USA > Massachusetts > Essex County > Gloucester > The book of the three hundredth anniversary observance of the foundation of the Massachusetts Bay Colony at Cape Ann in 1623 and the fiftieth year of the incorporation of Gloucester as a city > Part 8
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
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
Occasionally a certain generosity was shown the ministers. This was notably the case when the parish committee was instructed to supply Benjamin Bradstreet with the necessaries of life as far "as 32 pounds would go," and sent a representative to bear his body home and after paying all the funeral expenses bricked up his grave and bought his estate for the parish-though whether the committee obeyed the usual instructions to buy it in "at the least possible cost" is not revealed by the records.
And when in the settlement of Obadiah Parsons it was voted that "in case it should be so ordered by Divine Providence that he by in- disposition be wholly taken off from his public labors so that he is not able to preach the Gospels" that "he will be given half salary also the use of one-half of the parsonage and of one-half of the parish pew. The balance in the treasury was also given to the widow of Ezra Leonard, although it took two parish meetings to get the vote through. And in later years money has been advanced and an occasional in- crease in salary given when it was thought necessary or that the finances justified it.
After the death of the first pastor there was a period of four years of supplies until John Wyeth came to a divided parish where he was ordained and spent two exciting years, with musket balls fired into his house, his horse whitewashed, etc., until he left and by suit forced the parish to borrow money to settle with him.
Another period of occasional preaching brought the parish to "a day of humiliation, fasting and prayer for the forgiveness of our sins and to seek direction of God preparatory to the choice of a min- ister or pastor" which resulted in the settlement of Obadiah Parsons, a Gloucester boy whose experience here is best left untold, but whose trial Daniel Harraden refused to attend for fear of catching the small pox, and during which "the wife of Peter Woodbury told one of the Committee that if any of the parish had anything more to say to her than she had to say to them they might come to her and say it." And when a Committee sought opinions as to "whether he should preach or not," some "were not at home," "some refused to sign" and others said they were "neither satisfied not dissatisfied."
62
THREE HUNDREDTH ANNIVERSARY
It was during this pastorate that Thomas Marrett made his famous entries on the records showing not only his beautiful penman- ship but his patriotism and fearlessness of character. The financial record also shows his generosity.
The copper-plate-like writing of a late parish clerk, Burton Fernald, is a welcome relief to many eyes following the course of the centuries.
The longest pastorate and in many ways the most successful one was that of Ezra Leonard, which began in 1804 and continued until his death in 1832. But a minister needed faith in those days for some- times he had little else to live on. His salary fluctuated from year to year and was frequently two years behind, often he received less than he was promised, sometimes he preached for what he could get, members were sued to pay rates assessed and he had to teach school and preach elsewhere to make out a living. But he seemed ever gentle and mild and many are the stories of his charity and kindness of heart. The great hold that he had on his people was wonderfully manifested when in 1811 he became an avowed Universalist the people simply voted that he continue to preach as usual until the next annual meeting and then he went on as before.
On August 8, 1830, Rev. Mr. Leonard preached the last sermon in the old building that had served for a hundred years, taking as his text "Heaven is my throne, and earth is my footstool; what house will ye build me saith the Lord or what is the place of my rest?" Mon- day morning those who had bid the highest began taking away the windows and doors and within a week the ground was cleared.
The new building erected by proprietors was dedicated January 5, 1831, "to the worship of the only Living and True God by the following ministers or preachers of the Gospel of Christ and pro- claimers of his universal love unto all mankind viz, Thomas Jones, Hosea Ballou, Thomas Whittemore, Lemuel Willis, Lucius R. Page." The attendance of these shining lights tells something of the esteem in which Father Leonard was held by those of his own faith as does the fact that bearers at his funeral were ministers of the Calvinist, Baptist and Unitarian faith, shows how he was esteemed by those of other faiths in a day when church federations and community churches were unknown.
Other pastors have come and gone some in sorrow and some in relief, many have carried with them testimonials of esteem and love. Some have left their regards in the Parish Books. One such brings a smile. "B. H. Clark commenced his ministry in Annisquam the first Sunday in July, having previously preached two Sundays on trial as a candidate. The register of the marriages and deaths under his dynasty will be found in the succeeding pages."
