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THE

Congregati0iial ^Mtterlj.

VOLUME XIII. -NEW SERIES, VOL. III.

Editors and Proprietors :

ALONZO H. QUINT, CHRISTOPHER GUSHING,

ISAAC P. LANGWORTHY, SAMUEL BURNHAM.

BOSTON:

CONGREGATIONAL ROOMS, 40 WINTER STREET.

1871.

Alfred Mudge & Son, Printers, 34 School St., Boston.

TABLE OF CONTENTS.

PAGE

American Congregational Association 103,

355. 466, 621 American Congregational Union 103, 356, 480,

6-22 Andover Catalogues 16, 18, 275, 277, 417, 419,

562 Are we a Christian People, by Edward

Buck 252

Association, American Congregational . 103,

355, 466, 621 Association, General .... 205

Baptism, Import and Method of Christ's,

by Kev, J. G. Hale . . . .404 Bible, Revision of the English, by Rev. James H. Means 514

Biographical Sketches : Carter, William (with portrait), by Rev.

J. M. yturtevant, d. d. , . . 497 Keep, John i with portrait), by Pres. J,

H. Fairfield 209

Southworth, Edward (with portrait),

by Rev. Henry M. Grout . . . 1 Walker, Charles (with portrait), by

Rev. G. L. Walker . . . .357

Books Noticed:

Ad Fidem, Burr 336

Ad Clerum. Parker . . . .337 American Religion, Weiss . . . 611 Annals of Williams College, Durfee . 92 Annual of Scientific Discoverj', Trow- bridge 342

Antiquity and Unity of Human Race,

Burgess 460

Aspendale 97

Astronomical Discourses . . , 616

Atlantic Essays, Higginson . . . 614

Bible Sketches 615

Bible Notes for Daily Readers, Hunt . 81

Bible Dictionary, Smith ... 88

Birth and Education, Schwartz . . 348 Black Valley Rail Road, Hanks . 348, 613

Books and Reading, Porter ... 93

Boston Lectures 1871 .... 452

Boys of Gland Pr6 School, De Mill . 97 Castilian Days, Hay . . . ,613

Catholic Almanac 96

Christianity and Positvism, McCosh . 601 Christianity and Scepticism . . . 452 Coincidences in Old and New Testa- ment, Blunt 616

Coming of Christ in his Kingdom . . 82 . Commentary on Galatians, Lightfoot . 85 Commentary on Romans, Plumer . 334 Commentary, Speaker's . . . 607 Commentary on Revelations, Cowlea . 607 Commentary, The Portable . . » 609 Concordance, Cruden .... 338 Concordance, Greek, Hudson & Hast- ings 609

Conservative Reformation and its The- ology, The, Krauth .... 452

Cowper's Poems 94

Culture and Religion, Shairp . . 454 Dictionary of Biography and Mytholo- gy, Thomas 338

Dictionary of English Synonyms,

Soule 613

Double Play, Everett . . . .347

Episodes in an Obscure Life . . 96

FAOK

Essays, Helps 95

Every Day 96

Exposition of the Smaller Catechism,

Irion 81,335

Field and Forest. Optic .... 97 Fresh Leaves in the Book and its Story. 616 Galatians, Commentary on, Lightfoot . 85 God's Rescues, Williams . " . . 456 Gold and Name, Schwartz . . . 348 Greek Concordance, Hudson 8s Hast- ings 609

Guilt and Innocence, Schwartz . . 348 Gutenberg and the Art of Printing,

Pearson 346

Hamilton's Philosophy, Outlines of,

Murray 93

Handbook of Legendary and Mytho- logical Art, Clement .... 346 Harmony of the Gospels, Gardiner 453, 608 History of Sandwich Island Mission,

Anderson 89

Home in the West 347

House on Wheels 347

Horae Paulinas, Paley .... 616

Insanity in Women, Storer . . . 342

Jesus, Furness 83

Journal of John Woolman, Whittier . 458

Kingdom of Heaven, Jones . . . 616

Letters Everywhere . • . . 347

Life of Our Lord, Hanna ... 85 Life of W. W. Seaton . . . .341

Life and Times of John Huss, Gillett . 88

Life of Milne, Bonar .... 91

Life of Milton. Vol. II., Masson . . 457

Lifeand Lettersof Hugh Miller, Bayne. 457

Life of Baron Stow, Stockbridge . 458

Light and Truth, Bonar ... 83

Littell's Living Age .... 97

Lord's Prayer, The, Van Dyke . . 610

Lucy's Way out of the Dark . . 615

Marcella, Eastwood .... 91

Mediation 610

Memorials of English Martyrs, Taylor. 96

Metric Sj'stem 94

Miriam, Whittier 94

Model Pastor, The, Stockbridge . . 458

Monks of the West, Montalambert . 611

Nature's Aristocracy, Collins . . 96 New Testament for English Readers,

Alford • . .605

348

495 86

93

615

97

94

609

605 607 334 345

89

87 449 347

Oral Training, Barnard ,

Orthodox Congregationalism and the

Sects, Clarke

Our Seven Churches, Beecher Outlines of Hamilton's Philosophy,

Murray

Papers for Home Reading, Hall . Plane and Plank, Optic .... Poems of Love and Childhood, Ingelow Portable Commentary .... Religion of the Present and Future,

Wool>ey

Revelations, Commentary on, Cowles . Romans, Commentary on, Plumer Roman Imperialism, Seeley . Sandwich Island Mission, History of,

Anderson

Scripture Doctrine of Person of Christ,

Renbelt

Sermons to the Natural Man, Shedd . Silent Partner, Phelps ....

IV

Contents.

Six Boys 615

South's Sermons 448

Speaker's Commentary .... 607

Still Hour, Phelps 96

State of the Dead, West . . .611 Study of the Bible, Dunn . . .610

Sunday at Home 616

Systematic Theology, Hodge . . 604 Synonyms, Dictionary of, Soule . . 613 Ten times one is ten, Ingham (Hale) . 95 The "Wise Men, Upham . . . ,459 Theology of Christ, Thompson . . 85 Theology, Systematic, Hodge . . 604 Times of Daniel, Taylor . . .456 True Site of Calvary, Howe . . .610

Two Boys. The 615

Union Bible Companion, AUibone . 615 War Powers under the Constitution,

Whiting 353

We Girls 348

Williams College, Annals of, Durfee . 92 Who will Go, Cobden . . . .347 Who will Win, Cobden . . . .347 Why and How, Conwell ... 95 Wise Men, The, Upham . . .459

Wonder Books 97

Calvinism, J. A. Froude .... 933

Carter, William ...... 497

Catalogue of Andover Theological Sem- inary . . 16, 18. 275, 277, 417, 419, 562 Church of the Pilgrims, The, by Rev. H.

