USA > Massachusetts > Essex County > Contributions to the ecclesiastical history of Essex County, Mass., 1865 > Part 35
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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 members. 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 daughter 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 power appear to have been compensated 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.
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During the first fourteen years of Mr. Kimball'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 for the 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. Each 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 became pastor, emeritus, and the active labor and responsibility of the office were trans- ferred to the present ineumbent, 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.
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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 the 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 following Pro- fession and Covenant, viz. :
" As to Matters of Faith we cordially adhere to the Principles of Re- ligion (at least the Substance of them), contained in the shorter " Cate- chism of the Assembly of Divines," wherewith also the New England Confession harmonizeth ; 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 these in the Calvinistical, 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, that 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 walk 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
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Censures of the Church, and to contribute all that shall be in our Power to the Regularity and Peaceableness of those Administrations.
" And. respecting Church Discipline, it is our Purpose to adhere to the Methods contained in our excellent Platform. so called, as thinking it a Rule the nearest to the Scripture, and most probable to promote and maintain Purity, Order, and Peace of any. And we earnestly pray, that God would 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 n> 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. through imputed Righteousness and imparted Grace, 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 inelnded 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 1834. Seventeen were admitted during the year. Ten were admitted in 1837. Eleven were admitted in 1839. Nine were received in 1841. During 1843, twenty were admitted. Seventeen were received in 1848.
There was a precious revival in 1850, and fifty made a profession of religion. Eleven were received to the church at one time, Nov. 1854.
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 Mr. Fitz's, embraces a few months more than thirty-six years. [Sept. 1862.]
13
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LINEBROOK CHURCH, IPSWICH.
BY REV. E. DOW.
Was organized Nov. 15th, 1749.
Mr. George Leslie was ordained Nov. 15, 1749 ; dismissed Dec. 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 names are hereto 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 ourselves 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 ourselves we can do nothing.
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" And, also, it is our purpose and resolution - by the divine 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 overseers 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 neighboring 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.ยช 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.
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FIRST CHURCH IN NEWBURY.
BY REV. J. R. THURSTON.
The First Church in Newbury was formed in the spring of 1635, as soon as the township was incorporated. "At its organization, the people of the settlement assembled under the spreading shade of an oak tree, on the banks of Parker River ; and a sermon was preached by Rev. Thomas Parker, from Matt. 18: 17. The church was formed on Congregational principles, and an " express covenant " adopted. Mr. Parker was then chosen pastor, and Mr. Noyes teacher. 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 (the 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 church, 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 part of the church, led by Mr. Edward Woodman. They were determined not to be governed by " the elders." The controversy, beginning about 1647, continued until 1672, 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 publie wor- ship, and paid his salary.
As the church records prior to 1674 are not in existence, the original covenant is lost, and the terms of admission are not known. There is evidence, however, that they were lax. The nephew of Mr. Noyes writes of him : " Ile was jealous (if not too jealous) of particular church covenants. Ile 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 Letehford 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 practice, except at Newbury."
The first Covenant on record is dated 1696 (during Mr. Toppan's min- istry). Whether it is the old one, or one adopted at the time, is not known. It is as follows :
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" The Solemn Covenant obligation they lay themselves under that enter into full Communion, Sept. 28, 1696.
" We doe now, in the Presence of God and this Assembly, 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 Him, serve and obey Him, all our dayes. We doe also 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, by the help of the Spirit, our Conversation 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 the 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, for many years, a " Half-Way 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 1635. The second, built in 1646, and the third, built in 1660, 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
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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 cansed 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 minister'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 (1746) 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 same 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. The first 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 withdrawal in 1742, for in these there was an evident ter- ritorial necessity.
The numbers in the church at different times has varied very much,
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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 1674, not included in this list . 14
added under Rev. John Richardson, 1675-96 (21 years) 104
66
6 66 Christopher Toppan, 1696-1745 (49 years) . 581
66 John Tucker, 1745-92 (47 years) . 67
66
66
66 Abraham Moore, 1796-1801 (5 years) 8
66
66
John S. Popkin, 1804-15 (11 years) . 19
66
66 Leonard Withington, 1816-62 (46 years) 368
Total membership 1,368
The periods of revival, as indicated by the largest additions, were 1697, 1718-20, 1725-28, 1831, 1834, and 1858.
The following is a list of its pastors :
Rev. Thomas Parker, chosen pastor 1635 ; died April 24, 1677.
Rev. James Noyes, chosen teacher 1635 : died Oct. 22, 1656.
Rev. John Woodbridge, began to assist Mr. Parker 1663; resigned 1673.
Rev. JJohn 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 Newbury 1635; and died April 24, 1677, in his eighty-second year. " He was considered one of the first scholars and divines of the age." IIe taught school in Newbury, Eng- land, and in Newbury, Mass., " where," says Cotton Mather, "by the holiness, the humbleness, 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 charity, which grain of his temper might contribute unto that largeness in his principles about church gov- ernment which exposed him unto many temptations amongst his neigh- bors who were not so principled." As he was never married, he lived with his cousin Noyes.
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