USA > Massachusetts > Middlesex County > North Reading > History of North Reading > Part 5
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improvement over the old days when the dead were transported to the cemetery by oxen or horses drawing a lumbering farm wagon. This also indicated that the chaise and the carriage were coming into use, and that no longer was "my lady" riding to church of a Sabbath morning on a pillion behind her stately husband.
In the meantime Mr. Stone was growing old and his palsied hand and quavering voice were no longer capable of directing all the affairs of a rest- less congregation. For the church it was a delicate matter to ask this old war horse to step down. For some time they hesitated, but finally a com- mittee waited upon their pastor to see whether it was not agreeable with him to have an assistant and to see what adjustment of his salary he was willing to make. Finally after some delay and after hearing candidates. Rev. Cyrus Price was established as an assistant to the now aging pastor. This happened some five years before the death of Mr. Stone in 1822. Mr. Price was young and apparently full of the new and liberal theology. He is quoted as having on one occasion said that he did not know exactly where, in the scheme of things, to place our Lord Jesus Christ. Without doubt, it can be said, that he hastened the liberal movement in North Reading, and because of the conservative temper of the parish he resigned his position in 1827.
Other changes were in the offing. Already the Baptists had organized and were in the process of building a church for themselves. Doubtless this inspired visions of new things in the minds of the members of the old church. In 1823 the Parish chose a committee to see whether they would build a new meeting house or repair the old one. Then in 1828 the commit- tee reported plans for a new building, with sixty-four floor pews, at a cost of $3,000. Enthusiastically it was also stated that thirty of these had already been sold. The following building committee was then appointed : Joshua Putnam, Daniel Flint, Jr .. Asa G. Sheldon, Amos Batchelder, Fred- erick F. Root, Addison Flint, Thomas Rayner, and John Hayward, Jr. But, as with all other such ventures, the committee found that in order to complete the building the final cost was much more than the estimate. With the additions found necessary the final figure was $4198.14. This added cost, however, was offset by the sale of other pews. Of these there was a total of forty-two, which brought in a total of $3472.08. This church was placed near the site of the second meeting house and unlike it had been in the former case when the pews were rented from time to time, the pews were sold and the buyer was given a deed just as he had for his other property.
Instead of enjoying this new house of worship, its completion seems to have been the signal for additional troubles among the members. As has been noted above there was a great deal of liberal sentiment abroad in the Parish and this seemed to have been the time when it sprang into new
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life. The intimation of the coming trouble is to be found in a vote passed in 1830. All denominations except our own were to be denied the use of the vestry for lectures. The other denominations in this case were the Universalist and the Unitarians. Among those members of the parish, who had not taken the trouble to become members of the church, there was a great deal of liberalism. Being denied the use of the church only made them, for the moment, more persistent. Quietly they began to work and it was not long before they were able to secure other qualified voters for the parish meeting. Then when the question was presented in parish meeting it was decided to divide the time between the conservative and the liberal group.
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THE THIRD MEETING HOUSE, BUILT IN 1829 (Now the Grange and the Legion Hall)
Naturally the church members who had worked so hard for the erec- tion of the new church were not satisfied with this arrangement. In 1832 there appeared in the Warrant for the Parish meeting the proposition, "to see whether the Parish will sell their meeting house and lease the land." As this proposition failed to pass an attempt was made to buy out the rights of the Universalists, and then to buy out the Parish, but all these moves failed. Then finally there appeared this statement, "to see whether the Parish will sell a piece of land to Peter Flint and others for the purpose of erecting a house of worship. Even this failed to meet the approval of
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a stubborn Parish. So there was no other alternative, but to build a new church on land bought from private parties. In 1836 the new structure was started and after much sacrifice on the part of the diminished group it was completed. Today it still stands as a tribute to their devotion as well as their determination.
