USA > Massachusetts > Bristol County > Taunton > The ministry of Taunton, with incidental notices of other professions > Part 13
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The body of the departed father lies in the church-yard of Norton, awaiting the call of that voice which wakes the dead. The following epitaph is to be read by the living:
" In the firm hope of everlasting life, In faith, in virtue strong, the christian dies ; And he, who oft at others' death-bed prayed, Himself now all its hidden mystery tries.
Faithful to conscience, prompt at duty's call, Anxious from sin and woe his flock to save, He lived to bless, then paid the debt of all, Yielding to God the spirit that He gave."
Several of Mr. Clarke's sermons were published in his lifetime. Of these I have seen and examined the follow- ing: " A Discourse, delivered before the Norton Female Christian Association, on their anniversary, June 3, 1818; a sermon, preached at Mansfield, the Sabbath after the
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Interment of the Hon. Ebenezer Warren,* who died Jan- uary 1, 1824; a sermon on "the formation of a new heart," published by Leonard C. Bowles in his " Monthly Publication of Sermons " for May, 1830. The same year with his death, was issued an address to his people, found among his papers. Appended to Doctor Bigelow's Fu- neral Discourse are interesting extracts from the private journal of Mr. Clarke, during the latter part of his life. " The Right Hand of Fellowship," given Mr. Pipon at his ordination in Taunton, January 15, 1800, is appended to the sermon preached on the same occasion by Dr. Kirk- land. Three of the earlier sermons of Mr. Clarke, in MS., have been submitted by his sons for examination, the first, number 18, from Isaiah 1: 3, "My people doth not consider;" the second, number 24, from 2 Cor. 6: 2, " Behold, now is the accepted time; behold, now is the day of salvation ;" and the third, number 77, from Gen. 3: 6, " And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did cat." The latter sermon is given to the reader, as it was preached in Norton, January 19, 1794.
* From the sermon, it appears that Hon. Ebenezer Warren was brother of General Joseph Warren, the hero of Bunker Hill, and Doc- tor John Warren, a Physician of Boston, and once Professor in Harvard University. Ebenezer was a member of the State Convention in 1788; in 1790, he had a commission from Gov. Hancock to be Justice of the Peace, and three years after, he was appointed Judge of the Court of Common Pleas.
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SERMON by REV. PITT CLARKE, of NORTON, in 1794.
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GENESIS III. 6.
And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, as a tree to be de- sired to make one wise ; she took of the fruit thereof and did eat, and gave also unto her husband with her, and he did eat.
S
YUCH was the conduct of our first parents. Though they were happy in the smiles of each, and might par- take of all the innocent pleasures and delights which the garden of Eden afforded, yet they were not satisfied. They were not contented with the rich fruition of Paradise, so long as there was a prohibition upon a single thing. Such their aspiring aim after more than was allowed them, such their curiosity to grasp what they had no business with, that they soon leaped the bounds, which were set them, and forfeited the peculiar happiness of the Garden.
Whatever be the name or nature of the forbidden tree, it was a test of obedience, and designed as a trial for pro- bationers. Not to stand this trial would be a loss of in- nocence, and of course a loss of perfect happiness. Though the eating of the forbidden fruit would be an increase of knowledge, yet it would be painful knowledge, -bitter experience, -the regret of forfeiting the felicity of Para- dise, and being cast into a world of sorrow, suffering and woe. The leading ideas contained in the text, are, that mankind are prone to gratify present taste at the risk of
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their greatest good, and also to copy the wicked examples of others, though by it they forfeit their supreme felicity. When the woman saw that the tree was good for food- pleasant to the eyes, to taste, f.c., she took of the fruit thereof. And when she gave it to her husband, he follow- ed her example. Though they were plainly told by their Maker, that the consequence of eating would be certain death; yet the strong propensity to gratify the taste, or indulge a vain curiosity, impelled them to go contrary to their own convictions of right, and to risk all consequences.
By the same desire of carnal indulgence mankind at the present day act contrary to their own convictions, and risk future happiness.
