USA > Massachusetts > Suffolk County > Charlestown > The history of the First church, Charlestown, in nine lectures, with notes > Part 5
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The ruling elder of this church, and the only one it ever had, was Mr. John Greene, one of the most prominent and influen- tial inhabitants of the town, but of his election or ordination no record exists. He came to this country in 1632, and united with the church March 29, 1633, shortly after its organization, 7
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and was probably soon after chosen elder, since the records of the church are in his hand-writing from its formation down to the period of his death, which took place April 22, 1658. His hand-writing occurs frequently upon the records of the town as well as the church ; it is so distinct and beautiful, that it can be read with perfect ease even now after the lapse of more than two hundred years. His grave is on the highest part of the burying hill, and is covered by a tablet, which is now lying level with the ground and partly overgrown with grass at the foot of Harvard's monument. The tablet contains the follow- ing inscription.
" Here lieth the body of Mr. John Greene, born at London in Old England, who married Perseverance, the daughter of Johnson,1 in Amsterdam, by whom he had six children ; with whom and their children he came to Charles- town, in New England, in 1632, was ruling elder of the church, and deceased April 22, 1658, aged 65, leaving behind two sons and one daughter, viz., John, Jacob and Mary, who erected this monument to the memory of him and his wife, their father and mother."
I shall carry the history of the church no farther in this dis- course than the close of Mr. Allen, the teacher's ministry. This took place about the year 1650. But there is no record left us of the exact time of his dismission, or of the causes which led to it. We have no reason, however, to think that there was any alienation of feeling between the teacher and his flock. Cotton Mather says that he approved himself a pious and painful minister of the gospel in this place, and was greatly beloved, as his name Allen imports, which is the English pro- nunciation of the Saxon word alwine, or beloved of all. After his return to England, he settled again in the ministry in the city of Norwich, but was again silenced in 1662 in consequence of non-conformity to the ceremonies of the church. After this he preached upon all occasions that offered, in a Congregational church in that city till the time of his death, September 21, 1673, aged 65.
Dr. Calamy says he was "a religious, able, practical preach-
1 The Christian name of Mr. Johnson is obliterated from the tombstone. I think I can de- tect the final letter s however. This confirms me in the opinion that Rev. Francis Johnson, pastor of the English Puritan church in Ansterdam is meant; of whom, see notices in Young's Chronicles of the Pilgrims.
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er." He composed and printed twice in this country a treatise entitled, " An invitation to thirsty sinners to come unto their Saviour." He also began a work in this country, which was highly spoken of for usefulness and learning, called a " Chain of Scripture Chronology," which he afterwards published in London, in 1659.1 He also published a treatise on " The way of the Spirit in bringing souls to Christ," and several sermons on the glory of Christ, and the necessity of faith. There is also extant a letter of Mr. Allen's, dated Norwich, January 8, 1652, in which he bears testimony to the reality of the pro- gress of the gospel among the Indians of New England, which seems at that time to have been called in question.2
From the period of Mr. Allen's admission to the church to May, 1650, one hundred and twenty-three persons were ad- mitted to the church. In the year 1651, when Mr. Allen returned to England, there are no admissions recorded. The number of baptisms registered is only seventy-three ; but the baptismal record is imperfect, stopping with September 20, 1642, after which for a period of seventeen years but one or two records are made, and these seem to have been entered by Mr. Symmes. For what reason elder Greene ceased to enter the baptisms after 1642, while he continued to record admis- sions to the church until 1656, it is in vain to conjecture.
Here I will drop the narrative, after I have given a descrip- tion of the town, written by Captain Johnson, while Mr. Allen was still teacher, about 1650.
" The town of Charlestown is situated on the north side of Charles river, from which it took its name, the river being about five or six fathom deep; over against the town, many small islands lying to the sea-ward of it, and hills on either side. By which means it proves a very good harbor for ships, which hath caused many seamen and merchants to sit down there. The form of this town, in the frontispiece thereof, is like the head, neck and shoulders of a man, only the pleasant and navigable river of Mystick runs through the right shoulder thereof, and by its near approach to Charles river in one place makes a very narrow neck, by which means the chief part of
1 A copy of this work is in possession of Rev. Williamn Jenks, D. D., of Boston, which was presented by the author to Governor Bellingham. and contains his autograph.