"June 30, 1828. My connection with the parish terminates on this day. The cause of the dissolution is not clearly ascertained but is generally alleged to be heresay but whether on my part or on the part of the parish remains unsettled! Probably 'time will tell.' B. H.
63
OF GLOUCESTER, MASSACHUSETTS
Clark." Thus is it again illustrated that in humor the pulpit is at least the equal of the pew.
The methods of attempting to raise money for the ministers salary have been numerous and all seem to have been difficult for time and time again it has been necessary to borrow money to settle with a departing minister. The old rates or taxes (contrary to present day belief) had their difficulty and for years at each annual meeting the parish committee was instructed to sue "them as could pay and wouldn't" or those who were "obstinate." Percentages even up to twenty per cent have been given for collections. Subscriptions have been tried, free will offerings, annual auction of pews and com- binations of these systems. Once a plan of underwriting was used and in more recent a cent a day subscription, but none of these methods seem to have equalled the present one of an annual fair, pew rents and contributions though that might be much improved.
As usual boys were held responsible for much disturbance and damage and from time to time regulations were passed to restrict them. In 1803 it was voted that all persons found cutting clapboards or breaking glass in or out the Meeting House, should be liable to be complained of.
Officers sometimes called wardens and sometimes tithing men were appointed to keep order in and around the Meeting House. The next generation of boys appear to have been as bad and a reward of $5 was offered and the boys of the following generation were actually fined a dollar for ringing the bell on a holiday.
Numerous regulations have been made regarding that same bell. For years the sexton was paid 50 cents for opening the church and ringing the bell for funerals and special meetings although his regular salary was $4 a year. Then responsible parties were given the priv- ilege of ringing the bell on holidays by securing the sexton's permis- sion. The bell has been rung by subscription. It has been rung regu- larly at noon and at 9 P. M. For a time it was rung from midnight to sunrise on the eve on Washington's Birthday and Fourth of July, while in our generation we are satisfied with ringing it for half hour periods three times a day on holidays.
The services have been brightened by music as is witnessed by the many references to the singers and the various musical instruments used in the church. Clarinets, violins and bass viols gave place to a small organ and that in 1871 to our present organ.
Very frequently repairs and changes have been made in the build- ing, culminating in what might be called "the crime of '91," when the spirit of modernization cast out the furnishings of the past to replace them with the new. A year ago improvements were made and the in- terior repainted as we have it today. The question of a parsonage agitated in so many ways and so many years was settled by the Leonard Guild, we hope for many years to come, in 1912 when it turned over to the parish the deed to the present property.
64
THREE HUNDREDTH ANNIVERSARY
It has ever been a peculiarity of this parish that matters of im- provement and need have been agitated over and over again in the parish meetings without definite action, until at last a few interest- ed and zealous souls banded themselves together and carried through the project. It is to such enterprise on the part of the devoted few that we owe our meeting house, our organ, our parsonage, and most of the material things that as a parish we enjoy. Another peculiarity has been to appoint committees and enlarge and increase them until they become too unwieldy to become effective. The records are filled with the minutes of meetings called and adjourned and adjourned and adjourned until at last in the quaint wording of the clerk "No one being present the meeting suffered a dissolution." There is one rare instance where it is recorded that not a quorum was present but they went on and transacted their business just the same.
In view of our present congregations it does create a longing for the old times in some respects when we read that 99 men were present at one parish meeting. Perhaps this was due to the fact that women were not allowed to vote in parish matters until 1870.
Time has been lacking to even mention the work done by the many faithful pastors who have served this village, or even to com- pile a complete list of its ministers and I trust that this is uncalled for in that you hold in memory dear the names of Record, Gunnison, Hooper, Penniman, Ashley Smith and Marvin.
In one way in particular our records reflect the life, tell the his- tory, indicate the feelings and kind of people who have made up this parish and record the influence of this church upon these people. I cite but just enough to give you an idea.
"April 5, 1816, Molly Hunter, old maid of Dogtown."
"1817, June or July, Johnathan Hidden, drowned by falling out of a boat. Age 19 or 20."
