USA > Massachusetts > Worcester County > Worcester > History of Worcester, Massachusetts, from its earliest settlement to September, 1836 : with various notices relating to the history of Worcester County > Part 20
USA > Massachusetts > Worcester County > Worcester > History of Worcester, Massachusetts, from its earliest settlement to September, 1836 : with various notices relating to the history of Worcester County > Part 20
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Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41
Mary Gateomb was daughter of Francis Gateomb, an emigrant from Wales, who be- came a wealthy merehant of Boston, where he died, July 20, 1744, aged 51 ; his wife, Rachel, died, Nov. 20, 1752, aged 51. The marriage of one of their four daughters with one Winter, was full of the romance of real life. He had worked as a wood saw- yer at her father's door, and it was not known to the family that she had even spoken to him. One afternoon, she put on her bonnet and shawl, and said she was about to visit a place she named. Her sister, observed, ' stop a few minutes, and I will go with you.' ' No,' she replied, ' I am in a hurry ;' and immediately went out. Night coming on, the family became greatly alarmed by her absence, and made ineffectual search in all di- rections. The next morning revealed the mystery of her disappearance ; she had be- come the lawful wife of Winter. Her parents were much incensed, and forbade her the house ; but afterwards, on his death bed, her father became reconciled, received her again to favor, and in the division of his estate, which was large for those days, made her share equal to that of his other children. Winter proved a kind, but thriftless hus- band. They embarked for Halifax, were shipwrecked, lost all their effects, and narrow- ly escaped with life. Finding nothing but poverty and distress at Halifax, they return- ed to Boston. Winter did the best he could to support his family by day labor, and was ever kind and affectionate to the woman he had led from the affluence of her former home to the penury of his own lot. Misfortune followed him, and his exertions were unsuccessful. His wife, at length, fell into consumption. The Rev. Mr. Maccarty, who married her sister, went to Boston to visit her in distress, and found her in a bare hovel, on a straw bed, destitute of every thing. He administered all the consolation in his power, gave to her a guinea, a large present for him to make at that time, kuelt down by her and prayed, and, commending her to the protection of heaven, departed. She died, in about six weeks after, without issue. MS. Letter of John W. Stiles, Esq.
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178
FIRST PARISH.
[1726.
the exercises of singing and reading went on alternately. When the advantages of education were less generally diffused than at pres- ent, the custom was established, to avoid the embarrassment result- ing from the ignorance of those who were more skilful in giving sound to notes than deciphering letters. The barbarous effect pro- duced by each individual repeating the words to such tune as was agreeable to his own taste, became apparent. The first attempt at the reformation of this 'usual way,' as it was termed, was made March, 1726, when a meeting of the inhabitants was called, for the purpose of considering ' in which way the congregation shall sing in future, in public, whether in the ruleable way, or in the usual way,' and the former was adopted, though not without strong opposition at the time and great discontent after.1 Ineffectual application hav- ing been made to the selectmen, to convene the people, for the pur- pose of again discussing the subject, a warrant was procured from John Minzies, Esq. of Leicester, calling a meeting, 'to see if the town will reconsider their vote concerning singing, it being of an ecclesiastical nature, which ought not to stand on our town records :' but the article was dismissed.
The next step was, the attempt to procure the aid of some suita- ble person to lead and direct in the performances. It was voted, May, 1769, ' that the elder's seat be used for some persons to lead the congregation in singing.' The adherents of old usage posses- sed sufficient influence to negative a proposition for raising a com- mittee to invite a qualified individual to perform this office. In March, 1770, ' it was voted, that Messrs. James McFarland, Jona- than Stone, and Ebenezer Flagg, sit in the elder's seat to lead, and on a motion made and seconded, voted unanimously, that Mr. Wil- liam Swan sit in the same seat, to assist the aforesaid gentlemen in singing.' It remained, to gather the musicians to one choir, where their talents in psalmody could be better exerted than in their dis- persion, and in 1773, ' the two hind body seats, on the men's side, on the lower floor of the meeting house,' were assigned to those who sat together and conducted singing on the Lord's day,
The final blow was struck on the old system, by the resolution of the town, Aug 5, 1779. ' Voted, That the singers sit in the front seats in the front gallery, and those gentlemen who have heretofore sat in the front seats in said gallery, have a right to sit in the front
1 Its execution was defeated by the resistance of the deacons, who, on the ensuing Lord's day, read line by line as usual, without regard to the vote. Respectful regard to the feelings of these venerable men prevented the contemplated change.