H. McFarland 54

Churches formed . . 99, 352, 463, 718 Congregational Association, American 103,355

466, 621 Congregational Union, American, 104, 356, 48u

622 Congregational Polity, by A. B. Ely . 279

Conferences 205

Congregational Quarterly Record . . 99 Congregational Theological Seminaries,

by Rev. A. H. Quint, d. d. . . . 307 Convention of Committees on National

Council, by Pros. W. E. Merriam . 248 Council, National ... 234, 248

Councils, New Field for, by Rev. T. T.

Munger 379

Councils, Power of Calling by, Samuel

Mather 383

Editors' Table . . . 98,349,361,617 Edwards, Timothy, and his Parishioners,

by Rev. I. JST. Tarbox, d. d. . . 256

First Church in West Springfield, by

Rev. Henry M. Grout .... 532 Genealogy, A. Remarkable, by Rev. Da- vid Shepley 36

General Associations and Conferences . 205 Hanserd KnoUys in Sprague's Annals,

by Rev. Alonzo II. Quint. D. D. . . 38 Ideas and Polity of Our Fathers, by Rev.

Mark Hopkins, D. D 20

Import and method of Christ's Baptism, by Kev. J. G. Hale . . . .404

Keep, John 209

Language of the Pulpit, by Rev. A. W.

Burnliam, d. d 384

Lessons on Population, by Nathan Allen,

M. D. 537

Literary Review . . 81,334,455,601

Long Life to the Righteous, by Rev. C.

E. Ferrin 422

Methods of Promoting Fellowship of the Churches, by Rev. E. W. Gilman . 225

Ministers, List of 182

Minister, Description of . . . . 378 Martyr, Justin, on Spiritual Songs . . 306 National Council, proceedings in regard to, by Rev. A. H. Quint, d.d. . . 234

National Council, Convention of Commit- tee on, by Pres. W. E. Merriam . . 248

Necrological Record . . 71, 323, 431, 593

Adams, Solomon 325

Belknap Henry 324

Bishop, Nelson 438

Bingham, Hiram 593

Burnham, Amos Wood .... 443

Carpenter, Eber 71

Clark, Marv Carter .... 596

Day, Pliny Butts 431

Gleed, John 331

Gray, Asahel Reed 79

Hand, Richard Charles .... 77

Hazen, Allen 598

Hebard, George D. A 437

Patrick, Joseph Homer .... 74

Pettibone, Plulo Columbus . , . 328

Piatt, Jireh 333

Rand, Mary Cushiug .... 599

Smith Louisa 323

Stratton, Mary Stephens . . .327

Thurston, Eli 433

Whitton, James 72

Woodhull, George Lee .... 435

New Britain, South Cong. Church at, by

Rev. C. L. Goodell 394

New Field for Councils, by Rev. T. T.

Munger 379

Plymouth men. Tolerance of . . . 531

Population, Lessons on,by Nathan Allen,

M. D. 557

Power of Calling Councils, by Samuel

Mather 383

Proceedings of General Association in re- gard to National Council, by Rev. A. H.

Quint, D.D 234

Pulpit, Language of the, by Rev. A. W.

Burnham, d. D 384

Quarterly Record:

Churches formed . . 99, 352, 463, 618

Ministers deceased . . 102, 353, 465, 620

Ministers dismissed . 101, 353, 464, 619

Ministers installed . . 100, 352, 463, 618

Ministers married . . 101, 353, 465, 619

Ministers ordained . . 99, 352, 463, 618

Ministers' wives deceased, 102, 354, 465, 1520

Remarkable Genealogy, by Rev. David Shepley 36

Resurrection, St. Paul on, by Rev. Ber- nard Paine 315 .

Revision of the English Bible, by Rev. James H. Means 514

Revivals, How Discovered and Promoted, by Rev. J. E. Twitchell. . . .551

Schools and State Religions, by Rev.

Kinsley Twining .... 565 Seminaries, Congregational Theological,

by Rev. A. H. Quint, d. D. . . . 307. South Congregational Church, New Brit- ain, Ct., with picture, by Rev. C. L.

Goodell 394

Southworth, Edward .... 1 State, and Religion in its Schools, The,

by Rev. Kinsfey Twining . . . 565

Statistics of Congregational Churches . 105

Summaries of Statistics .... 177

Sundays, by George Herbert . . . 403 St. Paul on the Resurrection, by Rev.

Bernard Paine 315

Tolerance of Plymouth Men . . . 531 Union, American Congregational, 104, 356, 480

622

Walker, Charles 357

West Springfield, First Church in, by

Rev. Henry M. Grout . . . .532

Vol. XIII. No. t.— Whole No. 49. Second Series.— Vol. III. No. i.

THE

dtonguptional ^erterlj.

JANUARY, 1871.

Editors and Proprietors

ALONZO H. QUINT, ISAAC P. LANGWORTHY,

CHRISTOPHER CUSHING, SAMUEL BURNHAM.

BOSTON:

CONGREGATIONAL ROOMS,

40 WINTER STREET. 187I.

Terms : Two Dollars a Year in Advance.

CONDUCTED UNDER THE SANCTION OF THE

^mtxkm CoitgHgatronal ^ssotration anb tlje American CoiTgrfgatioiral Ititioit.

TABLE OF CONTENTS.

Page. Edward Southwoeth. By Rev. Henry M. Grout, West Springfield, Mass. . i

Catalogue of Theological Seminary. Andover, 1816. A Reprint . . 16

Catalogue of Theological Seminary. Andover, 1818. A Reprint . . 18

The Ideas and Polity of our Fathers. By Rev. Mark Hopkins, d. d., Wil-

liamstown, Mass 20

A Remarkable Genealogy. By Rev. David Shepley, Yarmouth, Me. . . 36

Hanserd Knollys in Sprague's Annals. By Rev. Alonzo H. Quint, d. d..