Scarcely had the orthodox group re-established themselves when the Unitarians who were a part of the liberal group, withdrew from the Uni- versalists and joined them. This left only a small and not very vital group to carry on without the assistance of the rates which the Parish
THE UNION CONGREGATIONAL CHURCH, BUILT IN 1836
had assessed earlier. These were the days of dis-establishment, so the Universalists carried on in an indifferent fashion, sometimes holding public worship and sometimes not. In 1842 there was a revival of interest and a call was given to Rev. Samuel Bennett. At his coming the church had but three bonafide members. Under the influence of Mr. Bennett there was an addition of about a dozen new members, and after much negotia- tion and trouble he was able to recover the old church records and the communion set which the orthodox group had appropriated. By-laws and
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a creed were also adopted. This creed, by the way, was diametrically op- posed to the doctrines preached by Pastor Stone. He had emphasized the stern, juridical side of God, while the creed of the Universalists made the divine love, and compassion overshadow all things else. Indeed, when one looks at the situation impartially, the conclusion is that this whole move- ment was, in reality, a revolt from Puritanism.
After Mr. Bennett left, the old church fell on evil days. For a time it carried on rather indifferently. One of the last of those who preached for the Universalists was Miss Mary Hanna Graves, a native daughter who returned home to supply the pulpit in the summer of 1869. The old parish organization, however, continued on. Almost monotonously it issued its formal calls and then went through the forms of a meeting, electing a mod- erator, a clerk and treasurer. Then finally there was a meeting in 1913 and another in 1931 when all the affairs of the old parish were closed and all property holdings handed over to the Town of North Reading. At the last meeting on July 7, 1931 the remaining funds were divided as follows: $400.00 to the Union Congregational Church of North Reading, $300.00 to the Baptist Church of North Reading, and $111.42 to Herbert L. Abbott who had served the organization as clerk for forty-two years.
The old building has found various uses. In 1840 the Parish voted to allow the Town to have its meetings in the vestry, provided the town keep it in repair. After the incorporation of North Reading as a separate town it was necessary to have larger quarters than the basement. So an agree- ment was entered into with the Parish, and a second story was added with the understanding that the town was to have its offices on the first floor. When the Flint Memorial Hall was completed in 1875 the offices on the hill were abandoned. Then came a revival of Methodism when the old church, on the second floor, saw service again. With the uniting of this group with the Congregationalists the old building was abandoned except for an occasional social affair, until the coming of the Grange in 1904 and the American Legion after the First World War. Now the old building is their home.
In all this controversy the religious life of the Parish had suffered greatly. Jacob W. Eastman, who had been called as pastor in 1828 was sacrificed on the altar of liberalism. He was too conservative to suit the Parish, and the church was unable to withstand the attacks made upon the minister. So in the summer of 1831 he resigned and for the remainder of the year Rev. G. C. Beckwith supplied the pulpit. During the next year Rev. S. R. Hall carried on. During the year 1933 Rev. James D. Lewis supplied the pulpit and the following year he became the regular minister. From then on there was a succession of ministers, all good men, but not many conspicuous for their service to the community.
The same year the town was incorporated the church called as its
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minister, Rev. Thomas N. Jones who was a little more than the run of the mill clergymen. He entered actively into the affairs of the community. For one term he represented the district in the General Court at Boston. For a number of years he was a member of the School Board and was otherwise interested in the social life of the town. In his spare time he painted scenes for amateur theatricals, built boats, and did other fine jobs in carpentry. The centerpiece from which hung the old chandelier in the Union Congregational Church, as well as the Pulpit give testimony to his versatility. After serving the church for sixteen years he died at the age of forty-eight and was buried in the local cemetery.
Through the years the Orthodox Church had a rather difficult time financially. Especially was this true during the years of the panic follow- ing the Civil War. For a time the Home Missionary Society came to the rescue, but eventually things began to right themselves. In 1893 there was a union effected with the Methodists and from then on the old church be- came the Union Congregational Church. In 1895 after considerable effort funds were raised and the church was renovated and repaired. Then in 1900 a pipe organ was added, with Mary Ann Flint as organist. Under the capable playing of Gertrude Parker, Edith Holt, Carrie Upton Thomas, and Hazel Eisenhaure it has continued to serve its mission and enrich the service of worship. '.
