USA > Massachusetts > Hampshire County > Belchertown > Historical sketch of the Congregational church in Belchertown, Mass. > Part 2
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religion and morality, and as these cannot be generally diffused through community but by the institutions of the public worship of GOD and public instructions in piety, religion and morality, therefore to promote their hap- piness, and to secure the good order and preservation of their government, the people of this Commonwealth have a right to invest their Legislature with power to authorize and require the several towns, parishes, precincts and other bodies politic or religious societies, to make suitable pro- vision at their own expense for the institution of the pub- lic worship of GOD, and for the support and maintenance of public, protestant teachers of piety, religion and mo- rality in all cases where such provision shall not be made voluntarily." The requirements of the constitution above are that the towns and parishes etc., shall make provision, at their own expense, for the institution of the public worship of GOD, and for the support and maintenance of public protestant teachers of piety, religion and morality. The reason for the requirement is that the happiness of the people and the good order and preservation of civil government essentially depend upon it. The truth asserted as the reason for the requirement no one will deny ; that being so, the requirement is just and indispensable. The interpolation into the Constitution of the Commonwealth of a later date, adds a new article not found in the faith of those who originally framed it, and adopted it. The new article ratified November 11th, 1833, admits the fact that, "piety, religion and morality promote the happiness and prosperity of a people and the security of a. Republi- can Government," but does not recognize the truth that the happiness and prosperity of the people, or the securi- ty of the government essentially depend upon them, and therefore they do not require their support by the people,
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Should the day arrive when there shall not be one organi- zed Religious Society within this Commonwealth, nor a public teacher of piety, religion and morality maintained or supported within its limits, no provision of the Con- stitution would be violated, or in the least degree infring- ed upon by it. He who stretches his faith to such an ex- tent as to believe that a Republican Government can be sustained, or the prosperity and happiness of any people secured or perpetuated in any other way, than by a general diffusion of religious truth and maintaining public teahcers of piety, religion and morality in the community, is in great danger of falling into the same condemnation which Baileau said the Jesuits fell into-" that in proportion as they lengthened their creeds they shortened the command- ments."
Whatever human governments may ordain on this sub- ject can never change the laws of God, nor relieve man from an imperative duty to obey it. The great truth written in the frame-work of the Constitution by those who orig- inally framed it, is but a transcript of God's requirements written upon the records of all His providential dealings with men ; neither time, nor circumstance, nor the ingenui- ty of man, nor the constitutions and laws of all human governments combined, can ever change or mitigate their claims. They will remain in all their stern demands while the moral government of God is exercised over the affairs of this world.
The relaxation in the requirements of government, ab- solving men from the duty of sustaining the institutions of religion, is predicated upon false premises ; either that men will voluntarily give to these institutions all needful support, or that they are not essential to be supported as necessary means of prosperity and happiness to a people.
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It is an attribute of governmental power, acknowledged by all, to require of the subject his aid and assistance in doing that which is essential to the maintenance of the government. It is upon this principle that governments levy their demands upon the labors and the property of the subject for the support of other institutions ; the means of education, support of public schools, public roads, and even the public guide posts, are deemed so essential to the public weal that each individual is required to con- tribute his share for their support ; men are as ready to support these voluntarily as they are religious institutions, which are as essential to the public welfare, as any other, to say the least of them. Without legal exactions men will not sustain these institutions, essential for the pros- perity and happiness of a people, as they ought to be sus- tained : merely voluntary support to any of them would be inadequate, unequa!, and bring unjust burdens on a portion of the community, and can never be safely relied upon. Another argument resorted to for doing away all legal requirements upon men to sustain religious institu- tions is, that by such requirements men cannot be made to be religious, and therefore all legal requirements on men, on this point, are useless. Here, from a self-evident truth, false reasoning and erroneous conclusions are drawn. It does not follow that because one cannot be made to love religious truth by legal enactments, that such legal enact- ments as require men to act in conformity to the principle of truth and righteousness are useless. If men were not re- quired by law to sustain any institution, or to aid any ob- ject, only such as they loved, or could be made to love, it is feared that the messengers of mercy, truth and right- eousness would beg in vain at the doors of multitudes for aid in any thing good. Men cannot be made by law to
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love honest dealing, yet men are required by law to deal honestly.) A law requiring men to support schools, does not necessarily make men love the object they are requir- ed by law to support. Men may be required by law to perform duties, both to themselves and others, without loving the duties the law requires of them. The require- ment does imply or expect a change of character in men as the result of the enactment.