"July 29, Josiah Parsons, son of W. Emery Parsons, died some weeks ago of a fever at the West Indies on his passage home."
"September 13, 1818, Dudley Harraden was drowned about the 8th he being washed overboard and drowned while on a fishing or a mackerel voyage."
"Another who never had the use of his limbs or reason."
"November 25, 1779, Oliver Griffin, killed by an English privateer, forty leagues off Bilboa, age 15."
"April 21, 1789, Samuel Edmonston for want of the necessaries of life and drank too large draughts of water at a time." Due to the wreck of a schooner when the survivors were six months and 17 days without bread or meat subsisting on parched cocoa, West India rum burnt down, raw cat fish, and a large fish which providentially leaped on deck.
It is a curious coincidence that the next entry reads:
"September 5, Joseph Somes, age 9. He had eaten too many wild cherries and sweet apples the day before."
65
OF GLOUCESTER, MASSACHUSETTS
"February 27, 1866, Mrs. Sallie Griffin dies of a broken heart for her son who was starved to death by rebels in Belle Isle prison.
Thus with humor and pathos, sordid detail and legal technicalities of the faithful and devoted men who have served this parish, our rec- ords tell the story of men and women who generation by generation have assembled and worshipped in this church, which whether it were lighted by candles, oil or electricity, heated with foot stoves, cylinder stoves or furnaces, has for 200 years called forth the best that was in them, made their lives cleaner, stronger, more hopeful, and sent them forth into life better prepared to bear poverty or prosperity, to endure joy or sorrow than they ever could have been if they had not met together here.
PROSPECT STREET METHODIST EPISCOPAL CHURCH
Rev. A. Morrill Osgood, a former pastor of the church, preached at the Prospect Street Methodist Episcopal Church, taking as his text an adaptation of Hebrews, 11 : 24, 25, "By faith the Methodists, when they were come to years, refused to be called the children of the world, choosing rather to suffer afflic- tion with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures of the world; for they had respect unto the recom- pense of the reward."
"The story is told that the fishermen of England were catching cod along the shores of New England. So much time was lost coming and going the 'merchant adventurers,' so-called, of Dorchester, who were fitting out vessels, resolved to build houses on Cape Ann for the fishermen to live in, while their ships were crossing the ocean. They selected Gloucester harbor as a good place, and in 1623, 300 years ago, built huts along the shore, sending over Roger Conant to manage affairs, in accordance with the advice of Rev. John White, rector of Trinity church in Dorchester, who was distinguished for his righteous character and public spirit. Rev. John Lyford was appointed to look after the moral welfare. While some of these first settlers returned to England, and others removed to Salem, we are told that a few families remained, thus establishing the date of permanent settle- ment in 1623.
Leaving for other addresses, reference to the continued illustrious history of Gloucester, and to other sermons to speak of the beginning and development of the creditable life of the churches of other denominations, this occasion affords an opportunity, for some men- tion of the career of the Methodist Episcopal family of the Christian household.
66
THREE HUNDREDTH ANNIVERSARY
The first American conference of the Methodist Episcopal Church was held in the city of Philadelphia in 1773, 150 years ago, showing that Methodism's responsibility covers but one-half of the 300 years of the history of Gloucester. This conference was attended by ten ministers, the same number as the membership of Wesley's first con- ference in England, 29 years before in 1744. The so-called, "Holy Club" was formed at Oxford University, England, in 1729, 194 years ago, by John and Charles Wesley and George Whitefield, and sought personal purification by prayer, watchings, alms, and labors among the poor. "The Methodists," Wesley insisted, "were raised up to spread scriptural holiness over these lands." "I desire," he writes, "to have a league offensive and defensive with every soldier of Jesus Christ."
During the time from the beginning of Methodism as a force, in 1738, 185 years ago, the denomination has spread rapidly over Europe, Asia, Africa, Australia and America, and today has a membership of over 10,000,000 and a constituency of 30,000,000.
On August 10, 1760, 163 years ago, a vessel arrived in New York harbor, having on board Philip Embury, a class leader and local preacher, and a little band of Methodists, including Barbara Heck. Methodism in America began its meetings in the house of Embury, upon Barrack Street, now Park Place, New York City, and the first congregation numbered six persons, including the minister.