2 3 Hist. Coll. iv. 194. See Note 24.
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the town, whereon the most building stands, becomes a penin- sula. It hath a large market place near the water-side, built round with houses, comely and fair, forth of which there issue two streets orderly built with some very fair houses, beautified with pleasant gardens and orchards. The whole town consists in its extent of about one hundred and fifty dwelling-houses. Their meeting-house for Sabbath assembly stands in the market place, very comely built and large ; the officers of this church are at this day one pastor, one teacher, and one ruling elder, and three deacons ; the number of souls about one hun- dred and sixty. Wonderful it is to see that in so short a time such great alterations Christ should work for these poor people of his. Their corn land in tillage in this town is about 1,200 acres, their great cattle are about 400 head, sheep near upon 400; as for their horse you shall hear of them, God willing, when we come to speak of their military discipline.17 1
The same writer incidentally mentions "that a most terrible fire happened in Charlestown, in the depth of the winter of 1650, and was blown by a violent wind from one house to another to the consuming of the fairest houses in the town." This is the earliest mention of devastation by an element from which this town has suffered more than any other in the Com- monwealth.
I will bring this Lecture to a conclusion by just observing, that the brief account we have already given of the early his- tory of our fathers, shows with what singular earnestness and devotion they had consecrated themselves to the service of religion. Nothing more clearly evinces this than the constitu- tion of their churches. Out of their deep poverty, and when they were but a little band, they cheerfully supported two thoroughly educated men, that they might enjoy the fulness of the blessings of the gospel of Christ. No people, probably, ever made greater sacrifices than did our fathers for the support of religious institutions. "My fathers and brethren," says Higginson, pastor of the church in Salem, in 1663, " this is never to be forgotten that New England is originally a plan- tation of religion, not a plantation of trade. Let merchants and such as are increasing cent. per cent. remember this. Let
1 2 Hist. Coll. II. 89.
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others who have come over since at several times understand this, that worldly gain was not the end and design of the peo- ple of New England, but religion. And if any man amongst us make religion as twelve, and the world as thirteen, let such an one know he hath neither the spirit of a true New England man, nor yet of a sincere Christian."
LECTURE III.
IKINGS Viii. 57, 58.
THE LORD OUR GOD BE WITH US, AS HE WAS WITH OUR FATHERS : LET HIM NOT LEAVE US, NOR FORSAKE US : THAT HE MAY INCLINE OUR HEARTS UNTO HIM, TO WALK IN ALL HIS WAYS, AND TO KEEP HIS COMMANDMENTS, AND JIIS STATUTES, AND HIS JUDGMENTS, WHICH HE COMMANDED OUR FATHERS.
IN the last Lecture we pursued the history of the church, down to the close of Mr. Allen's ministry in 1650. In following the thread of the narrative to the death of Mr. Symmes in 1670, I shall have occasion to call your attention to the first case of discipline ou our church records, which resulted in the formation of the First Baptist church in Boston, and also to the origin and nature of the so called half-way covenant, which had its commencement in the provisions of the synod of 1662.
After the return of Mr. Allen to England, the church was without a teacher until 1659, when the Rev. Thomas Shepard, son of the famous minister of the same name in Cambridge, was ordained to this office. For the period of eight or nine years therefore, Mr. Symmes was left alone in the ministry, with only such temporary assistance as the church were able to procure from time to time.
Mr. Shepard was admitted to this church on the 31st of October, 1658, by a dismission from the church in Cambridge. The account of his ordination is thus recorded by Mr. Symmes under the date of 13th of April, 1659.
" Mr. Thomas Shepard was ordained with prayer and fast- ing unto the office of a teacher to the church of Christ in Charlestown, by me Zachariah Symmes, pastor to the same church, Mr. John Wilson pastor to the church of Christ in Boston, and Mr. Richard Mather, teacher to the church of Christ in Dorchester, at the desire of our church joining with
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me in laying on of hands upon the aforesaid Mr. Thomas Shepard ; and Mr. Norton, teacher to the church at Boston, in the name of the rest of the messengers of four churches, to wit of Boston, Roxbury, Cambridge, Watertown, giving unto him the right hand of fellowship."