The prevalent faith of the New England Fathers was, that government should require its subjects to support the institutions of Religion and the stated public worship of God, and at the same time each and all left to the free exercise of their own will and directions of conscience in all matters of faith and practice. Whatever we know of them, deviating from this, were exceptions to the general rule. These Fathers had witnessed the struggles in the old world to cramp and subdue the faith and conscience of men by the iron rule of despotic power, and saw that it was all in vain. They had learned the extent of govern- mental power in this matter, as seen in " corporation acts, acts of uniformity and conventicle acts," in cruel per- secutions, in tragedies of Bartholomew days, in tortures of the rack, the wheel, the cross upon faith unconquered, till a world has wept, the sun and the moon darkened, and the stars withdrew their shining, without advancing one step towards accomplishing the fated undertaking.
Another principle in the faith of the New England Fathers was, that the relation existing between minister and people, and the duties resulting from that relation, were mutual and reciprocal ; extending to all and to be re- ciprocated by all. There were no wild fowls, in that day, claiming the courtesies, the sympathies, the atten- tions, and the varied labors of the minister, while they
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loathed his ministration, to such an extent as to forbid their aid in his support and maintenance. Such a class should not claim legitimacy from Puritanic lineage ; they belong to a different origin. A care and concern were manifested by all for each, and each felt bound to lend his aid for good to the whole.
In 1744, at a precinct meeting, they appointed a com- mittee to settle with Mr. Billing concerning the 40s for EACH FAMILY THAT COMES INTO THE PLACE, there be- ing some difficulty that arose by reason of some fami- lies going out of the place. Mr. Billing's salary was one hundred pounds a year and his wood, but varied, as the value of money varied. In 1745 a vote passed in pre- cinct meeting, that Mr. Billing's salary should be paid as to rising and falling of money as near to what Hatfield and Hadley pay to their minister (as may be,) Mr. Bil- ling being present and agreeing to the same. The sala- ry also varied according to the number of the families ; one hundred pounds was predicated on twenty families ; if more came into the place, an addition of forty shillings was made to the salary for each family. This was upon the principle that all were to be partakers in the support, as well as the benefits of these institutions-held as indispen- sable, not to a part only, but to all-and if so, the infer- ence was irresistible that all should bear a share in their support. When the salary had risen to one hundred and sixty pounds, it was deemed sufficient. It was never to extend beyond that sum, and to be varied, as to the num- ber of families, only when that number should be between twenty and fifty. It was a general practice in New Eng- land, from its earliest settlement till about the commence- ment of the present century, to connect with the call of a minister a stipend called a settlement, in addition to his
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annual salary. Such a stipend was deemed needful to enable him to sustain the expenses of living till the sala- ry became due at the end of the year ; this settlement, in amount, was ordinarily about the same as one year's sala- ry. It is evident that the settlement connected with the call to Mr. Billing, was estimated at a much greater amount. As the lands and labor in building a house were estimated, they were about 400 pounds ; the lands were unproductive and nearly useless. At the close of the first year after the settlement of Mr. Billing, May 1st, 1740, a vote pissed, " to pay up Mr. Billing's salary an- nually to the first of May, and it is to be remembered that silver goes at twenty-nine shillings per ounce, and we pro- pose to pay equal to that." This was called old tenor. In October, 1741, at a precinct meeting, a vote passed "that money should be raised in the next rate to pay the cost of Rev. Mr. Billing's wedding. At another meeting held soon after, a vote passed to pay Deacon John Smith one pound eleven shillings and four pence, for Veal had for Mr. Billing's wedding." Better, far better would be a dinner of herbs on such an occasion, with the feelings that prompted these acts towards their minister, than a stalled ox and contention therewith. Such a vote, to pay for a leg of veal, for such an occasion, at this day, might lead some "to sign off," or cast a grimace-look at goodness such as this ; for modish vice, with ease, can dart a sneer at virtues obsolete. Another vote passed at the same meeting, to pay Thomas Brown thirteen shillings for can- dle wood got for Mr. Billing. These acts, though tri- fling in themselves, spoke a language full of import; the spirit that prompted them, gave life and energy and mar- tyr zeal and faith to persevere under trials most severe and discouraging. While voluntarily assuming on them-