After singing and prayer, Philip Embury preached to them, and enrolled the five persons, the entire congregation, in a class. He con- tinued to meet them weekly. The little company soon grew too large for Embury's house, and hired a more commodious room in the neighborhood. In a few months, there were two classes, one of men, the other of women, including six or seven members each. No little excitement soon began to prevail in the City, on account of these meetings, and they were thronged with spectators.
In very much the same way Methodism began to live in Glouces- ter. A neighborhood meeting was held in the summer of 1806, 117 years ago, at the house of John Edney, an English Wesleyan, on the easterly edge of the mill pond, in Town Parish, now Riverdale. These neighborhood meetings were held more or less regularly, and were marked by the peculiarities of our denomination, at that time, and at- tracted many, who came out of curiosity, to learn something about a new kind of worship introduced into the town.
On a Saturday afternoon in the summer of 1823, 100 years ago, as Ambrose Allen was standing in the doorway of his mill, at River- dale, he saw a horseman rapidly approaching on the road from the harbor of Gloucester. There was no mistaking the aged itinerant, his erect, easy position, his peculiar gait, his white flowing locks, his never-to-be-forgotten features, his genial, gentlemanly manner. It was Rev. George Pickering, the pioneer of Methodism on Cape Ann. After the death of Rev. John Rogers, the first and only settled pastor of the Fourth Parish Church of Gloucester, the pulpit of the house of worship on Meeting House Green, had been occupied by different
67
OF GLOUCESTER, MASSACHUSETTS
men for a few years, until Rev. George Pickering began his pulpit ministrations there, 100 years ago, and organized a Methodist Society of eight persons. The first Methodist church edifice, was located at what is now the corner of Taylor and Prospect Streets, and was called the Harbor Methodist church. In 1828, 95 years ago, Gloucester ap- pears as a separate charge, called Cape Ann. The Rockport Methodist Meetinghouse was erected in 1838, the Bay View in 1869, and the East Gloucester in 1885. Cape Ann Methodism today comprises over 600 members, and a constituency of over 2000, and has church property valued at over $100,000.
According to the historian, "Methodism has had some peculiar features, by which it has been distinguished from other denominations and which account for its success, among these are its system of church government, its ardent, effective evangelism, its rational, scriptural, and preachable theology, its aggressive missionary spirit, its teaching concerning experimental salvation, and the freedom and warmth of its services, especially of its preaching and singing." The historian might wisely include a seventh distinguishing characteristic, namely, strong, spiritual leadership.
The government of the Methodist Episcopal Church, according to an authorized statement of the Board of Bishops, is peculiarly con- structed, and is widely different from our civil organizations. The General Conference, meeting once in four years, is the only legisla- tive body, recognized in our system, and from it originates the au- thority of the entire executive administration.
The Annual Conferences, District Conferences, Quarterly Confer- ences, and Monthly Official Board Meetings, give attention to certain duties entrusted to their administration by the General Conference, The second distinctive feature mentioned, Effective Evangelism, was suggested by the founder of Methodism, John Wesley, an alumnus of Oxford University, who on Wednesday evening, May 24, 1738, in a society of earnest Christians, in London, "felt his heart strangely warmed," and who "received an assurance that Christ had taken away his sins." In somewhat the same way, Francis Asbury, the founder of American Methodism, was converted early in life, became a devoted Bible student, and for half a century a Circuit Rider.
In speaking of the third feature of Methodism, its rational, scrip- tural, and preachable theology, "it is well," says Bishop McConnell, "for us to remind ourselves at the outset, that Methodism shares with other churches in the common heritage of Protestant Christianity. As an offshoot of the Established Church of England, Methodism has al- ways held fast to the cardinal doctrines, which comes down from the beginning of Christianity, the doctrine of God, of Christ, and of the meaning and dignity of human life, which prevail in Methodism, and which are essentially the same as those of all the churches which we call evangelical, such as conversion, sanctification, Christian nurture, and the witness of the spirit."
