USA > Massachusetts > Essex County > Contributions to the ecclesiastical history of Essex County, Mass., 1865 > Part 40
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The Covenant and Confession of Faith were remodelled during the ministry of Leonard Woods. The following are some of the prominent parts of the change.
" You believe that God at first made man upright and holy, that he constituted Adam the public head and representative of the whole hu- man race, that he entered into a covenant with him, promising life and happiness on condition of his perfect obedience; and that by the wise and holy constitution of God, the character and state of his posterity
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depended on his conduct." " You believe that Adam disobeyed God and broke covenant with Him, by which transgression he involved him- self and all his posterity in sin and misery." " You believe that Jesus Christ is a true God and true man, united in one mysterious person ; that He is the only Mediator between God and man, the Head of the Church, and the Lord of His people." "You believe that by His obe- dience and suffering He made full and sufficient atonement for the sins of the whole world, so that God can be just, while he justifies and saves all who believe in Christ." "You believe that in consequence of the atonement and intercession of Christ, God freely and sincerely offers salvation to sinners, and that by the influence of His Spirit, He gra- ciously changes the hearts of men, and enables them to believe to the saving of their souls."
The following is a tabular statement of the several pastorates over this church :
Rev. William Johnson, ord. Sept. 15, 1731 ; died Feb. 22, 1772.
Rev. David Tappan, ord. April 18, 1774; dismissed Sept. 6, 1792.
Rev. Leonard Woods, ord. first Wed. in Dec. 1798; dis. Sept. 28, 1808. Rev. John Kirby, ord. June 12, 1816 ; drowned Dec. 5, 1818.
Rev. Elijah Demond, ord. March 7, 1821 ; dismissed Sept. 23, 1826.
Rev. Paul Couch, ord. March 27, 1827; dismissed Aug. 14, 1828.
Rev. J. Q. A. Edgell, ord. Sept. 17, 1832; dismissed Oct. 27, 1853. Rev. Davis Foster, ord. Nov. 1, 1855.
During Mr. Johnson's ministry of forty years, two hundred and sev- enty-four persons were added to the church, including forty-seven who signed the original covenant with him.
During Mr. Tappan's ministry of 18 years, 49 persons were added to the church.
During Mr. Woods' ministry of nearly 10 years, 14 persons were added to the church.
During Mr. Kirby's 2 years, 10 were admitted to the church.
Mr. Demond's 5 years, 19 were admitted.
Mr. Couch's 1 year 5 months, 22 were admitted.
66 Mr. Edgell's 21 years, 197 were admitted.
Mr. Foster's 9 years, nearly 60 have been admitted. Total, 664 admissions recorded.
There are no records of the children baptized by Mr. Johnson.
190 baptisms of children are recorded by Mr. Tappan. About 500 baptisms of children are recorded since Mr. Tappan's ministry.
There have been frequent revivals of religion in the history of this church. Those years when 20 or more members have been received to the church, are the following: 1731 (the date of the organization), one
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hundred and sixteen ; 1732, twenty-three ; 1742, thirty ; 1832, forty-nine 1834, seventy-two; 1850, twenty-seven: 1858, twenty-two.
The church were very much aggrieved when the second pastor, Rev. David Tappan, was called to the chair of Theology in Harvard College.
They passed the following vote in regard to this matter:
"Voted. Ist. That we will not oppose our pastor's dismission, but quietly leave him to act according to his own sense of duty in the case.
" 2d. That we can give our testimony in favor of his public ministra- tions and private behavior since he has been with us, excepting his late act in leaving a united people, which none of us can see to be agreeable to the will of God. Nevertheless, as he has repeatedly and solemnly declared, that he thinks himself bound in conscience to accept the invi- tation of the College, we think ourselves obliged, by the rules of Chris- tian charity, to believe that he speaks the truth and aets conscientiously in this matter, and we accordingly recommend him to the charity and fellowship of the First Church in Cambridge, and to all other Christian people, where Providence may occasionally call him."
This was after all possible means of persuading Mr. Tappan to re- main had failed. The resignation of the church to this dispensation, reminds us of a very common form of worklly resignation in affliction, " We cannot help the affliction, therefore we must bear it."