There was not perhaps among the many distinguished and excellent ministers in the days of our fathers, one more admired and beloved, than Thomas Shepard of Cambridge, who came to this country in 1635, bringing with him his infant son Thomas. He was received by the people with the greatest pleasure, and soon after his arrival, settled in Cambridge over a new church composed of the people that came with him and perhaps a few members remaining of the original church, who, with their pastor the Rev. Thomas Hooker, had gone to Hartford. Mr. Shepard died in 1649, at the age of 43, when his son Thomas was but a youth of 14, just completing his first year of collegiate study. He gradu- ated in 1653, and was one of the first fruits of the college, as well as one of the most distinguished of those who received their education in this country. He was born in London, April 5, 1635, but was baptized in New England in the follow- ing February.
The settlement of Mr. Shepard was undoubtedly a happy one; his father's reputation, and the kindred virtues of his own character, must have greatly excited the expectations of the people ; nor were these hopes disappointed, except by an early death, which cut him off in the vigor of life. But the period of Mr. Shepard's ministry was not one of entire harmony and peace. Religious differences, which had existed to some degree from the first, were becoming wider in the minds of the children of the new generation, who had never felt for each other that close sympathy, which bound the hearts of their fathers together, and which was the result of their common trials of faith and character.
One of the most decided tendencies of the Puritan faith and worship, was to excite the activity of the mind, and impel individuals to an examination of their religious doctrines and usages. Nothing therefore might have been predicted with greater certainty, than that a diversity of speculative views would ensue, after the pressure of persecution had ceased to
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unite them by keeping their minds directed to a common danger. But our fathers did not expect this, and they were not prepared to meet the emergency. They imagined that their views were so scriptural, and their principles of govern- ment so just, that all dissent and resistance must spring from impure motives. The age in which they lived, had not yet wrought out the problem how to unite toleration with a vigor- ous defence of the truth ; but they were upon the verge of that discovery, the twilight of the truth was about them, and hence the spirit of persecution appeared in them the more prominent and lamentable.
The subject of controversy in the church at this time was baptism ; and when the somewhat casual and indecisive man- ner in which the Bible speaks of this rite, is considered, it is no wonder that a difference of opinion should exist in regard to it. Toleration on this point at least should be practised, as well as modesty in the expression of opinion.
The earliest case of discipline on record, is that of Thomas Gould, a brother of this church, admitted to its communion June 7, 1640, who, together with Thomas Osborn, had em- braced the sentiments of the Baptists. He refused to bring his child forward for baptism, and in consequence of being ad- monished by the church, withdrew from its communion. The first account we have of the dealings of the church with him, is under the date of June 6, 165S. It was written by Mr. Symmes-Mr. Green, the ruling elder, having died about two months before ; and as it is the only document left us by Mr. Symmes-Mr. Shepard, after his ordination recording the transactions of the church-I will transcribe it. It is also ill- teresting and important in itself, inasmuch as it gave rise to a Baptist church, now the First Baptist church in Boston.
" Upon the 6th of 4th, 1658.
" Brother Thomas Gold, according to the agreement of the church the Lord's day before, was called forth to give an account of his long withdrawing from the public ordinances amongst us, on the Lord's day. It was asked brother Gold, whither he had any rule from God's word so to do? or whither it were not a manifest breach of rule and order of the gospel ?
" His answer several times was to this effect, that he had not
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turned from any ordinance of God, but did attend the word in other places.
" It was then asked him, whither he did not own church- covenant, as an ordinance of God, and himself in covenant with this church ?
" He answered he did, but we had cut him off, or put him away by denying to him the Lord's Supper, when only he had been admonished, and so now had no more privilege than an Indian, and therefore he looked not now at himself as a mem- ber of our church, but was free to go any whither.
