USA > Massachusetts > Middlesex County > Townsend > History of the town of Townsend, Middlesex County, Massachusetts, from the grant of Hathorn's farm, 1676-1878 > Part 6
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These descendants of the pilgrims, as soon as pos- sible, placed themselves within the sound of the gospel. Unfortunately for the writer, the records of the town, for the first two years after its incorporation, are lost : so that it is impossible to give as full and particular account of the settlement of our first "learned, orthodox minister," as is desirable.
Their house of worship had been built three or four years before a minister was ordained within its walls.
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HISTORY OF TOWNSEND.
There is no record of the dedication of this building. Neither do we know who were the candidates who came to speak to these people, who were about to establish a church here. Tradition informs us that the settlers, before they had a minister, were accustomed to go to Groton on the sabbath to hear Rev. Mr. Trowbridge, travelling by couples ( man and wife ), on horseback, and crossing the Nashua River at " stony fording place," where the bridge now is between Pepperell and Groton. Frequently men went on foot the same route and for the same purpose.
At a town meeting in March, 1734: "Voted that they would choose a committee of three to purchise a lot for the minister."
This " minister" was the Rev. Phinehas Hemenway, whom they had invited to be their spiritual adviser, and the "lot," which the committee "purchised." was situated about a quarter of a mile northerly of their meeting-house. The "call" to this gentleman is not to be found, but on the eleventh page of the town records is recorded Mr. Hemen- way's answer to such a solicitation, which is as follows :-
"To the Inhabitants of the town of Townshend July the 22, 1734.
"GENTLEMEN : Having received from you a call to settle in the work of the evangelical ministry among you. These are to inform you, that, after serious consideration of the great work to which you have called me, and I hope. fervent prayer and supplication to the throne of Grace for Divine assistance in so great and important an affair, although it be with a trembling soul. yet. I dare not withstand so plain a call from God and his people, but humbly manifest to you my acceptance thereof. And
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inasmuch as great difficulties and disturbances have hap- pened in some places of this land with respect to ministers salaries through the alteration of our medium of trade or Bills of Credit ; to prevent future trouble or wrong upon either side which may arise upon that head. I desire and expect that the value of our province bills from time to time may be ascertained and secured, and that by a proper vote of the town. Praying God to direct, guide and bless all of you and all your motions and endeavors to settle Christs ministry and ordinances among you ; withal, en- treating your prayers to the throne of Grace for me, I take leave and subscribe myself ( with thanks for the many kindnesses and respect you have shown for me)
"Your souls friend and Humble Servant
PHINEHAS HEMENWAY"
Mr. Hemenway was ordained on the third Wednesday of October, 1734. He lived on the hill where the meeting- house stood, on the east side of the road, about fifty rods northerly of that location.
At a town meeting on the 29th of July, 1834 : "Voted that they would ascertain the bills of credit for Mr. Hem- enway's salary as silver money at twenty-five shillings per ounce, and that the said stated salary shall alter in propor- tion as the value of silver alters with the goldsmiths and merchants of the town of Boston."
It will thus be seen that the town, in a kindly spirit and with much alacrity, acceded to the reasonable sug- gestion of their pastor elect, who, with considerable worldly wisdom, foresaw a depreciation in the currency. Mr. Hemenway's salary was "stated" at £100 per annun, increasing five pounds each year till it reached £130. It appears by the town records, that from 1740 to 1759 his
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salary varied from £140 to £210. In 1746, the town "Voted to choose a man for a committee to ask Col. Brattle [ a Dunstable man ] and Mr. Trowbridge [ the minister at Groton ] their opinions relating to Mr. Hemenway's salary." His salary for that year was £170. In 1747, it is put on record at £210, showing that their "opinions" favored an increase of his pay, undoubtedly owing to the depreciation of the scrip then in use. For a part of the time his yearly pay was from £35 to £40 "lawful money," instead of the "old tenor" currency. He received also £100 as a settle- ment, or with which to commence house-keeping.
