USA > Massachusetts > Essex County > Contributions to the ecclesiastical history of Essex County, Mass., 1865 > Part 37
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From the beginning this church has been harmonious and prosperous. No serious internal dissensions have marred its history. In but few instanees has it been called to exercise the power of ecclesiastical disci- pline. The aid of councils has been required only in the settlement of pastors.
The religious society, or parish, connected with this church, is the same that was once connected with the Fifth Church in Newbury ; and was incorporated April 17, 1761.
The first meeting-house was dedicated Nov. 24, 1807, and was de- stroyed by lightning April 1, 1816. The present house was dedicated Nov. 7, 1816, and was remodelled internally, in 1860.
From 1,200 to 1,800 dollars are annually contributed by this church and society to benevolent objects.
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FOURTH CHURCH, NEWBURYPORT.
BY REV. R. CAMPBELL.
Organized May 30. 1793. Pastors: Rev. Charles M. Milton, in- stalled March 20, 1794; dismissed March 1; 1837. Rev. Randolph Campbell, installed Oct. 12, 1837.
The following Articles of Faith and Covenant were adopted at first, and still continue in use :
ARTICLES OF FAITH.
We, the members of the Fourth Church in Newburyport, having adopted the Westminster Confession of Faith, as a correct summary of our views of religious truth, accept the following abstract of the said Confession :
We believe -
1. That the sacred Scriptures are inspired, and are the only infallible rule of faith and practice.
2. That there is but one God, infinite in being and perfections.
3. That in the unity of the Godhead there are three persons, of one substance, power, and eternity, - God the Father, God the Son, and God the Holy Ghost.
4. That God, from all eternity, did, by the most wise and holy coun- sel of his own will, predetermine whatsoever comes to pass; but in no such sense as to become the author of sin, or as to do violence to the will of his creatures.
5. That all who are saved were chosen in Christ before the foundation of the world, that they might be holy, and not because of their holiness.
6. That the corruption and death in sin of our first parents, conse- quent upon the fall, was conveyed to all their posterity by ordinary gen- eration ; all of whom, being involved in the guilt of his disobedience, are therefore under the curse of the law, and so made subject to death, with all its miseries, spiritual, temporal, and eternal.
7. That God, in the covenant of grace, offereth freely unto sinners life and salvation by Jesus Christ ; and that, in order to this, they must believe with the heart unto righteousness.
8. That the Lord Jesus became incarnate, and, by his perfect obedi- ence and death, purchased reconciliation and an everlasting inheritance in the kingdom of heaven for all given him of the Father.
9. That man, by the fall, hath lost all disposition to any thing spiritu- ally good, and is naturally prone to sin.
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10. That Justification is entirely of free grace, and is conferred upon all who believe, on the ground of Christ's obedience and satisfaction to law in their stead.
11. That Sanctitication is throughout in the whole man, though imper- fect in this life.
12. That Faith and Repentance are the work of the Spirit upon the heart, and that good works are the fruits and evidences of a true living faith.
13. That those who are renewed and sanctified will certainly perse- vere unto the end, and be eternally saved.
14. That all are bound to obey the Moral Law, and that believers are to obey it as a rule, and not condition, of life.
15. That there are but two sacraments instituted by Christ in the gos- pel, -- Baptism and the Lord's Supper, which are to be dispensed only by the ministry.
16. That immersion is not necessary to a valid baptism, but that it may be administered by pouring or sprinkling.
17. That the bodies of men after death return to dust; and that the souls of the wicked enter immediately into a state of suffering, and the righteous, of blessedness.
18. That the bodies of all will be raised in the Resurrection, and, united to their spirits, shall appear before the judgment-seat of Christ at the end of the world, when the righteous shall be received into heaven, and the wicked go away into everlasting punishment.
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COVENANT.
We whose names are hereafter written, apprehending ourselves called of God into the church state of the gospel, do first confess ourselves un- worthy to be so highly favored of the Lord, and admire that free rich grace of his that triumphs over such unworthiness; and then, with a sense of inability to do any good thing, and an humble reliance on the aids of promised grace, do humbly wait on him for all.
