USA > Massachusetts > Middlesex County > Marlborough > Historical sketch of the First Congregational Church in Marlborough, Mass., with the exercises at the celebration of the fiftieth anniversary of Rev. Sylvester F. Bucklin's ordination, as Pastor of said church > Part 5
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If we look back fifty years, and contemplate the changes and events which have taken place during that period, we shall see much that will interest us as individuals, and as a community. We may gather up many facts and lessons which will be useful to ourselves and to pos- terity. For this reason, I propose to review this portion of my history, as connected with this Church and Society ; not that there is any thing uncommon or remarkable in it, but I do
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it at the special request, and in deference to the opinion, of those in whose judgment I have been accustomed to confide.
1. I commence, with my personal history. And here I would premise, that this is one of the occasions, in a person's life, when he feels justified in talking about himself. For this then, I shall make no apology. I was born, in the town of Rehoboth, now called Seekonk, in the south part of this State. I was the young- est of nine children, eight of whom lived to mature age; seven were over sixty, five over seventy, and two over eighty years of age. A fact worthy of notice is, that no special sick- ness or death occurred in this family for nearly
fifty years. My own age, is seventy-four years and four months, and I have never been con- fined by sickness a day since my remembrance, nor had occasion to consult a physician on account of my bodily health. "Through help obtained of God, I continue unto the present day." I attribute my uninterrupted health to an originally strong constitution, an education on a farm, and to early acquired habits of reg- ularity and temperance. I have never allowed my usual hours for sleep to be interrupted. The Sabbath, I have always endeavored to
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remember, and keep according to its original design. Besides being a religious duty, I have deemed it essential to health, as well as to temporal and spiritual prosperity. No man should expect to prosper who desecrates the Sabbath, or who knowingly violates the laws of his physical constitution.
My father died when I was six years old. I was then placed under the guardianship of my eldest brother, with whom I spent my child- hood and youth. It was my privilege to enjoy the instruction and example of a pious mother, and from my earliest recollection, I was the subject of serious impressions. These contin- ued until I entered College. The gaieties and follies of college life nearly effaced them, but they returned at a later period, and resulted, as I humbly trust, in an entire consecration of myself to the service of God. My early advan- tages for obtaining an education were limited. Living among a sparse population, I could attend school but a few months in a year. My time being occupied upon a farm, I had little leisure for reading or study. But a change took place in my situation which seemed entire- ly providential. A pious student* from Brown
* Rev. Lucius Bolles, D. D.
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University, was employed to instruct the dis- trict school where I resided. He was the first person that suggested to me the idea of pursu- ing a course of study, and through his influ- ence I was led to change my pursuits. Thus we see that a word may change the course of a person's life, and even their future destiny. " A word fitly spoken is like apples of gold in pictures of silver." In one year from this time I commenced the preparatory studies, and in two and one half years entered Brown Univer- sity, and graduated in the class of 1805.
After leaving College, I taught school for one year. I was undecided as to a profession. I had an ardent desire for the ministry, but shrunk from its responsibilities ; and it was not until after some months spent in serious inquiry for the path of duty, and earnest prayer to be enlightened and directed, that I decided upon my profession, and entered my name with a private instructor.# After spending less than one year in the study of Theology, I was licensed to preach the gospel. A wide field of labor now opened before me, and I was willing to occupy any part of it. Some time was spent in gratuitous service, among my brethren in
* Rev. Perez Forbes, D. D., L.L. D., of Raynham, Mass.
