USA > Massachusetts > Suffolk County > Boston > Memorial history of Bradford, Mass. > Part 6
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We, then, the members of this Church, receive you affectionately to our communion, promising you our prayers, our christian sympathy and our love ; engaging on our part also to walk with you in all becoming watch- fulness, kindness and fidelity ; hoping that you and we shall become more and more conformed to the example of our divine Master, till we come & last to the perfection of holiness in the kingdom of his glory. AMEN.
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MEMORIAL HISTORY OF BRADFORD.
The doctrine of the church has never been corrupted. While there has never been what Dr. Fiske calls an "ultra, angular, pugnacious orthodoxy," the church has held steadily on its way, maintaining the faith of the fathers according to the word of God.
THE HALF-WAY COVENANT.
In common with other churches, the half-way covenant was in use by this people. The purpose of it was to give the privilege of baptism to children of parents who did not think themselves fit to partake of the sacrament. The form of that covenant is not on our records. But this is the form as it stood in the mother church :
"I take God the Father to be my chiefest good and highest end.
" I take God, the Son, to be my only Lord and Saviour.
" I take God the Holy Spirit to be my sanctifier, Teacher, Guide and Lawgiver.
" I take the people God to be my people in all conditions.
" I likewise devote and dedicate unto the Lord my whole self, all I am, all I have, and all I can do.
"And all this I do deliberately, firmly, sincerely and forever.
It is easy to see that this is not, in reality, a half- way covenant. It is probable that most of those who subscribed to it were sincere christians ; some may have been moved by selfish motives. There was a great temptation. Citizenship depended on church member- ship. Qualification for office depended on character and membership. It is to be remembered also, that baptism was thought to be essential; not a little superstition mingled with the thought. Parents who had no church membership deprived their children of the prerogatives of the church and shut them out from the family of God. The attention of the people was called to this necessity of baptism by Mr. Symmes in his sermons ; special meetings were held to consider the fact that many
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MEMORIAL HISTORY OF BRADFORD.
of the baptized children of the church were growing up without owning the covenant ; votes were passed in town meeting authorizing Mr. Symmes to visit among the people, calling any two men to help him, for the purpose of admonishing those who neglected to own the covenant. Such persons were to be warned espe- cially that "their children could not be baptized if they failed in this duty." The result was that many persons replied that they believed in all doctrines and duties of religion, but they feared they had not a full christian experience. The half-way covenant was made for them.
There is no separate covenant on the record of the church for "half-way" covenanters. There never was one. The church passed votes from time to time on the subject, allowing persons "not scandalous in life, and orthodox in faith," to have their children baptized. They were allowed all the privileges of the church ex- cept the sacrament. For this they were exhorted to prepare themselves by prayer and meditation. It was a provision to reach that great number of christians, who are found in every generation, who are outside the church and not do esteem themselves worthy to be called chris- tians, or to receive the holy sacrament. The half-way system failed. All systems will fail which leave out the present, personal, imperative duty to receive Christ, to enter his church, to accept the gifts of grace and the ordinances of the free gospel of the loving Son of God.
RULING ELDERS AND THE DIACONATE.
The office of Ruling Elder in this church dates from its early history till the pastorate of Mr. Williams. The following record alludes to the persons who performed the duty, but does not give the title of office :
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MEMORIAL HISTORY OF BRADFORD.
" 22 of 11, 1687. Stayed ye Brethren and proposed whether they did " consent that the pew next to and under ye pulpit should be improved " by such brethren as did serve the church in reading the Psalms, or sup- " plying the place of deacons."
It appears that these persons performed the duties of elders and deacons at that date. The regular appoint- ment of ruling elders was after the acceptance of the " Cambridge Platform Jan. 30, 1717-18 :
" The church being satisfied that it is according to ye mind of Christ " that there should be Ruling Elders, different from preaching elders, and " no objection against their proceeding to the choice of such officers, they do " agree and resolve in convenient time, with God's leave, to proceed to ye " choice of such a number as upon further consideration and discourse shall " be decided."
March 28, 1718, Sergt John Boynton was unanimously chosen Ruling Elder; Dea. Tenny Jr. was also appointed for the "East End."
