USA > Massachusetts > Essex County > Essex > Two centuries of church history : celebration of the two hundredth anniversary of the organization of the Congregational church & parish in Essex, Mass., August 19-22, 1883 > Part 17
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JOSEPH PERKINS, JAMES EVELETH,
SOLOMON GIDDINGS, JR.,
THOMAS CHOATE,
THOMAS CHOATE, JR.,
FRANCIS CHOATE,
LEMUEL GIDDINGS, JACOB PERKINS, JR.
D.
THE PRINCIPLES AND FUNDAMENTALS OF MR. JOHN CLEAVELAND'S FAITH.
I. I believe that there is but one God, infinite, eternal and immutable in his Being, infinitely wise, just, holy, good, merciful, true and great ; yea omnipotent, omniscient, omnipresent and omnivigilant, in his Divine Attributes and perfections; existing necessarily and independently. on whom depend all other existent Beings.
2. I believe that in this undivided Godhead, there is a mysterious Trinity of subsistences or persons - Father, Son and Holy Ghost - one in sub- stance, co-equal, co-essential and co-eternal in power and glory. This is a mystery. I believe, but can't comprehend.
3. I believe that this great and glorious God created all things, both material and immaterial for the Declaration, Manifestation and Display of his own Glory.
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4. I believe that when God made man in his own image and likeness, (as he did), he endowed him with power to fulfill the conditions of the covenant of works that he was made under; that he was to have life upon his fulfilling said conditions; and that he was to act, not only for himself as a single person but for his whole Posterity as their public Head and Representative : so that they were to be sharers with him as he should suc- ceed, either well or ill.
5. I believe that man being left to the freedom of his own will, by the instigation and seduction of Satan fell from that state of rectitude, holiness, Justice and innocence in which he was made, into a state of sin and misery, alienation and death, corporal, spiritual and eternal :
That by this fall he lost communion with God, having the powers and faculties of his soul entirely polluted, vitiated, and filled with enmity against a holy God, and all true holiness ;
That hereby he with his whole posterity lost all power and will to do anything in the least pleasing to God; and had his mind so blinded as to call evil, good, and good, evil.
6. I believe that God from all eternity was self-moved, out of his sov- ereign good will and pleasure, to elect and predestinate a certain particular and determinate number of Adam's posterity to Eternal Life; and that God the Father entered into a compact and covenant of Redemption with the Son of his Love, to free them from a state of sin and misery and to bring them into a state of reconciliation, bliss and everlasting Glory :
That in order that the Son of God should fulfill his engaged part in this Covenant, he took to himself (in a new relation by a hypostatical union) a soul and body of our human nature; and this Immanuel, being holy, harmless and undefiled, fully obeyed the Law actively, and entirely satisfied all its righteous demands, by his once offering up himself, a sacrifice to sat- isfy Divine Justice :
That hereby he consecrated a way into the Holy of Holies by his own blood, that whosoever will, may come and take of the water of life freely, gratis :
That hereby the way is opened for the descent of the Holy Ghost, to work in us both to will and to do of his good pleasure.
7. I believe that those and only those that are elect according to the foreknowledge of God, are in due time effectually called out of darkness into marvelous light, by the supernatural operations of the Holy Spirit :
That they be hereby convinced of actual and original sin and trans- gression - of the righteousness of God's holy law - the righteousness of God's sovereignty -and the necessity of a perfect and pure righteousness in order to stand before God in peace :
That they are convinced by Divine illuminations of the completeness and suitableness of Christ's righteousness for persons in just such circum- stances as they are in :
That by the effectual power of the most high God, they are brought to obey the call of God, in embracing Jesus Christ as their Prophet, Priest
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and King, cordially acquiescing in and consenting to the way and terms of salvation through Christ.
