USA > Massachusetts > Suffolk County > Boston > The history of the First Baptist church of Boston (1665-1899) > Part 12
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
The church now fixed a regular time for its busi- ness meetings as follows :
Att A Church Meeting the 6th of 12mo 1681 Itt was agreed upon that Every Second day of the weeke following the day of breaking bread that itt should be appointed as a constant day for the Church meeting about the orders and discipline and other occasionall Affaires of the Church. 1
Male members only voted in church business meet- ings. At this time the brethren who lived at New- berry desired to be set apart by themselves as a church. "Agreed uppon at a church meeting that we the Church at Boston have assented unto the setleing of the church at Newberry."1 No date is attached to this record but it must have been during 1682. This church had as members resident in New- berry, George Little and wife, baptized in Boston, in 1676, William Sayer and wife, Benjamin Moss and
1 " Church Record."
179
wife, Edward Woodman and wife, John Sayer, and Abel Merrill, all of whom were baptized in Boston, Ist, 4th ino., 1681. How many more there were is un- known. The church in Newberry was in existence in 1689, but there is no certain record of it beyond that time, although there is a hint that it was alive later.
A similar attempt at church planting took place in Piscataqua (Kittery), Province of Maine. "William Screven & his wife & Humphrey Churchwood were baptized the 21st of 4"0 1681."1 In the following February a number more from Piscataqua came to Boston and were baptized. A few months later these brethren and sisters sent word through one of their number to the church in Boston,
that here are a competent number of well established people whose hearts the Lord hath opened insomuch that they have gladly received the word and do seriously profess their hearty desire to the following of Christ and to partake of all his holy ordinances, according to his blessed institutions and divine ap- pointment : therefore I present my ardent desire to your serious consideration, which is, if the Lord see it fit, to have a gospel church planted here in this place : and in order hereunto, we think it meet that our beloved brother William Screven, who is, through free grace, gifted and endued, with the spirit [ ] to preach the gospel shall be ordained. 2
To this request the church made immediate re- sponse and sent the following letter :
A Coppy of A writing given to Brother Screeven in answer to A Request by letter from A Brother and others. Agreed upon att A Church meeting the 11th of IImo 1681. From the Church of
1 " Church Record." 2 Backus, Vol. I., p. 401.
180
Christ in Boston the 11th of IImo 1681. To all whome itt may concerne these are to Certify that our beloved Brother William Screeven is A member in Comunion with us and haveing had tryall of his gifts Amongst us and finding him to be A man whome god hath quallifyed & furnished with the gift of his holy spiritt and grace, enabling him to open and Apply the word of god which may be through the blessing of the lord Jesus usefull in his hand for the begitting and building up soules in the knowledg of god, doe therefore Appoint & Approve & alsoe encourage him to Exercise his gift in ye place where he lives or else where as the providence of god may cast him & soe the lord help him to Ey his glory in all things and to walk humbly in ye fear of his name. signed by us in the behalf
of ye rest ISAACK HULL JOHN FARNUM. 1
Elder Screven seems to have exercised his gifts with very gracious results, for in a few months the Baptists in Kittery so increased that they desired to be set apart as a separate church. They sent there- fore a forinal request to the church of which they were members :
Upon serious & Solemn Consideration of the Church About A motion or Request made by severall members that lived att Kit- tery, yt they might become A Church & that they might p-ceed therein provided they were such as should be Approved for such A Foundacon work, the Church gave there grant and att ye time Appointed did send severall messengers to make yt strict Inquiry & Examinason as they ought in such A case who att there Returne brought ye Coppys here Inserted 26th of 7m0 1682.
The Church of Christ att Boston yt is baptized upon profession of faith haveing taken into serious consideration ye Request of our Brethren att Kittery Relateing to there being A Church by themselves yt soe they might Injoy the precious ordinances of Christ which by reson of distance of habitason they butt seldome
1 " Church Record."
18I
could injoy have therefore thought meet to make Choice of us whose names are undewritten as Messengers to Assist them in ye same and coming up to them we have found them A Competent Number and in ye same faith with us for upon carefull examina- tion of them in matters of Doctrine & practise & soe finding one with us by there (we hope) Conshiencous Acknowledgm" of ye Confession of faith putt forth by ye Elders & Brethren of ye Churches in London and ye Contry in England dated in ye year 1682.