The Rev. Mr. Temple, of Framingham, furnishes the following brief sketch of the first minister of Town- send :-
"Rev. Phinehas Hemenway, was born at Framingham. April 26, 1706. He was the son of Joshua and Rebeckah Hemenway, of Roxbury. The father settled in Framing- ham in 1691, and was one of the founders of the church of Christ in this town, Oct. 8, 1701, at which time he was chosen deacon. He had enjoyed the advantages which Roxbury afforded and received a superior education, for the time. He was town school-master in 1706. He was a man of decided convictions and earnest piety.
"In doctrinal belief, he agreed with Edwards; in church polity, he was a strict congregationalist, as opposed to the presbyterian tendencies of the day. He took a firm stand in favor of the revival under Edwards and White- field, and was known by and shared the confidence of. such men as Rev. Messrs. Sewall and Prince of Boston. He was an acknowledged leader in the civil affairs of the town ; was deputy to the General Court. 1712, 1717, and held many important offices of trust. Phinehas, the son. grew up under the influence of such a home, and was graduated at Harvard College. 1730. No traditions as to
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his person or character are preserved in the family. He was the first native born son of Framingham to graduate at college, and was elected master of the grammar school, at the close of his senior year. He commenced teaching July 27, and continued in the service one year, for which he received the sum of £50."
It is not known that any of his sermons were printed. and in fact none of his writings have been preserved, except what is contained in the first book of the church records, the first part of which is in his chirography.
The church covenant was the first record made in this book by Mr. Hemenway. This being all that we have from his pen, it is thought quite pertinent to insert it here in full :-
"Townsend, October 16, 1734. Then there was a church gathered in this place and the covenant which was submitted to and subscribed by the persons as follows :
"We, whose names are hereunto subscribed, inhabi- tants of ye town of Townshend in New England, appre- hending ourselves called of God into the church state of the gospel, do first of all confess ourselves unworthy to be so highly favored of the Lord and admire that free and rich grace of His which triumphs over so great unworthi- ness, and an humble dependance on free grace for divine assistance and acceptance &c, do in the name of our Lord Jesus Christ freely covenant to bind ourselves solemnly in the presence of God Himself His holy angels and all his servants here present :-
"I. That we will choose to take ye Lord Jehovah to be our God, and we promise, depending upon the grace of
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God for assistance, to fear Him, cleave to Him in love and to serve Him in truth with our hearts, giving up ourselves to be his in all things : to be at his direction and disposal, that we may have and hold communion with Him as mem- bers of Christs mystical body according to his revealed will, to our lives end.
"2. That we will bring up our children and servants in the knowledge and fear of God, by his holy instruction according to our best abilities, and in special by the use of orthodox catechisms, that the true religion may be main- tained in our families while we live, yea and among such as shall live when we are dead and gone.
"3. That we will keep close to the truth of Christ contained in the sacred scriptures : endeavoring with Godly zeal to defend it against all opposers thereof as God shall call at any time; and we therefore resolve to take the Scriptures as our sole rule and guide in all things and not the unscriptural inventions of men.
"4. That we will have a careful inspection over our own hearts, so as to endeavor by the virtue of the death of Christ, to effect the mortification of all our sinful passions and disorderly affections, whereby we may be withdrawn from the living God.
"5. That we will faithfully improve our abilities and opportunities to worship God according to the institutions of Christ under the gospel administration, as continually and reverently to attend upon ye public worship of God. and to have communion with our fellow members in the use of both the seals of the covenant of Grace, Baptism and the Lords Supper.
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"6. That we will peaceably submit to the holy disci- pline as approved by Christ in his church for offenders. and we also engage that we will obey those that rule over us in the Lord.
"7. That we will walk in love toward our fellow- members endeavoring their edification, visiting, exhorting. comforting (as occasion serveth) and warning any brother or sister walking disorderly, nor divulging private offences irregularly, but heedfully following the precepts laid down by Christ for church dealing in Math. ch. 18. vs. 15, 16. 17, willingly forgiving all that we refer to the judgment of charity that they truly repent.
PHINEHAS HEMENWAY
JOSEPH STEVENS
JOHN WALLIS SAMUEL MANNING
WILLIAM CLARK
JACOB BALDWIN
NATHANIEL TAILOR
SAMUEL CLARK
DANIEL TAILOR JOHN SLOWEN
JOSEPH BALDWIN BENJAMIN TAILOR
JOHN STEVENS ISAAC SPALDING
JAMES McDONALD
JEREMIAHI BALL "
Soon after the organization of the church, some of the wives of these men, and others of the same sex, were received into the church. Among this list, we find "On March IIth 1739 Sarah Hemenway ye wife of ye Rev. Phinehas Hemenway, having received a letter of dis- mission from ye church of Southboro was received into our church fellowship and communion."
