  interviews,  which  he  had  with  Dr.  Withington,  so  immensely  his 
superior  in  every  thing  intellectual  and  social,  and  yet  so  genial,  and 
truly  his  companion  and  friend.  Whether  his  remarks  added  to  the  in- 
terest which  the  day  brought,  must  be  left  for  those  who  heard  them,  to 
say. 

The  fourth  sentiment  was  this, — 

Andover  Seminary,  —  whatever  storms  may  blow  around  her  eminence, 
she  must  be  safe,  we  think,  beneath  her  protecting  shed. 

Professor  Shedd  followed,  with  very  pleasant  remarks,  acknowledging 
his  deep  interest  in  the  Seminary,  and  the  Association.  We  thought, 
then,  that  the  influence  of  his  original,  cultivated,  and  devout  mind, 
would  be  permanent  for  the  Seminary,  and  the  surrounding  churches. 
The  hope  is  passed.  But  we  may  still  have  a  hope,  that  his  successor 
will  catch  his  mantle,  and  be  in  the  Seminary,  and  in  our  Association, 
an  enlightening  and  devout  mind,  such  as  Dr.  Shedd  has  been  during 
the  many  pleasant  years  of  our  intercourse. 

Some  remaining  moments  were  most  happily  filled  with  sentiments 
appropriate  to  the  occasion,  and  remarks  by  Hon.  Mr.  Benson,  of  Win- 
throp,  Maine,  Rev.  J.  C.  Fletcher,  Rev.  Dr.  Worcester,  and  Dea.  Joshua 
Jewett,  to  whom  allusion  has  ali'eady  been  made.  The  free,  social  com- 
munion, was  then  resumed,  enlivened  by  the  ice  cream  and  cake,  which 
on  such  an  evening  was  welcome.  The  moments  were  rapidly  seized, 
to  make  firmer  the  friendship  between  the  ministers  and  their  families, 
who  had  never  been  socially  together  before.  It  was  in  those  happy 
moments  that  the  idea  arose,  which  will  be  carried  out  in  coming  years, 
that  there  shall  be'an  annual  gathering  of  the  clergy  and  their  wives,  so 
that  at  the  future  great  celebration,  they  may  not  have  to  meet  each 
other  as  strangers.  Two  of  these  gatherings  have  taken  place,  the  first 
at  Rev.  Mr.  Farwell's,  the  second  at  Rev.  Mr.  Spalding's. 

The  pleasantest  scenes  of  earth  and  its  happiest  communions  must 
close.  Voices  were  occasionally  heard  around  us,  saying,  "  Arise,  let  us 
go  hence."  The  hour  of  ten  o'clock  had  arrived  ;  so  we  sang  that  won- 
derful hymn,  — 

"  Blest  be  the  tie  that  binds, 
Our  hearts  in  union  sweet," 


6  CENTENNIAL    ANNIA'ERSARY. 

and  went  out,  never  all  to  meet  again  till  the  last  trump  shall  assemble 
the  nations. 

It  was  as  beautiful  an  evening  as  it  had  been  day.  The  lesser  light 
ruled  the  night,  with  the  majesty  that  the  greater  had  ruled  the  day- 
Many  improved  it,  to  go  to  their  homes.  Some  remained  to  visit  us  in 
the  morning,  and  abundantly  to  reward  every  toil,  by  saying,  that  noth- 
ing could  well  be  added  to  the  previous  day,  and  nothing  safely  sub- 
tracted from  it.     So,  we  hope,  it  may  be  said  by  all. 

Rowley  has  rejoiced  in  the  occasion.  May  it  gratefully  receive  the 
clergy  and  their  families  as  centuries  go  their  rounds.  May  such  bril- 
liant days,  such  brilliant,  social,  and  religious  services  be  often  granted 
by  Him,  with  whom  one  day  is  as  a  thousand  years.  And  when  the  last 
is  over,  may  the  past  and  present  ministry,  and  those  who  have  listened 
to  their  voices,  join  in  the  gi*eat  and  eternal  celebration,  of  which  all  that 
is  pleasant  and  beautiful  here  is  but  the  faint  shadow. 

At  the  meeting  in  the  venerable  mansion  of  the  former  pastor,  the 
Association  voted,  that  a  Committee  of  three  be  appointed  to  draw  up 
an  account  of  the  exercises  of  the  day.  Brothers  Pike,  Hosford,  and 
McCollom  were  chosen. 

After  the  social  meeting  in  the  hall,  the  thanks  of  the  Association 
were  voted  to  the  Congregational  Society,  its  pastor,  and  choir,  for  their 
cordial  efforts  to  make  the  Centennial  occasion  happy  in  its  arrange- 
ments, and  the  source  of  pleasant  and  grateful  memories  in  the  future. 

December  18,  1861.  Brother  Hosford  pi*esented  to  the  Association 
the  following  Resolutions,  for  a  permanent  record  upon  its  books,  which 
were  adopted : 

The  Essex  North  Association,  desiring  to  express  their  feelings  in 
regard  to  theii;  recent  Centennial  at  Rowley,  more  fully  than  they  could 
be  expressed  in  the  ordinary  record  of  their  pi'oceedings,  adopt  this  ad- 
ditional minute : 

Resolved,  That  w^e  gratefully  recognize  the  good  hand  of  our  God 
upon  us,  in  having  put  it  into  our  hearts  to  observe  this  occasion  ;  and 
in  having  kindly  disposed  the  people,  among  whom  the  Association  was 
first  formed,  to  welcome  it  to  their  hospitaUties  for  the  celebration  of  its 
first  Centennial,  thus  deepening  the  peculiar  interest  of  the  occasion  by 
vivid  local  Associations. 

Resolved,  That  our  gratitude  is  due,  and  is  hereby  acknowledged,  to 
Brothers  Spalding  and  Fiske  respectively,  for  their  laborious,  but  cheer- 
ful researches  into  the  history  of  this  Association  and  of  its  churches  ; 
for  the  candor  and  good  sense  shown  in  drawing  out  the  strong  points, 
and  in  enforcing  the  practical  lessons  of  that  history ;  and  for  the  Cath- 


CENTENNIAL    ANNIVERSARY.  * 

olic  and   Christian  spirit,  which,   breathing   through    those    discourses, 
awakened  the  same  spirit  in  us. 

Resolved,  That  it  is  exceedingly  desirable  that  these  Discourses  be 
printed,  and  thus  the  important  facts  they  contain  be  secured  for  the 
future. 

That  we  recognize  the  special  love  of  the  Great  Head,  in  his  having 
kept  all  the  churches  of  this  Association,  with  two  exceptions,  upon  "  the 
foundation  of  the  Prophets  and  Apostles,  Jesus  Christ  being  the  chief 
Corner  Stone,"  during  the  popular  Unitarian  Apostasy,  and  that  this  fact 
strengthens  our  confidence  in  His  loving  care  of  them  for  the  future. 

That,  standing  as  we  did  on  that  day,  between  the  past  and  the  future, 
the  one  furnishing  us  subduing  memories,  and  the  other  inspiriting 
hopes  ;  we  appreciated,  as  never  before,  our  high  calling  as  ministers  of 
Christ  and  his  church ;  the  value  of  the  precious  trust  handed  down  to 
us  by  the  Fathers,  and  our  sacred  responsibility  to  Christ's  people,  who 
will  come  after  us,  to  transmit  this  trust  to  them  unimpaired  and  unen- 
cumbered. 

Freely  have  we  received ;  freely  let  us  give. 

That  we  hope  and  confidently  expect  that  "Jesus  Christ,  the  same 
yesterday,  to-day,  and  forever,"  will  have  faithful  churches  and  ministers 
in  this  valley  to  celebrate  the  next  Centennial  of  this  Association  ;  and 
in  this  faith,  we,  their  fathers  in  the  order  of  time,  but  brethren  in  spirit, 
do  hereby  record  for  them  our  fraternal  Christian  greetings  and  bene- 
diction—  an  unembodied,  but  cordial  right  hand  of  fellowship  —  to  be 
transmitted  by  them,  together  with  their  own,  to  their  successors,  and  so 
on,  a  swelling  tide  of  love,  blessing,  and  power,  until  our  Lord  shall 
come. 

Voted,  That  Dr.  Withington  be  requested  to  prepare,  for  the  volume 
to  be  published  by  the  Association,  "  An  Essay,  on  the  relations  of  Cal- 
vinism and  Hopkinsianism  in  the  History  of  the  Churches." 

Voted,  That  the  matter  of  the  Church  History  be  left  to  Brother 
Fiske's  direction. 


THE 


HISTORY  OF  THE  ESSEX  NORTH  ASSOCIATION.^ 


BY    REV.    S.   J.    SPALDING,    KEWBURYPORT. 


The  logical  term  of  Congregationalisra  is  love.  This  principle  devel- 
ops primarily  a  simple  brotherhood ;  and,  but  for  personal  ambition  and 
the  love  of  power,  this  would  be  its  ultimate  and  only  expression. 
Church  establishments  and  denominational  peculiarities  are  rendered 
necessary  by  an  imperfect  spiritual  life.  The  highest,  purest,  and  best 
Christian  feeling  invariably  chrystallizes  in  a  true  communion  of  saints. 
In  the  revulsion  from  the  arbitrary  uniformity  of  the  Established  Church 
of  England,  the  Puritans,  as  was  natural,  passed  into  the  extreme  of 
independency.  This  was  the  prevailing  type  of  the  Puritan  polity  until 
the  time  of  Cromwell.  From  that  period  onward  there  was  a  recession 
from  extreme  views,  slowly  at  first,  but  more  rapidly  as  the  necessity  of 
reconstruction  and  unity  was  felt  by  the  churches.  But  it  is  noticeable 
that  this  recession  was  not  at  all  in  the  line  of  established  authority,  but 
entirely  in  that  of  fraternity  and  fellowship.  Among  those  earlier 
churches  there  was  no  expressed  law  of  comity  —  each  church  took  to 
itself  all  the  functions  which  are  now  shared  by  a  number ;  the  member- 
ship organized  without  consultation  with  other  churches  ;  it  ordained  its 
pastors,  and  approved  candidates  for  the  ministry  ;  nor  was  the  ordina- 
tion by  one  church  deemed  binding  on  another.  While  these  elements 
of  Puritanism  were  in  this  unsettled  and  somewhat  plastic  state,  the 
planting  of  New  England  began  ;  and  from  1 630,  ten  years  after  the 
landing  of  the  Pilgrims,  the  gradual  development  of  the  Congregational 
polity  becomes  distinct.  Congregationalism,  as  understood  in  New  Eng- 
land, is  not  an  exotic,  but  it  came  up  with  the  growth  of  the  colonies. 
And  it  is  evident  that  the  founders  of  our  churches  were  aware  of  their 
work,  and  of  its  importance  in  the  future  history  of  the  country.  Their 
appeal  is  not  to  authority,  but  to  the  Scriptures;  and  their  aim  and  study 

^  A  Centennial  Discourse,  preaclied  at  Rowley,  Oct.  15,  1861. 


MIXISTEPaAL    ASSOCIATIONS.  •        » 

are  evidently  to  lay  foundations  which  will  meet  the  approbation  of 
the  Divine  Spirit.  With  our  Fathers  the  great  interest  was  the  Church. 
As  yet  the  State  was  not,  only  as  it  existed  in  the  Church.  And  it  has 
been  well  said  by  that  diligent  and  filial  student  of  Puritanism  in  New 
England,  the  late  Dr.  Joseph  S.  Clark  :  "  Any  intelligent  person  who 
will  look  at  the  facts,  will  see  that  it  was  not  the  Church  allying  itself  to 
the  State,  but  a  State  growing  out  of  the  Church,  which  occasioned  the 
seeming  jumble  of  ecclesiastical  and  civil  affairs  —  a  condition  of  things 
almost  inevitable,  while  the  great  interests  of  rehgion,  as  centei-ed  in  the 
Church,  were  about  the  only  subjects  requiring  legislation,  and  while  the 
State,  as  such,  was  in  its  nonage.  And  when  the  two,  in  subsequent 
time,  became  distinct,  as  we  now  see  them,  the  thing  which  actually  hap- 
pened was  not  a  divorcement  of  the  Church  from  the  State,  but  an  elim- 
ination of  the  State  from  the  Church.  This  fact  must  be  borne  in  mind, 
or  we  shall  never  come  to  a  right  understanding  of  our  fathers  or  their 
institutions." 

MINISTERIAL   ASSOCIATIONS. 

With  a  work  of  so  vast  proportions,  and  of  so  vital  interest  on  their 
hands,  it  was  necessary  that  the  early  clergy  of  New  England  should 
confer  often  together.  It  is  not  surprising,  therefore,  that  we  find  the 
following  in  the  journal  of  Gov.  Winthrop,  under  the  early  date  of  1633: 
"  The  ministers  in  the  Bay  and  Saugus  did  meet  once  a  fortnight  at  one 
of  their  houses  by  course,  where  some  question  of  moment  was  debated." 

These  ministers  were  Rev.  Messrs.  Skelton  and  Higginson  of  Salem, 
Maverick  and  Warham  of  Dorchester,  Wilson  of  Boston,  Philips  of 
Watertown,  Weld  and  Elliot  of  Roxbury,  Bacheller  of  Lynn,  and  James 
of  Charlestown. 

At  this  time  there  were  but  seven  or  eight  churches  in  the  Bay,  and 
but  ten  in  what  is  now  the  Commonwealth  of  Massachusetts. 

The  custom  of  ministerial  Associations  (for  such  the  meeting  referred 
to  by  Gov.  Winthrop  seems  to  have  been),  runs  back  almost  to  the  first 
settlement  of  New  England.  They  were,  however,  viewed  with  distrust, 
and  were  thought  to  endanger  the  liberties  of  the  churches. 

"  Mr.  Skelton,"  says  Gov,  Winthrop  in  his  journal,  "■  the  pastor  of 
Salem,  and  Mr.  Williams,  who  was  removed  from  Plimouth  thither  (but 
not  in  any  office,  though  he  exercised  by  way  of  prophecy),  took  some 
exception  against  it,  as  fearing  it  might  grow,  in  time,  to  a  presbytery, 
or  superintendency,  to  the  prejudice  of  the  churches'  liberties.  But  this 
fear  was  without  cause ;  for  they  were  all  clear  in  that  point,  that  no 
church    or   person  can  have  power  over  another  church  ;    neither  did 

2 


10  HISTORY    OF    KSSEX    XORTH    ASSOCIATION. 

they  in  their  meetings  exercise  any  such  jurisdiction."^  In  1G41-42, 
Letchford,  in  his  Plain  Dealing,  says,  "  of  late,  divers  of  the  ministers 
have  had  set  meetings  to  order  church  matters  ;  whereby  it  is  conceived 
they  bend  towards  Presbyterian  rule."  In  1643,  there  was  an  assembly 
called  at  Cambridge  of  all  the  pastors  in  the  country,  some  fifty  in  all. 
"  The  principal  occasion,"  of  which,  says  Gov.  Winthrop,  "  was  because 
some  of  the  elders  went  about  to  set  up  some  things  according  to  the 
presbytery,  as  of  Newbury,  etc.  The  assembly  concluded  against  some 
parts  of  the  presbyterial  way,  and  the  Newbury  ministers  took  time  to 
consider  the  arguments,"  etc. 

This  jealousy  of  ministerial  power  was  early  excited  :  and,  perhaps  for 
this  reason,  these  ministerial  meetings  were  for  some  years  discontinued. 

Thomas  Shepard  of  Charlestown,^  in  1672,  speaks  of  them  as  belong- 
ing to  former  days.  "Again  there  might  be  seen,"  he  says,  "  ministers 
and  ministers  cleaving  together  in  way  of  communion  ;  nothing  that  was 
difficult,  or  questionable,  or  weighty,  or  new%  or  that  had  an  influence 
upon  the  whole,  but  they  were  wont  to  consult  with  one  another  :  as  I 
have  heard  from  divers  of  the  ancient  ministers  of  Christ  now  with  God, 
and,  when  I  was  a  child,  I  observed  in  my  father's  house,  if  there  hap- 
pened to  be  some  misunderstanding  at  any  time,  it  was  reasoned  out 
placidly,  and  still  ministerial  communion  was  maintained ;  and  these 
things  are  known  unto  hundreds  yet  living,  that  they  may  remem- 
ber the  ministers'  meetings  in  the  several  towns  by  course,  —  at  Cam- 
bridge, Boston,  Charlestown,  Roxbury,  etc." 

That  these  meetings  were  discontinued  w-ould  appear  also  from  the 
statement  of  John  Wise  of  Ipswich,  in  his  work  of  caustic  satire,  "  The 
Churches'  Quarrel  Espoused,"  published  in  1710.  He  says:  "About 
thirty  years  ago,  more  or  less,  there  was  no  appearance  of  the  associa- 
tions of  pastors  in  these  cf)lonies,  and  in  some  parts  and  places  there  i.s 
none  yet." 

The  facts  then  appear  to  be  these  :  The  early  clergy  of  New  England, 
from  a  desire  for  mutual  consultation  and  social  converse,  were  naturally 
brought  together  at  stated  times.  These  gatherings  were  of  a  purely  social 
and  religious  character,  and  wholly  unexceptionable.  But  some  of  the 
clergy  of  New  England  were  avowed  Presbyterians,  as  Thomas  Paiker 
of  Newbury  and  his  kinsman  and  his  colleague,  James  Noyes,  also  John 
Woodbridge  of  Andover ;  and  others,  like  Samuel  Stone,  the  colleague 
of  the  famous  Thomas  Hooker,  had  Presbyterian  tendencies.  These 
facts,  together  w^ith  the  jealousy  of  ministerial  power  in  our  churches,  led 


»  Gov.  Winthrop's  Journal,  Nov.  1633,  Vol.  I.  p.  li: 
-  Cong.  Quart.,  Vol.  II.  204.     A.  H.  Quint. 


MIMSTKRIAL    ASSOCIATIONS.  11 

to  a  discontinuance  of  these  meetings,  jierliaps  as  early  as  1645  or  1650. 
Near  the  close  of  the  seventeenth  century,  or  very  early  in  the  eighteenth, 
these  meetings  were  revived  in  a  still  more  systematic  form,  and  with  a 
decided  ecclesiastical  character.  In  the  first  instance  they  were  purely 
indigenous,  and  arose  from  the  peculiar  circumstances  of  the  early  clergy. 
The  revival  of  the  associations^  may  be  traced  to  Rev.  Charles  Morton, 
minister  of  Charlestown.  '  Mr.  Morton  came  to  New  England  in  1686, 
probably  bringing  with  him  the  records  of  an  Association  once  existing  in 
Cornwall,  England.  Such  a  manuscrij)t  volume  is  now  in  the  library  of 
the  Massachusetts  Historical  Society. 

An  association  of  the  ministers  of  Boston  and  vicinity,  meeting  at  Cain- 
bridge,  was  formed  in  1690,  and  doubtless  at  the  suggestion  of  Mr.  Mor- 
ton. The  first  record  is  in  his  handwriting,  and  bears  the  date  of  "  Oct. 
1.3,  1690,  at  Charlestown."  This  is  in  the  volume  just  referred  to.  The 
rules  adopted,  were,  with  some  additions,  those  of  the  English  association. 

The  first  nine  signatures  to  these  rules  are  those  of  Charles  Morton, 
James  Allen,  Michael  Wigglesworth,  Joshua  Moody,  Samuel  Willard, 
John  Bailey,  Nathaniel  Gookin,  Cotton  Mather,  and  Nehemiah  Walter. 
As  the  result  of  their  deliberations  a  small  work  was  published  1699, 
entitled  "  Thirty  Important  Cases,  Resolved  with  evidence  of  Scripture 
and  Reason.  [Mostly]  By  several  pastors  of  adjacent  churches,  meeting 
in  Cambridge,  New  England.  [With  some  other  memorable  Matters] 
Now  Published  for  General  Benefit,  in  Boston,  in  New  England. 
Printed  by  Bartholomew  Green,  and  John  Allen.  Sold  at  the  Book- 
sellers' Shops.     1699." 

There  is  an  advertisement  in  this  work  written  by  Cotton  Mather.  In 
this  he  tells  us  that  the  number  of  members  then  belonging  to  the  associ- 
ation was  seventeen  ;  that  the  meetings  were  held  in  the  library  of  Har- 
vard College,  on  the  first  Monday  of  every  month,  except  the  three  win- 
ter months  ;  that  many  cases  of  discipline,  or  of  conscience,  were  refei'red 
to  them  for  advice  from  all  parts  of  the  country  ;  and  that  as  the  same 
question  was  frequently  submitted  to  them  by  different  churches  or  per- 
sons, it  was  thought  best  to  publish  their  most  important  recorded  deter- 
minations; together  with  the  reasons  for  them. 

After  citing  many  of  the  propositions  discussed  by  this  body  in  the  5th 
Book  of  his  Magnalia,  Cotton  Mather  concludes  : 

Having  so  often  produced  the  propositions  voted  by  an  assembly  of  ministers 
at  Cambridge,  for  the  explanation  of  our  platform,  'tis  not  here,  amiss,  on  this 
occasion,  to  give  some  history  of  that  assembly. 

Know,  then,  that  according  to  the  advice  of  Mr.  Hooker,  who  about  a  week 
before  he  fell  sick  of  his  last,  let  fall  these  words :  "  We  must  agree  upon  con- 

1  See  art.  hy  A.  H.  Quint,  Cong.  Quart.  II.  203. 


12  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

stant  meetings  of  ministers,  and  settle  the  c6nsociation  of  churches,  or  else  we 
are  utterly  undone ; "  it  has  been  the  care  of  the  ministers,  in  the  sevei-al  viciti- 
ages  throughout  the  most  part  of  the  country,  to  establish  such  constant  meetings, 
whereat  they  had  informed  one  another  of  their  various  exercises,  and  assisted 
one  another  in  the  work  of  our  Lord :  besides  a  general  appearance  of  all  the 
ministers  in  each  colony,  once  a  year,  at  the  town,  and  the  time  of  the  General 
Court  for  elections  of  magistrates  in  the  colonies.  These  meetings  have  not  all 
obliged  themselves  to  one  method  of  proceedings,  in  pursuing  of  mutual  edifica- 
tion ;  some  do  still  fast  and  pray  together,  and  speak  in  their  turn  to  a  proposed 
subject,  much  after  the  manner  of  the  great  Grindal's  lectures,  then  held  in  the 
congi'egation  of  that  pastor,  to  whose  house  they  adjourn,  and  confer  awhile  to- 
gether on  matters  of  concernment ;  but  one  of  these  meetings  is  regulated  by 
the  following  orders : 

It  w  agreed  by  us,  ivkose  names  are  under  written,  that  ive  do  associate  our- 
selves/or the  pro77ioting  of  the  Gospel,  and  our  mutual  assistance  and  furtherance 
in  that  great  work. 

In  order  thereunto  — 

I.  That  we  meet  constantly,  at  the  College  in  Cambridge,  on  a  Monday  at 
nine  or  ten  of  the  clock  in  the  morning,  once  in  six  weeks,  or  oftener,  if  need  be. 

II.  That  in  such  meetings,  one  shall  be  chosen  INIoderator,  pro  tempore,  for 
the  better  order  and  decency  of  our  proceedings,  which  Moderator  is  to  be 
chosen  at  the  end  of  every  meeting. 

III.  That  the  Moderator's  work  be  : 

1.  To  end  the  meeting,  wherein  he  is  chosen,  and  to  begin  the  next  with 
prayer. 

2.  To  propose  mattters  to  be  debated,  and  receive  the  suffrages  of  the 
brethren. 

3.  To  receive,  with  the  consent  of  the  brethren,  the  subscriptions  of  such  as 
shall  join  with  us ;  and  keep  all  the  papers  belonging  to. the  association. 

4.  To  give  and  receive  notices,  and  appoint  meetings  upon  emergent  occa- 
sions. 

IV.  That  we  shall  submit  unto  the  councils,  reproofs,  and  censures  of  breth- 
ren so  associated  and  assembled,  in  all  things  in  the  Lord.     (Eph.  v.  21.) 

V.  That  none  of  us  shall  relinquish  this  association,  nor  forsake  the 
appointed  meetings,  without  giving  sufficient  reason  for  the  same. 

VI.  That  our  work  in  the  said  meeting  shall  be  : 

1 .  To  debate  any  matter  referring  to  ourselves. 

2.  To  hear  and  consider  any  cases  that  shall  be  proposed  unto  us,  from 
churches  or  private  persons. 

3.  To  answer  any  letters  directed  unto  us,  from  any  other  associations  or 
persons. 

4.  To  discourse  of  any  question  proposed  at  the  former  meeting. 

It  was  probably  frona  this  body  that  the  sixteen  proposals  came,  Nov. 
5,  1705,  which  mark  an  important  crisis  in  the  history  of  our  churches. 
These  proposals  contemplated  great  changes  in  our  polity,  and  were  noth- 
ing less  than  an  attempt  by  certain  ministers  "  in  and  about  Boston  "  to 
unsettle  the  platform  of  these  Congregational  churches.  The  attempt 
was  utterly  defeated  by  Rev.  John  Wise  of  the  Chebacco  Parish,  Ipswich 
—  now  Essex  —  in  a  pamphlet  entitled,  "  The  Churches'  Quarrel 
Espoused." 

That  this  was  not  the  only  association,  appears  from  the  fact  that  the 
"  Proposals  "  were  drawn  up  and  put  forth  for  the  consideration  of  "  the 
several  associated  ministers  in  the  several  parts  of  the  country."     Mr. 


ministers'  meetings.  1'8 

Wise  thus  characterizes  these  ''  Proposals  ": —  "  They  seem  a  conjunc- 
tion of  all  the  church  governments  in  the  world,  and  the  least  part  is 
Congregational ; "  —  "  the  spectre  or  ghost  of  Presbyterianism  ;  "  — 
"  something  considerable  of  prelacy  ;  "  —  "  something  which  smells  very 
strong  of  the  infallible  chair." 

The  "  Proposals  "  came  to  a  speedy  death  in  this  Commonwealth,  and 
in  the  larger  part  of  New  England,  but  the  associations  increased  in 
number  and  strength. 

MINISTERS'  MEETINGS. 

The  first -Association  of  which  we  have  any  authentic  records  in  the 
valley  of  the  Merrimac,  was  formed  at  Bradford,  June  3,  1719.  The 
following  are  the  —  * 

Articles  of  Agreement  for  the  Regulation  of  the  Society. 

It  is  Agreed  by  us,  whose  Names  are  underwritten,  ^t  We  do  Associate  our- 
selves for  the  promoting  the  Gospel,  and  our  mutual  Assistance  and  furtherance 
in  that  great  work  ;  in  order  thereto  : 

I.  That  We  meet  the  — 

Third  Wednesday  in  April  at  Mr.  Symmes' ; 

Third  Tuesday  iu  May  at  Mr.  Brown's  ; 

Third  Tuesday  in  June  at  Mr.  Barnard's  ; 

First  Tuesday  in  August  at  Mr.  Hale's ; 

Second  Wednesday  in  Sept.  at  Mr.  Rogers' ; 

Third  Tuesday  in  October  at  Mr.  PhilHps' ; 

Last  Tuesday  in  November  at  Mr.  Tufts' ; 

Annually.     And  if  any  of  the  Meetings   be  Diverted  by    an    Extraordinary 

Providence  or  public  Solemnity,  that  we  meet  ye  Week  following. 

II.  That  in  such  Meetings  One  shall  be  chosen  Moderator,  for  the  time 
being,  to  continue  till  the  next  Meeting. 

III.  That  the  Moderator's  Work  be  : 

1.  To  appoint  meetings  upon  emergent  occasions. 

2.  To  Propose  Matters  to  be  debated. 

IV.  That  we  Submit  unto  the  Counsels,  Reproofs,  and  Censures  of  the 
Brethren  so  associated  and  Assembled  in  all  things  in  ye  Lord.     (Eph.  5  :  21  ) 

V.  That  none  of  us  relinquish  this  Assoeiation,  nor  forsake  ye  appointed 
Meeting  without  giving  sufficient  reason  for  the  Same. 

VI.  That  Our  Work  in  the  said  Meeting  shall  be  — 

1.  To  begin  and  end  the  meeting  with  Prayer:  the  Person  at  whose  house 
We  meet  to  begin  with  Prayer ;  and  the  Person  at  whose  house  it  is  to  be  next 
to  End  with  Prayer. 

2.  To  Give  our  Answer  to  Such  Question,  or  Questions,  as  shall  be  pro- 
posed at  the  preceding  Meeting. 

3.  To  hear   and  consider  any  Cases  that  shall  be  laid  before  us. 

VII.  That  at  our  Table-refreshments  We  Content  ourselves  with  Two  Dishes. 

Thomas  Symmes, 
Moses  Hale, 
John  Rogers, 
Samuel  Phillips, 
John  Tufts, 
John  Barnard, 
,       John  Brown. 


14  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

These  articles   were  evidently  copied  from  those  of  the   Association 
formed  "  at  Charlestown,  in  N.  E.,  Oct.  13,  1690." 
The  record  of  the  first  meeting  is  as  follows : 

A.  D.  1719.  August  4.  At  a  Ministers'  Meeting  at  the  Rev.  Mr.  Moses 
Hale's,  at  Byfield,  present  the 

Rev.  Mr.  Symmes, 
"       "      Hale, 

•'         'Pl'FTS, 

Browx. 

This  Question  was  answered,  scil :  •'  What  is  the  Duty  of  Ministers  and 
Churches  with  respect  to  their  Adult  Baptized  non-communicants '?  "  It  wa:8 
Answered  in  this  Agreement,  scil  :  "  That  the  Pastors  and  Churches  owe  unto 
their  Adult  Baptized  non-communicants.  An  Instruction  in  the  Laws  of  our 
Lord  Jesus;  an  Admonition  upon  scandalous  Violation  of  those  Laws;  and, 
upon  incoi-rigilijeness  in  Evil,  an  open  Rejection  from  all  Ecclesiastical  Priv- 
ileges." 

This  is  the  only  record  for  1719.  There  are  but  two  meetings 
recorded  in  1720,  and  both  are  of  a  similar  character.  No  meeting  is 
recorded  in  1721,  and  only  one  in  1722.  In  1723,  it  was '•  agreed  to 
turn  the  Ministers'  Meetings  this  year  into  days  of  fasting  and  jirayer." 
This  arrangement  was  carried  through  in  the  respective  congregations 
—  there  being  preaching  in  the  a.  m.  and  the  p.  M. 

The  business  at  the  meetings  of  this  body,  ^vas  generally  to  consider 
and  resolve  cases  of  difficulty; — of  which  there  was  a  numberless 
amount.     But  this  routine  is  sometimes  broken. 

October  20,  1824,  at  ]Mr.  Tufts."  Spent  the  Day  in  Fasting  and  Prayer  in 
private,  principally  to  implore  the  Compassion,  and  Aids,  and  Direction  of 
Heaven,  for  ourselves  and  other  Ministers  in  the  Country,  under  their  difficult 
and  distressing  circumstances,  by  reason  of  a  short  and  scanty  Maintenance. 
Mr.  Symmes  gave  us  a  Sermon  on  these  Words,  Job  xxi.  4  :  As  for  me,  is  my 
complaint  to  man  ? 

1725.  August  17.  Proposed  that  every  one  should  take  notice  of  any  thing 
remarkable  in  his  Reading  or  Conversation,  and  communicate  it  to  the  Associa- 
tion for  their  Mutual  Edification. 

1726.  June  21  Discoursed  of  a  Fast  because  of  the  great  drought,  and 
agreed  at  length  to  meet  at  Byfield  for  that  end,  the  next  week  on  Wednes- 
day, June  29,  unless  Providence  should  prevent  us  by  sending  a  plentiful  rain 
this  week. 

1731.  April  20.  Proposed  to  turn  some  of  our  meetings  at  least  into 
Fasts,  to  bewail  the  Declension  and  other  Judgments  of  the  present  times,  and 
implore  a  blessing  on  our  ISIinistrv,  more  especially  as  to  the  rising  Generation. 
And  to  begin  at  Haverhill.  Mr.  Phillips  and  Tufts  to  preach  ;  Mr.  Barnard 
and  Parsons  to  pray. 

Nearly  all  the  meetings  for  the  years  '31  and  '32  were  turned  into  days  of 
fasting  and  prayer. 

1735.  June.  Our  conversation  turned  chiefly  upon  Mr.  Fiske's  case,  and 
what  had  been  transacted  this  Year  at  the  Convention,  and  upon  the  Accounts 
we  had  received  of  the  uncommon  concern  which  prevailed  in  the  inhabitants 
of  the  County  of  Hampshire  and  Places  adjacent,  for  the  Salvation  of  their 
Souls. 


MIXISTEKS'    MEETINGS.  15 

1735.  July  15.  Agreed  to  ripen  our  thoughts  upon  the  Platform,  and  par- 
ticularly upon  that  part  of  it  relating  to  the  Consociation  of  Churches. 

1735.  October.  21.  Discoursed  of  things  relating  to  the  work  to  be  done  on 
the  next  Day,  the  Gathering  a  third  Church  in  Haverhill,  and  endeavored  to 
prepare  matters  for  it.  Considered  a  covenant  which  Mr.  Brown  had  drawn 
up  for  that  occasion  ;  and  assigned  to  each,  that  was  to  officiate,  his  part. 
[This  determines  the  date  of  the  founding  of  the  Church  iu  West  Haverhill.] 

In  1741,  June,  the  Association  was  divided  by  the  following  votes: 

1 .  Voted,  that  this  Association  shall  be  divided. 

2.  Voted,  that   Mr.   Barnard,  Parsons,  Balch,   Cushing,  Jr.,   Barnard,  Jr. 
together  with  IVIr.  Johnson  and  Mr.  Chandler,  if  they  shall  desire  it,  be  one  of 
the  associations  into  which  this  association  be  divided. 

3."  Vcfted,  that  Mr.  Phillips,  Mr.  Cushing,  ISargent,  Baily,  together  with 
Mr.  Brown,  Batcheller,  and  Flagg,  if  they  desire  it,  be  the  other  of  the  associa- 
tions into  which  this  association  be  divided. 

4.  Voted,  that  the  meetings  of  each  association  for  the  time  to  come  be 
upon  the  second  Tuesdays  of  the  months  in  which  each  association  shall 
amongst  themselves  agree  to  have  them. 

5.  Voted,  that  there  be  a  general  meeting  of  both  associations  once  a  year, 
at  the  time  and  place  which  shall  be  agreed  upon  at  the  preceding  general 
meeting :  and  that  the  General  Meeting  to  be  agreed  on,  be  appointed  one 
year  in  one  association  and  another  year  in  the  other — and  if  any  accident 
shall  prevent  a  General  Meeting,  then  that  association  in  which  said  General 
Meeting  was  to  have  been,  shall,  among  themselves,  appoint  another  day,  and 
seasonably  invite  the  other  association  thereto. 

6.  Voted,  that  the  next  General  Meeting  be  on  the  second  Tuesday  in 
September,  1742,  at  the  house  of  Mr.  .lames  Cushing. 

7.  Voted,  that  the  book  belonging  to  this  association  before  the  division  be 
kept  still  for  the  use  of  both  associations  in  their  General  Meeting,  and  that  a 
clerk  be  chosen  for  said   General  fleeting. 

8.  Voted,  that  Mr.  Parsons  be  the  clerk  for  said  General  Meeting. 

9.  Voted,  that  this  association  be  trom  this  time  divided,  in  Consequence 
of  the  vote  first  mentioned. 

In  consequence  of  this  arrangement,  we  have  no  records  of  the  meet- 
ings of  these  associations  from  June,  1741,  to  May  14,  1745.  Nor  is 
there  any  record  of  a  general  meeting.  This  is  the  more  to  be  regretted 
as  it  was  the  period  of  special  excitement  with  reference  to  Mr.  White- 
field.  The  first  visit  of  this  distinguished  preacher  to  New  England  was 
in  1740.  He  arrived  in  Boston,  Sept.  18,  and  proceeded  east  as  far  as 
York,  Maine,  and  then  west  to  Northampton,  and  completed  his  tour  on 
the  1st  of  December. 

Two  weeks  after  Mr.  Whitefield  left  New  England,  Rev.  Cjlilbert  Ten- 
nent  made  a  similar  tour  of  about  the  same  length.  Opposition,  if  it 
existed,  was  either  concealed  or  ineffectual.  Mr.  Prince,  in  his  Chris- 
tian History,  says,  alluding  to  this  stage  of  the  revival :  "  And  thus  suc- 
cessfully did  this  divine  work,  as  above  described,  go  on,  without  lisp,  as 
I  remember,  of  a  separation  either  in  this  town  or  province,  for  above  a 
year  and  a  half  after  Mr.  Whitefield  left  us,  namely,  the  end  of  June» 
1742;  when  the  Rev.  Mr.  Davenport  of  Long  Island,  came  to  Boston. 


16  HISTORY    OF    ESSKX    NORTH    ASSOCIATION. 

The  excesses  of  this  preacher  in  denunciation  soon  aroused  a  powerful 
opposition,  and  two  great  factions  were  formed  which  divided  the  minis- 
ters of  New  England."  In  the  Merrimac  Valley,  some  pastors  sided 
with,  and  some,  against,  the  new  movements. 

The  Ministers'  Meeting,  of  which  we  have  been  speaking,  united  with 
a  neighboring  Association  in  sending  a  letter,  dated  Dec.  26,  1744,  to  the 
Associated  Ministers  of  Boston  and  Charleslown,  relating  to  the  admis- 
sion of  Mr.  Whitefield  into  their  pulpits.  This  letter,  signed  by  the 
members  of  these  Associations,  or  the  larger  portion  of  them,  together  with 
the  action  of  the  Cambridge  Association,  advising,  in  answer  to  his  request, 
one  of  their  own  members,  was  published.  The  pamphlet  is  in  thS  library 
of  the  Boston  Athenii^um.  (B.  583.  Tracts.)  Of  the  first  Association  the 
names  are  Caleb  Cushing  of  Salisbury,  Joseph  Whipple  of  Hampton 
Falls,  John  Lowell  of  Newbury,  Paine  Wingate  of  Amesbury,  Jeremiah 
Fogg  of  Kensington,  Nathaniel  Gookin  of  North  Hampton,  Elisha  Odlin 
of  Amesbury,  Peter  Coffin  of  Kingston,  William  Parsons  of  South  Hamp- 
ton, and  Samuel  Webster  of  Salisbury. 

Of  this  association  we  know  nothing  except  its  existence  and  member- 
ship at  the  time  referred  to.  Of  the  ten  signatures,  five  are  names  of 
pastors  within  the  geographical  bounds  of  the  Essex  North  Association, 
Of  the  five  churches  represented  by  these  pastors,  two  have  become 
extinct,  viz..  East  Salisbury  and  Sandy  Hill.  One  has  become  Unitarian, 
viz.,  the  First  Church  of  Newburyport ;  one  is  fieeble,  Rocky  Hill ;  and 
one,  that  of  West  Amesbury,  is  now  full  of  strength  and  vitality. 

Of  the  second  Association  the  names  are  as  follows  : 

John  Barnai'd,  North  Andover  ;  Joseph  Parsons,  Bradford  ;  William 
Balch,  Bradford  (now  Groveland)  ;  James  Cushing,  Haverhill  (North 
Parish,  Plaistow)  ;  Christopher  Sargent,  Methuen  ;  William  Johnson, 
Newbury  (now  Second  Church,  West  Newbury)  ;  John  Cushing,  Box- 
ford  West ;  Thomas  Barnard,  Newbury  (now  First  Church,  West 
Newbury)  ;     Edward  Barnard,  Haverhill  Centre. 

We  find  in  this  list  the  names  of  pastors  belonging  to  both  parts  of  the 
Ministers'  Meeting,  from  which  we  infer  that  they  still  consider  themselves 
one. 

The  names  of  the  body,  not  attached  to  the  letter,  are  James  Chandler, 
Samuel  Phillips,  Samuel  Batcheller,  Ebenezer  Flagg,  and  Abner  Bailey. 
Nine  of  the  members  signed  the  letter,  and  five  did  not.  Those  who 
signed  were  all  opposed  to  Mr.  Whitefield  ;  and  those  who  did  not  were 
.supposed  to  be  his  advocates.  Messrs.  Phillips  and  Chandler  seem  at 
this  time  to  have  withdrawn  from  the  body,  as  their  names  do  not  again 
appear  upon  the  records.  It  is  noticeable,  also,  that  all  who  joined  the 
Association  after  1745,  were  either  decided  Arminians,  or  moderate  Cal- 
vinists.     These  were  John    Tucker  of  Newbury,  William  Symmes  of 


HISTORY    OF    ESSEX    NORTH    ASSOCIATION.  17 

North  Andover,  Elizur  Holyoke  of  Boxford,  Jonathan  Eames  of  Newton, 
N.  H.,  Samuel  Williams  of  Bradford,  Thomas  Gary  of  Newburyport,  and 
Jonathan  French  of  Andover. 

There  is  evidence  that  from  the  time  of  Mr.  Whitefield's  second 
visit  onward,  there  was  a  well-understood  division  among  the  pastors  in 
this  region.  The  opponents  of  Mr.  Whitefield  were  strongly  in  the 
majority  in  the  Ministers'  Meeting  —  consequently  those  who  joined  that 
body  were  in  sympathy  with  them. 

About  this  time  the  two  parts  of  the  Association  came  together. 

RECONSTRUCTION. 

At  a  Ministers' Meeting  at  Mr.  Sargent's,  May  14,  1745. 

Several  of  the  Association  which  had  for  some  years  past  resided  on  the 
north  side  of  the  river,  but  since  ceased,  appearing  desirous  of  uniting  with  us 
again,  it  was  put  to  vote,  "  Whether  those  gentlemen  of  the  two  Associations 
present  shall  be  re-united  ?  "  passed  in  the  affirm.  The  gentlemen  and  the  Rev. 
Messrs.  Flagg,  Batcheller,  Bayley.  The  Rev.  Mr.  Parker  of  Haverhill,  having 
desired  to  be  admitted  into  the  Association,  voted  in  the  afHrm.  Voted,  that 
the  Rev.  Mr.  Barnard  of  Newbury,  be  clerk  of  the  Association.  At  this  meet- 
ing there  were  present  Rev.  Messrs.  Barnard,  Parsons,  Balch,  Gushing,  Sar- 
gent, Gushing,  jun.,  Barnard,  jun.,  Barnard,  tertius. 

The  Ministers'  Meeting  continued  its  regular  sessions  down  to  August 
10,  1773.  The  record  there  closes  abruptly.  During  the  first  part  of 
its  existence,  from  1719  to  1744,  a  period  of  twenty-five  years,  there  is 
no  division  of  sentiment  noticeable:  but  in  the  last  part,  from  1744  to 
1773,  a  period  of  twenty-nine  years,  it  is  evident  that  a  change  had  taken 
place  in  the  views  of  a  majority  of  its  members  respecting  the  duties  of 
practical  religious  life.  No  fast  or  season  of  special  prayer  was  observed 
by  the  body  after  1745.  No  questions  of  vital  interest  were  discussed, 
but  the  whole  time  of  the  sessions  seems  to  have  been  taken  up  in  hear- 
ing statements  of  difficulties  and  giving  advice. 

June  9,  1752.  The  Association  subscribed  thirty-three  dollars  to  the  rcHef 
of  the  poor  in  Boston,  in  this  Season  of  distress,  by  reason  of  the  Smallpox,  and 
sent  it  by  Mr.  Parsons,  going  to  Medfbrd. 

August  11,  1752.  Mr.  Barnard  of  Andover,  gave  an  account  of  a  letter 
received  from  the  honorable  Thomas  Hubbard,  Esq.,  returning  thanks  in  the 
name  of  the  overseers  of  the  poor  of  the  Town  of  Boston,  to  the  Association  for 
thirty-three  dollars  contributed  to  them  under  their  distress. 

August  8,  1758.  The  Association,  by  a  Committee,  proportioned  the  charge 
for  printing  a  late  pamphlet  entitled  "  A  Vindication,  etc.,"  wrote  by  one  of  our 
number. 

This  pamphlet  was  prepared  as  a  defence  of  Rev.  Samuel  Bacheller, 
the  first  minister  of  the  West  Parish  in  Haverhill,  who  was  accused  of 
heresy,  in  saying  that  the  work  of  redemption  was  finished  when  Christ 
uttered  the  words  "  It  is  finished."  It  was  intended  as  a  reply  to  a  large 
pamphlet  written  by  Joseph  Haynes,  entitled,  "  A  Discourse  in  order  to 

3 


lo  HISTORY    OF    ESSEX    XORTH    ASSOCIATION". 

confute  the  heresy,  delivered  and  much  contended  for,  in  the  West  Parish 
^n  Haverhill,  and  countenanced  by  many  of  the  ministers  of  the  neighbor- 
ing parishes,  namely :  '  That  the  blood  and  water  which  came  from 
Christ  when  the  soldier  pierced  his  side,  his  laying  in  his  grave  and  his 
resurrection,  was  no  part  of  the  work  of  redemption,  and  that  his  laying 
in  the  grave  was  no  part  of  his  humiliation.'"  It  was  printed  in  1757. 
[See  a  more  extended  account  in  the  sketch  of  Rev.  Samuel  Bacheller.] 

1769.  June.  A  motion  was  made  to  have  a  lecture  on  the  forenoon  of 
oui"  Association.  Some  discussion  followed,  when  it  was  agreed  that  each  mem- 
ber should  act  his  pleasure  with  respect  to  the  lecture.  The  lecture  was 
preached  generally  at  all  the  subsetjuent  meetings. 

After  the  death  of  the  Ministers'  Meeting  at  the  early  age  of  54,  its 
records  passed  into  the  hands  of  Rev.  Dr.  William  Symmes  of  North 
Andover,  and  Rev.  Elizur  Holyoke  of  Boxford,  First  Parish,  and  by 
them  were  given  to  the  Wilmington  Association,  now  the  Andover.  The 
following  is  the  record : 

1792.  July  3.  Wilmington.  The  Association,  to  which  this  book  formerly 
belonged,  having  been  long  since  dissolved,  the  book  fell  into  the  hands  of  the 
Rev.  Messrs.  Holyoke  and  Symmes,  who  deshed  the  Scribe,  in  their  names,  to 
present  it  to  this  Association,  if  they  would  please  to  accept  it.  It  was  grate- 
fully received,  and  the  thanks  of  the  Association  were  given  to  Messrs.  Holyoke 
and  Symmes  for  the  same. 

Voted,  That  in  future  the  votes  and  proceedings  of  the  Association  shall 
be  recorded  in  this  book. 

But  why,  it  may  be  asked,  were  these  records  taken  to  the  Wilming- 
ton Association  in  preference  to  the  bod}'^  occupying  most  of  the  ground 
of  the  old  Ministers'  Meeting,  and  known  as  the  Essex  Middle,  and  now 
as  the  Essex  North  ? 

The  Wilmington  Association  was  formed  July  5th,  1763,  nearly  two 
years  after  the  formation  of  what  is  now  the  Essex  North.  It  was  evi- 
dently formed  with  a  bias  in  the  opposite  direction  from  that  of  the 
Essex  North,  and  a  bias  with  which  Mr.  Holyoke,  and  Dr.  Symmes,  and 
Mr.  Jonathan  French,  all  of  whom  became  members  of  it,  were  in  sym- 
pathy. The  5th  and  6th  articles  of  agreement  show  this  bias  more  dis- 
tinctly than  any  statement,  namely  : 

5.  We  propose  to  admit  no  person  into  our  Association  as  a  member,  to 
the  grief  and  displeasure  of  any  one  among  us. 

We  propose  not  to  admit  into  our  pulpits  ^ny  preacher  which  we  think 
will  be  to  the  grief  of  any  of  our  Association. 

The  articles  were  originally  signed  by 

Isaac  Morrill  of  Wilmington. 

Thomas  Jones  of  Woburn. 

Elias  Smith. 

Eliab  Stone  of  Reading. 
Jonathan  French  was  admitted  to  it  May  7,  17  76. 
William  Symmes  was  admitted  to  it  July  2,  1782. 
Elizur  Holyoke  was  admitted  to  it  Aug.  6,  1782. 


HISTOKY    OF    ESSKX    NORTH    ASSOCIATION.  19 

In  May  9,  1797,  the  name  was  changed  from  Wilmington  to  Andover 
Association. 

The  active  members  of  that  body,  at  the  time  the  transfer  of  the  rec- 
ords was  made,  were  Rev.  Henry  Cummings,  D.  D.,of  Rillerica,  Rev.  Isaac 
Morrill  of  Wilmington,  Rev.  Eliab  Stone  of  Reading,  Rev.  John  Marret 
of  Woburn,  Rev.  Caleb  Prentice  of  South  Reading.  Rev.  Mr.  INIorrill  of 
Wilmington,  was  a  decided  Arminian,  and  a  bitter  opponent  of  White- 
field.  It  is  said  that  Whitefield  once  sent  an  appointment  for  preaching 
on  the  common  by  the  meeting-liouse  in  Wilmington,  when  Father 
Morrill  mounted  his  horse,  and  rode  to  every  house  in  town  to  forbid 
attendance,  thus  carrying  the  notice  to  every  family,  and  securing  for 
Mr.  Whitefield  an  overwhelming  congregation. 

Dr.  Cummings  of  Billerica,  was  a  strong  revolutionary  patriot,  and  an 
intelligent,  openly  determined  Arminian. 


HAVERHILL  ASSOCIATION. 

It  may  be  proper  here  briefly  to  allude  to  another  ministerial  body, 
which,  though  some  eighteen  years  subsequent  to  the  Essex  North  Asso- 
ciation in  respect  to  organization,  was  yet  related  to  it  as  occupying  a 
considerable  portion  of  its  present  field.  I  refer  to  the  Haverhill  Associa- 
tion, formed  at  Haverhill,  August  19,  1779. 

The  plan  on  which  the  Haverhill  Association  was  first  formed  was 
this : 

It  having  been  found  by  experience  that  associations  of  the  ministers  of  the 
gospel,  under  proper  regulations,  are  well  adapted  to  promote  the  design  of  this 
sacred  office,  and  subserve  the  common  interest  of  the  churches  :  — 

We,  therefore,  the  subscribers,  pastors  of  neighboring  churches,  do  hereby 
propose  and  agree  to  associate.  We  agree  to  meet  together  at  om'  respective 
homes  in  rotation  according  to  seniority,  on  the  Tuesday  before  the  first  Sab- 
bath in  IMay,  and  the  five  following  months  annually.  And  when  met,  to  take 
under  consideration  such  matters  as  may  properly  come  before  us  relative  to 
our  fidelity  to  each  other  —  to  the  interests  of  religion  in  general  and  of  the 
churches  in  particular  to  which  we  severally  belong  —  to  give  and  receive,  in 
the  spirit  of  meekness  and  brotherly  love,  such  advice  as  may  appear  most 
suitable  under  our  present  difficulties,  as  well  as  those  which  may  subsist  in  our 
respective  charges.  And  that  all  things  may  be  done  decently  and  in  order, 
we  agree  to  choose  a  moderator  who  shall  continue  until  another  is  chosen  ; 
also  a  scribe  to  take  minutes  of  our  proceedings,  and  to  give  attested  copies  as 
there  may  be  occasion. 

And  as  public  lectures  on  such  occasions  have  sometimes  been  given,  and, 
when  generally  attended  by  the  people,  might  be  to  edification,  we  therefore 
agree  to  have  pubUc  lectures  in  the  parishes  or  towns  where  we  meet,  so  long 
as  the  people  shall  give  us  countenance  and  encouragement  by  manifesting  a 
good  disposition  to  attend  them. 

In  token  of  this  our  agreement  and  association,^and,  with  a  serious  determi- 
nation to  meet  together  without  needlessly  or  trivially  absenting  ourselves,  and 


20  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

that  we  will  hold  the  objects  seriously  in  view  as  above  specified,  we  have  here- 
unto set  our  respective  names : 
Haverhill,  August  19,  17  79. 

Gyles  Merrill, 
Phineas  Adams, 
Stephen  Peabody, 
JoHx  Shaw. 

The  Eev.  Gyles  Merrill  was  chosen  moderator,  and  the  Rev.  Mr.  Adams, 
scribe. 

The  early  records  of  the  Haverhill  Association  are  exceedingly 
meagre.  Under  the  date  of  August  19,  1779,  we  have  an  account  of  the 
organization  at  Haverhill,  but  at  which  parish  there  is  nothing  to  deter- 
mine. From  this  date  to  October,  1811,  when  the  rules  were  first  re- 
vised, a  period  of  thirty-two  years,  there  are  but  twenty-four  records 
made ;  and  the  only  items  noted  are  the  admission  of  members,  the  ap- 
probation of  candidates  for  the  ministry,  the  choice  of  officers,  and  one 
ordination  of  an  evangelist,  namely,  —  that  of  Jacob  Burbank,  at  Pelham, 
N.  H.,  September  14,  1809. 

This  body  was  composed  of  ministers  resident  in  both  Massachusetts 
and  New  Hampshire,  but  principally  from  the  former.  In  the  course 
of  time  the  Massachusetts  element  had  almost  entirely  withdrawn  ;  and 
on  May  7,  1834,  the  rules  of  the  body  were  revised,  and  the  name 
changed  to  that  of  the  Derry  Association.  This  still  exists,  and  is  one 
of  the  most  important  of  the  associations  of  New  Hampshire,  and  a 
curious  instance  of  migration.  This  body  first  appointed  delegates  to  the 
General  Association  of  Massachusetts,  May  19,  1807;  its  last  appoint- 
ment was  made  May  15,  1833.  From  Dr.  Bouton's  Historical  Dis- 
course on  the  Fiftieth  Anniversary  of  the  General  Association  of  New 
Hampshire,  it  seems  that  Dr.  Church  was  present  and  was  chosen  scribe 
of  that  body  at  its  organization,  June  8,  1809.  At  the  first  meeting, 
after  the  organization,  John  H.  Church  and  John  Kelley  are  enrolled  as 
from  the  Haverhill  North  Association.  But  the  first  appointment  of 
delegates  to  the  General  Associations  of  New  Hampshire,  which  appears 
upon  the  records  of  the  Haverhill  Association,  was  made  August  10, 
1813.  From  this  time  onward  until  the  change  in  the  name,  and  the 
body  became  distinctly  an  Association  of  New  Hampshire,  two  sets  of 
delegates  were  annually  chosen  to  represent  the  members  in  their  re- 
spective States. 

REVISED  RULES. 

October,  1811.  At  Amesbury,  W.  Parish,  Mass. 

Then  the  following  regulations,  for  the  government  of  the  Haverhill  Asso- 
ciation, were  adopted : 


HISTORY    OF    ESSKX    NORTH    ASSOCIATION.  21 

Article  I.  There  shall  be  three  constitutional  meetings  of  this  Association 
annually. 

Article  II.  The  first  annual  meeting  of  this  bodv  shall  be  on  the  second 
Tuesday  in  June.  The  second  meeting  shall  be  on  the  second  Tuesday  in  Au- 
gust. The  third  and  last  meeting  shall  be  on  the  second  Tuesday  in  October. 

Extra  meetings  may  be  called  in  the  following  manner:  Five  members 
signing  a  written  request  to  the  scribe,  and  having  provided  a  place  for  said 
meeting,  and  giving  this  information  in  the  request  —  it  shall  be  the  duty  of 
the  scribe  to  call  such  meeting,  by  giving  information  to  those  members  who 
did  not  sign  the  request. 

REGULATIONS. 

Article  I.  The  public  lecture  shall  be  in  the  afternoon,  on  Tuesday  the 
day  of  the  meeting,  at  such  hour  as  is  judged  the  most  convenient  by  the  mem- 
ber at  whose  house  the  meeting  is  holden.  The  members  shall  convene  and 
form  before  dinner,  and  the  Association  shall  be  in  session  until  twelve  the 
next  day. 

Business  of  these  meetings :  Two  sermons  shall  be  read  in  rotation,  begin- 
ning with  the  two  senior  members,  followed  with  remarks. 

Article  II.  There  shall  at  each  meeting  be  two  theological  questions  dis- 
cussed, beginning  with  two  members  next  in  standing  to  the  two  seniors,  and 
the  two  seniors  shall  propose  the  two  first  questions,  and  then  those  who  answer 
questions  shall  propose  the  next,  without  regarding  seniority.  Questions  in 
theology  or  morals  shall  occupy  the  remaining  time. 

Article  III.  It  shall  be  the  duty  of  each  member  to  propose,  at  the  last 
meeting  in  the  year,  a  subject  for  the  preachers  the  next  year.  The  three  sen- 
ior members  present  shall  select  from  these  six  subjects^  which  shall  be  given 
by  vote  of  this  body  to  the  principals  and  their  seconds. 

Article  IV.  It  is  expected  that  the  moderator  will  be  attentive  that  the 
members  conform  to  these  rules. 

Article  V.  It  is  also  expected  that  the  scribe  record  all  votes  which  re- 
spect the  interest  of  this  body,  at  the  time  and  place  when  they  shall  be 
taken. 

At  the  first  regular  meeting  under  the  revised  rules,  important  action 

was  taken  on  the  subject  of  temperance. 


TEMPERANCE. 

At  a  meeting  of  the  Haverhill  Association,  at  the  house  of  Rev.  Na- 
than Bradstreet,  in  Chester,  N.  H.,  on  the  second  Tuesday  in  June  (the 
10th),  1812,  action  was  taken  with  a  view  to  discountenance  the 
improper  use  of  ardent  spirits  ;  and  it  was 

"  Voted,  That  no  brother  shall  be  deemed  wanting  in  generosity  or 
hospitality  if  he  neglects  to  provide  ardent  spirits  for  his  brethren,  when 
they  meet  at  his  house."  Rev.  Messrs.  Smith  and  Church  were  also 
appointed  as  a  Committee  to  confer  with  the  Londonden'y  Presbytery 
on  the  subject,  and  to  obtain  their  cooperation  with  them  in  measures 
calculated  to  prevent  the  intemperate  use  of  ardent  spirits. 

The  following  preamble  and  rules  of  conduct  were  unanimously 
adopted  by  the  Association  at  the  same  time  and  place : 


22  HISTOl:V    OF    ESSEX    NOKTH    ASSOCIATION. 

The  Haverhill  Association  being  (lee])ly  impressed  with  the  numerous  evils 
■which  grow  out  of  a  common  and  excessive  use  of  spirituous  liquors,  and  feel- 
ing themselves  under  sacred  obligations  to  be  patterns  of  sobriety,  and  to  avoid 
every  appearance  of  evil,  do  agree  to  adojjt  the  following  as  general  rules  of 
conduct : 

1.  This  Association  agree  that  they  will  consider  the  exhibition  of  spirit- 
uous li(juors,  in  their  meetings,  as  no  part  of  brotherly  entertainment ;  and  they 
agree  in  common  cases  of  health  to  refrain  wholly  from  their  use. 

2.  The  UKimbers  of  this  Association  being  accjuainted  with  each  other's 
determination,  do  decide  that  a  brother  of  this  body  shall  not  be  deemed  defi- 
cient in  the  rites  of  hospitality,  who  omits  in  ordinary  cases  to  set  spirituous 
li(|uors  before  us,  in  our  common  intercourse,  but  shall  be  considered  as  acting 
a  decorous,  brotherly,  and  Christian  part. 

3.  This  Association  do  agree  that  they  will,  in  their  parochial  visits,  in 
their  social  interviews  and  circles,  in  their  attendance  on  funeral  and  marriage 
solemnities,  do  all  they  deem  consistent  with  Christian  prudence  to  discounte- 
nance and  suppress  the  common  use  of  ardent  spirits. 

4.  This  Association,  feeling  a  deep  and  tender  concern  for  the  temporal 
and  eternal  welfare  of  the  people  under  their  parochial  care,  beg  leave  to 
solicit  their  particular  attention  to  this  important  subject.  They  unitedly  and 
earnestly  re(-ommend,  that  they  would  refrain  from  the  use  of  ardent  spirits,  in 
their  friendly  and  social  intercourse  ;  and  in  particular  on  funeral  occasions, 
when  God  is  calling  us  to  solemn  thoughtfulness,  that  every  thing  might  be 
avoided  which  tends  to  weaken  the  impression  and  render  us  less  mindful  of 
our  latter  end. 

A  further  revision  of  the  articles  of  the  Association,  was  made  and 
adopted  at  a  meeting  in  Bradford,  June  13,  1815.  Under  these  regula- 
tions the  body  continued,  without  any  material  alterations,  until  1834. 

October  10,  1815.  Professor  Ebenezer  Porter,  of  Andover,  was  admitted 
a  member. 

June  9,  1818.  Tompkins,  Eaton,  and.  Dodge,  were  appointed  a  Commit- 
tee to  revise  the  questions  to  be  proposed  to  candidates  for  the  ministry. 

August  3,  1819.  The  subject  of  a  Ministerial  Library  was  referred  to 
Eaton,  Tompkins,  and  Church,  as  a  Committee.  The  records  give  no  account 
of  their  final  action.  Same  date,  Parker,  Church,  and  Harris,  were  appointed 
a  Committee  to  prepare  and  publish  in  the  Concord  Observer,  Essays  on  the 
regulations  and  utility  of  Sabbath  Schools.  Same  date.  Tompkins,  Eastman, 
and  Kelley,  were  appointed  a  Committee  to  collect  facts  respecting  the  pro- 
fanation of  the  Sabbath,  and  disasters  happening  to  transgressors ;  with  a  view 
of  publishing  a  tract  on  the  subject. 

October  12,  1819.  The  word  license  is  used  for  the  first  time  in  the 
records,  in  the  place  of  the  word  approbation,  in  recommending  candi- 
dates for  the  ministry. 

June  13,  1820.  The  Association  had  a  conference  on  this  question, "  Is  it 
lawful  for  a  man  to  yoke  his  team  and  endeavor  thereby  to  secure  grain  or  hay 
on  the  Sabbath  day  from  apprehended  damage  ?  "  The  records  do  not  give 
the  conclusion  to  which  they  came. 

August  7,  1821.  Voted,  To  have  a  special  meeting  of  the  Association  for 
prayer,  at  Atkinson,  August  29th. 

June  11,  1822.  Special  action  was  taken  to  secure  the  preaching  of  the 
gospel  to  the  vacant  societies  in  Nottingham  West,  Litchfield,  and  Atkinson, 
N.  H.,  and  Haverhill  AVest.  Inquiries  were  directed  to  be  made  respecting 
Manchester,  Sandown,  Hawke,  and  Newtown,  N.  H. 

August  12,  1823.  Considered  the  subject  of  ordaining  two  young  men  to 
the  work  of  the  gospel  ministry,  and  deferred  the  subject  till  to-morrow  morn- 


HTSTOUY    OF    ESSEX    NORTH    ASSOCIATION.  23 

ing  at  eiolit  o'clock,  with  a  view  of  calling  in  delegates  from  some  of  the  neigh- 
boring churches. 

August  13.  Voted,  To  resolve  the  Association  into  an  ecclesiastical  council, 
together  with  those  delegates  who  are  present,  for  the  purpose  of  ordaining  Mr. 
William  Shed  and  Mr.  WiUiam  W.  Niles  as  evangelists,  and  appointed  Rev. 
John  H.  Church  as  assistant  Scribe. 

This  was  evidently  a  departure  from  the  original  design  of  the  Associa- 
tion, and  an  encroachment  upon  the  independence  of  the  churches.  It 
was  an  assumption  of  power  which  is  very  infrequent  in  the  history  of 
similar  bodies,  and  can  only  be  accounted  for  by  the  presence  of  several 
members  of  the  Londonderry  Presbytery  in  the  Association.  This  action 
in  the  ordination  of  evangelists  was  probably  without  any  intentional  tres- 
pass on  the  well-established  nsage  of  Congregational  churches.  But  it  is 
instructive,  in  showing  how  easily  important  departures  are  taken  from 
the  simplicity  of  our  polity.  There  is,  it  is  true,  a  deference  shown  to 
Congregational  custom  in  delaying  until  the  next  day  final  action,  that 
delegates  of  the  churches  might  be  summoned. 

But  it  is  very  plain  that  no  meeting  of  any  church  could  be  regularly 
called  in  that  brief  space  of  time,  and  delegates  appointed.  It  seems 
more  like  the  action  of  a  session  and  a  presbytery. 

October  10,  1826.  Voted,  That  it  is  expedient  to  form  a  conference  of 
churches.  Clim'ch,  Kelly,  and  Ingraham,  were  appointed  a  Committee  to  draft 
a  constitution. 

The  movement  of  forming  local  conferences  in  New  England,  origi- 
nated in  almost  all  cases  in  the  Associations. 

In  1832,  an  effort  was  made  to  form  a  new  Association  by  taking  sev- 
eral brethren  fi-om  the  Haverhill  and  Andover  Associations.  This  pro- 
ject, however,  failed.  It  is  probable  that  the  brethren  found  much  prac- 
tical inconvenience  in  being  in  two  States.  For  within  four  years  after 
this  scheme  was  abandoned,  the  four  churches  in  Haverhill  and  the  one 
in  Bradford  united  with  the  Essex  North  Association.  The  church  in 
West  Amesbury  had  done  the  same  thing  in  1827. 

Thus  one  by  one  the  Massachusetts  churches  withdrew,  leaving  the 
Haverhill  Association  to  become.  May  7,  1834,  the  Derry  Association  of 
New  Hampshire. 

In  the  fifty -five  years  of  its  history,  as  representing  in  part  the  churches 
of  Massachusetts,  it  had  forty  merabei's,  and  eighty  licentiates.  Of  the 
ten  churches  of  this  State  once  connected  with  that  body,  all  but  two, 
Dracut  and  Methuen,  are  now  within  the  present  bounds  of  the  Essex 
North  Association.  . 

The  whole  number  of  different  churches  connected  with  it  from  1779 
to  1834  was  nineteen,  of  which  ten  were  in  Massachusetts  and  nine  in 
New  Hampshire. 

The  names  of  the  churches  in  Massachusetts,  and  the  dates  of  their 


24  HISTORY   OF    ESSEX    NORTH    ASSOCIATION. 

connection,  were  as  follows.  Haverhill  Centre,  West,  and  North,  1779. 
West  Boxford,  Methuen,  and  Bradford,  1788.  Amesbury  West,  1791. 
Haverhill  East,  1797.  Amesbury  First  Church,  1805.  Professor 
Porter,  1815,  and  Dracut,  1816. 

The  churches  of  New  Hampshire,  and  the  dates  of  their  connection, 
were  as  follows,  Atkinson,  1779.  Hampstead,  1793.  Salem,  1797. 
Chester,  1801.  Pelham,  1809.  Windham,  1810.  Derry  First  Church, 
1811.     Londonderry,  1832.     Auburn,  1834. 

We  thus  find  traces  of  three  diiferent  ministerial  bodies  on  the  territory 
now  occupied  by  the  Essex  North  Association.  First,  the  "  Ministers' 
Meeting,"  which  was  formed  in  1719,  and  became  extinct  about  1773. 
Its  records  are  in  fine  preservation,  and  are  held  by  the  Andover  Associ- 
ation. Its  Moderators,  it  would  seem,  were  chosen  at  each  meeting.  Its 
Scribes  were,  John  Brown,  1719-1735;  Moses  Parsons,  1735-1745; 
Thomas  Barnard,  1745-1750;  Edward  Barnard,  1750. 

Of  the  second  body  there  are  various  notices,  but  as  yet  we  can  find 
no  trgices  of  its  records.  It  embraced  the  ministers  in  the  south-eastern 
part  of  New  Hampshire,  and  a  few  in  the  north-eastern  corner  of  Massa- 
chusetts. The  third  body  is  the  "  Haverhill  Association."  Its  records 
are  in  the  keeping  of  the  Derry  Association,  N.  H.  It  did  not  die,  but 
had  a  transmigrration. 


ESSEX  NORTH  ASSOCIATION. 
V 

The  Essex  North  Association  was  formed  in  Rowley,  West  Parish 
(now  Georgetown),  September  8,  1761. 

The  following  is  a  list  of  its  officers,  from  its  organization  to  the  pres- 
ent time : 

Rev.  Jedediah  Jewett  was  elected  Standing  Moderator  September  8,  17G1 ; 
whii-h  ofiice  be  held  until  his  death,  IMay  8,  1774.  Rev.  James  Chandler  was 
chosen  June  14,  1774,  and  died  April  19,  1789.  John  Cleveland  was  chosen 
1789,  and  died  April  22,  1799.  Joseph  Dana,  D.  D.,  was  chosen  May  14,  1799. 
In  consequence  of  some  misunderstanding  he  did  not  meet  with  the  Association, 
and  the  office  was  declared  vacant,  and  Samuel  Spring,  D.  D.,  was  chosen 
September  9,  1806.  Explanations  having  been  made,  Dr.  Spring  resigned 
July  12,  1808,  and,  at  the  same  meeting.  Dr.  Dana  was  re-chosen,  and  contin- 
ued in  office  until  his  death,  November  16,  1827.  Isaac  Braman  was  chosen 
October  30,  1832,  and  died  December  26,  1858.  Luther  F.  Dimmick,  D.  D., 
was  chosen  April  17,  1860,  died  May  16,  18G0.  Leonard  Withington,  D.  D., 
was  chosen  June  19,  1860. 

The  Scribes  of  the  Association,  have  been, — 

Moses  Parsons,  elected  September  8,  1761  ;  died  December  11,  1783  ;  holding 
olfice  twenty-two  years.  David  Tappan,  D.  D.,  elected  April  20, 1 784  ;  resigned 
about  1793 ;  holding  office  nine  years.     Samuel  Spring,  D.  D.,  elected  May  14, 


ESSEX    NORTH    ASSOCIATION.  25 

1793;  resigned  1805;  holding  office  twelve  years.  Leonard  Woods,  D.  D., 
elected  June,  1805  ;  resigned  May  12,  1812  ;  holding  office  seven  years.  David 
T.  Kimball  was  elected  May  12^  1812;  died  February  3,  18G0;  holding  office 
forty-eight  years.     Samuel  J.  Spalding,  elected  February  21,  1860. 

The  purpose  of  this  Association  is  well  set  forth  in  the  following 
declaration : 

We,  the  subscribers,  pastors  of  churches  in  the  vicinity,  in  the  county  of 
Essex,  in  New  England,  beholding  and  being  affected  with  the  declining  state 
of  rehglon  in  our  several  congregations,  and  round  about  us  ;  and  agreeing  with 
the  late  Rev.  Dr.  Doddridge,  that  one  thing  which  may  serve  as  a  means  of  the 
revival  of  it,  is  that  neighboring  ministers  in  one  part  of  the  land  and  another 
should  enter  into  Associations  to  strengthen  the  hands  of  each  other,  by  united 
consultation  and  prayer ;  and  seeing  many  of  our  brethren  in  the  ministry  are 
associated,  we  think  it  may  answer  many  valuable  ends  for  us  to  associate  also  ; 
which  we  do  with  greater  cheerfulness  because  of  our  present  agreement 
respecting  the  doctrines  of  the  gospel. 

And  that  our  Association  meetings  may  answer  the  valuable  ends  proposed, 
we  consent  to  the  plan  proposed  by  the  aforesaid  Rev.  Dr.  Doddridge,  and 
oblige  ourselves  to  conform  to  the  following  rules  : 

I.  That  our  Association  meetings  be  held  at  certain  periodical  seasons, 
(namely),  on  the  second  Tuesday  of  each  month,  except  those  months  of  the 
year  which  shall  be  thought  inconvenient  for  the  Association  to  meet  in.  These 
meetings  to  be  at  our  respective  houses  alternately,  —  reserving  to  ourselves 
liberty  to  alter  the  time  of  our  meetings  as  the  major  part  shall  think  proper. 

II.  That  each  member  of  the  Association  shall  endeavor  (if  possible)  to 
be  present,  studying  to  order  his  affairs  so  as  to  guard  against  unnecessary 
hinderances. 

in.  At  every  Association  meeting  the  minister  at  whose  house  we  convene 
shall  open  the  meeting  with  prayer,  and  the  minister  at  whose  House  we  are 
next  to  convene  shall  close  the  meeting  with  prayei". 

IV.  That  there  shall  be  a  public  exercise  at  each  meeting  of  the  Associ- 
ation. The  public  worship  to  begin  at  eleven  o'clock,  A.  m.,  and  that  each 
Pastor  at  these  assemblies  take  part  in  his  turn.  The  minister  at  whose  House 
the  meeting  is,  to  be  excused  from  preaching  or  any  part  of  the  public  exercises 
of  the  day. 

V.  That  after  a  moderate  repast,  to  be  managed  with  as  little  trouble  and 
expense  as  may  be,  an  hour  or  two  In  the  afternoon  be  spent  in  religious  Con- 
ference and  Prayer,  and  in  taking  into  consideration  (merely  as  friends  in 
council,  and  without  the  least  pretence  to  any  right  of  authoritative  decision)  the 
concerns  of  any  Bi'other  or  any  Society,  which  may  be  brought  before  us  for 
advice. 

VI.  That  every  member  of  this  Association,  shall  consider  it  as  an  addi- 
tional obligation  upon  him,  to  endeavor  to  be,  so  far  as  he  justly  and  honorably 
can,  a  Friend  and  Guardian  to  the  Reputation,  Comfort,  and  Usefulness  of  all 
his  Brethren  in  the  Christian  ministry,  near  or  remote,  of  whatever  Party  or 
Denomination. 

Dated  at  Eowley,  September  8,  1761. 

Jedediah  Jewett, 
James  Chandler, 
Moses  Hale, 
Moses  Parsons, 
Thomas  Hibbert, 
George  Leslie, 
John  Cleveland, 


26  HISTORY    OF    ESSEX    NORTH    ASSOCIATION'. 

There  are  foui'  particulars  in  this  document  worthy  of  special  notice : 

(a)  The  devotional  element.  It  provides  for  a  public  religious  service, 
and  a  season  of  conference  and  prayer  at  each  meeting.  And  this  course, 
we  have  reason  to  think,  was  very  strictly  adhered  to.  On  looking  over 
the  records  of  the  first  fifty  years  of  this  Association,  I  find  but  two  or 
three  instances  in  which  the  advice  of  the  Association  was  sought  incases 
of  difficulty.  That  which  formed  the  staple  business  of  the  "  Ministers' 
Meeting,"  and  also  of  the  "  Wilmington  Association,"  as  the  records  of 
each  show,  was  almost  entirely  unknown  to  our  fathers  of  the  Essex 
North.  Their  meetings  were  for  mutual  religious  improvement,  and  to 
this  end  all  their  efforts  were  directed. 

(b)  Another  point  to  be  noticed  is  tJie  general  agreement  of  these  fa- 
thers in  doctrine.  They  were  not  theologians,  in  the  technical  sense  of 
that  term.  There  was  among  them  no  Edwards,  or  Hopkins,  or  Emmons, 
or  Burton  ;  but  they  had  a  common  interest  in  the  same  general  views 
of  the  atonement,  and  of  man's  great  need,  and  of  the  necessity  of  means 
to  the  great  ends  of  redemptive  mercy.  Their  sympathy  in  doctrine 
arose  more  from  a  similarity  of  views  respecting  practical  godliness  than 
from  theological  study.  Most  of  them  are  known  to  have  been  favor- 
able to  the  utterance  of  earnest  evangelical  sentiments.  There  was  not 
at  this  time  any  decided  and  outspoken  defection  from  the  truth  ;  but  the 
letter  of  President  Edwards  to  Professor  Wigglesworth,  at  Harvard 
College,  in  1757,  the  autobiographical  sketches  of  Dr.  Hopkins,  and  his 
sermon,  published  in  Boston  in  1768,  indicate  that  there  was  a  concealed 
defection,  and  that  men  were  even  then  taking  sides  for  or  against  evan- 
gelical truth.    The  founders  of  this  Association  were  decidedly  for  the  truth. 

(c)  Another  point  in  their  declaration  of  sentiments,  though  contained 
in  parenthesis,  is  significant  and  important.  When  speaking  "  of  taking 
into  consideration  the  concerns  of  any  brother  or  any  society  which  may 
be  brought  to  them  for  advice,"  they  are  explicit  on  the  nature  of  this 
duty.  It  is  "  merely  a  friendly  council  and  without  the  least  pretence  to 
any  right  or  authoritative  decision."  There  is  a  tendency  to  ecclesiasti- 
cal control  noticeable  in  the  clergy  of  New  England  from  the  outset.  It 
was  prominent  in  the  assemblies  of  1636,  1648, 1662,  and  1679.  It  was 
again  attempted  in  1725,  and  hence  the  pertinency  of  the  discussion  of 
the  principles  of  the  Cambridge  Platform  in  the  early  years  of  the 
"  Ministers'  Meeting."  At  the  time  this  Association  was  formed,  "  au- 
thority was  claimed  not  only  by  the  consociations  of  Connecticut,  but  by 
many  of  the  Ecclesiastical  Councils  of  Massachusetts,  to  control  the 
churches  by  interposing  a  negative."  President  Stiles,  in  his  sermon 
before  the  convention  of  Congregational  Ministers,  at  Bristol,  R.  L, 
thus  lays  down  the  fundamental  principle  of  our  polity  to  which  our  fa- 


ESSEX    NORTH    ASSOCIATION.  27  ' 

thers  so  reverently  bowed  :  "  Each  individual  church  has  the  sole  right 
of  judging  and  determining  its  own  controversies.  Our  churches,  to  the 
purposes  of  discipline,  are  so  many  distinct  ecclesiastical  sovereignties,  in 
point  of  power  and  control,  as  independent  of  one  another  as  the  United 
Provinces  of  Holland  to  purposes  of  civil  government." 

For  the  first  fifty  years  of  our  history  as  an  ecclesiastical  body,  there 
is  not  the  slightest  infringement  upon  this  principle.  The  fathers  of  this 
Association  were,  with  rare  exceptions,  men  who  loved  and  revered  the 
polity  of  New  England. 

(d)  Another  particular  noticeable  in  the  articles  of  agreement,  was 
the  genuine  catholicity  of  our  fathers  :  , 

VI.  That  every  member  of  this  Association  shall  consider  it  as  an  addi- 
tional obHgation  upon  him  to  endeavor  to  be,  so  far  as  he  justly  and  honorably 
can,  a  Friend  and  Guardian  to  the  Reputation,  Comfort,  and  Usefulness  of  all 
his  brethren  in  the  Chi'istian  Ministry,  near  or  remote,  of  whatever  Party  or 
Denomination. 

It  would  be  natural  for  members  of  the  same  fraternity  from  selfish 
considerations  to  succor  and  sustain  each  other.  But  this  rule  covers  the 
whole  field  of  ministerial  labor,  and  embraces  all  schools,  and  parties, 
and  sects  of  the  Christian  ministry.  The  contrast  between  this  doc- 
ument and  that  of  the  Wilmington  Association,  made  less  than  two 
years  later,  is  remarkable.  And  so,  the  world  over,  we  shall  find  that 
there  is  no  bigotry  so  intense,  no  uncharitableness  so  bitter,  as  that  of 
the  self-esteemed  liberalist.  This  sixth  rule  is  the  corner-stone  of  the 
Association.  It  has  been  a  good  foundation  for  these  many  years.  Our 
very  differences  of  temperament  and  taste,  of  study  and  of  culture,  of 
theological  training  and  views,  have  made  the  mosaic  and  charm  of  the 
body. 

The  records  of  the  Association,  though  complete  from  its  organization, 
are  very  meagre  for  the  first  fifty  years,  covering  but  twenty-six  small 
letter  pages.  From  the  position  of  the  names  upon  the  manuscript,  we 
infer  that  Jewett,  Chandlex',  Hale,  Parsons,  Hibbert,  and  Leslie,  were  at 
the  first  meeting,  and  signed  the  rules  September  8,  1761.  As  there  is 
no  record  of  the  admission  of  John  Cleaveland,  we  have  placed  his 
name  also  among  the  original  members,  though  from  the  position  of  the 
signature  we  might  infer  that  he  joined  the  body  at  a  later  date. 

After  the  preamble  and  rules,  there  follows  the  record  of  the  first 
meeting  : 

At  an  Association  Meeting  in  Rowley,  West  Parish,  September  8,  1761, 
the  following  Question  was  put  —  Whether  the  Rev.  Jedediah  Jewett,  the 
Senior  Pastor,  be  the  Standing  Moderator  of  the  Association. 

Passed  in  the  affirmative. 


~28  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

At  the  same  .meeting   the  following  Question   was   put — Whether  the 
Rev.  Moses  f  arsons  be  the  Scribe  of  the  Association. 
Passed  in  the  affirmative. 

There  is  no  record  for  1762,  1763,  1764,  1765,  1766. 

The  second  record  was  of  a  meeting  "  at  Amesbury,  August  18,  1767." 
The,  only  item  of  business  was  the  admission  of  Rev.  Oliver  Noble. 

The  next  record  was  of  a  meeting  "  at  Newbui-y  Port,  May  8,  1770." 
The  only  business  was  the  admission  of  Rev.  Christopher  Bridge  Marsh 
as  a  member. 

The  fourth  record  was  made  of  a  meeting  "  at  Ipswich,  July  10, 
1770,"     Rev.  Joseph  Dana  was  admitted. 

The  fifth  record  is  as  follows  : 

At  a  meeting  of  the  Association  at  Linebrook,  November  13,  1770,  the 
Conduct  of  the  Chh.  under  the  Pastoral  Care  of  the  Revd.  Mr.  Christopher 
Bridge  Marsh,  respecting  their  receiving  Members  to  their  Communion  who 
belonged  to  the  first  Chh.  in  Haverhill,  and  the  Chhs.  in  Salisbury,  was  taken 
into  consideration. 

After  the  same  was  debated  upon,  the  following  Question  was  put  by  the 
Standing  Moderator  —  Whether,  upon  the  whole,  it  appears  to  us  that  the  sd. 
Chh.  has  given  any  just  ground  of  offence  to  any  Chh.  to  withdraw  or  withhold 
Communion  from  them  for  their  so  doing  —  which  question  was  resolved  unan- 
imously in  the  negative. 

There  is  no  record  for  1771,  1772,  1773. 

In  1774  there  are  two  records ;  June  14,  when  Rev.  James  Chandler 
was  elected  Standing  Moderator  in  place  of  Rev.  Jedediah  Jewett,  de- 
ceased ;  and  Aug.  9,  when  "  The  Revd.  David  Tappan,"  afterward 
Prof.  David  Tappan  of  Harvard  University,  was  admitted  a  member. 

There  is  no  record  for  1775,  1776,  1777,  1778. 

June  8,  1779.     Rev.  Levi  Frisble  was  admitted  a  member. 

There -is  but  one  record  in  1780,  when  at  a  meeting  in  By  field,  July 
11,  Rev.  Samuel  Spring  was  received  as  a  member.  In  1781  there  is 
but  one  record :  "  By  field,  June  10,  Rev.  Daniel  Breck  was  received  as 
a  member." 

There  is  no  record  for  1782. 

The  next  record  gives  the  surname  of  Middle  to  the  body,  which  was 
probably  suggested  by  the  fact,  that  teritorially  the  Association  occupied 
the  towns  in  Essex  County,  lying  between  those  of  the  Haverhill  Asso- 
ciation and  the  Essex  South. 

At  a  meeting  of  the  Middle  Association  of  Essex  County  at  Newbury  Port, 
June  10,  1783,  application  being  made  to  this  Association  by  a  Committee  of 
the  East  Parish  in  Amesbury,  for  advice  under  present  difficulties  — 

Voted,  as  the  unanimous  advice  of  this  Association,   , 

1 .  That  the   said  Parish,  with  as  many  of  the  members  of  the  Church  as 


ESSEX    NORTH    ASSOCIATION.  29 

are  disposed  to  join  them,  renew  their  application  to  the  Rev.  Mr.  Ilibbert  for 
a  mutual  Council. 

2.  That  if  they  shall  not  succeed  in  this,  they,  by  themselves,  call  a 
respectable  Council  of  Churches  to  advise  them  what  steps  to  take,  and 

3.  That  in  the  mean  time  the  said  Parish  look  out  /or  a  Preacher,  that 
they  may  regularly  attend  public  worship  together. 

In  the  name  of  the  Association, 

MosE^  Parsons,  Scribe. 

At  a  meeting  of  the  Association  at  the  Revd.  David  Tappan's  at  Newbury, 
New  town,  Oct.  14,  1783,  it  was  voted  unanimously  that  the  Revd.  Thomas 
Hibbert  of  Amesbury  be  dismissed  from  this  Association. 

April  20,  1 784.  Rev'd.  David  Tappan  was  chosen  Scribe  in  place  -of 
Rev'd.  Moses  Parsons,  deceased. 

August  10,  1784.     Rev'd.  True  Kimball  was  admitted  as  a  member. 

At  a  meeting  of  the  Association  at  Ipswich,  May  10,  1785,  the  Rev.  Mr. 
Powers,  lately  minister  of  Cohass,  requested  and  received  from  the  Association 
a  written  certificate  or  Testimonial,  Signed  by  the  Moderator  and  all  the 
members  present,  expressing  their  esteem  of  him  as  a  Christian  and  a  minister, 
and  recommending  him  to  any  churches  or  societies  among  whom  he  may  be 
providentially  called  to  preach  the  Gospel. 

June  13,  1786.  At  a  meeting  at  Newburyport  the  Association  gave  a  sim- 
ilar Testimonial  to  Mi-.  Ebenezer  Cleaveland,  late  Pastor  of  the  church  at 
Sandy  Bay,  Gloucester. 

The  first  person  of  whom  there  is  any  record,  who  was  examined  and 
approved  by  the  Association,  as  qualified  to  preach  the  Gospel,  was  Mr. 
Nathaniel  Howe ;  and  the  record  is  as  follows  : 

At  a  Meeting  of  the  Association  at  Newbury,  Newtown,  May  8,  1787,  Mr. 
Nathaniel  Howe,  at  his  request,  was  examined  and  approved  by  the  Associa- 
tion as  a  Candidate  for  the  Gospel  Ministry ;  and  a  Certificate  was  given  him 
by  the  Scribe,  testifying  their  approbation  of  him  as  a  person  qualified  to 
preach  the  Gospel. 

At  a  meeting  of  the  Association  at  New  Rowley,  June  12,  1787, 

Voted,  to  turn  our  future  meetings  through  the  present  year  into  Seasons 
of  Fasting  and  Prayer  on  account  of  the  present  moral  and  religious  and  polit- 
ical situation  of  this  people  ;  and  to  invite  our  Several  flocks  to  vmite  with  us  in 
these  Solenmities. 

In  accordance  with  the  above  resolution,  eleven  fasts  were  observed  in  the 
following  order ;  Topsfield,  Chebacco,  Ipswich  South  Church,  Newburj-  Port, 
Old  Rowley,  Ipswich  First  Church,  New  Rowley,  Newbury  Third  Parish,  New- 
bury Second  Parish,  By  field,  Bradford  lower  Paiish.  These  fasts,  were  observed 
by  preaching  in  the  morning  and  afternoon  by  two  of  the  brethren.  The 
names  of  the  preachers  and   their  texts  for  each  place  are  given. 

September  11,  1787.     Mr.  Moses  Bradford  was  examined  and  approved 
as  qualified  to  preach  the  Gospel. 
October  9,  1787.     Rev.  Ebenezer  Dutch  was  admitted  as  a  member. 

There  is  no  record  for  1788. 

August,  1789,  Messrs.  Lambert  and  Ariel  Chute  examined  and  approved. 

No  record  for  1790. 

April,  1791.     Mr.  Daniel  Merrill  was  examined  and  approved. 
At  a  meeting  of  the  Association  in  Chebacco,  May  3,  1791,  the  late  Recom- 
mendation of  the  Convention  of  Ministers  at  Boston,  respecting  licensing  and 


30  HISTOKJf    OF    ESSEX    NORTH    ASSOCIATIOX. 

encouraging  Preachers,  etc.,  was  adopted  by  the  Association,  as  the  rule  of  their 
future  conduct  in  such  cases. 

At  a  meeting  of  the  Association  in  Newbury,  third  Parish,  it  was 

Voted,  that  One  of  our  Body  be  sent  for  to  preach  the  gospel  gratis  to  those 
people  in  New  Hampshire  and  Vermont,  who  shall  appear  most  to  need  and 
desire  such  a  favor ;  that  he  continue  in  that  service  for  a  number  of  weeks 
equal  to  the  number  of  members  in  the  Association  ;  and  that  each  of  the  other 
members  supply  his  j^ulpit  one  Sabbath  in  his  absence.  This  vote  was  passed 
conditionally,  tliat  is,  on  the  supposition  of  the  concurrence  of  our  several 
churches  and  congregations  in  the  affair. 

At  a  meeting  of  the  Association  at  Bradford,  August  9,  1791,  the  Asso- 
ciation abridged  the  term  of  service  for  their  proposed  Missionary,  from  eight  to 
seven  weeks,  and  engaged  to  supply  his  pulpit  through  the  whole  of  that  term ; 
as  also  to  stand  ready  to  preach  Lectures,  visit  the  sick,  attend  funerals,  etc.,  in 
his  Parish,  if  they  should  be  called  to  it.  Tuey  likewise  voted  that  their  Mis- 
sionary shall  receive  no  compensation  for  his  services,  from  those  to  whom  he 
ministers ;  but  yet  shall  be  at  liberty  to  receive  small  contributions,  if  offered 
by  individuals,  to  indemnify  him  for  his  necessary  travelling  expenses ;  and  shall 
keep  and  exhibit  to  the  Association,  an  exact  account  of  his  travels,  labors, 
expenditures,  and  of  any  donations  he  may  receive  ;  and  if  upon  such  an  exhi- 
bition they  find  he  has  sustained  considerable  loss  in  the  service,  they  promise 
to  unite  their  endeavors  for  his  compensation.  They  also  by  their  vote 
requested  the  Rev.  David  Tappan  to  accept  of  said  Mission,  and  desired  their 
Moderator,  the  Rev.  John  Cleaveland,  to  furnish  him  with  proper  Testimonials, 
signed  by  him  in  their  name. 

June  12,  1792.     Mr.  Gould  was  examined  and  approved. 

August  14,  1792.  At  a  meeting  of  the  Association  at  Newbury  Port,  the 
Rev.  Elijah  Parish  was  recjuested  by  their  vote  to  accept  of  a  similar  Mission 
with  that  which  Mr.  Tappan  undertook  the  year  preceding.  He  accordingly 
undertook  it  on  the  same  terms  and  lor  the  same  number  of  weeks  with  his 
predecessor  ;  and  was  desired  to  pursue  much  the  same  route,  and  to  pay  a 
special  attention  to  that  part  of  Vermont  which  Mi'.  Tappan  had  visited. 

This  closes  the  records  in  the  clear,  bold  hand  of  Prof.  Tappan. 

May  14,  1793.  The  Association  met  at  Ipswich,  and  made  choice  of  Sam- 
uel Spring  as  Scribe ;  and  approbated  Mr.  Daniel  Dana  as  a  candidate  for  the 
gospel  ministry. 

May  13,  1794.     Examined  and  approbated  Mr.  Eliphalet  Gillett. 

June  10,  1794.     Approbated  Mr.  Perley. 

June  9,  1 795.     Examined  and  recommended  Mr.  Joseph  Dana. 

The  subsequent  years,  '96,  '97,  and  '98,  the  Association  met  as  usual;  and  in 
rotation  performed  the  general  duties  expected  on  the  occasion,  not  having  been 
engaged  in  any  exercises  or  resolutions  which  require  a  particular  record. 

May  14,  1799.  Met  at  Mr.  Frisbie's,  and  elected  the  Rev.  Joseph  Dana 
Moderator.     (Mr.  Beatty  preached.) 

In  the  afternoon,  attended  to  the  Letter  of  the  Boston  Association. 

1.  Voted,  that  the  desire  of  the  Boston  Association  to  promote  the  interest 
of  religious  reformation,  expressed  in  the  circular  letter,  merits  the  most  serious 
and  vigorous  attention. 

2.  Voted,  to  comply  with  the  request  of  the  letter,  by  choosing  delegates 
to  consult  with  others,  at  the  time  specified,  relative  to  suitable  measures  to 
obtain  the  desirable  object. 

3.  Voted,  to  depute  the  Rev.  Joseph  Dana  and  Samuel  Spring  to  meet  the 
Delegates  of  Boston  the  day  previous  to  the  general  election. 

At  this  same  meeting  a  change  was  made  in  the  exercises  of  the  Asso- 


ESSEX    NORTH    ASSOCIATION.  31 

elation,  which  introduced  one  of  its  present  prominent  features,  namely, 
theological  criticism. 

4.  Voted,  that  one  member  of  the  Association  shall  read  a  dissertation  on 
some  interesting  theological  question  at  every  meeting  of  the  Association. 

5.  That  the  Bi-other  of  whom  the  dissertation  is  expected  shall  be  the  one 
who  receiA'es  and  entertains  the  Association. 

6.  That  the  question  to  be  answered  shall  be  proposed  invariably  by  the 
Brother  who  answered  the  last  question,  and  by  him  who  has  the  Association 
at  his  house. 

7.  The  question  put  by  the  Bi'other  above  designated  may  be  varied  by  the 
major  part  of  the  Association  if  thought  expedient. 

8.  Charles  Coffin,  junior,  examined  and  approbated.  Rev.  A.  Beattie  and  L. 
Woods  admitted  as  members. 

June  11,  1799.     A  meeting,  but  no  matters  of  interest. 

Aug.  13,  1799.     Rev.  A.  Moor  and  Rev.  Isaac  Braman  admitted  as  members. 

May,  1800.     Mr.  Samuel  Dana  examined  and  approbated  by  the  Association. 

The  last  record  in  the  handwriting  of  Samuel  Spring  is  May  12, 
1801. 

There  is  no  record  in  1802,  1803,  1804. 

June,  1805.  At  Rev.  Mr.  Tullar's,  Rowley,  Rev.  Leonard  Woods  chosen 
Scribe. 

July  29,  180G.     Mr.  Lake  Coffin,  A.  B.,  examined  and  approbated. 

September  9,  1806.     At  Rev.  Mr.  Tullar's,  Rowley. 

Whereas,  the  Rev.  Dr.  Dana,  who  has  been  chosen  Moderator  of  this  Associ- 
ation, has  for  four  Successive  meetings  absented  himself  without  offering  any 
reasons,  in  consequence  of  which  the  Association  is  left  without  Moderator, 
therefore : 

V.oted,  that  a  Moderator  be  now  chosen,  who  shall  continue  in  office  during 
the  pleasure  of  the  Association.  Accordingly  the  Rev.  Samuel  Spring  was 
chosen  Moderator  by  baUot. 

By  Rev.  Mr.  Spring's  motion,  also, 

"Voted,  that  on  common  occasions,  the  members  of  this  Association  serve  as 
Moderator  in  rotation. 

Voted,  to  continue  to  Daniel  Lovejoy  the  license  he  had  received  from  the 
Lincoln  Association. 

Examined  and  approbated  Paul  Jewett. 

Voted,  that  the  members  of  the  Association  severally  subscribe  the  license 
given  to  candidates. 

May  12,  1807.     At  Byfield.     The  Association, 

Voted,  to  send  a  delegate  to  general  Association  at  Windsor  the  last 
Wednesday  in  May,  and  chose  Rev.  Mr.  Spring  unanimously. 

Examined  and  licensed  Mr.  Joseph  Merrill. 

June,  9,  1807.  At  Newburyport.  Chose  Rev.  Mr.  Braman  as  delegate  from 
the  Association  to  the  General  Association  at  Windsor,  in  addition  to  the  choice 
of  Rev.  Mr.  Spring  above  mentioned. 

July  12,  1808.     By  motion  of  Rev.  Dr.  Spring, 

Voted,  that^the  order  of  September  9,  1806,  respecting  the  members  serving 
on  common  occasions  be  retained,  and  that  the  oldest  member  be  Moderator  on 
all  special  occasions.  Accordingly  Dr.  Dana  is  to  take  the  place  of  Special 
Moderator  which  Dr.  Spring  by  his  motion  resigned. 

July  12,  1808.  Voted,  that  the  Scribe  procure  such  a  book  for  the  Associa- 
tion as  he  shall  judge  proper,  and  report  the  price  to  the  Association. 

Voted,  that  a  Committee  of  three  be  chosen  to  present  a  system  of  rules  for 


32  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

the  acceptance  of  the  brethren,  having  a  particular  respect  to  the  rules  pre- 
viously adopted ;  and  that  Dr.  Dana,  Mr.  Huntington,  and  Mr.  Wood,  be  the 
Committee. 

This  portion  of  the  records  covers  the  transactions  of  the  first  forty- 
seven  years  of  the  Association.  They  were  years  of  intense  interest  and 
activity  in  both  civil  and  theological  atfairs.  It  embraces  the  period  of 
the  Revolution,  and  also,  the  rise  of  the  Hopkinsian  school  in  New  Eng- 
land. Of  this  school  there  were  two  prominent  advocates  in  this  Associ- 
ation, Eev.  Dr.  Samuel  Spring,  and  Rev.  Dr.  Papish.  Rev.  Dr.  Woods 
was  then  a  young  man,  but  reputed  to  be  in  sympathy  and  close  fellow- 
ship with  Dr.  Spring.  The  principal  opponent  of  this  system  was  Rev 
Dr.  Joseph  Dana.  It  is  much  to  be  regretted  that  the  records  give  so 
little  of  the  internal  life  of  the  Association.  We  have  only  the  barest 
recital  of  facts,  and  these  few  in  number,  and  external  in  character.  Yet 
the  organization  served  to  keep  alive  the  vital  truths  of  the  Gospel  in  the 
churches  of  this  vicinity,  and  to  unite,  in  cooperative  efforts,  nearly  the 
whole  ministry  of  this  valley,  although  this  locality  was  well  known  as  the 
stronghold  of  what  was  termed  "  libei'al  Christianity."  Only  two  churches 
within  the  territorial  bounds  of  this  body,  the  first  in  Newburyport,  and 
the  first  in  Haverhill,  passed  over  to  Unitarianism. 


REVISED  RULES. 

At  a  meeting  on  the  second  Tuesday  in  October,  1808,  at  the  house  of  Rev* 
Dr.  Dana,  the  following  system  of  Rules  was  adopted  by  the  Association  : 


SYSTEM  OF  RULES. 

The  meetings  of  the  Association  shall  be  held  at  the  houses  of  the  members 
in  rotation  on  the  second  Tuesday  of  each  month,  except  those  months  in 
which  it  shall  be  deemed  inconvenient  to  meet. 

2.  Each  member  of  the  Association  shall  be  present  at  every  meeting,  unless 
special  reasons  prevent. 

3.  At  each  meeting  there  shall  be  public  worship,  beginning  at  1 1  o'clock, 
A.  M.,  the  members  officiating  in  rotation  according  to  age,  excepting  the 
brother  at  whose  house  the  meeting  is  held. 

4.  Afler  a  moderate  repast,  to  be  made  with  as  little  trouble  and  expense  as 
may  be,  the  brother  at  whose  house  the  meeting  is  held,  shall  introduce  the 
business  with  prayer,  and  the  Association  shall  employ  their  time  in  religious 
conference  ;  and  if  there  be  occasion  for  it,  in  examining  and  approbating  can- 
didates; and  in  taking  into  consideration,  merely  as  a  friendly  council,  and 
without  the  least  pretence  to  any  right  of  authoritative  decision,  the  concerns  of 
any  brother,  or  any  society,  which  may  be  brought  before  the  associated 
brethren  for  advice. 

5.  Any  person  who  wishes  to  become  a  member  of  this  Association,  shall 
give  notice  of  his  desire  at  a  regular  meeting  ;  and  at  the  following  meeting,  if 
he  continues  to  request  admission,  the  Association  shall  determine  by  vote 
whether  his  request  shall  be  complied  with.     It  shall  be  considered  requisite  to 


ESSEX    NORTH    ASSOCIATION',  33 

the  admission  of  any  pei-son,  that  the  consent  of  two-thirds  of  the  whole  Asso- 
ciation be  obtained,  and  that  he  subscribe  to  the  system  of  rules  adopted  by  the 
Association. 

6.  The  members  of  this  Association  will  consider  their  connection  as  an  addi- 
tional motive  to  be  friends  and  guardians  to  the  reputation,  comfort,  and  use- 
fulness of  each  other,  and  of  all  Christian  ministers  according  to  the  rules  of  our 
holy  religion. 

7.  On  all  common  occasions,  the  associated  brethren  shall  serve  as  Moderator 
in  rotation,  in  the  order  of  seniority. 

8.  It  shall  be  the  duty  of  the  moderator  on  all  occasions  to  preserve  order 
in  the  Association,  and  to  see  that  all  business  is  executed  with  propriety  and 
expedition. 

9.  There  shall  be  a  Standing  Moderator  and  Scribe,  who  shall  both  be 
chosen  by  ballot.  It  is  understood  that  the  senior  minister  shall  be  chosen 
Moderator  unless  special  reasons  shall  lead  the  association  to  excuse  him  from 
that  office. 

10.  A  standing  posture  is  deemed  pi'oper  while  speaking,  and  the  Moderator 
shall  be  directly  addressed  in  all  the  remarks  offered  to  the  Association. 

11.  The  Scribe  shall  keep  a  record  of  the  place  of  the  meeting,  of  those 
who  officiate  in  public,  of  the  candidates  who  are  approbated,  and  of  all  special 
transactions  of  the  association. 

12.  With  a  view  to  improvement,  free  remarks  may  be  made  by  the  breth- 
ren on  all  the  public  performances  of  the  association,  unless  special  business 
render  it  inconvenient. 

13.  The  Standing  Moderator,  when  requested  by  three  members,  or  when 
two  join  with  him  in  deeming  it  expedient,  shall  call  a  sjjeeial  meeting  of  the 
Association,  taking  care  to  inform  every  member  of  the  time,  place,  and  par- 
ticular object  of  the  meeting. 

14.  When  the  ministers  of  this  Association  are  called,  in  their  associated 
capacity,  to  act  as  an  ordaining  council,  the  churches  under  their  pastoral 
care  shall  be  seasonably  requested  to  send  delegates  to  represent  them  in  coun- 
cil. 

15.  In  order  that  any  person  may  be  regularly  approbated  by  this  Associa- 
ciation,  as  a  candidate  for  the  Gospel  Ministry,  he  shall,  in  the  first  place,  by 
proper  evidence,  satisfy  the  associated  brethren  that  he  is  a  member,  in  good 
standing,  of  some  Congregational  or  Presbyterian  Church  ;  that  he  has  tor  a 
considerable  time  maintained  an  unblemished  moral  and  religious  character ;  that 
he  possesses  promising  natural  abilities ;  and  that  his  literary  acquirements  are 
adequate  to  the  work  of  a  Gospel  Minister ;  and,  in  addition  to  all  this,  that  he 
has  diligently  and  under  proper  direction  devoted  himself  to  the  study  of  divin- 
ity for  at  least  two  years ;  unless  in  some  rare  instances  two-thirds  of  all  the 
members  judge  it  expedient  to  waive  this  rule.  Having  given  the  Association 
full  satisfaction  on  these  subjects,  the  applicant  shall,  in  the  second  place,  sub- 
mit to  a  particular  examination  respecting  his  theological  and  personal  qual- 
ifications. 

In  order  to  expedite  the  examination,  the  Standing  IModerator  shall  propose 
to  him  the  following  questions ;  the  brethren  having  opportunity  to  add  any 
pertinent  inquu-ies  on  each  question  before  proceeding  to  the  next. 

QUESTIONS  TO  BE  PROPOSED  IN  THE  EXAMINATION  OF    CANDIDATES. 

1.  By  what  arguments  do  you  prove  the  being  and  perfection  of  God  ? 

2.  How  do  you  prove  the  doctrine  of  divine  providence  '? 

3.  How  do  you  prove  the  divine  authority  of  the  Scriptures  ? 

4.  What  is  the  doctrine  of  the  Trinity,  and  how  is  it  supported  ? 

5.  By  what  arguments  do  you  prove  the  proper  Deity  of  Jesus  Christ  ?  and 
■what  are  the  practical  uses  of  this  doctrine  ? 

5 


34  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

6.  What  was  the  original  character  and  state  of  man,  and  under  what  con- 
stitution was  lie  placed  ? 

7.  What  is  the  Scripture  doctrine  of  original  sin  ?  What  is  the  moral  state 
of  man  by  nature  ?  And  by  what  symptoms  is  the  progress  of  depravity 
usually  marked  ?     To  what  source  is  it  to  be  traced  ? 

8.  What  is  redemption  by  Christ  ?  And  what  do  the  Scriptures  teach  con- 
cerning the  nature  and  design  of  the  atonement  ? 

9.  What  is  the  extent  of  the  Gospel  offer  ? 

1 0.  What  is  regeneration  ?  Why  necessary  ?  How  effected  ?  And  what 
its  fruits  ? 

11.  AVhat  is  the  Gospel  doctrine  of  justification  ? 

1 2.  AYhat  is  the  nature  of  true  holiness  '?  What  is  the  distinguishing  nature 
of  true  Christian  faith,  love,  repentance,  and  other  graces,  and  wherein  do  they 
differ  from  what  hypocrites  may  experience  ? 

13.  What  is  the  doctrine  of  Sovereign  grace?  W^hat  is  the  Scripture  doc- 
trine of  election  ?  And  how  does  it  differ  fi-om  the  doctrine  of  Sovereign 
grace  ? 

14.  What  do  the  Scriptures  teach  concerning  the  final  perseverance  of 
saints  ? 

15.  What  answer  is  to  be  given  to  the  awakened,  distressed  sinner,  who 
anxiously  inquires,  "  What  shall  I  do  to  be  saved  ?" 

16.  WHiat  are  the  chief  points  of  distinction  between  Law  and  Gospel  ? 

1 7.  W^hat  ai-e  the  principle  characteristics  which  distinguish  the  religion  of 
regenerate  sinners  from  the  religion  of  a  state  of  innocence  V 

18.  What  is  the  true  doctrine  of  the  means  of  rehgion  with  reference  to 
saints  and  sinners  V 

19.  What  is  the  Scripture  doctrine  of  the  soul's  unembodied  state  after 
death  V     Of  the  general  resurrection  ?     And  of  the  future  judgment  ? 

20.  How  do  you  prove  that  the  future  punishment  of  the  wicked  will  be 
without  end  ? 

21.  What  is  a  Christian  Church?  What  qualifications  are  requisite  in 
order-J^o  a  complete  standing  in  the  visible  Church  ?  And  what  do  the  Scrip- 
tures teach  concerning  the  design  and  proper  subjects  of  baptism  and  the 
Lord's  Supper? 

22.  What  are  the  qualifications  of  the  standing  officers  of  the  Church, 
especially  of  Ministers  ?     What  constitutes  a  call  to  the  INIinistry  ? 

23.  What  ought  to  be  the  disposition  and  views  of  one  who  offers  himself  to 
preach  the  Gospel  ?     What  are  your  hopes  and  the  grounds  of  them  ? 

After  a  satisfactory  examination  on  these  subjects,  the  candidate  for  appro- 
bation shall  read  a  sermon  on  some  important  Gospel  subject. 

Finally,  the  Association,  seriously  deliberating  on  the  question  before  them, 
and  feeling  their  responsibilities  to  the  Head  of  the  Church,  shall  either  express 
their  satisfaction  with  his  qualifications  and  give  him  the  usual  letter  of  approba- 
tion, signed  by  the  Moderator  and  Scribe,  or  shall  give  him  such  advice  as 
Christian  love  and  fidelity  dictate. 

In  ordinary  cases  anj'  person,  wishing  for  approbation,  shall  make  known  his 
desire  to  the  Association  a  month  at  least  previous  to  the  time  of  his  examina- 
tion, and  shall  be  furnished,  if  he  requests  it,  with  a  copy  of  the  whole  preceding 
rule  respecting  the  approbation  of  Candidates. 

The  rules  reported  by  this  Committee,  and  adopted  by  the  Association, 
it  will  be  seen  differ  materially  from  the  old  articles  of  agreement. 

The  vote  for  a  Committee  to  revise  the  rules  was  passed  with  a  pro- 
viso. The  Committee  were  to  have  "  a  particular  respect  to  the  rules 
previously  adopted."     Not  one  of  the  original  members  was  now  living. 


ASSOCIATION    TO    ACT    AS    COUNCIL.  38 

Dr.  Joseph  Dana  knew  them  well,  for  he  was  ordained  in  1765,  and  was 
still  in  active  duty.  So  with  Dr.  Spring;  he  was  ordained  in  1777,  and 
knew  them  all  personally  except  Jedediah  Jewett.  So  with  Ebenezer 
Dutch,  who  was  settled  in  1779.  Dr.  Parish  was  ordained  in  1787, 
which  was  two  years  before  the  death  of  James  Chandler,  and  twelve 
years  before  the  death  of  John  Cleaveland. 

THE   ASSOCIATION   TO   ACT   AS  A   COUNCIL. 

The  first  particular  to  be  noticed  in  the  new  rules  was  the  introduction 
of  the  1 4th  rule. 

This  rule,  we  think,  must  have  been  wholly  prospective,  as  there  is  no 
evidence  that  the  Association  was  ever  called  to  act  as  a  council. 

All  usages  in  this  vicinity  were  against  such  action.  It  was  in  fact  the 
incorporation  of  the  idea  of  a  consociation,  the  same  which  appeared  in 
the  "sixteen  proposals"  of  the  Boston  Association  in  1705.  It  was  the 
same  spirit  which  again  arose  in  1774  in  the  Bolton  case,  in  which  the 
right  of  a  pastor  to  negative  the  votes  of  the  church  was  claimed  by  Mr. 
Goss,  and  defended  in  a  pamphlet  by  Rev.  Zabdiel  Adams  of  Lunen- 
burg, and  answered  by  a  racy  writer  signing  himself  "  A  Neighbour." 
In  this  discussion  the  question  came  up,  whether  there  is  binding  force  in 
the  decisions  of  ecclesiastical  councils,  independent  of  their  acceptance  by 
the  churches.  Those  who  advocated  the  authoritative  decisions  of  coun- 
cils "  succeeded,"  says  Dr.  Clark  (Congregational  Churches  in  Massa- 
chusetts, p.  213),  "in  getting  their  views  adopted  by  the  'Convention  of 
Congregational  Ministers,'  at  their  meeting  in  May,  1773,  and  in  the 
publishment  of  the  same  in  a  pamphlet  with  the  imprimatur  of  the  Con- 
vention. But  the  spirit  of  liberty  was  too  wide  awake  at  that  time  to 
bear  the  yoke  thus  laid  upon  the  necks  of  the  people,  and  it  was  indig- 
nantly thrown  off."  The  result  of  the  discussion  was  the  re-statement  of 
the  principles  of  our  Congregational  polity,  and  a  return  to  the  doctrine 
of  the  Cambridge  platform  respecting  councils,  namely,  "that  a  council  is 
not  to  decide  authoritatively,  but  to  advise  the  church  how  to  decide  and 
determine;"  and  that  this  advice  "  should  have  just  so  much  force  as 
there  is  force  in  the  reason  of  it." 

Of  this  controversy  there  is  no  intimation  on  our  records.  But  in 
1815  the  identical  proposals  of  the  Boston  Association  in  1705  were 
again  resuscitated.  They  came  before  the  General  Association,  and  a 
Committee  was  raised  to  inquire  into  their  history  and  report  at  the  next 
annual  meeting.  This  Committee,  through  their  chairman.  Rev.  Jedediah 
Morse,  D.  D.,  presented  an  elaborate  report,  and  recommended  the  adop- 
tion of  a  plan  of  ecclesiastical  order  in  consistency  with  the  views  of  Cotton 


36  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

Mather.     The  subject  came  up  in  this  Association,  was  discussed  and 
written  upon,  and  on  the  13th  of  June,  1815,  it  was 

Voted,  That  in  the  view  of  this  Association  it  is  inexpedient  that  any  new 
manual  of  church  disciphne,  or  ecclesiastical  judicature,  be  estabhshed  in  the 
churches;  and  that  our  representatives  in  the  general  Association  be  respect- 
fully requested  to  use  all  their  influence  to  prevent  the  adoption  of  any  such 
measure  in  that  reverend  body. 


APPROBATION  OF   CANDIDATES  FOR   THE   MINISTRY. 

Another  particular  in  which  the  new  code  differed  from  the  old,  was 
the  full  and  explicit  arrangement  made  for  the  approbation  of  candidates 
for  the  ministry. 

And  here  it  may  be  well  to  notice  somewhat  fully  the  history  of  tliis 
matter. 

In  the  earliest  Puritan  churches  it  was  not  customary  when  a  new 
church  was  to  be  organized,  or  a  minister  ordained,  or  a  candidate  appro- 
bated, to  go  outside  of  the  individual  church.^     So,  also,  in  ordination.^ 

If  the  company  of  believers  had  the  right  to  organize  themselves  into 
a  church,  and  to  ordain  a  pastor  over  themselves,  much  more  have  they 
the  right  of  approbation.  And  thus  the  church  and  town  of  Woburn  rea- 
soned, in  their  petition  to  the  General  Court,  August  30,  1653.^  The 
result  was  that  the  General  Court  repealed  the  order  that  ministers 
should  be  approbated  by  a  council,  or  by  the  county  court.  The  right 
of  approbation  was  conceded  to  be  in  the  church.  "This,"  says  Wise, 
"was  the  old  custom." —  Churches'  Quar.  Espoused,  171. 


1  The  custom  had  become  prevalent,  but  not  universal,  in  1636,  of  asking  the 
advice  of  neighboring  churches  wlien  a  new  church  was  to  be  formed.  —  Clark's  Cong. 
Chhs.,  p.  20. 

^  The  calling  in  of  councils  to  perform  tlie  ordination  services,  was  understood  to 
be  in  theory  nothing  more  nor  less  than  the  church  itself  performing  them  by  proxy, 
on  the  principle,  qui  facit  per  aliumfacit  per  se.  In  their  reasonings  on  the  subject,  to 
leave  the  ultimate  decision  of  the  question  to  other  churches,  whether  a  company  of 
believers  should  be  a  church  and  have  a  pastor,  would  be  to  adopt  the  Presb}i;erian 
rule,  which  they  had  no  thought  of  adopting  ;  to  leave  it  to  the  good  pleasure  of  neigh- 
boring ministers,  would  be  to  resume  the  yoke  of  prelacy  which  they  had  just  thrown 
off.  Every  step  taken  toward  uniformit}'  and  afHliation  during  this  period,  M'as  taken 
with  the  utmost  caution,  and  not  till  it  was  clearly  seen  that  the  fundamental  principle 
of  their  ecclesiastical  organism  —  independency,  or  self-government — was  not  en- 
dangered thereby.  So  that  these  seeming  restraints,  which  the  usages  of  the  times 
were  throwing  upon  their  liberty,  they  regarded  as  merely  the  bonds  of  fellowship, 
which  did  not  trammel  their  freedom. —  Clark's  Cong.  Chhs.,  pp.  23,  24. 

^  If  a  church  has  liberty  of  election  and  ordination,  then  it  has  the  power  of  appro- 
bation also.  — M?ss.  Hist.  Soc.  Coll.,  III.  S.,  vol.  1,  p.  42. 


APPROBATION    OF    CANDIDATES    FOR    THE    MINISTRY.  37 

By  and  by  individual  j^astors  gave  letters  of  commendation  and  intro- 
duction. Then,  as  there  were  Associations  of  clergymen,  they  united  in 
giving  the  letter,  and  all  signed  it.  Generally  these  letters  introduced 
the  candidate  to  a  particular  church  or  field  of  labor.  As  at  the  Minis- 
ters' Meeting,  June  17,  1729  : 

We  did  nothing  besides  giving  a  recommendation  of  Mr.  Timothy  Walker 
for  Pennicook. 

September  15,1730.  Gave  Mr.  Chandler  recommendation  in  order  for  preach- 
ing.    Signed  by  all  the  members  present. 

April  17,  1733.  Mr.  Francis  Wooster  applied  himself  to  the  Association,  to 
see  if  they  could  encourage  him  in  preaching  the  gospel. 

Voted,  That  we  can't  think  it  advisable  for  Mr.  Wooster  to  continue  h^ 
preaching  and  intention  of  settling  in  the  ministry,  but  content  himself  to  serve 
God  and  his  generation  in  some  private  calling. 
Signed  by 

Samuel  Phillips, 
John  Barxakd, 
John  Brown, 
Joseph  Parsons, 
William  Balch, 
James  Gushing, 
Christopher  Sargent, 
James  Chandler. 

In  1734  there  was  trouble  in  the  Parish  of  West  Haverhill,  about  the 
settlement  of  a  Mr.  Skinner.     The  following  is  the  record  : 

Some  proposal  made  for  Mr.  Skinner's  approbation,  if  we  were  sensible  of  his 
fitness  for  the  ministry,  or,  if  not,  that  we  might  come  into  some  method  for  a 
trial  of  his  fitness.  But  the  proposal  not  come  into ;  inasmuch  as  this  is  an  un- 
usal  thing  among  us,  after  a  candidate  is  already  become  a  preacher. 

July  15,  1735.     Approved  Mr.  Nathaniel  Merrill  for  occasional  preaching. 

September,  1737.  Approved  Mr.  Samuel  Phillips,  Jr.,  for  occasional  preach- 
ing. 

September,  1738.  Approved  of  Mr.  Edward  Barnard  and  Mr.  Abner  Bailey 
for  occasional  preaching. 

So  M-.  Samuel  Webster,  in  1739. 

In  October  14,  1755,  there  is  the  following : 

Mr.  Joseph  Parsons,  Jr.,  was  approved  of  (after  he  had  delivered  a  discourse 
to  the  Association)  in  order  to  public  preaching,  and  encouraged  to  enter  upon 
it.     The  same  with  Jonathan  Eames  in  1756,  and  Abiel  Foster  in  1760. 

In  the  case  of  John  Page  and  Amos  Moody  in  1762,  and  of  John 
Marsh  in  1764,  no  mention  is  made  of  any  discourse;  but  in  the  case  of 
Thomas  Gary  in  1766,  and  of  Thomas  Barnard  in  1769,  it  is  stated  that 
they  read  a  discourse  and  were  approbated. 

The  first  certificate  given  by  the  Essex  North  Association  was  to  Mr. 
Nathaniel  Howe,  May  8,  1787.     The  record  is  : 

Mr.  Nathl.  Howe,  at  his  request,  was  examined  and  approved  by  the  Associa- 


38  HISTORY    OF    KSSEX    NORTH    ASSOCIATION. 

tion  as  a  Candidate  for  the  Gospel  Ministry ;  and  a  certificate  was  given  him 
by  the  Scribe,  testifying  their  approbation  of  him  as  a  person  qualified  to  preach 
the  Gospel. 

A  similar  certificate  was  given  to  Moses  Bradford,  Sept.  11,  1787  ;  to 
Nathaniel  Lambert  and  Ariel  Parish  in  1789.  Every  candidate,  before 
approbation,  invariably  passed  a  careful  examination.  Thus  gradually 
the  examination  and  approbation  of  candidates  for  the  ministry  passed 
from  the  hands  of  the  churches  to  that  of  the  clergy,  and  naturally  to 
that  of  clerical  Associations.  "  This,"  says  Dr.  Clarke,  "  is  the  only 
thing  in  the  celebrated  'Proposals'  of  1705,  which  has  survived  the 
scathing  satire  of  Mr.  Wise  in  the  '  Churches'  Quarrel  Espoused.'  "  In 
1790,  the  Convention  of  Congregational  Ministers  recommended  that  only 
those  bearing  papers  from  clerical  bodies  be  admitted  to  the  pulpits.  And 
this,  in  effect,  made  such  papers  necessary.  And  this  recommendation 
was  adopted  by  this  Association,  May  3,  1791,  and  made  the  rule  of 
their  future  conduct.  It  was  in  connection  with  this  vote  that  the  word 
"  licensing  "  first  appears  in  our  records,  and  was  introduced  by  Rev.  Dr. 
Tappan,  who  was  then  Scribe.  It  was  never  used  by  Dr.  Spring  while 
he  served  in  that  office,  but  was  again  introduced  by  his  successor,  Rev. 
Dr.  Woods.  When  the  rules  were  revised  in  1808,  and  in  1834,  and 
again  in  1860,  the  old  word  "approbate"  was  used  instead  of  the  usurper 
"  license,"  and  it,  in  fact,  better  expresses  the  purport  of  such  credentials. 

In  the  revision  of  the  rules  of  the  Association  in  1808,  very  special 
attention  was  given  to  the  approbation  of  candidates  for  the  ministry. 
See  rule  loth. 

To  expedite  the  examination  which  was  to  be  conducted  as  now  by 
the  standing  Moderator,  twenty-three  questions  were  framed  with  great 
care,  all  of  which  were  to  be  put  to  the  candidate. 

Young  men  now  began  to  make  application  for  certificates  of  approTia- 
tion  from  the  new  seminary  at  Andover. 

July  9,  1811,  Dr.  Dana,  by  vote  of  the  Association,  exhibited  a  sum- 
mary view  of  arguments  for  and  against  the  examination  of  candidates 
for  the  ministry  in  the  original  languages  of  Scripture. 

September  8,  1812.  Some  changes  were  made  in  the  mode  of  exami- 
nation. Instead  of  the  questions,  the  candidate  was  to  be  examined  in 
the  manner  set  forth  in  the  following  resolution  : 

Voted,  That  every  candidate  for  approbation  shall  read  a  sermon  before  the 
Association,  if  circumstances  pei-mit,  and  then  be  examined  on  the  following 
subjects,  instead  of  the  questions,  namely  :  On  the  being  and  perfections  of 
God  ;  the  divine  authority  of  the  Scriptures  ;  the  doctrine  of  the  Trinity  ;  the 
original  Character  and  State  of  man  ;  the  doctrine  of  original  Sin,  and  the 
present  State  of  man  by  nature ;  the  atonement  of  Christ ;  the  extent  of  the 
gospel  offer ;  regeneration  and  the  distinguishing  nature  of  holiness ;  the  doc- 


EXERCISES.  39 

trines  of  election  and  Sovereign  grace  ;  perseverance  and  justification  ;  the 
means  of  religion,  and  the  proper  treatment  of  awakened  sinners ;  the  interme- 
diate state,  resurrection,  and  future  retribution  ;  the  nature  of  the  Church  and 
the  qualifications  of  its  members ;  the  Christian  rites,  or  ordinances ;  the  neces- 
sary qualifications  of  ministers  ;  and  on  personal  religion. 

July  10,  1827.  Brothers  Dimmick  and  Withington  were  a  committee 
to  "  revise  the  form  of  approbation  of  candidates  for  the  ministry,  and  to 
make  such  alterations  as  they  may  think  proper,  and  cause  two  hundred 
copies  of  the  same  to  be  printed."  This  Committee  reported  their  form 
to  the  Association,  September  11.  It  was  approved  and  ordered  to  be 
printed.  At  this  date  the  word  "  Hcense  "  appears  in  the  new  form  of 
certificate  prepared  by  those  most  excellent  Congregationalists,  Brothers 
Dimmick  and  Withington,  and  soon  was  in  general  use.  There  are  sev- 
eral records  which  show  very  clearly  that  the  Association  insisted  that 
men  should  be  well  qualified  for  the  office  of  the  ministry.  The  present 
rule  is : 

It  shall  be  further  rec^uired,  that  he  (the  candidate)  shall  have  diligently,  and 
under  proper  direction,  devoted  himself  to  the  study  of  divinity  for  at  least  two 
years,  unless,  in  some  rare  instances,  two-thirds  of  all  the  members  judge  it 
expedient  to  waive  the  rule.  . 

The  whole  number  approbated  by  the  Association  during  the  century, 
and  whose  names  appear  upon  the  records,  is  seventy-six. 


EXERCISES. 

We  have  already  seen,  that  in  the  old  Ministers'  Meeting,  little  else 
was  accomplished  than  the  exchange  of  views  on  matters  of  difficulty  in 
the  different  churches,  and  a  larger  social  intercourse.  In  this  Associa- 
tion, the  first  direction  given  was  that  of  religious  devotion  —  varied 
only  in  the  form  of  the  religious  services.  The  first  change  in  the  order 
of  exercises  was  made, 

May  14,  1799.  4th.  Voted,  that  one  member  of  the  Association  shall  read  a 
dissertation  on  some  interesting  theological  question  at  every  meeting  of  the 
Association. 

5th.  That  the  Brother  of  whom  the  dissertation  is  expected,  shall  be  the  one 
who  receives  and  entertains  the  Association. 

6th.  That  the  question  to  be  answered  shall  be  proposed  invariably  by  the 
Brother  who  answered  the  last  question,  and  by  him  who  had  the  Association 
at  his  house. 

No  change  whatever  was  made  in  the  order  or  the  kind  of  exercises 
by  the  revised  rules  of  1808,  except  the  introduction  of  free  criticism  on 
all  the  performances. 

This  of  itself  was  a  most  valuable  addition,  and  has  contributed  a 
large  share  to  the  usefulness  of  this  body. 


.# 


# 


40  HISTORY    OF    ESSEX    NORTH    ASSOCIATIOX. 

June  8,  ]824.  Rev.  Messrs.  Miltimore,  Withington,  and  Diinmick, 
were  appointed  a  Committee  to  consider  what  maj  be  done  to  render  the 
meetings  of  this  Association  more  profitable,  and  to  suggest  a  plan  for 
that  purpose.     This  Committee  reported : 

July  13.  1.  That  the  Association  meet  precisely  at  10  o'clock,  and  immedi- 
ately proceed  to  business. 

2  That  tln-ce  members  be  particularly  designated  to  read  dissertations  at 
each  meeting ;  that  it  be  understood  that  they  will  be  depended  on  ;  and  that 
the  reading  commence  immediately  after  the  opening  of  the  meeting  by  prayer. 

3.  That  after  the  reading  of  the  dissertations,  one  plan  of  a  sermon  be  exhib- 
ited at  each  meeting  by  a  member  previously  appointed. 

4.  That  a  Committee  be  appointed  to  collect  and  arrange  a  list  of  subjects  on 
ministerial  duties ;  tliat  each  preacher  choose  one  from  these  subjects ;  that  he 
be  appointed  with  a  substitute  at  the  preceding  meeting  ;  and  be  depended  on 
to  perform. 

5.  That  the  subject  of  remarking  on  the  public  performances  be  more  faith- 
fully attended  to ;  and  that  we  observe  more  strictly  the  rule  of  closing  each 
meeting  in  a  solemn  manner  by  prayer,  at  the  house  where  it  has  been  holden. 

July  10,  1832.  It  was  voted,  that  the  Association  meet  six  times  a  year,  and 
that  the  meetings  be  held  on  the  last  Tuesdays  in  August,  October,  December, 
February,  April,  and  June.  Each  meeting  to  commence  at  five  o'clock,  p.  m., 
and  to  continue  till  the  afternoon  of  the  next  day.  [The  understanding  is  that 
the  brethren  continue  till  early  tea,  is  the  explanatory  note  appended  to  the 
vote.] 

Voted,  that  the  next  Association  sermon  be  preached  in  the  evening. 

August  27,  1832,  only  a  month  later,  it  was 

Voted,  to  introduce  into  the  Association  the  usual  exercises  of  the  Clergy- 
man's Society. 

This  was  a  circle  formed  at  the  house  of  Dr.  Withington,  October  26, 
1819.  There  were  present  Brothers  D.  T.  Kimball,  L.  Withington, 
Willard  Holbrook,  and  G.  B.  Perry.  The  exercises  were  to  be  a  ser- 
mon preached  in  public,  the  reading  of  portions  of  the  Scripture  in  the 
original  languages,  and  dissertations  on  moral  and  religious  subjects,  doc- 
trinal and  practical. 

Subsequently  the  following  brethren  joined  it:  B.  Sawyer,  L.  F.  Dim- 
mick,  R.  G.  Dennis,  E.  Demond,  and  H.  C.  Wright.  The  idea  of  this 
society  was  first  suggested  to  Rev.  Dr.  Withington  by  Dr.  Perry,  when 
the  former  was  in  discharge  of  his  duties  as  chaplain  upon  the  training- 
field  at  Georgetown. 

At  the  time  this  society  was  formed,  the  exercises  of  the  Association 
consisted  only  of  a  sermon  preached  at  11  o'clock,  A.  M. ;  followed  by 
criticism  and  dinner ;  after  that,  sometimes  a  dissertation,  and  sometimes 
not ;  an  hour  or  two  of  general  conversation,  and  then  an  adjournment. 
As  the  members  of  the  Clergymen's  Society  were  all  members  of  the  as- 
sociation, we  should  naturally  expect  to  find  the  direct  influence  of  the 


RELIGIOUS    PUBLICATIONS.  41 

former,  which  was  composed  of  young  men,  in  the  exercises  of  the  latter. 
Hence  the  adoption,  in  1824,  of  the  rule  for  three  dissertations. 

In  1832,  the  entire  course  of  exercises  in  the  Clei'gymen's  Society  was 
adopted  by  the  Association.  Tliis  made  it  necessary  for  the  Association 
to  assemble  in  the  p.  M.  and  to  tarry  over  night.  Substantially  our  present 
course  of  exercises  was  initiated  by  the  Clergymen's  Society  in  1819,  par- 
tially adopted  by  the  association  in  1824,  and  fully  adopted  in  1832.  The 
older  clergymen  were  not  so  familiar  with  Hebrew  and  Greek  as  those 
were  supposed  to  be  who  graduated  at  Andover.  Hence  the  hesitation 
in  making  the  reading  of  portions  of  Scripture  in  the  original  languages  a 
part  of  their  regular  exercises.  It  is  a  noble  example,  worthy  to  be  put 
into  the  history  of  our  body,  that  Father  Kimball  commenced  and  pros- 
ecuted the  study  of  Hebrew  after  he  was  forty  years  of  age. 

The  Clergymen's  Society,  finding  all  its  ends  answered  in  the  Associa- 
tion, at  a  meeting  in  Amesbury,  August  28, 1832,  it  was 

Voted,  to  discontinue  our  meetings  so  long  as  the  spirit  of  this  society  shall 
be  maintained  in  operation. 

Voted,  that  the  records  of  this  society  be  deposited  with  the  clerk  of  the 
Essex  Middle  Association. 

No  important  change  has  been  made  in  the  exercises  of  this  body  since 
that  period.  It  may  be  remarked  that  the  study  of  the  Scriptures  in  the 
original  languages,  has,  since  1832,  been  a  prominent  exercise  in  the  body. 

RELIGIOUS  PUBLICATIONS. 

In  1832,  the  Association  resolved  that  it  was  desirable  that  a  religious 
periodical  be  published  within  the  bounds  of  the  Essex  Middle  Associa- 
tion, and  Brothers  Dimmick,  Withington,  Bai'bour,  Perry,  and  Wright, 
were  a  Committee  to  make  inquii-y  about  the  subject  and  report.  This 
report  was  made  October  30,  1832,  whereupon  it  was 

Voted,  that  we  proceed  to  have  the  first  number  of  a  religious  periodical 
published,  provided  a  printer  will  take  the  pecuniary  responsibility  of  the  pub- 
Hcation. 

Voted,  that  Brothers  Withington  and  Dimmick  be  a  Committee  to  carry  the 
preceding  vote  into  execution,  and  to  su^Derintend  the  publication. 

Voted,  that  the  title  of  the  periodical  be  referred  to  them. 

This  resulted  in  the  establishment  of  the  Essex  North  Register  ;  —  first 
issued  in  the  form  of  an  18mo.  pamphlet,  and  finally  changed  into  that 
of  a  newspaper.  It  was  for  several  years  edited,  alternate  weeks,  by 
Brothers  Withington  and  Dimmick.  This  eventually  passed  into  other 
hands  and  beyond  the  control  of  the  Association. 

6 


42  '  HISTORY    OF    ESSEX    NOKTH    ASSOCIATION. 

It  is  very  much  to  be  regretted  that  no  files  of  this  publication  have 
been  preserved  among  the  papers  of  this  body. 

February  23,  1841.  It  was  voted,  that  Brothers  Dimmick  and  Campbell  be 
a  Committee  to  concert  some  plan  for  preparing  matter  for  the  Watchlower, 
agreeably  to  the  engagement  entered  into  at  the  last  meeting  by  the  brethren 
of  the  Association. 

These  engagements  were  probably  somewhat  indefinite,  as  the  only 
record  is  that  of  the  appointment  of  a  Committee  to  consult  with  Mr.  To- 
zier,  who  was  then  the  publisher. 

August  30,  1842.  The  subject  of  publishing  a  small  religious  newspaper 
within  our  bounds,  having  been  introduced  and  discussed  at  considerable  length, 
it  was  voted : 

1.  That  it  is  desirable  to  have  such  a  paper  in  the  midst  of  us. 

2.  That  it  is  not  the  wish  of  the  Association  to  exclude  other  religious  news- 
papers from  our  circle ;  but  only  to  fill  a  niche  which  is  not  likely  to  be  occu- 
pied. 

3.  That  the  paper  should  be  of  a  decidedly  evangelical  character,  harmoniz- 
ing with  the  general  sentiments  and  usages  of  the  churches  with  which  we  are 
connected.  The  Essex  North  Register,  published  under  our  patronage  a  few 
years  ago,  is  a  paper  in  accordance  with  our  views  of  what  is  now  required. 

4.  That  if  such  a  paper  can  be  pubhshed  on  reasonable  terms,  the  members 
of  the  Association  will  favor  its  circulation  in  their  respective  circles,  assuming, 
however,  no  pecuniary  responsibility;  but  not  doubting  that  the  paper,  well 
conducted,  will  soon  obtain  patronage  adequate  to  its  support. 

5.  That  a  Committee  of  this  body  be  appointed  to  institute  inquiry  with 
regard  to  this  subject ;  that  if  they  can  make  satisfactory  arrangements,  they  be 
authorized  to  proceed  to  the  estabhshment  of  such  a  paper  as  that  above  men- 
tioned. 

6.  That  if  a  contract  be  made  with  any  individual  to  publish  the  paper,  or 
with  any  one  to  superintend  in  part  the  editorial  department,  there  shall  be  a 
standing  editing  Committee  who  shall  be  joint  editors  in  conducting  the  paper, 
and  shall  have  a  right  to  have  inserted  in  its  columns  whatever  communications 
said  Committee  shall  deem  suitable  for  publication. 

Voted,  that  the  Committee  consist  of  four,  namely  :  Brothers  Dimmick, 
March,  Stearns,  Perry. 

This  Committee  reported  February  29,  1843,  upon  which  it  was 

Voted,  that  in  consideration  of  the  arrangements  recently  made  by  Mr. 
Nason,  this  Association  will  suspend  for  the  present  the  plan  of  publishing  a 
paper,  as  proposed,  and  will  endeavor  to  cooperate  with  Mr.  Nason,  by  contribu- 
tions and  patronage,  for  securing  a  good  religious  paper,  according  to  the  views 
of  the  evangelical  Congregational  churches,  provided  Mr.  Nason  is  disposed  to 
come  into  such  an  understanding  with  us. 

This  resulted  in  an  indirect  connection  between  the  Association  and 
the  Watchtotver. 

June  ^5,  1845.  Mr.  Woodman  presented  the  subject  of  the  Watch- 
tower  to  the  Association,  which  was  conversed  upon,  and  it  was 

Voted,  that  the  Watchtower,  as  at  present  conducted,  meets  the  general  ap- 
probation of  this  Association ;  that  it  is  deemed  by  us  desirable  and  important 


SLAVERY.  43 

that  it  be  sustained ;  and  we  cheerfully  recommend  it  as  a  good  family  paper  to 
our  congregations  and  to  the  community. 

Voted,  that  we  accede  to  Brother  Woodman's  request,  that  the  Watchtower 
be  edited  by  himself,  assisted  by  an  association  of  clergymen. 


SLAVERY. 
At  the  meeting  December  25,  1838,  it  was 

Voted,  that  a  committee  of  five  be  chosen  to  prepare  resolutions  on  the 
subject  of  slavery,  and  report  at  a  special  meeting. 

I  cannot  find  that  this  Committee  ever  made  a  report.     It  was  com- 
posed of  Brothers  Edgell,  Perry,  Monroe,  Dimmick,  and  Withington. 
October  30,  1839.    It  was 

Resolved,  that  a  Committee  of  three  be  appointed  to  prepare  a  statement  of 
our  views  on  the  subject  of  slavery,  in  the  foi'm  of  an  address  to  Southern  min- 
isters, to  be  presented  at  our  next  meeting. 

Brothers  Dimmick,  Durant,  and  March,  were  the  Committee.  This 
Committee  made  their  report  February  26,  1840,  which  was  recom- 
mitted.    April  28,  1840,.  it  was 

Voted,  to  send  the  address  to  the  Charleston  Union  Presbytery,  signed  by 
the  Moderator  and  Scribe. 

The  document  was  forwarded,  accompanied  with  the  following  note. 

To  the  Clerk  of  the  Charleston  Union  Presbytery,  S.  C. : 

Dear  Sir,  —  The  origin  of  the  accompanying  communication  you  wiU  per- 
ceive from  one  or  two  of  its  opening  paragraphs.  It  is  now  forwarded  to  you 
for  your  Presbytery,  according  to  the  direction  of  the  body  from  which  it  has 
emanated. 

Very  respectfully  yours, 

L.  F.  Dimmick,  Chairman  of  the  Commiitee. 
Newburyport,  Mass,  May  7,  1840. 

In  October  following,  a  newspaper  (the  Southern  Christian  Sentinel) 
was  received  in  reply';  on  the  margin  of  which  was  written  : 

Dear  Brother,  —  Having  been  absent  from  the  city  for  some  time  —  your 
communication,  in  behalf  of  the  Essex  North  Association,  on  the  subject  of 
slavery,  was  not  received  until  two  days  ago ;  and  as  our  Presbytery  does  not 
meet  till  the  next  month,  I  am  most  happy  in  forwarding  to  you  the  letter  of 
Rev.  Mr.  Fuller  [contained  in  that  number  of  the  Sentiner]  as  a  just  exhibition 
of  the  views  and  spirit  of  Christian  slaveholders.  Will  you  have  the  goodness 
to  contrast  them  with  those  of  your  communication,  and  in  the  presence  of  God, 
on  the  bended  knee,  ask  yourself,  with  which  you  would  rather  enter  heaven  ? 
—  My  brother,  admitted  to  heaven  with  the  spirit  of  your  communication, 
every  harp  of  that  blessed  abode  would  be  hush  [ed  ?]  to  silence  by  your  pres- 
ence ! ! !  The  Charleston  Union  Presbytery  will  duly  consider  your  communi- 
cation —  but  they  will  never  adopt  your  views,  and  your  rules  of  interpret- 
ation ;  much  less  your  spirit  —  heaven  forbid. 

Yours  truly, 

Elipha  White,  Stated  Clerk,  C.  U.  P. 


44  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

After  the  meeting  of  the  Presbytery  the  comraunication  was  sent 
back,  with  the  following  note  : 

John's  Island,  November  24,  1840. 

Rev.  and  dear  Sir,  —  As  Stated  Clerk  of  the  Charleston  Union  Presby- 
tery, I  had  the  honor,  the  last  week,  to  jjrcsent  the  communication  of  the  Essex 
North  Association,  forwarded  by  you  to  that  body;  —  whereupon  the  Presby- 
tery voted  unanimously,  on  motion  of  Dr.  Post,  not  to  receive  it.  Accordingly, 
as  in  duty  bound,  I  return  the  communication  for  your  further  disposal.  With 
great  respect  for  you  personally,  and  in  due  consideration  of  those  for  whom 
you  act,  I  remain 

Yours  truly,  Elipha  White. 

Rev.  L.  F.  DiMMicK. 

The  communication  referred  to,  and  the  correspondence  to  which  it 
led,  filled  nearly  nine  columns  of  "  The  Watchtower,"  issued  March  5, 
1841.  In  language  and  in  spirit  it  was  thoroughly  courteous  and  fra- 
ternal. The  following  quotation  of  the  first  two  or  three  paragraphs  will 
show  under  what  circumstances  it  was  written  : 

To  the  Union  Presbytery  of  Charleston,  S.  C. 

Dear  Brethren,  —  The  Essex  North  Association,  at  their  meeting  in 
October  last,  appointed  a  committee  to  prepare  a  letter  to  the  Union  Presby- 
tery of  Charleston,  S.  C,  on  the  subject  of  slavery.  The  Association  were 
induced  to  this  measure,  in  part  at  least,  by  some  resolves  which  have  ema- 
nated from  your  Presbytery  on  the  subject  referred  to  ;  among  wliich  was  the 
following,  namely. 

Resolved,  that  in  the  opinion  of  this  Presbji;ery,  the  holding  of  slaves,  so  far 
from  being  a  sin  in  the  sight  of  God,  is  nowhere  condemned  in  his  Holy  Word  ; 
—  that  it  is  in  accordance  with  the  example,  and  consistent  with  tlie  precepts  of 
patriarchs,  prophets,  and  apostles. 

Again,  October  31,  1842,  a  Committee  was  appointed  to  draft  resolu- 
tions on  the  subject  of  slavery,  in  connection  with  a  Committee  of  the 
conference.  December  27,  1842,  Brothers  Stearns  and  Withington, 
were  appointed  a  Committee  to  draft  a  petition  to  the  General  Court,  and 
to  the  Congress  of  the  United  States  respecting  slaveiy.  This  was  pre- 
sented January  5,  1843,  and  adopted  and  signed -by  the  brethren,  and 
transmitted  both  to  the  legislature  and  to  congress. 

Unfortunately,  none  of  these  papers  were  entered  upon  our  minutes, 
and  we  have  no  means  of  forming  a  judgment  as  to  'their  character, 
except  from  the  opinions  of  those  still  with  us  who  participated  in  the 
action  of  these  meetings. 

Indirectly,  the  subject  came  up  again  with  questions  of  the  continuance 
of  our  correspondence  with  the  Old  School  Presbyterian  Assembly,  and 
none  of  those  present  at  the  meeting  at  Dr.  Withington's,  February  24, 
1857,  when  the  question  was  on  final  action,  can  forget  the  eloquent 
words  for  freedom  which  leaped  out  of  the  quiet  moderation  of  our 
beloved  brother  and  father,  the  late  Dr.  Dimmick. 


THE    SABBATH.  45 

It  was  there  declared  to  be  the  sense  of  this  Association  — 

That  they  are  not  prepared  to  take  the  responsibihty  of  discontinuing  the 
correspondence  with  the  Presbyterian  churches  in  the  present  condition  of 
things,  but  will  continue  it  on  the  same  principles  as  before. 

The  principles  on  which  that  correspondence  had  existed  were  those 
of  Christian  fraternity  and  faithfulness.  And  the  judgment  expressed 
is  to  this  effect ;  —  we  wish  to  continue  the  correspondence,  and  will  do 
so,  using  our  long-conceded  right  to  rebuke  complicity  in  known  sin,  as 
our  judgment  and  conscience,  enlightened  by  the  Spirit  of  God,  shall 
dictate. 

TEMPERANCE. 

The  Association  early  took  a  deep  interest  in  the  cause  of  Temper- 
ance. It  is  within  the  recollection  of  some  of  our  number  that  the  Asso- 
ciation dinner  was  hardly  thought  well  furnished  without  a  supply  of 
assorted  liquors.  Some  of  our  venerable  fathers  could  see  no  harm  at 
all  in  moderate  potations  of  good  brandy  and  wine.  They  had  strong 
heads,  and  so  they  were  not  easily  turned  —  still,  if  it  were  proper,  we 
could  turn  over  some  leaves  in  the  past,  and  read  there  the  most  im- 
pressive warnings  to  young  clergymen  and  to  young  men. 

It  was  a  bold  stand  when  two  young  men  of  the  Association,  Dimmick 
and  Withington,  allowed  themselves  to  be  out  of  liquors  at  the  meeting 
of  the  Association.  The  subject  was  discussed  in  1827.  In  July, 
1829 

The  time  was  chiefly  occupied  with  remarks  on  the  subject  of  Temperance. 

Brothers  Perry,  Barbour,  and  Withington,  were  instructed  to  present 
a  scriptural  view  of  that  subject  at  the  next  meeting.  At  this  time, 
September  8,  1829,  they  made  their  report,  and  were  requested  to  pub- 
lish it.  * 

April  28,  1835,  it  was 

Voted,  that  it  be  recommended  that  wine,  with  no  infusion  of  ardent  spirit, 
be  used  at  the  communion  of  the  churches. 

THE  SABBATH. 

June  30,  1840.  Voted,  that  a  Committee  of  four  be  chosen  with  reference 
to  the  violation  of  the  Sabbath,  by  cars  on  our  railroads ;  and  that  Brothers 
Dimmick,  Kimball,  Campbell,  and  Munroe,  be  the  Conunittee. 

October  27,  1840.  Voted,  that  in  the  opinion  of  this  Association,  to  buy  or 
hold  stock  in  rail  cars  which  travel  on  the  Sabbath,  is  inconsistent  with  Christian 
character. 


46  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

December  29, 1840,  they  voted  to  reconsider  this  vote,  and  then  appointed 
a  Committee  to  draft  resolutions  on  the  subject  of  stockholding  and  Sab- 
bath-breaking establishments  —  to  report  at  the  next  meeting.  Brothers 
Withington,  Campbell,  and  Munroe,  were  the  Committee. 

CONFERENCE. 

It  was  in  this  body  that  the  Essex  North  Conference  originated.  July 
10,  1827,  it  was 

Voted,  that  a  committee  of  three  be  appointed  to  draw  up  rules  respecting  a 
conference  of  the  churches  in  this  vicinity,  with  reasons  in  favor  of  the  same,  to 
report  at  the  next  meeting.  Brothers  Dimmick,  Holbrook,  and  Peny,  were 
the  Committee. 

The  report  was  prepared,  but  as  the  meeting  was  small  it  was  deferred. 
At  a  special  meeting,  February  28,  1828,  holden  at  brother  Wright's, 
in  West  Newbury,  it  was 

Voted,  that  in  the  opinion  of  this  Association  we  might  form  a  conference, 
which  would  be  of  extensive  utility  ;  and  that  a  conference  is  desirable  on  the 
plan  suggested  in  the  following  articles. 

Then  follows  what  is  in  substance  the  original  Constitution  of  the 
Essex  North  Conference. 

The  articles  were  offered  to  a  meeting,  composed  of  pastors  and  dele- 
gates from  our  churches,  called  at  the  house  of  Rev.  Dr.  Dimmick,  on 
the  last  Wednesday  of  April,  1828  —  and  the  Essex  North  Conference 
was  formed,  September  8,  1833. 

Voted,  that  brothers  Withington,  Dimmick,  and  Perry,  be  a  Committee  to 
visit  the  churches  on  the  north  side  of  the  river,  not  connected  with  the  confer- 
ence of  churches,  and  Invite  them  to  become  connected  with  it. 

Voted,  that  brothers  Withington,  Holbrook,  and  Mai'ch,  be  a  Committee  to 
visit  the  church  at  the  Lower  Green  in  Newbury,  for  the  same  purpose. 

The  brethren  of  this  Association  have  been  most  warmly  interested  in  the 
establishment  of  the  State  Conference.  One  of  our  members,  the  Rev. 
Dr.  Dimmick,  bore  a  prominent  part  in  the  preliminary  work  of  that 
enterprise.  He  had  the  highest  expectations  of  its  success  and  useful- 
ness. 

At  the  organization  of  this  Association  in  1761,  the  pastors  of  the  fol- 
lowing churches  belonged  to  it :  —  Rowley,  Georgetown,  West  Newbury 
First  Church,  Byfield,  Amesbury  East  or  Sandy  Hill,  Ipswich,  Linebrook, 
and  Essex.  Territorially  it  has  changed  very  much,  both  by  additions 
and  withdrawals.  In  1767,  Belleville  united  with  the  body  —  the  North 
Church,  Newburyport,  in  1770.  Ipswich  South  Church  united  in  1770, 
and  withdrew  in  1835.  West  Newbury  Second  Church  united  in  1774. 
Ipswich  First  Church  united  in  1779,  and  its  connection  ceased  in  1860, 


CONCLUSION.  47 

by  the  death  of  Father  Kimball.  Topsfield  united  in  1781,  and  withdrew 
in  1824.  Groveland  united  in  1787.  Rocky  Hill,  Salisbury,  1799. 
Newbury  First  Church,  1799.  Amesbury  West  Parish  united  in  1827. 
Haverhill  West  Parish  united  in  1833,  also  the  Centre  Church  in 
Haverhill  the  same  year.  Amesbury  Mills  united  in  1834.  Haverhill 
East  Church  in  1835.  Haverhill  and  Plaistow  Church  also  in  1835, 
and  withdrew  in  1855.  Bradford  united  in  1836.  Fourth  Church, 
Newburyport,  united  in  1838,  and  the  church  at  Salisbury  Point  the 
same  year.  Boxford  West  united  in  1847.  Whitefield  Church,  New- 
buryport, 1850.  Haverhill  Winter  Street  Church  united  in  1851.  The 
North  Church  in  Haverhill  in  1862.  The  Theological  Seminary 
at  Andover,  had  a  connection  with  this  body  in  1808,  through  Dr. 
Woods.  There  is  no  record  that  he  ever  withdrew.  Again,  this  connec- 
tion was  reestablished  in  1856,  by  Professor  Shedd,  who  withdrew  to  the 
Presbytery  in  New  York  in  1862,  on  his  removal  to  that  city.  It  will 
be  observed  that  the  churches  in  the  north  part  of  the  county  have  come 
in  quite  recently.  Formerly  these  churches  were  connected  with  the 
Haverhill  Association,  of  which  a  sketch  has  been  already  given. 

The  present  membership  of  the  churches,  represented  in  this  body,  is 
three  thousand  four  hundred  and  forty ;  and  the  number  of  churches  is 
twenty-two.  Of  the  original  eight  churches  six  are  still  with  us  :  Rowley, 
Georgetown,  West  Newbury  First  Church,  Newbury  (Byfield),  Ipswich 
(Linebrook).  The  church  at  the  East  Parish,  Amesbury,  has  become 
extinct.  The  church  at  Essex  is  now  connected  with  the  Essex  South 
Association.  The  remaining  churches  are  in  the  chronological  order  of 
their  admission.  Belleville,  Newburyport;  North  Church,  Newbury- 
port ;  West  Newbury,  Second  Church  ;  Groveland ;  Salisbury,  Rocky 
Hill ;  Newbury,  First  Church ;  Amesbury,  West  Parish  ;  Haverhill, 
West  Parish ;  Haverhill,  Centre  Church  ;  Amesbury  Mills  ;  Haverhill, 
East  Church  ;  Bradford  ;  Newburyport,  Fourth  Church  ;  Amesbury  and 
Salisbury,  Union  Evangelical  Church  ;  Boxford,  West  Parish  ;  Whitefield 
Church,  Newburyport;  North  Church,  Haverhill. 

Our  whole  number  of  members  from  the  organization  is  ninety-nine  ;  of 
whom  fifty-eight  are  now  living.  Of  the  forty-one  deceased,  twenty-seven 
died  in  the  pastoral  office,  and  twenty-three  in  their  first  pastorates. 

The  average  age  of  those  who  have  died  is  fifty-nine  years,  five 
months,  and  twenty-one  days.  The  average  pastoral  life  is  twenty-seven 
years  and  three  months.  Several  of  them  wei'e  in  the  active  duties 
of  the  ministry  some  years  after  they  ceased  to  be  pastors.  Two  of 
them,  Rev.  David  Tappan  and  Rev.  Leonard  Woods,  both  of  the  Second 
Parish  in  West  Newbury,  left  their  pastoral  charge  to  occupy  professor- 
ships ;  the  first  in  Harvard  University,  the  second  in  Andover  Theologi- 
cal Seminary. 


48  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

For  the  first  twenty  years  and  more,  this  body  was  known  simply  as 
the  Association.  I  cannot  find  any  trace  of  a  distinctive  name,  until  June 
10,  1783,  when  it  was  designated  as  the  "Middle  Association  of  Essex 
County ; "  for  the  sake  of  brevity  this  was  probably  shortened  into 
*'  Essex  Middle  Association."  But  when,  or  how,  or  by  whom,  it  was 
christened,  I  cannot  discover.  The  probability  is,  that  after  the  Haver- 
hill Association  was  formed,  its  geographical  position  determined  its  name. 

But  in  1834,  January  8th  —  the  anniversary  of  the  battle  of  New 
Orleans,  —  it  was 

Voted,  this  Association  is  hereafter  to  be  styled  The  Essex  North  Association. 

The  house  where  the  oldest  member  of  this  body.  Rev.  Jedediah  Jew- 
ett,  lived,  and  in  whiqh  the  fathers  of  this  Association  frequently  met,  is 
still  standing,  but  a  short  distance  from  this  church.-' 

It  is  a  pleasant  fact,  that  we  have  with  us  to-day  one  of  the  same 
name,  whose  birth-day,  August  23,  1768,  was  subsequent  to  that  of  the 
Association,  only  some  seven  years.  And  among  our  treasures  we  have 
sketches  of  the  ministers  of  Old  Rowley,  drawn  up  the  pfist  season  in  the 
handwriting  of  our  venerable  friend,  Dr.  Joshua  Jewett.  To  many  of 
us,  it  would  be  an  occasion  not  second  to  this,  to  keep  his  hundredth 
anniversary.     For  our  sakes  we  could  wish  it,  not  for  his. 

The  oldest  member  of  the  Association  is  Rev.  Benjamin  Sawyer,  of 
Rocky  Hill,  Salisbury.  He  was  admitted  a  member  in  May,  1817. 
Dr.  Withington  was  admitted  in  June  of  the  same  year. 

The  social  influence  of  the  families  of  the  clergymen  in  this  valley  is 
a  matter  worthy  of  extended  investigation. 

The  twenty-seven  members  of  the  old  Ministers'  Meeting  were  all 
married,  and  all  had  children  but  one,  James  Chandler.  Of  the  families 
of  three  members  our  information  is  incomplete.  The  twenty-three  other 
members  had  one  hundred  and  eighty-four  children  — ninety-five  sons  and 
eichty-nine  daughters.  Of  the  sous,  twenty-three  are  known  to  have 
graduated  at  college,  and  nine  entered  the  ministry.  Of  the  daughters, 
eight  married  clergymen.  When  the  deduction  of  two-fifths,  for  those 
who  die  before  twenty  (which  is  95 — 38=57)  is  made,  it  will  he  found, 
I  think,  that  a  larger  ratio  of  the  sons  of  clergymen  are  educated  at  col- 
lege than  of  any  other  class  in  the  community. 

Among  the  sons  of  the  members  of  the  Ministers'  Meeting  were  the 
following  clergymen : 

John  Rogers,  Leominster,  Mass. 
Joshua  Tufts,  Litchfield,  N.  H. 


Rowley. 


CONCLUSION.  49 

Thomas  Barnard,  Salem,  Mass. 
Edward  Barnard,  Haverhill,  Mass. 
John  Brown,  Cohasset,  Mass. 
Cotton  Brown,  Brookline,  Mass. 
Thomas  Brown,  Marsbfield,  Mass. 
Joseph  Parsons,  Brookiield,  Mass. 
Thomas  Barnard,  D.  D.,  Salem,  Mass. 

Among  the  other  sons  were  Hon.  Samuel  Phillips  of  North  An- 
dover,  founder  in  connection  with  his  brother  John,  and  especially  his  son, 
Judge  Samuel  Phillips,  of  Phillips  Academy,  Andover.  He  was  a  civil 
magistrate,  and  a  member  of  the  Executive  Council. 

John  Phillips,  LL.  D.,  founder  of  "  Phillips  Academy,"  Exeter,  N. 
H. ;  joint  founder  of  PhilUps  Academy,  Andover ;  Trustee  of  Dartmouth 
College,  and  a  civil  magistrate. 

Hon.  William  Philips  of  Boston. 

Hon.  Nathaniel  Peaslee  Sargent,  Judge  of  the  Superior  Court 
in  Massachusetts,  and  in  1789  appointed  Chief  Justice. 

Samuel  Holyoke  of  Concord,  N.  H.,  a  distinguished  composer  of 
music. 

Charles  Kilborn  Williams,  Chief  Justice  of  the  Supreme  Court 
and  Governor  of  Vermont. 

In  the  Essex  North  Association,  of  the  first  forty  members  all  were 
married  but  two,  who  died  early  in  their  ministry ;  four  had  no  children, 
and  the  facts  respecting  one  family  are  unknown.  In  the  other  thirty- 
three  families  there  were  two  hundred  and  seventeen  children;  one 
hundred  and  eleven  sons  and  one  hundred  and  six  daughters.  Deduct- 
ing the  two-fifths  for  those  who  would  die  before  twenty  years  of  age, 
there  would  be  sixty-six  to  enter  upon  manhood.  Of  these,  thirty-two 
were  graduates  of  college,  and  eleven  entered  the  ministry.  Seven  of  the 
daughters  married  clergymen. 

The  sons  of  the  members  who  became  clergymen  were  as  follows : 

MosES  Hale  of  Boxford,  Mass.,  W.  Parish. 
John  Cleaveland,  Stoneham,  Mass. 
Daniel  Dana,  D.  D.,  Newburj^ort,  Mass. 
Samuel  Dana,  Marblehead,  Mass. 
Benjamin  Tappan,  D.  D.,  Augusta,  Me. 
Gardiner  Spring,  D.  D.,  LL.  D.,  New  York,  N.  Y. 
Samuel  Spring,  D.  D.,  Hartford,  Ct. 
James  Bradford,  Sheffield,  Mass. 
Milton  P.  Braman,  D.  D.,  Danvers,  Mass. 
Leonard  Woods,  LL.  D.,  Brunswick,  Me. 
David  T.  Kimball,  Jr. 

Two  of  the  above  became  presidents  of  colleges ;  Daniel  Dana,  D. 
D.,  of  Dartmouth  College,  and  Leonard  Woods,  LL.  D.,  of  Bowdoin 
College.     Two  of  the  sons  of  the  Association  became  professors  in  col- 

7 


50  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

leges.     Joseph  Dana  in  the  Ohio  University,  and  Levi  Frisbie  in 
Harvard  College. 

Theophilus  Parsons,  LL.  D.,  became  Chief  Justice  of  the  Supreme 
Court  of  Massachusetts.  Daniel  Breck,  LL.  D.,  was  a  representative 
in  Congress  from  Kentucky,  and  a  Judge  of  the  Supreme  Court  of  that 
State.  Hon.  Elisha  Huntington,  an  eminent  physician  of  Lowell, 
Mass.,  and  a  lieut.-governor  of  the  State  of  Massachusetts.  Also  his 
brother,  Hon.  Asahel  Huntington  of  Salem,  Mass.,  who  has  always 
stood  among  the  foremost  in  the  support  of  every  noble  public  movement. 

The  question  naturally  arises,  What  is  the  practical  benefit  of  the  As- 
sociation ? 

Much  every  way  —  chiefly,  however,  as  a  bond  of  Christian  fellow- 
ship, both  among  the  pastors  and  the  churches  of  the  Merrimac  Valley. 
To  our  mind,  the  Christian  life  of  this  body  is  a  constant  example  of  those 
social  graces  indispensable  to  harmony,  peace,  and  love,  among  Christian 
brethren.  We  have  always  had  the  different  shadings  of  theological 
belief  among  our  members  ;  yet  always  within  the  limits  of  a  substan- 
tial orthodoxy ;  we  have  always  had  brethren  of  widely  different  tastes 
and  culture,  and  yet  we  have  preserved  the  unity  of  the  spirit.  There 
is  no  outward  formal  bond  holding  us  together,  and  yet  we  ai'e  stronger 
than  if  riveted  by  a  thousand  arbitrary  enactments,  and  braced  through 
and  through  by  the  decisions  of  spiritual  courts.  We  have  no  eccle- 
siastical authority  or  control,  but  our  ecclesiastical  influence  in  our  own 
field  renders  such  authority  needless. 

Again,  the  Association  has  had  great  influence  in  keeping  up  a  high 
standai'd  of  Christian  scholarship  and  attainments  among  the  pastors  of 
the  Congregational  churches  in  this  part  of  the  county.  There  has  been 
no  period  since  its  organization  when  there  were  not  one  or  more  of  its 
members  who  had  an  influence  far  beyond  the  territorial  limits  of  the 
body  itself.  Among  its  original  members,  George  Leslie  was  a  man  of 
fine  classical  attainments.  He  fitted  many  young  men  for  college  and 
several  for  the  ministry.  Dr.  Emmons  said  of  John  Cleaveland,  that 
"  he  was  a  pattern  of  piety  and  an  ornament  to  the  Christian  and  clerical 
profession."  Then  followed  Joseph  Dana,  David  Tappan,  Samuel 
Spring,  Elijah  Parish,  and  Asahel  Huntington.  Then  Leonard  Woods, 
Leonard  Withington,  and  Luther  F.  Dimmick,  and  still  later,  Henry  B. 
Smith,  Edward  A.  Lawrence,  W.  G.  T.  Shedd. 

The  influence  of  these  men,  not  to  mention  that  of  others  still  with  us, 
has  been  potential  in  keeping  up  a  high  standard  of  ministerial  character 
and  scholarship  among  the  members,  and  in  demanding  as  much  from  the 
candidates  for  the  ministry  who  came  to  this  body  for  approbation.  "  No 
man,"  says  Dr.  Woods,  ever  "  felt  more  deeply  the  importance  of    a 


CONCLUSION.  51 

learned  ministry,  or  pursued  that  object  with  a  more  steady  purpose,  with 
a  greater  magnanimity,  or  in  a  more  disinterested  manner,  than  Dr. 
Spring.  Several  years  before  any  thing  was  done  in  this  quarter  toward 
a  Theological  Institution,  it  was  with  him  a  subject  of  deep  thought  and 
of  serious  conversation.     Dr.  Spring  was  a  fatlier  to  the  seminary." 

The  following  members  of  the  Association  have  been  officially  con- 
nected with  the  Theological  Seminary  at  Andover. 

Dr.  Spring  was  one  of  the  Visitors  from  1808  to  his  death  in  1819. 

Rev.  Leonard  Woods,  D.  D.,  was  the  first  Professor  of  Christian  The- 
ology, and  held  tha^  office  from  1808  to  1846. 

Rev.  Luther  F.  Dimmick,  D.  D.,  was  a  Trustee  from  1846  to  his 
death  in  1860. 

Rev.  W.  G.  T.  Shedd  was  Professor  of  Ecclesiastical  History  from 
1853  to  1862. 

Rev.  Daniel  T.  Fisk,  D.  D.,  was  elected  a  Trustee  in  1861,  and  is 
still  in  office. 

George  Leslie,  one  of  the  original  members  of  the  Association,  was 
invited  to  a  professorship  in  Dartmouth  College,  but  declined.  David 
Tappan  was  a  Professor  in  Harvard  College.  Henry  Durant  is  now  a 
Professor  in  the  College  at  Oakland,  Cal.  Edward  A.  Lawrence  is  a 
Professor  at  East  Windsor  Theological  Seminary.  Henry  B.  Smith  is 
a  Professor  in  the  Union  Theological  Seminary,  New  York. 

The  Association  has  also  been  an  important  agent  in  promoting  the 
beneficence,  the  piety,  and  the  moral  efficiency  of  the  churches.  Our 
records  furnish  the  most  abundant  proofs  of  the  hearty  interest  which  our 
fathers  and  brethren  have  taken  in  the  causes  of  education  and  temper- 
ance, and  the  removal  of  the  social  evils  of  our  country  and  the  world. 
They  were  earnest  and  cordial  in  the  organization  of  the  American 
Board  of  Commissioners  for  Foreign  Missions,  the  Home  Missionary, 
the  Tract,  the  Bible,  and  the  Education  Societies. 

"  The  Massachusetts  Missionary  Society,"  says  Dr.  Woods,  "  was  in- 
debted to  Dr.  Spring  as  much  as  to  any  man,  for  its  existence  and  pros- 
perity." "  He  bore  a  most  important  part  in  originating  the  Foreign 
Mission  from  America.  The  measures  which  led  to  the  organization 
of  a  public  body  for  the  promotion  of  that  great  object,  were  first  sug- 
gested by  him.  And  in  the  whole  management  of  that  glorious  and  suc- 
cessful undertaking,  he  was  among  those  who  were  entrusted  with  the 
principal  agency."  ^ 

The  Association  began  its  existence  just  at  the  close  of  the  French  and 


^  Sermou  at  the  Funeral  of  Dr.  Spring,  by  Leonard  Woods,  D.  D. 


52 


HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 


Indian  war,  and  just  as  the  contest  between  the  colonies  and  the  crown 
began.  The  first  centennial  is  celebrated  just  at  the  opening  of  a  fearful 
civil  strife  which  covers  the  whole  land  with  darkness.  Our  fathers  wei'e 
true  to  liberty,  to  justice,  and  to  Christ.  May  the  same  hand  which  led 
them  through  all  their  trials,  guide  our  steps  in  the  future,  and  fill  our 
souls  with  the  same  patience,  endurance,  and  faith.  We  may  be  assured 
that  whatever  changes  come  to  society  and  our  country,  the  dominion  of 
our  King  "  is  an  everlasting  dominion  which  shall  not  pass  away,  and  his 
kingdom,  that  which  shall  not  be  destroyed." 

MEMBERS    OF    THE    MINISTERS'    MEETING,    FORMED    IN    BRADFORD,    JUNE   3,    1719. 


Thomas  Symmes,    . 
Moses  Hale, 
John  Rogers,  . 
Samuel  Phillips,  . 
John  Tufts,     . 
John  Barnard,     . 
.John  Brown,  . 
Joseph  Parsons,  . 
WilUani  Batch, 
Christopher  Sargent,  . 
James  Chandler, 
James  Cushiog,  . 
William  Johnson,  . 
Samuel  Bacheller, 
John  Cushing, 
Ebenezer  Flagg,    . 
Edward  Barnard,    . 
Abner  Bailey, 
Benjamin  Parker,  . 
Thomas  Barnard, 
John  Tucker,  D.  D., 
William  Symmes,  D.  D., 
Elizur  Hoiyoke, 
Jonathan  Eames, 
Samuel  Williams,  LL.  D  , 
Thomas  Gary, 
Jonathan  French,  . 


Date  of  Admission. 


June 

June 

June 

June 

June 

June 

June 

June 

.Tune 

May 

April 

April 

May 

April 


August, 


in9 

19 


1719 
1719 


1733 


June, 

October         8, 
October       11. 
November  14, 
about 
about 

August  12, 
August  13, 
about  May, 


30 


Residence. 


Bradford. 

Newbury  (Byfield). 

Boxford,  1st  Church. 

Andover,  South  Church. 

West  Newbury,  1st  Church. 

Andover,  North  Church. 

Haverhill. 

Bradford. 

Groveland 

Methuen. 

Georgetown. 

Haverhill.  North  Parish. 

West  Newbury,  2d  Church. 

Haverhill,  West  Parish. 

Boxford,  West  Parish. 

Chester,  N.H. 

Haverhill. 

