History of Bristol County, Massachusetts, with biographical sketches of many of its pioneers and prominent men, Part 160

Author: Hurd, D. Hamilton (Duane Hamilton) ed
Publication date: 1883
Publisher: Philadelphia, J. W. Lewis & Co.
Number of Pages: 1818

USA > Massachusetts > Bristol County > History of Bristol County, Massachusetts, with biographical sketches of many of its pioneers and prominent men > Part 160

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Perhaps the erection by the town of the "new meeting-house on the lower end of New Meadow Neck" (in what is now Barrington, R. I.), in 1680, may have been one reason why the inhabitants of the "easternmost part of the town upheld a religious meeting" at a more accessible place. Although ser- vices were maintained from "about the year 1680," there was no formal church organization until 1693. In the original record book (very plainly written and still in excellent condition) the church is styled simply a "Church of Christ in Swansea." No doc- trinal tests were made conditions of admission, but all Christians were recognized as possessing equal rights in the "household of faith." Perhaps there was then no other church in all the earth which received as members all Christians irrespective of divergent opinions concerning the various points of speculative theology. In 1725, nearly half a century after the " meeting" was established and a third of a century after the church was organized, it was decided to re- ceive members only by the "laying on of hands." The church was then ecclesiastically independent. From the year 1803 to 1819 it was represented by "messengers" in the "Yearly Meeting of the Six- Principle Baptists." After a connection of sixteen years with that body the church withdrew, declaring " the Lord Jesus Christ the great head of the Church to be their leader, and the Scriptures a rule to govern their faith' and practice by, and receive their princi- ples and doctrine from." This action was taken Feb. 10, 1820. The church thereby regained the freedom, says the record, " which it enjoyed under the pastoral care of Job and Russell Mason before it was consid- ered a branch of the yearly meeting." From that time to the present all persons giving satisfactory evidence of Christian character have been welcomed to the communion, and also to membership in the church. A few years ago the church united with the " Rhode Island and Massachusetts Christian Confer-

1 By Rev. J. W. Osborn.

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HISTORY OF BRISTOL COUNTY, MASSACHUSETTS.

ence," but this relation does not restrict fellowship, as the Conference discards doctrinal tests in regard to subjects concerning which Christians differ in opinion.

As there was for thirteen years a congregation without a church, so there was a religious service without a clergyman. The record book says, "We upheld a religious meeting partly by some improving their gifts among us and partly by helps from other places." In 1693, Thomas Barnes was ordained pas- tor. It has been represented that he was a man of some note in Plymouth Colony. He was one of the original proprietors of the town, although a very young man when the first settlement occurred. Ac- cording to the system of "ranking" adopted soon after the charter of Swansea was obtained, Mr. Barnes belonged to the "second class" of the landed aris- tocracy, as did also Samuel Luther, who succeeded John Myles as pastor of the Baptist Church. The Colonial Records afford incidental but positive proof that the "court" acknowledged the validity of his claim to be recognized as a clergyman, notwithstand- ing he was a "Separatist." The church record says, " Our beloved elder, Thomas Barnes, continued with us till June 8, 1706, and then it pleased God to re- move him by death." When he assumed the duties of pastor the church consisted of only seventeen members. There is no statement on record of the number received in the thirteen years of his ministry, but nine years after his decease the church had one hundred and twenty-nine members. Making due allowance for losses by death and from other causes, it will be perceived that the increase was remarkable. This growth affords evidence of the efficiency of both Mr. Barnes and his immediate successor.

Among the former soldiers of Cromwell who came to this country at the time of the restoration of the Stuart family to the English throne was one Samson Mason. From him are descended most of the rather numerous families of that name now residing in this vicinity. Six of his sons were living in or near Swan- sea when the youngest was seventy years old. One of the sons, Isaac, was the first deacon of this church ; another son, Joseph, succeeded Mr. Barnes as pastor ; a third son of Samson Mason, Pelatiah, was the father of three ministers,-Job, Russell, and John,- two of them serving as pastors of this church, as also did their consin Benjamin, son of Samson Mason, Jr., these prophets not being without honor in their own country and among their own kin.