179
CHURCH MUSIC.
1779.]
seat and second seat below, and that said singers have said seats ap- propriated to said use. Voted, That said singers be requested to take said seats and carry on singing in public worship. Voted, That the mode of singing in the congregation here, be without reading the psalms, line by line, to be sung.'
The sabbath succeeding the adoption of these votes, after the hymn had been read by the minister, the aged and venerable Deacon Chamberlain, unwilling to desert the custom of his fathers, rose, and read the first line according to his usual practice. The singers, pre- pared to carry the alteration into effect, proceeded, without pausing at its conclusion : the white haired officer of the church, with the full power of his voice, read on, until the louder notes of the collected body overpowered the attempt to resist the progress of improvement, and the deacon, deeply mortified at the triumph of musical reforma- tion, seized his hat, and retired from the meeting house, in tears. His conduct was censured by the church, and he was, for a time, de- prived of its communion, for absenting himself from the public ser- vices of the sabbath.
The mode of reading prevailed in Boston, and throughout New England, until a few years prior to the last mentioned date, and in some places beyond it. A relic of the old custom probably still sur- vives, in the repetition of the first line of the hymn by clergymen of the present day.
The improved version, by President Dunster, of the translation attempted by Rev. Mr. Weld, Rev. Mr. Eliot of Roxbury, and Rev. Richard Mather of Dorchester, according to the agreement of the ministers in 1639, was used in the church here until 1761, when it was voted, ' that it would be agreeable to change the version of the Psalms, and to sing the version composed by Tate and Brady, with an appendix of scriptural hymns of Dr. Watts,' and this was begun to be used Nov. 29, of that year, The hymns of Dr. Watts were substituted for the book before used, Jan. 20, 1790.
The public reading of a lesson from the Scriptures, as a stated portion of the service, was not introduced into New England until near the middle of the last century. The following extract from the church records shows the period when it was first commenced here. ' 1749. Sept. 3. Voted, that thanks be given, by the pastor, public- Jy, to the Hon. John Chandler, Esq. for his present of a handsome folio Bible for the public reading of the Scriptures, which laudable custom was very unanimously come into, by the church, at one of their meetings some time before.'
180
FIRST PARISH. [1783
The assignment of places in church was formerly matter of grave consideration, and frequently claimed the attention of the town. In 1724, a large committee was instructed to seat the meeting house, ' ta- king as the general rule the two last invoices of ratable estate, sav- ing liberty to have due regard to principal builders as they shall see cause.' After long lapse of time, they were directed in 1733, 'to pro- ceed and finish the meeting house, and that the rule they principal- ly guide themselves by, be a person's usefulness, or the station he holds in age and pay, not having regard to plurality of polls, but to real and personal estate.' In 1748, it was directed, ' that the men's seats in the body of the house be enlarged to the women's seats, that a man and woman be placed in each of the pews to be con- structed, and a seat for the children be made in the body before the seats.' An article was inserted in the warrant of April, 1750, ' to give directions that people may sit in the seats assigned to them, to prevent discord, and that they do not put themselves too forward,' and at the meeting it was voted, 'that the selectmen give tickets to such people as have not taken their seats properly, according to the last seating, directing them to sit where they ought, so as to prevent disorder, and that they fill up properly any pews lately built.' In the house erected in 1763, the right of selection of pews was given ' in the order of amounts paid for building.'
The declining health of Mr. Maccarty, during the last years of his life, had prevented his constant ministration, and rendered aid neces- sary for the pulpit. In March, 1781, a committee was instructed to engage the temporary assistance of clergymen.
In July, 1783, the increasing infirmities of the pastor, made it ap- parent that the days of his usefulness were drawing near their close. With the view to provide an assistant, or successor, it was voted, to settle a colleague, and to invite candidates to officiate on probation. Gentlemen, whose labors in other towns were afterwards crowned with distinguished success, were heard, but failed to produce such impression as to unite the members of the parish in the selection from the number. Among others, the Rev. Aaron Bancroft preached eight sabbaths in the autumn of 1783. On the termination of his en- gagement, Mr. Maccarty was so far restored to health, as to be able to resume the discharge of his duties for a short period.
In July, 1784, the pulpit was left vacant by his decease. In Oc- tober following, Mr. Bancroft again preached five or six times. Dif- ferences of opinion on religious doctrine had sprung up, which, in their progress, produced division in the parent parish, and are stated
181
SEPARATION OF SECOND SOCIETY.