We now thankfully lay hold of his covenant, and would choose the things that please him.
We declare our belief of the Christian religion as contained in the sacred Scriptures, and with such view thereof as the Westminster Con- fession of Faith has exhibited, - heartily resolving to conform ourselves unto the rules of that holy religion as long as we live in the world.
We give up ourselves unto the Lord Jehovah, who is the Father, Son, and Spirit, and choose him this day to be our Leader, and receive him as our portion forever.
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We give up ourselves unto the blessed Jesus, who is the Lord Jeho- vah, and adhere to him as the Head of his people in the covenant of grace ; and rely on him, as our Priest, Prophet, and King, to bring us unto eternal glory.
We give up ourselves to the Holy Ghost, in order to our further ad- vancement in sanctification and consolation.
We acknowledge our everlasting and indispensable obligations to glo- rify God in all the duties of a godly life.
We desire and intend, and with dependence on his promised and pow- erful grace engage, to walk together as a church of Christ in the faith and order of the gospel, as far as the same shall be revealed to us ; con- scientiously attending to the public worship of God, the sacraments of the New Testament, and the discipline of the kingdom, in communion with one another ; watchfully avoiding all sinful stumbling-blocks and contention, as become a people whom the Lord hath bound up in the bundle of life. At the same time, we do also present our offspring with us to the Lord, purposing, with his help, to do our part in the method of a Religious Education, that they may be the Lord's.
And all this we do trusting in the blood of the everlasting covenant for the pardon of our many errors, and praying that the glorious Lord, who is the great Shepherd, would prepare and strengthen us for every good work, to do his will, working in us that which is well pleasing to him, to whom be glory forever and ever. Amen.
The First Presbyterian Church in Newburyport, from which the Fourth or Prospect Street Church originated, was, at the time of the event, under the pastoral care of Rev. Mr. Murray.
This distinguished servant of Christ, being favored with encouraging tokens of the presence of the Spirit, and being desirous to obtain suitable help, in concurrence with the wishes of his people, extended an urgent invitation to Rev. Charles Milton, then acting as a missionary in New Brunswick, to visit Newburyport.
In a letter dated April 12, 1789, Mr. Murray refers to the success, which, as he had been informed, had attended Mr. Milton's labors since his arrival in N. B., and among other things, he adds -" Who can tell what might be the consequence, if you should be moved of the Holy Ghost to come over and help us."
Mr. Murray wrote Mr. Milton again, July 29, 1791, immediately after his arrival in Boston, testifying to his hearty concurrence with the long- ing of members of his charge to bid him welcome to Newburyport.
Upon coming to this place, at the suggestion of the pastor, Mr. Milton was employed as his assistant during the ensuing winter. His engage-
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ment expiring, a portion of the congregation, who had become greatly interested in his ministrations, were unwilling to part with him. In order to accomplish their wishes, as he had already received an invita- tion to settle in Amesbury, they withdrew from their existing church relations, and retained him for themselves. Their withdrawment was regarded as irregular, and censure was inflicted. They were suspended. Believing, as they did, that this act was unrighteous and a violation of their Christian liberty, they were not thus to be restrained from the accomplishment of their purpose. They provided themselves with ac- commodations for religious purposes in the house now owned by Deacon Morse in Milk Street. Here for a year and more, they enjoyed the ministrations of their new pastor.
In these circumstances, being united together as a separate body of believers, under a solemn covenant of articles of government, they took to themselves the name of the "Independent Calvinistic Society." The form of government which they adopted was not Presbyterian, in that they ignored any higher ecclesiastical judicatory than themselves in their collective religious capacity. And yet they conducted their affairs under forms and names that had become familiar and sacred to them, in the usage of the mother church. They became essentially a Congregational church, only they depended upon their Representative Body of Elder- ship more fully than Congregational churches had been wont to depend upon their church committees. The General Court declined giving them a legal existence under the name they had chosen. It was finally settled that this people should be known religiously before the laws, by the title of the " Fourth Religious Society."