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the ministry, in preaching a few Sabbaths as a supply, and I was then invited to preach in this place. My first Sabbath here was June 26, 1808. The day and the season were delight- fully pleasant. These hills and dales were clothed in their richest attire. The prospect from them, always enchanting, was now doubly so to me. I hailed from the sterile plains of Seekonk, and the contrast between that place and this, was as great, as between Mt. Zion and the Mts. of Gilboa. After preaching eight Sabbaths, I received an almost unanimous invi- tation from the Church and Society, to become their Pastor. This was unexpected to me, and for several reasons, undesirable. I wished for a longer time in which to qualify myself for the christian ministry. Then, in many respects, this was not an inviting field. The previous divisions, contentions, and alienations, which had here existed, were great discouragements. The Meeting House, which had recently been erected at great expense, designed to accom- modate the whole town, was much too large for the Society, and illy adapted to the comfort of the speaker, or benefit of the hearer. My youth, inexperience, and want of mental resour- ces, seemed to forbid my occupying so impor-
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tant a position. But the unanimity which existed in the Church and Society; the earnest solicitude manifested ; and the unhappy result which might follow a refusal to settle, induced me to give an affirmative answer on the 24th of September. November 2, fifty years since, I was ordained to the work of the christian ministry in this place. It was one of our most delightful autumnal days, and the Meeting House, for the first and last time, was filled with attentive hearers. The Ordaining Council con- sisted of ten churches.
Introductory Prayer, by Rev. John Hill of Rehoboth. Sermon, by Rev. Pitt Clark of Norton.
Consecrating Prayer, by Rev. David Kellogg of Fra- mingham.
Charge to the Pastor, by Rev. Moses Adams of Acton.
Fellowship of the Churches, by Rev. Ezra Ripley of Concord.
Concluding Prayer, by Rev. Joel Foster of East Sudbury.
The Sermon, Charge and Right Hand of Fellowship, were published.
2. I would next give some account of the religious state of things in this Church and Society, at the commencement of my ministry. Previous to my settlement, a long and bitter controversy, had existed in this place. The Meeting House, which had been standing for
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more than one hundred years, had become di- lapidated, and a new house was needed. With regard to this, there was no diversity of opin- ion ; but when the question arose, where shall the new House be located, this could not so easily be decided. The old Church stood about one third of a mile west of the centre of travel on the county road. The majority of the town contended, that as they and their fathers had for so many years travelled west of the centre, justice required that the new House should be located in the centre, as respected east and west. The West part of the town dissented. They were willing to come as far east as the old Church, but no farther. Various propositions were made for a compromise, but to no pur- pose. A spirit of discord and dissension had arisen, and it triumphed over every persuasion or argument that could be presented.
In 1805, a majority of the town voted to locate the new House at Spring Hill, where this House now stands ; a most ineligible spot, being a complete ledge of rocks, of the kind most difficult to remove. To obviate this objec- tion, and with the hope of conciliating the West part, individuals came forward and pledged themselves to prepare the spot in a
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suitable manner for the crection of the House, in consideration of and exchange for the old Meeting-House Common, or the value thereof in money. The town accepted the proposal ; but finding the Common could not be sold, gave them the value of it in money, amounting to over six hundred dollars. The expense of preparing the site was estimated at nearly four thousand dollars. The inhabitants of the West part of the town persisted in their oppo- sition ; this resulted in the erection of two Meeting Houses the following year, one by the town at Spring Hill, the other by the inhabi- tants of the West part of the town, as far west of the site of the old Church as Spring Hill is east. Both houses were opened for public worship on the same day, April 27, 1806. At the time of the division of the town, Rev. Asa Packard was the minister. Soon after, he was dismissed, and installed over the West Church and Society.
The Spring Hill Meeting House was one of the largest and most expensive then in the country ; it was said to have cost, (exclusive of the expense of preparing the site,) at a low estimate, twenty-one thousand dollars. No expense was spared, to make this an elegant
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and imposing structure, as the West part of the town were obliged to pay their full propor- tion for its erection. Both houses, including the expenses of separation, amounted to between thirty and forty thousand dollars. This was a tax which but few towns in the State could well sustain, and proved the cause of reducing a number of respectable, and at that time wealthy families, to straitened circum- stances. Others have felt the effects of that outlay to the present time. Much of this expense and animosity might have been avoid- ed, had wiser council, and a spirit of concilia- tion prevailed. These facts may be useful to other communities. They are instructive and admonitory, and wisdom may be learned from the sufferings of others.