New Bedford, Mass . 38

The Church of the Pilgrims, Brooklyn, N. Y. By Rev. H. H. McFarland,

Brooklyn, N. Y. . . ' 54

Congregational Necrology 71

Rev. Eber Carpenter, 71. — Rev. Samuel James Whitton, 72. — Rev. Joseph Homer Patrick, 74. — Rev. Richard Charles Hand, 77. — Rev. Asahel Reed Gray, 79.

Literary Review 81

Editors' Table 98

Congregational Quarterly Record 99

Churches Formed, 99. — Ministers Ordained, 99. — Ministers Installed, 100. — Ministers Dismissed, loi. — Ministers Married, loi. — Minis- ters Deceased, 102. — Ministers' Wives Deceased, 102.

American Congregational Association 103

American Congregational Union 104

Annual Statistics of the American Congregational Ministers and

Churches 105

Maine, 107. — New Hampshire, iii. — Vermont, 115. — Massachusetts, 118. — Rhode Island, 128. — Connecticut, 129. — New York, 134. — New Jersey, 139. — Pennsylvania, 140. — Maryland, 141. — District of Columbia, 142. — Virginia, 142. — North Carolina, 142. — South Caro- lina, 142. — Georgia, 143. — Alabama, 143. — Mississippi, 143. — Lou- isiana, 143. — Texas, 144, — Arkansas, 144. — Tennessee, 144. — Kentucky, 144. — Ohio, 145. — Indiana, 148. — Illinois, 149. — Michi- gan, 154. — Wisconsin, 158. — Minnesota, 161. — Iowa, 163. — Mis- souri, 167. — Kansas, 168. — Nebraska, 170. — Dakota, 170. — Wyo- ming, 170. — Colorado, 171. — Washington Territory, 171. — Oregon, 171. — -California, 172. — Dominion of Canada, 173. — Jamaica, West Indies, 175.

Congregational Missionaries 176

Summaries of Statistics . . . • 177

List of Congregational Ministers in North America . . . .182 General Associations and Conferences 205

Printed by Alfred Mudge & Son, 34 School Street, Bostoni

I

EDWA-RD ^OUTHWORTFI.

It is fitting that lives of marked power and wide exalted and consecrated by eminent piety, should have permanent recon.' is due to their memories/and to that

religion whose reaiiiy and worth they have illustrated, that the story of such should be told as a memorial of them. Their example is stimulatin'" ""■' '»^-^'-' ■ They are not numerous in any community; i. .. .^^.-^..^ — . ... in any generation.

Edward Southworth, of whose life and character it is pro- p< .^'-d to give to the readers of the Quarterly a sketch, was of Ei> iish ancestry, and honorably connected with the Pilgrims, ter's " Founders of New Plymouth," ^ it is said,, hs were eminently a Basset-Lawc "' omton, that in 1612 there wa

in 1614, that .<

'■'■I1-' dirl ho r^r

SECOND S!-:

> , where

le ProDricLors

THE

Congregational Quarterly.

Whole No. XLIX. JANUARY, 187 1. Vol. XIII. No. i.

EDWARD SOUTHWORTH.

It is fitting that lives of marked power and wide influence, exalted and consecrated by eminent piety, should have some permanent record. It is due to their memories, and to that religion whose reality and worth they have illustrated, that the story of such should be told as a memorial of them. Their example is stimulating and cheering. They are not numerous in any community ; nor oppressively so in any generation.

Edward Southworth, of whose life and character it is pro- posed to give to the readers of the Quarterly a sketch, was of English ancestry, and honorably connected with the Pilgrims. In Hunter's " Founders of New Plymouth," ^ it is said, " The Southworths were eminently a Basset-Lawe family.^ We learn from Thornton, that in 161 2 there was a Thomas South- worth, who had lands at Clarborough, and a William South- worth, a freeholder at Heyton. We find also in the visitation of Nottinghamshire, in 1614, that an Edward Southworth was then living, but so little did he care for such things, that all the account of his family which he gave to the Heralds, was, that he was the son of Robert Southworth, the son of Richard,

1 See New England's Memorial, p. 484.

2 Basset-Lawe is the Hundred in which is situated the village of Scrooby, where Robinson's church was located while in England.

Entered according to Act of Congress, in the year 1871, by Samuel Burnham, for the Proprietors in the OflBce of the Librarian of Congress, at Washington.

SECOND SERIES. — VOL. III. NO. I.

2 Edward Soiithworth. [Jan.

the son of Aymond, who lived at Wellam in the reign of King Henry the Eighth." It was unquestionably this Edward Southworth whose name appears in the record of marriages in the Leyden Records (Trowbock A), and which reads as follows : "28 May, 161 3, Edward Southworth, silk worker, young man {i. e. never before married), from England, accompanied by Thomas Southworth his brother, and Samuel Fuller his broth- er-in-law, and Roger Willson, his witnesses ; with Els (Alice) Carpenter, young woman from England, accompanied by Anna Ros and Elizabeth Gennings, her witnesses."^ He seems to have been a person of mark ; ^ but probably returned to Eng- land, where he died in 1620.

It was his widow, Alice, who came to this country and mar- ried William Bradford, the second Governor of Plymouth Col- ony. It is said that he had been attached to her before he came to America ; that in the interval she had married and become a widow ; and that after the death of her husband he renewed his proposals by letter, and was accepted. She arrived at Plymouth, in the ship Ann, about the first of August, 1623 ; and was married to Mr. Bradford the 14th of that month.

The virtues of "that godly matron, Mistris Alice," were celebrated in some glowing verses attributed to the pen of Nathaniel Morton, compiler of " New England's Memoriall." ^

The two sons of Edward and Alice Southworth, Thomas and

1 This "Alice Carpenter" was one of the five daughters of Alexander Carpen- ter, one of the Leyden company who came from Urington, Somersetshire.

2 See "Bradford's History of Plymouth Plantation."

^ " Heer lyes the shaddow of a blessed mother In Israel, well knowne to one and other. Of good decent, of holy predecessors ; Her father equall was to the confessors And holy martires, suffered for Christ's sake, Altho hee suffered not at fiery stake. And shee with him and other in her youth Left their owne native country for the truth, , And in successe of time she marryed was

To one whose grace and vertue did surpasse, I mean good Edward Southworth, whoe not long Continued in this world the Saints amonge. With him shee lived seven years a wife Till death did put a period to his life."

See Bradford's History, p. 460.