And they haveing given themselves up to ye lord & too one Another in A Solemn Covenant to walk as said Covenant may Ex- press & alsoe haveing Chosen theire officers whome they with us have Appointed & ordained, we doe therefore in ye name of ye lord Jesus & by the Appointm" of his Church deliver them to be A Church of Christ in ye faith and order of ye Gospel.
signed by us in ye name
ISAACK HULL
of ye Church the 25 of 7mo 1682.
THOMAS SKINNER PHILLIPP SQUIRE.
A Coppy of there said Covenant.
Wee whose names are here undewritten doe solemnly & on good Consideration god Assisting us by his grace give up our selves to ye lord & to one another in Solem Covenant, wherein wee doe Covenant & prom- ise to walk with god & one with another In A dew and faithfull observance of all his most holy & blessed Commandm.tts Ordinances Institutions or Ap- pointments, Revealed to us in his sacred word of ye ould & new Testament and according to ye grace of god & light att present through his grace given us, or here after he shall please to discover & make knowne to us thro his holy Spiritt according to ye same blessed word all ye Dayes of our lives and this will wee doe, If ye lord graciously please to Assist us by his grace and Spiritt & to give us Divine wisdome, strength, knowledg, & understanding from Above to p-forme ye same without which we cann doe nothing John 15 : 4 2 Corinthians 3 : 5.
182
Signed by
W" SCREEVEN,1 Elder
HUMPHRY CHURCHWOOD,1 Deacon : ROBERT WILLIAMS 4 JOHN MORGRADYE 3 RICHARD CUTT TIMOTHY DAVIS 3
LEONARD DROWN 2 Wm ADDAMS 3 HUMPHRY AXILL 3
GEORG LITTEN 3
This is A true Coppy compared with ye origenall & owned by all our Brethren and seven sisters as Attest
Wm SCREEVEN in behalf of ye rest.5
This was the first Baptist church planted in Maine, and this covenant is the oldest Baptist covenant of which I have been able to get any trace among Eng- lish-speaking people. The so-called "Holy Cove- nant " of the Swansea Church is more of the nature of a " Confession of Faith," and I judge was intended to be a declaration of doctrinal beliefs, rather than a covenant in the ordinary acceptation. Whether it was a copy of the covenant of the mother church or not is unknown. There is no record of any covenant which this church at its organization adopted. Its Confession of Faith, made in 1665, is not accompanied by a covenant, so far as the records show. The cove-
1 Baptized in Boston 21st 4 mo 1681
2
17th IOmo 1681
3
66
66
20th 12mo 1681
4
July 1682
5 " Church Record."
183
nant which is now used by the church was adopted some time after 1836, and is, for substance, the one which usually accompanies the "New Hampshire Confession."
The church newly formed at Kittery soon found itself harassed by persecutors. The old and long disproved slanders against Baptists were revived by the Congregational minister (Mr. Woodbury) of the town, and the magistrates were incited to act promptly and decisively against the church. The members were threatened with fines and banishment if they continued their meeting together. Williamn Screven was cast into jail and remained a prisoner for some time. April 12, 1682, he was fined ten pounds by the Court, and forbidden "to keep any private exercise at his own house, or elsewhere, upon ye Lord's Day, either in Kittery, or any other place, within ye limits of this province."1 Churchwood and other inembers were repeatedly fined, and every effort was made to root out the Baptist heresy. After such petty and persistent persecution, they decided to emigrate to some region where they would not be exposed to in- cessant harassinent, and where freedom of worship was established. Accordingly, at some time in 1684, the most of them, under the lead of Pastor Screven, removed to South Carolina and settled near the pres- ent site of Charleston. They built themselves a meeting-house in 1700, on the site still occupied by the First Baptist Church of Charleston. They thus became the first Baptist church in the South. It re- inains to this day an earnest evangelical society, and
1 Burrage, " Hist. Baptists in New England, " p. 53. N
184
is one of our foremost churches. Mr. Screven con- tinued in the pastoral office for sixteen years, when he resigned on account of advancing years. In 1706 he was invited to return to Boston and become the pastor of this church, but did not accept the invitation. He died in 1713. He was a man of fervid evangelical experience, and was abundant in labors.