In consequence of the division of the town, an Ecclesiastical Council was convened, and after a session of two days, they decided to divide the Church, and designated the two branches, the East and West Churches of Marl- boro'. A small majority of the Church was connected with the minority of the Society.
I was settled over the East Church as its first Pastor. The Church, at this time, was not in the most desirable state. There was but little life or
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activity manifested by the members in the cause of Christ. No meeting for prayer and religious conference, as far as I could learn, had been observed for many years, except the preparatory lecture before communion, and pub- lic worship on the Sabbath. This state of things had continued so long, that there was more of the form, than of the power of godli- ness, manifest in the Church. This was the legitimate effect of the preaching they had heard for so long a period.
For more than twenty years, the Church had been under the charge of Rev. Asa Packard, an avowed Arminian. And strange to say, there does not appear to have been any great dissatisfaction with his ministry; and stranger still, when we know that all the officers, and some of the lay members, were evangelical in sentiment. They, doubtless, were indoctrina- ted in their youth, and became pious and devout persons, notwithstanding all adverse influences.
That the most prominent and active mem- bers of this Church were Orthodox in senti- ment, appears from the candidates they em- ployed. The late lamented Payson commenced his ministry in this place, and there are fruits
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of it remaining to this day. An invitation was given to an Orthodox man to become their Pastor, which he declined. It is true, that a majority of the Society and a minority of the Church were opposed to Orthodox preaching. A great number of candidates preceded me ; those that the Church would have settled, the Society opposed, and vice versa.
When I was employed as a candidate, Prov- idence had laid aside by sickness, one of the prominent members of the Church, who had been uniformly opposed by the Society. He heard me preach only a few times previous to my invitation to settle, and for prudential rea- sons, took no part in my settlement. I was afterwards told by my friends, that I owed my call to the sickness of this man.
From what has been observed, it might be inferred, that I should have trials and difficul- ties to encounter in the very outset of my min- istry. This was not the case. My trials were not greater, than are often experienced by my brethren in the ministry. I endeavored to preach the gospel of Christ, as I understood it, with great plainness and simplicity, and to " commend the truth to every man's conscience in the sight of God." No doctrine or truth
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which was deemed essential to salvation, was withheld.
Early after my settlement, I established a meeting for prayer and religious conference, which was held semi-monthly, at private houses in different parts of the Parish. This was a new measure in this place, and was regarded by some of my people as of doubtful expedien- cy, and they were not slow to tell me so. At first it created some alarm, and the observation was made by a prominent man, that he would rather a fatal epidemic should be introduced into the Society, than religious meetings on a week day. The great argument urged against them was, " Six days shalt thou labor and do all thy work." They were continued however, and when the people found their fears were groundless, the excitement died away. WVe now had a season of peace and religious pros- perity, when the " gospel was made the power of God unto salvation," and " converts to right- eousness were multiplied." Nothing occurred to interrupt it, until the controversy arose between the Orthodox and Unitarians.
From the commencement of my ministry, I held ministerial intercourse with all the Con- gregational ministers in the vicinity. They
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were, at that time, considered evangelical in sentiment. A number of years elapsed before any minister in this vicinity was suspected of being unsound in the faith, or of embracing other than evangelical sentiments. The con- troversy above alluded to, seemed to throw new light upon the Churches. They were led to inquire more earnestly, " What is truth ?"-to examine more thoroughly the foundation upon
which they stood. The result showed that many of the ministers and Churches in this vicinity, and through this State especially, had departed from the faith of the Puritans, and had embraced error in its diversified forms, This led to numerous divisions and separa- tions.
As early as 18IS, a number of individuals who had never been fully satisfied with my min- istry, and especially with my exchanges with Orthodox ministers, withdrew from my society, and with others of similar views in this and the adjacent towns, were organized into a Univer- salist Society. In 1823, they built a Meeting House, settled a minister, and for a few years flourished like a green bay tree. But that House has long since been deserted by them, and the Society disbanded.