8. I believe that they are justified freely for the sake alone of the im- puted righteousness of Christ, received by faith without the deeds of the law in the least regard :
That this faith is the gift wrought by the power of God in the soul (being the first act of the new creature) ; and that Gospel repentance is concomi- tant with faith in time, and consequent upon it in the order of nature :
. That the evidences of justification are: 1. Faith that works by love ; 2. Sanctification in the Heart; 3. The Spirit of God witnessing with our. spirit that we are the children of God.
9. I believe that all justified persons are endowed with a spirit of adop- tion influencing them to cry Abba Father-My Lord and my God :
That this adoption exists by virtue of their union to Jesus Christ their . Head and husband, elder brother and joint heir :
That their union to him is a mysterious divine union, being made one with him, yet so as he remains very God, and they very finite creatures as to the dignities of their persons or capacities or faculties.
10. I believe that santification does begin in the souls of believers when the act of justification is passed in their souls (or that justification and the beginning of santification are instantaneous,) and is carried on. progres- sively and perseveringly till they are made complete in holiness by the same Spirit that effectually calls them :
That they never will be complete in holiness, while in these mortal tabernacles of our fleshly bodies.
II. I believe that true justifying faith is a living and not a dead faith, and is evidenced by good works (agreeably to the holy law of God, which I take to be the rule of the christian's life) flowing from a principle of life or Divine love :
That no works are pleasing to God before faith in Jesus Christ. from us rebels ; and consequently God will graciously hear no prayers with delight which are not put up to him in faith, notwithstanding the high obligation there is upon all rational creatures to pray continually to God, whether converted or unconverted.
12. I believe that Jesus Christ has an invisible church, his mystical body, made up of all the believers (or saints) in heaven and on earth.
13. I believe that Jesus Christ has a visible church here below, made up of those that in the judgement of charity do believe with the heart and con- fess with the tongue-who visibly covenant and agree to walk in all the ordinances and commands of Christ blameless :
That this church has power from Christ to choose such officers as he hath appointed to be in his church, viz. : Pastors, Ruling Elders and Dea- cons :
That they are to be ordained and appointed to their several offices by im- position of hands ; which power of ofdination, Jesus Christ who is the true Head of his church has given to his churches as their privilege :
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That every member of this church is under obligation to use the gift given him by Christ for the edifying of the body :
That such a church is to walk together in brotherly love, both officers and brethren, not seeking superiority and preeminence ; remembering that there is but one Head, even Christ Jesus, who is God blessed forever :
That the members of such a church are to have a mutual watch over one another to stir up and exhort one another, to provoke to love and good works; and that in case God should condescend to refresh his saints with the Heavenly gales of his overflowing love, so as with a shout of triumph they should be constrained to breathe out acclamations of praise to the Lamb of God, the whole should rejoice with them.
14. I believe that there are but two sacraments to be observed in the Gospel church, viz. : Baptism and the Lord's Supper :
That Baptism is to be administered to none but visible believers and their infant seed, and is an external initiating seal of the covenant of Grace :
That the Lord's Supper belongs to all true believers in Christ that can act understandingly in the participation of it; and that it is designed as a means to refresh. comfort, establish, feed, nourish and confirm the saints of God in faith, love, humility and patience.
15. I believe that the record of God in the Old and New Testaments, is in itself a perfect Rule, and in the hands of the Holy Spirit, leads and guides us to heaven :
That it is life and spirit, marrow and fatness to the believing saint; that it contains great and precious promises in Christ for believers only, and awful and tremendous curses for all unbelievers, while such.
16. I believe in the resurrection of the just and the unjust, which will be at the final consummation of this world.
17. I believe that we must all stand before the Bar of God to be tried for an endless eternity.
IS. I believe that the saints at this decisive day will be openly acquitted and absolved from all sin, guilt and bondage, and be made perfectly blessed and happy in the full enjoyment of God to a whole eternity.
19. I believe that Jesus Christ -the Lamb slain -will be the glorious judge of Quick and Dead.
20. And lastly, I believe that at this great and awful day of inquisition or judgement. the wicked unbelievers and all ungodly men will receive from Christ their awful and final sentence of eternal condemnation, and shall be committed into the state of exquisite torment for ever and ever.