When Mr. Woods was called to the chair of Theology at Andover, the church and parish presented a remonstrance to the council against his leaving.
The following is a portion of this remonstrance :
" Must we, so soon after the recent and great sacrifice of our late beloved Tappan, be thrown into a destitute and perhaps unreconcilably divided state, and, with wounds scarcely healed, be called to make a second sacrifice of what we hold most dear, and important to our tem- poral and spiritual interest, to mere opinion respecting an institution, the importance and success of which are but in contemplation. Is not the claim, renewedly to strip this church and people of their pastor, of a doubtful nature and dangerous tendency, and a sacrilegious eneroach- ment on their rights? Since the engagements ministers have taken upon themselves at their ordination ever have been, and still are viewed by the people as most sacred, will not the frequent departure therefrom operate as a powerful discouragement in the way of settling a gospel minister, and impress the idea that there is nothing substantial in. relig- ion, and that the Christian ministry is but an engine employed only for the benefit of the clergy, to the contempt and neglect of gospel ordi- nances, and, in time, to the destruction of the faith once delivered to the saints ? Or is our sinful division eagerly seized upon for a pretext to
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deprive us of the benevolent labors of our affectionate pastor, when our great wickedness is the only cause why they are needful." The division, here spoken of, had reference, doubtless, to the location of a new meet- ing-house, which had long agitated the parish.
· After fifteen years of discussion, - after repeated votes to build, now in one locality, and now in another, a new meeting-house was built and dedicated Jan. 3, 1816.
No other religions denomination has secured any permanent foothold within the limits of the parish, since the first organization of this church, in 1791. The church has had a settled pastor during 108 years of its history, and has been destitute of a pastor 25 years.
The Sabbath school connected with the church goes back to the year 1818. It is now a large and flourishing school, numbering 260 members.
A large and thrifty population call for renewed conseeration on the part of the church, and furnish a most hopeful field for Christian labor.
49
AN ESSAY
ON
VIBRATIONS IN THEOLOGY.
BY REV. L. WITHINGTON, D. D.
AT the late centennial of the Essex North Association at Rowley, I ventured to give a slight sketch of the condition of the body when I entered it in the summer of 1816. Two elements of theology then per- vaded the Association. They were not regarded as opposite systems (though they were distinctly marked), yet different shadings of the same system. No one thought of breaking communion or withholding char- ity ; and yet the subjects of difference were regarded as of great impor- tance. There had been published sermons and open controversy on the subjects.
Dr. Dana of Ipswich, Mr. Braman of Rowley, Mr. Miltimore of Newbury, represented what was called the old divinity. Dr. Spring of Newburyport, Dr. Parish of Byfield, Mr. Tucker of Rowley, were on the other side. There was a manifest caution on both sides, like that of men recovering from a previous agitation. The balance was trem- bling under the weights and vibrations of either scale.
I ventured on the aforesaid evening to give my reminiscences of these by-gone times ; and among other things said, that no man could under- stand Hopkinsianism unless he considered the soil in which it sprung up, the causes which produced it, and the gradations by which it came in. It is a plant of New England growth ; it could appear in no other land than our own ; - and we may well exult in the purity of our churches, and in the exalted character of our speculations, that such a question should divide our land. It has been mentioned as an indication of the generous character of the Arabs, that, before Mahomet arose, the chief question which divided them was, whether in relieving want the first consideration should be, the suffering, or the merits of those claim- ing our charities.
So in New England, what must be the purity of that church which
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could find nothing else to contend about, but whether the first duty of a sinner is, a trembling prayer, or self-evident repentance ! Such a ques- tion among the old churches of the old world would be impossible. It would be scarcely understood.
My design in this paper is very briefly to show the condition of the country from which the new Divinity sprung, and the steps or gradations by which it was introduced.