1785.]
on the record, to have disturbed the peace of the town and the inter- course of society.
In November, 1784, a day was set apart by the town, for humilia- tion, prayer, and supplication of the divine assistance for the rees- tablishment of the Gospel ministry.
Mr. Bancroft returned to Worcester, under a third engagement to preach, in January, 1785. A meeting was convened in March of that year, on the request of 48 petitioners. A motion was made to settle Mr. Bancroft as the minister. 'The opposition of the majority arose from diversity of religious sentiment ;1 and not from objection to the character or ability of the candidate. It was proposed, as a means of compromise, that he should be called to settle : that those opposed should be at liberty to settle a colleague of their own choice : and that the salaries of both be paid from the common treasury ; but this was rejected. The friends of Mr. Bancroft, next requested the assent of the town to the formation of another society, which was re- fused. They then withdrew, voluntarily associated themselves to- gether, and although the legal connexion was not dissolved until an act of incorporation was obtained long afterwards, they maintained public worship separate from the parish.
The division springing from this source, and extending its distract- ing influence over civil, municipal, social, and private affairs, continu- ed to impair harmony. Those who seceded, still remained liable to taxation, and while charged with the support of their own minister, were compelled to contribute their proportion of the parochial expen- ses of their opponents. 'The members of the new society claimed a share in the funds arising from the sale of lands appropriated for re. ligious purposes, and of the property which had been held in com- mon for ministerial use. During two years, continual but ineffectual attempts were made to secure equitable adjustment. Meeting after meeting was held. Propositions to exonerate the new society from taxation in the parish from which they had separated ; to distribute the ministerial funds and property ; to submit the determination of the whole matter to the arbitration of the Justices of the Supreme
1 'On application for an incorporating act, a committeeof the legislature was appoin- led to report on the prayer of the petition, of which the venerable Charles Turner, once a distinguished clergyman, was chairman. He was liberal in his opinions, but much opposed to the ecclesiastical division of towns and parishes; and he demanded the reasons, which rendered it expedient, that the town of Worcester should thus be divided. Judge Lincoln, chairman of the parish committee, replied, 'The majority of our inhabi- tanis are rigid Calvinists, the petitioners are rank Arminians.' Dr. Bancroft's Half Century Sermon, 42.
182
FIRST PARISH.
[1786.
Judicial Court, or of referees mutually chosen ; with all varieties of modifications, were successively rejected. The petitions for incor- poration were opposed ; all terms of accommodation denied ; and the meetings were disturbed by the conflict of the contending parties, un- til the act of the Legislature defined the rights of the minority, and the controversy subsided.
While this warfare of brethren was going on, attempts were made to settle a minister in the elder society.
May 15, 1786, an invitation was given to Rev. Daniel Story for this purpose, with an offer of & 300 settlement, and £ 120 annual sal- ary, and accepted by him. His ordination was postponed, with the hope that an amicable settlement of the controversies of the societies could be effected. October 15, 1787, the last Wednesday of Novem- ber was fixed for the ceremony, and a committee charged with the proper preparations. Before the time appointed for his installation arrived, another meeting was held, and the former vote reconsidered. Adjournments took place from month to month, without final action on the subject, until March 10th, 1788, when the invitation was re- called, and the relation which had commenced between pastor and people was dissolved, after Mr. Story had preached about two years. This measure was adopted, probably in compliance with his wishes, and was induced by his reluctance to remain permanently, where his means of usefulness would be limited, and restrained by the ex- isting divisions.
Rev. Daniel Story, son of William Story of Boston, who held the office of Commissioner of Stamps, was a graduate of Dartmouth Col- lege, in the class of 1780. After his removal from Worcester, he preached as a candidate for the ministry in Concord, New Hampshire. Although an acceptable preacher, the Arminian sentiments he was said to entertain, prevented his settlement. He removed to Ohio, and was settled as the first minister of Marietta, where he died in 1813.1
Nov. 13, 1787, the New Society was incorporated by the Legisla- ture. From this time, the first parish commenced its legal existence distinct from the municipal corporation, and the support of worship ceased to be provided for by the inhabitants in their general meetings.
The Rev. Abiel Flint, Israel Evans, Elijah Kellog, Enoch Pond, Joshua Cushman, William F. Rowland, and Ebenezer Fitch, sup- plied the desk, after the retirement of Mr. Story.