During Mr. Hemenway's pastorate which covered a period of some more than twenty-six years. the church increased in numbers from sixteen to seventy-nine. The letters of recommendation, by which members were
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received, during Mr. Hemenway's ministry were from the churches in Chelmsford, Andover, Southboro, Billerica. Hopkinton, Lunenburg and Groton, in Massachusetts, and Nottingham West, Greenland and New Ipswich, in New Hampshire.
"Townshend Jan. 26, 1733, then was received into the church Mary the wife of Lieut. Daniel Taylor."
An explanation of the figures in this record, made by Mr. Hemenway, may be of interest to some readers. The manner of the change from Old Style to New Style, is substantially and summarily as follows :-
The Julian year consisted of three hundred and sixty- five days and six hours-making the year too long by about eleven minutes. Pope Gregory XIII., in 1582, at- tempted to reform the calendar. From the time of the Council of Nice to the time of Gregory, this excess of eleven minutes amounted to about ten days. To make it all right, it was ordered that the year 1582 should consist of only three hundred and sixty-five days, and that ten days, between the fourth and fourteenth of October, should be expelled from the calendar for that year. To prevent any further discrepancies it was also ordered, that no year commencing a century should be leap year, excepting each four hundredth year. This method set aside three days every four hundred years, at the rate of nearly eleven minutes per year during that time, leaving an error of only one day in five thousand two hundred years.
Before the time of Gregory. the calendar was ar- ranged by Julius Cæsar. This was the Julian period or Old Style, the Gregorian being known as New Style. All Romanist countries adopted the New Style immediately.
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Great Britain, and her colonies, from prejudice against and hatred of anything of papal origin, did not adopt the New Style till 1752, or one hundred and forty years after the ingenious alteration by Gregory. Before 1752 Eng- land had two methods of beginning the year. The histori- cal year began on the first of January-the legal and ecclesiastical year on the twenty-fifth of March. The change of style adopted by Great Britain, in 1752, fixed the first of January as the commencement of the year. and abolished the distinction between the legal and historical year.
The difference in the commencement of the respective years, led to a system of double dating from the Ist of January to the 25th of March,-sometimes January 26, 1734-5 or 1735, the 4 denoting the legal, and 5 the his- torical year. By our present method of reckoning, there- fore, Mrs. Taylor, was admitted into the church February 6th, 1734.
The church book of records, with the exception of a few pages, is in the hand writing of Mr. Hemenway and his successor in the ministry. It contains a full and accurate account of the names of the church members, and the time when each became such, the baptisms ad- ministered, and the marriages performed by each of these pastors, together with some examples of church discipline. This book shows the customs and state of society, as well as the fidelity with which our fathers adhered to their church covenant.
"On December 14th 1735 was baptized Andrew Not- grass a servant child of William and Eunice Clark."
"On May 19th 1745 Ama a Negro servant of Mr. Benjamin Brooks was received into full communion with the church of Christ in Townshend."
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"On September 4th 1737 was baptized, David the child of Robert and Sarah Avery on her account."
"July 13 1740 was baptized Bette the daughter of Robert and Elizabeth Campbell, after he had owned the baptismal covenant."
The practice of "owning the covenant," many in- stances of which are recorded, consisted in permitting persons publicly to give their assent to the creed of the church, "or own the covenant" as it was styled, which gave them the privilege of presenting their children for baptism, but not of communion. These persons did not necessarily profess any moral or religious qualifications of membership, but simply an intellectual assent to the creed, and were sometimes styled "half-way members." They were not subject to the discipline of the church, but some- times, when admitted to these limited privileges, were required to confess an open fault or offence. These con- fessions upon the old records of the church do not prove a "full communion," as is sometimes supposed, but may refer to either method of admission. The term "admitted to full communion" showed a square standing on the church platform, while "owning the covenant" only indicated a partial adherence to the church for the sake of securing the benefit of baptism for their children.