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selves these expenses, for the benefit of their minister, even to minute items, they had but scanty means ; they were burdened with heavy taxes, and compelled to make great sacrifices for the support of themselves and their families. I give their own story in the case. In a petition to the General Court, they say, " Three quarters of the township is in the hands of five or six or a few more proprietors, who have drawn us into difficulties ; and now seem to cut us off. Some of us who own 150 acres of land only, have been rated in a single rate over twenty pounds. Some proprietors (non-resident) own thousands of acres around us, and pay not a penny." They pray the government to allow them to raise a tax on lands of non-resident pro- prietors ; this petition was dated 1741, drawn by Col. Timothy Dwight, of Northampton, who was the first signer ; the petition was not at that time granted, but they persevered in their requests. In May, 1742, they petition again to the General Court for the same power, to tax non-resident lands. They say, "this township is a part of the equivalent land, so called; the whole was owned by a few gentlemen who bought it of Connecticut, and four fifths of it or more is now in the hands of these gen- tlemen, or others that hold under them, and live at a dis- tance. About twenty of us have actually removed to this place with our families, and have settled a minister, raised, covered and glazed a meeting house. The minister's settlement is but half accomplished, nor has the cost of finishing the meeting house been yet expended (paid). The minister's house which we undertook, is neglected, and may rot down half finished ; this is all discouraging." " Our minister must leave us if we cannot have aid." This petition prevailed, and leave was given to tax " all lands in the township, one penny an acre, to fulfil the
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contract with the minister and finish the meeting house." The embarrassed condition of the settlers referred to in these petitions, retarded the growth of the settlement. There was very little, if any, increase of population, from 1736 to 1742. After the power was granted to tax the property in just and equal proportions, to sustain their Religious institutions, which were indispensable to their prosperity, the settlement advanced, and success attended them. Some of the means which they took to secure and perpetuate success, appear in their votes. · One was an increase of the minister's salary, that his labors may not be lost. Another vote was taken to appoint a committee to see that there should be no disorderly conduct upon the Sabbath." With such a vigilance, success attended them. The population, for ten years next following 1742, more than doubled. At Mr. Billing's dismission, April 1752, there were 50 families or over.
The causes which lead to the dismission of Mr. Billing arose from a difference between him and the church, as to the qualifications for church membership. A major- ity of the church had adopted the system of faith, known at the day, as " the half way covenant."" More than forty years previously, a controversy had arisen on this subject between Rev. INCREASE MATHER, of Boston, and Rev. SOLOMON STODDARD, of Northampton. This controver- sy had been carried on through the press ; many of the New England churches were divided in opinion on the subject, Mr. Stoddard maintaining the " half way cove- nant " doctrine, Mr. Mather rejecting it. The occasion which raised the difficulty between Mr. Billing and the church at that time was the calling the council at North- ampton for the dismission of PRESIDENT EDWARDS. That council convened, by letters missive, June 22d, 1750 ;
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this church received a letter requesting their attendance to sit in council, by pastor and delegate. A majority of the church refused a compliance, alleging as a reason, that they did not agree with Mr. Edwards on this point, (the half way covenant), and voted their unwillingness that Mr. Billing should attend the council. He did how- ever attend, and sat in that council, as appears by their doings, contained in the life of President Edwards. In naming the members of that ever-memorable council, it is said, "The Rev. Mr. Billing, from Cold Spring, was present, without a Delegate." Mr. Edwards was or- dained at Northampton as colleague pastor with Mr. Stoddard, Feb. 15, 1727. Soon after his dismission, dif- ficulties arose here between Mr. Billing and the church. Several councils were called. This appears by records, though the nature of the difficulties does not appear by records ; yet they do by other writings still remaining. These councils were called between June 1750 and April 1752, when he was dismissed. See note B. at end of the volume. He preached here a few Sabbaths after his dis- mission the same year. Afterwards, 28th March, 1754, he was installed as the first Pastor of the Church in Greenfield, where he died soon after. He was a native of Sunderland. At the time of his birth, Sunderland was a part of Hadley. He was a graduate of Harvard College · in 1731-settled here in 1739-married Miss Lucy Par- sons of Amherst, a sister of Rev. David Parsons, the first minister of Amherst, in 1741. Rev. Mr. Billing died at Greenfield, about 1757 ; no record can be found of the exact time of his death. His estate was settled in the Probate Office, in this County ; closed August 1760, when his widow Lucy was appointed Guardian to four minor sons, Edward, Ebenezer, Jonathan and Ethan, 3%