1 8/ 1.] Edward Soiithworth. 3

Constant byname, came to this country in 1628 ; were brought up by Gov. Bradford, and became distinguished persons in the colony. Thomas left no sons. Constant had three sons and four daughters. He was one of the original proprietors of Bridgewater ; and from him descended the Southworths of New England.

The subject of this sketch — of the fifth generation from Constant — was the son of Dr. Abia Southworth, who had established himself as a physician in the town of Pelham, Mass. His mother, Keziah Boltwood, of Amherst, was on the maternal side a relative of Gov. Caleb Strong, and the granddaughter of High Sheriff Boltwood, who held his commission under the crown as a reward for his own public services, and those of his father and grandfather, both of whom lost their lives during the Indian wars.^

He was the youngest of three sons, all born in Pelham. Rufus — born Feb. 3, 1796 — was a successful teacher at Charleston, S. C, where he died Oct. 1828. Wells — born Aug. 17, 1799 — resides at New Haven, Ct., is an extensive manufacturer, well and widely known as a generous benefactor of public institutions, and the recipient of many important trusts. Edward was born July 3, 1804.

His boyhood and early youth were spent in his native town, under the paternal roof, and in the enjoyment of such advan- tages as an intelligent home and the common schools of New England at that day might afford. The story of this period of his life would be the familiar one of happiness and health, which frugal habits and some privations rather enhanced than lessened ; of great delight in athletic sports ; of diligence in the improvement of such reading as came within his reach ; and of aspirations for something better than plodding medi- ocrity. From childhood he was distinguished by such manly qualities as frankness, and the highest sense of honor. His truthfulness was proverbial. If there was trouble among the boys at school, and the teacher's efforts to trace it were baffled

1 The grandfather of the high sheriff was a famous fighter ; wielding, so tradi- tion says, a ponderous sword with which he did fearful execution. While at work in the field, he was stealthily shot by an Indian ; and his son taking him upon his shoulder, to carry him to the stockade, was also shot.

4 Edward Sotithworth. [Jan.

at every other point, he would say : " Here is Edward South- worth ; he would sooner be whipped than tell an untruth ; let us hear him."

At the age of sixteen, he became a student at Amherst Academy, where he remained two years, having the late Gerard Hallock as an instructor and friend.

He was now prepared for college, and made choice of Har- vard. With not a little self-distrust, and some inward quak- ings, he exchanged his quiet home in the country for the stir of the city and the competitions of college. Here he found him- self surrounded by young men of talents and promise, many of whom had enjoyed advantages superior to his own. He was not long, however, in proving himself equal to the best. Among his classmates were such men as Andrew P. Peabody, Willard Parker, Samuel H. Walley, George Putnam, and the late Richard Hildreth and Stephen M. Weld. Weld was his room-mate, and with him he maintained, until the death of the former, which occurred but a few months before his own, a friendship of unabated ardor. As a student, he excelled in mathematics. Outside the curriculum, he made himself a master of the French language, having as an instructor a French soldier who, as general's aid, was present at the destruc- tion of the Bastile. Under the same master he was drilled in gymnastics, and became one of the strongest men in his class. To the end of life, he never ceased to attribute such vigor and health as he had to that training, and to the fact that it was never wholly discontinued. The impression which he made upon his fellow-students may be gathered from the testimony of one of his classmates, Dr. Willard Parker. " His disposi- tion was ever kind and amiable ; he loved a joke when not made at the expense of another's feelings ; and his noble and generous heart won the love of those who knew him intimately, and secured the esteem and confidence of all. By all the class Southworth and Weld were known as men who by their peculiarly happy tempers, strong love of the right, and deep sense of honor, were entitled in an unusual degree to respect and affection."

He was graduated in 1826, and at once joined his brother Rufus, at Charleston, S. C, where he assumed the position of

1 8/ 1.] Edward Soiithivorth. 5

Instructor of Languages in an institution which enjoyed the patronage of the most intelHgent and cultivated famihes of that then prosperous city. In an obituary notice, tlie Charleston News says : " He was favorably known for many years to our citizens, as a teacher in Charleston ; and it may be remembered that, when on a visit here a few years ago, he was complimented with a dinner by his surviving pupils." It is not many weeks since the writer heard from the honored president of Charleston College, — Dr. Middleton, — warm expressions of regard for his memory : " He was a great friend of ours ; we shall never forget him."

At the end of seven years he found himself in impaired health, and returning to his native State, yielded to what seemed a necessity, and exchanged the life of a student for the more active habits of a man of business. For six years he was engaged in manufacturing and mercantile pursuits, at South Hadley Falls and Chicopee. In 1839 he removed to West Springfield ; and here it was that he spent the residue of his life, doing a work and exerting an influence and gathering to himself honors such as crown the heads of few. During these years he was mainly engaged in cotton and paper manufactures, and most extensively in the latter. He came to have interest in almost numberless enterprises ; but it was to the paper business that he gave his first thought, and in this that he amassed the greater part of his wealth.

In connection with his surviving brother, Wells Southworth, Esq., now of New Haven, Ct., to whom he always delighted to acknowledge his indebtedness, he organized the Southworth Manufacturing Company ; was from the first a considerable shareholder in the Agawam Canal Company ; and, in con- nection with John H. Southworth, Esq., of Philadelphia, — a brother in fraternal regard, — was largely interested in a manufacturing enterprise at South Hadley Falls. During the later years of his life there seemed to be an almost literal fulfilment of the promise, "And whatsoever he doeth shall prosper."

If, now, we interrupt the strain of connected narrative, and endeavor to trace some of the elements of his great worth, it will be natural to refer first to his mental vigor and intelligence.

6 Edward Southwortk. [Jan.

His mind was always active, and, when aroused, intensely so. That which interested him was for the time all-absorbing. He has been heard to tell the story of his first visit to Boston. He was on his way to the University at Cambridge, where, upon the morrow, he was to begin his career as a student in College. He spent the night at one of the hotels ; but so ull was his brain of the new scenes through which he was passing, or expecting to pass, that his eyes were never once closed in sleep. The habit of mental abstraction may have grown upon him in later life ; but it was no uncommon thing to see him in profound thought. You would observe it in " the fashion of his countenance," in his moving lips, and eye fixed intently upon the ground, and perhaps in the abruptness with which he would burst upon you, — as he came to your door, or met you in the street, or rose in the public assembly, — with a thought which had stirred his whole being. It was this which explained the terseness and power with which he spoke, the earnestness of his tones, the bold vigor of his gestures. But he was equally remarkable for the versatility of his mind. His tastes were cosmopolitan. He was interested in everything but trifles. There seemed to be no subject upon which he had not read, or heard, and thought. During his life at Charleston he was interested in the science of medicine ; and by reading, attendance upon lectures, and operations in the dissecting room, became so familiar with it, that hearing him converse upon medical topics, you might have thought him a physician. But so familiar was he with political affairs and political men, that, in the next instance, you might have taken him for a pro- fessed politician ; and then for a college professor ; and again for a theologian. He was a close observer, with quickness of apprehension, a sound judgment, retentive and ready mem- ory, — a learner from men and things quite as much as from journals and books.