E. MR. CLEAVELAND'S PETITION TO THE COLLEGE FACULTY.
"To the Rev'd and Hon'd Rector and Tutors of Yale College in New Haven.
Rev'd and Hon'd : -
It hath been a very great concern and trouble to me, that my conduct in
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the late vacancy has been such as not to maintain interest in your favor, and still retain the great privileges that I have enjoyed for three years past under your learned, wise and faithful instruction and government. Nothing of an outward nature can equally affect me with that of being hencefor- ward wholly secluded from the same.
Hon'd Fathers, suffer me to lie at your feet, and entreat your compas- . sionate forgiveness to an offending child wherein I have trangressed.
Venerable Sirs : I entreat you, for your pastoral wisdom and clemency, to make in my case such kind allowance for the want of that penetration and solid judgment expected in riper heads - as tender parents are nat- urally disposed in respect of their weak children. But more especially I beg to be admitted in the humblest manner to suggest as a motive of your compassion to the ignorant - that I did not know it was a trangression of either the Laws of God, this Colony, or the College, for me as a member, and in covenant with a particular church, as is generally owned to be a church of Jesus Christ, to meet together with a major part of said church for social worship. And, therefore, do beg and entreat that my ignorance may be suffered to apologise. For in respect to that fact, which to riper heads may appear to be a real transgression, I can assure you, Venerable Sirs, that I have endeavored to keep and observe all the known laws, and customs of College unblamably. And I hope I shall for the future be en- abled so to do, if I may be restored to a standing again in my class. Thus begging your compassion, I subscribe your humble servant and obedient pupil,
John Cleveland. :
New Haven, Nov. 26, 1744."
The conclusion of the "Admonition" is as follows :
"Whereupon it is considered and adjudged by Rector and Tutors, that the said John and Ebenezer Cleaveland, in withdrawing and separating from the public worship of God, and attending upon the preaching of a lay exhorter as aforesaid, have acted contrary to the laws of the Colony, and of the College. and that the said Cleavelands shall be publicly admon- ished for their faults aforesaid, and if they shall continue to justify them- selves, and refuse to make acknowledgment, they shall be expelled."
F. EXTRACTS FROM MR. CLEAVELAND'S NARRATIVE OF THE REVIVAL OF 1763-64.
Inasmuch as it hath pleased God, who is rich in mercy, to visit us of late, in these parts, with the gracious influences of his blessed Spirit, in the conviction and hopeful conversion of many persons; more especially in Chebacco, which belongs to Ipswich, of the province of the Massachusetts Bay : And as we are to declare God's doings among the people, and to make mention that his name is exalted ; I have some time had it in my heart, to give a short narrative of this work.
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The Public have, some years since, been informed of the grounds and reasons of the people of iny charge becoming a distinct worshipping assembly from the second church and parish in Ipswich,
. I was ordained their pastor, Feb. 25, O. S. 1747, by a Council of Congre- gational churches. The church I stand related to as pastor, in point of church discipline and government, is strictly congregational according to Cambridge Platform ; and in point of doctrine quite orthodox according to the New England, or Westminster Confession of Faith, or their catechisms. And in point of experimental religion, consists of such in general, (before the late work) as profess to have met with a change of heart in the time of the more general reformation, which was in 1742, and thereabouts : And altho' God never left us without witness of his gracious presence with us under the administration of gospel ordinances, and there were some few instances of hopeful conversions in the time of the general declension of Christians, yet we must acknowledge with shame, that we rendered not again according to the benefits done to us, but greatly lost our first love.
. Sometime in the month of October, this year (1763), the Rev. Mr. Francis Worcester came to preach to my people one Sabbath. He came early in the week and preached several lectures before the Sabbath and several after, and took his leave of us with a lecture to young people ; and as their attention was roused by his other discourses, divers things in this took such fast hold on their consciences, that they could not shake them off.