Salem,  N.  H. 

Haverhill,  East  Parish. 

West  Newbury,  Ist  Parish. 

Newburj-. 

Andover,  North  Parish. 

Boxford,  East  Parish. 

Newton,  N.  H. 

Bradford. 

Newburyport. 

Andover,  South  Parish. 


CANDIDATES   APPROBATED   BY   THE   MINISTERS'  MEETING. 


Timothy  Walker,    . 
James  Chandler. 
Nathaniel  Merrill,  . 
Samuel  Phillips,  Jr.,    . 
Edward  Barnard,    . 
Abner  Bailey, 
Samuel  Webster,  D.  D.,  . 
Joseph  Parsons,  Jr.,    . 
Abiel  Foster,  . 
Jacob  Emery, 
Amos  Moody,  . 
John  Page,  . 
John  Marsh,  D.  D., 
Thomas  Gary. 
Thomas  Barnard,  D.  D., 
Stephen  Peabody, 


DateofApi 

)robation 
29,  1729 

Residence. 

June 

Concord,  N,  H. 

September 

1.5, 

1730 

Georgetown. 

Julv 

1.5, 

IV35 

Hudson,  N.  H. 

September 

1737 

Andover,  North  Parish. 

September 

173S 

Haverhill. 

September 

1738 

Salem,  N.  H. 

September 

1739 

Salisbury. 

October 

14, 

1755 

Brookfield. 

April 

15, 

17H0 

Canterbury,  N.  H. 

17ti:^ 

Pembroke,  N.  H. 

October 

12, 

1762 

Pclham,  N.  H.      , 

October 

li2, 

1762 

Danville,  N.  H. 

August 

14, 

1764 

Wethersfield,  Conn. 

June 

10, 

1766 

Newburyport. 

August, 

1769 

Salem. 

May 

14, 

1771 

Atkinson,  N.  H. 

MEMBERS. 


55 


MEMBERS  OF  THE  HAVERHILL  ASSOCIATION,  FORMED  AT  HAVERHILL,  MASS.,  AUGUST 

19,  1779. 


Gyles  Merrill,  . 
Phiueas  Adams,  . 
Stephen  Peabody,    . 
John  Shaw, 
Moses  Hale, 

Simon  Finley  Williams, 
Jonathan  Allen, 
Peter  Eaton, 
Francis  Welch, 
John  Kelly, 
David  Smith,  . 
Abiel  Abbott, 
Humphrey  Clark  Perley, 
John  Smith, 
Isaac  Tompkins, 
Nathan  Bradstreet, 
Samuel  Mead, 
Stephen  Hull,      . 
John  Hubbard  Church,  . 
Samuel  Harris,     . 
Joshua  Dodge, 
Edward  L.  Parker, 
Ebenezer  Porter,  Prof.,  . 
Jacob  Ward  Eastman, 
William  Gould, 
William  Balch,     . 
Joel  Ranney  Arnold, 
Moses  Welch, 
Joseph  Merrill, 
Ira  Ingraham, 
Dudley  Phelps, 
Calvin  Cutler, 
Moses  G.  Grosvenor, 
Spencer  F.  Beard, 
Loammi  Ives  Hoadly, 
Jonathan  Clement, 
Samuel  H.  Peckham, 
Abijah  Cross, 
John  R.  Adams, 
Benjamin  Sargent, 


Date  of  Admission. 


August 
August 
August 
August 


1779 
1779 
1779 
1779 


April 

May 

April 

April 

July 

June 

June 

June 

August 

August 

September 

July 

July 

August 

probably 

probably 

April 

October 

June 

June 

June 

June 

October 

June 

June 

June 

August 

January 

October 

June 

June 

June 

June 

June 

January 


1788 
1788 
1791 
1791 
1793 
1795 
1795 
1796 
1797 
1797 
1801 
1805 
1805 
1809 
1809 
1810 
1811 
1815 
1816 
1816 
1820 
1820 
1820 
1821 
1825 
1828 
1828 
1829 
1829 
1831 
18.31 
1831 
1831 
1832 
1834 


Place  of  Settlement. 

Haverhill,  North  Parish. 
Haverhill,  West  Parish. 
Atkinson,  N.  H. 
Haverhill,  1st  Parish. 
Boxford,  West  Parish. 
Methuen. 
Bradford. 

Boxford,  West  Parish. 
Amesbury,  AVest  Parish. 
Hampstead,  N.  H. 
Amesbury,  West  Pari.sh. 
Haverhill.  1st  Parish. 
Methuen. 
Salem,  N.  H. 
Haverhill,  East  Parish. 
Chester.  N.  H. 
Amesbury,  West  Parish. 
Amesbury,  1st  Parish. 
Pelham,  N.  H. 
AVindham,  N.  H. 
Haverhill,  1st  Parish. 
Derry,  1st  Parish. 
Theo.  Sem.,  Audover. 
Methuen. 
Dracut. 
Salem,  N.  H. 
Chester,  N.  H. 
Amesbury,  West  Parish. 
Dracut. 
Bradford. 

Haverhill,  1st  Parish. 
AVindham,  N.  H. 
Haverhill,  West  Parish. 
Methuen. 
Bradford. 
Chester,  N.  H. 
Haverhill,  North  Parish. 
Haverhill,  AVest  Parish. 
Londonderry,  N.  H. 
Auburn,  N.  H. 


CANDIDATES  APPROVED  BY  THE  HAVERHILL  ASSOCIATION. 


NAMES. 


John  Kelley, 
Rufus  Anderson, 
Josiah  Webster,  . 
Samuel  Walker, 
David  Batehelder, 
Benjamin  AA'bite, 
Benjamin  Rice,  . 
John  Bascom, 
Joseph  W.  Clary, 
Josiah  Peet,     . 
Darius  0.  Griswold 
Richard  Hall, 
Nathaniel  Merrill, 
Joshua  Dean,  . 
Jacob  Ide,  . 
Jonathan  Lee, 
Eleazer  Lord, 
Samuel  John  Mills 
Ansel  Nash, 
Simeon  AVoodruff, 
Ephraim  H.  Newton 
Chauncey  Booth, 
William  Eaton,  . 
David  Oliphant, 


Date  of  Approval. 


May 


1,  1792 


no  date  given. 
May  1,  1804 

January      81,  1810 
April,  1810 

March  13,  1811 


April 
April 


April 


9,  1811 
15,  1812 


14,  1813 


NAMES. 


Date  of  Approval. 


Hezekiah  Woodruff, 
Philip  Colby, 
Robert  Crowell.  . 
AVilliam  Gould, 
Valentine  Little, 
Enoch  Pillsbury, 
Horatio  Bard  well, 
Calvin  Colton, 
Leonard  Jewett, 
David  M.  Mitchell, 
Miles  P.  Squire, 
Elijah  Baldwin, 
Herman  Halsey, 
Stephen  Mason, 
Robert  Page, 
Job  S.  Swift,    . 
AA'illiam  Kimball, 
Henry  Robinson, 
John  AA'heeler,     . 
Reynolds  Bascom 
Robert  H.  Noyes, 
Henry  AVade,  . 
Samuel  Griswold, 
Horace  Smith, 


April 
June 


March 
June 


July 


14,  1813 
8,  1813 

30,  1814 
14,  1814 

6,  I8I4 


August         8,  1815 


June  II,  1816 

August  14,  1816 
August  3,  1819 

October  12,  1819 
November,  24,  1819 
August  8,  1821 


54 


HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 


CANDIDATES  APPROVED  BY  THE  HAVERHILL  ASSOCIATION,  —  Continued. 


NAMES. 


James  Prentiss, 
David  C.  Proctor, 
J.acob  Cummings,    . 
Nathaniel  Coggswell, 
James  Abell,   . 
Carleton  Hard,  . 
James  Kimball, 
William  L.  Buffett, 
John  L.  Burnap, 
Edmund  Frost,  . 
Abijah  Cross.  . 
Nathaniel  Bouton, 
Caleb  Burbank, 
Frederick  E.  Cannon, 
Flavel  Griswold, 
Stephen  Foster, . 


Date  of  Approval. 
August        29,  1821 


August       13,  1822 

June  10,  1823 

August        12,  1823 


July 


20.  1824 


NAMES. 


Ova  P.  Hoyt,   . 
Hervey  Jones,     . 
Daniel  Lancaster,    . 
Erastus  Maltby. 
Samuel  Marsh, 
Edward  Palmer, 
Ora  Pearson,   . 
Samuel  Hall, 
Samuel  Russell, 
John  Sherer, 
Joseph  P.  Taylor,   . 
Milton  P.  Braman, 
David  Merrill, 
Samuel  Arnold,  . 
Samuel  C.  Jackson, 
Francis  Welsh,    . 


Date  of  Approval. 


July 


October 
August 
October 


20, 1824 


August       10,  1824 


12.  1824 
9,  1825 
11,  1825 


December    26,  1826 


May 


15,  1833 


MEMBERS  OF  THE  ESSEX  NORTH  ASSOCIATION,  ORGANIZED  AT  ROWLEY  (WEST  PAR- 
ISH), SEPTEMBER  8,  1761. 


NAMES. 

Date  of  Admission. 

Jedediah  Jewett,    ] 
James  Chandler,        g^   . 
Moses  Hale,                 g"  2. 
Moses  Parson.s,        )■  g-^i.    . 
Thomas  Hibbert,         ;?  5 
George  Leslie,              ?  "^    . 
John  Cleaveland,  J 
Oliver  Noble, 

Christopher  Bridge  Marsh, 
Joseph  Dana, 
David  Tappan, 
Levi  Frisbie, 
Samuel  Spring, 
Daniel  Breck, 
True  Kimball, 
Ebenezer  Bradford, 
Ebenezer  Dutch,      . 
Elijah  Parish, 
Asahel  Huntington, 
Andrew  Beattie,  . 
Leonard  Woods, 
Abraham  Moor,   . 
Isaac  Brainan, 
David  TuUer. 
David  Tenuv  Kimball,    . 
Thomas  Holt, 
James  Miltiniore,     . 
William  Balch,     . 
James  Wakefield  Tucker, 
Benjamin  Sawyer, 
John  Kirby,    . 
Leonard  Withington,  . 
Willard  Holbrook, 
Gardner  Braman  Perry, 
Luther  Fraseur  Dimmick, 
Rodney  Gove  Dennis,  . 
Elijah  Demond, 
William  Ford,      . 
Henry  Clarke  Wright,     . 
Danie"liFitz, . 
Paul  Couch,     . 
Peter  Sidney  Eaton,    . 
Isaac  Richmond  Barbour, 
John  Chiirles  March, 
John  Quincy  Adams  Edgell, 
Abijah  Cross.        .     •    . 
John  Whittlesey,    . 
Henry  Durant,    . 

■ 

September    8,  1761 
September    8,  1761 
September    8,  1761 
September     8,  1761 
September    8,  1761 
September    8,  1761 
September    8,  1761 
August        18,  1767 
May                8,  1770 
July            10,  1770 
August          9.  1774 
June             8,  1779 
July            11,  1780 
June            10,  1781 
August        10,  1784 
October         9,  1787 
October         9,  1788 

May    '      '  14,  1799 
May             14,  1799 
August        13,  1799 
August        13,  1799 

June    '     '  13,  1809 
July            14.  1812 
July            14.  1812 
September    8,  1812 
May             12.  1817 
June           10,  1817 
June           10,  1817 
September  14,  1819 
October       12,  1819 
October       — ,  1820 
July            10,  1821 
September  11,  1821 
September  13,  1825 
July            11,  1826 
July            10,  1827 
July            10,  1827 
September  11,  1827 
May              13;  1828 
July            10,  1832 
December   25,  1832 
January        9,  1833 
Januai-y        9,  1833 
August        26,  1834 

Residence. 


Rowley. 

Georgetown. 

West  Newbury,  1st  Church. 

Newbui-y  (Byfield). 

Amesburv,  (East  Parish). 

Ipswich  (Linebrook). 

Essex. 

Newburyport  (Belleville). 

Newburyport,  North  Church. 

Ipswich,  South  Church. 

West  Newbury,  2d  Church. 

Ipswich,  1st  Church. 

Newburvport,  North  Church. 

Topsfield. 

West  Newbury,  1st  Church. 

Rowley. 

Groveland. 

Newbury  (Byfield). 

Topsfield. 

Salisbury  (Rocky  Hill). 

West  Newbury,  2d  Church. 

Newbury,  1st  Church. 

Georgetown. 

Rowley. 

Ipswich,  1st  Church. 

Essex. 

Newburyport  (BelleviUe). 

Salisbury  (Rocky  HUl). 

Rowley. 

Amesbury. 

West  Newbury,  2d  Church. 

Newbury,  1st  Church. 

Rowley. 

Groveland. 

Newburyport,  North  Church. 

Topsfield. 

West  Newbury.  2d  Church. 

Newburyport,  2d  Presbyterian. 

West  Newbury.  1st  Church. 

Ipswich,  South  Church. 

VVest  Newbury,  2d  Church. 

Amesbury,  West  Parish. 

Newbury  (Byfield). 

Newburyport  (Belleville). 

West  Newbury,  2d  Church. 

Haverhill.  West  Parish. 

HaverhUl,  Centre  Church. 

Newbury  (Byfield). 


MEMBERS. 


55 


MEMBEES  OF  THE  ESSEX  NORTH  ASSOCIATION,  —  Continued. 


Benjamin  Ober, 
Joseph  Hai-dy  Town,    . 
James  Koyal  Gushing,    . 
Samuel  Howland  Peckham 
Nathan  Munroe, 
Seth  Harrison  Keeler, 
Randolph  Campbell, 
James  Bryant  Hadley, 
Lucius  Watson  Clark, 
Edward  Alexander  Lawrence, 
Charles  Moulson  Brown, 
Samuel  Hill  Merrill,    . 
Anson  Sheldon, 
Jonathan  French  Stearns, 
John  Pike, 
Henry  Augustus  Woodman 
Enoch  Pond,  Jr.,     . 
Heury  Boynton  Smith, 
John  Phelps  Cowles, 
Benjamin  Franklin  Hosford 
Horatio  Merrill, 
Calvin  Emmons  Park, 
John  Moor  Prince, 
Daniel  Taggart  Fiske, 
David  Oliphant, 
Albert  Paine, 
Wales  Lewis,    . 
John  Edwards  Emerson, 
Francis  Vergnies  Tenney, 
Elam  Jewett  Comings, 
Rufus  King,     . 
James  Monroe  Bacon, 
Samuel  Jones  Spalding, 
Leonard  Stickney  Parker, 
Asa  Farwell,    . 
Daniel  Webster  Pickard, 
James  Tomb  McCoUom, 
Leander  Thompson,     . 
Davis  Foster, 

William  Greenough  Thayer 
Herman  Rowlee  Timlow, 
Alexander  Crocker  Childs, 
Thomas  Doggett,     . 
Charles  Dickinson  Herbert, 
Charles  Beecher,     . 
Abraham  Burnham,    . 
George  Washington  Finney, 
Charles  Brooks,    . 
John  Rogers  Thurston,  . 
Timothy  Dwight  Porter  Stone 
Elias  CorneUus  Hooker, 


Shedd, 


Date  of  Admission. 


August 

October 

August 

August 

July 

April 

February 

February 

October 

January 

October 

February 

February 

December 

October 

February 

February 

June 

August 

October 

December 

February 

June 

December 

April 

December 

February 

May 

June 

February 

October 

December 

April 

June 

October 

February 

November 

June 

February 

April 

February 

February 

April 

December 

December 

December 

April 

April 

April 

October 

February 


26,  1884 
— ,  1834 

27,  1835 

27,  1835 

28,  1836 

26,  1837 
28,  1838 
28,  1838 
SO,  1838 

1,  1840 

28,  1840 
24,  1841 
24.  1841 

29,  1841 
31,  1842 
29.  1843 
29,  1843 

27,  1843 
— ,  1844 
29,  1845 
31,  1845 
24,  1847 
29,  1847 
29,  1847 

26,  1848 

27,  1848 

27,  1850 
1,  1850 

26,  1850 
26,  1851 
29,  1851 
31,  1851 

28,  1852 

22,  1853 

26,  1853 

28,  1854 
1,  1854 

20,  1855 

27,  1856 

29,  1856 
24,  1857 
24,  1857 
29,  1857 
29,  1857 
29,  1857 
29,  1857 
20,  1858 
19,  1859 
19,  1859 

23,  1860 
19,  1861 


Residence. 


West  Newbury,  First  Church. 
Amesbury  (Mills). 
Haverhill,  East  Parish. 
Haverliill  and  Plaistow. 
Bi-adford. 
Amesbury  (Mills). 
Newburyport,  4th  Church. 
Amesbury  and  Salisbury. 
Amesbury,  West  Parish. 
Haverhill,  Centre  Church. 

Amesbury  (Mills). 

West  Newbury,  1st  Church. 

Newburyport,  1st  Presbyterian. 

Rowley. 

West  Newbury,  Ist  Church. 

Georgetown. 

Amesbury,  West  Parish. 

Ipswich. 

Haverhill,  Centre  Church. 

West  Newbury,  1st  Church. 

Boxford,  West  Parish. 

Georgetown. 

Newburyport  (Belleville). 

Haverhill  and  Plaistow. 

Amesbury,  West  Parish. 

Haverhill,  East  Parish. 

Newburyport,  Whitefield  Ch. 

Newbury  (By field). 

Haverhill,  Winter  Street. 

Amesbury  (Mills). 

Amesbury  and  Salisbury. 

Newburyport,  Whititield  Ch. 

Haverhill,  Winter  St. 

Haverhill,  West  Parish. 

Groveland. 

Bradford. 

Amesbury,  West  Parish. 

West  Newbury,  2d  Church, 

Andover  Theo.  Seminary. 

Newburyport,  2d  Pres.  Church. 

Amesbury  (Mills). 

Groveland. 

W'est  Newbury,  1st  Church. 

Georgetown. 

Haverhill,  East  Parish. 

Haverhill. 

Newbury  (Byfield). 

Newbury,  1st  Church. 

Amesbury  (Mills). 

Newburyport,  North  Church. 


CANDIDATES  FOR  THE  MINISTRY  APPROBATED  BY  THE  ESSEX  NORTH  ASSOCIATION. 


NAMES. 

Date  of  Approval.    1 

NAME. 

Date  of  Approval. 

Nathaniel  Howe, 

May 

8,  1787 

Paul  Jewett, 

.    September    9,  1806 

Moses  Bradford, 

September 

-,  1787 

Joseph  Merrill, 

May              12,  1807 

Nathaniel  Lambert,    . 

August 

— ,  1789 

Abraham  Burnham,  . 

Ariel  Parish,   . 

August 

— ,  1789 

Luther  Hart,  . 

September  12,  1809 

Daniel  Merrill,    . 

April 

-,  1791 

Henry  P.  Strong, 

.    September  12,  1809 

Gould,     . 

June 

12,  1792 

Winthrop  Bailey,     . 

September     8,  1810 

Daniel  Dana, 

May 

14,  1793 

Gamaliel  Smith  Olds, 

.    October         9,  1810 

Eliphalet  Gillett,     . 

May 

13,  1794 

Abel  Cutter,    . 

October         9,  1810 

Humphrey  C.  Perley, 

June 

10,  1794 

Samuel  NewhaU, 

.    November  30,  1810 

Joseph  Dana,  . 

June 

9,  1795 

Justin  Edwards, 

Mav             12,  1812 

Charles  Coffin,  Jr.,     . 

May 

14,  1799 

James  Richards, 

.    September    8,  1812 

Samuel  Dana, 

May 

— ,  1800 

Robert  C.  Robbins, 

October       12,  1812 

Lake  Coffin, 

July 

29,  1806 

Edward  AVarren, 

.    October       12,  1812 

Daniel  Lovejoy, 

September 

9.  1806 

1  Calvin  Hitchcock,    . 

July            12,  1814 

56 


HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 


CANDIDATES    FOK   THE   MINISTRY    APPROVED  BY  THE  ESSEX   NORTH   ASSOCIATION, 

Continued. 


NAMES. 

Date  of  Appr 
July            12 

oval. 
1814 

NAMES. 

Date  of  Appr 
July            10, 

oval. 

Kalph  Emerson, 

Samuel  W.  Clark, 

1827 

Joel  Hawes,     . 

May 

12 

1817 

Thomas  R.  Durfee, 

July 

10, 

1827 

Ebenezer  Perkins, 

May 

12 

1817 

Henry  C.  Jewett, 

July 

10, 

1827 

Amos  VV.  Burnham, 

July 

14 

1818 

Joel  W.  Newton, 

July 

10, 

1827 

Alpha  Miller,      . 

July 

14 

1818 

Dudley  Phelps,  . 

July 

10, 

1827 

Luther  F.  Dimmick, 

July 

13 

1819 

Caleb  Kimball, 

May 

11 

1830 

Cyrus  Byington. 

July 

13 

1819 

Edward  Cleaveland, 

October 

26 

1833 

Loiiis  Dwight. 

July 

13 

1819 

Daniel  T.  Smith,      . 

March 

12, 

1834 

Hezekiah  Hull,    . 

July 

13 

1819 

Seth  Sweetser,     . 

April 

22, 

1834 

Daniel  Hemenwaj'. 

July 

13 

1819 

David  T.  Kimball,  Jr. 

April 

22, 

1834 

John  Wilcox, 

September 

14 

1819 

John  Dudley, 

September 

12, 

1834 

Joseph  A.  E.  Long, 

October 

— 

1820 

Francis  V.  Pike, 

April 

28, 

1835 

Joseph  Searl, 

May 

8 

1821 

Moses  P.  Stickney, 

April 

26. 

1836 

Samuel  Spring, 

May 

8 

1821 

Daniel  P.  Noyes,     . 

August 

28, 

1846 

Eleazar  Brainard, 

July 

9 

1822 

John  Jackson,     . 

July 

12, 

1848 

William  Richards,  . 

July 

9 

1822 

Elias  Nason,    . 

July 

10, 

1849 

Seneca  White,      . 

July 

9 

1822  j 

•John  Coombs,     . 

February 

26, 

1850 

Leonard  Bacon, 

July 

8 

1823   ; 

Moses  P.  Case, 

October 

25, 

1853 

Heman  M.  Blodgett, 

July 

8 

1823  1 

Samuel  C.  Dean, 

February 

26, 

1856 

Isaac  Oakes,     . 

July 

8 

1823 

John  D.  Kingsbury, 

February 

26, 

1856 

Samuel  A.  Worcester, 

July 

8 

1823  1 

William  M.  Baker, 

June 

18, 

1856 

William  Ford, 

September 

9 

1823 

Chauncey  B.  Thomas 

February 

22, 

1860 

Isaac  Rogers, 

June 

14 

1825  ! 

Joseph  Boardman, 

February 

22, 

1860 

Leander  Cobb, 

July 

10 

1827 

Edward  N.  Goddard, 

February 

22, 

1860 

SKETCHES 


MEMBERS   OF   THE   ESSEX   NORTH   ASSOCIATION. 


BY   REV.    S.   J.    SPALDING,    NEWBURYPOKT. 


The  following  Abbreviations  are  used  in  these  Sketches  : 

a.  aged;  ab.  about;  cb.  (eetatis)  in  the  year  of  one's  life;  b.  born;  bp.  baptized;  d. 
died;  dau.  daughter;  grad.  graduated;  inst.  installed;  ord.  ordained;  m.  married;  w. 
wife;  tcid.  widow;  M.  H.  S.  Massachusetts  Historical  Society;  A.  A.  S.  American  An- 
tiquarian Society;  H.  G.  S.  Historical  and  Genealogical  Society;  K  N.  A.  Essex  North 
Association;  A.  C.  Amherst  College;  B.  C.  Bowdoin  College;  B.  U.  Brown  University ; 
C.N.J.  College  of  New  Jersey ;  D.  C.  Dartmouth  College;  H.  U.  Harvard  University; 
H.  a  Hamilton  CoUege;  M.  C.  Middlebury  College;  U.  C.  Union  College;  U.  N.  Y. 
University  of  New  York ;  U.  V.  University  of  Vermont ;  W.  C.  Williams  College ;  Y.  C. 
Yale  College. 


JEDEDIAH  JEWETT, 

Was  the  fifth  minister  of  the  First  Church  in  Rowley,  and  was  the 
son  of  Jonathan  and  Mary  (Wicom)  Jewett.  He  was  born  in  Rowley, 
Massachusetts,  1705,  and  was  baptized  June  3,  1705.  His  baptism  was 
on  the  day  of  his  birth,  or  but  a  few  days  subsequent.  He  graduated  at 
H.  U.  1726,  and  was  ordained  colleague  pastor  with  Rev.  Edward  Pay- 
son  of  the  First  Church  in  Rowley,  Nov.  19,  1729. 

Mr.  Jewett  was  married  Nov.  11, 1730,  by  Rev.  Moses  Hale,  to  Eliza- 
beth Dummer,  daughter  and  only  child  of  Richard  and  Dorothy  (Light) 
Dummer,  of  Newbury,  Mass.  She  was  born  Dec.  7,  1713,  and  died 
April  14)  1764,  leaving  two  children. 

1.    Dummer,  b.  April  25,  1732;  grad.  H.  U.  1752;  was  a  merchant 

8 


58  HIsrOKY    OF    KSSKX    NORTH    ASSOCIATION. 

in  Ipswich,  Mass.  In  a  fit  of  insanity  he  destroyed  his  own  life,  by  leap- 
ing from  a  garret  window  of  his  house,  Oct.  1788,  and  died  aged  56. 
He  took  a  distinguished  part  in  promoting  our  independence,  was  Repre- 
sentative in  1776  and  1780,  was  a  lawyer,  and  of  very  estimable  charac- 
tei'.     He  left  a  wife  and  children. 

2.  Dorothy,  b.  May  2,  1736  ;  mar.  January  18,  1753,  John  Cahf,  M. 
D.,  of  Ipswich. 

Mr.  Jewett  was  married  a  second  time  October  29,  1765,  by  Rev. 
William  Balch,  to  Mrs.  EUzabeth  Parsons,  widow  of  Rev.  Joseph  Par- 
sons of  Bradford.  This  was  her  fourth  marriage.  Her  maiden  name 
was  Elizabeth  Greenleaf,  and  she  was  daughter  of  Rev.  Daniel  and 
Elizabeth  (Gookin)  Greenleaf.  She  was  born  Aug.  24,  1708,  and 
married  1,  David  Bacon;  2,  Joseph  Scott;  3,  Rev.  Joseph  Parsons  of 
Bradford;  and  4,  Rev.  Jedcdiah  Jewett,  and  d.  1778. —  Gen.  Reg.  X. 
153. 

Mr.  Jewett  received  as  a  settlement  £300,  and  a  salary  of  £90,  which 
was  considerably  increased  in  succeeding  yeai's.  In  1754,  the  parish 
voted,  that  Mr.  Jewett  have  the  use  and  improvement  of  all  the  upland 
and  marsh  at  Sandy  Bridge,  four  rights  in  the  east  end  of  Ox-pasture, 
and  two  rights  in  the  Mill  Swamp  Pasture,  for  and  during  the  terra  of 
his  ministry,  he  allowing  £6,  lawful  money,  per  annum  for  rent. 

The  last  sermon  he  preached  was  at  the  ordination  of  the  Rev.  David 
Tappan  of  Newbury,  April  18,  1774.  This,  with  several  other  sermons 
of  Mr.  Jewett,  were  published. 

From  that  service  he  returned  unwell,  and  died  on  the  8th  of  May 
following,  in  the  forty-fifth  year  of  his  ministry,  aged  sixty-nine. 

He  was  possessed  of  considerable  property,  which  came  from  the  estate 
of  his  father-in-law,  Dummer.  With  this  were  two  female  slaves.  In 
his  will  he  provided  for  their  manumission,  and  made  his  estate,  which 
he  principally  bequeathed  to  his  children,  liable  for  their  maintenance,  in 
case  of  poverty  and  need  in  their  old  age. 

During  his  ministry  two  hundred  and  nineteen  were  added  to  the 
church,  —  ninety-six  in  two  special  revivals,  one  in  1741,  and  the  other 
in  1764  and  1765. 

The  parish  voted  to  defray  the  expenses  of  his  funeral,  and  erect  a 
suitable  monument  at  his  grave.  From  the  inscription  upon  it,  we  learn 
that  "  He  was  a  skilful,  fervent  preacher  of  the  doctrine  of  God's  grace 
to  lost  men,  through  Jesus  Christ ;  preached  it  as  a  doctrine  according 
to  godliness,  so  as  to  teach  them  who  had  believed  in  God  to  maintain 
good  works.  He  also  took  heed  to  himself;  was  so  pious,  charitable, 
prudent,  and  patient,  as  to  be  an  example  to  the  flock." 

In  December,  1774,  the  i^arish  purchased  of  Dummer  Jewett,  Esq.,  for 


SKETCHES    OF    MEMBERS.  59 

a  parsonage,  the  homestead  and  buildings  that  were  his  father's,  for  which 
they  paid  £300,  or  $1000.  These  buildings  were  erected  by  Mr.  Jewett 
sobn  after  his  ordination,  being  the  same  now  owned  by  Joseph  Smith. 

Mr.  Jewett  was  one  of  the  fifty-three  clergymen  who  were  present  and 
signed  "  The  testimony  and  advice  of  the  pastors  of  churches  in  New 
England,  at  a  meeting  in  Boston,  July  7,  1743,  occasioned  by  the  late 
happy  revival  of  religion  in  many  parts  of  the  land." 

He  published  "  A  Sermon  preached  in  Rowley,  the  next  Lord's  day 
after  the  death  of  Mr.  John  Ropes,  master  of  the  Grammar  School  in  the 
town, —  1759." 


JAMES   CHANDLER, 

The  first  pastor  of  the  church  in  Georgetown,  then  the  Second  Church 
in  Rowley,  was  born  in  Andover,  June  10,  1706.  He  was  the  son  of 
Thomas  and  Mary  (Stevens)  Chandler ;  was  brother  of  Rev.  John 
Chandler  of  Billerica,  and  cousin  of  Rev.  Benj.  Stevens,  D.  D.,  of  Kit- 
tery.  Me. ;  his  mother  being  a  daughter  of  De^fipn  Joseph  Stevens  of 
Andover,  and  sister  of  Rev.  Joseph  Stevens  of  Clffln-lestown. 

Mr.  Chandler  graduated  at  H.  U.,  1728,  and  was  ordained  pastor  of 
the  church  in  Georgetown,  Oct.  20,  1732.  He  was  married  Dec.  14, 
1736,  by  his  father-in-laWy-to  Mary  Hale,  daughter  of  Rev.  Moses  and 
Mary  (Moody)  Hale,  of  Byfield.  They  had  no  children.  She  died, 
Sept.  2,  1806.  x.  92.  He  died  April  19,  1789,  aged  83  years,  and  in 
the  fifty-seventh  of  his  ministry. 

Mr.  Chandler  left  but  little  property.  His  whole  estates  being 
appraised  at  £482  2s.  By  his  will,  bearing  date  May  23, 1787,  he  gave 
his  negro  servant,  Sabina,  to  his  wife,  ordering  that  she  should  not  be 
sold  to  go  out  of  the  house,  and  if  she  lived  to  become  burdensome,  he 
ordered  his  executor  to  assist  in  her  support. 

He  was  a  man  of  sound  doctrine,  exemplary  life  and  conversation, 
dignified  deportment,  and  esteemed  both  at  home  and  abroad.  Mr.  Chan- 
dler was  said  to  have  been  quite  a  fruit-grower  in  his  day.  He  intro- 
duced the  cultivation  of  all  the  best  kinds  of  apples,  also  many  medicinal 
plants.  He  was  the  only  member  of  the  Association  who  was  also  a 
member  of  the  Ministers'  Meeting.  There  is  no  record  of  his  presence 
with  that  body,  however,  later  than  the  year  1739.  Mr,  Chandler  was 
present  and  signed  "  The  Testimony  and  Advice  of  Pastors  of  Churches 
in  New  England,  at  a  meeting  in  Boston,  July  7,  1743  ;  "  which  indicates 
his  position  and  sympathy  with  reference  to  the  "Great  Awakening." 
It  is  an  important  fact  in  the  history  of  the  Association,  that  two  of  its 
original  members  took  part  in  the  deliberations  of  that  body. 


60  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

Mr.  Chandler  was  buried  in  the  Union  Cemetery,  Georgetown,  and 
the  following  inscription  was  put  upon  his  tombstone  : 

This  monument  is  erected  in  memory  of  Rev.  James  Chandler,  first  Pastor  of 
the  2d  Church  of  Christ  in  Rowley,  who  departed  this  life  Apr.  19,  1789,  in  the 
83d  year  ofhis  age,  58th  of  his  pastoral  care  of  said  church. 

Beneath  the  honours  of  this  tomb 
we've  placed  our  Pastor's  Dear  Eemains, 

to  rest  in  silence  here  * 

till  the  last  trumpet  shall  be  blown, 
by  the  Eternal's  High  Command, 

to  bid  the  world  draw  near. 
Then  will  he  wake  with  Sweet  surprise, 
and  join  the  Saints  above  the  skies, 

to  sing  in  triumph  there. 

The  following  is  the  inscription  on  the  gravestone  of  Mrs.  Chandler : 

Mes. 
MARY    CHANDLER, 

KELICT  OF 

REV.   JAMES    CHANDLER, 

^    died  Sept.  2,  1806.  ^Et.  92. 


When  I  lie  buried  in  the  dust, 
My  flesh  shall  be  thy  care ;     ^ 
These  withering  limbs  to  thee  I  trust, 
To  raise  them  strong  and  fair. 

As  the  Essex  North  Association  was  organized  in  the  West  Parish, 
Rowley,  which  is  now  Georgetown,  it  was  doubtless  done  at  the  house 
of  Mr.  Chandler. 

July  17,  1733.  The  Parish  voted,  they  would  be  at  the  expense  of  the  rais- 
ing of  Mr.  Chandler's  house  and  barn.  And  agreed  to  give  Mr.  Joseph  Nelson 
£  1 2  to  make  provision  for  the  same.  —  Gage's  History  of  Rowley,  p.  9 1 . 

After  the  death  of  Mr.  Chandler,  and  while  Mrs.  Chandler  was  alive, 
the  house  was  sold  to  Mr.  Solomon  Nelson,  father  of  the  late  Hon.  Jere- 
miah Nelson,  of  Newburyport.     The  house  was  burnt  Apr.  4,  1825. 


PUBLICATIONS    OF    REV.   JAMES    CHANDLER. 

1.  Two  sermons  preached  at  Rowley,  West  Parish,  Lord's  day,  Feb. 
10,  1754.     On  Temptation  and  Prayer. 

2.  Sermon,  preached  at  the  ordination  of  Mr.  Thomas  Lancaster,  to 
the  Pastoral  care  of  the  First  Church  in  Scarborough,  Maine,  Nov.  8, 
1775. 

3.  Sermon,  preached  at  Newburyport,  June  25,  1767.     This  sermon 


SKETCHES    OP    MEMBERS.  61 

was  preached  at  "  a  Fast,  Sanctified  by  tlie  Congregational  Church  and 
Society  there,  under  bereavement  of  their  Pastor,"  Rev.  John  Lowell, 
who  died  May  15,  1767. 

Its  publication  drew  out  a  letter  of  27  pages  in  "  Reply,"  from  Rev. 
John  Tucker,  pastor  of  the  First  Church  in  Newbury,  dated  Aug.  25, 
1767. 

4.  This  was  followed  by  an  "  Answer,"  of  some  36  pages,  by  the 
author  of  the  sermon,  dated  Rowley,  Oct.  16,  1767. 

A  Reply  to  Rev.  Mr.  Chandler's  Answer  then  came,  in  a  second  let- 
ter by  Rev.  Mr.  Tuckei',  of  55  pages  ;  dated  Newbury,  Dec.  18,  1767. 

5.  To  this  Rev.  Mr.  Chandler  published,  "  A  Serious  Address,"  of  38 
pages,  "  to  that  part  of  the  Congregational  Church  in  Newburyport, 
which,  for  the  present,  attend  the  public  worship  of  God  in  the  Court 
House;  occasioned  by  two  letters  published  by  the  Rev.  John  Tucker, 
to  make  void  in  part  a  sermon  preached  to  said  church  on  their  Solemn 
Fast,  June  25,  1767.  It  contains  also,  an  account  of  the  dividing  of  said 
church  and  parish,  into  two  Chi'istian  societies." 

To  this  Rev.  Mr.  Tucker  pubhshed  "  Remarks,"  of  43  pages,  "  On 
Rev.  Mr.  James  Chandler's  Serious  Address,"  dated  Newbury,  July  25, 
1768. 

MOSES   HALE, 

The  son  of  Joseph  and  Maiy  (Moody)  Hale,  was  born  in  Newbury 
(Byfield),  Jan.  18,  1715  ;  grad.  at  H.  U.,  1734;  preached  at  Rowley 
from  1745  to  Dec.  12,  1750;  ordained  pastor  of  the  First  Church  in 
West  Newbury  (then  the  Second  Church  in  Newbury),  Feb.  20,  1751  ; 
died  Jan.  15,  1779.  He  was  a  nephew  of  Rev.  Moses  Hale  of  Byfield ; 
his  father  Joseph  being  a  son  of  John  and  Sarah  (Symonds)  Hale. 

He  married,  Nov.  8,  1744,  Mehitabel  Dummer,  daughter  of  Nathaniel 
and  Sarah  (Moody)  Dummer.  She  was  born  Jan.  22,  1720-21 ; 
Their  children  were,  — 

1.  Nathaniel,  b.  Jan.  18,  1747. 

2.  Rev.  Moses,  b.  Feb.  19,  1749  ;  grad.  H.  U.,  1771 ;  ord.  at  Box- 
ford,  Nov.  16,  1774;  d.  May  26,  1786. 

3.  Mehitable,  b.  Nov.  2,  1751 ;  m.  Rev.  Levi  Frisbie  of  Ipswich. 

4.  Joseph,  b.  May  8,  1763. 

5.  Sarah,  b. ;  m.  Rev.  Nathaniel  Noyes,  Nov.  12,  1765. 

After  the  death  of  Mr.  Hale,  Mrs.  Hale  went  to  reside  with  her 

daughter,  Mrs.  Frisbie,  in  Ipswich,  where  she  died  March  10,  1796, 
aged  77. 

The  only  publication  of  Mr.  Hale  that  we  have  seen,  is  a  Sermon 


62  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

preached  at  the  ordination  of  Rev.  Joseph  Woodman,  in  Sanbornton,  N. 
H.  Nov.  13,  1771. 

Mr.  Hale  had  resided  with  his  family  for  several  years  previous  to 
his  residence  in  West  Newbury,  in  New  Rowley,  now  Georgetown,  and 
brought  the  most  cordial  and  complimentary  letters  from  the  minister, 
Rev.  Mr.  Chandler.  At  his  ordination,  his  late  pastor  preached  from 
the  text  in  Isaiah  52 :  7,  "  How  beautiful  upon  the  mountains  are  the 
feet  of  Him  that  bringeth  good  tidings,  that  pubHsheth  peace,"  &c.  He 
had  no  stipulated  salary ;  perhaps  on  account  of  the  fluctuation  in  the 
currency.  His  people  at  his  settlement  promised  him  a  comfortable  and 
honorable  maintenance.  A  committee  visited  him  prior  to  each  annual 
parish  meeting,  to  ascertain  how  much  he  would  need,  and  it  was  inva- 
riably voted  to  him  ;  apparently,  without  the  least  hesitation.  He  usu- 
ally requested  £75  in  money.  A  few  months  before  he  died  they  voted 
him  £500,  "  on  account  of  the  extremely  high  prices  of  the  necessaries 
of  life."  And  this  was  done  while  they  were  frequently  obliged  to  fur- 
nish supplies  for  the  desk,  on  account  of  their  pastor's  infirmities. 

At  his  death,  they  voted,  unanimously,  to  be  at  the  expense  of  his 
funeral,  and  placed  £200  at  the  disposal  of  the  Committee  of  arrange- 
ments. He  had  a  ministry  of  nearly  29  years,  and  was  buried  at  the 
Cemetery  on  Sawyer's  Hill,  the  parish  buying  the  ground  at  that  time. 
The  people  seemed  to  have  appreciated  the  excellence  of  their  pastor, 
and  treated  him  from  first  to  last  with  the  utmost  love  and  veneration. 

During  his  ministry  there  does  not  seem  to  have  been  any  special  re- 
vival of  religion.  Sixty  were  added  to  the  church  by  letter  and  profes- 
sion, and  four  hundred  and  sixteen  children  were  baptized. 

It  seems  that  at  the  opening  of  his  ministry,  the  wig  which  Mr.  Hale 
wore,  gave  great  offence  to  some  of  the  membei'S  of  his  church. 

"  May  7,  1752.  The  members  of  the  Second  Church  in  Newbury  met 
to  deal  with  our  brother,  Richard  Bartlet,  for  the  following  reasons : 

"  First,  our  said  brother  refuses  communion  with  the  church  for  no 
other  reason,  but  because  the  pastor  wears  a  wig,  and  because  the  church 
justifies  him  in  it ;  setting  up  his  own  opinion  in  opposition  to  the 
church ;  contrary  to  that  humility  which  becomes  a  Christian. 

"  Second,  and  further,  in  an  unchristian  manner,  he  censures  and  con- 
demns both  pastor  and  church  as  anti-christian  on  the  aforesaid  account, 
and  he  sticks  not  from  time  to  time  to  assert,  with  the  gi'eatest  assurance, 
that  all  who  wear  wigs,  unless  they  repent  of  that  particular  sin  before 
they  die,  will  certainly  be  damned,  which  we  judge  to  be  a  piece  of  un- 
charitable and  sinful  rashness." 


SKETCHES    OF    MEMBERS.  63 


MOSES   PARSONS. 


The  following  sketch  is  taken  in  pai't  from  the  first  volume  of  Sprague's 
Annals,  p.  448. 

Moses  Parsons  was  the  youngest  son  of  Eben  and  Lydia  (Haskell) 
Parsons,  and  was  born  at  Gloucester,  Mass.,  June  20,  1716.  He  spent 
his  early  years  at  home.  He  entered  Harvard  College  in  1732,  and  was 
graduated  in  1736.  After  his  graduation,  he  was  engaged,  for  a  few 
years,  in  teaching  school,  first  at  Manchester,  Mass.,  and  afterwards  at 
Gloucester  ;  during  a  part  of  which  time,  he  was  prosecuting  his  theolog- 
ical studies  under  the  direction  of  the  Rev.  John  White,  then  Minister  of 
Gloucestef.  As  a  teacher,  he  was  eminently  successful ;  and  in  Glouces- 
ter particularly  he  rendered  very  important  service  to  his  pupils,  as  a 
spiritual  guide,  in  a  season  of  unusual  attention  to  religion. 

Shortly  after  he  was  licensed,  he  was  requested  to  preach  as  a  candi- 
date for  settlement  in  the  parish  of  Byfield,  Newbury,  Mass.,  then 
vacant  by  the  death  of  Rev.  Moses  Hale.  He  responded  alfirmatively  to 
their  request,  and  commenced  his  labors  on  the  18th  of  March,  1744. 
After  supplying  the  pulpit  a  few  Sabbaths,  he  received  a  call  to 
become  their  pastor,  a^id  having  signified  his  acceptance  of  the  call,  was 
ordained  on  the  20th  of  June,  1744,  —  the  day  that  completed  his 
twenty-eighth  year.  The  sermon  on  the  occasion  was  preached  by 
Rev.  Mr.  Wigglesworth,  of  Ipswich  Hamlet  (now  Hamilton),  from  Gal. 
1:  10.  Here  Mr.  Parsons  held  on  the  noiseless  and  even  tenor  of  his 
way,  during  a  ministry  of  nearly  forty  years.  Besides  a  diligent  dis- 
charge of  those  duties  which  were  strictly  professional,  he  evinced  much 
public  spirit  in  his  efforts  to  promote  the  varied  interests  of  humanity. 

In  the  establishment  of  the  Academy  at  Byfield,  under  the  will  of 
Governor.  Dummer,  he  is  said  to  have  had  a  controlling  voice ;  and  it 
was  chiefly  through  his  influence  that  it  was  established  on  so  desirable 
a  basis,  and  that  the  celebrated  "  Master  Moody  "  was  placed  at  its  head. 

He  was  blessed  with  a  fine  constitution,  and  generally  with  vigorous 
health ;  and  his  death  was  the  result  of  an  illness  of  only  a  few  days' 
continuance.  He  had  attended  a  funeral  at  a  distance  from  home,  on  a 
very  inclement  day,  and  took  a  violent  cold  that  run  into  a  lung  fever, 
and  after  a  few  daj's  terminated  his  life.  He  died  on  the  14th  of  Decem- 
ber, 1783 ;  and  his  funeral  sermon  was  preached  by  the  Rev.  David 
Tappan  of  Newbui-y. 

He  was  married  January  11,  1742,  to  Susanna,  daughter  of  Abraham 
and  Anne  (Robinson)  Davis  of  Gloucester.  Her  mother,  Anne  Robinson, 
was  said  to  be  the  great  grand-daughter  of  the  celebrated  John  Robinson, 
minister  of  the  Puritan  Church  that  emigrated  from  Holland  to  Ply- 
mouth.    She  died  in  Boston,  Dec.  18,  1794,  aged  75. 


64  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

The  names  of  their  children  were, 

1.  Moses,  b.  May  13,  1744,  at  Gloucester;  H.  U.  1765;  d. , 

1801. 

2.  Ebenezer,  b.  Feb.  27,  1745-6  ;  ra.  Mary  Gorbam  ;  d.  in  Byfield, 
1819  ;  engaged  in  commercial  pursuits  in  Boston  and  Gloucester. 

3.  Theophilus,  b.  April  8,  1747. 

4.  Theophilus,  b.  Feb.  24,  1750  ;  H.  U.  1769  ;  d.  in  Boston,  Oct.  30, 
1813,  aged  63;  Chief  Justice  of  Massachusetts  from  1806  to  his  death. 

5.  Theodore,  b.  July  31,  1751,  H.U.  1773.  He  sailed  from  Glouces- 
ter in  March,  1779,  on  board  the  privateer  brig  "  Bennington."  A  letter 
was  received  from  him  dated  in  May  following ;  after  which  he  was 
never  again  heard  from,  till  accounts  were  received  from  London  that 
the  brig  was  sunk  in  the  English  channel  in  an  engagement  with  a  Brit- 
ish vessel  of  superior  force. 

6.  Susanna,  b.  April  28,  1753. 

7.  William,  b.  Aug.  6,  1755  ;  d.  in  Boston,  March  19,  1837,  aged  82  ; 
merchant  in  Boston. 

8.  Judith,  b. ,  1757. 

9.  Mary,  b.  Sept.  14,  1763. 

Of  the  three  sons  who  graduated  at  H.  U.,  two  became  lawyers  and 
one  a  physician.  One  of  them  was  the  Hon.  Theophilus  Parsons,  many 
years  Chief  Justice  of  Massachusetts,  and  one  of  the  most  eminent  Amer- 
can  jurists.  After  the  death  of  Mr.  Parsons,  his  widow  removed  to  Bos- 
ton, where  she  had  resided  some  time  previous  to  her  marriage,  and 
remained  there  till  her  death,  which  occurred  on  the  18th  of  December, 
1794.     Her  remains  were  taken  to  Byfield  for  burial. 

Mr.  Parsons  published  a  sermon  at  the  ordination  of  Joseph  Dana  at 
Ipswich,  1765  ;  the  Election  Sermon,  1772  ;  and  a  sermon  at  the  ordi- 
nation of  Obadiah  Parsons  at  Gloucester,  Nov.  11,  1772. 

The  following  is  an  extract  from  a  letter  written  by  Mr.  Parsons' 
grand-son,  Theophilus  Parsons,  Esq.,  Professor  of  Law  in  Harvard  Uni- 
versity : 

"  In  sentiments  and, doctrine  I  have  always  understood  that  my  grand- 
father was  what  was  then  called,  and  would  now  be  called,  I  suppose, 
Orthodox,  but  with  strong  Arminian  tendencies.  Hence,  probably,  it 
happened  that  all  of  his  children  who  lived  until  Unitarianism  existed 
among  us  as  a  recognized  sect,  became  Unitarians.  They  were  four  in 
number,  including  my  father. 

"  I  have  also  understood  that  he  made  no  pretence  to  eloquence,  and 
loved  his  home  and  his  immediate  duties  without  ever  seeking,  —  and 
indeed  rather  avoiding,  —  any  thing  which  might  divert  him  from  those 
duties,  or  procure  him  any  distinction.     I  should  doubt  if  he  had  popular 


SKETCHES    OF    MEMBERS.  65 

talents  of  any  kind.  But  I  have  reason  to  believe  that  by  his  grave  and 
courteous  demeanor,  his  devotion  to  duty,  and  his  excellent  good  sense, 
he  exerted  a  very  important  influence  in  his  neighborhood. 

"  As  an  instance  how  times  are  changed,  I  may  say,  that,  on  a  salary 
of  one  hundred  pounds  lawful  money,  or  $333.33,  and  a  good  farm 
attached  to  the  premises,  he  educated  three  sons  at  H.  U.  without  any 
assistance  (and  they  were  all  who  wished  to  go),  and  always  lived  liber- 
ally and  easily,  and  entertained  a  great  deal  of  company." 

From  the  fact  that  Mr.  Parsons  became  one  of  the  original  members 
of  the  Association  while  the  "Ministers'  Meeting"  was  still  in  existence 
in  the  valley  of  the  Merrimac,  we  infer  that  his  preferences  were  quite 
decidedly  orthodox.  His  near  neighbor  and  townsman,  Dr.  Tucker, 
appropriately  called  the  "  Corypheus  among  the  Arminians,"  was  a  mem- 
ber of  the  other  body.  So  was  Rev.  William  Symmes,  D.  D.,  a  decided 
Arminian  of  North  Ahdover. 

His  associates  in  the  Association  were  Jewett  of  Rowley,  Chandler 
of  New  Rowley  (now  Georgetown),  Lesslie  of  Linebrook,  and  John 
Cleaveland  of  Chebacco  (now  Essex)  ;  all  of  whom  were  men  of  decided, 
orthodox  views.  In  the  declaration  which  precedes  the  original  articles 
of  the  Association,  the  members  say,  "  We  do  this  with  the  greater  cheer- 
fulness, because  of  our  present  agreement  respecting  the  doctrines  of  the 
Gospel."  Mr.  Parsons  was  the  first  Scribe  of  the  Association,  being 
elected  at  the  organization,  Sept.  8,  1761,  and  held  the  office  until  his 
death,  a  period  of  more  than  twenty-two  years. 


THOMAS  HIBBERT, 

Was  the  son  of  George  and  Sarah  (Ellsworth)  Hibbert,  and  was  bom 

in  Rowley ,1727;  graduated  at  H.  U.  1748;  was  ordained  pastor 

of  the  church  in  the  East  Parish  of  Amesbury,  known  also  as  Sandy 
Hill,  Nov.  6,  1754.  He  Avas  dismissed  from  this  church  about  1781,  on 
account  of  great  dissatisfaction.  After  his  dismission  he  organized  an- 
other congregation  in  the  same  parish,  which  took  the  Presbyterian  form 
of  church  government.  They  built  a  small  house  of  worship,  and,  for  a 
few  years,  maintained  the  ordinances  of  religion. 

This  house  was  commonly  known  as  the  "  Still."  It  is  now  standing 
and  is  used  for  a  barn  by  Mr.  Daniel  Huntington,  and  is  an  object  of  at- 
tention from  its  "  hopper-roof." 

At  the  council  called  to  dismiss  Mr.  Hibbert,  a  man  named  Ruggles 
Colby  was  called  upon  to  testify ;  but  was  rejected,  because  he  said  he 
would  "  swear  either  way  for  a  peck  of  beans."     The  intemperate  habits 

9 


66  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

of  Mr.  Hibbert,  which  were  the  cause  of  dissatisfaction  with  him  in  the 
old  church,  still  clung  to  him. 

In  the  later  years  of  his  life  he  retired  to  his  farm.     He  died  Sept. 

,  1793.    It  is  reported  to  have  been  a  frequent  admonition  of  Mr. 

Hibbert  to  his  flock,  —  "  Do  as  I  say,  and  not  as  I  do." 

The  social  habits  of  the  period  in  which  he  lived  were  peculiarly  un- 
fortunate to  men  of  his  temperament.  And  while  we  are  pained  at  his 
sad  fall,  and  that  of  other  able  and  excellent  men  in  the  ministry,  our 
wonder  is  that  so  few  of  the  clergy  were  ensnared  and  degraded.  In 
some  respects,  certainly,  the  present  time  is  better  than  the  past. 


GEORGE   LESSLIE, 

The  first  pastor  of  the  church  at  Linebrook,  Ipswich,  was  the  son  of 
Rev.  James  Lesslie,  who  came  from  Scotland,  and  settled  in  Topsfield 
when  George  was  about  two  years  old.  He  was  born  about  1727. 
George  graduated  at  H.  U.,  1748  ;  joined  the  church  in  Topsfield,  March 
5,  1749,  and  appears  to  have  studied  his  profession  there  with  Rev.  John 
Emerson.  Having  preached  at  Linebrook  one  year,  he  was  ordained 
November  15,  1749  ;  his  dismission  took  effect  Nov.  30,  1779,  by  advice 
of  a  council  which  convened  on  the  4th.  He  was  induced  to  ask  a  dis- 
mission, because  the  jjarish  declined  to  make  up  the  loss  he  sustained  by 
the  depreciation  of  paper  money.  Mr.  Lesslie  had  a  settlement  of  £700, 
old  tenor,  equal  to  $311.08,  and  his  salary  was  £100,  lawful  money,  and 
twelve  cords  of  wood. 

July  2,  1778,  Mr.  Lesslie  attended  to  the  gallows  Ezra  Ross  (one  of 
his  parishioners),  who  was  executed  at  Worcester  with  William  Brooks, 
James  Buchannan,  and  Bathsheba  Spooner,  for  the  murder  of  Joshua 
Spooner,  of  Brookfield  (Bathsheba  was  the  wife  of  the  murdered  man). 
The  day  was  kept  as  a  season  of  fasting  and  prayer  in  the  Linebrook 
parish,  on  account  of  the  untimely  end  of  the  murderer. 

January  31,  1765,  Mr.  Lesslie  preached  at  the  ordination  of  Mr.  Sam- 
uel Perley,  at  Northampton,  N.  H.,  which  sermon  was  printed. 

Sketch  by  Rev.  J.  F.  Griswold.  —  N.  H.  Churches,  p.  474. 

"  Mr.  Lesslie  was  installed  over  the  church  in  Washington,  N.  H.,  July 
12,  1780.  The  services  were  performed  in  the  barn  of  a  Mr.  John  Saf- 
ford.  One  hundred  acres  of  land  were  appropriated  to  the  first  settled 
minister  of  the  town,  and  this  was  an  inducement  for  him  to  accept  the 
call.  His  salary  was  100  acres  of  land  and  £50  sterling.  He  was  a 
man  of  correct  sentiments,  a  good  scholar,  and  of  studious  habits.     He 


SKETCHES    OF    MEMBERS.  67 

was  conscientious,  of  strict  integrity,  and  had  the  confidence  of  the  people. 
Soon  after  he  received  his  call  to  settle  here,  he  was  invited  to  accept  a 
professorship  in  Dartmouth  College.  He  declined  the  invitation,  on  ac- 
count of  the  encouragement  he  had  given  the  people  in  W.  to  settle  with 
them.  He  left  Linebrook  with  his  family  on  the  6th  of  March.  At  that 
time  there  was  no  public  road  through  this  place,  and  intelligence  from 
abroad  was  only  occasionally  received.  It  was  only  once  in  two  or  three 
months  that  news  was  received  from  Boston.  Mr.  Lesslie  was  nine  days 
on  the  road  in  coming  from  Linebrook  to  Washington,  —  a  distance  of 
80  mileg. 

"  His  privations,  during  his  first  years  here,  were  great.  Provisions, 
in  many  instances,  could  not  be  obtained  without  going  thirty  or  forty 
miles  for  them.  The  first  winter  he  was  here  was  unusually  long.  On 
the  19th  of  October,  snow  fell  to  the  depth  of  two  feet,  and  remained  till 
late  in  the  spring.  Twenty-seven  head  of  cattle  died  that  spring  from 
starvation.  Mr.  Lesslie  lost  his  only  cow.  A  day  of  fasting  and  prayer 
was  observed  on  account  of  the  sad  prospects  of  the  people.  During  one 
whole  winter  Mr.  Lesslie's  family  were  without  salt,  and  for  one  bushel 
in  the  spring  hcipaid  $5." 

Mr.  Lesslie  died  Sept.  11,  1800,  aged  72. 

Mr.  LessHe  married,  Oct.  26,  1756,  Hephzibah  Burpee,  daughter  of 
Deacon  Jonathan  Burpee,  of  his  parish  in  Linebrook. 

The  names  of  their  children  are,  — 

1.  George,  b.  January  12,  1758. 

2.  David,  b.  December  17,  1759. 

3.  James,  b.  March  10,  1761. 

4.  Jonathan,  b.  June  5,  1763;  d.  Nov.  5,  1771. 

5.  William,  b.  August  4,  1766. 

6.  Hephzibah,  b.  March  19,  1770. 

7.  Joseph,  b.  Feb.  28,  1774. 

8.  Mehitable,  b.  September  5,  1778. 

Mr.  Lesslie  fitted  many  pupils  for  college,  and  others  for  the  ministry. 
He  had  a  strong  mind,  was  a  fine  scholar,  and  a  pious  and  useful  minister. 
Tradition  has  reported  his  great  infirmity  to  have  been  that  of  indolence. 


JOHN  CLEAVELAND. 

The  materials  of  the  following  sketch  are  from  Sprague's  Annals,  and 
Felt's  Hist,  of  Ipswich. 

John  Cleaveland  was  the  son  of  Josiah  and  Abigail  ( )  Cleave- 

land,  and  was  born  at  Canterbury,  Ct.,  April  11,  1722.     He  entered 


68  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

Yale  College  in  1741,  and  remained  thei'e  till  a  few  weeks  before  the 
close  of  his  senior  year.  While  at  home,  during  the  preceding  vacation, 
he  attended  a  meeting  of  Separatists  in  his  native  place,  for  which,  on  his 
return  to  college,  he  was  required  to  make  confession.  He  justified  him- 
self on  the  ground  that  he  was  a  member  of  the  church,  and  that  the  meet- 
ing was  attended  by  a  majority  of  the  church  members,  among  whom  was 
his  father.  He  was  expelled  from  college  ;  though  he  was  subsequently 
allowed  his  degree,  as  graduating  with  his  class  in  1745.  Mr.  Cleaveland 
commenced  preaching  almost  immediately  after  leaving  college  ;  and  for 
about  two  years  supplied  a  society  of  Separatists  in  Boston,  whp  sympa- 
thized with  the  views  and  measures  of  the  well-known  Rev.  James 
Davenport,  who,  about  that  time,  visited  New  England.  They  invited 
Mr.  Cleaveland  to  become  their  pastor ;  but  he  declined.  A  new  church 
at  Chebacco,  in  Ipswich,  —  a  secession  from  the  Rev.  Mr.  Pickering's, 
then  recently  formed,  gave  him  a  call  to  settle  over  them,  which  he 
accepted;  and  he  was  accordingly  ordained  on  the  25th  of  February, 
1747.  The  formation  of  the  new  church  seems  to  have  resulted,  partly 
at  least,  from  Mr.  Pickering's  refusal  to  invite  Whitefield  and  Davenport 
into  his  pulpit,  on  the  ground  of  their  alleged  irregularities.  Mr,  P. 
exerted  himself  to  the  utmost  to  prevent  Mr.  C.'s  ordination ;  but  to  no 
purpose,  as  it  was  favored  by  several  of  the  leading  ministers  in  the 
neighborhood. 

Shortly  after  the  ordination  took  place,  Mr.  P.  published  a  pamphlet, 
entitled,  "  A  bad  omen  to  the  churches  in  the  instance  of  Mr.  John 
Cleaveland's  ordination  over  a  separation  in  Chebacco  Parish." 

This  was  immediately  answered  by  Mr.  C.  in  another  pamphlet, 
entitled  "  A  plain  narrative  by  the  new  church."  While  Mr.  P.  was 
preparing  a  rejoinder,  he  was  interrupted  by  a  sudden  illness,  which  ter- 
minated fatally  on  the  7th  of  October,  1747  ;  his  church,  however,  after 
his  death,  carried  out  his  purpose,  and  completed  what  he  had  begun. 
In  1 748,  another  pamphlet  appeared,  supposed  to  have  been  written  by 
Mr.  Cleaveland,  entitled  "  Chebacco  narrative  rescued  from  the  charge  of 
falsehood  and  partiality." 

These  pamphlets  are  all  written  with  great  spirit,  and  show  that  the 
minds  of  the  several  writers  were  stirred  to  their  inmost  depths. 

In  1763,  Mr.  Cleaveland  published  an  ''Essay  to  defend  some  of  the 
most  important  principles  in  the  Protestant  Reformed  System  of  Chris- 
tianity, more  especially  Christ's  Sacrifice  and  Atonement,  against  the  inju- 
rious aspersions  cast  on  the  same  by  Mr.  Mayhew,  in  a  Thanksgiving 
Sermon."     (8vo,  pp.  108.    Boston,  1763.    M.  H.  S.). 

This  drew  forth  from  Dr.  Mayhew  "A  Letter  of  Reproof  to  John 
Cleaveland,  of  Ipswich  ;  occasioned  by  a  Defamatory  Libel "  (8vo,  pp.  49. 


SKETCHES    OF    MEMBERS.  69 

Boston,  1764.  M,  H.  S.),  which  is  probably  the  most  scathing  piece  of 
invective  that  ever  came  from  his  pen.  It  seems,  however,  neither  to 
have  silenced  or  intimidated  Mr.  Cleaveland,  as  he  replied  to  the  letter 
without  much  delay.  "  Reply  to  Dr.  Mayhew's  Letter  of  Reproof." 
(8vo,  pp.  96.     Boston,  1765.     M.  H.  S.) 

Mr.  C.  seems  to  have  maintained  somewhat  of  a  controversial  attitude, 
from  taste  or  from  circumstances,  or  from  both,  during  a  considerable 
part  of  his  ministry. 

In  1758,  Mr.  Cleaveland  was  chaplain  to  a  provincial  regiment  at 
Ticonderoga,  and  was  on  the  battle-ground  when  Lord  Howe  was  killed. 
The  next  year,  he  served  in  the  same  capacity  in  an  expedition  against 
the  French,  at  Louisburg.  In  1775,  he  was  chaplain  to  a  regiment  at 
Cambridge  ;  and  in  1776,  went  on  a  short  campaign  to  New  York.  He 
had  an  eminently  patriotic  spirit,  and  shrunk  from  no  sacrifice  that  prom- 
ised to  benefit  his  country.  Not  only  by  his  professional  services  as 
chaplain,  but  by  various  contributions  to  newspapers,  he  did  much  to 
encourage  and  further  the  great  enterprise  which  had  its  issues  in  our 
national  independence. 

Mr.  Cleaveland  died  after  a  short  and  painful  illness,  on  the  22d  of 
April,  1799.  His  funeral  sermon  was  preached  by  the  Rev.  Joseph 
Dafia  of  Ipswich,  from  2  Kings  2  :  12.  The  parish  voted  eighty  dollars 
to  defray  his  funeral  expenses. 

Mr.  Cleaveland  was  married  to  Mary,  the  only  daughter  of  Parker  and 

Dodge  of  the  Hamlet  (Hamilton),  July  31,  1747.     She  died  of 

a  cancer,  April  11,  1768,  in  her  forty-sixth  year.  In  September — , 
1769,  he  was  married  to  Mary,  widow  of  Capt.  John  Foster  of  Manches- 
ter, Mass.     She  died  at  Topsfield,  April  19,  1810,  in  her  eightieth  year. 

Mr.  Cleaveland  had  seven  children,  four  sons  and  three  daughters. 

Besides  the  pamphlets  already  referred  to,  Mr.  Cleaveland  published  a 
justification  of  his  Church  from  the  Strictures  of  the  Rev.  S.  Wiggles- 
worth  of  the  Hamlet,  and  the  Rev.  Richard  Jaques  of  Gloucester,  1765  ; 
—  A  Short  and  Plain  Narrative  of  the  late  Work  of  God's  Spirit  at  Che- 
bacco,  in  Ipswich,  in  1763  and  1764  (8vo,  pp.  89.  Boston,  1767.  M. 
H.  S.  and  A.  A.  S.)  ;  —  An  Attempt  to  nip  in  the  bud  the  unscriptural 
Doctrine  of  Universal  Salvation,  1776  ;  Infant  Baptism  "  From  Heaven" 
and  Immersion  as  the  only  mode  of  Baptism,  and  a  Term  of  Christian 
Communion  ^'- of  men :'"  or,  a  Short  Dissertation  on  Baptists,  in  Two 
Parts  (8vo,  Salem,  Mass.,  1784.  A.  A.  S.);  — The  Rev.  Dr.  N.  Whit- 
aker's  Neighbor  is  come,  and  searcheth  him :  or,  a  Brief  Defence  of  a  late 
Council's  Result,  against  the  Doctor's  charges  (8vo.  Salem,  1784.  A.  A. 
S.)  ; —  Sermon  at  Stoneham,  Mass.,  Oct.  19,  1785,  at  the  Ordination  of 
his  son,  John  Cleaveland,  jun.  (8vo.    Newburyport.     A.  A.  S.). 

I  find  in  the  Diary  of  the  Rev.  Dr.  Cogswell,  who  was,  for  many  years, 


70  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

minister  of  the  parish  in  which  Mr.  Cleaveland  spent  his  early  hfe,  the 
following  entry,  under  date  of  October  26,  1766:  "Mr.  John  Cleave- 
land preached  for  me  to  good  acceptance  in  general.  Some  admired 
him.  He  was  very  loud  and  earnest,  and  preached  without  notes.  His 
doctrines  were  good.     The  greater  part  of  Separates  went  to  hear  him." 

From  Rev.  Daniel  Dana,  D.  D. 

"  Newburypoet,  March  28,  1856. 

"  My  dear  Sir,  —  So  many  years  have  elapsed  since  Mr.  Cleave- 
land's  decease,  that  you  will  scarcely  expect  me  to  furnish  you  a  verjf 
minute  account  of  him ;  and  yet  such  recollections  and  impressions  as  I 
have  concerning  hira,  I  am  most  happy  to  communicate  to  you. 

"  Mr.  Cleaveland  was  nearly  six  feet  in  height,  was  very  erect,  of  great 
muscular  strength,  with  a  florid  complexion  and  blue  eyes.  He  was  by 
no  means  a  graceful  preacher.  His  manner  sometimes  bordered  on  the 
rough,  and  even  the  boisterous.  Yet,  as  he  uttered  the  encouraging,  as 
well  as  alarming  truths  of  God's  word,  and  as  all  evidently  proceeded 
from  a  heart  deeply  imbued  with  love  to  Christ,  to  his  truth,  and  to  the 
souls  of  men,  his  preaching  was  generally  acceptable.  In  those  good  days 
elegance  in  preaching  was  less  in  demand,  and  its  absence  less  a  topic  of 
complaint  than  in  our  fastidious  times. 

"  One  circumstance  pei'taining  to  his  preaching  was  peculiar.  During 
most  of  his  life,  he  took  with  him  to  the  desk  very  brief  and  imperfect 
notes.  In  consequence  of  this,  his  preaching  was  often  more  earnest  and 
declamatory  than  instructive.  But  in  later  years,  becoming  more  dis- 
trustful of  his  own  powers,  he  wrote  his  sermons  in  full,  and  in  reading 
confined  himself  to  his  notes.  This  change  was,  in  view  of  his  judicious 
hearers,  quite  an  improvement ;  while  others  thought  that  the  good  man 
had  lost  a  portion  of  his  animation  and  zeal. 

"  His  prayers  were  congenial  with  his  sermons.  Without  a  careful  and 
orderly  arrangement  of  topics,  they  were  the  effusions  of  a  heart  in  close 
communion  with  God,  and  can-ied  with  them  the  affections  of  his  hearers, 
especially  the  most  serious  portion  of  them. 

"Mr.  Cleaveland's  character  was  uniformly  exemplary.  With  him  love 
to  the  Saviour,  and  to  the  souls  for  which  He  died,  was  the  absorbing 
sentiment.  This  was  habitually  manifest  in  methods  altogether  unosten- 
tatious, yet  impossible  to  be  misunderstood.  He  thus  secured  the  consci- 
entious approbation  of  the  community  generally,  and  the  warm  love  of 
the  pious.  Though  his  life  was  spent,  for  the  most  part,  in  comparative 
seclusion,  his  good  influence  was  felt  much  beyond  the  immediate  sphere 

of  his  labors. 

''  Believe  me,  as  ever,  most  affectionately  yours, 

"  Daniel  Dana." 


SKETCHES    OF    MEMBERS.  71 


OLIVER  NOBLE, 

Was  the  son  of  Daniel  and  Abigail  (Loomis)  Noble,  and  was  born  in 
Hebron,  Conn.,  March  3,  1734.  He  graduated  at  Y.  C.  in  1757 ;  was 
ordained  pastor  of  the  First  Church  in  Coventry,  Conn.,  January  10, 
1759  ;  dismissed  June  10,  1761. 

Rev.  John  Ballentine  of  Westfield,  Mass.,  makes  the  following  entry 
in  his  diary,  under  date  of  Nov.  11,  1761, — "Oliver  Noble  here,  late 
minister  of  Coventry,  Ct.  There  was  no  great  opposition,  yet  some  un- 
guarded expressions  about  a  black  velvet  cape  on  a  white  great  coat, 
gave  such  a  handle  against  him  as  occasioned  his  dismission  from  them. 
Singularity  in  dress  sometimes  proves  a  snare  to  one  that  has  a  mind  to 
be  popular.  We  should  dare  to  be  true,  though  it  exposes  us  to  banter 
and  ridicule.  A  small  spark  may  be  blown  up  to  a  great  flame.  Be 
careful  what  you  say,  and  before  Avhom.  Do  not  meddle  with  other 
peoples'  affairs.  The  asking  of  impertinent  questions  may  have  bad 
consequences." 

Mr.  Noble  was  installed  pastor  of  the  Fifth  Church  in  Newbury,  Sept. 

1,  1762;  dismissed  April ,  1784.    The  recognition  of  this  separation 

was  in  the  following  paper  : 

We,  the  underwritten,  the  Pastors  and  delegates  of  the  Church  in  Hampton 
Falls  and  the  Church  in  Greenland,  being  convened  at  the  desire  of  the  Rev- 
erend Oliver  Noble  and  the  Church  and  Congregation  in  this  Place,  to  recog- 
nize a  friendly  separation,  which  the  said  Mr.  Noble  and  the  said  Church  and 
Parish  have  agreed  should  take  place  between  them,  as  wliat  they  judge  in 
their  jjresent  circumstances  and  dithculties  will  be  for  their  mutual  confort  and 
the  interest  of  religion,  and  the  Reverend  Mr.  Taj^pan  of  Newbury,  and  the 
Church  under  his  care,  who  were  also  invited  on  this  occasion,  having  unex- 
pectedly failed  to  attend,  so  that  we  do  not  consider  ourselves  a  sufficient  num- 
ber to  constitute  an  Ecclesiastical  Council  in  form,  therefore  do  give  our  opin- 
ions and  advice  only  as  undivided  churches. 

We  rejoice  to  find  that  the  unhappy  disputes  which  have  sometimes  arisen 
between  Ministers  and  their  people  about  temporal  interest,  and  which  too  often 
have  proved  the  occasion  of  bitter  invectives  and  mutual  accusations,  have  pro- 
duced no  such  disagreeable  effects  on  this  occasion,  but,  on  the  contrary,  that 
we  hear  the  Parties  speaking  of  one  another  in  terms  of  Love  and  Frien^lship, 
—  that  the  Committee  of  the  Church  and  Parish  have  under  their  hands  testi- 
fied their  approbation  of  Mr.  Noble  as  a  Preacher  of  the  true  Gospel  among 
them  for  twenty  years,  a  kind  friend,  a  good  neighbor,  and  a  benevolent  gen- 
tleman. 

We  approve  of  the  Separation  for  the  reasons  which  have  induced  them 
thereto,  and  add  our  ardent  wishes  and  prayers  that  the  valuable  ministerial 
gifts  with  which  Mr.  Noble  is  endowed,  by  the  Author  of  every  good  and  per- 
fect gift,  may  be  improved,  wherever  Divine  Providence  may  call  him  to  labor, 
to  tlje  edification  of  the  Church  of  Christ,  the  advancement  of  religion,  and  the 
Glory  of  God  ;  that  he  may  ever  be  directed  to  unite  in  his  conduct  the  wisdom 
of  the  Serpent  with  the  innocence  of  the  Dove,  —  and  that  the  Church  in  this 
Place,  who  are  now  left  as  sheep  without  a  Siiepherd,  may  be  under  the  special 


72  HISTORY    OF    ESSEX   NORTH   ASSOCIATION. 

care  and  blessing  of  the  Great  Shepherd  of  the  Sheep,  be  kept  united  in  the 
faith,  fellowship,  and  hope  of  the  Gospel,  and  in  due  time  be  happily  resettled. 

Samuel  Laxgdon,    )       Church  in 
Jonathan  Tilton,    \  Hampton  Falls. 

Samuel  Macclintock,  >       Church 
William  Hains,  \  in  Greenland. 

Newbury,  April  28,  1784. 

It  is  evident  from  papers  still  existing,  that  there  was  dissatisfaction 
with  Mr.  Noble  on  the  part  of  the  parish,  and  during  his  last  years  he 
had  perplexing  pecuniary  embarrassments. 

In  the  year  1776,  he  was  absent  eleven  months  as  chaplain  in  the  army. 
The  following  is  an  extract  from  the  Hist.  Sermon  of  Rev.  D.  T.  Fiske, 
present  pastor  of  the  church  in  Belleville.  Speaking  of  Mr.  Noble  he 
says,  — 

"  He  is  represented  as  a  man  of  fine,  commanding  person,  tall  and 
well-proportioned,  noble  in  figure  as  well  as  in  name,  although  negligent, 
and  even  slovenly  in  his  attire.  Mounted  upon  a  skeleton  of  a  horse, 
called  '  Mr.  Noble's  frame,'  and  wrapped  in  a  long  dressing-gown,  he  at- 
tracted no  little  attention  as  he  rode  from  house  to  house  in  the  oversight 
of  his  flock." 

As  a  preacher,  he  is  said  to  have  possessed  more  than  ordinary  gifts. 
Three  of  his  published  sermons  are  extant.  But  his  preaching  does  not 
seem  to  have  been  seconded  by  a  wholly  unexceptionable  character  and 
life.  The  remark  made  of  another  divine  was  applied  to  him,  namely  : 
"  That  when  you  saw  him  in  the  pulpit,  you  would  think  he  never  ought 
to  be  out  of  it ;  and  when  you  saw  him  out  of  it,  you  would  think  he 
never  ought  to  be  in  it." 

From  some  papers  which  we  have  examined,  relating  to  pecuniary 
transactions,  our  judgment  is,  that  the  faults  of  Mr.  Noble  arose  rather 
from  temperament  and  carelessness  than  deliberate  intention. 

He  was  installed  at  New  Castle,  N.  H.,  Aug.  18,  1784,  where  he  re- 
mained until  his  death,  which  occurred  Dec.  15,  1792,  aged  58. 

The  following  is  an  extract  from  a  letter  of  Rev.  Lucius  Alden  of 
New  Castle,  N.  H.,  respecting  his  ministry  in  that  place. 

"  Tradition  represents  him  as  evangelical  in  sentiment,  and  quite  ac- 
ceptable as  a  preacher  of  the  gospel.  His  personal  appearance  was 
good,  portly,  genteel.  In  his  habits  very  social,  —  frequently  visiting 
the  families  of  his  flock,  and  freely  participating  in  their  hospitalities. 
If  his  ministry  was  not  marked  with  distinguished  success,  it  should  be 
recollected  that  he  labored  under  considerable  discouragements.  The 
people  had  been  destitute  of  a  pastor  some  six  years,  several  of  the 
church  and  parish  had  become  Baptists,  among  whom  was  Rev.  Benja- 


SKETCHES    OF    MEMBERS.  73 

mill  Randall,  founder  of  the  Free  Will  Baptist  societies  in  New  Hamp- 
shire. Some  had  removed  from  fear  of  the  British  fleet,  and  the  pecuni- 
ary embarrassments  of  the  people  were  severe." 

Mr.  Noble  died  after  a  short  sickness.  His  remains  rest  in  the  grave- 
yard, opposite  the  church,  in  New  Castle,  N.  H.  No  monument  maVks 
the  place  of  his  bui'ial,  but  within  the  church,  in  the  year  1852,  a  beautiful 
mural  monument  was  erected  to  his  memory  and  that  of  his  five  prede- 
cessors in  the  ministry  of  that  ancient  town. 

The  inscription  is  as  follows  : 

Rev.  John  Emerson  died' Jan.  21,  1732,  aged  62. 
Rev.  William  Shurlleff  died  May  9,  1747,  aged  58.. 
Rev.  John  Blunt  died  Aug.  7,  1748,  aged  42. 
Rev.  David  Robinson  died  Nov.  18,  1749,  aged  33. 
Rev.  Stephen  Chase  died  Jan.  1778,  aged  72. 
Rev.  Oliver  Noble  died  Dec.  15,  1792,  aged  56. 
Pastors  of  this  Church. 


The  memory  of  the  just  is  blessed. 

Mr.  Noble  was  married  May  15,  1760,  to  Lucy  Weld,  daughter  of 
Rev.  Habijah  and  Mary  (Fox)  Weld,  of  Attleboro,  Mass.  She  was 
born  June  15,  1734,  and  died  in  Newbury,  May  23,  1781,  aged  46. 

Their  children  were,  — 

1.  Habijah  Weld,  b.  Feb.  5,  1761,  at  Coventry,  Ct. ;  died  unmar.  in 
Marietta,  Ohio,  May — ,  181 6,  aged  55. 

2.  Lucy,  b.  Oct.  7,  1762,  at  Coventry,  Ct. ;  m.  Henry  Collins,  and  d. 
in  Broom,  L.  Canada,  about  1806,  aged  ab.  44. 

3.  Oliver,  b.  Oct.  14, 1764 ;  d.  Jan.  30,  1766,  aged  1. 

4.  Tirzah,  b.  April  18, 1766. 

5.  Sarah,  b.  Sept.  24,  1768;  m.  1788,  Wm.  Allen,  Jr.  of  New  Castle, 
N.  H.,  and  d.  in  South  Berwick,  Me.,  July  5,  1818,  aged  49. 

6.  Fanny,  b.  April  9,  1771 ;  m.  1.  Jonathan  Blake,  Jr.,  2. Bickford. 

7.  Eunice,  b.  Nov.  24,  1773 ;  m.  David  Thacher,  and  d.  in  Philadel- 
phia, Pa.,  Dec.  1,  1842,  aged  69. 

8.  Hannah,  b.  Oct.  3,  1775  ;  d.  unmar.  aged  ab.  28. 

.  9.    Elizabeth,  b.  Feb.  28, 1779  ;  m.  Dr. Tribet. 

All  but  the  fir&t  two  named  were  born  in  Newbury. 
The  publications  of  Mr.  Noble  are,  — 

1.  Sermon  at  the  Ordination  of  Mr.  Silas  Moody,  in  Arundel,  Jan- 
uary 9,  1771. 

2.  Sermon  on  Music,  preached  at  the  North  Meeting-house,  New- 
buryport,  Feb.  8,  1774. 

3.  Strictures  upon  the  Sacred  Story  recorded  in  the  Book  of  Esther, 
showing  the  power  and  oppression  of  State  Ministers,  tending  to  the  ruin 

10 


74  HISTORY    OF    ESSEX    KORTH    ASSOCIATION. 

and  destruction  of  God's  people.     And  the  remarkable  interpositions  of 
Divine  Providence,  in  favor  of  the  oppressed  ;  in  a  Discourse  delivered 
at  Newburyport,  North  Meeting-house,  March  8,  1775.     In  Commemo- 
ration of  the  Massacre,  at  Boston,  March  5,  1770. 
4.    Sermon  at  the  Funeral  of  his  Wife,  June  3,  1781. 


CHRISTOPHEE   BRIDGE   MARSH, 

The  first  pastor  of  tlie  North  Church  in  Newburyport,  was  born  in 
Boston,  Oct.  11,  1743  ;  and  was  the  only  son  of  Dea.  Daniel  Marsh. 
He  was  admitted  a  member  of  Harvard  College  in  the  fourteenth  year 
of  his  age,  and  graduated  in  1761.  He  officiated  about  three  years  as 
chaplain  at  Castle  William,  where  his  ministry  was  apparently  blessed 
to  the  spiritual  good  of  a  number  whose  reformation  was  visible  while  he 
was  there. 

'■'■Resolved,  That  there  be  allowed,  and  paid  out  of  the  public  treasury, 
the  sum  of  forty  pounds  to  Mr.  Christopher  Bridge  Marsh,  Chaplain  at 
his  Majesty's  Castle  William,  for  one  year,  in  consideration  of  his  faithful 
discharge  of  that  trust." — Mass.  Jour.,  Feb.  11,  1767,  p.  270. 

The  following  is  the  vote  in  regard  to  the  call  of  Mr.  Marsh  to  the 
North  Parish. 

"  Whereas  we  have  made  choice,  and  called  Mr.  Christopher  Bridge 
Mai'sh  to  settle  with  us  in  the  work  of  the  ministry :  for  his  encourage- 
ment to  undertake  and  engage  therein,  we  will  pay  him  one  hundred 
pounds  lawful  mon»y  per  year  for  four  years  ensuing,  together  with  a 
free  contribution  ;  after  which  time  is  expired,  for  Mr.  Marsh's  encourage- 
ment, it  was  voted  to  give  him  one  hundred  and  twenty  pounds  law- 
ful money  per  year,  together  with  the  free  contribution,  during  his  con- 
tinuance with  us  in  the  ministry."  —  Records. 

The  following  obituary  is  from  the  Massachusetts  Gazette,  Dec.  20, 
1773. 

"  Newbcrtpokt,  December  15,  1773. 
"  On  Friday,  the  3d  instant,  departed  this  life,  and  on  the  7th  was 
decently  interred,  the  remains  of  the  Eev.  Christopher  Bridge  Marsh, 
aged  30,  pastor  of  the  North  Congregational  Church  in  this  town.  He 
was  of  a  studious  and  contemplative  turn  of  mind  from  his  childhood. 
He  was  ordained  Oct.  19,  1768,  at  the  unanimous  desire  of  the  church 
and  congregation.  He  was  richly  furnished  with  ministerial  gifts  and 
accomplishments.  He  had  a  penetrating  mind,  ready  invention,  and  a 
solid  judgment.  He  thought  justly  and  reasoned  correctly.  He  had  not 
only  a  peculiar  talent  in    preaching,  but  was  greatly  gifted  in  prayer. 


SKETCHES    OF    MEMBERS.  75 

The  great  doctrines  of  the  Gospel  were  the  chief  subjects  he  dwelt  on  in 
his  pubHc  discourses.  He  came  into  his  subject  with  ease  and  readiness  ; 
his  language  was  plain  yet  manly,  striking,  and  expressive.  He  was 
remarkably  free  from  ostentation,  and  his  conduct  was  such  as  plainly 
evinced  that  he  strove  to  recommend,  not  himself,  but  the  truth,  for  the 
honor  of  God  and  the  salvation  of  souls.  His  whole  deportment  in  the 
pulpit  was  grave  and  solemn.  In  a  word,  his  preaching  was  calculated, 
both  as  to  matter  and  manner,  to  enlighten  the  mind,  awaken  the  con- 
science, affect  the  heart,  and  lead  the  heai-ers  into  a  knowledge  of  them- 
selves and  the  way  of  salvation  by  faith  in  Jesus  Christ ;  and  that  he 
was  influenced  by  the  truth  he  preached  to  others,  was  evident  from  the 
constant  practice  of  the  duties  which  he  urged  upon  them.  His  people 
lay  very  near  his  heart,  for  whom  he  entertained  a  very  affectionate 
regard,  mixed  with  a  tender  concern  for  their  temporal  as  well  as  eternal 
welfare.  He  was  confined  about  two  months,  and  for  most  of  the  time  too 
weak  to  admit  much  company.  His  mind  was  considerably  impaired  for 
some  time  in  his  sickness,  but,  for  a  few  days  before  his  death,  God  was 
pleased  to  favor  him  with  the  free  use  of  his  reason  ;  and,  notwithstand- 
ing his  great  weakness,  he  manifested  great  patience  and  calmness.  He 
was  so  far  from  discovering  a  dread  of  death,  tliat,  on  the  other  hand,  he 
expressed  a  cheerful  resignation  to  the  will  of- God,  a  pleasure  and  satis- 
faction in  the  prospect  of  his  a^jproaching  dissolution.  Very  few  who 
have  acted  in  a  public  character  have  conducted  so  worthily,  or  with  so 
amiable  a  simplicity  and  godly  sincerity.  By  his  death  his  flock  has  lost 
an  excellent  pastor,  his  father  a  dutiful  son,  the  neighboring  ministers  an 
affectionate  brother,  and  the  community  a  useful  fhember." 

Mr.  Marsh  bequeathed  his  Library  to  the  church  at  his  decease,  to  be 
kept  for  the  use  and  benefit  of  their  pastors  in  all  subsequent  times.  It 
is  a  small  collection  of  books,  but  some  are  rare  and  valuable. 

After  his  death,  his  congregation  published  "  Two  Pi'actical  Discourses 
of  the  Rev.  Christopher  Bridge  Marsh,  late  j^astor  of  the  North  Congre- 
gational Church  in  Newburyport."     (8vo,  pp.  48.    Newburyport,  1794.) 

The  communication  of  the  Rev.  Moses  Hale  of  Newbury  to  the  Essex 
Journal,  published  soon  after  the  death  of  Mr.  Marsh,  was  printed  with 
these  sermons  as  a  preface.  In  this  there  is  a  happy  delineation  of  his 
character  by  a  neighbor  and  an  associate  ;  in  spirit  it  is  very  similar  to 
the  obituary  published  in  the  Massachusetts  Gazette.  It  is  an  evidence 
of  the  tenderness  with  which  his  memory  was  cherished,  that  this  notice 
of  his  character,  and  two  of  his  manuscript  sermons,  should  have  been 
published  by  his  parishioners  twenty  years  after  his  decease. 

The  following  is  the  inscription  upon  the  slab  that  covers  his  grave : 


76  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

Underneath 
are  the  remains  of  the 

REV.      CHRISTOPHER      BRIDGE      MARSH, 

the  worthy  and  only  Son  of 

Deacon  Daniel  Marsh,  of  Boston ; 

and  the  much  beloved  and  lamented  Pastor  of  the  North 

Congregational  Church,  in  this  town. 

He  exchanged  this  mortal  for  an  endless  life, 

December  3d,  1773, 

aged  30  years  and  2  months, 

having  a  little  more  than  completed  the  fifth  year  of  his  ministry. 

He  was  a  hard  student,  a  good  scholar,  and  a  great  Cliristian  ;  a  deep  yet 

plain  and  pungent  preacher  ; 

a  benevolent,  meek,  humble,  prudent  pastor ;  his  whole  life 

blameless  and  exemplary,  his  death  peaceful. 

His  ministry,  though  short,  was  important,  conveying  much  instruction  and 

bearing  noble  testimony  to  the  great  doctrines  of  God's  Grace. 

His  grateful  flock. 

To  show  their  just  respect  for  him. 

To  his  memory  erect 

This  Monument. 


JOSEPH   DANA, 

Was  the  son  of  Joseph  and  Mary  Dana,  and  was  born  at  Pomfret, 
Conn.,  November  2  (O.  S.),  1742.  His  father  was  a  respectable  inn- 
keeper in  that  town.  Among  the  recollections  of  his  boyhood  was  the 
famous  adventure  of  General  Putnam  with  the  wolf,  which  took  place 
not  far  from  his  father's  residence.  He  remembered  to  have  seen  the 
animal,  which  had  spread  so  much  terror  through  the  neighborhood, 
dragged  into  the  entry  of  their  house,  and  to  have  run  up  stairs  with 
other  children,  that  they  might  feel  the  less  terror  in  looking  at  it. 

It  having  been  determined  that  he  should  receive  a  liberal  education, 
he  was  fitted  for  Yale  College,  where  he  was  admitted  as  a  member  in 
1756,  and  was  graduated  in  1760.  Resolved  to  devote  himself  to  the 
Christain  ministry,  he  pursued  a  course  of  theological  study  under  the 
direction  of  Rev.  Mr.  (afterwards  Dr.)  Hart  of  Preston,  Conn.,  and  was 
licensed  to  preach  by  the  Association,  of  which  Mr.  H.  was  a  member, 
in  May,  1763,  before  he  was  twenty-one.  He  supplied  the  pulpit  of  the 
Old  South  Church  in  Boston  with  much  acceptance  for  six  months,  and 
would,  it  is  said,  have  received  an  invitation  to  a  permanent  settlement 
there,  but  that  his  voice  was  thought  scarcely  adequate  to  fill  so  large  a 
building.     He  was  subsequently  invited  to  Ipswich,  and,  having  remained 


SKETCHES    OF    MEMBERS.  77 

there  as  a  candidate  for  a  year  or  more,  he  received  a  call  froiji  the 
church  and  society  to  become  their  pastor.  He  accepted  the  call,  and 
was  ordained  on  the  7tli  of  November,  1765,  —  the  ordination  sermon 
•being  preached  by  the  Rev.  Moses  Parsons  of  Bytleld. 

The  early  part  of  his  ministry,  of  course  fell  into  the  tempestuous 
period  of  the  Revolution.  Though  he  kept  within  the  appropriate  sphere 
of  a  Christain  minister,  he  showed  himself  the  decided  advocate  of  liberty, 
and  labored  in  every  suitable  way  for  the  promotion  of  his  country's 
interests.  In  1801,  he  received  the  degree  of  Doctor  of  Divinity  from 
Harvard  College.  The  same  year  he  preached  the  Annual  Sermon 
before  the  Convention  of  Congregational  Ministers  in  Massachusetts. 
The  frequent  demands  that  were  made  for  his  laboi'S  on  public  occasions, 
were  suiBcient  evidence  of  the  high  estimation  in  which  he  was  held, 
not  only  by  Ws  brethren  in  the  ministry,  but  by  the  community  at  large. 

Dr.  Dana  preached  a  sermon  on  the  sixtieth  anniversary  of  his  ordi- 
nation, at  the  age  of  eighty-three,  —  in  which  he  stated,  that  all  who 
were  heads  of  families,  at  the  time  of  his  settlement,  were  deceased,  ex- 
cept five  ;  and  that  he  had  followed  about  nine  hundred  of  his  pai-ish- 
ioners  to  the  grave. 

He  after  expressed  the  desire  that  he  might  not  survive  his  usefulness  ; 
and  this  desire  was  signally  granted.  Though  the  infirmities  of  age  had 
crept  over  him,  diminishing  somewhat  his  ability  to  labor  and  to  endure, 
yet  he  continued  in  the  regular  discharge  of  his  duties  as  a  minister  until 
within  a  few  days  of  his  death,  which  occurred  on  the  1 6th  of  November, 
1827. 

His  funeral  was  on  the  19th,  and  an  appropriate  sermon  was  preached 
on  the  occasion  by  the  Rev.  Robert  Crowell,  D,  D.,  which  was  pub- 
lished. 

Dr.  Dana  was  first  married  Sept.  3,  1766,  to  Mary  Staniford,  dau.  of 
Daniel  and  Mary  (Burnham)  Staniford,  of  Ipswich,  and  daughter-in-law 
of  Rev.  Nathaniel  Rogers.  She  died  May  14,  1772,  in  the  twenty-eighth 
year  of  her  age. 

Their  children  were,  — 

1.  Mary,  b.  June  26,  1767;  m.  Maj.  Thomas  Burnham. 

2.  Joseph,  b.  June  10,  1769  ;  grad.  D.  C.  1788  ;  approbated  June  9, 
1795;  taught  a  school  in  Newburyport,  and  studied  law;  removed  to 
Athens,  Ohio,  1817  ;  was  Prof,  of  Ancient  Languages  in  Ohio  Univer- 
^ty,  from  1822  to  1835  ;  d.  Nov.  18,  1849,  aged  80  ;  m.  1.  Lucy  Temple, 
May  31,  1805  ;  m.  2.  Hannah  Lyons,  ab.  1819. 

3.  Daniel,  b.  July  24,  1771 ;  grad.  D.  C.  1788;  approbated  May  14, 
1793;  ord.  first  Presb.  Ch.,  Newburyport,  Nov.  19,  1794;  dis.  to  take 
the  Presidency  of  D.  C.  Nov.  19,  1820  ;  resigned  his  ofBce  1821  :  inst. 


78  HISTORY    OP    ESSEX    NORTH    ASSOCIATION. 

Presb.  Cli.,  Londonderry,  N.  H.,  Jan.  16,  1822;  dis.  April— ,1826; 
inst.  Second  Presb.  Ch.,  Newburjport,  May  31,  1826  ;  dis.  Oct.  29,  1845  ; 
d.  Aug.  26,  1859  ;  m.  1.  Elizabeth  Coombs,  Dec.  30,  1800;  m.  2.  Sarah 
Emery,  Kov.  8,  1814. 

Dr.  Dana  was  married  a  second  time,  June  6,  1775,  to  Miss  Mary 

Turner,  dau.  of  Samuel   and Turner  of  Boston.     She  died 

April  13,  1803,  in  her  fifty-third  year.  Prof.  Tappan  of  H.  U.  preached 
her  funeral  sermon  (which  was  published),  in  which  he  describes  her  as 
a  person  of  uncommon  excellence  and  loveliness.     Their  children  were,  — 

4.  Elizabeth,  b.  Nov.  6,  1776  ;  d.  July  21,  1816  ;  unmarried. 

5.  Samuel,  b.  May  7,  1778;  grad.  H.  U.  1796  ;  approbated  May — , 
1800  ;  ord.  Marblehead,  Oct.  6,  1801  ;  m.  1.  Susannah  Coombs,  m.  2. 
Henrietta  Bridge,  Feb.  28,  1808. 

6.  Sarah,  b.  May  6,  1780;  m.  Hon.  Israel  Thorndike  of  Boston. 

7.  Abigail,  b.  March  14,  1782  ;  d.  May  15,  1840. 

8.  Anna,  b.  Nov.  2,  1784. 

9.  Lucy,  born  and  died  the  same  day. 

Dr.  Dana  was  married  a  third  time,  Dec.  — ,  1803,  to  Elizabeth,  widow 
of  Rev.  Ebenezer  Bradford  of  llowley,  and  daughter  of  Rev.  Jacob 
Green  of  Hanover,  N.  J. 

The  following  is  a  list  of  his  publications : 

Two  Discourses  from  Proverbs  15 :  8,  on  the  Sacrifice  of  the  Wicked, 
1728.  A  Sermon  at  the  Ordination  of  David  Smith,  1795.  A  Sermon 
on  the  National  Thanksgiving,  1791.  Two  Sermons  on  the  National 
Fast,  1799.  A  Discourse  on  the  death  of  Washington,  1800.  A  Ser- 
mon before  the  Convention  of  Ministers,  1801.  A  Sermon  at  the  Ordi- 
nation of  Samuel  Dana,  1801.  A  Sermon  before  the  Merrimac  Humane 
Society,  1804.  A  Lecture  on  Baptism,  1806.  A  Sermon  on  the  worth 
and  loss  of  the  Soul,  1807.  Integrity  explained  and  recommended, — 
A  Sermon  before  an  Association,  1807.  The  question  of  war  with  Great 
Britain,  1808.  A  Sermon  at  the  Ordination  of  Joshua  Dodge,  1808. 
Two  Sermons  on  a  Special  Occasion,  Jan.  14,  1810.  A  Sermon  on  the 
Calamity  at  Richmond,  1812.  A  Sermon  before  the  Society  for  promot- 
ing Christian  Knowledge,  1812.  A  Sermon  before  the  Essex  Auxiliary 
Education  Society,  1816.  A  Sermon  on  the  death  of  Rev.  Joseph  Mc- 
Kean,  D.  D.,  1818.  A  Thanksgiving  Sermon,  1820.  A  Sermon  on 
the  Sixtieth  Anniversary  of  his  Ordination,  1825.  A  Discourse  on  the 
fifty-first  Anniversary  of  American  Independence,  1827.  * 

To  these  may  be  added,  — 

A  Charge  at  the  Ordination  of  the  Rev.  Joseph  Emerson,  1803. 
Right  Hand  of  Fellowship  at  the  Ordination  of  D.  T.  Kimball,  1806. 
Charge  at  the  Ordination  of  Messrs  Smith  and  Kinsbury,  Missionaries, 


SKETCHES    OF    MEMBERS.  79 

1815.  Charge  at  the  ordination  of  Daniel  Fitz,  1826.  Also,  many  com- 
munications in  periodical  publications,  both  in  prose  and  poetry. 

"  Dr.  Dana  the  elder  was  a  small,  active  man,  quick  in  his  motions,  a 
respectable  scholar,  well  acquainted  with  English  literature,  had  a  fine 
taste,  and  his  sermons  were  generally  crowded  with  thought,  though  his 
uttei'ance  was  very  defective.  He  was  a  Calvinist  of  the  old  formula, 
rather  opposed  to  the  Hopkinsian  School ;  and,  as  it  has  been  said,  that 
the  Calvinists  were  verging  to  Antinomianism,  this  is  not  true  of  Dr. 
Dana,  except  that  he  had  an  exaggerated  view  of  the  use  of  the  means  of 
grace,  as  they  were  called,  in  which  he  diifered  from  his  contemporary, 
Dr.  Spring.  That  he  had  no  Arminian  propensities  an  anecdote  may 
show-,  which  was  once  brought  out  in  the  Association,  in  a  conversation 
between  himself  and  Dr.  Spring.  Dana,  in  his  youth,  was  preaching  for 
Dr.  Chauncy  in  the  Old  Brick  Church,  Boston,  and  in  his  fervor  was 
crossing  the  track  of  the  old  pastor,  who  sat  behind  him  in  the  pulpit. 
The  old  gentleman  became  impatient,  pulled  him  by  the  coat,  and  whis- 
pered, '  Young  man,  you  had  better  stop,  or  you  go  too  far,'  or  some 
such  warning. 

"  Dr.  Dana  was  married  a  third  time  to  the  widow  of  Rev.  Mr.  Brad- 
ford of  Rowley,  and  sister  of  Dr.  Green  of  Philadelphia.  The  man-iage 
was  not  a  happy  one,  —  they  separated.  Incompatibility  of  temper  was 
the  reason  ;  and  it  should  be  added,  that  whatever  blame  the  council  that 
was  called  put  upon  the  venerable  husband,  all  who  knew  the  circum- 
stances agreed,  that  his  subsequent  conduct  to  the  wife,  who  refused  to 
live  with  him,  was  generous,  forbearing,  noble,  and  Christian  to  the  last 
degree.  He  was  an  irritable  man,  but  by  no  means  an  unkind  one. 
Honestius  putabat  offendere  quam  odisse." —  l.  av. 


DAVID  TAPPAN, 

The  second  pastor  of  the  Fourth  Church  in  Newbury,  now  the  Second 
Church  in  West  Newbury,  was  the  son  of  Rev.  Benjamin  and  Elizabeth 
(Marsh)  Tappan,  and  was  born  in  Manchester,  Mass.,  April  21,  1752. 
His  father  was  a  graduate  of  H.  U.  in  1742,  and  was  ordained  at  Man- 
chester, Dec.  11,  1745,  and  died  there,  May  6,  1790,  aged  69,  His 
mother  was  Abigail  Marsh  of  Haverhill. 

Their  son  gave  early  indications  of  unusual  promise.  He  pursued  his 
studies,  preparatory  to  college,  in  part  with  his  father,  and  in  part  under 
the  tuition  of  Master  Samuel  Moody,  at  Dummer  Academy.  He  was 
admitted  to  H.  U.  at  the  age  of  14,  and  graduated  in  1771.  During  the 
third  year  of  his  collegiate  life,  a  severe  sickness,  which  brought  him  to  a 


80  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

near  view  of  death,  was  the  menus  of  such  awakening  and  convictions  as 
he  had  not  known  before,  and  was  followed  some  months  after  with  such 
views  of  mind  and  actings  of  heart  in  divine  things,  as  gave  a  new  direc- 
tion even  to  his  unblamed  and  comparatively  innocent  life. 

After  leaving  college  he  devoted  himself  to  the  study  of  theology  for 
more  than  two  years,  though  occasionally  employed  in  teaching  school. 
He  was  ordained  pastor  of  the  Third  Church  and  Parish  in  Newbury* 
April  18,  1774.  The  parish  voted  to  give  Mr.  Tappan  yearly  the  sum 
of  80  pounds,  and  the  use  and  improvement  of  the  parsonage,  with  the 
buildings  (they  had  just  voted  to  erect  a  housea  nd  barn  upon  the  par- 
sonage land).  Afterwards  the  parish  voted  to  give  Mr.  Tappan  one 
hundred  and  thirty  three  pounds,  six  shillings  and  eight  pence,  as  a  settle- 
ment in  case  he  Avould  release  them  from  building  the  house  and  barn, 
to  which  proposal  Mr.  T.  consented. 

"Oct.  24,  1781.  The  Parish  voted  Mr.  Tappan  80  pounds  for  a 
salary,  in  silver  or  gold,  or  in  the  produce  of  the  earth  in  the  following 
articles,  at  the  following  prices :  coi-n  at  three  shillings  and  four  pence 
per  bushel ;  pork  at  four  pence  per  pound  ;  beef  at  two  pence  halfpenny 
per  pound ;  flax  at  eight  pence  per  pound ;  butter  at  eight  pence  per 
pound ;  wheat  at  six  shillings  and  eight  pence  per  bushel ;  rye  at  four 
shillings  and  eight  pence  per  bushel. 

"In  1779,  Mr.  Tappan  was  voted  sixteen  hundred  pounds  of  the  present 
cun-ency." 

Mr.  Tappan  was,  from  the  lirst,  considered  a  very  able  and  attractive 
preacher.  He  published  the  sermons  preached  the  Sabbath  after  his  or- 
dination, giving,  as  a  reason,  "  that  a  sermon  of  mine  preached  to  my 
own  people,  on  some  occasion  that  deeply  interests  their  feelings,  and 
printed  by  their  request,  will  be  eagerly  read  by  them,  when  another 
sermon,  on  a  similar  occasion,  and  preached  by  a  stranger  a  hundred 
miles  distant,  though  it  were  far  better  than  mine,  would  probably  not 
be  read  at  all."  Acting  upon  a  similar  principle,  he  printed  more  occa- 
sional sermons  than  almost  any  other  clergyman  of  his  day. 

Dr.  Daniel  Dana  says  of  him,  "  the  pulpit  was  his  throne.  His  ser- 
mons were  replete  with  evangelical  truth ;  they  exhibited  seriousness  of 
spirit,  depth  of  thought,  richness  of  imagery,  coolness  in  argumentative 
discussion,  impassioned  tenderness  of  address,  purity  and  splendor  of 
diction,  and  all  in  no  common  degree.  His  manner  in  the  pulpit  was 
perfectly  simple,  and  unstudied,  and  unadorned,  but  full  of  meaning  and 
force." 

Mr.  Tappan  was  an  eminent  example  of  piety,  and  of  all  the  Christian 
virtues.  The  religion  which  he  inculcated  from  the  desk,  so  beautiful, 
so  heavenly,  breathed  in  his  spirit,  and  shone  out  in  his  life. 


SKETCHES    OF    MEMBERS.  81 

During  his  pastorate  of  eighteen  years  and  four  months,  forty-nine 
persons  were  added  to  the  church,  all  by  profession. 

In  June,  1792,  the  Cor[)oration  and  Overseers  of  Harvard  College 
harmoniously  invited  him  to  the  office  of  HoUis  Professor  of  Divinity. 
The  question  was  submitted  to  an  ecclesiastical  council,  convened  Sept. 
6,  1792,  and  it  was  unanimously  voted  that  duty  and  the  general  inter- 
est of  religion  required  his  removal.  His  people  were  very  unwilling  to 
give  him  up.  The  church  passed  the  following  votes  in  regard  to  his 
leaving : 

1.  "  Voted,  that  we  will  not  oppose  his  dismission  from  us,  but  quietly 
leave  him  to  act  accoi'ding  to  his  own  sense  of  duty  in  the  case. 

2.  "  That  we  can  give  our  testimony  in  favor  of  his  public  ministra- 
tions and  private  behavior  since  he  has  been  with  us,  excepting  his  late 
act  in  leaving  a  united  people,  which  some  of  us  cajmot  see  to  be  agree- 
able to  the  will  of  God.  Nevertheless,  as  he  has  repeatedly  and  solemnly 
declared,  that  he  thinks  himself  bound  in  conscience  to  accept  the  invita- 
tion of  the  college,  we  think  ourselves  obliged,  by  the  rules  of  Christian 
charity,  to  believe  that  he  speaks  the  truth,  and  acts  conscientiously  in 
this  matter,  and  we  accordingly  recommend  him  to  the  charity  and  fel- 
lowship of  the  First  Church  of  Christ  in  Cambridge,  and  to  all  other 
Christian  people  where  Providence  may  occasionally  call  him." 

He  was  inaugurated  Dec.  26,  1792.  The  honorary  degree  of  D.  D. 
was  conferred  on  him  by  the  college  in  1794. 

Dr.  Tappan  discharged  the  duties  of  his  professorship  for  nearly  ten 
years  with  gi'eat  and  growing  acceptance,  and  was  constantly  gaining  in 
reputation  and  influence.  He  was  the  last  evangelical  divine  who  filled 
the  Hollis  Professorship  before  the  control  of  the  college  passed  into  the 
hands  of  the  Unitarians.     He  died  August  27,  1803,  aged  51. 

The  following  obituary  notice  was  published  in  the  Columbian  Centinel, 
Aug.  31,  1803  : 

"  At  Cambridge,  on  Saturday  last,  the  Rev.  David  Tappan,  D.  D., 
HoUis  Professor  of  Divinity  in  Harvard  College,  m.  51.  Previous  to 
their  interment,  his  remains  were  carried  to  the  meeting-house,  preceded 
by  the  students,  and  followed  by  a  dignified  and  respectable  procession 
where,  after  prayer  by  the  Rev.  Dr.  Lathrop,  a  sermon  was  delivered  by 
the  Rev.  AhielHolmes,  from  Acts  2  :  24  —  ^For  he  was  a  good  man^  We 
have  not  received  any  account  of  the  societies  of  which  the  deceased  was 
a  member,  nor  of  his  publications;  but  would  be  grateful  to  any  correspond- 
ent who  would  make  the  communication. 

"  The  historian,  who  collects  brilliant  examples  of  virtue  for  the  instruc- 
tion of  mankind,  will  dwell  with  delight  on  the  character  of  Dr.  Tappan. 
He  possessed,  in  an  uncommon  degree,  the  various  qualifications  which 

11 


82  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

adorn  the  gentleman,  the  scholar,  and  the  Christian.  His  manners  flowed 
from  a  heart  replete  with  benevolence,  and  were  calculated  to  conciliate 
the  affection  and  esteem  of  men  of  all  ranks,  and  of  Christians  of  every 
denomination. 

"  He  held  a  distinguished  rank  among  the  literati  of  our  country. 
His  studies  were  chiefly  directed  to  those  branches  which  were  calculated 
to  render  him  useful  in  his  office  at  the  University,  and  eminent  as  a 
minister  of  the  holy  religion.  And  though  exalted  attainments  in  these 
studies  excite  not  that  admiration  which  their  intrinsic  excellence  deserves, 
though  none  but  the  wise  and  good  can  duly  estimate  that  philosophy 
which  inspires 

'  The  better  fortitude 
Of  patience  and  heroic  martyrdom,' 

yet  these  are  most  necessary  to  render  individuals  happy,  and  states 
prosperous. 

"  The  glory  of  Dr.  Tappan's  character  shone  with  unequalled  resplen- 
dence in  piety  to  God  and  benevolence  to  man.  He  possessed  an  ex- 
quisite sense  of  right  and  wrong,  of  decorum  of  character,  and  of  chastity 
in  conduct.  Though  firmly  attached  to  those  sentiments  which  he  con- 
sidered the  doctrines  of  Scripture,  his  charity  embraced  the  sincere  of 
every  denomination.  No  ambition  is  so  pure  as  that  which  animates 
men  to  aspire  to  excel  in  deeds  of  benevolence.  Of  this  spirit  Dr.  Tappan 
was  possessed.  He  was  qualified,  in  an  eminent  degree,  to  make  men 
wise  and  good.  In  public,  he  was  highly  acceptable  and  successful. 
His  eloquence  flowed  from  a  heart  deeply  impressed  with  the  truth  of 
that  religion  which  he  preached.  Who  ever  heard  him  describe  the 
charms  of  religion,  without  feeling  that  his  good  resolutions  had  gained 
some  accession  of  strength  ?  Who  ever  heard  him  dwell  on  the  '  terrors 
of  the  law,'  without  confessing  that  the  anger  of  Heaven  against  the  finally 
impenitent  would  be  just  ? 

"  Deeply  is  this  loss  felt  by  our  University.  Seeing  that  her  sons 
have  lost  a  father,  her  patrons  an  associate,  her  festival  is  changed  into 
mourning,  and  her  honorable  seats  are  clothed  with  the  habiliments  of 
the  grave. 

"  Cut  down  in  the  midst  of  his  days  and  usefulness,  his  death,  though 
happy  for  himself,  is  too  soon  for  his  country.  How  he  loved  her  glory, 
and  lamented  her  wrongs ;  how  he  endeavored  to  assuage  the  violence  of 
party,  and  to  vindicate  the  manners  and  principles  of  the  pure  age  of  our 
republic,  are  in  the  memory  of  all  who  observed  him  revolving  in  his  ex- 
alted sphere. 

"  Those  who  feel  gratitude  ought  to  express  it.     But  how  inadequate 


SKETCHES    OF    MEMBERS.  83 

is  language  to  give  life  to  the  sentiments  of  the  heart.  While  we  are 
humble  under  a  sense  of  the  calamity  which  we  sustain,  we  must  rejoice 
that  the  favored  servant  of  heaven  is  translated  from  toil  to  glory,  and 
that  he  is  distinguished  among  those 

'  Quique  sacerdotes  casti,  dum  vita  raanebat ; 
Quique  pii  vates,  et  Phcebo  digna  lociiti.'  " 

There  is  a  still  more  extended  notice  of  Dr.  Tappan  in  the  Centinel, 
of  Sept.  14,  1803. 

Mr.  Tappan  was  married  by  Rev.  Oliver  Noble,  March  21,  1780,  to 
Mary  Sawyer,  daughter  of  Dr.  Enoch  and  Hannah  (Moody)  Sawyer. 
She  was  born  March,  1759,  in  West  Newbury,  and  died  Sept.  11,  1831, 
in  Augusta,  Me. 

The  names  of  their  children  were,  — 

1.  Sarah,  b.  January  7,  1781  ;  d.  May  6,  1799. 

2.  Enoch  Sawyer,  b.  March  4,  1783  ;  d.  July  26,  1847  ;  grad.  H.  U. 
1801  ;  M.  B.  1806  ;  M.  D.  1811  ;  M.  M.  S.  S. 

3.  David,  b. ,  1785  ;  H.  U.  1804;  d.  May  26,  1843. 

4.  Mary,  b.  March  22,  1757 ;  d.  Nov.  7,  1757,  in  W.  Newbury. 

5.  Benjamin,  b.  Nov.  7,  1788  ;  H.  U.,  1805  ;  ord.  at  Augusta,  Me., 
Oct.  16,  1811  ;  dis.  1849  ;  appointed  Sec.  of  the  Maine  Miss.  Society, 
June  27,  1849 ;  d.  Dec.  23,  1863,  in  Augusta,  Me.,  aged  75. 

6.  Hannah,  b.  Nov.  30,  1790;  d.  March  26,  1857,  in  Augusta,  Me. 

7.  George  Washington,  b.  Dec.  31,  1792;  d.  Sept.  17,  1793,  in 
Cambridge. 

8.  Mary  Eliza,  b.  Dec.  1,  1795  ;   d.  Sept.  14,  1796,  in  Cambridge. 

9.  Mary  Eliza,  1  ^  i    •     i  yqg   f  One  died  July  30,  the  other  Aug. 

10.  Joseph,        )  I     ■  ^"  '\      20,  1798. 
The  following  is  a  list  of  Dr.  Tappan's  publications : 

Two  Discourses  delivered  on  the  Sabbath  after  his  Ordination  at  New- 
bury, April  24,  1777.  A  Sermon  on  the  Character  of  Am aziah,  1782. 
A  Fast  Sermon,  1783.  A  Thanksgiving  Discourse  on  the  Peace,  1783. 
A  Sermon  on  the  death  of  Rev.  Moses  Parsons,  Dec.  14,  1783.  Two 
friendly  Letters  to  Philalethes,  1785.  A  Sermon  at  the  Ordination  of 
Timothy  Dickinson,  Feb.  18,  1789.  An  Address  to  the  Students  of 
Andover  Academy,  July  18,  1791.  Election  Sermon,  May  30,  1792. 
A  Sermon  before  an  Association  at  Portsmouth,  1792.  A  Farewell 
Sermon  at  Newbury,  1793.  A  Fast  Sermon  at  Cambridge  and  Charles- 
town,  April  11,  1793.  A  Sermon  at  the  Ordination  of  John  Thornton 
Kirkland,  Feb.  5,  1794.  A  Sermon  on  Eight  Persons  drowned  at  New- 
bury, July  24,  1794.  A  Discourse  to  the  Class  which  was  to  graduate 
in  1794.  A  Discourse  to  the  Class  which  entered  in  1794.  An  Ad- 
dress to  the  Students  at  Andover,  July,  1794.     A  Thanksgiving  Sermon 


84  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

at  Charlestown,  Feb.  19,  1795.  A  Discourse  on  the  death  of  John  Rus- 
sell, a  Student,  Nov.  17,  1795.  A  Discourse  to  the  Class  which  entered 
in  1796.  A  Sermon  before  the  Convention  of  Ministers,  June  1,  1797. 
A  Fast  Sermon  at  Boston  and  Charlestown,  April  5,  1798.  Two  Ser- 
mons at  Plymouth,  after  the  Ordination  of  the  Rev.  James  Kendall,  Jan. 
5,  1800.  A  Discourse  on  the  death  of  Washington,  Feb.  21,  1800.  A 
Sermon  at  the  Ordination  of  Nathaniel  Hill  Fletcher,  in  Kennebunk, 
Me.,  Sept.  3, 1800.  A  Sermon  on  the  death  of  Lieut.  Governor  Phillips, 
1802.  A  Sermon  at  the  Installation  of  the  Rev.  Hezekiah  Packard, 
Sept.  1802.  A  Discourse  on  the  death  of  Enos  Hitchcock,  D.  D.  1803. 
A  Sermon  on  the  death  of  Mrs.  Mary  Dana,  April,  1808. 

POSTHUMOUS. 

Lectures  on  Jewish  Antiquities,  1807.  Sermons  on  Important  Subjects, 
1807;  to  which  is  prefixed  a  Biographical  Sketch  of  Dr.  Tappan,  and 
the  Sermon  preached  at  his  funeral,  by  Dr.  Abiel  Holmes. 

Note. —  The  original  spelling  of  the  name  was  Toppan.  Dr.  Tappan  so  spelled 
his  own  name  when  he  published  the  sermons  preached  the  Sabbath  after  his  ordina- 
tion. 

LEVI  FRISBIE, 

Was  the  son  of  Elisha  and  Rachael  (Levi)  Frisbie,  and  was  born  in 

Branford,  Ct., ,  1748.     He  was  baptized  May  8, 1748.     His  father 

was  a  land-holder,  and  probably  a  farmer  in  easy  circumstances.  At  the 
age  of  sixteen  Levi  gave  evidence  of  piety,  and  began  to  fit  for  college 
under  the  Rev.  Eleazer  Wheelock  of  Lebanon,  the  founder  and  first 
President  of  Dartmouth  College.  He  also  studied  with  Dr.  Bellamy, 
of  Bethlehem.  He  entered  Yale  College  in  1767.  Here  he  stayed 
over  three  years,  but  finished  his  education  at  Dartmouth,  in  1771,  and 
was  one  of  the  first  class,  consisting  of  four,  which  graduated  in  that  insti- 
tution. In  1772,  May  21st,  he  and  David  Maccluer  were  ordained  at 
Dartmouth  College,  as  missionaries  to  the  Indians  at  Muskingumj 
"where  a  remarkable  door  is  opened  for  the  Gospel."  In  1772,  June 
19th,  he  and  his  fellow-laborer  set  out  on  their  mission,  expecting  to  be 
supported  by  the  Society  for  Propagating  Christian  Knowledge. 

When  on  their  journey,  they  heard  that  the  Indians,  to  whom  they 
were  going,  were  inclined  to  a  war  with  the  English.  Before  getting  to 
the  immediate  vicinity  of  their  intended  station,  Mr.  Frisbie  was  taken 
dangerously  sick  with  a  fever.  He  recovered,  and  as  the  condition  of 
the  Indians  at  Muskingum  was  very  unsettled,  he  and  Mr.  Maccluer 
spent   about  seven  months  among   the  white  population,  making   their 


SKETCHES    OF    MEMBERS.  85 

chief  place  of  residence  at  Fort  Pitt.     After  this  period,  he  returned  to 
New  Enghind. 

We  are  informed  that  Mr.  Frisbie,  still  desirous  to  prosecute  the 
duties  of  a  luissonary,  travelled  to  the  southward  and  also  to  Canada. 
But  this  specific  manner  of  pi'eaching  the  gospel  he  was  constrained  to 
relinquish,  on  account  of  the  unsettled  state  of  the  country,  occasioned  by 
the  Revolution.  In  March,  1775,  as  Mr.  Rogers  was  unable  to  perforq^ 
his  pastoral  duties,  Mr.  Frisbie  was  engaged  to  assist  him.  Being  ap- 
proved by  the  people,  they  gave  him  a  call,  and  he  was  installed  Feb.  7, 
1776.  With  his  brethren  in  the  qiinistry  he  was  deeply  interested  in  the 
struggle  of  our  country  for  independence.  When  the  tidings  of  peace 
came,  he  was  selected  by  the  town  to  deliver  an  oration.  This  was  pub- 
lished ;  also  a  Funeral  Address  at  the  interment  of  Rev.  Moses  Parsons 
of  Newbury,  1779  ;  two  Fast  Sermons  ;  a  Thanksgiving  Sermon  ;  Eulo- 
gy occasioned  by  the  death  of  Washington,  1800  ;  A  Sermon  before  the 
Society  for  Propagating  the  Gospel  among  the  Indians ;  also,  a  Poem  of 
one  hundred  and  eighty  lines,  being  a  Eulogy  on  Moor's  Charity  School 
and  Dartmouth  College.  This  may  be  found  in  "  Wheelock's  continua- 
tion of  the  narrative  of  the  Indian  Charity  School,  etc.,  1771."  This  was 
probably  delivered  at  tlie  Commencement  that  year. 

The  last  days  of  Mr.  Frisbie  were  considerably  embittered  by  the  loss 
of  some  of  his  parishoners,  who  left  him  to  aid  in  the  formation  of  a 
new  society  in  the  town.  .His  sensibility  was  great,  which,  added  to  the 
infii-mities  of  his  age,  led  him  to  think  more  of  such  a  defection  than  he 
would  have  done  in  his  earlier  life,  and  to  appx*ehend  worse  effects  from 
it  than  really  followed. 

Mr.  Frisbie  died  Feb.  25,  1806.  The  last  oifice  which  he  performed  in 
the  house  of  God  was  to  administer  the  communion,  when  he  introduced 
Rev.  D.  T.  Kimball  to  his  pulpit.  This  was  Sept  21,  1805.  The  par- 
ish voted  $100  to  purchase  mourning  for  his  family.  The  Rev.  Asahel 
Huntington  of  Topsfield  preached  his  funeral  sermon. 

He  was  first  mai-ried  to  Zeruiah,  the  eldest  daughter  of  Samuel 
Sprague  of  Lebanon,  Ct.  She  died  Aug.  21,  1778.  He  was  married 
a  second  time,  .lune  1,  1780,  to  Mehitable,  daughter  of  Rev.  Moses  and 
Mehitable  (Dummer)  Hale,  of  Newbury,  now  West  Newbury.  She  was 
born  in  Newbury,  Nov.  2,  1751,  and  died  April  6,  1828,  aged  76. 
^  Their  children  were,  — 

1.  Sarah,  b.  Nov.  22,  1781. 

2.  Levi,  b.  Sept.  15,  1783;  grad.  at  H.  U.  1802;  Tutor  from  1805  to 
1811  ;  Professor  of  Latin  Language  from  1811  to  1817  ;  inducted  as  Al- 
ford  Professor  of  Natural  Religion,  Moral  Philosophy,  and  Civil  Polity, 
Nov.  5,  1817.     He  died  at  Cambridge  July  9,  1822  ;  aged  38. 


86  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

3.  Nathaniel,  b.  Dec.  13,  1785. 

4.  Mehitable,  b.  Nov.  4,  1791. 

Rev.  Mr.  Frisbie  was  of  light  complexion,  above  the  common  height, 
and  rather  large.  His  power  as  an  orator  we  have  no  means  of  know- 
ing, but  from  his  published  effusions.  It  appears  he  ventured  on  some 
daring  flights,  unusual  among  the  moderns,  and  which  nothing  but  suc- 
cess could  justify. 

Hume  has  mentioned  one  of  the  strokes  in  Cicero,  in  one  of  his  oi*ations 
against  Verres,  in  which  he  says.  If  I  were  to  go  into  the  most  deserved 
solitude  and  deplore  these  deeds  to  the  rocks  and  precipices,  yet  even  these 
mute  objects  would  respond  to  the  atrocity,  and  he  asks,  whether  any  mod- 
ern would  use  such  a  bold  and  poetic  figure. 

In  his  Eulogy  on  Washington,  Mr.  Frisbie  has  the  following  para- 
graph : 

"  The  sighs  of  sorrow  are  as  sincere  as  his  virtues,  and  as  extensive  as 
his  fame.  Our  churches  are  hung  with  sables,  and  every  object  seems 
clad  with  a  garment  of  woe.  The  countenances  of  the  young  and  the  fair 
have  lost  their  smiles ;  their  faces  are  covered  with  a  gloom,  and  their 
eyes  suffused  with  tears;  children  lisp  the  praises  of  Washington, 
and  weep  that  he  is  dead  ;  the  hardy  bosoms  of  statesmen  and  warriors 
are  softened  with  grief,  and  their  manly  eyes  do  not  disdain  to  pour  a 
tribute  of  tears  on  the  grave  of  their  own  and  their  country's  father  and 
friend.  Virtue  and  religion  lament  the  loss«of  their  favorite  son  ;  and 
were  any  so  obdurate  as  not  to  lament  it,  they  might  expect  that  the 
plains,  and  the  forests,  and  the  rocks,  which  have  witnessed  his  virtues 
and  achievements,  would  reproach  their  stupidity  by  bursting  into  sighs 
and  groans."  —  Eulogy  on  the  late  Gen.  George  Washington,  p.  33. 

SAMUEL  SPRING, 

Was  the  son  of  John  and  Sarah  (Read)  Spring.  He  was  born  in 
Uxbi'idge  (now  Northbridge),  Mass.,  Feb.  27,  1745-6.  His  father  was 
a  large  landholder,  a  deacon  and  a  justice  of  the  peace.  From  his  office 
in  the  church  we  infer  that  all  his  childi-en  were  baptized  in  infancy. 
His  son  labored  with  him  on  the  farm  until  he  was  eighteen  years  old. 
The  father  then  consented,  after  much  entreaty,  to  give  him  a  collegiate 
education. 

Dr.  Spring  graduated  at  the  College  of  N.  J.,  in  1771  ;  received  his 
doctorate  from  W.  C.  1807.  He' studied  divinity  successively  with  Rev. 
Drs.  Witherspoon,  West  of  Stockbridge,  Hopkins  of  Newport,  R.  I.,  and 
Bellamy  of  Bethlehem,  Conn.  He  was  a  chaplain  in  the  Revolutionary 
war,  and  attached  to  the  division  of  Araold  in  the  assault  on  Quebec,  and 
was  engaged  in  the  battle  when  Montgomery  fell. 


SKETCHES    OF    MEMBERS.  87 

• 

He  was  ordained  over  the  North  Church  and  Society,  Newburj'port, 
Aug.  6,  1777.     He  died  in  Newburyport,  March  4,  1819. 

He  was  President  of  the  Merrimac  Bible  Society  ;  of  the  Merrimac 
Humane  Society  ;  one  of  the  founders  and  visitors  of  the  Andover  Theo- 
logical Seminary ;  one  of  the  original  delegates  who  founded  the  Ameri- 
can Bible  Society ;  one  of  the  founders  and  one  of  the  executive  com- 
mittee of  the  A,  B.  C.  F.  Missions. 

He  was  married  Nov.  4,  1779,  to  Hannah  Hopkins,  daughter  of  Rev. 
Samuel  Hopkins,  D.  D.,  of  Iladley.  Her  mother  was  Sarah  Porter, 
daughter  of  Judge  Eleazer  Porter,  of  Hadley,  and  widow  of  Rev. 
Chester  Williams.  Mrs.  Spring  was  born  at  Hadley,  Aug.  10,  1760,  and 
died  at  Newburyport,  June  11,  1819. 

Their  children  were, — 

1.  A  son  b.  and  d.  Sept.  4,  1780. 

2.  Margaret  Stoddard,  b.  Apr.  26,  1783;  m.  Aug.  27,  1807,  Bezaleel 
Taft,  Jr.;  who  grad.  H.  U.  1804,  and  was  Att'y-at-Law, in  Uxbridge. 
She  died  July  25,  1816. 

3.  Gardner,  b.  Feb.  24,  1785. 

4.  Hannah,  b.  Sept.  5,  1788;  d.  Mar.  16,  1796. 

5.  Walton,  b.  Sept.  6,  1790  ;  d.  May  8,  1809. 

6.  Samuel,  b.  Mar.  9,  1792. 

7.  Lewis,  b.  Oct.  20,  1793  ;  lost  at  sea,  1815. 

8.  Mary,  b.  Nov.  12,  1795  ;  d.  Aug.  30,  1796. 

9.  Pinkney,  b.  July  6,  1798  ;  grad.  Y.  C.  1819  ;  d. ,  1820. 

10.  Charles,  b.  July  25,  1800. 

11.  John  Hopkins,  b.  Sept.  21,  1802. 

Three  sons  of  Dr.  Spring  grad,  at  Y.  C.  Gardener  in  1805;  S.  T. 
D.,  Hamilton  Coll.  1819  ;  LL.  D.,  Lafay.,  Penn.,  1853  ;  ord.  in  New 
York,  Aug.  8, 1810. 

Samuel  grad.  in  1811  ;  Andover  Theo.  Seminary  1821  ;  approbated 
May  8,  1821  ;  ord.  Abington,  Mass.,  Jan.  2,  1822;  dis.  Dec.  6,  1826  ; 

inst.  North  Ch.  Hartford,  Ct.,  Mar.  21,  1827  ;  dis.  Jan. ,  1833  ;  inst. 

First  Ch.  East  Hartford,  Ct.,  Feb.  14,  1833 ;  dis.  July  14,  1861  ;  S.  T. 
D.,  Columbia  College,  1858. 

Pinckney  grad.  in  1819,  and  died  in  1820. 

The  following  sketch  is  from  his  ministerial  neighbor  and  friend,  Rev. 
Dr.  Withington,  of  Newbury  : 

Samuel  Spring,  D.  D.,  was  for  many  years  a  prominent  member  of 
our  Association.  He  was  rather  in  the  minority,  being  on  the  Hopkin- 
sian  side  of  the  chief  dispute  of  his  day.  Dr.  Dana  of  Ipswich,  Dr. 
Tappan  of  West  Newbury,  and  Mr.  Braman  of  Rowley,  were  old  school 
Calvinists.  Dr.  Spring  and  Dr.  Pai'ish  were  Hopkinsians,  then  called 
the  New  Divinity. 


88  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

His  mind  was  first  impressed  with  religion  while  reading  a  Defence  of 
the  Copernican  Systein  to  his  class  while  in  college  ;  and  this  perhaps 
gave  a  type  to  his  subsequent  piety.  The  grandeur  of  God  was  his  per- 
petual theme.  Even  Christ  and  redemption  were,  in  his  theology,  affect- 
ing only  as  an  exhibition  of  the  grandeur  of  God.  He  was  licensed  to 
preach  the  gospel  in  1774.  The  next  year  he  joined  that  section  of  the 
army  which  was  sent  to  seize  Canada  and  subdue  Quebec ;  and  I  have 
heard  him  describe  pathetically  the  famine  and  sufferings  of  that  expedition. 
Though  a  clergyman,  there  was  not  a  braver  heart  in  that  heroic  band 
than  his  own  ;  and  a  story  is  told  (though  I  never  heard  him  allude  to  it), 
that  when  the  army  reached  Quebec,  one  of  the  captains  faltered,  and 
Spring  offered  to  head  the  company  in  the  escalade,  but  was  not  per- 
mitted by  the  general,  as  he  said  it  might  confuse  the  men  ;  no  one  could 
look  on  his  eye  and  not  believe  the  story  credible.  On  the  first  Sabbath 
in  February,  1777,  he  preached  as  a  candidate  to  the  people  to  whom,  for 
forty-two  years,  he  became  a  pastor.  He  labored  among  his  people  until 
within  a  few  weeks  of  his  death,  which  happened  March  4,  1819. 

His  publications  were,  besides  occasional  sermons,  a  Dialogue  on 
Duty,  and  a  volume  of  Disquisitions.  The  first  was  a  controversy  with 
Dr.  Tappan  of  West  Newbury,  and  both  of  them  were  strongly  marked 
with  the  peculiarities  of  his  school. 

It  was  impossible  to  meet  Dr.  Spring,  and  not  be  struck  with  the 
strength  of  his  purpose  and  the  quickness  of  his  intuition.  He  saw  into 
character  with  a  glance,  and  was  not  often  prone  to  err  on  the  indul- 
gent side.  Lurking  vanity,  disguised  ambition,  foolish  affectation,  were 
sure  to  be  detected  by  him ;  and  when  the  occasion  called  for  it,  sharply 
rebuked.  Yet  he  was  very  companionable ;  his  relaxation  was  more 
agreeable  from  the  general  sternness  from  which  he  seemed  to  let  him- 
self down.  Tliough  he  seemed  to  be  a  dogmatist  in  his  preaching,  yet  he 
was  a  man  with  whom  you  could  discuss  any  subject,  even  his  most  dar- 
ling opinions.  His  range  in  the  pulpit  was  too  narrow,  and  his  exhibi- 
tion of  the  gospel  was  too  partial.  Sovereignty  was  his  favorite  theme. 
He  was  not  an  orator,  but  often  when  earnest,  commanded  the  closest  at- 
tention. He  was  a  splendid  specimen  of  New  England's  clergy  ;  for 
there  were  giants  in  the  earth  in  those  days. 

"Farmixgton,  Me.,  November  20,  1861. 

"  Rev.  S.  J.  Spaldixg,  Newburyport,  Mass. 

"  My  Dear  Brother,  —  You  have  asked  me  to  give  you  my  recollections  and 
impressions  of  the  late  Dr.  Samuel  Spring,  of  your  city.  This  request  is  not  the 
most  easy  with  which  to  comply.  The  distance  of  time  which  has  elapsed  since 
his  death,  has  taken  much  from  the  freshness  and  power  of  these  recollections 
and  impressions,  and  has  tended  to  increase  their  indistinct  and  evanescent  na- 
ture. My  strong  personal  attachment  to  him  also  as  my  spiritual  father,  may  have 
an  undue  influence  in  such  matters ;  and  after  all,  the  veiy  best  things  I  may 


SKETCHES    OF    ME3IBERS.  89 

fail  to  record,  and  note  only  those  which  may  not  suit  the  taste,  or  meet  the  ap- 
probation of  others.  But,  in  the  language  of  the  apostle  Peter  on  a  certain  oc- 
casion, I  will  say,  '  Such  as  I  have,  give  I  unto  thee.'  ' 

Truly  yours, 

Isaac  Rogers. 

Dr.  Spring  was  above  the  middle  height.  His  bodily  frame  was 
strong  and  athletic,  and  his  whole  appearance  was  majestic  and  com- 
manding, so  that  as  you  approached  him,  especially  if  a  young  man,  it 
would  be  with  emotions  of  diffidence  nearly  akin  to  reverence.  His  eyes 
were  a  light  blue,  penetrating  and  piercing,  with  a  large  round  head  that 
added  not  a  little  to  his  power  in  the  pulpit  and  to  his  great  influence 
over  others.  He  was  a  man  of  stx'ong  prejudices,  and  yet  of  a  consum- 
mate knowledge  of  human  nature.  To  those  whom  he  well  knew,  he 
was  a  firm  and  lasting  friend  and  a  most  wise  and  judicious  counsellor. 
With  those  who  did  not  suit  his  tastes  or  views  he  cared  not  to  asso- 
ciate, or  with  them  to  have  much  to  do. 

He  was,  however,  quite  easy  to  unbend,  and  very  affable  and  even 
facetious  in  conversation  with  his  intimate  acquaintance.  His  wit  was 
ready  and  keen,  and  he  dearly  loved  and  highly  enjoyed  a  good  joke. 
It  is  said,  that  before  his  marriage  the  General  Association  of  Massachu- 
setts met  in  the  western  part  of  the  State.  On  his  way  to  the  meeting,  he 
called  on  Rev.  Samuel  Hopkins,  of  Hadley,  who  had  a  number  of  daugh- 
ters, from  which  he  subsequently  selected  his  wife.  Dr.  H.  invited  him 
on  his  return  to  stop  and  dine  with  him.  To  this  Mr.  S.  agreed. 
Among  other  articles,  a  sparerib  was  served  for  dinner.  Dr.  H.  says  to 
Mr.  S.,  "  To  which  piece  shall  I  help  you  ?  "  "  To  one  of  the  ribs,  if  you 
please,"  says  Mr.  S.,  with  a  look  and  manner  that  gave  no  doubtful 
indication  of  his  meaning. 

Not  long  after  1  united  with  his  church,  I  called  to  see  a  family  in 
the  south  part  of  the  town,  who  belonged  to  the  Society  of  the  Rev.  Mr. 
Milton,  with  whom  and  the  Doctor  there  had  never  been  a  very  good 
understanding.  This  family  desired  me  to  invite  Dr.  S.  to  visit  them,  as 
they  were  in  sickness  and  affliction.  Several  days  after,  I  called  on  the 
Dr.,  and  communicated  to  him  their  desires.  Stretching  himself  up,  and 
bending  back  his  head,  with  an  arch  smile,  "  Do  you  suppose,"  said  he, 
"  that  /  am  going  to  call  on  that  Miltonian  f  "  While  the  fact  was,  as  he 
afterwards  assured  me,  he  had  already  made  them  a  call,  and  had  a  most 
pleasant  and  agreeable  visit. 

Clergymen  of  his  day  were  far  more  largely  political  than  they  are 
now,  and  had  much  more  to  say,  both  in  their  preaching  and  prayers, 
in  relation  to  national  affairs.  Hence,  when  the  embargo,  non-inter- 
course, and  war  measures  of  the  Jefferson  and  Madison  administrations 

12 


90  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

were  prosecuted,  on  Fast  and  Thanksgiving  daj'-s,  and  even  at  other  times, 
the  Doctor  \^'as  plain,  and  explicitly  bold  and  fearless  in  his  opposition  to 
both  the  men  and  the  measures.  At  one  time  he  took  his  text  in  Eze- 
kiel  27  :  26,  —  "Thy  rowers  have  brought  thee  into  great  waters,"  and 
applied  the  words  to  the  civil  rulers  of  that  day,  very  much  to  the  dis- 
quiet of  the  few  of  his  hearers  who  differed  from  him  politically. 

At  another  time,  when  Napoleon  I.  had  made  his  escape  from  Elba, 
and  was,  as  the  Dr.  thought  and  believed,  coming  to  America,  he,  in 
prayer,  on  one  Sabbath  morning,  said,  quoting  from  Jeremiah  20  :  7,  "  0 
Lord,  thou  hast  deceived  us,  and  we  are  deceived."  The  next  day  one 
of  his  church  members,  who  diiFered  from  him  in  politics,  undertook  to 
call  him  to  account  for  using  such  language.  "  Why,  brother  K.," 
replied  Dr.  S.,  "  are  you  not  any  better  acquainted  with  your  Bible  ?  Go 
home  and  read  it  over  until  you  find  the  words  I  used  in  prayer  there 
recorded." 

A  few  of  us  young  men  used  to  meet  on  Friday  evenings  for  prayer 
and  religious  conversation.  We  invited  the  Dr.  at  one  time  to  meet  with 
us.  On  his  inquiring  as  to  tlie  state  of  my  mind,  I  recollect  saying  to 
him,  that  I  thought  the  devil  was  very  busy  with  me  indeed,  as  I  had  a 
great  many  evil  thoughts,  and  wandering  thoughts  also  in  prayer.  •  "  You 
must  be  careful,  my  young  friend,"  said  he,  "  not  to  lay  too  much  blame 
.to  the  devil,  for  your  own  heart  is  bad  enough  to  originate  those 
thoughts." 

He  was  not  so  anxious  to  increase  membership  in  his  church,  as  he 
was  to  promote  a  heightened  and  stable  piety  in  its  members.  I  well 
recollect,  that  after  I  had  indulged  about  six  months  a  hope  of  having 
been  renewed  in  the  spirit  of  my  mind,  I  went  with  considerable  diffidence 
to  see  him  about  making  a  public  profession  and  uniting  with  the  church. 
He  received  me  very  cordially,  but  thought  it  was  rather  too  soon,  and 
advised  me  to  wait  still  longer  before  taking  such  an  important  step.  In 
his  better  judgment,  as  I  viewed  it,  I  acquiesced.  Indeed,  I  supposed 
that  he  had  seen  or  known  something  in  my  life  inconsistent  with  my 
hope  in  Christ,  and  concluded,  of  course,  to  abide  his  decision,  and  it  was 
not  until  six  months  more  had  elapsed,  that  with  much  trembling  and 
many  fears,  the  profession  was  made.  The  desire,  however,  to  make  it 
was  strengthened,  and  my  carefulness  and  prayerfulness  promoted  by 
the  course  which  he  thus  pursued,  and  I  always  loved  him  the  more  for 
it.  But  this,  perhaps,  was  one  of  the  extremes  of  that  age  ;  and  if  it  had 
its  evils,  it  by  no  means  follows  that  the  other  extreme  of  hasty  admis- 
sions, into  which  the  churches  have  now  so  generously  fallen,  has  not 
many  and  great  evils  also.  Few  and  far  between  were  then  the  cases 
of  discipline  which  are  now  multiplied,  and  numerous  as  the  "leaves  in 


SKETCHES    OF    MEMBERS.  91 

Vallombrosa."  And  the  limited  doctrinal  knowledge  and  increasing 
workUiness  of  most  professoi-s  of  religion  of  the  present  day,  is  in  striking 
contrast  with  the  enlightened  views  and  sober  and  godly  lives  of  the 
church  members  of  that  generation. 

The  following  is  a  complete  list  of  the  publications  of  Dr.  Spring. 
They  have  all  been  collected  by  Rev.  A.  G.  Vermilye,  D.  D.,  now  of 
Utica,  N.  Y.,  and  by  him  presented  to  the  Library  of  the  Essex  North 
Association. 

1.  Thanksgiving  Sermon.     (Newburyport,  8vo,  pp.  32.    1777.) 

2.  Sermon  "  On  Sinners  coming  to  Christ."  (Newburyport,  8vo,  pp. 
47.    1779.) 

3.  Sermon  on  Family  Prayer.  (New  Haven  Magazine,  pp.  28. 
1780.) 

4.  Three  Sermons  to  little  Children.  (Newburyport,  16mo,  pp.  82. 
1783.) 

5.  Dialogue  on  the  Nature  of  Duty.  (Newburyport,  16mo,  pp.  192. 
1784.) 

6.  Sermon  at  the  Ordination  of  the  Rev.  Benj.  Bell,  Amesbury,  Mass., 
Oct.  13,  1784.     (Newburyport,  8vo,  pp.  64.) 

7.  Sermon  on  knowing  and  trusting  God.  (Newburyport  8vo,  pp. 
46.    1785.) 

8.  Sermon  at  the  Ordination  of  Rev.  Pearson  Thurston,  Feb.  1,  1792, 
Somersworth,  N.^H.     (Dover,  8vo,  pp.  26.) 

9.  Sermon  at  the  Ordination  of  Rev.  Daniel  Merrill,  Sedgewick,  Me. 
Sept.  17,  1793.     (Newburyport,  8vo,  pp.  50.) 

10.  Thanksgiving  Sermon,  1793.     (Newburyport,  8vo,  pp.  40.) 

11.  Two  Sermons  in  the  American  Preacher,  vol.  4.     1793. 

12.  Thanksgiving  Sermon,  1798.     (Newburyport,  8vo.,  pp.  24.) 

13.  Sermon  on  the  death  of  "Washington,  1799.  (Newburyport,  8vo, 
pp.  28.) 

14.  Sermon  before  the  Mass.  Miss.  Society,  1802.  (Newburyport, 
8vo,  pp.  56.) 

15.  Sermon  on  the  Duel  of  Hamilton,  1804.  (Newburyport,  8vo, 
pp.  28.) 

16.  Sermon  at  the  Ordination  of  Rev.  Charles  Coffin,  Vice-President 
of  Greenville  College,  Sept.  11,  1804.     (Newburyport,  8vo,  pp.  47.) 

17.  Two  Sermons  on  Christ's  Self-existence,  1805.  (Newburyport, 
8vo,  pp.  59.) 

18.  Sermon  at  the  Ordination  of  Rev.  Samuel  Walker,  Danvers,  Aug. 
14,  1805.     (Salem,  8vo,  pp.  40.) 

19.  Address  before  the  Merrimack  Humane  Society,  Sept.  1,  1807 
(Newburyport,  8vo,  pp.  32.) 


92  HISTORY   OF    ESSEX   NORTH    ASSOCIATION. 

20.  Sermon  on  the  death  of  Dea.  Thompson,  1808.  (Newburyport, 
Svo,  pp.  24.) 

21.  Two  Fast  Day  Sermons,  1809.     (Newburyport,  Svo,  pp.  56. ) 

22.  Sermon  at  the  Inauguration  of  Dr.  Griffin,  Professor  at  Andover, 
June  1,  1809.     (Boston,  8vo,  pp.  34.) 

23.  Funeral  Sermon  of  Rev.  Nathaniel  Noyes,  1810.  (Newburyport, 
8vo,  pp.  28.) 

24.  Moral  Disquisitions,  1815.     (2d  ed.    Exeter,  16mo,  pp.  240.) 

25.  Sermon  ;  "United  agency  of  God  and  Man."  (Newburyport,  8vo, 
pp.  20.) 

26.  Sermon  before  the  A.  B.  C.  F.  Missions,  1818.  (Boston,  Svo, 
pp.19.) 

27.  Sermon  before  the  Howard  Benevolent  Society,  Oct.  4,  1818. 
(Newburyport,  8vo,  pp.  20.) 

28.  The  Youth'^  Assistant,  1818.     (Newburyport,  Svo,  pp.  36.) 

DANIEL   BRECK. 

The  following  letter  was  received  from  his  son,  Hon.  Daniel  Brack  of 

Kentucky. 

KiCHMOND,  Ky.,  July  16,  1861. 

Messrs.  L.  Withington,  etc.,  Committee,  etc. 

Dear  Sirs,  —  Causes,  too  numerous  to  mention,  have  occasioned  the 
delay  in  furnishing  the  desired  information  in  your  circular  of  March 
last,  in  regard  to  the  Rev.  Daniel  Breck,  deceased,  and  family.  I  take 
pleasure  now,  although  at  so  late  an  hour,  in  furnishing  the  information 
requested. 

Rev.  Daniel  Breck  was  born  at  Boston,  Massachusetts,  on  the  29th 
of  August,  A.  D.  1748  (o.  s.). 

He  was  the  son  of  John  and  Margaret  Breck.  The  maiden  name  of 
the  latter  was  Thomas.     He  was  baptized  in  infancy. 

He  graduated  at  Princeton,  Nassau  Hall,  in  1774.  His  theological 
studies  were  prosecuted  under  the  care  of  the  Rev.  Drs.  Bellamy  and 
West.  Was  a  chaplain  in  the  Continental  Army,  and  before  Quebec  in 
the  winter  of  1776.  After  leaving  the  army,  he  visited  what  was  then 
called  the  North  West  Territory,  and  preached  the  first  Protestant  ser- 
mon ever  delivered  north  and  west  of  the  Ohio  River.  This  was  at  the 
spot  where  Marietta,  in  Ohio,  now  stands.  His  text  was  Luke  1  :  33. 
"  And  of  his  kingdom  thei-e  shall  be  no  end." 

On  the  17th  day  of  November,  1779,  he  was  ordained  as  the  pastor 
of  a  church  in  Topsfield,  Massachusetts,  and  continued  till  the  26th  day 
of  May,  1788,  when  he  removed  to  Hartland,  Vermont,  and  November 


SKETCHES    OF    MEMBERS.  93 

11,  1789,  became  its  first  settled  minister.  He  continued  to  preach  there 
until  dismissed  by  a  council,  January  27,  1797,  and  died  tliere  on  the 
12th  day  of  August,  1845,  retaining  in  a  remarkable  degree  all  his  fac- 
ulties, and  departing  in  the  full  triumph  of  Christian  faith. 

He  was  married  in  March,  1786,  in  Topsfield,  Massachusetts,  to  Han- 
nah Porter,  the  daughter  of  Elijah  and  Dorothy  Porter,  Clark  being  the 
maiden  name  of  the  latter. 

Names,  birth,  etc.  of  the  children  of  David  and  Hannah  Breck,  as  fol- 
lows : 

1.  EUzabeth,  born  in  Topsfield,  29th  January,  1787  ;  died  the  wife 
of  Henry  Hall  of  Ohio,  1853. 

2.  Daniel,  born  in  Topsfield,  Feb.  12,  1788;  grad.  D.  C.  1812; 
LL.  D.  Transyl.  Coll.  1843  ;  Rep.  in  Congress  from  Kentucky  1849-51 ; 
appointed  Judge  of  Sup.  Court  in  that  State  1843. 

3.  Hannah,  born  in  Topsfield,  19th  of  August,  1789  ;  died  in  1848. 

4.  Samuel,  born  in  Hartland,  IGth  of  March,  1792  ;  educated  in  Ver- 
mont, and  at  the  Medical  College  in  the  city  of  New  York,  where  he  re- 
ceived the  degree  of  M.  D. 

5.  Dorothy,  born  in  Hartland,  on  the  9th  of  July,  1793. 

6.  Abigail,  born  in  Hartland,  Vt.,  on  the  13th  of  September,  1795. 

7.  Lucy,  born  in  Hartland,  Vt.,  on  the  16th  of  October,  1799  ;  died 
in  1839. 

8.  Clarissa,  born  in  Hartland,  Vt.,  on  the  1st  of  July,  1802  ;  died  on 
the  17th  of  March,  1804. 

9.  Mary,  born  in  Hartland,  Vt.,  on  the  23d  of  November,  1803;  died 
in  1829. 

He  first  united  with  the  church  of  the  Rev.  Dr.  Byles,  of  HoUis 
Street  Church,  Boston,  Mass. 

I  am  unable  to  furnish  a   list  of  sermons  and  addresses  published  by 

him. 

Most  respectfully, 

Your  Obt.  Servant, 

Daniel  Breck. 

Steaffokd,  August  22,  1861. 
Nothing  was  ever  published  from  his  pen.  Living  so  early  as  he 
did,  and  coming  to  Vt.  when  every  thing  was  in  infancy,  it  was  not  so 
easy  as  now  to  come  before  the  public  by  the  press.  The  Rev.  Mr. 
Breck  was  a  good  scholar  and  a  very  accomplished  gentleman.  In  close 
connexion  with  his  dismission  at  Hartland,  he  withdrew  from  the  active 
duties  and  labors  of  the  ministry.  By  reason  of  being  the  first  ordained 
minister  of  the  town,  he  received  a  lot  of  land  of  a  hundred  acres,  well 
located,  and  he  gave  himself  to  the  cultivation  of  that  land.     There  he 


94  HISTORY    OF    ESSEX   NORTH    ASSOCIATION. 

lived  to  the  end  of  his  course.  He  was  a  magistrate  and  town  clerk 
manv  rears.  "Was  greatly  respected  by  all  who  knew  him.  and  by  many 
even  venerated. 

Very  respectfully, 

Samuel  Delano. 

The  following  is  the  inscription  upon  a  modest  marble  headstone,  set 
up  at  his  grave  — 

REV.     DANIEL     BRECK, 

Dieii  in  Hartland.  Yt.  Auirust  12,  lS4o,  acred  97. 


'•  Mark  the  perfect  man.  and  behold  the  upright,  for  the  end  of  that 
man  is  peace," 

That  of  his  wife  is. 

H  A  N  N  A  H  . 

wife  of  Kev.  Daniel  Breck, 

died  June.  lo.  1S3S,  aged  79. 


Saviour !  how  dear  that  precious  name^  when  Death's  cold  finger  touches 
one  we  love. 


TKrE  KIMBALL. 

"Was  born  in  Plaistow,  N.  H.,  January  2S,  1757,  and  was  baptized  in 
infancy.  He  was  the  son  of  Dea.  Jonathan  and  Abigail  (True)  Kim- 
ball. He  united  with  the  Congregational  Chui-ch  of  Plaistow  and 
North  Haverhill.  He  graduated  at  H.  U.  in  1778.  and  studied  theology 
with  Rev.  Giles;  Merrill  of  Plaistow.  He  was  ordained  pastor  of  the 
Fii-st  Church  in  "West  ^Newbury.  Xov.  20.  1782  ;  dismissed  April  4, 1797. 

He  then  removed  to  Hampstead,  N.  H.,  and  united  with  the  Congre- 
g:idoual  Church  in  that  town,  July  2,  1797.  .  He  changed  his  views,  and 
became  a  Univexsalist ;  and  after  continued  but  ineffectual  elJbrts  made 
to  correct  his  errors,  and  to  prevail  on  him  to  return  to  his  former  ai- 
tend:\nce  on  the  means  of  grace,  he  was  excommunicated,  1814. 

He  died  at  H:impstead,  X.  H..  July  lo,  1816.  He  was  subject  to  fits 
of  nervous  depression,  in  one  of  which  he  hung  himself  in  his  barn. 

Mr.  Kimball  was  married  May  T.  1784,  in  "West  Xewbury.  to  Jane 
Short,  daughter  of  Sewell  and  Jane  (Brown)  Short.  She  was  bom  in 
iXewburyport,  Aug.  13,  1761,  and  died  January  12, 1841,  in  Hampstead. 

The  names  of  their  children  were,  — 


SKETCHES    OF    MKMBEKS.  95 

1.  James  Brown,  b.  Sept.  23,  1785,  in  "West  Newbury;  d.  Apr.  26, 
1746. 

2.  Joshua,  b.  June  22,  1787,  in  "West  Kewbury  ;  d.  Jan. — ,  1840. 

3.  Jane,  b.  Aug.  21,  1791,  in  West  Newbury;  d.  March  16,  1800. 

4.  Jonathan,  b.  Dec. — ,  1794,  in  West  Newbury;  d.  Sept. — ,  1797. 

5.  Jonathan  Sewell,  b.  Aug.  16,  1798,  in  Hampstead,  nowliving. 

6.  Mary  Jaue,  b.  April  20,  1801,  in  Hampstead,- no-w  Hviug. 

t 

EBEXEZEK  BEADEORD, 

Was  the  son  of  William  and  Mary  (Cleaveland)  Bradford,  and  was  born 
in  Canterbury,  Conn.,  May  29,  1746.  He  graduated  at  the  College  of 
New  Jersey  in  1773;  and  was  licensed  to  preach  Aug.,  1774.  He  was 
ordained  to  the  work  of  the  gospel  ministry  by  the  Presbytery  of  New 
York,  at  a  session  held  at  South  Hanover,  N.  J.,  July  13,  1775. 

Mr.  Bradford  was  the  stated  supply  at  Danbury,  Conn.,  from  April, 
1777,  to  Nov.  1779,  and  was  there  when  the  town  was  burnt  by  the 
British  in  1777.  He  tied  with  his  family  from  the  lire  and  sword  of  the 
enemy,  but  returned  in  season  to  extinguish  the  flames  already  kindled  in 
his  dwelling.  Mr.  Bradford  preached  and  administered  the  ordinances 
in  various  parts  of  the  county,  wherever  he  was  called  in  Providence. 

He  was  installed  at  Rowley,  August  4,  1782 ;  and  died  there  after  a 
pastorate  of  19  years,  January  3,  1801,  aged  fifty  five.  In  his  call,  Oct. 
22,  1781,  he  was  offered  as  a  settlement  real  estate  valued  at  £200,  a 
salary  of  £100  to  be  made  as  good  as  in  1774,  and  twelve  cords  of  wood 
annually. 

He  married  April  4,  1776,  Elizabeth  Green,  daughter  of  Rev.  Jacob 
and  Elizabeth  Pierson  Green  of  Hanover,  N.  J.,  and  sister  of  Rev.  Ash- 
bel  Green  of  Philadelphia. 

They  had  nine  children,  all  of  whom  survived  their  father. 

1.  Ebenezer  Green,  b.  Feb.  19,1777;  grad.  D.  C,  1796;  practised 
law,  and  was  a  Judge  of  a  court  in  Penn ;  d.  May  17,  1836.  ^.  59. 

2.  William,  b.  June  8,  1779. 

3.  John  Melancthon.  b.  May  15,1781;  grad.  B.  U.,  1800;  tutor  in 
C.  N.  J.,  1803-4;  S.  T.  D.,  LL  C,  1812  ;  d.  1827. 

4.  Jacob  Pierson,  b.  January  18,  1783. 

5.  Elizabeth  Green,  b.  Dec.  22,  1784. 

6.  James  b.  Sept.  11,  1786;  grad.  D.  C.  1811;  ord.  Sheffield,  Mass. 
Oct.  13,  1813;  dis.  May  1852;  d.  Dec.  16,  1858. 

7.  Moses,  b.  Oct.  11,  1788. 

8.  Henry,  b.  July  1,  1790. 

9.  Mary  Cleaveland,  b.  March  20,  1792. 

The  fii'st  three  were  born  in  Danbury,  Conn.,  the  others  in  Rowley. 


96  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

Mr.  Bradford  published,  — 

1.  A  Sermon  ;  The  Depravity  of  Human  Nature  illustrated.  Preach- 
ed at  Rowley,  July  5,  1789.    Pub.  1791. 

2.  Sermon  at  the  Ordination  of  Nathaniel  Howe,  Hopkinton,  Oct.  5, 
1791. 

3.  Strictures  on  Dr.  Langdon's  Remarks  on  Hopkins's  system,  1794. 

4.  A  Fast  Sermon,  179o. 

5.  A  Thankgiving  Sermon,  J  795. 

6.  A  Sermon  at  the  Installation  of  Rev.  John  H.  Stevens,  at  Stoneham, 
Sept.  11,  1795.  Subject,  —  The  Duty  of  a  Minister  of  Jesus  Christ 
illustrated. 

Mr.  Bradford  had  a  strong  voice,  and  was  something  of  a  sensation 
preacher.  The  following  anecdote  was  told  me  by  Judge  March  (Hon. 
Ebenezer  March  of  Newbury),  one  of  the  Judges  of  the  Court  of  Com- 
mon Pleas.  It  had  been  the  custom  of  the  court,  on  the  days  of  prepara- 
tory lectures,  to  adjourn  the  session  and  attend  the  lecture,  paying  this  re- 
spect to  the  established  religion  of  their  country.  On  a  certain  lecture- 
day,  at  Ipswich,  the  court  as  usual  adjourned,  and  Bradford  preached. 
The  judges  belonged  to  that  middle  aristocracy  then  prevalent ;  but  they 
were  not  lawyers,  and  were  suspected  of  leaning  to  Arminianism. 
Bradford  was  very  pointed,  very  pungent  in  his  preaching,  and  the 
court  considered  themselves  as  insulted ;  and  resolved  no  more  to  ad- 
journ for  a  social  lecture ;  which  I  believe  they  never  did  afterwards. 
In  those  days  it  was  customary  to  offer  the  pastor,  whenever  he  visited 
a  family,  a  glass  of  brandy,  or  some  spirit ;  so  that,  if  he  visited  six  fam- 
ilies in  an  afternoon,  and  accepted  every  invitation,  he  might  go  home  in 
a  very  cheerful  tone  of  mind.  Bradford  was  of  a  free,  social  disposition  ; 
and  the  report  is,  that  his  example  did  not  have  the  best  influence  on  his 
people  in  the  latter  part  of  his  ministry.  His  sun,  at  the  setting,  went 
into  a  drizzly  cloud,  and  he  fell  a  victim  to  the  kindness  of  his  people  and 
the  custom  of  the  times.  In  this  story  we  must  allow  something  for  an- 
cient practices  and  the  tyranny  of  fashion.  —  L.   "w. 


EBENEZER  DUTCH, 

The  second  minister  of  the  church  in  Groveland,  was  born  in  Ipswich, 
-,  and  was  the  son  of  Benjamin  Dutch,  Jr.,  and  Sarah  Day,  both 


of  Ipswich,  and  whose  intention  of  marriage  was  entered  November  29, 
1746.  He  was  baptized  March  29,  1752.  He  graduated  at  B.  U.  in 
1776,  and  was  ordained  colleague-pastor  with  Rev.  William  Balch,  Nov. 
17,  1779.     He  died  Aug.  4,  1813,  aged  62. 


SKETCHES    OF    MEMBERS.  97 

The  following  obituary  notice  appeared  in  the  Newburyport  Herald 
for  Aug.  10,  1813. 

"  This  worthy  man  had  for  some  months  past  been  severely  afflicted 
with  the  angina  pectoris.  Aware  of  the  nature  and  consequences  of  his 
complaint,  he  viewed  with  a  steady  eye  the  approach  of  that  hour  which 
he  knew  must  come  soon,  and  might  come  suddenly  ;  and  has  left  his 
mourning  friends  the  consolation  of  believing  that  his  departure,  though 
untimely  to  them,  was  not  unexpected  or  unprepared  Tor  by  him." 

He  married  August  18,  1780,  Mehitable  Mighill,  daughter  of  Jeremiah 
and  Sarah  (Lambert)  Mighill  of  Rpwley.     She  died . 

Their  children  were, — 

1.  Eben,  b.  Jan.  28,  1781  ;  settled  in  Maine. 

2.  John,  b.  May  4,  1782;  grad.  D.  C.  1800 ;  d. . 

3.  Hitty,  b.  Jan.  4,  1784 ;  mar.  Aaron  Hardy,  merchant  of  Boston. 
She  died  at  her  father's. 

4.  Jeremiah,  b.  Oct.  30,  1785  ;  d.  Aug.  15  or  16,  1787. 

He  w'as  married  a  second  time,  Feb.  15,  1798,  to  Miss  Phebe  Eaton, 
daughter  of  Timothy  and  Abigail  (Massey)  Eaton,  of  Haverhill.  She 
was  born  Sept.  7,  1767. 

Their  children  wfere,  — 

5.  Phebe  Caroline,  b.  April  4,  1799. 

6.  Jeremiah,  b.  Oct.  4,  1801. 

His  widow  married  a  second  time,  and  lived  in  the  State  of  New  York. 

He  published  at  Haverhill,  1795,  "A  Discourse  on  occasion  of  the 
Numerous  Deaths  which  took  place  among  his  people  in  a  very  short 
space  of  time."  It  was  preached  to  his  people  January  25,  1795.  Also 
a  Sermon  at  the  Dedication  of  the  Church  in  East  Bradford  (now 
Groveland). 

A  pai-ishioner  of  Mr.  Dutch  thus  speaks  of  him.  "  I  knew  Mr.  Dutch 
well ;  both  his  personal  appearance  and  manner  of  preaching.  He  was 
of  medium  stature,  rather  fleshy  ;  usually  preached  extemporaneously,  — 
had  a  flow  of  words,  much  imagination,  and,  when  engaged  on  any  sub- 
ject, was  eloquent.  He  almost  always  preached  all  day  from  the  same 
text,  and  was  very  long  in  his  sermons.  He  died  suddenly,  falling  down 
in  his  garden,  and  lived  but  a  few  hours  after  being  taken  up. 

ELIJAH  PARISH, 

"Was  born  in  Lebanon,  Conn.,  Nov.  7,  1762.  His  father  was  Elijah 
Parish.  His  mother's  maiden  name  was  Eunice  Foster,  daughter  of  Na- 
than and Foster,  and  granddaughter  of  Josiah  Standish,  who  was 

grandson  of  Capt.  Myles  Standish,  of  the  Plymouth  Colony. 

13 


98  HISTORY-  '•e*>'  IS^feX 'NOttttS'ilsebCIATION. 

ji!j;'H¥gi-aduate(J  at  D.  Ol,  iii  1785  ;  studied  theology  with  Eev.  Ephi^aim 
Judson  of  Taunton,  and  was  ordained  pastor  of  the  Ghaiich '  in  -iB^'figld, 
^^■■#&0,Y^^87;^aHd'(li^d-(])ctj'l5,il825v-^  'lot  Ju;;il  f!j;m  vilJ'xow  bi/lT  »* 
^^'■'  Bt  'Wftsiaarrled-  iSfo^V.  71,'  l'?®^,  tb  Misa^Mary -'tMe,  daugblerofUc^^h 
fktld '■MHry  (Ndrtlien^)  'HalBj  of  Byfieldl^  '8h>&  died  May  30,1831.  sni..:* 
^•f'^Th^' rrA^iliefe  Of  Ihe^'i*  <ihiWreH''afej'%'i"  bms  .noua  emoo  iaum  v/'jui  od 
^fo'l;'''Ma¥y:ed6,'%!.  5aHu^'i^-,'"'l'?'^8i5^iJfiikWi<eatj)il  DanM  i^byifts."^ 
Byfield^lSiSi.'^  '"^■^  5.  i'iK(];T<;nii  lo  l)Ot'>;jqx:>niJ  Jmi  >);■;/  ^nivii;  u;  v[yirii,;)i,u 
iuugiy-iAVifel  Fottt^^'tbJiFutj^'^,  l^(i)0/-^/^F€tHi2^il8OlV''^*'  hairiBaiaH 

3.  Hannah  Standi«h,b:'1\Iay';7',^l6l)i:'  ^IniLllA  (n  ,..);ft-;.l)  i[i!-ii:8  biui 

4.  Elizabeth  Ann  Morse,  b.  Aug.  29,  1802,~d..Oei!'/ 26>,'i'fill9.'£i  mIT 

5.  Moses  Parsons,  b. -Ofc*. ^^  18^3l5lgi-rtdUatlB:'C.-'lia22i;,sttikJ[ed3aw 
with  Hon.  Ebenezer  M'os^lfe'y  fcf'Jfe^ibikTyifjol-ir^fe 'i»fip- '^S'la^'^ig^ 
SflW5''^,  '•^aA^tei^'iof  MiWaj-Ah  ahd^^-^^— ^^^  Sf^i^^rybf-N^wbui-^'pdA.  •<'- 

The  following  biographical  Sketch  is  by  Rev.  •l)i'.''W'lthiT)igtod.'  >'f>  -"l*^' 
The  life  of  a'hinible'pf^ebcMif^off'triitti,'  ^kced'iri  a'  peaicdfuli  Villlige, 
^A'fid':Snga'g^<ilifftll^ii'dG'1dF(iut$es,'WWiohjithloA^^^ 

'ek'rinot  'bei'Silpfjosed - ib  b(i  di*t»wdfe9'  ^ivith  -«v^ntfe'Whi<-hi  spfiHde  in'  ■  ttarfi^ 
tive.  The  calling  of  Dr.  Parish  was  honorable?  he' rahde;  if  laboi^iouw; 
and  he  appears  to  have  experienced  in  his  ministt^yfhtttfetesis.ing-Hvli'ich 
is  prayed  for  in  the  formula  of  the  English  (jHui^hjithafiGed  'Would  pbur 
upon  his  people  the  continual  dew  of  his-blessin^.-'  It  T^as  tflofi  hisairii  in 
■ji*-ea(cMfl^i  tb-  lA^ike  aVl  !inijf>r64feifeii^:Qtirftiisl'peoplei;\thioh.  ishiouMi  'adoa^  a 
iikrktiv*e'iti  a  hewspap^r.  '^He■^^^as'^'"^raa'M■l  boJl'delp;  but  hy  niatdrials 
%iere  ^d)}id  %t6t\e.'  I'Tfae  <k)nfimial''dmt  of  adw^^  anexpre's- 

'^^iro  wWbii'b^st  dfe^etnbies  the  effect  of  liis  instrpctioiul'  Yet  twice  inul^ig 
TBSiiiiisity  b^'pedulfersol^Airiity  petvadfed'hiii'^risb;  *  Inthte  ^arlienpart  erf 
his  life  he  encountered  difficulties  among  his  people  ;  when  hip  didd  theitffe 
J^te'4ot'^''m6rednlted  pari.^hitithe^tatJe.'  iHe  w^s  iiidefed  a  man  peculiarly 
^tted'k)  a4t'  iri  t'hoge  ^certes  wMch  trym^en^sspuls^''  I>ecided  in  hife  vie'VFg, 
-aTidr.tei-ni'ite  'Ms^^pirit,  '"heiwalfc^dLilAithfe  patbdf  daiiger-wich-atimndauiitfed 
-lieart."^'It''is'  a-fai^  eveiit/irt  nFK>dei*rt  times  that.aiclergyrnan  i's  (ialledilb 
'^^  ^tth  'dpecirdens  of  Ghrtstian  courigej  He  boldly  took;  his  stand  on 
-'tM'f'ii^id^St^l' {.©f '^tayjfiiiif  JtWuld-ttieii threats  fbrr-Bn^efg^of-'an loppOsing 
world  induti6-  hiiti''td''le»i-S''Ji^  'This  wals'cowra^e  bfj  tbe.indblest  kindi; 
it  is  the  very  resolution  which  a  minister's  profession  requires.  Thou- 
sands who  have  faced  the,. dapgef s  , of  battle  have  been  timid  here. 
The  teachers  of  religion,  if  they  mean  to  nil  their  station,  must  copy 
^b%Si^4epRrieH''fether,-and"ib'A  ^hoiy  heart  kdd  aii  iildf^pettde'Tit  feifid:  ' 
"^  As*  We  liaVe  intimated,  T>t.  Pai'ish  wJis  siettie'd  under'  great  oppb'^itibb. 

no^baivfs 


^is'pebpTe  tv'^f-enbtaltbgethe'rtecbncileditb  the  peculiar 

.-^ftolo:.)  iliuom/J'I  sd.i  \o  ,Mhmi\?,  KylTM  .iqa^  'to 


a  I 


.>:0'.:'.';  AViSKETCHES    OP    MEMBERS.  VJy 

ology.  The  council  assembled  ;  and  so  strong  was  the  opposition,  that  all 
that  i^Ja'y  aiid  all  the  next  the  people  were  held  in  painful  suspense,  and 
th6  ordination  dinner  (for  then  ordinations  were  seasons  of  great  festivity) 
had- aitnple: time  to  cool.  The  services  took  place  in  the  evening  of  the 
seeKShdiday.  Dr.  Parish  was  often  heard  to  say,  that  two  or  three  times 
he  had  pressed  his  hand  on  his  chair,  to  rise  and  announce  to  the  council 
his  resolution  to  decline  the  call,  but  something  seemed  to  check  him. 
Never  was  a  young  candidate  settled  under  greater  opposition,  and 
never  was  an  opposition  so  formidable,  so  completely  lived  down  by  pru- 
dence and  time.  In  a  few  years  the  people  became  harmonious,  some  of 
the  opponents  relenting,  and  some  dying.  If  it  be  asked  by  what  means 
this  rare  victory  was  accomplished,  we  may  say,  partly  by  his  earnest- 
ness, partly  by  his  decision,  and  partly  by  the  impression  he  made  of 
his  talents  and  piety.  He  was  a  very  prompt  man  at  a  reply  ;  he 
generally  said  the  right  thing  at  the  right  time.  The  word  fitly  spoken 
did  much  for  him. 