Thousands who acknowlodge the great truths of natural and revealed religion, are found to act in opposition to them. They follow those things, that are pleasing to the taste, to the eye, and lusts of the flesh, and thereby haz- ard their present peace, and forfeit all hopes of future happiness. There may however be a secret hope, as there doubtless was in the minds of our first parents, that the threatenings of God will not be executed upon every trans- gression. Mankind at the present day have no more rea- son to doubt the authenticity of revelation, or the certainty that God is speaking unto us, in the holy Scriptures, than Adam and Eve had to doubt the declaration of God to them. But notwithstanding all this, there are doubts en- tertained respecting the evil consequences of sin, or the threatenings of God. In this respect our first parents were led into doubts. They were enticed into a secret belief, that God's threatenings would not be executed.
Nothing but dear-bought experience would convince them to the contrary. In like manner we find many at the pres-
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ent day, influenced by a notion, that sin is not so malig- nant and destructive, nor God so strict in executing pun- ishment as is represented in Scripture. And nothing will convince them but sad experience. By spending a whole life in sin, and being doomed to eat the fruit of their own way, they then too late feel the consequences of disobedi- ence.
The rich man lived in carnal indulgence, regardless of future consequences ; but when he died he felt the evil of his ways. Lifting up his eyes in torment, he begged Abraham to send to his Father's house, and warn his breth- ren and friends lest they also come into the same punishinent. For he says, if one go unto them from the dead, they will repent. Abraham, who well knew the nature of man, said, if they believe not Moses and the Prophets, neither will they believe though one should rise from the dead ; intimating that nothing but the dear-bought experience which he had would convince many of their danger.
There are persons who believe in God, and in natural and revealed religion, but they have not that realizing sense of his promises and threatenings, which influences their conduct. All the knowledge in the world - the most perfect view of all the truths and doctrines of reve- lation, will avail but little, unless the affections are engag- ed and interested on the side of virtue. Men's prin- ciples will only float useless in the head, till the heart be warmly affected, and feel interested in yielding obedi- ence. The desire or curiosity for disobedience is to be mortified, and the inclinations brought into subjection to the will of God. A fixed, animated resolution to serve God, is the thing which influences to real practice. This treats with disdain everything, that militates with it, and
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says to the evil insinuation, get thee behind me, Satan. For it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. Had our first parents ad- hered to this resolution, the subtlety of the serpent would not have beguiled them. And did all mankind form such a resolution and abide by it, they would have grace to overcome every temptation to sin. But by irresolution, or want of consideration, the grace of God is lost, -his holy spirit grieved away ; the evil one takes the advantage, and the commission of sin is the consequence. Every man under the exercise of reason is ready to acknowledge, that eternal happiness is preferable to any short-lived plea- sure, - that the favor of God is better than all the plea- sures of sense. Were eternal glory always present to the mind and the happiness of living with God continually in view, the objects of the world would not be so influential. Mankind are led astray by yielding to present good, with- out considering the consequences of it. In this way our first parents fell from their state of innocence and glory. Their appetites sought present indulgence, -their affec- tions were placed on present good, and not properly consid- ering the consequences of gratification, they eat of the forbidden fruit. Mankind at present by fixing their eyes on sensual objects, to the neglect of spiritual, become slaves to their appetites, and passions. And from a wish to please the fashionable world, they yield to fashionable vices. This world and its objects are the general topic of conver- sation, and uppermost in the mind ; and therefore most likely to gain the affections. Especially the gay and vol- atile are so transported with these sensual pleasures, as to neglect the consideration of more durable good, and are regardless of future misery. Indeed the greater part of
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the follies and vices of the world are brought on in the same way, as was the first transgression. Those things that are pleasant to the eyes, gratifying to the sensual ap- petite, or flattering to worldly ambition, preponderate over all the bulk of mankind, and become the most powerful springs of action. Thus the rising generation are led to please the fancy. The middle-aged are impelled with a desire of wealth, or of making a worldly appearance, or of gratifying a worldly ambition. And parents are in general most pleased with those children who are the most forward in external graces, or showy qualifications. All this propensity is natural to depraved creatures, and has been hande l down from the first violators, who when they saw the tree was good for food, pleasant to the eyes, and a tree to be desired to make one wise, took of the fruit thereof, and did eat.