In the year 1682 an effort was made to establish an Episcopal church in Boston. There was much con- sultation and an organization seemed probable. The first and immediate result was, that the First Congre- gational Churchi made overtures for reconciliation to the Old South Church, which had withdrawn in 1669, without the consent of the other two churches, and had set up an independent organization. This had been the occasion for nearly fourteen years of friction and constrained relations between the three churches. But the presence in the town since 1665 of a Baptist church which the authorities had not been able to ob- literate, and the prospect of the immediate establish- ment of an Episcopal church, with all the prestige of king and court attaching to it, seemed so alarming, and withal so fraught with peril to the churches of the Standing Order, that it was necessary to cultivate the utmost unity against the common danger. Hence the overtures for reconciliation inet with immediate response. There had been in the later years some amelioration of the hostile feeling, but this threatened accession to the forces of dissent was the prime factor in accomplishing the reconciliation which now took place.
In June, 1686, the Episcopal church was formally
£
185
organized and established in Boston, and Kings Chapel was occupied June 30, 1689. The three Congrega- tional churches had come into harmony none too soon, for they had an unlooked-for adversary. Sir Edmund Andros, the newly appointed royal governor, landed in Boston on Sunday, December 19, 1686. On the same day "he spoke to the ministers in the library about accommodation as to a Meeting house, that might so contrive the time as one liouse might serve two as- semblies." 1 Each church appointed its minister and a committee of four laymen to hold a consultation and frame an answer. They reported to the governor " that they could not with a good conscience consent that their Meeting house should be made use of for the Common Prayer worship.". 1 The ministers, espe- cially Increase Mather and Samuel Willard, "thor- oughly discoursed his Excellency about the Meeting houses in great plainness, showing that they could not consent." 1 Governor Andros then demanded thie keys of the Old South meeting-house, but was point- edly refused. He finally adroitly obtained possession of the keys from the sexton, and entered the house without consent of ministers or churches. Thereafter Episcopal worship was maintained in that meeting- house on Sundays, and on other days at hours when it was not in use by its owners. He went further and declared that marriages would be legal only when sol- einized after the Episcopal form. His purpose was to supplant the Congregational establishment with the Church of England.
The ecclesiastical authorities were now thoroughly
1 Palfrey, " History of New England," Vol. III., p. 521.
186
aroused. Increase Mather published a pamphlet on "The Unlawfulness of Common Prayer Worship," in which he affirmed that it was gross apostasy to use or comply with the Book of Common Prayer. Other ministers thundered from their pulpits against the new establishment, and excitement ran high. Governor Andros was doubtless led to adopt high- handed and drastic measures because they would be pleasing to King James and his Council, who had been ill pleased at the severe action of the Bay Colony toward those who did not conform to the Standing Order. Indeed, in 1680 word of warning had been sent to Governor Bradstreet that news of the harsh persecution of Baptists had reached London and aroused strong public feeling on all sides. Remon- strances had been sent across the water from the leading Congregational ministers to their brethren in New England. But what influenced the king far more than any sympathy with his suffering Baptist subjects was the fact that an ecclesiastical test was being set up, which would be a bar to the Episcopal Church equally with others. Thus the Established Church of England would not be tolerated in one of its own colonies, and Englishmen of the ruling classes, sent over by the king to be the royal offi- cials, could not worship after the ritual of their own church.
Religious intolerance, which had manifested such violence in the effort to exterminate Baptists and Quakers, was seen to be equally hostile in principle and in practice to Episcopalians. Political, personal, .and ecclesiastical passions became confusedly opera-
187
tive in the struggle which now ensued around Gov- ernor Andros. Public attention was so absorbed in it that persecution ceased.
It was in the midst of these exciting scenes that news came of the fall of King James and of the change of government. The hated governor was quickly hurled from power. There can be little doubt that he acted the part of a tyrant, but he had large provocation. He had given the ministers and the civil authorities a taste of the religious intolerance which they themselves had hitherto ineted out in unstinted quantities to Baptists. It is not surprising that they did not find their own remedies for dis- senters palatable for themselves, and that the deposi- tion of Andros was an occasion for the expression of almost unseemly rejoicing.
Their fears were temporarily allayed, but the late events had furnished matter for very serious reflection. They discovered that religious intolerance was a two- edged sword, which might cut both ways. Hence- forth Baptists in Boston were left unmolested, although in other parts of Massachusetts persecution did not cease for more than a century. The constitution of 1834 at last guaranteed freedom of worship in every part of the commonwealth. No church rejoiced more in the final victory than this church, around which the struggle had raged so fiercely at the beginning, and which had maintained itself through all the in- tervening years so vigorously and uncompromisingly in the metropolis of New England.