We  have  spoken  of  his  moral  courage.  An  incident  may  explain. 
He  was  chosen  in  1809  to  preach  the  election  sermon  by  a  Federal  leg- 
islature. The  sermon  was  to  be  preached  in  1810,  when  the  politics  of 
the  State  had  been  clianged.  These  were  exciting  times  ;  the  political 
wave,  like  Milton's  fiery  waves  in  the  infernal  regions,  rolled  backward 
and  forward,  burning  and  scorching  every  thing  in  its  course.  A  good  deal 
of  curiosity  was  felt  to  know  how  the  renowned  Federal  preacher  would 
address  a  Democratic  assembly.  An  old  member  of  the  House  has  often 
told  me,  it  was  a  very  exciting  scene.  He  was  actually  afraid  that  they 
would  pull  the  preacher  out  of  the  desk.  As  he  proceeded  to  pour  forth 
his  sarcasm  and  searching  rebukes,  they  hummed,  and  scraped,  and  cough- 
ed, and  made  every  sort  of  disorderly  noise,  and  when  the  noise  became 
so  great  that  the  preacher's  voice  could  not  be  heard,  he  would  pause  and 
look  steadily  at  them,  and  as  the  tumult  died  away,  he  would  begin  again 
his  objurgatory  strain.  It  has  been  the  uniform  practice  to  vote  to  publish, 
at  the  expense  of  the  public,  election  sermons ;  but  no  such  vote  could 
be  obtained  on  this  occasion.  But  mark  the  effect  of  political  opposi- 
tion. Benjamin  Russell,  editor  of  the  Columbian  Centinel,  offered  to 
publish  the  sermon  at  his  own  expense  ;  and  never  was  an  election  ser- 
mon so  read  and  so  sold.  It  fled  on  the  wings  of  love  and  hatred 
over  the  whole  State  into  other  States  ;  and  had  the  honor  to  be  quoted 
by  Mr.  Haynes,  a  senator  of  South  Carolina,  in  his  reply  to  Mr.  Webster 
in  1830.  If  any  should  question  the  wisdom  of  the  preacher's  course,  we 
only  say,  that  we  adduce  it  as  a  proof  of  his  boldness,  not  of  his  caution. 

Dr.  Parish  was  a  diligent  and  successful  student.  Judging  from  effects, 
we  should  conclude  that  he  was  a  man  that  seldom  found  an  idle  hour. 


100  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

A  list  of  the  publications  of  Dr.  Pai-ish  : 

1.  A  Sermon  at  the  Ordination  of  Ariel  Parish,  Manchester,  April  4, 
1792. 

2.  A  Discourse  on  the  tenth  Anniversary  of  his  Ordination,  1797. 

3.  A  Sermon  on  the  death  of  Rev.  John  Cleaveland,  Ipswich  (now 
Essex),  1799. 

4.  An  Oration  on  the  Fourth  of  July,  1799. 

5.  An  Oration  on  the  22d  of  February,  1800. 

6.  A  Sermon  preached  at  Hanover,  the  Sabbath  preceding  the  com- 
mencement at  Dartmouth  College,  1801. 

7.  A  Thanksgiving  Discourse,  1804. 

8.  A  Sermon  at  the  Ordination  of  Nathan  Waldo,  1806. 

9.  A  Sermon    before  the  Massachusetts    Home  Missionary  Society, 
1807. 

10.  A  Sermon  at  the  Ordination  of  David  Thurston,  Winthrop,  Me., 
1807. 

11.  A  Sermon  on  the  Annual  Fast,  1808. 

12.  A  Sermon  before  the  Female  Charitable  Society  of  Newburyport, 
1808. 

13.  Massachusetts  Election  Sermon,  1810. 

14.  A  Eulogy  on  Prof.  John  Hubbard  of  Dartmouth  College,  1810. 

15.  A  Sermon  at  the  Ordination  of  Nathaniel  Merrill,  in  Lyndebo- 
rough,  N.  H.,  Oct.  30,  1811. 

16.  Protest  against  the  War;  A  Fast  Sermon,  1812. 

17.  A  Fast  Sermon,  1814. 

18.  A  Sermon  before  the  Society  for  propagating  the  Gospel  among 
the  Indians  and  others  in  North  America,  1814. 

19.  A  Sermon  at  Ipswich,  at  the  Ordination  of  Daniel  Smith  and 
Cyrus  Kingsbury,  as  missionaries  to  the  West,  1815. 

20.  A  Sermon  at  the  Ordination  of  Enoch  Pillsbury,  in  Litchfield,  N. 
H.,  Oct.  25,  1815. 

21.  A  Sermon  delivered  before  the  Convention  of  Congregational 
Ministers  in  Massachusetts,  1821. 

22.  Dr.  Parish  published,  in  connection  with  Rev.  Dr.  Morse,  a  Gaz- 
etteer of  the  Eastern  and  Western  Continents,  1802. 

23.  A  Compendious  History  of  New  England,  1809. 

24.  A  System  of  Modern  Geography,  1810. 

25.  In  connection  with  the  Rev.  David  McCluer, —  A  Memoir  of 
the  Rev.  Dr.  Eleazer  Wheelock,  first  president  of  Dartmouth  College, 
1811. 

26.  A  Sacred  Geography  or  Gazetteer  of  the  Bible,  1813. 


SKETCHES    OF    MEMBERS.  101 

c 

27.  A  Posthumous  volume  of  Sermons,  with  a  brief  Memoir  of  his 
Life,  was  published  in  1826. 

ASAHEL   HUNTINGTON, 

Was  born  in  Frankhn,  Ct.  March  17,  1761.  His  paternal  ancestors 
were  among  the  earliest  settlers  of  Norwich,  of  which  Franklin  was  a 
part  before  its  incorporation  as  a  town.  (The  fii'st  white  person  buried 
in  the  town  of  Norwich,  Conn.,  bore  the  name  of  Christopher  Huntington.) 
His  grandfather,  Dea.  Christopher  Huntington,  died  at  an  advanced  age, 
leaving  four  sons,  namely,  —  Christopher,  Theophilus,  Elisha,  and  Bar- 
nabas. His  father,  Barnabas,  was  born  June,  1728,  and  died  April  14, 
1787.  He  also  worthily  sustained  the  office  of  deacon,  was  an  active  and 
influential  patriot  in  the  days  of  the  Revolution,  and  was  greatly  respected 
for  his  moral  worth.  His  mother,  whose  maiden  name  was  Anne 
"Wright,  was  born  October,  18,  1732,  and  lived  to  nearly  the  age  of  one 
hundred  years.  She  was  a  woman  of  great  excellence  of  character,  and 
a  pious  and  devoted  Christian.  Under  the  faithful  instruction  and  guid- 
ance of  such  parents,  the  subject  of  the  notice  made  an  early  public  pro- 
fession of  religion,  which  he  illustrated  and  adorned  through  the  remain- 
der of  his  life. 

He  determined  to  devote  himself  to  the  work  and  duties  of  the  gospel 
ministry,  and  pursued  his  studies,  preparatory  for  college,  under  the 
tuition  of  his  pastor,  the  Rev.  Samuel  Nott,  D.  D.  of  Franklin,  who 
still  survives,  as  minister  of  the  same  church  and  people,  being  tiow 
nearly  one  hundred  years  of  age ;  and  it  is  but  a  few  years  past,  that 
this  truly  venerable  patriarch  has  had  the  aid  of  a  colleague  pastor. 
Mr.  Huntington  was  graduated  at  Daitmouth  College,  under  the  ad- 
ministration of  the  elder  President  Wheelock,  in  the  class  of  1786.  At 
the  time  of  his  graduation,  he  pronounced  the  valedictory  address, 
then  esteemed  the  most  distinguished  a})pointment  of  the  exercises  at 
commencement.  Among  his  classmates  at  college  were  several  who 
afterwards  became  much  distinguished  in  public  life,  —  among  whom  may 
be  named,  the  late  Judge  Calvin  Goddard,  of  Norwich,  Ct.,  for  many 
years  a  member  of  Congress,  afterwards  a  member  of  the  Hartford 
Convention,  and  eminent  through  life  as  a  jurist  and  civilian;  and  the 
late  Hon.  Charles  Marsh,  LL.  D.,  of  Woodstock,  Vt.,  —  greatly  distin- 
guished at  the  bai',  and  in  the  public  councils  of  his  own  State.  In  the 
clerical  profession,  we  may  also  mention  the  names  of  the  late  Rev.  Dr. 
Strong  of  Randolph,  Mass.,  and  Rev.  Peter  Sanborn  of  Reading,  —  both 
of  them  highly  respectable  in  their  profession,  and  who  fulfilled  all  the 
duties  of  the  ministrj^with  great  fidelity  and  success. 


102  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

Mr.  Huntington  pursued  his  theological  studies  for  the  terna  of  nearly 
three  years  under  private  teachers  (public  seminaries  of  theological 
instruction  being  then  unknown),  at  first,  under  the  direction  and  aus- 
pices of  the  Rev.  Dr.  Charles  Backus,  of  Soraers,  Ct.,  an  eminent  divine 
of  his  day,  who  educated  many  of  the  clergy  of  that  period ;  and  after- 
wards under  Rev.  Dr.  Levi  Hart,  of  Preston  (now  Griswold),  Ct. 

He  was  ordained  as  pastor  of  the  Congregational  Church  and  Society 
in  Topsfield,  November  12,  1789,  as  successor  of  the  Rev.  Daniel  Breck. 
His  former  instructor,  Dr.  Hart,  preached  his  ordination  sermon. 

He  was  married  to  Althea  Lord,  daughter  of  Elisha  Lord,  M.  D.,  of 
Pomfret,  Ct.,  June  2,  1791.  Having  fulfilled  a  successful,  harmonious, 
and  useful  ministry,  among  an  entirely  united  and  devoted  church  and 
people,  for  a  period  of  nearly  twenty-four  years,  he  died  April  22,  1813, 
after  a  sickness  (throat  distemper)  of  five  days,  leaving  a  widow,  who 
departed  this  life  at  the  residence  of  her  son  in  Lowell,  August  31,  1850, 
in  the  eighty-fourth  year  of  her  age,  the  day  but  one  following  the  Centen- 
nial Celebration  of  the  town.     He  left  five  children;  namely, — 

1.  Althea,  born  Oct.  10,  1792  ;  died  Aug.  26,  1814. 

2.  Elisha,  born  April  9,  1796. 

3.  Asahel,  born  July  23,  1798. 

4.  Hezekiah,  born  June  30,  1800  ;  died  June  8,  1828. 

5.  Mary  Anne,  who  was  born  Aug.  18,  1802,  and  died  May  9,  1836. 
Of  the  surviving  children,  Elisha  Huntington,  M.  D.,  resides  in  Lowell, 

Mass.,  and  Asahel  Huntington,  counsellor-at-law,  in  Salem,  Mass. 

The  discourse,  at  the  funeral  of  the  Rev.  Mr.  Huntington,  was  preached 
by  his  long-tried  and  intimate  friend.  Rev.  Isaac  Braman  of  Rowley 
(now  Georgetown),  who  still  survives,  and,  in  the  enjoyment  of  a  green 
old  age,  is  still  able  to  minister  at  the  altar,  —  a  model  clergyman,  as  he 
is  a  model  man.  The  discourse  was  published  in  connection  with  a  ser- 
mon, partly  written  out  by  Mr.  Huntington  on  the  same  day  that  he  was 
stricken  with  his  last  sickness,  from  the  text,  —  "  Be  ye  also  ready  ;  for 
in  such  an  hour  as  ye  think  not,  the  Son  of  Man  cometh." 

Mr.  Huntington  published  several  occasional  discourses.  He  was  a 
discriminating  and  faithful  preacher.  His  theological  opinions  were 
strictly  evangelical ;  but  being  a  truly  wise  man,  and  affectionate  and 
conciliatory  in  all  his  intercourse  with  his  people,  he  secured  and  retained 
their  confidence,  attachment,  and  respect  throughout  the  entire  period  of 
his  ministry.  In  the  private  relations  of  life,  he  was  a  model  of  all 
that  was  good  and  excellent.  His  praise  is  still  in  the  churches,  as  well 
as  in  the  hearts  of  all  who  possessed  an  intimate  knowledge  of  his  char- 
acter and  virtues. 

We  close  this  brief  sketch  with  an  extract  from  the  funeral  discourse 
of  Rev.  Mr.  Braman. 


SKETCHES  OF  MEMBERS.  103 

niiV  His  moral  and  religious  character  was  without  a  blot.  In  all  social 
and  relative  duties  he  was  faithful  and  scrupulously  exact.  Of  conjugal 
affection  and  parental  tenderness  and  fidelity,  he  was  a  model.  As  a  friend, 
(and  to  whom  was  he  not  a  friend  ?)  he  was  affectionate  and  sincere. 
Modest  and  unassuming,  as  well  as  of  a  social  turn,  he  was  uncommonly 
amiable  as  a  companion.  As  if  born  for  the  sole  purpose  of  comforting  the 
afflicted,  and  making  his  fellow-creatures  happy,  his  life  was  that  of 
active  benevolence.  As  a  minister  of  the  gospel,  his  praise  is  in  the 
churches,  among  the  people  of  God,  who  are  willing  to  hear  divine  truth, 
though  it  come  to  them  in  a  still  small  voice.  In  prayer,  he  was  fervent, 
solemn,  and  devout.  To  know  the  mind  of  the  Lord  was  his  first  object, 
and  then  to  declare  it  to  his  hearers  for  their  instruction  and  benefit. 
A  faithful  servant  of  Christ,  mindful  of  his  responsibility  to  him,  and 
sincere  in  his  affection  for  his  people,  he  watched  for  their  souls  as  one 
that  must  give  an  account ;  not  shunning  to  declare  the  whole  counsel  of 
God." 

At  this  period  tliet'e  was  a  remarkable  partiality  for  Scripture  Chris- 
tian names,  especially  in  Connecticut.  The  names  of  the  five  sons  of 
i)eacdn  Bafna1)as'Huntington,  and  in  the  order  of  their  birth,  were  Bar- 
naWs,  VLzarfah,' ^'sahel,'^ nezekiah,  and  Gordon,  all  of  whom  are  now 
ide'^^ased.  Tliere  iare  two ^<Si&ters  still  surviving,  at  a  very  advanced  age. 
The  paternal  estate  in  Franklin,  which  has  been  in  the  family  for  five 
generations  (hb'i'^brliciri  "of  li'having  been  alienated),  is  now  owned  by 
A:iaria}i,  sin  of  Azariali^ '^bove  named,  —  a   lineal  descendant  of  the 

bH^nki  ^^ttiidi)'Wi^p^y  ti^^fe  Uas''Ciiristopher. 

Jtibi'iil  'jdr  ■.''U.M.v.ilur''.  OJ  '{ivti  'ti-jrlT  nO 
Salem,  August,  1851.      '    .     ,^.      ,    ,... 

ri'^This^JlfctibUilty  dittfWfi'W^  by  Wri  '  affectionate  son,  tallies  with  the  tradi- 
tibnai  ttt^mopy  'Which  tbe  preacher  left,'  as  I  have  always  heard  it.  He 
j^is^'sl'Jrri'a.ri^of'ihe^^tfe'ateSt'kilidtfess',  dfe'lighting  to  oblige,  and  showing  his 
ie^e  to'God'tJ^ffiis'betiievofeHfcle  t<>' ml^yp 'iri 'gl:*eat  and  little  things.  —  L.  w. 

•lo  ,riO    l!MJ'iJliiu:>  1:1/::;   ■ri-yn   iT.-;i(j   /:-ri'>-s  J):i. 
ni  .j-.ofqioniiq  hasi  ssiyjjaaiiffl  xf;>fi;/>  i  jo  •:'i:.t:;;(oi 
".p^noi^-nono-rrT  'th-AlSIPIiB^-BBA'IITIE, 

^<^^§#^  ^ti^orWimam'^hd'Hatrhfih  (Pe«-fy)  Beattie.  He  was  born 
at  Chelmsford,  about  1766,  and  at  the  death  of  his  father,  his  mother 
feiiibvied -to' BradfbM  (i^o^*  Grb?v«lartd)',' atid  AWdrew  was  placed  under 
the  ertrie  of 'his'  uncle,  Dr.  John'  Beattie,  Of  Chelmsford.  He  graduated 
SfHl^rF.  iW'i'79'5;'^nd  tetk^^d'  }i  bachelbi^'s  dti^ee 'from  B.  U.  the  same 
;f^fe''''-M{iy  8,''#92;'he*r^cei'vedia  call  fromthe  m^  Church  in  Salis- 
Siii^, 'having  -thiiliyibfleblit  xif  tTiirty-fiv6  vOtd^.  He  was  ordained  June 
28,1797,  and  died  in  office,  Monday,  Marfli'^,  ISOlv'in  the  fourth  year 


104  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

of  his  ministry,  and  the  thirty-fifth  year  of  his  age.     The  following  is  the 
inscription  upon  his  tombstone  : 

IN    MEMORY 
OF 

REV.   ANDREW  BEATTIE, 

who  died 

March  16,  1801, 

in  the  35th  year  of  his  age, 

and  the  4th  of  his  ministry. 

Mark  the  perfect  man,  and  behold  the 
upright,  for  the  end  of  that  man  is  peace. 

"  My  mortal  friends,  if  e'er  with  ill  success, 
Living,  I  strove  important  truths  to  press, 
Your  precious,  your  immortal  souls  to  save. 
Hear  me  at  last,  oh  hear  me  from  the  grave." 

Mr.  Beattie  was  married  Jan.  29,  1799  (Newburyport  records),  to 
Mary  Boardman,  daughter  of  John  and  Judith  (Marsh)  Boardman,  of 
Newburyport.  She  died  in  Newburyport,  May  17, 1814.  (See  obituary, 
Newburyport  Herald,  May  18,  1814.) 

Their  only  child  was  Eliza,  born  1801,  and  died  unmarried. 

Of  Mr.  Beattie's  marriage  there  is  the  following  notice  in  the  Centinel: 

"  Married  Feb.  6,  1799,  Rev.  Andrew  Beattie,  of  Salisbury,  to  Miss 
Mary  Boardman,  of  Newburyport.  On  their  way  to  Salisbury  the  bridal 
pair  were  met  by  eighteen  sleighs,  filled  with  the  most  respectable  of  the 
bridegroom's  parishioners,  who  congratulated  them  on  the  joyous  event, 
and  accompanied  them  to  the  parsonage  house,  where  a  liberal  entertain- 
ment was  provided.  One  such  mark  of  respect  shown  to  the  Rev.  clergy, 
reflects  more  honor  on  the  inhabitants  of  the  Northern  States,  and  more 
fully  demonstrates  their  good  sense,  than  were  ever  conferred  on,  or 
exhibited  by  the  deluded  idolaters  of  French  massacres  and  principles,  in 
civic  ox-feasts,  carmagnoles,  choruses,  and  riff-raff  processions." 

The  following  obituary  was  published  in  the  Newburyport  Herald,  for 
March  17,  1801. 

"  The  pious  and  devout  life  which  Mr.  Beattie  exhibited,  both  as  a 
neighbor  and  a  friend,  a  husband,  parent,  and  pastor,  and  that  resigned 
and  submissive  temper  which  supported  him  during  more  than  eighteen 
months'  consumptive  illness,  call  on  the  jiublic  to  mourn  the  loss  sustained, 
and  to  mingle  the  tears  of  condolence  with  the  deeply  afflicted  widow, 
connections,  and  destitute  flock." 


SlvKTCIIlCb    OF    MKJIBEKS.  105 

On  the  town  records  of  Chelmsford  the  name  is  .spelled  Betty,  Batty, 
Bettys,  and  Battles.  There  is  no  record  of"  the  birth  of  Andrew  Beattie, 
son  of  William  Beattie,  but  Andrew,  son  of  Robert  and  Hannah  Batties, 
was  born  June  IG,  ]7G7.  May  this  not  have  been  the  birth  of  the  sub- 
ject of  this  sketch  ? 

Rev.  Andrew  Beattie  was  admitted  to  the  church  of  Chelmsford  dur- 
ing the  pastorate  of  Rev.  Hezekiah  Packard,  —  1793-1802.  The  par- 
ticular dates  of  admission  are  not  given  on  the  records. 


LEONARD   WOODS, 

Was  born  in  Princeton,  Mass.,  June  19,  1774.  His  father  was  Samuel 
Woods,  and  his  mother  was  Mrs.  Abigail  Underwood ;  her  maiden  name 
was  Abigail  Whitney.  He  was  baptized  the  same  day  he  was  born. 
His  father  designed  him  for  a  farmer ;  but  his  strong  love  for  study,  and 
a  severe  illness  which  rendered  him  unable  to  labor  for  two  yeai's,  induced 
his  father  to  consent  to  his  commencing  a  course  of  study,  preparatory 
to  entering  college.  This  he  did  when  about  fourteen  years  of  age,  with 
the  parish  minister.  Besides  this  he  received  three  months'  regular  instruc- 
tion at  Leicester  Academy,  then  under  the  care  of  Ebenezer  Adams, 
afterwards  Professor  in  Dartmouth  College.  He  entered  H.U.  in  1792, 
and  graduated  from  the  same,  with  the  highest  honors,  in  1796.  His 
oration  at  graduation,  and  also  his  master's  oration  three  years  later, 
were  both  published.  Of  the  latter,  a  writer  in  the  Columbian  Centinel, 
July  20,  1799,  says,— 

"  The  best  performance  of  the  day  was  the  Oration  on  Atheism,  by 
the  Rev.  Mr.  Woods.  In  this  half-hour  sketch,  the  existence  and  attri- 
butes of  a  Supreme  Intelligence  were  demonstrated  by  invincible  argument, 
and  displayed  with  dignified  eloquence ;  and  the  deleterious  effects  of 
Atheism  and  Infidelity  on  civil  society  were  powerfully  illustrated  in  the 
debasing  examples  which  F' ranee  has  given  to  the  world  ;  these  he  was 
necessitated  to  paint  in  glowing  colors,  the  better  to  render  them  a  beacon 
to  his  countrymen.  His  remarks  were  pointed,  but  they  were  not  severe  ; 
his  precepts  pious,  but  liberal ;  and  his  eloquence  dignified  and  energetic, 
but  not  boisterous.  In  short,  he  was  a  champion  in  the  cause  of  his 
Redeemer  and  country.  He  received  the  liberal  plaudits  of  a  grateful 
auditory,  and  his  future  reward  shall  be  greater.  We  should  be  happy 
in  presenting  the  oration  of  this  divine  3i\\d patriot  entire  to  our  readers, 
but  we  understand  it  is  to  issue  from  the  press  in  a  pamphlet." 

After  leaving  college,  Mr.  Woods  engaged  in  teaching  for  eight  months, 
at  Medford.  During  this  time,  and  while  occasionally  under  the  paternal 
roof,  that  great  change  took  place  which  gave  tone  and  direction  to  his 

14 


106  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

subsequent  life.  "  The  purity  ot'liis  early  religious  impressions  had  been 
corrupted  by  the  infusions  of  a  seductive  and  vain  philosophy,  but,  in  the 
seclusion  of  his  own  room,  he  was  led  to  read  '  Doddridge's  Rise  and 
Progress,'  and  his  freedom  from  rationalistic  philosophies  was  complete. 
No  experimental  means  were  now  tried  upon  him ;  no  excited  assembly 
operated  upon  his  mind  and  heart,  but,  in  the  anguish  of  his  spirit,  he 
knelt  down,  and  clasping  his  Bible,  he  raised  it  over  him  as  did  John 
Huss,  and  cried,  '  O  God,  my  Lord  and  master  of  my  life.'  Henceforth 
Christ  was  to  him  all  and  in  all,  the  beginning,  the  middle,  and  the  end 
of  his  theology  and  his  life." 

He  made  a  public  profession  of  religion,  and  united  with  the  First 
Church  in  Medford,  in  1797.  It  was  then  under  the  pastoral  care  of  Rev. 
Dr.  Osgood.  He  studied  theology  three  months  in  the  fall  of  1797,  with 
Rev.  Dr.  Backus  of  Somers,  Conn.  The  next  winter  he  studied  at  home ; 
confining  himself  chiefly  to  the  Bible  and  Brown's  System  of  Divinity. 

He  was  approbated  in  the  spring  of  1798,  by  the  Cambridge  Associa- 
tion. He  was  ordained  pastor  of  the  Fourth  Church  in  Newbury  (now 
the  Second  Church  In  West  Newbury),  Dec.  5,  1798.  The  parish  voted 
to  give  him  four  hundred  dollars  annually,  also  five  hundred  dollars  by 
way  of  settlement ;  with  the  use  of  the  parsonage  land  by  the  meeting- 
house, and  eight  cords  of  wood  annually,  with  the  liberty  of  going  to  see 
his  parents  for  two  Sabbaths  every  year. 

When  the  Theological  Seminary  was  established  at  Andover,  in  1808, 
]VIr.  Woods  was  invited  to  the  chair  of  Theology. 

The  church  and  parish  presented  the  following  remonstrance  to  the 
council  against  the  dismission  of  their  Pastor. 

"  Must  we  so  soon,  after  the  recent  and  great  sacrifice  of  our  late  belov- 
ed Tappan,  be  thrown  into  a  destitute,  and  perhaps  irreconcilably  divided 
state,  and  with  wounds  scarcely  healed,  be  called  to  make  a  second  sacri- 
fice of  what  we  hold  most  dear  and  important  to  our  temporal  and  spiritual 
interests,  to  mere  opinion  respecting  an  Institution,  the  importance  and 
success  of  which  are  but  in  contemplation  ?  Is  not  the  claim,  renewedly 
to  strip  this  church  and  people  of  their  pastor,  of  a  doubtful  nature  and 
dangerous  tendency,  and  a  sacrilegious  encroachment  on  their  rights? 
Since  the  engagements  ministers  have  taken  upon  themselves  at  their 
ordination  ever  have  been,  and  still  are,  viewed  by  the  people  as  most 
sacred,  will  not  the  frequent  departure  therefrom  operate  as  a  fearful 
discouragement  in  the  way  of  settling  a  gospel  minister,  and  impress  the 
idea  that  there  is  nothing  substantial  in  religion,  and  that  the  Christian 
ministry  is  but  an  engine  employed  for  the  benefit  of  the  clergy,  to  the 
contempt  and  neglect  of  gospel  ordinances,  and  in  time  to  the  destruction 
of  the  faith  once  delivered  to  the  saints,  —  or  is  our  sinful  division  eagerly 


SKETCHES  OF  MEMBERS.  107 

seized  upon  for  a  pretext  to  deprive  us  of  the  benev'olent  labors  of  an 
affectionate  pastor,  when  our  great  wickedness  is  the  only  cause  why  they 
are  needful." 

The  disunion  above  referred  to,  which  had  long  agitated  the  parish,  was 
in  regard  to  building  a  new  meeting-house.  Notwithstanding  this  most 
earnest  remonstrance,  the  Council  unanimously  voted  that  the  pastoral 
relation  should  be  dissolved.  It  terminated  Sept.  28,  1808,  the  day  of 
his  inauguration  at  Andover.  Dr.  Woods  continued  in  his  professorship 
until  the  autumn  of  1846,  when  heresigned.  He  received  the  degree 
of  D.  D.  from  Dart.  College  and^  the  College  of  New  Jersey,  in  1810. 

He  was  pastor  nine  years,  nine  months  and  twenty-eight  days.  Dur- 
ing his  ministry  fourteen  persons  were  added  to  the  church ;  twelve  of 
these  by  profession,  and  two  by  letter. 

Dr.  Woods  was  married  at  Worcester,  Oct.  8,  1799,  to  Miss  Abigail 
Wheeler,  daughter  of  Joseph  Wheeler,  Judge  of  Probate  in  Worcester 
Co.,  and  Mary  Greenleaf,  daughter  of  Daniel  Greenleaf,  M.  D.,  of  Bol- 
ton, Mass. 

Tlie  names  of  their  children  are,  — 

1.  Samuel,  b.  Oct.  26,  1800. 

2.  Joseph  Wheeler,  b.  July  30.  1802  ;  d.  Nov.  8,  1827  ;  grad.  at  D. 
C,  1823. 

3.  Mary  G.,  b.  Oct.  3,  1804. 

4.  Leonard,  b.  Nov.  24,  1807  ;  grad.  at  Union  Coll.,  1827  ;  S.  T.  D. 
at  H.  C,  1846  ;  chosen  President  of  B.  C.  in  1839. 

5.  Daniel  B.,  b.  Sept.  20,  1809. 

6.  Abby  W.,  b.  July  25,  1811. 

7.  Margaret  O.,  b.  April  12,  1813. 

8.  Harriet  N.,  b.  Aug.  19,  1815. 

9.  Sarah  A.,  b.  June  18,  1817  ;  d.  Sept.  3,  1836. 

10.  Sophia  W.,  b.  May  12,  1819. 

Prof  Lawrence  says  of  Dr.  Woods,  —  "  His  personal  bearing  was 
manly  and  commanding.  He  was  tall,  six  feet  and  two  inches,  and  quite 
erect,  even  at  the  age  of  fourscore.  There  was  a  natural  ease  and  dig- 
nity in  his  demeanor.  He  could  with  equal  facility  discuss  a  metaphysi- 
cal question  in  a  circle  of  acute  theologians,  or  take  a  little  child  upon 
his  knee,  and  amuse  it  by  imitating  the  whippoorwill,  or  singing  '  The 
pretty,  pretty  lark.' 

"  Dr.  Woods  was  preeminently  a  Bible-preacher,  bringing  out  from  the 
Divine  Word  Christ  as  the  central  idea  and  life  of  Christianity.  Hence, 
while  his  preaching  was  in  the  highest  sense  rational,  it  was  not  ration- 
alistic, but  distinctively  Christian.  He  had  a  fondness  for  metaphysical 
studies,  and  qualifications  natural  and  acquired  for  distinguished  success 


108  HISTORY    OF    ESSKX    NORTH    ASSOCIATION. 

in  them.  His  clear  perceptions  and  power  of  discrimination,  his  abihty 
to  discover  the  causes  and  I'elations  of  tilings,  —  to  meet  and  surmount 
difficulties,  to  trace  analogies,  weigh  arguments  and  estimate  the  value  oi' 
logical  results,  gave  him  peculiar  advantages  in  mental  and  moral  science. 
With  almost  the  same  ease  he  could  work  in  the  mines  or  the  mint  of 
truth,  bring  up  pearls  from  the  deep,  or  polish  them  for  use.  The  theol- 
ogy of  Dr.  Woods  was  not  a  dead  and  dry  dogma,  but  a  system  of  living 
truths  vivified  by  his  experience,  and  wrought  into  the  texture  of  his 
character.  He  claimed  to  be  in  the  line  of  theological  succession  from 
Christ,  through  Edwards,  Calvin,  Augustine,  and  the  Apostles.  His 
creed  was  his  Christianity.  It  was  old,  but  he  believed  not  worn  out, 
nor  the  less  true  for  its  age.  His  trust  in  Providence  and  in  the  efficacy 
of  prayer,  are  well  illustrated  by  an  incident  which  oceurred  in  connection 
with  the  ordination  of  Dr.  Hawes,  at  Hartford.  Dr.  Woods  was  to 
preach  the  sermon.  It  was  in  the  spring  of  the  year,  and  he  was  delayed 
by  the  bad  travelling.  When  he  reached  the  Connecticut,  the  bridge 
•had  been  carried  away  by  the  freshet,  and  the  ice  made  passing  danger- 
ous. There  was  no  time  to  lose.  He  walked  to  the  edge  of  the  river, 
and  ascertained  that  the  boatman  would  attempt  to  get  him  across.  Then 
he  went  to  an  old  house  which  stood  near,  knocked  at  the  door,  and  asked 
the  privilege  of  a  retired  room  for  a  short  time.  There  he  kneeled,  and 
sought  direction  from  God  concerning  his  duty,  then  committed  to  the 
Divine  care  his  wife  and  children  and  himself,  —  returned  to  the  river, 
crossed  in  safety,  and  arrived  just  in  season  for  the  service  he  had 
engaged  to  perform." 

The  following  sketch  is  by  a  member  of  the  Association,  who  knew 
Dr.  Woods  in  a  long  personal  acquaintance. 

"The  impression  made  on  the  public  mind  by  the  life  and  services  of 
Professor  Woods,  is  too  recent  and  too  definite  to  be  easily  effaced. 
Since  death  has  shaded  his  imperfections  and  put  a  seal  on  his  virtues, 
his  character,  as  a  teacher  and  a  man  remains,  graven  with  an  iron  pen 
and  lead  in  tlie  rock  forever.  The  first  part  of  his  official  life  was  s^aent 
in  our  vicinity,  and  he  was,  to  the  day  of  his  death,  a  recorded  member 
of  our  Association.  It  may  be  proper  to  ask,  what  was  the  hue  of  the 
theology  of  this  Association  at  that  time,  and  the  standing  of  Dr.  Woods 
in  particular.  This  Association  never  had  a  creed,  but  it  never  had  any 
Arminian  or  liberal  member.  It  was  distinguished  by  a  kind  of  compre- 
hensive orthodoxy ;  the  traditionary  Calvinists  and  tlie  strict  Hopkin- 
sians,  —  then  denominated  men  of  the  old  and  new  divinity.  It  was 
understood  by  them  in  all  their  intercourse,  and  especially  on  councils, 
that  they  should  tolerate  each  other's  differences,  yet  the  lines  were  dis- 
tinct, and  the  differences  held  to  be  important.     Dr.  Spring,  Dr.  Parish, 


SKETCHES    OF    MEMBERS.  109 

Mr.  Dutch  of  Bradford,  were  of  the  New  School,  Dr.  Joseph  Dana,  Mr. 
Bramaii,  Mr.  Mihimore,  were  of  the  old  stamp.  Dr.  Woods  was  the 
warm  friend  of  Dr.  Spring ;  and,  indeed,  says  in  his  funeral  sermon  on 
Dr.  Spring,  that  he  loved  him  better  than  any  man  on  earth.  It  is  evi- 
dent that  Dr.  Spring  placed  the  most  unbounded  confidence  in  the  piety, 
talents,  and  orthodoxy  of  his  junior  friend  ;  and  selected  him  to  be  the 
head  of  a  theological  school  which  he  intended  to  establish  at  West 
Newbury. 

"  The  early  preaching  of  Dr.  Woods  was  well  remembered  when  I  first 
came  into  this  region  in  1816.  ,  The  microscopic  eye  of  party  spirit 
could  discern  no  difference  between  him  and  Dr.  Spring  of  Newburyport, 
Dr.  Strong  of  Randolph,  and  Mr.  Norton  of  Weymouth.  Mr.  Kirby 
was  his  immediate  successor ;  Dr.  Tappan,  his  immediate  predecessor  at 
West  Newbury.  His  preaching  had  a  marked  distinction  from  each,  — 
as  to  the  controverted  points  between  the  two  sections  of  Calvinism,  —  a 
contrast.  Dr.  Dana  of  Ipswich,  and  his  son  at  Newburyport,  could  not 
yield  him  their  confidence.  Dr.  Spring  did.  Mr.  Kirby  was  often  com- 
plaining of  the  muddy  metaphysics  (I  use  his  own  phrase)  Avhich  he 
had  preached  to  the  people  of  their  charge.  He  particularly  mentioned 
iiis  discouraging  the  use  of  means  of  grace  ;  and  Kirby  often  lamented 
the  omission  of  family  prayer  among  the  people. 

"It  was  once  my  lot,  after  preaching  a  preparatory  lecture  (I  think  it 
must  have  been  in  1817  or  1818,  Kirby  was  drowned  in  1819),  to  take 
tea  with  Kirb)^  at  the  house  of  Mrs.  Paul  Bayley.  Bayley  was  absent, 
and  we  three,  namely,  Mr.  Kirby,  Mrs.  Bayley,  and  myself,  were  the 
party  at  the  table.  Mrs.  Bayley  was  a  strong  devotee  to  Dr.  Woods's 
theology,  and,  though  not  disliking  Kirby  exactly,  seemed  to  have  a 
great  partiality  for  the  preaching  of  her  old  pastor.  Among  other  things, 
she  related  how  much  his  faithful  preaching  impressed  her ;  it  had  been 
the  means  of  her  conversion ;  his  views  of  Divine  sovereignty,  and  the 
total  insufficiency  of  all  unregenerate  exertions.  She  admired  his  bold- 
ness. He  said,  —  when  the  devils  were  made,  God  made  them  on  purpose 
to  be  devils ;  these  were  her  words,  and  this  the  very  instance  she  gave. 
I  was  struck  with  Kirby's  manner  of  managing  the  conversation  ;  instead 
of  softening  matters,  and  diminishing  the  antagonism,  as  I  confess  I 
should  have  done,  he  spoke  with  freedom  and  almost  contempt  of  such 
high  flights  of  speculation ;  and  when  Mrs.  Bayley  mentioned  such  doc- 
trines as  necessary  to  bring  the  human  heart  to  submission,  I  recollect,  he 
told  her  that  one  practical  act  of  self-denial  was  better  than  all  the  doc- 
trinal sublimities  of  the  pulpit.  The  conversation  was  remarkable  for 
openness  on  both  sides,  and  I  always  remembered  it.  Previous  to  this  I 
had  heard  Dr.  Woods  at  Andover  say,  in  that  half-lamenting  way,  with 


110  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

which  a  man  condemns  his  own  course  when  his  intentions  have  been 
right,  but  his  judgment  erroneous,  '  If  I  were  to  begin  ray  ministry  again, 
I  woukl  be  a  more  practical  man,  I  would  have  less  dogmatical  and 
more  experimental  preaching.' 

'In  his  funeral  sermon  on  Dr.  Spring,  he  calls  him  (March  9,  1819) 
'  one  of  the  dearest  fathers  ;  one  of  the  most  precious  friends  I  ever  had 
on  earth ; '  and  manifestly  alludes  with  approbation  to  some  of  his  pecu- 
liarities ;  as  '  he  forcibly  inculcated  upon  you  the  duty  of  immediate 
repentance,  the  duty  of  turning  to  God  without  delay.  ^  He  exposed  your 
false  refuges.  He  showed  you  that  without  faith  it  is  impossible  to  please 
God,  and  that  all  the  works  of  the  unregenerate  are  an  abomination  in  his 
sight.' 

"No  doubt  after  he  advocated  the  union  of  the  two  sections  of  orthodoxy, 
and  took  the  associate  chair  at  Andover,  his  mind  underwent  some 
change.  From  a  desire  of  exercising  a  wider  influence,  and  perhaps  from 
a  justifiable  ambition,  he  conceived  the  idea  of  adjusting  the  two  sys- 
tems ;  and  in  this  difficult  task  (difficult  to  the  satisfaction  of  such  minds 
as  those  of  Emmons  and  Spring),  he  earned  that  part  of  his  reputation 
by  which  he  was  regarded  as  more  of  a  polemical  peace-maker  than  an 
outspoken  Hopkinsian.  It  is  evident  that  he  lost  some  of  the  confidence 
of  Emmons,  and  whether  he  would  have  preserved  to  the  brim  that  of 
Dr.  Spring,  had  Spring  lived  longer,  is  a  question  which  no  man  can 
answer,  if  any  man  be  allowed  to  ask  it. 

"  What  might  have  been  is  unknown  ;  what  is  appears. 

"  Dr.  Woods,  in  the  latter  part  of  his  life,  candidly  professed  some  mis- 
taken apprehensions  of  ancient  orthodoxy,  and  some  change  in  his  own 
views.  He  is  not  the  only  theologian  whom  age  has  mellowed  into 
maturer  light.  No  man,  perhaps,  is  so  firm  as  not  to  be  influenced  in 
some  degree  by  his  location,  his  history,  his  age,  his  friends,  his  enemies, 
and  his  surrounding  circumstances.  Even  a  tree  changes  the  moss  on  its 
bark  when  it  is  transplanted." —  l.  w. 

A    LIST    OF    THE    PUBLICATIONS    OF    REV.    DR.    WOODS. 

Oration  at  his  Graduation,  1796. 
Oration  at  the  taking  of  his  Master's  Degree,  1799. 
A  Testimony  against  the  Publications  of  Marcus,  1806. 
Sermon  at  the  Funeral  of  Mrs.  Thankful  Church,  wife  of  Rev.  John 
H.  Church,  of  Pellmm,  N.  H.,  April  15,  1806. 

Sermon  before  the  Ancient  and  Honorable  Artillery,  June  6,  1808. 


■The  emphasis  is  the  author's. 


SKETCHES    01'    MEMBERS.  Ill 

Sermon  at  the  Ordination  of  Samuel  Newell,  A.  Judson,  G.  Hall,  and 
L.  Rice,  as  Missionaries,  Feb.  6,  1812,  at  Salem. 

Sermon  before  the  Mass.  Missionary  Society,  May  26,  1812. 

Sermon  at  the  Funeral  of  Samuel  Abbot,  Esq.,  May  3,  1812. 

Sermon  preached  at  Haverhill,  in  remembrance  of  Mrs.  Harriet  New- 
ell, pub.  1814. 

Sermon  at  the  Ordination  of  John  W.  EUingwood,  at  Bath,  Me.,  Nov. 
4,  1812 ;  Jacob  Ide,  at  Medway,  Nov.  2,  1814 ;  and  William  Eaton,  at 
Fitchburgh,  Aug.  30,  1815,  pub.  1815. 

Sermon  at  the  Ordination  of  Joel  Hawes,  Hartford,  Ct.,  March  4,  1818. 

Sermon  at  the  Funeral  of  Rev.  Samuel  Spring,  D.  D.,  Newhuryport, 

March  9,  1819. 

Sermon  at  the  Installation  of  Rev.  Warren  Fay,  Charlestown,  Feb.  3, 

1820. 

Letters  to  Unitarians,  pub.  by  Flagg  and  Gould,  Andover,  1820. 

Sermon  at  the  Ordination  of  Benjamin  B.  Wisner,  Old  South  Church, 
Boston,  Feb.  21,  1821. 

Sermon  at  the  Funeral  of  Rev.  Samuel  Worcester,  D.  D.,  Salem,  July 
12,  1821. 

Sermon  at  the  Ordination  of  Alva  Woods,  Oct.  28,  1821. 

Reply  to  Dr.  Ware's  letters,  pub.  1821. 

Sermon  at  the  Ordination  of  Thomas  M.  Smith,  Portland,  Me.,  July 
21,  1822. 

Convention  Sermon,  May  29,  1823. 

Sermon  on  the  death  of  Moses  Brown,  Esq.,  preached  at  the  North 
Church,  Newburyport,  Feb.  18,  1827. 

Sermon  at  the  Installation  of  Rev.  Nathaniel  Hewitt,  D.  D.,  Bridge- 
port, Ct.,  Dec.  1,  1830. 

Sermon  at  the  Installation  of  Rev.  Thomas  M.  Smith,  Pres.  Church, 
Catskill,  N.  Y.,  June  15,  1831. 

Sermon  at  the  Funeral  of  Rev.  Ebenezer  Porter,  D.  D.,  April  11, 
1834,  pub.  in  National  Preacher,  July,  1834. 

Sermon  on  the  Death  of  Lyman  and  Munson,  delivered  in  the  Chapel, 
Ando'f'r,  Feb.  1,  1835. 

Essay  on  Native  Depravity,  pub.  in  Boston,  1835. 

Sermon  at  the  Ordination  of  Daniel  Bates  Woods,  Pres.  Church, 
Springwater,  N.  Y.,  Sept.  19,  1839. 

Sermon  at  the  Funeral  of  Rev.  John  H.  Church,  D.  D.,  who  died  at 
Pelham,  N.  H.,  June  12,  1840,  aged  68,  pub.  in  the  National  Preacher, 
Aug.,  1840. 

An  Examination  of  the  Doctrine  of  Perfection,  N.  York,  1841. 

Lectures  on  Church  Government,  New  York,  1844. 


112  HISTOKT    OF    ESSEX    NORTH    ASSOCIATION. 

Lectures  on  Swedenborjrianism.    Crocker  and  Brewster,  Boston,  1846. 

Sermon  at  the  Funeral  of  Mrs.  Phebe  Farrar,  Avife  of*Samuel  Farrar, 
Esq.,  Andover,  January  26,  1848. 

Complete  Works,  in  5  volumes  ;  containing  Lectures,  Essays,  Letters, 
and  Sermons.     Andover,  John  D,  Flagg,  1850. 


ABRAHAM    MOOR, 

Was  the  seventh  pastor  of  the  First  Church  in  Newbury,  and  the  suc- 
cessor of  Rev.  John  Tuckei',  D.  D.  The  following  letter  is  from  the 
Rev.  L.  S.  Parker,  pastor  of  the  First  Church  in  Derry,  N.  H. 

"  Dekrt,  N.  H.,  December  7,  1861. 

"My  DEAii  Brothek  Spalding,  —  Since  your  letter  of  inquiry, 
touching  Rev.  Abraham  Moor  reached  me,  I  have  searched  town  and 
church  records,  talked  with  '  the  oldest  inhabitant,'  etc.  What  I  have 
been  able  to  glean  I  will  now  write.  My  best  informant  is  Mr.  Joseph 
Morrison,  who  recollects  Mr.  Moor  well. 

"  Rev.  Abraham  Moor  was  the  son  of  Dea.  John  and  Mary  (Cochran) 
Moor  of  Londonderry  (now  Derry),  N.  H.,  where  he  was  born  Sept.  8, 
1768.  His  parents  were  both  of  Scotch-Irish  descent,  and  their  grand- 
parents were  among  the  first  settlers  of  the  town.  On  both  sides  he 
came  from  a  very  respectable  and  pious  ancestry.  His  father  was  an 
active  and  brave  captain  in  the  French  and  Indian  War,  which  ended 
with  the  captui'e  of  Quebec.  I  do  not  find  his  name  on  the  annals  of  the 
Revolution,  though  Mr.  Morrison  says  he  was  in  the  battle  of  Benning- 
ton. He  was  long  an  elder  in  the  First  Presbyterian  Church  in  Lon- 
donderry, now  the  First  Church  in  Derry,  and  was  greatly  esteemed. 
His  homestead  was  situated  a  mile  east  of  the  meeting-house  of  the  First 
Parish  in  Derry.  The  house  is  still  standing  and  occupied.  Near  it  is 
the  first  parsonage  built  for  Rev.  Mr.  McGregor,  the  first  minister  in  the 
town,  in  1719,  in  which  Mr.  Morrison  now  lives.  It  was  the  first 
framed  house  built  in  town.  Mr.  Abraham  Moor  fitted  for  college  at  a 
select  school  in  town,  and  graduated  at  D.  C.  in  1789.  He  united  with 
the  First  Presbyterian  church  under  the  pastoral  care  of  Rev.  Wm.  Da- 
vidson, near  the  close  of  his  ministry  of  fifty  years.  He  is  remembered 
as  a  good  scholar,  a  most  amiable  youth,  beloved  by  every  one,  akin  in 
character  to  that  disciple  '  whom  Jesus  loved.'  He  is  favorably  remem- 
bered as  a  preacher.  Mr.  Morrison  speaks  of  recollecting  his  visiting 
his  father's  when  out  of  health,  and  of  his  returning  to  his  people  to  die. 
Dea.  John  Moor  had  four  children,  —  Mary,  who  died  single  ;  —  An- 
drew, who  became  a  deacon  in  the  church,  and  died    here,  had  three 


SKETCHES    OF    MEMBERS.  118 

daughters,  that  died  early ;  James,  who  was  also  a  deacon,  has  one 
child  now  living,  Elizabeth,  wife  of  Daniel  Davis  of  Dunbarton,  N.  H. ; 
Samuel,  who  removed  to  Pennsylvania  at  the  age  of  twenty-five,  of 
whom  nothing  is  now  known.  No  relations  of  the  family  live  here,  that 
I  can  find. 

"  Most  truly  yours, 

"  Leonard  S.  Parker." 

January  4,  17'JG,  Mr.  Moor  was  called  to  the  pastorate  of  the  First 
Church  in  Newbury,  and  ordained  on  the  23d  of  March  following.  "  A 
strong  opposition,"  says  Dr.  Popkin,  "  was  made  to  his  ordination,  chiefly 
by  those  who  were  unwilling  to  settle  another  minister  in  the  old  meet- 
ing-house. A  new  one  was  much  wanted,  and  they  pleaded,  that  it 
ought  to  be  placed  nearer  to  them.  This  had  been  a  subject  of  complaint 
of  long  standing."  A  separation  ensued,  which  was  followed  by  long 
and  troublesome  consequences  on  both  sides. 

"  Mr.  Moor's  health  was  very  feeble,  and  in  the  winter  of  1800  and 
1801  he  fell  into  a  deep  consumption,  and  died  June  24,  1801. 

"  He  was  a  very  serious,  meek,  prudent,  pious,  and  faithful  minister,  re- 
served in  conversation,  but  of  a  fruitful  mind  in  the  work  of  the  minis- 
try. His  general  style  of  preaching,  I  am  informed,  was  clear,  solid,  and 
methodical ;  but  a  sermon  on  the  Prodigal,  which  was  published  in 
1793,  is  written  with  much  animation.  He  was  certainly  a  man  of  genius, 
as  well  as  goodness.  His  sermons  were  composed  with  much  thought 
and  accuracy."  ^ 

"  Mr.  Moor,"  says  Dr.  Withington,  "  was  but  about  five  years  the  pas- 
tor of  the  First  Church  in  Newbury  ;  a  period  too  short  to  leave  any 
distinct  impression,  after  the  lapse  of  more  than  half  a  century.  It  is 
certainly  to  his  credit  that  he  was  chosen  by  a  church  not  harmonizing 
with  him  in  theology,  and  that  he  made  his  evangelical  sentiments  so 
long  palatable  to  so  liberal  a  people.  He  had  not  a  strong  constitution 
when  settled ;  and  a  hemorrhage  of  the  lungs  soon  terminated  his  preca- 
rious ministry.  He  was  not  eloquent ;  his  speech  has  been  described  as 
defective.  But  he  was  a  modest,  mild,  judicious  man,  who  sought  the 
salvation  of  his  people  without  deviating  to  any  extremes.  His  only 
publication  is  two  sermons  on  the  Parable  of  the  Prodigal  Son." 

Mr.  Moor  married,  May  10,  1796,  Miss  Sarah  Hook,  daughter  of  Capt. 
Josiah  and  Sarah  (Pike)  Hook  of  Salisbury,  Mass. 

They  had  three  children,  — 

1.    Mary  Ann,  b.  Aug.  1797,  in  Newbury. 


1  Dr.  Popkin.     See  Appendix  to  his  sermons  on  quitting  the  old  church  and  enter- 
ing the  new,  1806. 

15 


114  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

2.  Sarah,  b.  Jan.  1800,  in  Newbury. 

3.  Abraham,  b.  Dec.  3,  1801,  in  Newbury. 


ISAAC   BRAMAN, 

Was  the  son  of  Sylvanus  and  Experience  (Bhmchard)  Braman,  and 
was  born  in  Norton,  Mass.,  July  5,  1770,  the  youngest  of  eleven  children, 
three  sons  and  eight  daughters.  His  parents,  grandparents,  and  great- 
grandparents,  all  lived  in  Norton.     He  graduated  at  II.  U.  in  1794.. 

It  was  said  of  him,  by  one  who  knew  him  well  in  childhood,  that  his 
disposition  was  amiable,  and  his  deportment  unexceptionable,  from  his 
earliest  years.  At  the  age  of  twelve  he  lost  his  father.  His  mother 
was  a  woman  of  consistent  piety,  and  he  remained  under  her  care  until 
her  second  marriage,  when  he  was  still  quite  a  youth.  He  then  left  the 
house  of  his  birth  and  resided  with  his  guardian,  where  he  was  employed 
in  dihgent  labor,  and  enjoyed  religious  advantages.  He  cherished  an 
early  and  strong  desire  for  a  collegiate  education,  but,  meeting  with  de- 
cided discouragement  from  his  guardian,  he  was  withheld  from  entering 
upon  the  requisite  preparations  until  the  close  of  his  eighteenth  year, 
when  he  resolutely  overcame  all  obstacles,  and  applied  himself  ^o  the 
necessary  studies,  under  the  direction  of  Dr.  Samuel  Morey  of  Norton, 
and  Mr.  Stephen  Palmer,  afterwards  minister  in  Needham.  He  entered 
Harvard  University  in  1790,  and  graduated  in  regular  course,  with  an 
honorable  reputation  for  diligence  and  scholarship.  At  the  close  of  his 
academical  career  he  made  choice  of  the  ministerial  profession,  and,  for 
the  purpose  of  fitting  himself  for  its  duties,  there  being  then  no  theologi- 
cal institutions,  he  placed  himself  successively  under  the  tuition  of  Rev. 
Dr.  "West  of  New  Bedford,  Rev.  Jason  Haven  of  Dedham,  and  Rev.  Pitt 
Clark  of  Norton.  After  a  terra  of  study,  quite  short  compared  with  the 
usual  course  at  the  present  time,  he  commenced  preaching  as  a  candidate 
for  settlement  in  East  Medway,  Mass.  At  the  close  of  the  year  1795  he 
was  invited  to  become  pastor  of  the  church  in  that  place ;  but  as  there 
was  a  strenuous  opposition  to  the  call  by  a  portion  of  the  people,  arising 
from  disaffection  with  his  theological  sentiments,  he  declined  the  proposal, 
and  withdrew,  having  occupied  the  pulpit  for  six  or  seven  months.  He 
preached  for  the  first  time  in  Georgetown,  then  called  New  Rowley,  Nov. 
8,  1796.  He  received  an  invitation  to  take  charge  of  the  Congregational 
Society,  Jan.  26,  1797,  to  which  he  gave  an  affirmative  answer,  after  a 
deliberation  of  some  weeks.  The  people  were  divided  in  opinion  on  the 
points  in  agitation  between  Hopkiusians  and  Calvinists,  and  there  was  a 
great  warmth  of  feeling  in  both  pai-ties  to  the  controversy.     There  was 


SKETCHES    OF    MEMBERS.  llSI 

a  considerable  minority  to  whom  the  doctrinal  views  of  the  candidate 
were  unacceptable,  who  did  not  unite  in  the  call,  and  made  great  efforts 
to  defeat  his  ordination,  so  that  the  public  services  on  the  day  designated 
for  this  occasion,  June  7,  1797,  were  deferred  many  hours  beyond  the 
appointed  time,  and  were  performed  in  the  evening.  The  fact  that  Mr. 
B.  was  the  sixty-fourth  candidate  employed  after  the  retirement  and 
death  of  Rev.  James  Chandler,  his  predecessor,  is  an  evidence  of  the 
ardor  and  tenacity  with  which  the  conflicting  opinions  were  maintained 
among  the  people.  Their  divisions  rendered  the  position  of  the  young 
pastor  one  of  no  small  embarrassment,  and  required  a  good  share  of  dis- 
cretion and  forbearance,  for  a  successful  prosecution  of  his  ministry.  He 
was  however  enabled  to  cope  with  the  difficulties  with  which  he  was  sur- 
rounded until  the  controversy  subsided.  Other  forms  of  trial  succeeded, 
which  called  into  requisition  his  peculiar  qualities  of  character  as  long  as 
he  continued  his  pulpit  labors.  After  a  service  in  the  pastoral  office  of 
more  than  forty-five  years,  and  he  had  reached  the  age  of  seventy-two, 
the  Rev.  Enoch  Pond,  Jr.,  son  of  Rev.  Enoch  Pond,  D.  D.,  Bangor, 
Maine,  was  associated  with  him  as  colleague,  Dec.  5,  1842.  Mr.  Pond's 
health  failed,  and  he  died  at  Bucksport,  Me.,  Dec.  17,  1846,  about 
four  years  from  his  ordination.  He  was  succeeded  by  Rev.  John  M. 
Prince,  who  was  ordained  on  the  third  day  of  Feb.  1847.  In  conse- 
quence of  declining  health  he  resigned  his  pastoral  charge  in  1857.^ 
Rev.  Chas.  Beecher  followed,  who  was  installed  Nov.  19,  of  the  same 
year.  After  Mr.  Braraan  quitted  the  active  labors  of  his  profession, 
he  passed  a  tranquil  and  cheerful  life  in  the  seclusion  of  his  family,  and 
the  enjoyment  of  the  regard  and  attentions  of  a  kind  people,  until  the 
period  of  his  death.  He  was  seized  with  a  typhoid  fever  on  the  tenth 
of  September,  1858,  the  effects  of  which,  with  the  infirmities  of  an  ad- 
vanced age,  brought  him  to  his  end  the  26th  of  December  following. 

His  funeral  took  place  on  Friday,  Dec.  31st.  The  weather  was  ex- 
tremely unfavorable,  and  prevented  in  a  degree  the  anticipated  attend- 
ance of  clergymen  and  other  friends  in  the  county  of  Essex  and  else- 
where. The  number  present,  however,  was  quite  large.  At  half-past 
10,  A.  M.,  the  relatives  and  a  few  particular  friends  having  assembled  at 
the  house  of  the  deceased,  prayer  was  offered  by  Rev.  Mr.  Parker  of 
Haverhill,  and  the  remains  were  then  conveyed  to  the  church,  so  long 
the  scene  of  the  ministrations  of  the  departed. 

As  the  body  was  borne  into  the  church,  the  organ,  in  its  softest  and 


^  Mr.  Prince  was  subsequently  settled  at  Bridgewater,  Mass.,  Feb.  23,  1859,  and 
died  at  that  place  Nov.  16,  1859. 


116  HISTORY    OF    ESSEX   NORTH    ASSOCIATION. 

most  plaintive  breathings,  gave  expression  to  the  sadness  pervading  the 
assembly.  The  chiircli  was  draped  with  the  emblems  of  mourning.  The 
galleries  were  festooned  with  white  and  black  drapery,  which  was  also 
disposed  in  an  arch  over  the  pulpit.  A  chair  near  the  latter,  which  had 
been  frequently  occupied  by  the  venerable  pastor,  since  his  failing 
strength  had  prevented  him  from  ascending  the  steps,  was  also  draped 
with  black. 

On  the  coffin  was  a  plate  with  this  inscription,  — 

Rev.  Isaac  Braman, 

Died  Dec.  26,  1858, 

Aged  88  years. 

Attached  to  the  plate  was  a  paper,  upon  which  was  written, — 

"  Remember  that  you  have  a  soul  to  be  saveil  or  lost." 

These  words  were  spoken  by  Mr.  Braman  on  the  evening  before  his 
death,  and  were  about  the  last  he  uttered. 

The  services  commenced  with  a  chant  and  chorus, — 

"  Sweet  is  the  scene  when  Christians  die.-" 

Prayer  was  offered,  and   the  ninetieth  Psalm  read  by   Rev.    Chas. 
Beecber,  of  Georgetown,  the  present  pastor,  and  the  choir  sang,  — 
"  I  heard  a  great  voice  from  heaven." 

Rev.  J.  M.  Prince,  former  colleague  of  the  deceased,  then  offered 
prayer,  after  which  was  sung  that  beautiful  hymn, — 

"  Why  do  we  mourn  departed  friends  ?  " 

A  discourse  was  then  preached  by  the  Rev.  David  T.  Kimball,  of  Ips- 
wich, an  old  and  intimate  acquaintance  of  Mr.  Braman,  after  which  Rev. 
Mr.  Spalding  of  Newburyport  offered  the  closing  prayer,  and  the  choir 
sang,  — 

"  Unveil  thy  bosom  faithful  tomb." 

The  benediction  was  pronounced  by  Rev.  Mr.  Kimball,  and  the  congre- 
gation proceeded  to  look  for  the  last  time  upon  the  face  of  their  pastor 
and  friend. 

The  remains  were  conveyed  to  the  Union  Cemetery,  the  six  oldest 
clergymen  present  acting  as  pall-bearers,  the  other  clergymen  preced- 
ing them.  The  relatives  followed ;  after  them  the  members  of  the 
church  and  society,  and  others. 

The  people  in  Georgetown  are  entitled  to  the  warmest  thanks  of  the 
friends  of  Mr.  Braman  for  their  kind,  provident,  and  unwearied  atten- 
tions to  him  during  his  illness,  and  for  their  labors  of  love  in  behalf  of 
the  surviving  members  of  his  household.     They  defrayed  the  entire  ex- 


SKETCHES    OF    MEMBERS.  117 

penses  of  the  funeral,  and  contributed  money  for  the  purchase  of  mourn- 
ing appareh 

Resolutions,  bearing  testimony  to  the  virtues  of  the  deceased,  and  ex- 
pressing the  sorrow,  sympathy,  and  kindly  feelings  of  the  church,  were 
conveyed  to  the  family  of  Mr.  Braman. 

It  may  not  be  uninteresting  to  state,  that  this  church,  sanctified  by  so 
many  memories  of  Mi-.  Braman,  was  erected  in  17G9.  It  has  been  thrice 
enlarged  and  otherwise  improved.  The  dedication  sermon  was  preached 
by  Whitefield,  before  the  house  was  quite  completed. 

Mr.  Braman  married,  Aug.  31st,  1797,  Hannah  Palmer  (born  June 
12,  1773),  youngest  daughter  of  Rev.  Joseph  Palmer,  of  Norton;  she 
died  Aug.  14,  1835. 

They  had  five  children,  namely,  — • 

1.  Harriet,  born  July  17,  1798;  married  August  9th,  1821,  Rev. 
John  Boardman,  minister  in  West  Boylston,  Mass.,  and  afterwards  East 
Douglass,  Mass.,  at  which  latter  place  he  died  Nov.  8,  1841. 

2.  Milton  Palmer,  born  Aug.  6,  1799,  grad.  H.  U.  1819;  Andover 
Theo.  Sem.  1824;  S.  T.  D.  Dart.  Coll.  1852,  and  Harv.  1854;  ord. 
Danvers  Mass.,  April  12,  1826;  dis.  Sept.  2,  1863. 

3.  James  Chandler,  born  September  29,  1801,  died  at  sea  (on  his  pas- 
sage from  Calcutta  for  Salem,  seventy-five  days  out),  December  5,  1820. 

4.  Adeline,  born  July  10,  1805,  died  September  10,  1830. 

5.  Isaac  Gordon,  born  March  12,  1813;  a  physician  in  Brighton, 
Mass. 

Mr.  Braman  married  for  his  second  wife,  March  22,  1837,  Sarah 
Balch,  daughter  of  John  Balch,  Esq.,  of  Newburyport.    She  survives  him. 

The  following  notice  of  Mr.  Braman  is  from  his  neighbor  and  friend, 
Rev.  L.  Withington,  D.  D.,  of  Newbury. 

"  Mr,  Braman  had  a  long  pastorate,  nor  was  it  accidental.  He  had 
every  constituent  of  a  permanent  pastor.  It  was  one  of  the  laws  of  Prov- 
idence, almost  as  permanent  as  the  laws  of  nature.  He  had  good,  solid 
t^nts,  respectable  attainments ;  a  kind  of  forbearing  wit  which  marked 
his  generosity  as  much  as  his  power  ;  excellent  common  sense,  and  a 
kind  of  unostentatious  diligence,  which  was  never  in  a  bustle,  but  showed 
its  energy  only  in  its  effects.  He  elaborated  all  his  sermons  ;  writing 
them  out  in  full,  arad,  like  the  waves  of  an  uniform  breeze  on  the  sea, 
they  rolled  with  equal  elevation  and  powei*.  His  manner  of  speaking 
was  agreeable,  but  not  impressive.  He  i-ead  his  sermons,  holding  his 
manuscript  before  his  eyes,  with  no  attempt  at  gesture  or  eloquence. 
But  every  discourse  evinced  thought  and  care.  His  type  of  piety  was 
even  and  uniform  ;  and  he  was  a  very  profitable  and  pleasant  companion. 
In  writing  his  sermons,  he  was  a  contrast  to  his  neighbor,  Dr.  Parish. 


118  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

Dr.  Parish  elaborated,  with  rei)eated  corrections,  a  few  sermons,  which 
he  afterwards  published  ;  Braman  ditfused  his  exertion  over  all  his  per- 
formances. He  lived  to  be  old ;  and  his  last  days  had  the  cheerfulness 
of  a  ripened  piety.  No  one  could  see  his  whole  strength  or  moral  excel- 
lence, without  a  long  acquaintance,  and  sitting  under  his  ministry  for 
many  years.  I  have  spoken  of  his  forbearing  wit,  —  I  should  like  to 
know  how  many  keen  repartees  his  invention  had  formed,  but  they  died 
on  his  lips  because  his  prudence  suppressed  them." 

PUBLICATIONS    OF    MR.    liRAMAN. 

1.  Eulogy  on  Gen.  Washington,  Feb.  22,  1800. 

2.  Oration,  July  4,  1805. 

3.  Sermon  on  the  Annual  Fast,  April  5,  1810. 

4.  Sermon  preached  in  Salisbury,  West  Parish,  July  29,  1810. 

5.  Sermon  at  the  Funeral  of  Rev.  Asahel  Huntington  of  Topsfield, 
who  died  Apr.  22,  1813. 

6.  Sermon  preached  on  the  Parochial  Fast,  July  17,  1817. 

7.  Sermon  at  the  Ordination  of  Rev.  G.  B.  Perry,  in  Groveland,  Sept. 
28,  1814. 

8.  Sermon  at  the  Ordination  of  Rev.  John  Boardman,  at  West  Boyl- 
ston,  Feb.  28,  1821. 

9.  Sermon  at  the  Ordination  of  Rev.  Milton  P.  Braman,  at  Danvers, 
April  12,  1826. 

10.  Sermon  preached  Lord's  day,  March  27,  1831. 

11.  A  Centennial  Discourse  at  the  reopening  of  the  Cong.  Meeting- 
house, Dec.  6,  1832. 

12.  A  Discourse  on  the  Fiftieth  Anniversary  of  Mr.  Braman's  Ordi- 
nation, preached  June  7,  1843. 

The  following  inscription  was  put  upon  the  monument  erected  by  the 
parishioners  of  Mr.  Braman. 

In  MEMOKr  ^ 

OF 
REV.    ISAAC     BRAMAN, 

Senior  Pastor  of  the  Congregational  Church  and  Society  in  Georgetown. 

He  was  born  in  Norton,  Bristol  County,  Mass.,  July  5,  17  70;  graduated  at 

Harvard  College,  1794  ;  ordained  June  7,  1797  ;  died  Dec.  26,  1858. 


Erected  hy  the  Parishioners  and  Friends  of  Air.  Braman. 

Rev.  Mr.  Braman  was  a  man  of  decided  piety,  of  great  amiability, 
and  much  beloved.     He  possessed  a  strong  mind,  sound  judgment,  un- 


SKETCHES    OF    JIEMBERS.  119 

common  moral  courao^e,  and  remarkable  discretion.  He  was  well  versed 
in  theological  learning,  a  firm  believer  in  the  entire  inspiration  of  the 
Scriptures,  and  an  able  and  strenuous  advocate  of  the  primitive  ortho- 
doxy, institutions,  and  general  principles  of  the  New  England  churches. 

In  his  preaching,  he  presented  divine  truth  with  clearness  and  a  close 
application  to  the  consciences  of  his  hearers.  In  giving  counsel,  both 
public  and  private,  he  was  conspicuous  for  integrity  and  wisdom.  His 
love  for  his  people,  his  friends,  his  country,  and  the  whole  church  of  Christ, 
was  sincere  and  strong. 

In  the  pangs  of  his  last  sickness  he  was  patient  and  submissive  to  the 
divine  will,  and  if  not  in  triumph,  yet  in  hope,  he  peacefully  yielded  up 
his  soul  to  God  who  gave  it. 


DAVID  TULLAR, 

Was  born  in  Simsbury,  Ct.,  Sept.  22,  1749,  graduated  at  Yale  College, 
1774;  was  ordained  at  Windsor,  Vt.,  March,  1779  ;  was  dismissed . 

He  was  installed  pastor  of  the  Second  Church  at  Milford,  Ct.,  Nov.  15, 
1784 ;  dismissed  Nov.  1802. 

After  hearing  Mr.  Tullar  three  or  four  months,  the  church  and  parish 
in  Rowley  voted,  August  3,  1803,  to  give  him  a  call,  with  the  salary  of 
$450.  This  he  accepted,  and  was  installed  Dec.  7,  1803.  In  accord- 
ance with  the  advice  of  a  mutual  council,  he  was  dismissed  Oct.  17,  1810, 
after  a  ministry  of  seven  years.  Mr.  Tullar  was  the  first  minister  dis- 
missed from  the  Congregational  church  in  Rowley  from  the  commence- 
ment, a  period  of  one  hundred  and  seventy-one  years. 

Subsequently,  Mr.  Tullar  preached  some  months  at  Williamstown,  Mass., 
and  received  a  call  to  settle  there ;  then  at  Bloomfield  and  Leroy,  in 
New  York,  for  some  seven  or  eight  years,  when  he  returned  to  Rowley, 
and  for  a  number  of  years  supplied  the  parish  of  Linebrook.  When  age 
and  infirmity  compelled  him  to  discontinue  his  ministerial  labors,  he 
removed  to  Sheffield,  Mass.,  where  he  deceased  August  23,  1839,  nearly 
at  the  close  of  his  ninetieth  year. 

Mr.  Tullar  married,  September  24, 1779,  Charity  Fellows  of  Sheffield, 
Mass.  She  was  daughter  of  Major  Ezra  Fellows,  and  was  b.  June  14, 
1758.      She  died  in  Sheffield,  Jan.  2,  1849.     They  had  no  children. 

E.  F.  Ensign,  Esq.,  of  Sheffield,  resided  with  Mr.  and  Mrs.  Tullar  in 
his  youth,  and  in  their  old  age  they  resided  with  him.  Mr.  Ensign  was 
the  son  of  Huldah  Fellovvs,  half-sister  of  Mrs.  Tullar. 


120  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

DAVID   TENNY   KIMBALL, 

Was  the  son  of  Lieut.  Daniel  and  Elizabeth  (Tenny)  Kimball,  and  was 
born  in  Bradford,  Mass.,  Nov.  23,  1782.  His  parents  were  members  of 
the  church  at  Bradford,  and  were  persons  of  devoted  piety.  By  them 
he  was  consecrated  to  God  in  baptism  in  early  life.  He  united  with  the 
church  in  Bradford,  Nov.  13,  1803. 

As  to  the  circumstances  of  his  religious  conversion,  little  is  known.  It 
appears  from  those  who  knew  him  best,  that  he  was,  from  his  very  infancy, 
the  subject,  not  mei'ely  of  pious  convictions,  but  of  gracious  affections 
toward  God.  So  sober-minded  was  he  in  childhood,  so  exemplary  in 
moral  conduct,  and  so  reverential  toward  God,  that  some  of  his  friends 
thouglit  him  to  have  been  sanctified  from  his  birth.  But  he  did  not 
think  so.  In  conversation  with  his  eldest  son  on  the  subject,  he  once 
remarked,  that,  while  he  was  in  college,  there  was  a  time  when  his  mind 
was  exercised  in  religion  as  it  had  never  been  before,  and  when  his  views 
and  feelings  underwent  such  a  change  that  he  devoted  himself  to  the  ser- 
vice of  God ;  and  that  he  had  ever  since  referred  to  this  period  as  that  of 
his  conversion. 

His  attention  was  early  turned  toward  the  profession  of  the  ministry, 
and  at  the  age  of  seventeen  he  entered  Harvard  College,  from  which  he 
graduated  with  honor  in  1803.  For  one  year  he  was  a  teacher  in  Phil- 
lips Academy,  Andover.  He  studied  theology  under  the  direction  of 
Rev.  Jonathan  French,  pastor  of  the  South  Church,  Andover,  on  the 
Abbot  Foundation,  which  was  the  theological  seminary  in  embryo.  He 
was  approbated  by  the  Andover  Association,  August  6,  1805. 

He  preached  in  the  First  Church  in  Ipswich,  for  the  first  time,  Sept. 
22,  1805.  It  was  the  custom  of  this  church  from  the  beginning,  and  of 
the  Puritan  churches  of  New  England  generally,  to  observe  a  day  of 
fasting  and  prayer  previous  to  their  meeting  for  the  choice  of  a  pastor. 
Such  a  day  was  observed  by  the  First  Church  in  Ipswich,  June  17,  1806. 
In  the  evening  the  church  made  choice  of  Mr.  Kimball  as  their  pastor, 
without  a  dissenting  voice.     His  ordination  occurred  Oct.  8,  1806. 

The  ministry  of  Father  Kimball  was  long  and  useful.  He  was  con- 
scientiously faithful  in  his  work,  and  found  his  enjoyment  in  it.  His 
untiring  labors  were  blessed  with  the  repeated  influences  of  the  Holy 
Spirit.  As  a  monument  of  his  industry,  he  has  left  about  two  thousand 
sermons  written  out  with  remarkable  legibility.  Indeed,  he  took  a  pride  in 
doing  with  clearness  whatever  he  attempted,  and  on  one  occasion,  when 
he  was  unable  to  decipher  with  certainty  a  note  he  received  from  a  rev- 
erend Doctor,  he  wrote  in  his  reply  that  his  friend  deserved  to  lose  one 
of  his  D.'s  unless    he  improved  in    penmanship.     From    the  discourse 


SKETCHES    OF    MEMBERS.  121 

which  he  preached  on  the  liftieth  anniversary  of  his  ordination,  we  glean 
the  following  facts.  w 

At  the  time  of  his  settlement  in  Ipswich,  the  church  consisted  of  fifty- 
three  members,  twelve  males  and  forty-one  females.  During  his  minis- 
try thei-e  were  added  to  it,  three  hundred  and  fifty,  of  which  three  hun- 
dred and  twelve  were  received  on  profession,  and  thirty-eight  by  letter. 
Only  two  persons  who  were  members  of  the  church  at  his  ordination, 
were  living  Oct.  8,  1856.  During  his  public  labors,  he  attended  more 
than  one  thousand  funerals,  of  which  970  were  in  his  own  parish.  He 
united  more  than  a  thousand  persons  in  marriage. 

Father  Kimball  was  much  esteemed  by  his  brethren  of  the  Associa- 
tion. He  was  punctual  in  his  attendance,  and  was  always  ready  to  con- 
tribute more  than  his  share  of  time  and  labor  to  its  interest.  He  was 
chosen  Scribe  of  the  Association,  May  12,  1812,  and  retained  the  office 
till  the  time  of  his  decease. 

He  was  warmly  interested  in  the  education  of  pious  young  men  for  the 
ministry,  and  did  much  to  awaken  the  attention  of  the  churches  in  his 
Conference  and  in  the  .county,  to  the  important  claims  of  the  American 
Education  Society,  which  are  too  often  overlooked  by  those  who  should 
feel  bound  to  foster  them.  His  love  for  this  cause  never  flagged,  and  for 
forty  years  he  annually  made  his  report,  at  the  Conference,  and  offered 
his  plea  for  his  cherished  object.  Akin  to  this,  was  his  interest  in  the 
common  schools  of  Ipswich,  and  in  every  movement  looking  toward  the 
better  education  of  the  youth  of  that  community. 

In  the  latter  part  of  his  ministry  a  dissatisfaction  sprung  up  between 
him  and  his  people,  which  terminated  in  his  dismission  from  active  duty. 

He  was  invited  to  commemorate  his  semi-centennial  aniversary,  Oct. 
8,  1856,  when  he  preached  in  his  own  pulpit  for  the  last  time,  from  Isaiah 
52:7. 

"  The  distinct  impression  which  he  leaves  on  the  memories  of  all  who 
knew  him,  is  his  fidelity  and  untiring  industry.  As  the  old  divines  used 
to  say,  he  was  a  painful  preacher,  a  painful  pastor,  a  painfi^^  scholar,  a 
painful  man.  This  mark  pervaded  all  his  performances.  His  voice  was 
confined  in  its  compass  and  husky,  and  yet  he  contrived  to  impress  on 
his  audience  the  conclusion  of  most  of  his  sermons.  He  always  disap- 
pointed you  on  the  right  side,  making  a  deeper  impression  than  you  antici- 
pated. His  sermons  were  very  carefully  written  ;  he  visited  his  people 
with  uncommon  diligence ;  he  was  a  respectable  scholar  in  sacred  Greek, 
but  began  the  Hebrew,  after  he  was  forty  years  old,  and  by  perseverance 
enabled  himself  to  profit  by  the  exegetical  commentaries  of  the  times. 
O  departed  brother,  if  we  have  something  to  forget,  we  have  much  to  re- 
member ;  and  may  thy  activity  and  devotion  preach  to  us  forever ! "  —  L.  w. 

16 


122  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

The  last  sickness  of  father  Kimball  was  a  lung  fever,  short,  but  very 
painful.  On  MonMry,  Jan.  oOth,  he  was  engaged  in  preparing  for  the 
press  the  sermon  which  he  preached  in  Groveland,  the  Sabbath  after  the 
funeral  of  his  friend,  Dr.  Perry.  That  evening  he  was  suddenly  attacked, 
and  on  Wednesday  there  was  little  hope  of  his  recovery.  His  last  hours 
furnished  his  family  and  the  church  the  most  pleasing  evidences  of 
Christ's  near  presence  with  him.  Awaking  from  a  troubled  slumber,  he 
exclaimed,  "  Oh,  the  gates  are  opening,  I  can  see  far  within  the  city." 
On  Thursday  evening  he  urged  his  wife,  who  had  watched  unremittingly 
with  him,  to  retire  for  rest ;  "  but  before  you  go,"  he  said,  "  let  us  say 
our  little  hymn."  And,  drawing  her  near  him,  they  repeated  together, 
according  to  the  custom  of  long  years,  — 

"  Now  I  lay  me  down  to  sleep, 
I  pray  the  Lord  my  soul  to  keep  ; 
K I  sliould  die  before  I  wake, 
I  pray  the  Lord  my  soul  to  take." 

On  Friday  moi'ning  it  was  evident  he  could  not  tarry  long.  He  took 
affectionate  leave  of  his  family,  and  breathing  benedictions  on  his  people, 
he  departed  Feb.  3,  1860,  at  12^  m. 

All  the  members  of  the  Essex  North  Association,  at  the  time  of  the 
settlement  of  Father  Kimball,  had  passed  away  from  earth,  and  only 
two  clergymen  settled  in  the  county  at  the  time  of  his  ordination  survived 
him,  namely.  Rev.  Samuel  Dana  of  Marblehead,  and  Rev.  Brown  Emer- 
son, D.  D.,  of  Salem.  On  Wednesday,  Feb.  8,  many  of  his  brethren, 
and  a  large  concourse  of  people  who  knew  and  loved  him,  assembled  to 
pay  the  last  offices  of  respect  to  this  truly  good  man.  The  pulpit,  com- 
munion table»  and  chairs  were  appropriately  draped  in  mourning.  After 
a  prayer  at  the  dwelling-house,  by  Rev.  Dr.  Withington,  the  remains 
were  conveyed  to  the  church,  and  placed  before  the  pulpit.  Introduc- 
tory services  by  Rev.  S.  J.  Spalding,  of  Newburyport;  Reading  of 
Scriptures  by  Rev.  Dr.  Withington,  of  Newbury ;  Prayer  by  Rev.  Dr. 
Dimmick,  of  Newburyport ;  Sermon  by  Rev.  Mr.  Fitz,  of  Ipswich  ;  Con- 
cluding Prayer  by  Rev.  Mr.  Southgate,  present  pastor  of  the  church. 

Mr.  Kimball  was  married  at  Dracut,  Oct.  20,  1807.  The  maiden 
name  of  his  wife  was  Dolly  Varnum  Coburn.  She  was  the  daughter  of 
Capt.  Peter  and  Elizabeth  (Poor)  Coburn,  of  Dracut,  and  granddaughter 
of  Deacon  Daniel  Poor,  of  Andover. 

They  had  seven  children,  five  sons  and  two  daughters,  all  born  in 
Ipswich,  — 

1.  David  Tenny,  b.  Sept.  7, 1808.  He  grad.  at  M.  C.  in  1826,  and  at 
Theo.  Sem.,  Andover,  1834.     He  preached  at  Hartford,  Ct.,  and  in  the 


SKETCHES    OF    MEMBERS.        '  123 

West,  but  was  obliged  to  relinquish  preaching  on  account  of  bronchitis. 
Oct.  10,  1837,  he  married  Miss  Harriet  W.  Webster. 

2.  Daniel,  b.  May  25,  1810.  He  received  the  honorary  degree  of  M. 
A.  from  M.  C.  in  1855.  He  was  engaged  for  more  than  ten  years  in  the 
advocacy  of  the  Temperance  Cause,  as  a  lecturer  and  editor.  He  was 
for  some  years  principal  of  Wilhams  Academy,  Stockbridge.  He  was 
married  June  9,  1842,  to  Miss  Mary  Ann  Arms,  of  Dracut. 

3.  Augustine  P.,  b.  Sept.  9, 1812 ;  merchant;  died  in  Ipswich,  Aug.  13, 
1859. 

4.  Elizabeth,  b.  July  9, 1814  ;  married  Aug.  8, 1839,  Eugene  W.  Gray, 
editor,  —  son  of  Rev.  Cyrus  W.  Gray  of  Stafford,  Ct. 

5.  John  Rogers,  b.  Aug.  23,  1816  ;  merchant  in  Boston,  and  resides  in 
Woburn  ;  married  May  30,  1844,  Lydia  Ann  Coburn  of  Dracut. 

6.  Levi  Frisbie,  b.  April  25,  1818 ;  died  May  9,  1818. 

7.  Mary  Sophia,  b.  Aug.  16,  1820;  married  John  Dunning  Coburn, 
merchant,  Brunswick,  Me.,  March  25,  1849.  Both  daughters  of  Mr. 
Kimball  graduated  at  Ipswich  Female  Seminary. 

8.  Rachel  Rebecca  Coburn,  niece  of  Mrs.  Kimball,  lost  her  mother  in 
early  infancy,  and  was  adopted  as  a  child  of  the  family. 

All  the  children  and  their  partners  are  professors  of  religion.  Two 
of  the  sons  are  officers  in  the  church. 

His  publications  were,  an  Address  on  the  Obligation  and  Disposition  of 
Females  to  promote  Christianity,  delivered  before  the  Female  Education 
and  Charitable  Societies  in  the  First  Parish  in  Ipswich,  June  15,  1819  ; 
A  Sermon  preached  in  Boston  before  the  Massachusetts  Society  for  pro- 
moting Christian  Knowledge,  May  30,  1821  ;  a  Sermon  on  the  Per- 
fect Pattern  for  Christian  Teachers,  preached  at  the  Installation  of  Rev. 
William  Ritchie,  of  Needham,  in  1821  ;  a  Sketch  of  the  Ecclesiastical 
History  of  Ipswich,  delivered  in  1821  ;  an  Address  delivered  before  the 
Essex  County  Foreign  Mission  Society,  and  published  in  the  Missionary 
Paper  of  the  American  Board,  No.  5,  1827  ;  An  Address  of  the  Auxil- 
iary Education  Society  of  Essex  County,  Nov.  1828  ;  A  Centennial 
Discourse,  delivered  before  the  First  Church  and  Congregation  in  Ips- 
wich, August  10,  1834,  two  hundred  years  after  the  gathering  of  that 
church ;  a  Sermon  on  "  What  doest  thou  here,  Elijah  ?  "  preached  at 
Ipswich,  January,  1838  ;  a  Sermon  on  the  Utility  of  a  Permanent  Minis- 
try, in  1839  ;  the  last  Sermon  in  the  Ancient  Meeting-House  of  the  First 
Parish  in  Ipswich,  Feb.  22, 1846  ;  the  first  Sermon  in  the  New  Meeting- 
House  of  that  Parish,  at  its  Dedication,  Feb.  4,  1847  ;  a  Discourse 
delivered  in  Ipswich  on  the  Fiftieth  Anniversary  of  his  Ordination, 
October  8,  1856  ;  a  Discourse  delivered  at  the  Funeral  of  Rev.  Isaac 
Braman,  of  Georgetown,  Dec.  31,  1858;  a  Discourse  occasioned  by  the 


124  HISTORY    OP    ESSEX    NORTH    ASSOCIATION. 

death  of  Rev.  Gardiner  B.  Perry,  D.  D.,  of  Groveland,  delivered  Dec. 
25,  1859  ;  The  Right  Hand  of  Fellowship  at  the  Ordination  of  Rev. 
Cyrus  Kingsbury  and  Daniel  Smith  as  Missionaries  to  the  West,  Sep- 
tember 29,  1815  ;  and  the  Right  Hand  of  Fellowship  at  the  Ordination 
of  Rev.  Daniel  Fitz  over  the  South  Church  in  Ipswich,  June  28,  1826. 

He  contributed  many  articles  to  various  religious  publications, — the 
Home  Missionary,  Essex  North  Register,  Boston  Recorder,  N.  E.  Pur- 
itan, Congregationalist,  as  well  as  to  educational  and  temperance  jour- 
nals, etc. 

THOMAS   HOLT, 

The  son  of  Daniel  and  Mary  (Barnes)  Holt,  was  born  in  Meriden,  Ct., 
Nov.  9,  1762;  grad.  at  Y.  C.  1784;  studied  divinity  with  Prof.  Wales  of 
Y.  C.  and  Rev.  Benjamin  Trumbull,  D.  D.,  of  North  Haven,  Ct.  He 
was  approbated  by  the  New  Haven  East  Association  in  1786.  He  was 
ordained  in  Hardwicke,  Mass.,  June  25,  1789  ;  dis.  March  27,  1805  ; 
inst.  at  Ipswich,  now  Essex,  Jan.  25,  1809;  dis.  April  20,  1813.  He 
afterwards  resided  on  a  farm  at  Hardwicke,  although,  for  a  large  portion 
of  his  time,  wdien  he  had  not  a  special  charge,  he  was  employed  as 
a  missionary  in  Maine,  New-Hampshire,  Rhode  Island  and  Connecti- 
cut. 

He  was  baptized  in  infancy,  and  became  a  Christain  while  a  member 
of  college.  His  convictions  of  his  lost  condition,  as  a  sinner,  were  deep 
and  pungent,  Ibllowed  by  a  hope  of  acceptance  with  God  through  the 
merits  of  Jesus  Christ,  and  a  desire  to  serve  his  Mastej  in  the  gospel 
ministry.  He  was  sound  in  doctrine,  and  familiar  with  the  Scriptures. 
In  his  last  sickness,  those  who  watched  with  him  were  edified  by  the 
portions  of  the  Word  of  God  which  he  repeated,  and  by  his  pertinent  re- 
marks upon  them.  He  sustained  an  excellent  religious  character,  preach- 
ed the  pure  truths  of  the  gospel,  and  was  eminently  a  man  of  prayer. 

Mr.  Holt  died  Feb.  21,  1836,  aged  73  years. 

He  published  a  Sermon  which  he  preached  at  the  Ordination  of  Reed 
Paige. 

He  was  married  May  5,  1796,  at  Sutton,  Mass.,  now  Millbury,  to  Miss 
Sarah  ChapHn,  dau.  of  Rev.  Ebenezer  and  Mary  Chaplin.  Mrs.  Holt 
died  July  4,  1854. 

The  names  of  their  children  are, — 

1.  Mary  Chaplin,  )  ^  b-  Sept.  19,  1797,  at  Hardwicke. 

2.  Sarah  ChapUn,  [  i"  ^-  ^^P*"  1^'  l^^^'  ^'  Hardwicke;  d.  July  13^ 

)  -        1848. 

3.  Thomas  Russell,  b.  June  13, 1799,  at  Hardwicke. 

4.  Anna  Tyler,  b.  Feb.  15,-  1801,  at  Hardwicke. 

5.  Daniel  Leander,  b.  Nov.  4,  1803,  at  Hardwicke. 


SKETCHES    OF    MEMBERS.  125 

6.  Fidelia  Morse,  b.  Sept.  9,  1804,  at  Hardwicke;  d.  Jan.  3,  1805. 

7.  John  Jay,  b.  Nov.  2,  1805,  at  Hardwicke  ;  d.  Jan.  10,  1832. 


JAMES   MILTIMORE, 

Was  born  in  Londonderry,  N.  H.,  January  4,  1755.  He  was  the  son 
of  James  and  Jane  (Aiken)  Miltimore,  and  was  baptized  in  infancy. 
Graduated  at  D.  C.  in  1774,  and  studied  theology  with  his  pastor,  the 
Rev.  David  McGregor.  He  was  licensed  to  preach  by  the  Old  Pres- 
bytery of  Londonderry,  probably  about  1776. 

He  received  a  call  from  the  Presbyterian  Church  in  Antrim,  N.  H., 
1780,  but  decHned  it.  He  received  a  call  from  "  N.  E.  Congregation" 
of  White  Creek,  N.  Y.,  Feb.  5, 1784,  and  was  assigned  "  trial  pieces  "  for 
ordination,  as  follows : 

1.  Exposition  of  the  first  six  verses  of  seventeenth  chapter  of  John. 

2.  Latin  Discussion  on  the  question,  "  Whether  Christ  died  for  all 
men  equally." 

3.  To  preach  a  popular  Sermon  on  Ps.  119:  30,  —  "I  have  chosen 
the  way  of  truth," 

Sept.  8,  1784,  he  declined  the  call  to  White  Creek  and  another  to 
Deer  Island.  He  supplied  at  Seabrook,  N.  H.,  and  other  vacant  places 
for  some  time,  his  trial  for  ordination  being  continued  till  Sept.  13,  1785. 
It  was  not  however  completed,  as  he  was  ordained  over  the  Congrega- 
tional Church  in  Stratham,  N.  H.,  Feb.  1,  1786,  according  to  congrega- 
tional usage.  This  church  became  so  far  Presbyterian,  during  his  pas- 
torate, as  to  have  a  board  of  elders,  and  be  occasionally  represented  in 
the  Presbytery. 

After  a  ministry  of  nearly  twenty-two  years  in  Stratham,  he  was 
dismissed  Oct.  15,  1807,  and  installed  at  Belleville,  Newbury  (now 
Newburyport),  April  27, 1808.  In  January,  1831,  he  gave  up  the  active 
duties  of  his  office,  and  preached  only  occasionally. 

Mr.  John  C.  March,  who  had  for  more  than  a  year  assisted  him  in  his 
labors,  was  ordained  colleague  pastor,  March  1,  1832. 

Mr.  Miltimore  died  March  23,  1836,  aged  81. 

He  became  a  member  of  the  Association,  July  14, 1812,  and  so  contin- 
ued till  his  death.  He  also  united  with  the  Presbytery  of  Newbury- 
port, when  the  Londonderry  Presbytery  was  divided  in  1826. 

Mr.  Miltimore  was  married  at  Stratham,  N.  H.,  Oct.  26,  1786,  to 
Dolly  Wiggin,  daughter  of  Andrew  and  Dolly  (Curriei;)  Wiggin.  She 
died  Feb.  1824. 

The  names  of  their  children  are,  — 


126  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

1.  Dolly,  b.  Sept.  9,  1787. 

2.  James,  b.  March  30,  1789  ;  d.  May  7,  1852. 

3.  Andrew  William,  b.  July  24,  1791. 

4.  Elizabeth  Jane,  b.  Nov.  26,  1792. 

5.  John  Murray,  b.  Dec.  1,  1794. 

6.  Mary  Lane,  b.  July  1,  1797. 

7.  Caleb  Wiggin,  b.  February  3,  1800  ;  d.  Feb.  14, 1802. 

The  following  sketch  is  from  a  manuscript  sermon,  preached  at  his 
funeral,  by  his  colleague  and  successor. 

"  As  a  minister  he  was  faithful  and  laborious.  He  seemed  to  feel  that 
all  his  time  and  all  his  talents  should  be  devoted  to  the  great  work  in 
which  he  was  engaged.  It  might  literally  be  said  that  he  was  '  instant 
in  season  and  out  of  season.'  It  is  believed  that  few  men  have  performed 
a  greater  amount  of  ministerial  labor. 

"  As  a  preacher,  he  enjoyed,  for  a  considerable  portion  of  his  life,  a 
high  degree  of  popularity.  His  appearance  in  the  pulpit  was  dignified 
and  solemn,  and  his  manner  remarkably  impressive.  He  spoke  as  one 
whose  heart  was  deeply  penetrated  with  the  truths  which  he  uttered. 
Few  men  have  probably  excelled  him  in  those  external  qualifications 
which  are  calculated  to  rivet  attention  and  command  respect. 

"  As  a  man,  he  was  remarkable  for  the  mildness  of  his  disposition,  and 
for  all  those  amiable  traits  of  character  which  are  calculated  to  conciliate 
affection.  No  man,  perhaps,  ever  entered  more  deeply  into  the  feelings 
of  others.  His  heart,  like  that  of  his  divine  master,  seemed  to  be  made 
of  sympathy  and  love.  The  delicacy  of  his  sentiments  and  feelings  mani- 
fested itself  in  his  outward  demeanor.  His  politeness  was  something 
more  than  the  external  grace  of  the  man  w^ho  wishes  merely  to  at- 
tract applause ;  it  was  unstudied,  spontaneous,  genuine  politeness  of  the 
heart.  His  social  qualities  were  of  a  supei'ior  order.  He  had  a  high 
relish  for  the  pleasures  of  friendship. 

"  But  it  is  as  a  Christian  that  his  character  shines  with  its  brightest 
and  most  attractive  lustre.  In  the  highest  sense  of  the  expression,  he 
was  a  good  man.  His  piety  was  not  loud  and  ostentatious.  It  rather 
resembled  the  deep,  broad  river,  which  flows  calmly  and  silently  along, 
than  the  noisy,  but  shallow  brook.  No  object  seemed  to  be  nearer  his 
heart  than  the  advancement  of  the  Redeemer's  kingdom  and  the  salvation 
of  immortal  souls.  It  was  delightful  to  observe,  during  the  last  few  years 
of  his  life,  how  his  piety  seemed  to  outlive  the  powers  of  his  mind,  and 
to  triumph  over  the  decay  of  nature.  When  he  could  scarcely  recognize 
the  members  of  his  own  family,  he  could  think  and  speak  of  Jesus." 

"  Of  the  truthfulness  of  this  portraiture,"  says  the  present  pastor  of  the 
church  at  Belleville,  "  there  are  yet  many  living  witnesses.  Verily  '  the 
memory  of  the  just  is  blessed.'  " 


SKETCHES  OF  MEMBEK8.  127 

Another,  L.  W.,  says,  "  Mr.  Miltimore  was  a  cultivated  man ;  a  Chris- 
tian gentleman  in  dress,  manners,  and  feelings.  His  voice  was  clear ; 
his  articulation  good  ;  he  was  never  exhausted,  and  his  manner  of  preach- 
ing peculiarly  acceptable  to  those  hearers  that  like  expansion.  His 
urbanity  was  seen  in  his  style.  He  meant  to  be  faithful,  though  he  could 
not  be  harsh.  We  believe  that  he  is  gone  to  heaven,  and  has  allured,  if 
he  has  not  driven  many  with  him.  No  man  in  this  vicinity  ever  pro- 
nounced his  name  but  with  the  deepest  respect  and  affection." 

Mr.  Miltimore  published  the  following  sermons  : 

1.  Sermon  and  Oration  on  the  death  of  Kev.  John  Murray,  pastor  of 
the  Presbyterian  Church  in  Newburyport,  who  died  March  13,  1793. 
8vo,  pp.  62.    Exeter,  N.  H.,  1793. 

2.  Sermon  at  the  Ordination  of  Rev.  James  Thurston,  in  Newmarket, 
N.  H.,  Oct.  15,  1800.   8vo,  pp.  30.   Exeter,  N.  H.,  1800. 

3.  Sermon  preached  at  the  Dedication  of  the  New  Meeting  House  at 
Belleville,  in  the  Fourth  Parish  in  Newbury,  Nov.  24,  1807.  8vo,  pp. 
23.   Newburyport,  1807. 

4.  Two  Discourses  preached  on  the  occasion  of  the  Annual  Fast, 
April  9,  1812.   8vo,  pp.  22.     Newburyport,  1812. 


WILLIAM  BALCH, 

Was  the  son  of  Rev.  Benjamin  and  Joanna  (O'Brien)  Balch,  and  was 
born  at  Dan  vers,  Mass.,  January  17,  1775  ;  and  baptized  in  infancy. 
The  family  was  living  there  at  that  time,  while  the  father.  Rev.  Benja- 
man  Balch,  who  had  been  previously  settled  at  Mendon,  Mass.,  served 
as  chaplain  in  the  squadron  of  Paul  Jones  during  the  Revolution.  After 
the  Revolution  he  was  settled  at  Barrington,  N.  H.  William  Balch 
prepared  for  college  at  Phillips  Academy,  Exeter,  N.  H.,  and  was  for 
three  years  in  Harvard  College.  He  belonged  to  the  class  of  which  Dr. 
Channing  and  Judge  Stoiy  were  members.  He  first  united  with  the 
church  at  Barrington,  N.  H.  He  studied  theology  with  his  father.  He 
excelled  as  a  Latin  scholar,  and  possessed  a  large  library  of  miscellane- 
ous English  books,  of  which  he  was  a  diligent  student.  Previous  to  any 
settlement  he  served  as  chaplain  in  the  navy,  first  on  board  the  Congress, 
and  then  on  board  the  Chesapeake,  for  a  year  or  more,  from  Nov.  19, 
1799. 

He  was  ordained  pastor  of  the  Congregational  Church  in  the  West 
Parish  of  Salisbury,  November  17,  1802.  He  was  dismissed  Feb.  20, 
1816.  He  was  installed  at  Salem,  N.  H.,  Dec.  1,  1819.  Dismissed 
Aug.  6,  1835. 


128  HISTOKY    OF    ESSEX    NORTH    ASSOCIATION. 

In  the  interval  between  tlie  dismission  from  Salisbury  and  the  settle- 
ment at  Salem,  N.  H.,  he  preached  for  a  time  at  Lubec,  Maine,  and  also 
preached  and  taught  a  school  at  Elkridge,  Maryland. 

Mr.  Balch  spent  the  last  years  of  his  life  at  Dedham,  and  died  there 
August  31,  1842,  aged  67.  He  occupied  the  pulpit  occasionally  after 
his  retirement  to  Dedham ;  but  being  the  victim  of  a  lingering  disease, 
was  laid  aside  from  public  labors  during  the  last  years  of  his  life.  His 
body  lies  in  the  cemetery  near  the  village  of  Dedham,  a  few  miles  from 
the  birth-place  of  his  father,  and  the  tomb  of  his  grandfather,  who  was  for 
thirty-seven  years  pastor  of  the  Second  Church  in  that  town. 

He  was  first  married  at  Danvers,  Mass.,  Oct.  31, 1805,  to  Polly  Wads- 
worth,  daughter  of  Rev.  Dr.  Benjamin  and  Mary  (Hobson)  Wadsworth, 
of  Danvers.  She  died  of  consumption,  June  27,  1816.  "Six  ministers 
were  present  at  the  funeral  as  pall-bearers,  namely,  —  Rev.  Messrs. 
Miltimore,  Dana,  D.  D.,  Milton,  Webster,  Sawyer,  and  Hull.  She  was 
carried  into  the  meeting-house,  and  a  hymn  was  sung  and  a  prayer  made 
by  Dr.  Dana  of  Newburyport." 

The  names  of  their  children  are,  — 

1.  Mary  Wadsworth,  b.  August  10,  1806;  mar.  Prof.  Horatio  Balch 
Hackett,  Sept.  22,  1834. 

2.  Joanna,  b.  April  29,  1808  ;  d.  April  17,  1809. 

3.  Benjamin  Wadsworth,  b.  February  2,  1810;  d.  May  12,  1816. 

•  4.  Elizabeth,  b.  July  13,  1812;  m.  A.  D.  Dearborne,  M.  D.  Jan.  18, 
1834;  d.  at  Methuen,  Dec.  28,  1834. 

Mr.  Balch  was  married  a  second  time  in  Dedham,. July  10,  1822,  to 
Miss  Sarah  Eaton,  daughter  of  Isaac  and  Sarah  (Carver)  Eaton,  of  Ded- 
ham.    They  had  one  child,  — 

5.  Benjamin  Wadsworth,  b.  Oct.  10,  1823,  d.  at  Chicago,  111.,  Sept. 
18,  1858. 

The  dates  of  their  baptism,  from  the  records  of  the  church  in  the 
West  Parish  of  Salisbury,  are  as  follows : 

1.  Mary  W.,  bap.  Aug.  17,  1806. 

2.  Joanna,  bap.  May  1,  1808. 

3.  Benjamin  W.,  bap.  Feb.  4,  1810. 

4.  Elizabeth,  bap.  July  19,  1812. 

Horatio  Balch  Hackett,  son  of  Richard  and  Martha  Hackett,  was  bap- 
tised Sept.  10,  1809. 

Mr.  Balch  is  known  to  have  published  some  discourses,  but  I  cannot 
learn  their  titles. 


SKETCHES    OF    MEMBERS.  129 


JAMES  WAKEFIELD  TUCKER, 


Was  the  son  of  Thomas  and  Anna  (Dibble)  Tucker,  and  was  born  in 
Danbury,  Fairfield  Co.,  Conn.,  April  19,  1787,  and  was  baptized  July 
29,  1787.  He  graduated  at  Y.  C.  in  1807,  and  while  there  became  a 
member  of  the  College  church  by  profession.  He  studied  theology  with 
Pres.  Dwight,  and  w-as  approbated  by  the  New  Haven  West  Association 
in  1809.  He  was  ordained  in  Rowley,  June  24,  1812,  to  which  place 
he  came  from  the  Seminary  at  Andover. 

"  Mr.  Tucker,"  says  Dea.  J.  Jewett,  "  expressed  a  strong  desire  to  live 
and  die  with  us ;  but  thought  his  salary  ($600)  too  small  to  live  on. 
We  loved  him,  and  offered  him  temporary  relief,  and  he  wanted  it  to  be 
permanent."  In  consequence  of  tliis  inadequate  support  he  was  dis- 
missed June  24,  1817,  just  five  years  from  his  settlement. 

After  leaving  Rowley  he  received  several  calls  which  he  declined, 
one  from  Mansfield,  Conn.,  and  one  from  Hari'isburg,  Penn.  He  ac- 
cepted the  call  from  Springfield,  New  Jersey,  and  was  installed  June, 
1818,  and  died  February  11,  1819,  after  an  illness  of  two  days.  He 
pi:eached  on  the  Sabbath  morning  previous  to  his -decease,  administered 
the  sacrament  of  the  Lord's  Supper  in  the  afternoon,  and  in  the  evening 
conducted  a  meeting  of  prayer  and  conference.  Spent  Monday  in  his 
study,  was  taken  ill  that  evening,  and  died  on  Thursday  morning. 

Mr.  Tucker  married,  October  17,  1809,  at  New  Haven,  Conn.,  Miss 
Harriet  Atwater,  fourth  daughter  and  seventh  child  of  Timothy  and 
Susanna  (Macomber)  Atwater.  She  survived  her  husband  more  than 
twenty-five  years,  and  died  in  the  city  of  New  York,  October  1,  1844. 

The  names  of  their  children  are,  — 

1.  Susan  Atwater,  b.  April  7,  1811,  at  New  Haven;  d.  July  9,  1846. 

2.  Anne  Mary,  b.  March  3,  1813,  at  Rowley. 

3.  Harriet  Atwater,  b.  Dec.  27,  1814,  at  Rowley. 

4.  James  Wakefield,  b.  Oct.  29,  1816,  at  Rowley;  grad.  at  Y.  C, 
1836. 

5.  Sarah  Norris,  b.  Dec.  14,  1818,  at  Springfield,  N.  J. 

The  following  account  of  the  ancestors  of  Rev.  Mr.  Tucker,  has  been 
furnished  by  G.  Grenville  White,  Esq.,  of  New  York. 

"  The  Rev.  James  Wakefield  Tucker  was  a  descendant  from  John 
Tucker  of  Dorsetshire,  Eng.,  who  had  a  son  Thomas,  born  in  the  same 
place,  A.  D.  1640.  The  latter  had  a  son  James  born  in  Shaftsbury, 
same  county,  17th  Nov.,  1696.  He  emigrated  to  New  York,  was  a 
merchant  there,  and  there  married  Mary  Wartendych.  He  died  in 
New  York,  Dec.  5,  1759.  His  son  (my  grandfather)  Thomas  was  born 
29th  of  January,  1743.     He  was  also  a  merchant  in  New  York,  where 

17 


130  HISTORY    OF    ESSKX    NORTH    ASSOCIATION. 

he  married  Hannah  Barton,  with  Avhom  and  their  children  he  fled,  dur- 
ing llie  war,  to  Danbury,  Ct.  He  joined  the  army  in  its  struggle  for 
liberty,  and  held  tlie  office  of  Ass.  Commissary-General.  His  wife  Han- 
nah died  A.  D.  1780,  and  is  buried  near  Danbury  (Bethel).  He  married, 
for  his  second  wife,  Anna  Dibble,  of  Danliury. 

Mr.  Thomas  Tucker  was  in  connection  with  the  Church  of  England, 
and  held  the  office  of  Vestryman  in  Trinity  Church,  New  York.  Upon 
his  removal  to  Danbury,  he  united  with  the  Congregational  church,  and 
held  there  the  office  of  deacon  until  his  death  in  1820. 

He  was  the  author  and  one  of  the  signers  of  the  "  Address  of  the  Citi- 
zens of  New  York,  who  have  returned  from  exile,  in  behalf  of  themselves 
and  their  suffiiring  brethren,  to  his  Excellency,  George  Washington, 
Esq.,  General  and  Commander-in-chief  of  the  Armies  of  the;  United 
States  of  America."     New  York,  Nov.  26,  1783. 

"Mr.  Tucker,"  says  a  near  neighbor  and  a  contemporary  in  the  minis- 
try, "  was  an  acceptable  preacher  in  this  region,  and  he  had  a  very  strong 
hold  on  his  own  people.  The  ancient  custom  was  preserved  in  Rowley, 
of  waiting  in  the  church  until  the  pastor  had  left  the  pulpit,  and  there 
was  no  disposition  to  drop  that  custom  during  his  ministry.  Great  efforts 
were  made  to  give  him,  as  the  people  conceived,  an  ample  salary.  He, 
however,  during  his  last  two  years,  became  discontented ;  and  was  deter- 
mined to  ask  a  dismission.  Dr.  Spring,  whose  ideas  of  the  pastoral  union 
were  very  high,  endeavored  to  counteract  Mr.  Tucker's  purpose,  and  to 
persuade  him  and  his  lady  to  be  satisfied  with  his  condition,  and  to  re- 
main. However,  he  was  dismissed  June  24, 1817 ;  and  soon  after  settled 
in  Springfield,  New  Jersey ;  not  much  increasing  his  salary,  and  not 
much  bettering  his  condition.  In  July  17,  1817,  a  parochial  fast  was 
held,  and  Rev.  Mr.  Braman  of  Georgetown,  then  New  Rowley,  preached 
the  sermon.     It  contained  the  following  paragraph  : 

"  •  The  present  is  a  time  of  affliction  in  this  church  and  society.  God 
in  his  providence  has  visited  you  with  a  rod.  Your  minister,  whom  you 
valued  for  his  gifts,  and  esteemed  highl}^  in  love  for  his  work's  sake,  is 
removed  from  you  unexpectedly,  and  at  a  very  early  period.  Had  it 
been  by  death,  however  great  the  calamity,  you  that  fear  the  Lord  would 
have  been  dumb,  and  humbly  acquiesced  in  the  Divine  will.  But  the 
cii'cumstances  attending  the  present  removal  are  peculiarly  trying.  You 
loved  your  minister,  and  wished  to  retain  him  as  your  spiritual  guide. 
You  ti'eated  bim,  we  believe,  with  kindness  and  respect ;  and  hoped  he 
would  live  to  admonish  and  console  you  in  your  declining  years ;  and  to 
ti'ain  up  your  children  in  the  knowledge  and  love  of  the  truth.  When 
he  asked  for  additional  means  of  support,  you  came  forward  with  ardor, 
and  did  as  much  as  it  appeared  to  you  reason  and  duty  required.     In 


SIvKTCHEb    UK    JIKMBEUS.  131 

this  he  differed  from  you  in  opinion.  But  whatever  decision  may  be 
made  by  different  minds  in  this,  all  who  believe  in  a  superintending 
Providence  rau^t  agree,  the  hand  of  God  was  in  it' 

"  Mr.  Tucker  was  a  warm-hearted,  impetuous  man,  veiy  amiable,  but 
sometimes  lacking  the  necessaiy  caution." 


BENJAMIN   SAWYER, 

Was  born  at  Boothbay,  Me.,  Sept.  22,  1782.  His  father's  name  was 
Aaron  Sawyer,  and  the  maiden  name  of  liis  mother  was  Sarah  Hodgdon. 
He  prepared  for  college  with  Rev.  Abijah  Wines,  at  Newport,  N.  H.,  and 
graduated  at  D.  C,  in  1808.  He  studied  theology  with  Mr.  Wines,  and 
was  approbated  by  the  Orange  Association,  N.  H.,  in  Maj^  1809.  He 
was  ordained  at  Cape  Elizabeth,  Me.  (then  Mass.),  Nov.  22,  1809  ;  dis- 
missed Sept.  15,  1813. 

He  came  to  Amesbury  in  March,  1814,  and  was  installed  pastor  of 
the  First  Church  in  that  town,  June  19,  181 G.  This  church  became 
greatly  reduced,  and  unable  to  support  a  pastor.  Mr.  Sawyer  removed 
to  Salisbury  in  November,  1835,  and  preached  for  the  First  Church  in 
Amesbury,  and  the  Rocky  Hill  Church,  Salisbury,  some  five  or  six 
years.  Since  1841  he  has  been  with  the  church  at  Rocky  Hill  most  of 
the  time. 

Mr.  Sawyer  was  married,  Oct.  30,  1810,  to  Mima  Wines,  daughter  o  f 
Rev.  Abijah  and  Ruth  (Giles)   Wines,  of  Newport,  N.  H.     She  died 
Sept.  8,  1817,  aged  26. 

The  names  of  their  children  are,  — 

1.  Benjamin  Edwards,  b.  Aug.  11,  1811,  in  Cape  J]lizabeth,  Me.: 
mar.  Lucy  C.  Noyes,  July  4,  1833 ;  resides  in  Haverhill,  Mass. 

2.  Ann  Maria,  b.  March  9,  1813,  in  Cape  Elizabeth,  Me. ;  mar.  Or- 
lando S.  Patten,  Jan.  30,  1833  ;  resides  in  Amesbury,  Mass. 

3.  Henry  Holmes,  b.  July  25,  1815,  in  Amesbury,  Mass. 

Ml".  Sawyer  was  married  a  second  time,  January  12,  1819,  to  Char- 
lotte Wild  Long,  daughter  of  Nathan  and  Mary  (Blaisdell)  Long,  of 
Amesbury. 

The  names  of  their  children  are,  — 

4.  Mima  Wines,  b.  Nov.  9,  1819,  in  Amesbury,  Mass.;  mar.  John  Q. 
Evans,  Nov.  8,  1841  ;  resides  in  Salisbury,  Mass. 

5.  Mary  Wingate,  b.  Dec.  29,  1820,  in  Amesbury,  Mass.;  mar.  Al- 
fred B.  Clough,  Oct.  22,  1840 ;  resides  in  Georgetown. 

6.  j:zra  Worthen,  b.  Sept.  23,  1823,  in  Amesbury,  Mass. ;  d.  April  19, 
1851. 


132  HISTOUY    OF    ESSEX    XOKTH    ASSOCIATION. 

7.  Sarah,  b.    May   3,   1826,  in    Amesbury,  Mass.;    mar.    Felix    D. 
Parry,  Nov.  26,  1848  ;  resides  in  Salisbury,  Mass. 

8.  Mary  Green  Wilbur,  b.  Feb.  9,  1830,  in  Amesbury,  Mass. ;  mar. 
George  W.  Collins,  Nov.  27,  1852  ;  resides  in  Salisbury,  Mass. 

9.  Charlotte  Augusta,  b.  June  28,  1832,  in  Amesbury,  Mass. 


JOHN  KIRBY, 

Was  born  in  Middletown  (now  Berlin),  Ct.,  on  the  30th  of  June, 
1783.  His  parents  removed  in  1785  to  Charlton,  Saratoga  Co.,  N.York, 
where  the  subject  of  this  notice  spent  his  early  life  on  the  farm  of  his 
father.  His  early  advantages  were  limited.  He  pursued  his  prepara- 
tory studies  under  the  care  of  Rev.  Mr.  Sweetman,  and  entered  U.  C.  in 
1803,  and  was  graduated  in  the  usual  course  in  1807,  distinguished  as  a 
scholar  and  respected  as  a  man.  After  leaving  college  he  taught  a  year 
in  the  Academy  at  Aurora,  Cayuga  Co.,  N.  Y.  Mr.  Kirby  was  converted 
during  this  residence  at  Aurora.  He  then  put  himself  under  the  care 
of  the  Albany  Presbytery,  and  commenced  his  theological  studies,  but  on 
account  of  failing  health  he  was  obliged  to  desist  from  his  studies,  after 
pursuing  them  a  little  more  than  one  year. 

He  concluded  to  give  up  the  ministry,  as  he  despaired  of  becoming  a 
public  speaker,  and  commenced  farming,  but  his  health  becoming  in  a 
measure  restored,  he  began  his  theological  studies  anew.  Mr.  Kirby 
was  appointed  tutor  in  Union  College  in  1811,  which  office  he  continued 
to  fill  with  much  acceptance  till  he  came  to  Newbury,  in  the  fall  of  1815, 
to  preach  as  a  candidate.  He  was  licensed  to  preach  in  the  summer  of 
1813,  without  doubt,  by  the  Presbytery  of  Albany,  under  whose  care  he 
studied  theolog3^  Mr.  Kirby  was  ordained  on  the  12th  of  June,  1816. 
He  was  settled  upon  a  salary  of  six  hundred  dollars. 

In  his  reply  to  the  can,  Mr.  K.  says,  "  I  have  accepted  the  call  upon 
the  terms  expressed,  not  under  the  impression  that  it  contains  a  very 
ample  support  for  a  family  according  to  the  present  prices  of  the  means 
of  living,  but  under  the  conviction  that  salary  should  not  be  made  a 
matter  of  the  first  consequence  in  the  great  question  of  accepting  a  call, 
and  a  confidence  that  God  will  always  make  that  provision  for  his  minis- 
tering servants  which  it  is  best  they  should  have." 

Mr.  Kirby  was  predisposed  to  a  disease  of  the  lungs,  and  his  health 
demanding  a  change,  he  left  Newbury  on  the  18th  of  Oct.,  1818,  for  his 
father's  house  in  N.  Y.  By  the  urgent  advice  of  his  physician,  he  at 
length  decided  to  journey  in  a  more  southern  climate.     Mr.  K.  sailed 


SKETCHKb    OF    ME.MBEKj 


133 


from  New  York  in  the  Sloop ,  on  the  first  of  Dec,   1818,  for 

Charlestown,  S.  C.  The  vessel  was  driven  ashore  upon  Ocracoke  har, 
off'  the  coast  of  N.  C,  on  the  night  of  Dec.  5,  1818.  After  the  vessel 
was  aground,  the  waves  broke  over  her  continually.  In  this  hour  of 
distress  and  danger  the  conduct  of  Mr.  K,  was  perfectly  calm.  He  em- 
ployed himself  in  exhorting  the  men  to  trust  in  Christ,  and  while  en- 
gaged in  prayer  was  washed  overboard. 

Dr.  Perry  says,  Mr.  Kirby  "  was  rather  distinguished  for  good  sense 
and  a  sound  judgment,  than  for  quickness  of  thought,  or  briUiancy  of  im- 
agination, and,  as  might  be  expected  from  this,  was  remarkable  rather  for 
a  steady,  respectable  progress  in  the  acquisition  of  knowledge,  than  for 
any  extraordinary  attainments  in  a  short  time.  As  a  public  speaker, 
when  he  first  commenced  preaching,  owing,  it  is  supposed,  to  bodily  de- 
bility and  mental  depression,  there  was  a  want  of  animation  in  his  man- 
ner. He  soon  mended  in  this  respect,  however,  and  if  he  never  became, 
strictly  speaking,  very  eloquent,  there  was  in  his  appearance  such  an  ev- 
idence of  sincerity,  and  such  solemn  engagedness,  as  recommended  him 
to  the  consciences  of  the  people,  and  deservedly  ranked  him  among  the 
most  acceptable  and  interesting  preachers."  Mr.  K.  is  remembered  to 
this  day  with  great  affection  and  respect  by  the  older  people  of  the 
parish.  He  was  never  married.  He  pubHshed  one  sermon  preached 
at  the  Dedication  of  the  Meeting-house  in  the  Second  Parish  in  West 
Newbury,  January  3,  1816. 

From  the.  Columbian  Centinet  of  January  30,  1819. 

LINES 

Tributary  to  the  memory  of  the  Rev.  John  Kirby,  ordained  June,  1816,  preacher  in 
the  Tiiird  Parisli  in  Newbury,  and  was  shipwrecked  on  Ocracoke  Bar,  near  Charles- 
ton, S.  C,  to  which  place  he  was  going  for  his  health. 

Ah  !  te  meae  si  partem  aniniae  rapit 
Maturior  vis,  quid  moror  altera, 
Nee  carus  aeque  nee  superstes 
Integer  ? 

Kirby,  'twas  thine  religion's  cause  to  plead, 

And,  by  thy  skilful  efforts,  to  succeed. 

In  thee,  as  in  thy  Master,  men  might  view 

At  once  the  precept  and  the  pattern  too. 

Dark  speculation's  mysteries  thou  didst  drop  ; 

Careful  to  know,  yet  conscious  where  to  stop. 

Consistent,  holy,  tender,  meek,  sincere. 

Vice  had  thy  mild  rebuke,  and  grief  thy  tear. 

But  oh !  thy  useful  labors  now  are  o'er  ; 

That  tongue  that  warned  us  once,  shall  warn  no  more. 

What  tears  of  love  and  reverence  have  been  shed,' 


134  HISTOKV    OF    KSSEX    N'OHTH    ASSOCIATION. 

Since  the  cold  liillows  closed  around  thy  head  ! 
Go,  parting  spirit,  mingle  with  the  lilest ; 
Dear,  modest  brother,  go  and  be  at  rest ;  — 
If  Jesus  loveliness  in  John  could  see, 
Resembling  him,  to  heaven  he  welcomes  thee. 


LEONARD  WITHINGTON, 

Was  the  son  of  Joseph  Weeks  and  Elizabeth  (White)  Withington ; 
was  born  Aug.  9,  1789,  in  Dorchester.  Fitted  for  college  at  Andover, 
under  Deacon  Mark  Newman.  Entered  Yale  Coll.  in  1811,  and  grad. 
in  1814.  Studied  theology  with  Dr.  Dwight  at  New  Haven,  also  at 
Andover.  Approbated  to  preach  in  1816,  at  the  house  of  Dr.  Morse,  in 
Charlestown,  by  the  Union  Association  of  Boston  and  vicinity.  Ordained 
over  the  First  Chui-ch  in  Newbury,  Oct.  30,  1816.  He  received  his 
degree  of  doctor  of  divinity  from  Bowdoin  College,  in  1850. 

Dr.  Withington  wa.s  first  married  to  Sophia  Sherburne,  daughter  of 

William  and (Aspinwall)  Sherburne,  of  Boston,  Jan.  17,  1817,  at 

Dorchester.     She  died  April  1,  1826. 

Their  children  were, — 

1.  William  Sherburne,  b.  May  4,  1821 ;  d.  May  20,  1851. 

2.  Leonard,  b.  Sept.  17,  1823  ;  d.  July  16,  1850. 

3.  George  Aspinwall,  b.  Feb.  — ,  1826  ;  d.  May  18,  1826. 

He  was  married  to  Caroline  Noyes,  daughter  of  Dr.  Nathan  and  Sarah 
(Niles)  Noyes,  of  Newburyport,  May  28,  1827.     She  died  Aug.  5,  1860. 
Their  children  are,  — 

4.  Nathan,  b.  March  9,  1828. 

5.  Sarah  Elizabeth,  b.  Feb.  6,  18o0. 

6.  Lucy,  b.  Feb.  11,  1832. 

7.  Joseph,  b.  May  4,  1834. 

8.  Harriet  Sherburne,  b.  March  18,  1836. 

9.  Richard,  b.  April  29,  1838. 

10.  Francis,  b.  Jan.  21,  1840  ;  died  Sept.  1,  1843. 

11.  William,  I  J  b.  May  7,  1842;  died  Sept.  17,  1842. 

12.  Mary,      i  i    b.  May  7,  1842. 

Mr.  Withington  was  educated  under  peculiar  influences.  Two  im- 
pressions were  made  on  his  mind  by  surrounding  circumstances.  The 
family  influence  was  Calvinistic  ;  while  the  pulpit  was  indefinite  and 
libei'al.  Progression  was  the  watchword  of  the  day.  Our  fathers  were 
good  men,  but  we  must  outgrow  them.  A  youth  so  educated  was  likely 
to  have  a  double  desire,  —  a  desire  to  move  onward,  and  yet  an  impres- 
sion of  the  othodoxy  of  the  past.  Between  these  two  powers  Mr.  With- 
ington vibrated,  from  fourteen  to  eighteen  years  of  age.  In  the  year 
1804,  he  went  to  serve  as  a  printer  in  the  office  of  Thomas  and  Andrews, 


SKKTCHES    OF    MEMBERS.  lo5 

Boston.  Hei-e  he  remained  until  1808,  when  he  left  Boston,  and  went 
to  Andover  to  prepare  for  college  at  Phillips  Academy.  His  object  in 
this  change  was  to  prepare  himself  to  become  the  editor  of  a  magazine. 
This  was  his  ruling  purpose. 

He  beca,aie  decided  on  the  subject  of  religion  at  Andover,  in  1809, 
under  the  preaching  of  Dr.  Griffin  and  Prof.  Stuart,  whom  he  Avas  wont 
to  compare  to  Quin  and  Garrick,  —  the  former  artificial  and  oratorical, 
the  latter  simplicity  itself. 

He  joined  Dr.  Codman's  church,  in  Dorchester,  in  the  autumn  of 
1810.  He  did  not  relinquish  his  chosen  purpose  of  being  an  editor  of  a 
magazine  until  the  very  last ;  and  with  great  hesitation  he  devoted  him- 
self to  the  work  of  the  ministry,  after  he  graduated  in  1814. 

Ne  meos  lapsus  oculis  acutis 
Semper  observa,  numerave  labes  ; 
Sed  malae  culpae  nimium  tenaces 
Ablue  sorcles . 

He  has  often  said  that  he  did  not  want  to  be  a  minister.  He  tried  to 
avoid  it,  but  could  not  rid  himself  of  the  feeling  of  duty.  "I  felt  that  if 
J  turned  from  it  I  should  be  a  Jonah,  and  God  would  arrest  me." 

The  following  is  a  list  of  the  publications  of  Dr.  Withington. 

1.  Sermon.  Excellence  of  the  Scriptures.  (American  Evangelist,  Oct. 
1827.)    8vo,  pp.  24. 

2.  Sermon.  Take  warning.  Delivered  in  Newbury,  Aug.  22  and  29, 
1830. 

3.  Election  Sermon.    (Boston.    8vo,  pp.  48.) 

4.  Sermon.  Puritan  Morals  defended.  Delivered  at  the  Dedication 
of  the  Crombie  Street  Church,  Salem,  and  at  the  Installation  of  Rev. 
William  Williams  as  pastor,  Nov.  22,  1832.    (Salem.  8vo,  pp.  36.) 

0.  Sermon'.  The  Soul  of  man.  Preached  at  the  Tabernacle  Church 
at  Salem,  April  22,  1832.    (Salem.    8vo,  pp.  22.) 

6.  Sermon.  Cobwebs  swept  away.  Fast  day,  April  6,  1837.  (New- 
buryport.    8vo,  pp.  85.)  ^. 

7.  Address  before  the  Essex  Agricultural  Society,  Sept.  27,  1836. 
(Salem.    8vo,  pp.  25.) 

8.  Review  of  the  Temperance  movements  in  Massachusetts.  (2d  ed. 
Boston.   8vo,  pp.  28,  1840.) 

9.  Sermon.  Two  Hundredth  Anniversary  of  the  First  Church  in 
Newbury,  Oct.  20,  1846. 

10.  Sermon.  A  Bundle  of  Myrrh.  Thanksgiving  day,  Nov.  28, 1850. 
(Newbury port.    12mo,  pp.  24.) 

11.  Funeral  Sermon  of  Mrs.  Sarah  E.  Little.  Preached  April  1, 
1851.    (Newburyport.    8vo,  pp.  16.) 


136  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

12.  Fast  Sermon,  April  7,  1853.  The  Blessings  of  our  Institutions, 
and  our  Obligations  to  continue  them.    (Newbuiyport.    8vo,  pp.  16.) 

13.  Two  Sermons,  occasioned  by  the  death  of  Giles  A.  Noyes,  killed 
Oct.  19,  1852.    (Nevvburyport.   8vo,  pp.  20.) 

14.  Memorial  of  Rev.  Luther  F.  Dimmick,  D.  D.,  who  died  May  16, 
1860.    (Boston.    8vo,  pp.  16.) 

15.  Solomon's  Song,  translated  and  explained,  in  three  parts, — 
1.  The  manuduction ;  2.  The  version;  3.  The  supplement.  12mo,  pp. 
329.    (Boston,  1861.) 

Some  have  attributed  to  Dr.  Withington, — 

The  Puritan  ;  a  series  of  essays,  critical,  moral,  and  miscellaneous,  by 
John  Oldbug.    16mo.  2  vols.   pp.  248  and  268.    (Boston,  1836.) 

Penitential  Tears,  or  a  Cry  from  the  Dust,  by  "  the  Thirty-one,"  pros- 
trated and  pulverized  by  the  hand  of  Horace  Man.  (Boston,  1845.  8vo, 
pp.  59.) 

Religious  Taxation.     (12mo,  pp.  12.) 

Good  Tidings  of  Great  Joy :  or  the  doctrine  of  Universal  Salvation 
clearly  stated,  incontestibly  proved,  and  faithfully  applied,  in  a  Sermon 
preached  and  published  by  a  Doctor  of  the  Sect.     (12mo,  pp.  12.) 

Letter  to  the  Scornful  Lady,  published  in  the  Evening  Traveller, 
March  8,  1861. 

In  the  Christian  Spectator  he  wrote,  —  "A  Review  of  Edward  Ever- 
ett's Oration  at  Plymouth." 

"  A  Review  of  Rev.  Samuel  P.  "Williams's  Sermons." 

A  Rhetorical  Praxis  on  the  First  Eclogue  of  Virgil  and  the  110th 
Psalm. 

Also  several  short  pieces  called  "  A  Page  from  an  Idler  "  and  "  Varie- 
ties." 

For  the  Bib.  Sacra,  he  wrote  the  following  articles  : 

1.  South's  Sermons.    Vol.  2,  pp.  312. 

2.  Observations  on  the  Fourth  Eclogue  of  Virgil.  (Vol.  3,  pp.  37- 
50.)  ,  * 

3.  A  Phenomenon  in  Church  History.     (Vol.  3,  pp.  673-698.) 

4.  Shakspeare,  —  The  old  and  the  new  Criticism  on  him.  (Vol.  4, 
pp.  522-540.) 

5.  Remarks  on  a  Seniion  of  Dr.  Emmons.     (Vol.  5,  pp.  625-633.) 

6.  Man  and  his  Food.     (Vol.  11,  pp.  139-155.) 

7.  Davus  sura,  non  CEdipus,     (Vol.  14,  770-784.) 

8.  Caprices  and  Laws  of  Literature.     (Vol.  15,  pp.  805-824.) 

9.  Epistola  ad  Rusticum  Apologetica.     Vol.  18,  pp.  324-338. 

10.  Permanent  Preaching  for  a  Permanent  Pastorate.  Vol.  19,  310- 
327. 


SKETCHES  OF  MEMBERS.  137 

WILLARD    HOLBROOK, 

Was  the  son  of  Stephen  and  Mary  (Penniman)  Holbrook,  and  was 
born  in  Uxbridge,  April  7,  1792,  but  early  removed  to  Sutton.  He  was 
not  baptized  in  infancy.  In  his  preparation  for  college  he  was  at  Sutton 
Academy,  also  at  Leicester,  and,  finally,  with  Rev.  Mr.  GofFe  of  Millbury. 
He  entered  the  Sophomore  class,  and  graduated 'at  Brown  University  in 
1814;  studied  theology  with  Rev.  Dr.  Emmons,  and,  at  his  suggestion, 
completed  a  i-egular  course  at  Andover  in  1817.  He  was  approbated 
by  the  Mendon  Association,  June  3,  1817.  He  was  a  missionary  for 
six  months  at  Nottingham  West,  N.  H.  (now  Hudson),  where  he 
declined  an  invitation  to  settle  as  pastor.  He  commenced  preaching  at 
Rowley  the  first  Sabbath  in  April,  1818,  and  was  ordained  there  July 
22,  1818;  dismissed  May  12,  1840;  installed  over  the  church  in  Mill- 
ville,  now  Blackstone,  Aug.  18, 1841 ;  dismissed  Feb.  19,  1850.  In  April 
following,  he  removed  to  his  own  house  in  Rowley. 

In  March,  1851,  he  commenced  his  labors,  as  stated  supply  of  the 
church  in  Linebrook,  Ipswich,  and  continued  for  about  four  years. 
From  that  time,  growing  infirmities  compelled  him  mostly  to  cease  from 
the  active  duties  of  the  ministry.  In  all  these  fields  he  labored  with 
fidelity  and  success,  and  left  many  who  trace  their  early  religious  impres- 
sions and  subsequent  conversion  to  his  earnest  presentation  of  the  claims 
of  the  gospel.  He  died  at  his  residence  in  Rowley,  Tuesday,  Feb.  7, 
1860,  aged  68. 

He  married  June  22,  1819,  at  Londonderry,  N.  H.,  Margaret  Crocker, 
daughter  of  deacon  John  and  Margaret  (Choate)  Crocker  of  Londonderry, 
N.  H.     She  died  at  Rowley,  Oct.  2,  1863,  aged  71. 

They  had  six  children,  of  whom  the  three  youngest,  daughters,  died 
in  infancy. 

1.  Amory,  b.  in  Rowley,  Aug.  15, 1820  ;  grad,  at  Bowdoin  Coll.,  1841  ; 
read  law  with  Hon.  Rufus  Choate  and  Judge  Perkins  of  Salem,  and  was 
for  two  years  District  Attorney  for  Oregon,  where  he  still  resides. 

2.  John  Crocker,  b. ;  d. ,  1829. 

3.  Willard  R.,  b.  in  Rowley,  March  1,  1824;  is  now  a  merchant  in 
New  York. 

GARDNER  BRAMAN  PERRY. 

On  Friday,  Dec.  16,  1859,  this  beloved  brother  and  father  fell  asleep 
in  Jesus.  He  had  been  ill  for  many  months,  and  confined  to  his  house. 
At  last,  the  angel  of  death  came  to  his  release,  and  he  quietly  passed 
beyond  the  reach  of  pain.  Dr.  Perry  was  box-n  at  Norton,  Mass.,  Aug  9, 
1783.     He  was  the  son  of  Nathan  and  Phebe  (Braraan)  Perry,  and  was 

18 


138  HISTORY    OK    ESSKX    NORTH    ASSOCIATION. 

baptized  in  infancy.  He  entered  Brown  University  in  1800,  and  continued 
there  till  the  close  of  his  second  year.  Tie  then  accompanied  President 
Maxcy  to  Schenectady,  N.  Y.,  and  graduated  at  Union  College  in  1804. 

For  a  short  time  he  was  principal  of  the  Ballston  Academy.  With 
the  ministry  in  view,  he  left  the  academy,  to  pursue  a  course  of  theologi- 
cal study  at  Schenectady,  under  the  instruction  of  David  Nott.  About 
this  time  he  was  appointed  tutor  in  Union  College;  but  during  the  second 
year  of  this  office,  he  was  taken  suddenly  ill,  and  raised  blood.  His 
medical  advisers  interdicted  all  his  plans  for  the  ministry;  and  in  1807 
he  took  charge  of  the  academy  at  Kingston,  N.  Y.  Here  he  remained 
until  the  spring  of  1812,  when  he  decided  to  resume  his  preparations  for 
the  ministry.  He  removed  to  Albany  for  the  prosecution  of  his  studies 
in  theology,  under  Dr.  Nott,  and  in  March,  1812,  he  was  licensed  to 
preach  by  the  Presbytery  of  Albany. 

In  the  spring  of  1814,  he  accepted  an  invitation  to  settle  in  East  Brad- 
ford, now  Groveland,  and  was  ordained  Sept.  28,  1814.  He  remained 
sole  pastor  of  this  church  until  1851,  when  D.  A.  Wasson  was  settled  as 
his  colleague.  Mr.  Wasson  was  succeeded  by  Daniel  W.  Pickard,  who 
was  settled  Sept.  28, 1853.  After  a  brief  pastorate  Mr.  Pickard  resigned 
on  account  of  ill  health,  and  Rev.  Thomas  Doggett  succeeded  him 
March  4,  1857. 

Dr.  Perry  sustained  a  long  and  usefid  connection  with  the  church  at 
Groveland.  He  was  in  active  service  thirty-six  years,  and,  until  a  few 
months  previous  to  his  death,  was  most  deeply  interested  in  its  affairs. 
The  funeral  was  appointed  on  the  day  of  the  meeting  of  the  Essex  North 
Association,  of  which  Dr.  Perry  was  a  member,  having  been  admitted 
Oct.  12,  1819.  Seventeen  of  his  brethren  were  pi'esent,  and  we  noticed, 
among  other  clergymen.  Profs.  Barrows  and  Stowe  of  Andover,  and  Dr. 
Cleaveland  of  Lowell.  At  the  house,  Rev.  Mr.  Hosford  of  Haverhill 
offered  prayer,  and  the  body  was  then  taken  to  the  church,  which  was 
di'aped  in  approjjriate  mourning.  The  following  services  succeeded  : 
Reading  of  Scriptures  by  Rev.  D.  T.  Fiske,  of  Newburyport ;  Prayer 
by  Rev.  Mr.  Pike,  of  Rowley. 

Dr.  Withington  followed  with  some  remarks  on  the  character  of  the 
deceased,  with  whom  he  had  been  associated  more  than  forty  years.  Dr. 
Perry  was  a  man  of  strong  common  sense.  He  had  exhibited  unusual 
tact  in  filling  with  success  the  posts  of  teacher,  tutor,  and  pastor.  He 
entered  the  ministry  late  in  life,  and  carried  into  it  a  large  experience  of 
men  in  various  professions.  As  a  preacher,  he  w^as  clear  and  effective 
in  reasoning,  but  was  more  inclined  to  the  practical  application  than  the 
metaphysical  analysis  of  truth.  He  took  a  deep  interest  in  the  cause  of 
education  in  the  county  and  the  State.     It  was  through  his  influence  that 


SKETCHES    OF    MEMBEKS.  139 

the  exercises  of  the  Essex  North  Association  were  made  so  profitable. 
He  was  a  Christian  reformer,  and  was  decided  and  judicious  in  his  in- 
fluence against  slavery  and  intemperance,  and  other  evils  of  society.  Dr. 
Perry  was  a  man  who  diffused  his  influence  through  more  diversified 
channels  than  most  theologians.  He  was  a  reformer,  a  politician,  a 
political  economist,  an  advocate  for  education  ;  he  turned  his  attention  to 
farming,  gardening,  and  all  the  common  arts  of  life.  He  considered 
theology  as  a  social  science,  informing  all  its  kindred  sciences,  and  bor- 
rowing illustration  from  all.  Some  thought  he  injured  his  powers  of  con- 
centration by  this  difiusion ;  but  perhaps  there  were  few  who  could  be 
so  much  of  a  preacher  and  pastor  amidst  such  a  multiplicity  of  cares. 
He  made  all  subservient  to  his  main  channel  of  thought.  Hence  his  dis- 
courses had  a  detail  in  them,  and  a  surprising  remoteness  of  illustration, 
which  marked  the  cast  of  his  studies  and  the  comprehensive  character  of 
his  mind.  It  was  curious  to  see  how  he  threw  the  huge  drag-net  of  ob- 
servation over  all  the  incidents  of  common  life,  and"  compelled  them  to 
subserve  his  important  theme.  At  any  rate,  his  preaching  was  charac- 
terized by  variety  ;  and  none  of  his  brethren  could  exchange  with  him 
without  being  pretty  sure  that  he  would  fill  a  place  to  be  supplied  by 
no  other  co-laborer  in  the  vicinity. 

Dr.  Withington  was  followed  by  Rev.  Dr.  Dimmick  of  Newburypoi't, 
who  addressed  consolation  to  the  family  of  the  deceased.  The  exercises 
were  concluded  with  prayer  by  Rev.  Mr.  Doggett. 

On  Sabbath,  Dec.  25,  by  special  request.  Rev.  Mr.  Kimball,  of  Ipswich, 
preached  in  Groveland,  and  his  morning  service  had  particular  reference 
to  his  deceased  brother.  Mr.  Kimball  was  of  neai'ly  the  same  age  as 
Dr.  Perry,  but  was  settled  in  the  ministry  eight  years  earliei*.  They 
had  been  intimate  friends,  as  well  as  fellow-soldiers  in  the  same  division 
of  the  church  militant. 

Mr.  Kimball's  text  was  in  Romans  8  :  28.  "  We  know  that  all  things 
work  together  for  good  to  them  that  love  God." 

Dr.  Perry  married  May  22,  1816,  Maria  P.  Chamberlain  of  Exeter, 
N.  H.  She  was  the  daughter  of  Samuel  and  Mary  (Tilton)  Chamber- 
lain.    She  died  March  11,  1817,  aged  29. 

They  had  one  child, — 

1.  Maria  Parker,  b.  March  1,  1817  ;  mar.  William  Henry  Shackford, 
grad.  of  H.  U.  1835,  Prof,  at  Phillips  Academy,  Exeter,  who  d.  1842. 

He  was  nwirried  a  second  time  in  Acton,  July  20,  1819,  to  Eunice 
Tuttle,  daughter  of  John  and  Elizabeth  (Leighton)  Tuttle  of  Acton.  She 
died  June  15,  1824,  aged  31. 

The  names  of  their  children  are,  — 

2.  John  Kirby,  b.  May  24,  1820;  d.  Feb.  11,  1837. 


140  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

3.  Sarah  Campbell,  b.  Sept.  2,  1821. 

4.  Phebe  Braman,  b.  .January  12,  1822  ;  d.  May  4,  1851. 
o.    Elizabeth  Leighton,  b.  May  8,  1824. 

He  was  married  a  third  time  May  22,  1827,  to  Miss  Sarah  Brown  of 
Groton,  Mass.  She  was  the  daughter  of  Aaron  and  Elizabeth  (Stowell) 
Brown,  formerly  of  Beverly. 

The  names  of  their  children  are, — 

6.  Gardiner  Blauchard,  b.  July  9,  1829. 

7.  Edward  Hale,  b.  Oct.  1,  1831  ;  d.  Feb.  18G0. 

8.  Charles  French,  b.  June  3,  1833. 

9.  Mary  Sophia,  b.  Aug.  16,  1835. 

LUTHER  FRASEUR  DIMMICK. 

The  following  Sketch  was  prepared  by  Rev.  L.  Withingtou,  D.  D., 
and  published  in  the  Congregational  Quarterly. 

Rev.  Luther  Fraseur  Dimmick  was  born  in  Shaftsbury,  Vermont, 
Nov.  15,  1790.  He  was  the  son  of  Solomon  and  Elizabeth  (Frissoll) 
Dimmick.  His  father  was  from  Mansfield,  Tolland  Co.,  Conn.,  and  his 
mother  from  Leyden,  Mass.  In  his  youth  he  I'emoved,  with  his  father's 
family,  to  the  State  of  New  York.  He  was  baptized  in  infancy,  and 
united  with  the  Pre«4)yterian  church  in  September,  1812.  He  graduated 
at  Hamilton  College  in  1816,  and  immediately  commenced  his  theologi- 
cal education  at  Andover,  where  he  graduated  in  1819,  and  delivered 
the  valedictory  address.  He  was  approbated  to  preach  by  the  Essex 
Middle  Association  (now  Essex  Noilh),  July  19,  1819,  and  the  same 
evening  he  preached  his  first  sermon  in  the  North  Congregational  Church, 
Newburyport.  From  this  church  and  parish  he  received  a  unanimous 
call  on  the  tenth  of  November,  and  was  ordained  as  their  pastor,  the  8th 
of  December,  1819.  He  had  previously  offered  himself  to  the  American 
Board  as  a  foreign  missionary,  but  was  induced  to  change  his  purpose 
by  a  pressing  call  to  fill  an  important  station.  His  first  and  last  sermons 
were  preached  to  the  same  people,  with  whom  he  had  a  pastorate  of 
nearly  foi'ty-one  years. 

On  Sabbath  morning,  May  13.  soon  after  naming  his  text,  he  was 
taken  suddenly  ill,  was  assisted  to  retire  from  the  pulpit,  and  conveyed 
to  his  residence.  His  illness  was  a  disease  of  the  heart ;  and  after  a 
fluctuating  state,  between  hope  and  fearj  he  passed  away  on  Wednesday 
May  16,  1860,  at  the  age  of  sixty-nine  years. 

He  received  his  diploma  as  Doctor  of  Divinity  from  his  Alma  Mater 
—  Hamilton  College  —  in  1849. 

Dr.  Diramick  was  twice  married,  —  fii-st  to  Mi^s  Catharine  Mather 


SKKTCHKS  OF  MEMBKKS.  Ill 

Marvin  of  Norwich,  Ct.,  May  4,  1820  ;  she  was  the  daughter  of  Elihu 
and  Elizabeth  (Rogers)  Marvin,  and  died  Dec.  8,  1844.  He  was  mar- 
ried the  second  time,  March  13,  1849,  at  Bradford,  to  Miss  Mary  Eliza- 
beth Ellison,  of  Boston ;  she  was  the  daughter  of  Andrew  and  Alathea 
Ellison. 

The  names  of  their  children  were,  — 

1.  Margaret  Alathea,  b.  April  15,  1850. 

2.  Edward  Augustus,  b.  July  27,  1851. 

It  is  superfluous  to  remark,  that  in  all  the  relations  of  life,  as  husband, 
father,  brother,  or  friend,  he  exemplified  his  own  instruction. 

He  was  born  for  his  profession.  Few  preachers  of  the  gospel  comply 
more  truly  with  the  Apostle's  requisition,  1  Timothy  3 :  2,  dvtmXtjTirQOV 
ehai,  an  expression  which  our  translators  have  weakened  by  rendering 
it  —  to  be  blameless  ;  a  bishop  or  preacher  tnust  be  blameless.  The  term 
is  probably  taken  from  the  pancratian  wrestlers  of  old,  who  anointed 
their  bodies  with  oil,  that  there  might  be  no  place  to  seize  hold  of  to 
throw  an  opponent.     Tliere  was  no  weak  spot  in  his  character. 

The  sermons  of  Dr.  Dimmick  were  not  regarded  by  the  public  as  the 
most  striking  exhibitions  of  his  power.  They  were  more  judicious  than 
sparkling,  yet  they  had  some  qualities  very  uncommon.  In  the  first 
place,  he  had  more  intellectual  discretion  than  any  man  we  ever  knew. 
He  seldom,  if  ever,  selected  a  subject  which  he  did  not  perfectly  under- 
stand. When  he  drew  his  bow,  he  always  had  the  vigor  and  the  eye  to 
hit  his  object.  Dr.  Dimmick  would  hardly  have  agreed  with  the  writer 
of  the  Memoir  of  the  late  Dr.  Peabody  :  "  Preaching  has  become  a  very 
different  thing  from  what  it  once  was.  In  this  our  day,  no  easy  general- 
ities or  worn-out  common  places  will  do  any  thing  more  than  put  people 
to  sleep."  ^  But  can  it  be  so?  Is  not  the  reverse  true?  Are  not  the 
most  affecting  truths  as  common  as  the  light,  and  as  old  as  the  creation  ? 
The  fact  is,  a  curious  thought  is  never  an  affecting  one.  The  art  of 
preaching  consists  in  giving  interest  to  what  every  man  knew  before, 
A  preacher  must  tell  the  open  secret.  What  was  Paul  doing  when 
Felix  trembled  ?  He  reasoned  of  righteousness,  temperance,  and  judgment 
to  come.  On  the  other  hand,  if  you  wish  to  put  a  popular  audience  to 
sleep,  read  to  them  the  sermons  (as  he  has  called  them)  of  Bishop  But- 
ler, some  of  the  most  acute  speculations  that  ever  honored  the  closet  or 
disgraced  the  pulpit.  Our  departed  brother  always  aimed  at  the  con- 
science, and  of  course  the  consciousness  of  his  audience. 

He  had  another  peculiarity  in  his  preaching,  remarkable  in  the  succes- 
sor of  Dr.  Spring  ;  and  that  was  a  deep  sympathy  with  human  weakness 

1  See  Memoir  prefixed  to  Sermons  of  Ephraim  Peabody,  p.  22. 


J  42  HISTOKY    OF    ESSEX    NORTH    ASSOCIATION. 

ill  its  difficulties,  its  sti'uggles,  its  temptations,  and  its  defeats.  This  was 
a  growing  peculiarity  in  his  preaching  ;  it  marked  the  mellowness  of  his 
riper  years,  and  the  benefits  of  experience.  He  knew  well  how  to  lift 
up  the  hands  that  hang  down,  and  to  strengthen  the  feeble  knees,  and  to 
make  straight  paths  for  the  feet,  lest  that  which  is  lame  be  turned  out  of  the 
way,  but  let  it  rather  be  healed.  No  pastor  could  be  more  welcome  to  the 
sick  chamber,  — 

Beside  the  bed  where  parting  life  was  laid. 

His  extemporaneous  effiisions  were  plain  and  simple,  and  his  sermons 
to  the  last  were  carefully  elaborated.  But  his  great  power  was  as  a  seri- 
ous, earnest,  diligent,  and  consistent  pastor.  Tlie  timid  inquirer  seldom 
feared  to  go  to  him  for  direction.  He  was  sure  of  liis  counsel,  his  pa-ayers, 
and  his  example. 

It  is  a  victory,  not  often  appreciated  by  a  superficial  world,  to  continue 
to  feed  a  single  flock  through  a  long  pastorate ;  to  give  interest  to  old 
truths,  variety  to  the  simplicity  and  sameness  of  the  gospel,  to  conquer 
this  man's  fastidiousness  and  that  man's  conservatism  ;  to  move  with  the 
times,  and  not  leave  the  old  landmarks,  and  have  zeal  without  rashness, 
ardor  without  indiscretion,  and  all  preserved  through  the  first  inexperi- 
ence of  youth,  and  tln-ough  the  last  decays  of  maturity,  —  this  is  the  task 
of  a  long  continued  preacher,  and  this  is  the  victory  which  our  modest 
friend  never  boasted  of,  and  nobly  won.  He  turned  many  to  righteous- 
ness ;  he  shall  sidne  as  the  brightness  of  the  firmament  and  as  the  stars 
forever. 

His  general  character,  both  as  a  reasoner  and  a  man,  was  caution. 
This  would  be  the  impression  on  the  slightest  acquaintance  ;  and  yet  his 
caution  was  combined  with  the  most  singular  boldness  in  starting  various 
questions  and  examining  every  foundation.  In  a  society  to  which  he 
belonged  for  theological  investigation,  he  once  proposed  this  motto : 
"  Prove  all  things  ;  hold  fast  that  which  is  good."  It  seemed  to  be  the 
ruHng  maxim  of  his  own  mind.  He  seemed  to  think  to  hold  fast  the 
good,  it  was  necessary  first  to  prove  all  things.  He  was  not  afraid  to 
start  the  most  critical  arid  dangerous  questions,  though  he  was  very  safe 
in  coming  to  his  conclusions.  The  writer  of  these  recollections  was  once 
present  at  an  amusing  conversation  of  our  brother  with  the  late  Dr, 
Dana.  After  suggesting  some  questions  which  seemed  to  unsettle  some 
fundamentals,  as  the  older  brother  conceived,  Dr.  Dana  exclaimed,  almost 
in  agony,  "  Now,  Brother  Dimmick,  I  did  suppose  that  some  points  in 
theology  were  fixed."  —  "  Yes,  sir,"  was  the  reply  ;  "  but  will  they  not 
be  more  fixed,  if  they  are  true,  the  more  we  examine  them."  In  one 
respect,  our  brother  was  a  freer  thinker  than  Theodore  Parker  or  any  of 


SKETCHKS    OF    MEMBERS.  143 

the  members  of  that  school.  They  shun  the  old  paths  like  "  vipers ' 
blood  ;  "  innovation  to  them  is  always  the  road  to  truth.  Our  brother, 
like  the  eagle,  after  the  widest  flight,  was  not  ashamed  to  return  to  the 
old  nest,  if  that  was  found  the  point  of  the  safest  repose. 

Dr.  Dimmick's  interest  in  education  was  unceasing.  He  held,  for  fif- 
teen years,  a  responsible  part  in  superintending  the  public  schools  of 
Newburyport ;  was,  for  a  number  of  years,  and  at  the  time  of  his  death. 
President  of  the  Board  of  Trustees  of  the  Putman  Free  School ;  also  of 
the  Board  of  Trustees  of  Hampton  Academy  ;  and  for  fourteen  years 
a  Trustee  of  the  Andover  Theological  Seminary,  —  in  fact,  he  was 
ever  ready  to  give  his  influence  and  his  time  in  aid  of  the  instruc- 
tion of  the  young,  for  whom  he  always  evinced  peculiar  regard.  He 
was  a  man  of  great  industry  ;  Biblical  literature  was  his  favorite  study; 
he  kept  up  a  constant  acquaintance  with  the  Hebrew  and  the  Greek ; 
and  he  never  was  a  better  scholar  than  on  the  day  he  died. 

On  the  fortieth  anniversary  of  his  ordination,  Dr.  Dimmick  preached 
a  Historical  Discourse,  which  has  been  published.  In  this  discourse  he 
gives  a  review  of  his  long  ministrj',  and  feelingly  adverts  to  the  few  who 
remain  that  witnessed  his  ordination,  and  also  an  apprehension  that  his 
own  labors  had  nearly  closed.  The  statistics  in  this  discourse  give  evi- 
dence of  faithfulness  and  industry  during  his  long  pastorate  ;  and  the  fact 
that  he  was  present  and  acted  on  seventy-seven  ecclesiastical  councils,  is 
significant. 

One  of  the  last  impi-essions  which  the  writer  of  this  brief  notice 
received  from  our  departed  friend,  was  a  discussion  concerning  the  man- 
ner in  which  heaven  will  open  on  the  departed  soul  that  has  just  left  the 
lifeless  clay  behind  it.  It  took  place  while  we  were  treading  with  slow 
and  sad  steps  to  follow  the  remains  of  another  clerical  brother  to  the 
house  appointed  for  allUving,  —  the  late  Rev.  David  T.  Kimball,  of 
Ipswich.  He  started  the  question,  whether  heaven  would  burst  on  the 
astonished  soul  with  a  sudden  eifulgence,  or  whether  it  would  be  a  soft 
and  more  gradual  dawn,  like  the  first  streak  of  twilight  that  brightens 
the  morning.  He  mentioned  Dr.  Doddridge's  dream.  He  had  a  quiet 
way  of  investigating  these  things,  well  suited  to  the  time  and  place  ;  and 
though  he  spake  with  caution,  he  concluded  that  we  must  wait  with 
trembling  hope  for  the  blessed  experience.  Ah  !  my  brother,  thou  hast 
solved  the  problem  now ;  thou  art  wiser  than  all  thy  surviving  compan- 
ions. Thou  hast  entered  the  veil ;  thou  hast  left  the  darkness  of  this 
speculating  world  ;  thou  hast  entered  the  regions  of  eternal  day.  Little 
did  I  think  that  as  we  then  paced  side  by  side  our  solemn  way  to  a 
brother's  tomb,  what  was  to  thee  then,  as  to  me,  doubtful  speculation, 
would  so  soon  become  personal  experience.     But  thou  hast  not  lived  in 


144  HISTORY    or    KS8KX    NORTH    ASSOCIATION. 

vain,  nor  died  in  vain.  Though  thy  exit  was  sudden,  precluding  the 
possibility  of  a  parting  word,  or  prayer —  yet  thy  last  scene  suited  thy  char- 
acter ;  thou  wast  summoned  at  the  post  of  duty  ;  Death  touched  thee  in 
the  pulpit,  and  struck  thee  soon  after ;  and  now  we  yield  thy  body  to  the 
ground  and  thy  spii'it  to  God ;  and  the  evening  sun  which  will  soon  shed 
his  parting  beams  on  thy  grave,  will  spread  there  a  sweet  emblem  of  thy 
temper  and  thy  life  ;  pure,  but  bright ;  illuminating  earth,  but  having  its 
source  in  heaven. 

The  following  is  a  list  of  the  publications  of  Dr.  Dimmick  : 

1.  Fast  Sermon.  — Intempei'ance  ;  preached  April  1,  1824.  8vo,  pp. 
30.  Newburyport. 

2.  Sermon  at  the  Dedication  of  the  New  Brick  Church,  March  20, 
1827.    8vo,  pp.  32.    Newburyport. 

3.  Sermon  preached  Dec.  31,  1831.    8vo,  pp.  20.    Newburyport. 

4.  Sermon  on  the  death  of  Amos  Pettengill,  who  died  Nov.  30,  1831. 
Svo,  pp.  16.    Newburyport. 

5.  Thanksgiving  Sermon.  The  position  of  the  American  Republic 
with  reference  to  the  rest  of  the  world;  preached  Nov.  27,  1834.  8vo, 
pp.  24.    Newburyport. 

6.  Hints  for  a  New  Year.    32rao,  pp.  64.    Newburyport,  1835. 

7.  Honor  due  to  Jesus  Christ.    32mo,  pp.  96.    Newburyport,  1835. 

8.  Sermon.    National  Preacher,  vol.  26,  No.  12.    1841. 

9.  Sermon.  The  end  of  the  world  not  yet.  12mo,  pp.  48.  Newbury- 
port, 1842. 

10.  Thanksgiving  Sermon;  preached  Nov.  30,  1843.  12mo,  pp.  24. 
Newburyport. 

11.  Sermon  at  the  Funeral  of  W.  D.  Quimby,  who  died  Oct.  2,  1843. 
12mo,  pp.  11.    Concord,  N.  H.,  1845. 

12.  Memoir  of  Mrs.  Catharine  M.  Dimmick.  12rao,  pp.  214.  Boston, 
1846. 

13.  Address  before  a  Musical  Convention  in  Newburyport,  June  8th 
and  9th,  1851.    8vo,  pp.  38.    Newburyport. 

14.  Sermon.  Fortieth  Anniversary,  preached  Jan.  1,  1860.  8vo, 
pp.  28.    Newburyport. 

RODNEY   GOVE    DENNIS, 

Was  born  in  New  Boston,  N.  H.,  April  17,  1791  ;  and  was  the  son  of 
Arthur  and  Mary  (Goodhue)  Dennis.  He  was  baptized  when  about 
five  years  of  age.  He  fitted  for  college  at  Appleton  Academy,  New  Ips- 
wich, N.  H.  While  pursuing  his  academic  studies  in  that  town,  in  the 
autumn  of  1811,  during  a  powerful  and  extensive  revival  of  religion,  his 
mind  was  specially  impressed  with  his  relations    and  accountability  to 


SKETCHES    OF    31E31BEKS.  145 

God ;  and  at  that  time  he  became  a  Christian.  He  united  with  the  Con- 
gregational church  in  New  Ipswich,  N.  H.,  Feb.  2,  1812.  In  the  au- 
tumn of  1813,  he  entered  the  Sophomore  class  in  Bowdoin  College.  He 
graduated  in  1816,  and  took  his  second  degree  in  1820.  The  same  au- 
tumn in  which  he  left  college  he  entered  the  Theological  Seminary  at 
Andover,  and  graduated  in  1819.  He  was  approbated  by  the  Association 
of  Salem  and  vicinity  July  13,  1819. 

He  was  ordained  at  Topsfield,  Oct.  4,  1820 ;  dismissed  May  18,  1829  ; 
installed  at  Somers,  Ct.,  June  30,  1830.  His  health  being  seriously  ira- 
paii'ed,  he  was  dismissed  June  30,  1839.  Since  that  time  he  has  not  re- 
sumed the  pastoral  office,  but  at  diiferent  times  has  had  the  temporary 
pastoral  care  of  several  churches. 

Mr.  Dennis  was  married  in  Billerica,  Nov.  28,  1820,  to  Mary  Parker, 
eldest  daughter  of  Stephen  and  Mary  (Duren)  Parker  of  Billerica. 

The  names  of  their  children  are,  — 

1.  Mary,  b.  Nov.  30,  1821 ;  d.  Jan.  30,  1856,  aged  30. 

2.  Theodosia,  b.  March  10,  1823,  in  Topsfield. 

3.  Jessie  Appleton^  ^  b.  May  28,  1824,  in  Topsfield;   d.   Oct.   27, 

I  ?.         1854,  aged  30. 

4.  Jane  Abigail,      )  -"   b.  May  28,  1824,  in  Topsfield. 

5.  Rodney,  b.  January  14,  1826,  in  Topsfield. 

6.  Joseph,  b.  Feb.  14,  1828,  in  Topsfield ;  d.  July  13,  1854,  aged  26. 

7.  Edward  Parker,  b.  Dec.  1,  1829,  in  Topsfield. 

8.  Isabella  Homes,  b.  May  8,  1833,  in  Somers,  Ct. 

9.  Frances  Louisa,  b.  Aug.  25,  1834,  in  Somers,  Ct. 
10.    Henrietta  Pease,  b.  Oct.  26,  1828,  in  Somers,  Ct. 

They  adopted,  when  a  child,  Elizabeth,  the  eldest  daughter  of  Dea. 
Samuel  Todd  of  Topsfield.     She  married  Theodore  D.  Billings,  Esq. 

Jessie  Appleton  was  educated  at  Amherst  and  Rutger's  College ;  and 
Joseph  at  the  College  of  Physicians  and  Surgeons  in  the  city  of  New 
York. 

The  deceased  children  all  died  in  the  faith  of  the  gospel,  and  all  the 
survivors  are  members  of  the  Christian  church. 

The  publications  of  Mr.  Dennis  are,  A  Right  Hand  of  Fellowship^ 
given  March  7,  1821,  at  the  Ordination  of  Elijah  Demond,  in  West  New- 
bury. 

1.  A  Speech  delivered  at  tjje  First  Anniversary  of  the  Auxiliary  For- 
eign Missionary  Society  of  Essex  Co.,  held  at  Newburyport,  April  10, 
1827. 

2.  An  Address  delivered  at  the  opening  of  the  Topsfield  Academy, 
May  7,  1828. 

3.  Two  Sermons,  —  Christ  seen  by  Every  Eye,  and  a  Pastor's  Fare- 

19 


146  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

well  to  his  People,  preached  to  the  Cong.  Church  and  Society  in  Somert:, 
Conn.,  June  30,  1839.     Published  in  Hartford,  Ct.,  1840. 


ELIJAH   DEMOND, 

The  fifth  pastor  of  the  Second  Parish  in  West  Newbury,  was  born  in 
Rutland,  Mass.,  Nov.  1, 1790.  He  was  the  son  of  Israel  Howe  and  Han- 
nah (Henry)  Demond,  and  was  baptized  in  infency.  He  was  fitted  for 
college  at  the  Academy  in  New  Salem,  in  this  State,  and  graduated  at 
D.  C,  in  1816,  and  at  the  Theo.  Sem.,  Andover,  in  1820.  He  was  ap- 
probated by  the  wSufFolk  South  Association  April,  1820.  He  was  ordain- 
ed pastor  of  the  Second  Church  in  West  Newbury  March  7,  1821.  The 
parish  voted  to  give  Mr.  Demond  $520  annually,  also  two  Sabbaths  in  a 
year  to  visit  his  relatives. 

Mr.  Demond  came  to  West  Newbury  in  the  face  of  a  strong  opposi- 
tion. A  remonstrance  was  presented  to  the  council  against  his  ordina- 
tion signed  by  fourteen  names ;  yet  his  course  seems  to  have  been  so 
wise  and  judicious,  that  this  opposition  subsided.  The  movement  for  his 
dismission  took  his  people  by  surprise,  and  there  is  no  reason  to  suppose 
that  any  obstacle  would  have  arisen  to  a  continued  and  harmonious  min- 
istry. He  was  dismissed  at  his  own  request  Sept.  3,  1826.  He  was  in- 
stalled at  Lincoln,  Mass.,  Nov.  7,  1827;  dismissed  Oct.  31,  1832.  In- 
stalled at  Holliston,  Mass., Oct.  31, 1832  ;  dismissed  April  12, 1836.  In- 
stalled at  Princeton,  Mass.,  Oct.  26,  1836;  dismissed  November  8,  1839. 

After  leaving  Princeton,  Mr.  Demond  was  employed  some  years  as 
agent  for  the  American  and  the  Doctrinal  Tract  Societies.  In  conse- 
qence  of  a  bronchial  difficulty,  he  was  for  twelve  years  on  a  farm,  yet 
preaching  much  of  the  time.  Since  recovering  from  this  difficulty,  he 
has  been  employed  as  stated  supply  in  different  places. 

Of  his  religious  experience,  Air.  Demond  says,  "  I  was  brought  up 
under  Unitarian  preaching,  and  firmly  believed  the  doctrines  it  usually 
inculcates,  till  I  entered  college.  There  I  battled  the  Calvinistic  system 
for  one  year.  My  foundations  were  undermined,  yet,  being  reluctant  to 
embrace  Evangelical  views,  I  floated  as  a  wreck  on  the  ocean  for  a  year, 
having  no  settled  religious  belief.  In  the  great  revival  in  D.  C,  1815,  I 
was  led  to  view  my  moral  condition  and  ^jelations  to  God  in  a  new  and 
different  light,  and  to  embrace,  I  trust,  the  offers  of  salvation  as  made  in 
the  gospel.  From  that  time  I  have  had  but  one  settled  and  increasing 
conviction  in  regard  to  the  truths  of  God's  word,  as  being  those  briefly 
contained  in  the  Westminster  Catechism.  I  joined  the  church  first  in 
D.  C,  Aug.  4, 1815."  Mr.  Demond  published  a  Sermon  while  at  Hollis- 
ton, on  Lewdness. 


SKKTCHKS    OK    MEMbERS.  147 

Mr.  Demond  was  married  in   Beverly,  Mass.,  May  29,  1821,  to  Lucy 
Brown,  daughter  of  Aaron  and  Elizabeth  (Stowell)  Brown. 
The  names  of  their  children  are, — 

1.  Charles  Brown,  b.  August  4,  1823. 

2.  Lucy  Ann,  b.  Feb.  6,  1825. 

3.  Sarah  Ellen,  b.  April  2,  1826  ;  d.  July  28,  1841. 

4.  Mary  Louisa,  b.  July  31,  1827. 

5.  Edward  Henry,  b.  March  19,  1829;  d.  Dec.  19,  1832. 
G.    George  Stowell,,b.  May  18,  1834;  d.  Sept.  28,  1834. 


WILLIAM  FORD, 

Came  from  Scotland  in  1813,  and  was  educated  in  Edinburgh.  After 
coming  to  this  country  he  was  for  some  years  a  merchant.  At  a  meet- 
ing of  the  Essex  North  Association,  July  8,  1823,  Mr.  Ford  applied  for 
approbation  to  preach  the  gospel.  After  examination,  it  was  voted  not 
to  comply  with  the  request.  At  a  meeting  Sept.  9th  of  the  same  year, 
the  request  was  renewed  and  granted.  Mr.  Ford  was  ordained  colleague 
pastor  with  Rev.  John  Giles  over  the  Second  Presbyterian  Church, 
Newburyport,  Mass.,  August  11,  1824.  Some  dissatisfaction  soon  arose 
in  the  congregation,  on  account  of  certain  alleged  heretical  sentiments  of 
Mr.  Ford,  and  he  resigned,  and  was  dismissed  March  23, 1826.  He  went 
to  Augusta,  Maine,  in  the  fall  of  1828,  and  was  installed  pastor  of  the 
Unitarian  Church  in  that  town  September  4,  1829.  He  was  dismissed 
1831.  After  leaving  Augusta,  he  resided  for  some  time  in  Roxbury, 
Mass.,  and  also  in  Baltimore.  Of  his  subsequent  history  we  can  gain  no 
information. 

HENRY   CLARKE   WRIGHT, 

The  son  of  Seth  and  Miriam  (Wright)  Wright,  was  born  in  Sharon, 
Ct.,  Aug.  29,  1797.  His  parents  were  both  members  of  the  Congrega- 
tional church,  and  carefully  and  regularly  instructed  their  children  in  the 
doctrines  of  the  Westminster  Catechism.  They  were  exact  in  observing 
the  ordinances  of  the  gospel,  and  Henry  was  baptized  in  infancy.  When 
he  was  at  the  age  of  four,  his  father  removed  the  family  to  Hartwick, 
Otsego  Co.,  N.  Y. 