Up until 1923 the church organization consisted of a Society, which corresponded to the old Parish and a church. Then under the leadership of another man by the name of Jones, this time Rev. J. Herbert Jones, the church, in accordance with the laws of the state, was incorporated. New by-laws were written, a number of new members added, and a new spirit was engendered. Then during the ministry of Rev. E. Leslie Shaw the vestry of the church was enlarged and beautified.
Shortly after the new church was built in 1836 there was organized a Sunday School. As the old records have been lost it is impossible to deter- mine the exact date, but it was in that period when new sects were making their appearance and each one felt impelled to do something to indoctri- nate the members. One of the early teachers in the Sunday School was Mrs. Harriet B. Jeffers, who came from Andover after her marriage in 1835. Down through the years there have been Deacons, and devoted members of the church who have given of their time to this important work of teaching. It is rather a pity that the records have been lost and we do not know more about the activities of these devoted workers.
Another one of those ancillary organizations has been the Ladies' Aid Society. Here again there are no records to tell us just the year when this organization came into being. But in the days preceding the Civil War it was doing its bit towards supporting the church, and it still continues with its program of quilting, sewing, and having suppers. In 1887 there
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was organized a Society of Christian Endeavor which has carried on an active program among the younger group in the church. This society has had its ups and downs, but it continues to carry on. At the present mo- ment its work is foreshortened, due to the fact that so many of our young men have been called into the service of the country. Out of the work of the Sunday School there grew another organization which has been very helpful in furthering the work of the church, The Willing Workers. As a means of stimulating the attendance of the girls of High School age on the Sunday School, Mrs. Mariah B. Upton, in November of 1905, started this organization. In order to belong it was necessary to be an attendant of both Sunday School and church. Then when the class grew older and the members ceased to attend Sunday School the organization lived on and still continues to make its contribution to the life of the church.
THE W. W. CLUB
From the organization meeting, November 5, 1905, to May, 1944, complete records of the W. W. Club have been kept.
Twenty-five active members has been the regular roll call. During its existence eighty women, all actively interested in Sunday School work, have been members. Thirteen of the group have died. Six have resigned. The associate list of members, thirty-nine, are scattered widely; two each are in California, Vermont, New Hampshire, and Connecticut, and one each in Canada, Minnesota, South Carolina, Michigan, New York. and Washington, D. C. One was a teacher in Porto Rico, later a Chautauqua leader, and is now a minister's wife in the far West. Another was an Army Nurse in France during World War 1. At the present a mem- ber is supervising teachers in the Japanese Relocation Center in Mini- doka, ldaho.
To date, the regular monthly roll call records disclose that 28 persons have succeeded in getting perfect annual attendance at club meetings for a total of 123 times. The honors go to Mabel MacKay who has attended the complete year's club meetings to the surprising total of 25 years, Grace Gowing 13, Amy Batchelder 12, Edna Power 9, Ruth Pennell 8, and Maria B. Upton 6.
Many club activities have been inspired by the need of money. The records show a remarkable picture of growing girls' changing interests, needs, and ingenuity. Note the almost annual change in paying produc- tions. Keep an eye on the idea of small investment in cash, the expendi- tures, unlimited amounts of time, and the money coming out of other people's pockets. The productions were a drill, a living magazine, a dance, a farce, a minstrel, a comedy, more dramas, and sponsoring the production of the high school play.
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The next stage includes cake sales, food tables, suppers, chicken pie suppers, a cafeteria supper. Many of the group are married. They have become experts in food. Notice, the other fellow still pays.
Then came the sales interlude. The members buy and sell "for a profit" among themselves. The investment is still moderate, the time expended is reduced to a minimum, and the money is made from their own group. Candy, Christmas cards, useful gadgets for the home (a device for opening glass-top fruit jars has become a "precious possession"), dish cloths, paper dusters, and neckties are mere samples.
Upon realization that the money now was coming from themselves, the members hit upon amusing schemes to pay with a smile while conserv- ing time and energy. Dollar days, direct contribution, unique ideas such as contributing as many pennies as inches of bust measure, and even a pound- age charge with a fixed minimum fee for 150 pounds and above entertained while the club paid and paid as women are universally recognized as doing.