The first inquiry is - what were the features of Hopkinsianism ? It arose from something. It was a system wholly relative to what it esteemed a previous error. It saw evils and undertook to correct them. It did not undertake to build a new house ; it only said, - the old house is leaning ; it threatens to fall and we must shore it up. Hence it was a maxim when I entered the Association, that Hopkinsianism was only Calvinism up to the hub. A consistent Calvinist is a true Hopkinsian. The word consistent Calvinist is used in the Associate creed at Ando- ver. Hopkinsianism, then, was the vibration of the theological pendu- lum from a previous vibration ; and if it had not vibrated one way, it scarcely could have vibrated the other. It came from the particular features that Calvinism assumed in this land, among our morals, in this our beloved New England.
But let me explain. By vibrations in theology, I mean something less than action and reaction. When one hard body strikes another, we are told, in natural philosophy, that to every action there is an equal and contrary reaction. But when the magnet deviates, the cause is different. By vibrations we do not mean the concussion that hostile sects exert on each other ; but those less variations which spring from smaller deviations, more delicate compounds and comparative ideas. When two elements are mixed in one system, there is great room for vibrations. Some opinions must be hostile, but others exercise a slighter repulsion and attraction, and the existence of the one, shapes, shades, and even produces the other. The Protestant and the Catholic must be separated by a gulf which there is no mistaking; but no large party can be formed in religion, even with the same creed, without . leaning different ways as to its construction ; and these vibrations are not only incident to the same church, but to the same individual. As in the water-race which Virgil so beautifully describes, Gyas and Menœtes must differ as to turning the sharp corner,
" Quo tantum mihi dexter, abis ? huc dirige gressum Littus ama -"
Yet if they had changed position, Menœtes might have spoken as Gyas did. Thus the Nestorian controversy was about the comparative
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importance of the same elements ; the controversy between Dr. South and Dr. Sherlock was of the same nature, though exaggerated greatly in the inflammable mind of South. Some of these vibrations are per- manent in the church ; thus if the two elements, God's sovereignty and man's responsibility, be admitted into the same creed, there will, there must be, vibrations as to the emphasis which shall be laid on each. No creed states the relative importance of its own articles, or tells the receiver how often he shall preach on each. As there is no particle of matter which cannot be dissected, so there is no unity that precludes all possible variety.
If we look at the previous state of the church in New England, and consider the laws of theological vibrations, we shall see how Hopkin- sianism arose. It arose from its previous antagonisms. The people of New England were a peculiar people. We may say, a whole church of decided, fervent Christians migrated to these shores, and laid the foun- dations of society in Puritan principles and manners. The whole modu- lation of fashion as well as manners, of customs as well as principles, was in their hands. But it is impossible to keep society stationary. There grew up a new population ; unless every body was converted, there was a middle kind of people, different from the population of any nation upon earth. The children were all baptized, and educated in the strictest manner; could repeat the catechism ; attended the church ; were taught to venerate the Sabbath. There was no nobility ; no inordinate riches ; the severest morals were customary ; there were no theatres, balls, horse-races, or licentious amusements to corrupt them. Among the means of grace, a pious education would hold the first place. How natural it was, that, with such a population and with such manners, imperfect Christians should be manufactured by a slow process ! The call to immediate repentance slipped out of notice. No doubt there were many who had a wavering, doubtful hope, who trembled to take a stand among professing Christians. We all agree that the administra- tion of the . Lord's Supper is calculated to act on the feeblest sparks of grace in a regenerate heart. The condition of the church was exactly the reverse of that of the primitive church in the days of the Apostles ; then the communion table was fenced by the fires of persecution ; and a distinct population surrounded the holy flock. But now all was con- founded and blended. Two evils arose : "First, in addressing sinners they took their models from the world before them ; they urged on seri- ous persons a more serious attention to the means of grace; and secondly, when they did join the church, it was from no marked change; the church would be filled up by persons who had partaken of a most indefi- nite conversion. Then the half-way covenant came in to widen this
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VIBRATIONS IN THEOLOGY.
middle ground; things of which the incipient stages would be very different from the final result.
Macaulay, in his pointed way, has said, there is a vast difference between the men who make revolutions and the men whom revolutions make. So we may say, very different are the men who make half- way covenants and the men whom half-way covenants make. Time rolls on; results ripen, and finally certain evils unfold themselves in their full effects, and some zealous men see the trouble and sound the alarm. Then is Hopkinsianism born ; for one of these alarmists happens to bear the name of Samuel Hopkins, of Newport, Rhode Island.
