USA > Rhode Island > Kent County > East Greenwich > History of the town of East Greenwich and adjacent territory, from 1677 to 1877 > Part 6
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A serious accident happened to this mill about two months since. One of the six large boilers exploded with terrific force, killing the fireman instantly, and injuring the engineer.
WOOLEN MANUFACTURE.
During the year 1836 Ezra Pollard built a woolen mill on Duke street and manufactured Kentucky jeans. It was a two-story wooden structure, standing at the north end of the village, and operated two sets of machinery. It after- wards passed into the possession of Richard Howland. In the year - it was destroyed by fire and the next year Mr. Howland built a larger brick mill on the site of the old one. The second mill contained three sets of ma- chinery, and was operated by Mr. James Waterhouse until the year 1868, when it was again destroyed by fire. In the year - it was rebuilt by Mr. Howland on a still larger scale, but was never put in operation, and still remains vacant.
PRINT-WORKS.
The "Green's Dale Bleachery" was built by the East Greenwich Manufacturing Co., Moses Pearce and others. It was on a small stream at the south end of the village, called the Maskerchugg, but was operated by steam power. It was used as a bleachery for a time by a Mr. Thornly, and soon after came into the possession of George J. Adams, who converted it into a " print-works " for printing mouslin delaines, where was printed the first goods of this kind in
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the United States. These delaines, were a rich and beautiful article, and were sold in Boston, New York and other cities as of French manufacture, very few people believing such elegant fabrics could be produced in this country. Mr. Adams taking the hint, had tickets printed in the French language attached to the prints, and many people wore dresses which were printed in East Greenwich, supposing they were of foreign production. The printing was done with wooden blocks, by Scotch and English workmen, some of whom were fine artists in arranging and combining various rich tints. Soon afterwards Mr. Adams was induced to re- move to Taunton, Massachusetts, with his same workmen and manager, (Mr. Monoch), but there the business was a complete failure. For some reason, (perhaps want of purity in the water used), he could not bring out those clear and beautiful colors he was able to produce at East Greenwich, and the result was he abandoned the works at Taunton and returned to Maskerchugg. After his return the "calico printing machine " coming into use, he turned his attention to calico printing, which he prosecuted with success until the year 1850, when the whole establishment, with the excep- tion of the dry sheds, was burned to the ground. The works were soon rebuilt, and operated by George J. Adams for "Blue Printing" until 1853; from 1853 to 1856 they were operated by Adams & Butterworth in " Madder Printing ;" from 1856 to 1858 they were operated by James C. Butterworth alone, when they were again de- stroyed by fire. Undismayed by these calamities, the owners rebuilt the works on a still larger scale, and leased them to Mr. Theodore Schroeder, who operated them until August 2d, 1862. Mr. Schroeder, who was a native of Copenhagen, Denmark, continued to reside on the premises until his death, in the year 1867. Since 1862 the print- works have been operated by Adams & Butterworth.
BRASS FOUNDRY.
About sixty years ago Cromwell Salisbury operated a foundry for making brass andirons, shovels, tongs, and sup- porters, on Marlboro street. He was a very ingenious mechanic, manufacturing his own metal, inventing his own patterns, and making the iron portion of his articles at his own forge and anvil. These articles were very rare at that time, and he supplied the country around for a number of years. His patterns were very beautiful ; many of them are still in existence and highly valued, Some of our readers,
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perhaps, may not know what supporters are. They are small pieces of brass in a semi-circular form, and fastened each side of a fire-place to support the shovel and tongs in an upright position. Mr. Salisbury made many other useful articles, which, at that time could only be procured by im- portation.
COIR BRUSH MANUFACTORY.
In the year 1873 Mr. John Earnshaw commenced making coir mats and brushes, on Duke street. He in- vented and patented his own machines, and at present he is the only manufacturer of coir brushes in the United States. Coir is made from the fibrous portion of the husk which covers the cocoanut. It is principally imported from Cal- cutta, although large quantities are made by the natives on the coast of Africa.
