USA > Massachusetts > Norfolk County > Braintree > Gathered in 1707 : a history of the First Congregational Church, Braintree, Massachusetts, 1707-1957 > Part 2
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Ildlech Twenty Shillings for Sweeping the Maling Hlouf
(and Imaging the Bell for the Shore Enfin)
That the Faith Heretofore Aloud to be Demand oned Got what Their il flow chords
United, A Committee to Bomplat the Work. Con lo che Isone - Which Wie then Chef Grenser They' Jofare Jarfont
Hotel That there Cell Jaw Book pochop for the Precones life the CP to be taken told of the Treasury. Kolech Jal There Sien farger Record Book. QueTif for the pricemer If the Co/Globalakon O.L of The Joinfry
A 1721 PAGE FROM FIRST OF 13 CHURCH RECORD BOOKS, BEGINNING IN 1708, AND WRITTEN WITH QUILL PEN
In 1786, on March 13th, Rev. Weld wrote the Church: "Brethern and Friends - You have really added very much for my encourage- ment in the votes you have now added to that of paying my salary and if the encouragement given will suffice I will still endeavor to serve you. But I trust you will be attentive to my situation and putting great con- fidence in your expressions of friendship and good will I shall rest the matter with you and will promise to do all in my power to serve you so long as I can with the encouragement given and the kindnesses you may see fit to add to what you have already done. Your friend and Servant, Ezra Weld."
Many of the records of this period are filled with accounts of discipline and complaints between parishioners. In 1784, the following complaint is entered: "I. A. B. complains to the Second Church against C. D. that he did in the hearing of several persons endeavor to traduce my character by saying that, after I had traded with him for an ox and a bull, I took off the said bull's shoes and put away the ox for another not worth so much, and also declared that I was as bad or worse than the devil, and at another time said that I was a liar, and that I, when on oath declared that which I was not called upon to say, on purpose to hurt him, which things, if believed, would render me wholly dis- qualified to enjoy the external privileges of church fellowship and bring a scandal on religion. I since have endeavored to convince him and reclaim him, as directed in the Gospel, but not obtaining Christian satisfaction I now exhibit the above complaint." Out of this grew numerous Church meetings, attempts to call councils, a lawsuit and an excommunication, the whole covering a space of thirteen years, and three years later the deacons were paid $35 for defending their minister before the court by one of the parties on the charge of defamation of character.
From a sermon delivered in 1794, the following paragraphs reveal the man, Rev. Weld: "True religion in the heart makes great allow- ance for the very common mistakes of the head. Speculation is a poor criterion for the exercise of Christian charity. In deciding on the char- acter of others we are too apt to strain out these comparative gnats, while in other respects of much greater importance we discover little or no concern in swallowing a camel - nice about matters of specu- lation, while our attention to moral furniture or deportment is but indifferent."
While Mr. Weld was technically pastor of this Church until his death, Rev. Sylvester Sage served as a colleague from 1807 to 1809.
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He was born at Berlin, Conn. in 1766, graduated at Yale in 1787 and died in Westminster, Vt. in 1841. His character is summed up in these words - "In spirit dignified and affectionate, in manners dignified and courteous, in his wide-spread intercourse with the high and the low, the rich and the poor, he commanded universal respect and confidence." He was greatly beloved but his wife's health compelled him to seek a drier climate. The ponderous statement on the church records seems somewhat ludicrous now: "Written documents from professional gen- tlemen of high respectability express their decided opinion that Mrs. Sage was unable to support the weight of atmosphere from saline particles in the general state of air at Braintree."
The half way Covenant which was adopted by a large majority of the Ecclesiastical Council held at Boston in 1662 and composed of nearly all the church leaders of the colonies, was in use until the early part of Rev. Weld's ministry when, in the language of his successor "that most happy device for filling up the church with hypocrites and the world with infidels" was steadily and firmly assailed until in 1768, on May 18th, the Church voted: "The Church will receive those only to own the Covenant who are in a judgement of charity, partakers of such qualifications as entitle them to the benefits of all the ordinances, however they themselves may not see their way clear to come to the Lord's Supper, and that in such cases, it is expected by the Church, that they be in the use of all appointed means for the clearing of their scruples respecting that; and by their endeavoring the same, the Church promise to exercise a tender and affectionate forbearance towards them in that respect," and the vote is signed by "E. Weld, Clerk." Subsequent to the passing of this vote, it is understood that none came into the Church, except through the "strait gate."