The church edifice on Prospect Street was raised June 11, 1793, and was soon put in readiness for the public worship of God, instead of the chambers on Milk Street. To procure the funds requisite, some of the members are said to have pawned their own private dwellings, trusting to the favoring hand of a benignant Providence to redeem them.
As early as 1800, the church they had so recently built, being already found two strait for them, was enlarged to its present dimensions. Two years previous to the date just named, the membership, who had with- drawn from the Federal Street Church, and had been put under censure, remonstrated. They complained that the censure inflicted was hasty and severe, that it condemned them unheard. Their withdrawment they justified on the ground of better edification. As to the manner of it, they allowed themselves in some things to have been at fault.
At a legal meeting of the First Presbyterian Church, April 25, 1798, it was voted to take off the censure.
In the year 1800, the spirit descended in wonderful power upon the
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church and society. Immediately preceding the revival, it had been a time of great deadness. As the pastor writes, little of the power of religion was experienced, until, as he says, God was pleased to dispose a number of young men, chiefly of his charge, to open a number of private meetings in this town and vicinity. The presence and power of the Holy Ghost were first manifested at a prayer and conference meeting in a private house at the South End. As the work progressed. sinners under conviction cried out in the congregation, and in one or more in- stances fell to the floor. The additions to the church numbered, in the course of some six months from the commencement of the work, forty- three. A hundred and seventy souls were judged by the pastor to have been born again, - of whom, we learn, a very large proportion belonged to his own congregation.
The doctrines preached during the progress of the work, and from the foundation of the church, were those contained in the Westminster Con- fession and Catechism. The church had declared to the world their adoption of this system of religious belief, as being the most perfect uninspired expression of Bible truth. And in regard to the fundamental principles, they were exceedingly exact. Hence, in their nineteenth article. they require (to use their own language) that " neither pastor nor elders shall invite any person to preach with us, unless they have some Scripture evidences to conclude that he is a person of grace, and sound in the doctrines of grace, - particularly those doctrines, viz., the imputation of Adam's sin to all mankind, and the imputation of Christ's righteousness to every true believer." This article remained in force till May 28, 1821, when by vote of the church it was formally dropped.
Through the whole course of the revival the peculiar doctrines of grace were very plainly exhibited ; and they yielded their proper fruit in the experience of converted souls. In regard to this point the pastor speaks as follows: " Many of them have informed me, that they were brought into a state of grace thus, - they were brought to see the sin- fulness of their lives and hearts, and here the fountain of original cor- ruption was discovered. Their guilt and helplessness were now clearly seen and felt. They were brought to see the justice of God, should he cut them off forever. In fact, they were brought to despair of salvation by the Law." .. "Here is the foundation " (he adds) "on which they build -the atonement and imputed righteousness of Christ."
The outward tokens of the power of the Holy Spirit in the revival, do not appear to have continued, in a marked degree, many months. But a greater measure of spirituality characterized the church for years, - and the covenants, as a general thing, were well kept.
Questions pertaining to the doctrines, occupied a much larger share
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of attention in the church than is common at the present day. Slight deviations from the doctrinal standards were deemed more serious mat- ters. Hence, for many years, in " fencing the table," as it was called, among others to be debarred the privileges of communion were those who denied the imputation of the sin of the first Adam to his seed by ordinary generation, and that of the righteousness of the second Adam to his seed through the grace of regeneration.
Hence also. in the public preaching of the word, any deviation from the faith of the church was quite sure to be noticed and marked by some manifestation of disapproval. In one instance, of a week-day, when the preacher, a stranger, had concluded his discourse, having therein said much of what man could do, and left quite out of sight the funda- mental truth, that it is " not by might nor by power, etc .: " an experienced and influential veteran in the membership remarked within general hearing, -" Rebellious, helpless, lost man, and not the Lord alone, had been exalted before the people."
The pastor led the church in the utterance of the most unqualified condemnation of any departure from the doctrinal standard. On one oc- casion, while discoursing, he observed, - " Some say, a man in order to be saved, should be willing to be damned ; but I say, the man that is willing to be damned ought to be."
