USA > Massachusetts > Essex County > Contributions to the ecclesiastical history of Essex County, Mass., 1865 > Part 30
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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 for 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- leet 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
283
TIIEOLOGICAL PECULIARITIES.
contained in the Westminster Assembly's Catechism and Confession of Faith, and the Ancient Orthodox Symbols. But they did not, at their organization, adopt a creed or confession of faith, or any doctrinal basis, but only 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, deelar- ed their consent to the Confession of Faith prepared by the West- minster divines, or that adopted by the Synod of 1680. 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 1726.1 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 diversity of doctrinal views among them.
But during the latter half of the last century, there was a serious and wide-spread departure from the original standard. There was at first no avowed change of doctrine, and the change was probably 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 the result was, the prevalence 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,2 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 appellation, however, did not then mean what it does now ; at least, as employed, recently, by the esteemed and venerable senior pastor of the
1 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.
2 Sprague's Annals, Vol. I. p. 453.
284
THE CHURCHES OF ESSEX NORTH.
First Church in Newbury, to define his theological status.1 The late Rev. Mr. Braman, of Georgetown, a few years ago, said "there was no essen- tial difference between 'Moderate Calvinists,' and ' Arminians'" 2 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 thiem, however, was not a sharp and clearly-defined one, and together they covered the whole ground from high Calvinism to low Arminian- ism. While among those constituting the right wing might 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 Arminianistie, 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 faith 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. They 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."8 Most of the
1 Article in Bib. Sacra, Vol. XVIII. p. 324, by Rev. L. Withington, D. D.
2 Semi-Centennial Sermon, p. 10.
8 Prof. Park's Memoir of Dr. Emmons, p. 426.
-
285
THEOLOGICAL PECULIARITIES.
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 conspicuous 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 Arminianism 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 liave blossomed into Arminianism, and then have ripened into Unitarianism. 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 which 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 abused, - 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 " Great Awakening," was ever the earnest friend and promoter of revivals. Three 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 the 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 churches were saved from ntter 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.1 Whatever Hopkinsianism may have
1 There is less real than apparent difference of views on this point between the au- thor of the essay on " Theological Vibrations " and the anthor of this discourse. Dr. Withington concedes that the Hopkinsians 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 prepared 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 therefore eagerly songht its aid in repelling the danger which, but for that touch, would have caused them no alarm. If they were as active or more active than the Hopkinsians in throwing themselves into the conflict, they fought with 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 the Calvinism of their proposed allies was still too " mod- erate." The thirty-six journeys of Dr. Pearson to Newburyport were not to aronse 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.
287
THEOLOGICAL PECULIARITIES.
done, or may not have done, elsewhere; whatever may have been its defects as a system ; whatever modifieations it may have undergone 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 was 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.1
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 introdue- 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 Hopkinsian churches, none are known to have become Unitarian. This error flourished exclusively among the opponents to Hopkinsianism." (Blake's Hist. Mendon Assoc., p. 25.) " No churches which 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, but from a perverted view and application of old school Calvinism. 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 publie 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, obstrneted 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.)
1
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 this day, and of our brief day of life, will soon be 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.
[APPENDIX - p. 248.] TABLE OF ANNUAL ADDITIONS TO THE CHURCHES.
1701 1702 1703 1704 1705 1706 1707 1708 1709 1710 1711 1712 1713 |1714 1715 1716 1717 1718 1719 1720 1721 1722 1723
Ipswich Ist Church . .
*
10
6
2
1
2
0
17
9
6
3
10
12
3
4
15
23
6
17
14
35
Newbury 1st Ch.
1
1
1
2
5
4
3
2
2
9
0
1
5
7
4
1
10
12
2
6
1
9
Salisbury Ist Ch. Rowley . ·
+
Haverhill 1st Ch. . Bradford .