On August 17, 1807, Mr. Weld wrote the following letter to the Church in regard to his retirement and support:
"In compliance with your request of your Honorable Committee to lay open my desires respecting a comfortable support during the remainder of my days, I would observe 1st I have labored with you in the arduous work of the sacred ministry between 40 and 50 years, spent my days almost in your service yet because of many trials, much sickness, many deaths to the number of seven in my family, and great changes and disappointments which unavoidably came upon me, I have been quite reduced. Although by my endeavors to avoid ever falling as a weight upon my people I have gained
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something, yet I remain in debt some more than $200. 2nd, my inability now to labor renders the land I have but little worth to me for my support. Everything has rison so high, labor is above my power to obtain in order to get a supply of the necessaries of life, repairs for my buildings and farm for years have been omitted from my inability to bear up under the necessary expenses. These things to me have been a great affliction and are still remaining to my great anxiety and trouble.
"3rd, One peculiar unhappiness, and I may say still greater is that now I am become unable to perform the arduous labors of the Gospel ministry. I find myself more than ever dependent upon my people for support. Should you select the gentlemen now on probation with you (Rev. Sage) in great unanimity, it would indicate a joyful prospect of the return of candour, prosperity and happiness to this place, both as to this world and the world to come. 4th, As to my support I can say I think with truth that I greatly desire not to lie as a distressing burden upon my beloved people. I hope from your kind compassion and affection to me you will allow and establish to me one hundred pounds annually the little time I shall continue in life and order it stated to be paid half in the fall and half in the spring because then things may be purchased the cheapest. Should you settle the gentlemen on probation with you or any other person I will relinquish all claim to perform ministerial labors yet should I be able shall be willing to supply the pulpit any time when he shall be absent on a journey if it be desired.
"I wish you the divine blessing and direction in the im- portant business upon which you have met. This I can say affectionately, my labors in the sacred ministry is almost wholly done; the sun is setting, the evening is coming on, the night is at hand. This from your affectionate pastor, E. Weld."
Rev. Weld had several children: By his first wife; Ezra, 1765; Ludovicus, 1766; Elizabeth, 1768; Samuel, 1770; Elias, 1772, and Habijah, 1773; by his second wife: Catherine May, 1777; fourth wife: Joseph, 1781 and Thomas, 1785; and fifth wife: William, 1792 and Elizabeth Sophia, 1794. Presumably, the wives were buried in the old cemetery, but we have a record of only this tombstone inscription:
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"In memory of the pious and examplary Mrs. Hannah, wife of the Rev. Ezra Weld and 2nd daughter of the late Danial Farnham, Esq. of Newburyport, who obt. March 31, 1778, aged 29 years. Also in memory of her only child, Catharine, who died aged 16 years."
Mr. Weld lived to see his permanent successor installed as minister of his Church before he died January 16, 1816, aged 80 years, and Rev. Richard Salter Storrs preached his funeral sermon. His stone bears the inscription: "Rev. Ezra Weld, born in Pomfret, Connecticut, June 13, 1736, graduated at Yale College, 1759, Ordained to the ministry in Braintree, November 17, 1762. Died January 16, 1816, aged 80 years. Erected by his children."
From May 4, 1809 until July 3, 1811, the Church was without the services of a regularly instituted pastor. On May 22, 1810, a call was extended to Mr. Allen (then holding office at Harvard University) "to settle with us in the Gospel ministry." This call was declined, Mr. Allen soon afterwards being chosen as president of Dartmouth College.
REV. RICHARD SALTER STORRS, D.D. 1811 - 1873
Born Feb. 6, 1787 in Longmeadow, Mass., son of Rev. Richard Salter Storrs and Sally ( Williston) Storrs, and direct descendant of Cotton Mather; graduated from Williams College in 1807; from Andover Theological Seminary in 1810; taught at East Hampton, Long Island, and did missionary work in the South; ordained and installed at Braintree, July 3, 1811. His first wife, Sarah Strong, daughter of Rev. Nathan Woodhull of Newtown, L. I., died April 6, 1818; second wife, Harriet Moore, born Dec. 12, 1886, died July 10, 1834; third wife, Anne, daughter of Rev. Stephen Williams Stebbins, died Aug. 27, 1874. Dr. Storrs re- ceived three honorary degrees: D.D. from Williams College, 1835; D.D. from Amherst College, 1835, and M.A. from Yale University in 1865. Dr. Storrs died Aug. 11, 1873.