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3. I would mention some obstacles to the success of the gospel in this place. The first was the size of the Meeting House, which was too large for the whole town. Nearly one-half of the town seceded to form the West Society ; a small number to form the Universalist Soci- ety. The number left, although respectable, appeared small, scattered over so large a space. The House was incommodious and unsuitable. Its aspect was forbidding-there was a solitari- ness pervading it-a chilliness of atmosphere which might be felt in mid-summer, and which sensibly affected both speaker and hearer. " Thoughts that breathe and words that burn," would freeze before they reached the ears of the audience. Especially would this be the case in mid-winter, for this House was never warmed by either stove or furnace. These were luxuries unknown in those days. Some of my people rode more than four miles to meeting, and never went to a fire until they returned home. Under such circumstances, could it be expected that people would be greatly benefitted by the word preached ? Would it not be an almost insurmountable obstacle to the success of the gospel in any place ? I considered it one of the greatest with which I had to contend.
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Another obstacle was the Half-Way Cove- nant. This I found in use when I came here, and it was probably introduced at an early peri- od in the history of this Church. Any person of good moral character might receive this . Covenant, and have his children baptized. Many availed themselves of this privilege, being governed, probably, more by custom, than by It was fashionable to present
a sense of duty. their children for baptism, and would be con- sidered disgraceful if they did not. True, there were some who had such a sense of the impro- priety of this practice, that they did not wish to avail themselves of the privilege. But on those who did, the effect was unfavorable. Having performed so much of their duty, they thought they might safely neglect the remain- der. As they had dedicated their children to Their God, they neglected self-dedication.
consciences were quieted ; they felt at ease, and would wrap themselves in a garment of self- righteousness. I soon became convinced that serious evils attended this practice, and exerted my influence to abolish it. Some were easily dissuaded from it; others persisted for a time in what they considered their duty and privi- lege. At length, the Church Committee was
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appointed to examine candidates for this Cov- enant, and they soon convinced those who offered themselves, that there was no Half-Way Covenant between man and man, much less between man and God.
There were other obstacles to the success of the gospel in this place,-such as the laxity of sentiment and morals, which prevailed.
To become a christian, and to maintain a consistent life, required more than an ordinary measure of grace and self denial. Besides the opposition which every one finds in his own heart, there were here numerous other adverse influences, to draw one away from God and duty.
4. I would speak of the support of the gos- pel. The salary of my predecessor, Rev. Asa Packard, was one hundred pounds, and twenty cords of wood, to be paid annually. Atthat time, every tax payer in town was obliged by law, to pay his proportion towards the minister's sup- port. When I was settled, this was the law of the State, and Mr. Phineas Sawyer, of Fel- tonville, a Methodist, was the only exception. After Mr. Packard had been settled nearly twenty years, and his salary had depreciated in value, and the expenses of living had increased
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and also his family, he asked for an increase of salary, which request was not granted. The request was renewed several times, and as often refused. The reason assigned for the refusal was, the fear of discord and division should there be a change in the salary. Soon after this, the town expended between thirty and forty thousand dollars for Meeting Houses, and paid eleven hundred dollars annually for preaching,- and this they did most cheerfully. This clearly shows what sacrifices will be made to accom- plish a favorite object ; what obstacles will be overcome which at first view seemed insur- mountable.
In process of time, the law of the state respecting the support of public worship was modified several times, and at last abolished. The effect of this may have been unfavorable upon some feeble Churches, but in general, it has operated favorably. It has led people to place a more just estimate upon the value of the gospel, and to make greater sacrifices for its support. The voluntary principle, is undoubt- edly the true one, with regard to the mainte- nance of public worship.