The method of induction to office of elder is not given in the records of this church. In other churches the ceremony consisted of a "prayer and charge" concern- ing fidelity to the trust, closing with the laying on of hands and these words, In the name of the Lord Jesus, and by his power committed to this church, we do or- dain thee unto the office of ruling elder of this church. The duties of the office were chiefly " to assist. ye Pas- tors and teachers in diligent attendance to all other acts of rule besides exhortation and doctrine." " To receive applications for admission to the church, and examine the candidates in religious knowledge and if satisfactory to propound them before the congregation. To sit in front of the pulpit during service and dictate the Psalms to be sung. The office of deaconess was never in use in this church. It was approved by Robinson .* " The widow or deaconesse who is to attend the sick and im- potent, with compassion and cheerfulness." Governor Bradford speaks of this office in the church at Amster- dam :
* Felt V. 1, p. 58.
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MEMORIAL HISTORY OF BRADFORD.
" They had one ancient widow for a Deaconess, who did them service " for many years, though she was sixty years of age when she was chosen. "She honored her place, and was an ornament to the congregation. She " usually sat in a convenient place in the congregation, with a little birch- " en rod in her hand, and kept little children in great awe. She did fre- " quently visit the sick and weak, especially women, and, as there was need, " called out maids and young women to watch and do them other help-, " and if they were poor she would gather relief for them of those that " were able, or acquaint the deacons, and she was obeyed as a mother " in Israel, and an officer of Christ."
The first appointment of deacons is not quite clear in the records. David Haseltine and Richard Hall were "nominated to provide elements for the Lord's supper Nov. 2, 1682." The list of deacons is as follows :
John Tenney, Joseph Bailey, § Probably the first Deacons, and chosen Dec. Richard Ilall, 13, 1702.
Lieut. Samuel Tenny, Probably a Committee only, but pos-
Sergt. Richard Bailey, sibly Deacons, Feb. 2d, 1813.
Woodman
Chosen Jan. 24th, 1728.
Moses Day,
Joseph Hall, chosen May 30th, 1730.
Thomas Carleton, chosen Oct. 31st, 1742.
David Walker,
Nov. 28th, 1745.
Moses Day,
May 31st, 1751.
Stephen Kimball,
January 18th, 1754.
Obadiah Kimball,
March 16th, 1762.
Thomas Webster,
Richard Walker,
66 April -, 1797.
John Haseltine,
June 18th, 1807.
Jesse Kimball,
April 8th, 1826.
William Day, Jr.
April 25th, 1829.
David C. Kimball, July 2, 1840.
Nathaniel Hatch,
Chosen Deacons Aug. 31, 1860.
S. Lewis B. Speare,
William K. Farrar, S. Willard Carleton, Albert L. Kimball,
3 oct. 26, 1869.
Thomas Kimball,
April 21st, 1767. - -, 1782.
John Griffin,
Feb. - , 1304.
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MEMORIAL HISTORY OF BRADFORD.
FIRST PASTORATE.
The first pastor was Zechariah Symmes, son of Zech- ariah Symmes,* pastor of the first church, Charlestown, Mass. His mother (Sarah) was a rare woman, "in- dued by Christ with graces fit for a wilderness condi- tion, her courage exceeding her stature, with much cheerfulnesse did undergoe all the difficulties of these times and straites."; The father was a man of rare ability and of great physical endurance. " Mr.' Symmes continued (at Woburn) in preaching and praying four or five hours."# Mr. Symmes, of Bradford, born in Charlestown Jan. 9, 1637, was a man of large stature, a graduate of Harvard in 1657, the first scholar in his class. He was a man of learning, piety, beloved, re- spected. He came to Bradford as a preacher in 1667, having preached at Rehoboth (Pawtucket) from 1661 to 1666. He was ordained at Bradford, Dec. 27, 1682.
He first married Susannah Graves, of Charlestown, 1666, two years after coming to Bradford. Second mar- riage with Mrs. Mehitable (Palmer) Dalton, 1683, who was born in Haverhill, Mass., widow of Hon. S. Dalton, of Hampton, N. H. Mr. Symmes died at Bradford, March 22, 1707. He was one of the Fellows of Har- vard College. It has already been stated that he preached in Bradford fourteen years before the organization of the church. Why the long delay we cannot tell. There was a desire to have the church organized as appears by action referred to elsewhere. In 1673, Jan. 6, a committee was chosen by the town "to treat with Mr. Symmes about his calling to office : Shubal Walker, Rob-
* Mr. Symmes, sen., with his family came over from England in 1634, in the same ship with Mrs. Ann Hutchinson. Her eccentricities showed themselves on the voyage. Mr. S. became afterwards one of her most active opposers.
t Johnson.
