USA > Maine > Lincoln County > Bristol > History of York, Maine, successively known as Bristol (1632), Agamenticus (1641), Gorgeana (1642), and York (1652) Vol. II > Part 13
USA > Maine > York County > York > History of York, Maine, successively known as Bristol (1632), Agamenticus (1641), Gorgeana (1642), and York (1652) Vol. II > Part 13
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where he received care and nursing until he recovered. Of his gifts to the needy from his own wardrobe or his wife's the stories are endless. It is related that he had a favorite horse for which he was frequently offered a hand- some sum on account of his beauty and action, which he always refused. Finally he regarded his retention a selfish and sinful vanity and gave him away. "He goes right up with me into the pulpit," he explained, "and I will not have him there." He was the typical clerical policeman in his parish work, as one authority states that he went every Saturday afternoon and evening to the taverns and stores to make the members of his flock go to their homes and to bed (Christian Review iii, 281).
After Parson Moody had been in service for about forty years his people thought that increasing age entitled him to help in his ministerial work. At a parish meeting held March 27, 1739, it was voted "that their be some help Procured for the assistance of the Rev. Mr. Samuel Moody in the Pulpit when their shall be occasion." It cannot be said that he lacked any of his mental faculties as his vigorous sermons on Hell-fire showed no signs of weakness or need of "help" in that direction, but four decades of strenuous shepherding was having its effect on both the shepherd and his flock. Two years later at a meeting held November 27, 1741, a committee was appointed to "agree with Mr. Daniel Emerson, Present Butler of Harvard College, if they can get him, to be the Person to Preach with us," as assistant to Mr. Samuel Moody. Agreement was reached and he was so employed.
In other ways the parishioners never tired in providing for the personal comfort of their beloved pastor. They bought a slave for him to act as a personal attendant, but later in 1735, the parish voted that "if the Negro Man can't do for Mr. Moody that the assessors Hire a man."
One of his successors has aptly said that Parson Moody "was of heroic mould." When seventy years of age, when most men are seeking the comforts of the fireside, he went with the Provincial troops as Chaplain in the expedition under Col. William Pepperrell to Cape Breton in 1745, which resulted in the capture of Louisburg, and was the beginning of the downfall of the French power in America.1
1 Early in his ministry here (1704) he went as Chaplain in the Pigwacket Expedition (2 Me. Hist. Soc. Coll. ix, 187).
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When the fortress was surrendered he was prepared to express his Protestantism in the Roman Catholic chapel. Armed with an axe, which he called the "Sword of the Lord and of Gideon," he proceeded to demolish all the "graven images" and other objects of "papal idolatry." The victory was now complete. Here was a disciple of Cromwell, after the Protector's own heart, an hundred years after the Puritan Commonwealth.
The old chaplain returned from this expedition without apparent detriment to his health and resumed his pastoral labors among his flock, but such a violent change in his mode of life at his age produced its natural effect and it was gradually seen that his days of activity were num- bered. He died November 13, 1747, closing his eyes in his last sleep while he rested in the arms of his son Joseph, the first minister of "Scotland" parish. The town paid his funeral expenses amounting to £105-18-06; allowed Mrs. Moody forty pounds "to put herself in mourning"; gave fifteen pounds to his son Joseph and ten pounds to his daughter Mary Emerson, the wife of Rev. Joseph Emerson.
It is beyond the province of a layman to estimate the quality and results of his long and intensive labors. A church historian has summed up his character "as a man of great constitutional eccentricities," (Sprague, Annals of the American Pulpit i, 248). In the old burying ground in the village, near the church where he thundered, a tombstone recording the bare facts of his life and death, refers the "passing stranger" to Second Corinthians III, 1-6, "For his further Character." As the present day travelers may not have a copy of the New Testament at hand for verification of this scriptural reference, it will be convenient to quote the second verse of it which seems to describe the esteem in which he was held by his flock:
Ye are our Epistle written in our hearts known and read of all men.
