USA > Massachusetts > Essex County > Contributions to the ecclesiastical history of Essex County, Mass., 1865 > Part 34
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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 IN WEST HAVERHILL.
BY REV. ASA FARWELL.
Organized Oct. 22, 1735. Has had five pastors :
Rev. Samuel Bacheller, ordained Oct. 22, 1735 ; dismissed Oct. 9, 1761.
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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. 26, 1853. Rev. Asa Farwell, ordained April 21, 1853.
The following Confession and Covenant, drawn up by Rev. John 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 followeth ; Namely, that there is one God, the Maker of Heaven and Earth, whose name is Jehovah, revealing himself under the Mysterious Relation of Father, 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 Gentiles, 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, Adoreing ye Divine Grace and Condescension in taking us into Covenant, Humbly lay hold on ye great promise thereof through Christ, that God Almighty will 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
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flesh. And in our personal Conduet and Communion with them, in all relations, we would walk worthy 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 dnes. Tribute to whom Tribute is dne, 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 us 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
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restore him with a spirit of Meekness, Considering ourselves lest we also be tempted ; loving one another as brethren, and so fulfilling ye Law of Christ, even ye law of Charity, which eovereth a multitude of sins. And in faults which Deserve reproof when our Brother 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 be a fornieator, or Covetous, or an Idolator. or a Railer, or a Drunkard, or a reviler. or 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 flock, 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
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thought or intention of setting it aside in this our solemn Renewal of Covenant with God and one another this day."
Jannary, 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- tieles, commeneing each with "yon 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, and 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 purpose 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 beginning. 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. 1761. 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.
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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 the 9th of January following. Affairs 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 1 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. IIe died Nov. 17, 1801.
After the death of Mr. Adams, the church was again without a settled pastor for more than twenty-five 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 whose sentiments were not evangelical, " they quietly withdrew and worshipped in a private house." At lengthi, 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 published, they are omitted in this sketch.
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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 now constant- ly embarrassed by the votes of the parish, they withdrew from the old meeting-house and ereeted a substantial briek church, which they still oceupy as their house of worship. Mr. Grosvener, " was settled on the plan of six months 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 eoneurrence 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 difficulties 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 were 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. He 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.
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FIRST CHURCH IN IPSWICH.
BY REV. JOHN P. COWLES.
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This church, the oldest in the limits 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 the 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.
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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.
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Rev. David T. Kimball, eleventh pastor, was ordained Oct. 8. 1806; withdrew from the pastoral 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- branee 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
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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 so 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 were born since, to be members in and with their parents.
"2. We look at such children 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 seandal.
"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.
- 5. 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
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sense of responsibility, 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 fine 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.
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