He  was  converted,  as  he  supposed,  in  the  winter  of  1817,  when  about 
twenty  years  of  age.  He  united  with  the  Presbyterian  Church  in  Nor- 
wich, N.  Y.,  Jan.  19,  1817.  Soon  after  this,  he  left  the  business  to  which 
he  had  been  apprenticed  by  his  father,  that  of  a  hatter,  and  commenced 
a  course  of  study  preparatory  to  the  ministry.  He  returned  to  Hart- 
wick, and  attended  a  school  about  four  miles  from  his  fathei''s.     For  the 


148  HISTORY    OF    ESSKX    NOUTH    ASSOCIATION. 

greater  portion  of  two  years  he  resided  in  the  family  of  Rev.  Henry 
Chapman,  the  Presbyterian  minister  of  Hartwick. 

In  Sept.,  1819,  he  left  home,  and  entered  the  Theological  Seminary 
at  Andover.  At  the  commencement  of  the  third  year,  he  left  the  Semi- 
nary to  teach  a  school  in  Newburyport.  It  was  during  this  year  that  he 
became  acquainted  with  Mrs.  Elizabeth  LeBreton  Stickney,  who  after- 
wards became  his  wife.  In  Oct.,  1822,  he  returned  to  Andover,  and  re- 
mained until  the  spring  vacation,  when  he  took  up  his  connection  with 
the  institution.  He  was  married  June  26,  1823,  and  started  the  same 
day  on  a  journey  to  the  western  part  of  New  York.  He  was  licensed  to 
preach  by  the  Presbytery  of  Otsego  in  June,  1823;  and  in  the  autumn 
of  the  same  year  went  to  reside  in  Newburyport. 

In  the  year  1824,  he  preached  for  a  few  months  each,  in  the  towns  of 
Warner  and  Franklin,  N.  H.  After  preaching  some  months  in  the  First 
Church,  West  Newbury,  he  received  a  call,  and  was  ordained  June 
21,  1826. 

It  appears  from  his  autobiography,  that  he  was  troubled  with  sceptical 
views  while  in  the  course  of  his  theological  education.  The  council 
which  convened  at  his  ordination  were  evidently  dissatisfied  with  his  doc- 
trinal views ;  but  in  the  hope  that  further  study  would  correct  his  er- 
roneous tendencies,  they  consented  to  place  him  in  charge  of  that  ancient 
church.  He  was  highly  esteemed  and  eminently  successful  among  this 
people.  In  the  years  1831  and  1832,  seventy-fonr  were  added  to  the 
church. 

He  was  dismissed  July  5,  1833,  and  immediately  entered  upon  his 
duties  as  Agent  of  the  Amer.  S.  S.  Union.  He  remained  in  this  service 
until  Nov.,  1834 ;  when  he  was  employed  in  Boston  as  a  minister  to  the 
poor;  and  remained  in  that  city  until  the  spring  of  1836.  He  subse- 
quently visited  Europe,  and  became  noted  as  an  anti-slavery  lecturer. 

Mr.  Wright  was  not  happy  in  his  mental  structure.  He  grasped  a 
single  idea  strongly ;  but  saw  neither  collaterals  nor  objections.  His  ed- 
ucation had  been  irregular  and  imperfect  ;  and  his  mind  was  as  far  from 
being  comprehensive  as  his  course  was  from  being  uniform.  He  was  a 
good  Hebrew  scholar,  and  of  a  frank  and  open  disposition.  But  his  bold- 
ness was  too  great  for  his  strength,  and,  venturing  on  questions  which  he 
could  not  solve,  and  ought  not  to  have  encountered,  he  became  an  infidel 
through  the  strength  of  his  curiosity  and  the  imbecility  of  his  reason. 


DANIEL  FITZ, 

Was  boi-n  in  Sandown,  N.  H.,  May  28,  1795,  and  was  the  son  of  Cur- 
rier and  Sarah  (George)  Fitz.    He  was  not  baptized  in  infancy.     He 


SKETCHES  OF  MEMBERS.  149 

pursued  his  studies  preparatory  to  college  at  the  Academics  in  Derry,  N. 
H.,  and  at  Atkinson,  N.  H.  Pie  graduated  at  D.  C,  Aug.  11,  1818,  and 
at  the  Theological  Seminary,  Andover,  Sept.  28,  1825. 

Of  his  religious  expei'ience,  he  says,  "•  I  was  brought  up  in  Derry,  N. 
H.,  always  attending  the  Presbyterian  church  there.  My  attention  was 
first  seriously  called  to  the  subject  of  religion  in  the  spring  of  1815, 
while  a  member  of  college.  A  revival  was  in  progress  among  the  stu- 
dents. But  these  feelings  in  part  passed  away.  My  attention  was 
effectually  called  to  the  subject,  I  hope,  while  I  was  preceptor  of  the 
Academy  in  Salisbury,  N.  H.  During  a  revival  in  1819, 1  united  with  the 
Congregational  church  in  Salisbury,  N.  H.,  in  May,  1820." 

Mr.  Fitz  was  approbated  by  the  "  Hoj^kinton  Association,"  at  Hopkin- 
ton,  N.  H.,  June  15,  1825  ;  and  was  ordained  colleague  pastor  with  Rev. 
Joseph  Dana,  D.  D.,  of  the  South  Church  in  Ipswich,  June  28,  1826. 
At  the  decease  of  Dr.  Dana,  Nov.  11,  1827,  he  became  sole  pastor  of  the 
church.     He  received  the  degree  of  D.  D.  from  D.  C,  in  18G2. 

Mr.  Fitz  was  married  in  Henniker,  N.  H.,  Sept.  5,1826,  to  Miss  Car- 
oline Fitz  Sawyer,  daughter  of  Rev.  Moses  and  Fanny  (Kimball)  Saw- 
yer.    She  died  January  10,  1862,  aged  57. 

Their  children  were  all  born  in  Ipswich,  and  their  names  are,  — 

1.  Sarah  Adams,  b.  June  30,  1827  ;  d.  Nov.  21,  1848. 

2.  George  Currier,  b.  April  14,  1830. 

3.  Louise  Adams,  b.  May  17,  1833;  d.  Oct.  17,  1847. 

4.  Daniel  Francis,     |  ^  b.  Aug.  14,  1837, 

5.  Caroline  Frances,  i  J  b.  Aug.  14,  1837. 

Daniel  Francis  graduated  at  H.  IT.,  1859,  and  is  an  attorney-at- law  in 
Boston. 

Mr.  Fitz  was  married  a  second  time  April  14,  1863,  in  Westborough, 
Mass.,  to  Mrs.  Hannah  B.  D.  Bowman.  She  was  daughter  of  Thomas 
and  Sarah  Clark  of  Barre,  and  the  widow,  first,  of  Capt.  Daniel  J.  Leland, 
and,  secondly,  of  Hon.  Joseph  Bowman. 

Mr.  Fitz  has  published,  — 

1.  A  Sermon  delivered  in  Essex,  Feb.  11,  1837,  at  the  funeral  of 
Mrs.  Hannah  C.  Crowell,  wife  of  Rev.  Robert  Crowell,  D.  D.,  pub.  in 
Boston. 

2.  A  Sermon  delivered  Nov.  13,  1855,  at  the  interment  of  the  Rev. 
Robert  Crowell,  D.  D.,  pastor  of  the  First  Church  in  Essex. 

3.  A  Discourse  at  the  Thirtieth  Anniversary,  preached  in  Ipswich, 
June  29,  1856. 

4.  A  Sermon  preached  Feb.  8,  1860,  at  the  funeral  of  Rev.  D.  T. 
Kimball,  late  senior  pastor  of  the  First  Church  in  Ipswich. 


150  HISTORY    OF    KSSKX    NORTH    ASSOCIATION. 


PAUL   COUCH, 

Was  llie  sixth  pastor  of  the  Second  Clun-ch  in  West  Newbury,  He 
was  the  son  of  John  and  Sarah  (Heard)  Couch,  and  was  born  in  New- 
buryport,  Mass.,  June  20,  1803.  He  graduated  at  D,  C.  in  1823,  and 
at  the  Theo.  Sem.,  Andover,  in  1826. 

He  was  ordained  at  West  Newbury,  March  21,  1827,  and  dismissed 
Aug.  14,  1828.  The  parish  voted  to  give  Mr.  Conch  $600  annually, 
and  the  use  of  the  land  near  the  meeting-house.  No  vacation  was  voted. 
"  Mr.  Couch,"  says  Mr.  Foster,  the  present  pastor  of  that  church,  "  is  re- 
membered as  a  very  able  preacher.  I  have  heard  a  sermon  by  him  on 
the  subject  of  temperance,  spoken  of  as  producing  a  most  marked  effect 
upon  his  people  in  that  respect,  —  inaugurating  as  it  were  a  very  happy 
change  in  the  social  customs  of  the  parish.  The  people  were  very  un- 
willing to  give  him  up,  and  saw  no  sufficient  reason  why  he  should  leave 
that  field  of  labor." 

He  was  installed  in  Bethlem,  Ct.,  Oct.  14,  1829,  and  dismissed  Nov. 
4,  1834.  Installed  at  North  Bridgewater,  Mass.,  Oct.  7,  1836;  dis- 
missed July  19,  1859. 

Further  particulars  of  Mr.  Couch  we  have  not  been  able  to  obtain. 


PETER   SIDNEY  EATON, 

Was  born  in  Boxford,  West  Parish,  Oct.  7,  1798.  His  father  was 
Rev.  Peter  Eaton,  D.  D.,  for  fifty-seven  years  the  pastor  of  the  church 
in  West  Boxford.  His  mother  was  Sarah  Stone,  daughter  of  Rev. 
Eliab  Stone,  for  sixty  years  pastor  of  the  Cong.  Ch.  in  Reading,  and 
sister  of  Rev.  Micah  Stone,  for  more  than  fifty  years  pastor  of  the  Cong. 
Ch.  in  South  Brookfield.  He  was  baptized  in  infancy,  when  eight  days 
old.  Fitted  for  college  under  the  supervision  of  his  father,  and  gradu- 
ated at  H.  U.  in  1818,  and  at  the  Theological  Seminary,  Andover,  in 
1822. 

He  .was  licensed  to  preach,  together  with  more  than  half  of  his  class- 
mates, by  the  Presbytery  of  Londonderry,  in  the  spring  of  1822. 

Ordained  at  West  Amesbury,  Sept.  20,  1826;  dismissed  May  10, 1837. 
After  leaving  West  Amesbury,  he  retired  from  the  ministry.  For  some 
years  he  resided  in  Chelsea.  He  is  still  remembered  by  the  people  of 
his  former  charge  with  sincere  respect  and  affection.  He  died  in  Chel- 
sea March  13,  1863. 

Of  his  religious  life,  he  says :  "  My  attention  was  called  to  an  earnest 
consideration  of  the  subject  of  religion  while  a  teacher  in  Phillips  Acad- 


SKKTCHES    OF    MEMBERS.  151 

emy,  Andover,  through  the  awakening  of  a  favorite  pupil,  remarkably 
amiable  and  intelligent,  but  who  exhibited  the  most  pungent  convictions 
of  sin.  Quite  a  revival  followed.  I  had  been  greatly  perplexed  by  the 
doctrines  of  man's  entire  depravity,  but  now,  after  a  course  of  thorough 
self-examination,  was  satisfied  of  its  truth.  I  united  with  the  church  of 
which  my  father  was  pastor.  May  7,  1820. 

Mr.  Eaton  has  published  nothing  except  contributions  to  religious 
periodicals. 

Mr.  Eaton  married,  Dec.  4,  1828,  in  Charlestown,  Miss  P^lizabeth 
Ann  Leman,  daughter  of  Daniel  and  Margaret  Leman. 

The  names  of  their  children  are,  — 

1.  Sidney  Payson,  born  Sept.  16,  1829. 

2.  Henry  Martyn,  born  .June  28,  1835. 

3.  Elizabeth  Ann,  born  May  16,  1841. 


ISAAC  RICHMOND  BARBOUR, 

The  son  of  James  and  Dorcas  (Doane)  Barbour,  was  born  in  Brid- 
port,  Vt.,  Feb.  14,  1794.  He  was  baptized  in  infancy,  and  united  with 
the  Congregational  church  in  his  native  town  in  the  sixteenth  year  of  his 
age,  at  a  season  of  special  religious  interest.  Graduated  at  M.  C,  1819, 
and  was  two  years  at  the  Theo.  Sem.,  Andovei*.  He  was  approbated  by 
the  Suffolk  Association  Sept.,  1822  ;  ordained  as  an  Evangelist  by  the 
Harmony  Presbytery  in  South  Carolina  (Mayor  June),  1823;  preached 
nearly  two  years  in  Sumpterville,  S.  C,  as  a  missionary  in  the  employ 
of  the  Young  Men's  Missionary  Association  of  Charleston,  S.  C. 

He  was  installed  in  New  Ipswich,  N.  H.,  March  8,  1826  ;  hoping  that 
a  southern  climate  might  prove  serviceable  to  the  declining  health  of  Mrs. 
Barbour,  he  obtained  a  dismission  Sept.  20,  1826.  His  wife,  however, 
did  not  live  to- reach  the  South.  #  He  was  installed  at  (Byfield),  New- 
bury, Mass.,  Dec.  20,  1827  ;  resigned  March  26,  1833,  and  his  dismis- 
sion took  effect  May  1st  of  the  same  year.  Mr.  Barbour  was  agent  of  the 
Boston  Society  for  the  Moral  and  Religious  Education  of  the  Poor,  1833 
and  1834  ;  resided  for  a  short  time  in  Philadelphia,  Penn. ;  installed  over 
the  Calvinistic  church  in  Charlton,  Mass.,  Nov.  23,  1836;  dismissed 
Aug.  8,  1839.  Since  that  time  he  has  not  been  settled,  and  is  now 
residing  in  Brooklyn,  N.  Y. 

Mr.  Barbour  was  married  in  Keene,  N.  H.,  Sept.  22, 1822,  to  Clarissa 
Priscilla  Adams,  daughter  of  Benjamin  and  Olivia  Adams.  She  was 
born  May  12,  1798,  and  died  Oct.  31,  1826. 

Children,  — 

1.    Henry  Martyn,  b.  July  14,  1823,  in  Sumpterville,  S.  C. 


152  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

2.  Benjamin  Adams,  b.  May  12,  1825,  in  New  Ipswich,  N.  H.;  died 
Sept.  9,  1825. 

He  was   married  a  second   time  in  Rochester,  N.  Y.,  Nov.  13,  1828, 

to  Caroline  Matilda  Rogers,  widow  of ,  and  daughter  of 

Samuel  and Woodbridge.     She  died  Feb.  21,  1836. 

Children,  — 

3.  Isaac  Richmond,  b.  Sept.  30,  1829,  in  Byfield. 

4.  Charles  Woodbridge,  b.  June  10,  1832,  in  Bytield. 

5.  Caroline  Priscilla,  b.  Feb.  24,  1835,  in  Philadelphia. 

He  was  married  a  third  time  in  Amherst,  Mass.,  Feb.  7,  1838,  to  Eliza- 
beth Greenough,  daughter  of  Rev.  William  and  Lydia  (Raskins)  Green- 
ough  of  the  West  Parish,  Newton,  Mass.     She  was  born  Sept.  13,  1807. 

Children,  — 

6.  Elizabeth  Greenough,  b.  July  27,  1839,  in  Charlton. 

7.  William  Greenough,  b.  Oct.  4,  1841,  in  Oxford. 


JOHN   CHARLES   MARCH, 

Was  born  in  Newburyport,  Oct.  9,  1805,  and  was  the  son  of  John  and 
Anne  (Blaisdell)  March.  He  was  not  baptized  in  infancy.  He  was  the 
youngest  of  several  children,  none  of  whom,  beside  himself,  survived  the 
period  of  infancy.  His  father  died  when  he  was  little  more  than  twelve 
years  of  age,  and  about  three  years  afterwards,  his  mother  was  removed. 
He  entered  Yale  College  in  the  autumn  of  1821,  and  during  the  spring 
of  1825  (his  last  collegiate  year)  he  obtained,  as  he  hoped,  the  evidence 
and  comfort  of  religion.  He  graduated  at  Y.  C,  1825,  and  during  the 
year  following  had  charge  of  the  Academy  in  Gi'oveland. 

In  June,  1826,  he  made  a  public  profession  of  religion,  and  united 
with  the  First  Pres.  Church  in  Newbyryport.  In  the  autumn  of  the 
same  year,  Mr.  March  entered  the  Theological  Seminary  at  Princeton, 
N.  J.  Early  in  1829,  he  received' license  as  a  preacher  from  the  Pres- 
bytery of  New  Brunswick,  and  in  September  following,  he  graduated. 
His  first  engagement  to  preach  was  at  Maysville,  Ky.  Here  he  re- 
mained three  months  or  more.  But  the  evils  of  slavery,  as  witnessed  in 
that  region,  pressed  heavily  on  his  mind,  and  discouraged  him  not  a  little 
as  to  the  success  of  his  ministerial  efforts.  In  the  following  spring  he  re- 
turned to  New-England.  Early  in  January,  1831,  Mr.  March  was  in- 
vited to  aid  the  Rev.  James  Miltimore  in  his  labors  at  Belleville. 

In  January,  1832,  he  received  an  invitation  to  take  charge  of  that 
people,  as  a  colleague  pastor  with  Mr.  Miltimore,  whose  growing  infirm- 
ities compelled  him  to  withdraw  from  the  active  duties  of  his  office. 

This  call  was  given  with  great  unanimity,  and  was  unhesitatingly  ac- 
cepted.    His  ordination  took  place  March  1,  1832. 


SKiyrCHES    OF    MKMBEKS.  l5o 

April  23,  1832,  Mr.  March  was  married  at  Belleville  to  Miss  Alit-e 
Little  Hale,  daughter  of  Thomas  and  Alice  (Little)  Hale,  of  Belleville, 
Newbuiy,  now  Newburyport. 

The  names  of  their  children  were, — 

1.  James  White  Hale,  b.  Sept.  5,  1834,  in  Newbury,  now  Newbury- 
port; d.  Oct.  27,  1838. 

2.  Sarah  Hale,  b.  Dec.  19,  1836,  in  Newbury,  now  Newburyport; 
d.  Oct.  8,  1837. 

In  the  year  1840,  Mr.  March's  health  being  somewhat  impaired  by 
study  and  pastoral  labors,  his  friends  proposed  to  him  a  voyage  to  Eu- 
rope ;  and  he  embarked  at  Alexandria,  D.  C,  on  the  first  of  May,  1840. 
Having  been  absent  about  four  months,  he  returned  with  his  health 
greatly  improved,  arrivhig  in  New  York  on  the  fourteenth  of  September. 
With  the  exception  of  a  fortnight  in  Paris,  Mr.  March  spent  his  time 
while  absent  in  England.  After  a  very  useful  and  successful  ministry  of 
fourteen  years,  he  died  on  Saturday,  the  26th  of  September,  1846,  near 
five  o'clock  in  the  afternoon. 

A  memoir  of  his  life,  together  with  four  of  his  sermons  and  the  sermon 
preached  at  his  funeral  by  his  valued  friend,  Rev.  Daniel  Dana,  D.  D., 
of  Newburyport,  was  published  in  1847. 


JOHN  QUINCY  ADAMS   EDGELL, 

Was  born  in  Westminster,  Vt.,  Aug.  15, 1802,  and  was  tlie  son  of  Abel 
and  Susannah  (Holden)  Edgell.  He  was  baptized  when  about  ten  years 
of  age.  In  his  preparation  for  college  he  was  first  at  Peacham,  Vt.,  and 
afterwards  at  Thetford,  Vt.,  leaving  the  latter  place  in  the  summer  of 
1824.  He  graduated  at  Vermont  University,  Aug.  8,  1827  ;  and  at  the 
Theological  Seminary,  Andover,  Sept.  28, 1831.  He  was  approbated  by 
the  Andover  Association  April  20,  1831,  and  was  ordained  at  West 
Newbury,  Second  Parish,  Sept.  19,  1832.  His  salary  was  $600  annual- 
ly, and  the  use  of  the  parsonage  land.  He  was  dismissed  Oct.  27,  1853? 
and  has  acted  since  as  Agent  and  Assistant  Secretary  of  the  Society  for 
Promoting  Collegiate  and  Theological  Education  at  the  West. 

Mr.  Edgell  was  married  at  Andover,  Nov.  7,  1832,  to  Harriet  Han- 
nah Adams,  third  daughter  of  John  Adams,  LL.  D.,  and  Elizabeth  Rip- 
ley. 

The  names  of  their  children  are,  — 

1.  Susan  Elizabeth,  b.  April  11,  1834;  died  Sept.  11,  1839. 

2.  John  Adams,  b.  Nov.  13,  1835  ;  died  July  28,  1839. 

3.  George  Cowles,  b.  Aug.  8,  1840  ;  died  March  17,  1851. 

20 


154 


HISTORY    OF    KSSEX    NORTH    ASSOCIATION. 


4.    Harriet  Elizabeth,  b.  Oct.  19,  1847. 

All  their  children  were  born  in  West  Newburj. 

The  following  answer  was  returned  by  Mr.  Edgell  to  the  request  that 
he  would  furnish  a  brief  sketch  of  his 

RELIGIOUS     EXPERIENCE. 

"  In  giving  you  some  account  of  ray  religious  change,  }ou  will  allow 
me  to  be  quite  brief.  At  the  time  of  my  baptism  on  a  communion  Sab- 
bath at  Westminster  West,  Vt.,  by  the  Rev.  Timothy  Field,  I  was  pecu- 
liarly excited  with  inquiries  what  it  was  all  for  ?  and  what  it  meant  ?  and 
have  no  recollection,  j>rior  to  this  Sabbath,  of  the  Lord's  Supper  and  its 
significance.  At  the  age  of  twelve  years,  my  lather  moved  his  family  to 
Lyndon,  Vt.,  where  there  was  no  Congregational  church,  and  preaching 
very  rarely  by  Congregationalists  ;  Metliodists  and  Free  Will  Baptists 
being  prevalent,  held  many  meetings  in  the  neighborhood,  and  often  of 
an  exciting  character. 

"  When  about  fourteen  years  old,  I  attended  a  preparatory  lecture 
preached  in  a  neighboring  school-house,  by  a  Congregational  missionary, 
Rev.  M.  Goddard.  Many  boys  of  my  age  and  acquaintances  were  pres- 
ent, and  we  boys  did  not  enter  the  house  till  the  meeting  commenced. 
And  then  they  devolved  it  on  me  to  lead  the  way.  As  we  entered, 
there  were  no  seats  but  a  slab-bench,  stretching  from  the  minister's  knees 
towards  the  door.  I  was  crowded  along  on  the  seat  till  1  was  near  the 
minister,  and  tne  long  bench  Avas  full  of  boys.  In  the  conclusion  of  his 
sermon,  the  preacher  addressed  the  long  row  of  boys.  It  was  new  and 
very  impressive.  I  remembered  for  some  years  all  he  said.  I  was  very 
seriously  impressed  by  his  words,  and  ever  after  was  anxious  to  attend 
religious  meetings,  to  learn  all  I  could  about  religion. 

"  I  attended  a  meeting  where  Clarissa  Danforth  was  allowed  to  preach. 
The  solemnity  of  her  theme,  the  tender  expostulation  with  sinners, 
delivered  with  fine  and  natural  tones  of  voice,  aroused  in  me  the  deepest 
sensibility.  I  felt  constrained  to  resolve  at  once  to  seek  the  Lord. 
Often,  till  I  was  sixteen  years  old,  was  I  made  deeply  conscious  what  a 
sinner  I  was,  and  alarmed  about  my  soul  as  out  of  Christ.  I  sought  to 
live  a  Christian  life  by  prayer  and  the  habit  of  reading  the  Bible.  I 
attended  Methodist  class  meetings,  and  answered  all  their  questions  about 
resolutions  to  serve  God.  My  mother  was  faithful  to  instruct  me  about 
the  nature  of  a  holy  life,  and  what  I  was  to  pray  for.  On  several  occa- 
sions of  secret  prayer  I  was  the  subject  of  new  emotions  towards  Christ 
as  a  Saviour,  that  comforted  my  mourning  soul,  and  awakened  the  hope 
gradually  that  I  could  yield  up  all  to  Christ  and  follow  him.     But  there 


SKETCHES  OF  MEMBERS.  155 

was  nothing  overwhelming  in  my  experience;  nothing  so  marked  that  I 
could  declare  tlie  time  of  my  change.  I  gathered  it  up  slowly  and  doubt- 
fully, during  many  months.  I  had  many  interviews  with  Methodist  min- 
isters, who  encouraged  me  to  hope  and  to  exercise  myself  in  public  devo- 
tions in  their  meetings,  and  to  exhort  others.  And  some  were  anxious  to 
have  me  commissioned  to  I'ide  the  circuit  as  a  licensed  exhorter. 

"  I  attended  my  mother  to  the  Congregational  church,  worshipping  at 
Lyndon  Corner,  Vt.,  about  five  miles  from  my  mother's  house  ;  and  Dea- 
con R.  Stone  was  faithful  to  inquire  all  about  my  state  of  mind,  and  to 
enlighten  me  in  regard  to  a  genuine  Christian  experience,  setting  forth  its 
evidence.  He  soon  encouraged  me  to  believe  that  it  was  my  duty  to 
make  a  public  profession  of  my  faith,  and  to  join  the  church.  I  did  so  at 
sixteen  years  of  age,  after  many  months  of  reflection  and  self-examina- 
tion, with  the  belief  that  I  did  love  the  Saviour.  From  and  after  this,  I 
commenced  an  English  course  of  study  prepai'atory  to  teaching  school, 
working  summers  on  my  father's  farm,  and  teaching  winters,  till  I  was 
near  my  nineteenth  year.  I  then  began  my  preparatory  course  of  study 
for  college  at  Peacham  and  Thetford  Academies,  Vt.,  entering  college 
just  after  I  reached  the  year  of  my  majority. 

"  Greatly  was  I  benefited  by  the  preaching  of  Drs.  Worcester  and  Bur- 
ton, and  I  learned  every  year  to  place  less  and  less  dependence  on  past 
experience  as  ground  of  hope.  From  all  that  I  know  of  myself,  I  should 
as  soon  conclude  that  I  was  regenerated  in  my  baptism  as  at  any  after 
period.  For  I  have  had  many  changes,  and  some  so  great  to  me  even 
while  in  college  and  the  Theol.  Seminary,  that  all  the  former  seemed  as 
nothing.  In  some  of  the  blessed  revivals  in  West  Newbury,  I  was  the 
subject  of  new  experiences,  revealing  to  me  more  and  more  the  sinful- 
ness of  sin,  and  the  utter  wickedness  of  my  heart ;  that  Christ  was  the 
only  dependence,  and  faith  in  him  as  an  atoning  Saviour  the  only  way  to 
be  saved  ;  that  eclipsed  all  the  past,  and  sometimes  it  seemed  as  if  all  that 
I  had  known  before  was  no  evidence  of  a  new  birth  at  all.  But  now  I 
believe  in  many  conversions  and  but  one  regeneration,  and  the  hope  I 
now  have  is  an  entirely  different  thing  from  all  that  I  had  in  my  youth. 

"  Yours  truly, 

"J.  Q.  A.  Edgell. 

"Andovek,  Nov.  15,  1860." 


ABIJAH   CROSS. 

The  following  is  a  copy  of  a  letter  from  Mr.  Cross  to  Rev.  Wm.  Cogs- 
well, D.  D. 


156  HISTORY    OF    KSSKX    NORTH    ASSOCIATJO.N. 

"Haverhill,  Oct.  23,  1840. 
"  Rkv.  and  dkar  Sir,  —  I  was  born  in  Methuen,  Oct.  2.3,  1793. 
My  parents  were  Abijah  Cross  of  Methuen,  and  Elizabeth  Parker  of 
Dracut.  My  grandparents  on  my  father's  side  were  William  Cross  of 
Methuen,  and  Mary  Corliss  of  Salem,  N.  H.  My  maternal  grandparents 
lived  and  died  in  Dracut,  and  that  is  about  all  I  know  of  my  ancestry  on 
my  mother's  side.  In  the  line  of  my  father  I  am  a  German  of  the  fifth 
generation.  I  was  bred  a  farmer,  and  remained  in  that  employment 
until  more  than  twenty  years  of  age.  In  the  spring  of  1814,  I  commen- 
ced the  study  of  Latin  at  Bradford,  under  Daniel  Noyes,  with  a  view  to 
the  profession  of  medicine.  At  the  request,  and  by  the  aid,  of  my  father, 
I  commenced  the  study  of  medicine  with  Ralph  Harris  of  Methuen, 
where  I  remained  somewiiat  more  than  a  year.  With  new  views  on  the 
subject  of  religion,  and  a  determination  to  enter  the  gospel  ministry,  I 
resumed  the  study  of  Latin  and  Greek  in  the  summer  of  1816,  and  pre- 
pared for  college.  I  was  tliree  months  at  Andover  under  Mr.  Adams, 
and  three  months  at  Bradford  under  Mr.  Greenleaf.  From  this  time  I 
received  no  further  pecuniary  aid  from  my  father,  but  found  a  friend  in 
the  American  Education  Society.  In  the  month  of  February,  1817,  I 
became  a  member  of  the  Freshman  class  in  Middlebury  College,  where  I 
remained  only  three  months,  and  then  was  obliged  to  return  to  my  fa- 
ther's in  Methuen,  on  account  of  ill  health.  Having  spent  the  summer 
at  home  on  the  farm,  I  entered  the  Sophomore  class  at  Dartmouth  in  the 
fall  of  1818.  I  taught  school  every  winter,  from  the  time  I  first  com- 
menced study  in  the  spring  of  1814,  till  I  graduated  in  1821.  I  was 
now  in  debt  some  S250.  This  and  my  age,  twenty-eight,  determined  me 
not  to  go  through  a  regular  course  of  study  at  Andover.  My  first  object 
was  to  owe  no  man  any  thing.  Accordingly  I  took  charge  of  the  Sanborn 
Academy  in  Ashfield,  Mass.,  where  I  remained  one  year  and  three  months 
with  a  salary  of  $300  and  board.  About  the  middle  of  the  first  term 
God  blessed  my  scholars  with  a  spirit  of  solemn  inquiry  which  resulted 
in  the  hopeful  conversion  of  twenty-two  of  them  in  less  than  six  months. 
Four  of  these  have  since  been  through  a  regular  course  in  college,  and  at 
Andover,  and  are  now  pastors  of  churches  ;  —  three  of  them  in  this  State, 
and  one  in  the  city  of  New  York.  The  revival  continued  through  the 
year,  there  being  twelve  hopeful  conversions  the  second  term,  and  some 
five  or  six  in  each  of  the  last  terms  I  was  there.  On  leaving  Ashfield 
free  of  debt,  I  became  a  member  of  the  Theological  Seminary  in  An- 
dover in  Dec,  1822,  where  I  remained  about  four  months.  I  then  left 
and  studied  with  Rev.  E.  L.  Parker  of  Deny,  and  Rev.  Daniel  Dana, 
D.  D.,  of  Londonderry.  I  was  licensed  by  the  Haverhill  Association, 
August  12,  1823.  I  was  ordained  at  Salisbury,  N.  H.,  March  24, 1824 ; 
dismissed  April  1,  1829." 


SKETCHES    OF    MEMBERS.  157 

After  this,  Mr.  Cross  came  to  West  Haverhill,  and  preached  for  two 
years  as  a  stated  supply.  He  was  installed  there  May  18,  1831,  and 
was  dismissed  Jan.  26,  1853.  He  then  removed  to  the  centre  of  the 
town,  where  he  continued  to  reside  until  his  death,  April  14,  1856,  fe. 
62. 

He  married  June  22,  1824,  in  Methuen,  P^melia  Swan,  daughter  of 
Dea.  William  and  Jane  (Dinsmore)  Swan. 

Their  children  are,  — 

1.  William  Francis,  born  in  Salisbury,  N.  H.,  June  3,  1825  ;  d.  Oct. 
19,  1827. 

2.  Pamelia  Jane,  b.  in  Salisbury,  N.  H.,  May  1,  1828  ;  married  Eben 
Webster,  Haverhill. 

3.  Francis  Baxter,  b.  in  Haverhill,  Jan.  31,  1831  ;  mar.  Eliza  Blod- 
gett  in  Haverhill:  d.  Oct.  31,  1859. 

From  the  N.  E.  Puritan. 

.  .  .  '•  The  writer  of  this  notice  became  acquainted  with  the  subject 
of  it  about  twenty  years  since,  and,  from  that  first  acquaintance,  was  on 
terms  of  intimacy  with  him  as  a  neighbor  and  a  minister  of  Christ,  and 
he  gladly  takes  this  opportunity  to  bear  his  testimony  to  the  excellent 
character  and  the  faithful,  successful  ministry  of  one  who  has  so  unex- 
pectedly finished  his  earthly  course.  As  a  man  and  a  Christian,  the  de- 
parted brother  was  above  reproach  or  suspicion.  As  a  minister,  he  was 
serious,  earnest,  discriminating,  faithful,  and  affectionate.  He  did  not 
aim  at  display,  but,  in  imitation  of  the  Great  Apostle  to  the  Gentiles,  he 
preached  plainly,  and  as  though  he  felt  the  importance  of  his  message. 
His  mind  was  clear,  and  his  thoughts  were  frequently  highly  original. 
In  seasons  of  religious  interest,  he  was  listened  to  with  marked  attention, 
as  one  whose  instructions  met  the  wants  of  inquiring  minds.  His  ser- 
mons before  the  Association  of  Ministers  to  which  he  belonged,  were  al- 
ways regarded  with  much  favor  by  his  brethren.  But  this  good  man  is 
gone.  Both  he  and  his  companion,  so  recently  with  us,  are  now  removed 
forever  from  our  sight ;  or,  rather,  we  shall  see  them  no  more  in  the 
flesh.  Suddenly  their  change  came  ;  they  had  finished  their  work,  and 
now  they  rest  from  their  labors.  In  the  great  day,  many,  as  we  cannot 
doubt,  will  rise  up  and  call  them  blessed. 

"Nathan  Munroe." 


JOSEPH   WHITTLESEY, 

Was  born  in  Washington  (New  Preston  Soc),  Litchfield  Co.,  Conn., 
Dec.  8,  1797.     He  was  the  son  of  Joseph  and  Mary  (Camp)  Whittlesey, 


loS  HISTORY    OF    RSSKX    NORTH    ASSOCIATION. 

and  was  baptized  in  infancy.  July  7,  1816,  he  united  with  the  Cong, 
church  in  New  Preston,  with  forty-seven  others,  after  a  season  of  very 
extensive  religious  interest.  He  prepared  for  college  in  the  Academy 
at  New  Preston,  graduated  at  Y.  C.  in  1825,  and  studied  theology  in  the 
Yale  Theological  department,  where  he  graduated  in  1829.  He  was 
approbated  Aug.,  1828,  by  the  New  Haven  West  Association.  The  day 
of  the  month  cannot  be  known,  as  the  records  of  the  Association,  from 
1814  to  1832,  are  lost. 

Mr.  Whittlesey  was  ordained  pastor  of  the  First  Church  in  Stoning- 
ton,  Conn.,  May  27,  1830,  and  dismissed  Dec.  4,  1832;  installed  pastor 
of  the  Centre  Church,  Haverhill,  Aug.  28,  1833;  dismissed  April  18, 
1838  ;  installed  pastor  of  what  is  now  the  Second  Church  in  Berlin, 
Conn.,  May  8,  1838  ;  dismissed  Aug.  9,  1841,  on  account  of  the  loss  of 
health  ;  after  he  had  partially  recovered  this,  Ive  engaged  in  teaching. 

The  clerk  of  the  First  Church  in  Stonington  (R.  A.  W.)  says,  "The 
Council  for  the  dismission  of  Mr.  Whittlesey  was  convened  at  his  own 
request.  His  ministry  here  was  eminently  successful.  I  notice  by  the 
records  that  one  hundred  and  eight  persons  were  admitted  to  the 
church  during  his  short  stay." 

Mr.  Whittlesey  was  mai-ried  at  New  London,  Conn.,  Oct.  10,  1831,  to 
Maria  Arnold  Chappell,  daugh.  of  Ezra  and  Wealthy  (Arnold)  Chap- 
peU.     She  died  Nov.  10,  1846. 

The  names  of  their  children  are,  — 

1.  Ezra  Chappell,  b.  at  Stonington,  Ct.,  Aug.  18,  1832. 

2.  Charles  Boardman,  b.at  Haverhill,  Dec.  4, 1834  ;  graduated  at  Y.  C. 
in  1858. 

2.    George  William,  b.  at  Haverhill,  Aug.  7,  1836. 

I  add,  E.  C.  W.  is  married  ;  has  an  infant  daughter,  Maria  Chappell ; 
is  a  member  of  the  First  Cong,  church,  and  a  member  of  the  City  Coun- 
cil, New  London. 

C.  B.  W.  is  on  a  farm  in  Huron  Co.,  Ohio  ;  not  a  member  of  any 
church,  but  I  hope  not  without  reason  for  good. 

G.  W.  W.  is  a  member  of  the  Broadway  Church,  Norwich ;  was  at 
Bull  Run,  among  the  three  months'  men,  is  now  an  officer  in  13th  Reg. 
C.  v.,  enlisted  for  the  war. 

Few  young  men  have  so  rich  an  inheritance,  as  these  three  sons.  A 
mother's  prayers  —  such  as  few  mothers  ever  offered  —  will  keep  bless- 
ings distilling  upon  them,  till  all  shall  meet  in  the  world  of  praise. 

Mr.  Whittlesey  published  a  Discourse  preached  at  the  Funeral  of 
Mrs.  Sarah  Palmer,  Stonington,  Ct.,  1830 ;  an  Address  at  the  laying  of 
the  Corner  Stone  of  the  Centre  Church,  Haverhill,  June  28,  1834;  also, 
a  Sermon  preached  at  the  Dedication  of  the  Church  in  Haverhill,  Dec. 
17,  1834. 


SKETCHES    OE    MEMBERS.  159 


HENRY  DURANT, 


Was  born  in  Acton,  Middlesex  Co.,  Mass.,  June  18,  1802,  and  was 
the  son  of  Henry  and  Lucy  (Hunt)  Durant.  His  grandparents  were 
members  of  the  church ;  and  his  mother,  who  was  baptized  in  infancy, 
became  a  devoted  Christian  some  time  subsequent  to  his  birth.  Her  son 
was  not  baptized  until  he  united  with  the  church  in  the  Theological  Semi- 
nary at  Andover,  while  a  member  of  Phillip's  Academy  in  1820.  He  was 
there  engaged  in  his  studies  preparatory  to  entering  college,  from  1819 
to  1823.  He  graduated  at  Y.  C.  in  1827.  After  which  he  taught  the 
Garrison  Forest  Academy,  Baltimore  Co.,  Maryland,  for  two  years, 
when  he  was  appointed  tutor  in  Y.  C.  He  continued  in  that  office  four 
years,  and  in  the  mean  time  studied  theology  in  the  Divinity  Depart- 
ment. 

He  was  approbated  April  9,  1833,  by  "  The  Association  of  the  West- 
ern District  of  New  Haven  county,  Ct.,"  now  known  as  the  New  Ha- 
ven West. 

He  was  ordained  pastor  of  the  church  in  Byfield  Parish,  Newbury, 
Dec.  25,  1833.  In  April,  1847,  he  was  invited  by  the  trustees  of  Dum- 
mer  Academy,  to  take  charge  of  that  institution.  He  accepted  the  po- 
sition, and  although  he  otlered  his  resignation  to  the  church  on  the  15th 
of  the  following  September,  he  was  not  dismissed  until  the  olst  of 
March,  1849,  two  councils  having  been  called  before  the  church  was 
willing  to  give  him  up. 

In  May,  in  1853,  he  went  to  Calitbrnia,  and  in  June  immediately  fol- 
lowing, he  commenced  the  school  in  Oakland,  Cal.,  which  has  since  be- 
come "■  The  College  of  California."  Of  this  enterprise  Mr.  Durant  says  : 
"  I  began  this  school  with  three  pupils.  My  house-rent  (the  lowest  rate 
at  that  time  for  tolerable  accommodations)  was  one  hundred  and  fifty 
dollars  per  month,  payable  in  advance.  For  two  domestics,  a  man  and 
his  wife,  to  do  the  work  prospectively,  I  paid  seventy-five  dollars  each, 
per  month,  the  common  price  for  such  service  at  that  time.  Mr.  Durant 
is  now  professor  in  that  college,  "  of  the  Greek  Language  and  Literature, 
and  t>f  their  relations  to  Civilization  and  Christianity." 

Mr.  Durant  was  married  in  Stanwich,  Ct..  Dec.  10, 1833,  to  Miss  Mary 
Elizabeth  Buffett,  daughter  of  the  Rev.  Piatt  Buflett  of  Stanwich,  Ct., 
and  Mrs.  Hannah  (Lewis)  Buffett,  daughter  of  the  Rev.  Isaac  Lewis, 
D.  D.,  of  Greenwich,  Ct. 

They  have  had  one  daughter,  — 

Sarah  Lewis,  b.  Oct.  29,  1835,  and  who  died  June  18,  1843,  —  a 
child  of  precious  memory,  not  only  as  a  being  naturally  brilliant  and 
lovely,  but  a  hopeful  subject  of  Divine  grace. 


160  HISTOKV    .Ol-     ESSEX    NUKTH    ASSOCXATlUX. 

Of  his  religious  life,  Mr.  Diuant  has  written  as  follows, — 
"  I  first  became  interested,  as  I  trust  savingly,  in  religion,  when  a 
boy,  while  living  in  the  family  of  that  most  excellent  man,  and  whole- 
hearted Chiistian  brother,  the  Honorable  Stevens  Hayward,  of 
Acton,  Ma.-s.  He  had  resided  in  Harvard,  where  he  and  Mrs.  Hay- 
wai-d  became  members  of  the  orthodox  church,  and  earnest  Christians. 
The  death  of  his  father  —  my  step-father  —  occasioned  his  removal  from 
Harvard,  to  his  parental  estate,  in  Acton,  and  thus  my  residence  in  his 
family.  To  the  influence  of  this  family,  I  may  attribute  the  heginning 
of  my  religious  experience,  and  my  subsequent  course  of  life.  In  this 
family  religion  appeared  in  a  new  light  —  nay,  it  was  itself  a  new  light, 
shining  suddenly  in  a  place  where  all  had  been  darkness.  There  was  a 
religion  in  the  town  —  (there  had  been  from  the  beginning)  a  toivn  relig- 
ion, which  like  the  town  school,  the  town  common,  and  the  town  pound, 
was  a  mere  municipal  institution.  The  minister  and  the  members  of 
the  churcli  were  the  '  Priest  and  the  Levites,'  to  operate  its  ceremonies ; 
and  the  town,  which  maintained  the  operation,  appropriated  its  results,  as 
it  did  the  other  revenues,  to  the  common  good.  2So  one  thought  of  put- 
ting his  religion,  or  the  benefits  of  it,  to  fiis  own  personal  uses.  How  it 
should  subserve  the  i)ublic  weal,  I  know  not.  Whether  its  forms  were 
so  many  pins,  or  braces  in  the  structure  of  society,  to  keep  it  together,  or 
only  so  many  breaks  on  its  motive  machinery,  to  save  it  from  precipitation, 
might  be  a  question  ;  and  possibly  not  the  right  one  either.  Nobody 
ever  asked  any  question  about  it ;  I  never  heard  it  discussed ;  its  agency, . 
whatever  was  thought  of  it,  if  any  thing,  was  a  very  passive  one.  It  was 
a  body,  without  a  soul.  Religion  as  a  power,  and  a  life,  was  never  taught 
nor  thought  of  With  the  coming  of  Mr.  Hayward's  family  to  Acton, 
commenced  in  thal>  town  a  series  of  religious  events,  which  ought  to 
become  a  part  of  the  Written  History  of  the  Christian  Church,  illus- 
trating in  these  latter  days  the  same  simple,  yet  mighty  principles  of  the 
gospel,  which,  in  primitive  times,  Avere  shown  in  "  The  Acts  of  the  Apos- 
tles." In  that  family  seemed  to  exist  the  spirit  of  the  Apostolic  Church. 
It  was  here  that  I  learned  the  nature,  and  the  power  of  the  gospel ;  and 
here,  in  consequence  of  the  change  which  I  had  experienced,  that  the 
idea  was  suggested  and  encouraged  of  my  preparing  for  the  Christian 
ministry.  To  me,  there  are  many  circumstances  pi'ofoundly  interesting 
and  instructive,  interwoven  with  the  greater  facts  of  this  new  era  in  the 
town,  and  those  belonging  more  properly  to  public  history,  which  I  must 
not  mention  here.  I  only  regret,  that  what  was  perhaps  intended  for  my 
private  knowledge,  and  my  personal  use,  has  not  been  brought  out  more 
evidently,  in  the  way  of  my  greater  fidelity  and  usefulness. 

''  Of  my  pastorate  in  Byfield,  I  cannot  trust  myself  to  write.     It  was 


SKETCHES  OF  MEMBERS.  161 

my  first,  and  my  last.  I  had  labors  in  it,  and  experiences  in  it,  which  I 
am  sure  will  not  be  Avithout  their  fruits  ;  bitter  ones,  some  of  them, 
and  some  of  them,  I  hope,  otherwise.  My  dearest  friends,  and  the  hap- 
piest moments  of  my  life,  are  associated  with  it.  Ties,  which  neither 
time  nor  distance  can  sever,  hold  my  affections  still  to  the  place  and 
the  people  of  my  early,  and  my  only  pastoral  charge.  I  would  be  glad  to 
hope,  that  many,  very  many  of  my  beloved  flock,  shall  have  been  so 
much  instructed  and  edified  by  what  was  most  sincerely  intended  for 
their  good,  as  I  have  been  humbled  by  what  I  have  seen  and  felt  to  have 
been  defective  and  wrong  in  my  ministrations. 

"  That  the  blessing  of  God  may  still  rest  on  that  people  and  their 
ministers,  and  on  all  the  ministers,  and  churches,  and  congregations  of 
our  beloved  '  Essex  North,^  is  the  prayer  of  your  companion  still,  as  he 
trusts,  in  the  kingdom  and  patience  of  Jesus  Christ. 

"  Henry  Durant." 


BENJAMIN   OBER, 

Was  born  in  Beverly,  April  4,  1805,  and  was  the  son  of  Samuel  and 
Mary  (Ray)  Ober.  He  was  baptized  in  infancy,  and  united  with  the 
Tabernacle  Church,  Salem,  Oct.  2,  1825.  "  I  was  awakened,"  he  says, 
"  to  a  sense  of  my  sinfulness,  by  a  sermon  preached  by  Eleazer  Brain- 
ard,  missionary  from  Charleston,  S.  C,  from  the  text,  '  Be  ye  reconciled 
to  God.'  After  some  weeks,  I  found  peace  in  believing  in  Jesus  Christ, 
and  have  found  peace,  joy,  and  comfort  in  Him  ever  since.  One  of  the 
causes  that  brought  me  into  the  ministry,  was  a  sermon  by  Samnel  Wor- 
cester, the  missionary  to  the  Indians." 

Mr.  Ober  graduated  at  A.  C,  1829,  and  at  the  Theological  Seminary, 
Andover,  in  1833.  He  was  approbated  by  the  Essex  South  Association, 
Sept.  3,  1833.  He  was  ordained  pastor  of  the  Second  Church  in  New- 
bury, now  First  Church  in  West  Newbury,  January  1,  1834 ;  dismissed 
Dec.  25,  1835.  Mr.  Ober  supplied  at  West  Attleboro  two  years  and 
six  months;  installed  at  West  Woodstock,  Ct.,  Dec.  5,  1839;  dismissed, 
on  account  of  ill  health,  March  25,  1846.  He  has  since  preached  in 
Holland,  Mass.,  Alstead,  N.  H.,  Saxton's  River,  Vt.,  and  is  now  at  Wards- 
boro,  Vt.  For  six  years  he  was  laid  aside  from  the  active  duties  of  his 
profession  by  a  diseased  throat. 

Mr.  Ober  has  published, — 

1.  Two  Sermons,  printed  at  Newburyport,  1836. 

2.  A  Lyceum  Lecture,  printed  at  Pawtucket,  R.  I.,  in  1838. 

Mr.  Ober  was  married  in  Wrentham,  Mass.,  July  19,  1836,  to  Miss 
Nancy  Everett  Hawes,  daughter  of  George  and  Nancy  (Ware)  Hawes. 

21 


162  HISTORY    OF    ESSEX    NORTH    ASSOCIATIOX. 

The  names  of  their  children  are,  — 

1.  Anna  Maria,  b.  Apr.  22, 1837,  in  Attleboro,  Mass. ;  now  a  Teacher. 

2.  Israel  Hawes,  b.  July  5,  1839,  in  Beverly,  Mass. ;   merchant  in 
Boston. 

3.  George  Hawes,  b.  Oct.  2,  1841,  in  Woodstock,  Ct. 

4.  Abby  Kallock,  )   g  .^  Woodstock,  Ct. 

5.  Mary  Ray,        >  3 

6.  Horace  Benjamin,  b.  Feb.  23,  1849,  in  Holland,  Mass. 


JOSEPH  HARDY   TOWNE. 

OF  the  personal  history  of  Mr.  Towne  we  are  able  to  give  but  few 
items. 

He  graduated  at  Y.  C.  in  1827  ;  was  ordained  pastor  of  the  Pleasant 
Street  Church  in  Portsmouth,  N.  H.,  June  13,  1832  ;  dis.  Nov.  7,  1833  ; 
installed  pastor  at  Amesbury  Mills,  March  o,  1834;  dis.  Oct.  30,  1836; 
installed  pastor  of  the  Salem  Church,  Boston,  June  2,  1837  ;  dis.  Dec. 
27, 1843  ;  installed  pastor  of  the  High  St.  Church,  Lowell,  Dec.  16, 1847  ; 
dis.  May  22,  1854 ;  installed  pastor  of  the  First  Church  in  Bridgeport,  Ct., 
June  14,  1854  ;  dis.  June  29,  1858  ;  installed  pastor  of  the  First  Presby- 
terian Church  in  Milwaukie,  Wis.,  Dec.  4,  1861. 

Mr.  Towne  published  a  Discourse  delivered  at  the  Tenth  Anniversary 
of  the  Society  for  the  Promotion  of  Collegiate  and  Theological  Education 
at  the  West,  in  the  Central  Church,  Worcester,  Mass.,  Oct.  23,  1853.  8 
vo,  pp.  36.     New  York. 

JAMES  ROYAL  GUSHING, 

Was  born  in  Salisbury,  N.  H.,  November  24,  1800,  and  was  the  son 
of  Theodore  and  Abigail  (Jackman)  Cushing.  He  was  baptized  in  early 
childhood.  He  received  his  academic  education,  principally,  at  Thet- 
ford,  Vt.,  and  was  fitted  for  an  advanced  standing  in  college.  Instead  of 
taking  the  collegiate  course,  he  entered  the  Theological  Seminary  at  Ban- 
gor in  Sept.,  1825,  and  graduated  from  it  Aug.  12,  1828.  He  was  appro- 
bated by  the  Penobscot  Association  Dec.  27,  1827. 

After  preaching  five  months  in  Boston  as  a  city  missionary,  he  went  to 
Boxboro,  Mass.,  in  April,  1829,  where  he  was  ordained  on  the  12th  of 
Angust  of  the  same  year.  He  remained  at  Boxboro  until  June  10,  833, 
when  he  was  dismissed,  having  accepted  an  agency  of  the  Tract  Society. 
December  1st,  of  the  same  year,  he  again  commenced  his  labors  as  city 
missionary  in  Boston,  under  the  patronage  of  the  society  for  the  "  Moral 
and  Religious  Instruction  of  the  Poor."  He  continued  in  this  service 
until  April,  1835,  when    he  resigned   on  account  of  poor  health,  and 


SKETCHES  OF  MEMBERS.  163 

immediately  began  his  labors  in  the  East  Parish  at  Haverhill,  Mass. 
He  was  installed  June  10,  1835. 

"  Soon  after  my  installation,"  he  says,  "  there  began  to  be  apparent 
tokens  of  the  special  presence  of  the  Holy  Spirit.  Two  sisters  of  the 
ages  of  eighteen  and  twenty  years  were  the  first  to  make  their  feelings 
known.  In  September,  a  protracted  meeting  was  held  with  the  most 
blessed  results  ;  twenty-seven  were  hopefully  converted,  and  twenty-three 
united  with  the  church." 

Mr.  Gushing  was  dismissed  July,  1844,  and  installed  at  Wells,  Me., 
November  20th  of  the  same  year.  He  was  dismissed  1854,  and  on  the 
first  of  May  of  that  year,  he  began  to  labor  as  stated  supply  at  East 
Taunton,  Mass.  Having  completed  there  a  ministry  of  seven  years,  he 
went  to  North  Rochester,  Mass.,  Dec.  12,  1861. 

Mr.  Gushing  was  married  Sept.  15,  1829,  to  Miss  Hannah  Lawrence 
of  Woburn,  Mass.,  daughter  of  Ebenezer  and  Hannah  (Estabrook)  Law- 
rence.    She  died  June  24,  1843. 

Their  children  were, — 

1.  Hannah  Abigail,  b.  July  14,  1831,  in  Boxboro,  Mass. 

2.  Ann  Maria,  b.  Aug.  11,  1832,  in  Boxboro,  Mass.;  d.  Oct.  16, 
1843. 

3.  Joseph  Lawrence,  b.  January  17,  1835,  in  Boston,  Mass. 

4.  James  Royal,  b.  Dec.  17,  1837,  in  Haverhill,  Mass. 

5.  Milliscent  Rosanna,  b.  Feb.  27,  1839,  in  Haverhill,  Mass.;  d. 
Sept.  22,  1842. 

Mr.  Gushing  was  married  a  second  time  at  Boston,  Nov.  14,  1844,  to 
Miss  Unity  Myra  Daniels  of  Franklin,  Mass.,  daughter  of  Joseph  and 
Susan  (Fisher)  Daniels. 


SAMUEL  ROWLAND   PECKHAM, 

Was  born  in  Petersham,  Mass.,  Sept.  19,  1793 ;  and  was  the  son  of 
William  and  Elizabeth  (Knapp)  Peckham.  He  was  baptized  in  infancy 
on  the  faith  of  his  mother.     Of  his  religious  experience,  he  says, — 

"  I  was  blessed  with  a  pious  mother,  wdiose  instructions,  prayers,  and 
example,  inspired  me  with  a  high  respect  for  religion,  and  a  desire  to 
possess  it.  I  was  early  and  often  a  subject  of  religious  impressions. 
But  being  reared  under  Arminian  and  Unitarian  preaching,  and  losing 
my  mother  when  I  was  seventeen  years  old,  I  dissipated  them  and 
became  a  Pharisaical  Unitarian.  In  the  winter  of  1815  and  1816, 1  was 
a  resident  in  Northampton,  Mass.,  where  the  Lord  poured  out  his 
spirit.     I  renounced  entirely  my  former  hopes,  and  my  erroneous  views 


164  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

of  the  Bible,  and  of  Christ,  and  of  the  way  of  salvation  through  him. 
From  that  day  to  this,  I  have  had  no  doubt  of  the  Saviour's  divinity  and 
equality  with  the  Father;  have  embraced  and  advocated  the  doctrine  of 
the  Trinity,  salvation  by  grace  alone,  and  have  always  been  deeply  inter- 
ested in  revivals  of  religion,  four  of  which  occurred  among  my  people 
while  I  was  in  the  active  duties  of  the  ministry.  I  united  with  the 
church  at  Northampton,  Mass.,  April  7,  1816." 

Mr.  Peckham  did  not  graduate  at  college,  but  was  for  some  time  at  the 
Academy  in  Amherst,  Mass.,  and  spent  one  year  with  a  private  teacher 
in  HoUis,  N.  H.  He  was  four  or  five  years  in  the  Theological  Semi- 
nary at  Bangor,  and  graduated  there  Aug.  4,  1824. 

He  was  approbated  January  6,  1824,  by  the  Penobscot  Association  of 
Maine. 

He  was  ordained  pastor  at  Gray,  Me.,  Sept.  14,  1825 ;  dismissed 
Sept.  14,  1830.  The  sermon  at  his  ordination  was  pi'eached  by  Prof. 
Smith  of  Bangor. 

He  was  installed  at  North  Haverhill  Feb.  23,  1831 ;  dismissed  Sept. 
10,  1838;  installed  at  South  Royalston,  Dec.  13,  1838;  dismissed  June 

4,  1844. 

He  spent  eight  years  as  agent  of  the  American  Missionary  Associa- 
tion.    Mr.  Peckham  died  at  "Westminster,  Mass.,  Jan.  23,  1864. 

He  was  married  at  East  Hampton,  Mass.,  July  12,  1826,  to  Sarah 
Clark,  daughter  of  Eleazer  and  Sarah   (Clark)  Clark.     She  died  Dec. 

5,  1858. 

The  names  of  their  children  are,  — 

1.  Horace  Lyman,  b.  May  14,  1827. 

2.  John  Smith,  b.  Dec.  3,"  1828. 

3.  Sarah  Elizabeth,  b.  Dec.  17, 1830. 

4.  Eliza  Ann,  b.  March  5,  1833  ;  d.  Sept.  21,  1854. 

5.  Samuel  Howland,  b.  Aug.  8,  1837. 

6.  William,  b.  Aug.  13,  1841. 

Mr.  Peckham  was  married  a  second  time  at  Leominster,  Mass.,  Sept. 
25,  1860,  to  Miss  Nancy  Hatch,  daughter  of  Nymphas  and  Nancy 
(Allen)  Hatch. 

An  obituary  notice  of  Mr.  Peckham  was  published  in  the  Congrega- 
tional Quarterly  for  April,  1864,  fi'om  which  we  extract  the  following: 

"  Mr.  Peckham  possessed  strong  powers  of  mind.  His  character  was 
marked  by  the  stem,  faithful,  unassuming,  conscientious  traits,  showing 
his  puritan  lineage,  more,  perhaps,  than  by  tenderness,  and  a  concihatory, 
pliant  manner,  which  might  have  made  his  path  in  the  ministry  more 
smooth  and  pleasant  and  not  less  useful.     He  was  honest  and  earnest. 

"  His  faculties  and  attainments  were  consecrated  to  Christ,  and  he  was 


SKETCHES    OF    MEMBERS.  165 

diligent  in  doing  good.  He  excelled  in  the  clear  and  forcible  presenta- 
tion of  gospel  truth,  and  his  labors  in  the  ministry  were  successful  in  win- 
ning many  souls  to  Christ. 

"  As  a  sermonizer,  logical  method,  simplicity,  and  solemnity  character- 
ized his  productions.  He  made  no  attempt  at  display  or  embellishment. 
His  theology  was  thoroughly  Calvinistic.  He  labored  to  impress  on  the 
hearts  of  others  the  great  truths  of  the  gospel  which  he  loved.  And  he 
died  in  the  faith  which  he  had  preached,  sustained  in  an  unshaken  trust 
and  hope  of  a  blessed  immortality." 


NATHAN  MUNROE, 

Was  the  son  of  David  and  Ruth  (Niles)  Munroe,  and  was  born  March 
16, 1804,  in  Minot  (now  Auburn),  Me.     He  was  not  baptized  in  infancy. 

He  fitted  for  college  at  Gorham,  Me.,  and  grad.  at  B.  C.  in  1830,  with 
the  highest  honors  of  his  class.  He  studied  theology  at  Andover,  and 
grad.  in  1835  ;  and  was  licensed  to  preach  by  the  Woburn  Association 
Apr.,  1834.  He  was  elected  Principal  of  Delaware  College,  Newark, 
Del.,  and  entered  upon  his  duties  in  the  spring  of  1834.  After  a  residence 
of  six  months  he  resigned  on  account  of  ill  health,  much  against  the  will 
of  the  Trustees.  He  returned  to  Andover,  and  completed  his  course  of 
study,  and  while  there,  taught  for  a  short  time  in  Phillips  Academy. 

He  was  ordained  at  Bradford,  Mass.,  Feb.  10,  1836.  His  health  fail- 
ing, he  resigned  his  charge  in  May,  1853,  and  was  dismissed  by  the 
council  which  ordained  his  successor,  Jan.  25,  1854. 

In  1853,  he  was  appointed  Secretary  of  the  Am.  Sunday  School  Union 
for  New  England ;  and  remained  in  that  office  until  he  became  Editor 
of  the  Boston  Recorder  in  May,  1858.  From  that  position  he  retired  in 
May,  1863. 

Mr.  Munroe  was  married  in  Newburyport,  Mass.,  Oct.  11,  1836,  to 
Mary  Jane  Pike,  daugh.  of  Joseph  S.  and  Sally  (Pettingell)  Pike^.  She 
died  Sept.  19,  1840. 

Their  children  are,  — 

1.  Robert  Leighton,  b.  July  27,  1837  ;  d.  Oct.  9,  1838. 

2.  Nathan,  b.  Oct.  28,  1838;  d.  Oct.  1,  1839. 

3.  William  Francis,  b.  April  30,  1840. 

He  was  married  a  second  time  in  South  Reading,  Mass.,  to  Lu- 
celia  Theresa  Yale,  daugh.  of  Burrage  Yale,  Esq.,  June  22,  1842.  She 
died  Sept.  20, 1858,  aged  46. 

4.  John  Henry,  b.  March  17,  1843  ;  d.  March  22,  1843. 

5.  George  Henry,  b.  April  8,  1844;  d.  Nov.  1,  1844. 


166  HISTORY    OF    ESSKX    NORTH    ASSOCIATION. 

6.  Mary  Jane,  b.  Oct.  6,  1845. 

7.  Sarah  Smith,  b.  Sept.  5,  1847. 

8.  Nathan  Niles,  b.  May  17,  1851. 

9.  John  Alexander,  b.  Aug.  18,  1853. 

10.  Lucelia  Stone,  b.  Aug.  19,  1856, 

He  was  married  a  third  time  Aug.  22,  1860,  in  Brattleboro,  Vt.,  to 
Mrs.  Anna  Maria  Craig,  widow  of  James  Thompson  Craig  of  Stanford, 
Ky.,  and  daugh.  of  Henry  and  Ruth  (Dickinson)  Smith  of  Brattleboro, 
Vermont. 

The  publications  of  Mr.  Munroe  are,  — 

1.  A  Discourse  —  The  Good  Man  —  occasioned  by  the  death  of  the 
Hon.  Jesse  Kimball,  delivered  in  the  First  Church  in  Bradford,  Mass., 
Dec.  27,  1846. 

2.  An  Address  before  the  American  Institute  of  Instruction,  delivered 
at  Bangor,  Me.,  Aug.  17,  1848. 

Mr.  Munroe  has  been  a  contributor  to  the  Christian  Spectator,  The 
Spirit  of  the  Pilgrims,  Abbott's  Religious  Magazine,  American  Quarterly 
Review,  and  other  publications.  His  article  in  the  Quarterly  Review 
was  in  the  Oct.  No.  for  1836,  "  Biblical  Criticism  ; "  that  in  the  Spectator 
appeared  in  Dec,  1836,  entitled  "The  Puritan  ;"  a  review  of  Dr.  With- 
ington's  work  of  that  name. 


SETH   HARRISON   KEELER, 

Was  born  in  Brandon,  Vt.,  Sept.  24,  1800,  and  was  the  son  of  Seth 
and  Fanny  (Carver)  Keelei*.  He  was  baptized,  with  several  younger 
brothers  and  sisters,  when  he  was  about  ten  years  of  age.  Of  his  relig- 
ious experience  he  says, — 

"  I  cannot  remember  the  time  when  I  was  not  the  subject  of  more  or 
less  religious  impression.  My  grandmother,  on  my  father's  side,  was  a 
woman  of  singular  piety,  —  a  piety  at  once  deep,  devoted,  constant,  and 
cheerful.  I  was  with  her  much  during  my  early  years,  and  I  feel  that  I 
owe  much  under  God  to  her  prayers  and  influences.  One  remark  of  hers 
on  her  dying  bed  made  a  deep  impression  upon  me  at  the  time,  and  has 
been  a  truly  pious  charm  around  the  neck  of  memory  during  my  entire 
life  since.  For  two  or  three  days  previous  to  her  death  she  had  passed 
under  a  cloud  of  Satanic  temptation,  and  so  of  darkness  ;  when  I  saw  her 
she  had  just  come  out  into  the  light  of  God's  countenance,  through  the 
reading  of  the  130th  Psalm,  and  she  said  to  me,  —  "My  dear  child, 
never,  no  never  despair  of  the  mercy  of  God  !  "  Another  prominent  and 
immediate  agency  in  my  conviction,  and,  as  I  hope,  my  conversion,  was 
the  kind  yet  faithful  earnestness  of  a  fellow  student  in  Castleton  Academy, 


SKETCHES  OF  MEMBERS.  167 

Vt.,  where  I  fitted  for  college.  The  death  of  a  beloved  mother,  too,  about 
that  time,  led  me  to  feel  more  and  more  my  need  of  Jesus  as  my  Saviour 
and  friend.  I  sought  him  daily,  and  with  much  weeping,  but  found  no 
peace  for  several  days.  Almost  despairing,  yet  hoping,  I  resolved  to  seek 
him  once  more.  While  I  was  praying,  a  sweet,  subdued,  and  unuttera- 
ble peace  pervaded  my  soul,  —  my  prayer  was  turned  to  praise,  and  my 
weeping  to  rejoicing,  —  and  although  I  have  sometimes  doubted  on 
account  of  the  inconsistency  of  my  life,  whether  I  was  converted  then, 
yet  from  that  time  I  have  cherished  a  hope  in  Christ.  I  think  I  can 
say  that  the  more  I  know  of  him,  the  more  precious  he  is  to  me,  and  the 
more  delight  I  take  in  preaching  his  gospel.  I  united  with  the  Cong, 
church  in  Brandon,  Vt.,  then  under  the  pastorate  of  ^ev.  Beriah  Green, 
in  the  autumn  of  1822." 

Mr.  Keeler  commenced  his  preparation  for  college  at  Bi-andon  Acad- 
emy, and  completed  it  at  Castleton,  Vt.,  under  the  tuition  of  Prof  Howe. 
He  entered  M.  C.  at  an  advanced  standing  in  the  spring  of  1823,  and 
graduated  in  1826.  He  engaged  as  principal  in  the  academy  at  New 
Ipswich,  N.  H.,  in  Sept.,  immediately  after  his  graduation,  but  left  that 
position,  and  entered  the  Theological  Seminary  at  Andover  in  the  autumn 
of  1826,  and  graduated  in  1829.  He  received  the  degree  of  A.  M.  from 
M.  C.  the  same  year,  and  the  degree  of  D.  D.  in  1864. 

He  was  appi'obated  by  the  Andover  Association  Apr.  22,  1829,  and 
preached  during  his  spring  vacation  at  South  Berwick,  Me. 

Having  received  a  call,  he  was  ordained  at  South  Berwick,  Maine, 
Oct.  15,  1829;  dismissed  April  18,  1836;  installed  at  Amesbury  Mills 
Dec.  7,  1836;  dismissed  Oct.  7,  1839;  installed  at  Calais,  Me.,  Nov- 
20,  1839,  where  he  has  since  remained. 

Mr.  Keeler  has  published,  — 

1.  A  Sermon.  "The  Apostolic  Method  of  Church  Extension," 
preached  before  the  Maine  Miss.  Society  at  their  Anniversary  in  Saco, 
June  22,  1853. 

2.  A  Sermon.  "  A  long  Life,  and  its  timely  Close,"  preached,  on  the 
decease  of  Samuel  Darling,  Esq.,  of  Calais,  Nov.  3,  1855  ;  pub.  in  New 
York,  1856. 

Mr.  Keeler  was  married  Nov.  26,  1829,  Thanksgiving  evening,  to 
Miss  Mary  Felt,  daughter  of  Col.  Peter  and  Mary  (Fletcher)  Felt,  of 
New  Ipswich,  N.  H. 

The  names  of  their  children  are,  — 

1.  Mary  Priscilla,  b.  in  South  Berwick,  Me.,  Sept.  30,  1830  ;  d.  in 
Amesbury,  Mass.,  July  7,  1838. 

2.  Caroline  Felt,  b.  in  South  Berwick,  Me.,  Feb.  23,  1832  ;  d.  in 
South  Berwick,  Dec.  31,  1833. 

3.  Frances  Rebecca,  b.  in  South  Berwick,  Me.,  Nov.  21,  1834. 


168  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

4,  Martha  Leigh,  b.  in  Amesbury,  Mass.,  Nov.  14, 1837  ;  d.  in  Calais, 
Me.,  Sept.  17,  1842. 

5.  Seth  Harrison,  b.  in  Calais,  Me.,  July  27,  1840;  d.  in  Calais,  Me., 
May  9,  1841. 

6    Seth  Harrison,  b.  in  Calais,  Me.,  Nov.  9,  1845  ;  d.  in  Calais,  Me., 
May  9,  1849. 

7.    Charles  Wellington,  b.  in  Calais,  Me.,  July  12,  1849. 


RANDOLPH   CAMPBELL,  • 

Was  bom  in  Woodbridge,  N.  J.,  Dec.  31,  1809,  and  was  the  son  of 
John  Campbell.  His  mother  was  the  widow  of  Abraham  Tappan,  and 
her  maiden  name  was  Martha  Jackson.  He  was  baptized  in  infancy. 
He  fitted  for  college  in  his  native  town,  and  graduated  at  the  College  of 
N.  J.  in  1829.  After  leaving  college  he  taught  school  in  Easthampton, 
Long  Island,  for  three  years  ;  and  there  he  became  a  new  man  in 
Christ  Jesus. 

He  graduated  at  the  Theological  Seminary,  Princeton,  in  1834;  was 
licensed  to  preach  April  17,  1834,  by  the  Presbytery  of  Elizabethtown, 
N.  J.  He  was  ordained  as  an  Evangelist  at  Shelter  Island  by  the  Pres- 
bytery of  Long  Island,  April  30,  18.35.     He  remained  here  until , 

1837,  when  he  removed  to  Newburyport.  "  The  Presbytery  met  at 
Sheltfer  Island,  Sept.  29,  1837,  for  the  special  purpose  of  dismissing  and 
recommending  Mr.  Campbell  to  the  Essex  Middle  Association,  Massa- 
chusetts." 

He  was  installed  pastor  of  the  Fourth  Church  in  Newburyport,  Oct. 
12,  1837. 

IMi".  Campbell  was  married  at  Woodbridge,  N.  J.,  Sept.  24,  1834,  to 
Sarah  Green,  daughter  of  William  and  Catharine  (Crow)  Green  of 
Woodbridge,  N.  J.     She  died  Sept.  25,  1835. 

They  had  one  child,  — 

1.  Sarah  Green,  b.  May  23,  1835 ;  d.  Dec.  9,  1835. 

Mr.  Campbell  was  married  a  second  time  in  Newburyport,  July  5, 
1839,  to  Elizabeth  Perkins,  daughter  of  Abram  and  Elizabeth  (Knapp) 
Perkins  of  Newburyport.     She  died  Feb.  21,  1860. 

They  had  two  children,  — 

2.  Augustine,  b.  June  13,  1840  ;  he  enlisted  eai'ly  in  the  war,  and  is 
now  serving  in  the  7th  U.  S.  Infantry. 

3.  Sarah  Elizabeth,  b.  January  1,  1842. 

Mr.  C.  was  married  a  third  time  at  Worcester,  Mass.,  May  16,  1861, 
to  Mrs.  Sarah  Ann  Hitchcock,  widow  of  the  late  Rev.  William  Dorus 


SKETCHES    OF    MEMBERS.  169 

Hitchcock  of  Exeter,  N.  H.,  and  daughter  of  James  and  Anna  (Beaman) 
Kilhurn  of  Stirling,  Mass. 

They  have  one  child,  — 

4.    Mary  Randolph,  b.  in  NewburypOrt,  Aug.  16,  1863. 

Mr.  Campbell  has  published,  —  A  Sermon,  on  Saul  and  the  Witch  of 
Endor  ;  or.  Ancient  Spiritualism.    8vo,  pp.  16.    Newburyport,  1857. 


JAMES   BRYANT   HADLEY, 

Was  born  in  Goffstown,  N.  H.,'  Januaiy  8,  1805  ;  and  was  the  son  of 
Thomas  and  Phebe  (Bryant)  Hadley.  He  was  not  baptized  in  infancy. 
"  From  early  childhood,"  he  says,  "  I  was  interested  in  the  'subject  of  re- 
ligion ;  but  it  was  not  till  I  had  attained  the  age  of  eighteen  years,  that 
I  had  a  satisfactory  hope  that  I  was  born  of  the  Spirit  of  God.  For  sev- 
eral weeks  prior  to  this  change,  I  viewed  myself  one  of  the  greatest  of 
sinners,  and  felt  that  if  I  received  pardon,  it  must  be  wholly  of  God's  free 
sovereign  grace  ;  and  when  I  experienced  that  grace,  my  heart  was 
ready  to  give  all  the  glory  to  God,  through  Christ  Jesus  my  Lord." 

Mr.  Hadley  united  with  the  Congregational  churoh  in  Chester,  N.  H., 
in  1823.  He  prepared  for  college  at  Phillips  Academy,  Andover,  and 
graduated  at  A.  C.  in  1833,  and  at  the  Theological  Seminary,  Andover, 
in  1836.  He  was  approbated  by  the  Andover  Association  April  5,  1836. 
He  was  ordained  pastor  of  the  Amesbury  and  Salisbury  Union  Evangel- 
ical Church,  Sept.  20,  1837;  dismissed  April  19,  1848;  installed  pastor 
of  the  Congregational  church,  Standish,  Me.,  July  3,  1851 ;  dismissed 
May  3,  1858 ;  installed  at  Campton,  N.  H.,  Oct.  13,  1858 ;  dismissed 
May  19,  1863. 

Mr.  Hadley  was  married  in  Amherst,  Mass.,  January  8,  1838,  to  Miss 
Louisa  Cowles,  daughter  of  Eleazer  and  Sybbel  (Montague)  Cowles 

They  have  no  children. 


LUCIUS   WATSON   CLARK, 

Was  the  son  of  James  and  Jerusha  (Morey)  Clai'k  of  Mansfield,  Conn., 
where  he  was  born  July  2,  1801.  He  was  baptized  in  infancy ;  grad- 
uated in  1825  at  Brown  University;  studied  theology  with  Rev.  Dr. 
Ide  of  West  Medway,  and  was  licensed  to  preach  by  the  Mendon  Asso- 
ciation, Oct.  31,  1826 ;  was  ordained  pastor  of  the  church  at  South  Wil- 
braham,  Mass.,  Dec.  9, 1829  ;  was  dismissed  after  three  years  in  that  field  ; 
preached  as  stated  supply  five  years  in  Plymouth,  Mass.,  and  removed 
from    that   place   to  Amesbury,    Mass.  (West    Parish),  where  he  was 

22 


170  HISTORY    OF    ESSKX    KORTH    ASSOCIATION. 

installed  Nov.  1,  1837.  Mr.  Clark  was  dismissed,  at  his  own  request, 
Aug.  31,  1842,  and  soon  removed  to  Vermont,  where,  in  feeble  health,  he 
continued  occasionally  to  preach,  though  he  was  never  again  settled  as 
pastor. 

He  was  married  April  20,  1830,  to  Mrs.  Lucy  Beard  Jacobs,  widow 
of  Dr.  Simon  Jacobs  of  Oakham,  Mass.,  and  daughter  of  Rev.  Daniel 
and  Lucy  (Beard)  Tomlinson.  Her  father  was  the  first  Congregational 
pastor  in  Oakham,  and  held  that  office  for  fifty-six  years. 

Their  children  were,  — 

1.  Lucy  Maria,  b.  Feb.  12,  1832. 

2.  Lucius  Watson,  b.  January  22,  1834. 

The  foUovying  obituary  appeared  shortly  after  his  death  in  a  paper 
published  in  Vermont. 

"  Died  in  Middlebury,  Vt.,  Jan.  2,  1854,  of  lung  fever,  and  after  only 
a  week's  illness,  Rev.  Lucius  W.  Clark. 

"  Mr.  Clark  was  born  in  Mansfield,  Ct.,  in  the  year  1801.  Afterward 
his  parents  resided  in  Brookfield,  Mass. ;  and  it  was  there  that  in  the 
course  of  a  revival  of  religion,  he  was  brought,  as  he  believed,  to  see  and 
forsake  his  sins,  and  find  refuge  in  the  mercy  of  God  in  Christ.  His 
academical  education  was  at  Brown  University,  then  under  the  presidency 
of  Dr.  Messer,  where  he  graduated  in  1825.  In  preparing  for  the  minis- 
try, be  studied  with  Rev.  Dr.  Ide  of  Medway.  He  gave  himself  to  the 
ministry  of  the  word  for  a  period  of  about  eighteen  years,  of  which,  as  a 
pastor,  three  were  passed  at  Wilbraham,  five  at  Plymouth,  and  five  at 
Amesbury.  During  the  others  of  those  years,  he  was  employed  in  the 
way  of  temporary  supply.  He  retired  from  his  chosen  calling  as  the  one 
supreme  work  of  life,  because  of  insufficient  health.  With  a  constitution 
not  naturally  strong,  it  had  become  so  impaired  by  the  close,  unvarying 
labor,  and  constant  anxiety  unavoidable  by  the  preacher  and  pastor,  that 
he  was  compelled  to  withdraw  from  the  service  he  loved.  His  ministry 
was  by  no  means  a  fruitless  one.  At  least,  four  several  revivals  attended 
his  labors,  at  various  intervals,  where  the  Spirit  made  his  words  of  truth 
effective  to  convince  and  turn  the  heart ;  and  we,  who  have  known  Mr. 
Clark  as  a  Christian  and  a  Christian  minister,  what  the  cost,  and  breadth, 
and  thoroughness  of  his  religious  sentiments  were,  feel  sure  that  a  Chris- 
tian character,  formed  and  built  up  under  his  guidance,  would  rest  on  no 
sandy  foundation. 

•'  For  the  last  eight  or  nine  years,  he  has  resided  among  the  people  where 
he  died,  and  to  whom  he  had  become  greatly  endeared.  Not  his  bereaved 
family  alone,  —  all  deeply  feel  his  loss.  As  a  man,  a  friend,  a  Christian, 
they  only  knew  his  worth  who  knew  him  well.  Reliable,  conscientious, 
and  generous  even  to  a  fault ;  frank  in  his  words,  transparent  in  his  mo- 


SKETCHES  OF  MEMBERS.  171 

lives,  steadfast  to  principle  and  duty ;  kind,  sympathizing,  and  true 
to  his  trust ;  a  meek,  humble,  patient,  prayerful  follower  of  the  Lord 
Jesus  Christ,  and  whose  earnest  desire  was,  that  God  be  honored,  and 
man  redeemed,  —  such  was  our  brother  who  is  gone.  We  might  expect 
that  such  a  life  would  have  a  calm  and  peaceful  close.  The  nature  of 
his  sickness  did  not  allow  of  many  words ;  but  in  reply  to  a  question 
whether  '  all  was  peace,'  he  responded  '  yes,'  in  that  same  prompt  and 
emphatic  manner  he  was  wont  to  converse  in,  when  in  health.  We  can- 
not doubt  that  all  was  peace.  Softly  as  the  murmurs  of  a  summer  even- 
ing, he  breathed  his  life  away.  Not  a  groan,  not  a  sigh,  not  a  struggle, 
not  a  tremor  told  us  when  he  was  gone ;  but  he  left  the  clayey,  lifeless 
tenement  so  stilly, 

■    "  Gently,  as  to  a  night's  repose," 

that  we  knew  not  whether  he  did  not  still  remain.  Thus  this  good  man 
died.  It  is  pleasant  to  remember  that  almost  his  last  work  on  earth  was 
to  address  a  company  of  grieving  mourners,  from  these  inspiring  words : 
'  Blessed  are  the  dead  which  die  in  the  Lord  —  they  shall  rest  from  their 
labors,  and  their  works  do  follow  them.'  "  —  R.  s.  K. 


EDWARD   ALEXANDER  LAWRENCE, 

Was  born  at  St.  Johnsbury,  Vt.,  Oct.  7,  1808,  and  was  the  son  of 
'  Hubbard  and  Mary  (Goss)  Lawrence.  He  was  baptized  in  infancy. 
Of  his  religious  experience,  Prof.  Lawrence  says, — 

"  I  owe  my  conversion  to  God's  blessing  on  the  faithfulness  of  my 
mother.  My  father,  a  godly  man,  died  when  I  w^as  only  eight  years 
old.  At  twelve  years  of  age  I  left  my  mother,  by  whom  I  had  been 
religiously  instructed,  to  learn  the  trade  of  my  father.  At  eighteen  a  thirst 
for  knowledge  led  me  to  desire  a  liberal  education.  I  visited  my  mother 
to  procure  her  consent  to  a  change  of  my  plans.  She  said  there  were 
lawyers  and  physicians  enough  without  me,  and  as  I  was  wanting  in  what 
was  essential  to  the  office  of  the  Christian  ministry,  she  could  not  con- 
sent to  any  change.  I  gave  up  my  plan.  But  as  her  custom  was,  the 
night  before  my  return,  she  called  in  a  few  Christian  friends  to  pray  for 
the  child  that  was  going  from  home.  That  praying  circle  brought  into 
activity  the  enmity  of  my  heart,  as  I  had  never  been  conscious  of  it  before. 
But  while  travelling  the  next  day,  God  met  me  in  the  way,  and  began  to 
subdue  it,  I  trust.  By  the  grace  of  God  I  am  what  I  am.  I  united  with 
the  Cong,  church  in  Craftsbury,  Vt.,  1828." 

Prof.  Lawrence  fitted  for  college  at  Meriden,  N.  H.,  graduated  at  D. 
C.  in  1834,  and  at  the  Theo.  Seminary,  Andover,  in  1838. 


172  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

He  was  licensed  to  preach  by  the  Belknap  Association,  N.  H.,  in  1835. 

He  was  ordained  at  Haverhill,  Mass.,  May  4,  1839;  dismissed  June 
12,  1844;  installed  at  Marblehead  April  23,  1845;  dismissed  July  12, 
1854,  and  the  following  week,  July  19,  he  was  inaugurated  Professor  of 
Ecclesiastical  History  and  Pastoral  Theology  in  the  Theo.  Seminary  at 
East  Windsor  Hill,  Conn. 

He  obtained  leave  of  absence  from  his  people  to  go  abroad  Oct.  9,  1850, 
and  returned  in  1851.  His  tour  extended  eastward  to  Syria.  He  was 
at  Constantinople  and  Athens. 

Prof.  Lawrence  was  married  at  Andover,  Mass.,  May  20,  1839,  to 
Margaret  Olive  Woods,  daughter  of  Rev.  Leonard  Woods,  D.  D.,  and 
Abby  (Wheeler)  Woods. 

The  names  of  their  children  are,  — 

1.  Margaret  Louisa,  b.  July  18,  1842. 

2.  CaroHne  Matilda,  b.  Nov.  14,  1844  ;  d.  Sept.  11,  1848. 

3.  Edward  Alexander,  b.  Jan.  IG,  1847,  in  Marblehead,  Mass. 

4.  Anna  Dana,  b.  Jan.  16,  1854,  in  Marblehead,  Mass. 
The  publications  of  Mi".  Lawrence  are,  — 

1.  A  Lecture  on  the  Elements  of  Constitutional  Law,  as  a  branch  of 
Education  in  Common  Schools,  —  before  the  American  Institute  of 
Instruction,  Aug.,  1841. 

2.  Misinterpretation  of  Providence.  A  Discourse  on  the  Disasters  at 
Sea,  Sept.  19,  1846,  delivered  at  Marblehead,  and  published  1846. 

3.  A  Discourse  on  the  Death  of  Mr.  Webster,  Marblehead,  1852. 

4.  A  Sermon  on  the  Death  of  Dr.  Woods,  delivered  at  Andover 
Aug.  28,  1854. 

5.  An  Inaugural  Discourse  at  East  Windsor  Hill,  July  19,  1854. 

6.  Mission  of  the  Church.  A  Premium  Essay  on  Systematic  Benefi- 
cence. Published  by  the  American  Tract  Society,  at  New  York,  in 
1849,  of  which,  between  forty  and  fifty  thousand  copies  have  been  pub- 
lished. 


CHARLES  MOULSON  BROWN, 

Was  born  in  Exeter,  N.  H.,  July  29,  1794.  He  was  the  son  of  Rev. 
Joseph  and  Sarah  (Carnes)  Brown.  His  father.  Rev.  Joseph  Brown, 
was  born  in  Chester,  England,  Feb.  8,  1762,  and  was  educated  at  Lady 
Huntingdon's  Seminary,  and  was  settled  in  the  ministry  at  Epping,  Es- 
sex County,  England,  until  he  came  to  this  country.  He  was  installed 
at  Exeter,  N.  H.,  in  1792,  and  dismissed  in  1797.  He  then  removed 
to  Deer  Isle,  Me.,  where  he  was  installed  in  1804,  and  where  he  died 
Sept.  13,  1819,  aged  57. 


SKETCHES    OF    MEMBERS.  173 

Charles  Moulson,  was  baptized  in  infancy  at  Exeter  by  his  father, 
then  a  pastor  there.  "  I  graduated,"  he  says,  "  from  a  ship's  forecastle 
in  1819,  and  from  Bangor  Theological  Seminary  in  182G."  He  was  ap- 
probated by  the  Penobscot  Association,  July,  1825;  ordained  at  Lemp- 
ster,  N.  H.,  as  colleague  of  Rev.  Ehas  Fisher,  Sept.  18,  1828.  The  sal- 
ary of  Mr.  Brown  at  his  settlement  was  $400.  He  was  dismissed  Nov. 
16,  1830.  After  leaving  Lerapster,  Mr.  Brown  labored  as  a  stated  sup- 
ply in  Townsend,  Newfane,  Jamaica,  and  Stratton  in  Vermont.  In  1835, 
he  removed  his  family  to  Portland,  Me.,  and  acted  as  chaplain  in  the 
Bethel  Church  of  that  city  for  thi.-ee  years..  After  this  he  preached  for 
a  short  time  at  Lane's  Cove,  Gloucester,  Mass.  In  1842,  he  removed 
to  Mount  Desert,  Maine,  and  labored  there  under  the  patronage  of  the 
Maine  Missionary  Society. 

Mr.  Brown  was  married  in  Newbury  port,  Mass.,  January  4,  1827,  to 
Miss  Sarah  Hawes  Carnes,  daughter  of  Joseph  and  Dorcas  (Hawes) 
Carnes  of  Boston,  Mass. 

Their  children  are,  — 

1.  Charles  Hector,  b.  Dec.  11,  1827,  at  Newbury[)ort ;  d.  Sept.  25, 
1831. 

2.  Joseph    Carnes,  b.  Feb.  22,  1829,  at  Lempster,  N.  H. 

3.  Horace  Chapin,  b.  June  9,  1831,  at  Townsend,  Vt. 

4.  Sarah  Jane  Fairbank,  b.  Feb.  20,  1833,  at  Newfane,  Vt.  ;  d.  Nov. 
5,  1838. 

5.  Charles  Coffin,  b.  Feb.  1,  1835,  at  Jamaica,  Vt. ;  d.  July  23,  1836. 

6.  Antoinette,  b.  May  2,  1840,  at  Newbury  (Byfield),  Mass. 


SAMUEL   HILL  MEERILL, 

Was  the  son  of  James  and  Susanna  (Whitny)  JMerrill,  and  was  born 
in  Buxton,  Maine,  May  18,  1805.  He  was  not  baptized  in  infancy.  Mr. 
Merrill  is  not  a  graduate  at  college,  and,  with  the  exception  of  six 
months  at  the  Academy  in  Fryeburg,  Me.,  and  one  year  at  Phillip's 
Academy,  Exeter,  N.  H.,his  academical  studies  were  pursued  in  private. 
"  The  great  change  in  my  religious  state,  he  says,  took  place  while  I  was 
teaching  school  in  Brownfield,  Maine.  At  a  time  of  great  religious  de- 
clension I  was  led  to  see  myself  a  guilty,  self-ruined  sinner,  and  despair- 
ing of  recovery  by  my  own  efforts,  I  committed  myself  to  God's  method 
of  recovering  grace  through  the  redemption  of  his  Son.  God's  character 
and  service  then  seemed  as  attractive,  as  they  had  before  appeared  re- 
pulsive. I  united  with  the  First  Congregational  Church  in  Exeter,  N. 
H.,  Jan.  1827.     My  theological  studies  were  pursued  under  the  direc- 


174  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

tion  of  the  Piscataqua  Association  for  the  term  of  two  years.  Rev.  Jacob 
Cummings,  then  of  Stratham,  N.  H.,  now  of  Exeter,  N.  H.,  was  my  in- 
structor, and  to  him  —  for  encouragement  and  material  aid  (without 
which  I  might  never  have  entered  the  ministry),  for  sound  instruction 
and  judicious  counsel,  and  an  example  of  singular  devotedness  to  the 
Master's  work,  -i—  I  owe  more  than  to  any  other  man  living  or  dead. 

"  Subsequently,  after  resigning  my  first  pastoral  charge,  I  was  for  one 
year  a  member  of  the  '  Troy  and  Albany  Theological  Seminary,'  under 
the  gratefully-remembered  instruction  of  the  Rev.  Drs.  Beaman,  Kirk, 
and  Prof.  Larned,  afterwards  of  Y.  C." 

Mr.  Merrill  was  approbated  by  the  Piscataqua  Association,  July  21, 
1830.  He  was  ordained  at  Barrington,  N.  H.,  Feb.  23,  1831 ;  dismissed 
Aug.  18,  1835,  to  become  agent  of  the  Am.  Tract  Soc.  at  the  West.  He 
returned  to  N.  E.  in  1838  in  feeble  health,  and  labored  as  stated  supply 
for  a  few  months  at  Centre  Harbor,  N.  H. ;  installed  pastor  of  the  Cong, 
church  at  Amesbury  and  Salisbury  Mills  Village,  Sept.  16,  1840;  dis- 
missed Nov.  7,  1844;  installed  pastor  of  the  Cong,  church  in  Old  Town, 
Me.,  January  5,  1848  ;  dismissed  July  19,  1854.  After  laboring  some 
montlis  in  Bluehill,  Maine,  he  became  minister  of  the  Bethel  Church, 
Portland,  Me.,  Feb.  5,  1856,  which  station  he  still  occupies. 

Mr.  Merrill  was  married  in  North  wood,  N.  H.,  Nov.  8,  1831,  to  Han- 
nah Prentice,  daughter  of  Rev.  Josiah  and  Nancy  (Wiggin)  Prentice, 
of  Northwood. 

The  names  of  their  children  are,  — 

1.  Edward  Payson,  b.  Nov.  7,  1834. 

2.  Susan  Prentice,  b.  April  6,  1840. 

3.  Marion  Calista,  b.  January  10,  1842. 


ANSON   SHELDON, 

Became  a  member  of  the  Association  Feb.  24,  1841. 

He  was  installed  at  Falmouth,  Me.,  Oct.  28,  1835  ;  dis.  Nov.  15, 1836  ; 
installed  at  Raymond,  N.  H.,  June  28,  1837;  dis.  Oct.  15,  1839;  the 
church  being  divided  on  the  question  of  his  usefulness. 


JONATHAN  FRENCH  STEARNS, 

Was  the  son  of  Rev.  Samuel  and  Abigail  (French)  Stearns,  and 
was  born  in  Bedford,  Mass.,  Sept.  4,  1808.  He  graduated  at  H.  U.  in 
1830,  and  was  connected  for  one  year  with  the  class  in  Andover  Theo- 


SKETCHES    OF    MEMBERS.  175 

logical  Seminary  which  graduated  in  1835.  He  received  the  degree  of 
D.  D.  from  the  College  of  New  Jersey  in  1850.  He  was  ordained  pastor 
of  the  First  Presbyterian  Church  in  Newburyport,  Mass.,  Sept.  16,  1835  ; 
dis.  Oct.  14,  1849  ;  inst.  over  the  First  Presbyterian  Church  in  Newark, 
N.  J.,  Dec.  13,  1849. 

He  was  married  to  Joanna  Chaplin,  daughter  of  Dr.  James  Prescott 
Chaplin  of  Cambridgeport,  Mass. 

He  was  married  a  second  time  Nov.  15,  1843,  to  Anna  S.  Prentiss, 

daughter  of  Capt.  William  and (Lewis)   Prentiss    of  Portland, 

Me. 

The  names  of  their  children  are,  — 

1.  Sargent  Prentiss,  b.  Nov.  20,  1844. 

2.  Lewis  French,  b.  March  10,  1847. 

3.  Ann  Prentiss,  b.  June  27,  1853. 


JOHN  PIKE, 

Was  the  son  of  Richard  and  Mary  (Boardman)  Pike.  He  was  born 
in  Newbury  (now  Newburyport),  July  3,  1813,  and  was  baptized  in 
infancy.     Of  his  religious  experience  he  says  : 

"  My  first  seeking  of  the  kingdom  of  God  seems  to  have  been  in  the 
month  of  March,  1829,  when  I  was  fifteen  years  old.  I  was  prompted 
to  it  by  a  few  words  from  a  fellow  student  in  the  Academy  at  Woburn, 
Mass.,  who  thought  he  had  lately  found  an  interest  in  religion.  The 
faithful  instruction  of  Rev.  Mr.  Bennett,  and  the  warm  encouragement  of 
the  young  man  who  knew  the  way  to  Jesus  Christ,  helped  to  keep  alive 
my  interest,  until,  upon  the  fifth  day  after  my  first  impression,  I  thought 
it  pleased  the  Holy  Spirit  to  give  me  the  repentance  which  needs  not  to 
be  repented  of,  and  the  faith  which  works  by  love.  The  spring  and 
summer  were  mostly  spent  by  me  in  trying  to  lead  the  young  to  the  hope 
I  trusted  and  had  found  ;  nor  has  this  employment  since  failed  to  be  one 
of  hearty  interest  to  me.  These  many  years  have  revealed  to  me  the  deep 
depravity  of  my  nature,  the  feebleness  of  my  purposes  ;  the  ease  with 
which  I  forget  God,  notwithstanding  all  he  has  done  for  me,  and  at  the 
same  time  the  wisdom  of  God's  government,  the  glory  of  redemption, 
the  happiness  of  knowing  and  doing  the  will  of  God ;  the  many  spiritual 
blessings  which  we  in  our  weakness  may  secure  for  others,  when  we  are 
strengthened  by  Christ.  I  have  never  found  occasion  to  change  my  ear- 
liest cry  :  '  God  be  merciful  to  me  a  sinner,'  for  one  that  is  more  self-reli- 
ant. I  am  expecting  to  be  a  '  sinner  saved  by  grace.'  But  if  this  expec- 
tation should  be  disappointed,  I  feel  that  God  will  be  just  in  sending 


]7(i  HISTORY    OF    KSSKX    NORTH    ASSOCIATION. 

Upon  me  the  sorrows  which  are  threatened  to  sin.  I  can  cheerfully  com- 
mit myself  to  his  will,  knowing  that  he  does  all  things  well,  and  confident 
tliat  great  multitudes  will  not  be  wanting,  who  will  serve  him  in  time, 
and  praise  him  in  eternity." 

Ml'.  Pike  was  prepared  for  college  at  Newburyport  and  at  Woburn  by 
Alfred  Pike,  a  late  eminent  teacher.  He  graduated  at  B.  C,  1833,  and 
at  the  Theo.  Sem.,  Andover,  in  1837 ;  he  was  licensed  to  preach  by  the 
Newburyport  Presbytery  (afterwards  united  with  the  Londonderry), 
April  26,  18^  ;  he  was  ordained  as  an  Evangelist  by  the  same  presby- 
tery, April  25,  1838,  in  the  Second  Presbyterian  Church,  Newburyport. 
He  preached  for  two  years  at  Falmouth,  but  being  in  feeble  health,  he 
declined  a  settlement.     He  was  installed  at  Rowley,  Nov.  18,  1840. 

Mr.  Pike  was  married  August  11,  1841,  to  Miss  Deborah  Adams, 
only  child  of  Col.  Daniel  and  Mary  (Adams)  Adams  of  Newbury. 

His  publications  are,  — 

1.  Discourse  on  the  death  of  Capt.  Ward  Eldred  and  Mr.  WiUiam 
Eldred,  delivered  in  the  Congregational  Church,  North  Falmouth,  July 
14, 1839. 

2.  Discourse  at  the  Annual  Thanksgiving,  November  28,  1844,  from 
Psalm  2:  11,  —  "Rejoice  with  trembling;"  delivered  in  the  Congi'ega- 
tional  Church,  Rowley. 

3.  Discourse  at  the  Annual  Thanksgiving,  November  26,  1846,  from 
Ezekiel  21  :  27  ;  delivered  in  the  Congregational  Church,  Rowley. 

4.  Discourse  delivered  at  Rowley  on  the  eighth  Anniversary  of  his 
settlement,  November  19,  1848,  from  1  Samuel  4:  13. 

5.  Discourse  delivered  before  Poore's  Rifle  Guards,  in  the  Congrega- 
tional Church,  Rowley,  November  29,  1855,  from  Judges  7  :  20, — 
''  And  they  cried,  Tlie  sword  of  the  Lord  and  of  Gideon." 

6.  Election  Sermon,  delivered  before  the  Government  of  the  Common- 
wealth of  Massachusetts,  January  7,  1857,  from  John  8  :  32. 

7.  The  Bud,  Blossom,  and  Fruit ;  or,  Early  Piety,  permanent  and 
progressive,  published  in  1858,  by  the  Massachusetts  Sabbath  School 
Society. 


HENRY   AUGUSTUS   WOODMAN, 

Was  born  in  Newburyport,  Sept.  24,  1813,  and  was  the  son  of  Heniy 
and  Abigail  Ward  (Truesdell)  Woodman. 

Mr.  Woodman  spent  three  years  at  Woburn  Academy,  and  entered 
A.  C.  in  1837,  but  was  obliged  to  leave  early  in  the  Sophomore  year,  on 
accdkint  of  ill  health.  He  taught  school  in  Berkley,  Mass.,  about  one 
year,  and  pursued  his  college  studies  with  John  Usher  Parsons.     He 


SKETCHES  OF  MEMBERS.  177 

read  theology  with  Rev.  Alvin  Cobb  of  West  Taunton,  and  was  appro- 
bated by  the  Taunton  Association  Nov.  4,  1840. 

He  was  ordained  pastor  of  the  First  Church  in  West  Newbury,  Nov. 
30,  1842;  dismissed  March  20,  1844. 

He  became  editor  and  publisher  of  the  Watchtower  in  November, 
1844,  and  retained  that  position  until  1849.  He  has  been  an  invalid  for 
many  years,  and  unable  to  perform  any  ministerial  labors.  His  residence 
is  Newburyport. 

Mr.  Woodman  married  in  Newburyport,  January  11,  1843,  Mary 
Jane  Morton,  daughter  of  Capt.  Stephen  and  Mary  (Ratcliffe)  Morton. 

The  names  of  their  children  are,  — 

1.  Charles  Henry,  b.  Oct.  4,  1847. 

2.  Edmund  Ratcliffe,  b.  Nov.  7,  1851. 

3.  Amy ,  b.  July  14,  1854. 

4.  Mary  Schaufler,  b.  Aug.  4,  1858. 


ENOCH  POND, 

Was  the  son  of  Rev.  Enoch  Pond,  D.  D.,  of  Bangor,  Me.  His  mo- 
ther's maiden  name  was  Wealthy  Munson  Hawes.  She  was  a  daughter  of 
William  Hawes,  late  of  Wrentham,  and  a  niece  of  the  late  Hon.  Judge 
Daggett,  of  New  Haven,  Conn.  He  was  born  in  Ward,  now  Auburn,  Mass., 
June  20,  1820,  and  was  baptized  in  infancy.  He  was  hopefully  con- 
verted during  a  protracted  meeting  in  Bangor,  Me.,  in  the  spring  of  1833, 
when  he  was  about  thirteen  years  of  age.  He  united  with  the  Hammond 
Street  Church  in  that  city,  Dec.  3,  1833.  He  prepared  for  college  at 
Bangor,  and  graduated  at  B.  C.  1858.  He  taught  the  High  School  in 
Bucksport,  Me.,  one  year,  and  then  entered  the  Theological  Seminary 
at  Bangor,  where  he  graduated  in  1842.  He  was  approbated  by  the 
Penobscot  Association  Feb.  16,  1842,  and  was  ordained  colleague  pastor 
with  Rev.  Isaac  Braman,  of  the  Congregational  church  in  Georgetown, 
Dec.  3,  1842. 

At  the  time  of  his  settlement,  he  was  thought  to  enjoy  perfect  health. 
But  at  an  early  period  in  his  ministry,  his  health  began  to  fail.  He  per- 
formed the  duties  of  his  office  until  March  15,  1846,  when  with  difficulty 
he  preached  one  sermon,  and  was  never  able  to  perform  that  service 
afterwards.  He  left  Georgetown  in  May,  1846,  and  resided  alternately 
with  his  father  and  his  father-in-law.  He  died  of  consumption  at  Bucks 
port.  Me.,  Dec.  17,  1846,  aged  26,  and,  at  the  eai'nest  desire  of  his  par- 
ishioners, was  buried  in  Georgetown  Dec.  24,  1846  ;  Rev.  IMr.  Edgell, 
then  of  West  Newbury,  preached  his  funeral  sermon. 

23 


178  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

The  following  is  from  an  obituary  published  in  the  New  England  Pu- 
ritan : 

"  In  early  youth  he  gave  many  indications  of  an  active  and  energetic 
mind,  and  had  the  ability,  beyond  most  persons  of  his  age,  of  making 
himself  agreeable,  and  of  winning  the  respect  and  confidence  of  his  com- 
panions. At  the  age  of  thirteen  years,  he  received  his  first  permanent 
religious  impressions,  during  a  revival  in  Bangor.  Several  lads,  of  about 
the  same  age,  were  hopefully  converted  at  the  same  time.  By  his  instru- 
mentality they  were  gathered  into  a  prayer-meeting  by  themselves,  in 
his  father's  study,  the  exercises  of  which  were  continued  for  a  long  period, 
and  are  now  remembered  by  many  young  men,  and  by  some  ministers, 
with  the  deepest  interest.  In  his  wandering  moments,  during  his  last 
sickness,  his  heart  seemed  to  be  with  his  dear  people.  Once  he  imagined 
himself  at  the  communion  table  with  his  church,  and  went  audibly 
through  with  the  service  of  giving  thanks.  About  an  hour  before  his 
death,  he  alluded  to  the  circumstances  of  his  conversion,  and  requested 
his  father  to  repeat  the  text  of  that  sermon  which  was  blessed  to  his  soul. 
His  father's  sermon  was  founded  on  Ps.  119:  59.  He  then  repeated 
Cowper's  Hymn  (67th  Select), 

'  Oh  for  a  closer  walk  with  God,'  etc., 

and  coming  to  the  last  verse  but  one,  and  looking  up  to  his  dearest 
earthly  friend,  he  proceeded  to  repeat,  with  great  emphasis,  — 

'  The  dearest  idol  I  have  known,'  etc. 

Soon  after  this,  some  alteration  was  perceived.  His  last  words  were, 
'  God  is  my  support ; '  and  then,  without  a  struggle  or  a  groan,  he  fell 
sweetly  asleep. 

"  As  a  man.  Rev.  Mr.  Pond  was  distinguished  for  his  social  qualities, 
for  his  sense  of  propriety,  taste,  prudence,  decision,  and  unaffected  mod- 
esty. His  mind  seemed  to  develop  its  powers  symmetrically,  and  its 
efibrts,  if  not  yet  brilliant,  were  harmoniously  beautiful.  As  a  preacher, 
he  showed  himself  well  fitted  for  his  work.  He  wrote  his  sermons  with 
care,  delivered  them  with  earnestness,  was  heard  with  marked  attention 
and  pleasure.  The  plan  of  his  sermon,  the  style  of  composition,  and  his 
elocution,  had  a  pleasing  correspondence,  and  made  him  highly  accepta- 
ble in  the  pulpit,  at  home  or  abroad.  There  was  a  manly  vigor  in  all 
parts  of  his  discourse.  His  devotional  services  were  characterized  for 
emotion,  sincerity,  adaptation,  and  lucid  arrangement  of  thought.  But 
with  all  these  promises,  big  with  the  hope  of  an  able  and  useful  ministry, 
he  has  been  called  to  the  duties  of  a  higher  station,  to  mingle  with  the 
pure  spirits  of  heaven.     '  Blessed  are  the  dead  who  die  in  the  Lord.'  " , 


SKETCHES    OF    MEMBERS.  179 

The  following  extract  is  from  a  letter  of  Rev.  Dr.  Pond  of  Bangor. 

"  It  is  a  mournful  pleasure  to  me  to  furnish  you  with  these  statistics 
respecting  my  departed  son.  He  was,  in  all  respects,  a  choice  young 
man.  He  had  a  bright  intellect ;  acquired  knowledge  easily  and  rapidly  ; 
was  social  arid  lively  in  his  natural  disposition ;  a  pleasant  companion  ; 
a  faithful  husband  ;  a  good  preacher  and  pastor ;  and  a  dutiful  son.  He 
seemed  to  grow  in  grace  rapidly  during  the  latter  part  of  his  life,  and 
died  peacefully  rejoicing  in  the  Lord.  We  all  said,  when  he  was  gone, 
that  he  had  every  thing  we  could  desire  except  his  life." 

Mr.  Pond  was  married  May  25,  1843,  at  Bucksport,  Me.,  to  Miss 
Mary  Thurston  Blodgett,  daughter  of  Dea.  Bliss  and  Mary  (Thurston) 
Blodgett. 

Mrs.  Pond  is  still  living  a  widow. 

Their  only  child  is  Mary  Bliss,  born  in  Georgetown,  Mass.,  Oct.  21, 
1844. 

We  are  not  aware  that  any  writings  of  Mr.  Pond  were  ever  published. 


HENRY  BOYNTON  SMITH, 

Was  born  in  Portland,  Me.,  Nov.  21,  1815.  He  was  the  son  of  Henry 
and  Ai'ixene  (Southgate)  Smith,  and  was  baptized  in  infancy,  by  Rev. 
Dr.  Nichols,  pastor  of  the  Unitarian  church  in  Portland,  with  which  his 
parents  then  worshipped.  "  My  religious  change,"  says  Prof.  Smith, 
"  was  most  marked  in  my  views  and  feelings  in  respect  to  Christ,  as  a 
divine  being  and  the  only  Saviour  of  the  world."  He  united  with  the 
Congregational  church  in  Saccarappa,  Me.,  August  3,  1834. 

He  graduated  at  B.  C.  in  1834.  Studied  a  few  months  at  Andover  ; 
was  one  year  (1835-36)  in  Bangor  Theological  Seminary  ;  was  tutor  in 
Bowdoin  College  in  1836-37  ;  studied  at  Halle  and  Berlin  in  Germany, 
1837-40;  was  again  tutor  in  Bowdoin  College  for  one  year,  1840-1.  He 
was  approbated  by  the  Cumberland  Association,  Me.,  August  11,  1840  ; 
was  ordained  pastor  of  the  Congregational  church  in  West  Amesbury, 
Dec.  29,  1842,  and  was  dismissed  Sept.  29,  1847. 

He  was  inaugurated  Professor  of  Mental  and  Moral  Philosophy  in 

Amherst   College, 1847.     He  resigned  his  professorship  in   Dec, 

1850,  and  was  inaugurated  Professor  of  Church  History  in  Union  The- 
ological Seminary,  New  York,  Feb.  12,  1851.  He  was  transferred  from 
this  chair  to  that  of  Systematic  Theology  in  the  same  Institution,  and 
inaugurated  May  6,  1855. 

He  received  the  honorary  degree  of  S.  T.  D.  from  the  Vermont  Uni- 
versity in  1851. 

Prof.  Smith  was  married  at  Northampton,  Mass.,  January  5,  1843,  to 


iH()  HI'-TORT    OF    ESSEX    NORTH    ASSOCIATION. 

Mi's  Elizabeth  Lee  Allen,  daughter  of  Rev,  William  Allen,  D.  D.,  Pres- 
vlent  of  Bowdoin  Gjllege  fiom  1820  to  1839.     The  maiden  name  of  her 
Hiotber  was  Maria  }klalleville  Wheelock. 
The  names  of  their  children  are,  — 

1.  Arixene  Southgate,  b.  in  West  Amesbury,  Nov.  2,  1843. 

2.  Mitria  Maileville  Wheelo<'-k,  b.  in  West  Amesbury,  Dec.  15,  1845. 

3.  WiUiarn  Allen,  b.  in  Amherst,  IVIass.,  Aug.  16,  1848. 

4.  Hfinry  (jfHAw'm,  b.  in  New  York  City,  January  8,  1860. 
Tl»e  publicalionjj  of  I*rof.  Smith  are, — 

1.  Articlet  on  theological  and  philosophical  fcubjecls  iu  the  Literary 
and  Theological  lieview,  Bibliotlieca  Sacra,  Christian  Review,  Metho- 
dist Quarl/^rly,  New  Brumswick  Review,  and  in  the  American  Theologi- 
cal Review. 

2.  ii'-.lation-  of  i'aith  and  I^hilobophy.  Port<;r  liliel.  Soc,  Andover, 
]Hr.i. 

8.  Nature  and  Worth  of  the  Sdence  of  Church  llintory.  Inaugural, 
New  York,  1851. 

4.  Problem  of  lli'-  l'|jJ)o-')j,}iy  oi  History.  I'lii  I'<ta  Kappa  Society, 
Yale,  1853. 

5.  The  lici'nnwA  Churches  in  relation  to  C'IiukIi  lli-loiy.  Hffore  the 
Pre»b,  HiiBt.  Sodety,  1855. 

6.  llin  Idea  of  Chrixtian  'Ilieology  as  a  Sy^tr-m.  Inaugural,  New 
York,  1855. 

7.  Inspiration  of  tin-  S'lipliini-.  !',<  ('ii<  i)ii-  SvihmI  i.(  Ni-w  Vurk  and 
New  Jer>M^,  1  %65. 

8.  Arguni'ifit  for  (Jhrintian  Colhgeh.  l'.<  ioj(;  the  ( 'oUcgiate  Society, 
liosUju,  1857. 

9.  imm  Chridt,  the  Great  Reconciler.    National  Preacher,  1858. 

10.  TlUimatfi  Kupremucy  of  the  ICini^Mldiii  i,i'  Redemption.  AVillianm 
Ojlhtg.;,  1851. 

11.  The  Keience  of  the  Beautiful.     New  York  UniverMity,  180 1. 

12.  History  of  the  (jhurch  of  f 'hrii^t,  in  Chroiiological  TablcM.  l-'olio, 
JStm  York,  18 CO. 

18.   Memorial  of  Anson  G.  phelpi^,  Jr.     New  York,  18G0. 
14.    Revision  of  Gieselef'n  Church  History.    3  vols,  and  translation  of 
vol  4.    New  York,  1858-61. 

16.    Itevision,  with  largf.  Addition,-,  of  Magenbach'H  Hi«tory  of  Doc- 

l»'int-:r.      "2    VoIr-       NVw     V..iI'       |H0(I     1 


JOHN  l^HBLPS  cowhm, 

■Jlir  non  of  8amuel  and  Olive  (Phelps)   Cowles,  wan  born  in   (Jole- 
bi(>ok,  < 'oiKi.,  January  *Jt] ,  1805        fit-    wan    hapti/r-d  wlim    mIjouI   flcvtin 


SKETCHES    OF    MEMBERS.  181 

years  of  age.  Of  his  religious  life  he  says,  "  Early  in  the  spring  of 
1821,  at  the  age  of  sixteen,  1  was  awakened  to  a  sense  of  religious  truth 
and  obligation.  I  found  myself  a  lost  sinner,  estranged  from  God,  and 
knowing  no  ^j  to  return.  After  some  weeks  of  painful  and  anxious 
inquiry,  I  think  I  was  brought  to  feel  a  tender  sense  of  the  guilt  of  sin, 
and  not  long  after  I  obtained  an  interesting  and  delightful  view  of  the 
worth  and  excellency  of  Christ  as  a  Saviour,  and  just  such  a  Saviour  as 
I  needed.  These  views  and  feelings  occupied  my  soul  continually,  and 
gave  me  much  peace  and  comfort,  although  for  a  long  time  I  did  not  in- 
dulge any  hope  of  personal  acceptance.  In  the  course  of  a  few  months 
I  was  prompted  by  my  father  to  begin  a  course  of  education  with  refer- 
ence to  the  ministry,  if  it  should  be  the  will  of  God  to  call  me  to  it ;  and 
on  the  first  Sabbath  in  March,  1822,  I  joined  the  Congregational  church 
in  Colebrook.  Conn." 

Mr.  Cowles  graduated  at  Y.  C.  in  1826,  and  studied  theology  in  the 
Theological  Department  of  Y.  C,  under  Dr.  Taylor,  three  years. 

He  was  approbated  by  the  Litchfield  South  Association,  June  5,  1832. 
He  was  ordained  at  Princeton,  Mass.,  June  18,  1833  ;  dismissed  Dec. 
18,  1834;  inaugurated  Professor  of  the  Language  and  Literature  of  the 
Old  Testament,  in  the  Oberlin  Collegiate  Institute,  .Sept.,  1836  ;  resigned 
Oct.  21,  1839.  Appointed  principal  of  an  Academy  in  Elyria,  Ohio, 
March,  1840  ;  resigned  April,  1844.  Mr.  and  Mrs.  Cowles  assumed  the 
charge  of  the  Ipswich  Female  Seminary,  May,  1844,  and  since  that  time 
that  useful  and  successful  Institution  has  been  under  their  management. 

Mr.  Cowles  married  at  Ipswich,  Mass.,  Oct.  16,  1838,  Miss  Eunice 
Caldwell,  daughter  of  John  and  Eunice  (Stanwood)  Caldwell. 

The  names  of  their  children  are,  — 

1.  Mary  Phelps,  b.  Aug.  5,  1839,  in  Oberlin,  Ohio. 

2.  Roxanna  Caldwell,  b.  July  30,  1841,  in  Elyria,  Ohio. 

3.  John  Phelps,  b.  Jan.  23,  1844,  in  Elyria,  Ohio. 

4.  Henry  Augustine,  b.  April  30,  1846,  in  Ipswich,  Mass.  He  en- 
listed in  the  spring  of  1864  in  the  150th  Ohio  National  Guards,  called 
out  for  one  hundred  days,  being  at  the  time  a  member  of  the  Soph- 
omore class  in  Oberlin  College.     He  died  July  14,  1864. 

5.  Susan  Abby  Rice,  b.  April  24,  1848,  in  Ipswich,  Mass. 
Mr.  Cowles  has  published,  — 

1.  Review  of  Ernesti,  on  applying  the  principles  of  Common  Life  to 
the  Study  of  the  Scriptures. —  Chr.  Sped.,  No.  1,  vol.  3. 

2.  Application  of  the  Principles  of  Common  Sense  to  certain  disputed 
Doctrines.  —  Chr.  Sped.,  No.  3,  vol.  3. 

3.  Review  of  Dr.  Murdock's  Translation  of  Mosheim's  Ecclesiastical 
History.  —  Chr.,  Sped.,  No.  1,  vol.  4- 


182  HISTORY    OF    ESSEX    XORTH    ASSOCIATION. 

4.  On  the  Early  History  of  Theology.  —  Gir.  SpecL,  No.  2,  vol.  4. 

5.  Review  of   Douglas  on  Errors  in  Religion.  —  Chr.  Sped.,  No.  3, 
vol.  4. 

6.  Review  of  Stuart  on  the  Romans.  —  Chr.  Sped.,  Ndk  4,  vol.  4. 

7.  Progress  in  Theology. —  Chr.  Sped.,  vol.  10. 

8.  Letters  to  the  Trustees  of  the  Oberlin  Collegiate  Institute,  1839 
and  1840. 

9.  Lecture  on  Principles  of  School  Government.  —  Transadions  of 
the  Mass.  Teachers'  Association,  vol.  1. 

Also  many  miscellaneous  articles. 


BENJAMIN  FRANKLIN   HOSFORD, 

Was  born  in  Thetford,  Vt.,  Nov.  11,  1817.  He  was  the  son  of  Joseph 
and  Abigail  (Bartholomew)  Hosford,  and  was  baptized  in  infancy  by 
"■  good  old  Dr.  Burton."  He  prepared  for  college  in  Thetford  Academy, 
and  graduated  at  D.  C.  in  1838,  and  at  the  Theo.  Sem.,  Andover,  in 
1841.  He  was  approbated  by  the  Andover  Association,  April  13,  1841. 
The  Centre  Church,  Haverhill,  Mass.,  gave  him  a  call  to  become  their 
pastor,  which  he  accepted,  and  he  was  ordained  May  21,  1845.  Here 
he  remained  until  protracted  ill  health  and  the  best  medical  advice  com- 
pelled him  to  relinquish  all  thought  of  any  further  active  service  in  his 
profession.  He  was  dismissed  Oct.  26,  1863.  When  asked  for  some 
account  of  his  religious  experience,  he  replied,  —  "I  grew  up  into  piety 
by  baptism,  religious  training,  and  the  grace  of  God."  He  united  with 
the  Congregational  church,  Hanover,  N.  H.,  April  17,  1836.  After  a 
lingering  sickness  of  consumption,  he  fell  asleep  in  Jesus,  about  one 
o'clock  on  the  mox'ning  of  Aug.  10,  1864. 

"  Our  Brother  Hosford,"  says  Dr.  Withirigton,  "  has  left  on  our  hearts 
an  impression  of  deep  veneration,  for  his  consecrated  talents  and  intelli- 
gent piety.  He  was  a  preacher  to  wear  well,  whose  influence  could  only 
be  appreciated  in  a  permanent  pastorate.  He  was  constantly  gaining  on 
his  friends  and  his  people  ;  and  the  more  you  knew  him,  the  greater  was 
your  confidence  in  his  sincerity  and  worth.  His  orthodoxy  was  sound, 
rather  inclined  to  cleave  to  the  old  formulas  than  to  depart  from  them, 
and  never  separating  the  doctrines  of  religion  from  their  devotional  influ- 
ence. His  pulpit  performances  were  generally  well  matured,  but  he  did 
not  confine  himself  to  the  homiletics  of  his  profession.  He  wrote  many 
papers  for  our  religious  periodicals ;  and  life  and  manners  commanded 
his  attention  as  well  as  theology.  There  was  a  vein  of  satire  that  ran 
through  his  communications,  not  at  all  inconsistent  with, the  most  solemn 


SKETCHKS    OF    MEMBKHS.  183 

designs  of  a  servant  of  Christ.  We  never  remember  that  he  avowed 
himself  us  a  poet,  and  yet  there  were  pubUshed,  a  few  years  ago,  some 
exquisite  verses  entitled,  Wanted,  a  Minister,  which  we  supposed  must  . 
have  flowed  from  his  pen,  because  they  had  the  shape  and  hue  of  his 
mind.  Thus,  whether  he  wept  over  sinners,  or  smiled  at  the  follies  of 
the  wise,  he  had  the  same  end  in  view,  the  repentance  and  rectification 
of  mankind.  Yes,  brother,  thy  tears  were  drops  of  pity,  thy  smiles  gleams 
of  wisdom.  '  For  whether  we  be  beside  ourselves,  it  is  to  God :  or  whether 
we  be  sober,  it  is  for  your  cause.'  " 

The  mind  of  Brother  Hosford  was  one  of  great  delicacy  and  tender- 
ness. He  was  not  a  metaphysician,  though  he  often  made  fine  distinc- 
tions, his  taste  serving  him  in  the  place  of  analytic  power.  His  prom- 
inent mental  development  was  through  his  taste  and  emotions.  He 
loved  music  with  a  passion.  The  great  festival  of  the  year  to  him  was  to 
visit  Boston  and  attend  a  rehearsal  of  an  oratorio  or  a  symphony  from 
one  of  the  old  masters.  He  was  a  great  lover  of  nature,  and  a  quick  ob- 
server of  her  moods  and  handiwork.  Few,  in  passing  tlu-ough  the  woods 
and  meadows,  or  in  climbing  the  rocks  upon  the  sea-shore,  could  find  so 
many  flowers  and  subjects  of  interest  and  study.  But  the  place  of  great- 
est freedom  and  delight  to  him  was  his  own  home.  Here  his  love  was 
unchecked  by  his  natural  shrinking  fi-oni  publicity,  and  he  allowed  his 
feelings  full  play.  Though  he  had  a  keen  enjoyment  of  humor,  and  fre- 
quently allowed  his  satircxfree  utterance,  still  his  delight  was  in  the  con- 
templation of  spiritual  things  above  all  criticism.  And  it  was  only  when 
one  was  so  near  to  hun  that  he  could  speak  freely  of  this  higher  life,  that 
our  brother  was  truly  understood  and  appreciated. 

As  a  minister,  he  was  consecrated  to  his  profession.  He  was  not 
without  ambition,  but  it  was  noble  and  worthy.  To  give  up  all  his  cher- 
ished hopes  in  his  profession,  in  the  midst  of  his  years,  was  no  common 
struggle  ;  yet,  through  the  grace  of  God,  he  was  enabled  to  do  this,  and 
submissively  to  wait  the  appointments  of  the  divine  will.  As  his  end 
drew  near,  there  was  a  perceptible  growth  in  his  faith,  and  in  his  love 
for  the  verities  of  the  gospel.  On  one  occasion,  as  his  wife  was  reading 
to  him  a  hymn  of  beautiful  sentiment,  he  requested  her  to  put  it  aside, 
and  take  the  Bible  and  read  from  the  words  of  Christ,  or  from  Saint 
Paul,  saying,  "  I  have  got  beyond  these ;  I  want  the  strong  truths  of  the 
Divine  Word."  His  departure  was  in  harmony  with  his  life,  — peaceful 
and  quiet,  like  the  going  down  of  the  summer's  sun. 

Mr.  Hosford  was  mari'ied  in  Saxonville,  Mass.,  July  28, 1845,  to  Mary 
Elizabeth  Stone,  daughter  of  Luther  and  Mary  (Eaton)  Stone. 

The  names  of  their  children  are,  — 

1.    Mary  Stone,  b.  Dec.  8,  1848. 


184  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

2.  Benjamin  Franklin,  b.  July  12,  1850. 

3.  Martha  Wheeler,  b.  Nov.  12,  1854;  d.  March  13,  1862. 

4.  Isiaac  Bartholomew,  b.  Aug.  28,  1856. 

All  were  born  in  Haverhill,  Mass.  ' 

Mr.  Hosford  has  published, — 

1.  A  Lecture  to  the  Young  on  Character. 

2.  Introductory  Address  before  the  Young  Men's  Christian  Associa- 
tion. 

3.  Sermon  at  the  Re-dedication  of  the  Church  in  Haverhill. 

4.  Catacombs  of  Rome.  —  Am.  S.  S.  Union. 

5.  Paul  and  the  Chief  Cities  of  his  Labors.  —  Mass.  S.  S.  Society. 
Articles  in  Revieics.  —  Geological  and  Theological  Analogies,    ^ib. 

Sacra,  Apr.,  1858.  —  Bhagvat  Geeta.  Bib.  Sacra,  Nov.,  1859.  —  Mod- 
ern Universalism.  American  Theological  Review,  Jan.,  1859.  —  Minis- 
ter's Wooing.  American  Theological  Review,  Dec,  1859.  —  Old 
Unitarianism  New  Orthodoxy.  Boston  Review,  1861.  —  Centres  of 
Ministerial  Influence.  Boston  Review,  1861.  —  The  Professor  at  the 
Breakfast-Table.  Boston  Recorder,  Jan.,  1860.  —  A  New  Professor  in 
Old  Theology.  Boston  Recorder,  June,  1859.  —  The  Professor  on  the 
Clergy.  Boston  Recorder,  March,  1859.  —  One  Idea,  and  what  it  can 
do.     Boston  Recorder. 

HORATIO   MERRILL, 

Was  the  son  of  Nathaniel  and  Phebe  (Merrill)  Merrill.  He  was 
born  in  Brownfield,  Me.,  April  26,  1817,  and  was  baptized  in  infancy. 

"  I  am  the  youngest,"  he  says,  "  of  eight  children,  all  of  whom  were 
brought  to  embrace  Christ  by  a  blessing  on  the  faithfulness  and  in  an- 
swer to  the  prayers  of  a  pious  mother,  —  a  woman  of  a  superior  mind 
and  strong  faith.  I  was  received  into  the  Congregational  church  in 
Brownfield,  Me.,  at  the  age  of  fifteen." 

Mr.  Merrill  was  fitted  for  college  at  Phillips  Academy,  Exeter,  N.  H., 
which  he  left  in  1836,  graduated  at  D.  C.  in  1840,  and  at  the  Theo.  Semi- 
nary, Andover,  in  1843.  He  was  approbated  by  the  Andover  Associa- 
tion August  11,  1843  ;  ordained  pastor  of  the  First  Church,  West  New- 
bury, Mass.,  May  7,  1845;  dismissed  August  11,  1847.  In  Oct.,  1847, 
Mr.  Merrill  received  the  appointment  of  Principal  of  the  Washington 
State  School,  Princess  Ann  Co.,  Maryland,  and  resided  there  one  year. 
He  preached  in  Bloomfield,  Ct.,  1849-50;  at  New  Gloucester,  Me., 
1850-54,  and  left  the  latter  place  on  account  of  ill  health.  He  removed 
to  Portland,  Me.,  and  resided  there  from  1854  to  1857,  when,  on  his  re- 
covery, he  received  a  call  from  Salisbury,  N.  H.,  where  he  was  installed 
March  19,  1858  ;  dismissed ,  1863. 


SKETCHKS    OF    MEMBERS.  185 

Ml*.  Merrill  was  married  in  Turner,  Me.,  January  11,  1849,  to  Sarah 
Whitman,  daughter  of  Royal  and  Sarah  (Bradford)  Whitman. 
Their  children  are,  — 

1.  Royal  Whitman,  b.  in  Bloomfield,  Ct.,  Nov.  28,  1849. 

2.  Elizabeth  Greeley,  b.  in  Portland,  Me.,  Sept.  18,  1854. 

3.  Catherine,  b.  in  Portland,  Me.,  Nov.  27,  1857. 

4.  William  Bradford,  b.  in  Salisbury,  N.  H.,  Feb.  27,  1861. 
'    Mr.  Merrill  has  published,  — 

1.  A  Sermon.     Voices  of  the  Cross.     Hartford,  Ct.,  June,  1850. 

2.  A  Sermon.  The  Ministry  fulfilled,  2  Tim.  4:5;  its  Day  and 
Crown,  1  Thess.  2  :  19.     Portland,  Me.,  1858. 

2.  Report  as  School  Commissioner  for  Merrimack  Co.,  1861-62. 
Concord,  N.  H. 

4.  Address  before  the  Alumni  of  New  Ipswich  Academy,  Sept.  15, 
1861.     Pub.  New  York,  Oct.,  1861. 


CALVIN   EMMONS   PARK, 

Was  born  in  Providence,  R.  I.,  Dec.  30,  1811.  He  was  the  son  of 
Rev.  Calvin  and  Abigail  (Ware)  Park,  and  was  baptized  in  infancy. 
He  was  hopefully  converted  in  a  revival  during  his  Freshman  year  at 
Amherst  College,  1828.  He  united  with  the  Congregational  church  at 
Stoughton,  Mass.,  then  under  the  pastoral  care  of  his  father,  March  4, 
1832.  He  graduated  at  A.  C.  in  1831,  and  at  the  Theo.  Sem.,  Andover, 
in  1835  ;  was  approbated  April  22,  1835,  by  the  Woburn  Association.  Mr. 
Park  was  ordained  pastor  of  the  Cong,  church  in  Waterville,  Me.,  Oct. 
31,  1838;  dismissed  April  24,  1844;  installed  pastor  of  the  Cong, 
church  in  West  Boxford,  Mass.,  Oct.  14,  1846  ;  dismissed  June  4,  1859. 
Since  that  time  he  has  been  engaged  as  teacher  of  a  select  family  school 
at  West  Boxford. 

Mr.  Park  has  published  articles  in  the  Biblical  Repository  and  Biblio- 
theca  Sacra. 

He  was  married  at  Portland,  Me.,  Nov.  5,  1839,  to  Harriet  Turner 
Pope,  daughter  of  Joseph  and  Caroline  (McLellan)  Pope,  of  Portland. 

The  names  of  their  children  are,  — 

1.  Joseph  Pope,  b.  January  7,  1841,  in  Waterville,  Me. ;  d.  April  14, 
1842. 

2.  Anna  Pope,  b.  Sept.  18,  1842,  in  Waterville,  Me. 

3.  Charles  Ware,  b.  Sept.  8,  1845,  in  North  Andover,  Mass. 

4.  Caroline  McLellan,  b.  July  23,  1847,  in  West  Boxford,  Mass. 

5.  William  Pope,  b.  Aug.  4,  1853,  in  West  Boxford,  Mass. 

24 


186  HISTORY    OF    ESSEX    XORTH    ASSOCIATION. 

JOHN  MOOR   PRINCE, 

Was  born  in  Portland,  Me.,  June  6,  1820.  He  was  the  son  of  John 
Moor  and  Eleanor  C.  (Eaton)  Prince,  and  was  baptized  in  infancy  by 
Rev.  Dr.  Payson  of  Portland,  of  whose  church  his  parents  were  mem- 
bers. He  was  removed  to  Bangor,  Me.,  at  an  early  age,  and  was  a  resi- 
dent of  that  city  until  after  the  completion  oF  his  studies  in  theology. 

Among  the  papers  of  Mr.  Prince  we  find  the  following : 

Sabbath  Eve,  Sept.  30,  1838. 

"  While  reflecting  this  evening  on  my  past  life,  my  thoughts  ran  back 
to  the  time  when  I  was  living  without  hope  and  without  God  in  the  world, 
and  from  thence  to  the  time  when  I  fir.st  found  peace  and  joy  in  believ- 
ing, which  was  in  December,  1833.  For  a  few  weeks  previous  to  that 
time,  I  had  felt  very  anxious  for  the  salvation  of  my  soul,  but  had  not 
come  to  the  conclusion  to  be  on  the  Lord's  side.  There  were  at  that 
time  nine  of  my  friends  and  schoolmates  in  the  same  condition  with  my- 
self. We  concluded  to  hold  a  meeting  where  we  might  converse  and 
pray  more  freely.  On  the  next  Saturday  evening  we  came  together,  ten 
precious  souls,  at  the  house  of  one  of  our  number,  and  we  had  a  meeting 
which  will  never  be  forgotten  by  me.  We  continued  to  meet  week  after 
week,  until  all  indulged  a  hope  that  our  sins  were  forgiven.  We  continued 
these  meetings  for  about  two  years,  when  they  were  broken  up,  most  of 
US  leaving  to  fill  different  stations  in  life.  Our  names  and  ages  were  as 
follows:  William  H.  Brown,  11 ;  Thomas  H.  Rice,  11  ;  Samuel  Thurs- 
ton, 11;    George  W.   Brown,  Jr.,   13;    Allen  Tupper,  14;    Benjamin 

Silsbee,  14;  Enoch  Pond,  Jr.,  13;  Richard  B.Thurston,  14;  

Kimball,  15;  John  M.  Prince,  Jr.,  13." 

This  is  the  circle  of  lads  alluded  to  in  the  sketch  of  Rev.  Enoch  Pond, 
Jr. 

Mr.  Prince  united  with  the  Hammond  Street  church,  Bangor,  March 
5,  1837.  He  graduated  at  B.  C,  1841,  and  at  the  Theo.  Sera.,  Bangor, 
in  1845.  He  was  approbated  by  the  Waldo  Association  for  three 
months,  Aug.  29,  1844;  and  afterwards  by  the  Penobscot  Association, 
Nov.  12,  1844.  He  was  ordained  at  Georgetown,  Mass.,  Feb.  3,  1847, 
as  colleague  pastor  with  Rev.  Isaac  Braman.  He  left  his  pulpit  on  account 
of  ill  health  and  other  causes  in  March,  1857,  but  was  not  dismissed  until 
Nov.  19,  1857.  He  commenced  preaching  in  the  Trinitarian  Church, 
Bridgewater,  Mass.,  in  Sept.,  1858,  and  was  installed  Feb.  23,  1859.  In 
June  following,  he  was  again  compelled  to  give  up  preaching  in  conse- 
quence of  failing  health,  and  died  November  16,  1859,  aged  thirty -nine 
years  and  six  months.  A  sermon  was  preached  at  his  funeral  by  Rev. 
H.  D.  Walker,  of  Abington.     Text,  Phil.  1  :  21-24. 


SKETCHES    OF    MEMBEKS.  187 

Mr.  Prince  was  a  devoted  pastor,  an  earnest  preacher,  a  faithful  and 
loving  disciple. 

He  was  married  in  Philadelphia,  Penn.,  Dec.  7,  1852,  to  Sarah  Bart- 
lett  Coffin,  daughter  of  Joshua  and  Clarissa  Harlow  (Dutch)  Coffin  of 
Newbury,  Mass. 

They  had  two  children,  — 

1.  Clara  Coffin,  b.  in  Georgetown,  May  24,  1854. 

2.  Charles  Lewis,  b.  in  Georgetown,  July  29,  1856. 
His  widow  still  resides  in  Bridgewater. 


DANIEL   TAGGART   FISKE, 

Was  born  in  Shelburne,  Mass.,  March  29,  1819.  He  was  the  son  of 
Ebenezer  and  Hannah  (Tii'rill)  Fiske,  and  was  baptized  in  infancy.  He 
united  with  the  church  in  A.  C,  Aug.  23,  1839.  He  graduated  at  A.  C. 
in  1842,  and  at  the  Theo.  Sem.,  Andover,  in  1846 ;  was  approbated  by 
the  Andover  Association  April  7,  1846,  and  ordained  at  Newburyport 
Aug.  18,  1847.  Mr.  Fiske  was  elected  a  member  of  the  Board  of  Trus- 
tees of  Phillips  Academy,  Andover,  in  1861.  He  received  the  degree 
of  D.  D.  from  Amherst  College  in  1862.  He  was  married  in  Boston 
Nov.  7,  1849,  to  Eliza  Pomroy  Dutton,  daughter  of  Dea.  George  Da- 
mon and  Mary  (Pomroy)  Dutton,  She  died  in  Newburyport,  Oct.  22, 
1862. 

Their  children  are,  —  , 

1.  Mary  Fidelia,  b.  Aug.  11,  1850,  in  Newburyport,  Mass. 

2.  George  Dutton,  b.  March  9,  1856,  in  Newburyport,  Mass. 
Mr.  Fiske  has  published,  —  , 

1.  An  Historical  Discourse  commemorative  of  the  Fiftieth  Anniver- 
sary of  the  Organization  of  the  Belleville  Congregational  Church, 
preached  on  Thanksgiving  day,  Nov.  25,  1858.  8vo,  pp.  41.  Boston, 
1859. 

2.  Article  in  the  Bib.  Sacra,  April,  1857.  The  Theology  of  Dr. 
Gill. 

3.  Article  in  Bib.  Sacra,  April,  1861.  The  Necessity  of  the  Atone- 
ment. 

4.  Article  in  Bib.  Sacra,  April,  1862.     The  Divine  Decrees. 


DAVID   OLIPHANT, 

Was  born  in  Waterford,  Saratoga  Co.,  N.  Y.,  Nov.  9,  1791.  He  was 
the  son  of  Duncan  and  Rachel  (Woodruff)  Oliphant,  and  was  baptized 
in  infancy.     Of  his  religious  life  and  education  he  says : 


188  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

"  I  regard  regeneration  as  an  instantaneous  work  wrought  by  the  Holy 
Spirit  in  the  soul,  developing  itself  in  a  progressive  work  of  sanctifica- 
tion  by  the  same  Spirit ;  which  sanctification  makes  itself  evident  in  a 
temper  of  mind,  and  manner  of  life,  in  accordance  with  the  precepts  of 
the  Gospel.  I  do  not  fix  any  definite  period  of  moral  change  in  my  o^^n 
case.  Sobriety  of  deportment,  and  regard  for  sacred  things,  marked  my 
early  years.  My  intercourse  with  religious  people  was  confined  mostly 
to  such  as  I  met  on  the  Sabbath ;  no  other  religious  meetings  being  held 
at  that  time  in  the  community  among  whom  I  grew  up.  I  entered  col- 
lege before  I  was  fourteen.  There  I  became  acquainted  with  pious  stu- 
dents, and  attended  private  religious  meetings.  From  that  period  my 
interest  in  religious  things  increased,  till,  in  the  year  1810,  I  united  with 
the  Reformed  Dutch  church  in  Kingston,  Ulster  Co.,  N.  Y.  My  church 
connection  is  at  present  with  the  church  in  the  Thco.  Sem.,  Andover, 
where  I  reside.  My  common-school  education  was  in  the  town  of  Ball- 
ston,  to  which  my  father  removed  in  my  early  childhood.  My  academi- 
cal course  was  at  Ballston  Academy,  from  which  I  graduated  in  1805. 
I  graduated  at  U.  C.  in  1809  ;  at  the  Theo.  Sem.,  Andover,  in  1813  ; 
and  was  approbated  by  the  Haverhill  Association  April  14,  1813." 

Mr.  Oliphant  was  ordained  at  Keene,  N.  H.,  May  25,  1815,  dismissed 
Dec.  1,  1817  ;  installed  over  the  Third  Cong.  Church  in  Beverly,  Mass., 
Feb.  18,  1818,  dismissed  March,  1834;  installed  over  the  Second  Cong. 
Church  in  Wells,  Me.,  Sept.  24,  1834,  dismissed  March  28,  1838.  He 
commenced  supplying  the  pulpit  of  the  Congregational  Church  and  So- 
ciety of  Plaistow,  N.  H.,  and  North  Haverhill,  Mass.,  Sept.,  1838,  and 
continued  to  supply  the  same  for  somewhat  more  than  fourteen  consecu- 
tive years.  He  left  chiefly  on  account  of  impaired  health,  and  has  since 
resided  in  Andover,  Mass. 

Mr.  Oliphant  was  married  at  Andover,  Sept.  27,  1815,  to  Mary  Pear- 
son, daughter  of  Dr.  Abiel  and  Mary  (Adams)  Pearson. 

The  names  of  their  children  are,  — 

1.  David  Sewall,  b.  at  Keene,  N.  H.,  June  18,  1816;  graduated  at 
A.  C.  in  1836 ;  took  the  degree  of  M.  D.  from  the  Homoeopathic  Med. 
Soc.  in  St.  Louis,  Mo.,  in  1859. 

2.  Henry  Duncan,  b.  at  Keene,  N.  H.,  Dec.  30,  1817  ;  merchant. 

3.  Mary  Elizabeth,  b.  at  Beverlj^,  Aug.  9,  1819  ;  d.  April  10,  1821. 

4.  James  Woodruff,  b.  at  Beverly,  Dec.  29,  1821  ;  merchant. 

5.  Robert  Woodruff,  and  )  ^ 

^    ,,        -o  M-  b.  at  Beverly,  Dec.  28,  1824. 

6.  Mary  Pearson,  )  s  •' 

Robert  graduated  at  A.  C.  1845,  and  from  the  Harvard  Medical 
School  in  1848  ;  is  a  physician  in  St.  Louis,  Mo.  Mary  graduated  at 
Mount  Holyoke  Seminary  in  1845  ;  was  married  May  3,  1850,  to  Rev. 
Lauren  C.  Ford,  and  died  at  Coolville,  Ohio,  June  9,  1851. 


SKETCHES    OF    MEMBERS.  189 

Mr.  Oliphant  has  published,  — 

1.  Two  Sermons,  from  Acts  20:  26,  preached  at  Keene,  N.  H.,  on 
the  last  Sabbath  of  his  ministry  in  that  town. 

2.  A  Sermon,  from  Psalm  144:  11-15,  preached  to  his  congregation 
ii\ Beverly,  Nov.  25,  1825,  on  the  day  of  annual  Thanksgiving.  "The 
Happy  Nation." 

3.  A  Sermon,  preached  to  the  same  congregation.  May,  1831,  from 
John  6  :  65.     "  Why  Sinners  cannot  come  to  Christ." 

Mr.  Oliphant  has  also  contributed  many  articles  to  religious  periodi- 
cals and  papers.  In  1829,  he  published  an  article  in  the  "  Panoplist," 
disapproving  the  "  Clergyman's  Almanac,"  which  had  then  been  pub- 
lished some  twelve  years,  and  had  become  a  vehicle  of  Unitarianism. 
The  first  number  of  the  "  Christian  Almanac "  was  published  by  the 
Amer.  Tract  Society  the  next  year. 

ALBERT   PAINE, 

Was  born  in  Woodstock,  Conn.,  July  21,  1819.  He  was  the  son  of 
John  and  Betsey  (Smith)  Paine,  and  was  baptized  in  infancy.  The 
occasion  of  his  conversion  was  a  severe  sickness,  from  which  recovery 
appeared  hopeless.  He  united  with  the  church  in  East  Woodstock, 
Conn.,  Nov.  1,  1835.  Mr.  Paine  graduated  at  Y.  C.  in  1841.  He  was 
at  the  Theo.  Seminaries  in  Andover  and  New  Haven  for  a  portion  of 
his  course  in  divinity,  and  graduated  at  Auburn  Theo.  Sem.  in  1845. 
He  was  approbated  by  the  Brookfield  Association  Oct.  2,  1844,  and  or- 
dained at  West  Amesbury  Sept.  7,  1848,  dismissed  April  11,  1854; 
and  installed  at  North  Adams,  Mass.,  Dec.  3,  1856,  dismissed  April  21, 
1862.  He  received  a  commission  as  Chaplain  of  the  U.  S.  Hospital  at 
Fortress  Monroe,  dated  June  13,  1862. 

Mr.  Paine  was  married  at  West  Amesbury,  Nov.  20,  1849,  to  Sarah 
Sargent,  daughter  of  Patten  and  Dolly  (Sargent)  Sargent. 

The  names  of  their  children  are,  — 

1.  Edward  Sargent,  b.  May  3,  1851,  in  Amesbury,  Mass. 

2.  Charles  Hamilton,  b.  March  27,  1853,  in  Amesbury,  Mass. 

3.  WiUiam  Alfred,  b.  Jan.  29,  1855,  in  Amesbury,  Mass. 

4.  Dolly  Elizabeth,  b.  Oct.  16,  1856,  in  Amesbury,  Mass. 
Mr.  Paine  has  published,  — 

1.  A  Sermon  in  the  National  Preacher,  1857.  "  Responsibility  of 
Men  for  each  other." 

2.  Thanksgiving  Sermon,  pub.  in  North  Adams,  1858.  "  Clouds  in 
the  National  Sky." 

3.  A  Sermon  on  the  State  of  the  Nation,  pub.  in  North  Adams,  1861. 
"  Rectitude  before  Expediency." 


190  HISTOKY    OF    ESSEX    XOKTH    ASSOCIATION. 


WALES   LEWIS, 

Was  born  in  Bristol,  Me.,  July  20,  1798.  He  was  the  son  of  Frede- 
rick and  Lucy  (Wadsworth)  Lewis,  and  was  not  baptized  in  infancy.  He 
pursued  his  classical  studies,  preparatory  to  the  ministry,  in  Bangor  and 
Monmouth  Academies,  and  graduated  at  the  Theo.  Sem.,  Bangor,  in 
1825. 

He  was  approbated  by  the  Penobscot  and  Hancock  Association,  Dec. 
15,  1824.  He  was  ordained  at  East  Machias,  Me.,  Sept.  27,  1826 ;  dis- 
missed June  15,  1831.  Installed  at  Brewer,  Me.,  Nov.  2,  1831  ;  dis- 
missed Sept.  1,  1838.  Installed  at  South  Weymouth,  Mass.,  Sept.  12, 
1838  ;  dismissed  June  15,  1848.  Installed  at  East  Haverhill,  Mass., 
July  18,  1849;  dismissed  May  12,  1857.  Installed  at  Lyman,  Me., 
Oct.  21,  1857. 

Mr.  Lewis  was  married  May  30,  1826,  at  Kingston,  Mass.,  to  Lucy 
Wadsworth  Perkins,  daughter  of  Daniel  and  Welthea  (Wadsworth)  Per- 
kins. She  died  in  South  AVeymouth,  Mass.,  April  20, 1846,  and  was 
buried  there. 

The  names  of  their  children  are,  — 

1.  George,  b.  Oct.  21,  1828,  in  East  Machias,  Me. ;  d.  Nov.  5,  1828. 

2.  Lorenzo,  b.  Oct.  11,  1829,  in  East  Machias,  Me. 

3.  Edward,  b.  Aug.  21,  1831,  in  Bristol,  Me. 

4.  Horace,  b.  April  29,  1834,  in  Brewer,  Me. ;  d.  Aug.  16,  1834. 

5.  Alvan,  b.  Dec.  10,  1835,  in  Brewer,  Me. 

6.  Horatio,  b.  January  13,  1838,  in  Brewer,  Me. ;  d.  March  10,  1839, 
in  South  Weymouth,  Mass. 

Mr.  Lewis  was  married  a  second  time  in  Weymouth,  Mass.,  Dec.  1, 
1846,  to  Lucy  Pratt,  daughter  of  Bela  and  Sophia  Western  (Lyon) 
Pratt. 

They  have  one  child,  — 

7.  Walter,  b.  May  17,  1852,  in  Haverhill,  Mass. 

Mr.  Lewis  published  a  sermon  preached  in  South  Weymouth,  Mass., 
Jan.  10,  1841. 

JOHN  EDWARDS  EMERSON, 

Was  born  in  Newburyport,  Sept.  27,  1823.  His  father  was  Charles 
Lee  Emerson.  His  mother's  maiden  name  was  Rhoda  Penelope  Ed- 
wards of  West  Hampton.  Her  first  husband  was  Harvey  Tillotson, 
She  was  married  to  Mr.  Emerson  at  Northampton,  Mass.,  Sept.  4,  1819. 
Their  son,  John  Edwards,  was  baptized  in  infancy  by  the  Rev.  S.  P. 
Williams,  then  pastor  of  the  First  Presbyterian  Church  in  Newburyport. 


SKETCHES    OF    MEMBERS.  191 

of  which  both  his  parents  were  members.  At  a  very  early  age  he  mani- 
fested evident  marks  of  a  religious  disposition  and  a  high  degree  of  con- 
scientiousness. But  in  Dec,  1833,  when  he  was  but  little  more  than  ten 
years  of  age,  his  religious  character  took  a  decided  form,  and  early  in 
1834  he  became  a  joyous  disciple  of  Jesus.  He  united  with  the  First 
Presbyterian  Church  in  Newburyport,  Feb.  12,  1836.  He  was  prepared 
for  college  at  the  Brown  High  School  in  his  native  town.  Mr.  Emerson 
graduated  at  A.  C.  in  1844,  and  in  Sept.  of  the  same  year  took  charge 
of  a  school  in  Conway,  Mass.,  where  he  remained  for  two  years.  He 
graduated  at  the  Theo.  Sem.,. Princeton,  N.  J.,  in  1849,  and  was  licensed 
to  preach  the  gospel  by  the  Londonderi-y  Presbytery,  at  a  meeting  in 
Newburyport,  April  26,  1848.  He  was  ordained  pastor  of  the  White- 
field  Chui'ch,  Newburyport,  on  the  evening  of  January  1,  1850,  on 
which  day  the  church  was  constituted.  Very  soon  his  health  began  to 
fail,  and  about  the  first  of  June  his  public  services  were  in  a  great  meas- 
ure suspended.  He  made  an  address  to  his  people  Jan.  1,  1851,  in 
which  he  alluded  to  his    probable   early  departure. 

The  last  Sabbath  that  he  was  with  them  was  March  2, 1851,  on  which 
occasion  he  baptized  a  child  who  was  named  after  himself. 

He  fell  asleep  in  Jesus,  Sabbath  night,  at  ten  minutes  before  one 
o'clock,  A.  M.,  March  24,  1851.  His  funeral  services  were  performed  in 
the  Federal  Street  Chui-ch,  Newburyport,  on  Thursday,  March  27.  A 
sermon  was  preached  by  Rev.  J.  F.  Stearns,  D.  D.,  of  Newark,  N.  J. 

He  was  buried  in  the  Oak  Hill  Cemetery,  in  a  lot  provided  by  the 
gift  of  one  of  his  parishioners,  and  a  simple  monument  was  erected  to 
his  memory  by  the  members  of  his  congregation. 

A  Memoir  of  Mr,  Emerson,  by  Rev,  R,  W,  Clark,  D.  D.,  was  pub- 
lished in  1852,  (8vo,  pp,  406,  Boston.)  An  abridgment  of  the  same 
has  been  published  by  the  Am,  Tract  Society. 

Mr.  Emerson  was  unmarried. 

He  published  the  sermon  which  he  preached  the  first  Sabbath  after 
his  ordination,  Jan.  6,  1850,  in  Market  Hall,  Newburyport.  Subject: 
"  Church  Members  reminded  of  their  Duties." 


FRANCIS   VERGNIES   TENNEY, 

Was  born  in  Newburyport,  April  19,  1819.  He  was  the  son  of  Sam- 
uel and  Deborah  (Pearson)  Tenney,  and  was  baptized  in  infancy.  For 
the  first  seven  years  of  his  life  he  lived  in  Newburyport ;  afterwards  in 
Boston.  He  fitted  for  college  at  Pliillips  Academy,  Andover ;  graduated 
at  A.  C.  in  1841,  and  at  the  Theo.  Sem.,  Andover,  in  1844.     He  first 


192  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

uiiitetl  with  the  Salem  Church,  Salem  St.,  Boston,  May  3,  1835.  "  About 
six  months  previous  to  this  time,"  he  says,  "  I  became  especially  inter- 
ested in  the  subject  of  religion.  I  had  many  seasons  of  thoughtfulness 
before,  and  sometimes  I  had  been  led  to  seek,  with  some  degree  of  earn- 
estness,.the  salvation  of  my  soul.  My  awakening  at  this  time  was  inti- 
mately associated  with  my  iirst  experience  of  home-sickness.  I  had  just 
left  a  pleasant  home  and  gone  to  Andover  to  prepare  for  college.  Find- 
ing myself  among  strangers.  I  felt  lonely  and  desolate ;  then  came 
thoughts  of  my  sinfulness,  and  the  importance  of  yielding  my  heart  to 
God  without  delay.  My  convictions,  I  think,  were  deeper  than  ever  be- 
fore. And  various  encouragements,  which  were  presented  to  me  in  my 
reading  and  conversation  with  friends,  together  with  the  fear  of  losing 
my  concern  and  going  back  to  the  world,  helped,  with  the  Divine  Spirit, 
to  keep  me  in  a  course  of  duty  and  earnest  prayer,  until  I  was  led  to  en- 
tertain the  hope  that  I  had  become  a  new  creature  in  Christ  Jesus." 

Mr.  Tenney  was  approbated  by  the  Andover  Association,  April  9, 
1844;  ordained  at  South  Braintree,  Aug.  7,  1845;  dis.  Nov.  14,  1848. 
Installed  at  Byfield,  Newbury,  March  7,  1850;  dis.  April  22,  1857. 
Installed  at  Manchester,  Mass.,  Aug.  18,  1858. 

Mr.  Tenney  was  first  married  in  Boston,  October  8,  1846,  to  Jane 
Kobinson  Hutchings,  daughter  of  Solomon  and  Sophia  (Webb)  Hutch- 
ings.     She  died  Nov.  24,  1851,  aged  29,  and  was  buried  in  Byfield. 

The  names  of  their  children  are,  — 

1.  Albert  Francis,  b.  July  24,  1847,  in  South  Braintree,  Mass. 

2.  Granville  Storrs,  b.  Feb.  13,  1849,  in  Boston,  Mass. ;  d,  Sept.  3, 
1864. 

3.  Ella  Jane,  b.  March  31,  1851,  in  Byfield,  Mass. 

He  was  married  a  second  time  in  Boston,  Nov.  17,  1852,  to  Miss  Al- 
mira  Dodge  Webb,  daughter  of  Joshua  and  Almira  (Dodge)  Webb. 
She  died  January  26,  1854,  aged  32  years  ;  and  was  buried  in  Byfield. 

They  had  one  child. 

4.  Georgianna  Webb,  b.  Sept.  4,  1853,  in  Byfield,  Mass. ;  d.  Sept. 
25,  1853. 

He  was  married  a  third  time  in  Ipswich,  Dec.  4, 1854,  to  Miss  Joanna 
Stanwood,  daughter  of  Isaac  and  Joanna  (Caldwell)  Stanwood. 

Mr.  Tenney  has  published  a  sermon  occasioned  by  the  death  of  Mrs. 
Martha  Lee.  Preached  at  Manchester,  May  6,  1860  ;  pub.  in  Boston, 
1860. 

ELAM  JEWETT   COMINGS, 

Was  born  in  Berkshire,  Vt.,  April  22,  1812.  He  was  the  son  of  An- 
drew and  Betsey  (Jewett)  Comings,  and  was  baptized  in  infancy.     In 


SKETCHES    OF    MEMBERS.  193 

the  autumn  of  1829,  Mr.  Comings  united  with  the  Cong,  church  in  East 
Berkshire,  Vt.  He  entered  Vermont  University,  and  remained  there 
for  about  a  year  and  six  months.  He  graduated  at  Oberlin  College  in 
1838,  and  at  the  Theol.  Seminary  in  Oberlin  in  1841.  He  was  appro- 
bated by  the  Lorain  County  Association,  Ohio,  Sept.  3,  1840,  and  or- 
dained by  the  same  body  as  an  evangelist,  at  Oberlin,  August  24,  1841.* 

The  ministerial  life  of  Mr.  Comings  has  been  largely  that  of  a  mis- 
sionary. He  was  three  years  in  Fredericktown,  Knox  Co.,  Ohio ;  four 
years  in  Montpelier,  Vt.,  as  stated  supply  of  the  Free  Church,  com- 
mencing in  1844 ;  then  he  was  four  years  at  Haverhill,  Mass.,  as  S.  S. 
of  the  Free  Church,  afterwards  known  as  the  Winter  Street  Chui'ch.  In 
June,  1852,  he  took  charge  of  the  Cong,  church  at  Gustavus,  Ohio  ;  re- 
signed that  position  in  1859,  and  removed  to  Lenox,  Ohio,  and  spent  one 
year.     From  thence  he  went  to  East  Berkshire,  Vt.,  in  Oct.,  1860. 

Mr.  Comings  has  never  been  installed  over  any  church. 

He  was  married  in  Enosburg,  Vt,,  Feb.  1,  1839,  to  Fanny  Woodbuiy 
Fletcher,  daughter  of  Comings  and  Sarah  (Wheeler)  Fletcher. 

The  names  of  their  children  are,  — 

1.  Sarah  Dawes,  b.  in  Oberlin,  Ohio,  July  5,  1840. 

2.  George  Harwell,  b.  in  Fredericktown,  Ohio,  May  24,  1843  ;  died 
the  same  day. 

3.  Eliza  Stewart,  b.  in  Montpelier,  Vt.,  Nov.  29,  1847. 

4.  George  Roberts,  b.  in  Gustavus,  Ohio,  June  20,  1857. 


RUFUS  KING, 

Is  the  son  of  De  Lanson  and  Sarah  Jeffres  (Smith)  King ;  was  born 
in  Freehold,  Greene  Co.,  N.  Y.,  April  13,  1821  ;4fitted  for  college  partly 
at  the  academy  in  Gallupville,  and  partly  at  the  academy  at  Schoharie 
Court  House.  He  graduated  at  U.  C.  1844,  and  at  the  Union  Theologi- 
cal Seminary,  New  York,  in  1848.  One  year  between  his  college  and 
theological  course,  he  taught  school  in  Catskill,  Greene  Co.,  N.  Y. 
After  leaving  the  Theol.  Seminary,  he  preached  one  year,  on  alternate 
Sabbaths,  in  Newport,  Herkimer  Co.,  and  Deerfield,  Oneida  Co.,  N.  Y. 
He  was  licensed  to  preach  the  gospel  by  the  Fourth  Presbytery  of  New 
York,  May  29,  1848. 

He  was  ordained  at  Amesbury  Mills,  April  17,  1850,  dismissed  May 
17,  1853;    installed  at  Jamestown,   Chautaugua   Co.,  N.  Y.,  Aug.   22, 

*  This  association  was  dissolved  some  years  since,  and  its  records  were  placed  in 
the  hands  of  its  last  scribe,  liev.  M.  W.  Fairfield,  of  Oberlin,  Ohio. 

25 


194  HISTORY    OF    ESSEX    NOUTH    ASSOCIATION. 

1855,  dismissed  June  20,  18G0.     He  left  his  people,  however,  some  six 
months  earlier,  on  account  of  ill  health. 

He  was  married  March  17,  1855,  to  Abby  B.  Bagley,  adopted  daugh- 
ter of  Dea.  Daniel  C  and  Abigail  (Bailey)  Bagley,  of  Araesbury. 


JAMES   MONEOE   BACON, 

Was  born  in  Newton,  Mass.,  January  3,  1818.  He  was  the  son  of 
Joseph  and  Beulah  (Fuller)  Bacon,  and  was  baptized'when  about  ten 
years  of  age.  The  following  is  the  account  which  he  has  given  of  his 
religious  experience  : 

"  I  united  with  the  First  Church  in  Newton  (then  under  the  pastoral 
care  of  Rev.  J.  Homer,  D.  D.,  and  Rev.  James  Bates),  in  April,  1833. 
During  the  previous  autumn,  there  was  considerable  religious  interest  in 
the  parish,  and  neighborhood  meetings  for  prayer,  and,  at  the  same  hour, 
in  an  adjoining  room  for  inquirers.  I  was  induced  to  attend  one  of  these 
meetings,  —  up  to  this  time  my  opposition  to  religion  remaining  bitter 
and  outspoken.  I  was  determined  1  would  not  go  into  the  inquiry  meet- 
ing. 1  took  my  seat,  surveyed  my  fellows,  and  felt  assured  that  I  was 
right,  until  I  heard  singing  in  an  adjoining  room.  Then  I  saw  my  mis- 
take, and  that  I  had  been  taken  in  my  own  craftiness  ;  but  I  was  too 
proud  to  rectify  my  mistake  at  that  late  hour,  and  I  resolved  to  sit  and 
brave  it  out.  But  when  the  minister  came  to  me,  —  so  mild  and  affec- 
tionate in  his  manner,  and  so  moved  in  his  feelings,  —  I  was  completely 
unmanned,  and  went  home  feeling  ashamed  and  dissatisfied  with  myself. 
My  convictions  of  guilt  were  more  or  less  pungent  for  some  days,  when 
I  strove  to  make  a  compromise  with  conscience  by  promising  to  lead  a 
correct  life,  read  my  Bible  attentively,  and  daily  engage  in  secret  prayer ; 
hoping  to  enjoy  religion  secretly,  for  fear  of  my  schoolmates  and  other 
companions.  This  course,  pursued  for  a  while,  only  increased  my  un- 
rest, until  I  at  length  resolved  that  I  would  make  an  open  avowal  of  my 
purpose  to  assume  the  yoke  of  Christ,  and  rely  upon  his  merits  rather 
than  upon  my  own  good  carriage  and  outward  religion.  The  struggle 
was  now  over ;  relief  came  gradually,  accompanied  with  compassion  for 
the  souls  of  others,  —  which  compassion  at  length  found  expression  in 
my  pur})ose  to  devote  my  life  to  the  work  of  preaching  the  gospel." 

He  fitted  for  college  at  Phillips  Academy,  Andover,  in  the  years  1836; 
'37,  and  '38,  but,  on  account  of  long-continued  ill  health,  was  obliged  to 
forego  the  cherished  wish  to  pursue  the  regular  college  course.  He 
read  theology  privately,  and  completed  his  studies  with  Rev.  Dr.  Ide 
of  Medway,  in  1845.     He  was  approbated  by  the  Mendon  Association 


SKETCHES    OF    MEMBERS.  195 

Dec.  18,  1844,  and  was  ordained  at  Littleton,  Mass.,  Oct.  8,  1846;  dis- 
missed Nov.  13,  1849  ;  installed  over  the  Union  Evangelical  Church  of 
Salisbury  and  Araesbury,  June  25,  1851  ;  dismissed  Oct.  9,  1855  ;  in- 
stalled over  the  First  Church  in  Essex,  July  9,  1856. 

Mr.  Bacon  was  married  in  Newton,  Mass.,  Sept.  17,  1846,  to  Maria 
Woodward,  daughter  of  Elijah  Fuller  and  Anna  (Murdock)  Woodward. 
She  died  Jan.  31,  1863. 

The  names  of  their  children  are,  — 

1.  James  Plenry,  b.  July  14,  1849,  in  Littleton,  Mass. 

2.  Joseph  Woodw^ard,  b.  Oct.  30,  1851,  in  Amesbury,  Mass. 
Mr.  Bacon  published,  — 

A  Memorial  Sermon  on  the  death  of  his  beloved  wife,  preached  Feb. 
22,  1863.     8vo,  pp.  39,     Boston,  1863. 


SAMUEL  JONES   SPALDING, 

The  second  pastor  of  the  Whitefield  Church,  Newburyport,  was  the 
son  of  Abijah  and  Hannah  (Eastman)  Spalding,  and  was  born  in  Lynde- 
borough,  N.  H.,  Dec.  11,  1820.  In  April,  1824,  his  parents  removed 
to  Nashua,  N.  IL 

He  was  baptized  when  about  ten  years  of  age. 

Li  June,  1834,  two  clergymen  tarried  at  the  house  of  his  parents  dur- 
ing a  meeting  of  the  Hillsboro'  County  Conference.  On  the  last  day  of 
the  meeting,  his  mother  desired  that  they  should  make  special  mention 
of  her  absent  son.  This  was  done  at  family  prayers  that  morning.  He 
was  at  the  time  ignorant  of  his  mother's  request  and  of  the  hour  of 
prayer,  and  wholly  indifferent  to  religious  things.  But  while  they  were 
;  praying  he  first  felt  his  guilt  as  a  sinner.  The  night  which  followed  this 
day  was  one  of  unrelieved  misery.  The  second  day,  on  reading  the  par- 
able of  the  prodigal  son,  he  was  enabled  by  the  grace  of  God  to  say,  "  I 
will  arise  and  go  to  my  Father."  Immediately  the  burden  was  uplifted, 
the  darkness  disappeared,  and  peace,  a  sweet,  calm,  and  divine  peace 
came  in  their  stead.  On  the  1st  of  February,  1835,  he  united  with  the 
church  now  known  as  the  Olive  Street  Church,  in  Nashua,  N.  H. 

Mr.  Spalding  was  prepared  for  college  under  the  instruction  of  David 
Crosby,  Esq.,  of  Nashua.  He  graduated  at  D.  C.  in  1842,  and  at  the 
Theo.  Seminary,  Andover,  in  1845.  He  was  approbated  by  the  Ando- 
ver  Association,  April  8,  1845.  Immediately  after  leaving  the  Seminary 
he  entered  the  service  of  the  Maine  Home  Miss.  Society,  and  preached 
for  a  few  weeks  at  Winslow,  Me.  In  April,  1846,  he  went  to  Salmon 
Falls,  N.  H.,  to  take  the  charge  of  a  new  religious  enterprise.     A  Con- 


196  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

gregational  church  was  organized  May  1,  1846,  and  Mr.  Spalding  was 
ordained  its  pastor,  Oct.  26,  1846.  A  house  of  worship  was  built  and 
dedicated  May  1,  1850.  After  a  pastorate  of  five  years  he  resigned  his 
charge,  to  accept  the  call  of  the  Whitefield  Church,  Newburyport,  and 
was  dismissed  June  1,  1851. 

This,  too,  was  a  new  enterprise ;  and  at  the  time  of  Mr.  Spalding's 
installation,  June  30,  1851,  the  people  were  worshipping  in  Market  Hall. 
A  church  was  built  and  dedicated  March  2,  1852. 

On  the  29th  of  Dec,  1862,  he  was  appointed  by  Col.  E.  F.  Stone, 
Chaplain  of  the  48th  Mass.  Reg.  of  Volunteers,  and  sailed  from  New 
York  for  New  Orleans  on  the  17th  of  Jan.,  1863.  This  regiment  was  in 
active  service  at  the  siege  of  Port  Hudson  and  at  Donaldsonville,  and 
arrived  in  Boston,  on  its  return,  Sunday  morning,  Aug.  30,  1863. 

Mr.  Spalding  was  married  June  27,  1848,  to  Miss  Sarah  Lydia  Met- 
calf,  daughter  of  Hon.  Luther  and  Sarah  B.  (Phipps)  Metcalf  of  Med- 
way,  Mass.     She  died  Sept.  1,  1849,  and  was  buried  in  Medway. 

He  was  married  a  second  time,  Sept.  16,  1851,  to  Miss  Sarah  Jane 
Parker  Toppan,  daughter  of  Hon.  Edmund  and  Blary  (Chase)  Toppan 
of  Hampton,  N.  H. 

The  names  of  their  children  are,  — 

1.  Mary  Toppan,  b.  at  Newburyport,  Dec.  22,  1856  ;  bap.  April  12, 
1857,  by  D.  Dana,  D.  D. 

2.  Annie  Toppan,  b.  at  Newburyport,  March  23,  1860 ;  bap.  July 
22,  1860,  by  L.  Withington,  D.  D. 


LEONARD   STICKNEY  PARKER, 

Was  born  in  Dunbarton,  N.  H.,  Dec.  6,  1812.  He  was  the  son  of 
William  and  Martha  (Tenney)  Parker  of  Bradford,  and  was  baptized  in 
infancy.  May  6,  1830,  he  united  with  the  Congregational  church  in 
Dunbarton,  N.  H. 

Speaking  of  his  religious  experience,  Mr.  Parker  says,  "  I  was  early 
the  subject  of  deep  conviction.  During  the  years  1826-28  my  distress 
was  almost  insupportable.  I  sought  relief  on  every  side,  but  found  none. 
My  mother  placed  on  my  table  Dr.  Justin  Edwards's  tract,  '  The  way  to 
be  saved,'  which  was  blessed  to  my  illumination,  and,  as  I  trust,  to  my 
conversion.  My  hope  was  faint  at  fii'St,  and  I  unwisely  waited  two  years 
before  uniting  with  the  church.  I  have  had  a  steady  peace  of  mind,  and 
the  work  of  the  ministry  is  growingly  precious  to  me." 