"Whereas Cæsar a negro servant of Mr. John Conant, a member of the church of Townshend has for sometime [ been ] in a disorderly and schismatical way withdrawn and separated from the communion and public worship of said church, to the breach of his solemn covenant engage- ments, when he joined in full communion with said church, and to their great grief and offence, which practice of his tends to the dissolution and destruction of this church and the order of the gospel among us.
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"Said church therefore met December 18 1751 to con- sider and act upon this case, and after prayer to God for direction and assistance and hearing what he had to say in vindication of his conduct, in writing and by word of mouth, the church voted unanimously :
"I. That Cæsars misconduct in separating from the communion and worship of our church in Townshend is in our judgment matter of public scandal.
"2. Voted that until said Cæsar gives good grounds of repentance for his misconduct, we suspend him from our communion."
It would have been interesting if "Cæsar's Commen- taries" on his secession from the church had been spread upon the records along with the above account.
"At a church meeting June 9th, appointed to reconsider the case of Mrs. --. recorded in 23d and 24th pages.
"Voted I that after several years consideration and much consultation among ourselves and with others, respecting the case, and having free converse with the said Mrs. -
- - -, this day, and receiving some new light. we see cause to retract our former judgment and restore her to the privileges of partaking with us ; and with regard to some difficulties attending the case, we submit them to God and her own conscience.
"2. That she be advised to examine herself diligently to see if there was not some iniquity in her conduct in the said affair. Accordingly she was advised in the name and presence of the church."
We can conceive of nothing that comports more strictly with the teaching of Christ and his immediate followers than this simple act. Men, who thus put them- selves squarely on record and live in the same manner that
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they teach, can use the whole of the Lord's prayer, in- including "Forgive us our trespasses as we forgive those who trespass against us."
About the time of Mr. Hemenway's settlement here, the distinguished reformer. John Wesley, came to the theological surface, causing a ripple co-extensive with christendom. The English church, united with a pam- pered and proud nobility, contained vice and corruption in their worst forms. A writer thus describes the situation of affairs at that period : "Deism had crept into the univer- sities ; the established church was filled with men who made religion a profession, and had won the highest prizes of the church by the acts of the politician and the grossest forms of intrigue. No one in fact supposed it was wrong to buy a deanery or clamor for a bishopric ; that it was necessary for prelate or priest to be a christian ; or to live in abstinence and go about doing good. The people were left in ignorance and vice, the cottages were filled with want and blasphemy. The bishop's palace was often the haunt of fashionable revelry, and the bishop's chief aim, to save from his vast income a sufficient sum to leave his sons in opulence and marry his daughters to titled husbands."
The remarkable elocutionary powers of Wesley, to- gether with his sublime faith and unostentatious life, gained for him an audience from all grades and conditions of men. His efforts made a lasting impression, favorable to the cause of morality and true piety. Perhaps no man was ever his peer in arousing the vicious, gaining their confidence, and inducting them to a life of peace and religious consolation.
In common with all reformers his fame soon spread abroad, and this Oxford graduate, whose eloquence was so
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irresistible, soon had admirers and imitators among the sons of Harvard College. Some of the most influential among the clergy, in this vicinity, embraced the "sensa- tional" style of preaching, among whom were Mr. Bird. of Dunstable, New Hampshire, and Mr. Bliss, of Concord. These men were called at the time New Lights. The people in both these towns were exceedingly agitated in this matter. The town of Chelmsford was "infected with lay-exhorters ; and distracted by such persons [the revivalists ] preaching in private houses without the consent of the stated pastor."*
Mr. Bird encountered a bitter hostility, and soon moved out of the town, while the disagreement among the people and church members ended only with their lives.
In Concord, town meetings, church meetings, and ecclesiastical councils, were held in quick succession, their object being the displacement of Rev. Daniel Bliss, who was a New Light. All these movements failed to accom- plish what was intended, for Mr. Bliss had a "mouth and wisdom which all his adversaries could not gainsay or resist."