When this wicked example is once set, there is a strong- er propensity in others to follow it. For mankind are very much led by example, and formed by imitation. There is hardly anything too absurd to maintain, that is fashionable, hardly anything too wicked to be done, if it be generally practised. Young people imitate those who go before them, and the bulk of common people follow the example of those more influential.
Thus mankind are prone to gratify present taste, and to copy after others in sin, though it be contrary to rational conviction. This is the way in which the first sin was committed, and which the wicked have followed ever since.
We will now examine some of the causes which lead to this.
The first, I shall mention, is giving way to vain and low conceptions. It was vanity in Adam and Eve, to suffer
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temporal food, or what was merely pleasant to the senses to overpower weightier considerations, such as breaking a divine command, and forfeiting a paradise of bliss. This was descending below their rank -degrading their natures. They were endowed with rational souls, - capable of the sublime and exalted enjoyment of their Maker. It was certainly vanity in them to let the bodily senses divert the nobler powers of the mind from God, the source of happi- ness.
Vanity is an equal source of error among us, their off- spring. It is equally criminal in us to suffer the desires of the body to overpower the cravings of the soul, or to fix our supreme attention on the things of time and sense. The indulging of vain, and low conceptions has a direct tendency to lead into sin. It draws off the faculties from the love and service of God, and fills the soul with crea- ture enjoyments. The Psalmist says, Men of low degree are vanity. And the Apostle declares of the wicked, They become vain in their imaginations and their foolish hearts are darkened, -that while they know God, they worship him not as God, but they worship and serve the creature more than the Creator.
This is one great source of their wickedness and ruin.
A second cause, why mankind so often plunge themselves into sin, is gratifying curiosity, or following an inclination for pleasure, -not pleasure which is considered at the time as criminal, but that, which is thought free from dan- gerous consequences, or which promises an overbalance of good to the ill feared. Though many are led astray by their appetites, yet not always in contradiction to their persuasion, that bad consequences will follow. Our first parents would undoubtedly have refrained from eating the
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forbidden fruit, had they at the time a realizing belief that the threatenings would be executed. They were flattered to think, they should not die in consequence of it ; but, that they would be made wiser and happier by it. Thus men are flattered into sin by the fallacious appearance of good, without apprehending the evil of it. No person, in the exercise of reason would taste the most delicious food, were he certain, that immediate death would be the conse- quence. Let a person be ever so much addicted to intem- perance, he would not indulge his appetite, -he would not run into excess, if he saw the hand of vengeance over him, ready to destroy him for it the next moment. The wicked run on to eat and drink their own damnation, from a delusive hope, that they shall somehow escape future punishment, or after they have tasted the pleasure of the pursuit, they shall avert the danger by an after repentance. A man on the gallows, or under the operating sentence of death would not commit sin, had he an opportunity to do it. His feelings, and desires would then be on the side of virtue. Eternity would then fill the whole compass of thought ; and everything would draw into obedience. But when death is viewed at a distance, and the pleasures of sense are present to the mind, these steal away the affec- tions, and swallow up the thought of a hereafter. Incli- nation to gratify rushes upon the mind, and present plea- sure preponderates over all future good.