The fourth distinctive feature, its aggressive missionary spirit, is apparent when we consider that the three commanding figures in
68
THREE HUNDREDTH ANNIVERSARY
the national awakening of 1739, 184 years ago, were John and Charles Wesley, and George Whitefield, all three of whom strangely enough, (when we recall the distance across the Atlantic and the difficulties and discouragements of travel in the 18th century, and easily com- prehensible, when we remember the religious zeal of the men), came to America as missionaries, Whitefield making 13 voyages across the ocean, and all three laboring with fidelity and giving themselves, (after a brief but momentous period in Georgia), to the spread of. scriptural holiness in England.
The fifth distinctive feature,-its teaching concerning experiment- al salvation, found illustration in the marvellous work of Wesley and his preachers in England and Scotland, and of Asbury and his preachers in this country,-in proclaiming a gospel of justification by faith, and in winning multitudes of converts.
The sixth distinctive feature,-the freedom and warmth of its services, especially of its preaching and singing,-was made possible because religion was to the Methodists, a rapture. They were happy in Christ Jesus, and song: "O that the world might taste and see the riches of his grace! The arms of love that compass me, would all mankind embrace."
A seventh distinctive feature of Methodism was the efficient leadership of both clergy and laity. In speaking of an outstanding type, the historian describes a man of unusual constitution, few men be- ing able to contend with him in bodily strength. He was rough, wicked, almost brutal man, till forty years of age when he was converted. Almost immediately after his conversion, he began to preach Christ and him crucified. A man of deep humility, of great faith, without fear of man, or devil, his sermons were plain, simple, and easily under- stood and were frequently attended with such manifestations of divine power that many fell before him like men slain in battle. In his memoir of this man, Benjamin Abbott, Asbury says: "Perhaps he was of the wonders of America, no man's copy, an uncommon zealot for the blessed work of sanctification which he illustrated by his life."
Methodism's development is further illustrated by its con- tribution to the solution of some social problems. Methodism's task is clearly outlined by Bishop McConnell in the following statement: "The Wesleyan revival in England started streams of social improve- ment in every direction. Methodism with its emphasis on the right of many of moral and spiritual life, might conceivably name three distinct messages. The first would be, that the righteous man, if he is to go into the industrial game, must play it according to the rules. There must be no fouling and no sneaking. This is a message which will be needed under any "industrial situation." There can be no system devised which will make crookedness impossible. The appeal must always be to a downright honesty, which will tolerate no per- sonal wickedness in industrial relationship."
In the second place, "In the industrial game, the rules may at
GEORGE FRYE MERRILL, Esq. WILLIAM D. CORLISS Chairman Music and City Beautifica- tion Committee TIMOTHY F. HOLLORAN Chairman Construction Work
REP. JOHN THOMAS Chairman Meeting Summer People HOWARD F. CORLISS Chairman Hall and Tents Committee RALPH P. IRELAND Chairman Committee on School Chil- dren in Parade
69
OF GLOUCESTER, MASSACHUSETTS
any time need modification. They can be modified only through the work of a righteous public sentiment."
In the third place, Methodism which understands itself, and the times in which it lives, will preach more and more insistently that there is no spiritual justification for any industrial ideals except that which lays stress upon income as constituting an opportunity and in- strument for service. That type of religion which lays stress upon the spiritual ideals for human lives is the only factor that can save us.
Former President Woodrow Wilson writing, under the theme,- "The Road Away from Revolutions," sounds a note of warning that our civilization cannot survive materially, unless it be redeemed spiritually." "Here," says Mr. Wilson, "is the final challenge to our churches, to our political organizations, and to our capitalists,-to everyone who fears God and loves his country." '
Members of the party who traveled with our lamented President Harding on his recent trip across the country he loved, recalled that he spoke from the rear platform of his railroad car, the Sunday morning when he arrived at Colorado Springs, Colorado, in an evan- gelistic vein. On this occasion, President Harding said: "I tell you, my countrymen, the world needs more of the Christ, the world needs the spirit of the man of Nazareth, and if we could bring into the relationship of humanity among ourselves and among the nations of the world, the brotherhood that was taught by Christ, we would have a, restored world; we would have little or none of war, and we would have a new hope for humanity throughout the earth."
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.