George Whitefield, a co-worker of Wesley, and a noted preacher, came over from England and visited Concord. He was so impressed on hearing Mr. Bliss preach that he said, "If I had studied my whole life, I could not have produced such a sermon."+ This was the
* Allen's History of Chelmsford, page 116.
t"In the Boston Evening Post, of March, 1743, is published a letter from "a gentle- man of unquestionable veracity. in Hopkinton." giving an account of a sermon. preached there by Mr. Bliss, in which it is said : "He began in a low, moderate strain, and went on for some time in the same manner; but towards the close of his sermon. he began to raise his voice, and use many extravagant gestures ; and then began a con- siderable groaning amongst his anditors, which as soon as he perceived he raised his voice still higher, and then the congregation were in the utmost confusion; some crying out in the most doleful accents, some howling, some laughing, and others singing, and Mr. Bliss, still roaring to them to come to Christ-they answering-I will, I will, I'm coming, I'm coming .- History of Concord.
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last appearance of Mr. Bliss in the pulpit, and his last sermon. He died of consumption in just one week from that time, in comparison, as much lamented then as he was censured during the six or seven years of heated contro- versy through which they had passed.
The church of Townsend, and its pastor, kept aloof from all these difficulties, which fact alone is sufficient to establish the wisdom of the conservative position taken by Mr. Hemenway during his pastorate of more than twenty- six years. It may be said that he lived in strict conformity to the covenant which he drew when the church was gathered. From the information within reach it appears that he was of exemplary character, social in his intercourse with his people, averse to all dogmatical controversies. both in and out of the pulpit, and determined only "to fight the good fight of faith." His mind from boyhood craved the mathematical, perhaps at the expense of the polishing and inspiring influences of poetry and literature. He seldom attempted to move his audience by oratory, and if it cannot be said that "truths divine came mended from his tongue," yet it is a well established fact, that he was a very acceptable preacher of the gospel, and that he enjoyed the confidence and esteem of his contemporary brethren in the ministry .*
He married Mrs. Sarah Stevens, of Marlborough, May 8, 1739, who survived him, and in October, 1761, married David Taylor, of Concord.
There has nothing come down to us from those far back colonial times, no record soiled by the breath of the
* At the ordination of Rev. Joshua Goodhne, over the second parish in Dunstable. Mass., on the 8th of June, 1757, "The Revd. Joseph Emerson, of Pepperell, began ye Solemn Exercises of yt Day with Prayer: The Revd. Daniel Emerson, Preached ye Sermon from Luke 21st 60th Phinehas Hemenway gave ye charge; And the Revd. Daniel Wilkins, of Sonhegoin, gave The right Hand of Fellowship."-Church records by Mr. Goodhue. [ Daniel Emerson, belonged to Hollis, N. 11. Sonhegon was the Indian name of Amherst, N. II. ]
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generations that have appeared and gone, no mutilated manuscript descended in an ancestral line, nothing to satisfy the enquirer, either as to who were the men who assisted when he took upon himself his ordination vows, or who spoke consoling words to his widow and children at his mournful obsequies. The slate head-stone which marks the spot where he was buried contains the follow- ing inscription :-
ERECTED BY THE TOWN
TO THE MEMORY OF
REV. MR. PHINEHAS HEMENWAY,
THE FIRST PASTOR OF THE CHURCH HERE, Who departed this life May 20, 1760, AGED 55,
In the 27th year of his Ministry.
He was sound in the faith, zealous in the Cause of God. meek and patient under trials, Diligent in improving his talents, faithful to his Lord, and to the souls of his people.
From death's arrows, no age or station is free.
At a town meeting, September 16, 1760, "Voted that the Rev. Mr. Hemenway's salary run on six weeks after his decease, provided Madame Hemenway will give the town the boarding of the bearers the six days they preached."
The inference from this record is, that in those days. the death of a minister was considered a public bereave- ment, and that this town had the deep sympathy of the neighboring churches and their pastors, on this occasion.
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HISTORY OF TOWNSEND.
At a meeting of the town, June 20, 1760, "Voted to pay all the charges occasioned by the Reverend Mr. Hemen- ways funeral which are £102 16s. 8d. old tenor, and that the selectmen provide the preaching of the gospel at present-and provide a place for the minister to keep at."
With commendable promptness the town on the twen- tieth of October, following : "Voted and chose Mr. Samuel Dix to be their pastor and gospel minister by a unanimous vote." Whereupon the church gave him a call, which he accepted by a formal letter to that body, January 13th, 1761.
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