The congregation rapidly increased. The house was thronged with worshippers. But in process of time, other denominations became estab- lished here. Churches were multiplied ; and still other agencies had their influence, which served to diminish the regular attendance.
For many years there was no general refreshing. Though there were some seasons of more than usual religions interest, when numbers were converted.
In 1831, revival mercies very generally and remarkably abounded. This church was graciously visited, and many were born again. Pro- tracted religious services were held in this church and other Orthodox churches. The preachers were from abroad.
In 1834, similar meetings were again held here. The preaching, as in '31, was by strangers. The word was greatly blessed. In the course of one year, ninety-three persons were received into the church.
The character of the discourses delivered in these later seasons of God's mercy, appear to have been distinguished from the stated exhi- bitions of the truth, and especially from those in the revival of 1811, in that they gave more prominence to the doctrine of human obligation, and less to that of divine sovereignty.
Mr. Milton, toward the conclusion of his long pastorate, became quite infirm. His intellectual vigor failed him. Propositions for a colleague
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being declined, the society were divided in regard to the measures to be pursued, and a large proportion of the membership withdrew. Finally, as by the terms of settlement, the reserved right remained with either party to terminate the relation whenever it should be judged expedient ; a motion for dissolution to take effect March 1. 1837, was put and prevailed.
The pastor died suddenly May 1, 1837. The present incumbent was settled by an ecclesiastical council Oct. 12th of the same year.
Immediately upon his settlement special divine influences were gra- ciously vouchsafed, and the word was with power. Many were hope- fully born of God. At the communion season in May, 1838, thirty-four persons were admitted to the church ; and in the course of a year, the number was increased to eighty-three. Revival influences continued with some abatement through a period of three years. Then followed a decline, and the love of many waxed cold.
Questions in respect to reforms and certain religious doctrines began strongly to agitate the community. Upon these questions, the church- membership became much divided. Finally, the extreme views enter- tained by a portion on the question of slavery, and the course pursued by them in consequence, were followed by speedy ecclesiasiastical action, and the result was their separation from our fellowship.
It may be a question whether longer prayerful deliberation and Chris- tian forbearance and tenderness, might not have had a more favorable issue, and been more accordant with the wisdom which cometh from above.
This painful subject having been disposed of, the church continued to walk in general harmony, peace, and outward prosperity. The week- ly expository lecture, which had been established soon after the com- mencement of the second pastorate, was, from the first, regarded with favor. It has been sustained with a very uniform and encouraging attendance. No other service has done more to promote religious in- terest, and minister to the edification and comfort of God's people.
To aid in conducting the service of public praise on the Sabbath, an organ was introduced at an early date in my pastorate. Some years sub- sequently the house was entirely remodelled within, and rendered more convenient for the purposes of public worship. Still later, several years, the old vestry, which had long been used for the Sabbath school and social meetings, was removed ; and in its stead, a new, commodious chapel was erected.
In the fall of 1850, this people began to be favored with a renewed baptism of special religious interest, though not equal to what had been enjoyed from 1838 to 1840.
The work was promoted through the preaching of the Rev. James
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Gallaher from Kentucky. Public religious services were conducted by him chiefly in the Federal Street Church. The attendance was large from the different religious societies in the city. Many were impressed, and, it is hoped,. were savingly renewed.
As the result of this refreshing, twenty-seven were added to our mem- bership at one communion. At subsequent sacramental seasons other additions were made. As one not unimportant result of this gracious reviving, I may note the successful effort which was soon made, to relieve the society of a long standing and increasing indebtedness.
Several years passed away, subsequent to this season of mercy, unat- tended with any special manifestations of the power of converting grace. The means were abundant, but the power was wanting. The people heard, but they did not profit.