Braintree, at Dr. Storrs' coming, was perhaps even more primitive than in the days of the establishing of the Church, 104 years before, and this is the way it is described by Dr. Storrs in his 50th anniversary sermon in 1861:
"When it is remembered that 50 years ago, and for many after, no post office blessed this town, nor public conveyance for letters, papers or persons, was to be had, even semi-weekly, except through villages two miles distant; that but for the occasional rumbling of a butcher's cart, or a tradesman's wagon, the fall of the hammer on the lap-stone, or the call of
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DR. RICHARD SALTER STORRS, 1811 - 1873
GROUND FLOOR AND PEWS, WITH THEIR NUMBERS AND PRICES,
OF THE
Paircting=Mouse of the First Parish in Braintree. Sale of Pews to commence on Thursday, Dec. 30, 1830, at 9 o'clock, A. M.
$60
09$
$50,
PULPIT.
09
9
860.
74.
41 .
$80. 2$80.
40.
$60.
$63. 2-
73.
42. $100.
$100
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$62.
505.
72.
43.
$125.
$125.
382
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$70.
71.
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37.
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28
70.
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4125. 38125-
363
11.47
$70.
$125.8135.
35.
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47.
$120.3
$120. 34
34
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14.17
$ $70.
$70.
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$100.
$100.>,82.
15. $70.
$70 .*
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61.
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24.
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58.
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69.
$70.
68.
18.
$110.
$110.
16
MINGHAM.J. FARMER. PRINTER.
09$
09$
199
SKETCH OF CHURCH BUILT IN. 1830 AND "SALE OF PEWS PLAN" (COURTESY OF BRAINTREE HISTORICAL SOCIETY )
21.
$25.
50.
the farmer to his refractory team, our streets had well-nigh rivalled the graveyard in silence, it can scarcely surprise one that our knowledge of the outer world was imperfect, nor that general knowledge and enterprise were held at a dis- count; and if gun powder, kettle drums and conch shells proclaimed the celebration of a wedding; or if wine, and spirits more dangerous than any form from the vasty deep were imbibed at funerals to quiet the nerves and move the lachrymals of attendants; or if rowdyism and fisticuffs tri- umphed over law and order on town meetings, muster and election days - it was but the legitimate outflow of com- bined ignorance and heaven daring recklessness. Those days are passed - there is less of street brawling, shameless in- toxication, quarreling, profaneness, vulgarity and licentious- ness, more kindliness and goodwill among neighbors, more general intelligence prevailing."
Richard Salter Storrs was ordained pastor of this Church on July 3, 1811. The sermon was preached by his father, the Rev. Richard Salter Storrs of Longmeadow, from the text, Second Timothy 1:13: "Hold fast the form of sound words, which thou hast heard of me." The consecrating prayer was offered by the Rev. Samuel Niles of Abington, grandson of Rev. Samuel Niles, the second minister of our Church. Dr. Storrs was twenty-three years of age when he was called to this Church, having been born February 6, 1787 in a Congregational parsonage in Longmeadow. His grandfather, on his mother's side, was also a Congregational minister in West Haven, Conn. When but four years of age, young Richard was sent to his grandfather's home to live for ten years as a companion for his serious grandparents. Among other duties imposed upon this child was that of reading aloud morning and evening several chapters from the Bible.
When fifteen years of age, he entered the sophomore class at Yale where he maintained a good grade of scholarship. Because of failing health, he left college and spent several months working on the farm at his father's home in Longmeadow. In the fall of 1806, he entered the senior class of Williams College from which he graduated the next June. After two years spent in teaching and preaching, he entered Andover Theological Seminary. Enrolled at the Seminary at this time was Samuel Nott who had been engaged to preach in Braintree on a Sunday, late in September, 1810. But on the previous day, while splitting wood, his hat fell under the axe and deciding that it was unfit
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to wear, he persuaded young Storrs to preach in Braintree in his stead. Having ridden on that eventful Saturday the thirty-two miles to Braintree in a chaise through an equinoctial storm, the youthful preacher was greeted on Sunday morning by a very small audience who braved the exceedingly violent storm. The congregation was overwhelmed by his eloquence and they insisted that he return the next Sabbath. The result was a call to the pastorate and his ordination the following July, having spent the intervening six months in religious and missionary work in Georgia.
Eight days after his ordination, a generous parishioner, Mr. Thayer, presented him with a tract of land nearly opposite the Church on which he built his home, patterned after his father's house in Longmeadow. The deed contained a clause stating that in the event of his severing the pastorate upon his own initiative, the land should revert to the heirs of the original owners, but should the Church dis- miss him, the land would continue in his possession.
