USA > Massachusetts > Essex County > Contributions to the ecclesiastical history of Essex County, Mass., 1865 > Part 25
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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-
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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."1 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 Dr. 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.
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. Dimmick's Fortieth Anniversary Sermon, p. 4.
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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 which 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." 1
Arminianism here did not, as in most of the neighboring churches, find its corrective and antidote, but, in 1833, developed into positive Uni-
1 Rev. B. F. Hosford.
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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.1
On the 21st of Jan., 1716, the first church 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." 2
1 Coffin's Hist. Newbury, p. 62.
2 Coffin's Hist., p. 187.
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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 25th 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."1 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 in 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.2 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.
2 Coffin's Hist. of Newbury, pp. 176-184.
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THE CHURCHES OF 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, he [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 attractions 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."1 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.
1 Dr. Morss' Brief Hist., &c., p. 25, note.
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OTHER DENOMINATIONS.
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
31
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THE CHURCHES OF ESSEX NORTH.
to him their call, which he formally accepted, saying, "In the presence of God and these witnesses, I take this people to be my 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 manner." 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."1 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 churchi 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 Rev. Mr. Stearns, Hist. Dis., p. 56.
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OTHER DENOMINATIONS.
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
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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 without 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 1682, a small Baptist church was formed in Newbury (now Newburyport), which had no settled minister, and only an
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OTHER DENOMINATIONS.
ephemeral existence.1 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." 2 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 which they had withdrawn. It was not known for some time that Mr. Smith was a Baptist ; 3 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.
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