The fibrous portion of the husk after being separated from the nut, is macerated in water, until by fermentation all the gelatinous portion is dissolved, leaving the fibres in a state to be spun into a coarse kind of yarn. The natives spin the fibre by rolling it on the knee with the hand until there is twist enough to form it into a coarse thread, which is then made up into skeins ready for export. It is im- ported in bales, each weighing about two hundred and fifty pounds, in the form of small skeins, very tightly packed, and will make four brushes to the pound.
The first process in manufacturing the brush consists in reeling the skeins on spools. These are placed on a frame in front of a folding machine, then a boy with this machine folds the yarn into layers for two brushes, then compresses them and cuts them apart at the rate of four hundred brushes per day. The next process consists in binding around the brush and stitching it on, and it requires two binders to one folder. The brush is then finished by shear- ing and trimming. They are used mostly for scrubbing floors, and are called the "coir scrubbing brush." Mr. Earnshaw makes them for a firm in Boston, called the " National Manufacturers' Co."
Mr. Earnshaw is also the inventor of the flour sifter, on which he receives a royalty on every one sold, and a ma- chine called the "Earnshaw needle loom," for weaving ribbons and other narrow fabrics, which he sold to a firm in New London, Connecticut,
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MANUFACTURES.
MACHINE SHOP.
In the year 1845 a two-story wooden building was erected at the corner of Division and Marlboro streets, by Asa Arnold, for a machine shop. Mr. Arnold was a de- scendant of the Smithfield Arnolds and the Greenes of Potowomut. He was well known throughout New Eng- land by the past generation, for his invention of the com- pound motion, or differential wheels, applied to the cotton speeder. This invention has been in use on all speeders throughout the world for over fifty years, and has never been superseded or improved upon.
The machine shop was used for the first four or five years, for the building of cotton machinery, mechanics' tools, machines for making pressed brick, and doing repairs for the mills and print-works. Since 1850 to the present time it has been occupied by his son, Mr. Benjamin Arnold, for building machinery invented by him for knitting seines and fishing nets.
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CHAPTER IV.
RELIGIOUS SOCIETIES-FRIENDS.
THE following history of the Society of Friends, or, as they are sometimes styled, Quakers, is probably the most full and reliable account of that Society now extant.
The writer of this paper, Mr. Daniel Kenyon, in giving an account of the Friends of Rhode Island, has judiciously adhered to the original phraseology of his sect. His people may have outgrown their need for these forms of expres- sion, but they are eminently curious, valuable, and worthy of preservation, as remains illustrating a period in the his- tory of the past. Language is the fluid amber which hard- ens in the lapse of time, and shows us extinct forms of life imprisoned in its substance.
Fifty years hence the speech peculiar to the Friends will scarcely possess a single interpreter. Few followers of Fox will then remain to enlighten the "world's people" con- cerning such enigmatical phrases as "a meeting for suf- ferings," or "a renewed engagement," or "a testimony of denial," to " appear in supplication," or to be " bound by convincement," expressions descriptive of inward states, which the world knows by less formal names. Yet these quaint words were the signs employed by moral teachers whose deeds and names the world will not willingly let die.
This curious sectarian dialect, as used within the narrow boundaries of our State, was drawn from the teachings and experiences of men who inculcated the broadest free- dom in church and state. Their ideas have been devel- oped in that very education which enables their successors to smile or sneer at the language of the old worthies. The modern liberal, before condemning his predecessors, should pause to inquire whether his liberality be not a legacy from
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them. The present owes more to the past than can be es- timated or acknowledged.
Religious " cant " is to the sectarian the speech of heaven. To the man of the world it bears the invariable stamp of hypocrisy or imbecility. More careful thinkers will look deeper for the causes of a phenomenon recurring among all professed religionists. Doubtless there is a philosophical necessity for the new arrangement of language appertain- ing to each new manifestation of religious intuition. There must be an outward and visible sign, however imperfect, to indicate the presence of the inward and spiritual grace. In dealing with subjects above mortal ken, as the wisest are the first to acknowledge, who shall be the judge of the manner in which an "inward light" may be made known ? This striving after new forms of expression in which to set forth the truths felt to be new, finds its most notable mod- ern illustration in the strange " gift of tongues " possessed by the disciples of Edward Irving. It was the last effort of human utterence to convey the inexpressible, and it re- sulted in a literally incomprehensible jargon. But so long as the seekers after the spiritual truth continue to believe that its revelations can be formulated in human language, it will remain no more strange that they should crave the use of a mystical phraseology than that the author of dis- coveries in physical science should in recounting them require the use of a terminology unintelligible to the un- learned.