In 1831, Dr. Storrs was granted a leave from his duties as pastor of this Church that he might devote the better part of five years to the office of associate secretary and general agent in the New England states for the American Home Missionary Society. In this connection, Dr. Storrs was called the father of the Missionary Churches of New England. He also served as director of the American Education Society (1821-1830); vice-president of the Congregational Publishing Society (1867-1873); a member of the Board of Visitors of Andover Theologi- cal Seminary (1848-1856); a member of the editorial staff of "The Congregationalist," an editorial writer on the Boston Recorder (1850- 1855); a trustee (1820-1854), secretary (1827-1858), and president (1855-1858) of the Massachusetts Missionary Society, now called the Massachusetts Congregational Conference and Missionary Society.
During two years of Dr. Storrs' absence in the 1830's, Rev. Edward A. Park served the Church as colleague pastor. He was born in Provi- dence, R. I., December 29, 1808, graduated from Brown University in 1826 and after teaching through 1827 in a select school at Wey- mouth Landing, entered Andover Theological Seminary in 1828, from which he graduated with a high scholastic standing in 1831. "As a young minister in Braintree," according to the testimony of one who heard him every Sunday in the Braintree pulpit, "people were impressed with his slight, tall form, his chiselled features, fine then as if wrought in marble, his piercing eyes, and his impressive and animated voice. People came from neighboring towns to hear this brilliant associate
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pastor of the First Church and they listened to him with a hushed, rapt attention. His presence in the pulpit was so majestic and fascin- ating; his reading of the Scriptures was so reverent and impressive; while his prayers seemed to compass all the needs of the congregation and to manifest a clear and sympathetic insight into the souls before him."
Although Dr. Park was a great preacher, his chief interest was in teaching and writing. On leaving Braintree he was for two years professor of moral and intellectual philosophy in Amherst College, and after that, from 1836 to 1881, a professor in Andover Theological Seminary, a term of 45 years. He maintained his membership in the Braintree Church for many years, and his life was closely associated with the Parish. He was one of the principal speakers at the 50th Anniversary celebration of Dr. Storrs' pastorate in 1861, and delivered the memorial address at his funeral in 1873. Dr. Park died on June 8, 1900, in the 92nd year of his age. The memorial address read at his funeral was written by Rev. Richard Salter Storrs, son of Dr. Storrs, of the Church of the Pilgrims, Brooklyn, N. Y., who coincidentally passed away the day after Dr. Park's funeral.
At the time of Dr. Storrs' ordination, July 3, 1811, the Church had seventy members - twenty males and fifty females - and seven of these members had previously connected themselves with the then "Union Society of Braintree and Weymouth." These seven, at their request, received letters of dismission and recommendation to a council duly convened for the formation of an evangelical church in connection with that Society, later to be known as the Union Congregational Church of Weymouth and Braintree (1811). This Society purchased the meeting-house of the Hollis Street Church in Boston and floated it by barge to the Weymouth Landing site. Their first pastor was Rev. Daniel Clark (1811-13) and their second, Rev. Jonas Perkins (1816- 1860). In the next 62 years, four hundred and twenty-two persons were admitted into First Church; four hundred and eighty were baptized; four hundred and twenty-seven marriages and seven hundred and thirty-six funerals were attended. During his pastorate, Dr. Storrs kept a personal detailed record of the births, deaths, baptisms, marriages, and new members received, as well as a detailed account of the pro- ceedings at every Church meeting and yearly contribution to the cause in which he was so keenly interested - missions, home, state, American and Foreign. He also recorded the many cases of discipline - drinking
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wine in excess, profanity, slander, absenting oneself from the Com- munion table, disorderly conduct, unnecessary walking on the Sabbath, breaking of the Ten Commandments, etc. - and this leather-bound book in Dr. Storrs' handwriting is among the records kept in the Church vault. The handwriting makes it difficult to read and many of the entries are so detailed and intimate that it is very like reading a personal diary.
Stanchly orthodox, Dr. Storrs energetically opposed the Unitarian movement and was one of the first Massachusetts preachers to refuse to exchange with any clergyman suspected of being unsound in the faith. Although not wholly in sympathy with political abolitionism he boldly denounced slavery and a discourse of his, "American Slavery and the Means of Its Removal" was published in 1844. A typical representative of the old school New England clergy, severe but friendly, fearless in reproof and denunciation, burning with zeal to promote the spiritual welfare of the land, he was regarded with both awe and affection by his parishioners and held in high esteem by leading men of his time. Dr. Storrs delivered the euology at the funeral of President John Quincy Adams and on that occasion, Daniel Webster said he was the ablest preacher he had ever listened to.