Mr.  Parker  fitted  for  college  in  the  Boston  Latin  School,  and  entered 
Dartmouth  in   1832  ;  but  was  compelled  to  leave  in  consequence  of  ill 


SKETCHES    OF    MEMBERS.  197 

health.  He  com[)letecI  his  theological  course  at  Oberlin,  Ohio,  in  1838,  and 
was  approbated  Aug.  12,  1837,  by  the  Loniine  County  Association,  Ohio. 
He  was  ordained  an  evangelist  at  Fitchville,  Ohio,  Dec.  16,  1837.  His 
"  being  oj'dained  before  he  left  the  seminary,"  he  says,  "  was  a  Western 
necessity.     I  was  supplying  a  church,  and  no  ordained  minister  was  near." 

Installed  pastor  of  the  Congregational  church  at  Mansfield,  Ohio, 
Sept.  9,  1838;  dis.  Oct.  16,  1840.  Installed  pastor  of  the  High  St. 
Church,  Providence,  R.  I.,  Dec.  28,  1840  ;  dis.,  on  account  of  ill  health, 
Oct.  9,  1843.  Installed  pastor  of  the  First  Church,  West  Brookfield, 
Dec.  19,  1844;  dis.  April  7,  1851.  Installed  pastor  of  the  Winter 
Street  Church,  Haverhill,  June  1,  1853  ;  dis.  March  26,  18G0.  Installed 
pastor  of  the  First  Church  in  Derry,  N.  II.,  Feb.  20,  1861. 

Mr.  Parker  has  published  the  following  discourses,  — 

1.  Thoughts  on  Temperance.    Providence,  R.  I.,  1841. 

2.  A  Farewell  Sermon.    Providence,  R.  I.,  1843. 
S.   A  Plea  for  Missions.   West  Brookfield,  1846. 

4.  The  Good  Name.  Two  Discourses  addressed  to  the  Young  Men 
of  West  Brookfield.    West  Brookfield,  1848. 

Mr.  Parker  married,  Sept.  20,  1838,  Miss  Caroline  Augusta  Goodale, 
daughter  of  James  and  Eunice  (Wilder)  Goodale,  of  Oakham.  She 
died  in  Providence,  R.  I.,  Sept.  12,  1842. 

Their  children  were,  — 

1.  Leonard  Goodale,  b.  Aug.  2,  1839.     A  teacher  in  Iowa. 

2.  Caroline  Augusta,  b.  Nov.  27,  1840.     Teacher  in  Mississippi. 

3.  Mary  Ann,  b.  June  3,  1842.  Adopted  in  infancy  by  her  uncle, 
Prof.  James  Dascomb  of  Oberlin,  O.,  and  now  bearing  his  name. 

He  was  married  a  second  time  in  Exeter,  N.  H.,  Oct.  28,  1845,  to 
Mrs.  Abigail  Blake  French,  widow  of  Prof.  Henry  French  of  Exeter, 
N.  H.,  and  daughter  of  Sherburne  and  Apphia  Blake  of  Exeter,  N.  H. 

Their  children  are,  — 

4.  Abbie  Blake,  b.  Oct.  14,  1845. 

5.  Henry  French,  b.  July  31,  1848 ;  d.  March  5,  1850. 

6.  Mary  Lilian,  b.  May  6,  1854. 


ASA  FARWELL, 

Was  the  son  of  Gurden  and  Anna  (Farnsworth)  Farwell,  and  was 
born  in  Dorset,  Vt.,  March  8,  1812.  Of  his  rehgious  experience  Mr. 
Farwell  says  : 

"  I  was  baptized  in  infancy,  and  early  taught,  by  a  praying  mother 
and  by  my  good  pastor  (Dr.  Jackson,  of  Dorset,  Vt.),  the  great  truths 


198  HISTOliY    OF    KSSEX    NORTH    ASSOCIATION. 

of  our  religion.  Tliough  often  impressed,  and  sometimes  deeply,  by 
special  providences,  and,  during  seasons  of  religious  interest,  with  otliers, 
yet  I  did  not  resolve  seriously  to  do  any  thing  on  the  subject  until  near 
the  close  of  my  eighteenth  year.  This  was  in  the  month  of  January, 
1830,  and  while  attending  a  Bible  class  under  the  charge  of  my  pastor. 
The  truth  then  seemed  to  gain  a  hold  on  me  as  it  had  not  done  before. 
After  a  few  weeks,  there  commenced  a  season  of  religious  revival  in  the 
church  and  congregation.  The  subject  became  to  me  all-absorbing.  My 
convictions  of  guilt,  and  of  the  need  of  an  Almighty  Helper,  were  strong, 
and  past  questioning.  This  state  of  mind  continued,  amid  alternate 
struggles  and  ineffectual  resolves  to  become  better,  until  the  day  of  the 
annual  Fast  (April  9th,  of  that  year),  when  I  thought  new  light  and 
peace  were  mine,  —  even  iho.  joy  of  forgiveness  through  Jesus.  I  soon 
began  to  hope,  and,  after  a  few  weeks,  made  a  public  profession  of  my 
faith  in  Christ.  During  the  next  year  I  passed  through  many  very  se- 
vere spiritual  conflicts,  but  at  length  found  great  peace  and  rest  in  Ihe 
"  doctrines  of  grace,"  which  are  loved  more  and  more  as  years  pass  away. 
I  united  with  the  Congregational  church  in  Dorset,  Vt.,  May  2,  1830." 

Mr.  Farwell  w^as  fitted  for  college  with  Rev.  Dr.  Jackson  of  Dorset, 
and  at  Burr  Seminary,  Manchester,  Vt.  He  graduated  at  M.  C.  1838, 
and  at  the  Theo.  Seminary,  Andover,  in  1842.  He  was  approbated  by 
the  Andover  Association  April  12,  1842.  He  wa3  Principal  of  the  Ab- 
bot Female  Academy,  Andover,  Mass.,  from  May,  1842,  to  November, 
1852,  a  period  of  ten  years.  From  November,  1849,  to  May,  1850,  he 
was  in  Europe.  He  was  \ordained  pastor  of  the  Cong,  church  in  West 
Haverhill,  April  21,  1853. 

Mr.  Farwell  was  married  Dec.  10,  1845,  to  Hannah  Sexton,  daughter 
of  Chester  and  Lucinda  (Warriner)  Sexton,  of  Springfield,  Mass.  She 
died  Sept.  4,  1848. 

Their  children  were,  — 

1.  William  Holden,  b.  in  Andover,  Mass.,  May  6,  1847 ;  d.  Aug.  9, 
1847. 

2.  Hannah  Sexton,  b.  in  Andover,  Mass.,  Aug.  27,  1848. 

He  was  married  Aug.  10,  1849,  to  Mary  Ann  Sexton,  sister  of  his 
first  wife. 

Their  children  are,  — 

3.  Charles  Gurden,  b.  in  Andover,  Mass.,  Sept.  23,  1851. 

4.  Francis  Howard,  b.  in  Haverhill,  Mass.,  July  31,  1856. 

5.  Edwin  Chester,  b.  in  Haverhill,  Mass.,  April  2,  1859. 

6.  Henry  Curtis,  b.  in  Haverhill,  Mass.,  Oct.  18,  1861. 

Mr.  Farwell  wrote  a  series  of  letters  while  he  was  abroad,  which  were 
published  in  the  Congregationalist. 


SKETCHES    OF    MEMBERS.  199 


,DANIEL  WEBSTER   PICKARD, 


Was  born  in  Rowley,  June  7,  1830,  and  was  the  son  of  Samuel  and 
Sarah  (Coffin)  Pickard.  His  mother  died  Oct.  7,  1831.  The  maiden 
name  of  his  step-mother  was  Hannah  Little,  by  whom  he  was  carefully 
nurtured  and  trained  in  the  fear  of  the  Lord.  At  the  age  of  twelve, 
with  his  own  consent,  his  parents  consecrated  him  to  God.  At  this  time 
he  became  deeply  interested  in  his  soul's  salvation,  and  expressed  the 
hope  that  he  had  experienced  a  saving  change.  His  parents  then  felt 
that  he  was  young,  and  might  not  fully  understand  his  state,  and  advised 
delay  in  his  making  a  profession  of  his  faith  in  Christ.  "  They  have 
since,"  says  his  father,  "  felt  that  they  erred  in  their  advice,  as  he  never 
gave  his  parents  reason  to  feel  that  his  life  was  inconsistent  with  the 
hope  he  expressed.  He  ever  felt  that  his  work  on  earth  was  the  Chris- 
tian ministry.  He  made  a  public  profession  of  his  religious  faith,  and 
united  with  the  chui'ch  in  Platteville,  Wis.,  in  April,  1849.  Immediately 
after  this,  seeing  the  destitute  condition  of  the  West,  he  decided  to  pre- 
pare himself  for  the  service  of  his  heavenly  Master.  He  loved  his 
chosen  work,  and  devoted  himself  to  it  as  long  as  his  health  permitted. 

He  prepared  for  college  in  the  academy  at  Lewiston  Falls.  Gradu- 
ated at  B.  C.  in  1848,  and  at  the  Bangor  Theological  Seminary  in  1852  ; 
after  which  he  spent  a  year  as  a  Resident  Licentiate  at  Andover. 

He  was  approbated  by  the  Penobscot  Association  Dec.  16,  1851. 

He  was  ordained  at  Groveland,  as  colleague  of  Rev.  Dr.  Perry,  Sept. 
29,  1853.  The  relations  of  these  pastors  were  of  the  most  pleasant 
character.  In  June,  1856,  he  left  his  people,  as  he  supposed  for  a  few 
weeks,  and  made  the  journey  to  Illinois  and  Wisconsin.  Shortly  after 
his  arrival  in  Jacksonville,  111.,  he  was  seized  with  a  hemorrhage  from 
the  lungs,  which  prostrated  him  for  several  months.  Soon  after,  he 
deemed  it  his  duty  to  ask  a  dismission  from  his  people,  which  was  grant- 
ed, on  the  advice  of  an  ecclesiastical  council,  Jan.  7,  1857. 

Mr.  Pickard  retui-ned  to  Maine  in  the  spring  of  1858  in  feeble  health, 
but  for  several  months  supplied  the  First  Congregational  Church  at 
Lewiston  Falls.  In  January,  1859,  at  the  urgent  request  of  the  church 
in  Platteville,  Wis.,  he  engaged  to  preach  for  them  one  year.  He 
preached  a  few  Sabbaths,  when  he  was  again  attacked,  and  obliged  to 
close  his  ministerial  labors.  He  returned  home  enfeebled  in  health  and 
strength.  He  continued  to  decline,  until,  on  the  6th  of  February,  1860, 
he  fell  asleep  in  Jesus. 

His  last  days  were  days  of  peace  and  comfort,  such  as  come  only  from 
a  Christian  faith  and  hope,  and  his  death  was  triumphant.     His  funeral 


200  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

was  attended  in  the  First  Cong.  Church,  Lewiston,  Me.,  Feb.  8th.  The 
sermon  was  preached  by  his  former  pastor,  the  late  Rev.  James  Drum- 
mond,  of  Springfield. 

Mr.  Pickard  was  married  in  Thoraaston,  Me.,  June  14,  1854,  to  Miss 
Helen  Woodall,  daughter  of  Rev.  Richard  and  Sarah  (Forbes)  Wood- 
all,  then  of  Thomaston,  but  now  of  Bangor. 

Their  only  child  was,  — 

Sarah  Little,  b.  Nov.  22,  1858 ;  d.  Jan.  15,  1860. 


JAMES   TOMB   McCOLLOM, 

The  son  of  John  and  Mary  (Graham)  McCollom,  was  born  in  Salem, 
N.  Y.,  Sept.  20,  1814,  and  was  baptized  in  infancy.  He  fitted  for  col- 
lege in  the  academy  at  Derry,  N.  H. ;  and  graduated  at  D.  C.  in  1835, 
and  at  the  Theo.  Sem.,  Andover,  in  1840.  He  was  tutor  in  D.  C.  for  a 
year,  1837-38.  He  was  approbated  by  the  Andover  Association  April, 
1840. 

In  reply  to  a  request  for  a  sketch  of  his  religious  experience,  he  gave 
the  following  narrative  : 

"  The  first  distinctly  marked  religious  impressions  of  which  I  have  any 
recollection,  were  made  upon  my  mind  when  I  was  some  eight  or  nine 
years  of  age.  It  was  during  a  revival  of  religion  in  my  native  town. 
And  the  interest  I  saw  everywhere  around  me,  the  exhortations  of  my 
teachers,  and,  above  all,  the  faithful  admonitions  of  my  mother,  at  times 
affected  me  very  deeply.  These  impressions,  however,  soon  wore  off", 
leaving  no  other  effect  than  a  clearer  idea  of  the  way  of  salvation  than 
I  should,  perhaps,  have  otherwise  possessed. 

"  Some  six  years  later,  when  about  fourteen  years  old,  I  became  again 
interested  in  the  subject  of  personal  religion.  I  know  of  no  outward 
call  of  God  tliat  particularly  affected  me.  There  was  no  revival  of  i"e- 
ligion  in  the  place.  No  person  had  spoken  to  me  pointedly  on  the  sub- 
ject of  religion  for  a  long  time.  I  do  not  remember  any  sermon  that 
specially  awakened  my  attention.  There  seemed  to  be  within  an  impulse 
to  seek  something  higher  and  better  than  the  world  could  furnish.  I 
longed  for  some  higher  good  than  I  saw  in  the  world  around  me.  No 
particular  fears  of  the  future  troubled  me.  Indeed,  I  do  not  think  I  had 
then,  or  for  some  time  after,  any  adequate  impression  of  the  exceeding 
sinfulness  of  sin,  and  God's  indignation  against  the  impenitent  sinner. 
I  wanted  to  be  a  Christian.  I  was  uneasy,  unhappy,  and  felt  the  claims 
of  God  in  some  measure  upon  me.  But  I  did  not  very  particularly  ana- 
lyze my  feelings  at  the  time,  and  cannot  now  very  distinctly  recall  them. 


SKETCHES    OF    ME31BEKS.  201 

At  that  time,  all  alone,  I  tried  to  be  a  Christian.  1  communicated  my 
feelings  to  no  one ;  but  I  read  the  Bible,  I  recalled  past  instructions,  I 
tried  to  find  light  and  peace  from  the  TYord  of  God.  At  this  time,  a 
good  woman,  without  knowing  my  state  of  mind,  put  into  my  hands 
Baxter's  '  Saint's  Rest.'  This  was  like  cold  waters  to  a  thirsty  soul.  I 
read  it,  I  devoured  it  ;  for  it  seemed  to  meet  my  wants  exactly.  In  the 
seventh  chapter,  I  think  it  is,  a  number  of  scriptural  tests  of  religious 
character  are  brought  together  and  arranged  in  that  simple  and  forcible 
manner  peculiar  to  Baxter.  I  had  been  trying  to  do  what  the  book  had 
told  me  to  do,  —  give  myself  unconditionally  to  the  Saviour,  and  trust 
him  for  my  salvation.  And  now  I  brought  myself  up  squarely  to  these 
tests  of  religious  character.  I  read  that  seventh  chapter  ;  I  prayed  over 
it ;  I  tried  honestly  to  apply  its  tests  to  my  own  heart ;  and,  very  much 
to  my  surprise,  found  myself  indulging  some  feeble  hope  that  I  really 
was  a  Christian.  The  idea  was  like  a  flash  of  sunlight  on  my  soul.  But 
it  seemed  too  good  to  be  true.  And  though  I  was  calm,  peaceful,  happy, 
yet  the  whole  thing,  especially  on  first  awaking  in  the  morning,  seemed 
like  a  beautiful  dream.  I  went  over  the  same  processes  of  examination 
again  and  again,  and  generally  came  to  the  same  conclusion.  From  that 
time  I  went  forward  in  what  I  then  thought,  and  still  think,  a  true 
Christian  life,  with  much  weakness  indeed,  with  some  despondings,  with 
many  drawbacks,  from  '  the  law  of  sin '  within  me,  but  with  increasing 
confidence  in  Him  who,  I  trust,  will  bring  me  off  conqueror  in  the  great 
battle  of  life.  J.  T.  McCollom." 

He  was  ordained  pastor  of  the  Cong,  church  in  Pittston,  Me.,  June 
25,  1841,  was  dismissed  Sept.  24,  1844;  was  installed  pastor  of  the 
"First  Cong.  Church  in  Great  Falls,  N.  H.,  Oct.  2,  1844,  was  dismissed 
Dec.  25,  1853 ;  was  installed  pastor  of  the  Cong,  church  in  Bradford 
Jan.  25,  1854. 

He  married.  May  12,  1841,  Elizabeth  Philips  Hildreth,  daughter  of 
Rev.  Hosea  and  Sarah  (McLeod)  Hildreth,  of  Gloucester.  She  died 
Aug.  8,  1857. 

They  had  two  children,  — 

1.  John  Hildreth,  b.  in  Pittston,  Me.,  May  6,  1843. 

2.  Thomas  Chalmers,  b.  in  Somersworth,  N.  H.,  May  9,  1847. 

He  was  married  a  second  time  March  30,  1858,  to  Mrs.  Louisa  Rey- 
nolds Kimball,  widow  of  Wm.  N.  Kimball,  of  Bradford,  and  daughter  of 
Paul  and  Sally  (Morse)  Hopkinson,  of  Groveland. 

The  oldest  son  of  Mr.  McCollom  enlisted  in  the  30th  Mass.  Regiment 
early  in  the  war,  and  is  still  in  the  service. 

Mr.  McCollom  has  published,  — 

1.    A  Sermon  on  Future  Punishment.     1848. 

26 


202  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

2.    A   Sermon  occasioned  by  the  death  of   Rev.  John   E.   Farwell. 
1859. 


LEANDER   THOMPSON, 

Was  born  in  Woburn,  March  7,  1812.  His  parents  were  Dea. 
Charles  and  Mary  (Wyman)  Thompson,  who  offered  him  for  baptism 
when  he  was  five  years  of  age,  they  uniting  with  the  church  at  that  time, 
then  under  the  pastoral  care  of  Rev.  Joseph  Chickering,  father  of  Rev.  Dr. 
Chickering  of  Portland,  Maine.  In  a  very  po\\erful  and  extensive  revi- 
val, during  the  years  1827-29,  he  became  interested  in  personal  religion, 
and  united  with  the  church  then  under  the  pastoral  care  of  Rev.  Joseph 
Bennett. 

He  fitted  for  college  at  Woburn  Academy;  graduated  at  A.  C.  in 
1835  ;  at  the  Theo.  Sem.,  Andover,  in  1838.  He  was  approbated  by 
the  Andover  Association  April  10,  1838 ;  and,  together  with  Mr. 
Charles  S.  Sherman,  his  classmate  and  future  colleague  in  the  missionary 
field,  was  ordained  at  Woburn,  Nov.  30,  1838,  as  an  evangelist.  After 
supplying  the  church  in  Granby  nearly  a  year,  Mr.  Thompson  sailed, 
with  others,  from  Boston,  for  Syria,  January  24,  1840,  and  reached  Bei- 
rut, April  2d.  During  his  residence  in  Syria  and  the  Holy  Land,  he 
passed  through  four  wars  of  great  ferocity  and  of  most  desolating  re- 
sults. Such  were  the  solicitude  and  excitement  occasioned  by  almost 
continuous  scenes  of  bloodshed,  with  the  prostrating  influence  of  the  cli- 
mate, and  the  nature  of  his  work,  that  his  health  utterly  failed.  A  very 
severe  and  protracted  fever  in  Jerusalem  left  him  so  enfeebled,  as  to  pre- 
clude any  reasonable  hope  of  usefulness  or  even  of  life  in  that  distracted 
land.  Accordingly,  after  being  advised  by  some  of  the  oldest  mission- 
aries in  the  East,  as  well  as  by  other  friends,  to  return  to  the  United 
States,  he  left,  with  the  most  painful  regrets,  the  land  where  he  had 
fondly  hoped  to  labor  many  years,  and  at  length  find  his  grave,  and  re- 
turned with  his  family  to  the  United  States  in  the  summer  of  1843.  Af- 
ter some  months  of  inability  to  labor,  he  was  installed  as  pastor  of  the 
South  Church  in  South  Hadley,  Dec.  13,  1843.  He  was  compelled  at 
length  by  failing  health  to  retire  from  the  field,  and  was  accordingly  dis- 
missed, at  his  own  request,  Aug.  28,  1850.  From  that  time  until  his  in- 
stallation in  Amesbury,  Sept.  20,  1854,  he  was  unable  to  preach  except 
occasionally  a  single  Sabbath,  or,  at  most,  a  few  Sabbaths  in  succession. 

Mr.  Thompson  married,  Nov.  6,  1839,  Ann  Eliza  Avery.  She  was 
the  daughter  of  Samuel  and  Mary  (Clark)  Avery,  of  Wolfboro',  N.  H. 

The  names  of  their  children  are,  — 

1.    Charles  Henry,  b.  in  Jerusalem,  Sept.  27,  1840  ;  d.  Oct.  16,  1841. 


SKETCHES  OF  MEMBERS.  203 

2.  Edwin  Wheelock,  b.  in  Beirut,  Dec.  13,  1841  ;  d.  Sept.  28,  1849. 

3.  Mary  Avery,  b.  in  South  Hadley,  March  25,  1844;  d.  Feb.  10, 
1846. 

4.  Everett  Augustine,  b.  in  South  Hadley,  March  28,  1847. 

5.  Anne  Eliza,  b.  in  South  Hadley,  Oct.  29,  1848  ;  d.  Sept.  6,  1849. 

6.  Samuel  Avery,  b.  in  Wolfboro',  N.  H.,  Oct.  16,  1850. 
Mr.  Thompson  has  published,  — 

1.  A  Sermon.     The  influence  of  Memory.    1840. 

2.  A  Sermon,  at  the  Annual  Fast,  April  3,  1845.  "  A  Nation's  In- 
crease not  a  Nation's  Joy." 

3.  Sermon  at  the  Annual  Fast,  April  10,  1856.  "  The  Nation's  Dan- 
ger." 

4.  "  The  Lay  Element  in  the  Church."  Pub.  by  the  Am.  Tract  So- 
ciety, Boston,  1860. 

DAVIS  FOSTER, 

Was  the  son  of  Richard  and  Irene  (Burroughs)  Foster,  and  was  born 
in  Hanover,  N.  H.,  Oct.  26,  1822. 

He  pursued  his  preparatory  course  of  study  at  Hanover,  at  Concoi'd, 
and  at  Henniker,  and  graduated  at  D.  C.  1849.  After  leaving  college, 
he  taught  school  in  Bucksport,  Me.,  for  three  years  ;  graduated  at  the 
Theo.  Sem.,  Andover,  in  1855. 

He  was  approbated  by  the  Andover  Association,  Feb.  13,  1855,  and 
was  ordained  pastor  of  the  Second  Church  in  West  Newbury,  Nov.  1, 
1855.     His  salary  was  $1,000  annually. 

Mr.  Foster  was  baptized  in  infancy,  and  came  to  a  saving  knowledge 
of  Christ  during  a  revival  at  Hanover  Centre,  in  the  year  1841.  The 
same  year  he  united  with  the  Second  Congregational  Church  in  Hano- 
ver. 

He  was  married  at  Bucksport,  Me.,  March  20, 1856,  to  Harriet  Louise 
Darling,  daughter  of  Dea.  Henry  and  Eliza  (Cobb)  Darling. 

Their  children  are,  — 
•     1.    Henry  Richard,  b.  at  West  Newbury,  June  28,  1859. 

2.    Herbert  DarHng,  b.  at  West  Newbury,  June  22,  1863. 


WILLIAM   GREENOUGH   THAYER   SHEDD, 

Was  born  in  Acton,  Mass.,  June  21,  1820.  His  father  was  the  Rev. 
Marshall  Shedd,  and  the  maiden  name  of  his  mother  was  Eliza  Thayer. 
He  was  baptized  in  infancy  ;  united  with  the  Fourteenth  Street  Presby- 


204  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

terian  Church,  New  York,  Feljruary,  1840  ;  graduated  at  the  University 
of  Vermont  in  1839,  and  at  the  Theo.  Sem.,  Andover,  1843.  He  was 
approbated  by  the  Andover  Association,  April  11,  1843  ;  ordained 
at  Brandon,  Vt.,  January  4,  1844;  dismissed  from  Brandon,  August, 
1845.'  He  commenced  the  duties  of  Professor  of  EngUsh  Literature  in 
V.  U.,  Sept.,  1845  ;  resigned  this  professorship  August,  1852 ;  was  in- 
augurated Professor  of  Ehetoric  and  Pastoral  Theology  in  Auburn  The- 
ological Seminary,  June  16,  1852,  and  commenced  his  lectures  in  Sep- 
tember of  that  year  ;  accepted  the  appointment  to  the  chair  of  Ecclesi- 
astical History  and  Pastoral  Theology  in  the  Theo.  Sem.,  Andover,  in 
Oct.  1853,  and  was  inaugurated  Feb.  15,  1854.  He  resigned  this  posi- 
tion in  the  spring  of  1862,  and  was  installed  associate  pastor  of  the  Brick 
Chui-ch,  New  York  (O.  S.  Presbyterian),  April  3,  1862.  He  was  inaugu- 
rated Professor  of  Biblical  Literature  in  Union  Theological  Seminary, 
New  York,  January.  11,  1864. 

Prof.  Shedd  was  married  in  Whitehall,  N.  Y.,  Oct.  7,  1845,  to  Lucy 
Ann  Myers,  daughter  of  Peter  Joseph  Henry  and  Lucy  Fitch  (Kirtland) 
Myers. 

The  names  of  their  children  are,  — 

1.  Margaret  Jane,  b.  Nov.  4,  1846,  at  Burlington,  Vt. 

2.  William  Thayer,  b.  Feb.  17,  1850,  at  Burlington,  Vt. 

3.  Catharine  Eliza,  b.  Feb.  16,  1855,  at  Andover,  Mass. 

4.  John  Myers,  b.  Aug.  20,  1859,  at  Andover,  Mass. 
Publications  of  Prof.  Shedd  : 

1.  Address  before  the  Temperance  Society  in  Vermont  University, 
April,  1844.     "Intellectual  Temperance." 

2.  Sermon  at  the  Installation  of  Rev.  F.  B.  Wheeler,  Brandon,  Vt., 
May,  1850.     "  The  true  Method  of  Preaching." 

3.  Theremins'  Rhetoric,  translated  from  the  German.  New  York, 
1850.     Second  revised  edition.   Andover,  1859. 

4.  Coleridge's  Works :  edited,  with  an  Introductory  Essay.  New 
York,  1853. 

5.  Address  before  the  American  Education  Society,  May,  1855. 
"  The  education  of  a  Ministry  the  proper  Work  and  care  of  th6 
Churches." 

6.  Discourses  and  Essays.     Andover,  1856. 

7.  Philosophy  of  History.     Andover,  1856. 

8.  Guericke's  Church  History,  translated  from  the  German.  Ando- 
ver, 1857. 

9.  Address  before  the  Massachusetts  Colonization  Society,  May,  1857. 
"  Africa  and  Colonization." 

10.  Address  before  the  Congregational  Library  Association,  May, 
1858.     "  Congregationalism  and  Symbolism." 


SKETCHES    OF    MEMBERS.  205 

11.  Augustine's  Confessions,  edited,  with  an  Introductoiy  Essay.    An- 
dover,  1860. 

12.  Thanksgiving   Sermon,  pi'eached   in  the  "  Brick  Church,"  New 
York,  May  27,  1862. 

13.  Sermon  preached  for  the  Board  of  Foreign  Missions  in  the  Pres- 
byterian Churcli,  May  3,  1863. 

14.  History  of  Christian  Doctrines.    2  volumes.    New  York,  1864. 


HERMAN  ROWLEE   TIMLOW, 

Was  born  in  Amity,  Orange  Co.,  N.  Y.,  April  6,  1831.  He  was  the  son 
of  Rev.  William  and  Ruth  (Wilbur)  Timlow.  He  was  baptized  in  infan- 
cy, and  united  with  the  Presbyterian  church  at  Amity,  N.  Y.,  under  the 
pastoral  care  of  his  father,  Oct.  3,  1851.  Of  his  early  religious  experi- 
ence Mr.  Timlow  says  :  "  The  more  I  reflect  upon  my  early  life,  the  more 
I  am  inclined  to  believe  I  was  converted  at  about  thirteen  years  of  age. 
I  was  in  early  childhood  the  subject  of  deep  religious  feeling,  and  I  never 
neglected  secret  prayer  even  then,  for  more  than  a  few  days  at  a  time. 
From  the  age  of  fourteen  until  nineteen,  I  yielded  quite  freely  to  the  so- 
licitations of  worldly  pleasures,  but  yet  my  conscience  was  in  a  state  of 
unabated  unrest.  The  death  of  a  brother  (a  classmate  in  college,  and 
devoted  to  the  ministry),  called  me  from  a  vain  life  to  a  more  perfect 
consecration  of  myself  to  Jesus.  A  voice  seemed  to  be  continually  urging 
me  to  the  duty  of  taking  my  brother's  place  in  the  Master's  service.  I 
found  no  peace  until  I  resolved,  in  the  strength  of  Christ,  to  give  myself 
to  the  Avork  of  the  ministry." 

Mr.  Timlow  was  prepared  for  college  at  Ashland  Hall,  West  Bloom- 
field,  N.  Y.,  under  the  care  of  Rev.  D.  A.  Freme  ;  graduated  at  the  Col- 
lege of  New  Jersey,  1852  ;  his  theological  course  was  private.  He  was 
approbated  by  the  Association  of  New  York  and  Brooklyn,  April  4, 
1854.  He  was  ordained  at  Dunkirk,  N.  Y.,  by  the  Presbytery  of  Buf- 
falo, Oct.  4,  1854;  and  was  installed  pastor  of  the  First  Presbyterian 
Church  in  Dunkirk  at  the  same  time.  On  account  of  ill-health  he  re- 
signed his  charge  at  Dunkirk,  and  was  dismissed  January  4,  1856.  He 
supplied  the  Second  Presbyterian  Church  in  Newburyport  during  the 
year  1856;  and  was  installed  pastor  of  said  church,  Dec.  30,  1856,  by 
the  Pi'esbytery  of  Londonderry ;  received  a  call  from  the  Reformed 
Dutch  Church  in  Rhinebeck,  N.  Y.,  in  Dec,  1859,  and  was  released  Dec. 
22,  1859,  from  his  pastoral  charge  in  Newburyport,  and  was  installed  at 
Rhinebeck  by  the  Classis  of  Poughkeepsie,  Feb.  2,  1860. 

Mr.  Timlow  married  at  Groton,  July  11,  1854,  Martha  Fay  Bigelow, 
daughter  of  Josiah  Francis  and  Harriet  Muni'oe  (Sawin)  Bigelow. 


206  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

The  name:^  of  their  children  are,  — 

1.  Mary  Josephine,  b.  April  17,  1855,  in  Dunkirk,  N.  Y. 

2.  Alice  Wilbur,  b.  Aug.  7,  1857,  in  Newburyport. 

3.  Bessie  Weston,  b.  June  24,  1861,  in  Rhinebeck,  N.  Y. 

4.  William,  b.  March  5,  1863  ;  d.  Aug.  5,  1863, 

5.  Ruth    I  ^  b.  April  24,  1864 ;  d.  July  25,  1864. 

6.  Grace)  J  b.  April  24,  1864. 

Mr.  Timlow  has  published  an  Anonymous  Pamphlet.  —  Two  Review 
articles,  and  occasional  contributions  to  the  public  journals. 


ALEXANDER   CROCKER  CHILDS, 

Was  the  son  of  James  and  Elizabeth  (Crocker)  Childs,  and  was  born  in 
Nantucket,  Mass.,  August  31, 1823.  He  was  baptized  in  infancy.  Of  his 
religious  experience,  he  says  :  "  Very  early  in  life  I  was  impressed  with  a 
sense  of  my  sinfulness,  and  felt  the  reasonableness  of  God's  claims  upon 
me.  I  wanted  to  be  a  Christian,  because  it  seemed  as  though  I  ought  to 
be,  but  was  kept  back  by  the  fear  of  what  others  would  think  and  say, 
until  the  age  of  thirteen,  when,  on  going  home  from  school  one  day,  my 
mother  informed  me  that  a  certain  lad  had  become  pious.  It  occasioned 
great  surprise  to  me,  and  I  immediately  thought,  now  is  the  time  for  me ; 
I  must  be  a  Christian  some  time,  and  I  shall  never  have  a  better  opportu- 
nity than  the  present.  I  thought  it  dangerous  and  wrong  to  delay.  The 
subject  occupied  my  mind  constantly  for  several  weeks,  and  finally  I  gave 
up  all,  as  I  then  supposed,  and  regarded  myself  a  Christian.  Three  or 
four  years  passed,  and  I  had  not  made  a  public  profession  of  religion.  I 
was  deferring  it  with  the  hope  that  it  would  be  easier  after  my  entrance 
into  college.  Conversation  with  my  pastor  gave  me  new  light  upon  the 
subject.  I  was  led  to  review  my  whole  religious  experience,  and  learned 
that  my  religion  was  not  what  it  should  be.  I  had  been  deceiving  my- 
self, and  probably  building  my  hopes  on  a  false  foundation.  Renewedly 
I  sought  and  found  Christ.  One  evening,  sitting  alone  with  my  mother, 
I  said  to  her,  '  I  think  I  am  a  Christian  now.'  '  My  son,'  said  she,  '  I 
thought  you  had  been  one  for  some  time.'  '  No,'  said  I ;  '  never  till  now 
have  I  given  up  all  for  Christ ;  now  I  am  ready  to  go  anywhere,  to  do 
any  thing,  and  be  any  thing  for  Christ.' " 

Mr.  Childs  united  with  the  Congregational  church  in  Nantucket, 
January,  1841. 

He  prepared  for  college  at  the  school  in  his  native  town ;  graduated 
at  Y.  C,  1845  ;  at  the  Union  Theo.  Seminary,  New  York,  1849  ;  was 
approbated  by  the  Association   of  New  York   and  Brooklyn,  April  5, 


SKETCHES  OF  MEMBERS.  207 

1849  ;  was  ordained  at  East  Falmouth,  May  18,  1853  ;  dismissed  Oct. 
9,  1855.  Installed  pastor  of  the  Cong,  church  at  Amesbury  Mills,  Nov. 
19,  1856;  dismissed  from  the  same,  August  11,  1858.  Commenced 
preaching  in  Rehoboth,  January  1,  1860. 

Mr.  Childs  was  married  in  Nantucket,  August  17,  1851,  to  Eunice 
Hussey  Barney,  daughter  of  William  and  Mary  (Sprague)  Barney. 

The  names  of  their  children  are,* — 

1.  WiUiam  Barney,  b.  July  12,  1853,  in  East  Falmouth. 

2.  Elizabeth  Crocker,  b.  Sept.  6,  1858,  in  Amesbury. 


THOMAS   DOGGETT, 

The  son  of  Elkanah  and  Eunice  (Barker)  Doggett,  was  born  in  Free- 
town, Bristol  Co.,  Mass.,  Nov.  25,  1827.  He  was  baptized  in  infancy, 
and  united  with  the  First  Cong.  Church  in  Cleveland,  Ohio  (then  the 
First  Pres.  Church  of  Ohio  City),  in  1843.  "  In  that  year,  during  a 
revival  of  religion,  the  excellence  of  the  service  of  Christ  was  presented 
to  my  mind  in  a  light  so  attractive  that  it  seemed  impossible  for  me, 
henceforth,  to  serve  any  other  master  than  Jesus.  I  think  I  was  then 
led  to  choose  Him,  not  from  any  deep  sense  of  the  evil  of  sin,  but  from 
the  new  loveliness  of  religion.  Every  impulse  of  my  soul  seemed  to 
urge  me  to  Him.  From  that  time  the  conviction  of  my  sinfulness  has 
been  increasing,  and  my  need  of  such  a  Saviour.  My  conscience  was 
not  so  much  moved  as  my  heart." 

Mr.  Doggett  graduated  at  Western  Reserve  College  in  1848,  and  at 
the  Western  Reserve  Theological  Seminary  in  1852.  He  was  licensed 
by  the  Portage  Presbytery,  Ohio,  Sept.  3,  1850,  and  was  ordained  at 
Groveland,  as  colleague  with  Rev.  Dr.  Perry,  March  4,  1857  ;  dismissed 
April  20,  1864,  to  accept  a  call  from  the  Presbyterian  church  at  Niagara 
Falls,  N.  Y.,  where  he  was  installed  by  the  Presbytery  of  Niagara,  July 
20,  1864. 

He  married  at  Andover,  Mass.,  Sept.  28,  1853,  Miss  Frances  Lee 
Barrows,  daughter  of  Prof.  Elijah  Porter  and  Sarah  Maria  (Lee)  Bar- 
rows. 

Their  children  are,  — 

1.  William  Elkanah,  b.  March  17,  1855,  at  Madison,  Wis. 

2.  Charles  Stebbins,  b.  Nov.  29,  1859,  at  Groveland,  Mass. 

3.  Allen  Barrows,  b.  June  18,  1860,  at  Groveland,  Mass. 


208  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 


CHARLES  DICKINSON  HERBERT, 

The  son  of  George  and  Charlotte  (Tuttle)  Herbert,  was  born  in  Ells- 
worth, Me.,  Sept.  28,  1818.  He  was  baptized  in  infancy,  and  united 
with  the  Congregational  church  at  Ellsworth,  June  3,  1838.     He  says : 

"  I  had  been  a  youth  of  serious  impressions,  and  had  at  times  felt  the 
sinfulness  of  my  heart,  and  the  need  of  a  part  in  the  atonement  of  Christ. 
In  the  summer  of  1836,  I  renounced  all,  and  made  a  private  surrender 
of  myself  to  Jesus,  and  ever  after  felt  the  peace  of  one  accepted  of  God ; 
but,  as  no  one  spoke  to  me  on  the  subject,  my  hope  did  not  lead  me  to  an 
open  Christian  life  until  the  winter  of  1837-38,  when  my  office  as  a 
teacher  called  out  religious  decision." 

With  the  exception  of  about  a  year  and  a  half,  Mr.  Herbert  received 
his  entire  education  preparatory  to  college  at  home.  He  graduated  at 
B.  C.  in  1841,  and  at  the  Bangor  Theological  Seminary  in  1844.  He 
was  approbated  by  the  Hancock  Association,  Maine,  April  9,  1844. 

He  was  ordained  by  the  Lexington  Presbj'tery,  Missouri,  April  24, 
1846,  as  a  missionaiy  at  Parkville,  Mo. 

After  laboring  three  yeai'S  in  Parkville,  Osceola,  and  vicinity,  his 
health  failed,  and  he  was  obliged  to  return  East.  He  preached  for  about 
fifteen  months  at  Frankfort  Mills,  Me. 

He  was  installed  at  Mount  Vernon,  N.  H.,  Nov.  6,  1850  ;  dis. ; 

installed  at  West  Newbury,  First  Parish,  March  5,  1857. 

He  married  in  Durham,  N.  H.,  Sept.  28,  1853,  Miss  Sarah  Ann 
Flanders,  only  daughter  of  Thomas  and  Anna  (Hilliard)  Flanders, 
M.  D. 

Their  children  are,  — 

1.  George,  b.  April  24,  1855,  at  Mont  Vernon,  N.  H. 

2.  Charles  Edward,  b.  April  7,  1857,  at  West  Newbury,  Mass. 


CHARLES   BEECHER, 

The  son  of  Rev.  Dr.  Lyman  and  Roxanna  (Foote)  Beecher,  was  born 
in  Litchfield,  Conn.,  Oct.  7,  1815.  He  was  baptized  in  infancy,  and 
united  with  the  Hanover  Street  Church  in  Boston,  in  1828,  while  they 
were  worshipping  with  the  Salem  Church,  on  account  of  the  burning  of 
their  house.     Of  his  religious  experience  he  says  : 

"  My  convictions  under  preaching  were  early,  and  continued  long.  I 
first  hoped  in  Christ  in  Boston,  when  about  twelve  years  of  age.  I  have, 
however,  since  been  a  backslider  to  such  an  extent  that  I  know  not 
whether  that  early  conversion  was  real.     I  attach  little  importance   to 


SKETCHES    OF    MEMHERS.  209 

the  evidence  of  dates  and  days  past.  My  only  hope  is  in  an  ever-living 
Saviour." 

Mr.  Beecher  was  in  the  Boston  Latin  School  in  1827,  and  at  Law- 
rence Academy,  in  Groton,  in  1828-29,  where  he  completed  his  prepar- 
ation for  college.  He  graduated  at  Bowdoin  College  in  1833,  and  at 
Lane  Theological  Seminary  in  1836. 

He  was  licensed  to  preach  by  the  Presbytery  of  Indianapolis,  Ind., 
August  11,  1843;  ordained  pastor  of  the  Second  Presbyterian  Church, 
Fort  Wayne,  Ind.,  by  the  Presbytery  of  Fort  Wayne,  Nov.  9,  1844, 
dismissed  Sept.  2,  1850  ;  installed  pastor  of  the  First  Cong.  Church, 
Newark,  N.  J., ,  1850,  dismissed  Oct.  3,  1854  ;  installed  as  col- 
league pastor  with  Rev.  Isaac  Braman,  Georgetown,  Mass.,  Nov.  19, 
1857.  By  the  death  of  Mr.  Braman,  Dec.  26,  1858,  he  became  the  sole 
pastor  of  the  church. 

Mr.  Beecher  was  married  July  23, 1840,  at  Jacksonville,  111.,  to  Sarah 
Linwood  Coffin,  daughter  of  Nathaniel  and  Mary  (Porter)  Coffin. 

Their  children  are,  — 

1.  Frederick  Henry,  b.  at  New  Orleans,  La.,  June  23,  1841. 

2.  Charles  McCulloch,  b.  at  Ft.  Wayne,  Ind.,  Aug.  16,  1845. 

3.  Helen  Louisa,  b.  at  Ft.  Wayne,  Sept.  23,  1847. 

4.  Mary  Isabella,  b.  at  Ft.  Wayne,  Nov.  7,  1849. 

5.  Esther  Lyman,  b.  at  Newark,  N.  J.,  Feb.  15,  1852. 

6.  Edith  Harriet,  b.  at  Newark,  N.  J.,  June  5,  1854. 

Frederick  grad.  at  B.  C.  in  1862  ;  enlisted  as  a  private  in  April  or 
May  of  the  same  year ;  mustered  in  as  a  2d  Sergt.  1 6th  Maine  Vols.  ; 
was  wounded  at  Fredericksburg ;  promoted  1st  Lieut.,  and  wounded 
again,  and  lamed  for  life,  at  Gettysburg.  He  was  also  under  fire  at 
Chancellorsville. 

The  publications  of  Mr.  Beecher  are,  — 

The  Incarnation  ;  or,  Pictures  of  the  Virgin  and  her  Son.  Harper  & 
Bros.,  N.  Y.  —  Two  Sermons  on  Creeds.  About  1845.  —  The  Metro- 
neme  ;  a  Musical  Work.  New  York,  1850.  —  Sermon  on  the  Duty  of 
Disobedience  to  Wicked  Laws.  Newark,  N.  J.,  1851.  —  Sermon  on  the 
Nebraska  Bill.  —  Report  on  Spiritual  Manifestations,  read  before  the 
Association  of  New  York  and  Brooklyn.  —  The  Diary  in  Sunny  Mem- 
ories of  Foreign  Lands.  —  The  Musical  Arrangement  of  the  Plymouth 
Collection.  —  Sermon  on  the  Divine  Sorrow.  —  Sermon  on  the  Anti- 
christ of  New  England.  —  Redeemer  and  Redeemed  ;  an  Investigation 
of  the  Atonement  and  of  Eternal  Judgment,     pp.  347.     Boston,  1864. 

27 


210  HISTORY    OF    KSSKX    NORTH    ASSOCIATION. 


ABRAHAM   BURNHAM, 

The  son  of  Bradford  and  Hannah  Dane  (Whipple)  Burnham,  was 
born  at  Dunbarton,  N.  H.,  April  9,  1829,  and  was  baptized  in  infancy. 
He  united  with  the  Cong,  church  in  Dunbarton,  N.  H.,  in  1849. 

He  graduated  at  D.  C.  in  1852,  and  at  the  Theo.  Sem.,  Andover,  in 
1857  ;  was  approbated  by  the  Essex  South  Association  Jan.  6,  1857  ; 
was  ordained  pastor  of  the  Cong,  church  in  East  Haverhill,  Sept.  30, 
1857. 

Mr.  Burnham  was  mari-ied,at  Middleton,  Mass.,  Nov.  27,  1856,  to 
Lizzie  Helen  Phelps,  daughter  of  Ebenezer  Smith  Phelps,  M.  D.,  and 
Mrs.  Elizabeth  Howard  (Sawtelle)  Phelps. 

The  names  of  their  children  are,  — 

1.  Charles  Henry,  b.  Feb.  7,  1861. 

2.  Francis  Phelps,  b.  July  27,  1863  ;  d.  April  6,  1864. 


GEORGE  WASHINGTON  FINNEY, 

The  son  of  Silvester  and  Rebecca  (Rice)  Finney,  was  bom  in  Broth- 
ertown,  an  Indian  reservation  in  the  township  of  Paris,  Oneida  Co.,  N.  Y. 
He  was  not  baptized  in  infancy.  He  united  with  the  Cong,  church  in 
Hendersoh,  Jefferson  Co.,  N.  Y.,  in  January,  1819.  Speaking  of  his  re- 
ligious life,  he  says : 

"  In  the  twenty-first  year  of  my  age,  I  was,  when  alone  in  the  field, 
quite  suddenly  caused  to  see  my  great  sinfulness.  At  that  time,  none  of 
my  father's  family  professed  religion.  I  had  heai-d  no  preaching  that 
made  an  impression  on  my  heart.  An  intimate  friend  had  become  anx- 
ious, and  conversed  with  me  a  few  moments,  but  I  turned  from  him  in. 
disgust.  This  was  about  two  days  previous  to  my  first  sight  of  my  own 
sinful  and  lost  state.  For  three  days  and  nights  I  was  overwhelmed 
with  a  sense  of  my  great  criminality  in  the  sight  of  God,  and  felt  that  it 
would  be  most  just  in  the  Divine  Being  to  cast  me  off".  I  felt  that  I 
richly  merited  the  strange  punishment  God  had  reserved  for  the  workei's 
of  iniquity.  On  the  third  day,  I  started  for  a  forest  to  pray,  and  the 
thought  alarmed  me,  for  I  had  not  heard  my  own  voice  in  prayer  for  ten 
years.  In  the  attempt  my  heart  gave  way  ;  my  mind  became  tranquil 
and  peaceful ;  and  my  soul  rejoiced  in  God  my  Saviour." 

Mr.  Finney  was  approbated  by  the  Black  River  Association  of  Jeffer- 
son and  Lewis  counties,  N.  Y.,  Feb.  3,  1835.  He  was  ordained  as  an 
evangelist  at  North  Adams,  Jefferson  Co.,  N.  Y.,  Feb.  4,  1836. 

In  April,  1885,  Mr.  Finney  became  the  stated  supply  of  the  Presby- 


SKETCHES  OF  MEMBERS.  211 

terian  churches  of  Litchfield  and  Columbia,  Herkimei-  Co.,  N.  Y.  In 
May,  1836,  he  was  stated  supply  of  the  Cong,  church  in  Holland  Pa- 
tent, Oneida  Co.,  N.  Y.  In  November,  1838,  he  removed  to  Jersey  City, 
as  an  agent  of  the  Amer.  Anti-Slavery  Society.  During  the  winter  of 
1839-40  he  preached  to  a  Cong,  church  in  Philadelphia.  In  August, 
1840,  he  removed  to  Lebanon,  N.  Y.,  and  supplied  the  Cong,  church  of 
that  place  for  one  year.  In  1842  he  removed  to  Haverhill,  Mass.,  and 
was  the  stated  supply  of  the  Union  Evangelical  Church.  From  1844 
to  1846  he  was  agent  for  the  State  temperance  societies  of  New  Hamp- 
shire, Vermont,  and  New  York.  In  1851,  he  was  City  Missionary  at 
Charlestown,  Mass.  In  1856-57,  he  preached  to  the  Cong,  church  at 
Salisbury  Point,  Mass.  In  his  work  as  a  temperance  lecturer,  he  deliv- 
ered about  three  thousand  addresses,  organized  eighty-one  societies,  ob- 
tained eighteen  thousand  pledges  (six  thousand  of  which  were  against 
intoxicating  drinks,  tobacco,  and  profane  language).  Mr.  Finney  went 
to  California  in  the  year  18 — ,  and  is  now  a  resident  of  Oakland  in 
that  State. 

He  published  the  following  addresses  and  sermons  : 

The  Deceptive  Power  of  Intoxicating  Drinks.  —  The  Pathology  of 
Drunkenness.  —  The  Nature  and  Power  of  the  Appetite  for  Strong 
Drinks.  —  First  Principles  of  the  Temperance  Reform.  —  The  Power  of 
Example.  —  Sermon  on  the  Miracle  of  changing  Water  into  Wine.  — 
Objections  Answered. 

Mr.  Finney  was  married  in  Mexico,  Oswego  Co.,  N.  Y.,  Sept.  12, 
1822,  to  Miss  Lydia  Whitney,  daughter  of  Benjamin  and  Mercy  Harris 
Whitney. 

Their  children  are,  — 

1.  Sarah  Lucinda,  b.  Oct.  29, 1823,  in  Henderson,  Jeflferson  Co.,  N.  Y. 

2.  Cyrus  George,  b.  April  6,  1825,  in  Henderson,  Jefferson  Co., 
N.  Y.;  d.  at  Oakland,  Cah,  April  11,  1862. 

3.  Mary  Philinda,  b.  Jan.  29,  1827,  in  Mexico,  Oswego  Co.,  N.  Y. 

4.  Ann  Eliza,  b.  July  15,  1828,  in  New  Haven,  Oswego  Co.,  N.Y. 

5.  Lydia  EUzabeth,  b.  Aug.  16,  1832,  in  Mexico,  Oswego  Co.,  N.  Y. 


CHARLES  BROOKS, 

The  son  of  Samuel  and  Sarah  (Campbell)  Brooks,  was  born  in  Town- 
send,  Mass.,  March  24,  1831,  and  was  not  baptized  in  infancy.  He  uni- 
ted with  the  Cong,  church  in  Yale  College,  Dec.  2,  1849. 

He  prepared  for  college  in  Lawrence  Academy,  Groton,  which  he  left 
to  enter  upon  his  collegiate  course  in   1849.     He  graduated  from  Yale 


212  HISTORY    OF    ESSEX    NORTH    ASSOCIATION, 

College  in  1853,  and  from  Yale  Theological  Seminary  in  1857.  He 
was,  for  nearly  a  year,  a  resident  graduate  at  Andover  Theological  Sem- 
inary. He  was  approbated  by  the  New  Haven  East  Association,  May 
27,  1856,  and  was  ordained  pastor  of  the  Cong,  church  in  Byfield,  Mass., 
June  16,  1858  ;  dismissed  Nov.  11,  1863. 

Mr.  Brooks  was  married  in  Townsend,  Mass.,  Aug.  1, 1858,  to  Nancy 
Lewis  Adams,  daughter  of  Daniel  and  Mary  (Marshall)  Adams,  of 
Townsend. 


JOHN   ROGERS   THURSTON, 

The  son  of  John  and  Abigail  King  (Lawrence)  Thurston,  was  born  in 
Bangor,  Me.,  Sept.  4,  1831.  Both  his  parents  died  when  he  was  about 
two  years  old.  He  was  baptized  in  infancy,  and  was  their  only  living 
child. 

Of  his  religious  experience  he  says  :  "  My  first  religious  impressions,  of 
lasting  value,  were  received  at  the  time  I  entered  college.  The  promi- 
nent thought  was,  that  I  had  never  submitted  to  God,  and  that  I  ought 
to  do  it.  After  weeks  of  absorbing  seriousness,  I  yielded,  as  I  hope,  to 
his  rule.  There  was  no  religious  interest  at  that  time  in  the  college, 
nor  did  I  communicate  my  feelings  to  any  one  for  a  long  time.  The  day 
and  hour  of  the  change  I  cannot  tell."  He  united  with  the  Yale  Col- 
lege church,  Aug.  6,  1848.  Mr.  Thurston  prepared  for  college  at  Ban- 
gor, Me.,  and  graduated  at  Y.  C,  1851  ;  graduated  at  Bangor  Theologi- 
cal Seminary,  1858  ;  was  approbated  by  the  Penobscot  Association,  Me., 
July  28,  1857  ;  was  ordained  colleague  pastor  with  Rev.  Leonard  With- 
ington,  D.  D.,  at  Newbury,  Mass.,  Jan.  20,  1859. 

Mr.  Thurston  was  married  Sept.  4,  1858,  at  Orrington,  Me.,  to  Miss 
Frances  Orella  Goodale,  daughter  of  "Walter  and  Eliza  (Hinks)  Good- 
ale. 

Their  children  are,  — 

1.  Walter  Lawrence,  b.  at  Newburyport,  May  2,  1860 ;  d.  Dec.  31, 
1860. 

2.  Margaret  Mead,  b.  at  Newburyport,  April  21,  1862. 


TIMOTHY  DWIGHT  PORTER   STONE, 

The  son  of  Rev.  Timothy  and  Mary  (Merwin)  Stone,  was  born  in 
Cornwall,  Litchfield  Co.,  Ct.,  July  27,  1811,  and  was  baptized  in  infancy. 
His  grandfather  was  the  Rev.  Timothy  Stone  of  Goshen,  Ct.  —  Sprague's 
Annals,  vol.  1,  p.  631. 


SKETCHES    OF    MEMBERS.  213 

Of  his  religious  experience  Mr.  Stone  says :  "  I  had  no  marked  devel- 
opments of  conviction  and  conversion  until,  in  a  revival  in  1826-27,  I 
resolved  upon  a  Christian  life,  and  after  earnest  struggles  with  pi-ide, 
found  myself  happy  in  trusting  Jesus.  Then  followed  a  deep  season  of 
conviction  accompanied  by  a  peace  in  believing."  Mr.  Stone  united  with 
the  church  at  the  Chapel,  Andover,  in  1827. 

He  prepared  for  college  at  Phillips  Academy,  which  institution  he  left 
in  1827  ;  graduated  at  A.  C,  1834.  Before  entering  upon  pastoral  du- 
ties, Mr.  Stone  was  Principal  of  the  Literary  Institution,  Concord,  N.  H. ; 
of  the  Teacher's  Seminary,  Plymouth,  N.  H. ;  and  of  the  Abbott  Fe- 
male Seminary,  Andover.  He  was  approbated  by  the  Deerfield  Associ- 
ation, N.  H.,  Nov.  8,  1836,  while  engaged  in  teaching.  Afterwards  he 
went  through  the  course  of  study  at  the  Theological  Seminary,  Andover, 
and  graduated  in  1842. 

He  was  ordained  pastor  of  the  Cong,  church,  Holliston,  Mass.,  March 
1,  1843  ;  dismissed  March  2,  1849,  to  accept  the  appointment  of  Chap- 
lain and  Principal  of  the  Reform  School  in  Westboro',  Mass.  In  1850, 
he  resigned  this  office,  and  accepted  the  position  of  Principal  in  the  Nor- 
mal School  at  New  Britain,  Ct.  In  1853,  he  opened  the  Normal  School 
at  Norwich  Town,  Ct.  From  April,  1856,  to  April,  1857,  he  acted 
as  stated  supply  for  the  church  in  Bozrah,  Ct. ;  from  April,  1857,  to 
January,  1859,  he  discharged  the  same  duties  for  the  church  in  Fitch- 
ville,  Bozrah,  Ct.  He  commenced  acting  as  stated  supply  at  Amesbury 
Mills,  Feb.  17, 1859,  and  was  installed  there  Oct.  1,  1860.  He  was  dis- 
missed July  30,  1862,  that  he  might  accejjt  the  charge  of  the  Lafayette 
Literary  Institution,  located  in  Lafayette,  Indiana.  The  climate  of 
this  place  proved  most  injurious  to  the  health  of  his  children.  All  were 
taken  ill,  and  three  died  within  the  space  of  three  months.  Mr.  Stone 
resigned  his  position  and  came  East  in  1864. 

Mr.  Stone  was  married  August  20,  1835,  to  Phoebe  Cummings  Holt, 
daughter  of  Dea.  Solomon  and  Mary  (Cummings)  Holt,  of  the  West 
Parish,  Andover.  She  died  very  suddenly  at  Norwich  Town,  Ct.,  August 
14,  1858,  aged  47. 

Their  children  are,  — 

1.  Timothy  Porter,  b.  June  25,  1838,  in  Plymouth,  N.  H. ;  grad.  at 
A.  C,  1862  ;  died  in  Lafayette,  Ind.,  Jan.  30,  1863. 

2.  William  Pierce,  b.  April  25,  1841,  in  Andover,  Mass. ;  d.  in  La- 
fayette, Ind.,  Oct.  26,  1862. 

3.  Mary  Irene,  b.  Oct.  8,  1842,  in  Andover,  Mass. ;  d.  May  28,  1864. 

4.  Ellen  Frances,  b.  Sept.  8,  1845,  in  Holliston,  Mass. ;  died  in  La- 
fayette, Ind.,  Nov.  9,  1862. 

Mr.   Stone   was   married  a   second    time  in    Worcester,   March    15, 


214  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

1859,  to  Sarah  Margarette  Dickinson,  daughter  of  the  late  Dr.  Edwards 
and  Sarah  (Henry)  Dickinson,  of  HoUiston. 
They  have  one  child. 

The  publications  of  Mr.  Stone  are  in  part  the  following : 
Ventriloquism  I^xplained.  —  The  Child's  Reader.  —  The  Biblical 
Reader.  —  The  Rhetorical  Speaker.  —  Father's  Pictures  of  Family  In- 
fluence. —  Stories  to  teach  me  how  to  Think.  —  Memories  of  Mrs.  Re- 
becca G.  Webster.  —  Juvenile  Sabbath  School  Series.  —  Lecture  on  the 
Culture  of  Eloquence,  before  the  American  Institute  of  Instruction.  — 
Also,  a  variety  of  anonymous  works  for  children,  and  a  number  of  Es- 
says and  Discourses  on  Temperance,  Agriculture,  and  Education. 


ELIAS   CORNELIUS  HOOKER, 

Was  born  in  Bennington,  Vt.,  July  9,  1832.  His  father  was  the  Rev. 
Edward  W.  Hooker,  D.  D.,  formerly  of  Bennington,  more  recently  of 
Fairhaven,  Vt. 

The  maiden  name  of  his  mother  was  Faith  Trumbull  Huntington. 

Mr.  Hooker  was  baptized  in  infancy.  "  I  met,"  he  says,  "  a  change 
of  heart  in  a  revival  which  occurred  during  the  fall  term  of  the  Normal 
School  at  Westfield,  of  which  I  was  a  member  in  the  year  1849."  He 
united  with  the  First  Cong.  Church  in  South  Windsor,  Ct.,  January  5, 
1850. 

He  fitted  for  college  at  Phillips  Academy,  Andover  ;  graduated  at 
W.  C,  1857,  and  at  the  Theological  Seminary,  Princeton,  N.  J.,  in 
April,  1860.  He  was  approbated  at  Fairhaven,  Vt.,  May  3,  1859,  by 
the  Rutland  Association. 

He  was  ordained  pastor  of  the  North  Church,  Newburyport,  Dec.  11j 
1860. 

A  Sermon  of  Mr.  Hooker's  was  published  in  the  Boston  Daily  Even- 
ing Traveller  of  June  4,  1861. 

Mr.  Hooker  was  married  at  West  Boxford,  June  19,  1861,  to  Marga- 
ret Cecelia  De  Bevoise,  daughter  of  James  and  Ann  (Van  Dervort)  De 
Bevoise.     She  died  in  Newburyport,  April  25,  1862. 


JAMES   CRUICKSHANKS, 

Was  born  in  Haddington,  East  Lothian,  Scotland,  November  12, 1828. 
He  was  the  son  of  James  Hunter  and  Mary  (Jack)  Cruickshanks,  and 
was  baptized  in  infancy. 

Of  his  religious  experience  he  says :  "  During  the  summer  of  1845, 


SKETCHES  OP  MEMBERS.  215 

there  was  quite  a  religious  interest  in  the  city  of  Lowell  in  which  the  Kirk 
Street  Church  largely  shared.  More  than  usual  attendance  on  meet- 
ings, and  conversations  held  with  different  individuals  in  relation  to  spir- 
itual things,  awakened  my  attention  to  personal  religion.  While  my 
mind  was  tender,  an  event  occurred,  in  the  providence  of  God,  which 
seemed  to  lead  me  to  a  decision.  During  a  severe  thunderstorm,  I  was 
very  near  a  friend  who  was  killed  by  the  lightning.  This  produced 
such  an  impression  on  my  mind,  that  I  regarded  it  as  a  voice  from 
God  saying :  '  Be  thou  also  ready  ;  for  in  such  an  hour  as  thou  thinkest 
not,  the  Son  of  man  cometh.'  " 

Mr.  Cruickshanks  graduated  at  Kimball  Union  Academy,  Meriden, 
N.  H.,  in  the  summer  of  1851,  and  at  Yale  College  in  1855.  He  en- 
tered the  theological  department  of  the  college  the  same  autumn,  and  re- 
mained there  two  years.  In  1857,  he  removed  to  the  Theo.  Seminary, 
Andover,  where  he  graduated  in  1858. 

He  was  approbated  by  the  New  Haven  East  Association,  May  27, 
1856,  at  a  meeting  in  New  Haven.  He  was  ordained  pastor  of  the  Con- 
gregational church  in  South  Maiden,  Mass.,  Sept.  8,  1857.  The  ser- 
mon on  the  occasion  was  preached  by  Prof.  Austin  Phelps  of  Andover. 

On  account  of  ill-health  and  other  causes,  he  was  dismissed  June  29, 
1859.  Mr.  Cruickshanks  soon  after  (July  6)  sailed  for  Europe  from 
New  York,  and  travelled  in  Scotland,  England,  and  France.  He  re- 
turned in  the  September  following,  having  been  absent  about  two 
months,  much  impi'oved  in  health.  He  was  installed  pastor  of  the 
Second  Presbyterian  Church  in  Newburyport,  Mass.,  June  6,  1860. 
The  sermon  on  the  occasion  was  preached  by  Rev.  Dr.  Blagden  of 
Boston.  He  was  dismissed  by  the  Presbytery  of  Londonderry,  Oct.  29, 
1862  ;  the  dismission  to  take  effect  on  the  last  Sabbath  in  November 
following.     Installed  at  Spencer,  Jan.  13,  1864. 

The  publications  of  Mr.  Cruickshanks  are,  — 

A  Thanksgiving  Sermon,  preached  in  the  Second  Pres.  Church,  New- 
buryport, Nov.  21,  1861.  —  Fast  Sermon;  preached  Aug.  4,  1864. 

Mr.  Cruickshanks  was  married  Dec.  23,  1862,  at  Newburyport,  to 
Miss  Anna  Maria  De  Witt,  daughter  of  John  and  Anna  Maria  (Bridgen) 
De  Witt,  of  Albany,  N.  Y. 


RAYMOND   HOYT   SEELEY, 

Was  born  in  Norwalk,  Ct., , ,  and  was  the  son  of  Rufus 

and  Nancy  (Raymond)   Seeley.     He  was  not  baptized  in  infancy.     Of 
his  conversion  he  says,  it  was  "  a  change  from  an  irreligious  and  careless 


216  HISTORY    OF    ESSEX    NORTH    ASSOCIATION. 

life,  wrought  —  as  I  believe  —  by  the  Holy  Spirit  in  quietness,  but  in 
power ;  months  having  been  passed  by  me  in  painful  anxiety,  caused  by 
convictions  of  sin  and  uncertainty  as  to  what  I  must  do  and  what  would 
become  of  me,  —  nothing  of  which  was  known  to  any  human  soul  but 
my  own,  —  till  some  week  or  two  before  I  found  Christ."  He  united 
with  the  Congregational  church  in  Ridgefield,  Ct.,  under  the  pastoral 
care  of  Rev.  Charles  G.  Selleck. 

Mr.  Seeley  graduated  at  the  University  of  New  York,  in  1839,  and  at 
Union  Theological  Seminary,  New  York,  in  1842.  Licensed  by  the 
Third  Presbytery,  New  York  City,  1842.  He  received  the  degree 
of  D.  D.  from  New  York  University,  1864. 

He  was  ordained  in  Bristol,  Ct.,*  July  5,  1843;  dismissed  Feb.  28, 
1849.  Installed  in  Springfield,  Mass.,  March  1,  1849  ;  dismissed  from 
Springfield  to  assume  charge  of  the  American  Chapel,  Paris,  France, 
Feb.  6,  1858.  Returned  from  Paris,  December,  1859.  Installed  in 
Haverhill,  Mass.,  Aug.  8,  1860. 

Mr.  Seeley  was  married  Oct.  7,  1843,  to  Catharine  L.  Cowles,  daugh- 
ter of  Timothy  and  Catharine  (Deming)  Cowles,  of  Farmington,  Ct. 
She  died  May  19,  1854. 

Their  children  are,  — 

1.  Jennette  Deming,  b.  July  25,  1844. 

2.  Frances  Hooker,  b.  Aug.  31,  1846. 

3.  Raymond  Cowles,  b.  Sept.  13,  1851 ;  d.  March,  1853. 

4.  Robert  Channing,  b.  May  19,  1854, 

He  was  mari'ied  a  second  time  Nov.  18,  1857,  to  Fanny  Barton 
Stiles,  daughter  of  Richard  Wayne  and  Elizabeth  (Cook)  Stiles,  of  Mor- 
ristown,  N.  J. 

Their  children  are,  — 

5.  Charles,  b.  Sept.  26,  1858 ;  d.  Jan.,  1859. 

6.  Arthur  Wayne,  b.  March  7,  1860;  d.  Sept.  2,  1860. 

7.  Elizabeth  Worthington,  b.  July  24,  1861. 
The  publications  of  Mr.  Seeley  are,  — 

1.  A  Sermon  in  the  National  Preacher.  Subject,  "  Characteristics  of 
Natural  Religion  as  distinguished  from  True  Piety." 

2.  Election  Sermon.     1857.     Text,  2  Sam.  23 :  3  and  4. 

3.  Sermon  on  Christian  Unity.  Text,  John  17  :  21.  Preached  at 
the  Dedication  of  the  American  Chapel  in  Paris,  France. 


EDWARD   WILLIAM  HOOKER, 

Was  born  in  Goshen,  Ct.,  Nov.  24,  1794.     He  was  the  son  of  Rev. 
Asahel  and  Phebe   (Edwards)   Hooker,  and  was  baptized  in  infancy. 


SKETCHES  OF  MEMBERS.  217 

Grad.  at  M.  C,  1814,  and  at  Andover  Theo.  Seminary,  1817  ;  licensed  to 
preach  by  the  Londonderry  Presbytery,  April  30,  1817.  He  was  or- 
dained at  Green's  Farms,  Ct.,  Aug.  15,  1821 ;  dismissed  Jan.  27,  1829 ; 
in  Associate  General  Agency  for  the  American  Temperance  Society,  and 
editorship  of  Journal  of  Humanity  at  Andover,  during  1829  ;  preached 
on  temporary  engagements  in  the  North  Church,  Newburyport,  and  in 
Wiscasset,  Maine,  in  1830-31.  Installed  in  Bennington,  Vt.,  Feb,  22, 
1832  ;  dismissed  May  14,  1844.  Inaugurated  Professor  of  Sacred  Rhet- 
oric in  the  Theo.  Seminary,  East  Windsor  Hill,  Aug.  25,  1844;  resigned 
the  professorship  Aug.  24,  1848.  Installed  pastor  of  the  First  Cong. 
Church,  South  Windsor,  Ct,  Sept.  5,  1849;  dismissed  April  16,  1856. 
Installed  at  Fairhaven,  Vt.,  Aug.  20,  1856 ;  dismissed  Nov.  18,  1862, 
when  he  removed  to  Newburyport,  where  he  now  resides. 

The  hopeful  religious  change  in  Mr.  Hooker  occurred  in  1813,  shortly 
following  the  death  of  his  father,  Rev.  Asahel  Hooker,  then  of  Norwich, 
Ct.     He  united  with  the  Second  Cong.  Church  in  Norwich,  Ct.,  in  1814. 

Mr.  Hooker  was  married  at  Norwich,  Ct.,  Oct.  10,  1821,  to  Faith 
Trumbull  Huntington,  daughter  of  Jabez  and  Mary  (Lanman)  Hunting- 
ton.    She  died  May  5,  1850.  aged  54. 

Their  children  are,  — 

1.  Mary  Lanman,  b.  Oct.  8,  1822. 

2.  Faith  Huntington,  b.  Nov.  16,  1824. 

3.  Elizabeth  Peck,  b.  Feb.  10,  1827  ;  d.  Dec.  31,  1849. 

4.  Elias  Cornelius,  b.  July  9,  1832.  See  list  of  members  of  Associa- 
tion. 

5.  Sarah  Huntington,  b.  April  6,  1835. 

6.  Edward  Trumbull,  b.  Oct.  31,  1837  ;  grad.  W.  C,  1860. 

Mr.  Hooker  was  married  at  Bennington,  Vt.,  Nov.  19,  1850,  to  Mrs. 
Elizabeth  Hunt  (Lyman)  Sheldon,  daughter  of  William  and  Sarah 
(Holt)  Sheldon,  of  Clinton,  N.  Y.     She  died  Sept.  3,  1856,  aged  45. 

He  was  married  at  Newburyport,  Dec.  28,  1857,  to  Lucy  Bagley, 
daughter  of  Philip  and  Sarah  (Bigelow)  Bagley. 

PUBLICATIONS    OF    DR.    HOOKER. 

I.  Books.  Memoir  of  Mrs.  Sarah  L.  H.  Smith.  Boston,  1840; 
and  Amer.  Tr.  Soc,  N.  Y.,  1844,  to  the  present.  —  Life  of  Rev.  Thomas 
Hooker.  Mass.  S.  S.  Soc,  1849.  —  Early  Conversions.  Mass.  S.  S. 
Soc,  1850.  —  Elihu  Lewis  ;  or,  the  Fatal  Christmas.  Mass.  S.  S.  Soc, 
1851.  —  Tlhomas  Hooker's  "Doubting  Christian."  Revised,  with  Intro- 
ductory Article.  Hartford,  1845.  —  Memorials  of  the  Thompson  Fam- 
Uy.     Hartford,  1854. 

28 


218  HISTORY    OF    K9SKX    NORTH    ASSOCIATION. 

II.  Tracts.  I.  Of  Amer.  Tract  Soc,  Nos.  326,  353,  377,  429,  480. 
2.  Of  Cong.  Board  of  Publication,  Nos.  25,  32,38.  3.  Of  Presb.  Board 
of  Publication,  Philadelphia :  Love  to  Divine  Truth  an  Element  in 
Christian  Character.  4.  Occasioned :  To  the  Spectator  of  a  Public  Exe- 
cution. Troy,  N.  Y^.  5.  Of  Amer.  Board  of  Comm.  for  Foreign  Mis- 
sions :  Use  of  Maps  in  the  Monthly  Concert.  —  Cultivation  of  the  Spirit 
of  Missions  in  Literary  and  Theological  Institutions. 

III.  Discourses.  Miscellaneous.  Preaching  the  Word.  Gen. 
Asso.  Conn.,  1828,  Andover.  —  The  Sinner  Insane,  not  the  Christian. 
National  Preacher,  1833.  —  The  Spirit  of  the  Ministry  ;  Alumni  of  An- 
dover Theo.  Sera.,  1837.  In  Lit.  and  Theo.  Rev.,  K  Y. —  Duties  to 
the  Aged;  funeral  of  Geo.  D.  Robinson,  1843,  Bennington.  —  The 
Christian  called  Home  ;  following  funeral  of  daughter  Elizabeth,  1850. 
Hartford.  —  God  Glorified  in  the  Christian's  Death ;  funeral  of  Dea. 
A.  Thompson,  S.Windsor,  Conn.  Hartford,  1851.  —  The  Lord's  Voice  ; 
catastrophe  of  the  U.  S.  ship-of-war  Princeton,  1844,  Troy,  N.  Y. — 
Regeneration  and  Conversion  Theologically  distinguished.  Hartford, 
1853. 

IV.  Addresses  on  Sacred  Music.  Sacred  Music  a  Medium  of 
Worship;  Theo.  Institute,  Conn.  Hartford,  1839.  —  Advancement  of 
Sacred  Music;  Pittsfield,  Mass.,  1837. —  Embarrassments  and  Encour- 
agements in  Cultivation  of  Sacred  Music;  Rutland  Co.  Conv.,  1843, 
Windsor,  Vt.  —  Progress  of  Music  in  America ;  Amer.  Mus.  Conven- 
tion, 1 845,  N.  Y.  —  Music  as  Part  of  Female  Education ;  Anniv. 
Gothic  Sem.,  Northampton,  Mass.,  1843.  —  Historic  Sketch  of  Sacred 
Music  ;  Gen.  Conv.  N.  Hampshire  and  Vermont,  1852,  Windsor. 

V.  Addresses  before  Societies,  Lyceums,  School  Insti- 
tutes, &c.  Union  of  Religion  and  Scholarship;  Philadelphian  So- 
ciety, Midd.  Coll.  Vermont,  1835,  Windsor,  Vt.  —  Development  of 
Character  in  Literary  Men;  Soc.  of  Alumni,  Midd.  Coll.,  1840.  —  De- 
velopment of  Character  under  the  Influence  of  Popular  Education ; 
Young  Men's  Lyceum,  Troy,  N.  Y.  Boston,  1840.  —  Divine  Discipline 
of  the  Christian  Ministry ;  Soc.  Inquiry,  Theo.  Inst.,  Conn.,  1839,  Hart- 
ford.—  Address  at  Anniv.  Amer.  Ed.  Soc,  1823,  Boston.  —  Speech  be- 
fore Fairfield  Co.,  Conn.,  Miss.  Soc,  1824,  Norwalk.  —  Delineations  of 
Religious  Society  in  Litchfield  Co.,  Conn.,  for  Century  ending  1847 ;  at 
Centennial  of  the  Consociations  of  that  County,  Hartford.  —  Review  of 
the  Temperance  Reformation  ;  Rutland  Co.  Temp.  Soc,  1860,  Rutland. 
—  Lecture  on  the  Bible  and  Daily  Devotions  in  Schools  ;  to  School  In- 
stitute Rutland  Co.,  1861,  Burlington,  Vt.  » 

VI.  Articles  in  Monthly  and  Quarterly  Magazines.  1.  In 
American  Quarterly  Register,  1830,  &;c.,  Boston :    Love  an  Element  in 


SKETCHES    OF    MEMBERS.  219 

the  Christian  Ministry.  —  Moral  Estimate  of  the  Character  of  Payson. 

—  Clerical  Habits  of  Study.  —  Pastoral  Labor  in  Colleges. —  Review 
of  Orne's  Life  of  Richard  Baxter.  2.  In  Arner.  Quarterly  Observer, 
1830:  Duties  of  the  Christian  Citizen.  3.  In  Baptist  Missionary 
Magazine,  1836,  &c. :  Sympathy  in  the  Trials  of  Missionaries.  —  Influ- 
ence of  the  Missionary  Character  on  the  Home  Ministry.  —  Review  of 
Sharp's  Counsels  and  Cautions.  4.  In  the  Christian  Review  (Baptist)  : 
Instrumentality  of  the  Ministry  in  the  Formation  of  Cliristian  Charac- 
ter. 5.  In  the  Cliristian  Observatory,  1849,  &c. :  Intellectual  Indepen- 
dence in  the  Minister.  —  Review  of  Tyler's  Letters  to  Burbank  on  Chris- 
tian Nurture.  —  The  Prospects  of  the  Cause  of  Religious  Truth.  6.  In 
the  Spirit  of  the  Pilgrims,  1829  :  Review  of  Payson's  Sermons.  7.  In 
the  Princeton  Theo.  Repertory,  1854  :  Review  of  Life  of  Augustine,  il- 
lustrating Ministerial  Fidelity  to  the  Truth.  8.  In  Amer.  Theo.  Review, 
1858-59  :  Condition  of  the  Jewish  Mind  relative  to  the  Scriptures  of  the 
Old  and  New  Testaments.  3  Nos.  —  Natural  Manner  in  Pulpit  Deliv- 
ery. 9.  In  the  Panoplist,  New  Series,  1850-52 :  Preaching  the  Doc- 
trine of  Atonement ;  2  Nos.  —  "  The  Spirit  of  the  Lord  [not]  Strait- 
ened." —  Conviction  of  Sin  a  Part  of  Christian  Experience.  —  The 
Christian  Conflict.  —  New  England  Theological  Education  with  Pastors 
prior  to  the  Establishment  of  Theo.  Seminaries.  —  Instinctiveness  as  a 
Characteristic  in  Preaching.  —  Conviction  of  Sin  through  the  Law.  — 
Conviction  of  Sin  through  the  Cross.  —  Reflections  on  the  Memoir  of 
David  Garrick  as  a  History  of  tlie  Histrionic  Art.  10.  In  the  Christian 
Sentinel,  1845-46:  a.  Voh  I.  Why  do  I  Pray  in  Secret?  — The  Guile- 
less Man.  —  Wandering  Thoughts  in  Prayer.  —  "  Change  of  Govern- 
ing Purpose."  —  The  Preaching  of  Rev.  Nathan  Strong,  D.  D.,  of 
Hartford.  —  Notice  of  Life  of  Evarts.  —  Reasons  for  the  Study  of 
Westminster  Catechism.  —  Meeting  of  the  Amer.  Board  of  Missions  at 
Norwich.  —  Catechetical  Instruction  in  the  Olden  Times.  —  Two  Ques- 
tions on  the  Spiritual  Conflict.  —  Confession  of  Theological  Errors.  — 
The  Bible  the  best  Prayer-Book.  —  The  Personal  and  the  Professional 
Character  distinguished.  —  Telling  Secret  Trials.  —  Prayer  for  Semina- 
ries,    b.  Vol.  II.   "  No  Difference."  —  Christianity  a  Distinct  Religion. 

—  Injury  to  Spiritual  Frames.  —  Four  Stages  of  Human  Life.  — Why 
Christians  love  Searching  Preaching. —  Fragment  from  a  Note-Book. — 
The  Inquirer  and  his  Teachers.  —  Kind  of  Preaching  needed  in  a  Revi- 
val. —  Study  of  Revivals.  —  Sin  Embittered  to  the  Revived  Soul.  — 
Notices  of  Jew's  Lectures.  11.  In  Congregational  Quarterly:  Sacred 
Music  in  Andover  Theological  Seminary. 


A    DISCOURSE 


DELIVERED  AT  THE 


CENTENNIAL  CELEBRATION   OF  THE  ESSEX   NORTH   ASSOCIATION. 


BY  REV.  D.  T.   FISKE. 


Of  the  numerous  streams  flowing  from  the  northern  highlands  of 
New  England  into  the  Atlantic,  the  fourth  in  size  is  the  Merrimac.  The 
historian,  Hubbard,  calls  it  "  a  gallant  river."  Manchester,  and  Lowell, 
and  Lawrence,  with  their  myriad  spindles  have  proclaimed  to  the  world 
its  utilitarian  virtues.  Whittier,  whose  home  is  close  by  its  "  wooded 
rim,"  has  sung  its  beauties,  and  made  it  classic,  as  "  Our  River." 

The  lower  section  of  the  valley  of  the  Merrimac,  extending  from  its 
mouth  inland  some  twenty  miles,  with  an  average  width  of  about  twelve 
miles,  is  the  "  local  habitation  "  of  the  Essex  North  Association.  This 
region  includes  the  following  towns,  viz. :  on  the  northern  bank  of  the 
river,  Salisbury,  Amesbury,  and  Haverhill ;  on  the  southern  bank,  New- 
bury, Newburyport,  West  Newbury,  Groveland,  Bradford,  Ipswich, 
Rowley,  Georgetown,  and  the  West  Parish  in  Boxford. 

But  while  I  thus  define  the  field  which  is  now  to  be  historically  sur- 
veyed, it  should  be  stated,  that  the  territorial  limits  of  our  Association 
have  been  quite  variable,  enlarging  and  contracting  from  time  to  time, 
as  the  pastors  of  the  several  churches  in  this  neighborhood  have,  or  have 
not,  chosen  to  connect  themselves  with  this  body.  Two  pastors  of  the 
church  in  Essex,  and  three  past6rs  of  the  church  in  Topsfield,  were 
among  our  early  members ;  while  none  of  the  pastors  of  what  is  now  the 
First  Church  in  Newburyport,  and  none  of  the  pastors  of  the  First 
Church  in  Salisbury  were  ever  connected  with  this  Association ;  and 
neither  of  the  present  pastors  of  the  churches  in  Ipswich  is  now  cout 
nected  with  it. 

Still,  it  has  seemed  to  me,  that  the  proper  field  from  which  to  gather 
items  of  ecclesiastical  history  for  this  Centennial  Celebration,  is  that, 
whose  geographical  boundaries  have  just  been  given.  To  it  I  shall, 
therefore,  confine  myself. 


EXTINCT    CHURCHES.  221 

Within  this  territory,  a  century  ago,  there  were  to  be  found  twenty 
Orthodox  Congregational  churches.  Of  these,  five  had  then  been  in  ex- 
istence more  than  a  hundred  years,  viz. :  the  First  Church  in  Ipswich, 
formed  in  1634,  being  the  twelfth  church  gathei-ed  in  Massachusetts  (in- 
cluding both  the  Plymouth  and  the  Bay  Colonies)  ;  the  First  Church  in 
Newbury,  formed  in  1635,  being  the  fourteenth  church  gathered  in  Massa- 
chusetts ;  the  First  Church  in  Salisbury,  formed  in  1638,  being  the 
twenty-third  church  gathered  in  Massachusetts ;  the  church  in  Rowley, 
formed  in  1639,  being  the  twenty-eighth  church  gathered  in  Massachu- 
setts; the  First  Church  in  Haverhill,  formed  in  1645,  being  the  thirty- 
seventh  church  formed  in  Massachusetts. 

To  the  twenty  churches  existing  within  the  territorial  bounds  of  the  Asso- 
ciation in  1761,  eleven  have  since  been  added,  making  thii-ty-one  i^  all; 
while,  during  the  century,  five  of  these  have  become  extinct,  and  two, 
having  apostatized  from  their  primitive  faith,  are  now  connected  with 
another  denomination  ;  so  that  the  present  number  of  churches  is  twenty- 
four,  only  four  more  than  there  were  a  hundred  years  ago. 

I  will  now  give  a  list  of  these  thirty-one  churches  in  chronological  or- 
der, with  the  date  of  their  organization,  and  the  name  of  their  several 
pastors,  with  the  dates  of  their  settlement  and  removal. 

[This  list  is  here  omitted,  as  the  facts  contained  in  it  are  found  else- 
where in  this  volume.] 


EXTINCT   CHURCHES. 

It  has  been  stated,  that  five  of  these  churches  have  become  extinct 
during  the  century.  It  seems  proper  that  some  biographical  and  obitu- 
ary notice  of  them  should  have  a  place  in  this  discourse. 

THE    FIFTH    CHURCH    IN    NEWBURY. 

This  church  stands  first  in  this  mortuary  list.  It  was  organized  July 
22,  1762,  in  that  part  of  Newbury  (now  Newburyport),  called  "The 
Plains."  It  had  but  one  settled  minister,  Rev.  Oliver  Noble,  who  was 
installed  Sept.  1,  1762,  and  dismissed  April  28,  1784. 

The  following  is  a  part  of  the  Confession  of  Faith  and  Covenant,  adopted 
by  the  church  at  the  time  of  its  formation.-^ 

"  Forasmuch  as  it  has  pleased  God  in  his  holy  Providence,  to  ordain  a 

1  This  Confession  and  Covenant,  and  those  given  in  the  sketches  of  the  other 
"  Extinct  Churches,"  were  not  originally  included  in  this  discourse,  but  are  inserted 
to  render  these  sketches  more  uniform  with  those  of  existing  churches  to  be  found  in 
another  part  of  this  volume. 


222  THE    CHURCHES    OF    ESSEX    NORTH. 

new  Parish  in  this  part  of  the  Town,  we  unanimously  agree  to  unite  to- 
gether to  uphold  the  Worship  and  Ordinances  of  God  by  ourselves.  To 
this  end,  we  look  upon  it  necessary  to  enter  into  an  explicit  Covenant, 
binding  ourselves  to  the  Lord,  and  to  one  another,  according  to  his  will. 
Therefore,  we,  whose  names  are  hereunto  subscribed,  in  a  sense  of  our 
inability  to  do  any  thing  acceptable  to  God,  of  oui-selves,  would  humbly 
rely  upon  Divine  Grace  for  all  help  requisite  to  fulfil  our  engagements 
agreeable  to  his  will,  thankfully  taking  hold  of  his  Covenant,  and  choos- 
ing the  things  that  please  him. 

"  We  declare  our  serious  belief  in  the  Christian  Religion  contained  in 
the  Sacred  Scriptures  of  the  Old  and  New  Testaments  ;  and  with  such 
a  view  thereof,  as  the  Protestant  Confessions  of  Faith  have  exhibited, 
especially  as  contained  in  the  Westminster  Confession  of  Faith  and  Cat- 
echism, or  the  Confession  of  Faith  annexed  to  the  Cambridge  Plat- 
form ;  all  which  we  look  upon  as  materially  the  same,  and  esteem  them 
evident  summaries  of  Christian  Doctrine  and  Duty  ;  —  heartily  resolv- 
ing to  conform  our  lives  to  the  rules  of  our  holy  religion  as  long  as 
we  live  in  the  world.  And  with  dependence  on  the  promised  grace  of 
God,  we  engage  to  walk  together  as  a  church  of  our  Lord  Jesus  Christ, 
in  the  Faith  and  Order  of  the  Gospel,  conscientiously  attending  to  the 
public  worship  of  God,  the  Sacraments  of  the  New  Testament,  and  sub- 
mitting to  the  discipline  — "     The  remainder  is  torn  from  the  Records. 

At  a  meeting  of  the  church,  Aug.  13,  1862,  the  following  heads  or  ar- 
ticles were  unanimously  agreed  upon,  viz. : 

"  1.  That  the  Congregational  church  discipline,  or  the  platform 
thereof,  we  receive  (as  to  the  substance  of  it)  as  a  good  directory,  and  so 
calculated,  as  well  to  answer  the  ordinance  of  discipline. 

"  2.  That  (accordingly)  it  appears  to  the  church  very  expedient,  that, 
as  soon  as  is  convenient,  the  church  choose  out  such  a  number  of  the 
wise  and  judicious  among  themselves,  as  they  judge  sufficient,  with 
whom  they  may  intrust  the  care  and  management  of  difficulties  that 
may  at  any  time  arise  in  the  church ;  which  brethren,  so  chosen  yearly, 
shall  be  a  committee  for  the  purposes  aforesaid. 

"  3.  That  the  pastor,  by  the  advice  of  the  brethren  so  intrusted  to 
manage  and  advise  in  different  cases,  may,  ex-officio,  call  before  them 
any  member  of  the  church  as  appears  to  them  necessary  for  the  honor 
of  God  and  the  purity  and  welfare  of  the  church,  and  may  deal  with 
such  member,  i.  e.,  either  by  advising,  affording  light  to,  or  giving  their 
judgment  concerning,  and  sentiments  respecting,  such  member,  according 
to  the  rules  of  the  gospel. 

"  4.  That  if  such  person  or  persons  are  dissatisfied  with  the  opinion, 
judgment,  or  advice  of  the  pastor  and  brethren,  so  intrusted  respecting 


KXTINCT    CHURCHES.  223 

him  or  them  (or  others),  desire  it,  they  may  have  the  whole  aft'air,  with 
the  proceedings  of  the  committee  thereupon,  laid  before  the  church  for 
their  hearing ;  and,  by  their  vote,  they  shall  have  liberty  to  join  with  the 
judgment  or  doings  of  the  pastor  and  brethren  so  intrusted,  or  to  dissent 
from  them  ;  and  if  so  '  the  majority  of  the  church'  (i.  e.,  dissent),  '  the 
person  whom  it  doth  immediately  concern,  or  any  dissatisfied  party  shall 
have  liberty  of  a  mutual  council  to  help,  according  to  the  next  article*.' 

"  0.  That,  considering  the  '  Third  way  of  Communion,'  mentioned  in 
our  platform  (as  we  understand),  is  looked  upon  impracticable  in  our 
churches,  we  think  it  very  expedient,  that  in  case  any  difficulty  should 
arise  in  the  church,  or  with  any  member  of  it,  that  cannot  be  accommoda- 
ted by  the  pastor  and  brethren,  as  aforesaid,  the  dissatisfied  shall  have  free 
liberty  of  a  mutual  council  of  churches,  if  he  or  they  desire  it,  to  advise 
and  help  in  such  difficulty;  which  churches,  for  a  mutual  council  (if  either 
party  desire  it),  shall  be  of  Presbyterian,  as  well  as  of  Congregational 
churches,  and  to  which  a  Christian  regard  shall  be  paid  by  all  concerned. 
And  if  either  party  hinder  such  mutual  council,  either  by  being  the  major- 
ity, or  refusing  to  choose  such  mutual  council,  so  that  a  council,  as  afore- 
said, cannot  be  obtained  according  to  the  true  intent  of  this  article,  the 
injured  and  dissatisfied  (we  look  upon  it),  is  at  liberty  to  call  in  such  ec- 
clesiastical help  as  he  or  they  shall  think  proper  for  their  own  safety. 

''  6.  That  we  cheerfully  hold  communion  with  Presbyterian  churches, 
and  churches  of  all  denominations  that  expressly  adhere  to  the  Orthodox 
confessions  of  faith,  that  have  been  approved  of  in  the  Reformed  churches, 
and  walk  in  the  order  of  the  gospel." 

Many  of  those  with  whom  this  church  and  parish  originated,  had  been 
Episcopalians ;  or,  at  least,  had  been  connected  with  the  church  and  so- 
ciety woi'sliipping  in  "  Queen  Ann's  Chapel."  When  Episcopal  service 
was  removed  to  St.  Paul's,  nearer  the  centre  of  the  town,  unwilling  to 
go  so  far  to  meeting,  some  thirty  families  agreed  to  embody  themselves 
into  a  society  to  worship  God  in  a  dissenting  way,  as  it  is  commonly 
called.  The  Fifth  Parish  was  incorporated  April  17,  1761.  The 
church  was  never  very  large.  But  few  statistics  concerning  its  growth 
and  decay  can  be  given,  as  only  a  mutilated  fragment  of  its  records  has 
been  found.  It  is  known,  however,  that  a  committee  was  appointed  in 
1784  to  purchase  a  new  book,  and  transfer  the  records  to  it,  and  complete 
them  wherein  they  were  defective.  If  such  a  copy  was  made  it  cannot 
now  be  found. 

During  the  latter  part  of  Mr.  Noble's  ministry,  many  of  his  peoj^le 
were  alienated  from  him  by  some  injudicious  business  transactions,  in 
which  he  was  involved.  After  ineffijctual  efforts  to  restore  mutual  confi- 
dence, it  was  decided  to  call  a  council  "  to  recognize  a  friendly  separa- 
tion, which  th«  said  Mr.  Noble,  and  th©  said  church  and  parish  have 


2^Jr  THE    CHURCHKS    OF    KSSKX    NORTH. 

agreed  should  take  place  between  them,  as  what  they  judge  in  their  pres- 
ent circumstances  and  difficulties  will  be  for  their  mutual  comfort,  and 
the  interests  of  religion."  Only  two  churches  appeared  by  pastor  and  dele- 
gates at  the  appointed  time,  April  28,  1784.  These,  not  deeming  them- 
selves "a  sufficient  number  to  constitute  an  ecclesiastical  council  in  form," 
gave  their  advice  "only  as  individual  churches,"  which  was,  that  the  sep- 
aration take  place. 

After  Mr.  Noble  left,  no  serious  effort  appears  to  have  been  made  to 
settle  another  minister.  For  nine  years,  money  was  annually  raised  to 
supply  the  pulpit  a  part  of  the  time.  Then  for  three  years  there  seems 
to  have  been  no  preaching.  In  April,  1796,  it  was  voted  "  to  hire 
preaching  six  months."  This  was  the  last  action  taken  on  the  subject, 
so  far  as  parish  records  show.  Annual  parish  meetings  were  held  till 
1800,  and  were  then  discontinued  eight  years,  when  the  parish  was  re- 
suscitated, at  the  formation  of  a  new  church  within  its  limits,  now  the 
Belleville  Church,  Newburyport.  Probably  the  Fifth  Church  was  never 
formally  disbanded,  but  gradually  died  out.  The  meeting-house  was 
blown  down  in  1808. 

THE    FIRST    CHURCH    IN    SALISBtRY.^ 

This  was  the  second  church  of  Essex  North  to  become  defunct.  It 
was  formed  in  1638.  Had  five  settled  ministers:  Rev.  Wm.  Worcester, 
ordained  1638,  died  Oct.  25,  1662;  Rev.  John  Wheelright,  ordained 
Dec.  9,  1662,  died  Nov.  15,  1679;  Rev.  James  Allen,  ordained  May 
4,  1687,  died  March  4,  1696;  Rev.  Caleb  Cushing,  ordained  Nov.  9, 
1698,  died  Jan.  25,  1752  ;  Rev.  Edmund  Noyes,  ordained  Nov.  20,  1751, 
dismissed  Aug.  3,  1790.  As  the  records  of  this  church  cannot  now  be 
found,  it  is  impossible  to  ascertain  what  its  first  Covenant  was.  The 
following  is  on  the  fly-leaf  of  a  Bible  belonging  to  Rev.  Mr.  Noyes,  and 
was  doubtless  used  by  him,  and  may  have  been  the  one  used  by  his 
predecessors : 

"  The  Covenant  for  Full  Communion.  — You  and  each  of  you,  pro- 
fessing a  firm  belief  in  the  Christian  religion,  do  now,  in  ^p  everlasting 
covenant,  give  up  yourself  unto  God,  in  our  Lord  Jesus  Christ,  humbly 
asking  of  God,  through  the  blood  of  Christ,  pardon  for  all  your  sins ; 
solemnly  promising,  before  God  and  the  holy  angels,  and  in  the  presence 
of  this  assembly,  that,  by  the  assistance  of  the  Divine  Spirit,  you  will 
forsake  the  vanities  and  foUies  of  this  evil  world,  and  approve  yourself 
the  true  disciple  of  Jesus  Christ  in  all  good  carriage,  both  toward  God 
and  man.  And,  particularly,  you  promise,  so  long  as  God  shall  continue 
you  among  us,  to  walk  in  communion  with  the  church  of  Christ  in  this 
place,  and,  as  you  have  opportunity,  in  love  to  watch  over  your  fellow- 


EXTINCT    CHURCHES.  225 

members;  as  also  to  submit  yourself  to  the  discipline  and  government  of 
Christ  in  his  church,  and  duly  to  attend  the  seals  and  censures,  and 
whatsoever  ordinances  Christ  has  appointed  to  be  observed  by  his  peo- 
ple, so  far  as  God  has,  or  shaH,  by  his  Word  and  Spirit,  reveal  unto  you 
to  be  your  duty,  —  adorning  the  doctrine  of  God  our  Saviour  in  all 
things,  and  avoiding  even  the  very  appearance  of  evil.  This  you 
promise. 

"  I,  then,  in  the  name  of  Jesus  Chi'ist,  do  declai'e  you  to  be  a  mem- 
ber in  full  communion  with  the  church  of  Christ ;  and,  in  the  name  of 
the  church  (here),  do  promise  that  we  will,  by  the  help  of  the  Divine 
Spirit,  carry  it  towards  you  as  towards  .a  member  of  the  same  body  with 
ourselves,  —  watching  over  you,  for  your  good,  with  a  spirit  of  meekness, 
love,  and  tenderness,  —  earnestly  praying  that  the  glorious  Head  of  the 
church  would  take  delight  to  dwell  among  us  ;  that  his  blessing  may  be 
upon  us,  and  his  glorious  kingdom  be  advanced  by  us.     Amen,  amen." 

How  long  the  foregoing  covenant  continued  in  use  is  unknown.  In 
1817,  June  19,  a  new  covenant  and  a  very  full  confession  of  faith,  drawn 
up  by  Rev.  Dr.  Dana  of  Newburyport,  were  adopted.  During  the  early 
part  of  Mr.  Cushing's  ministry,  the  families  in  the  west  end  of  the  town 
began  to  feel  that  they  had  to  go  too  far  to  meeting,  and  that  they  must 
have  a  meeting-house  among  themselves.  After  much  contention  and 
delay,  the  town  finally  voted  to  build  a  new  house  at  "  Rockie  Hill." 
The  house  was  not  finished  and  occupied  till  1716.  In  1714,  the  town 
voted,  instead  of  forming  a  new  parish,  to  have  two.  meeting-houses  and 
two  ministers,  "the  salaries  of  both  to  be  paid  by  the  whole  town." 
This  vote  was  not  carried  into  effect  till  1718,  when  Mr.  Parsons,  hav- 
ing accepted  a  call,  began  to  preach  in  the  new  church  at  the  west  end ; 
Mr.  Gushing  for  the  two  previous  years  having  preached  there  half  of 
the  time.  This  arrangement  continued  till  1793,  when  the  town  was  di- 
vided into  two  distinct  parishes,  each  supporting  its  own  minister.  This 
is  believed  to  be  the  only  instance  in  this  vicinity  in  which  there  were 
two  separate  churches,  each  having  its  own  meeting-house  and  minister, 
while  all  the  expenses  were  defrayed  by  one  parish. 

Soon  after  the  meeting-house  at  "  Rockie  Hill "  was  completed,  meas- 
ures were  taken  to  build  a  new  house  in  place  of  the  old  one  in  the  east 
part  of  the  town.     It  was  finished  as  early  as  1721. 

The  most  flourishing  period  in  the  history  of  this  ancient  and  now  ex- 
tinct church  was  from  1720  to  1760.  In  1745,  it  had  a  membership  of 
one  hundred  and  seventy-five.  From  1760  it  steadily  and  rapidly 
declined. 

In  1787,  a  difiiculty  arose  between  the  town  and  the  ministers  of  the 
two  churches  in  regard  to  salaries.     The  ministers  insisted  that  the  town 

29 


22G  THK    CHURC'HKS    OF    ESSEX    NORTH. 

ought  to  make  up  to  them  what  they  had  lost  by  the  depreciation  of  the 
currency  of  the  country,  to  the  amount  of  more  than  $1,300.  This  the 
town  refused  to  do  in  faU.  Up  to  this  time,  the  salaries  of  both  minis- 
ters had  been  raised  in  pui-suance  of  votes  passed  at  the  time  of  their 
settlement,  no  action  being  taken  in  regard  to  the  matter  from  year  to 
year.  But  now,  in  town  meeting,  the  following  significant  vote  was 
passed :  "  Voted,  not  to  raise  any  more  money  for  the  support  of  min- 
isters by  virtue  of  any  vote  or  votes  passed  in  the  town  in  the  year 
1756,  and  prior  thereto  ;  and  also  that  the  town  call  upon  the  Rev.  Sam- 
uel Webster  and  the  Rev.  Edmund  Noyes  for  a  final  settlement  to  this 
day."  This  vote  seems  to  have  had  its  designed  effect.  A  settlement 
was  soon  made,  the  ministers  deeming  it  prudent  to  materially  abate 
their  claims.  But  this  settlement  did  not  restore  good  feeling.  Dec.  18, 
1788,  the  town  chose  a  committee  ''  to  treat  with  Rev,  E.  Noyes,  to  see 
if,  on  any  terms,  he  will  give  up  his  ministerial  relation  to  this  people," 
&c.  Mr.  Noyes  was  unwilling.  The  matter  continued  to  be  agitated, 
till  at  length  the  people,  being  determined  to  get  rid  ot  Mr.  Noyes,  hav- 
ing almost  entirely  forsaken  his  meeting,  took  action  in  town  meeting, 
Aug.  3,  1790,  which  seems  to  have  terminated  Mr.  Noyes'  ministerial 
relation  to  them.  There  is  no  evidence,  however,  that  any  council  was 
ever  called  formally  to  dismiss  him,  and  quite  possibly  he  still  considered 
himself  pastor  of  the  church.  But,  as  there  is  subsequently  no  allusion 
to  him  in  the  town  records,  and  none  whatever  in  the  parish  records, 
which  commence  in  1793  ;  and  as,  in  repeated  instances,  the  parish  in- 
vited other  men  to  settle  with  them  in  the  ministry,  and  offered  them  the 
use  of  the  parsonage  and  lands,  as  if  there  were  no  incumbent,  it  seems 
proper  to  infer  that  Mr.  Noyes  was  actually  dismissed,  and  Ihat  his  min- 
istry terminated  in  1790.  The  church  was  at  this  time  in  a  very  low 
state.  The  Methodists  now  began  to  get  a  foothold  in  the  place,  and  at 
length  to  make  their  voice  heard  in  the  parish  meetings.  March  30, 
1802,  it  was  "  Voted,  that  the  Congregationalists  shall  have  the  meeting- 
house one  half  of  the  time,  four  or  six  Sabbaths  at  a  time,  as  they  shall 
choose  ;  and  the  Methodists  the  other  half  of  the  time."  July  10,  1806, 
"  Voted,  that  the  committee  let  in  and  shut  out  what  ministers  they 
please."  April  2,  1807,  "Voted,  that  the  Methodists  have  the  house 
all  the  time  this  year."  Oct.  1,  1813,  a  committee  was  chosen  "  to  meet 
the  Methodists,  in  order  to  settle  the  difficulties  existing  between  this 
parish  and  the  Methodist  society."  Feb.  28,  1833,  "Voted,  to  unite 
with  the  Methodists  in  the  support  of  the  gospel,  if  we  can  compromise 
with  them."  Also,  "  Voted,  to  pull  down  the  old  meeting-house,  if  both 
societies  agree  to  build  a  new  one."  Also,  "  Voted,  to  appoint  a  commit- 
tee of  correspondence  with  the  Methodists,  and  that  this  committee  be 


EXTINCT    CHURCHES.  227 

authorized  to  invite  tiie  Methodists  to  poll  back  to  this  parish."  March 
28,  1833,  "  Resolved,  that,  on  condition  the  Methodists  will  come  back 
and  unite  with  the  parish,  and  assist  in  building  a  new  meeting-house  on 
the  spot  where  the  old  one  now  stands,  we  will  guarantee  said  meeting- 
house to  them  exclusively  for  the  benefit  of  a  minister  of  their  denomi- 
nation to  preach  in  for  any  term  of  years,  not  to  exceed  ten  from  the 
time  of  its  dedication,  and  likewise  the  use  and  improvement  of  the 
parsonage  lands  and  buildings  for  the  time  aforesaid ;  provided  they  will 
give  liberty  for  a  minister  of  any  other  denomination,  in  good  standing  in 
the  society  to  which  he  belongs,  to  preach  or  lecture  on  the  Sabbath,  or 
any  other  day  or  evening,  when  not  improved  by  a  minister  of  their  de- 
nomination, if  requested  to  do  so  by  some  person  or  persons  belonging 
to  this  parish."  This  resolve  was  unanimously  adopted,  and  was,  on  the 
same  day,  communicated  to  the  Methodists,  and  by  them  unanimously 
accepted  with  the  following  amendment,  viz.,  —  "That  the  new  meeting- 
house shall  be  open  at  all  times  for  such  preachers  to  preach  in  as  shall 
be  appointed  from  the  Methodist  Conference  to  preach  in  this  station  or 
circuit  from  year  to  year,  and  the  use  of  the  parsonage  shall  be  for  the 
support  of  such  preaclier  from  year  to  year  for  the  term  of  ten  years ; 
and  the  Methodist  Episcopal  church  in  this  parish  shall  have  the  right  of 
holding  all  meetings  of  religious  worship  for  the  same  time  of  ten  years; 
and  at  any  time  when  said  meeting-house  shall  not  be  used  by  the  Meth- 
odists according  to  the  above,  any  orthodox  preacher  may  preach  in  said 
house  ;  and,  after  the  expiration  of  ten  years,  it  shall  take  two-thirds  of 
the  legal  voters  in  the  parish  to  deprive  the  Methodists  of  the  right  to 
use  the  said  house  and  parsonage."  The  parish  accepted  this  amend- 
ment, only  substituting  the  word  "  majority  "  for  "  two-thirds"  to  which 
the  Methodists  acceded. 

By  the  above  arrangement,  the  parish  and  meeting-house,  and  parson- 
age property,  passed  permanently  into  the  hands  of  the  Methodists.  So 
far  as  appears,  no  effort  was  ever  made  by  the  Congregationalists,  after 
the  expiration  of  the  ten  years,  to  gain  possession  again. 

The  last  service  in  the  old  house  was  held  April  14,  1833,  at  which 
Rev.  L.  F.  Dimmick,  of  Newburyport,  preached  a  sermon  appropriate 
to  the  occasion.  At  the  time  this  arrangement  w^as  made  with  the  Meth- 
odists, the  old  church  was  very  small.  Just  how  long  it  continued  to 
exist  cannot  be  ascertained.  In  the  fall  of  1834,  six  persons  were  re- 
ceived into  communion  on  profession  of  their  faith,  and  these  were  prob- 
ably the  last.  A  few  years  later,  the  surviving  members  who  could  not 
be  converted  to  Methodism  united  with  the  different  churches  in  New- 
buryport. After  the  ministry  of  Mr.  Noyes  terminated,  the  parish  ex- 
tended a  call   to  several  persons,  while  others  were  hired  to  preach 


228  THE    CHURCHES    OF    ESSEX    NORTH. 

temporarily.  Nov.  14,  1793,  a  call  was  extended  to  Rev.  Jonathan 
Brown,  which  he  declined.  March  26,  1799,  "Voted,  to  hire  Rev.  Mr. 
Pickering  one  year."  March  25,  1 800, "  Voted,  to  hire  Rev.  Mr.  Williston 
one  year."  Dec.  19, 1806,  gave  a  call  to  Mr.  McLane  "  to  settle  for  four 
years  in  the  Congregational  form."  He  declined.  March  22,  1808, 
gave  Mr,  McLane  a  call  "  for  live  years  or  more,  with  the  liberty  of 
preaching  half  the  time  at  Elast  Kingston."  He  accepted,  but  only  re- 
mained a  short  time.  July  20,  1810,  "  Voted,  to  hire  Rev.  Daniel  Gould 
one  year."  Dec.  13,  1810,  "  Voted,  to  hire  Rev.  Daniel  Gould  three 
years  in  addition  to  the  one  for  which  he  is  already  engaged."  Nov. 
27,  1811,  "Voted,  to  hire  Mr.  Hull  one  half  of  the  time  for  one  year." 
Similar  votes  were  passed  Feb.  4,  1813,  and  Jan.  14,  1815. 

Sept.  30,  1816,  "  Voted,  to  engage  Mr.  Harlow  for  one  year."  July 
24,1817,  "Voted,  to  continue  Mr.  Harlow."  Similar  votes  Aug.  10, 
1818,  and  Aug.  30,  1819.  April  25,  1820,  "Voted,  to  hire  Rev.  Mr. 
Tliurston  part  of  the  time  in  connection  with  the  West  Parish."  April 
30,  1822,  "  Voted,  to  continue  to  hire  Rev.  Wm.  C.  Grant  one  half  of 
the  time."  Similar  vote  the  next  year.  March  31,  1825,  "Voted,  to 
hire  Dea.  Jabez  True  to  preach  the  whole  or  part  of  the  time."  Dea. 
True  was  a  Baptist,  and  was  probably  the  last  person  employed  to  preach 
statedly  by  the  Congregationalists. 

THE    FIRST    CHURCH    IN    AMESBURY. 

This  was  the  third  of  the  golden  candlesticks  to  be  removed  out  of  its 
place.  The  church  records  cannot  be  found,  though  supposed  to  be  in 
existence. 

The  church  was  probably  oi'ganized  in  1668.  Its  pastors  were  as 
follows  :  — Rev.  Thomas  Wells,  ord.  1672;  died  1734.  Rev.  Edmund 
March,  ord.  July  3,  1728;  diss.  March  12,  1743.  Rev.  Elisha  Odlin, 
ord.  Jan.  25,  1744  ;  died  1752.  Rev.  Thomas  Hibberd,  ord.  Nov.  6, 1754  ; 
diss.  1781.  Rev.  Benjamin  Bell,  ord.  Oct.  13,  1784;  diss.  1790.  Rev. 
Stephen  Hull,  ord.  1802;  diss.  1811.  Rev.  Benjamin  Sawyer, inst.  June 
19,  1810  ;  ceased  to  preach  1841. 

From  1669  to  1672,  a  Mr.  Hubbard  (spelled  also  in  the  town  records, 
Hobbert,  Hobberd,  Hobards),  preached.  Dec.  3,  1669,  the  town  voted, 
"  That  fifty  acres  of  land,-  already  granted  to  the  minister,  be  now  granted 
to  Mr.  Hobbert,  in  case  he  live  with  us  four  years." 

There  is  some  doubt  whether  Mr.  Wells  was  actually  settled  before 
1692,  though  he  began  preaching  in  1672.  Oct.  25,  1689,  it  was  voted, 
that  "  Ye  town  was  cleare  of  Mr.  Wells,  and  Mr.  Wells  was  cleare  of  ye 
town."  Dec.  26,  1689,  the  "  town  made  choice  of  Mr.  Wells  to  be  their 
minister  for  this  year."    A  similar  vote  was  passed  in  1690  and  in  1691. 


KXTINCT    CHURCHES.  229 

March  21,  1692,  "Voted,  that  we  he  willing  to  have  Mr.  Wells  to  he 
our  minister,  to  settle  amongst  us,  and  to  allow  him  £50  a  year  at  pres- 
ent, and  more  when  we  are  able."  Mr.  Wells  accepted  this  call.  May 
18,  1694,  "  Voted  to  give  Mr.  Wells  £20  to  keep  a  school  and  teach  all 
persons  that  attend  except  such  little  ones  as  cannot  say  their  A  B  C's." 

No  copy  of  any  covenant  used  by  this  church  can  now  be  found,  nor" 
can  I  learn  any  thing  important  concerning  its  history  for  the  first  century 
after  its  organization.  Its  decline  seems  to  date  from  the  troubles  which 
sprung  up  during  Mr.  Hibberd's  ministry,  and  resulted  in  the  secession 
of  a  portion  of  the  church  and  society,  who  set  up  separate  worship  as 
Presbyterians,  taking  Mr.  Hibberd  with  them.  He  was  a  man  with 
whom  temperance  was  not  a  crowning  virtue.  It  is  related  of  him,  that 
while  conducting  the  funeral  of  a  person  killed  by  another  when  intoxica- 
ted, he  was  himself  so  under  the  influence  of  liquor,  as  to  say,  in  the 
course  of  his  remarks,  "  I  would  sooner  pour  down  my  throat  a  glass  of 
boiling  lead,  than  of  that  d d  N.  E.  rum  !" 

His  successor,  Mr.  Bell,  was  an  able  man,  but  addicted  to  the  cups, 
and  the  habit  grew  upon  him  after  he  left  the  ministry  to  such  an  extent, 
that  when  death  came  for  him,  it  found  him  in  the  poor-house. 

Mr.  Hull  had  the  same  infirmity,  and  the  church  waned  under  him. 
He  was  not  a  strong  man ;  was  at  first  a  Methodist,  and  one  council  re- 
fused to  settle  him.  Dr.  Woods,  of  Andover,  is  reported  to  have  said  of 
him,  that  he  "  was  all  hulV^ 

Under  Mr.  Sawyer,  the  church,  for  a  time,  rallied,  and  was  united  and 
pro^sperous.  But  the  centre  of  population  had  changed,  and  most  of  the 
people  found  it  more  convenient  to  worship  elsewhere,  churches  having 
been  formed  near  by  on  either  side.  Mr.  Sawyer  continued  to  preach 
there  regularly  till  1835,  and  half  the  time  till  1841,  and  occasionally 
till  1847.  The  church  then  ceased  to  meet,  and  so  became  extinct,  with- 
out any  formal  act  of  disbandment.  Mr.  Sawyer  was  never  formally 
dismissed,  but  his  relation  as  pastor  practically  terminated  in  1841.  The 
meeting-house  remained  standing  till  within  a  few  years.  Mr.  Sawyer 
says,  that  in  it  the  first  temperance  society  north  of  the  Merrimac  River, 
in  Essex  Co.,  was  formed,  —  an  eminently  fit  place.  The  old  sounding- 
board  over  the  pulpit  was  surmounted  by  a  spread  eagle,  bearing  upon 
his  breast  an  open  Bible,  and  in  each  talon  a  hymn-book. 

THE    CHURCH    AT    PARKER    RIVER    VILLAGE,    NEWBURY. 

This  was  the  fourth  church  in  Essex  North  to  become  extinct.  Its 
existence  was  brief.  It  built  no  meeting-house,  and  had  no  settled  pastor. 
The  following  sketch  has  been  furnished  by  one  familiar  with  the  facts 
(Dea.  Danforth)  : 


230  THE    CHURCHES    OF    ESSEX    NORTH. 

"  In  the  spring  of  1829,  Rev.  Humphrey  Perley  (Unitarian),  who  was 
teaching  school  in  this  district,  began  to  preach  in  the  school-house,  at 
the  solicitation  of  the  people.  A  religious  society  was  soon  formed  ;  and 
Mr.  Perley  continued  to. preach,  in  connection  with  his  teaching,  until 
April,  1832.  The  religious  interest  which  prevailed  so  extensively  at 
Ihat  time,  appeared  here.  Under  the  ministrations  of  the  neighboring 
pastors,  and  the  students  of  the  Theological  Seminary  (Andover),  who 
now  began  to  preach  here  regularly,  a  goodly  number  were  converted.  It 
was  thought  best,  in  order  to  preserve  the  interest,  that  these  should  be 
gathered  into  a  church ;  though  it  was  not  expected  that  it  could  be  a 
permanent  organization,  as  the  population  was  not  such  as  made  a 
growth,  sufficient  for  self-support,  possible. 

"  A  council  of  pastors  and  delegates  from  the  neighboring  churches 
met  Nov.  2,  1832,  and  organized  a  church  of  twenty-eight  members  ; 
twenty-seven  professing  their  faith,  and  one  coming  from  another  church. 
Subsequently,  eight  more  were  received. 

"  Preaching  was  continued  seven  years  by  students  from  the  Seminary 
at  Andover.  The  church  retained  its  organization  until  October,  1846. 
At  this  time,  it  had  been  reduced,  by  death  and  dismissals,  to  fourteen 
members,  several  of  whom  were  non-residents.  It  was  therefore  thought 
expedient  by  the  members,  with  the  advice  of  neighboring  pastors,  to  dis- 
solve their  separate  organization,  and  become  connected  with  other 
churches. 

"Two  of  the  neighboring  pastors,  —  Dr.  Withington  and  Dr.  Dimmick, 
—  with  their  delegates,  met  with  the  church  ;  and,  after  hearing  ^he 
reasons  for  the  dissolution,  the  necessary  steps  were  taken  to  transfer 
the  members  to  other  churches.  These  being  carried  out,  the  church 
was  dissolved." 

THE  WINTER  STREET  CHURCH,  HAVERHILL. 

This  closes  our  list  of  extinct  churches.  Organized  May  15,  1839. 
Its  pastors  were,  —  Rev.  Job  H.  Martyn,  settled  May  15,  1839,  dis- 
missed May  3,  1841  ;  Rev.  Charles  Fitch,  settled  May  23,  1841,  dis- 
missed May  8,  1842  ;  Rev.  George  W.  Finney,  settled  June  12,  1842, 
dismissed  1843  ;  Rev.  D.  N.  Merritt,  settled  Jan.  1,  1844,  dismissed 
July  10,  1848  ;  Rev.  Samuel  J.  Comings,  settled  Dec.  5,  1848,  dismissed 
April  20,  1852  ;  Rev.  Leonard  S.  Parker,  installed  June  1,  1853,  dis- 
missed March  26,  1860. 

The  following  Principles  of  Church  Government,  and  Confession  of 
Faith  and  Covenant,  were  adopted  at  its  organization : 


EXTINCT    CHURCHES.  231 


PRINCIPLES 


1.  We  hold  that  the  Lord  Jesus  Christ  is  the  supreme  Head  and  Lawgiver 
of  the  church. 

2.  That  the  Bible  is  the  supreme  and  only  binding  code  ot"  laws  for  the  gov- 
ernment of  the  church,  and  that,  in  all  matters  of  government  and  discipline, 
the  church  is  bound  to  follow  the  gospel  rules. 

3.  That  each  congregation  of  Christians  meeting  in  one  place,  and  united  by 
a  solemn  covenant,  is  a  complete  church,  having  no  superior  but  the  Lord  Jesus 
Christ,  subject  to  no  authority  but  his,  and  from  him  deriving  the  right  to  choose 
its  own  pastor  and  church  officers,  and  to  discipline  its  own  members. 

4.  That  between  the  churches  so  constituted,  as  also  between  all  ministers, 
there  is  a  perfect  equality  ;  but  that  mutual  fellowship  and  communion  should 
subsist  between  them,  leading  them  to  seek  each  other's  counsel  and  advice  or 
rebuke  whenever  needed. 

5.  That,  such  church  being  made  by  the  Lord  Jesus  Christ  the  sole  deposi- 
tory of  all  ecclesiastical  power,  ecclesiastical  bodies  distinct  from  the  church,  by 
whatever  name  they  may  be  called,  are  only  wlcisory,  and  have  no  right  to  re- 
verse or  annul  the  decisions  of  a  particular  church. 

6.  That  the  ministry  is  of  Divine  origin,  intended  for  the  san(!tification  of 
believers,  for  the  conversion  of  sinners,  and  the  reproof  of  the  wicked,  and  to 
continue  to  the  end  of  the  world. 

7.  That  deacons  were  appointed  in  the  primitive  church  for  the  assistance  of 
the  ministry,  and  the  care  of  the  temporal  concerns  of  the  church. 

8.  That  every  individual  church  sliould  be  supplied  with  pastors  and  deacons 
according  to  the  pattern  of  the  primitive  church. 

9.  That  the  choice  of  pastors  and  deacons  should  be  made  by  the  whole 
church,  and  that  they  should  be  set  apart  to  their  office  by  prayer  and  the  lay- 
ing on  of  hands. 

1 0.  That  the  admission  of  members  to  the  communion  should  be  the  act  of 
the  church  at  large,  and  that  the  Lord  Jesus  Christ  has  laid  upon  the  church 
the  duty  of  watching  over  its  own  members,  and  of  administerin^i;  discipline,  as 
an  iliiportant  exercise  of  Christian  graces,  and  a  means  of  sanctification. 

11.  That  in  all  cases  of  oflfencd,  either  against  individual  members  or  the 
church  at  large,  discipline  should  proceed  upon  the  rule  laid  down  in  the  18th 
chapter  of  Matthew,  verses  15-18. 

CONFESSION     OF     FAITH. 

THE   FOUNDATION   OF   FAITH. 

Art.  1.  You  believe  that  the  Scriptures  of  the  Old  and  New  Testaments  are 
the  word  of  God,  written  by  the  inspiration  of  the  Holy  Spirit,  and  are  the  only 
infallible  rule  of  faith  and  practice. 

TRINITY. 

2.  You  believe  that  the  Scriptures, teach  that  the  Lord  our  God,  who  is  one 
Lord,  subsists  in  an  incomprehensible  Trinity,  denominated  the  Father,  Son, 
and  Holy  Ghost. 

CREATION   AND   GOVERNMENT  OF   GOD. 

3.  That  (jod  created  all  things  for  his  own  glory,  and  administers  over  moral 
beings  a  most  wise  and  holy  moral  government ;  and  that,  as  a  sovereign,  he 
also  administers  a  universal  providential  government,  all  the  events  of  which  he 
so  disposes  as  to  subserve  the  highest  interests  of  his  moral  kingdom. 

PRIMITIVE   STATE  OF   MAN  —  THE    FALL   AND   ITS   CONSEQUENCES. 

4.  That  Adam's  first  moral  character  was  holy,  but,  since  he  sinned,  everjr 


232  THE    CHURCHES    OF    ESSEX    NORTH. 

person  bcfrins  to  sin  when  he  becomes  a  moral  agent  in  the  sight  of  God  ;  and 
although  this  result  is  connected  with  the  sin  of  Adam,  yet  not  so  connected 
but  that  it  is  the  sinner's  own  voluntary  choice  of  wickedness. 

DEPRAVITY   OF   MAN. 

5.  That  all  the  moral-  exercises  of  unregenerate  men  are  wholly  sinful,  and 
that  continually. 

NATURE  AND   DESERT   OF   SIN. 

6.  That  sin,  being  a  transgression  of  God's  law,  deserves  eternal  death. 

WAY    OF   SALVATION. 

6.  That  God  has  made  an  atonement  for  sin,  by  the  death  of  his  beloved 
Son,  sufficient  for  the  wants  and  salvation  of  all  mankind,  which  is  freely  and 
sincerely  offei-ed  to  all  ;  and  yet  those  only  will  be  saved  who  repent  of  sin, 
and  believe  in  the  Lord  Jesus  Christ.  * 

AGENCY  OF  THE  HOLY  GHOST  IN  REGENERATION. 

8.  That  while  all  men  voluntarily  reject  this  salvation,  God,  by  the  influence 
of  the  Spirit,  employs  the  truth  of  the  Bible  to  induce  as  many  to  accept  it  as 
he  can  consistently  with  the  wisest  administration  of  his  government  according 
to  his  eternal  purpose. 

PERSEVERANCE   OF  THE   SAINTS. 

9.  That  although  the  saints,  if  left  to  themselves,  would  fall  away  and  perish, 
yet  they  will  differ  from  hypocrites  and  a'postates  by  persevering  in  voluntary 
obedience  to  God's  commandments ;  being  secured  from  falling  away  by  the 
promise  of  God,  and  kept  by  the  power  of  God  through  faith  unto  salvation. 

GROUNDS  OF  ADMISSION   TO  THE   CHURCH. 

10.  That  credible  evidence  of  a  change  of  heart  is  an  indispensable  ground 
of  admission  to  the  privileges  of  the  visible  church. 

INSTITUTIONS   OF   CHRIST.  * 

1 1 .  That  Christ  has  appointed  baptism  and  the  Lord's  Supper  to  be  perpetu- 
ally observed  in  the  church  ;  the  former  to  signify  the  necessity  of  holiness  of 
heart,  and  the  latter  as  an  expression  of  faith  in  the  atonement  made  for  sin  by 
the  death  of  Christ. 

DUTIES   OF   CHRISTIANS. 

1 2.  That  the  keeping  of  the  moral  law  as  a  rule  of  life  ;  a  conscientious  and 
uniform  attendance  on  public,  family,  and  secret  worship;  and  an  unreserved 
and  entire  consecration  of  property,  influence,  talents,  and  time,  to  promote  the 
glory  of  God  and  the  salvation  of  men,  are  duties  which  every  Christian  is 
bound  to  observe. 

PERPETUITY   OF   THE   CHURCH,    FINAL  JUDGMENT,   AND   FUTURE   STATE. 

13.  That  God  will  have  a  church  in  the  world  to  the  end  of  time,  after  which 
the  dead  will  be  raised,  and  be  judged  according  to  their  conduct  in  this  life ; 
the  righteous  will  be  received  into  everlasting  life  ;  and  the  wicked  will  go  away 
into  everlasting  punishment. 

Do  you  now,  before  God  and  his  people,  adopt  and  profess  your  belief  in  the 
foregoing  summary  of  gospel  doctrine  and  duty  ? 

COVENANT. 

Professing  unfeigned  sorrow  for  your  past  sins,  and  renouncing  all  ungodli- 
ness and  every  worldly  lust,  you  do  now,  in  the  presence  of  God,  angels,  and 


EXTINCT    CHUKCHES.  Zda 

men,  solemnly  avouch  the  Lord  Jehovah  to  be  your  God  and  portion,  the 
object  of  your  supreme  love  and  delight;  and  the  Lord  Jesus  Christ  to  be 
jour  Saviour  from  sin  and  death,  your  Prophet  to  instruct  you,  your  Priest  to 
atone  and  intercede  for  you,  and  your  King  to  rule,  protect,  and  enrich  you ; 
and  the  Holy  Ghost  to  be  jour  Sanclijier.  Comforter,  and  Guide,  lookin":  to 
Him  for  light,  grace,  and  peace.  Unto  this  TRIUNE  GOD  —  this  wonderful 
"  Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  into  which  we 
are  baptized  —  you  do  now,  without  reserve,  give  yourselves  away,  in  a  cove- 
nant never  to  be  revoked,  to  be  his  willing  servants  forever,  to  observe  all  his 
commandments  and  all  his  ordinances,  in  the  sanctuary,  in  the  family,  and  in 
the  closet. 

You  receive  the  brethren  in  Christ  of  this  church  as  your  brethren,  and  his 
friends  as  your  friends ;  and  promise  to  watch  over  them  with  all  Christian 
fidelity  and  tenderness.  You  do  also  submit  yourself  to  the  government  of 
Christ  in  his  church,  and  to  the  regular  administration  of  it  in  this  church  in 
particular. 

You  promise  to  assemble  with  the  people  of  God  during  the  week,  as  oppor- 
tunity may  afford,  particularly  upon  stated  and  occasional  meetings  of  the 
church,  for  the  purpose  of  instruction  and  devotion;  and  to  discharge  all  those 
duties  by  which  God  may  be  glorified,  and  the  religion  of  the  Bible  extended 
and  established  among  men. 

You  do  also  bind  yourselves  by  covenant  to  this  church,  to  watch  over  us  in 
the  Lord,  to  seek  our  purity,  peace,  and  edification,  and  conscientiously  to  sub- 
mit to  the  government  of  discipline  of  Christ  as  here  administered  ;  counting  it 
a  privilege  and  a  favor  —  not  a  privation  or  a  grievance  —  to  be  subject  in  the 
Lord  to  authority  which  himself  hath  established  in  his  church. 

All  this,  in  the  Divine  strength,  you  do  severally  profess  and  engage. 

The  following  sketch  of  this  church  was  prepared  by  its  last  pastor : 
"  This  church  had  its  origin  in  a  difference  which  arose  in  the  Centre 
Congregational  Society  in  1838,  in  the  act  of  choosing  a  successor  to 
Rev.  Joseph  Whittlesey.  A  council  having  declined  to  install  over  them 
Rev.  Job  H.  Martyn,  some  of  the  members  of  this  church  and  some  from 
the  Baptist  church  desired  him  to  remain  in  town.  He  soon  commenced 
preaching  at  the  Academy  Hall.  An  interest  in  religion  shortly  ap- 
peared, issuing  in  the  organization  of  Winter  Street  Church.  Its  rec- 
ords run  thus  :  '  A  number  of  brethren,  members  of  the  Congregational 
and  Baptist  churches  of  Haverhill,  feeling  that  the  interests  of  the  cause 
of  Christ  required  the  organization  of  a  new  church  in  this  place,  met  at 
the  house  of  brother  Joseph  Johnson  on  Thursday,  May  2d,  for  consulta- 
tion on  the  subject.  After  a  season  of  prayer,  and  a  free  and  protracted 
discussion  of  the  subject,  it  was  unanimously  "  Resolved,  That,  in  the 
judgment  of  this  meeting,  the  interests  of  the  cause  of  Christ  demand 
the  organization  of  a  new  church  in  this  village." '  One  week  later,  '  a 
Confession  of  Faith,  Covenant,  and  Principles  of  Church  Government' 
were  adopted.  May  15th,  1839,  twenty-eight  persons  —  eleven  males 
and  seventeen  females  —  were  formed  into  a  church;  Rev.  Job  H.  Mar- 
tyn officiating,  no  council  being  called.  Rev.  J.  H.  Martyn  was  chosen, 
on  the  same  day,  its  first  pastor. 

"  During  the  first  eleven  years  of  its  existence,  this  church  stood  alone. 

SO 


234  THE    CHURCHES    OF    ESSEX    NORTH. 

By  request  of  the  church,  a  council  from  the  neighboring  Congregational 
churches  met  May  7,  1850,  and,  after  careful  inquiry,  resolved  to  re- 
ceive this  church  into  'fellowship,'  provided  'they  would  adopt  the 
Congregational  platform  as  the  basis  of  their  ecclesiastical  order.'  To 
this  the  church  unanimously  agreed,  and  were  recognized  publicly  May 
15,  1850. 

"The  Second  Advent  excitement  in  1842-43  greatly  injured  this 
church.  Quite  a  number  of  its  members  was  carried  away  by  it ;  oth- 
ers withdrew  to  other  meetings.  The  church  did  not  recover  from  the 
shock  for  ten  or  twelve  years. 

"  A  meeting-house  was  erected  on  the  corner  of  Winter  and  Franklin 
streets  soon  after  the  formation  of  the  church.  In  1850  it  was  remod- 
elled ;  and  again,  in  1858,  twenty  pews  were  added,  a  spacious  vestry 
put  into  the  basement,  and  other  improvements  made,  at  a  cost  of  $3,000. 
A  fine  organ  also  was  set  up  in  the  church  at  an  expense  of  $1,000. 
Under  the  ministry  of  Rev.  Mr.  Parker,  the  number  of  the  church  was 
trebled,  and  the  society  increased  in  like  manner.  The  Sabbath  School 
became  one  of  the  largest  in  the  village,  being  mainly  composed  of  the 
children  of  parents  who  did  not  regulai'ly  attend  public  worship. 

"The  formation  of  the  North  Congregational  Church  in  1859, led  some 
to  inquire  whether  it  would  not  be  best  to  unite  this  church  with  that  and 
the  Centre  Church.  A  family  feud,  that  was  unexpectedly  revived  and 
brought  into  the  church,  resisting  its  utmost  efforts  to  settle  it,  though 
aided  by  the  unanimous  advice  of  two  councils,  and  issuing  in  the  seces- 
sion of  thirty-four  members,  strengthened  the  persuasion  in  the  minds  of 
many  that  this  was  the  path  of  duty.  After  most  careful  consultation 
with  friends  most  competent  to  judge  and  advise  in  the  case,  and  earnest 
prayer  for  Divine  guidance,  the  vote  to  disband  was  unanimously  passed 
June  25,  1860. 

"  During  its  brief  existence  of  twenty -one  years,  this  church  had  been 
useful  in  many  ways.  Its  work  was  pioneer,  missionary  work.  Its  his- 
tory has  bright  pages  along  with  dark  ones.  It  is  believed  that  no 
church  in  this  region  ever  showed  a  more  self-sacrificing  spirit  in  sus- 
taining public  worship.  Its  late  members  are  now  valued  members  of 
the  Centre  Church,  and  of  other  churches  ;  while  some  have  joined  the 
church  triumphant  above." 


CHURCHES  DENOMINATIONALLY  EXTINCT. 

Two  of  the  ancient  churches  of  Essex  North  have  departed  from  their 
original  orthodoxy,  and  are  now  in  connection  with  the  Unitarian  denom- 
ination. 


CHURCHES    DENOMINATIONALLY    EXTINCT.  235 


THE    FIRST    CHURCH    IN    NEWBURYPORT. 

This  (formerly  the  Third  Church  in  Newbury)  was  organized  Jan.  12, 
1726.  Before  its  connection  with  our  denomination  was  fully  sundered, 
it  had  three  pastors :  Rev.  John  Lowell,  ordained  Jan.  19,  1726,  died 
May  15,  1767  ;  Rev.  Thomas  Carey,  ordained  May  11,  1768,  died  Nov. 
24,  1808;  Rev.  John  Andrews,  ordained  Dec.  10,  1788,  resigned  May 
1,  1830. 

Since  the  church  became  avowedly  Unitarian,  it  has  had  four  pastors  : 
Rev.  Thomas  B.  Fox,  ordained  Aug.  3,  1831,  dismissed  April,  1844; 
Rev.  Thomas  W.  Higginson,  ordained  Sept.  15,  1847,  dismissed  Sept., 
1849  ;  Rev.  Charles  Bowen,  ordained  Nov.  20,  1850,  dismissed  Nov., 
1853  ;  Rev.  A.  B.  Muzzey,  installed  Sept.  3,  1857. 

The  following  is  the  covenant  adopted  by  the  church  at  its  organiza- 
tion.    It  was  prepared  by  Rev.  Caleb  Cushing,  of  Salisbury  : 

"  Whereas,  it  hath  pleased  Almighty  God,  of  his  free  grace,  to  call 
and  accept  us  sinful  creatures  into  covenant  with  his  Majesty  in  Christ, 
we  do  therefore,  in  a  deep  sense  of  our  own  unworthiness,  and  with  an 
humble  dependence  on  Divine  grace  for  assistance  and  acceptance,  sol- 
emnly professing  our  firm  belief  of  the  Christian  faith  according  to  the 
doctrine  of  the  Holy  Scriptures,  avouch  the  God  whose  name  alone  is 
Jehovah,  Father,  Son,  and  Holy  Ghost,  to  be  our  God,  and  the  God 
of  our  seed  ;  and  do  make  a  firm  covenant  with  his  Majesty  in  Christ, 
and  one  with  another,  promising,  through  his  grace,  to  give  up  ourselves 
to  God  in  Christ,  —  acknowledging  him  to  be  our  Prophet,  Priest,  and 
King,  —  to  submit  to  his  government,  to  all  his  holy  laws  and  ordinances, 
to  shun  all  errors  with  all  ungodliness  and  unrighteousness,  and  to  walk 
before  him  in  all  things  according  to  the  rules  of  his  holy  Word  ;  and 
to  walk  together,  as  a  church  of  Christ,  in  the  faith  and  fellowship  of  the 
gospel,  in  mutual  love  and  watchfulness,  for  the  carrying  of  the  worship 
of  God,  and  promoting  our  mutual  edification  in  faith  and  holiness." 

For  some  time,  this  was  a  large,  prosperous,  and  influential  church. 
During  Mr.  Lowell's  ministry,  five  hundred  and  seventeen  were  received 
into  full  communion,  and  two  thousand  two  hundred  and  twenty-nine  were 
baptized.  In  1775,  to  render  easier  the  act  of  uniting  with  the  church 
by  diminishing  its  publicity,  it  was  voted  that  candidates,  after  being 
propounded  a  fortnight,  as  usual,  might  be  admitted  by  assenting  to  the 
covenant  "  before  the  church  only." 

The  doctrinal  defection  of  the  church  was  gradual,  nor  is  it  easy  to 
say  precisely  when  it  was  completed.  Its  first  pastor,  Dr.  Lowell,  was 
a  moderate  Calvinist.  During  his  ministry,  the  more  Calvinistic  portion 
of  the  church  withdrew  to  unite  with  others  in  forming  the  First  Pres- 


236  THE    CHURCHES    OF    ESSEX    NORTH.  * 

byterian  Church  in  Newburyport.  After  his  death  in  1767,  "  the  church 
were  unable  to  agree  in  the  choice  of  a  successor  in  the  ministry,  in  con- 
sequence of  a  difference  of  opinion  as  to  some  of  the  important  doctrines 
of  Christianity."  ^  An  amicable  division  was  the  result  of  this  diversity 
of  religious  sentiments,  the  withdrawing  party  being  constituted  the 
North  Church  in  Newburyport.  Mr.  Carey,  the  second  pastor  of  the 
old  church,  was,  like  his  predecessor,  a  moderate  Calvinist ;  though,  in 
so  styling  him,  more  emphasis  should  be  laid  upon  "  moderate,"  and  less 
upon  "  Calvinist."  Still,  we  may  safely  infer  that  he  had  not  professedly 
departed  far  from  the  generally  recognized  standard  of  orthodoxy,  from 
the  fact  that  he  gave  the  right  hand  of  fellowship  to  Di-.  Spring  at  his 
ordination  in  1777. 

Dr.  Andrews,  who  was  the  colleague  and  successor  of  Mr.  Carey,  was 
settled  in  1788,  and  was  an  avowed  Arminian  ;  and  his  Arminianism 
gradually  ripened  into  something  not  easily  distinguishable  from  what 
has,  since  his  day,  been  called  Unitarianism.  He,  however,  retained  so 
much  of  the  savor  of  the  olden  faith,  that  he  continued  to  exchange  pul- 
pits with  several  ministers  of  our  denomination  till  the  close,  or  near  the 
close,  of  his  active  ministry  in  1830.  But  the  remnant  of  Calvinism  in 
the  church  was  sifted  out,  or  driven  out,  in  his  day.  One  member  who 
left,  and  united  with  a  neighboring  church,  has  often  told  me  that  what 
finally  decided  her  to  leave,  and  made  her  unwilling  to  hear  Dr.  Andrews 
preach  ever  after,  was,  his  saying  to  her,  when,  on  one  occasion,  she  had 
been  stating  some  of  her  religious  views,  "  If  I  believed  as  you  do,  I 
would  throw  my  Bible  into  the  fire."  His  colleague  and  successor,  Mr. 
Fox,  was  a  decided  Unitarian ;  and  from  the  commencement  of  his  min- 
istry, this  ancient  church  was  considered  as  fully  belonging  to  the  Unita- 
rian denomination. 

i .    .  THE    FIRST    CHURCH    IN    HAVERHILL. 

This  is  the  only  other  church  among  us  which  has  apostatized  from 
its  original  evangelical  faith. 

This  church  was  organized  in  October,  1645.  Previous  to  its  lapse 
from  Orthodoxy  to  Unitarianism  in  1833,  it  had  nine  settled  ministers  : 
Rev.  John  Ward,  installed  Oct.,  1645,  died  Dec.  27,  1693;  Rev.  Benja- 
min Rolfe,  ordained  Jan.  7,  1694,  died  Aug-  29,  1708;  Rev.  Joshua 
Gardner,  ordained  Jan.  11,  1711,  died  March  21,  1715  ;  Rev.  John 
Brown,  ordained  May  13,  1719,  died  Dec.  2,  1742  ;  Rev.  Edward  Bar- 
nard, ordained  April  27,  1743,  died  Jan.  26,  1774;  Rev.  John  Shaw, 
ordained  March  12,  1777,  died  Sept.  29,  1794;  Rev.  Abiel  Abbot,  or- 

1  Dr.  Diramick's  Fortieth  Anniversary  Sermon,  p.  4. 


•  CHURCHES    DENOMINATIONALLY    EXTINCT.  237 

dained  June  3,  1795,  dismissed  June  13,  1803 ;  Rev.  John  Dodge, 
ordained  Dec.  21,  1808,  dismissed  June  18,  1827  ;  Rev.  Dudley  Phelps, 
ordained  Jan.  9,  1828,  dismissed  Aug.  28,  1833. 

"  It  would  be  in  place  here  to  show,  if  possible,  what  was  its  first  con- 
fession and  covenant.  We  cannot  determine  this  with  certainty  from  the 
facts  now  within  our  reach,  but  we  may  perhaps  reach  a  probability. 

"  The  first  church  in  Haverhill  was  constituted  at  the  same  time, 
and  by  the  same  ecclesiastical  council  which  constituted  the  first  church 
in  Andover.  It  is  reasonable,  therefore,  to  suppose  that  both  churches 
adopted  the  same  symbols.  The  church  at  Andover  still  holds  the  fol- 
lowing, and  there  is  no  evidence  of  its  ever  having  held  any  other.  May 
we  not,  then,  assume  that  this  is  probably  the  earliest  adopted  in  town, 
more  than  two  centuries  ago  ?  — 

"  '  You  profess  to  believe  in  one  God  the  Father,  Maker  of  all  things ; 
and  in  Jesus  Christ  his  Son,  the  Messiah,  and  Saviour  of  men,  the  only 
Mediator  between  God  and  man  ;  and  in  the  Holy  Spirit,  which  bears 
testimony  to  the  truth,  and  confirms  the  faith  of  Christians. 

" '  You  receive  the  Holy  Scriptures  of  the  Old  and  New  Testament  as 
being  profitable  for  doctrine,  reproof,  correction,  and  instruction  in  right- 
eousness, and,  through  faith  in  Christ,  sufficient  to  make  men  wise  unto 
salvation. 

" '  You  profess  repentance  of  all  past  sins,  and  a  full  purpose  of  heart 
to  forsake  every  evil  and  false  way,  and  to  cleave  to  that  Avhich  is  good. 

"  '  You  do  now  publicly  covenant  with  God  that  you  will  search  after 
and  obey  the  truth  as  it  is  in  Jesus  ;  that,  fleeing  sinful  lusts,  you  will  fol- 
low after  righteousness,  charity,  and  peace  ;  that  you  will  not  forsake  the 
assembling  of  yourselves  with  the  people  of  God  for  public  worship,  but 
make  it  your  constant  study  to  walk  in  all  the  commandments  and  ordi- 
nances of  the  Lord  blamelessly ;  and  that,  walking  in  communion  with 
this  church,  you  will  submit  to  its  watchful  care  and  discipline,  praying 
for  its  edification,  and  the  prosperity  of  Zion.' 

"  This  creed,  though  less  full  and  explicit  than  those  of  later  times,  is 
yet  sufficiently  distinct  for  a  people  among  whom  was  no  diversity,  and 
no  apprehension  of  diversity,  of  sentiment  on  doctrinal  points.  The 
great  doctrines  of  grace  are  either  expressed  or  implied ;  and  nothing 
but  a  heresy  or  division  would  render  a  more  explicit  declaration  neces- 
sary. Moreover,  the  creed 'and  covenant  are  blended  together,  but  this 
was  the  common  practice  at  that  early  day."  ^ 

Arminianism  here  did  not,  as  in  most  of  the  neighboring  churches, 
find  its  corrective  and  antidote,  but,  in  1833,  developed  into  positive  Uni- 

»  Rev.  B.  F.  Hosford. 


238  THE    CHURCHES    OF    ESSEX    NORTH. 

tarianism  under  an  anti-Hopkinsian  Calvinistic  ministry.  This  Unitarian 
element  having  gained  the  ascendancy  in  the  parish,  and  having  carried 
the  vote  to  have  more  liberal  preaching  a  part  of  the  time,  the  evangeli- 
cal portion  of  the  church  withdrew  (leaving  only  two  male  members 
behind),  and  formed  the  Centre  Church.  It  has  been  given  as  "the 
opinion  of  some  candid  observers,  that  the  division  might  not  have  oc- 
curred, and  the  whole  body  might  have  remained  substantially  Orthodox, 
had  the  minister  of  that  day  been  one  who  could  be  soundly  Orthodox, 
and  at  the  same  time  not  constitutionally  and  intensely  controversial. 
He  not  only  believed  and  preached  the  gospel  truth,  but  he  did  it  in  op- 
position to  all  others.  In  this  way  his  very  Orthodoxy  stimulated  Unita- 
rianism,  and  precipitated  the  final  separation." 

There  is  reason  to  believe  that  this  is  not  the  only  instance  in  which 
a  New  England  Unitarian  church  originated  in  a  reaction  against  an 
ultra,  angular,  and  pugnacious  type  of  Orthodoxy. 

OTHER  DENOMINATIONS. 

An  intelligent  historical  survey  of  the  churches  of  our  own  orders 
requires  us  to  note  the  rise  and  growth  of  other  denominations  within 
the  bounds  of  this  Association.  One  hundred  years  ago  the  twenty 
Orthodox  Congregational  churches  possessed  the  whole  land,  except 
the  little  that  had  been  appropriated  by  two  societies  of  Quakers,  one 
Episcopal,  and  one  Presbyterian  church.  There  are  now  on  this  same 
ground  eleven  denominations  besides  our  own,  represented  by  more  than 
forty  churches  and  societies. 

THE    QUAKERS. 

The  Quakers,  or  Friends,  were  the  first  to  interfere  with  the  monopoly 
of  this  lovely  valley  by  the  "  Standing  Order.'"  I  am  unable  to  deter- 
mine when  the  Quakers  first  became  permanent  residents  in  this  vicin- 
ity. In  1659,  Thomas  Macy,  of  Salisbury,  was  fined  thirty  shillings 
for  entertaining  four  Quakers,  in  violation  of  law,  although  the  extent 
of  his  offence  was,  that  he  allowed  them  to  shelter  themselves  in  his  house, 
three  quarters  of  an  hour  one  morning,  during  a  violent  rain  storm.^ 

On  the  2 1st  of  Jan.,  1716,  the  first  churcK  in  West  Newbury  observed 
a  day  of  fasting  and  prayer,  one  object  of  which  was  to  pray  "  that  God 
would  prevent  ye  spread  of  errors  in  this  place,  especially  the  errors  of 
the  Quakers."  ^ 

1  Coffin's  Hist.  Newbury,  p.  62. 

2  Coffin's  Hist.,  p.  187. 


OTHER    DENOMINATIONS.  239 

The  first  society  of  Quakers  was  organized  in  1704,  at  Amesbury.  Its 
membership  has  never  been  large,  consisting  at  present  of  about  sixty 
persons.  It  has  the  honor  of  enrolling  the  name  of  that  true  poet,  whose 
sweet  and  simple  numbers,  and  noble,  stirring  sentiments  are  fast  winning 
for  him  a  world-wide  fame. 

In  1744,  another  society  of  Quakers  was  formed  in  Newburyport 
(then  Newbury),  and  a  house  of  worship  erected  near  where  the  Belle- 
ville meeting-house  now  stands.  In  1822,  they  changed  their  place  of 
worship  and  built  a  new  house  at  Turkey  Hill,  near  the  eastern  line  of 
West  Newbury,  which  was  occupied  for  the  first  time  on  the  2oth  of 
Dec.  of  that  year,  and  in  which  a  few  families  of  excellent  people,  num- 
bering about  forty  persons,  are  still  accustomed  to  meet  for  religious 
worship,  according  to  the  usages  of  their  sect. 

EPISCOPALIANS. 

The  first  Episcopal  church  in  this  vicinity  was  formed  in  1712,  in 
Newburyport  (then  Newbury),  on  "  the  Plains."  The  determination  to 
form  it,  says  the  Rev.  Dr.  Morss,  "  created  a  strong  sensation  through- 
out the  State,  occasioning  evil  surmises,  and  violent  opposition."  ^  It 
originated  on  this  wise.  When  the  Second  Church  in  Newbury  (now 
the  First  Church  in  West  Newbury)  had  removed  its  house  of  wor- 
ship some  two  miles  further  westward,  a  few  families,  residing  near 
its  first  site,  felt  aggrieved,  and  were  unwilling  to  go  so  far  to  meeting, 
and  at  length  proceeded  to  the  building  of  another  house  for  themselves, 
and  petitioned  the  General  Court  to  be  erected  into  a  new  parish,  intend- 
ing to  form  a  new  Congregational  church.  Their  petition  was  denied, 
and  they  were  forbidden  to  complete  their  house,  and  were  taxed  to 
support  the  minister  of  the  second  parish.  Most,  if  not  all  of  them,  were 
Congregationalists,  and  at  first  had  no  thought  or  wish  to  be  any  thing 
else ;  but  being  thwarted  is  their  original  purpose,  after  much  delay  and 
vexatious  effort,  they  were  induced  to  declare  themselves  "  members  of 
the  Church  of  England,"  and  as  such  were  allowed  to  maintain  separate 
worship.^  This  was  the  first  of  many  instances  in  which,  as  we  shall 
have  occasion  to  notice,  the  old  parish  law  operated  to  the  disadvantage 
of  our  denomination,  in  this  vicinity. 

The  house  of  worship  for  this  little  body  of  "  dissenters  "  was  soon 
finished,  and  was  called  "  Queen  Ann's  Chapel."     That  some  of  those 


1  "  Hist,  of  the  Episcopal  Church  in  Newburyport  and  vicinity,"  p.  15. 
■^  Coffin's  Hist,  of  Newbury,  pp.  176-184. 


240  THK    CHURCHES    OK    ESSEX    NORTH. 

plain  men,  who  had  been  educated  under  the  simpler  forms  of  Puritanism, 
did  not  take  easily  to  the  new  order  of  things,  is  inferred  from  the 
following  extract  of  a  letter  from  Rev.  Christopher  Tappan  of  Newbury, 
to  Rev.  Cotton  Mather  of  Boston.  "  Perceiving  that  some  of  the  cere- 
monies were  camels  too  big  for  them  at  first  to  swallow,  be  [Mr.  Lamp- 
ton  the  Rector]  told  them  they  should  be  left  to  their  liberty  as  to 
kneeling  at  the  Sacrament,  baptizing  with  the  sign  of  the  cross,  and  so 
forth.  This  has  been  wonderfully  taking  with  them,  and  a  great  means 
to  encourage  them  in  their  factious  proceedings." 

In  1740,  a  new  house  of  worship  called  St.  Paul's,  was  completed 
nearer  the  centre  of  the  town,  and  for  some  years  services  were  held  in 
both  houses  alternately.  Gradually,  however,  the  atti^actions  of  the  new 
house  increased  and  those  of  the  old  house  waned,  and  in  1766,  Queen 
Ann's  Chapel  was  abandoned,  and  St.  Paul's  became  the  sole  place  of 
worship.  The  fourth  minister  of  this  church,  Rev.  Edward  Bass,  was 
the  first  bishop  of  Massachusetts.  Its  present  number  of  communicants 
is  about  one  hundred  and  eighty. 

There  was  an  Episcopal  church  gathered  at  Amesbury,  soon  after  the 
one  mentioned  above  was  gathered  in  Newbury.  Its  house  of  worship 
stood  on  ground  now  occupied  by  the  Sandy  Hill  Cemetery.  Rev.  Mr. 
Plant,  Rector  of  Queen  Ann's  Chapel,  says  of  it:  "I  gave  a  calf  towards 
a  dinner  for  the  men  who  raised  it,  and  £5,  this  currency,  for  nails 
towards  shingling  it.  ...  I  have  preached  there  for  many  years 
in  a  house,  before  the  church  was  built,  and  since  in  the  church,  where 
I  also  had  a  numerous  congregation."  ^  How  long  public  services  were 
maintained  there,  is  unknown.  The  church  was  subsequently  removed, 
and  converted  into  a  dwelling-house. 

In  1771,  another  small  Episcopal  church  was  built  in  Amesbury,  on  a 
lot  of  land  opposite  the  present  town-house,  which  was  called  "  King 
George  the  Third's  Chapel,"  and  in  which  the  Rev.  Moses  Badger 
officiated,  until  "  ordered  off"  by  the  government  in  1778,  for  some  reason 
now  unknown.  The  building  stood  unoccupied  till  Jan.  22,  1810,  when 
it  was  blown  down. 

The  St.  James  Church  in  Amesbury  was  organized  Oct.  8,  1833,  its 
present  number  of  communicants  fifty-two. 

The  Trinity  Church  in  Haverhill  was  formed  Oct.  8,  1855.  Present 
number  of  communicants,  fifty-six. 

It  thus  appears  that  there  are  now  within  the  bounds  of  our  Asso- 
ciation three  Episcopal  churches,  with  an  aggregate  membership  of  two 
hundred  and  eighty-eight. 

^  Dr.  Morss'  Brief  Hist.,  &c.,  p.  25,  note. 


OTHER    DENOMINATIONS.  241 


PRESBYTERIANS. 


Several  unsuccessful  attempts  were  early  made  to  introduce  Presby- 
terianism  into  this  region.  In  1634,  certain  Scotch  and  Irish  gentle- 
men wrote  "  to  know  if  they  might  be  freely  suffered  to  exercise  their 
presbyterial  government  amongst  us,"  and  the  General  Court  "answered 
affirmatively  that  they  might,"  and  ordered  that  they  "  shall  have  liberty 
to  sett  down  upon  any  place  upp  Merrimac  river,  not  possessed  by 
any."  Thus  encouraged,  a  goodly  company  embarked  to  take  possession 
of  this  grant ;  but,  as  Mather  says,  "  Meeting  with  manifold  crosses, 
being  half  seas  through,  they  gave  over  their  intendments,"  so  that  first 
Presbyterian  enterprise  failed. 

It  is  evident  that  the  first  pastors  of  the  First  Church  in  Newbury  were, 
at  heart,  Presbyterians,  and  desired  to  have  that  form  of  polity  adopted 
by  the  New  England  churches.  But  they  failed  to  persuade  their  own 
church  even,  to  accept  their  views  of  government. 

The  First  Presbyterian  Church  in  Newbury  (now  Newburyport)  was 
organized  Jan.  3,  1746.  It  was  originally  composed  of  persons  who 
separated  from  the  First  and  Third  Churches  during  the  Whitfield 
excitement. 

This  church  was  not  at  first  Presbyterian  but  Congregational,  as  is 
evident  from  the  following  facts.  1.  Those  members  who  withdrew 
from  the  Third  Church,  in  asking  a  dismission,  say  that  it  is  "in  order  to 
be  formed  into  a  Congregational  church  agreeable  to  the  word  of  God." 

2.  Their  first  petitions  to  the  General  Court  to  be  erected  into  a  dis- 
tinct parish,  contain  no  intimation  that  they  were  Presbyterians.  In 
answer  to  their  petition,  presented  Dec.  1,  1752,  the  First  Parish  say, 
"  As  to  our  brethren  forming  themselves  into  a  society  and  settling  a 
minister  divers  years  since,  and  then  afterwards,  under  the  frown  of  the 
government,  seeking  shelter  and  relief  under  the  Presbyterian  form,  but 
all  in  vain,  &c."  This  implies  that  the  "  Presbyterian  form  "  was  adopted, 
after  they  had  failed  to  secure  from  the  General  Court  the  rights  of  a 
distinct  parish,  and  as  a  more  hopeful  means   of  securing  those  rights. 

3.  In  the  organization  of  the  church  and  the  installation  of  the  first 
pastor,  the  extreme  Congregational  method  was  adopted.  No  aid  of 
Presbytery  or  council  was  had,  or  asked.  They  organized  by  mutually 
covenanting  "  to  walk  together  as  a  church  of  Christ,  according  to  the 
rules  and  orders  of  the  gospel."  Previous  to  his  installation,  Rev.  Mr. 
Parsons,  the  pastor  elect,  was  received  as  a  member  of  the  church, 
according  to  the  usages  of  Congregational  churches  in  that  day.  The 
installation  services  were  conducted  wholly  by  Mr.  Parsons  and  the 
church.     After  a  sermon  by  Mr.  Parsons,  the  church  formally  renewed 

81 


242  THE    CHURCHES    OF    ESSEX    NORTH. 

to  him  their  call,  which  he  formally  accepted,  saying,  "  In  the  presence  of 
God  and  these  witnesses,  1  take  this  people  to  be  ray  people ; "  the  clerk, 
in  behalf  of  the  church,  replying,  "  In  the  presence  of  God  and  these 
witnesses,  we  take  this  man  to  be  our  minister."  The  whole  of  these 
proceedings  were  ultra-Congregational.  The  Third  Parish,  in  answer  to 
a  petition  from  this  church  to  the  General  Court,  under  date  of  May  4, 
1749,  say,  "They  incorporated  themselves  and  installed  a  minister;  the 
whole  was  purely  a  lay  business,  and  transacted  in  a  clandestine  manned." 
4.  Mr.  Parsons  says,  that  in  Sept.,  1746,  he  consulted  the  ministers  of 
Ipswich  and  Rowley  "  whether  it  was  best  to  seek  in  a  public  way  for 
the  communion  of  the  churches  by  a  council,  &c."  ^  Such  a  measure 
was  purely  Congregational,  and  would  have  been  thought  of  by  none  who 
did  not  regard  themselves  as  Congregationalists.  5.  The  form  of  gov- 
ernment established  by  the  "  Platform  of  Church  Discipline,"  adopted  by 
the  church  soon  after  its  organization,  viz.,  Feb.  26,  1746;  though  it  has 
been  called  "  Independent  Presbyterian,"  might  more  justly  be  called 
"  Independent  Congregational."  The  Platform  provides  that  the  power  of 
discipline  which  belongs  to  the  whole  church  shall  be  exercised  through 
"  a  representative  body  "  of  not  less  than  six,  nor  more  than  twelve,  to 
be  chosen  annually.  This  body,  answering  to  the  "  Committee  "  which 
most  churches  of  our  order  annually  appoint,  were  to  adjust  such  cases 
of  difficulty  as  they  could,  and  such  as  they  could  not  adjust,  were  to  be 
referred  to  the  "  church  collective ; "  and  there  is  not  the  slightest  recog- 
nition of  any  higher  judiciary.  The  Platform  also  provides  for  the 
calling  of  mutual  and  ex  parte  councils  of  neighboring  churches,  "  for 
their  counsel  and  help,"  in  specified  cases.  Verily  there  is  little  genuine 
Presbyterianism  here.  There  is  no  doubt  that  this  church  was  Congre- 
gational at  first,  and  remained  such  for  nearly  three  years.  But  in 
Sept.,  1748,  it  was  voted  to  unite  with  the  Boston  Presbytery,  retaining, 
however,  by  an  express  proviso,  one  of  the  essential  principles  of  her 
original  Congregationalism,  viz.,  the  right  to  elect  her  elders  annually,  a 
right  which  she  still  exercises.  Various  reasons  have  been  assigned  for 
this'  change  of  polity.  Any  one,  however,  familiar  with  the  politico- 
ecclesiastical  history  of  that  day  in  this  Commonwealth,  and  with  the 
facts  in  this  particular  case,  will  be  satisfied,  that  the  principal,  if  not  the 
only  reason  why  this  church  did  not  remain  Congregational,  was  the  im- 
possibility of  obtaining  exemption  from  taxation  in  the  old  parishes,  and 
an  incorporation  as  a  distinct  parish.  The  General  Court  was  unwilling 
to  divide  parishes  of  the  standing  order  where  there  was  strong  oppo- 


1  Ber.  Mr.  Steams,  Hist.  Dis.,  p.  56. 


OTHER    DENOMINATIONS.  243 

sition  to  the  division.  Hence  "  Separatists  "  in  order  to  be  freed  from 
the  old  rates,  and  to  obtain  distinct  parochial  rights,  were  under  the 
necessity  of  changing  their  denominational  name  and  character.  Failing 
in  their  object  as  Congregationalists,  they  often  succeeded  as  Episco- 
palian, or  Baptists,  or  Presbyterians.  It  was  not  till  after  repeated 
failures,  that  this  church,  in  their  petitions  to  the  General  Court,  avowed 
themselves  Presbyterians,  and  claimed  the  same  privileges  as  were 
already  granted  to  Quakers,  and  Baptists,  and  Episcopalians.  Their 
denominational  change  did  not  secure  for  them  the  object  in  view  so 
soon  as  they  expected.  But  this  was  evidently  the  reason  which  led  to 
the  change.  Again  we  see  the  old  parish  law,  working  detriment  to  our 
denomination. 

The  new  church,  notwithstanding  the  troubles  attending  her  birth  and 
infancy,  grew  apace,  and  has  had  an  honorable  history,  and  is  not  un- 
worthy to  stand  to-day,  as  she  does,  in  living  sympathy  and  fellowship 
with  the  Congregational  churches  of  Essex  North ;  having  still  her  old 
Congregational  heart,  in  a  Congregationalized  Presbyterian  body.  God 
bless  her  !  And  if  any  others  wish  to  go  out  from  the  old  fold,  and  form 
Presbyterian  churches  within  our  bounds,  may  the  experiment  prove  no 
more  disastrous  to  them,  nor  to  us,  than  in  the  case  of  the  Old  South 
Church  in  Newburyport !  The  present  membership  of  this  church  is 
about  three  hundred  and  fifty. 

In  1761,  a  serious  difficulty  having  arisen  between  certain  members  of 
the  church  and  parish  in  West  Haverhill  and  their  pastor,  Rev.  Samuel 
Bachellor,  the  parish  voted  to  request  Mr.  B.  to  ask  a  dismission ;  to 
take  the  parsonage  from  him ;  to  close  the  meeting-house  against  him 
and  his  friends,  and  to  prosecute  any  man  found  preaching  in  it  without 
leave  of  the  committee ;  and  "  to  put  themselves  under  the  care  of  the 
Boston  Presbytery."  The  next  year,  Mr.  Bachellor  having  been  dis- 
missed, the  church  voted  that  it  would  "  resettle  upon  Congregational 
principles."  So  that  experiment  of  Presbyterianism  came  to  a  speedy 
end. 

About  1783,  the  pastor  of  the  First  Church  in  Amesbury,  being  ad- 
dicted to  intemperance,  was  expelled  from  the  Association,  and  dismissed 
from  his  charge.  He  was  unwilling,  however,  to  be  dismissed  ;  and  the 
doors  of  the  meeting-house  had  to  be  nailed  up,  to  prevent  him  from  oc- 
cupying the  pulpit.  But  a  portion  of  the  church  and  parish  adhered  to 
him,  and,  under  his  lead,  withdrew,  and  formed  a  Presbyterian  church, 
and  built  a  house  of  worship,  which  went  by  the  name  of  "  Dea.  Tux- 
bury's  wilful  meeting-house,"  —  Dea.  Tuxbury  being  a  prominent  and 
"  wilful "  man  in  the  Presbyterian  movement.  Mr.  Hibbird  preached 
for  them  but  a  short  time,  although  the  church  had  a  lingering  existence 


244  THE    CHURCHES    OF    ESSEX    NORTH. 

of  about  twenty  years.  The  last  preacher  was  a  negro,  named  Paul. 
The  "  wilful  meeting-house  "  still  stands,  and  makes  a  very  useful  barn, 
its  wilfulness  having  departed. 

The  Second  Presbyterian  Church  in  Newburyport  was  organized  by 
the  Londonderry  Presbytery,  Oct.  29,  1795,  composed  originally  of 
thirty-three  members,  who  withdrew  from  the  First  Presbyterian  Church 
at  the  settlement  of  Dr.  Dana  over  it,  on  suspicion  that  he  was  doctrin- 
ally  unsound  or  heterodox  ;  a  suspicion,  however,  which,  if  well  founded 
by  a  change  either  in  him  or  in  them,  or  in  both,  had  so  entirely  disap- 
peared, that,  thirty  years  later,  he  was  called  to  settle  over  this  same 
church,  and  continued  its  pastor  for  twenty  years.  The  members  of  this 
church  now  number  one  hundred  and  six. 

In  1795,  the  First  Church  in  West  Newbury  put  itself  under  the 
Londonderry  Presbytery.  This  was  not  owing  to  any  change  in  senti- 
ment, but  through  the  influence  of  the  pastor,  Rev.  Samuel  Tomb,  who 
was  a  Presbyterian  by  birth  and  education,  a  licentiate  of  the  Synod  of 
New  York  and  Philadelphia,  and  had  been  twice  invited  to  settle  over 
the  First  Presbyterian  Church  in  Newburyport,  before  Dr.  Dana's  set- 
tlement. As  soon  as  he  was  dismissed,  the  church  returned  to  its  origi- 
nal polity,  satisfied  with  its  twelve  years  experience  of  the  "  care  of 
Presbytery,"  —  that  is,  satisfied  that  it  could  do  wit]||3ut  it. 

In  1796,  Jan.  1,  a  portion  of  the  church  and  society  in  Byfield,  New- 
bury, who  were  dissatisfied  with  the  settlement  and  preaching  of  Dr. 
Parish,  withdrew,  and  formed  a  Presbyterian  church,  or  society ;  proba- 
bly not  because  they  were  Presbyterians,  but  because  they  could  be 
exempted  from  taxation  in  the  old  parish  only  by  declaring  themselves 
to  be  of  another  denomination.  A  Rev.  Mr.  Sleigh  was  their  first  and 
only  minister.  They  built  a  house  of  worship,  but,  in  1805,  sold  it,  and 
soon  disbanded,  and  gradually  came  back  to  the  old  church.  Their 
meeting-house  was  moved,  and  converted  into  a  school-house,  in  which 
Rev.  Joseph  Emerson  was  teacher,  and  Mary  Lyon,  Harriet  Newell, 
and  other  women  of  note,  were  pupils. 

This,  so  far  as  I  am  aware,  is  the  extent  of  Presbyterian  endeavors 
and  success  within  the  local  boundaries  of  our  association.  The  soil  of 
Essex  North  does  not  seem  to  have  proved  particularly  congenial  to  this 
kind  of  ecclesiastical  polity. 

The  two  churches  of  this  denomination  have  a  membership  of  four 
hundred  and  fifty-nine. 

BAPTISTS. 

As  early  as  1 682,  a  small  Baptist  church  was  formed  in  Newbury 
(now    Newburyport),   which    had    no    settled    minister,   and    only   an 


OTHER    DENOMINATIONS.  245 

ephemeral  existence.*  The  first  permanent  church  of  this  denomina- 
tion in  this  region,  was  formed  in  Haverhill  May  9, 1765,  by  Rev.  Heze- 
kiah  Smith,  of  whom  Backus  says :  "  Having  travelled  and  preached  to 
the  southward  as  far  as  Georgia,  he  came  into  New  England  ,in  the 
spring  of  1764,  and  preached  much  among  various  denominations,  with 
an  expectation  of  going  back  in  the  fall ;  but  a  destitute  parish  in  Ha- 
verhill prevailed  with  him  to  stay  and  preach  to  them,  which  he  did  with 
success,  and  a  Baptist  church  was  formed  in  the  heart  of  the  town.  May 
9,  1795."  ^  This  "destitute  parish"  could  have  been  only  a  company  of 
"  Separatists "  wishing,  probably,  to  be  erected  into  a  parish,  and  the 
more  willing  to  become  Baptists,  because,  without  a  change  of  denomina- 
tion, they  could  not  be  freed  from  rates  to  support  preaching  which  they 
disliked  for  other  than  denominational  reasons,  and  from  wliich  they  had 
withdrawn.  It  was  not  known  for  some  time  that  Mr.  Smith  was  a 
Baptist ;  ^  and  had  he  been  a  Presbyterian,  he  could  doubtless  as  readily 
have  gathered  these  "  Separatists  "  into  a  Presbyterian  church.  This 
church  was  not  only  the  first  in  years,  but,  till  recently  at  least,  the  first 
in  numbers  and  prosperity,  belonging  to  this  denomination,  in  this  vicin- 
ity.    Its  present  membership  is  two  hundred  and  sixty-eight. 

The  church  in  Georgetown  was  formed,  or  became  a  distinct  Baptist 
church,  in  1784.  It  had,  however,  a  previous  history,  antedating  even 
that  of  the  church  in  Haverhill.  "As  early  as  1754,  individuals  in  the 
Second  Church  in  Rowley "  (now  Georgetown)  "  became  dissatisfied 
with  the  preaching  of  their  pastor,  and  withdrew  from  the  ordinances, 
and  ultimately  from  the  church ;  and,  with  others,  principally  from  Row- 
ley, Bradford,  and  Newbury,  sustained  worship  by  themselves."  *  These 
"  Separatists  "  did  not  profess  to  be  of  a  different  denomination  from  that 
of  the  churches  they  had  left,  and  for  a  number  of  years  employed  Con- 
gregational ministers  to  preach  for  them,  and,  but  for  the  obstacle  which 
the  old  parish  law  threw  in  their  way,  would  undoubtedly  have  become 
a  permanent  Congregational  church.  At  length,  in  1781,  they  became 
a  "branch"  of  the  Baptist  church  in  Haverhill,  and,  in  1784,  a  distinct 
church.     Present  number  of  members,  ninety-three. 