By all who knew him, it will be agreed that the moral quali- ties which shone in his life and character were the very high- est. His lofty sense of honor, his magnanimity, his unswerving truthfulness and undeviating integrity, were traits which none could fail to recognize and admire. In his daily life these were conspicuous. But he was not less remarkable for moral cour-

1 8/ 1.] Edward Sonthworth. 7

age.i Courteous and kind in his manners, generous and sym- pathetic in his feelings, giving pain to others only at the cost of greater pain to himself, you might have said that boldness, whether in speech or action, could not characterize such a nature as his. But let the occasion arise, and how soon do you discover that here is no weakling. His courage knew no bounds ; he was absolutely fearless. If personal reproaches were poured upon him, he could sit with meekness and make no word of reply ; but let it appear that right and wrong are involved, or public interests at stake, and his whole moral nature is aroused ; you may be sure you will hear his uplifted voice and see his advancing step. Nor was he ever overcome or appalled by the suddenness of an emergency. Indeed, it was when others might have lingered and questioned and failed utterly, that he showed his greatest power. Crossing the river one winter's day upon the ice, it was told him that the crowd below had gathered for a prize-fight ; that the cruel and bloody work had actually begun. Instantly wheeling his horse, he put him to his highest speed, drove down upon the brutal crowd, into the very centre of it, and between the fighters themselves ; and rising to his feet, shouted, " In the name of the Commonwealth of Massachusetts, I command you to disperse ! " And they dispersed. In almost equal degrees he was strongly resolute and gentle.

As a companion, Mr. Southworth was everywhere welcome. His social qualities were pre-eminent. Equally at home in the dwellings of the rich and the abodes of the poor ; in the pres- ence of fashion and ceremony, or of rustic simplicity ; he every- where exhibited the same self-command, urbanity, and regard for the pleasure of others. His intelligence, agreeable manners, and fondness for society, secured to him an extensive acquaint- ance, not only in his own county and State, but beyond. He seemed to know everybody, and everybody knew him. To strangers, and recent residents in his own town, he was

1 "I do not admire in a man," says Pascal, "the extreme of one virtue, as of valor, if I do not see at the same time the extreme of the opposite virtue ; as in Epaminondas, who had the extreme of valor and the extreme of quietness. For otherwise this character would not rise, but fall, by the excess of one side. A man shows true greatness, not by touching one extreme, but by touching both at once, and filling up the interval." — Pensees, xxv. 9.

8 Edward Southworth. [Jan.

among the first, and was altogether the most frequent, to show friendly courtesy. And while he keenly enjoyed the society of the cultivated and refined, it was often remarked that he seemed even more careful to show attention where others were likely to withhold it.

He was fond of anecdote, and had an exhaustless supply at command. The writer will not forget how exuberant he was the evening before he was stricken down with his last sickness. He had come in with his wife, to spend an hour with a father in the ministry who was visiting at the parsonage. The ven- erable clergyman was a good story-teller, but the deacon did not suffer himself to be eclipsed. He was in the best of spirits, and there was a heartiness and a ring in his tones and laughter, which showed that . his heart was young, albeit his locks were white. He was apt at repartee. A former pastor, who for exercise had taken to sawing wood, had the misfortune, by the giving way of his frail apparatus, to fall and break his arm. How long it might be before he could resume his pen, was uncertain. He was inclined to a somewhat gloomy view of the case, and observed to his sympathizing neighbor that it seemed like a providential indication that he should stop preaching. " To me," responded Mr. Southworth, " it looks more like a providential indication that you need a new saw-horse."

He was a true Puritan ; wherever moral principle or religion was at stake, he stood like a rock ; but he had none of that scrupulousness which makes mountains of trifles, nor of that outside piety which cautiously strains out the gnat and then slyly swallows the camel. It was wonderful how conservative was his social influence ; holding tendencies to excess in steady restraint, and yet never seeming to have any offensive rigid- ness. Perhaps the secret was, that together with a healthy conscience, he carried everywhere an unconcealed sympathy with every joyous impulse not unhealthy or unholy.

As a business man he was marked by the same qualities which he exhibited in other relations. On the one hand he was bold, on the other considerate and cautious. It is to be noticed that he was inclined to broad views ; to look at things in their general bearings ; to determine what was wisest and

1 8/1.] Edward SoiitJiworth. 9

best, as the philosophers would say, " on the great whole." It may have been for this reason that he had less fondness for the details of business ; preferred to commit these to others ; and having found men whom he believed he could trust, left the execution of his plans largely to their fidelity and skill. When needful, however, he could oversee and instruct. He could put his own hands to the work ; and in such a way as to prove that there were few things which he could not do as well as the best. Being at one time concerned in the manufacture of but- tons, and a workman showing want of skill, he said to him, " Give me your tool ; " — placed it upon the lathe, and, turning out a model article, returned it, saying, " There, sir, turn your buttons like that."

But, in his business career, nothing marked him more con- spicuously than his thorough integrity. Here, no doubt, is the explanation of the wide esteem and universal confidence accorded to him ; of the fact that, among both older and younger busi- ness men, he was a much sought and trusted counsellor and friend. Other traits, already named, were happily combined with this. He was dignified, and yet easy of approach, genial and generous ; but, above all, was unswerving in his integrity. So well was this understood that in financial circles his credit was unlimited. And it was for this reason that his name and co-operation were so eagerly solicited by the organizers of new enterprises, anxious to secure the favor of a discriminating public ; and by this means that he came to be an officer or shareholder in almost numberless corporations. At the time of his decease, he was president of the Hampshire Paper Com- pany, Massasoit Paper Company, Hampden Paint and Chem- ical Company ; treasurer of the Southworth Manufacturing Company, director of the Agawam National Bank, Springfield Fire and Marine Insurance Company, City Fire Insurance Company, of New Haven, Ct., Agawam Canal Company, Springfield and Farmington Valley Railroad ; and trustee of Hampden Savings Bank, of Funds at Amherst College, and of Mt. Holyoke Female Seminary. There could be no better testimony than this to his widely recognized financial ability and tried integrity.

