USA > New Hampshire > Rockingham County > Hampstead > A memorial history of Hampstead, New Hampshire, Congregational Church 1752-1902, Volume II > Part 8
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Here it may not be amiss briefly to state some of the essential doctrines of the Gospel in the belief of which all the true dis- ciples of Christ are agreed.
These are the following :-
That there is one eternal and unchangeable God, revealed to us under the name of the Father, the Son, and the Holy Ghost, to each of whom there is ascribed a peculiar agency in the work of creation and redemption. And yet these are united in one God-head, whose name alone is Jehovah, which means the sum
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and source of being. Accordingly Moses said, " Hear, O Israel, the Lord, our God, is one Lord," that is, as in the original He- brews. " The Jehovah, our Aluchinow, is one Jehovah." One of these words is in the plural number and the other in the sin- gular. And this corresponds with the divine nature as more clearly revealed in the New Testament, where the Father, the Son or Word, and the Holy Ghost are declared to be mixed in One in the work of creation and redemption.
For while it is revealed that he who built all things is God, it is also declared that, "By the word of the Lord were the Heavens made, and all the hosts of them by the breath of his mouth." And all things are declared to have been made by Jesus Christ, the Word or Son of God. So. then, according to the Scriptures, God is one in three or three in One.
This God created, upholds and governs all worlds in the most wise, righteous, and most holy manner, according to his most . holy and eternal purpose.
He made man at first upright, in his own image and favor, but man soon fell into a state of depravity and alienation from God, and so became justly exposed to the wrath of God forever.
But God, foreknowing this defection, did from eternity con- stitute his own Son to be a Mediator between God and man.
And God the Father did stipulate to give his Son a seed to serve him from among the human race, as a reward for his suf- ferings and dying for our sins. that we might be redeemed from all iniquity and become a peculiar people zealous of all good works.
This Saviour was sent to men as lost creatures, wholly de- praved and wholly condemned by the righteous sentence of the Divine law. Hence Christ first demanded that men should re- peut or change their minds, and turn to God through faith in his atoning blood for the remission of their sins.
But though men have all the natural powers of understanding, reason and conscience sufficient to serve God. if they would, yet such is the wickedness of their hearts that nothing of duty will be complied with till a change is wrought in them by the spirit of God, first convineing the soul of its depravity, and then giving a new heart. new desires and affection of heart towards God, by faith in Jesus Christ, the way. the truth, and the life.
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In connection with the above doctrines the following truths may be addneed, and are expressly revealed in the word of God.
The election of grace, according to the foreknowledge in which the people of God were chosen in Christ JJesus, before the foun- dation of the world, that they should become holy and without blame before him in love. Eph. 4.
The doctrine of the perseverance of the saints is also revealed and made certain.
For the gifts and calling of God are things of which he does not repent.
And Christ says, " My sheep hear my voice, and they follow me, and I give unto them eternal life, and no man shall pluck them out of my hands. John 10.
The doctrine of justification, sanctification and adoption, also are true and certain, for the Scripture says, " Moreover, whom he did predestinate, them he also called, and when he called them he also justified, and when he justified them he also glori- fied. Romans 8 : 30.
It is also made certain that all who believe and obey the gos- pel shall be saved, and all who believe not shall be forever lost.
These are the doctrines according to godliness, which all must and will admit who are taught by the word and spirit of God to feel our entire dependence on the grace of our Lord Jesus Christ.
And be it remembered, as Luther says. every minister, and every other man who would be a Christian. must be certain of his doctrine that it is exactly according to God's word.
2. We may notice again. in the second place, that the disci- ples of Christ must be united as of one accord, of one mind, in the affections of their hearts.
They should love God according to his true character as it is revealed in the Holy Scripture ; they should love the Lord Jesus Christ in sincerity, and love one another fervently.
" By this," says Christ, " shall all men know that ye are my disciples, if ve love one to another."
And " if we love not our brother whom we have seen, how can we love God whom we have not seen ? "
" We know that we have passed from death unto life, because we love the brethren."
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The heathen said of the primitive Christians, " Behold, how these Christians love one another."
3. In the third place, all Christians should be of one accord and one mind in design.
This design should be to the glory of God and the good of immortal souls.