The  First  Baptist  Church  in  Newburyport  was  formed  in  1805,  and 
now  has  a  membership  of  one  hundred  and  thirty-one.  In  1846,  a  por- 
tion of  it  withdrew,  and  formed  the  Second  or   Green  Street  Baptist 

1  Coffin's  Hist.  Newbury,  p,  135. 

*  Backus'  Hist,  of  the  Baptists,  abridged  ed.,  p.  184. 

8  "  His  ardent  manner  and  Calvinistic  sentiments,  which  at  that  time  were  scarcely 
known  in  that  vicinity,  drew  together  considerable  numbers  from  neighboring  parishes. 
It  was  not  known  that  he  was  a  Baptist."  —  Mass.  Hist.  Coll.,  2d  series,  vol.  4,  p.  151. 

*  Gage's  Hist.  Rowley,  p.  38. 


246  THE    CHURCHES    OF    ESSEX    NORTH. 

Church  in  Newburyport,  which  has  a  membership  of  eighty-three.  A 
Baptist  church  was  formed  at  Ipswich  in  1806,  was  rent  asunder  in 
1816,  and  the  two  parts  expired,  one  in  1817,  and  the  other  in  1823.  A 
church  was  formed  at  Amesbury  Mills  in  1821,  and  now  has  a  member- 
ship of  three  hundred  and  eleven. 

The  Second  Baptist  Church  in  Haverhill  was  formed  Jan.  31,  1821, 
and  has  a  membership  of  eighty-nine. 

The  church  in  Rowley  was  formed  in  1830,  and  has  a  membership  of 
eighty-seven. 

A  church  was  formed  at  South  Amesbury  in  1849,  and  has  a  member- 
ship of  eighty-three. 

The  Third  Church  in  Haverhill  was  formed  in  February,  1859,  and 
has  a  membership  of  about  one  hundred. 

UNITARIANS. 

The  principal  facts  relative  to  the  only  two  Unitarian  churches  have 
been  given  in  another  place.^ 

In  1830,  there  was  a  nucleus  of  Unitarianism  in  Ipswich,  but  no 
church,  I  believe,  crystallized  about  it,  and  it  soon  disappeai'ed.  About 
the  same  time,  a  like  experiment  was  made  at  Amesbury  Mills,  with  a 
like  result. 

Dr.  Eaton,  of  Boxford,  during  the  latter  part  of  his  ministry,  was  a 
member  of  the  American  Unitarian  Association  ;  but  the  church  never 
became  Unitarian,  and,  in  1846,  settled  a  thoroughly  Orthodox  man  as 
colleague  and  successor  of  Dr.  Eaton. 

CHRISTIANS,    OR    CHRISTIAN    BAPTISTS. 

A  church  of  this  denomination  was  formed  in  Haverhill  April  9, 1806, 
which  declined  after  a  few  years,  and  was  reorganized  in  1823,  and  now 
has  one  hundred  and  sixty-five  members. 

In  1808,  a  church  was  formed  in  Ipswich,  which  continued  several 
years,  and  became  extinct. 

A  church  was  formed  in  Salisbury  in  1820;  present  number  of  mem- 
bers, one  hundred  and  sixty. 

A  church  was  formed  in  Newburyport  in  1820,  which  now  reports 
four  hundred  and  ninety  members. 

The  "  Tabernacle  Church  "  was  formed  in  Haverhill  in  1843. 

1  Page  235. 


OTHER   DENOMINATIONS.  247 


METHODISTS. 


There  are  seven  churches  of  this  denomination  within  the  bounds  of 
this  Association,  viz. : 

One  in  Ipswich,  present  membership     .     .     .     .     .     .     267 

(^  1 75 
Two  in  Newburyport,  "  "  j    84. 


One  in  Byfield,  Newbury, 
One  in  Groveland, 
One  in  Salisbury, 
One  in  Haverhill, 


62 

28 
137 


UNIVEUSALISTS. 

This  denomination  has,  in  this  vicinity,  eight  societies,  which  sustain 
preaching  the  whole  or  a  part  of  the  time  ;  but  whether  distinct  churches 
exist  in  connection  with  these  societies,  I  am  unable  to  say.  The  societies 
are  located  as  follows  :  one  in  Newburyport ;  one  at  Amesbury  Mills ; 
one  in  West  Amesbury  ;  one  at  Haverhill ;  one  in  North  Haverhill ;  one 
in  Georgetown  ;  one  at  Rowley  ;  one  at  Ipswich. 

FREE-WILL    BAPTISTS. 

They  have  three  churches :  one  at  Amesbury  Mills,  organized  origi- 
nally at  South  Hampton,  N.  H.,  in  1830,  and  reorganized  at  Amesbury 
Mills  in  1849,  with  about  one  hundred  and  fifty  members  ;  and  two  in 
Haverhill,  —  one  organized  in  1859,  with  about  thirty  members,  and 
one  organized  in  1860,  called  the  "  Randall  Church,"  with  about  fifty 
members. 

SECOND    ADVENTISTS. 

They  have  one  church  in  Newburyport,  organized  Dec.  18,  1848, 
with  seven  members  ;  now  has  eighty-three. 

ROMAN    CATHOLICS. 

They  have  one  church  in  Newburyport,  with  fifteen  hundred  com- 
municants ;  and  one  in  Haverhill,  with  one  thousand  communicants. 
Public  services  are  held  twice  a  month  at  Amesbury  Mills  and  West 
Newbury,  and  occasionally  at  Ipswich  and  West  Amesbury. 


248  THE    CHURCHES    OF    ESSEX    NORTH. 


NUMBER  OF  SETTLED  MINISTERS  AND  LENGTH  OF 
PASTORATES. 

We  now  return  to  the  churches  of  our  own  order.  These  thirty-one 
churches  have  had  one  hundred  and  sixty-nine  settled  ministers.  Four 
of  them  had  a  pastorate  of  over  sixty-years,  —  and  twelve  of  them  a 
pastorate  of  over  fifty  years,  among  the  same  people.  Sixty-nine  of 
them  retained  the  pastoral  relation  till  death,  and  their  bodies  await  the 
resurrection  beside  those  of  their  loved  and  loving  flock.  The  average 
length  of  the  pastorate,  exclusive  of  the  present  incumbents,  has  been 
about  twenty  and  a  half  years;  inclusive  of  the  present  incumbents, 
about  nineteen  years.  Changes  in  the  pastoral  office  have  been  much 
more  frequent  during  the  last  fifty  years  than  previously ;  though  not 
so  frequent  as  in  some  other  parts  of  New  England.  Several  of  our 
churches  never  learned  how  to  dismiss  a  minister;  while  some  have 
never  learned  how  to  bury  one. 


ANNUAL  ADDITIONS  TO  THE  CHURCHES. 

Of  the  spiritual  state  of  these  churches  previous  to  1761,  I  can  only 
speak  in  a  general  manner.  The  accompanying  table  ^  of  additions  from 
year  to  year,  commencing  with  1701,  furnish  nearly  all  the  data  I  have 
to  reason  from.  According  to  this  table,  the  growth  of  these  churches 
was  less  during  the  first  quarter  of  the  last  century,  than  during  the 
second  quarter.  From  1720  to  1730,  was  the  period  of  greatest  increase. 
The  years  1727  and  1728,  were  remarkable  for  the  large  accessions  to 
nearly  all  the  churches  then  occupying  this  field.  Several  received 
more  than  a  hundred  each,  in  a  single  year.  The  First  Church  in  Haver- 
hill received  one  hundred  and  ten  in  the  months  of  November  and  De- 
cember, 1727.  The  entire  first  half  of  the  century,  was  a  period  of  great 
growth  compared  with  the  last  half.  The  additions  to  the  church  in 
Bradford  from  1700  to  1751,  were  four  hundred  and  eighty-six,  and 
from  1751  to  1801,  one  hundred  and  eighty-one.  The  additions  to  the 
First  Church  in  West  Newbury  for  the  first  half  of  the  century,  were  six 
hundred  and  four ;  for  the  last  half  less  than  one  hundred  —  (the  Records 
are  imperfect).  To  the  First  Church  in  Newbury  for  the  same  periods, 
respectively,  five  hundred  and  twenty-six,  and  fifty-eight  were  added. 
Taking  these  churches  as  a  fair  sample  of  the  whole,  the  increase  in 
__  .  . 

1  See  Appendix. 


WHITFIELD    AND    THE    GREAT    AWAKENING.  249 

numbers  was  from  eight  to  ten  times  as  large,  during  the  first,  as  during 
the  last  half  of  the  18th  century. 


WHITFIELD  AND  THE   GREAT  AWAKENING. 

It  may  be  thought  that  one  reason  why  fewer  were  added  to  the 
older  churches  during  the  last  half  of  the  century,  was  the  formation  of 
new  Congregational  churches.  But  the  fact  is,  that  while  twelve  new 
churches  of  our  order  wei-e  formed  between  1700  and  1750,  only  three 
such  churches  were  formed  between  1750  and  1800.  Nor  can  this 
disparity  be  accounted  for  by  the  greater  encroachment  of  other  denomi- 
nations, during  the  latter  of  the  two  periods,  for  they  had  just  the  same 
number  of  churches  formed,  viz.,  two^  in  each  period.  Is  it  said  that 
the  Great  Awakening,  in  connection  with  Whitfield's  labors,  explains  the 
matter?  But  the  truth  is,  the  Great  Awakening  produced  no  "great 
awakening  "  in  most  of  these  churches.  Whitfield  preached  in  nearly 
all  these  towns,  but  in  most  of  them,  in  the  open  air,  the  meeting-houses 
being  closed  against  him,  and  generally  with  no  very  marked  results. 
In  Newburyport  and  Ipswich,  there  was  more  good  fruit  of  his  preach- 
ing than  in  all  Essex  North  besides.  Not  more  than  five  or  six  of  the 
pastors  of  these  churches  are  known  to  have  favored  at  all  the  move- 
ment under  Whitfield,^  while  several  of  them  are  known  to  have  been 
earnest  opposers  of  it.  The  names  of  eleven  of  them  appear,  sub- 
scribed to  a  letter  dated  Dec.  16,  1744,  from  "Two  neighboring  Asso- 
ciations," and  addressed  to  the  "Associated  Ministers  of  Boston  and 
Charlestown ! "  sharply  remonstrating  with  them  for  admitting  Whitfield 
to  their  pulpits,  and  countenancing  him  in  his  work.^ 

When,  on  one  occasion,  Whitfield  was  preaching  in  the  open  air  at 


1  Attached  to  "  The  Testimony  and  Advice  of  an  Assembly  of  Pastors  of  Churches 
in  New  England,  at  a  Meeting  in  Boston,  July  7,  1743,  occasioned  by  the  late  happy 
revival  of  religion  in  many  parts  of  the  Land,"  are  the  following  names  of  pastors 
of  churches  in  Essex  North  :  Rev.  Nathaniel  Rogers  of  Ipsvfich ;  Rev.  Jedediah 
Jewet  of  Rowley;  Rev.  James  Chandler  of  Georgetown  (then  Rowley) ;  Rev.  Sam- 
uel Bachellor  of  West  Haverhill.  —  Pence's  Ch.  Hist.,  Vol.  L  p.  164.  Rev.  Moses 
Hale  of  Byfield  (Newbury),  also  favored  the  revival.  —  Prince's  Ch.  Hist.,  Vol.  I. 
p.  382. 

2  Their  names  were  as  follows  : 

"Rev.  Caleb  Gushing  of  Salisbury;  Rev.  John  Lowell  of  Newburyport;  Rev. 
Elisha  Odlin  of  Amesbury ;  Rev.  Samuel  Webster  of  Salisbury ;  Rev.  Joseph  Par- 
sons of  Bradford ;  Rev.  Wm.  Balch  of  Groveland  (then  Bradford) ;  Rev.  Wm. 
Johnson  of  West  Newbury;  Rev.  John  Gushing  of  West  Boxford;  Rev.  Thomas 
Barnard  of  West  Newbury ;  Rev.  Edward  Barnard  of  Haverhill."— GVeat  Awakening, 
p.  345. 

32 


250  THE    CHURCHES    OF    ESSEX    NORTH. 

Haverhill,  a  letter  was  handed  liini  from  the  Congregational  ministers 
of  the  town,  remonstrating  with  him  for  preaching  there,  and  requesting 
him  to  withdraw.  At  the  close  of  his  sermon  he  read  the  letter  to  his 
hearers,  and  added,  ''  Poor  souls  !  they  shall  have  one  more  sermon  for 
this.  I  appoint  a  meeting  here  to-morrow  morning  at  6  o'clock,"  and  he 
had  a  meeting,  and  preached  accordingly. 

The  churches,  with  a  good  degree  of  unanimity,  stood  by  the  pastors 
in  this  opposition  to  Whitfield  and  the  Great  Awakening.  There  were, 
however,  in  almost  every  church,  a  few  who  fully  sympathized  with  that 
movement  and  its  promoters ;  and  became  very  restive  under  the  oppo- 
sition. In  some  instances  they  withdrew,  and,  as  we  have  seen,  ulti- 
mately formed  churches  of  diffisrent  denominations.  In  other  places 
the)'  caused  much  trouble,  and  became  subject  to  the  discipline  of  the 
church.  Whether,  in  view  of  some  of  the  uncharitable  speeches  and 
unwise  doings  of  Whitfield,  and  the  irregularities  and  extravagancies 
which,  in  many  places,  attended  the  revival,  we  can  now  look  leniently 
upon  this  opposition,  or  must  pronounce  it  wholly  unjustifiable  and  un- 
christian, —  certain  it  is,  that  it  was  very  general  in  this  region,  and  that 
these  churches  did  not,  like  so  many  other  churches  in  New  England 
at  that  period,  receive  large  numerical  increase.  ^  The  additions  from 
1725  to  1730,  were  quadruple  those  from  1740  to  1745,  though,  during 
the  latter  period,  the  revival  in  Boston  and  Northampton,  and  other 
parts  of  the  State,  was  at  flood  tide.  The  additions  during  this  period 
were  by  no  means  small,  yet  they  scarcely  exceeded  those  of  the  average 
of  periods  of  five  years,  from  1700  to  1750.  During  that  whole  half 
century,  these  churches  were,  at  least  outwar(My,  prosperous  and  grow- 
ing in  numerical  strength. 

It  seems,  however,  extremely  doubtful  whether  that  was  the  highest 


1  Rev.  Caleb  Gushing  of  Salisbury  says,  in  a  letter  dated  Oct.  4,  1742,  "The 
times  are  now  very  much  like  those  of  the  last  century,  when  so  many  New  Lights 
and  new  doctrines  and  corrupt  errors  threatened  to  overrun  the  country.  Indeed,  the 
many  trances,  visions,  and  dreams  and  wild  extacies  and  enthusiastic  freaks  and 
phrensies,  which  have  abounded  in  some  places,  have  cast  a  great  damp  on  the  work, 
and  much  cooled  the  fiery  zealots,  and  we  hope  God  will  in  mercy  prevent  the  growth 
of  those  eiTors  which  seem  to  be  creeping  in  apace  (as  Enthusiasm,  Antinomianism, 
Familism,  Deism,  Quakerism,  &c.),  and  spare  his  people,  and  not  give  his  heritage  to 
reproach,  &c.  But  wliatever  design  the  adversary  may  have  against  these  churches  by 
these  unaccountable  extravagancies  and  wild  commotions,  yet  I  hope  God,  who  can 
bring  good  out  of  evil  and  light  out  of  darkness,  will  overrnle  all  these  things  for  the 
revival  of  religion,  awakening  both  ministers  and  people,  and  the  further  growth  and 
establishment  of  his  church  in  the  truth,  and  not  to  suffer  blind  zealots,  nor  men  of 
corrupt  mind,  to  proceed  any  further,  when  their  folly  shall  be  manifest  to  all  men." 


DECADAL  REVIEW  OF  THE  CENTURY.  251 

type  of  piety  which  then  prevailed  in  this  region ;  and  whether  the 
number  of  true  conversions,  even  proximately,  corresponded  to  the  num- 
ber of  additions  to  the  churches.  During  the  latter  part  of  that  period 
especially,  it  is  manifest,  that  in  the  ministry  there  was  a  material  de- 
parture from  the  high  doctrinal  standard  of  the  early  fathers,  and  that 
Arminianism,  or  an  exceedingly  diluted  Calvinism,  was,  in  many,  if  not 
most  of  the  pulpits,  the  staple  of  preaching ;  and  that  religion  had  come 
to  be  regarded,  to  a  great  extent,  as  something  outward  and  foi-mal. 

Works,  rather  than  faith  in  Christ,  —  ordinances,  rather  than  inward 
renewal  by  the  Holy  Ghost,  —  were  put  in  the  foreground.  It  would  not 
be  strange,  therefore,  if  many  gained  admission  to  the  church  who  only 
"  had  a  name  to  live,  while  they  were  dead."  But,  beyond  a  certain 
point,  doctrinal  error  loses  the  power  to  make  even  formal  Christians ; 
and  so  we  find  that  from  1745,  the  additions  to  these  churches  became 
fewer  and  fewer  for  more  than  a  score  of  years,  until  the  table  is  almost 
a  blank.  There  were  exceptions,  but  take  the  churches  as  a  whole,  this 
was  true  of  them.  In  1761,  when  this  Association  was  formed,  they 
were,  spiritually,  at  a  low  ebb,  although  a  few  signs  of  a  reaction  already 
began  to  appear,  not  the  least  hopeful  of  which  was  the  formation  of 
this  body,  which  at  the  outset  included  the  most  orthodox  and  evan- 
gelical element  in  the  ministry  of  Essex  North. 


DECADAL  REVIEW  OF  THE  CENTURY. 

• 

We  will  now  rapidly  glance  at  the  general  condition  of  these  churches, 

during  the  century  which  the  history  of  our  Association  covers,  dividing 
it  into  decades. 

«.  The  first  decade,  fi'om  1761  to  1771,  was  a  time  when  our  Zion  had 
reason  to  mourn.  In  addition  to  the  untoward  influences  at  work  which 
have  already  been  mentioned,  were  those  arising  from  the  disturbed  state 
of  public  affairs.  The  Fi'ench  war  did  not  close  till  1762.  Three  years 
after,  the  Stamp  Act  passed  ;  and  the  colonial  troubles  that  preceded  the 
great  Revolutionary  struggle  engrossed  the  attention  of  all  classes  of 
people.  Whitfield's  final  visit  to  this  region  was  in  1769  and  1770,  but 
was  attended  with  no  marked  results  ;  and  in  the  latter  year,  Sept.  30, 
this  remarkable  man  rested  from  his  labors,  at  Newburyport  where  he 
was  expecting  to  preach  on  the  day  of  his  death,  and  where  his  bones 
lie  entombed. 

The  second  decade,  from  1771  to  1781,  was,  like  the  preceding  period, 
a  time  of  political  excitement  and  spiritual  declension.  In  almost  no 
part  of  the  country  did  the  people  enter  more  zealously  into  the  great 


252  THE    CHURCEES    OF    ESSEX    NORTH. 

War  of  Independence  than  in  the  towns  around  the  mouth  of  the  Merri- 
mac.  Nor,  with  a  single  exception,  did  the  ministers  fail  to  encourage 
them  in  their  noble  and  patriotic  work.  But  there  was  one  royalist,  or 
tory  —  I  regret  to  say  it  —  in  the  ministerial  ranks  of  Essex  North,  — 
Rev.  Benjamin  Parker,  pastor  of  the  church  in  East  Haverhill ;  though 
his  toryisra  —  I  am  almost  glad  to  say  it  —  ultimately  caused  his  dismis- 
sion.    During  this  decade,  the  additions  to  the  churches  were  very  few. 

But  they  were  fewer  still  during  the  third  decade,  extending  from 
1781  to  1791  ;  the  same  adverse  influences  as  before  being  in  operation, 
and  intensified.  In  respect  to  growth,  this  was  the  darkest  period  in  the 
wdiole  history  of  these  churches.  In  1788  and  1789,  however,  three  or 
four  of  them  enjoyed  a  season  of  reviving,  and  were  considerably  en- 
larged. 

The  fourth  decade  extends  from  1791  to  1801.  The  political  war  is 
ended,  but  a  theological  war  has  begun.  Hopkinsianism  is  beginning  to 
be  felt  as  a  power  in  this  vicinity ;  represented,  as  it  is,  by  three  such 
stalwart  men  as  Spring,  Parish,  and  Woods.  Moderate  Calvinism  and 
Arminianism  must  needs  be  disturbed  by  this  new  vital  and  vitalizing 
force.  The  churches  are  aroused  to  scrutinize  more  carefully  the  doc- 
trinal views  of  their  pastors  ;  and  when  a  pulpit  is  vacated  by  the  re- 
moval of  an  Arminian,  or  a  semi-Arminian,  it  is  somehow  pretty  sure 
to  be  filled  with  a  man  of  a  more  Orthodox  stamp.  There  begins  to  be 
more  of  what  is  called  "  metaphysical  preaching,"  —  which  means, 
more  discriminating  and  logical  and  pungent  preaching.  The  fruits 
of  the  change  will  in  due  time  appear. 

The  fifth  decade  extends  from  1801  to  1811.  In  Newbury  port,  a  re- 
vival, which  began  the  previous  year,  marked  the  opening  of  this  period. 
It  was  most  powerful,  in  connection  with  the  Fourth,  or  Prospect  Street 
Church ;  the  present  pastor  of  which  has  recently  said  that  the  influence 
of  it  "  extended  over  this  whole  community,  and  seemed  to  mould  the 
characters  of  scores  of  God's  children  in  this  city  for  eternity." 

In  1806,  a  revival  of  considerable  power,  extending  into  the  following 
year,  was  enjoyed  in  Bradford,  "by  which  the  languid  graces  of  the 
church  were  quickened,  the  fundamental  doctrines  of  the  gospel  brought 
into  greater  prominence,  and  the  pastor  himself  converted  to  more  evan- 
gelical sentiments,  and  a  more  spiritual  life."  A  few  other  churches 
were  not  wholly  left  without  cheering  tokens  of  the  Spirit's  special  pres- 
ence. This  was  not,  however,  eminently  a  revival  pei'iod ;  but  it  was 
made  memorable  by  two  important  events  intimately  related  to  the  inter- 
ests of  religion  at  large,  and  to  the  religious  history  of  Essex  North.  I 
refer  to  the  founding  of  Andover  Theological  Seminary,  and  the  institu- 
tion of  the  American  Board  of  Commissioners  for  Foreign  Missions.     In 


DECADAL    REVIEW    OF    THE    CE^NTURT.  253 

1807,  two  parties  —  one  in  and  around  Andover,  composed  of  moderate 
Calvinists,  and  the  other  in  and  around  Nevvburyport,  composed  of  Hop- 
kinsians,  each  ignorant  of  the  movements  of  the  other  —  had  formed  the 
plan,  and  taken  the  preliminary  measures,  for  the  establishment  of  a 
seminary  for  the  study  of  theology.  Had  these  plans  been  carried  out 
we  should  have  had  two  seminaries,  —  one  at  Andover,  representing  low, 
or  moderate  Calvinism,  and  the  other  at  West  Newbury,  representing 
high,  or  Hopkinsian  Calvinism.  But  the  two  parties,  becoming  acquaint- 
ed with  each  other's  designs,  after  much  negotiation,  effected  a  union  by 
the  adoption  of  a  compromise  creed,  or  platform  of  doctrine,  and  the 
result  was  one  well-endowed  seminary,  —  an  institution  in  which  the 
churches  of  our  denomination  in  this  vicinity,  and  throughout  our  land? 
have  a  most  vital  interest ;  an  institution  which  has  done  and  is  doing  a 
noble  work  in  behalf  of  sacred  learning  and  evangelical  religion.  Two 
sons  of  Essex  North,^  members  of  Dr.  Spring's  congregation,  gave  to 
this  institution  more  than  $200,000.  Rev.  Leonard  Woods,  pastor  of 
the  Second  Church  in  West  Newbury,  and  a  member  of  this  Association, 
was  elected  the  first  professor  to  fill  the  chair  of  Didactic  Theology. 

The  American  Board  of  Commissioners  for  Foreign  Missions  was  in- 
stituted at  Bradford  in  1810.  Foremost  among  its  originators  and  early 
patrons  were  men  from  this  vicinity.  The  second  band  of  missionaries 
which  it  sent  out  were  ordained  at  Newburyport  in  1815,  and  sailed 
from  that  place.  The  wives  of  two  of  the  first  missionaries  were  mem- 
bers, one  of  the  church  in  Bradford,  and  the  other  of  the  church  in 
Haverhill ;  and  their  names  —  Harriet  Newell  and  Ann  Judson  —  are 
everywhere  familiar  and  cherished  names  among  the  friends  of  missions. 
Such  are  some  of  the  links  which  connect  the  early  history  of  this  great 
Missionary  Board  with  the  religious  history  of  Essex  North. 

The  sixth  decade  extends  from  1811  to  1821.  During  this  period, 
five  or  six  churches  enjoyed  seasons  of  refreshing  which  added  materi- 
ally to  their  strength.  But  the  most  noteworthy  thing  in  our  history  for 
this  decade  is  the  fact  that  we  were  so  little  affected  by  the  great  Unita- 
rian controversy  that  was  then  beginning  to  drive  the  ploughshare  of 
division  through  the  churches  of  the  Commonwealth.  It  was  a  time  of 
comparative  peace  and  quietness  in  this  whole  region.  A  higher  tone 
of  doctrine  was  becoming  generally  prevalent ;  and  a  recuperative  pro- 
cess was  silently  going  on,  without  stirring  up  hostile  elements,  and 
producing  those  scenes  of  painful  strife  and  division  which  were  wit- 
nessed in  so  many  places. 


^  Wm.  Bartlett,  Esq.,  and  Moses  Brown,  Esq. 


254  THE    CHrRCHES    OF    ESSEX    NORTH. 

The  spirit  of  active  benevolence  had  an  unusual  development  also 
during  this  period.  And  the  American  Tract  Society,  formed  in  1814; 
the  American  Education  Society,  formed  in  1815;  and  the  Massachu- 
setts Domestic  Missionary  Society,  formed  in  1818,  were  all  largely  in- 
debted to  the  ministers  and  churches  of  Essex  North  for  their  origin  and 
early  success. 

The  seventh  decade,  extending  from  1821  to  1831,  was  one  of  marked 
interest,  especially  the  latter  portion  of  it.  On  April  30,  1828,  the 
Essex  North  (then  called  Essex  Middle)  Conference  of  Churches,  was 
formed  at  Newburyport.  Fifteen  churches  were  represented  in  that 
initial  meeting.  The  present  number  of  churches,  connected  with  the 
Conference,  is  twenty-five.  At  first  its  meetings  were  semi-annual,  in 
April  and  October,  and  were  held  one  day  only.  Since  1837,  they  have 
been  annual,  held  in  October,  and  for  several  years  each  meeting  has 
continued  through  two  days.  The  Conference,  in  its  Articles  of  organ- 
ization, pledged  itself  to  "exercise  no  ecclesiastical  authority,"  and  I 
believe  it  has  faithfully  adhered  to  the  pledge.  It  has  been  a  bond  of 
union,  and  a  means  of  fellowship  among  these  churches,  and  has,  in  many 
ways,  contributed  to  their  spiritual  prosperity. 

Such  bodies,  if  not  peculiar  to  our  denomination,  are  eminently  con- 
genial with  our  simple  ecclesiastical  polity.  They  illustrate  the  free, 
spontaneous,  and  efficient  working  of  our  system  of  Congi'egationalism, 
in  distinction  from  Independency  on  the  one  hand,  and  from  Prelatic 
and  Presbyterial  forms  of  government  on  the  other  hand.  They  have 
long  been  known  to  our  Puritan  churches.  Something  like  them,  seems 
to  have  existed  almost  from  the  first  settlement  of  New  England.  As 
early  as  1641,  the  General  Court  of  Massachusetts  Colony,  which  then 
assumed  a  paternal  control  of  all  ecclesiastical  matters,  passed  the  follow- 
ing vote,  or  law,  viz.,  "  The  elders  of  churches  and  messengers  have 
liberty  to  meet  monthly,  quarterly,  or  otherwise,  in  convenient  numbers, 
and  places  for  conference  consultations  about  Christian  and  church  ques- 
tions and  occasions,  provided  that  nothing  be  concluded  and  imposed  by 
way  of  authority,  from  one  or  more  churches  upon  another,  but  only  by 
way  of  brotherly  conference  and  consultation." 

The  closing  years  of  this  decade  ushered  in  that  great  Revival,  which 
was  so  extensive  and  powerful  throughout  New  England  and  the  Mid- 
dle States,  from  1830  to  1834.  As  early  as  1827,  several  of  the  churches 
began  to  feel  the  incoming  tide.  During  this  year  the  church  in  Bradford 
received  fifty-four  to  its  communion,  and  the  church  in  AVest  Haverhill, 
twenty-nine.  But  1831  was  the  year  in  which  the  interest  became  deep 
and  general.  Almost  every  church  then  received  very  large  additions. 
The  same  was  true  of  the  three  following  years.     And  thus  while  trac- 


DECADAL    REVIEW    OP    THE    CENTURY.  255 

ing  with  wonder  and  delight  these  marvellous  displays  of  divine  grace, 
we  pass  into 

The  eighth  decade,  from  1831  to  1841.  The  largest  number  added  to 
these  churches  in  one  year  was  in  1832.  The  '•'■four  days'  meetings" 
were  a  marked  feature  of  that  revival.  These  were  held  in  many  of  the 
towns  in  this  vicinity,  and  eminent  preachers  from  abroad  were  called  in 
to  aid  in  conducting  them.  Some  evils  doubtless  grew  out  of  them,  but 
certainly  they  were  attended  generally  with  most  happy  results ;  and 
with  the  wisdom  gained  from  the  experience  of  that  period,  is  it  not 
worthy  of  serious  consideration  whether  a  somewhat  similar  agency 
could  not  now,  occasionally,  be  employed  with  advantage  ?  Should  a 
measure,  so  honored  of  God  at  that  time,  be  wholly  and  forever  cast 
aside,  because  it  has  sometimes  been  abused  ?  In  this  age  of  intense 
worldliness,  is  not  something  of  the  kind  sometimes  needed,  to  arouse  the 
attention  of  men,  and  hold  it  continuously  to  the  great  doctrines  and  facts 
of  religion  ?  Though  the  interest,  in  a  measure,  began  to  subside  in 
1834,  yet  some  of  the  churches  were  greatly  blessed  in  1838,  1839,  and 
1840. 

The  ninth  decade,  from  1841  to  1851,  presents  little  of  special  interest 
upon  which  we  need  to  dwell.  It  was  not,  as  a  whole,  a  period  of  mark- 
ed revivals,  nor  was  it  one  of  great  declension.  In  1850,  five  churches 
were  again  blessed  with  a  special  work  of  grace,  whose  additions  for 
that  year  were  respectively,  twenty-nine,  forty-nine,  fifty,  sixty-two,  and 
sixty-seven. 

The  last  decade,  from  1851  to  1861,  will  be  memorable  for  the  revival 
of  1858,  if  for  nothing  else.  With  four  or  five  exceptions,  all  these  churches 
shared  richly  in  that  precious  work  of  grace,  receiving  during  that  year 
more  than  seven  hundred  additional  members,  a  larger  accession  than 
they  had  in  one  year  during  the  entire  century,  or  since  1728.  Seven 
churches  received  more  than  fifty  each,  and  ten  more  than  forty  each. 
It  was  emphatically,  among  us,  a  year  of  the  right  hand  of  the  Most 
High,  and  the  record  of  it  forms  an  illuminated  page  in  our  history. 

From  this  hasty  survey  we  see  enough  to  warrant  us  in  saying,  that, 
as  a  whole,  the  condition  of  these  churches,  during  the  latter  half  of  the 
century,  has  been  vastly  better  than  during  the  former  half;  and  my 
own  conviction  is,  that,  in  respect  to  numbers,  and  purity,  and  efficiency, 
they  have  not  for  considerably  more  than  a  hundred  years,  if  ever,  stood 
so  well  as  they  do  to-day.     Let  us  thank  God,  and  take  courage. 

They  have  at  present  an  aggregate  membership  of  about  thirty-five 
hundred. 


256  THE    CHURCHES    OF    ESSEX    NORTH, 


ANCIENT  CUSTOMS. 


Let  me  now  allude  to  some  of  the  customs  which  prevailed  among 
these  churches  in  olden  times,  and  which  seem  to  have  sufficient  historic 
interest  to  justify  their  mention  in  this  discourse. 

When  a  man  had  been  elected  to  the  pastoral  office  by  any  church,  he 
had  to  transfer  his  church  relation  to  that  church,  and  become  a  regular 
member  of  it,  before  he  could  be  ordained,  or  installed,  as  its  minister. 
He  was  often  formally  received  into  fellowship  by  the  church  when 
assembled  for  his  ordination  services.  This  practice  was  in  accordance 
with  what  was  deemed  by  the  fathers  an  important  principle  of  Congre- 
gationalism, viz.,  that  the  minister  is  only  one  of  the  brotherhood, 
called  to  occupy  an  official  position,  and,  like  every  other  member,  is 
under  the  watch  and  care  of  the  church,  and  subject  to  its  discipline, 
A  church  sometimes  employed  a  man  to  preach  for  them  temporarily, 
and  to  perform  all  the  duties  of  pastor,  without  requiring  him  to  be- 
come a  member;  but  he  could  not  be  ordained  until  he  had  united 
with  the  church  over  which  he  was  settled.  The  church  in  Rowley 
employed  a  Mr.  Jeremiah  Shepard,  son  of  the  godly  Shepard  of  Cam- 
bridge, to  preach  for  them  three  years,  who  was  not  even  a  pro- 
fessor of  religion  ;  and  in  whose  piety,  in  1674,  after  a  year's  trial,  they 
had  not  sufficient  confidence  to  admit  him  to  their  communion  and  fel- 
lowship, even  though  Mr.  Phillips,  the  teacher,  after  examination,  had 
recommended  him  as  a  suitable  candidate  for  church  membership.  This, 
however,  was  an  exceptional  case ;  although  at  a  later  day,  and  daring 
the  Whitfield  excitement,  it  was  openly  affirmed  by  some,  that  there  was 
nothing  wrong  or  inconsistent  in  having  even  unconverted  men  in  the 
ministry.^  But  the  general  doctrine  of  our  fathers  was,  that  a  man  must 
not  only  be  a  Christian  and  a  member  of  a  church,  but  also  a  member 
of  the  particular  church  that  wished  his  services,  before  he  could  become 
its  spiritual  teacher  and  guide.  The  North  Church  in  Newburyport 
early  passed  the  following  vote :  "  That  this  church  will  not  invite  any 
person  to  preach  for  them  as  a  candidate,  who  will  not  consent  to  take 
up  his  connection  with  the  church  to  which  he  belongs  and  connect  him- 
self with  this  church."  The  doctrine  now  held  by  some  among  us,  that 
a  minister  should  be  subject  to  the  discipline,  not  of  the  brotherhood,  but 


1  Dr.  Charles  Chauncy  in  his  "  Seasonable  Thoughts  "  says,  — "  But  that  this  " 
(conversion)  "is  necessary  to  their  being  true  ministers,  we  nowhere  find  in  the  word 
of  God."  p.  244.  "  'Tis  indeed  a  downright  popish  principle,  to  make  the  efficiency 
of  ordinances  depend  on  the  unknown  secret  holiness  of  the  administrators  of  them." 
p.  246. 


ANCIENT    CUSTOMS.  257 

of  his  peers  only,  (as  if  all  were  not  peers,  who  are  one  in  Christ  Jesus !) 
was  repudiated  by  the  early  fathers,  as  un-Congregational  and  unchristian. 

In  former  times  the  churches  severally  claimed,  and  sometimes  exer- 
cised the  right  and  power  to  ordain  and  dismiss,  or  depose  their  own 
ministers.  Usually,  in  such  matters,  as  an  act  of  Christian  courtesy  and 
fraternal  communion,  the  aid  of  a  council  of  neighboring  churches  was 
sought ;  but  occasionally  a  church  dispensed  with  such  aid,  and  fell  back 
on  its  inherent  right  to  manage  its  own  affairs  in  its  own  way,  account- 
able only  to  the  Great  Head.  Thus  in  1670,  the  first  church  in  New- 
bury, being  in  a  divided  state,  the  party  claiming  to  be  the  church 
proceeded  to  suspend  their  pastor.  Rev.  Mr.  Parker,  from  the  pastoral 
office,  so  far  as  respects  the  administration  of  the  ordinances,  and  matters 
of  government;  but  consented  that  as  "a  gifted  brother,"  he  might 
preach  for  them  if  he  pleased."  The  church  in  Rowley,  in  1782,  settled 
the  Rev.  Mr.  Bradford  as  their  pastor,  without  the  aid  of  any  council. 
In  like  manner  the  Fourth,  or  Prospect  St.  Church  in  Newburyport, 
settled  their  first  pastor,  Rev.  Mr.  Milton.  The  validity  of  such  inde- 
pendent church  action  was  never  questioned ;  the  only  question  was, 
whether  it  was  courteous  and  expedient. 

Our  Puritan  ancestors  were  so  excessively  jealous  of  the  forms  of  the 
English  and  Romish  churches,  that  they  would  not  permit  the  Scriptures 
to  be  read  as  a  part  of  the  public  Sabbath  service,  except  for  exposition. 
The  practice  was  regarded  by  them  as  "  an  improper  conformity  to  the 
hierarchical  service,  and  qualified  by  the  opprobrious  name  of  dumb 
reading."  ^  These  scruples  gradually  abated  with  the  lapse  of  time ; 
and  the  public  reading  of  the  Avord  of  God  on  the  Sabbath  was  just 
beginning  to  be  introduced  into  the  churches  in  this  vicinity,  when  this 
Association  was  formed.  The  First  Church  in  Newburyport,  May  20, 
1750,  "Voted,  nemine  contradicente,  that  the  Scriptures  be  read  in 
public  on  the  Lord's  Day."  The  First  Church  in  West  Newbury  voted, 
April  15,  1769,  that  "it  is  agreeable  that  the  Scriptures  be  read  in 
public." 

Three  of  the  churches  in  this  vicinity,  viz.,  the  church  in  Ipswich,  the 
church  in  Rowley,  and  the  First  Church  in  Newbury,  during  their  early 
history,  had  two  settled  ministers  at  the  same  time,  the  one  called 
Teacher,  and  the  other  Pastor.  The  distinctive  work  of  these  two 
ofiicers  is  thus  defined  by  the  Cambridge  Platform  (chap.  vi.  §  5)  : 
"  The  pastor's  special  work  is,  to  attend  to  exhortation,  and  therein 
administer  a  word  of  wisdom  ;  the  teacher  is  to  attend  to  doctrine,  and 
therein    to   administer  a  word   of  knowledge ;    and  either  of  them  to 


1  Palfrey's  Hist.  New  Eng.,  Vol.  II.  p.  42. 
33 


258  THE    CHURCHES    OF    ESSEX    XORTH. 

administer  the  seals  of  that  covenant,  unto  the  dispensation  whereof 
they  are  alike  called ;  as  also  to  execute  the  censures,  being  but  a  kind 
of  application  of  the  word ;  the  preaching  of  which,  together  with  the 
application  thereof,  they  are  alike  charged  withal."  The  offices  of  pastor 
and  teacher  long  since  became  merged  in  one ;  and  the  shoulders  of  a 
single  modern  minister  are  deemed  broad  enough  to  bear  the  burden, 
now  greatly  augmented,  which  the  fathers  thought  sufficient  for  two  of 
their  strongest  men. 

The  Sabbath  services  were  much  more  protracted  in  former  times 
than  at  present.  The  sermon  usually  ran  on  till  the  sands  of  the  hour- 
glass, which  stood  upon  the  pulpit,  had  run  out  once,  and  often  twice.  If 
any  of  the  hearers  became  drowsy,  or  inattentive,  a  gentle  tap  from  the 
tithingman's  pole  served  to  quicken  their  interest,  and  fix  their  attention 
upon  the  preacher.  And  it  is  within  the  memory  of  persons  now  living, 
that  good  men,  to  relieve  the  fatigue  of  long  sitting,  or  to  guard  against 
falling  asleep,  would  often  rise,  and  stand  for  a  while  during  sermon- 
time.  The  slamming  of  the  seats  also  —  which  were  hung  on  hinges, 
and  upturned  in  prayer,  making  a  noise  like  a  volley  of  fire-arms  — 
must  have  conduced  more  to  wakefulness  than  to  devotion. 

The  Puritan  theory  of  singing  as  a  part  of  public  worship  was,  that  it 
should  be  congregational  rather  than  choral.  The  fathers  did  not  believe 
in  worshipping  God  by  proxy,  nor  in  musical  exhibitions  in  the  sanctu- 
ary, by  a  few  professional  performers,  for  the  entertainment  of  the  con- 
gregation. They  believed  that  all  the  people  should  praise  God  with 
heart  and  voice.  But  their  correct  theory  failed  in  practice,  because 
they  neglected  to  provide  the  means  of  popular  musical  instruction ;  and 
at  the  beginning  of  the  eighteenth  century,  this  important  part  of  public 
worship  had  fallen  into  a  deplorable  state.  "The  congregations  through- 
out New  England  were  rarely  able  to  sing  more  than  three  or  four  tunes. 
The  knowledge  and  use  of  notes,  too,  had  so  long  been  neglected,  that 
the  few  melodies  sung  became  corrupted,  until  no  two  individuals  sang 
them  alike.  Every  melody  was  '  tortured  and  twisted '  (embellished  ?) 
'  as  every  unskilful  throat  saw  fit,'  until  their  psalms  were  uttered  in  a 
medley  of  confused  and  disorderly  noises,  rather  than  in  a  decorous 
song."  *  At  this  stage  of  afiairs,  a  few  good  men  undertook  the  work  of 
reforming  church  music.  Two  of  the  ministers  of  Essex  North  were 
among  the  earliest  and  most  eflBcient  promoters  of  this  reform.  In  1714, 
Rev.  John  Tufts,  then  recently  settled  over  the  Second  Church  in  West 
Newbury,  published  a  small  musical  work  entitled  "A  very  plain  and 

1  Hood's  Hist,  of  Music  in  New  England,  p.  84. 


ANCIENT    CUSTOMS.  259 

easy  Introduction  to  the  Art  of  Singing  Psalm-Tunes  ;  with  the  Cantus, 
or  Trebles  of  Twenty-eight  Psahn-Tunes,  contrived  in  such  a  ]\Ianner 
as  that  the  Learner  may  attain  the  Skill  of  Singing  them  with  the  great- 
est Ease  and  Speed  imaginable.  By  Rev.  Mr.  John  Tufts.  Price,  6d., 
or  5s.  the  duz."  This  little  book  was  "  a  great  novelty,  it  being  the  first 
publication  of  the  kind  in  New  England,  if  not  in  America."  ^  It  passed 
through  at  least  eleven  editions,  somewhat  modified  and  enlarged,  the 
number  of  tunes  being  increased  to  thirty-seven.  Several  of  the  latter 
editions  were  bound  up  with  the  Bay  Psalm-Book.'-^  Rev.  Mr.  Symmes, 
pastor  of  the  church  in  Bradford,  published  three  works  in  aid  of  the 
reformatory  movement ;  the  first  in  1720,  entitled,  "  The  Reasonableness 
of  Regular  Singing,  or  Singing  by  Note.  In  an  Essay  to  revive  the 
true  and  ancient  mode  of  Singing  psalm-tunes  according  to  the  pattern 
of  our  New  England  psalm-books,  the  Knowledge  and  practice  of  which 
is  greatly  decayed  in  most  Congregations.  Writ  by  a  Minister  of  the 
Gospel.  Perused  by  several  Ministers  in  the  town  and  country,  and 
published  with  the  approbation  of  all  who  have  read  it."  The  second 
was  published  in  1722,  entitled,  "  Concerning  Prejudice  in  Matters  of 
Religion;  or,  an  Essay  to  show  the  Nature,  Causes,  and  Efi'ects  of  such 
Prejudices,  and  also  the  means  of  removing  them."  The  third  was  pub- 
lished in  1723,  entitled  "  Utile  Dulci  ;  or,  a  Joco-Serious  Dialogue  con- 
cerning Regular  Singing.  Calculated  for  a  particular  town  (where  it 
was  publicly  had  on  Tuesday,  Oct.  12,  1822),  but  may  serve  other  places 
in  the  same  climate.     By  Thomas  Symmes,  Philomusicus." 

The  reform  in  church  music  thus  begun  by  Mr.  Tufts,  and  carried  on 
by  Mr.  Symmes  and  others,  encountered  violent  opposition.  In  many 
places,  the  excitement  ran  high,  and  most  disgraceful  scenes  of  strife  and 
bitterness  were  witnessed.  Says  Mr.  Symmes  :  "  A  great  part  of  the 
town  (Bradford)  has,  for  nearly  half  a  year,  been  in  a  mere  flame  about 
it."  The  argument  of  some  of  the  opposers  was,  "  If  we  once  begin  to 
sing  by  rule,  the  next  thing  Avill  be  to  pray  by  rule  and  preach  by  rule, 
and  then  comes  popery."  But  the  reformers  gradually  won  the  day. 
Singing  societies  were  formed,  the  members  of  which  would  naturally 
take  a  leading  part  in  the  Sabbath  singing ;  and  at  length  this  service 
passed  wholly  into  their  hands.  This,  I  believe,  is  the  origin  of  choir 
singing,  which,  however,  was  not  generally  introduced  into  our  churches 
until  after  the  formation  of  this  Association.^     It  was  the  displacement  of 

1  Coffin's  Hist,  of  Newbury,  p.  186. 

2  A  copy  of  the  eighth  ed.,  thus  bound,  published  in  1731,  is  in  the  Historical  So- 
ciety's library,  Boston. 

^  "  Hence  the  origin  of  choirs  in  this  country.  They  grew  out  of  circumstances. 
Those  who  had  sung  together,  who  thought  and  felt  alike  upon  the  great  subject  that 


260  THE    CHURCHES    OF    ESSEX    NORTH. 

a  greater  evil  by  a  lesser  evil ;  and  among  the  hopeful  signs  of  the  times, 
I  joyfully  recognize  a  manifest  and  growing  tendency  to  displace  this 
lesser  evil  by  that  true  congregational  singing  which  seems  so  congenial 
with  the  whole  spirit  of  our  ecclesiastical  polity,  and  which  is  unques- 
tionably, where  the  people,  by  musical  culture,  are  prepared  for  it,  most 
conducive  to  true  spiritual  worship  in  "  the  service  of  song  in  the  house 
of  the  Lord." 

The  expense  of  supplying  the  sacramental  elements  was  usually  de- 
frayed by  a  tax  levied  annually  on  all  the  members  of  the  church,  or,  in 
some  instances,  on  all  the  male  members  only.  On  the  records  of  most 
of  the  old«r  churches  may  be  found  entries  of  votes  like  this,  passed  by 
the  First  Church  in  Salisbury :  "  May  25,  1733,  voted  by  the  church, 
that  every  communicant  pay  2s.  apiece  to  the  deacons  for  a  supply  of  the 
Loi'd's  Table."  The  wine  and  bread  remaining  after  the  communion, 
were  usually  given  to  the  minister.  The  Second  Church  in  West  New- 
bury voted,  Oct.  18,  1731  :  "  When  there  is  a  considerable  quantity  of 
wine  left,  the  deacons  are  to  take  care  of  it  ;  but  when  there  is  but  a 
small  quantity  left,  then  it  is  to  be  given  to  the  pastor.  What  bread  is 
left  after  each  and  every  communion,  is  to  be  given  to  the  pastor." 

It  was  customary  for  cliurches,  where  many  families  lived  too  great  a 
distance  from  the  meeting-house  to  go  home  at  noon,  to  make  provision 
whereby  the  intermission  might  be  a  season  of  spiritual  improvement, 
rather  than  of  idle  gossiping  and  sinful  amusement.  Thus  the  church 
in  Byfield,  Newbury,  appointed  several  men  "  to  tarry  at  the  meeting- 
house by  turns,  and  read  some  suitable  discourse  between  the  public  ser- 
vices, for  the  benefit  and  edification  of  such  as  tarry  at  noon."  A  simi- 
lar arrangement  was  made  by  the  church  in  Georgetown,  from  1766  to 
1779,  and  by  other  churches  in  the  neighborhood.^ 

The  churches  formerly  were  accustomed  to  observe  days  of  fasting 
and  prayer  much  more  frequently  than  at  present.     Usually,  on  such 

had  for  years  agitated  almost  every  congregation  in  New  England,  would  be  very  apt 
to  seek  each  other  on  the  Sabbath,  and  thus  form  a  choir  at  once.  Schools,  too,  had 
their  influence  in  grouping  the  best  singers,  and  uniting  their  influence  and  voices 
in  the  songs  of  the  temple.  And  the  very  spirit  of  opposition  to  regular  singing 
which  had  for  many  years  existed,  and  which  did  exist  for  many  years  afterwards, 
being  deeply  seated  in  ignorance  and  prejudice,  had  its  influence  in  banding  together 
those  who  had  been  so  long  and  so  virulently  opposed.  While  there  was  much  con- 
certed action,  there  is  no  mention  made  of  a  regular  choir,  having  separate  seats,  in 
any  church,  for  thirty  or  forty  years ;  and  they  certainly  did  not  become  common 
until  near  the  time  of  the  American  Revolution."  — Hood's  Hist,  of  Music  in  New 
England,  pp.   179-80. 

1  In  Prince's  Christian  History,  Vol.  II.  p.  97,  we  find  an  account  of  a  like  provision 
made  by  the  church  in  Middleboro'  for  several  years  prior  to  the  revival  of  1741. 


ANCIENT    CUSTOMS.  261 

occasions,  several  neighboring  ministers  were  invited  to  be  present,  and 
participate  in  the  services.  The  old  "  Ministers'  Meeting,"  an  associa- 
tion formerly  occupying  a  portion  of  the  ground  now  occupied  by  the 
Essex  North  Association,  on  one  occasion  voted  that  their  regular  bi- 
monthly meetings  should,  for  a  year,  be  changed  into  fasts,  to  be  observed 
in  connection  with  the  several  churches  to  which  they  would  come  in 
order.  In  connection  with  these  fasts,  the  chux'ches  often  solemnly  re- 
newed their  covenant.  The  Third  Church  in  Newbury  (now  First  in 
Newburyport)  voted,  Dec.  7,  1727,  "  That,  once  a  quarter,  the  church 
will  meet  and  renew  their  covenant."  Sometimes,  in  thus  renewing  their 
covenant,  all  the  members  of  the  church  held  up  the  right  hand,  to  give 
to  the  transaction  more  of  the  sacredness  and  force  of  an  oatli. 

Social  religious  weekly  meetings  for  conference  and  prayer,  like  those 
now  regularly  held  in  connection  with  almost  all  our  churches,  were  not 
known  a  century  ago.  Still,  meetings  of  a  somewhat  different  character 
were  established  and  maintained  by  some  of  the  churches.  In  the  rec- 
ords of  the  Third  Church  in  Newbury,  under  date  of  Dec.  7,  1727,  we 
find  the  following  :  "  The  church  met,  and,  after  prayer,  voted  that  Wm. 
Titcomb,  Stephen  Greenleaf,  Joseph  Morse,  Wm.  Johnson,  Nathan  Hale, 
Edward  Emerson,  Eleazer  Hudson,  should  be  joined  with  the  Rev.  Pas- 
tor and  the  hon'd  Justices  belonging  to  this  church,  to  represent  the 
church  at  a  meeting  to  be  held  once  a  month,  and  consider  what  may  be 
for  the  good  of  the  Town  in  general,  especially  the  churches  in  it,  and 
more  particularly  our  Chui'ch  and  Precinct ;  the  choice  to  be  renewed 
once  a  year.  N.  B.  The  other  cliurches  in  Newbury  have  proceeded 
in  the  same  method,  and  upon  the  same  design.  God  grant  success  to 
us  in  this  affliir,  and,  by  his  Holy  Spirit,  lift  up  a  Standard  against  vice 
and  prophaneness,  and  revive  dying  religion  among  us." 

Such  societies  were  common  in  other  parts  of  the  country.  The  idea 
of  them  seems  to  have  been  imported  ;  for  in  Prince's  Christian  History, 
vol.  1,  p.  109,  we  read  of  Rev.  Mr.  Danforth,  of  Taunton,  in  1705,  that, 
"  having  seen  some  printed  accounts  of  the  Methods  of  Reformation  in 
Old  England,  in  imitation  thereof  (after  earnest  prayers  to  God  for  suc- 
cess), obtained  of  several  Inhabitants  of  the  Place  (that  were  noted  for 
sobriety  and  zeal  against  sin)  to  meet  with  him  once  in  each  month,  to 
consult  what  might  be  done  to  promote  a  Reformation  of  Disorders 
there." 

Besides  this  monthly  society,  there  were,  in  connection  with  the  Third 
Church  in  Newbury,  several  societies  of  young  men,  which  held  stated 
meetings  for  prayer  and  religious  improvement.  There  is  a  record  of 
six  such  societies  existing  there  in  1741,  and  a  list  of  the  names  of  those 
belonging  to  them,  and  of  the  persons  at  whose  houses  they  statedly  met. 


262  THE    CHURCHES    OF    ESSEX    NORTH. 

The  number  of  members  were  :  fifteen,  seventeen,  seventeen,  twelve, 
ten,  six,  —  seventy-seven  in  all,  certainly  a  large  number  of  young  men 
to  be  enrolled  by  one  church  for  such  a  purpose.-^  It  does  not  by  any 
means  follow  that  all  these  young  men  were  Christians,  and  members  of 
the  church  in  full  communion.  It  is  within  the  memory  of  some  now 
living,  that  such  societies  or  meetings  were  established  for  young  men 
who  were  not  professors  of  religion,  exclusively,  and,  in  some  instances, 
with  the  special  design  that,  by  participating  in  the  exercises  of  such 
meetings,  they  might  be  aided  and  encouraged  in  maintaining  worship  in 
their  families."  It  is  to  be  feared  that  now,  instead  of  there  being  non- 
professors  who  conduct  family  worship,  there  are  too  many  professors 
who  have  no  domestic  altar. 

I  now  proceed  to  speak,  more  at  length,  of  a  few  things  of  vital  inter- 
est, connected  with  the  history  of  these  churches,  which  could  not  be 
duly  considered  in  our  rapid  chronological  review. 


PARISH  LAWS  AND  MINISTERIAL  SUPPORT. 

At  first,  both  in  the  Plymouth  and  in  the  Massachusetts  Bay  Colonies, 
ministerial  support  was  provided  for  by  the  voluntary  contributions  of 
the  people,  made  weekly  or  monthly  in  the  church  at  the  close  of  the 
Sabbath  services.^  The  ministers  themselves  favored  this  voluntary 
system.  "  I  have  seen  a  letter,"  says  Gov.  Hutchinson,  "  from  one  of 
the  principal  ministers  of  the  colony,  expressing  some  doubts  of  the  law- 
fulness of  receiving  support  in  any  other  way."  ^  And  Gov.  Winthrop 
says,  that  Mr.   Cotton,  in  a  sermon   from  2  Kings  8:8,"  taught  that 


^  Such  societies,  including  all  classes,  were  formed  in  many  places.  They  appear 
to  have  differed  from  the  prayer  and  conference  meetings  of  our  day  chiefly  in  this, — 
that  they  had  a  constitution,  or  certain  rules,  which  those  belonging  to  a  particular  so- 
ciety signed,  and  they  only  were  expected  to  attend  the  meeting.  The  Rev.  Mr. 
White,  of  Gloucester,  giving  an  account  of  a  revival  among  his  people  in  1744,  says  : 
"And- in  our  Parish,  there  have  since  been  formed  no  less  than  nine  distinct  Societies, 
of  Young  and  Old,  Male  and  Female,  Bond  and  Free  (for  one  of  them  is  a  Society 
of  Negroes,  who,  in  their  meetings,  behave  very  seriously  and  decently.  They  have 
been  greatly  impressed.  One  of  them  gave  a  very  satisfying  account  of  his  experi- 
ence, and  was  taken  into  church  fellowship.  Most  of  them  entered  into  Covenant, 
and  were  baptized  themselves,  and  also  their  issue),  who  meet,  several  of  them,  twice 
in  a  week,  to  pray  and  sing,  as  well  as  to  read  Books  of  Piety,  and  the  rest  once  a 
week.  And  the  younger  say  their  Catechism  to  the  Head  of  the  meeting.  And  sev- 
eral sermons  have  been  preached  unto  them."  —  Prince's  Christian  History,  vol.  2, 
p.  44. 

■•i  Lechford's  Plain  Dealing,  Mass.  Hist.  Coll.,  3d  S.,  Vol.  III.  p.  78. 

3  Hist.  Mass.,  Vol.  I.  p.  376. 


PARISH    LAWS    AND    MINISTERIAL    SUPPORT.  263 

when  magistrates  are  forced  to  provide  for  the  maintainance  of  minis- 
ters, then  the  churches  are  in  a  dechning  condition,"  and  "  that  the 
minister's  maintainance  should  be  by  vohnitary  contribution,  not  by 
lands,  revenues,  or  titles."  ^ 

In  Boston,  and  some  other  places,  "this  method  was  kept  up  for  con- 
siderably more  than  a  century."  '^  The  following  extract  from  the 
records  of  the  Third  Church  in  Newbury,  under  date  of  Jan.  9,  1733, 
imply  that  it  was  then  employed  by  that  church.  *'  The  church  was 
excited  to  do  their  duty  with  respect  to  the  contribution  for  the  support 
of  public  worship,  which  lately  has  failed  of  its  sufficiency."  It  was 
continued  in  the  First  Church  in  Ipswich,  till  1763.^  But  in  many 
towns,  this  purely  voluntary  system,  at  an  early  day,  failed  to  secure  the 
requisite  amount ;  all  persons  not  being  willing  to  contribute  their  fair 
proportion  ;  and  some  of  the  churches  soon  began  to  "  be  beholden,"  as 
Lechford  says,  "  now  and  then  to  the  General  Court,  to  study  ways  to 
enforce  the  maintainance  of  the  rainistrie."  *  The  church  in  Newbury 
was  one  of  the  first  to  seek  and  receive  such  legislative  aid.  In  1637, 
only  two  years  after  the  church  was  formed,  the  General  Court  enacted 
as  follows :  "  Whereas,  it  appeareth  unto  this  court,  that  the  inhabitants 
of  Newbury  are  indebted  to  divers  persons  near  the  sum  of  sixty  pounds, 
which  hath  been  expended  upon  public,  and  needful  occasions,  for  the 
benefit  of  all  such  as  do,  or  shall,  inhabit  there,  as  building  houses  for 
their  ministers ;  and  whereas  such  as  are  of  the  church  there,  are  not 
able  to  bear  the  whole  charge,  and  the  rest  of  the  inhabitants  there  do, 
or  may  enjoy  equal  benefits  thereof  with  them,  it  is,  therefore,  ordered 
that  the  freemen  of  said  town,  or  such  of  them  as  upon  public  notice 
shall  assemble  for  that  end,  or  the  greater  number  of  them,  shall  raise 
the  said  sum  of  sixty  pounds  by  an  equal,  and  proportionable  rate  of 
every  estate,  as  well  of  such  as  are  absent,  as  of  those  that  are  dwelling 
there  present ;  and  for  default  of  payment  shall  have  power  to  levy  the 
same  by  distress  and  sale  thereof,  by  such  persons  as  they  shall  appoint ; 
and  the  same  being  so  collected,  shall  satisfy  said  debts,  and  if  any 
remainder  be,  the  same  shall  be  employed  upon  other  occasions  of  the 
town.^  By  such  special  legislation  the  difficulty  was  at  first  met.  But 
increase  of  Quakers  and  Anabaptists,  and  others  who  were  unwilling  to 
aid  in  supporting  Congregational  ministers,  led  to  the  enacting  of  general 


1  Journal,  Vol.  I.  p.  355. 

2  Palfrey's  Hist.  New  England,  Vol.  II.  p.  39. 

^  Rev.  Mr.  Kimball's  Sermon  on  Leaving  the  Ancient  Church,  p.  14. 
*  Mass.  Hist.  Coll.,  3d  S.,  Vol.  III.  p.  78. 
^  Mass.  Colonial  Records,  Vol.  I.  p.  216. 


264  THE    CHURCHES    OF    ESSEX    NORTH. 

laws  on  the  subject.  The  first  was  in  1646,  to  this  effect,  that  in  each 
town  every  inhabitant  who  shall  not  contribute,  proportionably  to  his 
ability  to  all  common  charges,  both  civil  and  ecclesiastical,  shall  be  com- 
pelled thereunto  by  assessment,  and  distress  to  be  levied  by  the  consta- 
ble." ^  This  law  appears  to  have  originated  with  the  Commissioners  of 
the  United  Colonies,  who,  in  1644,  recommended  that  each  colony  order 
"  That  those  that  are  taught  in  the  word  in  the  several  plantations  be 
called  together,  and  that  every  man  voluntarily  set  down  what  he  is 
willing  to  allow  to  that  end  and  use"  (the  support  of  ministers).  "And 
if  any  man  refuse  to  pay  a  meet  proportion,  that  then  he  be  rated  by 
authority  in  some  just  and  equal  way."  '^  The  design  was  to  encourage 
and  supplement  the  voluntary  system.  But  the  difficulty  continued  to 
increase,  and,  in  1654,  the  General  Court  appointed,  "a  commission  to 
investigate  the  matter,"  which  resulted  in  the  passage  of  an  order  that 
the  county  courts  be  empowered  to  assess  upon  any  town  which  neg- 
lected to  support  the  ministry,  a  sum  sufficient  to  make  up  the  defect, 
"  and  the  constable  of  the  said  town  to  collect  the  same,  and  to  distrain 
the  said  assessment  upon  such  as  shall  refuse  to  pay."^  The  same  year 
(1654),  the  Plymouth  Colony  enacted  a  law  authorizing  the  magistrates 
to  "use  aW  gentle  means  to  upbraid  delinquents,  and  giving  them  discre- 
tionary power  to  use  compulsory  means  with  such  as  "  resist  through 
plain  obstinacy  against  an  ordinance  of  God."  In  1657,  a  more  strin- 
gent law  was  passed,  levying  a  tax  on  all  in  each  town  who  "  refuse  to 
clear  their  part  with  the  rest  of  the  church  or  town  in  the  due  main- 
tenance and  support  of  the  ministry,  this  law  to  be  in  force  only  to  them, 
but  not  unto  others  that  do  their  duty."  *  Thus,  we  see  how  reluctant 
our  fathers  were  to  give  up  the  voluntary  principle  of  ministerial  sup- 
port, and  that  they  resorted  to  forced  taxation  only  to  supplement  the 
imperfect  working  of  their  favorite  method.  But  their  descendants,  as 
we  shall  see,  were  quite  as  reluctant  to  give  up  the  compulsory  method, 
when  once  fully  established,  and  return  to  the  voluntary  system. 

The  mixed  system  of  freewill  offering,  and  legal  constraint,  did  not 
long  answer  the  purpose.  In  1 692,  one  of  the  first  acts  under  the  new 
charter  granted  by  William  and  Mary,  was  an  act,  "  For  the  settlement 
and  support  of  ministers  and  school-masters,"  one  section  of  which  reads 
thus,  "And  further  be  it  enacted.  That  every  minister,  being  a  person  of 
good  conversation.  Able,  Learned,  and  Orthodox,  that  shall  be  chosen  by 

1  Mass.  Colonial  Records. 

'^  Acts  of  Commissioners  of  the  United  Colonies,  Vol.  1.  p.  20. 

8  Mass.  Colonial  Records,  Vol.  IV.  p.  199. 

*  Cong.  Quarterly,  Vol.  I.  p.  661. 


PARISH    LAWS    AND    MINISTERIAL    SUPPORT.  265 

the  major  part  of  the  inhabitants  of  any  Town,  at  a  Town-meeting,  duly 
warned  for  that  purpose  (Notice  thereof  being  given  to  the  Inhabitants, 
Fifteen  Days  before  the  time  of  such  Meeting),  shall  be  the  Minister  of 
such  Town;  and  the  whole  Town  shall  be  obliged  to  Pay  towards  his 
settlement  and  maintenance  each  man  his  several  proportion."  ^ 

Thus  the  old  practice  at  length  gave  way  to  the  new ;  and,  for  more 
than  a  century  and  a  quarter,  public  worship  was  almost  universally 
maintained  by  taxation  legally  assessed  upon  all  within  town  or  parish 
limits.  But  this  system  was  attended  with  evils,  which  the  General 
Court  tried  to  remedy  by  a  great  amount  of  special  legislation.  As  one 
has  well  observed,  "  the  friction  thus  introduced  into  the  machinery  of 
these  Congregational  churches  was  hard  to  be  overcome.  Nor  did  any 
lubricating  process,  however  often  and  thoroughly  applied,  entirely  stop 
the  creaking,  till  legal  compulsion  had  given  place  to  the  voluntary  prin- 
ciple again,  as  it  was  in  the  beginning,  and  as  it  is  now."  ^ 

The  law,  at  first,  made  no  exemption  and  no  allowance  for  any  diver- 
sity of  opinion,  or  scruples  of  conscience.  All  within  each  town  or  parish 
must  be  taxed  to  support  Congregational  ministers.  Many  were,  of 
course,  restive  under  this  intolerant  law,  and  sought  in  many  ways  to 
evade  it.  This  induced  the  General  Court,  in  1702,  to  \ydss  an  addi- 
tional law,  entitled,  "  An  Act  more  effectually  providing  for  the  Support 
of  Ministers,"  the  preamble  of  which  runs  thus  :  ''  Whereas,  in  some 
few  Towns  and  Districts  within  this  Province,  divers  of  the  Inhabitants 
are  Quakei's,  and  other  Irreligious  Persons,  averse  and  opposite  to  the 

^  This  Act  gave  the  right  of  choosing  ministers  to  the  towns,  which  had  before 
been  regarded  as  belonging  to  the  church,  where  one  was  organized.  But  at  an 
adjourned  session  of  the  General  Court,  the  same  year,  that  part  of  the  Act  whicii 
gave  the  choice  of  minister  to  the  town  was  repealed,  and  in  the  place  of  it,  it  was 
enacted,  "  That  each  respective  gathered  Church  in  any  Town  or  Place,  within  tliis 
Province,  that  at  any  time  shall  be  in  want  of  a  Minister,  said  Church  shall  have 
power,  according  to  tlie  Directions  given  in  the  Word  of  God,  to  choose  their  own 
Minister ;  "  and  the  major  part  of  the  inhabitants,  concurring  with  the  choice  of  the 
church,  the  person  thus  chosen  shall  be  the  minister,  "towards  whose  Settlement  and 
maintenance  all  the  inhabitants  and  ratable  Estates  "  in  the  town,  "  shall  be  obliged 
to  pay  in  proportion."  It  was  also  enacted,  that  in  towns  where  no  church  was  gath- 
ered, the  major  part  of  the  inhabitants,  with  the  advice  and  approval  of  "  three  neigh- 
boring ordained  ministers,"  should  "  choose  and  call  an  Orthodox,  learned,  and  pious 
person  to  dispense  the  word  of  God  to  them." 

In  1695,  it  was  enacted,  that  in  case  the  town  or  precinct  do  not  concur  with  the 
choice  of  the  church,  a  council  of  the  elders  and  messengers  of  three  or  four  churches 
shall  be  called,  and  if  they  approve  the  action  of  the  church,  the  person  chosen 
shall  be  the  minister,  and  be  supported  as  already  provided ;  "  otherwise  the  church 
shall  proceed  to  the  election  of  another  minister." 

2  Rev.  J.  S.  Clark,  D.  D. 

34 


266  THE    CHURCHES    OF    ESSEX    NORTH. 

Public  Worsliip  of  God,  and  to  a  Learned  Orthodox  Ministry  ;  and  find 
out  ways  to  Elude  the  Laws  provided  for  the  Support  of  such,  and  per- 
vert the  good  intentions  thereof,  to  the  E^ncouragement  of  Irreligion  and 
Prophaneness  ;  For  Remedy  Whereof,  &c.,  Be  it  Enacted,  &c.,  provid- 
ing for  the  more  stringent  enforcement  of  the  Law  of  1692."^ 

But  at  length,  in  1728,  the  work  of  exemption  for  scruples  of  con- 
science was  initiated.  In  that  year,  a  law  was  passed  that  "  none  of 
those  persons  commonly  called  Anabaptists,  nor  any  of  those  commonly 
called  Quakers,  shall  have  their  polls  taxed  towards  the  support  of  the 
ministers  of  the  churches  established  by  law  ;  provided  such  persons  do 
usually  attend  the  meetings  of  their  respective  societies  on  the  Sabbath, 
and  live  within  five  miles  of  the  place  of  such  meetings ;  provided,  also, 
they  subscribe  a  declaration  of  fidelity  to  the  government,  and  of  their 
faith  in  God  and  in  the  inspiration  of  the  Scriptures."  This  was  the 
entering  wedge  of  toleration,  which  it  took  more  than  a  century  to  drive 
home  ;  but  the  legislative  blows  upon  it  were  frequent,  and  almost  every 
blow  told.  In  1729,  the  law  was  modified  so  as  to  exempt  the  real  and 
personal  estates,  as  well  as  the  polls,  of  Baptists  and  Quakers.  In  1731, 
an  act  "  to  the  intent  that  it  may  better  be  known  who  are  Quakers  "  was 
passed,  directing  the  assessors  'of  each  town  annually  to  hand  a  list  of 
Quakers  to  the  town  clerk,  who  was  to  enter  it  on  the  town  records.  If 
any  persons  were  omitted,  they  could  have  their  names  entered  on  the 
list  if  two  members  of  the  society  certified  that  they  believed  them  to  be 
Quakers.  This  act  was  to  be  in  force  five  years,  and  was  renewed  in 
1737  for  ten  years.  A  similar  act  relating  to  the  Baptists  was  passed  in 
1734,  to  be  in  force  five  years,  which  was  renewed  in  1740  for  seven 
years.  In  1739,  the  law  relating  to  the  exemption  of  Baptists  was  so 
modified  as  to  require  of  those  who  would  be  exempted  a  certificate 
from  the  minister  and  two  principal  members  of  some  Baptist  church, 
setting  forth  that  they  conscientiously  believed  such  persons  to  be  of  their 


1  In  1716,  an  additional  act  was  passed,  "for  the  rendering  of  said  Laws  more  ef- 
fectual, and  to  i)revent  the  growth  of  Atheism,  Irreligion,  and  Prophaneness  ;  "  which 
provides  that  towns  and  districts  that  neglect  to  make  suitable  provision  for  the  main- 
tenance of  their  minister,  shall  be  presented  to  the  Grand  Jury,  and  the  court  shall 
"rigorously  put  the  laws  in  execution."  And  in  case  the  orders  of  the  Court  of  Jus- 
tices are  not  observed,  the  delinquents  are  to  be  reported  to  the  General  Court,  which 
shall  send  them  "  an  able,  learned,  and  Orthodox  minister,"  and  provide  for  his  sup- 
port "  by  adding  so  much  to  the  proportion  of  Town  or  District  of  the  Public  Taxes, 
from  time  to  time,  as  they  may  judge  sufficient  for  that  end.  And  the  additional 
sums,  so  laid  as  aforesaid,  shall  be  assessed,  collected,  and  paid  into  the  Public  Treas- 
ury, together  with  the  other  Public  Taxes,  and  shall  be  drawn  out  thence  by  warrant 
from  the  Governor,"  &c.,  "and  be  duly  paid  to  the  minister."  This  law  was  to  con- 
tinue iu  force  seven  years. 


PARISH    LAWS    AND    MINISTERIAL    SUPPORT.  267 

persuasion,  and  to  be  regular  attendants  on  public  worship  on  the  iSab- 
bath  in  their  church.  As  many  persons  obtained  exemption,  under  this 
law,  who  were  not  Baptists,  by  presenting  certificates  from  churches 
which  were  not  regularly  constituted,  or  which  had  no  real  existence,  in 
1752  it  was  enacted  that  no  minister  nor  members  of  any  Baptist  church 
should  be  qualified  to  give  the  legal  certificate  unless  that  church  itself 
should  have  obtained,  from  three  other  Baptist  churches  in  this  or  the 
neighboring  provinces,  a  certificate  that  they  esteem  such  church  to  be 
of  their  denomination.  These  laws,  exempting  Quakers  and  Baptists, 
were  renewed  from  time  to  time,  with  slight  changes  in  the  mode  of 
granting  certificates,  and  so  continued  in  force  till  the  adoption  of  the 
Constitution  in  1780. 

The  Episcopalians,  or  "  members  of  the  Church  of  England,"  as  they 
called  themselves,  were  the  third  denomination  that  obtained  exemption. 
In  1735,  a  law  was  passed  to  this  effect,  —  that  Episcopalians  and 
their  estates  should  be  rated  for  the  support  of  public  worship,  the 
same  as  others ;  but  the  treasurer  of  the  town  or  parish  receiving  their 
tax  should  pay  over  the  same  to  the  minister  of  the  church  where  they 
usually  worshipped,  provided  the  minister  and  wardens  of  that  church 
first  certified  that  such  persons  were  members  of  the  Church  of  England, 
and  usually  worshipped  with  them.  This  law  was  to  be  in  force  seven 
years,  and  was  renewed  in  1742,  and  thenceforth  secured  exemption  for 
that  denomination.  Why  a  difference  was  thus  made  between  them  and 
Quakers  and  Baptists,  as  to  the  mode  of  exemption,  does  not  appear. 
They  were  to  be  taxed  under  the  general  law,  and  then  have  their  pro- 
portion paid  over  from  the  town  or  parish  treasury  for  their  own  denomi- 
national use ;  while  Quakers  and  Baptists  were  not  to  be  taxed  at  all, 
but  were  left  to  support  public  worship  for  themselves,  if  they  chose,  in 
their  own  way. 

The  Presbyterians  were  the  next  to  complain  that  they  were  unrea- 
sonably taxed,  and  to  pray  for  exemption.  The  Separatists  in  Newbury 
having  formed  a  new  church  in  1746,  and  being  unable  to  procure  from 
the  General  Court  ah  act  of  incorporation  as  a  distinct  Congregational 
parish,  in  1748  adopted  the  Presbyterian  form  of  government,  and  then 
claimed,  as  Presbyterians,  the  same  exemption  which  had  already  been 
accorded  to  other  dissenting  denominations.  But  it  was  not  until  1752 
that  they  obtained  relief,  and  then  not,  as  they  had  hoped,  in  such  a  way 
as  to  be  put  on  the  same  footing  as  Quakers  and  Baptists  and  Episcopa- 
hans.  In  that  year,  by  a  special  resolve,  in  answer  to  a  petition,  certain 
individuals  mentioned  by  name,  belonging  to  the  Presbyterian  church 
and  society  in  Newbury,  residing  within  the  limits  of  the  first  and  third 
parishes,  were,  with  their  estates,  exempted  from  taxation  in  those  par- 


268  THE    CHURCHES    OF    ESSEX    NORTH. 

ishes.  The  same  exemption  was  subsequently  extended  to  other  indi- 
viduals. But  by  no  general  act  of  exemption  did  Presbyterians  obtain 
the  same  privileges  which  were  enjoyed  by  other  exempted  denomina- 
tions. 

In  1780,  the  Constitution  was  adopted.  By  the  third  article  in  the 
Bill  of  Rights,  the  principle  on  which  Episcopalians  had  before  been 
exempted  was  extended  to  all  denominations.  Towns  and  parishes  were 
required  to  sujiport  public  worship.  All  persons  were  to  be  taxed,  but 
all  monies  paid  in  were  to  go,  if  desired,  to  support  ministers  of  the  de- 
nomination to  which  those  who  paid  it  belonged.  This  did  not,  as  some 
have  supposed,  give  full  liberty  to  all  to  go  to  meeting  where  they 
pleased,  and  be  taxed  there  only.  The  Supreme  Court  decided  that  a 
person  must  be  of  a  different  denomination  from  the  parish  in  which  he 
lived,  to  have  a  right  to  withdraw  his  taxes  for  the  support  of  worship 
elsewhei'e.^  Congregationalists  must  become  something  else,  or  they 
could  not  secede,  and  set  up  worship  for  themselves,  without  still  being 
obliged  to  pay  their  taxes  to  the  parishes  from  which  they  seceded.  No 
general  laws  were  passed  to  carry  this  provision  of  the  Constitution  into 
effect  till  1800  ;  so  that,  for  twenty  years,  the  people  were  living  under 
the  operation  of  the  former  laws  on  the  subject,  except  so  far  as  these 
were  modified  by  special  legislation.  In  1794,  an  act  was  passed  incor- 
porating several  religious  societies  in  Newburyport,  which  provided  "that 
all  inhabitants  of  said  Newburyport  shall  be,  and  hereby  are,  entirely 
exempted  and  freed  fi-om  paying  taxes,  either  for  their  polls,  or  estates 
lying  within  the  bounds  of  said  town,  towards  the  payment  of  any 
charges  or  expense  for  the  settlement  or  support  of  any  teacher  or 
teachers  of  Piety,  Religion,  and  Morality,  or  support  of  public  worship, 
in  any  place  or  society  therein,  other  than  that  wherein  they  usually 
attend  public  worship."  This  was  ample  toleration,  but  it  was  only  for 
a  single  town.  But,  in  1800,  a  law  was  passed  to  carry  into  effect  the 
provisions  of  the  Constitution,  by  which  all  were  to  pay  their  tax  into 
the  treasury  of  the  town,  parish,  or  society  in  which  they  lived,  but 
could,  on  certifying  that  they  belonged  to  a  different  denomination,  with- 
draw it  for  the  support  of  worship  where  they  attended.  But  this  did 
not  satisfy  all;  and,  in  1811,  another  law  was  passed,  making  it  easier 
for  persons  of  another  denomination  to  withdraw  their  taxes  to  be  ap- 
plied where  they  worshipped.  Still  there  was  no  relief  for  seceders  of 
the  same  denomination.  They  must  still  pay  to  the  old  parish.  In 
1820,  a  State  Convention  was  called  for  revising  the  Constitution.  The 
third  article  of  the  Bill  of  Rights  was  long  and  ably  discussed ;  and  an 

*  Journal  and  Debates  of  the  Mass.  Convention  of  1820,  p.  400  (ed.  of  1853). 


PARISH    LAWS    AND    MINISTERIAL    SUPPORT.  269 

amendment  was  adopted  providing  that  all  ministerial  taxes  should  be 
applied  to  the  support  of  the  ministry  on  which  those  who  paid  them 
attended.  But  this  amendment,  when  submitted  to  the  people,  was  re- 
jected by  a  large  majority  of  votes.  But,  in  1833,  an  amendment  was 
adopted  which  removed  all  restrictions,  and  allowed  to  all  full  liberty  to 
belong  to  what  parish  or  society  they  pleased,  and  to  pay  only  where 
they  belonged  ;  or  to  belong  nowhere,  and  pay  nothing,  —  thus  securing 
a  full  return  to  the  voluntary  principle  of  the  early  Puritan  Fathers. 

The  old  compulsory  parish  law  of  taxation,  with  all  its  modifications, 
worked  disadvantageously  to  the  Gongregational  churches  in  this  vicinity. 
It  may  have  helped  keep  some  feeble  churches  alive,  and  some  feeble 
ministers  in  their  places.  But  we  have  seen  that  it  led  to  the  first  intro- 
duction of  at  least  three  different  denominations  into  Essex  North.  It 
caused  much  ill-feeling  and  litigation.  In  one  instance,  it  subjected  the 
members  of  an  Orthodox  church  (West  Haverhill),  which  had  with- 
drawn from  the  parish,  to  a  tax  for  the  support  of  Universalist  preach- 
ing, for  the  space  of  two  years ;  their  proportion  of  the  tax  being  two- 
thirds  of  the  whole  assessed.  And  when  some  refused  to  pay  their 
asse^ment  on  the  ground  of  its  injustice,  warrants  were  issued  against 
them,  and  one  of  them  was  imprisoned. 

It  may,  in  this  connection,  be  remai'ked,  that,  as  a  general  thing,  the 
ministers  of  Essex  North  have  been  cheerfully  and  comfortably  main- 
tained. In  olden  times  the  salary  was  nominally  small,  at  least  such  it 
sometimes  seems  to  us,  as  we  read  that  it  i-anged  from  £50  to  £150,  that 
is,  from  about  $160  to  $500.  But  we  are  apt  to  underrate  the  relative 
value  of  a  pound  in  those  days.  The  salaries  of  the  early  governors 
was  not  so  large  as  that  of  many  ministers  ranging  from  £50  to  £100. 
Then,  there  was  in  nearly  all  cases  the  parsonage,  and  quite  a  farm 
attached.  Besides,  there  was  a  settlement  donation  often  equal  to  the 
salary  for  two  or  three  years,  e.  g.  Mr.  Chandler  of,  Georgetown  was  to 
have  a  stated  salary  of  £110,  and  £300  for  settlement.  Sometimes,  in 
addition  to  the  stipulated  salary,  the  minister  was  to  have  so  many  cords 
of  wood,  twenty  or  thirty,  also  the  "  contributions  of  strangers,"  and 
special  contributions  three  or  four  times  a  year  for  his  benefit. 

The  depreciation  in  value  of  the  paper  currency  at  one  period  caused 
considerable  embarrassment,  but  in  most  cases  the  people  seem  cheer- 
fully to  have  made  up  the  loss  to  their  ministers.  In  1779,  Dr.  Tappan, 
of  West  Newbury,  whose  nominal  salary  was  £80,  had  £1,600  voted 
him.  The  same  year  Dr.  French,  of  North  Hampton,  N.  H.,  whose 
nominal  salary  was  £150,  received  for  it,  £12,000.  It  is  said  that  Dr. 
Tucker,  of  Newbury,  once  sent  a  wheelbarrow  to  the  treasurer  to  bring 
his  quarter's  salary  home. 


270  THE    CHURCHES    OF    ESSEX    NORTH. 


THE   HALF-WAY  COVENANT. 

There  was  a  practice  prevalent  among  the  churches  of  New  England 
generally  during  the  last  century,  adopted  I  believe  by  all  the  churches 
of  Essex  North,  and  by  some  of  them  continued  through  the  first  quar- 
ter of  the  present  century,  but  now  universally  laid  aside,  which  seems 
entitled  to  some  mention  in  this  discourse.  I  refer  to  what  is  now  called 
the  Half- Way  Covenant.  It  was  not  so  called  by  its  originators  and 
friends  ;  but  probably  received  this  designation  in  derision  from  those 
who  at  length  opposed  and  overthrew  it.  But  it  will  be  convenient  to 
retain  the  name,  especially  as  it  is  so  aptly  suggestive  of  the  thing.  That 
we  may  the  better  understand  the  facts  gleaned  from  the  history  of  our 
own  churches  illustrative  of  the  subject,  it  may  be  well  to  go  back  and 
inquire  into  the  origin  and  nature  of  the  Half- Way  Covenant. 

The  early  Puritan  Fathers  held  most  strenuously,  in  opposition  to  the 
views  prevalent  in  their  day  through  a  large  part  of  the  Christian  world, 
that  only  regenerated  persons  should  be  admitted  to  full  communion, 
and  all  the  privileges  of  the  church.  They  also  attached  great  impor- 
tance to  household  baptism,  and  held  that  the  children  of  believers,  as 
included  in  the  covenant  of  their  parents,  were  in  a  qualified  sense 
members  of  the  church.  Such  children  were  regarded  as  under  the 
watch  and  discipline  of  the  church ;  and  were  often  dismissed  with  their 
parents  from  one  church  to  another.  Most  of  the  early  settlers  were 
church  members  in  full,  and,  as  a  matter  of  course,  had  their  children 
baptized.  But  many  of  those  children,  on  reaching  mature  age  and 
becoming  heads  of  families,  did  not  feel  prepared  to  own  their  baptismal 
covenant,  and  come  into  the  full  communion  and  fellowship  of  the  church ; 
and  so  could  not  have  the  ordinance  of  baptism  administered  to  their 
children.  This  was  the  occasion  of  much  grief  to  the  godly  grand- 
parents. As  Cotton  Mather  observes,  "  The  good  old  generation  could 
not,  without  many  uncomfortable  apprehensions,  behold  their  offspring 
excluded  from  the  baptism  of  Christianity,  and  from  the  ecclesiastical 
inspection  that  is  to  accompany  that  baptism ;  indeed  it  was  to  leave 
their  oft'spring  under  the  shepherdly  government  of  our  Lord  Jesus 
Christ  and  his  ordinances,  that  they  had  brought  their  lambs  into  this 
wilderness."  ^ 

AVhat  shall  be  done  ?  Shall  they,  on  the  one  hand,  make  "  No  eccle- 
siastical difference,"  between  their  children  who  have  been  baptized 
and  educated  in  the  church,  and  "  Pagans  who  might  happen  to  hear 


1  Magnalia,  Vol.  II.  p.  277. 


THE    HALF-WAY    COVKNANT.  271 

the  word  of  God  in  their  assemblies  ? "  This,  they  think,  will  be 
"  quickly  to  abandon  the  biggest  part  of  the  country  to  heathenism." 
Or  shall  they,  on  the  other  hand,  with  the  English  Episcopalians  and 
Scotch  Presbyterians,  lower  the  terms  of  communion,  so  that  all  who 
have  been  baptized,  and  are  outwardly  moral,  though  unregenerated, 
may  be  admitted  to  all  the  privileges  of  the  church  ?  This  they  fear 
will  bring  into  the  church  a  "■  worldly  part  of  mankind,  and  so  work 
mischief."  In  this  dilemma  they  found  themselves.  To  solve  the  diifi- 
culty,  at  the  motion  of  certain  ministers  in  Connecticut,  a  Council,  or 
Synod  of  ministers,  was  convened  at  Boston,  in  1657;  and  in  1662, 
another  and  larger  Synod  was  convened  at  the  same  place,  composed  of 
ministers  and  messengers  of  the  churches.  Substantially  the  same  result 
was  reached  by  both  Synods  in  regard  to  baptism,  viz.,  "  Church  mem- 
bers who  were  admitted  in  minority  "  (?".  e.  who  were  baptized  in  child- 
hood), "understanding  the  doctrine  of  faith,  and  publicly  professing  their 
assent  thereto,  not  scandalous  in  life,  and  solemnly  owning  the  covenant 
before  the  church,  wherein  they  give  up  themselves  and  their  children 
to  the  Lord,  and  subject  themselves  to  the  government  of  Christ  in  the 
church,  their  children  are  to  be  baptized." 

Tills  decision  caused  a  great  and  mischievous  innovation  upon  the 
good  old  Congregational  way.  Some  of  the  churches,  one  at  least,  had 
in  practice  anticipated  the  result  of  the  Synods.  Thus  in  1655,  the 
First  Church  in  Ipswich,  among  other  votes  relating  to  the  subject, 
passed  the  following:  "  5.  We  judge  that  the  children  of  such  adult  per- 
sons" (those  baptized  in  infancy),  "that  were  of  understanding  and  not 
scandalous,  and  shall  take  the  covenant,  that  their  children  shall  be 
baptized."  This  is  precisely  the  ground  taken  by  the  Synods ;  and 
quite  possibly  the  hand  that  shaped  this  vote,  shaped  the  Synodical 
result  also  ;  for  the  vote  of  the  church  of  Ipswich  was  passed  about  the 
time  that  Rev.  T.  Cobbet  began  liis  ministry  there,  who  was  a  member 
of  both  Synods.  But  while  a  very  few  churches  may  have  anticipated 
this  result,  it  was  evidently  an  innovation  upon  the  practice  of  most  of 
them.  At  first  it  met  with  extensive  and  strenuous  opposition,  but 
gradually  gained  ground,  and  at  length  was  almost  universally  adopted 
by  the  New  England  churches.  It  has  often  been  said  that  its  adoption 
was  due  to  political,  quite  as  much  as  to  religious  considerations.  By  a 
law  passed  in  1631,  the  elective  franchise  was  limited  to  members  .of  the 
church,  and  the  Half- Way  Covenant  scheme,  it  is  alleged,  was  devised 
to  enable  those  who  were  not  communicants,  to  exercise  the  rights  of 
freemen.  This  view  is  put  forth  by  scores  of  writers,  and  yet,  so  far  as 
I  can  discover,  it  is  unsupported  by  facts. 

1.    This  reason   does   not  appear  in  the  discussions  which  the   new 


272  THE    CHURCHES    OF    ESSEX    NORTH. 

measure  called  forth.     Cotton  Mather  gives  a  summary  of  the  arguments 
advanced  on  both  sides,  but  makes  no  allusion  to  this. 

2.  There  is  no  evidence  that  persons  admitted  to  this  half-way  mem- 
bership in  the  church,  were  thereby  invested  with  any  of  those  civil 
rights  from  which  non-church-membership  had  excluded  them.  They 
were  not  entitled  to  vote,  even  in  ecclesiastical  affairs,^  and  hence  we 
infer  that  they  were  not  entitled  to  vote  in  civil  affairs,  and  so  were  as 
much  as  ever  disfranchised  by  the  law  of  1631.  ,  <,- 

3.  The  law  of  1631  was,  by  royal  order,  repealed  in  IGM,  or  so  far 
modified  that  any  person,  obtaining  from  a  minister  a  certificate  that  he 
was  a  man  of  Orthodox  principles  and  good  morals,  could  be  admitted  to 
the  rights  of  freemen,  even  though  not  a  member  of  the  church  at  all. 

4.  The  whole  controversy  on  the  subject  originated  in  the  Connecticut 
colony,  where  there  never  was  any  law  which,  like  that  in  the  Massachu- 
setts Bay  colony,  restricted  the  right  of  suffrage  to  church  members. 

These  facts,  I  think,  show  conclusively  that  the  motive  which  led  to 
the  adoption  of  the  Half- Way  Covenant  was  not  a  political  one.  The 
originators  and  promoters  of  the  new  scheme  were  evidently  actuated  by 
purely  religious  considerations.  And  it  would  have  been  comparatively 
harmless  in  practice  if  its  original  form  and  spirit  had  been  retained. 
But  it  underwent  various  changes,  all  of  which  lowered  it,  and  increased 
its  mischievous  tendencies.  Facts  illustrating  the  nature  of  these  changes 
are  found  in  the  histoiy  of  the  churches  of  Essex  North. 

According  to  the  original  plan,  those  who  sustained  this  qualified 
church  membership,  and  were  entitled  to  the  ordinance  of  baptism  for 
their  children,  must  themselves  have  been  baptized  in  infancy.  The 
Synod  of  1662  describe  them  as  "church  members  who  were  admitted 
in  minority."  By  "  church  members  "  they  of  course  meant,  not  mem- 
bers in  full  communion,  but  members  by  baptism  ;  and  by  "admitted  in 
minority  "  they  evidently  meant,  baptized  in  infancy  or  childhood  on  the 
strength  of  their  parents'  faith.  The  action  of  the  Synod  had  reference 
exclusively  to  this  particular  class  of  persons,  —  viz.,  those  who  had 
been  baptized  by  their  believing  parents,  but  who  had  not  yet  come  into 
full  communion  with  the  church.  But,  in  the  course  of  time,  others, 
who  had  not  been  baptized  in  infancy,  children  of  unbelievers,  began  to 
desire  baptism  for  their  children.  Seeing  this  privilege  accorded  to 
those  .who  made  no  professions  of  piety,  they  naturally  claimed  it,  and 
wei*e  not  denied ;  and  so  it  became  customary  for  any  who  desired  it, 
irrespective  of  the  question  whether  they  were  "  church  members  ad- 


1  Magnalia,  Vol.  II.  pp.  303  and  305. 


THE    HALF-WAT    COVENANT.  273 

mitted  in  minority,"  to  liave  tlieir  children  baptized.  Thus  we  find  on 
the  records  of  our  churches  many  entries  similar  to  the  following,  made 
by  Rev.  Edmund  Noyes,  jiastor  of  the  First  Church  in  Salisbury  : 
"  Dec.  14,  1755.  Thos.  Eaton  owned  ye  Covenant,  and  was  baptized;" 
and  on  the  list  of  baptism,  under  the  same  date,  "Josiah,Jedediah,  Mercy, 
Olive,  Rhoda,  children  of  Thos.  Eaton."  This  was  a  greater  "  enlarge- 
ment of  baptism  "  than  was  contemplated  by  the  Synodists. 

Another  departure  from  the  original  intent  of  the  half-way  plan  of  the 
Synods  was,  great  laxity  in  regard  to  the  morality  of  those  who  availed 
themselves  of  its  provisions.  At  first,  they  must  be  "  not  scandalous  in 
life," — that  is,  a  m^n  must  be  free  from  outward  immorality,  or  he  could 
not  have  his  children  baptized,  even  though  he  had  himself  been  bap- 
tized in  infancy,  and  had  owned  the  covenant.  This  condition  was  vir- 
tually, if  not  formally,  set  aside  in  many  of  our  churches.  Persons 
guilty  of  the  grossest  breach  of  morality  were  admitted  to  the  privileges 
of  the  Half- Way  Covenant.  True,  usually  they  must  first  make  a  for- 
mal confession ;  but  such  confessions,  in  multitudes  of  cases,  were  evi- 
dently a  mere  form,  unaccompanied  by  any  proof  of  repentance  or 
reformation.  The  great  aim  seemed  to  be,  to  have  as  many  children 
as  possible  baptized  ;  and  the  tendency  was  to  break  down  all  those 
barriers  which  a  purer  age  had  thrown  around  the  ordinance.  The  old 
records  of  many  of  our  churches  are  full  of  cases  where  persons  charge- 
able with  heinous  offences  are  said  to  have  given  satisfaction  to  the 
church,  and  were  "  restored  to  charity,"  and  allowed  to  have  baptism 
administered  to  their  children.  And  that  must  have  been  a  marvellously 
large  charity  which  could  so  easily  be  satisfied  that  the  persons  in  ques- 
tion came  within  the  rule,  "•  not  scandalous  in  life  !  " 

Another  modification  of  the  original  practice  related  to  the  inward  spir- 
itual character  of  those  persons  for  whose  children  it  was  designed  to  se- 
cure Chi'istian  baptism.  The  Synodists  held  that  "there  ought  to  be  true 
saving  faith  in  the  parent,  according  to  the  judgment  of  rational  charity, 
or  else  the  child  ought  not  to  be  baptized  ; "  and  the  existence  of  such 
faith,  at  least  in  its  "  initial "  stage,  was,  in  the  absence  of  positive  evi- 
dence to  the  contrary,  to  be  presumed  in  the  case  of  all  persons  who  had 
been  baptized  in  infancy.  They  were  to  be  looked  upon  as  believers, 
though  their  faith  might  yet  be  in  a  latent  or  germinal  state.  And  such 
faith,  though  sufiicient  to  entitle  them  to  baptism  for  their  children,  was 
not  deemed  sufiicient  to  entitle  them  to  admission  to  the  Lord's  Table, 
and  all  the  privileges  of  full  communion.  Presumptive  evidence  of  jus- 
tifying faith  was  enough  for  baptism,  while  positive  and  palpable  evi- 
dence of  such  faith  was  requisite  to  full  communion. 

It  was  an  easy  step,  and  one  almost  sure  to  be  taken,  from  such  a  posi- 
35 


274  THE    CHURCHES    OF    ESSEX    NOKTH. 

tion  to  the  more  consistent  one,  that  if  such  persons  were  really  Chris- 
tians, and  had  saving  faith  at  all,  they  were  entitled  to  all  Christian 
ordinances,  though  conscientious  scruples  about  the  duty  of  coming  to  the 
Lord's  Supper  should  be  respected.  This  was  the  view  actually  adopted 
by  many  churches,  and  their  practice  conformed  to  it.  In  a  discourse 
on  "Covenant  Engagements,"  preached  at  Dorchester  Dec.  6,  1801,  the 
author,  Rev.  T.  M.  Harris,  says :  "  Because  of  the  scruples  of  some  con- 
scientious persons,  it  was  antiently  allowed,  in  the  discipline  of  some  of 
our  churches,  that  they  should  take  the  covenant  upon  themselves,  and 
have  their  children  baptized,  but  be  excused  fi'om  coming  to  the  Lord's 
Table  till  such  fears  as  they  might  have  imbibed  with  respect  to  eating 
and  drinking  unworthily  should  be  removed."  Confirmatory  of  this 
statement,  is  the  following  vote  of  the  church  in  West  Amesbury,  in 
1790,  that  "  those  who  wish  to  offer  their  children  in  baptism  join  with 
the  church,  and  have  a  right  to  all  the  ordinances  and  privileges  of  the 
church.  But  if  any  have  doubts  with  regard  to  their  preparation  for 
the  Lord's  Supper,  they  may  have  the  liberty  to  stay  away  from  that 
ordinance  until  their  doubts  shall  be  removed."  In  such  cases,  persons 
owning  their  baptismal  covenant  were  debarred  from  full  communion, 
not  by  the  church,  on  the  ground  that  they  had  not  made  the  requisite 
"  Christian  proficiency,"  or  did  not  give  evidence  of  that  "  exercised 
faith  "  which  was  a  necessary  qualification  for  the  Lord's  Supper,  but 
by  their  own  doubts,  or  conscientious  scruples.^ 

A  still  further  departure  from  the  original  Synodical  plan  was  that  by 
which  the  Half- Way  Covenant  became,  what  many  have  mistakenly 
supposed  it  was  at  first  designed  to  be,  a  mere  arrangement  by  which 
any  persons  who  wished  might  have  their  children  baptized,  though  they 
were  regarded  by  themselves  and  by  the  church  as  unregenerate,  and 
wholly  unfit  for  full  communion.     The  idea  of  "  initial  "  or  presumptive 


1  The  church  in  West  Springfield,  Sept.  4,  1785,  adopted  a  series  of  resolutions, 
among  which  are  the  following : 

"  2.  That  they  who  have  been  baptized  in  infancy  ought,  as  soon  as  they  arrive  to 
proper  age,  seriously  and  solemnly  to  renew  their  baptismal  covenant,"  &c. 

"  3.  That  they  who  are  qualified  for  such  solemn  renewal  of  their  covenant  are  also 
qualified  for  complete  communion  in  all  gospel  ordinances. 

"4.  That,  still,  a  church  ought  to  treat  scrupulous  persons  with  tenderness  ;  and  if 
she  judges  them  qualified  for  all  the  privileges,  she  ought  not  to  exclude  them  from 
all,  because  they  doubt  their  meetness  for  one. 

"6.  That  they  who  have  made,  or  may  hereafter  make,  a  public  profession  of  re- 
ligion in  this  church  {/. e.,  by  'owning  the  covenant')  shall  be  considered  as  complete 
members  of  the  chm-ch,  and  as  having  a  right  to  come  to  the  Lord's  Table  when  they 
see  the  way  open  to  it,  —  first  signifying  this  their  intention  to  the  pastor,  and  by  him 
to  the  church."  —  Dr.  Sprague's  Historical  Discourse  at  West  Springfield,  p.  65. 


THE    HALF-WAY    COVENANT.  27-5 

faith  was  practically  lost  sight  of ;  and  any  person,  though  supposed  to 
be  unconverted,  might,  by  owning  the  covenant,  receive  baptism  for  his 
children.  This  was  the  form  in  which  the  Half-Way  Covenant  was 
practised  in  many  of  our  churches  during  the  latter  half  of  the  last  cen- 
tury. 

But,  in  some  few  churches,  the  perversion  of  it  was  still  greater.  Not 
only  were  unregenerate  persons,  —  i-egarded  as  such,  —  provided  they 
had  been  baptized,  encouraged  to  offer  their  children  for  baptism,  but  to 
avail  themselves  of  all  church  ordinances  and  pi'ivileges.  Mr.  Stoddard, 
of  Northampton,  said :  "  It  is  a  scandal  if  they  do  not "  (come  to  the 
Lord's  Supper),  "  and  the  church  may  call  them  to  an  account  for  their 
neglect.  It  is  a  visible  contempt  cast  on  the  ordinance."  He  held  that 
the  sacrament  of  the  Supper  was  a  converting  as  well  as  an  edifying  or- 
dinance, and  could  rightly  and  profitably  be  used,  as  well  as  other  means 
of  grace,  by  those  who  did  not  deem  themselves,  and  were  not  deemed 
by  others,  to  be  Chinstians.  Through  the  great  influence  of  Stoddard, 
his  views  gained  considerable  currency  in  the  Connecticut  Valley,  but 
not,  as  I  can  learn,  elsewhere.  No  trace  of  them  is  to  be  found  in  the 
records  of  any  of  the  churches  in  this  vicinity ;  although  there  was  a 
time  when  one  of  our  churches  was  disposed  to  carry  them  into  practice, 
if  we  may  credit  Lechford,  who,  speaking  of  a  period  some  twenty  years 
prior  to  the  meeting  of  the  Synod  of  16G2,  says  :  "  Of  late,  some  churches 
are  of  opinion  that  any  may  be  admitted  to  church  fellowship  that  are 
not  extremely  ignorant  or  scandalous  ;  but  this  they  are  not  very  forward 
to  practise,  except  at  Newbury."  ^ 

In  yet  another  particular  was  there,  in  process  of  time,  an  important 
deviation  from  the  original  practice,  sanctioned  by  the  Synod.  At  first, 
those  claiming  baptism  for  their  children  on  this  half-way  system,  were 
required  publicly  to  profess  their  assent  to  "  the  doctrine  of  faith,"  and 
solemnly  own  the  Covenant  before  the  church,  "  wherein  they  give  up 
themselves  and  their  children  to  the  Lord,  and  subject  themselves  to  the 
government  of  Christ  in  the  church."  This  profession  of  faith,  and  own- 
ing of  the  covenant  was  as  public  and  solemn,  as  in  the  case  of  persons 
received  to  full  communion.  And  in  some  places  it  was  the  custom 
publicly  to  propound  them,  one  or  two  weeks  beforehand.^     The  Cove- 


1  Mass.  Hist.  Coll.,  3d  series,  vol.  3,  p.  80. 

"  There  was  a  strong  party  in  the  colony  of  Connecticut  who  were  for  admitting  all 
persons  of  a  regular  life  to  a  full  communion  in  the  churches  upon  their  making  a 
profession  of  the  Christian  religion,  without  any  inquiry  with  respect  to  a  change  of 
heart,  and  for  treating  all  baptized  persons  as  members  of  the  church."  —  Trumbull's 
Hist.  Conn.,  vol.  1,  p.  297. 

'^  Prince's  Christian  Hist.,  Vol.  I.  p.  111.     White's  N.  E.  Congregationalism, p.  50. 


276  THE    CHUKCHKS    OF    KSSEX    NORTH. 

nant  thus  publicly  owned  was,  in  many  cases,  the  same  used  at  the 
admission  of  candidates  for  full  communion,  with  slight  verbal  altera- 
tions, such  as,  instead  of  the  promise  to  attend  to  all  the  ordinances  of 
the  gospel,  a  promise  to  "  strive  to  qualify  themselves  for  the  Lord's  Sup- 
per, or  to  attend  to  all  the  ordinances  as  soon  as  they  shall  see  the  way 
clear  to  do  so." 

Sometimes  a  covenant  was  prepared  entirely  distinct  from  that  used 
at  the  reception  of  persons  to  full  membership.-'  As  a  matter  of  his- 
torical interest,  I  will  give  a  few  specimens  of  the  forms  of  the  Half- 
Way  Covenant  used  by  the  churches  in  this  region. 

The  following  was  used  by  the  church  in  West  Amesbury;  "You 
do  here,  in  the  presence  of  God  and  this  assembly,  own  and  profess  your 
serious  belief  in  the  Christian  religion,  as  it  is  contained  in  the  Holy 
Scriptures.  And  professing  your  repentance  towards  God,  and  faith 
towards  our  Lord  Jesus  Christ,  you  do  give  up  yourself  to  the  Lord 
Jehovah,  who  is  Father,  Son,  and  Holy  Ghost,  and  receive  him  as  your 
God  and  portion.  You  do  give  up  yourself  to  the  Lord  Jesus  Christ, 
and  rely  upon  him  as  the  Head  of  his  people,  in  the  covenant  of 
grace,  and  as  your  prophet,  priest,  and  king  forever.  You  do  also  own 
your  baptismal  covenant,  and  obligations  thereby  to  be  the  Lox'd's. 
You  do  submit  to  the  laws  of  liis  kingdom,  as  they  are  administered 
among  this  his  people,  and  will  herewith  be  at  pains  to  gain  that  further 
preparation  of  the  sanctuary  which  may  embolden  your  further  ap- 
proaches to  the  enjoyment  of  God  in  all  his  ordinances. 

"  This  you  profess  and  promise. 

"  We  then  acknowledge  and  receive  you  as  a  disciple  of  Christ,  prom- 
ising, as  God  shall  enable  us,  to  watch  over  you  with  patience,  meekness, 
and  brotherly  love,  praying  that  the  God  of  peace  and  love  may  dwell 
amongst  us,  and  be  gloritied  in  us. 

"  Now  to  him  who  is  able  to  keep  you,"  &c.  —  See  Jude  24,  25. 

The   following   was   used   by  the  church   in   West   Boxford :    "  You 


1  The  following,  according  to  Cotton  Mather,  is  the  form  of  Half- Way  Covenant, 
adopted  by  one  church  in  1692.  "You  now  from  your  heart,  professing  a  serious 
belief  in  the  Christian  religion,  as  it  has  been  generally  declared  and  embraced  by  the 
faithful  in  this  place,  do  give  up  yourself  to  God  in  Christ ;  promising  with  his  lielp 
to  endeavor  to  walk  according  to  the  rules  of  that  holy  religion  all  your  days  ;  choos- 
ing God  as  your  best  good,  and  your  last  end,  and  Christ  as  the  prophet  and  priest, 
and  the  king  of  your  soul  forever.  You  do  therefore  submit  unto  the  laws  of  his 
kingdom,  as  they  are  administered  in  this  church  of  his  ;  and  you  will  also  carefully 
and  sincerely  labor  after  those  more  positive  and  increased  evidences  of  regeneration 
which  may  further  encourage  you  to  seek  an  admission  unto  the  table  of  the  Lord." 
Maytialia,  Vol.  II.  p.  314. 


THK    HALF-WAY    COVENANT.  277 

believe  that  the  Scripture.s  were  given  by  inspiration  of  God,  and  that 
they  are  the  only  perfect  rule  of  faith  and  practice,  and  you  promise  to 
govern  yourselves  by  the  rules  and  precepts  of  Christianity,  so  far  as 
you  may  be  enabled  by  the  grace  of  God.  And  it  is  your  desire  to 
attend  upon  all  its  ordinances  and  institutions,  and  you  will,  so  far  as 
you  may  find  satisfactory  evidence  in  your  own  mind  of  being  duly 
qualified.  You  desire  to  be  deeply  liumbled  before  God  for  all  your 
sins,  and  to  repair  to  the  blood  of  the  everlasting  covenant  for  cleansing. 
Believing  that  there  is  no  other  name  given  under  heaven  whereby  we 
can  be  saved,  you  would  trust  to  His  merits  for  pardon  of  sin  and 
acceptance  w-ith  God.  Believing,  also,  in  the  divine  appointment  of  the 
ordinance  of  baptism,  and  desirous  of  having  this  covenant  set  upon 
your  children,  you  wish  unreservedly  to  dedicate  them  to  God,  and  do 
promise,  so  far  as  you  may  be  enabled,  to  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord.  You  will  consider  yourself  under  the 
watch,  and  subject  to  the  discipline  of  this  church,  and  you  engage  to  be 
watchful  over  yourself,  and,  so  far  as  you  may  be  enabled,  to  command 
your  children  and  pious  household  after  you  to  keep  the  way  of  the 
Lord." 

The  following  was  used  by  the  church  in  Rowley,  and  is  the  same 
which  Phillip  Henry  drew  up  for  the  private  use  of  his  children  :  ^  "I 
take  God  the  Father  to  be  my  chiefest  good,  and  highest  end;  I  take 
God  the  Son  to  be  my  only  Lord  and  Saviour ;  I  take  God  the  Holy 
Spirit  to  be  my  sanctifier,  teacher,  guide,  and  lawgiver ;  and  take  the 
people  of  God  to  be  my  people  in  all  conditions.  I  likewise  devote  and 
dedicate  unto  the  Lord  my  whole  self,  all  I  am,  and  all  I  have,  and  all  I 
can  do.     And  all  this  I  do  deliberately,  freely,  sincerely,  and  forever." 

The  following  was  used  by  the  First  Church  in  Ipswich,  and,  with 
the  exception  of  the  last  two  paragraphs,  is  substantially  the  same  as 
that  which  was,  and  is  still,  used  at  the  admission  of  members  to  full 
communion :  "  You  profess  to  believe  the  eternal  Jehovah,  who  is  the 
Father,  Son,  and  Holy  Spirit,  to  be  the  one  only  living  and  true  God ; 
you  desire  truly  to  know  him,  to  believe  in  him,  to  love  and  obey  him, 
and  to  be  made  happy  in  the  enjoyment  of  the  blessed  fruits  of  his  love. 

"  You  profess  to  believe,  that  all  mankind  are  fallen  from  God  into  a 
state  of  sin  and  misery,  and  that  they  are  justly  exposed  to  his  wrath 
and  curse. 

"  You  profess  to  believe,  that  God  the  Father  so  loved  the  world,  that 
he  gave  his  only  begotten  Son,  that  whosoever  should  believe  in  him 
might  not  perish,  but  have  everlasting  life  ;  and  that  Jesus  Christ  is  the 


1  Davies'  Sermons,  Vol.  III.  p.  452. 


278  THE    CHURCHES    OF    ESSEX    NORTH. 

only  begotton  Son  of  God,  and  the  only  Saviour  of  lost  man ;  and  you 
desire  truly  to  believe  on  him  and  to  be  subject  unto  him  in  all  his  sav- 
ing offices. 

"  You  profess  to  believe,  that  it  is  the  office  and  work  of  the  Holy 
Spirit  to  make  application  of  the  redemption  purchased  by  Christ,  unto 
all  who  shall  be  saved ;  and  desire  that  he  may  be  your  teacher,  sancti- 
fier,  and  comforter. 

"  You  profess  to  believe  the  Scri[)tures  of  the  Old  and  New  Testa- 
ments to  be  the  word  of  God,  and  a  perfect  rule  of  faith  and  practice ; 
and  you  desire  to  receive  them  as  such. 

"And  while  you  desire  to  be  the  Lord's,  and  promise  by  his  grace  to 
govern  yourself  by  the  rules  of  the  gospel,  you  give  up  your  children 
to  Him,  solemnly  engaging  that  you  will  sincerely  endeavor  by  precept 
and  example  to  bring  them  up  in  the  nurture  and  admonition  of  the 
Lord. 

"  You  submit  yourself  to  the  watch  and  care  of  this  Christian  church, 
promising,  by  divine  assistance,  to  live  as  the  grace  of  God,  which  bring- 
eth  salvation,  teacheth  you. 

"  Do  you  consent  to  the  covenant  thus  proposed  ?  We  then  consider 
you  as  under  our  watch  and  care  ;  and  your  children  entitled  to  the 
privilege  of  baptism.  It  is  our  duty  to  watch  over  you  with  faithfulness 
and  love,  and  to  conduct  towards  you,  in  every  respect,  as  friendship 
and  religion  require.  It  is  our  heart's  desire  and  prayer  to  God,  that 
yoH  and  your  children  may  be  interested  in  the  covenant  of  grace,  and 
made  meet  for  an  inheritance  with  the  saints  in  light." 

Sometimes  a  special  covenant  was  prepared  to  meet  some  individual 
case,  or  perhaps  was  presented  by  the  person  who  desired  to  come  into 
this  half-way  relation  to  the  church.  Of  this  kind  is  the  following  from 
the  records  of  the  North  Church  in  Newburyport,  dated  June  25,  1769 : 
"  I  acknowledge  my  wilful  departure  from  the  blessed  God,  and  my 
insufficiency  to  recover  myself  by  any  thing  in  my  power ;  but  must 
depend  on  the  free  mercy  of  God,  and  the  merits  of  Jesus  Christ,  for 
justification  and  redemption,  which  I  am  not  without  hopes  that  God 
has  enabled  me  to  do ;  and  I  desire  that  the  ordinance  of  baptism,  which 
Christ  has  instituted,  may  be  administered  upon  my  child,  being  con- 
vinced that  it  is  my  duty  to  offer  it  up  to  God  in  baptism,  to  be  cleansed 
from  all  filthiness  of  flesh  and  spirit ;  and  I  hope  I  shall  be  enabled  to 
bring  it  up  in  the  fear  of  the  Lord ;  and  I  shall  think  myself  under 
obligations  to  come  up  to  all  Christ's  ordinances,  as  soon  as  I  shall  see 
my  way  clear.  I  own  this  church  to  be  a  true  church  of  Christ,  and 
shall  submit  myself  to  it  as  such,  and  would  humbly  beg  your  watch 
over,  and  prayei's  for  me." 


THE    HALF-WAY    COVENANT.  279 

In  the  records  of  a  majority  of  our  churches,  no  distinct  form  of  the 
Half- Way  Covenant  is  to  be  found,  and  the  probability  is,  that  the  same 
one  was  used,  both  for  half-way,  and  for  full  membership.  But  what- 
ever the  form  used,  it  was  publicly  owned,  or  assented  to  before  the 
church.  This,  it  is  believed,  was^for  a  long  period  the  universal  prac- 
tice. But  at  length  it  began  to  decline,  when  the  n«otion  became  preva- 
lent, that  persons  might  claim  baptism  for  their  children,  who  were 
consciously  and  professedly  unregenerate,  without  even  "initial  faith." 
The  owning  of  the  Covenant  was  less  insisted  on,  and  gradually  went 
into  disuse. 

The  following  is  from  the  records  of  the  F'irst  Church  in  Haverhill, 
under  date  of  April  30,  1789:  "Whereas  it  has  been  customary  for 
persons  in  order  to  obtain  baptism  for  their  children,  to  make  a  public 
profession  of  faith  called  'owning  the  Covenant,'  and  as  this  condition 
may  hinder  some  persons  (though  otherwise  qualified)  from  complying 
with  the  institution ;  voted,  that  it  be  no  longer  required,  but  the  children 
of  all  baptized  persons  may  be  admitted  to  this  holy  ordinance  unless 
they  (the  parents)  have  forfeited  this  privilege  by  scandalous  immor- 
ality." 

All  the  churches  did  not  dispense  with  the  "owning  the  Covenant" 
by  such  formal  action,  but  they  all  did  come  to  dispense  with  it.  In 
some  of  them  for  a  time  it  was  owned  privately  to  the  pastor,  instead  of 
publicly  before  the  church.  But  even  this  was  at  length  dropped ; 
and  any  baptized  persons,  not  openly  and  grossly  immoral,  could  bring 
their  children  and  have  them  baptized  without  any  owning  of  the 
Covenant,  either  in  private  or  public.  This  was  the  mere  ghost  of  the 
original  plan  of  the  Synodists  ;  and,  as  might  be  expected,  soon  disap- 
peared altogether,  as  the  clear  light  of  a  sounder  theology  and  a  purer 
piety  began  to  shine  upon  the  churches.  No  trace  of  it,  I  believe,  is  to 
be  found  in  this  region  of  a  later  date  than  1825. 

This  scheme  has  been  justly  characterized  as  a  mischievous  innova- 
tion, but  I  am  inclined  to  think  that  the  mischief  caused  by  it  has  been 
overestimated.  It  has  been  often  affirmed  that  it  brought  into  the 
church  a  multitude  of  unconverted  persons.  But  such  was  not  the 
case,  except  in  that  limited  region,  in  the  valley  of  the  Connecticut, 
where  Stoddard's  views  prevailed.  It  rather  had  the  tendency  to  keep 
converted  persons  out  of  the  church.  They  stopped  at  this  half-way 
house,  —  flattering  themselves  that,  having  done  something,  they  were 
safe,  or,  at  least,  in  a  hopeful  state.  In  this  manner,  the  Half- Way  Cov- 
enant unquestionably  did  harm.  It  may  also  have  encouraged  that  false 
and  pernicious  doctrine  which  was  so  prevalent  during  the  last  century 
in  regard  to  the  use  of  means  of  conversion  ;  but  I  doubt  whether  it  was 


280  THE    CHURCHES    OF    ESSEX    NORTH. 

as  largely  responsible  for  the  prevalence  of  that  doctrine  as  some  have 
supposed.  It  was  not,  at  first,  regarded  at  all  as  a  means  of  conversion, 
but  only  a  means  of  developing  that  "  initial  faith  "  which  was  presumed 
to  be  already  implanted.  And  when  this  idea  of  "  initial  faith  "  was  lost 
sight  of,  and  professedly  unregenerate  men  "  owned  the  covenant,"  the 
inconsistency  of  it  Aj-as  not  felt,  because  the  notion  of  "  unregenerate 
doings  "  had  already  gained  currency.  It  was  extensively  believed  that 
unregenerated  men  could  do  some  things  which  are  holy,  or  morally  right 
and  pleasing  to  God.  This  notion  was  not  so  much  the  effect  as  the 
cause  of  tlie  modified  forms  of  the  Half-AVay  Covenant  which  were 
adopted.  We  wonder  how  men  believing  themselves  to  be  unconverted, 
could  seriously  take  such  solemn  and  stringent  covenants.  But  the  prac- 
tice accorded  perfectly  with  the  spirit  of  the  age.  Unconverted  men 
were  accustomed  to  maintain  family  worship,  and  to  do  many  things 
which  we  think  can  be  consistently  done  only  by  professing  Christians. 
It  was  a  common  thing  for  them,  as  well  as  for  members  of  the  church, 
to  take  special  covenants  for  special  purposes,  or  on  special  occasions. 
A  few  facts  will  illustrate  the  views  and  practice  of  that  period  in  regard 
to  persons  who  were  not  regarded  as  Christians.  In  1705,  Rev.  Samuel 
Danibrth,  of  Taunton,  gave  an  account  of  the  taking  of  a  covenant, 
which  he  had  prepared  for  the  purpose,  by  all  the  adults  of  his  congre- 
gation. He  says  it  was  "  read  to  the  Brethren  and  Sisters  "  (^.  e.,  the 
church  merely)  "  in  the  forenoon,  —  they  standing  up,  as  an  outward 
sign  of  their  inward  consent,  to  the  rest  of  the  inhabitants.  In  the  after- 
noon, they  "  (^.  e.,  the  "  rest  of  the  inhabitants  ")  '*  standing  up  also  when 
it  was  read ;  and  then  every  one  that  stood  up  brought  his  name,  ready 
writ  on  a  paper,  and  put  into  the  Box,  that  it  might  be  put  on  Church 
Record.  We  gave  liberty  to  all  men  and  women  kind,  from  sixteen 
years  old  and  upwards,  to  act  with  us,  and  had  three  hundred  names 
given  in  to  list  under  C'hrist  against  the  sins  of  the  times.  The  whole 
acted  with  such  gravity,  and  tears  of  good  affection,  as  would  affect  a 
heart  of  stone,  —  parents  weeping  for  joy,  seeing  their  children  give 
their  names  to  Christ."  ^ 

President  Edwards  gives  an  account  of  a  somewhat  similar  proceed- 
ing in  his  congregation  at  Northampton  in  1742.  He  prepared  a  cove- 
nant which  covers  more  than  four  pages  in  Prince's  Christian  History, 
and  which,  besides  a  promise  to  abstain  from  a  long  list  of  specified  sins, 
includes  the  following,  which  certainly  covers  the  whole  ground  of  Chris- 
tian duty:  "And  we  now  appear  before  God,  depending  on  Divine  grace 
and  assistance,  solemnly  to  devote  our  whole  lives  to  be  laboriously  spent 

1  Prince's  Christian  History,  Vol.  I.  p.  111. 


THE    HALF-WAT    COVENANT.  281 

in  the  business  of  religion,  —  ever  making  it  our  greatest  business,  with- 
out backsliding  from  such  a  way  of  living,  nor  hearkening  to  the  solici- 
tations of  our  sloth,  and  other  corrupt  inclinations,  or  the  temptations  of 
the  world  that  tend  to  draw  us  off  from  it ;  and,  particularly,  that  we 
will  not  abuse  an  hope  or  opinion  that  any  of  us  may  have  of  our  being 
interested  in  Christ,  to  indulge  oui-selves  in  sloth,  or  the  more  easily  to 
yield  to  the  solicitations  of  any  sinful  inclinations,  but  will  run  with  per- 
severance the  race  that  is  set  before  us,  and  work  out  our  salvation  with 
fear  and  trembling."  This  covenant,  he  says,  he  first  showed  to  some  of 
the  principal  men,  then  to  the  people  in  their  several  societies  or  meet- 
ings in  different  parts  of  the  town,  then  to  the  whole  congregation  in 
public,  then  deposited  a  copy  of  it  in  the  hands  of  each  of  the  four  dea- 
cons, that  all  might  examine  it.  "  Then  the  people  in  general,  that  were 
above  fourteen  years  of  age,  first  subscribed  the  covenant  with  their  own 
hands,  and  then,  on  a  day  of  Fasting  and  Prayer,  all  together  presented 
themselves  before  the  Lord  in  his  house,  and  stood  up,  and  solemnly 
manifested  their  consent  to  it  as  their  vow  to  God."  ^  It  is  not  strange 
that  the  Half- Way  Covenant  should  be  practised  in  an  age  when  such 
transactions  were  common,  and  were  approved  by  the  best  and  most  dis- 
tinguished men  in  the  church. 

It  is  by  many  supposed  that  President  Edwards  opposed  the  Half- 
Way  Covenant,  and  virtually  killed  it.  But  he  only  opposed  the  Stod- 
dardian  form  of  it,  which  encouraged  unregenerate  men,  as  such,  to  come 
to  the  Lord's  Table.  For  aught  that  appears  to  the  contrary  in  his  pub- 
lished writings,  he  could  consistently  have  approved  and  administered 
that  form  of  it,  then  generally  current  among  the  churches,  and  very 
likely  did  so.  But  his  discussion  of  the  requisite  qualifications  for  com- 
munion unquestionably  had  great  influence  in  preparing  the  public  mind 
for  the  rejection  of  the  half-way  scheme  of  church  membership.  The 
principles  which  he  established  were  directly  and  effectively  applied  to 
the  whole  subject  by  such  "  New  Divinity  "  men  as  Hopkins  and  Bella- 
my and  Spring,  in  their  discussions  with  Hemmenway,  Mather,  Tappan, 
and  Dana.  The  Edwardian  or  Hopkinsian  school  of  divines  are  mani- 
festly entitled  to  a  large  share  of  the  credit  of  driving  out  of  the  churches 
all  the  various  forms  of  the  Half- Way  Covenant  which  had  been  current 
for  nearly  a  century  and  a  half. 

But  the  uprooting  of  this  evil,  there  is  reason  to  believe,  was  attended 
with  some  unhappy  results.  It  is  a  notorious  fact  that,  about  the  time 
the  Half- Way  Covenant  was  laid  aside,  household  baptism  fell  exten- 


1  Prince's  Christian  History,  Vol.  I.  pp.  373-78, 
36 


282  TIIK    CIIUUCIIES    OF    ESSF.X    NOKTII. 

sively  into  disur^e.  In  sweepinj^  away  the  rubbisli  whieli  had  accumula- 
ted about  it,  the  ordinance  itself  was  well-nigh  swept  away.  This  may 
have  been  owinfr,  in  part,  to  a  natural  reaction  from  an  exaggerated  and 
superstitious  notion  of  the  value  of  the  ordinance  ;  but  it  was  probably 
owing  more  to  the  fact  that  the  great  and  precious  truth,  which  is  the 
real  and  scriptural  basis  of  the  ordinance,  was  lost  sight  of,  —  viz.,  that 
the  children  of  believers,  by  virtue  of  the  organic  unity  of  the  family, 
and  the  special  covenant  founded  thereon,  sustain  peculiar  relations  to 
the  church,  aiid  may  reasonably  be  expected  to  grow  up  as  Christians, 
and  to  take  their  place  in  the  church  just  as  they  do  in  the  State. 

The  theological  drift  which  bore  away  the  Half- Way  Covenant  was 
one  which  emphasized  individual  conversion  as  a  supernatural  and  in- 
stantaneous change  rendered  necessary  by  the  universal  and  total  deprav- 
ity of  mankind,  and  emphasized  it  at  the  expense  of  proper  ideas  of  the 
organic  and  educational  forces  of  the  family  and  church.  The  result 
Avas,  an  intense  individualism  in  religion,  which  left  no  natural  basis  for 
household  baptism,  and  which  had  its  complete  enibodiment  in  the  Bap- 
tist denomination. 

But,  at  length,  after  the  lapse  of  half  a  century,  we  hail  with  peculiar 
pleasure  indications  of  a  reaction  from  these  extreme  views  ;  and  can 
but  hope  that  the  lost  ground  will  be  regained,  and  that  the  ordinance  of 
infant  baptism  will  be  restored  to  its  rightful  place,  freed  from  all  those 
false  notions  and  pernicious  practices  which  so  long  impaired  its  value. 
Let  the  idea  be  reestablished  in  the  minds  of  God's  people,  that  their 
children  are,  from  birth,  not  utter  aliens  and  foreigners,  sustaining  only 
such  relations  to  the  church  as  other  children  do,  but  heirs-presump- 
tive to  all  Christian  and  ecclesiastical  privileges,  and  to  be  looked  upon 
as  the  material  lor  the  natural  perpetuity  and  growth  of  the  church  ;  I 
say,  let  this  idea  of  the  true  relation  of  the  seed  of  believers  to  the 
church  be  fully  restored,  and  let  there  be  associated  with  it  the  two 
properly-adjusted  ideas  of  supernatural  conversion  and  Christian  nur- 
ture, and  we  shall  soon  cease  to  hear  lamentations  over  the  general  neg- 
lect of  infant  baptism,  God  speed  the  day  when  such  shall  be  the  case, 
not  only  in  the  churches  of  Essex  North,  but  in  all  the  churches  of  our 
Lord  Jesus  Christ  the  world  over. 

THEOLOGICAL  PECULIARITIES. 

The  only  remaining  point  upon  which  I  propose  at  this  time  to  speak, 
relates  to  the  different  types  or  phases  of  theology  which  have  prevailed 
among  these  churches,  and  more  particularly  among  their  ministers. 

There  seems  to  be  no  good  reason  to  doubt  that  all  the  older  churches 
at  first,  and  for  nearly  a  century  at  least,  held  that  form  of  Calvinism 


THEOLOGICAL    PECULIARITIES.  283 

contained  in  the  Westminster  Assembly's  Catechism  and  Confession  of 
Faith,  and  the  Ancient  Ortliodox  Symbols.  But  they  did  not,  at  their 
organization,  adopt  a  creed  or  confession  of  faitli,  or  any  doctrinal  basis, 
but  oidy  a  Covenant ;  which,  however,  sometimes  contained  a  distinct 
recognition  of  the  leading  Calvinistic  doctrines.  Churches  formed  dur- 
ing the  last  half  of  the  seventeenth  century,  and  the  first  half  of  the 
eighteenth  century,  generally  in  connection  with  their  Covenant,  declar- 
ed their  consent  to  the  Confession  of  Faith  prepared  by  the  West- 
minster divines,  or  that  adopted  by  the  Synod  of  1G80.  The  church  in 
West  Amesbury  was  the  first  church  in  Essex  North  to  adopt  a  distinct 
creed  or  confession,  which  it  did  at  its  organization,  in  172G.^  Subse- 
quently, the  other  churches  followed  this  example.  But  although  the 
older  churches  had  no  creed,  there  is  no  doubt  that  they  were  sound  in 
the  faith  according  to  the  Westminster  type  of  Calvinism.  We  find  no 
trace  of  any  divei'sity  of  doctrinal  views  among  them. 

But  during  the  latter  half  of  the  last  century,  theie  was  a  serious  and 
wide-spread  departure  from  the  original  standard.  There  was  at  first  no 
avowed  change  of  doctrine,  and  the  change  was  prol)ably  gradual.  Preach- 
ing became  ethical  rather  than  doctrinal.  The  people  were  not  fed  with 
"  strong  meat,"  nor  even  with  Paul's  "pure  milk  of  the  word."  The  great 
doctrines  of  grace  were  not  so  much  opposed  as  ignored ;  and  tiie  result 
was,  the  ])revalence  of  a  softened  and  emasculated  theology.  It  would  not 
be  strictly  true  to  say,  that  Arminianism  generally  took  the  place  of  the 
old  Calvinism  of  the  fathers.  There  was  doubtless  considerable  Armin- 
ianism in  this  region ;  but  even  this,  or  much  of  it,  was  of  a  higher  and 
better  type,  than  what  usually  passed  under  this  name  elsewhere.  Dr. 
Tucker,  of  Newbury,  has  been  styled  "  A  Corypheus  among  the  Armin- 
ians,'  but  a  perusal  of  his  sermons,  leaves  an  impression  of  the  absence 
of  strong  Calvinism,  rather  than  of  the  presence  of  decided  Arminianism. 
And  some  of  his  contemporaries  in  the  ministry,  understood  to  sympa- 
thize with  him,  when  charged  with  being  Arminians,  denied  the 
charge  ;  and  their  descendants  have  continued  to  deny  it  in  their  behalf. 
This  class  of  men  preferred  to  be  called  "  Moderate  Calvinists."  This 
apjjellation,  however,  did  not  then  mean  what  it  does  now ;  at  least,  as 
employed,  recently,  by  the  esteemed  and  venerable  senior  pastor  of  the 


'  It  is  possible,  though  highly  improbable,  that  the  Confession  of  Faith  now  in  use 
by  the  First  Church  in  Ipswich,  is  of  earlier  date.  The  printed  Manual  of  this  church 
says,  "  it  has  been  used,  on  the  admission  of  members,  from  time  immemorial."  Rev. 
D.  T.  Kimball  says,  it  was  in  use  before  his  settlement ;  was  found  in  the  psalm- 
book  of  Rev.  L.  Frisbie,  his  predecessor.  We  have  no  further  means  of  fixing  the 
date  of  its  adoption. 

•^  Sprague's  Annals,  Vol.  I.  p.  45,3. 


284  THE    CHURCHES    OF    ESSEX    NORTH. 

First  Church  in  Newbury,  to  define  his  theological  status.^  The  late  Rev. 
Mr.  Braraan,  of  Georgetown,  a  few  years  ago,  said  "  there  was  no  essen- 
tial difference  between  '  Moderate  Calvinists,'  and  '  Arminians  '"  ^  What 
emphasis  he  laid  upon  the  term  "essential"  I  do  not  know,  but  there 
evidently  was  a  difference  between  the  views  of  the  two  classes  of  men  in 
this  region  to  whom  these  terms  were  then  applied.  The  line  between 
them,  however,  was  not  a  sharp  and  clearly -defined  one,  and  together 
they  covered  the  whole  ground  from  high  Calvinism  to  low  Arminian- 
ism.  While  amonoj  those  constituting;  the  ri<iht  wins  misrht  be  found, 
according  to  Dr.  Emmons's  classification,  some  who  were  Calvinisticalish, 
and  some  who  were  Calvinistical,  and  some  who  were  Calvinistic,  and 
some  who  were  Calvinists ;  among  those  constituting  the  left  wing, 
were  some  who  were  Arminianisticalish,  and  some  who  were  Arminian- 
istical,  and  some  who  were  Arminianistic,  and  some  who  were  Arminians  ; 
and  in  either  wing  were  probably  quite  a  number  who  were,  what  the 
distinguished  Franklin  divine  said  he  "hated  to  be"  in  theology,  "some 
thing-ish." 

Among  the  Moderate  Calvinists  were  many  men  of  liberal  culture  and 
genial  piety,  who  aimed  to  make  religion  attractive,  and  who  had  an 
exalted  opinion  of  it,  as  a  humanizing  and  refining  power  in  social  and 
civil  life.  And  while  they  theoretically  held  the  substance  of  Calvinism, 
they  did  not  hold  it  with  a  clear  and  discriminating  conviction,  and  were 
not  bold  and  outspoken  in  their  preaching  of  its  leading  doctrines.  They 
have  been  recently  described  by  one  familiar  with  the  religious  history 
of  New  England,  thus  :  "  They  professed  a  faitli  in  the  Catechism  ;  this 
formed  one  half  of  their  theological  influence.  They  refused  to  preach 
its  most  distinctive  doctrines ;  this  formed  the  other  half  of  their  influ- 
ence, and  gave  it  a  semitone.  Thej'  believed  in  the  absolute  sover- 
eignty of  God  ;  this  was  one  half  of  their  record.  But  they  said  nothing 
of  the  doctrine  in  the  pulpit ;  this  was  the  other  half.  They  silently 
admitted  the  divine  purposes  ;  thus  far  all  was  well.  They  really  de- 
nied the  divine  efficiency  in  executing  all  these  purposes ;  thus  far  all 
was  ill.  To  accept  the  purposes  is  Calvinistic ;  to  disown  the  efficiency 
that  gives  to  these  purposes  all  their  meaning,  is  Anti-Calvinistic.  The 
same  men  proclaimed  in  general  terms  the  doctrine  of  Total  Depravity ; 
this  was  one  part  of  their  creed.  They  averred,  in  specific  language, 
that  all  the  choices  of  men  are  not  positively  sinful ;  this  formed  the 
other  part  of  their  creed,  and  made  it  semi-compact."  ^     Most  of  the 


1  Article  in  Bib.  Sacra,  "Vol.  XVIII.  p.  324,  by  Rev.  L.  Withington,  D.  D. 

2  Semi-Centennial  Sermon,  p.  10. 

*  Prof.  Park's  Memoir  of  Dr.  Emmons,  p.  426. 


THEOLOGICAL    PECULIARITIES.  285 

ministers  of  the  churches  of  Essex  North,  a  little  more  than  a  century 
ago,  would  probably  have  avowed  themselves  "  Moderate  Calvinists," 
but  a  large  majority  of  them  could  more  justly  have  been  denominated 
"  Moderate  Arminians."  The  Arminian  element  was  more  conspicupus 
in  their  theology  than  the  Calvinistic  element.  Generally,  in  their  doc- 
trinal views,  they  fell  below  the  standard  of  moderate  Calvinism ;  while 
they  did  not  sink  quite  to  the  level  of  the  old  Arminianisra  which  pre- 
vailed extensively  in  Boston,  and  other  parts  of  the  Commonwealth. 
Their  system  needed,  and  received  a  name  of  its  own,  being  sometimes 
called  "  Merrimac  Divinity,"  or,  "  Merrimac  Theology." 

And  it  is  now  an  interesting  inquiry,  what  became  of  this  peculiar 
type  of  theology  ?  for  it  has  entirely  disappeared.  Left  to  itself,  under 
the  natural  operation  of  those  laws  which  govern  the  development  of 
error,  it  would  doubtless  have  blossomed  into  Arminianism,  and  then 
have  ripened  into  Unitarianisra.  And  our  wonder  is,  that  such  was  not 
the  result.  We  are  surprised  to  find  that  these  churches  did  not  gener- 
ally share  in  the  great  New  England  apostasy,  and  become  Unitarian, 
but  were  all,  with  two  exceptions,  reclaimed  to  the  old  Puritan  faith,  on 
which  they  to-day  rest  securely.  How  came  this  to  pass  ?  What  saved 
these  churches  from  the  gulf  to  which  they  were  tending,  and  the  very 
brink  of  wliich  some  of  them  had  reached  ?  Doubtless  several  causes 
operated,  under  God,  to  secure  this  most  gratifying  result.  But  I  cannot 
forbear  to  single  out  and  mention  one,  which  was  evidently  second  in 
importance  to  none  other.  I  refer  to  the  introduction  of  what  was  then 
called  Hopkinsianism.  In  1777,  Samuel  Spring  was  settled  in  New- 
buryport ;  in  1787,  Elijah  Parish  was  settled  in  Byfield ;  and,  in  1798, 
Leonard  Woods  was  settled  in  West  Newbury.  These  three  men  all 
made  their  mark  in  the  world,  and  they  made  it  in  these  churches  before 
they  made  it  in  the  world  at  large.  They  were  intellectually  and  theo- 
logically strong  men  ;  and  occupying,  as  a  base  of  operations,  a  line  ex- 
tending through  three  contiguous  parishes  in  the  very  centre  of  Essex 
North,  they  must  have  made  their  influence  felt  through  the  whole 
region.  And  they  were  all  Hopkinsians.  They  differed  among  them- 
selves on  some  points  of  doctrine,  yet  were  in  substantial  agreement  as 
representatives  of  the  theology  then  known  as  Hopkinsianism,  which, 
they  claimed,  was  only  consistent  Calvinism,  —  a  theology  which  could 
go  into  the  pulpit  as  well  as  into  the  creed ;  which  could  discriminate, 
and  draw  sharp  lines,  and  exalt  the  doctrines  of  Divine  sovereignty  and 
human  depravity,  without  giving  an  opiate  to  conscience,  or  obscuring 
the  glory  of  the  cross  ;  which  insisted  that  means  of  grace  are  to  be  used, 
and  not  aJused,  —  that  religion  is  inward  and  spiritual,  rather  than  out- 
ward and  formal,  —  that  immediate  repentance  is  as  much  a  duty,  and 


286  THE.  CHURCHES    OF    ESSEX    NORTH. 

as  much  within  the  sinner's  power,  as  prayer  and  reading  the  Bible  ; 
which  resolved  all  virtue  into  benevolence  ;  and,  being  itself  a  child  of 
the  "  Gi'eat  Awakening,"  was  ever  the  earnest  friend  and  promoter  of 
revjvals.  Tiiree  such  men,  charged  with  such  a  theology,  must  have 
been  a  tremendous  spiritual  galvanic  battery  in  the  midst  of  the  churches 
which  had  for  some  time  been  feeling  the  benumbing  influence  of  mod- 
erate Calvinism  and  ''  Merrimac  divinity."  They  were  a  revolutionary 
power  ;  and  the  result  was,  a  speedy  improvement  in  the  general  relig- 
ious tone  of  tlie  public  mind.  A  sounder  theology  began  to  prevail. 
Moderate  Calvinists  became  less  moderate.  Pulpits,  vacated  by  "Merri- 
mac divinity"  men,  were  filled  by  Hopkinsians,  or  higher-toned  Calvin- 
ists. And  thus  the  leaven  worked  until  nearly  the  whole  lump  was 
leavened,  and  these  chu relies  were  saved  from  utter  apostasy  from  the 
faith  of  their  founders.  It  is  not  denied  that  there  were  some  anti- 
Hopkinsians,  or  at  least  non-Hopkinsians,  who  nobly  helped  stem  the 
incoming  tide  of  Unitarianism  in  the  Commonwealth.  But  it  is  claimed 
that  the  Hopkinsians  in  this  vicinity  first  turned  back  the  tide  of  formal- 
ism, and  infused  new  spiritual  life  into  the  churches,  and  exterminated 
those  seeds  of  error  which  "■  Merrimac  divinity "  had  sown  here,  and 
which  would  otherwise,  in  all  probability,  have  yielded  a  harvest  of  Uni- 
tarianism. Without  setting  up  any  exclusive  claim  for  that  class  of  theo- 
logians, in  effecting  this  noble  work,  it  may  confidently  be  affirmed,  that 
their  influence  was  one  of  the  most  prominent  means  of  bringing  back 
these  churches,  when  they  were  fast  drifting  away,  and  reestablishing 
them  on   the   old   foundations.^       Whatever    Hopkinsianism  may  have 

1  There  is  less  real  than  apparent  difference  of  views  on  tliis  point  between  the  au- 
thor of  the  essay  on  "  Theological  Vibrations  "  and  the  author  of  this  discourse.  Dr. 
Withington  concedes  that  the  Ho]ikinsians  won  their  first  battle,  and  wrought  a  great 
change  in  the  minds  of  their  opponents.  This  concession  gives  me  all  the  ground  I 
wish.  That  first  victory  prei)ared  the  way  for  and  insured  the  second.  It  was  because 
the  moderate  Calvinists  had  been  conquered  by  the  Hopkinsians  that  they  became  their 
effective  allies  in  the  Unitarian  conflict,  instead  of  being  themselves  Unitarians  or  Ar- 
minians.  They  would  never  have  desired  a  union  with  the  Hopkinsians  had  they  not 
first  been  in  a  measure  Hopkinsianized.  They  had  felt  the  vitalizing  touch  of  the  new 
divinity,  and  thei-efore  eagerly  sought  its  aid  in  repelling  the  danger  which,  but  for  that 
touch,  would  have  caused  them  no  alarm.  If  tliey  were  as  active  or  more  active  than 
the  Hopkinsians  in  throwing  themselves  into  the  conflict,  they  fought  witfi  weapons 
which  had  been  tempered  in  Hopkinsian  fire  ;  and  no  wonder  they  were  eager  to  unite 
with  those  who  bore  the  genuine  Damascus  blade.  If  the  Hopkinsians  were  reluctant 
to  come  into  the  union,  it  was  not  because  they  were  insensible  to  the  common  danger, 
but  because  they  feared  that  tiie  Calvinism  of  their  proposed  allies  was  still  too  "  mod- 
erate." The  thirty-six  journeys  of  Dr.  Pearson  to  Newlniryport  were  not  to  arouse 
the  Hopkinsians,  — for  they  were  already  aroused,  and  busy  with  their  own  project  for 
a  theological  seminary,  —  but  to  convince  them  that  his  friends  were  sufficiently  Cal- 
vinistic  to  render  it  safe  for  "consistent  Calvinists  "  to  enter  into  alliance  with  them. 


THKOLOGICAL    PECULIARITIES.  '287 

done,  or  may  not  have  done,  elsewhere  ;  whatever  may  have  been  its 
defects  as  a  system ;  whatever  modifications  it  may  have  undei-gone 
since  those  antagonistic  influences  under  the  pressure  of"  which  it  came 
into  being  and  took  shape  have,  to  a  great  extent,  disappeared,  I  have 
no  hesitation  in  expressing  the  conviction  that  that  wa%a  most  auspicious 
day  for  Essex  North  which  witnessed  its  introduction  here,  and  its  em- 
bodiment in  three  such  men  as  Samuel  Spring,  Elijah  Parish,  and 
Leonard  Woods.  The  names  of  these  eminent  men  deserve  to  be  held 
in  grateful  remembrance  by  us,  who  now  occupy  the  field  which  they  did 
so  much  to  render  easy  of  cultivation.^ 

Fathers  and  brethren,  having  already  unreasonably  taxed  your  pa- 
tience, I  will  not  presume  to  detain  you  longer  to  give  utterance  to  the 
many  thoughts  and  feelings  which  'have  filled  my  mind  and  heart  while 
so  pleasantly  but  laboriously  occupied,  at  your  request,  in  tracing  out 

1  The  New  England  or  Hopkinsian  theology  has  often  been  charged  with  introduc- 
ing Unitarianism.  No  charge,  certainly,  could  have  less  foundation  in  facts,  so  far  as 
respects  Essex  North.  The  very  opposite  of  this  is  true  of  it  here ;  and  competent 
witnesses  testify  that  what  was  true  of  it  here,  was  true  of  it  elsewhere.  "The  new 
divinity  has  been  repeatedly  accused  of  opening  the  door  for  the  admission  of  Unita- 
rianism into  the  Congregational  churches.  No  accusation  is  more  unfounded.  It  was 
the  chief  barrier  to  its  entire  prevalence.  Of  the  Hoitkinsian  churches,  none  are  known 
to  have  become  Unitarian.  Tliis  eiTor  flourished  exclusively  among  the  opponents  to 
Hopkinsianism."  (Blake's  Hist.  Mendon  Assoc,  p.  25.)  "  No  churches  wliich  adopted 
the  principles  of  Edwards  and  Hopkins,  as  to  the  revival  and  church  membership,  ever 
became  Arminian  or  Unitarian.  On  the  other  hand,  the  opposers  of  the  revival,  and 
of  the  right  constitution  of  the  churches,  are  the  real  fathers  of  all  the  Arminianism 
and  Unitarianism  and  infidelity  of  New  England."  (Dr.  E.  Beecher :  see  Bib.  Sacra, 
Vol.  X.  p.  81.)  "It  is  a  noteworthy  fact,  that,  of  the  churches  in  New  England 
which  participated  in  the  Unitarian  movement,  a  far  smaller  proportion  had  been 
trained  by  the  ministers  of  his  (Emmons)  school  than  by  the  ministers  of  the  moder- 
ate Calvinistic  school."  (Prof  Park's  Memoir  of  Dr.  Emmons,  p.  370.)  "It  is  his- 
torically certain,  and  is  susceptible  of  the  fullest  proof,  that  what  of  Unitarianism 
there  is  in  New  England  came  in  upon  us,  not  from  our  particular  explanations  of  the 
established  faith,  hut  from  a  perverted  vieio  and  application  of  old  school  Calcinism.  As 
men  could  not  make  to  themselves  new  hearts  and  new  spirits,  they  were  taught  to  do 
what  they  could  with  such  hearts  as  they  had.  They  must  read  and  pray,  and  attend 
public  worship,  and  join  the  church,  and  go  to  the  sacrament,  in  hope  that,  through 
these  pipes  of  God's  own  providing,  they  might  receive  an  infusion  of  the  living 
water,  —  in  hope  that,  in  a  diligent  use  of  means,  God  would  meet  them,  and  bestow 
upon  them  converting  grace.  We  see,  then,  how  unjust  it  is  to  ascribe  its  (Unitarian- 
ism) entrance  and  prevalence  here  to  this  theology.  It  entered  in  spite  of  this  theol- 
ogy, rather  than  by  means  of  it.  The  advocates  of  this  theology  constituted  the  chief 
barriers  which  opposed  it.  They  are  the  men,  almost  without  exception,  who  have 
withstood  its  progress,  obstructed  its  influence,  and  brought  it,  under  God,  into  its 
present  disorganized  and  decaying  condition."  (Enoch  Pond,  D.  D. :  see  Bib.  Sacra, 
Vol.  XIX.  pp.  704-5.) 


288  THE    CHURCHES    OF    ESSEX    NORTH. 

these  records  of  God's  past  dealings  with  these  churches  with  which  it  is 
now  our  privilege  to  be  connected.  Suffice  it  to  say  —  what  your  feel- 
ings will  have  anticipated  me  in  saying  —  that  the  present  will  soon  be 
the  past  with  us,  and  the  transactions  of  tliis  day,  and  of  our  brief  day 
of  life,  will  soon^e  matters  of  history.  We  now  search  for  the  foot- 
prints of  those  who  trod  these  goodly  fields  before  us,  to  rejoice  over 
their  virtues,  or  to  weep  over  their  faults  ;  and  how  quickly  will  those  of 
another  generation  be  searching  among  the  records  of  the  then  past,  to 
find  our  footprints,  to  rejoice  in  turn  over  our  virtues,  or  to  weep  over 
our  faults!  Amid  the  hallowed  and  stimulating  influences  of  this  occa- 
sion, let  us  resolve  so  to  live  and  labor  that  the  record  we  leave  behind 
will  contribute  more  to  the  joy  than  to  the  sorrow  of  those  who  may 
gather  here  to  celebrate  the  Second  Centennial  of  the  Essex  North  As- 
sociation. 


ADDITIONS    TO    THK    CHUKCHKS. 


289 


-*  >—         CD  rf  t- 


l~    O  --    m     Tj< 


CO  o       in  oj  O 


O  «  mo 


M    ■*  T*<    CO 


r-  o  Oi  n 


(N  (M  ifi  i-H 


i^   '- 


2-°  S 


•9  X 

a 


-.?"-?=-    ^ 


b  —  ^  r:  ^^3      E^ 


290 


THK    CHURCHKSi    OF    ESSKX    NORTH. 


o 


as 

HI 

w 

o 

w 
o 

H 

o 


o 
p 

<! 
t3 

o 

PQ 
H 


?) 

to  iM  in  in 

■^  —  Ol 

Tf  CO 

to 

•M  O  O  00  Tf 

in 

to 

—  O-<*C0OO-*C0'— 

00  CO  CO  O  r-  to 

(N 

- 

CO  to  to  in 

in  t~ 

CO  in 

Ot 

-*  't  o  o  CO 

—  CO 

CO 

CO 

«^  ■*  in  t^ 

CO  CO 

i^  CO 

to 

in  00  <N  o 

5< 

to  r~  CO  in 

C>J  ^  (M  — 

^  o 

1^  00 

-*  — 

o 

O  l^  r*  O 
CO  — 

5* 

O)  CO  O)  CO  CO 

in  ^   CO 

•*  CO 

00  o 

O 

•^<  in  o  OS 

o 

tC 

-*  CO  co,^ 

Si  t^ 

O  r- 

Oi 

-* 

in  ■*  CO  -^ 

m 

f-  (M  —  CI 

—  OS 

t~  O 
(M 

OS 

in  CO  CO  o 

CO 
CO 

— 

o<i  in  CO  to  in  o 

O  00 

O  «  i^  «^  r^ 

o  -« in  OS 

-*  OS 

in  to 

- 

CO  to  (N  to 

to 

CO 

to  o  o  o> 

CO  to 

t^  OS 

O 

in  CO  00  to 

—  (M  CO 

»n 

CO 

■*  O  in  't 

OS  or 

CO  to 

in 

CO  in  r~ 

CO 

r-  ^  IN  O 

—  in 

—  to 

m 

tO  (N 

CO 

CO 

— 

—  O  CO  OS 

CO  to 

eo  in 

to 

00  00 

CO 

CO  <N  CO  — 

t^  o 

00  CO 

CO 

in  o 
Oi  in 

ciot^TfOin       CO'*       os^ 


intoint--coco      inc^       co 


OS 

(N 

to  o  o  in  CO  00 

t-  ■* 

to 

1^ 

1— •  «— • 

1—* 

00 

<M 

in 

eo  to  in 

00  in 

eo 

<N 

to 

to 

00  (M  ■* 

o  to 

00 

I'- 

t^ 

^^ 

OS 

CO  O  CN 

in  00 

in 

(M 

«^ 

CO 

-*  ■*  O 

■* 

1— « 

t- 

^H 

to 

<N 

•* 

00 

CO  ■*  o 

■*  'J' 

J^ 

a* 

(M 

^^ 

in 

<N 

in 

in 

—  t-  t^ 

to 

I--. 

(N 

■-N     r^ 

f— ' 

tC 

IM 

OS 

<M 

!N  O  00 

o 

^^ 

loo 


o 


oo  -o 
.-  »o -- 


o 


J=^ 


;^    S  *iO 


S  ^  "  '^  ^  £:=5  b-  b-  !^  - 


'  J2  JD  J2    w 


■i'illil^'fe;S'&|S'^Sllt^?„'P'i'i, 


Sc?"^   o^   uk^*   oi'ff*   QivT    Uk^"   aJk-TvTcb   5£c^4^ai''S   ^   C   ^   a;^ 


q^^^Bc3C2^a^C5 


ADDITIONS    TO    THE    CHURCHES. 


291 


to 

o  to  o  o  o  « 

—  o  •*  w 

0500000'*eo 

00 

.-oO'-<o-<j<oO'<*in 

o  —  oooo  —  — 

to 

OOOot^ini^O'—  — 

tO.-<^O00C0S>J-* 
in 

to 

to 

1— '(Nomr-itoooto  — 

o  o  '-»  o  o  in  ffj 

to 

(N  —  OOCO  —   OOOrCr- 

to  ■*  to  O  to  o  o 

to 

INW  —  00C^t~t-c->ttOO 
CM 

<D  tc  ■*  o  o  •*  o 

n 
to 

OlOOiNcot^'^Or^  — 

5^  O  in  O  OO  (N  o 

to 

O^O  —  (M  —  C^OOO« 

oj  —  ^  o  -T  ■*  o 

C^S>lr-(NOC0(NO-*^ 

in  o  ■*  ■*  ^  •*  o 

o 
to 

oow  —  «^co.-<o-*o 

00  o  O  i><  o  —  ^ 

<J5 

Oi— -<r-o— lOOinO 

d  Tt>  o  o  o  «  ■<* 

00 

©©■^OCICOOOTf,- 

CO  --  O  CO  CO  —  — 

1^ 

in 

s>icococ^«-^«co«nw 

o  o  o  o  m  o  •* 

to 

•*toiMt~toinooos»oo 

(M                rt                t~ 

O  00  O  O  —  ■<*<  IN 

OO'-i'iMinoiMOOOJ 

(M                       ^ 

to  CI  r-  o  o  in  (N 

in 

(NCO-^iMF-inOOO-<l<  — 
CI 

^  O  <N  r>.  00  to  CO 

CO 

in 

(M-*(MP)t^CT>-HOW-* 

O  <M  ^  —  ^  t^  -^ 

in 

OOOM-*0~Ot-  — 

O  CO  O  CO  t^  O  (M 

in 

oooos>ii^oo»^o 

<M    •*  —   CO   Ift   rH   O 

o 
in 

eop-<-<to^OOO-*  — 

CO   C^  —   ■*   •*  -H  « 

. 

05 

M*»oo^eoooo  — 

O  CO  —  C)  CO  to  o 

O<M-*<NlM00tOOOM 

O  O  O  ■*  ■*  CO  ^ 

(N-^O-HSOi—^OOStN 

. 

in  in  to  o  ■<*  CO  M 

^ 

.  .  . 

6o  -6 

b^^"^  t: 

-  C2  <N  o 
u  5  5  a 

S.    O    53    O 

•      ■  J3 

•  -o oo"^  . 

So    .Ouo^j^S^^^o 

J5 

o 

o 
>• 

03 

=1    --a    . 

C    c2    O    133 

.■fill 

o 

292 


THE    CHURCHKS    OF    ESSEX    NORTH. 


CO 

o 

S 

a 

H 

o 
o 


35 
1     «- 

o  o 

^ 

C(M(Ml-CI^CC:—  CIMC 

1      05 

i   o 

in  o 

CO 

Or-,--*-*OCO00OOTj« 

CT> 
1^ 

in  — 

0 

<oocooinccc-*ccoo 

02 

00 

1    '^ 

in  o 

-1- 

0 

—  Or-.O^-*OO<NOC0O 
(>J              CO 

is 

i  ^ 

—  o 

0 

in 

CO                       —  — 

1    '~ 

1      CO 

CO 

o  o 

(N 

- 

0  —  0        (NOOCOOOO 

o  -* 

- 

0 

0<N0       — CO  —  ooeoo 

00 

r-   O 

- 

0 

0  0  <N         03  —  IM  t^  0  <N  —  CO 

00 

O    O 

CO 

0 

OCO        inMOOOOO— ■ 

CO 
00 

—  o 

- 

0 

00—      500  —  ooociin 

00 

O  Oi 

■* 

0 

0<M—         ©<NOO<NO  —  0 

00 

^  o 

0 

0 

o  —  eo       oooinoooo  —  0 

00 

CO  Oi 

0 

0 

00-H    .00  —  INlnooco 

^  -* 

0 

0 

^ 

coot-         0  ta  (N  (N  —  0  CO  0 

00 

—  o 

0 

0 

- 

000        0000<N000 

eo  o 

* 

0 

•*00<M-*        —  TCOC^It^OOl^ 

to 

CO  CO 

0 

0 

0 

—  s^O       (M«CTj<inooc^O 

o  o  o  o 

CO 

- 

(M  —  0      oin(N-*?ioino 

■* 
r^ 
i^ 

(N  O 

- 

0 

ta 

0 

coot-         <N  »-  —  —  0  ■*  0  0 

CO 

o  — 

0  CO 

•w 

inooeoco       ooocooo  —  — 

-- 

■* 

0 

S^l 

0  0 

oin—      ooocoooc>>o 

r~ 

-c 

= 

0 

- 

- 

- 

000         OiM'--*00'*-<l' 

o 

(N    -H 

- 

0  <N  «fi 

- 

OQoeo       00  —  00(N  —  in 

^ 

■y       ■       ■       ■ 

t-  -:  -;    ■ 

0 

•^ 

3 
^ 

66  -5  •  -6 u^^  • 

0 

0 

s 

ADDITIONS    TO    THK    CHURCHES. 


293 


00 

eo  ^ 

IT 

iM  in 

o 

OOO^OCO^OO 
li 

O   —  C5           O 

00 

O  M 

OOS^ir^OO-^'nCiNcoOC^ 

—  c^  O       s^ 

CO 
00 

o  o 

CO  O  Tj<  o 

r-  -«  •<*        (N 

■*  o 

CO  to  O! 

r- 

(MO-<t  —  too  —  --  — 

O  (N  "-I          IN 

00 

TT    — 

o  o  cs 

O 

OC'+CTC^'H'^  —  C^ 

—  (N  to  ++-* 

o 

00 

00  to 

intocooo-H!NOr^Oi-iO^ 

1—  CO  t^          t^ 

o 

00 

t-  o 

in  o  c 

F— 1 

ooinos^ooO'* 

—  O  to         t- 

CO 

in  o^ 

o  o  c 

00 

OOtJi<M00NO'-(M 

—  CO  ITJ          •- 
CI 

o 

oo 

in  to 

in  o  c^ 

OfflCOWCOOO)  —  o 

CO  O  CT> 

O 
00 

w  O 

CO  o  p: 

00(NC^OO<MOC^ 

to  —  O 

in 
O 

00 

O  O 

o  o  c 

Op-i!NOTfoooeo 

o  —  o 

o 
00 

o  o 

o  o  — 

oooco  —  ooo»- 

(M  —  OH- 

CO 

o 

00 

O  -1 

CO  :?>  C 

00-*OOC^(NO  — 

r-    O   to    -H 

o 
00 

—  c 

-r  —  c^ 

rtmc^o-^coooi— 

O  —  O  t- 

o 

00 

w  o 

to  CO  c 

oooiooinojiMO 

—  in  to  to 

o 
o 
00 

to  to 

^  c 

OOiNO  —  M<tOi-<-H 

o  in  CO  in 

as 

«  <M 

to  ^ 

OincO(MOeO(N  —  (M 

O  tC  00  r^ 
0>)           — 

00 

o  o 

to  in 

o<— oot^Oint^o 

CO  r^  O 

en 

o  o 

t^  a- 

OrHc^sqt^o  —  OinofNO 

o  o 

in  — 

OOOIN  —  0«  —   rt 

o  -  o* 

o  o 

CO  o 

00(NOJOO(M-*  — 

O  —  O  00 

->  o 

- 

O-*OOt3OOC0(N 

O  O  O  Ol 

CO 

!N  O 

c 

ooinoOH-iHi-ifN 

c  —  o  — 

,J3      . 

"a  3 

Il 

'11 

aw 

^•^     -^     •     -js     •     •     • 

QO    -O     •    -O    •    •    • 

z  f  - -e  t?  >  ^  1^^  s 

:  :gao  : 

i  - 1  £-^  1 
1^  1 1  tl  i 

«  S  oj   o   a   C 

H  ^2-;?;  ^  z  < 

a 
£ 

c 

o 

"5  ~ '-  "i^ 

c:  ci  o   c5 

s     • 


294 


THE    CHURCHES    OF    ESSEX    NORTH. 


p 
< 

< 

125 

<! 
O 

P3 
< 


00 

CO 

00 

oi  o» 

• 

(M 

n 
in 

■MCJO       05  —  r-oin-»j.ooeo 

CO 
00 

CO 

O  CI  to 

—   CO 

CO 

00 

c^  — 

o 

Tj-Oto-"*-        otoeoeo  —  OOOeoOeOOiiftco 

to 

eo 
00 

n 

00 

2 

o»  o 

o 

(NO  —  O         OOCOi—rHOlM^  — 

00 

in 

(^  in  ■* 

—  t- 

(N 

tOOOO         (NOO»-*<i««0>ICOO 

•* 

M 

O  o-oo 

r-  <M   (M 

in  in  to  •* 

eoiN-*in       O5in^if"*ooooto 

(M  IM         —         t^                             —  to 

00 

o 

CO 

CO  OS 

w 
00 

—  to 

•** 

to  —  -"—       -tinmeoiNiNOTteo 

■* 

m 

o 

2^ 

00 

00  00 

to 

CO  —  ino       r-ooa  —  t^to  —  ino 
co-*in           coco-^Oi-"—       — ■* 

c» 

in 

in 

(M 

TO 
00 

^   CO 

eo 

•-icoO>-i       inoiOi  —  osTfiNiNeoooto 
(NCO        —        (Nt^  —  toiM        — —  i^coeo 

- 

o 

00 
00 

in  CO 

to 

—                                               CO 

CI 

in  o 

o 

■*O00(N(Ne0OO  —  ■*(NO't-* 

o 

CO 

CI 

00 

Tf    00 

00 

inTj.t-(N  —  ■^ffil'eow^inoo  — 

<N 

00 

CO  to 

rC  eo 

Tj-Oli-i  —  Oi—  —  00{NOi(MO(NO 

- 

to 

(M 

00 

CI  (N 

o  eo  o 

OOOOO  —  eoOOOOOr-00 

O 

in 

00 

00  — 

o  — 

t^OOO  —  OOiM  —  OOO  —  <M 
(N 

o 

00 

■*   CO 

0*  in 

—  OOOeoO^Wr-inoowO 

(N 

n 

00 

(N  •* 

C>l<NOt^OS(NOOO'<tOeoOOCo-<* 

CO 

<N 

(?) 

(M 

00 

eo  »n 

■<tOO  —  IMOOCOtOtO(NIMOOCO 

O 

00 
00 

in  t^ 

CO  m 

OOOr^Mcoomoineoo  —  c^ 

■* 

OS  •* 

eorjioointoin  —  t--.-ioootooO'<* 
(N                to                              eo 

(M 

OS 

—  o 

eo 

"  (M  -*  O  O  O  —  0>*—  O  O  O  —  O  (M  o 

o 

00 

o  o 

IN 

<M  ■* 

—  oeoooootor-oeoo  —  — 

« 

1^ 

00 

to  to 

- 

o  CO 

o— 'ino  —  oiMOOOeo  —  0-* 

■* 

to 

i 

1 
1 

—  (N 

t-  o 

c 

tOOO  —  '-C0'<l<iROO'-'-»l 

t^ 

c 

t£ 

? 

If.lhlilll^lllllll!! 

||||^||ll2=lt|||||||| 

ADDITIONS    TO    THE    CHURCHES. 


«      295 


o 

00 

•*  •* 

(M 

-* 

to  m  o 

o  —  —  c<  o  o 

- 

-H  o  r-  ■*'  (M  a>  o 

to  IM 
IM 

en 
in 

CO 

(N  ■* 

■* 

—  t^  CO  o 

CO  O  O  ■*  to  o  o 

Tj<  CO  •*  00  —  00  o 

-i-  in 
—  o 

00 

m 

00 

in  (N 

in 

<N 

CO  00  in  O 
Tf  o^  in 

-*  00  <N  00  »^  >-  en 
<N       !M  in  IM  — 

■*  00  ^  in  to  o  (M 
Tji  t^  to        to  -< 

CI 

in 

00 

to 
in 

00 

~in~ 
in 
00 

to  o 

-* 

•*  —  o  O 

^  CO 

0»  •*  t^  00  00  ^ 

o 

X>  CO  CO  O  C  05  o 

CO 

•*  IM 

Oi 

«  —  00  o 

CO  O  r^  •*  O  (M 

o 

IM  00  •.*>-■*  00  O 

to 

CO  o 

o 

•^  o  o  c 

co                                                        -^ 

- 

in 
00 

t^  CO 

50 
C>1 

to  o  CO  o 

■*  05  -H  O  IM  ^ 
IM          ^  — 

o 

—  IM  r~  en  O  ■*  O 

(M 

CO 

in 
00 

Oi  o 

■* 

in  t^  o  o 

CO  ■*  IM  IM  IM  IM 

o 

■*  to  t^  IM  O  CO  IM 

■* 

IT) 

in 

00 

■*  o 

o 

to  o  oa  o 

in  o  IM  to  •*  o 

- 

<M  CO  m  r^  r^  "M  — 

(M 

■* 

in 

00 

•*  CO 

•<* 

t^  O  OS  ^ 

rtOcoiMtooooiMcototoini^in 

o» 

IM 

o 
in 

00 

O  00 
CO 

o  o  o  o 

in  o  cs  00  o  CO 

IM 

o  to  IM  05  to  in  o 
in  IM  to       ^ 

to 

05 

00 

in  o 

«o 

CO  o  o  o 

CO  O  CO  05  o  o 

o 

r^  t^  O  00  O  CO  O 

00 

00 

■*  o 

CO 

-.  o  o  o 

O  O  —  to  CO  o 

o 

t^   -C  to  O   ■*  IM  C 

00 

«o  -- 

00 

CO  o  o  o 

IM 

—  O  —  :0  m  — 
—  IM 

OC  —  IMCO  —  -fO 

«3 
00 

—  00 

CO 

—  --  CO  o 

O  O  >n  <M  O  (M 

o 

IM  m  to  O  in  00  o 

m 

00 

^  CO 

in 

O  CO  —  IM 

IM  C  IM  CO  (M   O 

o 

—  «  IM   —   CO  —  CO 

00 

o  in 

o 

to  o  to  o 

00  o  CO  in  o  o 

o 

c>»  -n  CO  ^  t^  t^  o 

03 
00 

so  (N 

a> 

C)  -<  CO  — 

O  O  IM  o  o  o  o 

IM 

IM  ■*  O  --  00  r-  IM 
IM                              — 

00 

rt  CO 

- 

■*   !M  O   — 

O  O  CO  -"  to  c 

i-i            CO  «^   ■-• 

00 

CT  00 

- 

05  o  o  o 

CO  O  m  o  O  — 

o 

OS  05  O  05  T^  o  o 
^                IM 

o 

00 

in  ■* 

K 

-t    r-    —    C>< 

■-<            CO 

--  O  IM   Tl<  IM  — 

CO 

o 

p-  O  —  O  O  IM  Tj< 

—  rH       ^  in 

OS 

2 

Oi  -t 

oc 

o  «  ■<*  o 

-t  ■*  to  in  to  in 

—           CO 

o 

—  to  —  CO  O  O  CO 

^    ^    C5    r-    ^    —    — 

^ 

6 

0-:  :u  ■  -o  ■  ■  ■ 

■5  >,>.P.S  cf  o  S  S 
^  Jz;  X  S5  ^  C  ^O  ^  ^ 

15 

o 
> 

a 

SKETCHES  OF  CHURCHES. 


CHURCH  IN  AMESBURY  AND   SALISBURY  (MILLS  VILLAGE). 