Yet, multiplied as were his business responsibilities, he was

lO Edward Southworth. [Ja-n.

not so occupied with these as to be forgetful of other things. His scholarly tastes were never diminished. His interest in the cause of education and sound learning was life long. This he evinced in the careful and thorough education which he gave to his own children ; in his annual visits to his alma- mater ; in the trusteeship of funds which he held at Amherst ; and in the fact that, when Mt. Holyoke Seminary was estab- lished, he gave to its building fund full one tenth of all his then worldly means ; and, for many years before his decease, was one of its trustees. In connection with his brother. Wells Southworth, Esq,, he founded the course of lectures on Con- gregationalism at Andover Theological Seminary. Of ques- tions of moral reform, he was sure to be on the right side ; a friend and advocate of temperance in all its forms. He hated tobacco. Not a plant could get root on ground which he could control. When a theological student, addicted to its use, ap- plied to him for a loan of money, he enclosed the sum desired, and wrote to him that if he would relinquish a habit every way so disagreeable and hurtful, he would gladly make the loan a gift.^ Plans for the reformation of the vicious, or to relieve suffering, never failed to open his heart, enlist his energies, and command his wealth.

But the great worth of this good man culminated in his exalted piety ; rather, it was this which was at once the foun- dation and the mainspring of that which was noblest in his character and life.

His mother was a devoted, humble Christian. It was evi- dent that her teachings and example made a deep impression upon his mind. Not many weeks before his decease, in a weekly prayer-meeting, he alluded, with tremulous voice, to a visit just made to her grave, and to the resolution there renewed that he would thenceforth cultivate more earnestly those win- ning graces which shone on her. In sentiment, his father was a Unitarian. But he was a strict keeper of the Sabbath, con- stant in attendance upon public worship, and careful that his children should be trained in the precepts of morality and religion. Young Southworth was the subject of deep religious

1 It is to be hoped the pledge, so ardently given, will not be forgotten.

1 8/ 1.] Edward Sontlnvorth. ii

convictions from childhood ; but it was not until mature man- hood that he professed Christian hope. The date and circum- stances of his conversion are not known to the writer. It was six years after his graduation from college, that he connected himself, by profession, with the church in Charleston, then under the pastoral charge of Rev. Dr. McDowell. From that time, his religious views were clear and decided ; his Christian life consistent, earnest, progressive. Let duty be ever so diffi- cult or painful, he was never known to practice evasion, nor to take refuge behind an excuse.

In sentiment he was thoroughly evangelical. A diligent stu- dent of the Bible, he received whatever of precept, promise, revelation, or warning, which he found there, as the veritable word of God. He believed it, and it stirred him to the depths. Those discourses from the pulpit which set forth the truths that cluster about the Cross of Christ, never found him a list- less hearer. He himself dwelt upon them with moving elo- quence. It was in the light and joy of these that he wrought and prayed, and hoped and waited ; that he so faithfully " walked with God " until the master called him.

He held that membership in the church of Christ meant testimony for Christ, and work for him. In accepting office in the church,^ he cheerfully assumed its responsibilities.

He was a man of prayer. Who that ever heard him at the family altar, or in the social assembly, — as upon the wings of praise and of supplication he advanced, and rose, and came nearer and nearer to that Ear into which his offerings were poured, — could doubt that to him prayer was reality ; that he loved it ; that he knew its potency ; that he truly came to God with that faith which believes " that he is, and that he is a re- warder of them that diligently seek him " .''

He was a believer in revivals ; the first to pray for them, the first to detect their approach, the most earnest in whatever was needed to advance them, the last to act as if the work had begun to wane. There was no sacrifice of time or money or strength which he would not make, no risk which he would not run, that the onward movings of God's gracious

1 He was elected deacon of the First Church in West Springfield in November,

1857.

12 Edward Sotithworth. [Jan.

Spirit might not be hindered. How mightily he prayed in those seasons of merciful visitation ! How solemn his appeals to saint and to sinner — his voice now trembling with tender- ness, and now lifted in faithful expostulations — portraying in one breath the " terrors of the Lord," and again rehearsing what was ever to him the amazing condescension and love of God ! Nor was this ardor and fidelity confined to seasons of revival, unless with him all seasons were regarded as such. There was no time, certainly in the later years of his life, when he did not seem all ready for Christian work. Like a faithful shep- herd caring for the spiritual flock, he went from house to house, consecrating to such visitation the afternoons of suc- cessive days and weeks. You might guess what errand was in his heart, and rising to his lips, as, cane in hand, you saw him sallying forth. " It was seldom," said a young Christian, " that he passed me in the street without stopping to speak, and never did he linger to speak when he did not inquire after my spiritual prosperity."

In the Sabbath school he was equally ardent, whether a superintendent, or a teacher of adults, or of eager-eyed boys of a dozen summers.

He began to be a generous giver with the beginning of his Christian profession. Before he had begun to accumulate, and while his resources were limited, one of his pastors was accus- tomed to say, " I have one man in my church who always makes up the balances. If we have undertaken to raise a given sum, and there is a deficiency at the end, Mr. South- worth may be relied upon to supply it."

We have spoken of his friendliness to the poor. It was a product of his piety, a Christian grace ; not only the impulse of a generous and sympathizing nature, but an element in his religion. It was one of the means which he took to gain them for Christ ; the spirit of the loving iVIaster himself For this reason he took care that they should feel the pressure of his hand ; he sought, and sat with them, in their own homes ; minis- tered to them in their sicknesses ; comforted them in their sor- rows ; helped them over the hard places ; prayed for them, and prayed with them. It was affecting to hear their lamentations when death removed him. " I have lost a counsellor," says one. "And I a friend and brother," says another. While a

1 8/ 1.] Edward Soiithwotth. 13

third and a fourth comes forward to say, " And I — and I — have lost a father." That was truly a delightful tribute which was paid him by one of another faith and nation, — whom in other years he had befriended, — when he came, on the Lord's Day morning, and begged to look at his motionless face : " Sure, and there's a bed in heaven for him. He did n't believe, as I do, in pope, bishop, and priest ; but neither priest, bishop, nor pope would I trust sooner than him."