Att A Church meeting ye 11th of 10™0 1682, Itt was Agreed upon that all former differences betweene Brother Drinker & the
188
Church should be forgotten and forgiven and yt Brother Drinker should continue in his office of A deacon. 1
It is not known when he was elected a deacon, but he had for some years assisted in the conduct of pub- lic worship, and upon occasion of the elder's absence on the Lord's Day had expounded the Scriptures.
Att A Church meeting August 20th 1683 the Church upon con- sideration of Brother Farnums withdrawing himself from ye Comunion of ye Church & for severall dayes together absented himself from ye Church meeting, sent for Brother Farnum & not being able to give A sattisfactory Answer was Admonished to . Repent of his Evill & alsoe to Attend his place as his duty bound him. 1
The admonitions and pleadings of the church were of no avail. Mr. Farnum was an impulsive man and often unduly vehement in his expressions. He was not altogether courteous to the Second, or North Church, of which he had been a member, and was often a trial to his brethren in this church because of his uncontrolled temper and speech. He had, how- ever, borne persecution with courage, and it must have been no small grief to the church to pass the following sentence on October 13, 1683 :
Whereas John Farnum who for severall years hath bin A mem- ber of this Church of late hath bin A very disorderly p-son and as is knowne to many hath most shamefully turned his Back & gonn from itt, this Church hath duly considered his case & Condicon & how they might p-forme there duty toward him & In discharge thereof have endeavored in faithfullness, and with tenderness to gaine him, butt on ye contrary doe find an Impenitence p-sisting as one yt hath wholy cast of the rule & government of Christ in
1 " Church Record."
189
this his church, & contemptuously Refuseth to hearken to ye power & Authority of Christ therein, whereby he greatly Reflects upon ye honor of god, 2dly Stumbles at his pure Religion. 3ªly greeves and wounds his brethren, 4thly gives An occation of Stum- bling to such as are weak in faith & 5thly gives ye Enemyes of god such an occation of Rejoycing, Wherefore we have further con- sidered our duty and as we are to Act in uprightness for god doe judg our duty binds for ye honor of god to bear our witness in publicque Against him as alsoe for many wicked & unchristian like Expressions and therefore in ye presence of ye great & holy god & before this Assembly doe declare that as we are A Church of Christ we will have noe fellowshipp or comunion with him unless he shall manifest true Repentance for his Evills butt shall vote him as one that causeth offences contrary to ye doctrine of our lord Jesus Christ and one whome we are to Avoyd.1
This was the most solemn form of excominunica- tion, and it shows the deep conviction and feeling lying behind it.
Mr. Farnum reunited with the North Church, but in 1695 I find him voting at a church meeting of this church, whence I conclude that he was restored upon repentance to his place. In 1709 he was again under discipline, and finally avowed himself to be a Quaker, and "that he did consider them to be ye only people of god now in ye world." !
The pastor, Isaac Hull, was now an old man, and unable to do what the church needed for its proper maintenance. In 1681 the church wrote to London for a minister, and said, "Our minister is very aged and feeble, and often incapable of his ministerial work." 2 The London brethren recommended them to select some one of their own members to be their
1 " Church Record." 2 Backus, "Hist.," Vol. I., p. 407.
190
minister. Mr. Hull remained pastor until about 1689, when he seems to have removed from Boston. His wife, who had united with the church in 1670, died at about this time and he may have returned to Eng- land. He was received into the church again: "July 9, 1694, Isaack Hull Receved as a member Into the Church by a letter of Recommendation and giveing himself up to the Church as a member." 1
"August ye begining 1696 Isaack Hulls wife was baptized and receved to comunion."1 He would seem to have resumed his position as one of the pastors of the church, and to have done service as his advanced age permitted. The name of Isaac Hull appears for the first time as an elder in 1679. He seems to have been a teaching elder. He was the first one to unite with the church after its constitution, and his name appears as the tenth on our list.