6
3
2
15
9
43 3
5
0
18
8
9
13
11
10
9
21
21
15
17
52
15
4
20
8
2
0
1
3
0
3
1
6
0
0
20
1
57
25
38
14
18
4
4
17
27
0
12
41
13
7
8
2
W. Newbury Ist Ch. . Newbury Byfield Ch. . Salisbury 2d Ch. . . Newburyport Ist Ch. . West Amesbury . . Groveland W. Newbury 2d Ch. Georgetown
West Ilaverhill
West Boxford East Haverhill
Ipswich 2d Ch.
Newh'port North Ch.
Newburyport 4th Ch. . Newb'rt Belleville Ch. Amesbury Mills . . Haverhill Centre Ch. .
Amesbury & Salisbury Haverhill Winter St. . Newb'rt Whitfield Ch. Haverhill North Ch. .
NOTE. - The First Church in Amesbury, the Fourth Church in Newbury, and the church in Linebrook, are not included in this table, because their records are not
extant ; - and no reliable statistics could be obtained from the Winter Street Church in Haverhill.
* No records till 1739.
1 No records till 1729. # No records till 1711. § No records till 1745.
# No records till 1789. 289
8
13
15
22
3
9
19
0
0
0
39
10
11
ADDITIONS TO THE CHURCHES.
=
87
.
.
290
1724 1725 1726 1727 1728 1729 1730 1731 1732 1733 1734 1735 1736 1737 1738 1739 1740 1741 1742 1743 1744 1745 1746
5
4
59
41
23
11
6
2
Ipswich Ist Church ..
9
25
24
71
62
6
5
2
3
1
4
16
0
2
1
1
13
26
7
3
1
6
Newbury Ist Ch.
.
.
2
5
8
39
65
0
6
0
2
0
1
0
10
1
9
5
3
11
3
36
23
5
6
.4
7
15
3
5
Rowley . .
12
11
13
143
83
15
7
13
3
10
7
3
11
9
13
4
5
1
2
4
12
3
5
0
6
Haverhill Ist Ch.
10
7
4
40
26
102
45
8
23
5
0
6
5
22
16
9
0
9
7
13
19
3
7
0
1
4
2
3
4
Salisbury 2d Ch. . . .
10
6
4
5
108
7
5
13
8
3
1
13
17
5
10
7
0
18
47
11
118
3
5
1
3
5
6
6
9
16
8
20
27
40
Newburyport 1 st Ch. .
West Amesbury . .
15
83
6
3
0
3
6
5
5
10
1
0
9
14
10
20
6
2
8
6
Groveland
62
25
8
6
3
5
3
2
5
5
14
30
5
4
3
2
W. Newbury 2d Ch. Georgetown
West Haverhill
West Boxford
East Haverhill
Ipswich 2d Ch. .
. Newb'port North Ch. Newburyport 4th Ch. Newb'rt Belleville Ch. Amesbury Mills . Haverhill Centre Ch. Amesbury & Salisbury Haverhill Winter St. . Newb'rt Whitfield Ch. Haverhill North Ch. .
50
8
2
5
13
6
7
3
4
5
17
8
4
3
0
77
28
2
7
3
3
0
4
12
0
0
10
7
8
36
6
7
0
1
9
0
0
33
26
4
THE CHURCHES OF ESSEX NORTH.
2
3
9
17
4
6
0
2
Salisbury 1st Ch.
9
6
2
1
3
15
Bradford
8
17
10
24
48
65
4
2
4
3
7
3
3
2
5
1
9
10
4
9
1
W. Newbury Ist Ch. .
1
Newbury Byfield Ch. .
3
5
10
5
4
.
0
TABLE OF ANNUAL ADDITIONS TO THE CHURCHES - Continued.
D
.
1
2
0
0
0
3
2
2
2
7
2
0
1
1
2
1
2
28
10
5
5
1
0
Salisbury Ist Ch.