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all under fourteen years of age. It is to be regretted that so little can be found, from which even a sketch can be drawn of his life and character. I have never found a person that knew him, and have sought in vain the monument to tell me where his body lies. Traditionary history imputes to him unusual energy of character, ar- dent zcal and devotedness to the work in which he was engaged. As this church once embraced the doctrine of the " half way covenant," even a sketch, historical, of the church would seem to require a passing notice of that system of Faith ; especially so, as various and erroneous imputations have been made upon those who embraced it. In " Fessenden's Encyclopedia of Religious Know- ledge," published in 1838, under the article "Rev. Solo- mon Stoddard, minister of Northampton," I find the following. "Mr. Stoddard was a learned man, well versed in religious controversies, and himself an acute disputant. He engaged in a controversy with Increase Mather, respecting the Lord's Supper, unfortunately maintaining that the sacrament was a converting ordi- nance, and that all baptized persons not scandalous in life, may lawfully approach the table, though they know themselves to be unconverted and destitute of true religion." In Barber's History of Massachusetts, published in 1844, in a sketch of Northampton, a similar statement is made as to Mr. Stoddard. Other writers have imputed to him and the divines and churches of his day, embracing his faith, the same doctrinal belief.
So far as I know, it is the prevalent opinion at this day that the great errors which these men and churches em- braced and taught, were that the sacrament was a con- verting ordinance, and that such unregenerate baptized persons as were described might come to the communion
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table. The " half-way covenant" system, has become a part of New England church history ; a system very prev- alent in the churches, at the beginning of the last cen- tury, and should be rightly understood. In the exami- nations that I have been able to make, I can find no evi- dence that Mr. Stoddard, or the divines and churches that embraced his faith, held either of the doctrines im- puted to them. I have searched without effect to find any profession of faith left by them of such import, and am constrained to believe it exists only in historical error. I find summaries of their faith, penned and left by them- selves, and at different times, which I have no doubt comprises the compendium of their faith, as to the ordi- nances of the church. From the doings of those promi- nent in teaching the doctrine of the " half-way covenant," under date 1666, I find the following. " It is voted and agreed by the church, that such among us, being settled inhabitants, that give no ground to hope, in charity there may be some good thing in them towards the Lord though but in the lowest degree, and sustaining and believing the doctrines of faith, publicly, sincerely and freely pro- fessing their assent thereunto, not scandalous in life, sol- emnly taking hold of the covenant, wherein they give up themselves and their children to the Lord, and his church, subjecting themselves with fear and humbleness of mind to the government of Christ therein, sincerely engaging to rest content with that share and portion of privileges belonging to them that are only in a state of education, in Christ's house, during the time of their continuance in that state, and not essay of the breaking in upon the privilege of the Lord's Supper, and resting until they shall be adjudged upon due examination, to hold forth such an experimental work of faith, and seriously discov-