BY    REV.   T.    D.   P.    STONE. 


This  clmrcli  was  organized  December  6,  1831. 

First  pastor,  Joseph  II.  Towne,  installed  March  5,1834;  dismissed 
October  30,  1836. 

Second  pastor,  Seth  H.  Keeler,  installed  December  7,  1836;  dismissed 
October  7,  1839. 

Third  pastor,  Samuel  H.  Merrill,  installed  September  16,  1840;  dis- 
missed November  5,  1844, 

Stated  supply,  John  II.  Mordough,  from  December  15,  1844,  to  April 
29,  1849. 

Fourth  pastor,  Rufus  King,  ordained  April  17,  1850;  dismissed  May 
17,  1853. 

Stated  sup})!}',  N.  Lasselle,  from  November  6,  1853,  to  April  6,  1856. 

Fifth  pastor,  A.  C  Childs,  installed  November  19,  1856;  dismissed 
August  11,  1858. 

Present  pastor,  T.  D.  P.  Stone,  from  February  27,  1859. 

CONFESSION      OF      FAITH. 

1.  You  believe  in  the  eternal  existence  of  Jehovah,  the  Creator  and 
Ruler  of  the  universe;  and  that  all  his  accountable  creatures  ought  to 
render  him  perfect  obedience  forever. 

2.  You  believe  that  the  Bible  was  given  by  inspiration  of  God ;  and 
that  it  contains  the  perfect  and  only  infallible  rule  of  faith  and  practice. 

3.  You  believe  that  Jehovah  reveals  Himself  to  us,  as  the  Father, 
the  Son,  and  the  Holy  Ghost,  —  to  whom  we  are  required  to  pay  equal 
and  undivided  honors.  • 

4.  You  believe  that  Jehovah  is  possessed  of  infinite  moral  excellence ; 
a,nd  that  he  administers  a  perfect  moral  government  over  the  universe. 


SKETCHES  OF  CHURCHES.  297 

5.  You  believe  that  he  also  administers  a  providential  government, 
wjiich  extends  to  all  events,  great  and  small ;  that  to  him  alone  belongs 
the  glory  of  the  saved  ;  and  the  impenitent  in  sin  perish  through  their 
own  voluntary  perverseness. 

6.  You  believe  that  the  gospel  of  Christ  finds  mankind  in  a  state  of 
sin  and  condemnation,  utterly  destitute  of  that  holiness  without  whieh  no 
man  shall  see  the  Lord;  and  that  we  must  consequently  become  i-enewed 
in  the  spirit  of  our  minds,  before  we  can  enter  the  kingdom  of  God. 

7.  You  believe  in  the  incarnation,  obedience,  suffering  and  death, 
resurrection  and  ascension,  of  Jesus  Christ;  that  he  alone,  by  his  suffer- 
ing and  death,  hath  made  atonement  for  sin  ;  and  that  he  ever  liveth  to 
make  intercession  for  us. 

8.  You  believe  it  to  he  the  duty  and  the  privilege  of  Christians,  to 
make  visible  profession  of  their  faith  in  Christ ;  receiving  and  applying 
the  ordinance  of  ba[)tism  and  the  Lord's  Supper,  as  instituted  by  Christ 
and  practised  by  his  Apostles. 

9.  You  believe  the  future  existence  of  the  soul ;  that  there  will  be  a 
resurrection  of  both  the  righteous  and  the  wicked  —  a  day  of  final  judg- 
ment; that  all  will  receive  according  to  their  works;  that  the  wicked 
will  go  away  into  everlasting  punishment,  and  the  righteous  into  life 
eternal. 

COVENANT. 

You  do  now  solemnly  give  up  yourselves  to  God  the  Father,  as  your 
God,  your  Father,  and  your  eternal  portion  ;  you  give  up  yourselves  to 
Jesus  Christ,  the  Head  of  the  Church,  as  your  Piophet,  Priest,  and 
King,  relying  upon  him  alone  for  salvation  ;  you  give  up  yourselves  to 
the  Holy  Spirit,  the  Sanctifier  and  Comforter,  relying  on  him  alone  for 
sanctification  and  all  spiritual  aid. 

Depending  on  divine  grace  for  assistance,  you  engage  to  glorify  God, 
by  a  faithful  observance  of  all  the  ordinances  and  institutions  of  the 
Christian  religion,  and  by  exhibiting  the  light  of  a  pure  example  to  the 
world. 

You  especially  engage  to  walk  in  Christian  fellowship  with  this  church, 
ever  willing  to  give  and  receive  counsel,  or  reproof,  with  a  spirit  of  kind- 
ness, and  watchfully  avoiding  whatever  is  contrary  to  purity,  peace,  and 
love,  as  become  the  disciples  of  the  meek  and  lowly  Jesus. 

All  this  you  do,  flying  to  the  blood  of  the  everlasting  Covenant  for 
the  pardon  of  your  sins,  and  beseeching  the  glorious  God  to  sustain  and 
guide  you,  in  his  perfect  way,  to  the  end  of  this  life,  and  then  to  receive 
you  to  himself,  where  is  fulness  of  joy,  and  to  his  right  hand,  where  are 
pleasures  forevermore. 

38 


298  ski:tchp:s  of  churches. 

We,  therefore,  the  members  of  this  church,  affectionately  receive  you 
to  our  communion  and  fellowship ;  and  on  our  part,  engage  to  watch 
over  your  spiritual  interest,  and  walk  with  you,  in  all  the  ordinances  of 
the  Gospel,  as  becometh  saints.  And  may  God,  of  his  infinite  mercy, 
give  us  grace  to  be  faithful  to  each  other,  while  we  live ;  that  we  may 
be  admitted,  at  last,  through  the  merits  of  Christ,  to  the  everlasting  fel- 
lowship of  saints  and  angels,  in  the  presence  of  the  Father,  Son,  and 
Holy  Ghost.     Amen. 

In  1851,  it  was  voted  that  this  church,  in  the  present  enlightened 
state  of  the  public  mind  in  regard  to  the  evils  and  the  remedies  of  in- 
temperance, feel  themselves  required,  by  the  spirit  of  the  gospel,  to 
refrain  entirely  from  the  manufacture,  sale,  or  use  of  ardent  spirits, 
except  as  an  article  of  medicine. 

This  church,  when  organized,  consisted  of  eleven  members, — 
Admitted  at  divers  times  before  the  settlement  of  a  pastor,  by  profession, 

15;  by  letter,  10,       25 

Admitted  under  Rev.  Mr.  Towne,  by  profession,  30  ;   by  letter,  30,      .     .  60 

Admitted  under  Rev.  Mr.  Keeler,  by  profession,  59  ;  by  letter,  20,       .     .  79 

Admitted  under  Rev.  Mr.  Merrill,  by  profession,  67  ;  by  letter,  34,       .     .  101 

Admitted  under  Rev.  Mr.  IMordough,  by  letter, 13 

Admitted  under  Rev.  Mr.  King,  by  profession,  27  ;  by  letter,  11,      .     .     .  38 

Admitted  under  Rev.  Mr.  Lasselle,  by  profession,  16;   by  letter,  1,      .     .  17 

Admitted  under  Rev.  Mr.  Childs,  by  profession,  14 ;  by  letter,  9,     .     .     .  23 

Present  nmnber, 1 73 


CHURCH  IN  WEST  AMESBURY. 

BY   REV.    L.    THOMPSON. 

The  Second  Congregational  Church  in  Amesbury  (First  in  West 
Amesbury)  was  organized  May  19,  1726.  The  following  are  the  dates 
of  the  ordination  or  installation  of  the  pastors,  together  with  the  dates 
of  their  death  or  dismission : 

Rev.  Paine  Wingate,  ordained  June  15,  1726  ;  died  Feb.  10,  1786. 

Rev.  Francis  Welch,  ordained  June  3,  1789;  died  Dec.  15,  1793. 

Rev.  David  Smith,  ordained  Jan.  28,  1795;  dismissed  May  22,  1800. 

Rev.  Samuel  Mead,  installed  June  6,  1804  ;  died  March  28,  1818. 

Rev.  Peter  S.  Eaton,  ordained  Sept.  20,  1826  ;  dismissed  May  10, 
1837. 

Rev.  Lucius  W.  Clark,  installed  Nov.  1,  1837  ;  dismissed  Aug.  31, 
1842. 

Rev.  Henry  B.  Smith,  ordained  Dec.  29,  1842 ;  dismissed  Sept.  29, 
1847. 


SKETCHES    OF    CHURCHES.  299 

Rev.  Albert  Paine,  ordained  .Sept.  7,  1848  ;  dismissed  April  11,  1854. 

Rev.  Leander  Thompson,  installed  Sept.  20,  1854. 

The  following  is  the  Confession  of  Faith  and  Covenant  adopted  by  the 
church  at  the  organization,  May  19,  1726,  —  the  Rev.  Messrs.  Wells, 
Cushing,  Parsons,  Tufts,  and  Brown  being  present  to  assist  in  the  ser- 
vices of  the  occasion  : 

CONFESSION. 

1.  We  believe  the  truths  contained  in  the  Holy  Scriptures  to  be  the 
Word  of  God,  wherein  he  hath  revealed  his  will ;  and  that  they  are  the 
only  rule  of  the  obedience  of  faith,  containing  in  thera  all  things  neces- 
sary to  be  known,  believed,  and  obeyed  in  order  unto  life. 

2.  That  there  is  but  one  God,  subsisting  in  three  persons,  the  Father, 
Son,  and  Holy  Ghost,  who  alone  is  to  be  worshipped  in  spirit  and  in 
truth,  with  whatsoever  else  the  Scriptures  do  reveal  concerning  God,  his 
attributes,  worship,  word,  and  works. 

3.  The  doctrines  of  the  decrees  of  God  ;  that  the  counsel  of  the  Lord 
standeth  forever,  and  the  thoughts  of  his  heart  to  all  generations  (Psalms 
33:  11)  ;  concerning  election,  reprobation,  that  God  hath  saved  us,  and 
called  us  with  an  holy  calling,  not  according  to  our  works,  but  according 
to  his  own  purpose  which  was  given  us  in  Christ  Jesus  before  the  world 
began  (2  Tim.  1 :  9),  and  that  the  election  hath  obtained  it,  and  the  rest 
were  blinded  (Rom.  11  :  7). 

4.  That  God  executes  his  decrees  in  the  works  of  creation  and  provi- 
dence, working  all  things  after  the  counsel  of  his  own  will. 

5.  That  God  made  man,  male  and  female,  upright,  —  entered  into  a 
covenant  of  works  with  thera,  and  promised  life  in  case  of  obedience, 
and  threatened  death  in  case  of  disobedience  ;  and  that  man  was  endued 
with  a  power  and  ability  to  the  free  choice  of  his  own  will,  and  so,  fall- 
ing, accordingly  subjected  himself  and  all  his  posterity  unto  the  death 
threatened  in  case  of  disobedience. 

6.  That,  therefore,  God  was  pleased  to  enter  into  a  covenant  of  grace 
with  fallen  men,  —  freely  offering  life  and  salvation  by  Jesus  Christ,  re- 
quiring faith  in  them  that  they  may  be  saved,  and  promising  his  Spirit 
to  enable  them  to  believe. 

7.  That  God,  according  to  an  eternal  covenant  of  redemption,  or- 
dained the  Lord  Jesus  Christ,  and,  in  the  fulness  of  time,  sent  him  into 
the  world  clothed  with  our  nature  and  infirmities,  yet  without  sin,  being 
God  and  Man  in  One  Person,  to  be  a  Mediator  between  God  and  man, 
the  great  and  beloved  Prophet,  Priest,  and  King,  Head  and  Saviour  of 
his  church.  Heir  of  all  things,  and  Judge  of  the  world. 

8.  The  truth  of  the  doctrine  of  Conception,  Incarnation,  Birth,  Life, 


3^0  SKETCHES    OF    CHUnCHES. 

Death,  Burial,  TJesurrection,  Ascension,   and   Glorification   at  the  right 
hand  of  his  Father,  wliere  he  ever  liveth  to  make  intercession  for  all. 

9.  That  Christ  ever  hath  his  church  in  all  ages  of  the  world,  which  he 
will  redeem,  govern,  and  preserve,  and,  in  time,  by  his  Word  and  Spirit, 
effectually  call  and  make  partakers  of  the  benefits  of  redemption  ;  our 
Justification,  Adoption,  Sanctification,  and  Glorification. 

10.  That  the  Holy  Spirit  is  the  Author  and  Fountain,  the  Giver  and 
Worker  of  all  grace,  spiritual  good,  and  consolation,  and  of  the  efficacy 
of  the  means  of  grace  unto  our  souls,  —  quickening,  enabling,  and  direct- 
ing us,  according  to  his  Word,  to  live  unto  God  in  the  obedience  of  faith, 
in  the  exercise  of  repentance,  and  every  other  grace. 

11.  The  doctrine  of  the  Perseverance  of  the  Saints,  —  that  those 
whom  God  hath  accepted  in  Christ,  effectually  called  and  sanctified  by 
his  Spirit,  can  neither  totally  nor  finally  fall  away  from  the  stable  of  grace, 
but  shall  certainly  persevere  therein  to  the  end,  and  be  kept  by  the  mighty 
power  of  God  through  faith  unto  salvation. 

12.  The  doctrine  of  Justification  by  Faith  in  Christ,  his  Righteous- 
ness imputed  to  us,  by  which  alone  we  can  be  saved. 

13.  The  doctrine  of  the  Christian  Sabbath,  the  necessity  of  the  Com- 
munion of  Saints  for  the  worship  of  God,  and  edification  of  themselves 
under  all  his  ordinances. 

14.  That  Baptism  and  the  Lord's  Supper  are  the  only  sacraments  of 
the  New  Testament,  and  the  appointments  of  our  Lord  Jesus  Christ,  to 
be  attended  upon  to  the  end  of  the  world,  together  with  all  other  means 
of  grace  for  our  edification. 

15.  The  doctrine  of  the  Resurrection  of  the  Body  of  the  Just  and 
Unjust,  and  the  Last  Judgment,  when  Christ  shall  judge  the  world  in 
righteousness,  and  render  to  every  one  according  to  his  works  ;  and  then 
the  righteous  shall  go  into  life  eternal,  but  the  wicked  into  everlasting 
punishment  with  the  devil  and  his  angels. 

C  O  V  E  N  A  X  T  . 

Forasmuch  as  the  Lord  hath  accepted  us,  sinful  wretches,  into  cove- 
nant with  his  ^Majesty  in  Christ,  we  therefore  avouch  the  Lord  to  be  our 
God,  and  make  firm  and  sure  covenant  with  his  Majesty,  and  one  with 
another  (through  the  grace  of  Christ),  to  give  up  ourselves  to  him,  to 
submit  to  his  government,  and  all  his  holy  ordinances,  —  acknowledging 
him  for  our  Prophet,  Priest,  and  King;  to  walk  before  him  in  all  things 
according  to  the  rule  of  his  Word,  shunning  all  atheism  and  anti-Chris- 
tianism,  with  all  other  errors  and  pollutions  in  the  worship  of  God.  We 
do  also  bind  ourselves  to  walk  together  with  the  church,  and  all  the 
members  of  it,  in  mutual  love  and  watchfulness,  to  the  building  up  each 


SKETCHES  OF  CHURCHES.  301 

Other  in  the  faith  and  love  of  onr  Lord  Jesus  Christ ;  to  yield  obedience 
to  his  holy  will,  and  to  carry  on  the  duties  of  his  worship  in  public  and 
private,  according  to  gospel  order  and  institution.  Hereby  craving  help 
at  God's  hands  for  performance  hereof,  we  do  also,  with  ourselves,  give 
up  our  seed  unto  the  Lord,  to  be  his  people,  and  to  submit  under  the 
watch  and  discipline  of  this  church,  according  to  the  rules  of  Christ. 

There  have  been  changes,  in  repeated  instances,  in  both  the  Confession 
and  the  Covenant,  but  the  dates  cannot  now  be  ascertained.  In  all  cases, 
however,  the  change  has  been  only  in  phraseology,  and  not  at  all  in  doc- 
trine. The  object  seems  to  have  been  to  condense  the  substance  of  the 
original  articles  into  briefer  terms.  One  exception  to  this  occurred  on  a 
day  of  humiliation,  prayer,  and  fasting,  April  2,  1730,  when  the  whole 
church,  male  and  female,  rose  from  their  seats,  and  publicly  "  owned  and 
acknowledged,"  the  brethren  with  u[)lifted  hands,  a  new  covenant,  which 
was  much  longer,  more  full,  and  more  solemn,  than  the  original  covenant 
adopted  at  the  organization  of  the  church. 

The  church  has  been  blessed  with  revivals  throughout  its  whole  his- 
tory, some  of  them  of  great  power  ;  but,  owing  to  the  loss  of  a  portion, 
and  the  imperfection  of  all  the  records,  until  within  a  few  years,  it  is 
impossible  now  to  give  their  exact  dates,  or  any  details  of  their  history. 

It  is  not  known  that  there  have  ever  been  any  rebellions  or  secessions, 
or,  except  in  an  occasional  instance  of  an  individual,  any  defections  from 
the  faith  of  the  gospel. 


UNION  EVANGELICAL   CHURCH  OF  SALISBURY  AND  AMESBURY. 

Organized  Oct.  14,  1835.     Has  had  three  settled  pastors, — 
Rev.  John  Gunnison,  installed  Dec.  31,  1835;  dismissed  Nov.  1,  1836. 
Rev.  J.  B.  Hadley,  ordained  Sept.  2,  1837;  dismissed  April  19,  1848. 
Rev.  James  M.  Bacon,  installed  June  25,  1851 ;  dismissed  Oct.  9,  1855. 
The  following  is  its  first  and  only  Confession  of  Faith  and  Covenant : 

C  O  N  F  E  S  S I O  X      OF       FAITH. 

1.  You  believe  that  there  is  one  God  only,  —  that  He  is  self-existent, 
omnipresent,  infinite  in  power,  wisdom,  justice,  goodness,  and  truth, — 
and  that  this  one  God  reveals  himself  to  us  in  the  Scriptures,  as  the 
Father,  the  Son,  and  the  Holy  Ghost,  to  whom  we  are  required  to  pay 
equal  and  undivided  honors. 

2.  You  believe  that  the  Scriptures  were  given  by  inspiration  of  God, 
and  contain  the  only  perfect  rule  of  faith  and  practice. 


302  SKKTCHKS    OF    CHURCHES. 

3.  You  believe  that  all  men  previous  to  regeneration  are  destitute  of 
holiness,  and  for  their  chosen  and  voluntary  sins  justly  exposed  to  the 
everlasting  displeasure  of  God. 

4.  You  believe  that  through  the  atonement  of  Jesus  Christ,  salvation 
is  freely  offered  to  the  whole  world,  and  that  none  will  be  lost  save  those 
who  freely  refuse  it. 

5.  You  believe  that  in  compassion  to  sinners,  God  has  graciously  sent 
his  Spirit  to  enlighten  their  minds,  to  renew  their  hearts,  and  to  concur 
with  his  truth  in  leading  them  back  to  duty  and  salvation. 

6.  You  believe  that  the  only  sacraments  of  the  church  are  baptism 
and  the  Lord's  Supper ;  that  the  former  may  be  lawfully  administered 
to  believers  and  their  households,  and  the  latter  only  to  members  of  the 
church,  in  regular  standing. 

7.  You  believe  in  the  immortality  of  the  soul,  —  the  resurrection  both 
of  the  just  and  the  unjust,  —  the  fact  of  a  future  Judgment,  and  that 
according  to  their  chosen  character,  one  class  of  mankind  will  go  away 
into  "  everlasting  punishment,"  and  the  opposite  class  into  "  life  eternal." 

COVENANT. 

In  the  presence  of  Almighty  God  and  these  witnesses,  you  do  now 
most  solemnly  consecrate  yourselves  to  Hira  as  your  Father  and  ever- 
lasting portion.  You  resign  yourselves  to  the  Lord  Jesus  Christ,  the 
Redeemer  and  Head  of  the  Churcli,  as  your  Prophet,  Priest,  and  King, 
relying  upon  Him  alone  for  salvation.  You  give  up  yourselves  to  the 
Holy  Spirit,  depending  upon  Him  for  sanctification  and  every  grace. 
You  engage  to  take  the  word  of  God  as  the  rule  of  your  feith  and  prac- 
tice,—  to  maintain  communion  with  Him  by  daily  prayer,  —  to  sanctify 
the  Sabbath,  —  to  attend  habitually  upon  the  institutions  of  the  gospel, — 
to  walk  in  Christian  fellowship  with  this  church,  —  to  observe  its  regu- 
lations, —  to  submit  to  its  discipline,  —  to  watch  over  its  members,  and 
by  the  constant  cultivation  of  purity,  peace,  and  love,  to  recommend  the 
Christian  religion  to  the  hearts  and  consciences  of  all  with  whom  you 
have  to  do. 

All  this  you  promise  and  engage,  depending  upon  the  blood  of  the 
everlasting  Covenant  for  pardon,  and  trusting  divine  grace  for  wisdom, 
strength,  and  perseverance  in  the  fulfilment  of  these  vows. 

We,  therefore,  the  members  of  this  Church  \_all  rising^  affectionately 
receive  you  to  our  communion  and  fellowship,  bidding  you  a  cordial 
welcome  to  all  the  privileges  and  blessings  of  our  Father's  house.  We 
engage  in  love  and  faithfulness  to  watch  over  your  spiritual  interests, 
and  to  walk  with  you  in  the  fellowship  of  the  gospel,  and  through  infinite 


SKETCHES    OF    CHURCHES.  303 

mercy  may  we  all  eventually  be  admitted  to  the  general  assembly  and 
church  of  tlie  first-born,  who  are  written  in  heaven. 

•  The  number  of  persons  at  first  composing  this  church  was  twenty- 
eight.  Of  these  fifteen  were  from  the  West,  or  Rocky  Hill  Church  in 
Salisbury,  and  eleven  from  the  East,  or  First  Church  in  Amesbury.  Its 
growth  and  prosperity  have  not,  perhaps,  fully  realized  the  expectations 
of  its  founders;  still,  it  has  enjoyed  repeated  tokens  of  the  divine  favor, 
and  situated  as  it  is,  in  the  midst  of  an  enterprising  community,  it  is  con- 
fidently believed  that  it  will  become  a  strong  and  widely  useful  church. 
For  a  number  of  years,  it  received  aid  from  the  Massachusetts  Home 
Missionary  Society,  but  of  late  has  been  self-supporting.  Since  1859, 
Rev.  N.  Lasselle,  has  been  acting  pastor,  though  not  installed  over  the 
church. 


CHURCH  IN  WEST  BOXFORD. 

BY   REV.    C.    E.    PARK. 

The  church  in  West  Boxford  was  organized  on  the  ninth  day  of 
December,  1735.  The  following  is  the  list  of  its  successive  pastors,  with 
the  date  of  their  settlement  and  death  or  dismission,  — 

Rev.  John  Cushing,  ordained  Dec.  29,  1736;  dismissed  Jan.  25,  1772. 

Rev.  Moses  Hale,  ordained  Nov.  16,  1774;  dismissed  May  25,  1786. 

Rev.  Peter  Eaton,  D.  D.,  ordained  Oct.  7,  1789  ;  died  April  14,  1848. 

Rev.  Calvin  E.  Park,  ordained  Oct.  14, 1846;  dismissed  May  4, 1859. 

The  following  is  a  copy  of  the  Covenant  which  was  adopted  by  the 
church  at  its  formation  in  1736: 

"  We,  whose  names  are  hereunto  subscribed,  apprehending  ourselves 
called  of  God  to  join  together  in  church  state,  and  to  embody  ourselves 
in  order  to  become  a  particular  church  or  flock  of  the  Lord  Jesus  (ac- 
knowledging our  unworthiness  of  such  an  honor  and  privilege),  we  do 
profess  and  declare  our  serious  belief  of  the  Christian  religion  as  con- 
tained in  the  Sacred  Scriptures,  and  as  expressed  in  the  Confession  of 
Faith  commonly  received  in  the  churches  of  this  land,  heartily  resolving 
to  conform  our  lives  to  the  rules  of  that  holy  religion  as  long  as  we  live ; 
and  therefore, 

"  We  do  now,  in  the  presence  of  God  himself.  His  holy  angels  and  all 
His  servants  here  present,  give  up  ourselves  unto  the  Lord  Jehovah, 
who  is  Father,  Son,  and  Holy  Ghost,  and  avouch  Him  this  day  to  be 
our  God. 

"  We  give  up  ourselves  to  the  Lord  Jesus  Christ,  relying  on  Him  as 
our  Prophet,  Priest,  and  King,  promising,   by  the  help  of  his  grace,  to 


304  SKETCHES    OF    CHURCHES. 

glorify  God  in  all  the  duties  of  a  sober,  godly,  and  righteous  life,  and 
very  particularly,  to  uphold  family  and  closet  worship,  and  to  attend  the 
public  worship  of  God,  the  sacraments  of  the  New  Testament,  and  the 
discipline  of  Christ's  kingdom  and  all  his  holy  institutions  in  communion 
with  one  another,  and  carefully  avoiding  all  sinful  contentions. 

"  We  do  give  ourselves  one  to  another  in  the  Lord,  covenanting  to  walk 
together  as  a  church  of  Christ,  according  to  the  rules  of  God's  holy 
word,  promising  faithfully  to  watch  over  one  another  in  brotherly  love, 
and  to  submit  ourselves  to  the  discipline  and  power  of  Christ  in  His 
church,  and  duly  to  attend  the  seals  and  censures,  or  whatever  ordinances 
Christ  has  commanded  to  be  observed  by  His  ])eople,  so  iar  as  the  Lord, 
by  His  word  and  Spirit,  shall  reveal  unto  us  to  be  our  duty. 

"  We  also  present  this  day  our  offspring  with  us  unto  the  Lord,  prom- 
ising to  give  them  a  Christian  education,  and  avouching  the  Lord  to  be 
not  only  our  God,  but  also  the  God  of  our  children,  esteeming  it  a  very 
high  favor  that  the  Most  High  will  accept  of  us  and  our  children  with. us 
to  be  His  people. 

"  And  now,  that  we  may  keep  this  our  covenant  with  God  and  with  one 
another,  we  desire  to  deny  ourselves,  and  to  depend  wholly  on  the  free 
mercy  of  God  and  the  merits  and  grace  of  Christ  Jesus,  and,  wherein 
we  shall  fail,  to  wait  on  God  tor  ])ardon  through  the  name  of  Christ, 
be  seeking  the  Lord  Jehovah  to  own  us  as  a  church  of  Christ,  that  he 
would  take  delight  to  dwell  among  us,  and  that  his  blessing  may  be  upon 
us,  and  upon  our  families,  and  His  glorious  kingdom  be  advanced  by 
us.     Amen." 

In  1816,  it  was  voted,  that  the  following  covenant  should  be  assented 
to  by  those  who  desired  admission  to  full  communion : 

"  You  profess  your  serious  belief  in  the  Old  and  New  Testaments,  not 
as  the  word  of  man,  but  as  the  word  of  God.  You  desire  to  be  humble 
before  God  for  all  your  sins,  and  for  any  instances  of  your  conduct  in 
your  past  life,  which  may  have  been  a  grief  to  Christians,  or  a  dishonor 
to  that  religion  you  would  now  profess  ;  and  in  a  feeling  manner,  you 
now  desire  to  give  up  yourself  to  the  glorious  God,  receiving  Him  as 
your  God  and  portion.  Y'ou  would  give  up  yourself  to  the  Lord  Jesus 
Christ,  as  to  the  Head  of  his  chosen  people,  receiving  Him  as  being  made 
of  God  to  be  your  wisdom  and  righteousness  and  sanctification  and 
redemption.  You  give  up  yourself  to  this  church  of  Christ,  engaging, 
with  His  help  in  the  communion  thereof,  to  attend  upon  the  ordinances 
of  the  gospel,  while  your  opportunity  to  be  thereby  edified  in  your  most 
holy  faith  shall  be  continued  to  you." 

It  does  not  appear  from  the  records  of  the  church  that  any  covenant 
was  substituted  for  the  foregoing,  until  the  adoption  of  the  creed  and 


,  SKETCHES    OF    CHURCHES.  305 

covenant  which  are  now  in  use.  They  were  adopted  at  a  meeting  of 
the  church,  May  21,  1850. 

■  No  intimations  are  given  in  the  church  records,  nor  are  any  furnished 
by  tradition  of  revivals  of  religion  to  any  marked  extent,  previously  to 
the  death  of  Dr.  Eaton,  in  1848.  In  1832,  fifteen  persons  were  received 
into  the  church  on  profession,  and  as  powerful  revivals  were  then  of  very 
frequent  occurrence,  it  may  be  inferred,  that  this  church  shared  in  them 
to  some  degree.  In  1851  and  in  1857,  revivals  also  occurred,  resulting 
in  quite  large  additions  to  the  church.  During  the  "  Great  Awakening" 
this  church  took  a  somewhat  hostile  attitude  to  revivals.  Its  pastor  bore 
an  active  part  in  opposition  to  Mr.  Whitfield,  and  the  church  felt  itself 
obliged  to  discipline  several  of  its  members,  on  account  of  their  conduct  in 
favor  of  revival  measures.  The  church  probably  has  never,  till  within 
the  last  sixteen  years,  been  decidedly  Orthodox,  and  during  the  ministry 
of  Dr.  Eaton,  was  avowedly  Unitarian.  These  circumstances  may  ac- 
count in  part  for  the  dearth  of  revivals  by  which  its  history  has  been 
marked. 


jj  FIRST   CHURCH  IN  BRADFORD. 

BY   EEV.   J.    T.   m'COLLOM. 

This  church  was  organized  Dec.  27,  1682.     Has  had  ten  pastors,  viz. : 

Rev.  Zechariah  Symmes,  installed  Dec.  27,  1682;  died  March  22, 
1707. 

Rev.  Thomas  Symmes,  installed  Dec,  1708;  died  Oct.  6,  1725. 

Rev.  Joseph  Parsons,  ordained  June  8,  1726;  died  May  4,  1765. 

Rev.  Samuel  Williams,  ordained  Nov.  20,  1765;  dismissed  June  14, 
1780. 

Rev.  Jonathan  Allen,  ordained  June  5,  1781 ;  died  March  6,  1827. 

Rev.  Ira  Ingraham,  installed  colleague  Dec.  1,  1824 ;  dismissed  April 
5,  1830. 

Rev.  Loammi  Ives  Hoadly,  installed  Oct.  13,  1830  ;  dismissed  Jan. 
30,  1833. 

Rev.  Moses  C.  Searle,  installed  Jan.  30, 1833  ;  dismissed  March,  1834. 

Rev.  Nathan  Munroe,  ordained  Feb.  10,  1836 ;  dismissed  Jan.  25, 
1854. 

Rev.  James  T.  McCoUom,  installed  Jan.  25,  1854. 

The  original  Confession  of  Faith,  if  there  was  one,  has  not  been  pre- 
served. An  instrument  called  "  an  instrument  to  pacification  and  mutual 
obligation  to  church  union  and  order"  was  adopted,  and  entered  on  the 

39 


306  SKETCHES  OK  CHURCHES. 

minutes  of  the  church,  as  early  as  April  20,  1683.     The  instrument  is 
subjoined  : 

"  We  whose  names  are  subscribed,  being  awfully  sensible  that  we  live 
in  an  age  wherein  God  hath  in  part  executed  that  dreadful  threatening 
to  take  peace  from  the  earth,  and  wherein  Satan  (that  great  makebate 
and  author  of  confusion)  doth,  by  God's  permission,  exceedingly  rage, 
even  in  the  visible  church  of  God ;  and  wherein  that  wicked  one  is  sow- 
ing the  tares  of  discord  almost  in  every  Christian  society  (the  sad  effects 
of  which  we  that  are  the  inhabitants  of  the  town  of  Bradford  have  for 
some  years  past  experimentally  felt,  and  have  yet  the  bitter  remembrance 
of),  —  we  being  now,  through  the  rich  and  undeserved  mercy  of  God  in  » 
Christ  Jesus,  under  hopeful  probability  of  settling  a  church  of  Christ  in 
Bradford,  —  do  take  this  occasion  as  to  express  our  hearty  and  unfeigned 
sorrow  and  humiliation  for  what  unchristian  differences  have  broken  out 
among  us  to  the  dishonor  of  God's  name,  the  grief  of  his  Spirit,  and  to 
the  obstructing  of  the  work  and  kingdom  of  Jesus  Christ,  and  to  the  hin- 
dering of  our  peace  and  edification  ;  so  also,  in  the  name  of  God,  and  by 
his  gracious  help,  seriously  and  solemnly  to  engage  and  promise,  for  the 
future,  to  forgive  and  forget,  to  the  utmost  of  our  endeavors,  all  former 
unchristian  animosities,  distances,  alienations,  differences,  and  contests, 
private  or  more  public,  personal  or  social,  that  have  arisen  ever  among 
us,  or  between  us  and  others ;  to  pass  a  general  act  of  amnesty  and  ob- 
livion on  them  all,  and  not  to  speak  of  them,  to  the  defamation  of  each 
other,  at  home  in  Bradford  town,  much  less  abroad  in  any  other  place, 
nor  to  repeat  or  revive  them,  unless  called  by  Scripture  rule  or  lawful 
authority  to  mention  them  for  the  conviction  or  spiritual  advantage  of 
each  other.  Besides,  we  promise,  through  the  grace  of  God,  that,  in 
case  God,  in  his  most  wi-e  and  holy  providence,  should  permit  any 
offences,  for  the  future,  to  break  forth  among  us  (which  we  desire  God, 
of  his  infinite  mercy,  would  prevent  as  far  as  may  be  for  his  own  glory 
and  our  own  good),  that  we  will  then  conscientiously  endeavor  to  attend 
to  Scripture  rules  for  the  healing  and  removing  of  them,  and  those  rules 
in  particular  (Lev.  19:  17.  Matt.  18:  lo)  ;  and  to  bring  no  matter  of 
grievance  against  each  other  to  our  minister  or  to  the  church,  but  in  a 
scriptural  and  orderly  way  and  manner.  That  we  may  be  helped  invio- 
lably to  observe  this  our  agreement,  we  desire  the  assistance  of  each 
other's  mutual  both  Christian  and  church  watch,  that  we  may  be  moni- 
tors or  remembrancers  to  each  other  of  this  branch  of  our  covenant ;  as 
also  the  instant  and  constant  prayers  of  each  other,  that  God  would  ena- 
ble us  carefully  to  observe  this  instrument  of  our  pacification,  and  our 
conditional  obligation  to  church  union  and  order,  that  God's  name  may 
be  honored  by  us,  iand  we  may  experience  God's  commanding  his  bless- 
ing upon  us,  even  life  forevermore." 


SKKTCHKS    OF    CHUKCHKS.  307 

This  instrument  was  voiced  to  be  entered  on  record  April  20,  1G83,  and 
was  again  read  Feb.  7,  168G,  and  again  Dec.  22,  1G8'.),  "there  being  but 
two  of"  the  nnales  in  full  communion  absent." 

The  covenant,  or  what  remains  of  it,  is  as  follows : 

"  By  the  power  of  his  Holy  Spirit  in  the  ministry  of  his  Word,  whereby 
we  have  been  brought  to  see  our  misery  by  nature,  our  inability  to  help 
ourselves,  and  our  need  of  a  Saviour,  the  Lord  Jesus  Christ,  to  whom 
we  desire  now  solemnly  to  give  up  ourselves  as  to  the  only  Redeemer, 
to  keep  us  by  his  power  unto  salvation  ;  and  for  the  furtherance  of  that 
blessed  work,  we  are  now  ready  ♦o  enter  into  a  solemn  covenant  with 
God  and  one  with  another,  —  that  is  to  say.  We  do  give  up  ourselves 
unto  that  God  whose  name  alone  is  Jehovah,  as  the  only  true  and  living 
God  ;  and  unto  the  Lord  Jesus  Christ,  his  only  Son,  who  is  the  Saviour, 
Prophet,  Priest,  and  King  of  his  church,  and  Mediator  of  the  covenant 
of  his  grace  ;  and  to  his  Holy  Spirit,  to  lead  us  into  all  truth,  and  to 
bring  us  unto  salvation  at  the  last.  We  do  also  give  up  our  offspring 
unto  God  in  Christ  Jesus,  avouching  him  to  be  our  God,  and  the  God  of 
our  children,  humbly  desiring  him  to  bestow  upon  us  that  grace  whereby 
both  we  and  they  may  walk  before  him  as  becomes  his  covenant  people 
forever.  We  do  also  give  up  ourselves  one  unto  another  in  the  Lord, 
according  to  the  will  of  God  ;  engaging  ourselves  to  walk  together  as  a 
right-ordered  church  of  Christ  in  all  the  ways  of  his  worship,  according 
to  the  rules  of  his  most  holy  words  ;  promising,  in  brotherly  covenant, 
faithfully  to  watch  over  one  another's  souls,  and  to  submit  ourselves  to 
the  government  of  Christ  in  his  church  ;  attending  upon  all  his  holy  ad- 
ministrations, according  to  the  order  of  the  gospel,  so  far  as  God  hath  or 
may  reveal  to  us  by  his  Word  and  Spirit." 

This  covenant,  or  part  of  a  covenant,  was  entered  upon  the  minutes  of 
the  church  April  20,  1683.  • 

There  has  never  been  any  essential  departure  from  the  faith  held  by 
the  church  at  first.  June  18,  1806,  a  Confession  of  Faith,  now  existing 
in  the  handwriting  of  Rev.  Jonathan  Allen,  was  adopted  and  subscribed 
by  nineteen  males  and  thirty  females.  Another  Confession,  substantially 
the  same  with  that  of  1806,  was  adopted  Dec.  5,  1829,  and  subsequently 
printed. 

The  history  of  this  church  is  very  much  like  that  of  most  of  the  old 
Puritan  churches.  At  its  commencement,  it  was  strictly  and  strongly 
evangelical,  and,  as  the  result,  it  enjoyed  great  prosperity.  During  the 
ministry  of  Rev.  Thomas  Symmes,  from  1708  to  1725,  a  deep  religious 
interest  seems  to  have  pervaded  the  community.  In  these  seventeen 
years,  two  hundred  and  fifty-eight  were  admitted  to  the  church  ;  and, 
though  the  population  of  the  town  must  hav«  been  very  small,  hardly 


308  SKETCHES    OF    CHURCHES, 

exceeding  eight  hundred  in  all,  two  hundred  and  thirty  persons  at  one 
time  sat  down  together  at  the  Lord's  Table,  at  the  regular  communion 
season.  After  the  death  of  Mr.  Synimes,  during  the  pastorates  of  Rev. 
Mr.  Williams  and  Rev.  Mr.  Parsons,  and  the  first  half  of  that  of  Rev- 
Mr.  Allen,  evangelical  religion  appears  to  have  been  on  the  decline. 
The  causes  seem  to  have  been,  the  Half- Way  Covenant ;  want  of  inter- 
est in  the  ministry,  in  one  of  the  pastors,  and  lax  views  of  theology  in 
the  others.  The  church  dwindled  down  to  a  few  aged  persons,  and 
seemed  on  the  brink  of  ruin.  A  revival  occurred  in  1806,  which  en- 
tirely changed  the  face  of  things  in  the  town,  and  wrought  an  equally 
marked  change  in  the  ministrations  of  the  Rev.  Mr.  Allen.  Several 
revivals  occurred  subsequently  in  his  ministry,  though  none  of  them 
were  so  marked  and  powerful  as  that  of  1806. 

A  very  powerful  and  thorough  work  of  grace  was  enjoyed  during  the 
ministry  of  the  Rev.  Mr.  Ingrahan),  which  extended  into  that  of  his  suc- 
cessor, Rev.  Mr.  Hoadly. 

During  the  ministry  of  Rev.  Mr.  Munroe,  two  very  general  and  pre- 
cious revivals  of  religion  were  enjoyed,  —  one  in  1837-38,  the  other  in 
1846-47. 

This  church  shared  somewhat  largely  in  the  spiritual  blessings  of  that 
year  of  refreshing  to  so  many  churches,  1857-58.  There  have  been, 
beside  these,  many  seasons  of  religious  interest,  but,  I  believe,  no  other 
general  revival  of  religion. 

We  have  had  no  rebellions,  secessions,  or  fatal  departures  from  the 
faith.  The  church  seems  to  have  been  born  and  cradled  in  a  storm,  but, 
for  more  than  one  hundred  and  fifty  years,  to  have  been  marvellously 
quiet  and  peaceful.  It  numbers  at  the  present  time  about  two  hundred 
and  thirty  members. 


CHURCH  IN  GEORGETOWN. 

BY    KEV.    CHARLES   BEECHER. 

Organized  Oct.  4,  1732.  No  creed,  or  articles  of  faith,  were  adopted 
at  first.  The  following  covenant,  signed  by  eighteen  male  members,  in- 
cluding the  pastor  elect,  sufficed  : 

"  We  whose  names  are  hereunto  subscribed  (although  unworthy  of  a 
name  in  this  place),  apprehending  ourselves  to  be  called  by  God  to  em- 
body ourselves  into  a  distinct  society,  for  the  better  attendance  upon  the 
worship  of  God,  according  to  the  rules  of  his  holy  Word  ;  being  per- 
suaded in  matters  of  faith  according  to  the  Catechism  of  the  Assembly 
of  Divines,  unto  the  substunce  of  which  we  do  submit, 


SKETCHES  OF  CHURCHES.  309 

"We  do  in  some  measure  of  sincerity,  this  day  give  up  ourselves  and 
our  offspring,  unto  the  Lord  Jehovah,  the  one  true  and  living  God, 
Father,  Son,  and  Holy  Ghost,  to  be  his  forever,  promising  by  the  help 
of  grace  to  live  unto  and  upon  this  God,  hoping  at  length  to  live  with 
Him  forever. 

"  We  do  likewise  give  up  ourselves,  one  to  another,  in  the  Lord;  en- 
gaging with  divine  aid  as  a  church  of  Christ,  to  submit  to  the  discip- 
line, order,  and  government  of  Christ  in  his  church,  and  submit  to  the 
guidance  of  such  as  are,  or  shall  be  over  us  in  the  Lord,  and  that  M'atch 
for  our  souls ;  and  to  watch  over  one  another,  according  to  the  rules  of 
the  gospel,  so  long  as  we  shall  continue  in  this  relation  to  each  other. 

"  We  promise  also  to  admit  to  pur  communion,  such  as  sliall  desire  to 
join  themselves  to  us,  if  by  a  profession  of  faith  and  re])entance,  and 
unblamable  walk  and  conversation,  they  may,  in  charitable  discretion, 
be  accounted  qualified  for  it ;  and  to  walk  in  all  regular  and  due  com- 
munion with  other  churches  of  our  Lord  Jesus  Christ ;  and  cheerfully 
to  support  and  observe  the  pure  gospel  institutions  of  our  Lord  and 
Redeemer,  so  far  as  He  shall  graciously  reveal  to  us  His  will  concern- 
ing them. 

"  We  take  the  word  of  God"  for  our  rule,  and  resolve  uprightly  to 
study  what  is  our  duty,  and  to  endeavor  to  practise  it,  and  wlierein  we 
fall  short,  in  the  discharge  of  it,  will  humbly  betake  ourselves  for  pardon 
to  the  blood  of  the  everlasting  covenant. 

"  And  that  we  may  unavoidably  keep  this  covenant  forever,  being  sen- 
sible of  ^ur  own  impotency,  we  humbly  implore,  that  the  help  and  grace 
of  our  Redeemer  may  be  sutRoient  for  us,  entreating  that  He,  being  the 
great  Shepherd  of  our  souls,  would  lead  us  into  the  paths  of  truth  and 
righteousness  for  His  name's  sake,  and  at  last  receive  us  all  into  his 
heavenly  kingdom.     Amen. 

James  Chandlei-,  Wm.  Searl, 

Richard  Boynton,  Thomas  Burpe, 

g  John  Adams,  Daniel  Woodberry, 

Thomas  Plumer,  John  Thurston, 

Johnathan  Boynton,  Daniel   Pearson, 

John  Brocklebank,  Samuel  Kerrincan, 

Wm.  Fisk,  Wm.  Adams, 

Richard  Thurston,  Job  Pinguy, 

Jeremiah   Chaplin,  Ebenezer  Burpe." 

This  Covenant  the  Rev.  Mr.  Hale,  of  Byfield,  read  over  with  the 
names  of  the  subscribers,  and  asked  their  consent  to  it,  which  they  who 
were  all  standing  together  whilst  it  was  read  declared,  by  the  most  usual 
sio-n  on  such  occasions,  that  of  lifting  up  the  hands,  whereupon  be  de- 


310  SKETCHES    OK    CHURCHES. 

clared  that  they  were  a  church  of  Christ,  regularly  constituted  and  found- 
ed according  to  gospel  order. 

A  sermon  was  preached  on  the  occasion,  which  is  still  extant,  by  the 
Rev.  William  Balch,  of  Bradford. 

There  appears  to  have  been  no  regularly  organized  council  at  the 
organization  of  the  church.  The  first  pastor,  Rev.  James  Chandler,  w^as 
ordained  Oct.  18,  1732. 

The  council  was  composed  of  ministers  and  delegates  from  the 
churches  in  Byfield,  Bradford,  Boxford,  Andover,  Rowdey,  and  New- 
bury. The  sermon  was  preached  by  Rev.  Mr.  Rogers,  of  Boxford. 
Charge,  by  Rev.  Mr.  Hale,  of  Byfield.  Right  Hand  of  fellowship, 
by  Rev.  Mr.  Phillips,  of  Andover. 

From  the  parish  records,  it  appears  that  the  call  was  voted,  and  the 
ordination  appointed,  by  the  parish,  before  the  church  existed. 

No  mention  is  made  of  any  theological  examination  of  the  candidate 
by  the  council. 

Mr.  Chandler's  ministry  covered  a  period  of  52  years,  in  Avhich  883 
infants  were  baptized,  176  admitted  to  full  communion,  and  136  to  half- 
way covenant.  Mr.  Chandler  was  born  in  Andover,  a.  u.  1706,  grad- 
uated at  Harvard,  in  1728,  and  married* Mercy,  daughter  of  Rev.  Moses 
Hale,  of  Byfield.  He  had  no  children.  He  was  a  man  of  sound  doc- 
trine, exemplary  life  and  conversation,  dignified  deportment,  and  greatly 
esteemed  by  his  own  people ;  highly  respected  abroad,  and  tery  success- 
ful in  the  ministry.  Died  April  19,  1781),  aged  83,  in  the  o7th  year  of 
his  ministry. 

The  first  meeting-house  was  built  in  1729  ;  the  second,  in  1769,  dedi- 
cated Sept.  12-22,  1770.  Sermon  by  the  Rev.  Geo.  Whitfield,  from 
1  Kings  8:11.  Mr.  Chandler  was  one  of  those  opposed  to  the  revival 
under  Whitfield,  and  had  some  trouble  with  "  Separatists,"  who,  in  his 
day,  planted  the  germ  of  the  present  Baptist  society.  After  Mr.  Chand- 
ler's death,  the  parish,  being  divided  equally  between  Arminian  and 
Hopkinsian  views,  after  hearing  sixty-three  candidates,  succeeded  in 
settling  the  Rev.  Isaac  Braman. 

Mr.  Braman  was  born  A.  D.  1770,  in  Norton,  Mass.;  graduated  at 
Harvai-d  ;  studied  divinity  under  Dr.  West,  of  New  Bedford,  and  Rev. 
Pitt  Clark,  of  Norton;  I'eceived  license  Aug.  11,  1795,  and  was  ordain- 
ed June  7,  1797.  The  church  consisted,  at  this  time,  of  twelve  resident 
male  members,  and  a  few  females.  This  number  was  still  further 
reduced  by  a  secession  of  three  male  members,  together  with  fifteen 
members  of  the  parish,  who,  having  presented  a  remonstrance  to  the 
council  against  the  doctrinal  views  of  the  candidate,  withdrew  and  unit- 
ed  with  the  Baptist  society.      Mr.  Braman's  active  ministry  extended 


SKETCHES    OK    CHURCHES.  311 

from  A.  D.  1797  to  1842,  in  which  time  about  250  were  added  to  the 
church. 

October  26,  1840,  the  present  articles  of  faith  and  covenant  were 
adopted,  which  are  substantially  the  same  as  those  of  most  New  England 
churches. 

On  Dec.  3,  1842,  Rev.  Enoch  Pond,  son  of  Enoch  Pond,  D.  D.,  was 
ordained  colleague  pastor.  Mr.  Pond  was  a  graduate  of  Bowdoin  Col- 
lege, and  studied  theology  at  the  Bangor  Theological  Seminary.  After 
a  brief  but  useful  ministry,  he  died  Dec.  17,  1846. 

On  Feb.  3,  1846,  Rev.  J.  M.  Prince  was  ordained  colleague  pastor, 
and  was  dismissed,  at  his  own  request,  by  a  council  convened  for  that 
purpose,  Nov.  19,  1857. 

On  the  same  day,  Rev.  Charles  Beecher  was  ordained  colleague  pas- 
tor, by  the  same  council. 

Mr.  Braman,  the  senior  pastor,  survived  until  the  fall  of  1858,  when 
he  expired  Dec.  26,  at  the  advanced  age  of  eighty-eight,  and  in  the 
sixty -first  year  of  his  pastorate. 


THE  CHURCH  IN  GROVELAND. 

BY    KEV.   THOMAS   DOGCiETT. 

Organized  June  7,  1727,  as  the  Second  Church  in  Bradford.  Has 
had  six  pastors. 

Rev.  Wm.  Balch,  ordained  June  7,  1727  ;  died  Jan.  12,  1792. 

Rev.  Ebenezer  Dutch,  ordained  Nov.  17,  1779;  died  Aug.  4,  1813. 

Rev.  Gardner  B.  Perry,  ordained  Sept.  28,  1814;  died  Dec.  16,1859. 

Rev.  David  A.  Wasson,  ordained  Sept.  4,  1851 ;  dismissed  Oct. — ,1852. 

Rev.  Daniel  W.  Pickard,  ordained  Sept.  29,  1853 ;  dismissed  Jan.  7, 
1857. 

Rev.  Thomas  Doggett,  ordained  March  4,  1857. 

The  following  Covenant  was  adopted  at  first,  and  is  still  in  use : 

"  You  believe  in  one  God,  the  Father  Almighty,  maker  of  heaven 
and  earth,  and  that  there  is  one  Mediator  between  God  and  man,  the 
man  Christ  Jesus,  who  being  in  the  form  of  God,  the  brightness  of  the 
Father's  glory,  and  the  express  image  of  his  person,  took  on  him  the 
form  of  a  servant,  and  being  found  in  fashion  as  a  man,  humbled  himself 
and  became  obedient  unto  death,  even  the  death  of  the  cross,  and  that 
having  thus  been  delivered  for  our  offences,  he  was  raised  again  for  our 
justification,  is  exalted  to  the  right  hand  of  God,  to  make  intercession 
for  penitent  sinners  returning  to  God  by  him.  You  desire,  therefore, 
thus  to  return  unto  God  by  a  sincere  repentance  of  all  your  past  trans- 


•512  sketchp:.s  of  CHUUcnKS. 

gressions,  and  an  unfeigned  iieeeptance  of  Christ,  as  tlie  only  true  and 
living  way  to  liie  Fatlicr  ;  and  you  engage  and  promise,  by  the  lielp  of 
divine  grace,  that  you  will  for  the  future,  renouncing  the  world,  the  flesh, 
and  the  devil,  make  the  religion  of  Christ  your  study,  and  compliance 
with  the  gracious  terms  of  the  gospel  the  main  Inisiness  and  concern  of 
your  life.  In  particular,  that  it  shall  be  the  earnest  and  sincere  care  of 
your  life  to  phrase  God  and  to  ap[)rove  yourself  in  his  sight  by  living 
soberly,  righteously,  and  godly  as  becomes  the  disciples  of  Jesus  Christ, 
and  by  walking  in  ;il!  tlie  commandments  and  ordinances  of  the  Lord. 
And  as  you  desire  to  be  under  the  watch  and  care  of  this  church  so 
long  as  God  shall  continue  you  with  us,  you  promise  on  your  part  to 
endeavor,  by  a  soljer  and  inoHen.Nivi;  life,  !ind  faithful  discharge  of  duty, 
to  promote  religion  and  virtuf;,  the  peace  and  edilicatiou  of  the  church, 
and  your  own  improv«;ment  in  believing,  and  comfort  through  faith,  so 
looking  for  the  Mi<;rcy  of  God  through  our  Lord  Jesus  Christ  unto  eter- 
nal life. 

"All  this  you  [jrofess  and  |)romise,  as  in  the  presence  of  God  and  this 
assembly. 

A  8  8  K  N  T  . 

"  De(;laration  —  1,  therefore,  declare  you  to  be  a  visible  Christian,  and 
to  have  a  visible  right  io  Christian  ordinances  and  privileges  so  long  as 
you  keep  this  your  [)idfes>i<)ti  pure  ami  unspotted  ;  only  l<;t  your  con- 
versalifni  be  as  becometh  the  gospel,  and  when  Christ,  whom  you  have 
now  owned  and  confessed,  shall  coine  in  his  glory,  he  will  confess  you 
before  his  Father,  and  before  the  holy  angels,  and  place  you  among  the 
blessed. 

"  Now,  therefore,  God  of  his  infinite  mercy  keep  this  always  upon  the 
imagination  of  the  thoughts  of  your  heart,  and  prepare  you  thus  to  serve 
him.     Amen.'' 

The  church  originally  consisted  of  forty-eight  members,  all  males. 
Most  of  the  members  had  been  dismisse<l  from  the  First  Church  in 
Bradford,  some  time  during  the  previous  year,  for  the  purpose  of  organ- 
izing a  new  church  in  this,  the  East  Parish,  which  had  been  set  off  and 
incorporated  in  June,  1720. 

The  new  parish  meeting-house  was  built  during  the  year  1720  and 
1727.  On  the  eighth  (Hth)  of  November,  the  parish  voted  unanimously, 
to  invite  Mr.  Wm.  Balch  to  preach  for  them,  and  on  the  thirteenth  (Kith) 
of  March  following,  they  gave  him  a  call  to  settle  with  them,  agreeing 
to  give  him  for  his  supj)ort  one  hundred  pounils  settlement,  one  hundred 
pounds  salary,  and  the  improvement  of  the  parsonage-house  and  lot.     If 


sm;i'('iii,s    oi     <iiiih('IIi;s.  .'{ I  M 

litis  WHS  not,  t'lioii^rli  I'd)-  Ins  coiiilorliihlc  siipporl,  lli<-y  vvotild  iidd  ten  iiiorr, 
.111(1  if,  iil'lri-  cNiMTiiiiciil,  lliit  WMs  iiol  roiiiiil  ciioii^li,  llicy  vvniild  ndil 
iiiiolliir  Irii  |)i)iiiid^.  'riic'c  Irniis,  willi  Nli;.'Jil  nlli  T.'il  i<  iiis,  IM  r.  Ualidi 
.•icfc|ili'd,  niid  w  .IS  ordained.  Mr.  Hiilcli  wiis  liorii  in  llcvrrly  in  17(ll, 
•.^n'lidiiMlcd  al  llMrvni'.l  I7L'1,  ordiiincd  17'J7.  and  dird  I7'.)L>,  iv/rA  HH. 
Acc<)r<lin;'  lo  n  slaliancnl  in  I'diiol's  Ilio;'r;i|diical  I  >i('l  ioriary,  in-  pos- 
sessed slron;^  powers  ol'  mind,  snrp.ased  li\  hnl  lew  nl'  nnr  iN'ew  l'.n<j;- 
land  diviiieN  in  cleiirness  of  pei'eeplion,  eoniprelien:  inn  ol  nnder. landing, 
<n-  '(^nndnc-ss  of  jiid^inenl.  lie  was  simple  in  mimners,  soil  and  liene\o 
lenl  in  disposilion.  'I'iie  lir:l  \ear.'  ol  his  ministry  lie  lived  in  peaee 
and  liariiKiii V  willi  liis  own  and  iIk'  nei'dilinrin"  elinrclies.  A  r.piril ol 
disor;j;ani/.a.lion  Itej^inniiiij;  to  appear  in  llii'  towns  on  llie  IMerrimac  river, 
nine  nieinliers  oC  Ins  own  einireli  were  alleeled  Ity  it,  and  deelariii;',  lliem 
seU'fvs  dissalisli<'<l  willi  llie  preaeliin;'  <il  llie  miniiler,  made  ;i  Iniiii.al 
eom|dainl   lo  (lie  lirellireii.      'I'lie   elnnrli    tliinkin^    llie   complainl  iinreas- 

onalile,  ,'ind    rein<in"     to    ael    n| il,    llie   ai'jj.rieved    parly    applied    to  a 

neiylilinriii'j;  elinrcli,  the  I'irsl  ( 'liiireli  in  ( iloiice;,|er,  U'ev.  IMr.  \\'liile 
pallor,  lo  adnioni  li  llieir  pa  lor  ,'ind  lirellireii,  accordiii";  lo  llie  direclion 
of  llie  plallorm  liy  "llie  third  w:i\'  nl'  eoiiininnion."  <  )n  ihi:.  IIh'  elinnli 
voted  to  e.all  a  enimi'il.  The  ciiiineil  niel,  lil.inied  IIk'  eondnci  ol  the 
e.omplainaiils,  and  approvcil  the  doiii":;  ol  ihe  rhnirh.  I  In.  .-irlioii,  how- 
ever, did  not  Irer  i\Ir.  Iiiileh  Iroin  ihe  iinpnlal  ion  ol  hiiliiin;'  Aiiiiini.'in 
views,  as  donlilless  he  did,  if  wc  ni.iy  l»elii\e  (he  le.lnnony  ol  the  con- 
troversies of  that  day  in  which  hi'  took  pari,  and  Ihe  tradilion.ary  reports 
still  enireiil.  Mis  last  days  were  .serene.  In  Ihe  (illii  year  of  his  min- 
istry, and  with  liic  e.xpiTs.sion,  "  ( !ome,  Lord  .le.iiis,  I  am  reaily,"  he  I'dl 
asleep. 

Indiil\,  I7l!7,  till'  moiilli  sncceediiiM  his  oidinalion,  lilty  three  (.'>■!) 
(leinalesj  were  receiveil  into  llie  clinreh,  havin;.'  hem  di milled  Irom 
Ihe  l''irsl,  ('liiireh  in  llnuHdrd.  hnrin;';  thai,  year  Imirleen  more  were 
.'idded.  An  iiii  //ii/ii(il<\  which  occurred  in  (  )clolier,  IV'.'V,  produced  ;'reiil 
ellecl  upon  the  miiid<  ol  the  people,  and  awakeiicil  ihe  allenlion  oi  niany 
to  the  tinners  of  reli;'ion.  Sixty  liail'  were  :iildc(|  ui  the  next  year. 
I'roni    172!)  to   1771),  one  himdreil  mid  ninely   were  iceei\('d. 

I'larly  in  ilie  history  ol  the  chnreli,  re;;aid  was  had  to  eiiconi:i;'iii;'  the 
spirit  and  haliil  of  ;^ivin^'.  In  IV. '!'.!,  a  vole  wiiH  piiHscd  thai  each  coiii- 
imini(tanL  he  a/i/ii/nf  to  |)ay  om-  shilliiiff  u  year,-  what,  was  necessary  wuH 
lo  he  expendeil  in  providiiij';  for  the  l/ord's  tulile,  and  tin-  rcMidne  to  Itn 
di:  po.ed  of  only  for  pious  and  charilaldi^  uses.  Suspension  from  cum 
mniiion  was  the  penalty  for  didimpienis,  until  they  iiad  ^',i\en  the  church 
sali,'ifact,i(jn.  The,  pastoi'  and  the  deacons  had  the  power  of  excnnin;:; 
irom  the  p.'iyment,  oi  the  asse.'i:>meiil,  on  [jood  and  .Miificieiit  reasons. 


314  SKETCHES    OF    CHURCHES. 

In  1742,  much  feeling  was  aroused  in  the  church  by  the  introduction 
of  preachers  of  different  denominations  into  the  parish,  through  the  invi- 
tation of  certain  members  of  the  church,  so  that  the  church  voted  it  "  a 
disorderly  thing  to  invite  either  the  ministers  of  other  churches,  or  pri- 
vate ex-pastors,  to  officiate  anywhere  within  the  limits  of  the  pai'ish 
without  the  consent  of  our  minister  first  had." 

Much  trouble  sprung  up  at  this  time,  which  was  extended  through  a 
period  of  seven  years,  arising  from  the  conduct  of  brethren  who,  through 
disaffection  on  account  of  the  preaching  of  Mr.  Balch,  called  on  the 
church  of  Gloucester  for  their  brotherly  monitions,  "  in  the  third  way  of 
communion."  It  was  ended  by  their  separation  from  the  church.  The 
period  from  1749  to  1768,  is  to  the  historian  a  barren  field;  as  the 
records  give  no  account  of  internal  dissensions,  or  of  outward  difficul- 
ties, we  must  suppose  that  it  was  a  time  of  peace,  and  perhaps  of 
prosperity.  Five  years  only  in  this  length  of  time  passed  'by  without 
some  additions  to  the  number  of  communicants.  At  the  end  of  this 
period,  there  was  a  revival  of  some  of  the  former  troubles,  occasioned 
by  the  introduction  of  unevangelical  preachers  into  the  parish.  .  In  order 
to  sustain  their  pastor,  in  the  undivided  control  of  his  charge,  it  was 
voted,  that  a  brother  forfeited  his  standing  in  the  church,  should  he  in- 
vite a  Baptist,  Quaker,  or  any  one  of  the  different  sects  to  preach  in 
the  parish,  thereby  giving  him  opportunity  to  make  proselytes,  and  to 
weaken  and  divide  the  church. 

Mr.  Balch,  having  become  old  and  infirm,  in  1779  the  church  made 
choice  of  Mr.  Ebenezcr  Dutch,  as  their  minister.  Only  one  person  voted 
against  his  settlement,  and  he  did  it,  as  he  said,  in  order  to  take  off  the 
curse  pronounced  against  those  of  whom  all  speak  well. 

Mr.  Dutch  was  born  in  Ipswich,  1751,  and  graduated  at  Providence 
College  in  1776.  Though  not  a  man  of  learning,  he  possessed  an  active, 
ready  mind,  which,  with  his  natural  fluency  of  speech  and  glow  of  feel- 
ing, made  him  a  preacher  of  more  than  ordinary  power.  Having  strong 
passions  that  were  easily  aroused,  his  words  were  sometimes  indiscreet, 
and  his  conduct  eccentric,  irregular,  and  contradictory.  In  a  part  of  his 
ministry,  he  was  engaged  in  secular  business,  borrowing  and  loaning 
money,  much  to  the  injury  of  his  own  influence  for  good  in  the  ministry. 
As  was  to  be  expected,  his  pecuniary  speculations  not  only  tarnished  his 
character,  but  ruined  his  estate.  However,  in  his  latter  years,  none  were 
more  sensible  of  his  error  than  he  himself.  His  acknowledgments  were 
as  open  as  his  faults  had  been.  His  diligence  and  fidelity  in  his  Mas- 
ter's work,  during  the  remaining  years  of  his  life,  were  not  unblessed, 
many  having  been  brought  by  him  to  Christ.  His  death  was  sudden  and 
unexpected,   yet  full  of  peace  and  joy  and  faith.     During  his  pastorate 


SKETCHES  OF  CHURCHES.  315 

147  were  received  into  the  church.  Nothing  of  marked  and  especial  in- 
terest appears  to  have  interrupted  the  course  and  harmony  of  the  society. 
At  one  period,  in  1788,  the  morals  of  the  community  could  not  have 
been  at  a  very  high  state,  if  we  may  judge  from  the  fact  that  the  church 
felt  called  upon  to  declare,  by  a  series  of  articles,  that  profanity  was 
inconsistent  with  upright  Christian  conduct ;  that  indulgence  in  strong 
drink,  to  the  injury  of  the  person,  was  discreditable  to  a  professor  of 
religion,  that  absence  from  communion  without  sufficient  cause,  speaking 
reproachfully  of  religious  characters,  the  neglect  of  family  prayer,  and 
the  habit  of  card-playing,  met  their. disapprobation. 

In  September  of  the  next  year,  Rev.  Gardiner  B,  Perry  was  or- 
dained. Born  at  Norton  in  1783,  graduated  at  Union  College  in  1804, 
he  died  at  Groveland  December,  1859,  aged  seventy-six,  after  a  ministry 
of  forty-five  years.  During  the  last  nine  years  of  his  life,  he  was  too 
infirm  for  the  labors  of  his  position,  and  colleagues  were  settled  with 
him.  From  1814  to  1840,  there  were  one  hundred  and  ninety-one  pei-- 
sons  received  into  the  church.  From  that  time  to  1854,  the  I'ecords  of 
the  church  are  silent  as  to  its  growth,  and,  in  fact,  as  to  its  history  in  any 
particular,  until  1851.  Dr.  Perry  was  distinguished  for  his  interest  in 
the  moral  causes  of  the  day,  especially  at  the  commencement  of  their  dis- 
cussion and  agitation.  His  people  were  thoroughly  indoctrinated  upon 
the  subjects  of  temperance  and  anti-slavery.  In  1831,  the  church  was 
visited  with  a  revival,  and  eighty  persons  made  profession  of  their  faith 
in  Christ.  No  especial  troubles  vexed  the  church  during  Mr.  Perry's 
active  ministry.  Old  errors  in  doctrine,  however,  continued  to  exert 
their  silent  and  pernicious  influence.  The  Arminian  seed  sown  in  the 
earlier  days  of  the  parish  continued  to  bear  fruit,  and  propagate  itself. 
The  doctrinal  integrity  of  many  of  the  church  members  became  impaired. 
Litigations  between  brethren  had  produced  alienation  and  division.  The 
young  had  grown  up  in  exposure  to  a  corrupting  atmosphere,  so  that,  in 
1851,  they  were  unanimous  and  eager  in  settling,  as  a  colleague  with  Dr. 
Perry,  one  whom  they  felt  to  be  unsound  in  the  faith,  and  whose  subse- 
quent course  verified  the  worst  fears  and  the  most  unfavorable  suspicions, 
—  David  A.  Wasson,  after  a  protracted  examination.  The  brief  state- 
ment of  his  belief  presented  to  the  council  was  in  accordance  with  our 
evangelical  standards.  Yet,  not  long  after  his  settlement,  contradictory 
statements  were  made  in  direct  opposition  to  the  fundamental  doctrines 
of  revealed  religion.  Before  the  expiration  of  a  year,  his  true  attitude 
of  hostility  to  evangelical  Christianity  was  apparent  to  the  most  charita- 
ble and  lenient  judgments.  In  October,  1852,  a  council  was  called,  prin- 
cipally composed  of  those  who  had  ordained  him.  They  arrived  at  this 
conclusion,  —  that    all    fellowship    between    him    and    our   evangelical 


316  SKETCHES  OF  CHURCHES. 

churches  should  cease.  After  the  dissolution  of  this  pastoral  relation, 
the  church  was  weakened  in  numbers  by  the  departure  of  some  of  its 
members  who  were  in  sympathy  with  him.  Their  hostihty  to  the  church 
could  not  but  have  a  depressing  and  disheartening  effect.  The  division 
of  the  society,  which  also  followed,  added  much  to  their  burden,  and  sub- 
tracted from  their  courage. 

In  September,  1853,  Mr.  D.  W.  Pickard  Avas  ordained  as  colleague 
with  Dr.  Perry,  —  a  man  of  lovely  Christian  character,  of  a  mild,  affec- 
tionate, and  sensitive  nature.  On  his  entrance  upon  the  pastoral  duties, 
the  church  rallied  around  him  with  their  prayers,  their  manifest  sympa- 
thies, and  steady  encouragement.  By  the  division,  God  had  brought 
them  to  feel  their  own  weakness.  In  repentance  and  humiliation,  with  a 
renewed  consecration  to  his  cause,  they  sought  him.  Their  benevolence 
was  stimulated,  their  fidelity  increased  ;  and,  as  a  legitimate  result,  the 
Spirit  of  Grace  descended,  and  more  than  twenty  for  the  first  time  pub- 
licly professed  to  be  the  followers  of  Christ.  The  awakened  interest 
continued  for  a  number  of  months.  The  necessary  discipline  of  the 
members  who  had  voluntarily  left  the  communion  occuj^ied  the  attention 
of  the  church,  to  the  diminution  of  direct  interest  in  the  spiritual  welfare 
of  sinners,  and  in  the  true  prosperity  of  Christ's  kingdom.  In  1855, 
disagreements  between  brethren  of  the  church  broke  out,  of  such  a  na- 
ture that  the  church  could  not  arrange  and  settle  them.  Still  wider  grew 
the  disaffections,  and  weaker  the  spirit  of  cooperative  energy.  Worn 
out  by  labor,  care,  and  their  intestine  divisions,  Rev.  Mr.  Pickard  was 
obliged  to  ask  a  dismission  in  the  winter  of  1857,  having  already  been 
absent  from  the  pulpit  for  more  than  six  months,  in  the  vain  hope  of  re- 
covery. He  lingered,  in  uncertainty  in  regard  to  his  final  restoration  to 
health,  until  February,  1860,  when  God  took  him  to  the  kingdom  of  per- 
fect peace.  He  died,  as  he  had  Hved,  esteemed  by  all  who  knew  him, 
—  a  "  beloved  disciple." 

In  March,  1857,  Thomas  Doggett,  the  present  pastor,  was  settled. 
The  same  divisions  have  continued  in  the  church  and  in  the  town,  but 
the  healing  hand  of  time  has  begun  to  work  its  visible  effects  ;  and  it  is 
hoped  that,  by  the  blessing  of  God,  the  church  may  at  length  be  in 
health  and  prosperous.  It  has  not  been  unvisited  by  Divine  influences. 
Some  additions  have  been  made  to  its  number.  There  has  been  a  mani- 
fest change  in  many  of  the  opponents  of  religion  ;  and  it  is  confidently 
expected  that,  before  the  lapse  of  many  years,  the  church  will  have  out- 
grown its  weaknesses,  and  become  united,  vigorous,  and  strong. 


SKETCHES    OF    CHURCHES.  317 

CENTRE   CHURCH,   HAVERHILL. 


BY    REV.    B.    F.    HOSFORD. 


This  church  was  organized  Aug.  28,  1833,  and  consisted  then  of 
eighty-eight  members.     Its  pastors  have  been,  — 

Rev.  Joseph  Whittlesey,  installed  Aug.  28,  1833  ;  dismissed  April 
18,  1838. 

Rev.  Edward  A.  Lawrence,  ordained  and  installed  May  4,  1839  ;  dis- 
missed June  12,  1844. 

Rev.  Benjamin  F.  Hosford,  ordained  and  installed  May  21,  1845. 

Its  Confession  of  Faith  and  Covenant  are  as  follows  : 

CONFESSION      OF      FAITH. 

Article  1.  You  believe  there  is  but  one  God,  the  Creator,  Pre- 
server, and  Governor  of  the  universe,  —  a  Being  infinite  in  power, 
wisdom,  justice,  goodness,  mercy,  and  truth. 

Art.  2.  You  believe  that  the  Scriptures  of  the  Old  and  New  Testa- 
ment are  the  word  of  God,  and  are  a  perfect  rule  of  faith  and  practice. 

Art.  3.  You  believe  that  God  is  revealed  in  the  Scriptures  as  the 
Father,  the  Son,  and  the  Holy  Ghost ;  and  that  these  three,  equal  in 
every  Divine  attribute,  are  one  God. 

Art.  4.  You  believe  that  man  was  originally  holy  ;  that  he  fell  from 
that  happy  state  by  sinning  against  God ;  and  that  all  men,  except  so 
far  as  they  are  renewed  by  the  Spirit  of  God,  are  destitute  of  holiness, 
in  a  state  of  alienation  from  their  Maker,  and  of  insubjection  to  his  gov- 
ernment. 

Art.  5.  You  believe  that  the  Son  of  God,  by  his  sufferings  and  death, 
has  made  an  atonement  for  the  sins  of  the  world  ;  and  that,  upon  condi- 
tion of  repentance  towards  God,  and  faith  in  our  Lord  Jesus  Christ,  par- 
don and  eternal  life  are  sincerely  offered  to  all. 

Art.  6.  You  believe  that  mankind  do,  of  their  own  accord,  wickedly 
refuse  compliance  with  these  conditions  of  pardon  ;  and,  therefore,  that 
the  blessings  of  the  gospel  would  be  offered  to  this  ungrateful  world  in 
vain,  were  it  not  for  the  interposition  of  the  Holy  Spirit. 

Art.  7.  You  believe  that  the  influence  of  the  Spirit  is  bestowed,  not 
as  the  reward  of  merit,  but  as  the  free  gift  of  God  ;  and  yet  is  ordinarily 
so  connected  with  the  use  of  means  by  the  sinner,  as  to  create  entire  ob- 
ligation and  ample  encouragement  to  attend  upon  them,  and  to  render  all 
hopes  of  conversion  in  the  neglect  of  them  eminently  presumptuous. 

Art.  8.  You  believe  there  will  be  a  I'esurrection  of  the  dead ;  that 
all  will  stand  before  the  judgment-seat  of  Christ ;  that  the  wicked  will 


318  SKETCHES    OF    CHURCHES. 

go  into  punishment,  and  the-  righteous  into  life,  both  of  which  will  be 
without  end. 

Art.  9.  Moreover,  you  believe  that  in  this  world  the  Lord  Jesus 
Christ  has  a  visible  church,  the  terms  of  admission  to  which  are  a  public 
profession  of  faith  in  Christ,  sustained  by  credible  evidence  ;  that  Bap- 
tism and  the  Lord's  Supper  are  ordinances  to  be  observed  in  the  church 
to  the  end  of  the  world ;  that  none  but  members  of  the  visible  church, 
in  regular  standing,  have  a  right  to  partake  of  the  Lord's  Supper,  and 
that  they  and  their  households  are  the  proper  and  only  subjects  for  the 
ordinance  of  Baptism. 

Thus  you  do,  each  of  you,  profess  to  believe. 

\_Baptism  is  here  administered.'^ 

•  COVENANT. 

You  will  now  publicly  enter  into  covenant  with  God,  and  with  this 
church. 

In  the  presence  of  God  and  this  assembly,  you  do  now  solemnly 
avouch  the  Lord  Jehovah,  Father,  Son,  and  Holy  Ghost,  to  be  your 
God,  the  supreme  object  of  your  affection,  and  your  portion  forever. 
You  cordially  acknowledge  the  Lord  Jesus  Christ  as  your  only  Re- 
deemer and  Saviour,  and  the  Holy  Spirit  as  your  Sanctifier,  Com- 
forter, and  Guide.  You  cheerfully  devote  yourselves  to  God  in  the 
everlasting  covenant  of  his  grace,  consecrating  all  your  powers  and  fac- 
ulties to  his  service  and  glory ;  and  you  promise  that,  thi-ough  the  assist- 
ance of  his  Spirit,  you  will  cleave  to  him  as  your  chief  good  ;  that  you 
will  give  diligent  attendance  to  his  word  and  ordinances  ;  that  you  will 
seek  the  honor  and  interest  of  his  kingdom ;  and  that  henceforth,  deny- 
ing all  ungodliness  and  every  worldly  lust,  you  will  live  soberly,  right- 
eously, and  godly  in  the  world. 

You  do  also  now  cordially  join  yourselves  to  this  church,  engaging  to 
submit  to  the  discipline  of  Christ  in  his  house,  and  the  regular  adminis- 
tration of  it  in  this  church ;  to  strive  earnestly  for  its  peace,  its  edifica- 
tion, and  its  purity ;  to  aid  in  maintaining  the  worship  of  God ;  and  to 
walk  with  its  members  in  charity,  faithfulness,  circumspection,  meekness, 
and  sobriety. 
.   Thus  you  do,  each  of  you,  profess  and  engage. 

We,  then,  the  members  of  this  church  [here  the  members  of  the  church 
me],  affectionately  receive  you  to  our  communion.  We  welcome  you  to 
this  fellowship  with  us  in  the  blessings  of  the  gospel ;  and,  on  our  part, 
we  engage  to  watch  over  you,  and  seek  your  edification,  so  long  as  you 
continue  among  us.  And,  should  you  have  occasion  to  leave  us  for  some 
other  place  of  abode,  it  will  be  your  duty  to  seek,  and  ours  to  grant,  a 


SKETCHES  OF  CHURCHES.  319 

recommendation  to  another  church  ;  for  hereafter  you  can  never  with- 
draw from  the  watch  and  communion  of  the  saints  without  a  breach  of 
covenant. 

And  now,  beloved  in  the  Lord,  let  it  never  be  forgotten  that  you  have 
come  under  solemn  obligations.  Wherever  you  go,  these  vows  will  go 
with  you.  They  will  follow  you  to  the  bar  of  God ;  they  will  abide 
upon  you  forever. 

May  the  Lord  guide  and  preserve  you  until  death,  and  at  last  receive 
both  you  and  us  to  that  blessed  world  where  our  love  and  joy  shall  be 
forever  perfect !     Amen. 

This  church  has  been  strengthened  by  three  decided  revivals.  The 
first  immediately  preceded  its  distinct  organization,  but  without  which  it 
could  hardly  have  been  organized.  It  made  the  older  members  more 
positively  Christian,  and  added  greatly  to  their  number.  The  second 
occurred  in  1840,  and  brought  about  forty  into  the  church.  The  third 
was  in  1858,  and  resulted  in  the  addition  of  about  sixty. 

Soon  after  the  formation  of  the  North  Church  in  1859,  to  which  this 
church  contributed  one  hundred  members,  it  received  forty  from  the  dis- 
banded Winter  Street  Church.  These,  with  other  additions  by  profession 
and  letter,  bi'ing  its  present  membership  up  to  its  number  fifteen  years 
ago.  Haverhill  is  now  largely  a  manufacturing  town.  While  this  in- 
troduces many  influences  unfavorable  to  piety,  the  thrift  it  creates  brings 
in  many  Christians  by  immigration ;  so  that  the  total  result  is  about  the 
average  of  growth  in  the  churches  of  Christ. 

As  this  church  is  less  an  offshoot  from  the  original  church  in  town 
than  a  continuation  of  it,  it  is  proper  to  carry  back  its  history  in  some 
other  particulars.  The  fii-st  church,  established  in  1645,  continued  sub- 
stantially Orthodox  until  1833,  when  the  majority  of  voters  in  the  par- 
ish deciding  to  have  "  more  liberal  preaching,"  the  Orthodox  part  of  the 
church,  who  held  their  religious  belief  to  be  of  more  value  than  popu- 
larity or  silver,  withdrew,  and  were  constituted  a  church  by  themselves. 
The  unity  of  the  followers  of  Christ  in  this  movement  is  shown  by  the 
fact  that  all  the  male  members,  with  two  exceptions,  joined  in  it.  It  was 
not,  therefore,  a  factious  secession,  but  rather  the  original  spiritual  body 
coming  out  from  the  parish  with  which  the  civil  law  had  too  closely 
identified  it.  The  church  was  not  born  out  of  due  time,  but  still  born 
of  much  tribulation,  and  with  something  of  the  martyr  spirit  in  it.  Ris- 
ing from  amid  prevailing  heresies,  it  has  always  held  religious  doctrines 
to  be  important.  The  history  of  the  church  from  which  it  came  out  has 
taught  it  to  be  careful  for  right  foundations,  and  then  for  steadfastness 
upon  them.     It  is  not  often  that,  in  an  enterprising  community  where  the 


320  SKETCHKS  OF  CHURCHES. 

popular  watchword  is  "  Progress,"  a  church  holds  so  firmly,  and  with  so 
much  satisfaction,  to  the  old  truths  in  the  old  form  of  sound  words.  Its 
present  wish  and  intent  is  to  transmit  these  doctrines,  with  tiie  forms, 
tastes,  and  elements  of  character  which  naturally  grow  out  of  them,  to 
the  next  generation,  according  to  the  grace  which  the  great  Head  of  the 
church  shall  give  unto  it. 


CHURCH   IN  EAST   HAVERHILL. 

HY    REV.    A.    BURNHAM. 

Tliis  church  was  organized  Nov.  28.  1744.     It  has  had  five  pastors: 

Rev.  Benjamin    Parker,  ordained   Nov.   28,  1744 ;   dismissed  

1777. 


Rev.  Isaac  Thompkins,  ordained  March  1,  1797  ;   died  Nov.  21,  1826. 

Rev.  James  R.  Gushing,  installed  June  10,  1835 ;  dismissed  July, 
1844. 

Rev.  Wales  Lewis,  installed  July  18,  1849  ;  dismissed  May  12,  1857. 

Rev.  Abraham  Burnham,  ordained  Sept.  30,  1857. 

The  following  is  tiie  "  form  of  the  church  covenant  read  and  consented 
to  by  the  communicants"  of  this  church  on  the  day  of  Mr.  Parker's  or- 
dination, Nov.  28,  1744: 

'*  We  whose  names  are  hereunto  subscrib(;d  (although  unworthy  of  a 
name  in  this  place),  apprehending  ourselves  to  be  called  of  God  to  em- 
body into  a  distinct  Christian  society  for  the  furtherance  of  our  faith  and 
charity,  and  our  better  attendance  on  the  worship  of  God  according  to 
the  rules  of  the  gospel,  —  being  firmly  persuaded  of  the  truth,  excellency, 
and  Divine  authority  of  the  revelation  contained  in  the  Holy  Scriptures, 
which  we  take  for  our  only  rule  of  faith,  worship,  discipline,  and  man- 
ners, promising  that  we  will  faithfully  study  and  adhere  to  the  same  as  a 
sure  guide  in  the  true  method  of  serving  God  .so,  in  this  imperfect  state, 
that  we  may  come  to  enjoy  him  forever  ;  that  we  may  be  more  sensible 
of  our  obligation  hereto,  and  for  our  furtherance  herein,  —  do  now,  in  a 
very  humble,  solemn  manner,  give  up  ourselves,  with  our  offspring,  unto 
the  Lord,  the  living  and  true  God,  through  his  Son  Jesus  Christ,  whom 
he  has  appointed  Lord  over  all  things  to  the  church,  avouching  him  this 
day  to  be  our  God,  and  binding  ourselves  to  him  in  an  evei'lasting  cove- 
nant to  love  his  name,  and  to  be  his  servants ;  adoring  his  infinite  con- 
descension and  grace,  that  he  will  take  us  to  be  his  people,  and  has 
promised  his  Holy  Spirit  to  dwell  with  us  and  in  us,  for  our  direction, 
assistance,  comfort,  and  support,  in  this  world  of  temptation  and  sorrow, 


SKKTCHES    OF    CHimCHRS. 


321 


that,  so  doinfj  our  duty  and  walking  to  please  him,  we  may  at  last  inherit 
that  eternal  life  whicli  lie  has  brought  to  light  to  us  by  the  gospel. 

We  likewise  give  up  ourselves  to  one  another  in  the  Lord,  engaging, 
with  Divine  aid,  as  a  church  of  Christ,  to  do  all  our  things  with  charity 
and  unto  edification  ;  submitting  ourselves  to  the  watch  and  guidance  of 
such  as  he  shall  be  pleased  from  time  to  time  to  set  over  us,  in  the  pastoral 
relation,  to  teach  us  the  good  word  of  the  Lord,  and  show  us  the  way  to 
salvation  ;  watching  likewise  over  one  another  with  a  spirit  of  meekness 
and  love,  not  hating  our  brother  in  our  heart,  but  in  any  wise  reproving 
him,  and  doing  our  endeavors,  every  one  in  his  place,  to  keep  the  church 
pure,  lookinff  dih' gently  lest,  any  root  of  bitterness  springing  up,  therehy 
many  sliould  he  deji/ed. 

"  And  we  promise  to  admit  to  our  comnmnion  such  as  shall  design  to 
join  themselves  with  us,  if,  in  a  judgment  of  charity,  they  can  be  thought 
to  be  qualified  therefor;  not  imposing  any  other  terms  of  participation 
in  Christian  ordinances  than  those  which  our  Saviour  and  his  ai)Ostles 
have  prescril)ed,  —  viz.,  a  visible  Christian  profession,  together  with  a 
blameless  and  well-ordei-ed  life.  And,  likewise,  that  we  will  walk  with 
all  regular  and  due  communion  with  other  churches  of  our  Lord  Jesus, 
maintaining  charity  and  an  hearty  good-will  to  all  those  that  love  our 
Lord  Jesus  Christ  in  sincerity,  endeavoring  to  keep  the  unity  of  the  spirit 
in  the  bond  of  peace,  and  praying  always  for  the  peace  of  Jerusalem, 
since  they  prosper  that  love  her.  And,  in  a  word,  that  we  will  seek  to 
walk  worthy  of  the  vocation  wherewith  we  are  called,  in  all  lowliness 
and  meekness  and  long-suffering,  forgiving  one  another,  and  forbearing 
one  another,  and  aiming  to  adorn  the  doctrine  of  God  our  Saviour  in  all 
things,  by  a  holy,  unblamable,  sober,  just,  and  righteous  conversation  ; 
and,  whereinsoever  we  shall  fall  short  of  our  duty,  that  we  will  renew 
our  repentance,  and  betake  ourselves  to  God  for  pardoning  mercy  through 
the  blood  of  the  Redeemer. 

"  And  now,  that  we  may  keep  this  covenant  inviolate,  being  humbly 
sensible  of  our  own  imperfection  and  weakness,  we  heartily  implore  that 
the  grace  of  Christ  may  be  sutiicient  for  us,  and  that  he,  being  the  great 
Shepherd  and  Bishop  of  soids,  would  vouchsafe  to  lead  us  in  the  paths 
of  truth  and  righteousness  and  charity,  and  at  last  receive  us  to  his  heav- 
enly kingdom." 

This  covenant  continued  in  use  till  Jan.  11,  1797.  The  church  had 
then  become  reduced  in  numbers,  and  the  records  were  lost ;  and,  conse- 
quently, it  was  reorganized,  and  a  new  covenant  adopted,  which  was 
essentially  the  same  as  the  fii'st.  April  3,  1797,  a  Confession  of  Faith 
was  also  adopted.  In  1855,  the  Confession  of  Faith  and  Covenant^were 
revised  and  printed,  but  not  materially  changed.     Sept.  27,  1831,  a  vote 

41 


'522  SKETCHES   OF   OHrncHi;<. 

was  passed  to  adof)!  "•  a  new  Confef^sion  of  P^aith  and  Church  Covenant." 
but  none  is  found  on  the  records. 

This  church  originally  consisted  of  thirty-three  members,  —  sixteen 
males  and  seventeen  females.  During  the  first  thirty  years  of  its  exist- 
ence, seventy-six  members  were  added  to  it  V)y  profession.  The  largest 
number  received  by  profession  any  one  year  during  this  period  was  thir- 
teen.    These  were  admitted  in  1  755. 

The  number  of  members  now  connected  with  this  church  is  thirty- 
three,  which   was   the  original   number. 


NORTH   CHURCH   IX   HAVERHILL. 

Organized  March  30.  l!S5!).  Has  had  but  one  pastor,  —  Rev.  Ray- 
mond H.  Seeley.  installed  Aug.  8,  1860. 

C  O  N  F  K  S  S  I  O  N       OF       K  A  I  T  H  . 

Article  1.  You  believe  there  is  one  only  living  and  true  God,  the 
Creator,  Preserver,  and  Governor  of  the  universe,  —  a  Being  self-exist- 
ent and  unchangeable,  infinite  in  power,  holiness,  wisdom,  justice,  good- 
ness, mercj',  and  truth. 

Art.  2.  You  believe  that  the  Scriptures  of  the  Old  and  New  Testa- 
ments were  given  by  inspiration  of  God ;  that  they  contain  a  harmonious 
and  complete  system  of  divine  truth,  and  are  a  perfect  rule  of  faith  and 
practice. 

Art.  3.  You  believe  that  God  is  revealed  in  the  Scriptures  as  the 
Father,  Son.  and  Holy  Ghost,  and  that  these  three  are  one  God,  and 
in  all  divine  attributes  equal. 

Art.  4.  Y'^ou  believe  that  man  was  originally  created  pure  and  up- 
right ;  that  he  fell  from  that  state  by  sinning  against  God  ;  and  that  all 
men,  except  so  far  as  they  are  renewed  by  the  Spirit  of  God,  are  desti- 
tute of  holiness,  in  a  state  of  alienation  from  their  Maker,  and  of  insub- 
jection  to  his  government. 

Art.  d.  Y^ou  believe  that  the  Son  of  God,  by  his  sufferings  and  death, 
has  made  an  atonement  for  the  sins  of  the  world  ;  and  that  pardon  and 
eternal  life  are  sincei-ely  offered  to  all,  upon  condition  of  repentance  to- 
wards God,  and  faith  in  our  Lord  Jesus  Christ. 

Art.  6.  You  believe  that  mankind  do.  of  their  own  accord,  refuse 
compliance  with  these  conditions  of  pardon,  and  that  the  blessings  of  the 
gospel  would  be  offered  to  them  in  vain,  were  it  not  for  the  interposition 
of  the  Holy  Spirit. 

Art.  7.    You  believe  thai  the  infiuence  of  the  Spirit  is  bestowed,  not 


SKETCIIliS    OF    CHLHCHKS.  323 

as  the  reward  of  merit,  but  as  the  free  gift  of  God,  and  yet  that  it  is  the 
immediate  duty  of  every  sinner  to  exercise  repentance  towards  God,  and 
faith  in  our  Lord  Jesus  Christ. 

Art.  8.  You  believe  there  will  be  a  resurrection  of  the  dead,  and  that 
all  will  stand  before  the  judgment-seat  of  Christ;  that  the  wicked  will  go 
into  punishment,  and  the  righteous  into  life,  both  of  which  will  be  with- 
out end. 

Art.  9.  You  believe  that  the  Lord  .Jesus  Christ  has  established  a 
church  in  the  world  ;  that  its  special  ordinances  are  Baptism  and  the 
Lord's  Supper  ;  and  that  all  who  have  been  baptized,  and  received  into 
fellowship  with  the  chui'ch,  are  entitled  to  the  saci'araeut  of  the  Supper  ; 
and  that  the  children  of  believing,  covenanted  parents,  are  to  be  admitted 
to  the  ordinance  of  Baptism. 

COVENANT. 

Li  the  presence  of  God  and  this  assembly,  you  now  do  solemnly  avouch 
the  Lord  Jehovah,  Father,  Son,  and  Holy  Ghost,  to  be  your  God,  the 
Supreme  object  of  your  affection,  and  your  portion  forever.  You  cor- 
dially acknowledge  the  Lord  Jesus  Christ  as  your  only  Redeemer  and 
Saviour,  and  the  Holy  Spirit  as  your  Sanctifier,  Comforter,  and  Guide. 
You  cheerfully  devote  yourself  (or  selves)  to  God,  in  the  everlasting 
covenant  of  his  gi-ace,  consecrating  all  your  powers  and  faculties  to  his 
service  and  glory.  And  you  promise  that,  through  the  assistance  of  his 
Spirit,  you  will  cleave  to  him  as  your  chief  good  ;  that  you  will  give  dil- 
igent attendance  to  his  word  and  ordinances  ;  that  you  will  seek  the 
honor  and  interest  of  his  kingdom  ;  and  that  henceforth,  denying  all  un- 
godliness and  every  worldly  lust,  you  will  live  soberly,  righteously,  and 
godly  in  the  world. 

You  do  now  also  cordially  join  yourselves  to  this  church  as  a  true 
church  of  Christ,  engaging  to  submit  to  its  discipline,  as  prescribed  in 
the  Divine  Word  ;  to  strive  earnestly  for  its  peace,  its  edification,  and  its 
purity ;  to  labor  with  it,  as  God  shall  give  you  ability,  for  the  building 
up  of  the  Redeemer's  kingdom  in  the  world  ;  and  to  exercise  towards  its 
members  a  spirit  of  meekness,  forgiveness,  and  Christian  love. 

Trusting  in  the  grace  of  God,  do  you  thus  covenant  and  promise  ? 
\_JEach  answers,  "/  rfo."] 

We,  then,  the  members  of  this  church  [/Ae  church  here  me],  receive 
you  affectionately  to  our  communion,  promising  you  our  prayers,  our 
Christian  sympathy,  and  our  love  ;  engaging,  on  our  part,  to  walk  with 
you  in  all  becoming  watchfulness,  kindness,  and  fidelity ;  and  to  promote, 
to  the  extent  of  our  power,  your  growth  in  grace,  your  usefulness,  and 
your  happiness,  so  long  as  you  shall  remain  with  us. 


324  SKETCHES    OF    CHURCHES. 

And  now,  beloved,  remember  that  the  vows  of  the  Lord  are  upon 
you  :  they  can  never  be  thrown  off;  they  will  follow  you  through  life  to 
the  bar  of  God,  and  to  the  retributions  of  the  world  to  come. 

And  may  the  great  Head  of  the  church  at  last  present  both  you  and 
us,  in  company  with  all  his  saints,  faultless  before  the  presence  of  his 
glory,  with  exceeding  joy  ! 

And  to  the  only  wise  God  be  the  praise,  now  and  forever.     Amen. 

March  1,  1859,  a  religious  society  of  the  Congregational-Orthodox 
denomination  was  duly  organized  for  the  purpose  of  maintaining  public 
worship,  under  the  name  of  the  "  North  Congregational  Society." 

March  19,  1859,  a  meeting  was  held  to  take  the  preliminary  measures 
for  the  formation  of  a  new  church,  to  be  connected  with  the  aforesaid 
society.  This  step  was  taken  from  a  sense  of  duty  to  God  and  the  great 
Head  of  the  church.  —  believing  that  the  interests  of  religion  demanded, 
and  the  cause  of  Christ  would  be  promoted  by,  another  church  organiza- 
tion in  this  town. 

After  much  deliberation  and' prayer,  it  was  voted  unanimously  that  an 
ecclesiastical  council  be  called  on  Wednesday,  30th  inst.,  to  advise  and 
assist  in  the  constitution  of  a  new  church,  if,  in  their  judgment,  it  should 
be  deemed  expedient.  In  accordance  with  this  vote,  letters  missive  were 
forwarded  to  twelve  churches,  who  met  by  their  pastors  and  delegates  on 
the  day  appointed.     The  council 

Voted,  That,  in  view  of  all  the  present  circumstances,  it  is  expedient 
that  the  request  of  the  brethren  be  granted,  and  that  a  new  church  be 
organized,  under  the  name  of  the  "  North  Congregational  Church  in 
Haverhill." 

Voted,  That  the  Articles  of  Faith  and  Covenant  be  deemed  satisfac- 
tory. 

After  the  formation  of  the  church,  immediate  measures  were  taken  for 
the  erection  of  a  convenient  house  of  worship,  for  the  use  of  the  church 
and  society  ;  and.  on  the  20th  day  of  July,  the  corner-stone  of  the  same 
was  laid  with  appropriate  services. 

On  Wednesday,  Feb.  15,  the  house  of  worship  was  completed,  and 
dedicated  to  the  service  of  God. 


CHURCH   IS   WEST   HAVERHILL. 

BY   EEV.    ASA   FARWELL. 

Organized  Oct.  22.  1735.     Has  had  five  pastors  : 
Rev.  Samuel  Bacheller,  ordained  Oct.  22,  1735  ;  dismissed  Oct.  9, 
1761. 


SKETCUES    OF    CHURCHES.  325 

Rev.  Phineas  Adams,  ordained  .Jan.  9,  1771  ;  died  Nov.  17,  1801. 

Rev.  Moses  G.  Grosvenor,  ordained  Dec.  27,  1826  ;  dismissed  April 
22,  1829. 

Rev.  Abijah  Cross,  ordained  May  18,  1831  ;  dismissed  Jan.  20, 1853. 

Rev.  Asa  Farwell,  ordained  April  21,  1853. 

The  following  Confession  and  Covenant,  drawn  up  by  Rev.  Joim 
Brown,  and  "  considered  at  a  ministers'  meeting  the  previous  day,"  was 
adopted  at  the  organization  of  the  church  : 

"  We  ye  Subscribers,  Apprehending  ourselves  called  to  Unite  as 
Christian  Brethren  in  a  Particular  Church  in  this  place,  that  we  may 
be  Built  as  such  on  ye  foundation  of  ye  Prophets  and  Apostles,  Do  now 
profess,  in  ye  Presence  of  God  and  holy  Angels,  his  Ministers  and  Peo- 
ple in  this  Assembly,  That  we,  taking  ye  Holy  Scriptures  called  ye  Bible 
to  be  ye  Rule  of  our  Faith  and  Practice,  Believe  as  foUoweth ;  Namely, 
that  there  is  one  God,  the  Maker  of  Heaven  and  Earthy  whose  name  is 
Jehovah,  revealing  himself  under  the  Mysterious  Relation  of  Fathei*, 
Son,  and  Holy  Ghost.  And  as  there  is  one  God,  so  there  is  one  Me- 
diator between  God  and  man,  ye  Man  Christ  Jesus,  no  other  than  ye 
Only-Begotten  of  ye  Father,  made  flesh,  born  of  ye  Virgin  Mary,  who, 
by  his  Life,  Death,  Resurrection,  and  Ascension  into  Heaven,  has  made 
way  for  our  Salvation,  and  from  thence  he  shall  come  again,  to  Judge 
ye  Quick  and  ye  Dead.  And  that  some  of  ye  Children  of  fallen  Adam 
were  in  Christ  Chosen  to  Salvation,  from  ye  foundation  of  ye  World  ; 
That  ye  offers  of  this  Salvation,  Containing  ye  forgiveness  of  Sin,  ye 
Resurrection  of  ye  Body,  and  life  everlasting,  are  made  to  all  ye  Mem- 
bers of  ye  Holy  Catholick  Church  that  are  within  ye  Covenant  of  Grace, 
even  Jews  and  tientiles,  as  many  as  are  called,  ye  Promise  whereof  is 
unto  them  and  their  Children.  And  that  in  a  Union  to  Christ  our  Head 
and  Surety  there  is  a  Special  Communion  of  Saints,  both  with  God  and 
one  another,  which  is  highly  promoted  in  the  fellowship  of  particular 
Churches.  And,  that  we  may  practice  according  to  our  holy  Rule,  we 
would  now,  in  ye  most  Devout  manner,  Adoi'eing  ye  Divine  Grace  and 
Condescension  in  taking  us  into  Covenant,  Humbly  lay  hold  on  ye  great 
promise  thereof  through  Christ,  that  God  Almighty  Avill  be  a  God  to 
every  one  of  us,  and  to  our  seed  after  us  in  their  Generations,  and  freely 
consent,  for  ourselves  and  them,  to  be  his  people  forever ;  and  as  we 
have  been  taught  and  bound  by  ye  seal  of  this  Covenant,  we  will  sin- , 
cerely  endeavor  to  observe  all  things  whatsoever  Christ  hath  Command- 
ed. And  whereas  we  are,  by  this  Covenant,  in  fellowship  with  ye  Uni- 
versal Church,  we  being  all  Baptized  into  one  body,  and  having  all  been 
made  to  drink  into  one  Spirit,  we  profess  with  them  to  worship  God  in 
ye  Spirit,  to  rejoice  in  Christ  Jesus,  and  to  have  no   Confidence  in  ye 


'526  SKETCHES    OK    CHL'KCHKb. 

flesh.  And  in  our  personal  Conduct  and  Communion  witli  them,  in  nil 
relations,  we  would  walk  worth}'  of  ye  Vocation  wherewith  we  are  called, 
in  all  lowliness  and  meekness  and  long-suffering;  forbearing  one  another 
in  love,  endeavoring  to  keep  ye  Unity  of  ye  Spirit  in  ye  bond  of  peace, 
for  there  is  one  Body  and  one  Spirit,  even  as  we  are  called  in  one  hope 
of  our  Calling.  More  particularly,  in  our  personal  Conduct,  exercising 
ourselves  to  have  always  a  Conscience  void  of  offence  towards  God  and 
towards  men  ;  Walking  circumspectly,  not  as  fools,  but  as  wise,  and,  as 
he  who  has  called  us  is  holy,  seeking  to  be  holy  in  all  manner  of  Con- 
versation ;  not  rendering  evil  to  any  man,  but,  as  we  have  opportunity, 
doing  good  unto  all  men,  Especially  unto  them  that  are  of  ye  Household 
of  Faith.  And,  in  all  Political  relations,  whether  Domestic,  Civil,  or 
Ecclesiastical,  to  Adorn  ye  Doctrine  of  God  our  Saviour  in  all  things, 
according  as  his  grace  has  appeared  unto  all  men,  teaching  us  that.  De- 
nying ungodliness  and  worldly  lusts,  we  should  live  Soberly  and  Right- 
eously and  Godly  in  ye  present  world.  Walking  in  our  houses  agreeable 
to  ye  Covenant  of  Marriage,  and  ye  Parental  Covenant ;  Resolving  that, 
as  for  us  and  our  Houses,  we  will  serve  ye  Lord  ;  Praying  together,  and 
also  instructing  and  Commanding  our  Children  and  Household  to  keep 
the  way  of  the  Lord.  And,  under  our  Civil  Rulers,  leading  quiet  and 
peaceable  lives  in  all  Godliness  and  Honesty  ;  Rendering  to  all  their 
dues.  Tribute  to  whom  Tribute  is  due,  Custom  to  whom  Custom,  Fear  to 
whom  Fear,  Honor  to  whom  Honor,  to  owe  no  man  any  thing,  but  to  love 
one  another ;  Praying  for  the  Peace  of  Jerusalem,  because  they  shall 
prosper  that  love  her  ;  looking  not  every  man  at  his  own  things,  but 
every  man  also  at  the  things  of  others.  And,  in  ye  House  of  our  God, 
Keeping  ye  Ordinances  in  all  things,  as  Delivered  to  ufe  by  Christ  and 
his  Apostles,  not  forsaking  ye  Assembling  of  ourselves  together,  but  re- 
ligiously attending  all  parts  of  Instituted  Worship,  whether  in  ye  Minis- 
try of  ye  Word,  or  prayer  or  Praise,  or  in  Baptism,  or  in  ye  Lord's 
Supper.  And,  whereas,  we  are  called  to  fellowship  in  a  particular 
Church,  wherein  we  are  now  to  be  united  in  one  Body,  to  maintain  a 
Special  Government  within  our  Assembly,  to  which  End  they  have 
chosen  with  us  a  Pastor,  to  be  over  us  in  ye  Lord,  and  Admonish  us  ; 
We  promise  together,  as  a  Church,  so  far  as  in  us  lies,  that  all  things 
shall  be  done  decently  and  in  Order,  with  Charity  and  unto  Edifying,  — 
,  that  public  Censures  be  inflicted  on  Disorderly  members,  according  to 
ye  laws  of  Christ  for  ye  Destruction  of  ye  flesh,  that  ye  spirit  may  be 
saved  in  ye  day  of  ye  Lord  Jesus.  And,  as  Brethren,  we  promise,  each 
one  for  ourselves,  that  we  will  not  any  of  us  hate  our  Brother  in  our 
hearts,  but  in  any  wise  rebuke  our  neighbor,  and  not  suffer  sin  upon 
him ;  yet,  if  a  man  be  overtaken  in  a  fault,  we  which  are  spiritual  will 


SKETCHES    OF    C'HUliCFIES.  327 

restore  him  with  a  spirit  of  ]Meekne??,  Considering  ourselves  lest  we  also 
be  tempted  ;  loving  one  another  as  brethren,  and  so  fulfillijig  ye  Law  of 
Christ,  even  ye  law  of  Charity,  which  covereth  a  multitude  of  sins.  And 
in  faults  which  Deserve  repi'oof  when  our  Brotlier  trespasses  against  any 
one  of  us,  we  will  go  and  tell  him  of  his  fault  alone,  that  he  may  gain  his 
brother ;  but  if  he  refuse  to  hear  him,  then  take  with  him  one  or  two 
more,  that  in  ye  mouth  of  two  or  three  witnesses  every  word  may  be  es- 
tablished ;  and  if  he  refuse  them,  let  ye  Church,  and,  if  he  hear  not  ye 
Church,  he  shall  be  unto  him  as  a  heathen  man  and  a  Publican.  And  if 
there  be  among  us  any  wicked  person  polluting  ye  Society,  we  will  not 
be  wanting  to  cast  out  ye  old  leaven,  that  we  may  be  a  pure  lump.  We 
will  not  keep  company  with  any  one  that  is  called  a  Brother,  if  he  hi  a 
fornicatoi',  or  Covetous,  or  an  Idolater,  or  a  Railer,  or  a  Drunkard,  or  a 
reviler,  oi'  an  Extortioner :  with  such  an  one  in  our  assembly,  no, 
not  to  Eat.  Shall  we  not  thus  Judge  them  that  are  within,  and  cast  out 
ye  wicked  person,  and  withdraw  from  every  Brother  that  walketh  Disor- 
derly, as  a  busybody  ;  note  that  man,  have  no  company  with  him.  that 
he  may  be  ashamed  ;  yet  count  him  not  as  an  enemy,  but  admonish  him 
as  a  brother?  And,  on  ye  other  hand,  when  such  an  offending  person 
shall,  after  Censure,  be  Sorry  unto  repentance,  then,  contrarywise,  we 
will  one  and  all  forgive  and  Comfort  him,  because  Sufficient  to  such  a 
one  is  this  Punishment  Inflicted  of  many.  Finally,  as  members  of  ye 
Jtock,  as  we  shall  stand  related  to  our  Pastor,  we  will  obey  him,  as  hav- 
ing ye  rule  over  us,  and  submit  ourselves,  because  he  shall  watch  for  our 
souls  as  one  that  must  give  account,  that  he  may  do  it  with  Joy,  and  not 
with  grief;  Esteeming  him  very  highly  in  love,  for  his  work's  sake, 
Counting  an  Elder  that  ruleth  well  to  be  worthy  of  Double  Honor,  Es- 
pecially one  that  laboreth  in  ye  word  and  Doctrine,  for  ye  Scripture 
saith,  ye  Laborer  is  worthy  of  his  reward. 

"  To  this  Covenant  we  have  set  our  hands,  that,  thus  binding  ourselves 
to  ye  Lord,  we  may  Keep  his  Covenant,  remember  his  .Commandments, 
and  do  them.  And  that  he  may  Establish  us  a  holy  People  Unto  him- 
self." 

Under  date  of  Sept.  7,  1762,  the  records  show  a  "solemn  Renewal  of 
Covenant  engagements  with  God,"  in  connection  with  which  there  is  a 
more  full  and  direct  statement  on  points  of  faith  and  practice,  referring 
especially  to  the  form  of  church  government  as  being  strictly  "  Congre- 
gational," and  to  the  "  Doctrines  summarily  taught  in  the  Shorter  Cate- 
chism of  the  Westminster  Assembly  of  Divines."  At  the  same  time,  the 
brethren  say:  "  We  think  it  proper,  on  this  occasion,  to  Declare  that  we 
strictly  adhere  to,  and  firmly  abide  by,  our  Church  Covenant,  upon  or 
by  which  we  were  first  incorporated  into  a  Church   state ;  and  have  no 


328  SKETCHES    OF    CHURCHES. 

thought  or  intention  of  setting  it  aside  in  this  our  solemn  Renewal  of 
Covenant  with  God  and  one  another  this  day." 

January,  1771,  there  was  a  "  Form  of  Covenant  adopted,  by  which 
to  admit  Parents  to  ye  Privilege  of  Baptism  for  their  children  ; "  but 
there  is  no  reference  to  the  original  church  covenant. 

Nov.  27,  1774,  a  "  Confession  of  Faith,"  consisting  of  ten  explicit  ar- 
ticles, commencing  each  with  ''  you  believe,"  or  "  you  acknowledge,"  was 
adopted,  —  the  same  in  substance  as  those  used  at  the  present  time. 

Feb.  1,  1827,  the  Confession  of  Faith  was  somewhat  changed  in  form, 
and  the  covenant  abridged. 

May  25,  1855,  a  few  verbal  changes  and  corrections  were  made,  arid 
the  Confession  of  Faith  and  Covenant  were  printed. 

The  church  was  originally  composed  of  seventy-seven  members,  thirty 
males  and  forty-seven  females,  most  of  whom  were  dismissed  for  this 
pur[)Ose  from  the  First  Church  in  the  village.  Rev.  Samuel  Bacheller, 
became  their  first  pastor.  It  is  inferred  that  he  was  ordained  on  the 
day  in  which  the  church  was  organized,  though  there  is  now  no  official 
record  of  the  event.  During  the  remainder  of  that  year  (1735),  there 
were  twelve  more  added  by  letter,  making  a  membership  of  eighty-nine. 
This  was  a  prosperous  Iteginning.  Situated  in  some  places,  it  might 
have  soon  become  a  large  church.  But  being  among  a  rural  population, 
where  the  territory  was  already  occupied,  emigration  to  neighboring 
villages  and  the  surrounding  country,  became,  to  it,  a  constant  drain. 
If  the  church  lived,  it  must  be  by  internal  vigor.  Its  increase  from 
other  churches,  after  the  first  few  months,  was  small.  The  cause  of  this 
state  of  things  remain,  in  great  part,  to  the  present  day ;  and  need  to  be 
taken  into  account,  in  estimating  aright  the  events  of  its  entire  history. 

The  early  part  of  Mr.  Bacheller's  ministry  was  greatly  blessed. 
During  the  next  year  (1736),  twenty-eight  were  added  to  the  church 
by  profession.  In  each  subsequent  year  until  1743,  there  were  additions 
made  by  profession,  and  in  that  year  twelve  were  added.  A  revival 
spirit  seems  to  have  prevailed  nearly  the  whole  of  the  time.  But  sub- 
sequently dissensions  arose ;  and  religion  became  formal.  In  the  year 
1755,  it  is  recorded  that  "difficulties  between  the  minister  and  some  in 
the  parish  assumed  alarming  proportions."  After  repeated  trials  for  the 
settlement  of  these  difficulties,  they  still  remained,  and  were  ended  only 
by  Mr.  Bacheller's  dismissal,  —  which  occurred  in  Oct.  17G1.  During 
his  ministry  (of  about  twenty -six  years),  one  hundred  and  twenty-four 
were  admitted  to  the  church. 

After  Mr.  Bacheller's  dismission,  matters  continued  in  an  unhappy 
state.  Though  the  ordinances  were  maintained  most  of  the  time  by  the 
aid  of  transient   preachers,  there  was  but  little  good  fruit   apparent. 


SKETCHES    OF    CHUKCHES.  '  329 

During  the  next  ten  years,  there  were  but  eight  additions  to  the  church, 
and  these  were  by  letter. 

In  December,  1770,  a  call  to  settle  in  the  ministry  was  extended  to 
Mr.  Phineas  Adams.  He  accepted,  and  was  ordained  on  tlie  9th  of 
January  following.  Affiiirs  now  assumed  a  more  quiet  condition.  Meas- 
ures were  taken  to  restore  the  order  and  discipline  of  the  church.  Soon 
after  the  settlement  of  Mr.  Adams,  two  were  chosen  to  the  office  of 
deacon  ^  and  a  vote  was  passed  requiring  greater  care  in  the  admission 
of  members.  His  ministry  seems  to  have  been  an  eminently  peaceful 
one.  He  remained  pastor  of  the  church  until  his  death,  more  than  thirty 
years.  During  this  period  the  admissions  were  sixty-three.  He  died 
Nov.  17,  1801. 

After  the  death  of  Mr.  Adams,  the  church  was  again  without  a  settled 
pastor  for  more  than  twenty-live  years.  These  were  its  dark  days.  Its 
members  were  constantly  diminishing,  and  enemies  became  openly  hos- 
tile. They  confidently  predicted  its  extinction.  At  one  time  the  num- 
ber of  male  members  was  reduced  to  five  or  six ;  and  it  was  only  by 
very  great  sacrifices  that  the  ordinances  of  the  gospel  could  be  maintain- 
ed. There  was,  however,  always  a  small  band  of  faithful  ones.  On 
account  of  the  imperfections  of  records,  but  little  can  now  be  learned  of 
their  trials,  except  from  the  recollections  of  the  few  members,  of  that 
period,  who  now  survive.  It  was  necessary  to  keep  up  a  vigilant  defence 
against  errorists.  The  contests  was  long  and  bitter ;  and  but  for  signal 
interpositions  in  behalf  of  his  servants,  the  cause  of  the  Redeemer  would 
no  longer  have  had  a  witness  here.  Yet  the  little  band  held  together 
with  singular  unanimity  and  courage.  Their  first^  aim  seems  to  have 
been  to  keep  themselves  pure  in  doctrine  and  practice.  Whenever  the 
pulpit,  under  the  direction  of  the  parish,  was  occupied  by  one  wliose 
sentiments  were  not  evangelical,  "  they  quietly  withdrew  and  worshipped 
in  a  private  house."  At  length,  in  the  year  1821,  the  parish  voted  to 
call  one  to  settle  (Rev.  Thaddeus  Pomroy),  whose  sentiments  accorded 
with  the  views  of  the  church.  His  labors  were  productive  of  much  good, 
and  fifteen  were  added  to  their  numbers.  He  was  not,  however,  settled, 
but  soon  gave  place  to  other  preachers  of  whom  there  is  no  mention 
made  in  the  church  records. 

In  Sept.,  1826,  the  church  and  parish  concurred  in  calling  Mr.  Moses 
G.  Grosvener,  and  he  was  ordained  as  their  pastor  in  December  of  the 
same  year.     His  ministry  was  highly  favored.     There  was  an  extensive 


1  As  the  names  of  the  deacons  then  chosen,  as  well  as  many  of  the  statistics  in  the 
history  of  the  church,  are  given  in  the  "  History  of  Haverhill,"  recently  jiublished, 
thev  are  omitted  in  this  sketch. 

42  » 


330  SKETCHES    OF    CHURCHES. 

revival,  from  the  fruits  of  which  thirty-one  were  added  to  the  church, 
and  among  them  many  of  the  firmest  supporters  of  the  gospel,  —  some 
of  whom  remain  to  the  present  day.  Finding  themselves  1iow  constant- 
ly embarrassed  by  the  votes  of  the  parish,  they  withdrew  from  the  old 
meeting-house  and  erected  a  substantial  brick  church,  which  they  still 
occupy  as  their  house  of  worship.  Mr.  Grosvener,  "  was  settled  on  the 
plan  of  six  montJis  notice  given  by  either  party,"  and  was  dismissed  in 
April,  1829. 

He  was  succeeded  by  Rev.  Abijah  Cross,  who,  after  repeated  attempts 
were  made  to  gain  the  concurrence  of  the  parish,  was  settled  over  the 
church,  and  a  society  organized  to  cooperate  with  them,  on  the  18th 
of  May,  1831.  After  this,  during  a  period  of  more  than  twenty  years, 
there  was  no  legal  connection  between  the  church  and  parish.  For  a 
time  aid  was  received  from  the  Home  Missionary  Society.  But  through 
the  strength,  in  numbers  and  influence,  gained  by  the  revival  which  soon 
followed,  they  became  again  self-supporting.  All  causes  of  trouble,  how- 
ever, arising  from  former  connection  with  the  parish,  did  not  immediately 
cease.  One  worthy  member  of  the  church,  now  gone  to  his  rest,  was 
imprisoned  for  not  continuing  to  pay  his  tax  to  the  parish.  But  these 
difliculties  gradually  wore  away,  and  the  ministry  of  Mr.  Cross  became 
a  long  and  prosperous  one.  Several  revivals  of  marked  interest  and 
power  occurred.  The  church  was  enlarged  and  strengthened.  During 
the  entire  period  of  his  labors  here  (almost  twenty-four  years),  there 
wei'e  one  hundred  and  thirty-nine  additions.  Near  the  close  of  his  pas- 
torate the  church  and  parish  were  again  united  on  a  new  basis,  which 
it  is  hoped  will  be  permanent.  Pie  was  dismissed  in  Jan.,  1853,  and  in 
April,  following,  the  present  pastor  (Rev.  A.  Farwell)  was  ordained. 
The  cause  of  disturbance  between  the  church  and  parish  having  now 
entirely  ceased,  the  present  pastorate  has  been  peaceful  and  happy. 
There  have  been  three  seasons  of  special  religious  interest ;  and  to  the 
present  time  (a  period  of  about  eight  years),  the  additions  have  been 
fifty-five. 

The  history  of  this  church  for  one  hundred  and  twenty-five  years, 
bears  impressive  testimony  on  two  points,  —  the  need  of  stated  ministra- 
tions of  God's  word  in  its  purity,  and  the  value  of  frequent  revivals. 
These  last  have  been  both  the  spring-time  and  harvest,  in  the  prosperity 
of  this  church.  Without  them,  the  results  of  ordinary  growth  would 
long  since  have  been  buried  in  oblivion. 


SKKTCHKS    OF    CHURCHES.  331 


FIRST   CHURCH  IN   IPSWICH. 


BY    REV.   JOHN   P.    COWLES. 


This  church,  the  oldest  in  the  limita  of  the  Association,  and  the  ninth 
daughter  of  the  Massachusetts  Colony,  was  gathered  in  1634,  the  same 
year  in  which  the  town  was  incorporated,  and  has  now  reached  the  age 
of  two  hundred  and  thirty  years. 

It  has  had  twelve  pastors,  including  the  present  incumbent,  and  all 
but  two  of  the  twelve  have  been  at  some  time  colleagues  in  the  pastoral 
office,  and  the  whole  period  of  the  double  pastorate  up  to  1859  was 
about  one  hundred  years;  so  that  the  church  has  enjoyed  some  three 
hundred  and  thirty  years  of  ministerial  service.  The  eleven  pastors 
preceding  the  present,  give  an  average  of  twenty-nine  years  in  office, 
and  nine  of  the  eleven  give  an  average  of  thirty-five  years.    , 

The  ministers  of  the  church  have  been  as  follows : 

Rev.  Nathaniel  Ward  was  settled  first  pastor  in  1634;  resigned  his 
pastoral  charge  in  1637.  Mr.  Ward  was  assisted  during  the  first  year 
of  his  ministry  by  Rev.  Thomas  Parker,  who  was  afterwards  settled 
as  tlie  first  minister  of  Newbury. 

Rev.  John  Norton,  second  pastor,  was  settled  in  1636,  colleague  of 
Mr.  Ward,  dismissed  to  Boston,  in  1653. 

Rev.  Nathaniel  Rogers,  third  pastor,  was  ordained  colleague  with  Mr. 
Norton  Feb.  20,  1638;  died  July  3,  1655. 

Rev.  Thomas  Cobbett,  fourth  pastor,  was  installed  in  1656;  died  Nov., 
1685. 

Rev.  William  Hubbard,  fifth  pastor,  ordained  1657,  colleague  with 
Mr.  Cobbett,  died  Sept.  14,  1704. 

Rev.  John  Dennison,  according  to  generally  received  testimony,  was 
ordained  in  1686,  as  sixth  pastor  and  colleague  with  Mr.  Hubbard. 
Other  statements  represent  him  to  have  been  elected  to  the  pastoral  office, 
but  on  account  of  failing  health,  not  ordained.     He  died  Sept.  16,  1689. 

Rev.  John  Rogers,  seventh  pastor,  was  ordained  Oct.  12,  1692;  died 
Dec.  28,  1745. 

Rev.  Jabez  Fitch,  eighth  pastor,  was  ordained  Oct.  24,  1703  ;  while 
Mr.  Hubbard  and  Mr.  Rogers  still  were  pastors,  but  the  former  too  in- 
firm to  preach.     Mr.  Fitch  was  dismissed  in  1724. 

Rev.  Nathaniel  Rogers,  ninth  pastor,  was  ordained  colleague  with 
Mr.  John  Rogers,  Oct.  18,  1727  ;  died  May  10,  1775. 

Rev.  Levi  Frisbie,  tenth  pastor,  was  installed  Feb.  7,  1776  ;  died  Feb. 
25,  1806. 


332  SKKTCHES    OF    CHIRCIIES. 

Rev.  David  T.  Kimball,  eleventh  pastor,  was  ordained  Oct.  8.  1806; 
withdrew  from  the  pastoi'al  office  July  24,  1851. 

Rev.  Robert  Southgate,  twelfth  pastor,  was  installed  July  24,  1851. 

The  following  Confession  of  Faith  and  Covenant  has  been  used  by 
this  church,  on  the  admission  of  members,  from  time  immemorial : 

"■You  believe  and  acknowledge  the  eternal  Jehovah,  who  is  the 
Father,  Son,  and  Holy  Spirit,  to  be  the  one  only  living  and  true  God  ; 
and  renouncing  and  forsaking  sin,  you  do  give  up  yourself  to  this  God, 
desiring  truly  to  know  Him,  believe  in  Him,  love  and  obey  Him,  and  to 
be  made  happy  in  the  enjoyment  of  the  blessed  fruit  of  His  love. 

"  You  believe,  that  all  mankind  are  fallen  from  God  into  a  state  of  sin 
and  misery,  and  that  they  are  justly  exposed  to  His  wrath  and  curse. 

"  You  believe  that  '  God  so  loved  the  world  that  He  gave  His  only 
begotten  Son,  that  whosoever  believeth  in  Him  should  not  perish,  but 
have  everlasting  life,'  and  that  Jesus  Christ  is  the  only  begotten  Son  of 
God,  and  the  only  Saviour  of  lost  man ;  and  you  give  up  yourself  to 
Him,  desiring  truly  to  believe  on  Him,  and  to  be  subject  unto  Him  in 
all  His  saving  offices. 

"  You  believe  that  it  is  the  office  and  work  of  the  Holy  Spirit  to  make 
application  of  the  redemption  purchased  by  Christ,  unto  all  who  shall 
be  saved ;  and  you  give  up  yourself  to  Him,  desiring  that  He  may  be 
your  Teacher,  Sanctifier,  and  Comforter. 

'•  You  believe  the  Scriptures  of  the  Old  and  New  Testaments  to  be 
the  Word  of  God,  and  a  perfect  Rule  of  Faith  and  practice ;  and  you 
do  take  them  as  such. 

"  You  believe  that  the  Great  Head  of  the  church  has  instituted  the 
Ordinances  of  Baptism  and  the  Lord's  Supper,  the  former  of  which  it  is 
the  privilege  of  believers  and  their  children  to  receive,  the  latter  of  be- 
lievers only. 

"  You  also  engage  to  submit  to  the  watch  and  government  of  this 
church,  professing  that  by  help  of  Divine  Grace,  you  will  walk  orderly 
and  inoffensively  among  us,  according  to  the  Rule  and  directions  of  the 
Gospel;  [that  you  will  endeavor,  by  precept  and  example,  to  bring  up 
your  children  in  the  nurture  and  admonition  of  the  Lord.] 

"  Do  you  thus  believe,  and  solemnly  promise  and  engage,  before  God 
and  this  assembly  ? 

"We  then  receive  you  as  a  member  of  the  same  body  with  ourselves, 
entitled  to  all  the  privileges  of  Christ's  visible  kingdom ;  and  we  promise 
to  watch  over  you  with  faithfulness  and  love,  to  bear  you  in  remem- 
brance at  the  Throne  of  Grace,  and  to  treat  you  as  our  in  the 
fellowship  of  the  gospel." 

The  extent  of  its  parochial  limits  in  those  early  times,  viz.,  the  present 


SKETCHES    OF    CHFRCHES.  333 

Ipswich,  Essex,  and  Hamilton,  must  have  rendered  a  double  pastorate 
necessary;  and  by  the  time  each  new  parish  was  formed,  —  Chebacco 
in  1681,  Hamilton  in  1713,  —  the  increase  of  population  within  the 
reduced  limits  probably  maintained  the  necessity  at  about  the  same  de- 
gree, till  the  formation  of  the  South  Church  in  1747,  and  the  Linebrook, 
about  the  same  time,  extinguished  the  need  of  two  pastors. 

In  the  early  times,  this  church  was  one  of  the  most  flourishing  and 
vigorous  in  New  England.  Under  the  thorough  instruction  of  John 
Norton,  and  the  lively  eloquence  of  the  first  Nathaniel  Rogers,  both 
men  of  eminent  powers,  and  martyrs  to  Christ  in  spirit  and  in  act,  the 
church  .go  grew  in  knowledge  and  character,  that  it  is  said  that  any  one 
of  them  was  fit  to  be  a  judge.  Nor  probably  was  the  thirty  years'  co- 
pastorate  of  Thomas  Cobbett  and  William  Hubbard,  less  vital  and 
nourishing  to  the  growing  church,  if  we  may  accept  the  testimony  of 
Mr.  Hubbard  to  the  gifts,  the  graces,  and  the  usefulness  of  his  colleague ; 
for  he  testifies  that  the  prayers  of  Mr.  Cobbett  drew  and  kept  the  con- 
gregation in  the  immediate  presence  of  the  Deity.  There  is  a  record  of 
six  resolves  passed  by  the  church,  1656,  which  show  their  views  and 
feelings  about  the  Christian  nurture  of  children,  and  are  worthy  of  pres- 
ervation to  the  latest  age.  , 

"  1.  We  look  at  children  of  members  in  full  communion  which  are 
about  fourteen  years  old  when  their  father  and  mother  joined  the  church, 
or  wer«  born  since,  to  be  members  in  and  with  their  parents. 

"  2.  We  look  at  such  cliildren  under  the  care  and  watch  of  our 
church,  and  as  they  grew  up  to  be  about  fourteen  years  old,  to  be  liable 
to  our  church  censures,  in  case  of  offence  and  scandal. 

"  3.  We  look  at  it  as  the  duty  of  elders  and  brethren  to  endeavor,  in 
their  respective  places,  to  instruct  them,  and  to  call  upon  them  to  know 
the  Lord,  and  to  carry  it  according  to  the  rules  of  the  gospel. 

"  4.  We  look  upon  it  as  the  elder's  duty  to  call  upon  such  children, 
being  adults,  and  are  of  understanding,  and  not  scandalous,  to  take  the 
covenant  solemnly  before  our  assembly. 

"  0.  We  judge  that  the  children  of  such  adult  persons,  that  are  of 
understanding,  and  not  scandalous,  and  shall  take  the  covenant,  that 
their  children  shall  be  baptized. 

"  6.  That  notwithstanding  the  baptizing  the  children  of  such,  yet  we 
judge,  that  those  adult  persons  are  not  to  come  to  the  Lord's  table,  nor 
to  act  in  church  votes,  unless  they  satisfy  the  reasonable  charity  of  the 
elders  or  church,  that  they  have  a  work  of  repentance  and  faith  in 
them." 

The  best  things  may  be  abused ;  and  a  practice,  once  pure,  may  de- 
generate into  corruption.     The   spirit   of  these    resolves  is  a  thorough 


334  SKKTCIIKS    OF    CHURCHES. 

sense  of  rcsponsibilit}',  a  solemn  purpose  of  duty,  and  a  cheerful  hope  of 
success  in  training  children  for  Christ.  It  is  the  furthest  remove  from 
mere  outward  baptism,  or  formalism,  in  any  shape.  But  in  process  of 
time  the  gold  became  dim,  the  most  tine  gold  changed.  What  was  at 
first  a  solemn  covenant  and  true  Christian  nurture,  became  the  half-way 
covenant,  and  that,  even,  often  and  grossly  neglected. 

After  a  long  period  of  great  decay  and  deadness,  the  ministry  of  Rev. 
John  Rogers,  grandson  of  the  first,  and  father  of  the  second  Nathaniel, 
became,  near  its  close,  highly  prosperous.  He  appears  to  have  entered, 
heart  and  soul,  into  the  revival  in  the  days  of  Edwards.  Tennant  and 
Whitfield  were  warmly  welcomed  here,  and  preached  with  great  accept- 
ance and  power.  The  church  in  a  short  time  increased  from  about  one 
hundred  and  fifty  to  more  than  three  hundred  membei'S.  Its  prosperity 
now  culminated,  the  communicants  alone  making  a  respectable  congre- 
gation in  size  and  strength.  The  formation  of  the  South  Church  in 
1747,  and  of  the  Linebrook  about  the  same  time,  the  former  the  third 
and  the  latter  the  fourth  daugliter  of  the  parent  church,  materially 
lessened  its  numbers  and  strength,  and  the  loss  of  numbers  was  not 
compensated  by  increase  of  population,  nor  does  the  loss  of  moral 
})ower  appear  to  have  been  comjDensated  by  powerful  revivals  of  re- 
ligion. 

We  come  now  to  the  period  when  worldly  prosperity  in  the  absence 
of  persecution  sapped  the  vital  zeal  of  the  New  England  churches,  and 
left  but  a  body  where  the  spirit  of  the  fathers  had  been.  No  man  now 
walked  twenty-five  miles  to  hear  some  Norton  preach  a  preparatory 
lecture.  The  Sunday  sermon  became  a  collection  of  smooth  moralizing 
generalities.  The  pastoral  visit  degenerated  into  a  jovial  call,  enlivened 
by  flip  and  toddy.  The  ways  of  Zion  mourned  because  those  who  should 
have  come  affectionately  to  her  solemn  feasts,  stopped  indifferently  at  the 
half-way  covenant.  The  obligations  of  that  covenant,  imperfect  as  they 
were,  ceased  to  be  much  regarded,  and  many  of  the  children  who  were 
baptized  under  it,  were  allowed  their  own  way,  instead  of  being  nurtured 
carefully  in  the  fear  of  the  Lord.  The  disease,  which  in  so  many  places 
in  Eastern  Massachusetts,  developed  into  open  Unitarianism  or  Univer- 
salism,  here  stopped  short  in  mere  Orthodoxy  and  formalism.  It  was 
less  violent,  but  for  that  reason  was  diffused  over  a  longer  period  of  time. 
The  promise  of  gracious  showers  often  passed  over  without  copious  rain, 
and  the  foundations  of  truth,  needful  for  a  great  and  thorough  awaken- 
ing, seem  to  have  fallen  out  of  men's  minds.  A  revival  is  recorded  at 
the  close  of  the  last  century  under  the  ministry  of  Mr.  Frisbie,  but  that 
few  were  added  to  the  church  as  the  fruits  of  it,  appears  from  the  num- 
ber at  his  death  in  1806,  which  was  only  fifty-three. 


SKETCHES    OF    CHURCHES.  335 

During  the  first  fourteen  years  of  Mr.  Kimbull's  ministry,  1806  to 
1820,  the  church  increased  from  fifty-three  to  eighty-five  members,  a 
slow  but  sure  and  substantial  advance. 

A  Methodist  society  was  formed  in  1822,  which  gradually  became 
numerous  and  strong,  drawing  off  many  valuable  members  of  the  con- 
gregation worshipping  with  the  First  Church. 

The  year  1825  was  a  time  of  particular  religious  interest  among  the 
people,  and  thirty-four  were  added  to  the  church.  In  1829,  the  whole 
town  was  moved  and  awakened.  The  erratic  John  N.  Maffit  came  and 
preached,  drawing  crowds  after  him.  The  strange  fire  of  personal  ad- 
miration foiithe  preacher  was  largely  mixed  with  the  pure  fire  of  truth. 
Many  were  doubtless  converted,  but  the  entire  effect  of  his  preaching 
and  measures  was  not  probably  unmixed  good.  The  Rev.  Mr.  Kimball, 
aided  by  Dr.  Lyman  Beecher  and  others,  labored  earnestly  and  inces- 
santly. Eighty-seven  connected  themselves  with  this  church  as  the  fruits 
of  this  revival,  while  large  accessions  were  also  made  to  the  Methodist 
communion. 

Twenty  years  later,  the  winter  of  1849-50,  brought  another  season  of 
religious  awakening.  The  interest  was  calm,  but  decided  and  delightful, 
and  forty-five  were  united  to  the  church  as  the  fruits  of  the  work. 

Rev.  Mr.  Kimball  closed  his  active  labors  for  his  people  in  1851. 
The  church  had  been  quadrupled  during  his  ministry,  and  had  recovered 
in  a  good  degree  from  its  low  state  in  the  beginning  of  this  century. 
The  half-way  covenant  had  been  silently  laid  aside  since  1828.  In  a 
laborious  ministry  of  forty-five  years,  he  had  seen  three  hundred  and 
fifty  members  added  to  the  church.  Eacli  of  the  great  benevolent  insti- 
tutions of  the  day  had  from  its  birth  been  warmly  welcomed  to  the 
bosom  of  the  church,  and  nourished  by  it  as  its  own.  A  new  and  beau- 
tiful house  of  worship  had  been  erected  in  1846,  the  society  was  out  of 
debt,  strong  and  harmonious.  The  Rev.  Mr.  Kimball  becatne  pastor, 
emeritus,  and  the  active  labor  and  responsibility  of  the  otfice  were  trans- 
ferred to  the  present  incumbent,  Rev.  Robert  Southgate,  who  connected 
himself  with  another  ministerial  association. 


THE   SECOND,  OR  SOUTH  CHURCH  IN  IPSWICH. 

BY    REV.    D.    FITZ,    D.  D. 

This  church  separated  from  the  First  Church,  and  was  organized  Aug. 
22,  1747. 

John  Walley  was  ordained  Nov.  4,  1747;  dismissed  March  25,  1767. 
Joseph  Dana,  D.  D.,  was  ordained  Nov.  7,  1765;  died  Nov.  16,  1827. 


336  SKETCHES    OF    CHITRCHES. 

Daniel  Fitz  was  ordained  June  28,  1826.  • 

The  following,  though  written  in  reference  to  the  separation  from  the 
First  Church,  is  entitled : 

"THE   CHURCH   COVENANT." 

"We,  whose  names  are  hereto  subscribed,  apprehending  ourselves  call- 
ed of  God  (for  tlie  advancing  his  Son's  kingdom,  and  edifying  our- 
selves and  posterity),  to  combine  and  embody  ourselves  into  a  distinct 
church  and  society,  and  being  for  that  end  orderly  dismissed  from  the 
church  to  which  we  heretofore  belonged,  do  (as  we  hope),  with  some 
measure  of  seriousness  and  sincerity,  take  upon  us  the  foltowing  Pro- 
fession and  Covenant,  viz. : 

"As  to  Matters  of  Faith  we  cordially  adhere  to  the  Principles  of  Re- 
ligion (at  least  the  Substance  of  t^m),  contained  in  the  shorter  "  Cate- 
chism of  the  Assembly  of  Divines,"  wherewith  also  the  New  England 
Confession  harmonizefli ;  not  as  supposing  that  there  is  any  Authority, 
much  less  Infallibility  in  these  human  Creeds  or  Forms ;  but  yet  verily 
believing,  that  these  Principles  are  drawn  from,  and  agreeable  to,  the 
Scripture,  which  is  the  Fountain  and  Standard  of  Truth.  And  we  more- 
over adhere  to  the>e  in  the  Calvinistieal,  which  we  take  to  be  the  genu- 
ine or  natural  Sense,  hereby  declaring  our  utter  dislike  of  the  Pelagian 
and  Arminian  Principles,  vulgarly  so-called. 

"  In  firm  Belief  of  these  Doctrines  above  mentioned,  from  an  earnest 
Desire,  tha^  we  and  ours  may  receive  the  Love  of  them,  and  with  hopes, 
that  what  we  are  doing,  may  be  a  Means  of  this  Love  of  the  Truth,  We 
do  now  (under  a  Sense,  as  we  hope  of  our  Unworthiness  of  the  Honor 
and  Priviledges  of  God's  Covenant  People),  in  most  solemn  and  chear- 
full  Manner  give  up  ourselves  and  Offspring  to  God  the  Father,  to  the 
Son  the  Mediator,  and  the  Holy  Ghost,  the  Instructor,  Sanctifier,  and 
Comforter,*to  be  henceforth  the  People  and  Servants  of  this  God,  to  be- 
lieve in  all  his  Revelations,  to  accept  of  his  Method  of  Reconciliation,  to 
obey  all  his  Commands,  to  w^alk  in  all  his  Precepts  and  Ordinances,  and 
to  depend  upon,  and  look  to  Him,  to  do  all  for,  and  work  all  in  us,  relat- 
ing to  our  Salvation,  being  sensible,  that  of  ourselves*  we  can  do  Nothing. 
And  it  is  also  our  Purpose  and  Resolution  (by  Divine  Assistance),  to  dis- 
charge the  Duties  of  Christian  Love,  and  Brotherly  Watchfulness  to- 
wards each  other,  to  join  together  in  setting  up  and  supporting  the  publick 
"Worship  of  God  among  us,  carefully  and  joyfully  to  attend  upon  Christ's 
Sacraments  and  Institutions,  to  yield  all  proper  Obedience  to  him,  or 
them,  that  shall  from  time  to  time,  in  an  orderly  manner  be  made  Over- 
seers of  the  Flock,  to  submit  to  all    the   regular  Administrations  and 


SKETCHES  OF  CHURCHES.  337 

Censures  of  the  Church,  and  to  contribute  all  that  shall  be  in  our  Power 
to  the  Regularity  and  Peaceubleness  of  those  Administrations. 

"  And,  respecting  Church  Discipline,  it  is  our  Purpose  to  adhere  to  the 
JMethods  contained  in  our  excellent  Platform,  so  called,  a-^  thinking  it  a 
Ilule  the  neai-est  to  the  Scripture,  and  most  probable  to  promote  and 
maintain  Purity,  Order,  and  Peace  of  any.  And  we  earnestly  pray,  that 
God  w(,uld  be  pleased  to  smile  upon  this  our  Undertaking  for  his  Glory, 
that  whilst  we  subscribe  with  our  Hand  to  the  Lord,  and  sirname  our- 
selves by  the  Name  of  Israel,  we  may  through  grace  given  us  be  Israel- 
ites indeed,  in  whom  there  is  no  Guile,  that  our  Hearts  may  be  right  with 
God,  and  we  be  steadfast  in  his  Covenant,  that  we,  who  are  now  com- 
bining in  a  Church  of  Christ,  may  by  the  Purity  of  our  Faith  and 
Morals  become  one  of  those  Golden  Candlesticks,  among  whom  the  Son 
of  God  in  way  of  Favour  and  Protection,  will  condescend  to  walk,  and 
that  every  member  of  it,  tiirough  imputed  Righteousness  and  imparted 
Gi-ace,  may  be  found  hereafter  among  that  happy  Multitude,  whom  the 
glorious  Head  of  the  Church,  the  heavenly  Bridegroom,  shall  present  to 
himself  a  glorious  Church,  not  having  Spot,  or  Wrinkle,  or  any  such 
Thing." 

There  is  now  in  use  a  covenant,  which  seems,  to  some  extent,  to  em- 
brace the  sentiments  of  the  above.  The  Confession  and  Covenant  are 
not  under  separate  heads,  but  are  both  included  in  one  whole. 

There  was  an  interesting  revival  in  1830.  Thirty-five  were  admitted 
to  the  church  during  that  year. 

There  was  some  special  attention  to  religion  in  1S34.  Seventeen 
were  admitted  during  the  year.  Ten  were  admitted  in  1837.  Eleven 
were  admitted  in  1839.  Nine  were  received  in  1841.  Durir-g  1843, 
twenty  were  admitted.     Seventeen  were  received  in  1848. 

There  was  a  precious  revival  in  1850,  and  fifty  made  a  profession  of 
i-eligion.     Eleven  were  received  to  the  church  at  one  time,  Nov.  18o4. 

During  the  seventeen  years  of  Mr.  Walley's  ministry,  there  were 
thirty-four  admissions  to  the  church.  During  the  sixty-two  years  of  Dr. 
Dana's  ministry,  one  hundred  and  thirty-four  joined  the  church.  During 
a  little  more  than  thirty-six  years  of  Mr.  Fitz's  ministry,  about  three 
hundred  have  been  admitted  to  the  church. 

The  South  Church  has  existed  a  little  more  than  one  hundred  and 
fifteen  years.  Mr.  Walley's  ministry  continued  seventeen  years,  Dr. 
Dana's  sixty -two  years,  and  Mi-.  Fitz's,  embraces  a  few  months  more 
than  thirty -six  years.     [Sept.  1862.] 

43 


338  SKETCHES    OF    CHURCHES. 


LTNEBROOK   CHURCH,  IPSWICH. 


BY   REV.    K.    DOW. 


Was  organized  Nov.  loth,  1749. 

j\[r.  George  Leslie  was  ordained  Nov.  15,  1749;  dismissed  Dee.  10, 
1779. 

Mr.  Gilbert  Tennant  Williams  was  ordained  Aug.  5,  1789  ;  dismissed 
April,  1813. 

Rev.  Ezekiel  Dow,  installed  Dec.  25,  1860. 

The  Creed  and  Covenant  in  Rev.  Mr.  Leslie's  day  were  as  follows : 

"  We  whose  nam^s  are  hei-eto  subscribed,  apprehending  ourselves  call- 
ed of  God,  —  for  the  advancing  his  Son's  kingdom,  and  the  edifying 
of  ourselves  and  posterity,  —  to  combine  and  embody  oui'selves  into  a 
distinct  church  and  society,  being  for  that  end  orderly  dismissed  from 
the  churches  to  which  we  heretofore  belonged,  do,  as  we  hope,  with  some 
measure  of  seriousness  and  sincerity,  take  upon  us  the  following  Pro- 
fession and  Covenant,  viz.: 

"  As  to  matters  of  Faith,  we  cordially  adhere  to  the  principles  of 
religion,  —  at  least,  the  substance  of  them,  —  contained  in  the  "  Shorter 
Catechism  of  the  Assembly  of  Divines,"  wherewith  the  New  England 
Confession  harmonizeth  ;  not  supposing  there  is  any  authority,  much 
less  Infallibility,  in  these  human  creeds  and  forms:  Yet  verily  believ- 
ing that  these  principles  are  drawn  from,  and  are  agreeable  to  the  Scrip- 
ture, which  is  the  fountain  and  standard  of  truth.  And  we  moreover 
adhere  to  these  principles  in  the  Calvinistic  Form,  which  we  take  to  be 
the  genuine  and  natural  sense,  hereby  declaring  our  utter  dislike  of  the 
Pelagian  and  Arminian  principles,  vulgarly  so  called. 

"  In  the  firm  belief  of  the  above-mentioned  doctrines,  from  an  earnest 
desire  that  we  and  ours  may  receive  the  love  of  them  and  be  saved,  and 
in  hopes  that  what  we  are  now  doing,  may  be  a  means  of  so  great  an 
happiness,  we  do  now,  —  under  a  sense  of  our  utter  unworthiness  of  the 
Holiness  and  blessed  privileges  of  God's  Covenant  people,  in  the  most 
solemn,  yet  free  and  cheerful  manner,  —  give  up  ourselves  and  offspring 
to  God,  the  Father,  to  his  Son,  the  Mediator,  and  the  Holy  Ghost,  the 
Instructor,  Sanctifier,  and  Comforter,  and  be  henceforth  the  people  and 
servants  of  this  God,  to  believe  in  all  his  Revelation,  —  to  accept  of  his 
method  of  Reconciliation,  —  to  obey  all  his  commands,  and  keep  all  his 
ordinances,  to  look  to  and  depend  upon  him  for  grace  in  all,  —  that  he 
may  work  in  us,  all  that  relates  to  our  eternal  salvation,  —  feeling  that  in 
oui'selves  we  can  do  nothing. 


SKETCHES  OF  CHURCHES.  339 

"  And,  also,  it  is  our  purpose  and  resolution  —  by  tlie  diviue  assist- 
ance —  to  discharge  the  duties  of  Christian  love  and  brotherly  watchful- 
ness toward  each  other,  —  to  train  up  our  children  in  the  nurture  and 
admonition  of  the  Lord,  commanding  them  and  our  households,  to  keep 
the  way  of  God,  —  to  join  in  setting  up  and  maintaining  the  public 
worship  of  God  among  us,  —  truly  and  joyfully  attend  upon  Christ's 
sacraments  and  institutions  in  prayer,  obedience,  and  submission  to  God, 
respecting  them  that  shall  from  time  to  time  in  an  orderly  manner  be 
made  ovei-seers  of  the  flock  of  God,  —  submitting  to  all  the  regular  ad- 
ministrations and  censures  of  the  church,  contributing  all  in  our  power  to 
the  peacefulness  of  the  ministrations  of  the  gospel  of  Christ." 

In  1833,  this  church  so  far  changed  its  articles  of  "  Faith  and  Cove- 
nant" as  to  give  them  the  modern  form.  It  has  still  a  very  Biblical 
Creed  and  Covenant. 

It  is  impossible  to  give  any  thing  like  a  reliable  account  of  the  addi- 
tions, &c.,  to  this  church  previous  to  1819  ;  nor  a  very  correct  statement 
since,  till  1861. 

In  1819,  this  church  was  reduced,  by  deaths  and  otherwise,  to  two 
females,  one  of  whom  was  aged  and  very  infirm.  In  this  reduced  con- 
dition, it  was  thought  best  to  ask  the  advice  of  the  neighboi'ing  clergy- 
men. The  result  was,  a  day  of  fasting  and  prayer  was  appointed  and 
attended.     This  means  of  grace  was  blest. 

Not  far  from  this  time,  the  Rev.  Mr.  Fuller  was  employed  to  supply 
the  pulpit.  He  did  so  for  several  years.  His  ministry,  under  God,  was 
blest  to  the  awakening,  and,  we  trust,  to  the  conversion  of  some  souls.* 
And,  although  the  church  consisted  at  this  time  of  only  two  members, 
and  these  were  females,  yet  there  was  no  re-organization  of  it,  but  some 
by  letter  and  others  by  profession  were  added  thereto. 

PERLEY      FUND. 

John  Perley,  Esq.,  of  Georgetown,  Mass.,  gave  this  church  a  fund 
of  $7,000,  which  is  a  perpetual  annuity,  so  long  as  it  continues  to  be  an 
Orthodox  Congregational  Church.  To  draw  this  income  annually,  the 
church  and  society  is  to  have  a  regularly  settled  minister  according  to 
the  usages  of  the  Orthodox  Congregational  denomination,  and  is  to  sus- 
tain a  Sabbath  school. 

Mr.  Perley  died  in  May,  1860. 

Seasons  of  revival  in  this  church  occurred  in  connection  with  the 
labors  of  Rev.  Messrs.  D.  Fullar,  M.  Welch,  J.  W.  Shepherd,  E.  Bur- 
chard,  and  E.  F.  Abbott. 


340  SKETCHES    OF.  CHURCHES. 

FIRST   CHURCH  IN  NEWBURY. 

BY   REV.    J.    R.  THURSTON. 

The  First  Church  in  Newbury  was  formt-d  in  the  spring  of  1635,  as 
soon  as  tlie  townsliip  was  incorporated.  '"At  its  organization,  the  people 
of  the  settlement  assembled  under  the  spreading  sliade  of  an  oak  tree,  on 
the  banks  of  Parker  River  ;  and  a  sermon  was  preached  by  Rev.  Thomas 
Parker,  fi-om  Matt.  18:  17.  The  church  was  formed  on  Congregational 
principles,  and  an  "  express  covenant"  adopted.  Mr.  Parker  was  then 
chosen  pastor,  and  Mr.  Noyes  teacbei'.  This  covenant  was  in  use  a  con- 
siderable time,  until  "other  doctrine  began  to  be  preached."  This 
"  other  doctrine  "  was  adopted  by  Messrs.  Parker,  Noyes,  and  Wood- 
bridge  (tlie  first  three  ministers).  "  The  church,"  says  Mr.  Noyes,  "  is 
to  be  carried,  not  to  carry ;  to  obey,  not  to  command  ;  to  be  subject,  not 
to  govern."  "The  elders,"  says  Mr.  Woodbridge,  "are  the  rulers  of  the 
chui-cii,  and  obedience  and  subjection  to  them  is  the  duty  of  the  breth- 
ren." 

This  essential  departure  from  Congregational  principles  was  most 
strenuously  opposed  by  a  large  pai't  of  tlie  church,  led  by  Mr.  "Edward 
Woodman.  They  were  determined  not  to  be  governed  by  "  the  elders." 
The  controversy,  beginning  about  1047,  continued  until  1G72,  when  it 
was  settled  by  the  county  court,  favorably  to  the  self-rule  of  the  church. 

Notwithstanding  the  difficulty,  the  pastor  was  highly  esteemed  as  a 
man  and  a  minister,  by  both  parties,  who  regularly  attended  public  wor- 
ship, and  paid  his  salary. 

As  the  church  records  prior  to  1074  are  not  in  existence,  the  original 
covenant  is  lo.st,  and  the  terms  of  admission  are  not  known.  There  is 
evidence,  however,  that  they  were  lax.  The  nephew  of  Mr.  Noyes 
•writes  of  him:  "  lie  was  jealous  (if  not  too  jealous)  of  particular  church, 
covenants.  He  held  profession  of  faith  and  repentance,  and  subjection  to 
the  ordinances,  to  be  the  rule  of  admission  into  church  fellowship;  and 
that  such  as  show  a  willingness  to  repent,  and  be  baptized  in  the  name 
of  the  Lord  Jesus,  without  known  dissimulation,  are  to  be  admitted 
thereto." 

Thomas  Letchford  also  writes  in  1641  :  ■'  Of  late,  some  of  the  churches 
are  of  opinion  that  any  may  be  admitted  to  church  fellowship  that  are 
not  extremely  ignorant  and  scandalous  ;  but  this  they  are  not  forward  to 
pi'actice,  except  at  Newbury." 

The  first  Covenont  on  record  is  dated  1096  (during  Mr.  Toppan's  min- 
istry). Whether  it  is  the  old  one,  or  one  adopted  at  the  time,  is  not 
known.     It  is  as  followg  : 


SKETCHES    OF    CHUECHK3.  341 

"  The  Solemn  Covenant  obligation  they  lay  themselves  under  that 
enter  into  full  Connnunion,  Se])!.  28,   109(5. 

"  We  doe  now,  in  the  Presence  of  God  and  this  As^^embly,  give  up 
ourselves  unto  God  the  Father,  God  the  Son,  and  God  the  Holy  Ghost. 
And  doe  now  professedly  Covenant  with  this  One  God,  Father,  Son,  and 
Holy  Ghost,  in  an  Everlasting  Covenant  never  to  be  broken,  that  we  will 
be  for  Ilim,  serve  and  obey  Him,  all  our  dayes.  We  doe  aJso  now  give 
up  ourselves  to  this  Church  of  Christ,  to  walk  with  them  in  a  due  sub- 
mission to,  and  attendance  upon,  all  orders  and  ordinances  of  the  Gos- 
pell  ;  promising  that,  Ijy  the  help  of  the  Spirit,  our  Convex'sation  shall  be 
agreeable  to  this  our  profession  (2  Cor.  8 :  5)," 

This  was  probably  used  until  May  21,  1746  (the  year  after  Dr.  Tuck- 
er's settlement),  when,  ''a  confession  of  faith  being  read  to  I  he  church, 
the  church  voted  their  acceptance  of  it,  for  the  time  being,  as  what  should 
be  made  use  of  previous  to  the  admission  of  members  to  full  communion 
in  the  church." 

As  no  record  was  made  of  this  confession,  its  character  is  not  known. 
We  may  presume  it  was  substantially  the  same  as  that  adopted  by  vote 
of  the  church  Jan.  16,  1786,  as  Dr.  Tucker  was  still  the  pastor.  The 
only  profession  of  faith  in  this  is  that  of  "a  serious  and  firm  belief  in 
the  Christian  Religion  as  contained  in  the  Sacred  Scriptures."  The  rest 
is  a  '■'Covenant"  much  like  that  first  recorded,  with  this  notable  differ- 
ence, —  there  is  no  mention  of  the  Holy  Spirit  or  the  Trinity. 

This  "  Profession  and  Covenant"  was  used  until  April  15,  1858,  when 
it  was  enlarged  by  explanations,  which  included  the  doctrines  of  the  in- 
spiration of  the  Scriptures,  man's  fall,  the  Trinity,  regeneration  by  the 
Spirit,  the  atonement,  the  sacraments,  and  future  punishment. 

There  was  also,  tor  many  years,  a  "  Half-AVay  Covenant "  in  use, 
which  was  assented  to  by  non-communicants  who  wished  to  have  their 
children  baptized.  It  is  not  known  when  it  was  introduced.  It  was 
used  until  the  settlement  of  the  present  senior  pastor. 

In  1714,  the  church  voted  "that  each  member,  on  his  or  her  admis- 
sion to  the  church,  should  not  be  required  to  give  a  written  relation  of 
his  or  her  experience,  as  had  previously  been  the  case,  but  should  be 
left  at  their  liberty  in  that  matter."  Where  the  custom  referred  to  origi- 
nated is  not  known. 

Five  meeting-houses  have  been  built  in  Newbury  first  parish.  The 
first  was  built  on  the  Lower  Green  in  1035.  The  second,  built  in  1646, 
and  the  third,  built  in  1000,  stood  a  few  yards  north  of  the  present  one. 
The  fourth,  built  in  1700,  stood  on  the  site  of  the  present  one.  The 
one  now  standing  was  built  in  1806. 

In  the  first  three,  there  were  no  pews,  —  the  floor  and  the  galleries 


312  SKETCHES    OF    CHURCHES. 

being  filled  with  "seats,"  which  were  marked  out,  and  a  "  seat"  assigned 
to  each  person  in  the  parish,  by  a  committee  chosen  by  the  town  "  to  seat 
the  meeting-house."  The  assignment  was  made  with  reference  to  office, 
age,  rank,  and  estate.  The  deacons'  seats  were  before  the  pulpit,  and 
aged  persons  were  seated  in  front  of  them.  The  sexes  were  separated. 
The  children  were  kept  in  order  by  tithingmen,  who  were  also  expected 
to  see  that  all  the  members  of  the  ten  families  under  their  care  attended 
public  worship,  and  did  not  break  the  Sabbath. 

As  might  be  supposed,  the  assignment  of  seats  often  caused  much  dif- 
ficulty, as  many  were  dissatisfied  with  the  seats  assigned  them.  They 
were  liable  to  a  fine  from  the  county  court  if  they  took  others. 

In  1700,  the  town  voted  "that  the  new  meeting-house  be  composed 
with  seats,  as  the  old  one  was,  except  ten  feet  on  three  sides  for  pews 
and  alleys."  That  year,  a  pew  was  built  for  the  ministei-'s  family  near 
the  pulpit ;  and  permission  was  granted  to  twenty  persons  to  build  pews 
on  the  lower  floor  for  themselves  and  families,  and  "  that  Daniel  Pierce 
shall  have  the  first  choice  for  a  pew,  and  Major  Thomas  Noyes  the 
next." 

After  the  difficulty  regarding  church  polity,  there  was  quiet  until  the 
settlement  of  Dr.  Tucker,  1742.  At  that  time,  a  large  portion  of  the 
church,  not  agreeing  with  Mr.  Tucker,  who  was  an  Armininian  in  belief, 
left  the  church  and  society.  Nineteen  of  these  soon  (174G)  united,  and 
joined  what  is  now  the  Federal  Street  Church  in  Newburyport.  These 
persons,  being  yet  within  the  limits  of  the  parish,  were  obliged  by  law  to 
contribute,  in  their  taxes,  to  the  parish  expenses,  the  isame  as  before. 
This  caused  much  difficulty,  which  continued  for  many  years.  The  two 
parties  —  "  The  New  Lights  "  and  "  The  Legalists  "  —  sent  petitions 
and  counter-petitions  to  the  General  Court  for  relief,  —  the  first  praying 
for  "  liberty  to  support  the  publick  worship  where  they  please,  and  not 
be  taxed  elsewhere  ; "  the  latter  opposing  the  grant  of  the  privilege 
most  strenuously.  In  1770,  partial  relief  was  obtained  ;  and,  in  1780, 
the  new  State  Constitution  secured  perfect  liberty. 

Originally  the  parish  was  coextensive  with  the  town,  which  included 
what  are  now  Newburyport  and  West  Newbury.  Thefirst  division  was 
in  1698,  when  "a  church  was  gathered  in  the  west  precinct,"  and  the 
parish  divided.  The  next  colony  was  the  Newbury  part  of  the  Byfield 
parish  which  was  set  off  in  1706.  In  1722,  still  another  parish  was 
formed  from  a  portion  of  the  first,  i.  e.  what  is  now  the  first  in  Newbury- 
port. These  divisions  were  not  made  without  opposition  ;  but  none  were 
opposed  as  the  withdraAval  in  1742,  for  in  these  there  was  an  evident  ter- 
ritorial necessity. 

The  numbers  in  the  church  at  different  times  has  varied  very  much, 


SKETOHKS  OF  CHURCHES.  343 

from  more  than  three  hundred  (about  1700  to  1725)  to  twenty-three,  at 
the  settlement  of  the  present  senior  pastor. 

The  following  table  will  show  the  additions  ■  in  the  several  pastorates, 
as  accurately  as  the  loss  of  the  first,  and  the  imperfection  of  subsequent, 
records  will  permit : 

Members  in  1674 207 

"        previous  to  16  74,  not  included  in  this  list 14 

"  added  under  Rev.  John  Richardson,  1675-96  (21  years)      .     .  104 

"  "           "          "      Christopher  Toppan,  1696-1745  (49  years)  .  581 

"  "           "          "     John  Tucker,  1745-92  (4  7  years)  .     ...  67 

"  "           "          "      Abraham  Moore,  1796-1801  (5  years)     .     .  8 

"  "           "         "     John  S.  Pbpkin,  1804-15  (11  years)   .     .     .  19 

"  "          "         "     Leonard  Withington,  1816-62  (46  years)     .  368 

Total  membershiji 1,368 

The  periods  of  revival,  as  indicated  by  the  largest  additions,  were 
1G97,  1718-20,  1725-28,  1831,  1834,  and  1858. 

The  following  is  a  list  of  its  pastors  : 

Rev.  Thomas  Parker,  chosen  pastor  1G35  ;  died  April  24,  1677. 

Rev.  James  Noyes,  chosen  teacher  1G35  ;  died  Oct.  22,  1656. 

Rev.  John  Woodbridge,  began  to  assist  Mr.  Parker  1663;  resigned 
1 673. 

Rev.  John  Richardson,  ordained  Oct.  20,  1675  ;  died  April  27,  1696. 

Rev.  Christopher  Toppan,  ordained  Sept.  9,  1696  ;  died  July  23, 1747. 

Rev.  John  Tucker,  ordained  Nov.  20,  1745;  died  March  22,  1792. 

Rev.  Abraham  Moore,  ordained  March  23,  1796;  died  June  24,  1801. 

Rev.  John  S.  Popkin,  installed  Sept.  19,  1804;  dismissed  Oct.  5,  1815. 

Rev.  Leonard  Withington,  ordained  Oct.  31,  1816. 

Rev.  John  R.  Thurston,  ordained  Jan.  20,  1859. 

The  Rev.  Thomas  Parker,  with  his  cousin  Noyes  and  nephew  Wood- 
bridge,  came,  with  a  part  of  their  people,  from  Wiltshire,  England. 

Mr.  Parker  was  the  only  son  of  Rev.  Robert  Parker;  was  born  in 
1595  ;  studied  at  Oxford  ;  settled  in  Newbuiy  1635  ;  and  died  April  24, 
1677,  in  his  eighty-second  year.  ''  He  was  considered  one  of  the  first 
scholars  and  divines  of  the  age."  lie  taught  school  in  Newbury,  Eng- 
land, and  in  Newbury,  Mass.,  "  where,"  says  Cotton  Mather,  "  by  the 
holiness,  the  /mmbleness,  the  charity  of  his  life,  he  gave  his  people  a  per- 
petual and  most  lively  commentary  on  his  doctrine.  He  was,"  says  Mr- 
Mather,  "  a  person  of  most  extensive  cliarity,  which  grain  of  his  temper 
might  conti'ibute  unto  that  largeness  in  his  principles  about  cliurch  gov- 
ernment which  exposed  liim  unto  many  tem-ptations  amongst  his  neigh- 
bors who  were  not  so  principled."  As  he  was  never  married,  he  lived 
with  his  cousin  Noyes. 

The  Rev.  James  Noyes.  teacher  of  the  chui'ch   in   Newbury,  was  the 


3-14  SKETCHES    Of    CHl'KCHES. 

son  of  the  Rev.  Mr.  Noyet;,  of  Choulderton.  Eiiirland  ;  was  born  in  1008 : 
studied  at  Oxford;  was  chosen  teacher  of  the  church  in  Newbury  163o, 
where  he  died  in  1656,  Oct.  22,  in  his  forty-eijj^hth  j'-ear. 

"  He  was,"  says  INIr.  Parker.  *'  a  man  of  singular  qualifications,  —  iu 
piety  excelling,  an  implacable  enemy  to  all  heresie  and  schism,  and  most 
able  Warner  aaainst  the  same.  lie  was  of  a  reaching  and  ready  inven- 
tion, a  most  prol'ouiid  judgment,  a  rare  and  tenacious  and  most  compre- 
hensive memory  ;  fixed  and  iuunovable  in  his  general  conceptions  ;  sure 
in  wonls  and  speecii,  without  raslmess ;  gentle  and  mild  in  ail  his  expres- 
sions, without  passion  or  provoking  language."  "  In  his  catechi>m  to 
children,"  says  Dr.  Popkin,  "  he  has  left  the  proof  of  a  clear  and  com- 
prehensive mind." 

Tlie  Rev.  John  Woodbridge  was  the  son  of  Rev.  John  Wooilbridge,  of 
Staunton,  Englimd  ;  was  born  in  1613;  was  ordained  in  1644,  the  first 
minister  of  Andover,  Mass.  In  1647,  he  returned  to  Andover,  England, 
where  he  preached  till  1663.  He  then  came  to  Newbury,  Mass.,  where 
he  assisted  his  uncle  Parker  for  ten  years.  lie  was  subsequently  chosen 
magistrate,  and  continued  to  nv-ide  in  Newbury  until  his  death,  March 
17,  1695. 

The  Rev.  John  Richardson  was  born  (probably  in  Boston)  in  1646; 
studied  at  Harvard;  settled  in  Newbury  Oct.  20,  1675;  died  July  23, 
16t»l'.. 

Tlie  Rev.  Christopher  Toppan  was  born  in  Newbury  Dec.  25,  1675  ; 
studied  at  Harvard  ;  settled  Sept.  9,  1696;  and  died  July  23,  1747,  after 
a  very  long  and  successful  pastorate  of  forty-nine  years.  He  was  a  man 
of  talents,  energy,  and  decision  of  character.  In  the  language  of  Dr. 
Popkin,  "he  magnified  his  office"  with  great  acceptance  and  success. 

The  Rev.  John  Tucker  was  born  in  Amesbury  Sept.  20,  17 19;  stud- 
ied at  Plarvard;  settled  Nov.  20,  1745;  and  died  March  22,  1792,  in 
his  seventy-second  year.  "  He  was,"  says  Dr.  Popkin.  ••  a  man  of  a 
strong,  sound,  wtdl-furiushed  mind,  of  peculiar  ingenuity  and  power  of 
argumentation,  of  a  i)ious,  meek,  and  kindly  spirit.  He  was  habitually 
very  meek  and  placid,  and  met  the  peculiar  ditficulties  of  his  situation 
with  firmness  and  >trength  of  mind." 

The  Rev.  Abraham  ^Moore  was  born  in  Londonderry,  N.  II.,  Sept.  8, 
1768  J  studied  at  Dartmouth;  settled  in  Newbury  ]March  23,  1796;  and 
died  June  24,  1801,  in  his  thirty-third  year.  In  the  language  of  Dr. 
Popkin,  "  he  was  a  very  serious,  meek,  prudent,  pious,  and  faithful  min- 
ister, reserved  in  conversation,  but  of  a  fruitful  mind  in  the  work  of  the 
ministry.     He  was  certainly  a  man  of  genius  as  well  as  goodness." 

The  Rev,  John  S.  Popkin  was  born  in  Boston  June  19,  1771  ;  studied 
at  Harvard;  settled  in  Newbury  Sept.  9,  1S04.     Having  been  chosen 


.SKinCHKS    OF    CHL'KfUKS.  345 

prof'essoi-  of  Greek  in  Cambridge  University,  he  was  disnii.ssed  from  his 
pastoral  charge  Oct.  5,  1815.  He  died  in  Cambridge  March  2,  1852,  in 
his  ciglity-first  year. 

"  lie  had,"  says  Judge  White,  "  the  reputation  of  being  the  first  scholar, 
not  only  of  his  own  class,  but  of  ail  the  Harvard  graduates  since  the 
Revolution.  I  have  never  met  with  a  nobler  combination  of  pure  prin- 
ciples, pure  feelings,  pure  benevolence,  pure  motives,  with  true  piety, 
virtue,  and  learning,  than   I  have  found  in  him." 

The  Rev.  Leonard  Withington,  the  present  senior  pastor,  was  born  in 
Dorchester  Aug.  9,  1789;  studied  at  Yale  and  Andover ;  settled  in 
Newbury  Oct.  31,   1816. 

The  Rev.  John  R.  Thurston,  the  present  junior  pastor,  was  born  in 
Bangor,  Me.,  Sept.  4,  1831  ;  studied  at  Yale  and  Bangor  ;  settled  in 
Newbury  Jan.   20,   1859. 


HISTORICAL  SKETCH  OF  THE  CHURCH  IN  BYFIELD. 

BY    REV.    CHARLES   BROOKS. 

Materials  for  writing  scanty.  'Tiie  church  records  to  1744,  and  parish 
records  to  1760,  lost.  The  parish,  somewhat  irregular  in  territory,  ex- 
tends about  two  miles  each  way  from  the  church,  in  what  was  originally 
Rowley  and  Newbury.  In  April,  1838,  a  part  of  Rowley  became 
Georgetown,  the  dividing  line  running  directly  through  the  church. 

Record  of  occu{)ancy  in  1702.  Place  originally  used  for  grazing. 
First  names  "  Quascacunquen  "  {Falls).  "  The  Falls."  "  Rowl-bury  " 
(Rowley  and  Newbury).  First  meeting-house  built  1702  (near  present 
site).  Citizens  released  from  obligation  to  support  gospel  elsewhere. 
Parishioners  met  in  parsonage  1704,  Feb.  24,  O.  S.,  agreed  to  call  the 
parish  "  Byfield "  in  honor  of  Hon.  Nathaniel  Bylield  of  Boston,  for 
which  honor  he  gave  them,  1710,  a  bell  (225  lbs.).  Incorporated  1710. 
His  portrait  given  to  the  parish  by  a  descendant  1835.  First  meeting- 
house torn  down  (tradition);  new  one  built  1746  (56X45  feet),  high 
square  pews,  high  pulpit,  sound-board ;  seats  for  poor  people  and  old 
persons  on  each  side  of  the  pulpit ;  a  pew  in  each  front  corner  of 
the  gallery  for  servants.  Bell  given  by  Ebenezer  Parsons,  Esq.  (885 
lbs.),  was  put  in  the  place  of  the  Bylield  bell  1817.  Meeting-house 
burned  Friday  night,  March  1,  1833  ;  cause,  carelessness.  In  May  fol- 
lowing, S.  W.  corner-stone  laid  for  present  building..  Address  by  Nehe- 
miah  Cleaveland.  Dedicated  Nov.  7,  same  year,  sermon  by  Rev.  J.  P. 
Cleaveland.     New  bell  by  the  parish  (1,000  lbs.). 