0
4
10
4
0
0
2
1
4
22
3
4
1
3
1
0
0
1
0
0
0
0
0
Newbury Ist Ch.
4
2
2
1
0
0
4
3
0
6
3
0
I
0
2
1
0
3
1
2
0
0
6
Ipswich Ist Church . .
2
0
2
3
2
0
2
2
0
4
2
0
0
0
2
0
2
2
2
1
0
1
0
Rowley . .
3
2
1
1
2
4
7
1
5
6
3
2
0
2
0
2
3
2
3
1
7
0
0
Haverhill Ist Ch.
1
8
3
0
7
0
9
5
20
15
1
3
13
0
0
1
2
2
1
1
0.
0
8
0
0
0
0
Newbury Byfield Ch, .
0
0
0
0
0
0
0
0
0
0
3
0
0
0
0
0
0
4
7
6
4
6
11
4
4
Salisbury 2d Ch. ..
3
10
10
4
7
1
1
0
1
4
1
19
8
3
1
0
0
1
1
1
0
1
1
1
5
3
Newburyport Ist Ch. .
West Amesbury . .
.
.
Groveland
5
0
0
3
2
0
0
1
6
0
0
3
2
8
5
9
2
2
6
0
6
0
9
W. Newbury 2d Ch. .
6
0
1
1
1
0
1
12
1
0
0
0
0
0
4
1
5
4
6
1
1
0
0
3
2
4
3
2
0
2
8
0
1
4
0
0
1
0
4
4
0
1
1
0
Georgetown
0
4
2
4
3
3
5
7
1
8
0
11
5
3
0
0
1
4
8
0
6
0
8
0
0
West Boxford
4
4
3
4
6
1
1
0
7
6
15
4
0
1
1
1
4
14
12
14
0
5
3
0
0
East Haverhill
.
.
.
Newb'port North Ch. .
Newburyport 4th Ch. .
Newb'rt Belleville Ch.
Amesbury Mills
Haverhill Centre Ch.
Amesbury & Salisbury
Haverhill Winter St. .
Newb'rt Whitfield Ch.
Haverhill North Ch. .
1747 1748 1749 1750 1751 1752 1753 1754 1755 1756 1757 1758 1759 1760 1761 1762 1763 1764 1765
1766 1767 1768 1769
ADDITIONS TO THE CHURCHES.
.
3
Ipswich 2d Ch.
2
1
0
1
0
2
1
3
2
12
4
1
4
1
0
0
0
0
0
2
2
1
4
3
3
0
0
10
1
1
8
2
8
24
0
79
5
4
5
4
4
8
4
0
0
0
0
0
0
0
0
11
17
0
0
0
3
0
2
West Haverhill .
.
.
54
1
1
16
5
4
3
1
3
3
1
7
7
7
0
1
Bradford
W. Newbury Ist Ch. .
1
6
2
2
.
0
3
291
TABLE OF ANNUAL ADDITIONS TO TIIE CHURCHES - Continued.
292
, No records from 1778 to 1808.
1
1
0
0
3
0
0
1
2
0
2
0
0
0
4
0
0
0
1
0
0
Ipswich Ist Church .
2
1
1
0
2
0
3
3
1
1
3
1
1
0
1
0
5
5
5
0
Newbury Ist Ch. .
1
4
0
1
0
4
*
0
0
0
0
0
0
4
11
3
1
1
2
10
+
Salisbury Ist Ch.
0
2
1
2
1
9
5
6
6
0
4
0
0)
0
0
0
0
0
0
=
1
5
0
0
3
0
Bradford
1
1
0)
0
0
1
0
0
1
0
.0
0
3
0
0
0
0
0
0
0
0
34
21
6
0
0
W. Newbury Ist Ch. .
0
0
0
0
3
2
1
1
2
2
0
0
0
1
2
0
0
0
2
1
0
0
0
1
2
Newbury Byfield Ch. .