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ering and exercise thereof as may fit them for the enjoy- ment and improvement of the aforesaid privileges with comfort to themselves and others, and therefore be order- ly admitted thereunto by those of the church to whom that power is given by Christ-such persons thus qual- ified, upon their desire, upon duc order observed, may themselves be entertained into a state of membership, and have their children baptized and admitted to com- munion in the church, so far as they are fit for the same. Also the adult children hitherto un-baptized, of consid- erate behavior, without selves coming up to the afore- said qualifications, may be accepted members, and them- selves baptized-Rom. ch. 14, v. 1; Matt. ch. 16, v. 16, 18; Acts ch. 8, v. 12, and ch. 18, v. 8 ; Deut. ch. 26, v. 17, 18, and ch. 29, v. 12, 13; John ch. 24, v. 18; 2d Cor. ch. 8, v. 5 ; John ch. 9, v. 21." I also find a dec- laration of the faith of those who embraced " the half-way covenant" doctrine drawn by themselves, minister and church, and adopted under date of Nov. 5, 1672, as fol- lows: "Voted and consented to by the Elders and Brethren of the Church, that from year to year, such as grow up to adult age in the church, shall present them- selves to the Elders, and if they be found to understand and assent unto the doctrine of faith, not to be scanda- lous in life, and willing to subject themselves to the gov- ernment of Christ in this church, shall publicly own the covenant, be acknowledged members of this church. Heb. ch. 10, v. 28, 29; Isaiah ch. 44, v. 5. A form of words expressing the sum of the covenant to be used in the admission of members into a state of education : You do here publicly take hold of the covenant of the Lord as a grace-bestowing covenant, subjecting yourself to the teachings and government of Jesus Christ, in this church,
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and engage according to your place and power to promote the welfare of it; and we do here publicly acknowledge you a member of this church of Christ in a state of educa- tion, promising to watch over you for the good of your soul, and take care of your instruction and government in the Lord, and to make you partaker of such privileges as by the rules of Christ belong unto you. A form of words to be used in the admission of members to full communion : You do here publicly take hold of the cove- nant of the Lord, giving up yourself to him to be one of His, subjecting yourself to the teaching and government of Jesus Christ in this church, and engage according to your place and power to promote the welfare thereof. And we do here publicly acknowledge you a member of the church in full communion, promising to walk towards you in brotherly love, to watch over you for the good of your soul, to take care of your instruction and govern- ment in the Lord, and make you partaker of all such privileges as by the rules of Christ belong to you."
The compendium of faith as given in the above ex- tracts, from the writings of those that embraced it, is the most definite and full of any thing that I have been able to find on this subject. From these it is most manifest that they did not hold the sacrament, one or more, as a converting ordinance. Baptism was administered to such as did not profess to have experienced religion; such were considered church members, as under the watch and care, and subject to the discipline of the church, but were in " a state of education," not considered by themselves or the church as regenerated persons. Hence baptism was not held as a converting ordinance to them. They were not admitted to the Lord's table. They must "not essay of the breaking in upon the privilege of the Lord's
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Supper." It is equally clear that a further qualification of christian character was needful before they could be admitted to the Lord's table " to full communion," and that character must be judged of upon due examination, and the question settled upon " their holding forth such an experimental work of faith and exercise thereof as would fit them for admission," and this work of faith wrought in them before coming to the Table. They fur- thermore say in explicit language, " the Lord's Supper, as to the subjects thereof, is not of equal extent with Baptism, therefore ought not to be administered to all the members of the church, but to those among them only as are endued with such measure of divine knowledge, spiritual affection, and lively exercise of repentance, faith, love, and new obedience, as they may feed on Christ spiritually in the cating his flesh, and drinking his blood for their spiritual nourishment, and furtherance of com- fort and growth in gracc." In this summary it is most clearly proved that they did not hold Baptism or the Lord's Supper, one or both, as converting ordinances ; neither did they admit persons to the communion table known to be destitute of religion. It will be found more- over, in examining the controversy between Mr. Stod- dard and Mr. Mather, before alluded to, that Mr. Stod- dard did not attempt to maintain either of these articles of faith as they are imputed to him. The position which he assumed for claiming jurisdiction over baptized per- sons, bringing them under the watch, care and discipline of the church, placing them in "a state of education," and admitting them as members of the church, while they were unregenerate and destitute of religion, was upon a supposed strong and close analogy between the constitu- tion of the Jewish and Christian Church. The masterly
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