The first meeting of the voters of the parish of which there is a record took place in 1719, the con- gregation concurring with the church in the election

of Joseph Mason as pastor. He had long served in that capacity, and this action was taken to avoid legal difficulties. The town of Barrington had not long before been set off from Swansea that a Puritan minister might be supported therein by taxation, re- peated efforts, beginning about the time of the ordi- nation of Mr. Barnes, having failed to induce or compel the undivided township to conform to the custom which prevailed elsewhere throughout the colony. The inhabitants of the remaining portion of the town disliked both the exclusive spirit of Puri- tanism and the system of taxation for the support of religious institutions. When Mr. Mason was in due form pronounced the lawful pastor, he publicly declared himself satisfied with the voluntary contributions of the congregation for his subsistence, and expressly waived all claim to support by taxation, while recog- nizing the duty of all "to uphold and maintain ye ministry and worship of God in ye severall churches or congregations where they respectively belong or assemble," "and not in any other church or congre- gation." It was while Joseph Mason was pastor and John Pierce his assistant that the meeting-house was built (to be described in a subsequent paragraph), which for more than a century was occupied for pub- lic worship.

Joseph Mason died in 1748, John Pierce in 1750, each attaining " the great age of about ninety years." They had "in January, 1737-38" (in January, 1738, "new style"), requested the church to provide them a colleague, and Job Mason, a nephew of the senior pastor, was selected. Four months after the choice was made, in May, 1738, he was ordained. A few months after the death of Joseph Mason the legal voters of the parish ratified the action of the church, and Job Mason declared that he was satisfied with such support as his hearers should " freely and will- ingly" afford him, "also denying any support by way of a tax," regarding the voluntary system "to be most agreeable to the mind of God, contained in the Scriptures."

Favored with the ministry of this judicious pastor and able preacher, the church attained a great degree of prosperity. In later times many of the older members recalled the "days of Job Mason" as the 'golden age" in the history of the church. "She sent forth her boughs unto the sea and branches unto the river." In 1753 thirty-three members residing in or near Rehoboth were dismissed at their own re-

There is evidence that a considerable part of the | quest to constitute a church to meet in that town. increase in the numerical strength of the church, already mentioned, occurred in the early part of the ministry of Joseph Mason. It is assigned as a reason for the ordination of his colleague, John Pierce, in 1715, that it " had pleased God to increase our num- bers."

Daniel Martin, a member of this church, was or- dained pastor. It is worthy of mention that the gentleman who now-one hundred and thirty years after-supplies so acceptably the pulpit of that parish is likewise a native of Swansea and a son of this church. In 1763 several members, with others from Rehoboth and some from Providence, R. I., emigrated to "Sackville, a township in the government of Nova Scotia" (now New Brunswick). Before removing to

SWANSEA.

669

their new home the adventurers met at Swansea to be organized as a church, and Nathan Mason, of this place, a son of the second Samson Mason, was or- dained pastor.

After a useful ministry of many years, Job Mason died at the age of fourscore, one month after the battle of Bunker Hill, July 17, 1775. Several of his descendants are members of the church at this time.

Russell Mason was chosen colleague with his brother Job in 1752, and was pastor (and also much of the time clerk of the church) until his death in 1799, at the age of eighty-five years. The period of his ministry comprehended the stirring scenes of the Revolutionary war and all those important events connected with the transformation of the American colonies into a nation. Undoubtedly the church was somewhat depleted, perhaps depressed, in "the time that tried men's souls," and between July 17, 1775, and Dec. 28, 1780, there is not a single entry in the book of records; but the record last referred to im- plies that public worship had been regularly main- tained. In 1788 members living in Dartmouth were organized "for religious worship," and John Mason (a brother of Job and Russell) was ordained pastor. He died in 1801, aged eighty-five years. The church speedily recovered much of its former strength, for within the year 1789 there were, it is recorded, "eighty-six persons baptized and added to the church." The widow of Russell Mason long sur- vived him, and (in accordance with a vote of the church after her husband's decease) continued to occupy the parsonage until her death.

The oldest son of the first Samson Mason bore his name. He remained unmarried until about seventy- three years of age ; when he was eighty the youngest of his four children was born. Like Israel, he called the son of his old age Benjamin. Like his brother Nathan, already mentioned, Benjamin Mason became a minister. In 1784 he was ordained to assist his cousin Russell, and at his senior's death succeeded him. He died in 1813, at the age of eighty-three years. It will be noticed that the posterity of the sturdy soldier evinced by their longevity the posses- sion of some of the characteristics which gave to the adherents of the Protector the appellation of "Oliver's Ironsides." For more than a century the successive pastors bore his name, and the one who died youngest attained the age of eighty years.