This is the badge of distinction to know who are true Chris- tians and who are not, without any regard to denominations or professions.
4. In the fourth place all Christians should have the same love and be of one accord, of one mind in the communion of Divine ordinances.
It does not seem necessary that they should have the same mode or manner of performance. For instance, it is not abso- Intely necessary that all should stand or kneel in prayer, but it is necessary that all should pray to God and that all should have the spirit of Christ. If we have evidence that any soul has communion and fellowship with the Father and His Son Jesus Christ, we ought also to receive him to our fellowship ; for otherwise we cannot expect to commune with the saints in heaven.
II. We proceed now, secondly, to consider some of the urgent reasons why all of God's people ought to comply with the exhortation of the apostle in the text.
A general reason may be grounded on the nature of the rela- tion of true believers to God and one another.
By faith in Christ, which implies the regeneration of the heart, all true Christians became the children of God and fellow heirs to the Kingdom of Heaven,-partakers of the Divine nature-and have an earnest of the inheritance of saints in light.
" And by one spirit they have all been baptized into one body, whether bond or free, Jews or Gentiles, and they have all been made to drink into one spirit." I Cor. 12 : 13.
Hence it is according to their very natures as new creatures to be united into one body. and to worship and commune together as the time and place may make it convenient. to the comfort and edification of their souls, in love to Christ and one another.
In the first place, the prayer of Christ, as recorded in the 17th
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chapter of John, should urge every new born soul to have com- mmunion with those who have the same spirit.
Another reason is the command of Christ to love one another. He was so intent upon this important subject that he made this the criterion by which others might know whether we are his disciples or not.
Another argument to urge the duty of Christians to be united in love and to be of one accord of one mind, is what their inspired apostles have said and written on this subject.
To the Romans the apostle says, " Be of the same mind one towards another." Now the God of patience and consolation grant yon to be like minded one towards another. according to Christ Jesus, that ye may with one mind and one month glorify God, even the father of our Lord Jesus Christ.
Wherefore receive ve one another, as ('hrist also received us to the glory of God.
To the Corinthians he writes, " Now I beseech you, brethren. by the name of our Lord Jesus Christ, that ye all speak the same thing, that there be no division among you ; but be ye perfectly joined together in the same mind and in the same judgment."
Another argument for the union and communion of saints is the example of the primitive Christians in the days of the apos- tles and martyrs of Jesus.
" These all continued with one accord in prayer and supplica- tion with the women, and Mary, the mother of Jesus, and the brethren."
" And the multitude of them that believed, after the day of Pentecost. were of one heart and one sonl."
And it appears that the more they were persecuted, as the children of Israel were in Egypt, the more they increased in love and good works.
III. We now come, thirdly, to consider the unreasonableness of doing anything through strife and vain glory.
In the first place this course is unreasonable because it origi- nates from an unreasonable, wicked, and proud heart.
Strife, contention and malignity come from the dark regions of sin and misery, where no good thing dwells, but only evil, and that continually.
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In the next place, strife and vain glory are no manner of benefit to those who are so base and wicked as to practice them. The gainers in this enterprise are always the greatest losers, for though they may seem to gain their point in the first onset, yet at the best their glory is only vain glory still, and in the end there is nothing gained but guilt, shame and confusion forever.
We may once more observe that strife and vain glory are unreasonable because no good is done to the agent or objeet, but great damage to both, and especially to the agents of this work of confusion and ruin. A swelling always indicates some dis- ease, and climbing always endangers the life by a fall.
In any case pride must have a fall, and he who demands more honors than others are willing to bestow upon him must suffer disappointment and disgrace. God and man will frown upon him.
IV. We come now, fourthly, to consider the duty of esteem- ing others better than ourselves, and the happy consequences of a lowly mind.
Esteeming others better than ourselves does not imply that we should deny any favor, spiritual or temporal, which God has of his mercy and goodness bestowed upon us more than he has upon some others ; but it implies that we should think so much more of our own faults than of the faults of others that we should be so much humbled before God as to think bet- ter of others. of whose sins we do not know so much as we do our own. For we never ought to judge more unfavorably of any man than we have evidence against him. Charity thinketh no evil where there is no evidence of evil.