If we attend to the steps or gradations by which the new modifications came in, we shall discern their nature.
Hopkinsianism had a dawn as well as a day. Its elements were seen working long before it was developed into a system. Let us consider the opposites and exigencies which produced it ; the rolling in of a tide, which, after high water, was sure to turn and roll out again. The con- dition of things - the accumulation of this middle population, the adop- tion of the half-way covenant - was sure to lead to an exaggerated use of the means of grace; and one of the last steps was to make the Lord's Supper a converting ordinance. This was certainly a reversing of the original faith of the Puritans.
Dr. Increase Mather, in a sermon preached in the audience of the General Assembly of Massachusetts, May 23, 1677, seems to be startled at this growing evil. " Let us approve ourselves," says he, " faithful in the concerns of the house of God ; and therefore ought we to be careful who are admitted there. Though others are also concerned therein, yet in a more peculiar manner that matter belongs to us. We are (in respect of sacred office relation before the Lord) Porters that have the charge of his house ; and we are solemnly charged, Ezekiel 44: (it is a scripture that concerns ministers of the New Testament), not to bring into the Lord's sanctuary the uncircumcised in heart, to be in the sanctuary to pollute it, and to eat the bread of God there. Indeed, as for those whom God liath admitted into his house (in any degree) by any rule of his, we must not turn them out till the Lord do it. But that which I intend is the admission of persons into full communion : we know what our fathers have taught concerning that matter, viz., that there ought to be a holding forth faith and repentance before admission to the Lord's table ; and it is well said, by blessed Mr. Mitchel, that, Laxness in that point would be a real departure from our former profession. Yet I wish there be not teachers found in our Israel, that have espoused loose large principles here, designing to bring all persons to the Lord's Supper, who have an historical faith, and are not scandalous in life,
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though they never had experience of a work of regeneration in their souls, and live in the neglect of secret duties, wherein the life and power of godliness especially consists. Now this would corrupt churches and ruin all in a little time." The church of which I am senior pastor was in bad odor very early for this liberal, yet licentious practice. It was on this point that President Edwards broke ground against the practice of his grandfather, Stoddard of Northampton. Here we may say the pickets of the two sections met, and had their first skirmish, The highest excess of means produced the first elementary opposition to them. Here the vibration began and could not stop, until it was sup- posed itself to correct the evil. Mr. Hopkins was President Edwards's scholar ; and the writings of the Master, together with those of David Brainerd, contained the seeds which soon ripened into the fruit.
And let us consider what a perfect balance it is, and how the one system would naturally produce the other, - system, however, is too strong a word, - how the decayed limb would call for the ingrafted slip. A minister of the gospel, being just settled over one of these old parishes, goes among his people, to urge them to a higher standard in religion. He finds them all wrapt up in means, - means ; the whole of religion seems to be a system of formalism. Most of them have owned the covenant. He asks them if they consider themselves as real Christians. They do not know; they sometimes almost hope so : they were taught well; they have been baptized; they can say all the cate- chism ; but as to any particular time when there was any revolution in their feelings, they remember no such time. But is it not your duty to settle this question ? Is it not your duty to repent ? Why, yes, it is our duty, with the help of God; you know, sir, repentance is the gift of God. Well; but did not your old minister urge you to immediate repent- ance? Yes, sir, he did ; but he also urged us to go to meeting, to read the Bible, to keep the Sabbath; and somehow we got the idea that these outward duties were much easier than the internal work of repent- ance. How natural it was, that this fervent young minister should urge them to immediate repentance; and in doing this, he must show them that the obligation to repentance was just as complete as prayer or reading the Bible, or any outward duty whatever. Here then would come in the doctrine of natural ability ; in a population who had been al- lowed to suppose that they had more power to perform an outward work, and were under more outward obligation, and that the outward must go before the inward, it was necessary to teach the interior obligation. A thousand questions, asked in every parish, prompted it; and hence the doctrine,-your obligation is as complete to immediate repentance, as it is to go to meeting, to read your Bible, or to perform any duty of
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common life. It is not the want of natural power that hinders you ; it is want of will. Ye will not come unto me.