A third reason why men are carried beyond bounds, is a want of consideration. They do not consider what is their greatest good, and what will lead to their greatest happiness. They do not consider the evil consequences of sin. They follow first appearances without suitable delib- eration. When our first parents thought the tree desira-
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ble to make them wise, they, without consideration, par- took of the fruit. They did not sin because they loved it, nor do sinners fall into vice, because they desire it in it- self considered; but they connect great apparent good with it. And this false judging, or deception is owing in a great measure to a want of consideration. For this reason multitudes fall precipitately into the commission of sin. They form hasty decisions, or act without consider- ation. Self love, or something agreeable to the external senses, hurries them on, and they act almost without thought. And thus acting they very soon make that ap- pear reasonable, which is agreeable. For it is a just re- mark, He, who earnestly wishes, that a thing were lawful, has half consented that it is so. Dishonesty has already crept into such a man's heart, and the transition from thence to the head is quick and powerful. Various are the wind- ings and turnings of self-love and deceptions of sin, by which men inconsiderately deceive themselves. The wick- ed, it they did but consider, would acknowledge, that they are more dishonest with themselves than with one another. A man may cheat his neighbor, but he cheats himself the most. He robs himself of a treasure infinite- ly more valuable, than all worldly goods. The thief, who allows himself in stealing, cannot possibly take from another, anything that is of so much worth, as what he takes from his own soul. For in the very act he robs him- self of innocence and virtue, which are far above the price of rubies. The man who murders another, is worse than a murderer to himself. He plunges the dagger of wick- edness into his own immortal part. So in all human deal- ings. The injury which one man does to another, is not so great as that which he does to himself. For that which
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we do to another is only temporal; what we do to our- selves is eternal. It is therefore for want of considera- tion, that any person allows himself in fraud, in theft, or any kind of wickedness. For every one, who properly considers, must know, that it is of the highest interest to love God, and keep his commands, -to do justly, love mercy, and walk humbly with God.
Another motive to sin, which arises principally from the same cause, is a spirit of conformity. The woman took of the fruit -gave also unto her husband and he did eat. This spirit of conformity is so powerful that the whole world is governed in a great measure by example. In vain do parents teach their children the ways of relig- ion, if they walk not in them themselves. The same may be said of ministers, and all instructors. Their precepts avail but little, unless enforced by good example. One spark of virtue carried into practice is worth thousands in mere word, or speculation. For thousands will catch the spirit of example sooner than they will be influenced by mere lip instruction.
All this goes to prove that there is a great proneness in mankind to fall into the examples of others, though they are spoken against and known to be bad. If lead- ing characters eat the forbidden fruit, and seem to prosper, others will do the same. They easily swim with the cur- rent, and rather follow the multitude, even to do evil, than resolutely to stem the torrent of fashionable sins, and persevere in a course of self-denial. This spirit of conform- ity and want of consideration are two powerful causes for the commission of sin.
For our improvement then we ought to put ourselves upon the guard against them. The only effectual way to
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do this is to adhere to the commands of God, to follow the leadings of his spirit, and yield obedience to his will. It is he alone, who savingly affects the heart, - animates the springs of action,-and engages the affections on the side of religion. But he will be sought, that he may do all this for us. We are to use the means, by fixing our thoughts long and often on religion. Howsoever disa- greeable at first, by often musing upon it, the fire may kindle. By consideration, reading, hearing the word, meditation and prayer, the mind becomes seasoned for religion, the heart susceptible of deep impressions.
Consideration and meditation are two powerful guards against sin, and great incitements to virtue.
Consider therefore before you act. Consider what you are about to do, - the nature of inaction - the conse- quences,-whether it be contrary to the commandment of God.
The Right Hand of Fellowship AT THE ORDINATION OF REV. JOHN PIPON, OF TAUN- TON, JAN. 15, 1800 ; BY THE Rev. Mr. CLARKE, OF NORTON.