The W. W. Club has regularly and liberally given to church support, and have shared in financing improvements.
Contributions to the church again paralleled the interests and stretched the earning capacity. Among the gifts were a mirror, a table for the ladies' parlor, dishes, equipment for the kitchen, repairs on the organ, replacement of church carpet, parsonage improvements, the first water system, hymn books, vesper programs, a share toward the new set of dishes and the stoves.
Community or social contributions went to Red Cross, and Christmas Seals. When need arose, a substantial contribution toward the board for a local child at a summer health camp was made.
The club established a Northfield Scholarship as a contribution toward training new workers for the Sunday School. Two members of the club were superintendents of the Sunday School. Many others were teach- ers. One conducts the kindergarten.
Recognition of the club as a civic organization is shown by the re- curring invitations to appear in Fourth of July parades. The members point with pride to a 2nd prize in the Horribles of 1935, and also to a 3d prize in the organization section in 1930.
The W. W.'s sincere purpose to do benevolent work for the church has been a sufficiently vital interest to hold them together from their adolescent days to the present maturity. Their enjoyment at the sociability of eating together is no social secret. They pay respects to the remarkable leader- ship of Mrs. Maria B. Upton, the club adviser, who kept the balance and encouraged each to do her share according to her special talents.
Under the leadership of Rev. John H. Hoffman, who became the pastor of the Union Congregational Church in 1901, there was started the Kunkshamooshaw Klub. This strange name was the name of the Indian who signed the deed of transfer in 1687. By this instrument the inhabi-
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tants of Reading were supposed to have secured all the rights to the land formerly belonging to the Indians. Whatever one thinks of the treaty with the Red Men, the grandson of the Sachem had at last come into his own. His name, with its strange sound, served as a drawing card for a new organization of the men and women of North Reading. The object of the organization was social, but it did help along the work of the church. In 1904 it pledged $200.00 towards the enlargement and remodeling of the church vestry. The programs of the various meetings were devoted to such cultural subjects as: "Webster's Dictionary," "Ancient Sculpture," and mock forums. At one such meeting Lester Hayward very ably advocated the damming of the Ipswich River. It was all very interesting and the club served a useful purpose, but eventually the minds of the people passed on to other things. The minutes of the last meeting are dated October 24, 1913.
After this club ceased to meet there was nothing to take its place. While the war was on the need was not particularly noted, but in the days which followed there was a definite social lag. The women in particular felt this and were determined that something should be done. Under the leadership of Rev. E. Leslie Shaw a new organization was conceived and formed. This time the name was the Monday Club and the purpose as stated in the constitution is: "To unite the womanhood of this church (the Union Congregational) in a program of service, social and educational activity, and to lend financial support to the work of the church." With Mrs. Rodney Crerie as the first president the organization got off to a good start. Already it has contributed funds for many improvements about the church. The latest venture has been the purchase of new hymnals for the morning worship. The present president is Mrs. Lester E. Batchelder.
The Baptist Church in North Reading had its origin in the spirit of liberalism which came with the turn of the century. Not that the Baptists were liberal in theology, but the spirit of unrest gave this group which had long been in other places a chance to enter new fields. For some years they had been in the South Parish and a few had gone from the North Parish to their meetings. They were not so cold and formal as the orthodox Calvinists. And this was in their favor, for there were those who resented the formalism and the lack of enthusiasm of the more liberal circles. Since it was then possible to be free from the regular church rates, when one paid towards the support of another church, many began to fall away from the home church and join the new and more vital group.
The first deflection from the Second Parish Church was in 1810, when a few joined with the Baptist group in the South Parish. Shortly there- after Baptist services were held in the North Parish. In 1816 two women were baptized by immersion in the Ipswich. That same year preaching services were held in the South Ward School house. Students came out
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from Boston, and there was also a colored preacher from the Boston African Church, by the name of Thomas Pane, who did some preaching. But it was not without opposition, for the conservatives and the carefree were out to make trouble. The latter element even broke up a meeting in the school house, and there was no redress at law for the Magistrate was not in sympathy. He is said to have remarked that school houses were not made for religious services.