# Felt I., p. 474.
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MEMORIAL HISTORY OF BRADFORD.
ert Haseltine, Mr. Wooster, Thomas Kimball, John . Tenney, Richard Hall and Samuel Stickney, and to make a return of his answer to the town as speedily as can be." At the same time it was " voted and granted that ye committee above mentioned have power to in- state and confirm upon Mr. Symmes his new dwelling- house, and the ten acres of land that the house stands upon, if they see needful ; provided that Mr. Symmes release them of that engagement whereby we be engaged to return to him, if he go away before the ten years be expired after his coming hither, all what he hath dis- bursed about the house and land." Again, on the first day of the year 1677, Mr. Samuel Worster, John Ten- ny, John Simmonds and Richard Hall were chosen a committee "to joyne with Rev. Mr. Zech. Symmes to advise what might be thought best for the further car- rying on of the affairs of this town, and to a prepara- tion for a settlement of all the ordinances of God in this place."
From the few memorials which remain of that early pastorate we gather here and there a single item which easily suggests the full history of the heart and the home. On the 17th of August, 1681, the town placed on record these words :
" Rev. Mr. Symmes did then desire of the inhabitants here met to grant him a convenient burying place for his own proper use. It was voted and granted, and ensign Samuel Haseltine and Richard Ilall was then chosen a committee to state the place according to Mr. Symmes's desire."
The place was chosen on the eastern side of the buiral lot, and there the pastor gave resting place to the wife of his youth, who had bravely encountered the perils and struggles of the wilderness home.
The care of the children was one of the marked fea- tures of the first Pastorate. At a church meeting held in 1691, very near the close of the year, Mr. Symmes preached on these words : " Feed my lambs." After the exposition he enforced his doctrine with call to special
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MEMORIAL HISTORY OF BRADFORD.
action. He said : " if you do approve of the doctrine set forth I desire that you express the same," and then pro- posed the following : " Brethren, if you consent that the adult children of this church be first brought under pro- bation by ye officer of this church to try their fitness for full communion. to see whether their questions and objections might not be answered, their fears removed, and their spirits encouraged to come out after full com- munion in all church ordinances they are capable of, or else they should not be accepted to claim baptism for their children ; I desire you would manifest by the usual sign." The action was taken according to the pastor's desire.
It was the custom under his ministry to receive the children of members who joined by letter, to the special care of the church, and to commend members who went abroad with their children, to the fellowship and watch of God's people.
The years pass silently. The century is full. The years are already filling up another hundred years. The church has increased many fold. The burial lot is quite thickly peopled. The church stands in the yard where the weary rest from their labors, and where the Lord "giveth his beloved sleep." Mr. Symmes is growing feeble. The long service of thirty-two years has been faithfully performed. There is need of rest.
The town, always helpful to the man of God, votes to call in a helper in the ministry.
" Voted, June 28, 1705, that the town would call in some help to assist in the work of the ministry. Voted that ten pounds in money should be assessed on the town within the space of three months to be improved for the paying of a minister that may be called to as- sist in the work of the ministry. Capt. David Hasel- tine and Ensign John Tenney were made choice of to go abroad to inquire after some person to assist in the work of the ministry, and upon good information to in-
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MEMORIAL HISTORY OF BRADFORD.
vite some person." Mr. Hale was invited and preached for the people. At a meeting of the town in the next August "it was proposed to the town whether they did take such a liking to Mr. Hale as to employ him in the ministry a year. It was put to vote and passed in the affirmative." In 1706, May 1st, voted to continue Mr. Hale's ministry another year. That year in August a call was given to Mr. Hale to "take office." "Capt. David Haseltine and Cornet Richard Kimball were em- powered to go and treat with Mr. Hale if they can." Mr. Hale did not accept. Some disagreement appears between the town and Mr. Symmes in regard to salary in his last years. A vote passed to call a council, and " that David Haseltine, Richard Kimball discourse the council when come;" but the council did not meet. From the next record we learn that a call was given to Rev. Joseph Stevens. It appears that the aged pastor is too feeble to engage in the work. The people are anxious to retain Mr. Stevens. Some trouble arises be- tween the town and the pastor. It was proposed to build another house on the parsonage land. It was to be of liberal size.
1708, Feb. 13. " Voted to build a house on the par- sonage for a minister, forty-six feet long, twenty feet wide, fifteen feet stud." This vote was made conditional on the acceptance of the call to Mr. Stevens and on his consent to live in the parsonage. The church united with the town in the call, but Mr. Stevens declined. It is possible that he did not feel that he could be use- ful while there was an unsettled difficulty between the people and Mr. Symmes. The misunderstanding per- tained only to financial matters. But in the end an amicable settlement was made, and when, a little while afterward, they were called to give the last tokens of love to their patriarchal friend and Pastor, the troubled feeling had melted away, and old and young united in the common and heartfelt grief.