A little while after, I exchanged with the Rev. Mr. Samuel Chandler, of Gloucester, and as he understood there was a number of persons under awakenings in my congregation, he adapted his discourses to their case, and his preaching that day was own'd of God for the begetting convictions in some, and for increasing theni in others. They now frequented our religious conference meetings, and at these, I had an opportunity of dis- coursing to them more particularly about the great concerns of their souls ; and once a week the young people assembled at the house of one of our deacons, (besides the weekly conference) when I had an opportunity of discoursing to them familiarly of their soul-concerns.
In the afternoon. Mr. Parsons preached a very suitable sermon; the meeting-house was as full of people as it could be; people caine from the parishes all around us : There was a solemn silence thro' the whole assem- bly during the time of divine service, and a sacred awe on every counte- nance ; never did I see an assembly more solemn before! It was near nine o'clock this evening, before the people could be prevailed with to leave the meeting-house. As the people were now inclined to assemble for religious exercise, and their attention was roused, I appointed another lecture to be on Friday this week ; and from this time till the Spring business came on, we had two lectures in the meeting-house every week, on Tuesdays and Thursdays : The first was the most remarkable week I ever saw; and from that time to the Spring. our meeting-house was crowded as full as it could hold when we met, both on the Lord's days and week days.
Divers persons from other towns and parishes, were bro't under concern.
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viz. : from Ipswich-town and the Hamlet. Gloucester, Manchester, Beverly, Wenham, some from Topsfield, Rowley, Linebrook, Byfield. Newbury and Newburyport; and divers were hopefully converted.
Divers ministers came over to our help, and preached on our lecture days. And there was not a sermon preached, as I could learn, but what was attended with the blessing of God, either to bring on conviction of sin in some, or to bring comfort to others; that is, to bring some out of darkness into light, and to comfort and refresh such as had received light and com- fort before.
As a considerable number of our young men, who were bro't under con- cern at the beginning of this work, remained under concern, exceedingly bowed down for divers weeks, we tho't it proper to turn our Tuesday lec- ture into a day of fasting and prayer for them, and for the pouring out of the Spirit upon all; and it was a remarkable day, some new instances of . persons bro't under convictions, and several of these that had long been bowed down were made free, I trust, by the Son, so as to be free indeed.
Towards the last of February, divers persons having signified their de- sire to make a public profession of Christ, and to be admitted into the church in full standing, I gave notice that the Elders of this Church would meet at my house, such a day, to hear and take down in writing, the gracious experiences of such as had a mind to be admitted members of this church.
On the day appointed, such a number met as filled my house; I began to write a little after ten o'clock in the morning, and never rose from the table till about sun-setting; I took down some of the most material things, in the experience of twenty and two persons, from their verbal relation to the Elders. Now I had an opportunity to judge of the nature of the work, and was surprised to hear what great things God had done for many, who were very carnal and vain but a few months before! When I arose from the table I went into another room, where the people were chiefly gathered, and it was as full as it could hold, and I stood astonished! I never saw anything equal to it before ; the room appeared full of God ! Not a person to be seen but what was at prayer, either for themselves, or over some par- ticular person or other in distress.
About a month after this, we took into the Church thirty and two per- sons more; and the whole number of those we admitted in the space of seven or eight months, was upwards of ninety, but above two-thirds of them were females. I have heard that the Rev. Mr. Parsons of Newbury- port, admitted about that time, upwards of fifty ; and the Rev. Mr. Jewett of Rowley, about thirty; and the Rev. Mr. Chandler of Gloucester, a con- siderable number, but I have not heard how many.
In the Fall of the year, and especially near that season of the year, that the work so remarkably began a twelve month before, there was not only a considerable revival of those who had received comfort; but several new instances of hopeful conversions, and divers bro't under convictions, who had been pretty secure, and the convictions of others revived. And the next day after the Anniversary Thanksgiving this year (1764) was kept by
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our congregation as a day of thanksgiving, for God's remarkably gracious visitation to us with his divine influences, the preceding year.