On the 22d of March, 1790, the Rev. Samuel Austin of New Ha- ven, was invited to settle on a salary of £130. After the acceptance
1 J Farmer in New Hampshire Hist. Coll. iii. 248.
183
CHURCH COVENANT.
1790.]
of the call by that gentleman, disapprobation was expressed by an individual. For the purpose of ascertaining the precise extent of op- position, and to avoid the painful consequences of discontent, a sec- ond meeting was held, when there were found to be seventy three for, and only two against the candidate.
Mr. Austin was installed, Sept. 30, 1790. The Rev. Samuel Spring of Newburyport, introduced the solemnities with prayer : Rev. Samuel Hopkins of Hadley, delivered the sermon : Rev. Ebenezer Chaplin of Sutton, made the ordaining prayer : Rev. Joseph Sumner of Shrewsbury, gave the charge : Rev. Nehemiah Williams of Brim- field, bestowed the right hand of fellowship : Rev. Nathaniel Emmons of Franklin, offered the concluding prayer.
As a substitute for the old articles of faith and covenant, the fol- lowing were unanimously adopted by the church, to be used in the admission of members. 1
' 1. I believe that there is one, only, living, and true God, a Being independent and eternal in his existence and glory, unchangeable in his purposes, possessed of infinite power, wisdom, and justice, good- ness and truth, and who is the Creator, Benefactor, Preserver, and sovereign righteous Governor of the universe.
' 2. I believe that the Scriptures of the Old and New Testament. were given by inspiration of God, are clothed with divine authority, and are a perfect rule of faith and manners.
'3. I believe that the Scriptures teach, that God exists, in a man- ner incomprehensible to us, under a threefold distinction or Trini- ty of persons, as the Father, Son, and Holy Ghost, and that to these three persons, as the one God, all divine perfections are to be equal- ly ascribed.
'4. I believe that every individual of the human race, is, by con- nection with the first man, and in consequence of his apostasy, native- ly dead in trespasses and sins, at enmity with God, and must be re- generate in heart, and sanctified by the agency of the Holy Ghost, in order to final salvation.
' 5. I believe that God hath, from the foundation of the world, or- dained some, by an election purely of grace, unto everlasting life, who, and who only, will be finally gathered into the kingdom of the Re- deemer.
'6. The only Redeemer of sinners, I believe, is the Lord Jesus
1 These articles were not entered on the church records until May 23, 1815. They were then revised, but it stated, were varied in phraseology only, and not in sentiment.
184
FIRST PARISH.
[1790.
Christ, who is strictly and properly a divine person, who, by the as- sumption of the human nature in union with the divine, became ca- pable of making a meritorious and effectual sacrifice for sin, by giving himself up to the death of the cross; that by this sacrifice he became the propitiation of the sins of men ; that, as risen from the dead, ascended and glorified, he is the Head of the Church, and the final Judge of the world, and that all who are saved, will be entirely indebted to the sovereign Grace of God, through his atone- ment.
' 7. I believe that those who are once regenerated and united to Christ by a true faith, will never finally fall away, but will be preser- ved by divine power, and in fulfillment of God's eternal purpose of Grace, unto final salvation.
'8. I believe that those who die in a state of impenitency and un- belief are irrevocably lost.
'9. I believe in the resurection of the dead and a general judg- ment, in the issue of which the righteous will be received to the per- fect and endless enjoyment of God in heaven, and the wicked will be sentenced to be everlastingly punished in that fire which was pre- pared for the devil and his angels, which sentence I believe will be fully executed.
' 10. I believe in the sacraments of the Gospel dispensation, bap- tism and the Lord's Supper, as the two ordinances instituted by Christ, for the edification of his body the Church : that visible believ- ers only, who appear to receive the truth in the love of it, and to maintain a conversation becoming the Gospel, have a right of admis- sion to the Lord's Supper, and that they, with their households, are the only proper subjects to whom baptism is to be administered.'
The following Covenant was subscribed.
' You do now, in the presence, of God, angels, and men, avouch the Lord Jehovah, Father, Son, and Holy Ghost, to be your 'God, the object of your supreme love and your portion : You receive, trust in, and desire to obey, the Lord Jesus Christ as your only Re- deemer ; You choose the Holy Spirit as your Sanctifier : You give up yourself and all that you have to God, to be his, desiring above all things to be an instrument of his glory in that way which he shall see best ; and promising, through the help of divine grace, with- out which you can do nothing, that you will deny ungodliness and worldly lusts, and that you will live soberly, righteously, and godly, even unto death, you cordially join yourself, as a brother, to this
185
REV. SAMUEL AUSTIN.