This lowliness of mind we owe to God, to ourselves, and to our fellow-creatures, for we have sinned against all these, and especially we have sinned against our Maker and Redeemer, and ought to prostrate ourselves in the dust before him. Because, first, we have made ourselves vile and mean, poor and wretched, blind and naked by sinning against God.
And so we are wholly dependent on God for every good thing, for soul and body, for time and eternity.
We have also the example of the Lord Jesus Christ and of all of the saints from the beginning of the world to urge us to be of a lowly mind, that we may find rest to our souls.
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We are now prepared more directly to consider the happy consequences of a lowly mind.
This may be a settled and universal truth, that it is impossi- ble for a man to be happy without a humble and lowly mind. There is no heaven without humility.
So soon as some of the angels entertained the spirit of pride they were cast down from heaven and reserved under chains of darkness unto the great day of judgment and perdition of un- godly men.
And as soon as man aspired to be good he was cast out of Paradise, and a flaming sword was placed, which was pointed every way to keep him from the tree of life.
And even now, since the Saviour has come into the world to seek and to save that which was lost, no man can enter into heaven unless he is converted and becomes penitent and humble as a little child.
It is a happy thing to be of a lowly mind, or to walk humbly with God, because it is a safe way. It is more safe to walk on the ground than to rise into an airy region. or upon the top of a mast, or upon the crag of a mountain that hangs over an abyss below.
It is a happy thing to be of a meek and lowly mind, because those who are of this spirit are free from any affronts and dis- appointments of which proud and wicked men are heirs.
How miserable was proud and malicious Haman, who could neither eat nor sleep with any comfort as long as Mordecai would not bow to him.
But how happy was Moses, the meekest of men, and David, who was one of the humblest of men that ever lived upon earth.
St. Paul, too, was joyful in all his tribulations, because he esteemed himself less than the least of all saints.
And to crown the whole, it is a happy thing to be of a lowly mind because God has made all his promises of grace and glory to the humble souls.
" Blessed are the poor in spirit, for their's is the kingdom of heaven."
" He that humbleth himself shall be exalted."
" And thus said the High and Lofty One that inhabiteth eter-
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nity, whose name is holy, I dwell in the High and Holy place, with him also that is of a hamble and contrite spirit, to revive the heart of the humble, and to revive the heart of the contrite ones. ..
IMPROVEMENT.
In the application of this subject we remark : First, That there is no greater evidence of the Christian spirit and temper in professors of religion than to unite in the doctrines, duties, and affections which are peculiar to the gospel, and which are expressly commanded and interceded for by our blessed Lord and Saviour, Jesus Christ. For as only by pride cometh contention, so it is only by linmiliation, meekness and love, that true Chris- tians are united by faith and fellowship of the gospel.
2. It may also be remarked, secondly, in application to the brethren and sisters of this church, that the proof and comfort of this union under God will greatly depend on your temper towards one another and towards those who are withont.
Your whole heart and soul and life must be to endeavor to keep the unity of spirit in the bond of peace. And as much as in you lies to live peaceably with all men, follow peace with all and holiness. Without this no man can see the Lord.
The remaining part of this discourse will chiefly consist in addresses to the several classes of this assembly upon leaving the house to repair to the new one.
I would say, then, that though there is no record to be found in regard to the erection of this house, yet, in comparing the dates of other events, that it was raised in the year 1748, eighty-nine years ago this summer, and it was long in finishing : I believe it was not plastered till twenty years after it was erected.
In the year 1792, when the second minister was ordained, its surface was all out of repair, and the " minister people," as the Congregational Church and Society were then called, repaired the house and built the steeple and porch, and painted all of them at their own cost the first time.
The first minister settled in this place was Rev. Henry True, from Salisbury, Mass., on the twenty-fourth day of June, 1752.
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He continued thirty years, lacking a few days, and died sudden- ly on Tuesday morning, May 22, 1782, aged fifty-six years and two months. He had preached the Sabbath before, as well as usual.
According with the text (Acts 11: 24), preached upon at his ordination by Rev. Edward Barnard of Haverhill, "he was a good man."