" He was likewise blamed, that having so often expressed his desire to attend any light that might help him in his judg- ment and practice, about children's baptism ; that yet he should forbear, and stay away, when he could not but know, that his pastor was speaking largely to that subject. He confest his wife told him of it : and being asked how he could in faith partake of the Lord's Supper, whilst he judged his own baptism void and null ? he owned it was so, as administered to him as a child ; but since God had given him grace, he now came to make use of it, and get good by it. It being replied that a person owned by all, as gracious, and fit for (the) Supper, is not yet to be admitted to it, till baptized: he said little or nothing to it, but spake divers things, generally offensive to the brethren, and would own no failing. Hence after much time spent, the brethren consenting, he was admonished for breaking away from the church, in way of schism, never having used any means to convince the church of any irregular proceeding, but continuing peremptorily and contumaciously to justifie his schism.
" This transaction was speedily after the acting thereof truly recorded by the then only elder of this church ; Zech. Symmes, Mr. Green the ruling elder dying a little before."
The course of discipline thus begun, was carried on for a series of years, and the several steps duly recorded by Mr. Shepard. Repeated admonitions were given by the church, but with no effect, until at length in 1665, Thomas Gould, and Thomas Osborn, together with a few other anabaptists, em- bodied themselves into a church ; after this they denied the authority of the church to summon them to appear before it, and gave three reasons for refusing to hold communion with
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us, viz., " 1. Because of infant baptism. 2. Our allowing none but such as had human learning to be in the ministry. 3. Our severe dealing with those of a contrary judgment from us."
Notwithstanding the refusal of these persons to appear, the church voted to wait upon them with longer patience; and it was not until July, 1665, after repeated efforts made during a period of seven years, that they procceded to the sentence of excommunication.
It deserves to be remarked here, that this act of excommuni- cation was not passed against them, on the ground of heresy or a difference of views on the subject of baptism; but solely, in the words of the vote, " for their impenitency in their schis- matical withdrawing from the church, and neglecting to hear the church." They had broken their covenant, and denied all connection with us; and this is held now as much as formerly, to be a sufficient ground for the highest censure of the church. We freely concede that a difference of views upon the subject of baptism is not sufficient ground for excommuni- cation ; and there is no evidence that it was ever regarded as such by the church. Nor is there any reason why pædo and anti-pædo baptists should not commune together, unless such undue importance is given to baptism, as to lead the parties to deny each other's church membership.
But the moderation of the church in their proceedings, evinces a better spirit than generally prevailed around them ; and although they partook to some degree of the spirit of per- secution, it is chargeable to ignorance and the temper of the age, rather than to bigotry and the love of persecution.
Gould and his associates were arraigned before the court of assistants and admonished for their "schismatical rending of the communion of the churches," and "setting up a public meeting in opposition to the will of the magistrates." After this, they were imprisoned for disobedience to the laws of the colony. It is due, however, to the character of our fathers to state, that this execution of the laws by the public courts aroused a sense of injustice in their breasts. Several of the inhabitants of this place and Boston, sent in a petition to the Court, praying for favor in behalf of Gould and others, but effected nothing, and subjected themselves to the censure of the authorities.
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After this a conference was held between the Baptists and a number of the ministers, among whom were the pastor and teacher of this church, in the Boston meeting-house ; but it failed to restore harmony of opinion.
In concluding this brief account, it is due to the moral character of the persons thus excommunicated from this church, to say, that it was undoubtedly fair and Christian. Hubbard says, that " Thomas Gold and some of the rest, were men of a grave and serious spirit, and of sober conversations.2 1
But while a few were restricting the privilege of baptism to adult believers, the people generally were studying how to extend it to the children of all baptized persons, whether in full communion with the church or not.