G. PASSAGES FROM "CHEBACCO NARRATIVE RESCUED, &c."
Now view the separation at Chebacco, and see what they have done: and whether it deserves the name of a separation. Have they separated from the faith profess'd by these churches? No, they adhere close to it. Have . they separated from the established rule of order, worship and discipline, of these churches? No, they have got nearer to them than ever; are more - exact and careful (if not more conscientious too) than is common. These things are indubitable. Well, what in the world is the matter? What have they done, that renders them so obnoxious? Where are those corrupt principles and wicked designs to be found, they are so often charged with in theanswer. There is a great cry indeed, and not only the city but the whole country, according to some, must be hurried and huddled together to view this great sight; this new thing that has happened at Chebacco, and to ex- press their resentments. Well, suppose they should assemble, what matter of wonder would they see? Why, this they would see; that a number of christians that us'd to meet and worship God on the west-side of the road, now meet for that purpose on the east-side. They would find that instead of their sitting under the preaching and administration of their former pastor, now deceased, who they did not like, and under whose ministration they could not profit or be easy; they sit under the ministration of Mr. Cleaveland, whom they do like, and by whom they are better edified. They would further see. that instead of a lecture once a month, they have it once a week; and that instead of living without some of the officers the consti- tution requires, as formerly ; they now have them. In short, they would find their doctrines sound and orthodox; their discipline strict, yet tender and moderate; their worship serious and devout, and their lives sober, humble and discreet. They would find them willing to pay all their be- hindments due to their deceased pastor ; and that they have made proposals of reunion with the adhering part of the church and parish, and yet could not obtain so much as a conference for that purpose. It's true, they would
. also find that they had left without leave the society and communion of the pastor and church, who had used them so ill, as has been represented ; and which, if it did not amount to a total subversion of the ends of the gospel, yet it was a great clog and hindrance to their edification. And with respect to the priviledges of the members under such difficulties, they were totally deprived and left without hope of it's ever being otherwise. And this is what they plead. for their separation from that pastor and that sett of mem- bers. And that's all they have to do. For, from the faith and fellowship, worship and discipline. communion and order of these churches, they have not separated. And what great cause of wonder would arise from all this? And in what respect would it deserve the frowns of the spectators? Is not
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here a mighty bustle about a very little matter? A great out-cry for no great cause? Yea worse, a threatening of censure on pretence of the breach of order, and of the constitution. When the case is quite otherwise; so far from a breach of the constitution and order of these churches, that it is rather a resumption and reavowment of it. As whatever they have varied from the constitution. in this act, may I think fitly be compared to a vessel carried out of her course or latitude by a side wind or cross current, which puts about, and stands seemingly back, to regain the same : Or to a travel- ler who has been led or forced out of his road, who treads back his wrong path in order to get right.
I answer and freely own, that in the first of those religious operations, some persons were too warm, and apt to censure others, and in some cases appeared more showey than was decent, as I apprehended. But then you must observe, that what they were so warm about, was the great things in religion; which methinks should in some measure plead their excuse. They adhered to, and earnestly contended for the faith, and other doctrines of the reformation, in maintenance of which the martyrs embraced the stake; and to which also our forefathers adhered. Nor did I ever perceive, who had opportunity of observing them, that the Antinomian errors got ground among them. A holy life and walk with God, their hearts were much set on; they apprehended with the apostle, that they ought not to fashion themselves according to the customs of this world; that the gospel prize was weighty, and required more wrestling and striving for, than most men were aware of. They had a quick and tender sense of divine things; they tasted that God was gracious; and that his word was sweet, and they loved it exceedingly, and the like. Hence they were hardly easy but when in religious exercises : And as every nature delights to promote its kind, they would frequently call on others, not only to be helpers of their faith and joy, but to share in it themselves : And when they met with neglect and cruel reproaches, as sometimes they did. they were too easily caught in the snare of inipatience, and their own spirit perhaps. being over-heated, as I believe is common in such cases, they sometimes spoke unadvisedly with their lips, in way of censure and reproach of others. And they that well knew the whole of the matter will, I am persuaded, say, they had too much provocation. They have been long since convinced of this error, and. behave with the meekness becoming christians. However, great advantage was made of these things; they were multiply'd and aggravated then, as we find them now in the answer; and indeed, to such a degree did those calumnies proceed, and such a clamour was raised about this set of people. not only in that place, but elsewhere. as I think was more than proportion- ate to their failings, if not more than can well be reconciled with the spirit of christianity, or than was for the service of religion.