"ELDERS" OF THE CHURCH
Before entering into new pastoral relations the Church thought best to set forth their views upon the fundamental organization of the parish, and on November 20, 1749, the following statement of them was adopted and recorded:
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As they have hitherto distinguished themselves by the Name of a Congregational Chh & for the Safety & Protection of their Chh Privi- ledges chosen & appointed a Number of their Brethren & invested them with the Power of Ruling Elders Distinct from the Office of their Pastor & Teacher whose work is to joyn with him in those Acts of Spiritual Rule which are distinct from the Ministry of the Word and Sacraments and as are enumerated in the Ten Sections under the Seventh Chapter in the Platform of Chh Discipline Agreed upon by the Synod of Cambridge in New Eng'd in 1648, which officers with the Pastor or the Major Part of them have hitherto been empowered by the Chh to call the Chh together when there is occasion & in point of conduct been obliged from Time to Time to Lead the Chh in their opperations Agreeable to the sd Platform, and not Relent though their own Persuasion Might otherwise incline them./ And in General for their Further Rule of Gov't and Discipline aforesd as to the substance of it in the Order of the Gosple according to what is therein Declared from the Word of God they so continue./ And Further we add and accordingly Recommend to the sd Chh that it be the Ruling Elders Business Distinct from the Pastor to Examine into the Foundation of Scandals that may be Reported Concerning any one of the Chh which we apprehend may be a means, by the blessing of God, of preventing Prejudices ariseing in the Ministry in the minds of such against the Pastor./
The underlying reason for this formal exposition of their practice in church discipline is not known, but vari- ous inferences may be indulged. The one which suffices best is a probable experience in the past during Parson Moody's lifetime, when he got mixed up in some "Scan- dals" and incurred the hostility of some of the parish- ioners. His dominating personality led him to ignore, perhaps, the function of the Elders in such matters, and they wished to remind his successor of this fundamental rule in church management.
Rev. Timothy Harrington of Swanzey, N. H., recently driven out by the Indians, came as a candidate shortly after the death of Mr. Moody but the problem of filling such a vacancy was a difficult one, as no real successor could be found to such a unique personality. On May 2, 1748, six months after his death, a committee was appointed to "apply themselves to Mr. Peter Thatcher, the son of the Rev. Mr. Thatcher, late of Middleboro, to be their pastor." Whether Mr. Thatcher came here on the usual skirmishing program as a candidate, preaching for a while on probation to judge of the situation as a future home for himself, is not known; but this contin- gency is quite probable. We do know, however, that he
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did not accept the call, and over a year elapsed before the vacancy was permanently filled. Rev. William Tompson, a grandson of the first minister of Agamenticus, followed him as a candidate, but did not qualify in the judgment of the parishioners.
REV. ISAAC LYMAN
The tenth pastor of this church was finally found in the person of Rev. Isaac Lyman, a native of Northampton, Mass., son of Moses Lyman of that town, a graduate of Yale College, then twenty-four years of age. A formidable committee of eighteen was appointed to notify him of the call. He was necessarily a man of very different type from his septuagenarian predecessor. He was employed at a salary of £50 sterling, or current pay in the bills of the Province, together with the use of the Parsonage, "except One Room on the Floor in the house & Proportionable Room in the Cellar, which is reserved to the Parish During their Pleasure." This was, probably, set apart for the use of the widow of Mr. Moody.
Mr. Lyman was ordained December 20, 1749, by Rev. Jeremiah Wise of Berwick, Rev. John Rogers of Kittery, Rev. Joseph Langdon and Rev. Job Strong, both of Portsmouth. Thus began a pastorate which lasted for more than six decades, the longest term of any minister of this parish. The ruling Elders were John Harmon and Richard Milbury, and Joseph Holt was Deacon at this date.
Some insight into the conditions of the parish may be found in the records during his ministry, and the details of "church discipline" which caused the officials so much concern.
On May 25, 1755, Joseph Stover and Samuel Adams were "suspended," and complaints against them were to be considered "at a sacramental meeting." The accused did not appear to answer or explain their "absence from the Table." It was voted that they "should be worked longer upon." It seems that Adams was at sea, and Stover refused to repent of his absence. Suspension was con- tinued and it was recorded that they had "been treated in the kindest manner."
In November, 1755, occurred the Great Earthquake which became the occasion of a religious revival, awakened
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by this awesome upheaval, and forty-eight persons filled with forebodings and animated by heart-searchings accepted the covenant or took it for the first time in that and the following year.