After Mr. True's decease this church and society were desti- tute more than ten years. No attempt was made to settle a minister for four years. In the next six years calls were extended to five different candidates, but none of them would accept, for fear of infidels and poverty.
At last he who is now speaking to you was urged to come here. when he was under a request to go to another place ; but not having promised to go, he came here, and he soon had a call to settle, without a dissenting voice. And as he could not make money his leading object, he could not deny the request of a depressed and almost discouraged people. He was accordingly ordained in this house (the first he preached in alone), on the fifth day of December, 1792. Here he remained pastor forty- four years, lacking eight weeks.
But he was dismissed one year and three days ago: but for what reason I cannot say, though some have asked me in other places why was this man dismissed !
I know the causes. but not the reasons. And though I might dwell upon grievances, I will dismiss them all, and rejoice that the Lord reigneth, remembering that my Saviour, who never said nor did anything amiss, only said, " Why smitest thou me ? " and "Father, forgive them, for they know not what they do."
To the Church and Society usually worshipping in this house, from the days of your fathers, eighty-five years, who are about to leave this house and repair to the new one, I would say, do not leave this house because you have no rights here.
If any people have any rights to this house certainly you have. For your Puritan Congregational fathers built it, and they and you have mostly kept it in repair and added to it. And most of the pews belong to you by inheritance or by purchase. It will be asked, then, why do you leave it ?
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The answer is, like the Congregational Puritan Orthodox people of England, who first settled New England, you wish to have a place to worship God in peace. where you have no temp- tation to disturb others. nor be intruded upon by them.
If this be not your motive I am sorry ; for otherwise you cannot expect to prosper. I beseech you, let no unhallowed feelings arise in your hearts against other denominations or indi- viduals living in the world. Fulfil ye my joy. that ye be like- minded with Christ and all the saints, having the same love, being of one accord and one mind ; let nothing be done through strife or vain glory, but in lowliness of mind let each esteem others better than themselves.
To the young men and women I would say. that on your character in some sense depends mine own honor or disgrace. For it is agreed that among the most accurate observers of human society that the character of the rising generation is, in a great measure, formed by the influence which the minister of the place has upon them.
And now, beloved young men, be ye sober-minded, devout, humble and fervent. serving the Lord. Let not the pleasant village or town of Hampstead be anything like a scene of coarse ribaldry, noise or strife. Fall not in with the clownish or illib- eral manners of the times. Avoid all stimulating aliment. Touch not, taste not. handle not the poisonons cup nor noxious plant of the south.
To the respected young women, I would say, that if you are delicate, modest and amiable, you will need no better ornaments than a meek and quiet spirit, which i's of great price in the sight of the Lord.
To both classes, I would say. it is very important that you should become acquainted with the doctrines and duties of the word of God. And the way to learn these is to read the Serip- tures more diligently and prayerfully than you have ever done. And to help you to a more accurate knowledge of the gospel I advise you to procure a Doctrinal Tract, written by Rev. Dr. Thayer, late of Kingston, N. H., or one more recently and well written by Dr. William Cogswell of Boston.
Towards the children of this assembly I cannot find language
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to express, in any adequate degree, the feeling of my heart. When I think of these precious and immortal souls, that will never cease to exist, and yet are liable to be lost forever, I can- not endure the thought. Oh, then, my dearly beloved children, the sons and daughters of these parents, and especially dear to me as the offspring of those grandparents. who were my best friends, now in the grave, and I hope in heaven. " Remember now thy Creator in the days of thy youth," and hear the voice of him who says, " I love them that love me, and those who seek me early shall find me." Whatever you forget, forget not your souls.
This whole assembly and this whole town, could they or would they hear my voice. I would ask them to accept my thanks for all the kindness and candor shown me by almost every man. woman and child for the space of forty-five years.
But one to my knowledge has spoken to my character, and that will do me more good than his praise.
Let me once more lift my warning voice before it is lost in death to entreat and beseech every one of you, old and young. great and small, rich and poor, to secure the one thing needful : for everything else will elude your grasp and disappoint your hopes, and turn to your everlasting ruin. if you do not lay hold on the hope set before you in the gospel and so escape the wrath to come.