1815.]
church as a true church of our Lord Jesus Christ, and engage to be subject to its discipline, so far as it is conformable to the rules which Christ has given in the Gospel, and that you will walk with the members thereof, in all memberlike love, watchfulness, and purity.'
Upon assent to this covenant, on occasion of admission, the church respond, 'Then doth this church receive you into its bosom, prom- ising you our prayers and christian love and we severally engage, with the help of divine grace, that we will walk with you in all brotherly watchfulness and kindness, hoping that you and we shall become more and more conformed to the example of our divine Master, till we at last come to the perfection of holiness in the king- dom of his glory. Amen.'
During the war, and amid the violence of party contention, Dr. Austin expressed his political sentiments strongly, in sermons preach- ed on the special fasts.1 Many took offence at this course. A meet- ing was called, to ascertain the views of the parish in relation to these discourses, and to consider the expediency of dissolving the existing connection. The minister was sustained by a great majority, and the meeting dissolved without action. The disaffected withdrew from his congregation, and many united in forming the Baptist Society.
In 1815, Mr. Austin accepted the presidency of the University of Vermont, and solicited dismission ; but, on the request of the church and parish, assented to their concurrent votes, June 12, giving him leave of absence until the first of September then following, that he might have time and opportunity to obtain the information necessary for final decision, and that candidates might be invited to supply the pulpit, with a view to the settlement of colleague or successor. Having determined to remain in Burlington, it was considered desirable that his pastoral relations should still be retained, on account of the civil process instituted in his name by the parish against the town, for the recovery of ministerial lands. An adjudication was had in the legal controversy, at the distance of about two years from his change of residence. Regard for the wishes of a minority, influenced him in longer preserving the original connection, which was finally termina- ted by the result of a mutual council, Dec. 23, 1818.
The sermon preached on occasion of the special fast, July 23, 1812, was published, with the following characteristic imprint on the title page : 'Published from the press, by the desire of some who heard it, and liked it ; by the desire of some who heard it, and did not like it ; and by the desire of others, who did not hear it, but imagine they should not have liked it, if they had.'
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186
FIRST PARISH. [1813.
Dr. Samuel Austin was born in New Haven, Nov. 7, 1760.1 When the revolutionary war commenced, he entered the army, and served in New York when the British took possession of the city, and, occa- sionally, for short periods, in other campaigns. After having devo- ted some time to the instruction of youth, he applied himself to the study of law with Judge Chauncy of Connecticut. Feeling the ne- cessity of higher classical attainments, he fitted himself, and was ad- mitted to the Sophomore class of Yale College, in 1781, where he was distinguished as an accomplished linguist, and received the first appointment in the commencement exercises of 1784. Under the theological tuition of Dr. Edwards, he was prepared for the ministry. For four succeeding years, while a candidate, he was at the head o an academy in Norwich. During the period of this employment, one unanimous invitation to settle in Hampton, Connecticut, and an- other, to become colleague with Dr. Livingston, in the pastoral care of the Middle Dutch Church in the city of New York, were declined. The religious sentiments of Dr. Austin were decidedly calvinistic, of the school of the Edwardses, and he required a stricter creed than that of either society. In 1787, hie accepted the call of the church of Fair Haven, in the city of New Haven. During the next year, he was married to Jerusha, daughter of Dr. Samuel Hopkins of Hadley : Strong disapprobation of the halfway covenant, as it was called induced him to seek the dissolution of the connection with the soci- ety of his settlement, which had continued two years. . Before the ceremony of dismission, as soon as his intentions to leave New Ha. ven became known, he was earnestly solicited to become minister o: the first parish in Worcester. Yielding personal wishes to sense of du. ty, he was installed, Sept. 30, 1790, and retained the relation, thus commenced, twenty five years. Having been elected President o: the University of Vermont, in 1815, he removed to Burlington The operations of that institution had been suspended for three years by the war, and its buildings occupied as barracks for troops. The whole permanent income little exceeding one thousand dollars annu. ally, its prosperity suffered by the derangement and depression of the times. Feeling that his expectations of usefulness and happiness could not be realized, after discharging the duties of his appointment six years, with fidelity, Dr. Austin resigned. The labors of his sta- tion had impaired his health, and its anxieties probably, pressed heav. ily on his mind. He resumed occupations more congenial to his
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