Isaachar Baker, in September 1757, "moved that as he had absented on account of a Quarrel he had had with John Main the Chh would show wether they were willing he should enjoy his Priviledges again that they were discovered by a vote."
In 1760 Mrs. Hepsibah Whitney was reported "absent- ing from her husband" (John Whitney), and it was debated "whether this should debar her from the ordi- nances." After consideration and adjournment the verdict was finally decided in the negative.
In June 1767, Lewis Bane was examined for absence from Communion and "gave as his Reasons as he could not think himself worthy." Under the circumstances it was decided not to pass censure upon him.
The records of admissions to the church and owning the covenant during his pastorate show that two hundred fifteen were added during his active ministry, about five yearly on the average. This does not indicate aggressive campaigns for "conversions." Evidently of a quiet, studious character, he did not rouse the torpid nor worry the backslider, as did his predecessor. He is best remem- bered by his humility and fine Christian character.
Mr. Lyman's ministry covered the exciting period of the Revolution, and in times like that there is a psycho- logical effect on the outlook of the public on all material and spiritual activities. This did not fail to have its influ- ence locally in religious matters. The diary of Jonathan Sayward gives us an insight of what was happening in this respect here. Under date of December 31, 1781, he writes this observation: "Distraction is become Common, new Secteries in religion Various oppinions Yea I do not know but there may be the new heavens & new earth before all these things shall be finished." More will be heard of these "new Secteries" gaining a foothold here early in the next century.
In 1790 the parish voted to reduce Mr. Lyman's salary by £25 but the reason for it is not clear, unless the scarcity of money following the war. Sayward records his regret at this action, and adds: "Ther was not the
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least charge against him hinted of order or Doctrine." (Diary.) It is explained elsewhere that Mr. Lyman was considered lukewarm in the patriotic cause, and Judge Sayward was not likely to regard that as a possible motive of this action.
On March 20, 1798, Mr. Lyman having expressed his willingness to have a colleague settled in the parish, it was voted to give Rev. Timothy Alden a call to this office, but the church did not concur. Rev. Caleb Bradbury was the next person considered for this position, but he also was refused by the parish. These decisions opened the way for the experimental employment of Rev. Rosewell Mes- senger whose subsequent employment ended so disas- trously, as will be explained later.
This colleague was the son of Samuel Messenger of Holliston, Mass., born March 9, 1775, a graduate of Harvard College in the class of 1797, and on October 10, 1798, he was ordained as assistant minister of the parish, taking up the routine burdens to relieve the older man. It was his first charge. Mr. Messenger was to have three hundred dollars yearly during the life of Rev. Mr. Lyman and the occupancy of the parsonage while acting as full minister. Mr. Messenger thought he ought to have fire- wood in addition and the parish voted to give him twenty cords hardwood annually. This was later changed to fifty dollars annually as substitute for wood. Dissatis- faction was expressed by some concerning this extra amount and Mr. Messenger offered to waive claim to a pro- portional share to those who were not willing to pay. At a later meeting, March 19, 1799, this matter was put to vote and forty voted in affirmative and thirty in negative so that Mr. Messenger obtained his increase.
The closing century practically ended Mr. Lyman's active ministerial life. He died March 12, 1810, aged eighty-five years. Nine children survived him although the family name has disappeared from the town. The Reverend Dr. Hemingway of Wells preached his funeral sermon, paying high tribute to his character, stating that "he had the satisfaction of seeing his people united and profited by his labors."
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CHAPTER VIII ECCLESIASTICAL AFFAIRS 1801-1927
REV. ROSEWELL MESSENGER
The new century opened rather inauspiciously for the church. Its ancient pastor was scarcely more than an onlooker in its affairs and his colleague was, unfortunately, totally blind.
The junior pastor succeeded to the vacancy in 1810 without further formality of re-ordination. A local anti- quary has left this record of his unfortunate career: "As a preacher he was at first popular, but his moral life was not up to the religious standard, falling far short of that which those who have named the name of Christ should be, and what that of his predecessors was." (Moody, History, p. 219.) The cause of his difficulties was the reception into his family of a young lady, homeless through the separation of her parents, whom his wife received in the capacity of a companion and domestic. After a time this young lady married and in settling up their accounts the young lady did not receive as much money as she thought was due her. In the course of time reports derogatory to the moral character of Mr. Mes- senger were circulated in the parish, associating his name with that of another young girl who was also living in Mr. Messenger's family. These stories were traced to the first-named young woman and a serious scandal had its beginning.