THE gospel of our glorious Redeemer is a system of love admirably designed to suit the condition of fallen men, and to draw them into the practice of its amiable virtues. To promote this design in a way consistent with human feelings, ambassadors are commissioned by the Spirit of God, to proclaim the proffers and blessings of it, and to
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persuade mankind, if possible, to conform to it. That they may happily succeed in this work, it is highly impor- tant for their endeavors to be in unison, and their whole deportment to be a brilliant copy of that love they are re- quired to inculcate upon others. There is a captivating charm emanating from a band of brothers, whose hearts appear unitedly warmed with the noblest sentiments, glow- ing with the purest affection, and whose individual and combined exertions are most fervently employed in propa- gating the most benevolent of systems. Such an affecting harmony in sentiment, design, and pursuit, must have a strong tendency to ennoble their exertions, to recommend the cause they would promote, and to incline many to es- pouse its interest. This harmony ought ever to be con- spicuous among the ambassadors of Christ. They ought not only to be cemented in heart-affection and fervent af- fection, but their union is to be sealed and solemnized by an external token, significant of their united ingraftment into the love of Christ, their combined engagement to pro- mote his interest, and their mutual obligation to discharge reciprocal offices of love, counsel, and support, in the ser- vice of their common Master. The gospel appellation for this token is, The Right Hand of Fellowship.
As you, dear brother, have now been publicly enrolled among the ambassadors of Christ, it remains to seal, and solemnize our union with you by this apostolic ceremony. Therefore, in the name, and by the desire of the venerable Council, here convened, I present you THE RIGHT HAND. By this friendly token, we welcome you into the labors of the christian vineyard ; embrace you as an equal partner with us in the dignities of the pastoral office ; ratify our union with you in the love and fellowship of the gospel,
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and solemnly announce our readiness to assist, sympathise, and rejoice with you in promoting universal love and piety. As we cheerfully pledge this by the tender of our right hand, so your acceptance of it is, on your part, a public declaration of your readiness to afford us equal help, as occasion and circumstances require.
The cause we are bound to promote is, that of love to God, and good will toward man. Though this work be easy and pleasant in itself ; yet, through the hardness of men's hearts, it often becomes arduous, difficult and dis- couraging. We need each other's aid, counsel and sup- port. We shall do well, my brother, to embrace all oppor- tunities to strengthen and encourage, comfort and enliven each other, while laboring through this vale of tears. As a friend, I advise you, as a brother, I entreat you, to be wise as a serpent, and harmless as a dove. Open the eagle-eye of caution upon all ; carry the melting tongue of kindness to all ; practically display the unblamable image of holiness before all. Let the fire of gospel love and piety so meliorate and inflame your heart, that all your friends may catch its genial warmth, and your ene- mies, if such you have, may, instead of opposing, be melt- ed into the same temper. Go forth, my brother, and the Lord be with you.
BRETHREN OF THE CHURCH, We extend the hand of affection to you, soliciting your help and support for this our brother, in performing the important duties of his trust among you. It is much in your power to soothe his cares, to ease the burden of his trials, and to strengthen him in the work of the Lord.
As a friend and neighbor, deeply interested in your christian welfare, I would press my friendly entreaties, that
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you would ever be ready to encourage him by expressions of love and kindness ; to animate him by a lively attend- ance on his preaching ; to magnify his office, by treating him as an ambassador of God ; to remember him with the tenderest affection in your addresses to the throne of grace, and to crown his ministerial labors by a peaceful and holy walk, according to the commands and ordinances of Christ. May you both be feelingly alive to your respective duties, and finally receive of the great Shepherd, an unfading crown of everlasting glory.
Rev. ASARELAH M. BRIDGE was ordained as Mr Clarke's successor, Jan. 27, 1836. The records of the church do not inform us when his pastoral relation ceased.
Rev. WILLIAM P. TILDEN was ordained to the pastoral charge of the Society, April 21st, 1841.
Rev. FREDERIC HINCKLEY succeeded Mr. Tilden in the pastoral office Oct. 1st, 1848.
Rev. GEORGE F. CLARKE was Installed Pastor of the church, August 11, 1852, and is still in office.
The Baptist Church.
The original organization of this church was not far from 1775. They erected a house of worship not in Nor- ton, but within the present limits of Taunton, in the north part of the town, where they continued until 1835. At that time, in consequence of the prevalence of other views than their own in the society, a portion of their members withdrew and reorganized at the house of one of the breth- ren, and have ever since that time (Oct. 13, 1835) main- tained separate worship. The remnant constitute the pres- ent Free Will Baptist Church in North Taunton. The
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CHURCHES OF NORTON.
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