·
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MEMORIAL HISTORY OF BRADFORD.
Inscription on the tombstone of Rev. Zechariah Symmes :
Conditum Ilic Corpus Viri Veri Reverendi Zachaii Symmes College Harvardini Quandam Socii Evangelii Ministri Nati Omnigena Eruditione Ornati Pietate Vitæque Sanctitate Maxime Conspicui Ecclesia Christi Qua est Bradfordæe Per XL annos Pastoris Vigilentissimi fui Commutavit Mortalem cum immortali Die XXII Martii Anno
Domini MDCCVII ÆEtatis Luci LXXI.
SECOND PASTORATE.
Rev. Thomas Symmes, son of the first pastor, who had been settled for a few years in Boxford, was called to the pastorate soon after the death of the elder Symmes. Born Feb. 1, 1867. His father, grandfather and great grandfather were clergymen. He studied Latin with his father, and afterwards with Emerson, a celebrated teacher, of Charlestown ; graduated at Harvard, 1698. Remained at Cambridge five years in special study ; set- tled at Boxford Dec. 30, 1702; installed at Bradford Dec. 1708 ; died Oct. 6, 1725. He was a "goodly per- son," having a healthy constitution, a vivid, comely countenance, a clear, good voice, a genteel deportment ; agreeable, affable, his temper hot but under control. He was strong, intellectual, studious. In youth not well established in doctrine, but in maturity he was a strong Calvinist. His preaching was clear, scholarly, conscientious, pungent. He was animated in delivery, earnest, greatly rejoiced in preaching, charmed his hear- ers, and gave as the fruit of his study the constant and fresh exegesis of scripture. He read the Hebrew often at family prayers.
He had a remarkable gift in prayer. He often kept private days of fasting, when he sought and found the personal blessing of God. Then he would come before
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MEMORIAL HISTORY OF BRADFORD.
his people radiant with the sunshine of heaven, using no canting tone in prayer, nor loud voice, but with hu- mility and reverence and love, lifting his heart and his people up to God. In the preaching which followed he magnified his office, speaking with authority, and lifting up his voice like a trumpet, preached with all his might .*
His people greatly delighted in him. His manner was cheerful, his conversation brisk, and his knowledge of men and things such that he easily engaged the affec- tion of all. He was a man of rare excellence. Increase Mather said of him, "I have known him from his youth. When at college, I observed real piety in him, and was then persuaded that the Lord would make him a bless- ing." His labor continued to the end; he preached for the last time on the fourth sabbath of November, the 26th day of the month. Ten days later he was pros- trate from continued hemorrhage. His people gathered about him; a day of fasting and prayer was kept ; neighboring ministers came to pray for his recovery; but his work was done. His last words were found among his papers, addressing his children, his servants, and his church in most tender farewell. His funeral sermon was preached by Rev. John Brown, pastor of the first church in Haverhill, and on Friday afternoon, Oct. 8. 1725, they gathered at the eastern side of the old cemetery, in full sight of the church which stood in the same yard, the people of his charge with many sorrowing pas- tors and friends from abroad, to pay their last tribute of tears to the memory of the faithful man of God. His tomb-stone bears this inscription :
" Rev. Thomas Symmes died Oct. 6. 1725. aged 48. Hle was an eminent christian, very lowly in his life, and every way an accomplished minister, of great industry, fidelity, and concern for the generation after, saying, ' While I live I will seek their good, and when I die, write on my grave, Here lies one who loved and sought the good of the rising generation.'"
* Brown.
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MEMORIAL HISTORY OF BRADFORD.
.
THE SERVICE OF SONG.
The ministry of Thomas Symmes was marked by a reviv- al in music. The book which the Puritans and Pilgrims sang from till 1640, was " The Book of Psalms ; Englished both in prose and metre." By Henry Ainsworth .* The first printing done in New England was the " Freeman's Oath " ; next " An Almanack," and then the Bay Psalm Bookt for public worship. The Pilgrims of Plymouth brought over "Sternhold and Hopkins' version," which had a few tunes, printed in one part, the " cantus " or " treble." The Bay Psalm Book had no tunes, but the people sang "by rote and varied the melody." Mather says, " A little more art was found to be necessary," and Pres. Dunster and Richard Lyon were appointed to make a revision of the Psalms. This edition was called the " New England Psalm Book, "but its title was the same of that known as the " Bay Psalm Book." It was only a new edition.