Increasing infirmities prevented Mr. Mason from preaching statedly for several years, although he fre- quently participated in the services when his colleague preached. An aged member of the church, recently deceased, could recall but one, and that the last oc- casion on which he addressed the people of his charge. The venerable man, after alluding to that feeling of loneliness which sometimes oppresses the aged pastor when he realizes the changes wrought by death, as he misses so many of the attendants on his early minis- try, and to his consciousness of the decay of his own

powers, preached ou "The Perpetuity of Faith, Hope, and Love" from the text, "Now abideth faith, hope, charity, these three."

In 1801, Philip Slade (ordained as an evangelist fourteen years before) became assistant minister ; after Mr. Mason's death he sustained the relation of pastor until the close of 1819. He had been unable, how- ever, to perform all the duties of that position for several years, even the Sunday service being fre- quently omitted. For some time the church obtained transient " supplies" for the pulpit. Afterward, with Mr. Slade's approbation, Benjamin Taylor, then pas- tor of the North Christian Church in New Bedford, was engaged to preach at a special service on Sunday afternoons, the pastor continuing the stated meeting in the morning. But the great congregations which assembled to hear Mr. Taylor so contrasted with the meagre attendance at the forenoon service that Mr. Slade, who was not aware of the failure of his own mental faculties, became much dissatisfied. Eventu- ally the church, by vote, decided to dissolve the pas- toral relation, as the " beloved elder is out of health both in body and mind."

Although this action was taken with much una- nimity, at least two members, both deacons, sympa- thized so much with Mr. Slade that they withdrew from the church. Some others followed their exam- ple, but the strength of the parish was not sensibly impaired, for in less than a year afterwards there were two hundred and ninety-eight members con- nected with the church.

Soon after the dismissal of Mr. Slade the church (with the concurrence of the congregation) made choice of Mr. Taylor as pastor. The position was a difficult one, and it was with some reluctance that he accepted the call. But his ministry was highly suc- cessful. He won the esteem of the entire commu- nity, and often officiated in the pulpits of the various denominations in the vicinity. He remained with the parish ten years, in which time one hundred and thirty-three persons were added to the church.

In his youth Mr. Taylor made several voyages at sea. He always retained an interest in the welfare of seamen, and some time after leaving Swansea he established the Mariners' Bethel at Providence, R. I. Mr. Taylor was born at Beverly, Mass., in 1786, and died in Michigan in 1848. He had three brothers who were ministers, and a sister who was a minister's wife.

Richard Davis became pastor in November, 1830, and discharged the duties of that office two years and six months. He died at Milwaukee, Wis., in 1868. A few years before his death, and a third of a cen- tury after the dissolution of his connection with the parish, the church sent a liberal sum of money to assist him in his old age. The church edifice now in use was built while Mr. Davis was pastor, although it was not ready for occupancy until the beginning of the ministry of his successor.

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HISTORY OF BRISTOL COUNTY, MASSACHUSETTS.

Mr. Davis was succeeded by James J. Thatcher. His ordination as pastor was the first that had oc- curred since 1784. He remained with the church nearly eight years. His ministry here was very suc- cessful, as were his subsequent labors elsewhere. Mr. Thatcher was born in Staffordshire, England, in 1811, and died in the town of Rehoboth, Mass., in 1874. The later years of his ministry were spent with churches of the Baptist denomination, and at one time he was pastor of the Baptist Church in Swan- sea.

In October, 1842, Isaiah Haley was ordained pas- tor. Although a worthy man, his ministry with this church continued only a few months. His death took place in 1869 in the State of Maine.

The next pastor was Jonathan Thompson. He was born in Vermont in 1794, and entered the minis- try at an early age. In New York State, in the course of nine years, he organized several churches. After leaving New York he was pastor at Fall River two years, and at Boston two. From Boston he removed to Swansea, in the year 1843, to take the pastoral care of this church. At the end of five years he ac- cepted a call to Providence, where he remained until 1850, when he returned to this place, and supplied the pulpit to the close of the year 1851. He died in New York in 1866, at the age of seventy-two years.