8
5
5
3
0
10
0
4
0
1
1
3
1
1
0
2
0
0
4
1
3
1
2
Salisbury 2d Ch. . .
3
0
1
3
30
10 5
14
10
West Amesbury . .
·
0
0
0
2
0
2
1
0
0
0
8
0
6
15
3
1
2
12 10
4 4
0
2
Groveland
0
0
0
0
0
1
2
4
0
0
2
I
5
0
1
0
2
0
2
0
0
0
()
Georgetown
0
4
3
3
1
4
5
2
0
7
2
1
5
0
2
0
0
0
0
0
0
2
4
8
1
0
()
West Boxford
0)
0
0
0
0
4
1
0
5
2
0
0
3
0
1
I
2
0
1
3
0
0
3
3
0
2
East Haverhill
I
4
Newb'port North Ch. .
5
4
0
1
0
0
0)
7
0
0
23
0
0)
5
1
3
0
0
0
0
0
4
Ipswich 2d Ch. .
Newburyport 4th Ch. Newb'rt Belleville Ch. Amesbury Mills ..
· Haverhill Centre Ch. . Amesbury & Salisbury Haverhill Winter St. . Newh'rt Whitfield Ch. Haverhill North Ch. .
* Records imperfect from 1777.
TABLE OF ANNUAL ADDITIONS TO THE CHURCHES - Continued.
1770 1771 1772 1773 1774 1775 1776 1777 1778 1779 1780 1781 1782 1783 1784 1785 1786 1787 1788 1789 1790 1791 1792
# No records from 1773 to 1795.
t Records imperfect from 1789 to 1801.
4
0
6
0
0
2
0
1
0
0
I
0
1
0
0
0
0)
2
0
2
2
8
()
0
0
0
2
1
0
0
0
0
0
()
0
0
0
0
2
0
2
3
0
0
Rowley . ..
Haverhill 1st Ch.
6
Newburyport Ist Ch. .
W. Newbury 2d Ch. .
1
1
West Haverhill .
·
THE CHURCHES OF ESSEX NORTH.
1
1
4
5
6
1
,
293
* From 1795 to 1799, 9 were added
1793 1794 1795 1796 1797 1798 1799 1800 1801 1802 1803 1804 1805 1806 1807 1808 1809 1810 1811 1812 1813 1814 1815
.
3
5
0
1
9
5
1
0
0
3
0
1
0
13
12
0
0
3
2
9
4
7
0
7
0
0
0
W. Newbury Ist Ch. .
0
0
0
0
0
0
0
0)
0
4
0
0
0
0
0
0
0
0
0
2
0
0
2
0
0
Newbury Byfield Ch. .
0
4
0
0
1
1
5
0
0
5
0
0
1
0
2
0
0
1
5
2
4
4
5
4
0
Salisbury 2d Ch. . . ·
5
0
2
0
2
0
3
2
2
2
4
0
2
13
0
2
2
2
0
0
2
1
24
5
I 0
Newburyport Ist Ch. .
0
0
2
2
2
0
2
0
0
0
0
4
5
3
2
0
0
0
0
2
0
0
1
0
1
2
3
Groveland
1
0
0
0
0
0
3
4
2
6
2
0
2
0
0
2
2
0
0
1
4
1
0
3
1
W. Newbury 2d Ch. .
2
0
2
1
11
5
0
1
4
5
0
0
3
0
0
1
0
1
2
0
6 1
0
3
0
3
2
2
1
2
1
East Haverhill
0
0
0
0
1
1
2
7
24
5
5
1
0
0
6
0
0
0
9
2
6
7
6
1I
4
0
9
Ipswich 2d Ch.
0
0
0
0
0
0
8
3
11
5
46
17
11
+
21
Newb'rt Belleville Ch.
Amesbury Mills
. ·
Haverhill Centre Ch. .
Amesbury & Salisbury
Haverhill Winter St. .
Newb'rt Whitfield Ch.
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