You may be glad to leave this house and go to the new one ; but think, oh think, that you must go one step further, and you will be glad to leave that and go to the house appointed for all of the living. To be prepared for this, see that you seek a house not made with hands, eternal in the heavens.
THIRD PASTORATE.
Voted Ang. 11, 1836, " to extend a call to the Rev. John M. C. Bartley to be the pastor of this church," and that " James Calef, James Brickett and Nathaniel Little be a committee to unite with the Congregational Society in ex- tending the call."
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The installation of Rev. Mr. Bartley was holden on Wednesday, Oct. 12, 1836. " Rev. Jolm Kelly, Dea. John Emerson and Dea. Kent were a committee to call a council by letters missive."
" Voted, that the following churches and ministers compose the council to dismiss and recommend the pastor now in office and to install the pastor-elect. Atkinson, Brentwood, Candia, Chester, E. Chester, W. Derry, Londonderry, New- buryport 2d Pres. Chh., Pelham, Plaistow, Raymond, Wind- ham, and Rev'd Leonard Wood, D. D., Rev'd JJohn W. Church, D. D., Rev'd John Kelly of the Chh. in Hampstead."
" The following ministers and churches only were sent to attend the installation of Rev. John M. C. Bartley, viz. : John W. Church of Pelham, churches in Atkinson. Brent- wood, Candia, Chester, East Derry, Londonderry, 2d Pres. Chh. in Newburyport, Pelham, Plaistow, and Windham, and Rev'd John Kelly, the pastor to be dismissed. Hampstead, Oct. 8th, 1836."
Pursuant to letters missive sent from Rey'd John Kelly and the Congregational Church in Hampstead, an ecelesias- tical council convened at the house of Mr. Joshua Eastman, in Hampstead, Oct. 12th, 1836.
Present from Second Presbyterian Church in Newbury- port, Rev'd Daniel Dana, D. D .. pastor : Brother Isaac Stone, delegate : Rev'd John W. Church, D. D. Pelham Church in Derry, Rev. E. L. Parker, pastor : Elder John Humphrey, delegate. Church in Atkinson, Rev'd Samuel HI. Tolman, acting pastor: Brother Franklin Gilbert, delegate. Church in Londonderry. Rev'd John R. Adams, pastor : Elder John Holmes, delegate. Church in Brentwood, Rev'd Francis Welch, pastor. Church in Plaistow, Rev'd S. N. Peckham, pastor. Church in Chester, Rev'd Jonathan Clement, pastor ; Brother William Tenney, delegate. Church in Candia, Brother Coffin M. French, delegate.
The following parts at the installation were assigned ;
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" Introductory prayer, by Rev. Sam'l H. Tolman : sermon. by Rev. Dr. Daniel Dana : installing prayer, Rev. Mr. Peckham : charge to the pastor, Rev. Mr. Church : right hand of fellow- ship. Rev. Mr. Adams : address to the church and people, Rev. E. L. Parker : concluding prayer, Rev. Mr. Clement : benediction, Rev. J. M. C. Bartley, pastor.
Jan. 20. 1848. .. At a church meeting of the male mem- bers of the church previously appointed notifies that Rev. Mr. Bartley made a request, mainly on the state of his health, that the pastoral relations be dissolved, but after much mutual exchange of views and feelings, it was voted to defer the action for a time."
March, 1848, it was voted "that in consequence of the improved state of health of the pastor. to ask the pastor to withdraw his resignation."
Oct. 17, 1859, Rev. Mr. Bartley asked for a dismissal, which was accepted.
The council of dismissal convened at the church Dec. 9, 1859, composed of Rev. Charles Tenney of Plaistow, N. H., Rev. Jesse Page of AAtkinson, Rev. William Page of South Salem, N. H., Rev. Lorenzo Thayer of Windham, N. H., Rev. Mr. Parsons of Derry Village, Rev. Hidden Shute of East Derry, with their delegates.
FOURTH PASTORATE.
June 2, 1859. The church met with Benj. B. Garland. moderator, and voted "to extend a call to Rev. Theodore C. Pratt, and chose Dea. Jona Kent, Dea. William Sanborn and Joseph Chase a committee." His letter of acceptance was received June 11, 1859, and the installation service was voted to occur Tuesday, June 21, 1859.
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