The Sunday-school was organized in the early part of Mr. Thompson's ministry, probably in the spring of 1844. In that year, and for the gratification of the members of the infant organization, who marched in procession from the church to the grove, each wear- ing a red ribbon as a badge, was instituted the " clam- bake," still recurring annually on the last Wednesday of August.

Mr. Thompson's successors are all living, and it will suffice to mention their names,-H. P. Guilford, from 1848 to 1850; between 1851 and 1864, S. Fel- lows, B. F. Summerbell, S. K. Sweetman, and G. H. Allen ; from 1864 to the present time, J. W. Osborn.

In former times this church was known as a mother of churches; in later years a large proportion of its young members have made their homes in neighbor- ing cities, and in this way it has helped to increase the strength of many congregations. More than twenty of its members have been ministers, but of the number only one, the Rev. William Miller, is now living.

The first deacon of the church, as has been stated, was Isaac Mason. Without recording the names of all who have served in that position, it may be men- tioned that within the present century five have borne the name of Buffinton, -- three brothers, Gard- ner, John, and Stephen, Martin, a son of John, and Benjamin T., a son of Stephen. The last-mentioned father and son still survive, although Gardner, the older of the two brothers of Deacon Stephen Buffin- ton, began to officiate three-fourths of a century ago.

frequently occur the names of members which, though borne by remote descendants, still occupy a place on the list.

The religious services on Sundays in the olden times consisted of a meeting for preaching at eleven o'clock, and a meeting for prayer and exhortation at four o'clock. The fashion of preaching but one sermon on Sunday, so common now but generally regarded as an innovation, has with occasional exceptions long prevailed in this church, perhaps from the time of the ordination of the first pastor. There is a tradition, on which the church records throw no light, that at first singing was excluded from the services. It is certain that there was opposition to the use of musical notes at the time they were introduced by singers. When the " service of song in the house of the Lord" came to be regarded as an important part of public worship, it was scarcely possible to provide books for the congregation. From what was perhaps the only hymn-book in the parish the minister read a hymn ; he then passed the book to one of the deacons (those officials then occupying clevated seats near the pulpit), and he read a line or couplet ; after that was sung he read as much more, and thus the alternate reading and singing continued to the end of the hymn.

At one time there was dissatisfaction on the part of several members because the majority "would not approbate women's public speaking in the church by way of exhortation." The church censured those disaffected members, but subsequently the censure was by unanimous vote expressly revoked.

As was the custom also in the Puritan meeting- houses in the former days, the sexes occupied oppo- site sides of the audience-room.

The congregation early built or otherwise obtained a house of worship, for in 1719 a parish-meeting was held "in the meeting-house near William Wood's," and before the end of that year it was proposed to "make some addition to the meeting-house." This project was not carried into effect, but " soon after" a new house was built. In the Puritan Churches of New England there was (even within a time quite recent) a strong prejudice against kindling fires in a house of worship. But the builders of the meeting- house of 1720 did not share that superstition. Two platforms of brick were constructed, each surrounded by a row of bricks turned up edgewise (with no out- let for smoke or gas), and in cold weather charcoal fires were kept burning upon them. The house was built of oak and chestnut, and stood until the church edifice now used was occupied. In the "September gale" (1815) the roof was blown off. The building was square in form, and when the roof was replaced it was so turned that what had been the ends of the house became the sides. At one extremity of the audience-room there was a pulpit large and high, flanked by the " deacons' seats." These were not merely for ornament but use, for it is recorded that

It is of interest to notice in the early records how i at a regular church-meeting for the transaction of

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business two brethren were chosen deacons, but as some members were absent, that action was sub- mitted to an adjourned meeting on the following Sunday, when unanimons approval was expressed ; the deacons-elect (although to be " ordained" on a subsequent occasion) " then took their seats." What better example can be found of a recognition of both the rights of voters and the dignity of office? At the rear end of the room and on both sides were gal- leries capacious enough to accommodate a large part of the congregation.

The spacious and pleasant edifice now occupied was dedicated April 10, 1833. The noted Luther Baker preached. All the clergymen who participated in the services have passed away from this life. The house was entirely remodeled and somewhat enlarged in 1873.