But others have borne testimony to his eminent virtues and wide influence on the side of good. We shall be pardoned for quoting at some length from the just and well-chosen words of one who knew him from his earliest life, and with whom his connection with Amherst College brought him into intimate relations.

The Hon. Edward Dickinson, treasurer of that institution, writes concerning him : " And to how few is the term ' the per- fect man, and the upright,' so applicable as to him .-• Few per- sons have combined in their characters such a harmony of excellent and rare qualities ; and to very few is it permitted to enjoy so largely the trust and confidence and esteem of private circles, and the public generally. Quiet, unostentatious, con- scientious, of strong natural powers, carefully cultivated by study and thought ; diligent, active, public spirited, engaging sincerely and earnestly in every enterprise intended to promote the interest of the community in which he lived, and elevate the standard of morals and education ; and, above all, crowned with the graces of virtue and religion, which made him a living power wherever he went, and gave him, from the intrinsic excel- lence of his character, a commanding influence, without any seeming demand of it. We, who have known and been inti- mate with him from earliest boyhood, appreciate his loss, and can bear testimony to his constantly increasing moral power, and the ripening of his high qualities."

To this we may add the words of the Hon. Samuel H. Wal- ley, who says, " I knew him only to love and respect him for his moral worth, his vigorous manly character, and his earnest religious life."

Seldom has a pastor been permitted to enjoy the sympathy and co-operation of such a helper.

The Rev. Dr. William B. Sprague writes concerning him :

14 Edward Southworth. [Ja-n.

" I cannot help telling you with what deep regret I have read a notice of the death of your excellent parishioner and neigh- bor, Mr. Southworth. Though he did not come to West Springfield till long after my pastoral relation there had ceased, I have long known him as a man of great worth and intelli- gence, and possessing every quality fitted to endear him to his pastor."

We will add to these extracts, which we have been greatly tempted to multiply, one from the eloquent pen of the Rev. Dr. Eden B. Foster. " But why do I call it sad when there are such memories thronging upon the mind of a Christian life eminently beautiful and eminently useful, and such antici- pations also of a life to come, where we hope to be associated with the dear departed in the eternal joy and the eternal song ? He was laying his plans and ordering his labors with an unceasing thoughtfulness for the upbuilding of the church and for the conversion of souls. His prayers and re- marks at religious meetings, and his instructive and spiritual conversation, always showed that all the depths of his majestic and manly soul were stirred by the love of Christ, and by the wonders of truth. I never knew his interest to flag in his desire for the improvement of the youth of the town ; for the conversion of the impenitent heads of families ; for the salva- tion of all. His heart was full of patriotism. His thoughts and his plans for the reformation of evils, for the welfare of the country, for the evangelizing of the world, were large and comprehensive and wise. I have taken sweet and improving counsel with him on hundreds of topics ; I have received from him most generous tokens of kindness ; I have been quick- ened by his life and by his words in all high plans and all holy aspirations. I thank God that I have known him. I thank God for his great gift to the church and to his friends."

The closing scenes of his life were in keeping with that which had gone before. He wrought to the very last. There was to be a prayer-meeting on Thursday evening, nine days before his death, for which, as his pastor was to go for a like purpose in another direction, he felt an especial interest. Be- fore the evening arrived, it began to be evident that it would by no means be prudent for him to be present. And yet his heart was bent upon its success. And so he sallied forth,

1 8/ 1.] Edward Southworth. 15

shaking already like a leaf in chilly autumn, in one direction to make sure that the room should be suitably prepared, and in another to secure an interested leader. Returning to his home, and learning the presence of a neighbor, who had just dropped in for a friendly call, he enters the room, and with a smiling face and extended hand, says, "Do you know for what I have come ? " " Perhaps," was the reply, " it is to ask me to go to the meeting and help them sing." " Self-moved, I see ! " was his cheerful rejoinder. Then, intent upon doing all that might yet lie in his power, pen and paper in hand, he sits down to request another neighbor — one not within the enrolled membership of the church — to give his presence also at the place of prayer, and his aid in the service of song. " Go," he writes, " and God will bless you ; so believes one who has seen the end of these things." And so he had ! That kindly Christian message was his last. For, while others went to the place of prayer, he sought the couch from which it was the good Master's will that he should never rise ! It was true, his work was done. His white head and slightly-bending form is no longer seen in the sanctuary ; nor his clear, and some- times ringing voice, heard in the Sabbath school, or assembly for prayer. But his fragrant memory will abide in many a grateful, loving heart. " His leaf, also, shall not wither,"

His illness was brief Before the hope of a trembling house- hold that he might yet recover was altogether given over, he sank into what seemed a quiet slumber, but proved to be a lethargy from which he was never to wake. While loving friends waited and watched, and inwardly prayed for his return to consciousness, " he was not, for God took him."

It was the last month of the year, — Dec. 11, 1869, — when, at the age of sixty-five, he passed away.

A vast concourse shared in his funeral obsequies. The capacious church was filled in every part. Clergymen and men of business, rich and poor, old and young, made up the • mourning assembly. At sunset they bore him to his earthly rest. The stranger will find the graceful granite column which marks his place of burial in the cemetery which adjoins the church where for so many years he devoutly worshipped.

Henry M. Grout. West Springfield, Mass.

i6

Andover Catalogue, 1816.

[Jan.

CATALOGUE

OF THB

PROFESSORS AND STUDENTS

OF THE

THEOLOGICAL SEMINARY, ANDOVER. FEBRUARY, 181 6.

EBENEZER PORTER, Bartlet Professor of Sacred Rhetoric. LEONARD WOODS, Abbot Professor of Christian Theology. MOSES STUART, Associate Professor of Sacred Literature.

Eleazer T. Fitch, Resident Licentiate, on the Abbot foundation.

	SENIOR CLASS.
Names.	Residence.	Graduated.
David L. Hunn	Lotigineadow, Mass.	Yale Coll.	1813.
Lavius Hyde	Franklin, Conn.	Williams Coll.	1813.
William Kimball	Hanover, N. H.	Vale Coll.	1813.
Alexander Lovell	West Boylston, Mass.	Dartmouth Coll.	1813.
John Nichols	Antrim, A\ H.	Dartmouth Coll.	1813.
Henry Robinson	Guilford, Conn.	Yale Coll.	1811.
Thomas Shepard	Norton, Mass.	Brown University	1813.
Hart Talcott	Bolton, Conn.	Dartmouth Coll.	1812.
Calvin Yale	Lenox, Mass.	Union Coll.	1812.