44 


346  SKKTCHKS    OF    CHUUCHK?. 

FunJs.  —  1.  Of  the  Rowley  side,  —  legacy  of  Rev.  Ezekiel  Rogers, 
April  14,  1660,  divided  "pro  rata,"  between  first  parish  in  Rowley, 
Georgetown,  and  Byfield  in  Rowley.  No  advantage  to  Byfield,  until  1734. 
(Value  nearly  double  that  of  the  Newbury  side.)  Imprudently  invested 
and  lost.  2.  Of  the  Newbury  side,  —  a  "Wood  Lot,  granted  by  the  pro- 
prietors of  Newbury,  for  the  use  of  the  ministry,  to  the  inhabitants  of 
Newbury,  Byfield,"  1730.  Some  difficulty  having  arisen  about  it,  the 
Newbury  side  obtained  from  Rev.  Dr.  Parish,  April  11,  1788,  a  quit- 
claim. This  fund  now  pays  about  $150  towards  the  salary.  Parson- 
age built  for  the  first  pastor.  3.  Fund  of  the  church.  Legacies  of 
Matthew  Duty,  died  June  2,  1756,  and  Ruth  Duty  Pearson.  Will  dated 
April  28,  1819.     About  $200  for  the  poor  of  the  church. 

Church.  —  Organized  not  later  than  Nov.  17,  1706. 

First  pastor.  Rev.  Moses  Hale,  ordained  Nov.  17,  1706.  Preached 
about  three  years  before.  Successful  ministry.  736  baptisms.  Church 
had  one  hundred  and  fifty  members  at  his  death,  January,  1743.  Faith- 
ful in  admonition.  Some  opposition.  Mr.  Hale  assisted  in  organizing 
the  church  in  Georgetown  1732,  then  New  Rowley.  The  church  in 
Byfield,  with  two  individuals,  gave  them  a  communion  service.  Others 
gave  them  money.  Mr.  Hale  gave  his  daughter,  the  wife  of  their  first 
pastor.  In  1735-36,  fatal  epidemic,  "throat  distemper,"  one  hundred 
and  four  persons,  mostly  children,  died  in  one  year.  Four  of  one  family 
in  one  grave. 

Second  pastor.  Rev.  Moses  Parsons,  Feb.  23,  1743.  Church  had  a  fast 
day  on  account  of  the  death  their  pastor,  and  for  direction  in  seeking 
another.  Mr.  Parsons  was  invited  to  this  position  April  13,  1744,  or- 
dained 20th  June  following,  died  Dec.  14,  1783.  Mr.  P.  baptized  724 
persons,  forty-seven  were  added  to  the  church.  Of  the  430  deaths, 
consumption   the   most   frequent  cause. 

Committee  chosen  "  to  tarry  at  the  meeting-house  to  read  for  the  edi- 
fication of  such  as  tarry  at  noon."  First  introduction  of  choir  singing, 
1774  Mr.  Parsons  not  cordially  received  by  all  the  church.  Several 
"  absented  themselves  "  from  communion.  Church  resorted  to  discipline. 
Offending  members  generally  reclaimed.  Confessions  were  made  by 
about  forty  members,  of  improper  conduct.  Church  members  not  allow- 
ed to  commune  with  the  "disorderly." 

The  disaifected  members  alleged  that  the  pastor  was  opposed  to  Mr. 
Whitfield,  which  was  almost  equivalent,  in  their  view,  to  being  opposed 
to  the  work  of  God..  They  were  dissatisfied  with  the  church  for  sustain- 
ing their  pastor,  and  for  not  receiving  the  confession  of  an  erring  mem- 
ber, which   the   church   did  not  consider  ingenuous.     These  objections 


SKKTCHES  OF  CHURCHES.  347 

were '  satisfactorily  answered  by  a  committee,  of"  wliich  the  pastor  was 
chairman.  Too  much  reason  to  suppose  that  Mr.  Whitfield  was  not 
always  right.  Not  certain  that  Mr.  W.  did  not  come  to  Byfield.  Cove- 
nant frequently  read.  Days  o^  fasting  and  prayer  frequent,  as  when 
the  "  pastor  died."  •"  Religion  "  was  "  low."  Some  "•  prevailing  disease," 
or,  some  ''  public  calamity."  The  country  in  the  time  of  royal  oppress- 
ion was  not  forgotten  by  the  church.  ^ 

Dea.  Colman's  difficulty.^  The  pastor  was  the  owner  of  three  slaves. 
Dea.  C.  was  much  offended  with  his  minister  for  "  so  gross  a  violation 
of  the  divine  laws,"  and  brought  three  accusations  (Dec.  21,  1780) 
against  him,  each  of  which  was  rejected  by  the  chui'ch.  Mr.  P.  is  be- 
lieved to  have  given  his  slaves  their  freedom  some  time  before  Dea.  C. 
had  become  aroused  to  such  a  pitch  of  excitement.  Mr.  P.,  being  sus- 
tained by  the  church,  almost,  as  if  in  retaliation,  arraigned  Dea.  C.  for 
his  imprudent  zeal,  and  procured  his  degradation  from  office,  and  his 
suspension  from  the  church.  Dea.  C  asked  for  a  council  for  nearly  five 
years,  before  his  request  was  granted.  He  was  humbled,  made  confes- 
sion, and  restored  Oct.  26,  1785. 

Mr.  Parsons  was  a  man  of  exact  character,  —  dignified,  judicious, 
prudent,  firm,  cheerful.  His  penmanship  is  beautiful  and  characteristic. 
In  his  day  game  was  plenty,  and  often  on  his  table. 

He  preached  the  Election  Sermon  in  1772,  in  which  he  was  severe 
upon  the  British  government.  He  was  not  an  eminently  spiritual  man, 
and  so  did  not  infuse  that  element  into  the  church.  He  was,  as  Dr. 
Emmons  says,  "  Calvinisticalish  "  only,  in  his  religious  opinions. 

His  wife  was  a  lineal  descendant  of  John  Robinson  of  Leyden,  and 
strongly  Arminian  in  her  religious  sentiments.  She  was  more  than 
commonly  positive  in  her  opinions,  energetic  in  duty,  and  fond  of  literary 
pursuits.  Her  son,  Theophilus,  always  attributed  his  love  of  books  and 
his  success  in  his  profession  to  his  mother. 

Third  pastor.  Rev.  Elijah  Parish,  D.  D.  Four  years  intervened  be- 
tween the  death  of  Rev.  Moses  Parsons,  and  the  settlement  of  Dr.  Elijah 
Parish,  in  which  one  or  two  persons  were  invited  to  settle  with  the 
parish,  but  declined.  Mr.  P.  was  called  Aug.  16,  1787;  ordained  Dec. 
20th  following;  died  Oct.  15,  1825. 

During  his  ministry  of  more  than  thirty-eight  years,  there  were  added 
to  the  church  one  hundred  and  thirty -eight  members  ;  being  the  results 
mostly  of  three  seasons  of  revival  in  1788,  1789,  and  1820.  Two  mem- 
bers of  the  parish  recorded  their  votes  against  inviting  the  candidate  to 
settle.     The  council  met  for  his  ordination  on  the  19th  of  December,  but 


1  Vide  Coffin's  History  of  Newbury. 


348  SKETCHES    OF    CHURCHES. 

they  did  not  conclude  to  proceed  with  the  ordination  until  the  evening 
of  the  next  day.  The  chief  difficulty  was  a  difference  of  opinion  in  the 
council  in  regard  to  Hopkinsianism.  Dr.  Parish's  theology  bore  this 
shade,  and  it  became  an  apple  of  discord.  The  contention  went  from 
the  council  to  the  church.  Several  withdrew  "  after  waiting  eight  long 
years,"  and  formed  a  Presbyterian  Society  under  a  grant  from  the 
General  Court,  Jan.  1,  1796.  Thej  built  a  meeting-house  about  a  mile 
northward  from  the  present  meeting-house.  Rev.  Mr.  Sleigh  was  their 
first  and  only  minister.  He  began  to  preach  for  them  about  1794,  but 
the  people,  after  all,  preferred  to  listen  to  the  eloquence  of  the  young 
and  ardent  preacher  in  the  old  church.  In  1804,  the  society  obtained 
permission  of  the  General  Court  to  sell  the  house  of  worship.  The 
next  year,  Dea.  Colman  bought  and  moved  it  to  its  present  location. 
For  many  years  a  young  ladies'  school  was  kept  in  it.  Mary  Lyon, 
Harriet  Newell,  and  other  women  of  note,  among  its  pupils.  Thus  in 
ten  years  the  only  Presbyterian  church  in  Byfield  had  its  morning,  noon, 
and  eventide.  Its  members  returned  to  the  mother  church.  Clouds 
lowered  around  the  commencement  of  Dr.  Parish's  ministry  —  "but 
when  he  died  there  was  not  a  more  united  parish  in  the  State."  Dr.  P. 
preached  the  Election  Sermon  in  1810,  and  the  Annual  Sermon,  before 
the  Convention  of  Congregational  Ministei's  in  Boston,  in  1821.  He 
was  also  the  preacher  on  various  other  public  occasions.  Quotations 
from  his  discourses  are  found  in  the  speech  of  the  Hon.  Robert  Y. 
Hayne  of  South  Carolina,  in  the  U.  S.  Senate,  on  Nullification,  to  which 
the  Hon.  Daniel  Webster  made  his  famous  reply. 

Dr.  Parish  was  a  man  of  decision,  perseverance,  and  ripe  scholarship, 
a  man  of  public  spirit  and  eloquence,  of  deep  and  growing  piety. 

LIST    OF    DR.    parish's    PUBLICATIONS. 

1.  A  Compendious  History  of  New  England,  1809. 

2.  A  Geography. 

3.  Several  Sermons  and  Discourses  in  Pamphlet. 

4.  A  volume  of  "  Sermons,  Practical  and  Doctrinal,  with  Biographical 
Sketch  of  the  Author."     (Posthumous.) 

Fourth  pastor,  Rev.  Isaac  R.  Barbour.  The  usual  '■^fast "  was  ob- 
served by  the  church  on  the  death  of  their  former  pastor,  appointed  now 
for  the  4th  Novembei*.  In  1826,  Aug.  17,  Rev.  Jonathan  Bigelow  was 
invited  to  settle  over  this  church.  He  accepted,  but  for  reasons  which 
do  not  now  appear  on  the  records,  the  council  came  to  the  conclusion 
"  that  under  the  circumstances,  it  is  not  expedient  to  proceed  to  the  in- 
stallation of  Rev.  J.  Bigelow  as  pastor  of  this  church." 

In  Feb.,  1827,  Mr.  Paul  Couch,  Jr.,  refused  to   accept  a  "call"  from 


SKETCHES    or    CHURCHES.  349 

this  church  and  society.     In  April  following,  Mr.  Edwin  Holt  refused  a 
call.     Then  the  church  observed  a.  fast. 

Rev.  J.  R.  Barbour  received  his  call  to  settle  here  Oct.  12,  1827.  He 
accepted.  Installed  Dec.  20,  1827;  resigned  March  26,  1833,  to  take 
effect  May  1st  following.  During  his  pastorate  there  were  added  to  the 
church  eighty  by  profession  and  eleven  by  letter.  About  twenty-five 
children  were  baptized.  The  church  manifested  an  interest  in  the  forma- 
tion of  Essex  North  Conference  of  Churches.  They  helped  to  build 
churches  for  feeble  societies,  long  before  the  Congregational  Union  was 
formed.  Mr.  B.  did  a  good  work  in  the  Temperance  cause.  There  was 
some  difficulty  with  a  member  guilty  of  "  trafficking  in  distilled  spirits," 
"  which,  in  the  estimation  of  this  church,  is  inconsistent  with  Christian 
character." 

March  1st,  1833.  The  church  edifice  was  burned  with  the  ''  Bible  and 
Psalm  Book."  But  the  society  had  previously  (Jan.  14,  1833)  concluded 
to  "  build  a  new  church  "  and  "sell  the  old  one  at  auction." 

Fifth  pastor,  Rev.  Henry  Durant.  The  present  "  church  "  was  dedi- 
cated Nov.  7,  1833.  Mr.  Henry  Durant  received  a  "call"  to  this 
pastorate  Oct.  26,  accepted  Nov.  22,  ordained  Dec.  25,  1833.  Seldom 
is  so  much  crowded  into  nine  months  of  church  history  !  Meeting-house 
burnt,  pastor  dismissed.  New  church  built,  and  new  pastor  settled. 
During  Mr.  D.'s  ministry,  seventy-five  members  were  added  to  the 
church.  Several  cases  of  discipline  were  well  managed.  About  the 
middle  of  April,  1847,  he  accepted  an  invitation  to  take  charge  of  Dum- 
mer  Academy.  Offered  his  resignation  Sept.  15th  following.  It  was 
reluctantly  accepted.  Two  councils  were  called  before  his  dismission 
was  granted  in  March  31,  1849.  In  1841  the  church  were  of  opinion 
that  agents  of  benevolent  societies  might  very  safely  be  dispensed  with. 
Two  years  later  they  chose  a  committee  of  six  to  visit  every  family  in 
the  parish,  and  supply  the  destitute  with  Bibles.  This  was  immediately 
attended  to. 

Sixth  pastor.  Rev.  Fraiicis  V.  Tenney.  Rev.  Mr.  T.  received  a  "  call " 
to  the  ministry  of  this  church,  Dec.  8,  1849.  He  was  installed  March  7, 
1850,  resigned  March  22,  1857.  Dismissed  by  council  April  22,  1857. 
He  received  to  the  membership  of  the  church,  forty-two.  Twenty -six 
children  were  baptized  July  6,  1856. 

Seventh  pastor.  Rev.  Charles  Brooks.  A  few  months  after  Rev.  Mr. 
Tenney  left,  Mr.  Fred.  Alvord  was  engaged  to  preach  for  a  while  —  but, 
at  last,  refused  a  "  call "  to  settle.  Mr.  B.  pi-eached  first,  on  the  last 
Sabbath  of  Feb.,  1858.  Unmistakable  signs  of  religious  interest  in  the 
evening.  By  the  second  time,  the  last  Sabbath  in  March,  the  work  of 
Divine  grace  appeared  to  have   progressed  and   deepened  wonderfully. 


3^0  .SKETCHES    OF    CHUKCHE.i. 

From  that  time  it  went  on  like  a  deep  river.  Between  .seventy  and 
eighty  expressed  a  Iiope  in  Jesus,  but  some  have  "  withered "  away. 
Over  sixty  have  united  with  the  church.  The  church  itself  never  seem- 
ed thoroughly  conscious  of  what  God  was  doing  in  that  revival. 

Mr.  B.  became  pastor  by  ordination,  &c.,  June  16,  I808.  On  the 
same  day  "a  valuable  pulpit  Bible"  was  given  to  the  church  by  S.  W. 
Stickney,  E.sq.,  of  Jjowell.  And  a  little  later  two  hymn-books  (Church 
Psalmody)  were  given  by  Mr.  Henry  D.  Noyes  of  Boston. 


BELLEVILLK   CONGREGATKjNAL   CHURCH,  NEWBURYPORT. 

BV    KKV.    D.   T.    FIHKE. 

This  church  was  organized  (probably)  on  tin;  second  day  of  April, 
1808.      It  has  had  three  settled  ministers,  viz. : 

Rev.  James  Miltimore,  installed  April  27,  1808;  died  March  21^,  1836. 

Rev.  John  C.  March,  ordained  March  1,  1832;  died  Sept.  26,  1846. 

Rev.  Daniel  T.  Fiske,  ordained  Aug.  18,  1847. 

There  is  a  little  uncertainty  as  to  the  precise  day  on  which  the  cliurch 
was  organized.  The  following  statement  in  the  handwriting  of  the  first 
pastor,  appears  on  the  first  leaf  of  the  book  of  records.  "In  the  months 
of  March  and  April,  in  the  year  of  our  Lord  1808,  a  number  of  indi- 
viduals belonging  to  tin;  fourth  parish  in  Newbury,  met  once  and  again 
for  the  purpose  of  collecting  and  organizing  a  church  of  our  Lord  Jesus 
Christ.  After  repeated  and  solemn  consideration,  conference,  and  prayer, 
they  formed  themselves  into  a  Christian  church  by  explicitly  renewing 
the  dedication  of  themselves  to  (iod  in  the  engagements  of  a  church 
stale  by  <;xj»iessly  covenanting  with  one  another,  for  an  obedience  to  the 
Lord  in  the  orrlinances  of  the  gospel,  and  delil;erat<;ly  subscribing  with 
their  hands  to  the  terms  of  a  covenant  in  which  they  agreed  to  unite." 
This  statenjent  implies  that  the  organization  was  not  effected  till  some 
time  in  April.  But  the  records  show  that  on  the  second  day  of  April, 
the  church,  in  its  organized  capacity,  transacted  business,  and  extended 
a  call  to  Rev  Mr.  Miltimore  to  become  its  pastor.  It  must,  then,  have 
been  formed  either  on  the  first  or  second  day  of  April,  probably  the 
latter. 

The  above  statement  implies,  also,  that  the  church  was  strictly  self- 
organized.  It  says  "a  number  of  individuals  "  ^'formed  themselves  into 
a  Christian  church ; "  but  makes  no  allusion  to  a  council ;  and  no  evi- 
dence can  be  found  that  the  a»id  of  a  council  was  had,  or  desired.  The 
reason  for  this  departure  from  the  Congregational  usages  of  that  day  is 
unknown. 


.SKiyronKS  ok  churohks,  351 

The  "  Covenant"  which  was  subsenbed  by  the  original  members,  in- 
chided  both  a  Confession  of  Faith  and  a  Covenant,  and  is  still  retained 
by  the  church  unchanged.     It  is  as  follows : 

CONFESSION       OK       FAITH. 

Articlk  1.  We  believe  in  the  one  living  and  true  God,  the  Father, 
Son,  and  Holy  Ghost. 

Art.  2.  We  believe  that  in  the  beginning  God  made  man  innocent 
and  happy,  adorned  him  with  his  own  image,  and  appointed  him  to  im- 
mortality. 

Art.  3.  We  believe  that  man  has  fallen  from  that  pure  and  happy 
state  in  which  God  at  first  created  him  —  fallen  into  a  state  of  sin  and 
ruin,  out  of  which  no  finite  power  can  deliver  him. 

Art.  4.  We  believe  that  Almighty  God,  looking  down  from  heaven 
with  eyes  overflowing  with  mercy,  and  beholding  man  in  his  stale  of  sin, 
degradation,  and  ruin,  pitied  his  misei'y,  and  devised  a  scheme  for  his 
recovery  and  restoration. 

Art.  5.  We  believe  that  Jesus  Christ,  the  Son  of  God,  became  man, 
and  that,  as  the  only  Mediator  of  the  new  covenant,  he  is  Prophet,  Priest, 
and  King  of  his  church  and  people,  to  bring  them  to  eternal  life,  and 
blessedness,  and  glory. 

Art.  6.  We  believe  that  the  Lord  Jesus  Christ,  as  the  Prophet  of 
the  world,  reveals,  by  his  word  and  spirit,  the  perfections  and  will  of 
God  to  men;  as  the  Priest  of  the  world,  he  offered  uj)  himself  a  sacrifice 
for  sin,  and  is  now  interceding  for  his  people  at  the  right  hand  of  the 
Majfisty  on  high  ;  and  as  the  King  of  the  world,  he  subdues  a  j)eople  for 
hinis(;lf — reigning  in  and  over  them  —  restraining  and  conquering  all 
his  and  their  enemies. 

Art.  7.  We  believe  that  the  redeemed  of  the  Lord  partake  of  the 
redemption  which  Jesus  Christ  hath  purchased  by  the  effectual  applica- 
tion thereof  to  them  by  his  Holy  Spirit,  convincing  and  humbling  them 
to  a  despair  of  he][)ing  themselves,  and  revealing  Christ  as  an  all-suffi- 
cient Saviour,  enabling  them  to  embrace  him  as  offered  in  the  gospel. 

Art.  8.  We  believe  that  men  are  justified  and  accepted  as  righteous 
in  the  sight  of  God,  only  and  wholly  through  the  perfect  righteousness 
of  Chnst,  received  by  faith  alone,  which  faith  is  not  of  ourselves,  it  is 
the  gift  of  God. 

Art.  9.  We  believe  that  a  sincere  love  to  God  and  a  holy  life  of  sin- 
cere obedience  to  the  revealed  will  of  God,  are  certain  and  necessary 
fruits  of  a  true  and  saving  faith. 

Art.  10.  We  believe  that  the  Holy  Scriptures  of  the  Old  and  New 
TestamentK  are  a  complete  rule  of  faith  and  life  to  every  Christian. 


3o2  SKETCHES    OF    CIILKljHES. 

Akt.  11.  We  believe  that  Baptism  with  water,  and  the  Lord's  Sup- 
per, are  ordinances  instituted  by  our  Lord  Jesus  Christ  to  be  observed 
in  his  church. 

Art.  12.  We  believe  that  God  has  appointed  a  day  in  which  he  will 
judge  the  world  in  righteousness  by  that  man  whom  he  hath  ordained, 
whereof"  he  hath  given  assurance  unto  all  men,  in  that  he  hath  raised 
him  from  the  dead. 

Art.  13.  We  believe,  in  fine,  that  at  the  time -appointed,  the  dead 
will  be  raised  up,  and  all  that  ever  lived  upon  the  earth  will  appear  at 
the  tribunal  of  the  enthroned  Judge ;  the  books  will  be  opened,  the  sen- 
tence will  be  pronounced,  will  be  executed,  when  the  wicked  will  be 
driven  away  in  their  wickedness ;  and  the  righteous,  crowned  with  glory 
and  adorned  with  immortality,  ascending  with  their  Lord,  will  approach 
to  the  fountain  of  life,  and  partake  of  those  pleasures  at  the  right  hand 
of  God,  which  will  occupy  and  animate  the  praises  of  eternity. 

(COVENANT. 

And  now,  having,  as  we  trust  and  hope,  sincerely  and  repeatedly 
given  ourselves  up  to  the  Lord  Jesus  Christ,  in  an  everlasting  covenant, 
to  be  guided,  governed,  and  saved  by  him,  —  we  do  this  day  renew  the 
dedication  of  ourselves  to  him,  and  covenant  with  one  another  in  manner 
following : 

We  do  solemnly  and  sincerely  give  up  ourselves  to  the  Lord  Jehovah, 
Father,  Son,  and  Holy  Ghost,  and  avouch  him  this  day  to  be  our 
Father,  our  Saviour,  Redeemer,  and  Leader,  and  receive  him  as  our 
portion  forever. 

We  give  up  ourselves  to  the  ever-blessed  Jesus,  who  has  ransomed 
souls  by  his  own  blood,  and  adhere  to  Him  as  the  Head  of  his  church 
and  people,  in  the  covenant  of  grace,  and  rely  on  him  as  our  Prophet, 
Priest,  and  King  to  bring  us  to  eternal  blessedness. 

We  give  up  ourselves  to  the  Holy  Spirit,  who  is  the  author  of  all 
good  in  the  hearts  of  men,  and  rely  on  Him  to  sanctify  us  more  and 
more,  and  to  lead  us  into  all  truth. 

We  esteem  it  our  honor  and  happiness  to  glorify  God,  and  to  be 
devoted  to  him,  and  acknowledge  our  obligations  to  deny  all  ungodliness 
and  wordly  lusts,  and  to  live  soberly,  righteously,  and  godly  in  this  pres- 
ent world,  particularly  in  the  duties  of  the  church  state,  as  a  body  of 
people  assembled  for  an  obedience  to  the  Lord  in  all  the  ordinances  of 
the  gospel. 

Conscious  of  our  insufficiency  for  the  faithful  discharge  of  the  duties 
incumbent  on  us,  we  desire  and  covenant,  with  dependence  on  that 
eifectual  assistance  which  God  has  graciously  promised,  to  walk  together 


SKETCHKS    OF    CHUKCHKS.  353 

a.s  a  church  of  the  Lord  Jesus  Christ,  in  the  faith  and  order  of  the 
gospel,  so  fnr  as  the  same  shall  be  revealed  unto  us ;  conscientiously 
attending  to  the  public  worship,  the  sacraments  of  the  New  Testament, 
the  discipline  of  Christ's  kingdom,  and  all  his  holy  institutions,  in  com- 
munion with  one  another,  while  our  opportunities  to  be  edified  together 
continue,  and  watchfully  avoiding  all  sinful  stumbling-blocks  and  con- 
tentions, as  becomes  a  people  whom  the  Lord  hath  l)ound  up  in  the 
bundle  of  life. 

At  the  same  time,  and  in  tender  reliance  on  the  same  gracious  aids, 
we  do  also  present  our  offspring  unto  the  Lord,  purposing  by  his  help  to 
do  our  part  in  the  methods  of  religious  education,  that  they  may  be  the 
Loi'd's. 

And  all  this  we  do,  flying  to  the  blood  of  the  everlasting  Covenant 
for  the  pardon  of  our  many  errors,  and  praying  that  the  glorious  Lord, 
who  is  the  great  Shephei'd,  would  prepare  and  strengthen  us,  for  every 
good  word  and  work  to  do  his  will,  working  in  us  that  which  is  well 
pleasing  in  his  sight,  through  Jesus  Christ,  to  whom  be  glory.     Amen. 

The  original  members  were  nine  in  number,  four  males  and  five 
females ;  three  of  them  bearing  the  name  of  Little,  and  six  the  name 
of  Atkinson.  Only  one  of  them  —  a  female  —  had  previously  been  con- 
nected with  any  church. 

The  whole  number  of  admissions  to  the  church  during  the  active 
ministry  of  Mr.  Miltimore,  was  one  hundred  and  ten,  exclusive  of  the 
original  members.  The  whole  number  of  admissions  during  Mr.  March's 
ministry  was  one  hundred  and  fifty-five.  Since  the  death  of  Mr.  March, 
there  have  been  one  hundred  and  sixty-eight  admissions.  The  present 
number  of  members  is  two  hundred  and  twenty -three. 

From  the  beginning  this  church  has  been  harmonious  and  prosperous. 
No  serious  internal  dissensions  have  marred  its  history.  In  but  few 
instances  has  it  been  called  to  exercise  the  power  of  ecclesiastical  disci- 
pline. The  aid  of  councils  has  been  required  only  in  the  settlement  of 
pastors. 

The  religious  society,  or  parish,  connected  with  this  church,  is  the 
same  that  was  once  connected  with  the  Fifth  Church  in  Newbury ;  and 
was  incorporated  April  17,  176L 

The  first  meeting-house  was  dedicated  Nov.  24,  1807,  and  was  de- 
stroyed by  lightning  April  1,  1816.  The  present  house  was  dedicated 
Nov.  7,  1816,  and  was  remodelled  internally,  in  1860. 

From  1,200  to  1,800  dollars  are  annually  contributed  by  this  chuixh 
and  society  to  benevolent  objects. 

45 


354  ilvETCHF!*    OK    rULROHKS. 


FOURTH   CHURCH,   NEWBURYPORT. 

BY    RKA-.    R.    CAMPBELL. 

Organized  May  30.  1793.  Pastors:  Rev.  Charles  M.  Milton,  in- 
stalled March  20.  1794;  dismissed  March  1,  1837.  Rev.  Randolph 
Campbell,   installed   Oct.   12,   1837. 

The  following  Articles  of  Faith  and  Covenant  were  adopted  at  first, 
and  still  continue  in  use  : 

ARTICLES       OF       FAITH. 

We,  the  members  of  the  Fdtirth  Church  in  Newbux'yport,  having 
adopted  the  Westminster  Confession  of  Faith,  as  a  correct  summary  of 
our  views  of  religious  truth,  accept  the  following  abstract  of  the  said 
Confession : 

We  believe  — 

1.  That  the  sacred  Scriptures  are  inspired,  and  are  the  only  infallible 
rule  of  faith  and  practice. 

2.  That  there  is  but  one  God,  infinite  in  being  and  perfections. 

3.  That  in  the  unity  of  the  Godhead  there  are  three  persons,  of  one 
substance,  power,  and  eternity,  —  God  the  Father,  God  the  Son,  and 
God  the  Holy  Ghost. 

4.  That  God,  from  all  eternity,  did,  by  the  most  wise  and  holy  coun- 
sel of  his  own  will,  predetermine  whatsoever  comes  to  pass ;  but  in  no 
such  sense  as  to  become  the  author  of  sin,  or  as  to  do  violence  to  the 
will  of  his  creatures. 

5.  That  all  who  are  saved  were  chosen  in  Christ  before  the  foundation 
of  the  world,  that  they  might  be  holy,  and  not  because  of  their  holiness. 

6.  That  the  corruption  and  death  in  sin  of  our  first  parents,  conse- 
quent upon  the  fall,  was  conveyed  to  all  their  posterity  by  ordinary  gen- 
eration ;  all  of  whom,  being  involved  in  the  guilt  of  his  disobedience,  are 
therefore  under  the  curse  of  the  law,  and  so  made  subject  to  death,  with 
all  its  miseries,  spiritual,  temporal,  and  eternal. 

7.  That  God,  in  the  covenant  of  grace,  offereth  freely  unto  sinners 
life  and  salvation  by  Jesus  Christ  ;  and  that,  in  order  to  this,  they  must 
believe  with  the  heart  unto  righteousness. 

8.  That  the  Lord  Jesus  became  incarnate,  and,  by  his  perfect  obedi- 
ence and  death,  purchased  reconciliation  and  an  everlasting  inheritance 
in  the  kingdom  of  heaven  for  all  given  him  of  the  Father. 

9.  That  man,  by  the  fall,  hath  lost  all  disposition  to  any  thing  spiritu- 
ally^good,  and  is  naturally  prone  to  sin. 


SKETCHES    OF    CHURCHES.  35o 

10.  That  Justification  is  entirely  of  free  grace,  and  is  conferred  upon 
all  who  believe,  on  the  ground  of  Christ's  obedience  and  satisfaction  to 
law  in  their  stead. 

11.  That  Sanctitication  is  throughout  in  the  whole  man,  though  imper- 
fect in  this  life. 

12.  That  Faith  and  Repentance  are  the  work  of  the  Spirit  upon  the 
heart,  and  that  good  works  are  the  fruits  and  evidences  of  a  true  living 
faith. 

13.  That  those  who  are  renewed  and  sanctified  will  certainly  perse- 
vere unto  the  end,  and  be  eternally  saved. 

14.  That  all  are  bound  to  obey  the  Moral  Law,  and  that  believers  are 
to  obey  it  as  a  rule,  and  not  conditioti,  of  life. 

15.  That  there  are  but  two  sacraments  instituted  by  Christ  in  the  gos- 
pel, —  Baptism  and  the  Lord's  Supper,  which  are  to  be  dispensed  only 
by  the  ministry, 

16.  That  immersion  is  not  necessary  to  a  valid  baptism,  but  that  it 
may  be  administered  by  pouring  or  sprinkling. 

17.  That  the  bodies  of  men  after  death  return  to  dust;  and  that  the 
souls  of  the  wicked  enter  immediately  into  a  state  of  suffering,  and  the 
righteous,  of  blessedness. 

18.  That  the  bodies  of  all  will  be  raised  in  the  Resurrection,  and, 
united  to  their  spirits,  shall  appear  before  the  judgment-seat  of  Christ  at 
the  end  of  the  world,  when  the  righteous  shall  be  received  into  heaven, 
and  the  wicked  go  away  into  everlasting  punishment. 

COVEN  ANT. 

We  whose  names  are  hereafter  written,  apprehending  ourselves  called 
of  God  into  the  church  state  of  the  gospel,  do  first  confess  ourselves  un- 
worthy to  be  so  highly  favored  of  the  Lord,  and  admire  that  free  rich 
grace  of  his  that  triumphs  over  such  unworthiness ;  and  then,  with  a 
sense  of  inability  to  do  any  good  thing,  and  an  humble  reliance  on  the 
aids  of  promised  grace,  do  humbly  wait  on  him  for  all. 

We  now  thankfully  lay  hold  of  his  covenant,  and  would  choose  the 
things  that  please  him. 

We  declare  our  belief  of  the  Christian  religion  as  contained  in  the 
sacred  Scriptures,  and  with  such  view  thereof  as  the  Westminster  Con- 
fession of  Faith  has  exhibited,  —  heartily  resolving  to  conform  ourselves 
unto  the  rules  of  that  holy  religion  as  long  as  we  live  in  the  world. 

We  give  up  ourselves  unto  the  Lord  Jehovah,  who  is  the  Father,  Son, 
and  Spirit,  and  choose  him  this  day  to  be  our  Leader,  and  receive  bira  as 
our  portion  forever. 


356  SKETCHES  OF  CHURCHES. 

We  give  up  ourselves  unto  the  blessed  Jesus,  who  is  the  Lord  Jeho- 
vah, and  adhere  to  him  as  the  Head  of  his  people  in  the  covenant  of" 
grace  ;  and  rely  on  him,  as  our  Priest,  Prophet,  and  King,  to  bring  us 
unto  eternal  glory. 

We  give  up  ourselves  to  the  Holy  Ghost,  in  order  to  our  further  ad- 
vancement in  sanctification  and  consolation. 

We  acknowledge  our  everlasting  and  indispensable  obligations  to  glo- 
rify God  in  all  the  duties  of  a  godly  life. 

We  desire  and  intend,  and  with  dependence  on  his  promised  and  pow- 
erful grace  engage,  to  walk  together  as  a  church  of  Christ  in  the  faith 
and  order  of  the  gospel,  as  far  as  the  same  shall  be  revealed  to  us  ;  con- 
scientiously attending  to  the  public  worship  of  God,  the  sacraments  of 
the  New  Testament,  and  the  discipline  of  the  kingdom,  in  communion 
with  one  another ;  watchfully  avoiding  all  sinful  stumbling-blocks  and 
contention,  as  become  a  people  whom  the  Lord  hath  bound  up  in  the 
bundle  of  life.  At  the  same  time,  we  do  also  present  our  offspring  with 
us  to  the  Lord,  purposing,  with  his  help,  to  do  our  part  in  the  method  of 
a  Religious  Education,  that  they  may  be  the  Lord's. 

And  all  this  we  do  trusting  in  the  blood  of  the  everlasting  covenant 
for  the  23ardon  of  our  many  errors,  and  praying  that  the  glorious  Lord, 
who  is  the  great  Shepherd,  would  prepare  and  strengthen  us  for  every 
good  work,  to  do  his  will,  working  in  us  that  which  is  well  pleasing  to 
him,  to  whom  be  glory  forever  and  ever.     Amen. 

The  First  Presbyterian  Church  in  Newburyport,  from  which  the 
Fourth  or  Prospect  Street  Church  originated,  was,  at  the  time  of  the 
event,  under  the  pastoral  care  of  Rev.  Mr.  Murray. 

This  distinguished  servant  of  Christ,  being  favored  with  encouraging 
tokens  of  the  presence  of  the  Spirit,  and  being  desirous  to  obtain  suitable 
help,  in  concurrence  with  the  wishes  of  his  people,  extended  an  urgent 
invitation  to  Rev.  Charles  Milton,  then  acting  as  a  missionary  in  New 
Brunswick,  to  visit  Newburyport. 

In  a  letter  dated  April  12,  1789,  Mr.  Murray  refers  to  the  success, 
which,  as  he  had  been  informed,  had  attended  Mr.  Milton's  labors  since 
bis  arrival  in  N.  B.,  and  among  other  things,  he  adds — "'  Who  can  tell 
what  might  be  the  consequence,  if  you  should  be  moved  of  the  Holy 
Ghost  to  come  over  and  help  us." 

Mr.  Murray  wrote  Mr.  Milton  again,  July  29,  1791,  immediately  after 
his  arrival  in  Boston,  testifying  to  his  hearty  concurrence  with  the  long- 
ing of  members  of  his  charge  to  bid  him  welcome  to  Newburyport. 

Upon  coming  to  this  place,  at  the  suggestion  of  the  pastor,  Mr.  Milton 
was  employed  as  his  assistant  during  the  ensuing  winter.      His  engage- 


.SKETCHES    OF    CHURCHES.  357 

nient  expiring,  a  portion  of  the  congregation,  who  had  become  greatly 
interested  in  his  ministrations,  were  unwilling  to  part  with  him.  In 
order  to  accomplisl^  their  wishes,  as  he  had  already  received  an  invita- 
tion to  settle  in  Amesbury,  they  withdrew  from  their  existing  church 
relations,  and  retained  liim  for  themselves.  Their  withdrawment  was 
regarded  as  irregular,  and  censure  was  inflicted.  They  were  suspended. 
Believing,  as  they  did,  that  this  act  was  unrighteous  and  a  violation  of 
their  Christian  liberty,  they  were  not  thus  to  be  restrained  from  the 
accomplishment  of  their  purpose.  They  provided  themselves  with  ac- 
commodations for  religious  purposes  in  the  house  now  owned  by  Deacon 
Morse  in  Milk  Street.  Here  for'  a  year  and  more,  they  enjoyed  the 
ministrations  of  their  new  pastor. 

In  these  circumstances,  being  united  together  as  a  separate  bodv  of 
believers,  under  a  solemn  covenant  of  articles  of  government,  they  took 
to  theaiselves  the  name  of  the  "  Independent  Calvinistic  Society."  The 
form  of  govennnent  which  they  adopted  was  not  Presbyterian,  in  that 
they  ignored  any  higher  ecclesiastical  judicatory  than  themselves  in  their 
collective  religious  capacity.  And  yet  they  conducted  their  affairs  under 
forms  and  names  that  had  become  familiar  and  sacred  to  them,  in  the 
usage  of  the  mother  church.  They  became  essentially  a  Congregational 
church,  only  they  depended  upon  their  Representative  Body  of  Elder- 
ship more  fully  than  Congregational  churches  had  been  wont  to  depend 
upon  their  church  committees.  The  General  Court  declined  giving 
them  a  legal  existence  under  the  name  they  had  chosen.  It  was  finally 
settled  that  this  people  should  be  known  religiously  before  the  laws,  by 
the  title  of  the  "  Fourth  Religious  Society." 

The  church  edifice  on  Prospect  Street  was  raised  June  11,  1793,  and 
was  soon  put  in  readiness  for  the  public  worship  of  God,  instead  of  the 
chambers  on  Milk  Street.  To  procure  the  funds  requisite,  some  of  the 
members  are  said  to  have  pawned  their  own  private  dwellings,  trusting 
to  the  favoring  hand  of  a  benignant  Providence  to  redeem  them. 

As  early  as  1800,  the  church  they  had  so  recently  built,  being  already 
found  two  strait  for  them,  was  enlarged  to  its  present  dimensions.  Two 
years  previous  to  the  date  just  named,  the  membership,  who  had  with- 
drawn from  the  Federal  Street  Church,  and  had  been  put  under  censure, 
remonstrated.  They  complained  that  the  censure  inflicted  was  hasty 
and  severe,  that  it  condemned  them  unheard.  Their  withdrawment  they 
justified  on  the  ground  of  better  edification.  As  to  the  manner  of  it, 
they  allowed  themselves  in  some  things  to  have  been  at  fault. 

At  a  legal  meeting  of  the  First  Presbyterian  Church,  April  25,  1798, 
it  was  voted  to  take  off  the  censure. 

In  the  year  1800,  the  spirit  descended  in  wonderful  power  upon   the 


3-38  SKE'rCHKS    OF    CHUKCHKS. 

chiu-ch  and  society.  Immediately  preceding  tlie  revival,  it  liad  been  a. 
time  of  great  deadiiess.  As  the  pastor  writes,  little  of  the  power  of 
religion  was  experienced,  until,  as  he  says,  God  was  pleased  to  dispose  a 
number  of  young  men,  chiefly  of  his  charge,  to  open  a  number  of  private 
meetings  in  this  town  and  vicinity.  The  presence  and  power  of  the 
Holy  Gliost  were  first  manifested  at  a  prayer  and  conference  meeting 
in  a  private  house  at  the  South  End.  As  the  work  progressed,  sinners 
under  conviction  cried  out  in  the  congregation,  and  in  one  or  moi'e  in- 
stances fell  to  the  floor.  The  additions  to  the  church  numbered,  in  the 
course  of  some  six  months  from  the  commencement  of  the  work,  forty- 
three.  A  hundred  and  seventy  souls  were  judged  by  the  pastor  to 
have  been  born  again,  —  of  whom,  we  learn,  a  very  large  proportion 
belonged  to  his  own  congregation. 

The  doctrines  preached  during  the  progress  of  the  work,  and  from  the 
foundation  of  the  church,  were  those  contained  in  the  Westminster  Con- 
fession and  Catechism.  The  church  had  declared  to  the  world  their 
adoption  of  this  system  of  religious  belief,  as  being  the  most  perfect 
uninspired  expression  of  Bible  truth.  And  in  regard  to  the  fundamental 
principles,  they  were  exceedingly  exact.  Hence,  in  their  nineteenth 
article,  they  require  (to  use  their  own  language)  that  "  neither  pastor 
nor  elders  shall  invite  any  person  to  preach  with  us,  unless  they  have 
some  Scripture  evidences  to  conclude  that  he  is  a  jierson  of  grace,  and 
sound  in  the  doctrines  of  grace,  —  j)articularly  those  doctrines,  viz.,  the 
imputation  of  Adam's  sin  to  all  mankind,  and  the  imputation  of  Christ's 
righteousness  to  every  true  believer."  This  article  remained  in  force 
till  May  28,  1821,  when  by  vote  of  the  church  it  was  formally  dropped. 

Through  the  whole  course  of  the  revival  the  peculiar  doctrines  of 
grace  were  very  plainly  exhibited ;  and  they  yielded  their  proper  fruit 
in  the  experience  of  converted  souls.  In  regard  to  this  point  the  pastor 
speaks  as  follows :  "  Many  of  them  have  informed  me,  that  they  were 
brought  into  a  state  of  grace  thus,  —  they  were  brought  to  see  the  sin- 
fulness of  their  lives  and  hearts,  and  here  the  ibuntain  of  original  cor- 
ruption was  discovered.  Their  guilt  and  helplessness  were  now  clearly 
seen  and  felt.  They  were  brought  to  see  the  justice  of  God,  should  he 
cut  them  off  forever.  In  fact,  they  were  brought  to  despair  of  salvation 
by  the  Law."  ..."  Here  is  the  foundation  "  (he  adds)  "  on  which 
they  build  —  the  atonement  and  imputed  righteousness  of  Christ." 

The  outward  tokens  of  the  power  of  the  Holy  Spirit  in  the  revival, 
do  not  appear  to  have  continued,  in  a  marked  degree,  many  months. 
But  a  greater  measure  of  spirituality  characterized  the  church  for 
years,  —  and  the  covenants,  as  a  general  thing,  were  well  kept. 

Questions  pertaining  to  the  doctrines,  occupied  a  much  larger  share 


SKETCHES    OF    CHURCHKS.  859 

of  attention  in  the  church  than  is  coramou  at  the  present  day.  Slight 
deviations  from  the  doctrinal  standards  were  deemed  more  serious  mat- 
ters. Hence,  for  many  years,  in  "  fencing  the  table,"  as  it  was  called, 
among  others  to  be  debarred  the  privileges  of  communion  were  those 
who  denied  the  imputation  of  the  sin  of  the  first  Adam  to  his  seed  by 
ordinary  generation,  and  that  of  the  righteousness  of  the  second  Adam 
to  his  seed  through  the  grace  of  regeneration. 

Hence  also,  in  the  public  preaching  of  the  word,  any  deviation  from 
the  faith  of  the  church  was  quite  sure  to  be  noticed  and  marked  by  some 
manifestation  of  disapproval.  In  one  instance,  of  a  week-day,  when 
the  preacher,  a  stranger,  had  concluded  his  discourse,  having  therein 
said  much  of  what  man  could  do,  and  left  quite  out  of  sight  the  funda- 
mental truth,  that  it  is  "  not  by  might  nor  by  power,  etc.:"  an  experienced 
and  influential  veteran  in  the  membership  remarked  within  general 
hearing,  — ''  Rebellious,  helpless,  lost  man,  and  not  the  Lord  alone,  had 
been  exalted  before  the  people." 

The  pastor  led  the  church  in  the  utterance  of  the  most  unqualified 
condemnation  of  any  departure  from  the  doctrinal  standard.  On  one  oc- 
casion, while  discoursing,  he  observed,  —  '•  Some  say,  a  man  in  order  to 
be  saved,  should  be  willing  to  be  damned  ;  but  T  say,  the  man  that  is 
willing  to  be  damned  ought  to  be." 

The  congregation  rapidly  increased.  The  house  was  thronged  with 
worshippers.  But  in  process  of  time,  other  denominations  became  estab- 
lished here.  Churches  were  multiplied ;  and  still  other  agencies  had 
their  influence,  which  served  to  diminish  the  regular  attendance. 

For  many  years  there  was  no  general  refreshing.  Though  there 
were  some  seasons  of  more  than  usual  religious  interest,  when  numbers 
were  converted. 

In  1831,  revival  mercies  very  generally  and  remarkably  abounded. 
This  church  was  graciously  visited,  and  many  were  born  again.  Pro- 
tracted religious  services  were  held  in  this  church  and  other  Orthodox 
churches.     The  preachers  were  from  abroad. 

In  1834,  similar  meetings  were  again  held  here.  The  preaching,  as 
in  '31,  was  by  strangers.  The  word  was  greatly  blessed.  In  the  course 
of  one  year,  ninety-three  persons  were  received  into  the  church. 

The  character  of  the  discourses  delivered  in  these  later  seasons  of 
God's  mercy,  appear  to  have  been  distinguished  from  the  stated  exhi- 
bitions of  the  truth,  and  especially  from  those  in  the  revival  of  1811, 
in  that  they  gave  more  prominence  to  the  doctrine  of  human  obligation, 
and  less  to  that  of  divine  sovereignty. 

Mr.  Milton,  toward  the  conclusion  of  his  long  pastorate,  became  quite 
infirm.     His   intellectual  vigor  failed   him.     Propositions  for  a  colleague 


860  ski:t(;hks  of  chukchks. 

being  declined,  the  society  were  divided  in  regard  to  the  measures  to  be 
pursued,  and  a  large  proportion  of  the  membership  withdrew.  Finally, 
as  hj  the  terms  of  settlement,  the  reserved  right  remained  with  either 
party  to  terminate  the  relation  whenever  it  should  be  judged  expedient; 
a  motion  for  dissolution  to  take  effect  March  1,  1837,  was  put  and 
prevailed. 

The  pastor  died  suddenly  May  1,  1837.  The  present  incumbent  was 
settled  by  an  ecclesiastical  council  Oct.  12th  of  the  same  year. 

Immediately  upon  his  settlement  special  divine  influences  were  gra- 
ciously vouchsafed,  and  the  word  was  with  power.  Many  were  hope- 
fully born  of  God.  At  the  communion  season  in  May,  1838,  thirty-four 
persons  were  admitted  to  the  church  ;  and  in  the  course  of  a  year,  the 
number  was  increased  to  eighty-three.  Revival  influences  continued 
with  some  abatement  through  a  period  of  three  years.  Then  followed  a 
decline,  and  the  love  of  many  waxed  cold. 

Questions  in  respect  to  reforms  and  certain  religious  doctrines  began 
strongly  to  agitate  the  community.  Upon  these  questions,  the  church- 
membership  became  much  divided.  Finally,  the  extreme  views  enter- 
tained by  a  portion  on  the  question  of  slavery,  and  the  course  pursued 
by  them  in  consequence,  were  followed  by  speedy  ecclesiasiastical  action, 
and  the  result  was  their  separation  from  our  fellowship. 

It  may  be  a  question  whether  longer  prayerful  deliberation  and  Chris- 
tian forbearance  and  tenderness,  might  not  have  had  a  more  favorable 
issue,  and  been  more  accordant  with  the  wisdom  which  cometh  from  above. 

This  painful  subject  having  been  disposed  of,  the  church  continued 
to  walk  in  general  harmony,  peace,  and  outward  prosperity.  The  week- 
ly expository  lecture,  which  had  been  established  soon  after  the  com- 
mencement of  the  second  pastorate,  was,  from  the  first,  regarded  with 
favor.  It  has  been  sustained  with  a  very  uniform  and  encouraging 
attendance.  No  other  service  has  done  more  to  promote  religious  in- 
terest, and  minister  to  the  edification  and  comfoit  of  God's  people. 

To  aid  in  conducting  the  service  of  public  praise  on  the  Sabbath,  an 
organ  was  introduced  at  an  early  date  in  my  pastorate.  Some  years  sub- 
sequently the  house  was  entirely  remodelled  within,  and  rendered  more 
convenient  for  the  purposes  of  public  worship.  Still  later,  several  years, 
the  old  vestry,  which  had  long  been  used  for  the  Sabbath  school  and 
social  meetings,  was  removed ;  and  in  its  stead,  a  new,  commodious  chapel 
was  erected. 

In  the  fall  of  1850,  this  people  began  to  be  favored  with  a  renewed 
baptism  of  special  religious  interest,  though  not  equal  to  what  had 
been  enjoyed  from  1838  to  1840. 

The  work  was  promoted  through  the   preaching  of  the  Rev.  James 


SKKTCHKS    OF    OHURCHK.S.  361 

GaTlaher  from  Kentucky.  Public  religious  services  were  conducted  by 
him  chiefly  in  the  Federal  Street  Churchf  The  attendance  was  large 
from  the  different  religious  societies  in  the  city.  Many  were  impressed, 
and,  it  is  hoped,- were  savingly  renewed. 

As  the  result  of  this  refreshing,  twenty-seven  were  added  to  our  mem- 
bership at  one  communion.  At  subsequent  sacramental  seasons  other 
additions  were  made.  As  one  not  unimportant  result  of  this  gi-acious 
reviving,  I  may  note  the  successful  effort  which  was  soon  made,  to 
relieve  the  society  of  a  long  standing  and  increasing  indebtedness. 

Several  years  passed  away,  subsequent  to  this  season  of  mercy,  unat- 
tended with  any  special  manifestations  of  the  power  of  converting  grace. 
The  means  were  abundant,  but  the  power  was  wanting.  The  people 
heard,  but  they  did  not  profit. 

At  length,  in  1858,  the  set  time  to  favor  Zion  had  again  come.  Every- 
where the  indications  of  the  Spirit's  presence  were  manifest,  not  so 
much  in  connection  with  the  public  ministry  of  the  word,  as  with  the 
prayer-meeting.  Well  for  this  people  that  it  was  so  ;  as  the  impaired 
health  of  the  pastor  barely  enabled  him  to  meet  the  demands  of  ordinary 
pulpit  labor.  But,  in  the  social  gatherings  for  prayer,  God  was  pleased 
to  appear  for  our  help.  One  after  another  was  impressed,  and  brought 
to  the  saving  knowledge  of  the  truth.  Immediately  they  began  to  seek 
their  companions  in  sin,  and  urge  them  to  go  to  the  religious  meet- 
ings. These  were  so  conducted,  that  often  fifteen  to  twenty  participated 
in  brief  and  animated  services  of  prayer,  praise,  and  exhortation.  Such 
were  the  circumstances  in  which  many  began  to  realize  the  necessity  of 
seeking  salvation  without  delay.  The  pulpit,  and  the  weekly  lecture, 
and  the  inquiry-room,  ministered  to  their  instruction  in  the  way  of  life. 
Perhaps  little  short  of  a  hundred  were  hopefully  born  of  God.  At  one 
time,  fifty  individuals  were  added  to  this  church  by  public  profession. 

God  has  most  impressively  shown  us,  that  the  labors  of  the  conference 
room  should  be  added  to  those  of  the  pulpit ;  and  that  all  this  should 
be  supplemented  by  individual  personal  effort  to  save  souls.  Moreover, 
by  the  declension  that  has  followed,  in  regard  to  the  very  means  so 
abundantly  blessed,  He  has  revealed  the  deplorable  tendency  of  God's 
professing  people,  to  misimprove  the  clearest  demonstrations  of  his  will- 
ingness to  cooperate  with  them  in  all  suitable  associate  or  individual 
endeavors  to  save  sinners.  Zion  is  now  desolate.  The  National  exis- 
tence is  imperilled  by  civil  war ;  and  the  claims  of  Zion's  King  are  for- 
gotten. 

46 


302  SKKTOHES    OF    CHIRCHKS. 

SECONn,  OR   NORTH   CHURCH,   NEWBURYPORT. 

BV    REV.    K.    C.   HOOKER. 

(Compilefl  from  the  "Commemorate  Discourse"  of  Dr.  Dimmick.) 
This  church  was  separated  from  the  First  Congregational  Church  of 
the  same  place,  January  18,  1768.  The  reason  of  the  separation,  as 
stated  in  the  church  records  was,  that  "  after  the  death  of  Rev.  Mr. 
Lowell  (May  15,  1767),  the  church  were  unable  to  agree  in  the  choice 
of  a  person  to  be  his  successor  in  the  ministry,  in  consequence  of  a 
difference  of  opinion  as  to  some  of  the  important  doctrines  of  Christian- 
ity." The  separation  was.  however,  effected  "  with  mutual  kindness  and 
brotherly  affection." 

The  North  Church  was  formerly  organized  on  the  4th  of  March,  1768. 
Its  pastors  have  been  : 

Rev.  Christopher  B.  Marsh,  ord.  Oct.  19,  1768  ;  died  Dec.  3,  1773. 
Rev.  Samuel  Spring,  D.  D.,  ord.  Aug.  6,  1777  ;  died  March  4,  1819. 
Rev.   Luther  F.  Dimmick,  D.  D..  ordained  Dec.  8,  1819  ;  died  May 
16,  1860. 

Rev.  ¥j.  Cornelius  Hooker,  ordained  Dec.  11,  1860. 
The  following  is  the  Confession  of  Faith  and  Covenant,  adopted  at 
the  formation  of  the  church  : 

"  Forasmuch  as  God  in  His  Providence  has  ordered  and  overruled 
affairs  in  such  a  manner,  as  that  the  church  and  people  heretofore  under 
the  pastoral  care  of  the  Rev.  John  Lowell,  have  amicably  divided  them- 
selves into  two  distinct  bodies  or  assemblies  for  public  worship.  There- 
fore, we  who  are  visible  professors,  and  of  that  part  of  the  church  who 
for  the  present  meet  for  public  worship  in  the  town-house,  think  it  our 
duty  to  renew  our  Covenant  engagements  to  God,  and  also  to  one 
another,  in  this  new  situation.  And  we  do  hereby  declare  our  serious 
belief  of  the  Christian  religion,  as  contained  in  the  sacred  Scriptures  of 
the  Old  and  Kew  Testaments,  and  with  such  a  view  of  them  as  Protes- 
tant confessions  of  faith  and  catechisms  have  generally  exhibited.  And 
particularly,  we  think  that  the  Westminster  Confession  of  Faith  and 
Catechism  exhibit  a  good  system  of  Christian  doctrine  and  duty,  as 
contained  in  the  word  of  God.  And  we  design  heartily  to  conform  to 
the  rules  of  our  holy  religion  as  long  as  we  live  in  this  world.  And, 
with  an  humble  dependence  on  the  grace  of  Jesus  Christ,  the  great 
Head  of  the  church,  we  engage  to  walk  together  as  a  church  of  our 
Lord  Jesus  Christ,  in  the  faith  and  order  of  the  gospel,  professedly  on 
the  Congregational   plan   of  government,   conscientiously  attending  the 


SKETCHES    OF    OHURrHES.  863 

public  worship  of  God  and  the  sacrauieuls  of  the  New  Testament,  and 
submitting  ourselves  to  the  discipline  of  Christ's  kingdom  in  communion 
with  one  another,  and  watchfully  avoiding  all  sinful  stumbling-blocks 
and  contentions,  as  becometh  a  people  whom  the  Lord  hath  bound  up 
together  in  faith  and  charity." 

Soon  after  the  settlement  of  Dr.  Spring,  the  above  Confession  of  Faith 
was  drawn  out  and  more  methodically  arranged  by  him ;  and  so  altered 
in  statement  as  to  set  forth  several  points  of  Christian  doctrine,  in  a 
"clearer  and  more  satisfactory  light;"  particular  reference  being  had  to 
the  wrong  tendencies  of  the  time.  As  thus  modified,  it  continued  to  be 
the  basis  of  the  church  through  his  entire  ministry.  After  his  death, 
and  before  the  settlement  of  Dr.  Dimmick,  it  was  revised  and  condensed, 
having  been  found  inconveniently  long  for  common  use ;  though  the 
spirit  of  it  was  carefully  preserved.  Some  years  later  it  was  further 
condensed,  but  with  equal  care  that  its  true  character  should  not  be  im- 
paired. 

At  the  settlement  of  Mr.  Marsh,  the  first  pastor,  the  number  of  mem- 
bers in  the  church  was  fifty -five,  —  twenty-one  males  and  thirty-four 
females.  For  various  reasons,  the  membership  did  not  increase  very 
rapidly  during  the  fii'st  years  of  its  jixistence.  At  the  close  of  Dr. 
Spring's  ministi-y  it  was  but  ninety.  But,  though  small  in  numbers,  the 
church  was  spiritually  strong ;  for  it  "  had  been  instructetl  in  discrimina- 
tion, and  was  a  church  ready,  in  an  eminent  degree,  to  the  great  works 
of  love  that  constitute  the  Christian  life." 

During  the  forty  years  in  which  Dr.  Dimmick  was  its  pastor,  the 
increase  in  numbers  was  more  considex'able.  Only  five  out  of  the  forty 
years  passed  without  more  or  less  additions.  In  1831,  a  year  of  special 
blessing,  the  additions  amounted  to  seventy -one ;  in  1832,  to  forty-five; 
in  1834,  to  sixty-five;  and  during  the  several  years,  from  1834  to  1857, 
the  year  of  the  great  revival,  the  additions  varied  from  one  to  twenty- 
one.  In  1858,  they  numbered  forty -six.  The  whole  number  added  to 
the  church,  during  Dr.  Dimmick's  ministry,  was  670.  The  additions, 
since  his  death  to  the  present  time,  have  been  about  twenty-five. 


WHITFIELD   CHURCH,   NEWBURYPORT. 

BY    REV.    S.   J.    SPALDING. 

Organized  Jan.  1,  1850.  Pastors :  Rev.  John  E.  Emerson,  ordained 
Jan.  1,  1850;  died  March  24,  1851.  Rev.  Samuel  J.  Spalding,  install- 
ed June  30,  1851.     Still  pastor. 


364  SKETCHES    OF    CHURCHES. 


CONFESSION      OF       FAITH. 

About  to  be  admitted  to  the  Christian  church,  you  do  adopt  the  fol- 
lowing, as  your  Profession  of  Faith. 

Article  J.  You  believe  in  the  existence  of  one  infinitely  perfect 
God,  who  is  revealed  in  the  Scriptures,  as  Father,  Son,  and  Holy  Ghost. 

Art.  2.  You  believe  in  the  divine  inspiration  and  authority  of  the 
Scriptures  of  the  Old  and  New  Testament,  and  that  they  are  the  only 
perfect  rule  of  Faith,  and  Practice. 

Art.  3.  You  believe,  that,  in  connnon  with  all  tl.e  children  of  Adam, 
you  are  by  nature  exposed,  on  account  of  sin,  to  the  everlasting  wrath 
and  curse  of  God, 

Art.  4.  You  believe  that  the  Loid  Jesus  Christ,  the  eternal  Son  of 
God,  became  incarnate,  and  by  his  obedience,  sufferings,  and  death,  has 
made  ample  atonement  for  sin,  and  that  all  who  exercise  faith  in  him, 
as  the  Saviour,  repenting  of  their  sins,  inny  obtain  forgiveness,  favor,  and 
everlasting  life. 

Art.  5.  You  believe  in  the  necessity  of  regeneration  by  the  truth 
and  Spirit  of  God  in  order  to  eternal  life. 

Art.  6.  You  believe  that  Christ  has  a  visible  church  in  the  world, 
into  which  none  have  right  to  be  admitted,  except  those  who  profess 
repentance  of  their  sins  towards  God,  and  the  exercise  of  faith  in  the 
Lord  Jesus. 

Art.  7.  You  believe  that  the  sacraments  of  the  New  Testament  are 
but  two,  viz.  —  Baptism  and  the  Lord's  Supper. 

Art.  8.  You  believe  that  only  those,  in  regular  standing  with  the 
church,  can  worthily  partake  of  the  Sacrament  of  the  Supper,  and  that 
only  believers,  with  their  households,  can  consistently  be  admitted  to  the 
ordinance  of  baptism. 

Art.  9.  You  believe  in  a  general  resurrection  of  the  just  and  the 
unjust ;  in  a  general  judgment ;  in  the  eternal  happiness  of  the  righteous ; 
in  the  everlasting  punishment  of  the  wicked. 

COVENANT. 

Thus  professing  your  belief  and  dependence,  you  do  now  cordially 
enter  into  covenant  with  this  church.  You  promise,  by  the  help  of  divine 
grace,  to  submit  to  its  discipline,  so  far  as  it  is  conformable  to  the  rules 
of  the  gospel;  to  attend  faithfully  upon  its  ordinances,  to  seek  its  peace, 
edification,  and  purity,  and  to  walk  in  Christian  love  with  all  its  mem- 
bers. You  promise  to  give  up  yourself,  and  all  that  you  have  and  are, 
to  be  wholly  the  Lord's ;  to  seek  to  have  your  conduct  and  conversa- 


SKETCHES    OF    CHTRCHES.  365 

tion  always  in  accordance  with  the  spirit  of  the  vows  which  you  now 
take  upon  you,  and  to  strive  to  adorn  the  doctrine  of  God  our  Saviour 
in  all  things. 

Thus  you  solemnly  profess,  and  promise. 

THE      church's      engagement. 

And  now,  we,  the  members  of  this  church,  having  witnessed  of  you  a 
good  confession,  heartily  receive  you  into  our  Christian  confidence,  fel- 
lowship, and  communion.  We  promise  to  render  you  assistance,  counsel, 
and  admonition ;  we  engage  to  walk  in  love  with  you,  "  as  Christ  also 
has  loved  us  and  has  given  himself  for  us." 

May  the  great  Head  of  the  church  cause  us  ever  to  remember  that  his 
vows  are  upon  us,  and  enable  us  faithfully  to  keep  the  engagements  into 
which  we  have  this  day  entered. 

May  he  at  last  present  us,  in  company  with  all  his  saints,  "  faultless 
before  the  presence  of  his  glory,  with  exceeding  joy,"  and  to  the  only 
wise  God  be  the  praise  now  and  forever.     Amen. 

During  the  summer  of  1849,  a  number  of  persons  in  Newburyport, 
hoping  to  reach  a  class  who  had  hitherto  stood  aloof  from  gospel  ordi- 
nances, made  arrangements  for  religious  services  at  Market  Hall,  Sept. 
23,  1849,  as  an  experinient.  Mr.  John  E.  Emerson  was  invited  to 
preach ;  and,  at  the  opening  services,  about  ninety  individuals  were 
present. 

After  a  few  Sabbaths,  it  was  thought  advisable  to  proceed  directly  to 
a  permanent  organization,  and  to  retain  Mr.  Emerson's  services.  On 
the  23d  of  November,  1849,  a  society  was  formed,  and  took  the  name  of 
the  Whitfield  Congregational  Society. 

On  Tuesday,  the  1st  day  of  January,  1850,  a  council  convened  in  the 
church  of  the  First  Presbyterian  Parish,  which  had  been  kindly  offered 
for  their  use,  and  organized  twenty  persons,  under  the  name  of  the 
Whitfield  Congregational  Church.  On  this  council,  the  Rev.  O.  A. 
Taylor  was  appointed  Moderator,  and  Rev.  R.  W.  Clark,  Scribe.  The 
letters  of  the  persons  designing  to  organize  themselves  into  a  church, 
and  their  Confession  of  Faith  being  submitted  to  the  council,  it  was 
Voted,  That  said  persons  are  entitled  to  be  organized  into  a  church. 

A  revival  soon  followed  the  organization  of  the  church,  which  added 
about  forty  members  by  profession. 

The  health  of  Mr.  Emerson,  which  was  always  delicate,  soon  grew 
more  feeble ;  and,  after  the  first  of  June,  his  public  services  were  par- 
tially suspended.  During  the  spring,  after  his  ordination,  a  deep  relig- 
ious interest  began  in  the  congregation,  from  the  fruits  of  which  about 


366  .SKETCHES    OK    CHURCHES. 

thirty  person8  were  gathered  into  the  church.  After  a  brief  pastorate, 
of  less  than  fifteen  months,  the  Rev.  Mr.  Emerson  was  removed  from 
his  charge  by  death  or\  tlie  24th  of  March,  1851.  He  was  buried  in 
Oak  Hill  Cemetery,  and  over  his  grave  a  simple,  but  appropriate  monu- 
ment, was  placed  by  an  affectionate  and  grateful  people. 

On  the  30th  of  June,  1851,  Rev.  Samuel  J.  Spalding  of  Salmon  Falls. 
N.  H.,  was  installed  over  the  church  and  society. 

Efforts  were  immediately  directed  towards  the  erection  of  a  church 
edifice.  Having  secured  a  central  situation,  on  tlie  corner  of  State  and 
Prospect  Streets,  preparations  for  building  were  commenced  on  the  2oth 
of  August,  1851.  On  the  29th  of  September,  the  corner-stone  was  laid 
with  appropriate  services.  After  the  Reading  of  Scripture,  the  history 
of  the  church  was  read  by  the  Clerk,  Dr.  H.  C.  Perkins.  Prayer  was 
offered  by  Rev.  Dr.  Dimmick.  Address  by  the  pastor,  Rev.  S.  J. 
Spalding. 

The  vestry  was  finished  and  first  occupied,  Feb.  12,  1852.  On  the 
2d  of  March,  the  house  was  completed  and  dedicated  to  the  worship  of 
God,  the  Father,  the  Son,  and  the  Holy  Ghost.  The  sermon  was 
preached  by  the  Rev.  Lyman  Beecher,  D.  D.  In  the  evening,  thei-e 
were  public  services  in  the  church,  and  a  sermon  was  preached  by  the 
pastor. 

The  dimensions  of  the  building  are  sixty  feet  by  one  hundred.  The 
audience-room  is  fifty-eight  feet  by  seventy-six,  having  one  hundred  and 
twenty-four  pews,  which  furnish  sittings  for  six  hundred  and  fifty  per- 
sons. In  the  rear  of  the  church,  and  on  the  same  floor,  is  a  vestry, 
twenty-one  feet  by  forty-nine,  which  will  seat  two  hundred  persons. 
This  opens  into  the  church  on  either  side  of  the  pulpit,  but  the  main 
entrance  is  from  Prospect  Street.  In  the  spring  of  1858,  two  social 
rooms  were  finished  above  the  vestry.  These  open  into  each  other  by 
folding-doors,  and  make  an  apartment  twenty-one  feet  by  forty-nine. 
They  were  dedicated  by  an  address  and  other  appropriate  exercises  on 
the  evening  of  June  1,  1858. 

The  building  has  been  enclosed  by  an  iron  fence,  and  lighted  with 
gas,  by  the  liberality  of  the  ladies  of  the  congregation.  They  also  fur- 
nished the  means  to  re-fresco  and  paint  the  interior  of  the  church  in  1857, 
and  defrayed  a  large  proportion  of  the  expense  of  the  social  rooms. 

Early  in  1858,  this  church  shared  largely,  with  other  churches  of  the 
city,  in  the  gracious  influence  of  the  Holy  Spirit.  The  work  was  char- 
acterized by  great  quiet  and  thoroughness.  As  the  result,  about  sixty 
persons  were  added  to  the  church. 

The  Sabbath  school  was  oi'ganized  in  Market  Hall  the  first  Sabbath 
of  October,  1849.  The  whole  number  of  scholars  then  was  forty-seven  : 
teachers,  nine. 


iKKTOHKS    OP    (.JHUPwCHES.  367 


CHURCH   IN  ROWLEY. 


BY    REV.    JOHN    PIKE. 


Organized  Dec.  14,  1639.     Has  had  ten  settled  ministers: 

Rev.  Ezekiel  Rogers,  ordained  Dec.  14,  1639  ;  died  Jan.  23,  1661. 

Rev.  Samuel  Phillips,  ordained  June  — ,  1651  ;  died  April  22,  1696. 

Rev.  Samuel  Shepard.  ordained  Nov.  15,  1665  ;  died  April  7,  1668. 

Rev.  Edward  Payson,  ordained  Oct.  25,  1682  ;  died  Aug.  22,  1732." 

Rev.  Jedediah  Jewett,  ordained  Nov.  19,  1729  ;  died  May  8,  1775. 

Rev.  Ebenezer  Bradford,  ordained  Aug.  4,  1782:  died  Jan.  3,  1801. 

Rev.  David  Tuller,  ordained  Dec.  7,  1803;  dismissed  Oct.  17,  1810, 

Rev.  James  W.  Tucker,  ordained  June  24,  1812;  dismissed  June  24, 
1817. 

Rev.  Willard  Holbrook,  ordained  July  22,  1818:  dismissed  May  12, 
1840. 

Rev.  John  Pike,  ordained  Nov.  18,  1840. 

The  following  is  the  oldest  extant  Covenant  of  this  church,  and  was 
probably  adopted  at  the  time  of  its  organization : 

"  You  do  solemnly  covenant  and  promise  before  the  Lord  and  this 
people,  that  by  his  hel{),  forsaking  all  ungodliness  and  former  lusts  in 
your  ignorance,  you  do  avouch  the  Lord  Jehovah  —  Elohim,  one  God 
in  three  persons,  to  be  your  God  and  portion.  You  do  also  own  the 
Lord  Jesus  Christ,  the  only  Supreme  Head  and  Saviour  of  tliis  church, 
to  be  your  King,  Priest,  and  Prophet.  And  you  do  further  covenant, 
to  walk  in  a  professed  subjection  unto  all  the  holy  ordinances  and  orders 
that  Christ  has  appointed  in  his  house,  and  to  walk  as  becomes  God's 
covenanting  servant,  with  the  members  of  this  church,  unto  mutual  edi- 
fication and  helpfulness,  according  to  the  rules  of  the  gospel,  so  long  as 
God  shall  continue  you  a  member  of  this  church  of  Christ. 

"We  do  also  acknowledge  ourselves  engaged  by  the  same  solemn 
Covenant  to  watch  over  you,  and  to  afford  all  Christian  helpfulness  to 
your  edification,  as  God  has  required,  and  by  his  assistance." 

This  church  owed  its  existence,  under  God,  to  ihe  care  and  self-denial 
of  Rev.  Ezekiel  Rogers,  its  first  pastor,  and  previously  a  pastor  of  Row- 
ley, Yorkshire,  England.  The  first  elder  was,  probably,  Humphrey 
Rayman  ;  the  first  deacons,  Thomas  Mighill  and  Maximilian  Jewett. 
The  early  worship  consisted  of  a  prayer  about  twenty  minutes  in  length, 
an  exposition  of  a  chapter  of  the  Bible  by  the  teacher ;  the  singing  of  a 
hymn,  lined  by  the  ruling  elder,  a  sermon  of  more  than  an  hour  by  the 


3fi8  SKKTOIIF.S    or    CHURCHES. 

pastor,  a  closing  prayer  and  blessing  by  the  teacher ;  the  whole  occupy- 
ing five  or  six  hours  of  the  Sabbath.  Rogers  was  said,  by  Cotton 
Mather,  to  have  become  famous  through  the  whole  countr}',  by  an  Elec- 
tion Sermon  preached  in  1643;  but  the  traditions  of  Rowley  say,  he  was 
made  more  famous  by  a  ''  Wednesday  lecture"  preached  every  fortnight, 
which  the  citizens  of  the  surrounding  towns,  even  as  far  removed  as 
Andover,  used  to  come  to  hear.  The  latter  years  of  his  life  are  said,  by 
the  historian,  to  have  been  "  winter,  —  more  night  than  day."  The  fruits 
of  his  benevolent  heart  are  still  fresh,  in  a  large  estate  partly  given  to 
Harvard  College,  and  partly  to  the  church  in  Rowley,  which  has  been 
generously  shared  with  the  churches  in  Byfield  and  Georgetown.  He 
had  great  confidence  in  the  intelligence  and  piety  of  his  own  village ; 
saying,  that  he  felt  it  necessary  to  lay  the  doings  of  the  General  Court 
before  his  church,  before  it  coul(f  be  fully  decided  whether  they  were 
wisely  arranged  and  worthy  to  be  obeyed.  He  lived  to  the  age  of 
seventy. 

In  the  twelfth  year  of  Mr.  Rogers'  ministry,  in  the  month  of  June, 
1661,  Samuel  Phillips  was  ordained  as  teacher  of  the  church.  During 
his  ministry,  Samuel  Brockelbank,  William  Tenney,  John  Pearson, 
Ezekiel  Jewett,  and  John  Trumble  were  appointed  deacons.  In  1662, 
Samuel  Sliepard  came  to  preach,  was  ordained  as  pastor  Nov.  15, 
1665,  Mr.  Phillips  still  confinuing  teacher.  His  pastorate  continued 
but  three  years.  The  historians  of  the  time  talk  of  him  as  a  most  able 
and  devout  man,  and  say  that  the  people  of  this  place  would  have  been 
glad  to  have  plucked  out  their  own  eyes,  to  have  saved  his  life.  He 
died  at  the  age  of  twenty-seven.  Jeremiah  Shepard,  the  younger  brother 
of  Samuel,  came  to  Rowley,  February  10,  1673,  and  continued  his  labors 
for  three  years.  He  was  a  preacher,  but  strange  to  say,  not  a  professor 
of  religion.  More  than  a  year  after  Mr.  Shepard  came,  Mr.  Phillips 
says  he  conversed  with  him  in  relation  to  God's  work  on  his  soul,  and 
concluded  to  recommend  him  to  the  church  for  full  communion  and  fel- 
lowship. The  church,  however,  were  not  sufficiently  satisfied  to  admit 
him  to  the  communion  ;  and  continued  to  hear  him  preach  two  years, 
after  they  decided  he  had  not  piety  enough  to  be  admitted  to  partake  of 
the  Lord's  Supper.  The  difficulty,  in  regard  to  him,  was  not  settled 
until  the  council  convened,  that  was  ordered  by  the  General  Court  on 
the  25th  day  of  May,  1680,  which  resulted  in  a  discontinuance  of  his 
labors.  Edward  Payson  was  ordained  as  teacher,  October  25,  1682, 
Mr.  Phillips  taking  the  office  of  pastor,  in  which  he  continued  fourteen 
years.  Tradition  speaks  of  Mr.  Phillips  as  an  accomplished  scholar  and 
an  eminent  preacher.  He  was  known  publicly,  by  a  sermon  before  the 
Ancient  and  Honorable  Artillery  Company,  in  1679  ;  before  the   Gen- 


SKETCIIF.S    OF    CHrnOIIKS.  369 

eral  Court  of  the  Commonwealth  in  1G78,  and  by  services  performed  at 
several  public  anniversaries.  The  only  publication  now  to  be  found  of 
his,  is  one  on  the  sin  of  wearing  long  hair ;  whether  of  the  beard,  or 
head,  I  know  not ;  a  grievous  sin  in  his  day,  and  which  if  it  has  lost  its 
sin  in  the  present,  has  not  lost  its  inconvenience.  Mr.  Phillips  died  at 
the  age  of  seventy-one. 

The  first  account  of  children  being  baptized  upon  the  principles  of  the 
"  half-way  covenant,"  is  found  in  1 690.  The  covenant  is  a  singular 
thing  to  be  called  "  half-way."  Its  faith  seems  very  wide,  its  practice 
remarkably  Christian.  It  was  taken  by  many,  who  had  no  title  to  the 
ordinance  of  the  Supper,  and  read 'thus:  "I  take  God,  the  Father,  to  be 
my  chiefest  good  and  highest  end.  I  take  God,  the  Son,  to  be  my  only 
Lord  and  Saviour.  I  take  God,  the  Holy  Spirit,  to  be  my  Sanctifier, 
Teacher,  Guide,  and  Lawgiver.  I  take  the  people  of  God  to  be  my 
people,  in  all  conditions.  I  likewise  devote  and  dedicate  unto  the  Lord 
my  whole  self,  all  I  am,  all  I  have,  and  all  I  can  do.  And  all  this  I  do 
deliberately,  freely,  sincerely,  and  forever."  This  "  half-way  covenant " 
seems  whole  enough  to  indicate  whole-souled  Christians,  devout  and 
apostolic  enough  to  entitle  a  man,  if  he  sincerely  takes  it,  to  receive  the 
communion  on  earth,  and  to  stand  with  boldness  at  the  day  of  judgment. 

The  office  'of  teacher  seems  to  have  ceased  after  Mr.  Phillips'  death. 
The  funds  that  were  left,  upon  condition  of  a  teacher  being  employed, 
were  secured  by  Harvard  College  ;  and  the  church  has  ever  since  lost  the 
benefit  of  the  office,  and  the  advantage  of  the  money  which  supported  it. 

Tradition  says,  that  Mr.  Payson  was  very  marked  for  his  piety. 
The  prayer  of  the  apostolic  Elliot,  that  "  God  would  make  him  a  bless- 
ing here,"  was  answered.  He  committed  to  the  press  his  sermon  upon 
the  great  earthquake  in  1727,  at  the  time  of  which  he  is  said  to  have 
risen  from  his  bed,  and  called  upon  his  wife  to  put  on  her  Sabbath 
array,  and  go  forth  with  him  to  meet  the  Bridegroom.  During  the 
thirty-six  years  in  which  he  served  the  church  as  sole  minister,  there 
were  two  hundred  and  thirty-one  added  to  its  membership.  At  the  time 
of  the  great  earthquake,  when  he  and  his  people  seemed  most  won- 
derfully and  permanently  wrought  upon,  sixty  professed  their  faith. 
During  his  ministry,  Samuel  Palmer,  Timothy  Harris,  Humphrey  Hob- 
son,  Joseph  Boynton  were  appointed  deacons.  That  his  labors  might 
be  relieved,  the  church  settled  Jedediah  Jewett  as  associate  pastor  with 
him,  November  19,  1729.  Mr.  Payson  died  August  22,  1732,  at  the 
age  of  seventy-six. 

In  1733,  the  parish  held  its  first  meeting  distinct  from  the  town,  and 
in  1749  completed  the  meeting-house,  which  continued  to  be  the  place 
of  worship  until  the  present  one   was   erected.     The  ministry  of  Mr. 

47 


370  SKETCHKS    OF    CHUROIIES. 

Jewett  seems  to  have  been  happy  to  liimself  and  the  people.  He  was 
said  to  be  an  interesting  preacher  of  the  doctrines  of  grace,  and  a  worthy 
example  to  those  wlio  wished  to  walk  with  God.  Two  hundred  were 
added  to  the  church  during  his  ministry.  Several  of  his  sermons  were 
published.  The  last  he  preached  was  at  the  ordination  of  Rev.  David 
Tappan  of  Newbury,  April  18,  1774.  Mr.  Jewett  died  on  the  8th 
of  May,  1775,  at  the  age  of  sixty-nine,  leaving  it  in  charge  that  the 
female  slaves  left  him  by  his  father  should  be  manumitted,  and  a  suit- 
able provision  made  for  their  maintenance.  During  his  ministry  Ed- 
ward Payson,  Francis  Pickard,  David  Bailey,  Moses  Clark,  Thomas 
Mighill,  and  Jeremiah  Jewett  were  appointed  deacons.  After  the  de- 
cease of  Mr.  Jewett  the  people,  never  before  left  destitute  of  a  pastor, 
became  as  earnest  to  be  without  a  minister,  as  they  were  before  to  have 
one.  They  went  into  the  pernicious  system  of  candidating,  with  all  the 
zeal  of  more  modern  times.  They  heard  fifty  different  persons  ;  enough 
to  distract  any  people,  and  make  them  doubtful  who  is  who,  and  what  is 
what.  Tt  is  a  wonder,  after  this  devisive  system  was  pursued  for  more 
than  eight  years,  they  were  not  completely  divided  from  Christ,  as  those 
are  apt  to  be,  who  cry,  some  for  Paul  and  some  for  Apollos,  and  some 
for  forty-eight  others.  The  life  of  religion  almost  ceased.  It  was  not 
till  August  4,  1782,  when  Ebenezer  Bradford  was  settled,  that  harmony 
was  restored  ;  and  the  church  recovered  its  old  readiness  to  work  for  its 
Master.  The  settlement  of  Mr.  Bradford  was  peculiar.  It  was  after 
the  old  Congregational  form,  in  which  the  church  and  the  minister  per- 
formed the  whole  service.  On  the  4th  of  August,  1782,  prayer  was 
offered,  and  the  following  question  asked,  "  Do  you  accept  and  take  up 
with  tlie  call  which  the  church  gave  you  last  October,  to  settle  in  the 
work  of  the  gospel  ministry  with  us?"  The  answer  from  Mr.  Bradford 
was,  that  "  he  accepted  that  call."  The  church  then  voted  to  accept 
Rev.  Ebenezer  Bradford  as  their  minister,  and  engaged,  by  the  grace  of 
God,  to  treat  him  in  all  respects  as  the  word  of  God  required.  This 
was  quite  a  brief  way  of  installing  a  minister.  It  resulted,  however,  in 
a  permanent  union.  The  brief  service  of  installation,  and  the  long 
period  of  settlement  which  follows,  is  better  than  the  long  service  of  the 
present  day,  and  the  too  often  speedy  breaking  up  of  the  connection  it 
has  solemnly  instituted.  Mr.  Bradford's  ministry  has  always  been  re- 
garded with  great  interest  in  Rowley.  Some  of  the  people  now  living, 
speak  of  the  impressions  his  preaching  made  as  very  strong.  The 
preacher  of  his  funeral  sermon  remarks,  that  "  He  was  a  workman  who 
needed  not  to  be  ashamed,  fruitful,  plain,  and  profitable,  awakening  to 
sinners,  animating  to  saints,  —  one  who  shunned  not  to  declare  the  whole 
counsel  of  God."  His  tones  were  those  of  thunder.  Eighty-four  were 
added  to  the  church,  during  his  ministry. 


SKETCHES  OF  CHUKCHES.  371 

Here  ends  the  permanent  ministry  of  Rowley,  that  is  to  say,  if  the 
fnture  is  to  be  like  the  last  half  century.  Mr.  Bradford  is  the  last  pastor 
the  people  have  buried.  Some  they  did  not  wish  to  keep  until  death 
broke  the  connection.  Others  left  before  the  people's  warm  affection  for 
them  began  to  grow  cool.  The  new  type  of  things  is  owing  to  the 
mutual  action  of  pastor  and  people.  Pastors,  since  the  commencement 
of  the  present  century  have  been,  themselves,  more  uneasy  than  before, 
and  the  people  have  been  more  uneasy,  regulating  their  zeal  for  the 
truth,  by  their  interest  in  the  man  who  proclaimed  it. 

David  Tuller  was  installed  Dec.  7,  1803.  Probably  it  would  have 
been  better  if  he  had  declined  his  call,  as  he  had  to  begin  with  oppo- 
sition. Parish  opposition  to  begin  with,  may  be  a  slow,  but  is  a  toler- 
ably sure,  volcanic  rising.  Mr.  Tuller  was  able  to  keep  it  down  six 
years,  then  it  showed  itself  more  vigorously  for  being  long  fettered.  A 
mutual  council  was  finally  agreed  to,  which  convened  June  13,  1810, 
and  advised  to  the  sundering  of  the  pastoral  relation  when  the  parish 
had  paid  Mi-.  Tuller  five  hundred  dollars,  as  a  sort  of  balance  to  the 
disappointment  which  the  terminating  of  his  connection  occasioned.  The 
money  was  paid  and  the  dismission  accomplished  October  17,  1810. 
He  died  at  Sheffield  on  the  23d  of  August,  1839,  at  ninety  years  of  age. 
Only  twenty  persons  were  added  to  the  church  during  his  ministry. 
But  during  that  ministry  the  chui'ch  received  one  most  valuable  addi- 
tion, that  of  Joshua  Jewett,  to  its  deaconship,  whose  name  will  always 
be  fondly  associated  with  whatever  is  intelligent  and  pure  in  our  church 
and  village. 

James  Tucker  was  settled  over  the  church  June  24,  1812.  He  ap- 
pears to  have  been  one  of  the  most  respected  and  beloved  of  its  minis- 
ters. He  is  considered  by  those  who  used  to  hear  him  as  of  a  clear  and 
discriminating  mind,  a  coiTect  taste  and  well-regulated  imagination,  and 
deliberate  in  thought,  deeply  imbued  with  the  spirit  of  the  Scriptures,  — 
dignified  and  impressive  in  his  pulpit  manners,  —  explicit  and  direct  in 
his  pulpit  instructions  to  an  unusual  degree.  His  loss  to  the  society  was 
regarded  as  severe.  His  idea  was,  that  the  salary  was  not  sufficient  to 
meet  his  necessities.  It  was  this  that  led  him  to  leave,  June  24,  1817, 
just  five  years  after  his  settlement.  He  had  added  twenty-two  members 
to  the  church,  and  survived  the  dissolution  of  his  connection  but  little 
more  than  a  year.  Mr.  Tucker  died  at  Springfield,  N.  J.,  February  11, 
1819,  aged  thirty-two  yeai's. 

Willard  Holbrook  was  installed  on  the  22d  of  July,  1818.  During 
his  ministry  one  hundred  and  six  were  added  to  the  church,  and  Na- 
thaniel Mighill  was  chosen  deacon ;  an  office  which  he  honorably  filled 
till  his  death.     In  the  year  1818,  the  Sabbath  school  was  organized  here, 


372  SKETCHES  OF  CHURCHES. 

which  the  church  voted  to  patronize,  instructing  the  pastor  and  deacons 
to  appoint  its  superintendent  and  teachers.  Mr.  Holbrook  was  devoted 
to  the  interests  of  the  church  and  people,  constant  in  his  pastoral  labors, 
and  an  ardent  friend  of  whatever  seemed  to  promote  the  progress  of  the 
cause  of  the  Redeemer.  lie  w  as  dismissed,  at  his  own  request,  May 
12,  1840. 

On  the  18th  of  November,  1840,  John  Pike  was  settled  as  pastor.  His 
ministry  still  continues.  Thus  far  the  union  has  been  happy  between 
himself  and  his  people,  and  in  some  degree  accomplished  the  design 
for  which  it  was  formed.  It  is  too  early  now  to  say  of  what  worth, 
and  how  permanent  this  connection  may  be.  October  1,  1845,  James 
T.  Plumer  was  elected  deacon.  In  1842,  a  new  and  beautiful  village 
church  edifice  succeeded  the  one  which  had  fallen  into  decay,  from 
nearly  a  century's  service.  It  has  been  made  still  more  attractive  by 
changes  made  in  1859.  June  27,  1862,  Nathaniel  Bradstreet  was 
elected  deacon.  During  the  twenty-three  years  of  the  i)resent  ministry, 
one  hundred  and  seventyt-seven  persons  have  been  added  to  the  church. 

This  is  but  a  brief  account  of  the  more  than  two  hundred  years  of 
the  existence  of  the  Rowley  church,  in  which  so  many  of  the  faithful 
have  lived,  labored,  and  died.  Its  harmony  has,  in  general,  been  faith- 
fully preserved.  Its  ministry  has  been  marked  for  intelligence  and 
adhei-ence  to  gospel  truth.  In  the  great  defections  of  New  England, 
this  church  and  its  pastors  were  always  true  to  the  faith  of  the  Pilgrims. 
It  has  been  the  mother  church  of  the  church  in  Georgetown,  and 
the  associated  mother,  wnth  Ipswich  and  Newbury,  of  that  in  Byfield 
and  Linebrook.  Her  connection  was  close  with  the  Bradford  and  Box- 
ford  churches,  located  in  places  originally  belonging  to  Rowley.  Many 
from  the  town  of  Rowley  have  entered  the  ministry,  and  proved  them- 
selves useful  in  the  Redeemer's  service.  Fifteen  connected  with  tlic 
church  have  become  ministers.  Thomas  Mighill,  Samuel  Payson,  Jede- 
diah  Jewett,  David  Jewett,  Daniel  Marsh,  Nathaniel  Howe,  Moses 
Bradford,  Levi  Pilsbury,  Nathan  Bradstreet,  Nathaniel  Lambert,  Jona- 
than Cogswell,  Paul  Jewett,  Henry  C.  Jewett,  George  W.  Cressey, 
Charles  N.  Todd,  Nathaniel  Mighill.  From  the  organization  of  the 
church  to  the  present  time,  it  appears  there  have  been  over  thirteen 
hundred  who  have  accepted  its  confession.  The  larger  revivals  of  the 
church  were  in  1.669,  1684,  1695,  1699,  1727,  1728,  1800,  1801,  1830, 
1832,  1847,  1850,  1857,  1858.  In  addition  to  these,  there  have  been 
lesser  w'orks  of  grace,  with  which  the  church  has  been  often  blessed. 
With  these  greater  and  lesser  works  may  the  church  continue  to  be 
blessed,  till  its  last  member  has  joined  the  church  triumphant. 


SKETCHES    OF    CHURCHES. 


SECOND    CHURCH   IN   SALISBURY. 


373 


This  church  was  organized  Nov.  19,  1718.  It  has  had  four  settled 
ministers  : 

Rev.  Joseph  Parsons,  ordained  Nov.  2G,  1718;  died  March  13,  1739. 

Rev.  Samuel  Webster,  ordained  Aug.  12,  1741  ;  died  July  18,  1796. 

Rev.  Andrew  Beattie,  ordained  June  28,  1797;  died  March  16,  1801. 

Rev.  William  Balch,  ordained  Nov.  17,  1802;  dismissed  Feb.  20, 1816. 

Since  1835,  Rev.  Benjamin  Sawyer  has  been  employed  as  stated 
supply,  but  has  never  been  installed  as  pastor  of  the  church,  and  only 
preached  a  part  of  the  time  till  1841.  The  following  Covenant  was 
adopted  at  the  time  the  church  was  gathered : 

"  We'  do  this  day,  in  a  grateful  sense  of  the  call  of  Christ  unto  us, 
avouch  the  Lord  Jehovah  to  be  our  God,  Fatlier,  Son,  and  Holy  Ghost ; 
and  giving  ourselves  to  God  in  Christ,  and  one  to  another,  we  do,  by  the 
grace  of  Christ  assisting  us,  cheerfully  submit  ourselves  to  his  govern- 
ment, and  to  all  his  ordinances  and  institutions,  taking  and  acknowledg- 
ing him  to  be  our  Prophet,  Priest,  and  King;  further  promising,  by  the 
grace  of  Christ,  to  shun  and  avoid  all  errors,  with  all  unrighteousness  and 
ungodliness.  We  do,  also,  with  ourselves  give  up  our  seed  to  the  Lord, 
submitting  them  also  to  the  discipline  and  government  of  Christ  in  his 
church ;  promising,  morever,  that  we  will  endeavor  to  uphold  and  pro- 
mote the  worship  of  God,  in  public  and  in  private ;  and,  finally,  that  we 
will  walk  together  as  a  church  of  Christ  in  all  mutual  love  and  watch- 
fulness, to  the  building  up  of  each  other  in  faith  and  love,  humbly  crav- 
ing help  at  the  hands  of  God  for  the  performance  hereof." 

The  above  was  subscribed  by  Rev.  J.  Parsons  and  eleven  other  men; 
and,  with  slight  alterations,  continued  in  use  through  the  ministries  of  Mr. 
Webster  and  Mr.  Beattie.  No  mention  is  made  of  any  separate  Con- 
fession of  Faith  until  June  14,  1799,  when,  "At  a  regular  church  meet- 
ing, voted,  that  the  Articles  proposed  by  the  Rev.  Pastor  to  candidates 
for  admission  at  the  time  of  their  examination,  shall  be  publicly  read  to 
them  at  the  time  of  their  admission  before  the  congi-egation."  There  is 
no  record  of  these  "Articles." 

July  25,  1779,  it  was  "Voted,  that  the  practice  of  persons  owning  the 
covenant  for  the  purpose  of  presenting  their  children  for  baptism,  be 
hereafter  discontinued  and  abolished,  but  at  the  same  time,  that  those 
persons  who  have  heretofore  been  thus  indulged,  be  still  indulged  if  they 
desire  it," 


374  SKETCHES    OF    CHURCHES. 

During  its  early  history  this  was  a  very  flourishing  church.  Nearly 
300  were  added  to  it  under  Mr.  Parsons,  being  an  average  of  over  four- 
teen a  year.  In  1728,  there  were  108  added.  During  the  first  half  of 
Dr.  Webster's  ministry,  there  were  about  250  additions.  From  about 
1770  this  church  began  to  decline,  and  has  been  declining  ever  since. 
Its  membership  is  small;  public  services  are  suspended  in  the  winter 
season.  There  is  reason  to  suppose  that  at  no  distant  day  this  ancient 
church  will  be  extinct. 

In  1794,  a  call  was  extended  to  Mr.  Jonathan  Brown  to  settle  as 
colleague  with  Dr.  Webster.  As  conditions  of  his  accepting  it,  Mr. 
Brown  wished  a  larger  salary  than  was  offered,  and  that  the  church 
adopt  "  the  Presbytei'ian  government."  A  committee  of  conference 
reported  in  favor  of  complying  with  these  conditions,  but  their  report 
was  not  accepted,  and  it  was  voted  "  not  to  make  any  additional  sum  to 
Mr.  Brown's  salary,  nor  to  adopt  any  new  form  of  government." 

In  1795,  a  call  was  given  to  Mr.  Thomas  Crafts  which  he  declined. 
In  1802,  the  church  gave  a  call  to  Mr.  Pliny  L.  Dickinson,  but  the 
parisli,  by  a  vote  of  sixty-seven  against  forty-five,  refused  to  concur  in  it. 

During  the  latter  part  of  the  ministry  of  Mr.  Balch,  many  of  the 
church  and  parish  became  seriously  disaffected,  and  were  unwilling  to 
aid  his  support.  After  much  unpleasant  contention,  an  ex  parte  council 
was  convened,  which  Mr.  Balch  consented  to  make  mutual ;  and  by  it 
matters  were  so  adjusted,  that  he  was  honorably  dismissed  Feb.  20,  1816, 
and  the  church  has  had  no  settled  minister  since. 

In  1820,  a  committee  of  the  parish  reported  in  favor  of  supporting  a 
preacher  jointly  with  the  first  parish,  and  they  were  authorized  to  carry 
their  recommendation  into  effect.     Nothing  however  came  of  it. 

In  1826,  a  committee  was  raised  to  confer  with  the  Unitarian  Society 
at  Araesbury,  to  see  if  they  could  agree  on  a  candidate,  and  unite  in  his 
support. 

The  meeting-house,  begun  in  1711,  and  opened  for  public  worship  in 
1716,  still  stands,  the  only  specimen  of  the  old  style  of  church  architec- 
ture in  this  vicinity. 

There  is  a  parsonage,  and  land  of  considerable  value,  the  legal  prop- 
erty of  the  parish ;  and  should  this  church  become  extinct,  it  is  to  be 
hoped  that  those  who  may  have  control  of  it,  will  feel  morally  bound  to 
take  the  proper  measures  to  have  it  go  to  aid  still,  in  the  support  of 
that  faith  and  order  of  worship  for  which  it  was,  many  years  ago, 
piously  set  apart. 


SKETCHES    OF    CHURCHES.  375 


FIRST   CHURCH   IN   WEST   NEWBURY,   FORMERLY   SECOND 
CHURCH   IN   NEWBURY. 

BY    REV.    C.   D,   HEBBERT. 

Organized  Oct.  26,  1 698.     Pastors  : 

Samuel  Belcher,          ord.   Nov.  10,  1698  ;  died  March  10,  1715.    Memb.  added,  110 

John  Tufts,                     "     June  30,  1714 ;  dis.    March    2,1738.  "  "  481 

Tlionias  Barnard,          "     Jan.   31,  1739^     "     Jan.      18,17.51.  "  "  71 

Moses  Hale,                   "     Feb.  20,  1750;  died  Jan.      1. 5,  1779.  "  "  60 

True  Kimball,                "     Nov.  20,  1782 ;  dis.  May        1,1797.  "  "  10 

Samuel  Tomb,             inst.  Nov.  28,  1798;     "     Dec.        4,1805.  "  "  0 

Ebenezer  Hubbard,     ord.   May  11,  1809;     "     Oct.       16,1811.  "  "  8 

Gilbert  T.  Williams,  inst.  June    1,1814;     "     Sept.     26,1821.  "  '•  14 

Henry  C.  Wright,        ord.  June  21,  1826 ;     "     July        7,1833.  "  "  88 

Benjamin  Ober,             "      Jan.      1,1834;     "     Dec.     24,1835.  "  "  20 

Henry  A.  Woodman,    "      Nov.  30,  1842  ;  dis.    March  20,  1844.  "  "  1 

Horatio  Merrill,             "      May     7,1845;     "     Aug.     11,1847.  "  "  4 

Charles  D.  Herbert,  inst.  March  5,  1857.  80 

Members  added  when  without  pastors,  43 

Total  membership,  so  far  as  known,  990 

In  the  year  168G,  Old  Newbury,  finding;  that  her  sons  and  daughters 
were  too  numerous  at  home,  decided  to  cross  the  Artichoke  river,  divide 
the  lands  in  what  is  now  West  Newbury,  and  lay  out  a  road  to  Brad- 
ford. This  step  was  not  taken  too  soon.  The  forests,  which  had  waved 
triumphantly  upon  its  graceful  hills,  and  along  the  shores  of  the  beau- 
itful  Merrimac,  immediately  gave  way  to  the  farms  and  cottages  of  the 
settlers. 

In  1689,  when  the  fear  of  the  Indians  obliged  every  man  to  take  his 
weapons  of  defence  to  the  field  and  to  the  house  of  God,  impelled  by  the 
desire  of  having  religious  privileges  nearer  'home,  sixteen  individuals 
erected  a  building,  thirty  feet  square,  on  ground  now  enclosed  as  the 
Cemetery  of  Belleville.  In  1695  the  town  voted  to  constitute  what  was 
called  the  West  Parish  of  Newbury.  It  was  then  decided,  and  afterwards 
confirmed  by  the  Legislature,  that  the  proper  place  for  a  new  meeting- 
house, when  built,  was  on  Pipestave  Hill.  The  line  of  division  was  to 
be  from  a  point  a  little  east  of  where  the  Suspension  Bridge  now  is,  to 
Turkey  Hill.  The  new  parish  now  voted  to  enlarge  the  meeting-house, 
and  build  a  parsonage  on  the  plains. 

Rev.  Samuel  Belcher,  having  preached  for  them  much  during  the  year, 
received  a  call  from  the  parish  Dec.  24,  1696.  They  offered  him  £50 
provision   pay,  £10  in   money,  the  use  of  the  parsonage,  twenty  cords 


370  SKETCHES    OF    CHURCHES. 

of  wood,  and  the  contributions  of  strangers.  As  the  parsonage  and  the 
meeting-house  were  not  completed,  the  church  Avas  not  organized  till 
October  26,  1698,  nor  the  pastor  installed  till  the  10th  of  November 
following.  They  had  had  young  candidates,  but  they  chose  the  ripe 
experience,  the  genial  temper,  and  the  sound  orthodoxy  of  the  man  of 
fifty-eight  years. 

The  following  Covenant  having  been  signed  by  Rev.  Mr.  Belcher  and 
twenty-one  other  brethren  (thirteen  sisters  having  been  voted  in),  the 
church  was  pronounced  regularly  embodied,  and  the  pastor  elect  was 
installed  by  the  pastors*  and  messengers  of  the  churches  in  Ipswich, 
Newbury,  Rowley,  and  Bi-adford  : 

''  We,  whose  names  are  under-written,  sensibly  acknowledging  our 
unfitness  of,  and  unworthiness  for,  such  a  favor,  yet  apprehending  our- 
selves to  be  called  of  God,  to  put  ourselves  into  a  relation  of  church 
communion,  and  to  seek  the  settlement  of  the  church  into  gospel  institu- 
tions among  us,  do  therefore,  in  order  thereunto,  as  much  as  in  us  lies, 
knowing  how  prone  we  are  to  backslide,  and  abjuring  all  confidence  in 
ourselves,  and  relying  on  the  Lord  Jesus  Christ  alone  for  help,  covenant 
as  followeth : 

'"1.  We  do  believe,  consent  to,  and  heartily  close  with,  tiie  Confession  of 
Faith,  as  to  the  substance  of  it,  put  forth  by  the  last  Synod  of  Churches, 
held  in  Boston,  1680,  —  do  promise  to  stand  by  and  maintain  the  faith 
therein  delivered  to  the  people  of  God,  and  if  any  among  us  shall  go 
about  to  undo  it,  we  will  bear  due  testimony  against  them. 

"  2.  We  do  also  combine  to  walk  together  as  a  particular  church  of 
Christ  according  to  all  those  holy  rules  of  the  gospel,  prescribed  to  such 
a  society  so  far  as  God  hath  revealed,  and  shall  reveal,  his  mind  to  us, 
in  that  respect. 

"  3.  We  do  accordingly  recognize  the  Covenant  of  Grace,  in  which 
we  professedly  acknowledge  ourselves  engaged,  to  the  fear  and  service 
of  the  only  true  God,  and  to  the  Lord  Jesus  Christ,  the  High  Priest, 
Prophet,  and  King  of  his  church,  unto  whose  conduct  we  submit  our- 
selves, and  on  whom  alone  we  wait  for  grace  and  glory,  to  whom  we 
bind  ourselves  in  an  everlasting  covenant,  never  to  be  broken. 

"  4.  We  do  likewise  give  up  ourselves  one  to  another  in  the  Lord, 
resolving,  by  his  help,  to  cleave  one  to  another,  as  fellow  members  of 
one  body  for  mutual  edification,  and  to  submit  ourselves  to  all  holy 
adniinisti-ations  appointed  by  Him,  who  is  the  Head  of  his  Church,  dis- 
pensed according  to  the  rules  of  the  gospel,  and  to  give  our  attendance 
on  all  the  public  oi-dinances  of  Christ's  institution,. walking  orderly  as 
becometh  saints. 

"  5.    We  do  likewise  acknowledge  our  posterity  to  be  included  with 


SKKTCHKS    OP^    CHUKCHES.  o77 

US  in  the  gospel  covenants,  jind  we  acknowledge  thera  to  be  in  covenant 
relation,  according  to  gospel  rules,  and,  blessing  God  for  so  rich  a  favor, 
we  do  promise  to  bring  them  np  in  the  nurture  and  admonition  of  the 
Lord. 

"  6.  Furthermore,  we  ])roraise  to  be  careful  to  procure  the  settlement 
and  continuance  among  us,  of  church  officers  appointed  by  Christ,  the 
Chief  Shepherd,  for  the  edification  of  his  Church  ;  accordingly,  to  do  our 
duty  faithfully  for  their  maintenance  and  encouragement,  and  to  carry 
it  towards  them  as  becometh  us :  further,  we  do  promise  to  preserve 
communion  with  the  churches  of  Christ,  for  giving  and  receiving  mutual 
counsel  and  assistance  in  all  things  wherein  it  shall  be  needful. 

"Now  the  good  Lord  be  merciful  unto  us  ;  and,  as  He  hath  put  it  into 
our  hearts  thus  to  devote  ourselves  unto  Him,  let  Him  pity  and  pardon 
our  frailties,  keep  us  out  of  all  carnal  confidence,  and  keep  it  forever 
upon  our  hearts  to  be  faithful  to  himself,  and  one  to  another  for  his 
glory  and  our  eternal  comfort." 

After  ten  years  of  prosperity  and  harmony  at  the  Plains,  the  majority 
decided  that  the  new  meeting-house  and  parsonage  should  be  erected  on 
Pipestave  Hill.  Some  twenty  families  resisted  this  step.  They  and 
their  fathers  had  regarded  the  territory  above  the  Artichoke  as  a  terra 
incognita,  full  of  wild  beasts  and  wilder  savages ;  and  they  could  not 
and  would  not  plod  their  weary  way  three  or  four  miles  into  the  wil- 
derness. They  remonstrated,  and  appealed  to  the  General  Court,  in 
vain.  The  new  church  and  parsonage  were  first  occupied  in  1711,  and 
the  old  house  summarily  removed.  The  disaffected  attempted  to  rebuild, 
but  were  forbidden  by  the  legislature.  As  a  last  resort  they  suddenly 
became  Episcopalians ;  and,  having  built  Queen  Ann's  Chapel,  on  the 
old  site,  received  a  minister  from  the  Bishop  of  London. 

Although  Mr.  Belcher  officiated  but  little  after  the  removal,  they 
treated  him  with  the  utmost  tenderness  and  affection.  They  allowed 
him  ministerial  help,  free  of  charge,  whenever  he  and  the.  deacons 
thought  best ;  at  last,  employing  aid  by  the  year,  under  his  direction. 
They  cleai'ed,  they  ploughed,  they  fenced,  they  planted  his  grounds ;  and 
when  he  wished  to  retire  to  Ipswich,  his  native  place,  they  made  the  best 
possible  arrangements  for  his  journey  over  the  rough  roads. 

We  next  enter  the  pastorate  of  Mr.  Tufts.  We  go  up  to  the  sanc- 
tuary, beautiful  for  situation,  to  see  him  in  the  midst  of  his  ministry,  — 
the  first  active  pastor  within  the  limits  of  the  present  town  of  West 
Newbury.  He  comes  out  from  his  dwelling,  tall,  athletic,  high-spirited, 
and  fashionable  in  his  appearance.  His  head  is  crowned  with  the  pon- 
derous wig  and  cocked  hat ;  he  wears  the  white  clerical  bands,  long  silk 

48 


378  SKETCHES    OK    CIIURCHKS. 

stockings,  and  breeches  with  brilliant  knee  and  shoe-buckles.  His  wife, 
the  noble  granddaughter  of  Gov.  Bradstreet,  leans  upon  his  arm. 

The  church  is  now  before  us :  it  stands  upon  the  right,  on  a  high  level 
plat  of  land,-^  and  the  oaks  are  like  cedars  of  Lebanon  on  the  higher 
ground  beyond.  It  is  an  unadorned  building,  54  by  34,  two  stories  high, 
looking  down  towards  old  Newbury  on  the  east.  It  has  a  pediment 
coming  out  on  the  roof  in  front,  corresponding  with  the  gable  ends,  sur- 
mounted, on  the  centre,  with  a  modest  turret  and  spire.  The  windows 
are  of  small  diamond-shaped  glass,  with  metallic  sashes,  opening  inward 
like  doors.     The  house  may  be  entered  on  the  south,  east,  and  north. 

We  turn  and  behold  one  of  the  loveliest  scenes  in  the  colony.  The 
parish  lies  before  us ;  the  beautiful  Merrimac ;  and  the  distant  ocean 
foi'ming  the  Eastern  horizon.  The  worshippers  come  up  in  picturesque 
gi-oups  from  their  cottages  amid  the  primeval  forests,  and  a  goodly  com- 
pany are  seen  crossing  the  river  in  boats  from  Amesbury. 

We  enter  the  forest  temple :  no  modern  lathing  or  plastering,  stucco- 
work  or  fresco-paintings,  conceal  the  huge  oaken  beams,  rafters,  and 
studding.  The  framework  of  the  double  galleries,  and  of  the  stairs 
on  "either  hand,  is  all  open  to  view.  Here  are  no  carpeted  floors,  no 
upholstered  settees  for  weary  pedestrians.  No  pews,  except  a  row  round 
the  sides  of  the  house.  Nearly  all  sit  on  rough  benches,  and  are  ar- 
ranged according  to  their  characters  and  stations  in  life;  the  men  on 
the  south,  and  the  women  on  the  north  of  the  middle  aisles.  The  young 
men  have  one  side  of  the  galleries,  and  the  maidens  the  other,  sitting 
face  to  face!  The  pulpit  is  lofiy,  and  over  it  the  ponderous  sounding- 
board. 

The  pastor  rises  in  the  desk  and  the  services  proceed  as  is  usual  now, 
except  that  Mr.  Samuel  Morss  stands  up  on  the  platform,  and  reads 
each  line  of  the  hymn,  which  is  sung  by  the  congregation,  to  a  tune  in 
the  little  tune-book,  just  published  by  the  pastor ;  the  first  thing  of  the 
kind  in  New  England,  and  probably  the  first  in  America.  The  sermon 
abounds  in  types  and  shadows,  and  is  full  of  the  marrow  and  fatness  of 
the  gospel.  The  Lord's  Supper  follows,  and  you  are  surprised  at  the 
number  who  partake.  Nearly  all  who  sit  below  are  communicants. 
(Fifty-seven  made  a  profession  in  1715,  twenty-five  in  1716,  thirty-eight 
in  1717,  one  hundred  and  twenty-five  in  the  winter  of  1727j  in  all, 
four  hundred  and  eighteen  were  received  into  full  communion  in  twenty- 
four  years.)  The  bread  is  carried  around  on  large  pewter  plates,  and 
the  wine  is  poured  into  smaller  tankards,  which   are  passed  to  the  com- 


1  Six  or  eight  rods  west  of  the  house  now  owned  by  Miss  C.  G.  Coker. 


SKETCHES  OF  CHURCHES.  379 

imiuicaiits,  who  severally  raise  the  cover,  drink,  and  let  it  fall  with  a  loud 
noise.  The  large  pewter  baptismal  font  is  there,  and  scarcely  a  pleasant 
Sabbath  has  passed  for  years,  without  some  children  being  brought  and 
dedicated  to  the  Lord. 

During  this  pastorate,  it  was  voted  to  divide  the  parish,  and  in 
1731  one  hundred  and  twenty  members  were  most  cordially  sent  to 
constitute  the  Fourth  Church  in  Newbury,  —  now  the  Second  in  West 
Newbury.  The  meeting-houses  stood  on  opposite  hills,  one  mile  and 
three  quarters  distant.  Twenty-five  or  thirty  members  wei'e  also  dis- 
missed to  unite  with  the  new  church  in  West  Amesbury.  In  an  hour 
of  temptation,  Mr.  Tufts  got  into  some  difficulty,  which  destroyed  his 
influence,  and  resulted  in  the  necessity  of  his  dismission. 

Rev.  Thomas  Barnai-d,  the  third  pastor,  found  two  hundred  and  twen- 
ty-two resident  members.  He  labored  during  the  time  of  "  the  Great 
Awakening,"  but  appears  not  to  have  sympathized  with  it.  There 
were  ardent  controversies  in  the  church.  Some  were  inclined  to  formal- 
ism, and  others  to  fanaticism,  till  at  last  Mr.  B.  asked  leave  to  retire. 
The  church  not  consenting  to  this,  he  called  a  council  himself,  and  was 
dismissed.     A  committee  was  sent  to  call  him  back,  but  in  vain. 

Rev.  Moses  Hale,  the  fourth  pastor,  ever  dispensed  the  pure  gospel 
of  peace.  He  approved  of  Mi'.  Whitfield's  labors,  and  wished  all  his 
people  to  hear  him  preach.  Though  discipline  and  strife  continued  in 
the  churcli  he  was  revered  and  loved  by  all.  A  committee  visited  him 
each  year  to  see  what  salary  he  would  need,  and  it  was  invai'iably 
voted  by  the  parish.  They  studied  his  wants,  honored  him  in  old  age, 
and  greatly  lamented  his  death. 

The  great  controversy  of  this  period  was  respecting  the  location  of  a 
new  meeting-house.  After  perhaps  twenty  special  parish  meetings,  and 
after  having  a  committee  from  out  of  town,  and  one  from  the  General 
Court,  the  church,  which  had  stood  fifty  years  on  the  hill,  was  taken 
down,  and  a  handsome  house,  54  by  40,  was  located  in  the  centre  of 
Hanover  Street,  one  third  of  a  mile  east  of  the  old  site,  in  the  year 
1759.  But  the  inhabitants  below  the  Artichoke,  dissatisfied  because  the 
church  was  no  nearer  to  them,  resolved  to  secede,  and  to  form  the  Fifth 
JParish  of  Newbury  ;  of  which  see  in  its  proper  place. 

During  Rev.  True  Kimball's  ministry,  the  church  languished  sadly, 
not  being  fed  with  gospel  truth.  Being  dismissed,  Mr.  K.  removed  to 
Hamstead,  N.  H.,  where  the  church  records  show,  that  he  renounced 
his  faith,  and  came  to  a  miserable  end. 

The  sixth  pastor.  Rev.  Samuel  Tomb,  was  a  Presbyterian.  Having 
labored  here  one  year,  and,  in  the  mean  time,  received  a  call  from  the 
Federal   Street  Church,  Newbury  port,  he  consented  to  become  pastors 


380  SKETCHES  OF  CHURCHES. 

provided  the  church  would  come  under  the  care  of"  the  Presbytery. 
This  it  did,  though  a  large  minority  of  the  parish  protested.  Mr.  T.'s 
pastorate  was  a  stormy  one.  He  was  one  of  the  strongest  men  in  the 
section,  as  a  preacher,  agreeable  and  companionable  to  his  friends,  but 
utterly  reckless  of  the  good  opinion  and  favor  of  his  foes.  Such  a  state 
of  things  could  not  continue ;  he  retired  after  seven  years,  without  hav- 
ing received  a  single  member  to  the  church.  He  afterwards  became  a 
mighty  preacher  of  Christ,  and  used  to  say,  that  he  was  not  converted 
till  after  he  left  this  place.  * 

At  these  times  there  were  but  three  resident  male  members  of  the 
church,  and  the  parish  was  not  more  than  one-third  its  original  size. 
Mr.  J.  Webster  labored  here  successfully  for  a  time ;  five  members  were 
added  to  the  church.  He  received  a  call  here,  but  declined,  and  became 
pastor  at  Hampton,  N.  H. 

The  seventh  pastor,  Mr.  Hubbard,  continued  in  office  three  years. 
He  was  lax  in  doctrine,  and  deficient  in  piety.  Perceiving  how  things 
were  tending,  on  condition  that  he  would  resign,  the  church  were  enticed 
to  give  him  the  most  glowing  letters  of  recommendation,  after  which  he 
was  installed  in  Middleton.  There  he  caused  the  church  covenant  to 
be  set  aside,  and  received  all  who  would  ;  until  the  church  became  so 
corrupt,  that  the  religious  were  forced  to  leave  all,  and  form  a  new 
church.  Soon  after  he  went  to  Lunenburg,  with  the  same  disastrous 
results  to  the  church  there. 

The  eighth  pastor,  Mr.  "Williams,  is  still  remembered  with  pleasure 
and  veneration,  on  account  of  his  lovely  temper,  his  deep  piety,  and  his 
sound  orthodoxy.  His  resignation  was  occasioned  by  a  paralytic  shock, 
after  a  pastorate  of  seven  years. 

After  an  interim  of  five  years,  during  which  Rev.  Peter  Holt  preached 
seven  months,  and  received  eleven  to  the  church,  we  come  to  the  min- 
istry of  Mr.  Wright.  The  church  is  supposed  then  to  have  contained 
but  eight  male  members;  but  in  1831  and  2,  there  being  revivals  all 
around,  and  the  pastor's  susceptible  spirit  being  enlisted,  there  was  an 
awakening,  which  resulted  in  seventy-four  being  added  to  the  church ; 
many  of  whom  were  eminently  worthy.  Though  the  ministry  regarded 
Mr.  W.  as  not  having  very  clear  views  of  Orthodoxy,  he  did  not  relapse 
into  infidelity  till  some  time  after  he  retired  from  this  place. 

Mr.  Ober  was  a  sound,  faithful  preacher,  but  his  pastorate  was  dis- 
turbed by  inconsiderate  discipline,  which  especially  awakened  and  em- 
bodied opposing  elements  to  distract  the  church,  weaken  the  society,  and 
sunder  the  pastoral  relation. 

The  church  was  destitute  of  a  pastor  from  1835  to  1842.  In  the 
mean   time,  Rev.  Moses  Welch  supplied  three  or   four  years,  and  Rev. 


SKETCHES    OF    CHURCHES.  381 

N.  W.  Sheldon  two  years.  The  present  church  edifice  was  dedicated 
Dec.  22,  1841.  I)i-.  Dimmick  preached  the  sermon,  Mr.  Welch  offered 
tlie  dedicatory  prayer,  and  Dr.  Dana  prepai-ed  an  original  hymn. 

As  to  the  next  two  pastors,  Mr.  Woodman's  health  soon  utterly  failed, 
and  Mr.  Merrill  quickly  lost  the  confidence  of  the  people,  as  he  has 
latterly  of  the  ministry. 

The  church  having  been  without  a  pastor  for  nine  years,  and,  in  the 
mean  time,  it  having  been  pi-oved  that  other  than  Orthodox  preaching 
could  not  be  sustained,  Mr.  Herbert  commenced  his  labors  here,  Alay, 
1856  ;  though  he  was  not  installed  till  the  following  March.  During 
the  eight  years,  to  the  time  of  writing  this  (1864),  the  utmost  harmony 
has  prevailed  between  the  pastor  and  people.  In  1858-59  this  church 
was  revived,  and  received  considerable  accessions ;  but,  being  a  rural 
parish,  its  strength  has  been  much  reduced  by  removals  to  the  manufac- 
turing towns. 


SECOND  CHURCH  IN  WEST  NEWBURY. 

BY    KEV.   DAVIS   FOSTER. 

This  church  was  organized  as  the  Fourth  Church  in  Newbury,  Sept. 
1,  1731.  Rev.  John  Brown  of  Haverhill,  began  with  prayer.  Rev. 
William  Balch  of  Bradford,  jjreached  from  Rev.  ii,  2.  Rev.  John  Tufts 
of  Newbury,  gatliered  the  church,  and  concluded  with  prayer.  Tlie 
covenant  of  the  church  was  signed  by  Mr.  William  Johnson,  jun.,  the 
first  pastor  and  forty-six  (46)  others. 

The  following  Covenant  was  the  basis  of  the  organization  : 

"  We  whose  names  are  underwritten,  sensibly  acknowledging  our  un- 
worthiness  for  such  a  favor,  yet  apprehending  ourselves  to  be  called  of 
God,  to  put  ourselves  into  a  relation  of  church  communion,  and  to  seek 
the  settlement  of  the  church,  according  to  gospel  institutions,  among  us, 
do  therefore,  in  order  thereunto,  as  much  as  in  us  lies,  knowing  how 
prone  we  are  to  backslide,  and  abjuring  all  confidence  in  ourselves,  and 
relying  upon  the  Lord  Jesus  Christ  alone  for  help,  covenant  as  fol- 
lows, viz. 

"  1st.  We  do  believe,  consent  to,  and  heartily  close  with  the  Con- 
fession of  Faith  (as  to  the  substance  of  it),  put  forth  by  the  last  Synod 
of  Boston,  1680.  And  do  promise  to  stand  by  and  maintain  the  faith 
therein  delivered  to  the  people  of  God,  and  if  any  among  us  shall  go 
about  to  undermine  it,  we  will  bear  due  testimony  against  them. 

"  2d.  We  do  also  promise  to  walk  together  as  a  particular  church  of 
Christ,  according  to  all   those  holy  rules  of  the  gospel,  prescribed  to  such 


•382  SKETCHES    OF    CHURCHES. 

a  society,  so  far  as  God  hath   revealed,  and  shall  reveal,  his  mind   to  us, 
in  this  respect. 

"  3d.  We  do  accordingly  own  the  Covenant  of  Grace,  in  which  we 
professedly  acknowledge  ourselves  engaged,  to  the  fear  and  service  of 
the  only  true  God,  and  to  the  Lord  Jesus  Christ,  the  Great  High  Priest, 
Prophet,  and  King  of  his  church,  unto  whose  conduct  we  submit  our- 
selves, and  on  whom  alone  we  wait  for  grace  and  glory ;  to  whom  we 
bind  ourselves  in  an  everlasting  Covenant  never  to  be  broken. 

"  4th.  We  do  likewise  give  up  ourselves  to  one  another  in  the  Lord, 
resolving,  by  his  help,  to  cleave  to  one  another  as  fellow-members  of  one 
body  —  for  mutual  edification,  and  to  submit  ourselves  to  all  the  holy 
administrations  appointed  by  Him,  who  is  the  Head  of  the  church,  dis- 
pensed according  to  the  rules  of  the  gospel ;  and  to  give  attendance  on 
all  the  public  ordinances  of  Christ's  institutions  among  us,  walking 
orderly  as  becometh  saints. 

"•  5th.  We  do  likewise  acknowledge  our  posterity  to  be  included  with 
us  in  the  gospel  covenant,  acknowledging  them  to  be  in  covenant  rela- 
tion according  to  the  gospel  rules.  We  bless  God  for  so  rich  a  favor, 
and  promise  to  bring  them  up  in  the  nurture  and  admonition  of  the 
Loid. 

"  6th.  Furthermore,  we  promise  to  be  careful  to  secure  and  continue 
among  us  the  settlement  of  church  officers  appointed  by  Christ,  for  the 
edification  of  his  church,  and  accordingly  to  do  our  duty  faithfully  for 
their  maintenance  and  encouragement,  and  to  carry  it  towards  them  as 
becometh  us. 

"  Lastly.  We  promise  to  preserve  communion  with  the  churches  of 
Christ,  for  giving  and  receiving  mutual  counsel  and  assistance,  in  all 
cases  wherein  it  shall  be  needful.  Now  the  good  Lord  be  merciful  to 
us,  and  as  He  hath  put  it  into  our  hearts  thus  to  devote  ourselves  unto 
Him,  so  will  He  pity  and  pardon  our  impurities,  humble  us  out  of  all 
our  carnal  confidence,  and  keep  it  forever  upon  our  hearts  to  be  faithful 
to  Him,  and  to  one  another  for  His  praise,  and  our  eternal  comfort. 
Amen. 

The  Covenant  and  Confession  of  Faith  were  remodelled  during  the 
ministry  of  Leonard  Woods.  The  following  are  some  of  the  prominent 
parts  of  the  change. 

"  You  believe  that  God  at  first  made  man  upright  and  holy,  that  he 
constituted  Adam  the  public  head  and  representative  of  the  whole  hu- 
man race,  that  he  entered  into  a  covenant  with  him,  promising  life  and 
happiness  on  condition  of  his  perfect  obedience ;  and  that  by  the  wise 
and   holy  constitution  of  God,  the  character  and  state  of  his  posterity 


SKETCHES  OF  CHURCHES.  883 

depended  on  his  conduct."  "  Yon  believe  that  Adam  disobej^ed  God 
and  broke  covenant  with  Him,  by  which  transgression  he  involved  him- 
self and  all  his  posterity  in  sin  and  misery."  "  You  believe  that  Jesus 
Christ  is  a  true  God  and  true  man,  united  in  one  mysterious  person ; 
that  He  is  the  only  Mediator  between  God  and  man,  the  Head  of  the 
Church,  and  the  Lord  of  His  people."  "  You  believe  that  by  His  obe- 
dience and  suffering  He  made  full  and  sufficient  atonement  for  the  sins 
of  the  whole  world,  so  that  God  can  be  just,  while  he  justifies  and  saves 
all  who  believe  in  Christ."  "  You  believe  that  in  consequence  of  the 
atonement  and  intercession  of  Christ,  God  freely  and  sincerely  ofters 
salvation  to  sinners,  and  that  by  the  influence  of  His  Spirit,  He  gra- 
ciously changes  the  hearts  of  men,  and  enables  them  to  believe  to  the 
saving  of  their  souls." 

•The  following  is  a  tabular  statement  of  the  several  pastorates  over  this 
church  : 

Rev.  AVilliam  Johnson,  ord.  Sept.  1.5,  1731  ;  died  Feb.  22,  1772. 

Rev.  David  Tappan,  ord.  April  18,  1774;  dismissed  Sept.  6,  1792. 

Rev.  Leonard  Woods,  ord.  first  Wed.  in  Dec.  1798;  dis.  Sept.  28,  1808. 

Rev.  John  Kirby,  ord.  June  12,  1816  ;  drowned  Dec.  5,  1818. 

Rev.  Elijah  Demond,  ord.  March  7,  1821  ;  dismissed  Sept.  23,  1826. 

Rev.  Paul  Couch,  ord.  March  27,  1827;  dismissed  Aug.  14,  1828. 

Rev.  J.  Q.  A.  Edgell,  ord.  Sept.  17,  1832;  dismissed  Oct.  27,  1853. 

Rev.  Davis  Foster,  ord.  Nov.  1,  185.5. 

During  Mr.  Johnson's  ministry  of  forty  years,  two  hundred  and  sev- 
enty-four persons  were  added  to  the  church,  including  forty-seven  who 
signed  the  original  covenant  with  him. 

During  Mr.  Tappan's  ministry  of  18  years,  49  persons  were  added  to 
the  church. 

During  Mr.  Woods'  ministry  of  nearly  10  years,  14  persons  were 
added  to  the  church. 

During  Mr.  Kirby 's  2  years,  10  were  admitted  to  the  church. 
"         Mr.  Demond's  5  yeai's,  19  were  admitted. 
"        Mr.  Couch's  1  year  5  months,  22  were  admitted. 
"         Mr.  Edgell's  21  years,  197  were  admitted. 
"        Mr.  Foster's  9  years,  nearly  60  have  been  admitted. 

Total,  664  admissions  recorded. 

There  are  no  records  of  the  children  baptized  by  Mr.  Johnson. 

190  baptisms  of  children  are  recorded  by  Mr.  Tappan.  About  500 
baptisms  of  children  are  recorded  since  Mr.  Tappan's  ministry. 

There  have  been  frequent  revivals  of  religion  in  the  history  of  this 
church.  Those  yeai's  when  20  or  more  members  have  been  received  to 
the  church,  ai'e  the  following:  1731  (the  date  of  the  organization),  one 


381  SKKTCIIES    OF    CHURCHES. 

hundrtid  and  sixteen  ;   1732,  twenty-three  ;   1742,  thirty  ;  1832,  forty-nine 
1834,  seventy-two;    1850,  twenty-seven;    18^8,  twenty-two. 

The  church  were  very  much  aggrieved  when  the  second  i>astor.  Rev. 
David  Tap])an,  was  called  to  the  chair  of  Theology  in  Harvard  College. 

They  passed  the  following  vote  in  regard  to  this  matter: 

"Voted,  1st.  That  we  will  not  oppose  our  pastor's  dismission,  but 
quietly  leave  him  to  act  according  to  his  own  sense  of  duty  in  the  case. 

"  2d.  That  we  can  give  our  testimony  in  favor  of  his  public  ministra- 
tions and  private  behavior  since  he  has  been  with  us,  excepting  his  late 
act  in  leaving  a  united  people,  which  none  of  us  can  see  to  be  agreeable 
to  the  will  of  God.  Nevertheless,  as  he  has  repeatedly  and  solemnly 
declared,  that  he  thinks  himself  bound  in  conscience  to  accept  the  invi- 
tation of  the  College,  we  think  ourselves  obliged,  by  the  rules  of  Chris- 
tian charity,  to  believe  that  he  speaks  the  truth  and  acts  conscientiously 
in  this  matter,  and  we  accordingly  recommend  him  to  the  charity  and 
fellowship  of  the  First  Church  in  Cambridge,  and  to  all  other  Christian 
people,  where  Providence  may  occasionally  call  him." 

This  was  after  all  possible  means  of  persuading  Mr.  Tappan  to  re- 
main had  failed.  The  resignation  of  the  church  to  this  dispensation, 
reminds  us  of  a  very  common  form  of  worldly  resignation  in  affliction, 
"  We  cannot  help  the  affliction,  therefore  we  must  bear  it." 

When  Mr.  Woods  was  called  to  the  chair  of  Theology  at  Andover, 
the  church  and  parish  presented  a  remonstrance  to  the  council  against 
his  leaving. 

The  following  is  a  portion  of  this  remonstrance : 

"  Must  we,  so  soon  after  the  recent  and  great  sacrifice  of  our  late 
beloved  Tappan,  be  thrown  into  a  destitute  and  perhaps  unreconcilably 
divided  state,  and,  with  wounds  scarcely  healed,  be  called  to  make  a 
second  sacrifice  of  what  we  hold  most  dear,  and  impoi'tant  to  our  tem- 
poral and  spiritual  interest,  to  mere  opinion  respecting  an  institution, 
the  importance  and  success  of  which  are  but  in  contemplation.  Is  not 
the  claim,  i*enewedly  to  strip  this  church  and  people  of  their  pastor,  of 
a  doubtful  nature  and  dangerous  tendency,  and  a  sacrilegious  encroach- 
ment on  their  rights?  Since  the  engagements  ministers  have  taken  upon 
themselves  at  their  ordination  ever  have  been,  and  still  are  viewed  by 
the  people  as  most  sacred,  will  not  the  fi'equent  departure  therefrom 
operate  as  a  powerful  discouragement  in  the  way  of  settling  a  gospel 
minister,  and  impress  the  idea  that  there  is  nothing  substantial  in.  relig- 
ion, and  that  the  Christian  ministry  is  but  an  engine  employed  only  for 
the  benefit  of  the  clergy,  to  the  contempt  and  neglect  of  gospel  ordi- 
nances, and,  in  time,  to  the  destruction  of  the  faith  once  delivered  to  the 
saints  ?     Or  is  our  sinful  division  eagerly  seized  upon  for  a   pretext  to 


SKETCHES  OF  CHURCHES.  385 

deprive  us  of  the  benevolent  labors  of  our  affectionate  pastor,  when  our 
great  wickedness  is  the  only  cause  why  they  are  needful."  The  division, 
here  spoken  of,  had  reference,  doubtless,  to  the  location  of  a  new  meet- 
ing-house, which  had  long  agitated  the  parish. 

After  fifteen  years  of  discussion,  —  after  repeated  votes  to  build,  now 
in  one  locality,  and  now  in  another,  a  new  meeting-house  was  built  and 
dedicated  Jan.  3,  1816. 

No  other  religious  denomination  has  secured  any  permanent  foothold 
within  the  limits  of  the  parish,  since  the  first  organization  of  this  church, 
in  1791.  The  church  has  had  a  settled  pastor  during  108  years  of  its 
history,  and  has  been  destitute  of  a  pastor  25  years. 

The  Sabbath  school  connected  with  the  church  goes  back  to  the  year 
1818.    It  is  now  a  large  and  flourishing  school,  numbering  260  members. 

A  large  and  thrifty  population  call  for  renewed  consecration  on  the 
part  of  the  church,  and  furnish  a  most  hopeful  field  for  Christian  labor. 

49 


AN    ESSAY 


VIBRATIONS    IN    THEOLOGY 


BY   EEV.    L.   WITHINGTON,    P.  D. 


At  the  late  centennial  of  the  E^jsex  North  Association  at  Rowley,  I 
ventured  to  give  a  slight  sketch  of  the  condition  of  the  body  when  I 
entered  it  in  the  summer  of  1816.  Two  elements  of  theology  then  per- 
vaded the  Association.  They  were  not  regarded  as  opposite  systems 
(though  they  were  distinctly  marked),  yet  different  shadings  of  the  same 
system.  No  one  thought  of  breaking  communion  or  withholding  char- 
ity ;  and  yet  the  subjects  of  difference  were  regarded  as  of  great  impor- 
tance. There  had  been  published  sermons  and  open  controvei'sy  on  the 
subjects. 

Dr.  Dana  of  Ipswich,  Mr.  Braman  of  Rowley,  Mr.  Miltimore  of 
Newbury,  represented  what  was  called  the  old  divinity.  Dr.  Spring 
of  Newburyport,  Dr.  Parish  of  Byfield,  Mr.  Tucker  of  Rowley,  were 
on  the  other  side.  There  was  a  manifest  caution  on  both  sides,  like  that 
of  men  recovering  from  a  previous  agitation.  The  balance  was  trem- 
bling under  the  weights  and  vibrations  of  either  scale. 

I  ventured  on  the  aforesaid  evening  to  give  my  reminiscences  of  these 
by-gone  times ;  and  among  other  things  said,  that  no  man  could  under- 
stand Hopkinsianism  unless  he  considered  the  soil  in  which  it  sprung 
up,  the  causes  which  produced  it,  and  the  gradations  by  which  it  came 
in.  It  is  a  plant  of  New  England  growth  ;  it  could  appear  in  no  other 
land  than  our  own ;  —  and  we  may  well  exult  in  the  purity  of  our 
churches,  and  in  the  exalted  character  of  our  speculations,  that  such  a 
question  should  divide  our  land.  It  has  been  mentioned  as  an  indication 
of  the  generous  character  of  the  Arabs,  that,  before  Mahomet  arose,  the 
chief  question  which  divided  them  was,  whether  in  relieving  want  the 
first  consideration  should  be,  the  suffering,  or  the  merits  of  those  claim- 
ing our  charities. 

So  in  New  England,  what  must  be  the  purity  of  that  church  which 


VIBRATIONS    IN    THEOLOGY.  ^  387 

could  find  nothing  else  to  contend  about,  but  whether  the  first  duty  of  a 
sinner  is,  a  trembling  prayer,  or  self-evident  repentance  !  Such  a  ques- 
tion among  the  old  churches  of  the  old  world  would  be  impossible.  It 
would  be  scarcely  understood. 

My  design  in  this  paper  is  very  briefly  to  show  the  condition  of  the 
country  from  which  the  new  Divinity  sprung,  and  the  steps  or  gradations 
by  which  it  was  introduced. 

The  first  inquiry  is  —  what  were  the  features  of  Hopkinsianism  ?  It 
arose  from  something.  It  was  a  system  wholly  relative  to  what  it 
esteemed  a  previous  error.  It  saw  evils  and  undertook  to  correct  them. 
It  did  not  undertake  to  build  a  new  house;  it  only  said,  —  the  old  house 
is  leaning ;  it  threatens  to  fall  and  we  must  shore  it  up.  Hence  it  was 
a  maxim  when  I  entered  the  Association,  that  Hopkinsianism  M^as  only 
Calvinism  up  to  the  hub.  A  consistent  Calvinist  is  a  true  Hopkinsian. 
The  word  consistent  Calvinist  is  used  in  the  Associate  creed  at  Ando- 
ver.  Hopkinsianism,  then,  was  the  vibration  of  the  theological  pendu- 
lum from  a  previous  vibration  ;  and  if  it  had  not  vibrated  one  way,  it 
sc;3rcely  could  have  vibrated  the  other.  It  came  from  the  particular 
features  that  Calvinism  assumed  in  this  land,  among  our  morals,  in  this 
our  beloved  New  England. 

But  let  me  explain.  By  vibrations  in  theology,  I  mean  something 
less  than  action  and  reaction.  When  one  hard  body  strikes  another,  we 
are  told,  in  natural  philosophy,  that  to  every  action  there  is  an  equal 
and  contrary  reaction.  But  when  the  magnet  deviates,  the  cause  is 
different.  By  vibrations  we  do  not  mean  the  concussion  that  hostile 
sects  exert  on  each  other ;  but  those  less  variations  which  spring  from 
smaller  deviations,  more  delicate  compounds  and  comparative  ideas. 
When  two  elements  are  mixed  in  one  system,  there  is  great  room  ibr 
vibrations.  Some  opinions  must  be  hostile,  but  others  exercise  a  slighter 
repulsion  and  attraction,  and  the  existence  of  the  one,  shapes,  shades,  and 
even  produces  the  other.  The  Protestant  and  the  Catholic  must  be 
separated  by  a  gulf  which  there  is  no  mistaking ;  but  no  large  party 
can  be  formed  in  religion,  even  with  the  same  creed,  without  leaning 
different  ways  as  to  its  construction ;  and  these  vibrations  are  not  only 
incident  to  the  same  church,  but  to  the  same  individual.  As  in  the 
water-race  which  Virgil  so  beautifully  describes,  Gyas  and  Menoetes 
must  diflfer  as  to  turning  the  sharp  corner, 

"  Quo  tantum  mihi  dexter,  abis  ?  hue  dirige  gressum 
Littus  araa  —  " 

Yet  if  they  had  changed  position,  Menoetes  might  have  spoken  as 
Gyas. did.     Thus  the  Nestorian  controversy  was  about  the  comparative 


388  ^  VIBRATIONS    IN    THEOLOGY. 

importance  of  the  same  elements ;  the  controversy  between  Dr.  South 
and  Dr.  Sherlock  was  of  the  same  nature,  though  exaggerated  greatly 
in  the  inflamraable  mind  of  South.  Some  of  these  vibi'ations  are  per- 
manent in  the  church ;  thus  if  the  two  elements,  God's  sovereignty  and 
man's  responsibility,  be  admitted  into  the  same  creed,  there  will,  there 
must  be,  vibrations  as  to  the  emphasis  which  shall  be  laid  on  each.  No 
creed  states  the  relative  importance  of  its  own  articles,  or  tells  the 
receiver  how  often  he  shall  preach  on  each.  As  there  is  no  particle  of 
matter  which  cannot  be  dissected,  so  there  is  no  unity  that  precludes 
all  possible  variety. 

If  we  look  at  the  previous  state  of  the  church  in  New  England,  and 
consider  the  laws  of  theological  vibrations,  we  shall  see  how  Hopkin- 
sianism  arose.  It  arose  from  its  previous  antagonisms.  The  people  of 
New  England  were  a  peculiar  people.  We  n)ay  say,  a  whole  cliurch  of 
decided,  fervent  Christians  migrated  to  these  shoi-es,  and  laid  the  foun- 
dations of  society  in  Puritan  principles  and  manners.  The  whole  modu- 
lation of  fashion  as  well  as  manners,  of  customs  as  well  as  principles, 
was  in  their  hands.  But  it  is  impossible  to  keep  society  stationary. 
There  grew  up  a  new  population ;  unless  every  body  was  converted, 
there  was  a  middle  kind  of  people,  different  from  the  population  of  any 
nation  upon  earth.  The  children  were  all  baptized,  and  educated  in 
the  strictest  manner;  could  repeat  the  catechism ;  attended  the  church ; 
were  taught  to  venerate  the  Sabbath.  There  was  no  nobility ;  no 
inordinate  riches ;  the  severest  morals  were  customary ;  there  were  no 
theatres,  balls,  horse-races,  or  licentious  amusements  to  corrupt  them. 
Among  the  means  of  grace,  a  pious  education  would  hold  the  first  place. 
How  natural  it  was,  that,  with  such  a  population  and  with  such  manners, 
imperfect  Christians  should  be  manufactured  by  a  slow  process !  The 
call  to  immediate  repentance  slipped  out  of  notice.  No  doubt  there 
were  many  who  had  a  wavering,  doubtful  hope,  who  trembled  to  take  a 
stand  among  professing  Christians.  We  all  agree  that  the  administra- 
tion of  the  Lord's  Supper  is  calculated  to  act  on  the  feeblest  sparks  of 
grace  in  a  regenerate  heart.  The  condition  of  the  church  was  exactly 
the  reverse  of  that  of  the  primitive  church  in  the  days  of  the  Apostles ; 
then  the  communion  table  was  fenced  by  the  fires  of  persecution ;  and  a 
distinct  population  surrounded  the  holy  flock.  But  now  all  was  co^i- 
founded  and  blended.  Two  evils  arose :  "  First,  in  addressing  sinners 
they  took  their  models  from  the  world  before  them  ;  they  urged  on  seri- 
ous persons  a  more  serious  attention  to  the  means  of  grace ;  and  secondly, 
when  they  did  join  the  church,  it  was  from  no  marked  change ;  the 
church  would  be  filled  up  by  persons  who  had  partaken  of  a  most  indefi- 
nite  conversion.     Then  the  half-way  covenant  came   in   to   widen  this 


VIBRATIONS    IN    THEOLOGY.  389 

middle  ground ;  things  of  which  the  incipient  stages  would  be  very 
different  from  the  final  result. 

Macaulay,  in  his  pointed  way,  has  said,  there  is  a  vast  difference 
between  the  men  who  make  revolutions  and  the  men  whom  revolutions 
make.  So  we  may  say,  very  different  are  the  men  who  make  half- 
way covenants  and  the  men  whom  half-way  covenants  make.  Time 
rolls  on ;  results  ripen,  and  finally  certain  evils  unfold  themselves  in 
their  full  effects,  and  some  zealous  men  see  the  trouble  and  sound  the 
alarm.  Then  is  Hopkinsianism  born  ;  for  one  of  these  alarmists  happens 
to  bear  the  name  of  Samuel  Hopkins,  of  Newport,  Rhode  Island. 

If  we  attend  to  the  steps  or  gradations  by  which  the  new  modifications 
came  in,  we  shall  discern  their  nature. 

Hopkinsianism  had  a  dawn  as  well  as  a  day.  Its  elements  were  seen 
working  long  before  it  was  developed  into  a  system.  Let  us  consider 
the  opposites  and  exigencies  which  produced  it ;  the  rolling  in  of  a  tide, 
which,  after  high  water,  was  sure  to  turn  and  roll  out  again.  The  con- 
dition of  things  —  the  accumulation  of  this  middle  population,  the  adop- 
tion of  the  half-way  covenant  —  was  sure  to  lead  to  an  exaggerated  use  of 
the  means  of  grace ;  and  one  of  the  last  steps  was  to  make  the  Lord's 
Supper  a  converting  ordinance.  This  was  certainly  a  reversing  of  the 
original  faith  of  the  Puritans. 

Dr.  Increase .  Mather,  in  a  sermon  preached  in  the  audience  of  the 
General  Assembly  of  Massachusetts,  May  23,  1677,  seems  to  be  startled 
at  this  growing  evil.  "  Let  us  approve  ourselves,"  says  he,  "  faithful  in 
the  concerns  of  the  house  of  God  ;  and  therefore  ought  we  to  be  careful 
who  are  admitted  there.  Though  others  are  also  concerned  therein,  yet 
in  a  more  peculiar  manner  thai  matter  belongs  to  us.  We  are  (in 
respect  of  sacred  office  relation  before  the  Lord)  Porters  that  have  the 
charge  of  his  house ;  and  we  are  solemnly  charged,  Ezekiel  44 :  (it  is  a 
scripture  that  concerns  ministers  of  the  New  Testament),  not  to  bring  into 
the  Lord's  sanctuary  the  uncircumcised  in  heart,  to  be  in  the  sanctuary 
to  pollute  it,  and  to  eat  the  bread  of  God  there.  Indeed,  as  for  those 
whom  God  hath  admitted  into  his  house  (in  any  degree)  by  any  rule 
of  his,  we  must  not  turn  them  out  till  the  Lord  do  it.  But  that  which 
I  intend  is  the  admission  of  persons  into  full  communion :  we  know 
what  our  fathers  have  taught  concerning  that  matter,  viz.,  that  there 
ought  to  be  a  holding  forth  faith  and  repentance  before  admission  to  the 
Lord's  table ;  and  it  is  well  said,  by  blessed  Mr.  Mitchel,  that,  Laxness 
in  that  point  would  be  a  real  departure  from  our  former  profession. 
Yet  I  wish  there  be  not  teachers  found  in  our  Israel,  that  have  espoused 
loose  large  principles  here,  designing  to  bring  all  persons  to  the  Lord's 
Supper,   who   have  an  historical   faith,  and  are  not  scandalous  in  life, 


390  VIBRATIONS    IN    THEOLOGY. 

though  they  never  had  experience  of  a  work  of  regeneration  in  their 
souls,  and  live  in  the  neglect  of  secret  duties,  wherein  the  life  and  power 
of  godliness  especially  consists.  Now  this  would  corrupt  churches  and 
ruin  all  in  a  little  time."  The  church  of  which  I  am  senior  pastor  was 
in  bad  odor  very  early  for  this  liberal,  yet  licentious  practice.  It  was 
on  this  point  that  President  Edwards  broke  ground  against  the  practice 
of  his  grandfather,  Stoddard  of  Northampton.  Here  we  may  say  the 
pickets  of  the  two  sections  met,  and  had  their  first  skii-mish.  The 
highest  excess  of  means  produced  the  first  elementary  opposition  to 
them.  Here  the  vibration  began  and  could  not  stop,  until  it  was  sup- 
posed itself  to  correct  the  evil.  Mr.  Hopkins  was  President  Edwards's 
scholar ;  and  the  writings  of  the  Master,  together  with  those  of  David 
Brainerd,  contained  the  seeds  which  soon  ripened  into  the  fruit. 

And  let  us  consider  what  a  perfect  balance  it  is,  and  how  the  one 
system  would  naturally  produce  the  other,  —  system,  however,  is  too 
stnmg  a  word,  —  how  the  decayed  limb  would  call  for  the  ingrafted  slip. 
A  minister  of  the  gospel,  being  just  settled  over  one  of  these  old 
parishes,  goes  among  his  people,  to  urge  them  to  a  higher  standard  in 
religion.  He  finds  them  all  wrapt  up  in  means,  —  means;  the  whole 
of  religion  seems  to  be  a  system  of  formalism.  Most  of  them  have 
owned  the  covenant.  He  asks  them  if  they  consider  themselves  as  real 
Christians.  They  do  not  know ;  they  sometimes  almost  hope  so :  they 
were  taught  well ;  they  have  been  baptized ;  they  can  say  all  the  cate- 
chism ;  but  as  to  any  particular  time  when  there  was  any  revolution  in 
their  feelings,  they  remember  no  such  time.  But  is  it  not  your  duty 
to  settle  this  question?  Is  it  not  your  duty  to  repent?  Why,  yes,  it  is 
our  duty,  with  the  help  of  God ;  you  know,  sir,  repentance  is  the  gift  of 
God.  Well ;  but  did  not  your  old  minister  urge  you  to  immediate  repent- 
ance ?  Yes.  sir,  he  did ;  but  he  also  urged  us  to  go  to  meeting,  to  read 
the  Bible,  to  keep  the  Sabbath  ;  and  somehow  we  got  the  idea  that 
these  outward  duties  were  much  easier  than  the  internal  work  of  repent- 
ance. How  natural  it  was,  that  this  fervent  young  minister  should  urge 
them  to  immediate  repentance ;  and  in  doing  this,  he  must  show  them 
that  the  obligation  to  repentance  was  just  as  complete  as  prayer  or 
reading  the  Bible,  or  any  outward  duty  whatever.  Here  then  would 
come  in  the  doctrine  of  natural  ability ;  in  a  population  who  had  been  al- 
lowed to  suppose  that  they  had  more  power  to  perform  an  outwai'd  work, 
and  wei-e  under  more  outward  obligation,  and  that  the  outward  must  go 
before  the  inward,  it  was  necessary  to  teach  the  interior  obligation.  A 
thousand  questions,  asked  in  every  parish,  prompted  it;  and  hence  the 
doctrine, —  your  obligation  is  as  complete  to  immediate  repentance,  as 
it  is  to  go  fo  meeting,  to  read  your   Bible,  or  to  perform  any  duty  of 


VIBRATIONS    IN    THEOLOGY.  391 

common  life.  It  is  not  tlie  want  of  natural  power  that  liinders  you  ;  it 
is  want  of  will.      Ye  will  not  come  unto  t)ie. 

Here  would  come  in  the  suggestion,  that  the  sacrifice  of  the  wicked  is 
an  abomination  to  the  Lord.  In  discouraging  a  long  use  of  unproduc- 
tive means,  some  zealous  man  would  say,  no  doubt,  such  prayers  are 
not  only  no  benefit  to  a  sinner,  but  an  actual  hinderance ;  they  were  an 
abomination  to  God ;  and,  no  doubt,  there  \vei"e  an  abundance  of  cases 
in  which  it  was  so.  There  was  a  man  in  Hadley,  a  semi-member  of  the 
church,  who  was  disciplined  for  drunkenness,  and  yet  he  would  pray  in 
his  family.  The  conclusion  would  soon  be  universal,  that  all  the  prayers 
of  all  the  unregenerate  are  an  abomination  to  God. 

In  this  connection,  too,  would  come  in  the  doctrine,  that  the  ploughing 
of  the  wicked  is  sin ;  all  his  works,  however  moral  or  useful,  until  he  be- 
lieves and  gives  his  heart  to  God,  are  alike  abominable  in  his  sight.  The 
whole  system  tends  to  one  point,  to  cut  off  all  delay,  to  abridge  all  cir- 
cuitous action,  and  to  urge  the  sinner  to  an  immediate  surrender  of  his 
heart  to  God. 

Then  comes  another  question.  If  all  the  prayers  of  the  unregenerate 
ai'e  so  dreadful,  it  becomes  important  to  know  whei'e  we  stand  before 
we  pray  ;  we  must  have  our  warrant ;  we  must  pass  some  definite  line ; 
and  it  was  in  their  anxiety  to  mai-k  this  line  that  the  Hopkinsians  found 
their  doctrine  of  impartial  benevolence,  and  willingness  to  be  damned 
for  the  glory  of  God.  Such  a  feeling  would  be  in  amazing  contrast  to 
the  selfishness  which  uses  a  long  series  of  means  to  procui'e  personal 
salvation.  Besides,  if  one  interior  work  is  as  feasable  as  an  outward 
duty,  why  not  another  ?  if  I  am  obliged  to  repent  as  much  as  to  read 
the  Bible,  why  not  to  have  impartial  benevolence  at  once  ?  The  great 
object  was  to  make  the  interior  change  perceptible  and  practical;  to 
take  away  sinners  from  the  idle  use  of  outwai'd  helps,  and  shut  them  up 
(as  the  phrase  then  was)  to  the  faith. 

There  is  another  reason  which  appears  very  manifest  in  the  writings 
of  Dr.  Hemmenway,  in  his  controversy  with  Dr.  Hopkins.  Hemmen- 
way  was  anxious  to  establish  the  point,  that  a  good  action  consisted  in 
two  parts;  the  outward  deed,  and  the  inward  sentiment  —  the  act,  and 
the  motive.  God,  he  contended,  commanded  both ;  and  the  outward  deed 
was  actually  a  part  of  obedience.  This  position  led  him  to  deny  that 
benevolence  was  the  whole  of  virtue.  The  commands  of  God,  he  said, 
were  exceedingly  broad ;  and  if  the  motive  is  a  part,  and  indeed  a  very 
important  part,  yet  it  is  not  the  whole  of  our  duty.  The  man  that  does 
the  outward  deed  without  the  right  inward  motive,  partly  obeys  the 
command  of  God.  I  do  not  pi-etend  to  settle  this  point  between  these 
two  learned  doctors ;  but  just  see  how  a  simple  difference  as  to  the  use 


392  VIBRATIOXS    IX    THKOLOOY. 

of  means,  growing  out  of  the  state  of  society  in  that  day,  leads  to  the 
very  remote  question,  whether  tlie  whole  of  our  duty  consists  in  benev- 
olence.    All  revolves  around  one  pivot. 

1  need  not  go  on  and  show  how  these  views  would  modify  the  doc- 
trine of  original  sin,  inherited  depravity,  the  impotency  produced  by 
the  fall,  and  our  federal  headship  in  Adam.  When  a  man  is  establishing 
a  single  doctrine,  he  is  always  unconsciously  making  a  chain.  Such 
was  the  origin  of  that  modification  of  Calvinism  in  New  England  which 
was  developed  by  Dr.  Hopkins,  and  has  long  passed  under  his  name. 
As  to  the  coloring  thrown  over  it,  its  reputation  for  improvement,  zeal, 
orthodoxy,  &c.,  it  may  be  important,  though  it  may  be  more  difficult,  to 
speak.  It  was  called  the  New  Divinity ;  no  doubt  it  had  a  progressive 
character;  as  it  was  employed  in  correcting  errors,  it  was  bound  to 
offer  important  improvements.  When  I  first  came  into  this  region, 
Dr.  Spring,  who  was  then  its  accredited  organ,  was  supposed  to  be  a 
thorough  man ;  his  organ  sounded  a  deeper  tone ;  he  supposed  himself 
more  removed  from  the  superficial ;  his  preaching  was  narrow^,  but 
searching ;  and,  as  Dr.  Johnson  said  of  his  school-boy  days,  they  never 
said  that  Johnson  is  as  good  a  scholar  as  such  an  one,  but  such  an  one 
is  as  good  a  scholar  as  Johnson ;  so  the  Calvinists  in  this  vicinity  would 
never  have  been  heard  saying.  Dr.  Spring  is  as  faithful  a  preacher  as 
we  are,  though  they  might  often  claim  that  they  were  as  faithful  preach- 
ers as  Dr.  Spring.  This  was  the  natural  position  of  the  innovating 
party. 

It  has  been  felt  by  some  of  us,  that  Dr.  Bacon,  in  his  commemorative 
address  at  Andover,  1858  (and  others  supported  him),  has  hardly  done 
justice  to  the  whole  body  of  the  Calvinists  in  staying  the  tide  of  heresy, 
and  in  forming  the  union  which  produced  the  Seminary  at  Andover. 
Without  presuming  to  oppose  these  gentlemen,  I  beg  leave  to  give 
my  own  impression,  just  as  if  they  had  never  spoken.  I  have  no  con- 
troversial designs ;  I  speak  as  a  witness,  and  not  as  a  partizan  or  ad- 
vocate. 

I  say,  then,  that  it  seems  to  me  that  the  Hopkinsians  did  accomplish 
the  point  they  first  aimed  at.  They  checked  the  tide  of  formalism 
which  was  rolling  in  on  our  ancient  manners,  and  they  placed  the  means 
of  grace  in  a  more  proper  point  of  view.  They  drew  the  sharp  line 
between  the  church  and  the  world,  and  are  entitled  to  the  praise  of 
whatever  benefit  came  from  that   source.     Their  best  influence  was  in 

THE  SILENT  CHANGE  THEY  WROUGHT  IN  THE  MINDS  OF  THEIR  OPPO- 
NENTS. But  if  the  conclusion  is  received,  that  all  these  Calvinists  (ex- 
cepting the  two  Danas)  were  verging  to  Arminianism,  I  should  demur 
at   such  an   undiscriminating  involution.     "  If  they  called  themselves 


VIHRATIONS    IN    THEOLOGV.  393 

Calvinists,"  says  Dr.  Bacon,  "  what  they  meant  was,  they  were  not  Hop- 
kinsians."  No,  sir,  no ;  you  came  from  Connecticut  and  have  not  felt 
the  pulse  of  Massachusetts.  It  was  no  doubt  true  of  many  of  them  ; 
but  not  of  the  whole  ;  for  if  we  should  give  up  such  men  as  Mr.  Homer 
of  Newton,  Dr.  Holmes  and  Dr.  Morse ;  Dr.  Pearson,  so  active  in  form- 
ing the  Andover  coalition  ;  it  was  not  true  of  Dr.  Tappan  of  West  New- 
bury ;  Dr.  Hemmenway  of  Wells ;  Mr.  Greenough  of  Newton ;  Dr. 
Bates  of  Dedham,  —  all  the  Baptist  preachers  to  a  man,  and  many,  very 
many  of  the  laity  in  our  churches. 

In  my  native  town,  John  Flavel  was  in  almost  every  family,  and 
studied  day  and  night.  The  fact  is,  when  the  third  party  began  to  be 
developed,  it  was  the  Calvinists  who  first  took  the  alarm  ;  they  made 
the  iirst  motion  for  a  new  seminary ;  they  were  anxious  for  the  union. 
Dr.  Pearson  took  thirty-six  journeys  to  Newburyport  to  effect  that 
union.  How  inconsistent  it  is,  to  claim  for  the  Hopkinsians  all  the 
praise  of  stemming  the  tide  of  heresy,  when  it  is  well  known  they  were 
cold  for  the  union,  were  not  aware  of  the  danger,  and  were  perhaps  more 
jealous  of  their  allies  than  of  their  enemies  !  In  my  youth,  there  were 
three  distinct  parties  in  the  convention  of  Congregational  ministers  in 
Massachusetts.  There  were  the  Liberals,  as  they  were  called,  afterwards 
Unitarians ;  the  Calvinists,  and  the  Hopkinsians.  So  distinct  were  they, 
that  each  had  its  preacher  every  three  years.  It  was  the  rise  of  this 
third  party  that  produced  the  union  of  the  other  two.  But  it  was  the 
Calvinist,  whom  some  would  represent  as  hand  and  glove  with  the 
liberals,  that  fii'st  blew  the  trumpet  and  sounded  the  alarm  in  the  holy 
mountain.  Why  did  they  start  their  Seminary  ?  why  did  they  adopt  the 
Westminster  Assembly's  Catechism  as  the  symbol  of  their  faith  ?  Why 
did  they  propose  the  union,  when  they  heard  of  their  neighbors  having, 
the  same  plan  ?  Why  did  Dr.  Pearson  make  his  thii"ty-six  journeys  to 
Newburyport  ?  unless  it  be  that  they  were  startled  at  the  developments 
of  heresy  they  saw  around  them.  The  fact  is,  if  the  union  is  a  mound 
against  the  tide  of  error,  more  was  done  by  the  Calvinists  than  their 
colleagues  to  arrest  that  error ;  and  I  agree  with  Dr.  Bacon  most 
heartily  in  his  opinion,  that  out  of  the  fusion  of  the  two  parties  in  the 
Seminary,  something  better  than  the  type  of  either  has  been  produced. 
The  paradoxes  of  Hopkinsianism  have  been  softened ;  its  improvements 
have  been  adopted ;  a  free  Bible  has  been  brought  forth ;  and  a  unity 
and  a  strength  have  been  exercised  on  our  home  churches  and  in  the 
missionary  cause  which  was  never  known  before. 

In  all  this,  there  was  an  impersonal  reason  that  led  the  way ;  that 
is,  these  travellers  came  together  because  the  roads  in  which  they  were 
walking  compelled  them  to  unite.     It  was  the  voice  of  Providence  that 

50 


•394  VIBRATIONS    IN    THEOLOOY. 

overawed  and  subdued  them.  The  decay  of  Hopkhisianism  (if  it  has 
decayed)  is  not  owing  to  the  union,  nor  to  Andover,  but  to  the  removal  of 
that  state  of  manners  that  produced  it.  The  evils  which  it  saw  and 
shunned,  and  to  which  it  owed  its  existence,  have  long  since  vanished 
with  the  morals  of  the  day.  Who  now  can  complain  of  too  strict  an 
education  ?  of  too  much  family  prayer  ?  of  too  much  diligence  in  the  use 
of  means  before  conversion?  of  too  much  historical  faith,  or  too  much 
reading  of  the  Bible,  or  too  much  attention  on  public  worship  ?  •  "VVe  are 
glad  now  if  we  can  get  our  people  to  church  on  any  consideration.  1 
am  not  disposed  to  depreciate  the  men  whose  hearts  were  so  pure  and 
whose  services  were  so  large  and  who  were  the  great  iconoclasts  of  the 
day.  But  after  the  idols  have  been  broken  and  new  ones  set  up,  let  us 
not  lose  their  spirit  by  too  loudly  lauding  their  merits,  or  too  severely 
imitating  the  letter  of  their  example.  If  they  were  alive  now,  they 
would  do,  as  they  did  then,  read  the  page  of  life  before  them  and  receive 
a  different  lesson ;  for  it  is  the  very  nature  of  vibrations  in  theology, 
that  the  same  man,  like  the  ijendulum,  takes  his  direction  from  the  point 
in  which  we  find  him  ;  he  moves  as  gravitation  demands ;  and  the  same 
piety  that  leads  him  to  oppose  the  evils  of  one  age,  would,  at  a  different 
period,  arm  him  against  those  of  another. 

I  once  heard  Dr.  Dwight  say,  "  I  have  often  been  dubbed  an  Armen- 
ian because  I  defend  the  means  of  grace,"  and  this  was  said  under  the 
pressure  of  the  mitigated  Hopkinsianism  of  Connecticut,  when  he  made 
the  speech,  1813.  No  wonder,  then,  under  the  first  warmth  of  contro- 
versy, the  old  Calvini.sts  should  be  dubbed  Arminians  because  they  had 
not  clearly  stated  the  legitimate  use  of  their  means.  The  chief  way  in 
which  the  old  Calvinists  had  any  hand  in  introducing  Arminianism  was, 
—  by  being  unconsciously  surrounded  by  a  formalism,  which  welcomed 
its  doctrines.  As  Dr.  Increase  Mather  said,  Election  Sermon,  1677, 
"  The  neglect  of  this  principle  of  truth,  that  such  members  of  the  church 
as  are  admitted  to  full  communion  ought  to  be  regenerate,  converted 
persons,  —  the  non-attendance  unto  that,  did  (as  a,  worthy  divine  of  our 
own  hath  well  noted)  lay  a  foundation  to  great  apostasy  which  the 
Christian  church  hath  been  long  subject  unto."  In  this  evil,  our  New 
England  people  shared  with  the  church  in  Geneva,  Scotland,  Holland, 
the  Huguenots  of  France,  indeed  the  whole  world.  How  did  Calvin's 
own  church,  by  the  silent  tide  of  time,  become  Unitarian ! !  Let  us  do 
justice  then  to  all  men.  Hopkinsians  accomplished,  in  a  good  degree, 
what  they  aimed  at.  They  destroyed  formalism ;  they  established  the 
piinciple  that  a  church  should  consist  of  converted  persons ;  they  urged 
the  duty  of  immediate  repentance,  and  showed  its  importance.  They 
won  their  first  battle.     But  if  it  is  claimed  for  them  that  in  the  second 


VIBRATIONS    IN    THEOLOGY.  395 

conflict  —  fencing  out  Unitai'ians  —  they  did  more  than  their  alHes  and 
colleagues,  —  I  must  think  the  point  can  be  proved  only  to  a  very  partial 
tribunal,  and  under  very  imperfect  evidence.  The  fact  is,  they  did  less. 
They  were  too  jealous  to  form  the  alliance  or  engage  in  the  battle.  The 
first  man  that  broke  off  the  system  of  promiscuous  exchanges,  was  a 
decided  Calvinist.  Dr.  Griffin  was  a  Calvinist.  The  first  proposal  and 
the  earnest  plen  for  an  union  (and  union  is  strength)  came  from  the 
Calvinists.  When  they  saw  the  precipice  of  heresy  before  them,  they 
all  started  back.  Dr.  Morse  of  Charlestown  once  gave  me  a  long 
account  of  one  of  the  meetings.  Dr.  Spring  was  present,  Dr.  Pearson, 
Mr.  Bartlett,  Leonard  Woods,  and  others.  "  I  had  to  plead,"  said  Morse, 
"  as  for  my  life ;  I  told  them  that  heresy  was  coming  in,  destructive  to 
us  both,  —  I  wanted  all  good  men  to  join  in  resisting  the  common  foe. 
Now  was  the  time ;  our  differences  were  not  fundamental.  If  we  estab- 
lish two  seminaries  now,  the  discord  will  be  perpetual  in  our  churches  ; 
and  if  cutting  off  my  right  hand  could  prevent  such  a  disaster  (these 
were  his  very  words)  I  would  gladly  have  it  done  on  the  spot."  He 
represented  himself  as  being  very  earnest  and  pathetic  on  the  occasion. 
The  turning  point  was  Mr.  Bartlett ;  he  put  his  foot  down  (whether 
literally  or  metaphorically  I  do  not  know  —  perhaps  both)  and  said,  It 
must  not  be.  It  is  well  known,  that  Drs.  Spring  and  Emmons  never 
relished  the  union  ;  though  Dr.  Woods  did.  But  the  Calvinistic  party, 
Morse,  Pearson,  Farrar,  Madam  Phillips,  Abbott,  Frencli,  wished  it  in- 
tensely ;  and  I  must  add,  the  victory  was  owing  to  the  union ;  for  the 
bold  paradoxes  of  the  thorough  Hopkinsian,  must  have  kept  them  in  the 
minority.  They  never  could  have  been  accepted  by  a  comprehensive 
church ;  and  this  they  seemed  to  me  to  apprehend  themselves.  It  was 
a  manifest  assumption  in  Dr.  Emmons's  mind. 

The  tendencies  of  the  present  day  confirm  what  we  have  said  con- 
cerning this  tide  in  clerical  opinions.  We  live  in  a  very  different  age 
from  that  which  by  reaction  and  by  resiliency  engendered  the  Hopkin- 
sian view  of  the  means  of  grace.  The  tendency  now  is  to  forsake  the 
sanctuary,  to  neglect  the  Sabbath,  to  forget  the  catechism,  to  omit 
family  prayer,  and  to  be  so  far  from  making  a  righteousness  of  outward 
worship,  that  we  find  our  self-justification  in  a  very  different  line.  The 
consequence  is,  that  the  very  clergy,  who  claim  most  to  inherit  the  falling 
mantle  of  Dr.  Spring  and  his  collaborators,  are  now  slipping  to  the  other 
extreme.  Dr.  Emmons  marked  the  turning  tide,  and  very  consistently 
lamented  it.  We  now  multiply  protracted  meetings,  inquiry  meetings ; 
we  urge  sinners  to  pray ;  we  almost  regard  the  establishment  of  fapiily 
prayer  as  a  signal  of  conversion ;  we  talk  of  our  duties  to  baptized  chil- 
dren ;  we  are  even  verging  to  the  ground  of  efficacious  baptism ;  in  a 


;-S9fi  VIBKATIONS    IX    THl  OI.OGY. 

word,  new  times  are  producing  new  impressions ;  and  I  apprehend  we 
are  going  to  the  opposite  extreme.  It  is  curious  to  observe  the  change 
in  the  mind  of  single  individuals.  Dr.  Beecher.  then  of  Litchfield  in  Con- 
necticut, published  a  dialogue  in  the  Christian  Spectator,  some  forty 
years  ago,  between  a  pastor  and  an  impenitent  inquirer,  in  which  he 
seems  to  take  the  ground  that  the  impenitent  man  ought  not  to  try  to 
repent ;  he  ought  to  do  it,  and  not  try  to  do  it ;  for  trying  without  doing 
is  only  dilatory  hypocrisy.  This  was  wisdom  in  Litchfield  in  1819; 
but  in  1831,  when  he  was  in  Boston,  amidst  a  different  population,  and 
the  excitement  of  protracted  meetings  came  up,  how  altered  was  his 
tone !  I  heard  him  say,  that  if  a  serious  inquirer  would  abstain  from 
bad  company  and  conscientiously  attend  the  means  of  grace  and  avoid 
outward  sin,  in  nine  cases  out  of  ten,  he  would  be  converted.  I  recol- 
lect asking  one  of  Dr.  Spring's  firmest  disciples,  the  late  Samuel  Tex- 
NEY,  Esq.,  what  he  thought  of  the  sentiment,  and  he  frankly  told  me, 
that  he,  i.  e.  Tenney,  had  changed  his  mind  on  this  subject.  These 
remarks,  far  from  being  reproaches  to  individual  inconsistency,  only  go 
to  show  we  are  all  on  a  winding  stream  in  a  rapid  current,  and  are  in- 
duced (and  almost  forced)  to  guide  our  barge  by  the  bending  of  the 
banks  and  the  depth  of  the  channel. 

Let  us  view  past  theology  in  connection  with  all  its  causes,  and  with 
a  discriminating  eye  which  selects  its  benefits  and  leaves  its  imper- 
fections.