When the first settlers came to this country, they were church members, and of course, their children were all bap- tized. But, in the language of Cotton Mather, "when our churches were come to between twenty and thirty years of age, a numerous posterity was advanced so far into the world, that the first planters began apace in their several families, to be distinguished by the name of grand-fathers : but among the immediate parents of the grand-children, there were multitudes of well disposed persons, who partly through their own doubts and fears, and partly through other culpable neglects, had not actually come to the covenanting state of communicants at the table of the Lord. The good old generation could not with- out many apprehensions, behold their offspring excluded from the baptism of Cliristianity, and from the ecclesiastical inspection which is to accompany that baptism ; indeed it was to leave their offspring under the shepherdly government of our Lord Jesus Christ in his ordinances, that they had brought their lambs into this wilderness." 2
Hence arose the desire in a large and respectable portion of the community, to extend the privilege of baptism. They thought it " an unwarrantable strictness, which would abandon the greater part of the country to heathenism, to make no ecclesiastical difference between pagans who might happen to hear the word of God in their assemblies, and those who were desirous of renewing their baptismal covenant, and who would
1 Note 25. 2 Mag. 11. 238.
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submit to church discipline ; but could not come up to that experimental account of their regeneration, which was required in order to admission to the sacrament." Accordingly the practice was growing up in our churches of admitting this class of persons to the privilege of household baptism. But the innovation met with such opposition, that a synod of elders and messengers from all the churches in the colony was called for ; and agreeably to the appointment of the General Court, it was convened at Boston in the spring of 1662.
The influence which the decisions of this synod had upon the religious character and usages not only of this church but of the New England churches generally, was so great and so long continued, that I shall offer no apology for presenting to you a more particular account of this part of our history.
The leading question submitted to the decision of the synod, was this ; - " Who are the subjects of baptism ? " But to this was joined another, " Whether, according to the word of God, there ought to be a consociation of churches, and what should be the manner of it ?"
The answer to the first question, was given in seven propo- sitions, which were confirmed by extended arguments drawn from the Scriptures.
The substance of these propositions was,-that 'according to Scripture, the members of the visible church are subjects of baptism ;- that the members of the visible church are such as have made a profession of their faith in particular churches, together with their children, who are members of the same church with their parents, and when grown up are personally under the watch of that church ;- that these adult persons, however, are not to be admitted to full communion, merely because they are members, without any further qualifications ; but when they understand and publicly profess the faith, are not scandalous in life, and solemnly own the covenant before the church, giving up themselves and their children to the Lord, and subjecting themselves to the government of Christ in the church, their children are to be baptized.' This was the point upon which the opinion and practice of the churches differed, and in regard to which the controversy arose.
The answer of the synod to the second question, seems to have been universally satisfactory. It asserted the full power
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and authority of each individual church, to administer all the ordinances of Christ, without being under any other ecclesiasti- cal jurisdiction whatever : it also laid down the duty of the communion of churches, defined its nature, and recommended a method of consociation, which was advisory rather than authoritative.
The answers of the synod to the questions proposed, being returned to the General Court, were read over by them, and on the 8th of October, 1662, " commended to the consideration of all the churches and people of this jurisdiction," and for that end ordered to be printed.
The action of this church, in respect to the result of the synod, is thus recorded by Mr. Shepard the teacher, and is the first entry made by him of the doings of the church. Feb- ruary 4, 1663. " The decision of the late synod about & Consociation, § was read, by the elders, at a church meeting (except the preface of the book containing that decisive act, which had been read before at a church meeting, January 7th, 1663, and generally approved ) and liberty given to the brethren to express their objections (if they had any) against any part thereof : and after some discourse, the brethren did generally express themselves (at least three fourths of them by word of mouth) that they did consent to the whole book for the substance thereof, and desired that the will of God therein might be attended ; and upon a vote silentiary propounded, it was so carried, nemine contradicente, in the affirmative."
The silentiary method of taking this vote-which was by calling upon those who dissented to express their objections- will account for the fact that it passed unanimously in the affirmative. There were, no doubt, some who disapproved of the change recommended by the synod, and there seems to have been a delay in carrying it into effect. For, under date of November 27, 1664, we find the following record by Mr. Shepard. "There having been many thoughts of hearts touching the doctrine of the late synod about the children of the church in order to the effectual practice of the same; it was propounded to vote whether the brethren were satisfied so far forth as that there might be a proceeding to the practice thereof, and it passed in the affirmative by their silence (the testimony of their consent ) after liberty was granted once and
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