William Whittredge was one of those supporting the new move- ment. It was he with whom the old church labored so persistently and tried to get him to appear before their committee. When he did not come he was accused of profanity and unseemly conduct and was excommuni- cated. And it so happened that the school house in which the group was meeting was on his land. The first move to thwart the new movement was to have the building placed on more orthodox soil where it would not be available for religious services. Nothing daunted, the group found another place of meeting. Eliab Parker fitted up a room in his home where they were free from the disturbances of carefree young men. By April of 1817, ten new converts were baptized by immersion in the river. Then an or- ganization was completed and in the list of members were the names of Flint, Cook, Whittredge, Parker, Abbott and Nichols, all familiar names in the second Parish, which, by this time, was known as the First Parish of Reading.
This small group made up in spirit what they lacked in numbers. By 1826 they had organized a Sunday School which became a valuable instrument for the indoctrinization of the adults and the instruction of the children. So well did they progress that by 1828 the room on the upper story of the Parker home was left for a more commodious church which was erected on Park Street near the site where the Post Office is now located. Rev. Joseph Driver was called and ordained as minister. In preparing for this ordination the church recommended, to the committee in charge, that no spirits be served on this occasion. This was not only in keeping with the spirit of the time but also in harmony with the Baptist movement.
The new church never became a very large group. In the first place there were not many people to draw from, and then at the very outset there were some of the group lost when churches of like persuasion were estab- lished in Andover and in Reading. The field was also contested by both Universalists and Methodists. But in spite of all opposition the Baptist Church continued to live and grow. By 1836 they had a parsonage hard by the church. Although there was a rapid succession of pastors things moved along in a peaceful fashion until 1860 when there was a disastrous fire. The church building was burned to the ground. The cause was never exactly determined, but some hinted darkly that the fire was of incendiary origin.
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At this great loss the town was full of sympathy. The Congregational Church invited the Baptists to meet with them either at the same hour or at a different hour of the same day. The Universalist Church also extended an invitation to use their building. Although this invitation was accepted the church group immediately began to make plans for the building of a new church. The coming of the Civil War, however, interrupted these plans and it was not until 1866 that the new building, on a new location, was completed. At a cost of $6,000.00, the new church was placed on the corner of Haverhill and Mt. Vernon Streets. This beautiful gothic struc- ture was dedicated August 2, 1866, just a little over eight months before the fiftieth anniversary of establishment of the society in North Reading.
Gradually the old group of members died. There was Deacon Eliab Parker, Deacon Oliver Emerson, and Charles F. Flint. These had been great workers, but fortunately there were others to take their places and carry on. By 1870 the debt of $1,320.00, on the new meeting house, was paid and in 1876 a new vestry was added. Then in 1891 the old parsonage on Park Street, next to the spot where the former church had stood, was sold or traded for the one now owned and located on Mt. Vernon Street.
THE FIRST BAPTIST CHURCH OF NORTH READING, BUILT IN 1931
Things moved along in the North Reading Baptist Church much as they did in other small, New England Baptist churches. At the end of the century came Rev. Charles F. Clark, who has the honor of the longest pas-
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torate. He did much in the way of increasing the membership and the activities of the church. But, alas, after enjoying the new, Gothic building for sixty years, disaster again struck. On the morning of February 6, 1927, it was totally destroyed by fire. For a time thereafter union services were held with the Congregationalists and an attempt was made to effect a union of the two groups. This movement came to naught and, for two winters, services were held in the Grange Hall, while the summer services were in a tent. Then under the leadership of Rev. Clarence E. Chamberlin the cornerstone of a new building was laid December 7, 1928. During the next spring the church was far enough along so that the Easter services were held in it. Then with the coming of Rev. George H. Gage it was carried forward to completion and was dedicated in 1931. This modern structure of stone and wood seems adequate for years to come and the present day Baptists rejoice in their new church.
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