When he was chosen elder, or ordained pastor, is unknown. He was chosen to the former office some time prior to 1679, after Mr. Myles left the church, and he certainly was not pastor until after John Rus- sell's death in 1680. He does not seem to have been under arrest like his brethren, for his name nowhere appears in the records of the courts. Indeed, very little is known concerning him. He was a man of limited gifts and attainments, but was highly regarded for the sobriety and piety of his life. He died in 1699. John Wyman, of Woburn, left in his will, dated Sept. 6, 1698, " 20 shillings apiece to Isaack Hull & John Emblen Elders of the church in Boston." He was the third pastor of the church.
1 " Church Record."
191
Att A Church meeting July 23ª, 1683 Brother Browne was freely Recevd into Comunion with the Church & as A Brother to Ad- minister the word Amongst us with his free & willing Resigning himself to be att ye lords disposeing and ye church in what he shall be capable whilst his continuance Amongst us. 1
Nothing further is known of Mr. Browne, but it is probable that he did not prove an acceptable preacher, for otherwise the church would have retained him. There was urgent need of an efficient pastor, but it was difficult to find one. Baptist ministers of Eng- land were reluctant to come to the new world, and especially in view of the intolerant spirit prevailing in the colony. But at last one did come. "July 20th, 1684, Mr. John Emblen was Recevd a member," 1 and became the pastor of the church. He remained in this office until 1699. He died in 1702. He was
not an efficient minister. Less is known about him than about Mr. Hull. It is certain that he was some- what careless in his pastoral duties. He was the fourth pastor of the church.
During the last years of this joint pastorate of Elders Hull and Emblen the church steadily declined. Few members were received, and the meetings were poorly attended. Pastoral inattention may have been the secret of it, as the following record tends to show :
Att a Church meeting October 5th (probably 1695) the Church upon consideration of Mr Emblens goeing severall times to Cituate & leaving ye Church destitute of help, being much troubled thereat & for ye pevention of the like pracktice by Mr Emblen came to this conclusion to putt itt to A vote in ye Church whether he should goe any more unless he have the Churches Approbation, which
1 "Church Record."
,
192
they did & the vote was unanimous, our Brother John Farnum Ex- cepted, that he should not goe any more without the Churches Approbation. 1
There could not be very great pastoral fidelity where such a vote became necessary.
" The 9th gth mo 1684 Mr Dingley & his daughter Recevd as members to comunion by letter of Recoff- endacon."1 This was Richard Dingley, who in 1687 removed to Newport, and in 1689 was ordained the pastor of the Baptist church in that town, where he continued to preach until 1694. Jolin Comer, in his usually accurate "Diary," says that, "The ordination was by Mr Thomas Skinner, pastor of the church in Boston, and Mr Jamies Barker a ministering brother belonging to this church." Thomas Skinner was the son-in-law of Thomas Goold, and united with this church in 1670. At a very early date now unknown (1670?) he "was established in the work and office of A Deacon," 1 and remained a faitliful servant of the church until his death, but he was never pastor of the church. He may have served as teaching elder, but of that we have no knowledge.
"Att A Church meeting September ye 13th 1685 Itt . was Agreed upon that Brother Drinker upon consider- ation of his neglecting to officiate in his place for A long time & still p-sisting in soe doeing should be discharged from ye work & office of A Decon and be Admonished to his duty as a member."1 This admno- nition availed, for "he was restored to his place as A member upon Acknowledgment of his desertion and promise of . Reforming." 1 He did not long walk in
1 "Church Record."
1
193
fellowship with the church, but after two other admo- nitions, "He was rejected for refusing to heare the Church according to the 18. Chap: Mathew: this was sollemly don 5th January 1695 :" 1
Many stirring and tender memories must have been in the minds of the church when this action was taken. He was the last of the constituent members then living. He had been a teacher and a deacon. He had been often in prison and had suffered much. He remained a faithful Christian through life, al- though outside the fellowship of this church. There is some slight evidence that he united with another Baptist church (Newberry), and that his irregularity in doing it without a previous dismission was the cause of his excommunication.
24th march 168882 To the Church of christ at Newberry : the Church of christ at Boston : wishes yº Increase of grace & peace In Jesus christ the Lord : whereas we have considered ye condi- tion of or Brother Edward Drinker & having weighed the circum- stances thereof have thought fitt : to suspend him from communion wth us & Expect you should doe the same : until he has given sat- tisfaction according to the Rule of Christ weh we thought fitt to sig- nify to you : And so committing you to god & to the word of his grace we Rest : yrs In ye fellowship of ye gospell 25th march 89 :
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.