On March 23, 1813, a committee of parishioners, con- sisting of John Bradbury, Daniel Sewall, Bulkeley Emer- son, Thomas Savage, Josiah Bragdon and Isaac Lyman, was appointed to examine "into the concerns of this ancient and respectable Parish." The "concerns" which this important committee was chosen to investigate related to a growing scandal in connection with the character and habits of their pastor. In their report they intimated that he had failed to fulfill his contract in that while "preaching the gospel" he was not practising his
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precepts, and on that basis they waited upon him to inquire "if there were any terms or conditions upon which he would withdraw himself from the ministry and terminate the contract." He refused to deal with them, saying that "he was ordained over the Church and not over the Parish." Whereupon on May 1, 1813, this com- mittee drew up a set of formal charges accusing him among other things of "yielding to the dominion of a wild, giddy and extravagant fancy ... immodest and indecent behaviour towards the female sex ... fraud ... falsehood ... intemperance ... and that in one respect he is disqualified by the act of God in visiting him with blindness, as he cannot perform certain duties attached to his duties such as recording marriages, births and deaths and other acts of the church."
The committee expressed an opinion that the parish was not under further obligation "either legal or moral to contribute any longer to his support and maintenance ... and that no further salary be paid to said Messenger." By a vote of forty-seven yeas and forty-two nays this report was accepted. Later, by a vote of fifty-eight to fifty-four it was voted to join with the church in calling. a council to consider this unfortunate state of affairs. It will thus be seen that the opponents of Mr. Messenger had only a precarious working majority against a formi- dable minority. Conferences between the accusers and the accused resulted in an agreement that each party should nominate three clergymen representing the parties and that these so nominated should select a seventh member as the church council. The church nominated Rev. Mr. Thompson of Berwick, French of Northampton, and Parker of Portsmouth. Mr. Messenger nominated Rev. Mr. Chandler of Eliot, Porter of Rye, and Hilliard of Berwick. Rev. Joseph Litchfield of Kittery was chosen by these jurors as the seventh member. Alexander Mac- Intire with Rev. William Briggs of Kittery Point were counsel for Mr. Messenger. The full body met June 9, 1813, at the Court House to give a public hearing at which heads of families and ratable polls only were admitted. Rev. Mr. Messenger did not attend as he was sick and physically unable to be present. After hearing all witnesses and deliberating on the case, the church council returned the following answer to the charges and specifications:
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Ist charge - Neglect "in performing ministerial and parochial duties, one of which among others is the omission of keeping the records of the church."
Verdict: "Not fully supported," but it was found he had not visited the sick "when requested to do it."
2nd charge -"A general levity of manners and vain and trifling con- versation amongst young people, and instead of instilling and inculcating the principles of piety, morality and religion, count- enancing and encouraging dissipation, dissoluteness of manners and fanning the flames of impure and unhallowed desires."
Verdict: "Not supported in its fullest extent" ... but they were agreed that the charge of vain and trifling conversation has been proved against Mr. Messenger.
3rd charge -"Immodest and indecent conversation and immodest and vicious conduct towards the female sex."
Verdict: "Fully supported by evidence."
4th charge -"Intemperance in the too free use of ardent spirits." Verdict: "Has too freely used ardent spirits, though it does not appear that he has been guilty of intoxication."
5th charge -"Falsehood in deviating from a strict regard to truth." Verdict: "Not habitually guilty of falsehood."
6th charge -"Fraudulent transactions with his neighbors."
Verdict: "Not proven."
7th charge -"Endeavoring to incite witnesses to commit the crime of perjury accompanied by threats to destroy the peace and happiness of individuals and families."
Verdict: "The charge is supported."
It was also voted to recommend that the ministerial relations be dis- solved and that "we consider Mr. Messenger disqualified for the gospel ministry" on account of his "extreme constitutional and habitual imprudences persisted in after repeated cautions and admonitions from his Christian brethren."
The vote was unanimous.
On June 14 following the verdict, a church meeting was held at the house of Nathaniel Sargent, sixteen church members being present, and fourteen voted to accept the report of the council. From this and other evidences it would appear that only a decimal part of the parish was against Mr. Messenger. The church must have been reduced to a mere fraction of its numbers as two years later but seventeen members assembled to call his successor.