Every man who honestly believes that he has let in new light upon our dim consciousness of that vast spiritual region which encompasses us, has an undoubted right to be heard, and his chosen mode of expression ceases to com- mand respect only when it becomes the vehicle of hypoc- risy. Before it was an accredited speech, now indeed it is a " cant." Each new system of thought in science, philoso- phy, or religion, must create its outward forms and build up its especial phraseology by the active energy of its in- ward life; just as the growing mollusk shapes his slowly hardening shell. But the creature within is free. Nature plans no prisons, and the expounders of a theory received to-day have no right to ask that it shall be perpetuated in similar forms of expression through the to-morrow of the future.
Among such religionists as announced a new spiritual illumination, yet did not endeavor to make the human mind
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a chattel by handing down the fetters of the present to be the burden of the future, but rather believed with the noble Puritan, that "God had yet more light and truth to break forth out of His holy word." Among these few a place of honor must be reserved for witnesses to "truth's testimony," the Friends.
The Society of Friends has been identified with East Greenwich and its vicinity from the very earliest period of its settlement. Some families of this sect were the first to seek an asylum from persecution in the new Colony of Rhode Island, where liberty to worship God according to conscience was granted by its founder, who was himself a fugitive from religious tyranny. They located upon the beautiful island whence the State takes its name; set the ploughshare into the once fertile plains of Old Warwick, and their herds cropped the grassy hill-sides of Coweset. They erected the first house for public worship in this vicinity. A resident once remarked, "The people of East Greenwich were either Quakers or nothing." Perhaps too many of them belonged to the latter class.
As the history of East Greenwich would be incomplete without tracing the progress and decay of this denomina- tion, we will give an account of their prominent members and ministers, together with such anecdotes and personal reminiscences as may seem interesting to the present gen- eration. As much ignorance prevails respecting the rise, doctrines and church government of this Christian sect, it is proposed to preface these annals with some account thereof.
The sixteenth century was a period of great agitation. Various religious subjects, modes of faith, and forms of worship began to be freely discussed. The reformation of Luther swept away the ecclesiastical barriers which had been erected in the interests of bigotry and superstition. The sunlight of truth and knowledge was beginning to dawn upon the dark age of ignorance when the mystic circle of Popery was broken. But the progress of religious truth was always slow, and another century elapsed before it dawned upon the minds of men, that neither popes, nor kings, nor synods, nor clergy, were the keepers of conscience. The Church of England, established by that august mon- arch, upon whom Pope Leo conferred the title of " De- fender of the Faith," had become only a shade less corrupt than the ancient hierarchy which it had displaced. The
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people saw that the Pope promulgated bulls and hurled anathemas in vain, and began to entertain and express opin- ions of their own upon religious subjects. Numerous dis- senting sects sprang into existence, all of whom suffered more or less persecution from those who supported the established church.
At this day it seems strange that it should have taken mankind so long to grope their way to complete freedom of- thought and opinion. The principle of proselytism, either by persuasion or force, seems to be implanted in the human breast, and although doubtless intended for a good purpose, its office has been frequently abused. Even now it takes but little opposition to arouse the spirit of persecution; not as in those days with prison, scourge and torch, but with the harsh epithets of controversy, or the sharp tongue of slander. None suffered more at the hands of civil or ecclesiastical tyranny than the Friends, or as they were first styled in derision, Quakers, who had George Fox as their founder, together with his coadjutors, William Penn, Thomas El- wood, George Whitehead and Robert Barclay, who began to hold and establish meetings about the year 1650.