5. I would next mention some matters relat- ing to the Church. For several years after my
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settlement, there was no committee for the examination of candidates for admission to the Church. This responsibility rested solely with the Pastor. If in his judgment, the applicant was deemed worthy of admission, he was pro- pounded ; a written relation of his religious experience was read before the congregation ; and after standing propounded two weeks, if no objection was made, he was received into the Church. I found the responsibility greater than I wished to assume, and requested to have a committee from the Church chosen to assist in examining candidates. Such a committee was chosen, and from that time, the Church has dispensed with written relations.
It is believed that this Church was organized with a Covenant only, having no distinct Articles of Faith, and continued thus until 1837. In that year the Covenant was revised, and definite articles of faith adopted, which have been used until the present time.
From what has already been said of this Church and Society, it might be inferred that great harmony would not prevail in either, but this would be a wrong inference. Although there was some diversity of sentiment in the Church, yet no dissatisfaction was manifested on
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account of my doctrines, or with my general course of procedure. I had no doubt there were some in the Church who did not approve of my doctrines, but they had the good sense to know that what I preached was the truth, or the civility to be silent. Knowing their state, I could say with the Great Teacher, " I have many things to say to you, but ye cannot bear them now." I endeavored to lead those who differed from me in my religious views, step by step, into what I considered the truth. And I had the satisfaction to believe, that within a few years after I came among them, by the blessing of God, nearly all the members of my Church harmonized with me in my views of religious truth, and that they cordially embraced the distinguishing doctrines of the gospel.
During my ministry of twenty-four years, there were two seasons of religious interest ;- one in 1809, the other in 1818. In each of those years, twenty nine persons were added to the Church, who greatly increased its strength and influence.
The whole number admitted during my min- istry, was one hundred twenty two, and the number of baptisms four hundred and seven. Church discipline being deemed important, has
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been maintained in this Church, and several persons were excommunicated during my min- istry.
A Sabbath School was established in 1818, and has been continued to the present time. Improvements have been made in the manner of conducting it, and it has proved a great blessing to all connected with it. Nearly all the accessions to the Church for many years, have been from the Sabbath School. Previous to its formation, it was my practice to meet the children and youth in the several school districts in the Parish, once a year, for catechetical instruction.
As early as 1810, this Church commenced contributing to benevolent objects, and has since contributed with a good degree of liberality. The Monthly Concert was early observed. Thus for more than twenty years, under the care of a kind Providence, nothing unusual occurred to interrupt the peace and prosperity of the Church. Both Church and Society were greatly prospered in their secular interests. They were " kept from the pestilence which walketh in darkness, and from the destruction that wasteth at noon-day." The voice of health and rejoicing was heard in their habitations.
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They could truly say, " God hath not dealt so with every people, and as for his judgments that they had scarcely known them."
In 1831, new measures were adopted by many Churches for the promotion of religion. I refer to protracted meetings. These were held in most of the Evangelical Churches in this vicinity, where young men had been recently settled. These, as they were often conducted, were regarded by some as of doubt- ful expediency, but by others they were highly approved. Doubtless, in many instances, they were productive of good ; but after years have proved them to be of human rather than Divine origin. They were the cause of bringing many unconverted persons into the Church, of crea- ting uneasiness, and of the frequent dismission of ministers. All those in this region who were the most favorable to protracted meetings, were in a few years dismissed. Formerly, a minister spent his days in one place, with one people; now, all he can promise himself is, a few years, or even months.
During the year 1831, it was suggested to me by some of my friends, that some in this Church wished for a change in the ministry. This was not unexpected to me, knowing as I
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did the restlessness which existed in many of the neighboring Churches. I had long before resolved that I would never be burdensome to : my people, and had learned from high authority. that "it is better to leave off contention before it be meddled with." Accordingly I yielded to my friend's suggestion, and in April 1832, asked for a dismission. On the 20th of June, an Ecclesiastical Council was convened and I was dismissed ; retaining all the immunities and privileges of a christian minister. From the time I came here as a candidate, to the time of my dismission, was just twenty-four years. During my ministry I had no vacation, and can reccollect only two instances, in which I failed to supply the pulpit on the Sabbath.
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