At length, in 1858, the set time to favor Zion had again come. Every- where the indications of the Spirit's presence were manifest, not so much in connection with the public ministry of the word, as with the prayer-meeting. Well for this people that it was so; as the impaired health of the pastor barely enabled him to meet the demands of ordinary pulpit labor. But, in the social gatherings for prayer, God was pleased to appear for our help. One after another was impressed, and brought to the saving knowledge of the truth. Immediately they began to seek their companions in sin, and urge them to go to the religious meet- ings. These were so conducted, that often fifteen to twenty participated in brief and animated services of prayer, praise, and exhortation. Such were the circumstances in which many began to realize the necessity of seeking salvation without delay. The pulpit, and the weekly lecture, and the inquiry-room, ministered to their instruction in the way of life. Perhaps little short of a hundred were hopefully born of God. At one time, fifty individuals were added to this church by public profession.
God has most impressively shown us, that the labors of the conference room should be added to those of the pulpit; and that all this should be supplemented by individual personal effort to save souls. Moreover, by the declension that has followed, in regard to the very means so abundantly blessed, He has revealed the deplorable tendency of God's professing people, to misimprove the clearest demonstrations of his will- ingness to cooperate with them in all suitable associate or individual endeavors to save sinners. Zion is now desolate. The National exis- tence is imperilled by civil war; and the claims of Zion's King are for- gotten.
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SECOND, OR NORTH CHURCH, NEWBURYPORT.
BY REV. E. C. HOOKER.
( Compiled from the "Commemorate Discourse" of' Dr. Dimmick.)
This church was separated from the First Congregational Church of the same place, January 18, 1768. The reason of the separation, as stated in the church records was, that "after the death of Rev. Mr. Lowell (May 15, 1767), the church were unable to agree in the choice of a person to be his successor in the ministry, in consequence of a difference of opinion as to some of the important doctrines of Christian- ity." The separation was, however, effected " with mutual kindness and brotherly affection."
The North Church was formerly organized on the 4th of March, 1768. Its pastors have been :
Rev. Christopher B. Marsh, ord. Oct. 19, 1768 ; died Dec. 3, 1773.
Rev. Samuel Spring, D. D., ord. Aug. 6, 1777 ; died March 4, 1819.
Rev. Luther F. Dimmick, D. D., ordained Dec. 8, 1819; died May 16, 1860.
Rev. E. Cornelius Hooker, ordained Dec. 11, 1860.
The following is the Confession of Faith and Covenant, adopted at the formation of the church :
" Forasmuch as God in His Providence has ordered and overruled affairs in such a manner, as that the church and people heretofore under the pastoral care of the Rev. John Lowell, have amicably divided them- selves into two distinct bodies or assemblies for public worship. There- fore, we who are visible professors, and of that part of the church who for the present meet for public worship in the town-house, think it our duty to renew our Covenant engagements to God, and also to one another, in this new situation. And we do hereby declare our serious belief of the Christian religion, as contained in the sacred Scriptures of the Old and New Testaments, and with such a view of them as Protes- tant confessions of faith and catechisms have generally exhibited. And particularly, we think that the Westminster Confession of Faith and Catechism exhibit a good system of Christian doctrine and duty, as contained in the word of God. And we design heartily to conform to the rules of our holy religion as long as we live in this world. And, with an humble dependence on the grace of Jesus Christ, the great Head of the church, we engage to walk together as a church of our Lord Jesus Christ, in the faith and order of the gospel, professedly on the Congregational plan of government, conscientiously attending the
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public worship of God and the sacraments of the New Testament, and submitting ourselves to the discipline of Christ's kingdom in communion with one another, and watchfully avoiding all sinful stumbling-blocks and contentions, as becometh a people whom the Lord hath bound up together in faith and charity."
Soon after the settlement of Dr. Spring, the above Confession of Faith was drawn out and more methodically arranged by him ; and so altered in statement as to set forth several points of Christian doctrine, in a " clearer and more satisfactory light;" particular reference being had to the wrong tendencies of the time. As thus modified, it continued to be the basis of the church through his entire ministry. After his death, and before the settlement of Dr. Dimmick, it was revised and condensed, having been found inconveniently long for common use; though the spirit of it was carefully preserved. Some years later it was further condensed, but with equal care that its true character should not be im- paired.
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