Coming out from the Episcopal Church of England, whose forms and ceremonies, authority and practices they discarded, the fundamental doctrines which they promul- gated did not differ materially from the tenets held by that body. Their belief in the Trinity, in the efficacy of the Saviour, in faith, in repentance, in justification, in purifica- tion and sanctification, in eternal rewards and punishment, and in the inspiration of the Scriptures are the same; but they rejected the sacraments as mere outward forms. Agreeably to the commands of Christ's sermon on the mount, they disapproved of war and fighting, and declined to swear before a civil magistrate. They disapproved of music as an auxiliary of divine worship, and thought some- thing beyond a mere literary education was required as a qualification for the ministry. A spotless life, a degree of religious experience together with the immediate operation of the divine spirit upon the heart, were deemed requisite for the person who undertook the office of a religious teacher, while all were enjoined to honesty, sobriety, tem- perance and industry, without neglecting love and broth- erly kindness.
An accession of members was never made by what are known as revivals, and they had little faith in rapid and
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exciting conversions. Like Moses, they have not found God in the wilderness, or in the fire, but in the still, small voice. They preached the light of Christ within, as God's gift for man's salvation, whence followed repentance, obe- dience and amendment of life. They did not consider vocal sounds always essential to the promotion of divine and acceptable worship, "for as God was a spirit, worship must be in spirit and in truth." They considered it profit- able to sometimes sit together in silence for reflection and self-examination, that the mind might turn itself inward and listen to the " still, small voice " that whispers approval or condemnation in the quiet recesses of every heart. They considered the Bible in its proper interpretation as the rule of faith and practice by which the pious Christian should be governed, acknowledged in their original purity the evangelical doctrines of the New Testament, made man a free and responsible agent, but avoided the useless discus- sion of those mysterious dogmas of foreknowledge aud foreordination which had vexed the brains of theologians and distracted the church.
The form of church government which now prevails was established at an early date in the history of the Society, as were also separate business meetings for women Friends, whose coequal rights, not only in conducting the affairs of the Church, but in the office of the ministry, were fully recognized. The highest ecclesiastical body known in the Society is a yearly meeting, and each yearly meeting is an independent coordinate organization, composed of several quarterly meetings. These comprise sundry monthly meet- ings, which are made up of subordinate preparative meet- ings, the lowest form of church organization. There are several yearly meetings in America, each comprising its own section, as indicated by its name, as New England, New York, Philadelphia, and Ohio Yearly Meetings.
New England Yearly Meeting is composed of the quar- terly meetings of Rhode Island, New Bedford, Falmouth, Dover and others. Rhode Island Quarterly Meeting is made up of the monthly meetings of East Greenwich, South Kingstown, Providence, Newport, and Swansea. East Greenwich Monthly Meeting includes the preparative meet- ings of East Greenwich and Coventry, and the meeting is held at these places alternately. There were formerly pre- parative meetings at Wickford and Cranston, but they have been long since suspended, and the meeting-houses sold.
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Each yearly meeting has its book of discipline, or church rules and advices, which differ slightly, although their main points conform to each other. Certain queries respecting the purity and consistency of the members are required to be answered periodically by all the subordinate meetings, and a summary of the answers is prepared at the yearly meeting, which shall indicate the condition oft he Society.
Exemplary members are appointed as overseers in each monthly meeting to report all breaches of morality, deco- rum or discipline. Any persons, whether male or female, whose public appearance in speaking is favorably regarded and whose remarks are profitable and edifying, are recom- mended or approved by the monthly, quarterly and yearly meetings to which they belong, and thereafter they can travel in the ministry and appoint meetings if they deem it their duty, after being provided with a certificate of the approval of the particular meeting to which they be- long. "Weighty " members of the society, of deep relig- ious experience, who have never been called to the min- istry, are recommended and approved as elders, and such Friends often accompany ministers in their journeys to preach the Gospel as companions. They claim all child- ren as members whose parents belong to the Society, but they are disowned if, when having reached the years of re ligious understanding, they fail to be consistent, and it not unfrequently happens that youths are led astray by the charms of pleasure, the vanity of fashion, or the temptation of vice.