Samuel Bates has written of Dr. Storrs: "After a long pastorate of more than sixty-two years, he passed from earth leaving behind him an unblemished reputation as a Christian, a scholar, a citizen, a neighbor and a friend. In whatever path he trod, he left his footsteps so deeply imprinted that time will never erase them. An earnest advocate of the education of the young and tender mind, he spent much time in watching over the interests of our schools (public) for many years being placed at the head of the committee of superintendence by the free suffrages of his fellow-citizens. As a citizen, he took an active part in the welfare of his State and nation and was selected, Oct. 20, 1820, as the delegate of the town to meet delegates of other towns in convention at Boston for the purpose of revising the Constitution of government for this Commonwealth. As a clergyman, he stood at the head of his profession, attracting large audiences when it was known that he was to take part in the services, his impassioned oratory almost magnetizing his hearers. He was an orator, created rather than manu- factured. His deep, sonorous voice, commanding presence and lightning- like eloquence conveyed to the ears of his hearers the conviction that his words not only flowed from the mind, but also from the heart."
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Dr. Storrs introduced "Meetings for Prayer," a practice unknown in the Church prior to his ministry, and he has written that for che first year and a half, his was the only voice raised in prayer. When the idea was first introduced, the elderly members of the Church looked on this aslance fearing it was contrary to the doctrine they embraced and that it would lead to popery. Revivals were introduced and six sessions were held in 1812, 1816, 1828, 1842 and 1858. The revival beld in 1832 added fifty-seven members to the Church and occurred during Dr. Park's two years. Dr. Storts encouraged the formation of the first Sunday School in 1816, and introduced a subject unheard of before that time - foreign missions. He encouraged the building of two meeting-houses, the third and fourth used by this Church; one in 1830 and the other in 1857, called for many years thereafter "Dr. Storts" Church."
According to his memoirs, the South Congregational Church was founded as a result of a disagreement of more than sixty years standing with regard to the location of the house of worship, the members withdrawing feeling that a church in the southern part of Braintree would serve more conveniently the population center of the town. Consequently, in 1829, twenty people, seven men and thirteen women from the First Congregational Church and the South Church of Wer- mouth ( now known as the Old South Union Church ) united to organize the South Congregational Church of Braintree. The first Meeting- House stood on the site of the present church and was burped on the evening of Sunday. December 30. 1860. The second and present house of worship was erected the next year, in 1861. In 1885. the chapel with the ladies' parlor and kitchen were added.
Of his family, Dr. Storrs has written: "Six years were lovingly passed with the wife of my youth (Sarah Strong Storrs, who died April 6, 1818, aged 25 years) ere she fell prey to ineradicable disease ( tuber- culosis) and followed two infant children to her Saviour's bosom. Nearly fifteen years the mother (Harriet, who died July 10. 1834) of my only living son was spared to cheer my heart, lighten my labors, and sympathize in my sorrows, ere God took her co himself. Almost 26 years has God graciously continued to me the companionship of another. whose "price is above rubies'." (Ann, who died on Ang. 27, 1874. 2 year after Dr. Storrs.
Dr. Storrs' philosophy in regard to the ministry was eloquently expressed in "A Discourse Delivered in the First Congregational Church. July 3, 1861" on the fiftieth anniversary of his ordination.
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"Fifty years ago this day, in this place, an honored father addressed his eldest son in those words of Paul to Timothy 'Hold fast the form of sound words which thou has heard of me.' It was the spring-tide of life with the preacher, when ardent expectation, and lively confidence in those calling him unanimously to the oversight of their spiritual interest, were less sustained by firmness of muscle and activity of limb, than by deliberate resolve to live and die in their service. Changes have passed over the physical frame, in accordance with nature's laws; infirmities of age have succeeded to the bouy- ancy of youth; and elasticity of mind, if not warmth of affec- tion and promptness of response of duty's calls, have yielded to more stereotyped modes of action, and greater cautiousness of judgment. Still there has been no change in purposes then formed, and pledges given to declare the counsel of God; to identify his own with the interests of the congregation; to cherish kindly affections toward all; to give the pulpit its just priority of claim on the pastor's time and labors; to seek the souls of the people, rather than their substance, and their eternal salvation, rather than their momentary favor."
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