Let the pastor and church be never so much to blame in former times ; vet at length they make up all, and do their duty ; agree to have council ; but then the aggrieved will not. No, their majority, fourteen out of twenty- six, refuse it. (Page 15.) And here at last you have found a resting place
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for the sole of your foot; a something, whereby to justify you, and bring you off, under all your former neglect, which otherwise you have own'd, would not be excusable ; and now turn the whole blame on the aggrieved. Hence also, principally, you would make out your pretensions of falshood in the narrative, and justify all the calumny and reproach, with which you have loaded the authors. Hence, you would represent them as artful, plotting, deceitful; and in short, as vile a pack of knaves, as ever were. This you place as a castle within your tottering walls, and frequently fly to it when they tumble ; as for want of foundation, and suitable materials they often do, even while you are endeavouring to build them up. This you sew as pillows under your arm-holes, and fix as bladders to support and keep you from sinking under the weight and justice of the cause, you are endeavouring to overset. You repeat, multiply. and magnify this thing : you use it negatively and postively ; dress, new dress, and new shape it, and make it serve to purposes, more than one could well imagine. In short, it is the burden of your song, and almost become stale, and a by- word in your answer. It's plain you esteem it as your dernier resort, and as a city of refuge, on almost every occasion; and when you are falling, here you catch and here you hang; as every one that reads your answer, may see. But, alas for you, your fingers must be knock'd off this hold; your refuge will prove but a refuge of lies. This bladder must be pricked ; these pillows, this prop, must be pluck'd away. This castle, from whence so many arrows dipt in gall, have been shot out against the aggrieved, their narrative, and their cause, must be demolished. And what will become of your confidence then ? Must it not be as the spider's web, and as the giv- ing up of the ghost?
It seems by you, that no preacher is more than a pretender, if he preaches with a little more warmth and vigour than is consistent with people's going to sleep under his sermon, tho' never so close. evangelical, sound and or- thodox in his discourses. No, these must be contemned as pretenders, while not a cold, formal, or Arminian preacher, can be found in the coun- try, to bear any part of your contempt and resentment.
"Stealing away the hearts of "the injudicious." So you see, if any min- ister of this character wins a person to a good liking of his preaching, the minister must be a thief, and the man a fool. And just so it was in the apostles days ; all men were fools, that they caught by this sort of guile, for they stole manya heart in this way ; and a great disturbance it was then accounted, as well as now. However, I plead not for men's intruding themselves into other men's parishes; nor do I know that any great dis- turbance has been given to ministers of late by this means. However, if there is, I would suggest something that I am satisfied will remove it; namely to treat the ministers and christians of the new-light character with a little more justice and candor, and not on account of some past disorder, that if left alone would soon die with age, go on to despise, dis- parage, and discourage them. as heretofore they have done ; while nothing material can be objected to their soundness in christianity; and instead
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CORRECTIONS.
p. 46, line 30, for matters read matter.
p. 69, line 25, for naturall law read naturall love.
p. 83. foot-note, for 1829 read 1629.
p. SS, line 10, for than read then.
P. 97. line 30, for department read deportment.
P. 99, line 28, for acceptable read acceptably.
p. 104, line 14. for one year read two years.
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