Each monthly meeting is required to support its own poor, and never permit them to become a burden to the au- thorities; and it is enjoined that the children of the poor shall be educated at the expense of the Society. Funds for necessary expenses are raised by contributions from the members of each meeting according to their ability.
All members are advised against the use of all spirit- uous liquors and tobacco, except for medicine; to abstain from vain amusements; to avoid places of public resort, and to keep in true moderation and temperance on all occa- sions.
Their marriages are solemnized at a public meeting, the parties having previously declared their intentions and obtained permission of the monthly meeting, by rising in the presence of the audience and taking each other by the hand, the bridegroom saying, "In the presence of this as-
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HISTORY OF EAST GREENWICH.
sembly I take this my friend, Rachel Penn, to be my wife, promising through divine assistance to be unto her a kind and affectionate husband, until it shall please the Lord by death to separate us," or words of similar import. The bride repeats the same with the names reversed. A cer- tificate is read and signed by the parties, and witnessed by those present, when the ceremony is completed. A wed- ding with invited guests, a reception or a tour follows, at the pleasure or caprice of the contractors. The laws of England, as well as those of the United States, recognize this form of marriage, and divorces are never known among the Friends. The laws also have legalized the form of affirmation by which the oath is avoided, but Friends en- dured much persecution, and a long time elapsed before it was conceded.
In conversation they use the pronouns thee and thou in- stead of you in speaking to one person, as being both scrip- tural and grammatical; and avoid addressing either equals or superiors by magnificent titles. They recommend plain- ness of apparel, and discard all useless personal adornment, as well as the changes of fashion. In the coat and hat of plain Friends of the present day we discern the court dress of the seventeeth century, without its lace, and even the drab silk bonnet which covers, but does not adorn the face of a modern Quakeress, was once a fashionable head gear, and doubtless excited the admiration and envy of the court belles of the period.
William Penn, who was both a scholar and statesman, as well as a consistent Friend, thus discourses upon the vani- ties of his day :
" What rich embroideries, silks, feathers, lace bands, and the like, had Abel, Enoch, and good old Abraham? Did Eve, Sarah, Susannah, Mary, and Elizabeth curl and pow- der, patch, paint, wear false locks of strange colors, rich points, trimmings, laced gowns, shoes with slipslaps, laced with silk and ruffled like pigeons' feet? How many plays did Jesus Christ and his apostles recreate themselves at? What poems, romances, comedies and the like, did the apostles and saints make, or use to pass away their time withall? I know they bid all redeem their time, to avoid foolish talking, vain jesting, profane bablings and fabulous stories ; to work out their salvation with fear and trembling, to flee foolish and youthful lusts, and to follow righteous- ness, peace, goodness, love and charity."
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The Friends have never been active in making proselytes, but no society looks closer after the character and welfare of its members. Wolves in the garb of the flock will ap- pear in every fold; but gross delinquency is promptly dealt with, and the subject thrust incontinently without the pale of membership. The Society, almost from its origin, has suffered various schisms and divisions, which have rent it seriously and reduced its members. A purely spiritual re- ligion, whose modes of worship avoid all extravagant dis- play does not readily address itself to the senses of the neophyte, and therefore gains but slowly. As the profes- sion which they make was exalted, so when they permitted their high spiritual standard to trail in the dust they became dry, withered as a worthless branch. No society ought to be clearer from the taint of bigotry and superstition, yet they have sometimes fallen into the lines of letter and form, while dull repetition and lifeless ceremony has taken the place of spirit and power.
In every yearly meeting of the Society a committee con- sisting of from twenty-five to fifty members of worthy character, sound judgment and exemplary life, are appointed from time to time to constitute what is termed a "meeting for sufferings," and they meet whenever any matters re- quire their attention. It is their province to review all writings or manuscripts proposed to be published by any of the members which relate to the religious principles or testimonies of the Society ; to correspond with other yearly meetings, and in general to represent the Society in all cases where its reputation and interests are concerned.
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