The land comprised in the churchyard of the former house was given " for the accommodation of a meeting-house," by Dr. William Wood and Capt. John Brown. The portion given by the latter is de- scribed in the deed as a triangular lot of one-half acre. An adjoining lot was given for a parsonage in 1772 by Deacon James Brown. The parsonage was bought for thirty pounds, and moved to the place where it stood until torn down in 1865. Previous to that purchase the church had received bequests from Edward Luther, Jonathan Slade, and Anna Monroe, and soon after one from Sybil Slade. Borrowers paid interest in some cases by "sweeping the meeting- house" and in " coals for the meeting-house." The depreciation of the currency was such that only " nine dollars and one-eleventh in silver" were realized from a debt of "fifty pounds, old tenor." One of the "communion cups of solid silver" was given by Katherine Tilley, and the other by Elizabeth Slade.

In times more recent the church has been blessed with benefactors. Tamar Luther, Candace Bright- man, William Mason, Joseph G. Luther, Elizabeth Bosworth, the sisters Joanna, Lydia, and Hannah Mason, Mary Gardner, Phebe Kingsley, Samuel and Patience Gardner, and Betsy Bushee Pierce, by will or otherwise, have given money or pews, the income of which assists in defraying the current expenses of the parish. These generous persons are held in grateful recollection by those who enjoy the benefit of their considerate kindness.

Possibly this is the oldest church in Massachusetts which never had legal connection with a town. A brief outline of events connected with its history has been given, but the real history of a church (and es- pecially of one including among its members so many generations, with modes of thought and life so diver- gent) can never be written. The effects of moral forces no man can chronicle, for no man can compre- hend.

The Six-Principle Baptist Church .- In 1820, after the termination of Elder Philip Slade's con- nection with the parish of which he had been pastor,

he conducted services at the residence of Deacon El- lery Wood. His adherents were recognized by the Six-Principle Baptist Yearly Meeting as a church of that denomination. Deacon Wood bequeathed his homestead for the maintenance of worship, and for several years after his decease meetings were statedly held on Sundays in a room of the dwelling which became the residence of the pastor, Elder Comstock. Occasional services were held after the removal of Mr. Comstock for some time, but not in the few years past. The farm is held by a trustee for the benefit of the Six-Principle Baptist denomination.

Christ Church, Swansea Village.1-Bishop East- burn, in his official report of 1846, says, "For the establishment of the church in this place we are in- debted, under God, to the zealous labors of the Rev. Amos D. McCoy. rector of the Church of the Ascen- sion, Fall River."

The church record states that " Mr. McCoy offici- ated in this village on Sunday evenings and other occasions from the second Sunday in May, 1845, until November, 1847."

At that time no regular religious services were held in the community, the " Union Meeting," which ded- icated its house of worship about 1830, having disin- tegrated. There were then but four communicants of the Protestant Episcopal Church resident in the town, and they were members of St. Mark's, Warren, R. I., and probably it was at the suggestion of the rector of that church (the Rev. George W. Hathaway) that services were first held in Swansea.

The Sunday-school was organized and superin- tended by Dr. George W. Chevers (then a practicing physician in Fall River, and afterwards a successful clergyman of the church), "who with exemplary self- denial and untiring assiduity devoted himself to this labor of love. This gentleman, for the nine months previous to January, 1848, conducted lay-reading on Sunday mornings and afternoons. He also engaged in soliciting funds toward the erection of the church," and doubtless his labors went very far toward making the enterprise successful.

Prominent among the first organizers of this parish were the Hon. John Mason, Capt. Preserved S. Gard- ner, John A. Wood, John E. Gray, Hon. George Austin, William Pearse, and Benjamin H. Chase. Of these only two (the last mentioned) were ever communicants. Capt. Gardner was formerly a Bap- tist. But they were all men of integrity, faithful supporters of the church, and regular attendants at its services.

William Pearse, John A. Wood, and Capt. Gardner at their decease left to the parish five hundred dollars each as a permanent fund for the support of the church.

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History of Bristol County, Massachusetts, with biographical sketches of many of its pioneers and prominent men, Part 160

Author: Hurd, D. Hamilton (Duane Hamilton) ed Publication date: 1883 Publisher: Philadelphia, J. W. Lewis & Co. Number of Pages: 1818

Author: Hurd, D. Hamilton (Duane Hamilton) ed
Publication date: 1883
Publisher: Philadelphia, J. W. Lewis & Co.
Number of Pages: 1818