Here would come in the suggestion, that the sacrifice of the wicked is an abomination to the Lord. In discouraging a long use of unproduc- tive means, some zealous man would say, no doubt, sueh prayers are not only no benefit to a sinner, but an actual hinderance; they were an abomination to God; and, no doubt, there were an abundance of cases in which it was so. There was a man in Hadley, a semi-member of the church, who was disciplined for drunkenness, and yet he would pray in his family. The conclusion would soon be universal, that all the prayers of all the unregenerate are an abomination to God.
In this connection, too, would come in the doctrine, that the ploughing of the wicked is sin ; all his works, however moral or useful, until he be- lieves and gives his heart to God, are alike abominable in his sight. The whole system tends to one point, to cut off all delay, to abridge all cir- cuitons action, and to urge the sinner to an immediate surrender of his heart to God.
Then comes another question. If all the prayers of the unregenerate are so dreadful, it becomes important to know where we stand before we pray ; we must have our warrant ; we must pass some definite line ; and it was in their anxiety to mark this line that the Hopkinsians found their doctrine of impartial benevolenee, and willingness to be damned for the glory of God. Such a feeling would be in amazing contrast to the selfishness which uses a long series of means to procure personal salvation. Besides, if one interior work is as feasable as an outward duty, why not another? if I am obliged to repent as much as to read the Bible, why not to have impartial benevolence at once? The great object was to make the interior ehange perceptible and practical; to take away sinners from the idle use of outward helps, and shut them up (as the phrase then was) to the faith.
There is another reason which appears very manifest in the writings of Dr. Hemmenway, in his controversy with Dr. Hopkins. Hemmen- way was anxious to establish the point, that a good action consisted in two parts ; the outward deed, and the inward sentiment - the act, and the motive. God, he contended, commanded both; and the outward deed was actually a part of obedience. This position led him to deny that -
benevolence was the whole of virtue. The commands of God, he said, were exceedingly broad; and if the motive is a part, and indeed a very important part, yet it is not the whole of our duty. The man that does the outward deed without the right inward motive, partly obeys the command of God. I do not pretend to settle this point between these two learned doctors; but just see how a simple difference as to the use
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VIBRATIONS IN THEOLOGY.
of means, growing out of the state of society in that day, leads to the very remote question, whether the whole of our duty consists in benev- olence. All revolves around one pivot.
I need not go on and show how these views would modify the doc- trine of original sin, inherited depravity, the impotency produced by the fall, and our federal headship in Adam. When a man is establishing a single doctrine, he is always unconsciously making a chain. Such was the origin of that modification of Calvinism in New England which was developed by Dr. Hopkins, and has long passed under his name. As to the coloring thrown over it, its reputation for improvement, zeal, orthodoxy. &c., it may be important, though it may be more difficult, to speak. It was called the New Divinity ; no doubt it had a progressive character ; as it was employed in correcting errors, it was bound to offer important improvements. When I first came into this region, Dr. Spring, who was then its accredited organ, was supposed to be a thorough man ; his organ sounded a deeper tone ; he supposed himself more removed from the superficial ; his preaching was narrow, but searching ; and, as Dr. Johnson said of his school-boy days, they never said that Johnson is as good a scholar as such an one, but such an one is as good a scholar as Johnson ; so the Calvinists in this vicinity would never have been heard saying, Dr. Spring is as faithful a preacher as we are, though they might often claim that they were as faithful preach- ers as Dr. Spring. This was the natural position of the innovating party.
It has been felt by some of us, that Dr. Bacon, in his commemorative address at Andover, 1858 (and others supported him), has hardly done justice to the whole body of the Calvinists in staying the tide of heresy, and in forming the union which produced the Seminary at Andover. Without presuming to oppose these gentlemen, I beg leave to give my own impression, just as if they had never spoken. I have no con- troversial designs ; I speak as a witness, and not as a partizan or ad- vocate.
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