The " Service of Song" degenerated. There was no instruction in music. The fathers in the churches re- membered the tunes as they learned them in childhood. As they sang the remembered melodies their children learned them. All sang them with variations, so it hap- pened at last that no two churches could sing together the same tune,
In 1714, the condition had become such that the ser- vice of song was an abomination. Rev. Thomas Symmes, in connection with Rev. John Tufts, of Newbury 2d church.# and others, introduced singing by note and singing in parts. There was great opposition when the * Ainsworth was a Puritan, who died at Amsterdam, where he had founded a church about 1630.
t The title is not ". Bay Psalm Book," but " The whole Book of Psalms faithfully translated into English Metre." A copy is in the Public Li- brary in Boston. It is a rare book and a good copy sells for 82000.
Now Ist Church, West Newbury.
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MEMORIAL HISTORY OF BRADFORD.
people began to sing in parts. Women fainted. men left the house. ' Some ministers opposed it as a work of Satan, and a profanation of the sabbath.
Mr. Symmes published a discourse on the subject .* The title runs as follows :
" The reasonableness of regular singing, or singing by note, in an essay to revive the true and ancient mode of singing psalm tunes according to the pattern in our New England Psalin Books, the knowledge and prac- tice of which is greatly decayed in most congregations."
The essay covers the following points :
"Singing of Psalms is an ancient institution. Deut 31 : 19, 22."
Josephus says, " the Jews spent whole nights in song." "The Saviour joined in it-Paul and Silas.
"The total neglect of singing psalms by many serious christians for want of skill in singing Psalm tunes results in this, viz: It is with great difficulty that this part of worship is performed, and with great indecency in some congregations."
" The irregular way of singing results in such variations that no two congregations sing alike the same tune."
"Singing by note is the most ancient." "Why, I ask, were notes placed in our New England psalm books if it was not designed to sing by note?"
" Singing by note is most rational."
He then considers these questions, asking and answer- ing with wit and reason and not a little sarcasm.
1. " Is it objected that Papists so sing?"
2. " Is it not a shame for a man to plead custom in opposition to scrip- ture and reason?"
3. " If good people, who are not used to it, are offended by it, is that reason for giving it up?
4 " Is it an objection because so many adopt it ?"
5. " Suppose some young people are too light and airy and profane, while learning the tunes, is that an objection ?"
6. " If you say you " have no comfort in hearingt or joining, is there rot reason to fear you do not make melody in the heart ?"
7. " Do not the handmaids of the Lord need to be put forth in this duty ?"# "Have they not the pleasantest voices generally speaking?"
Mr. Symmes gathered a singing class at his house and
* A copy is carefully preserved in the Library of the Mass. His. Soc.
t It was custom to put off the hat when a Psalm was sung, but some of the opposers were so offended by the new way that they stubbornly kept their hats on their heads.
# It was a grief to many that women were asked to sing a leading part.
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MEMORIAL HISTORY OF BRADFORD.
one evening he read to them a " Joco-Serious Dialogue," entitled " Utile Dulci," in which he answered the pop- ular objections. Grave objections he answered "gravely," to the conscientious he gave a " soft answer." To the " untoward, answer with more smartness," " merry objec- tions will please take a merry answer." The dialogue runs thus :
"How d'you, neighbor ? Why so sad and uneasy " ? and the neighbor replies.
" I have seen a great deal of affliction in my time ; sickness, crosses and disappointment, but never saw any- thing that made me so uneasy as this new way of singing."
This leads to a proposal to discuss objections. The neighbor represents the Anti-Rule-Singers, and offers : " It is an unknown tongue and does not edify."
Answer. "But this is a similitude without a likeness. Singing, ' Fa, sol, la,' without the Psalm would be an unknown tongue."
Obj. "It is not so melodious and pleasant ; some call the new way yelling. They would as leave hear the wolves' howl. Christ's voice is not in it".
Answer. "Hottentots are best pleased with guts of beasts. Prefer them to chains of gold, because they are used to them. Few of you ever heard singing in parts. You do not know the difference between treble or bass. One of your A. R. Singers said that, ' At a certain meeting-house, some sang Rowley way, some usual way, some new way, some bass!" In our congregation in the usual way some persons sing a note or two after all are done. We must learn to sing. We do not come singing into the world, but crying. Your good man who hears not Christ in the new way, betrayed so much ignorance of the word of God as I should not suspect a lamb, much less a sheep of. He said, 'Instrumental music was an invention of David.' .Organs were not of di- vine origin, and, if they were, they were not to be
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