A meeting was called to assemble April 16, 1814, to consider the payment of "an additional reward" to Mr. Messenger for past services and for betterments made by him on the parsonage, or to pay him an annuity, or as an alternative, to allow him the use of the parsonage for the ensuing year. No action was taken on these propositions.
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Mr. Messenger handed in an account to the assessors at a meeting of the parish called to assemble March 21, 1815. They voted that "there is nothing due from said Parish to Mr. Rosewell Messenger."
Mr. Messenger brought suit against the parish for payment of arrears of salary as a consequence of this action in 1816, and this is the last reference to the unfor- tunate trouble caused by the dismissal of the late pastor. It cost the parish one hundred fifty dollars for legal expenses in defending the law suit.
A pamphlet entitled "Mr. Messenger's Vindication; Addressed to his Little Children" (Portsmouth 1815), comprising forty-seven pages of favorable evidence "to be continued in the second part of my vindication," purports to furnish evidence of persecution, as well as the expressed loyalty, of former parishioners. It seems to have been agreed that there was nothing criminal in his associations with the persons whose names were connected by tales with his, and he prints a certificate of confidence in him "signed by two hundred and sixty persons, men and women, of York, mostly heads of families; among whom are three Selectmen, the Parish Assessors and thirty-four professors of religion." They state that Mr. Messenger was tried in absentio, while ill; that the hostile witnesses (some of whom recanted later) were unworthy of credit while his own were not heard, and "conscien- tiously recommend him to be reinstated in the office of the ministry." It is a strong answer to his accusers and is here stated as a part of the record. It may be observed that however strong such a defence may be that no man can become a hero, even if acquitted, of a type of attack like that. He wrote a book on his affliction entitled "Resignation" of two hundred pages. His death occurred February 20, 1844, in Berwick from pneumonia. Although subsequent efforts were made by his friends to remove the ban of excommunication, it is not known whether it was accomplished and there is no evidence that he ever resumed pastoral charge with any parish elsewhere.
REV. MOSES DOW
The disturbances of this case, producing so much bitterness among the partisans of each faction, resulted
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in considerable delay in selecting a successor, but on November 18, 1815, Rev. Moses Dow, a native of Atkin- son, N. H., born February 4, 1771, a graduate of Dart- mouth College, class of 1796, lately holding a pastorate at Beverly, Mass., was ordained as the twelfth pastor in lineal succession. He was engaged at a salary of five hundred dollars and the use of the parsonage. Rev. Benjamin Wadsworth, A.M., of Danvers preached the ordination sermon.
In addition to the slowly cooling antagonisms of the past, Mr. Dow was confronted with a new problem, like many another clergyman of the Standing Order. A new schism, provoked by the growing sect, called Methodists, threatened the peace of his regime, as it had other parishes throughout New England, and this rift was probably increased by the passions of the late Church Council in the case of his predecessor. Here as elsewhere the new emotional religion secured adherents gradually, sufficient to cause withdrawals from his flock, and form the later nucleus of the present Methodist Episcopal Church.
In 1821 a committee was appointed to confer with Mr. Dow respecting "abating a part of his salary," but such proposals as he had to make were not accepted.
In addition to official notifications from clerks of the new sects, personal withdrawals came in regularly to the clerk of the parish, notifying him that they no longer con- sidered themselves members and would pay no further expenses of the church. Thirty-six withdrew in the year (1823). In that year Mr. Dow offered to accept four hun- dred dollars as his salary. In 1824, twelve more withdrew, and 1825 records the withdrawal of ten more. These con- tinued withdrawals reduced the income of the church greatly, although some continued to attend the services after giving notification of withdrawal. An attempt was made to assess those who tried to get religion free. At a meeting held November 7, 1825, a committee was appointed to request Mr. Dow to relinquish a part of his salary, to which request he made the following reply:
Brethren and friends of the First Parish in York: Through your committee, Chas. O. Emerson, Esq., and Dr. Jeremiah S. Putnam, I am again solicited to relinquish $100 of my salary. I am conscious that all who feel interested in the welfare of the Society & friendly to myself must deeply regret a measure so unpleasant, injurious & embar-
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