MIDDLE CLASS.

Names.

Samuel C. Aikin Elihu W. Baldwin Ebenezer B. Caldwell Georcje A. Calhoun Ira Chase William Ely Noah Emerson Joel Hawes Willard Holbrook Edward W. Hooker Jonathan Ma2;ee Richard C. Morse

Residence.

Windham, Vt. Durham, N. Y. Salem, Mass. Salisbury, Conn. Westford, Vt. Saybrook, Conn. Salem, Mass. Brookfield, Mass. Sutton, Mass. Norwich, Conn. Colerain, Mass. Charlestown, Mass.

Graduated.

Middlebury Coll. 18 14. Yale Coll. 18 12.

Darttnouth Coll. 1814. Hamilton Coll. 18 14. Middlebury Coll. 18 14. Yale Coll. 18 13.

Middlebury Coll. 18 14. Brown University 18 13. Brown University 18 14. Middlebury Coll. 18 14. Williams Coll. 18 14. Yale Coll. 18 12.

i87i.]

Andover Catalogue, 1816.

17

John L. Parkhurst Levi Parsons Otis Rockwood Jesse Stratton Hutchens Taylor Carlos Wilcox Moses E. Wilson Ebenezer B. Wright

Fratnhigham, Mass. Pittsfield, Vt. Chesterfield, N. H. Athol, Mass. Tyringham, Mass. Orwell, Vt. Francestown, N. H. Westhampton, Mass.

Brown University 1812

Middlebury Coll. 18 14,

Middlebtiry Coll. 18 13

Willi afns Coll. 18 14,

Williafns Coll. 18 14,

Middlebury Coll. 1813

Middlebury Coll. 1 8 14

Williams Coll. 18 14.

JUNIOR CLASS

Names.

Jasper Adams Rufus W. Bailey Amzi Benedict Dan Blodget William I."Boardman Alvin Bond Samuel W. Brace . Amos W. Burnham Isaac C. Day Alfred Finney Pliny Fisk Horatio Gridley Caleb Hobart Alpha MUler Elisha Mitchell David L. Og^den Alonzo Phillips Ludovicus Robbins Charles S. Robinson Joseph Sawyer Franklin Sherrill Levi Spaulding David Tenny Aaron Warner John B. Warren Miron Winslow

Residence.	Graduated.
Medway, Mass.	Brown University	1815.
North Yarmouth, Me.	Dart7nouth Coll.	1813.
New Canaan, Conn.	Yale Coll.	1814.
Randolph, Vt.	Dartinouth Coll.	1815.
Dalton, Mass.	Williams Coll.	1815.
Sjitton, Mass.	Brown University	1815.
Oswego, N. V.	Hamilton Coll.	1815.
Dimbarton, N. H.	Dartmouth Coll.	1815.
Alfred, Me.
Randolph, Vt.	Dartmouth Coll.	1815.
Shelburne, Mass.	Middlebury Coll.	1814.
Berlin, Conn.	Yale Coll.	1815.
Milton, Mass.	Dartmouth Coll.	1815.
Sangerfield, N. V.	Hamilton Coll.	1815.
Washington, Conn.	Yale Coll.	1813.
New Haven, Conn.	Yale Coll.	1814.
Bradford, Mass.	Middlebury Coll.	1815.
Mansfield, Conn.	Middlebury Coll.	1815.
Granville, Mass.	Williams Coll.	1814.
Wendell, Mass.	Williams Coll.	1813.
Richmofid, Mass.	Williams Coll.	1815.
Jaffrey, N. H.	Dartmouth Coll.	1815.
Bradford, Mass.	Ha7-vard Coll.	1815.
Northampton, Mass.	WiUiams Coll.	1815.
Wilbraham, Mass.	Brown University	1815.
Williston, Vt.	Middlebioy Coll.	1815.

Senior Class 9

Middle Class 20

Junior Class 26

Total, 55

Andover (Mass.)

Flagg and Gould, Printers.

[A verbatim copy of rare Catalogue in the Library at Andover, fur- nished by Mrs. Benjamin Greenleaf, of Bradford, Mass. — Librarian.]

SECOND series. — VOL. XIIL NO. \.

i8

Andover Catalogue, 1818.

[Jan.

CATALOGUE

OF THE

PROFESSORS AND STUDENTS

THEOLOGICAL SEMINARY, ANDOVER. JANUARY, 181 8.

Rev. EBExNEZER POKTER, Bartlei Professor of Sacred Rhetoric. Rev. LEONARD \YOOI}S, Abbot Professor of Cl!ristia?t Theology. Rev. MOSES STUART, Associate Professor of Sacred Literature.

Edward W. Hooker, ) _ ., ... ...

Richard C. Morse, ' \Re"'i'»t Licentiates.

Names. Amzi Benedict Dan Blodget William J. Boardman Alvan Bond Samuel W. Brace Amos W. Burnhani Pliny Fisk Caleb Hobart Alpha Miller Thomas J. Murdock Alonzo Phillips Charles S. Robinson Franklin Sherrill Levi Spaulding David Tenny Aaron Warner* John B. Warren Miron Winslow

Names. Raynolds Bascom Hiram Bingham Cyrus Byington Rodney G. Dennis Orville Dewey Luther F. Dimmick Louis D wight Charles B. Hadduck Charles J. Hinsdale Hezekiah Hull William P. Kendrick James Kimball Jonas King Abner Morse James Prentiss Henry J. Ripley Joseph Sawyer

SENIOR CLASS

Residence. A^ew Canaan, Conn, Randolph, Vt. Dalton, Mass. Sutton, Mass. Oswego, N. Y. Dimbarton, N H. Shelbiirne, A/ass. Milton, Mass. Sangerfield, N. Y. N^orwich, Vt. Bradford, Mass. Graiwille, Mass. Richmond, Mass. Jaffrey, N. H. Bradford, Mass. Northanipton, Mass. Wilbraham, Mass. IVilliston, Vt.

Graduated.

Yale Coll.

Dart7no7ith Coll. IVilliams Coll. Brown Univer. Hamilton Coll. Dartmouth Coll. Middlebury Coll. Dartmouth Coll. Hamilton Coll. Dartmouth Coll. Middlebury Colt. Willia7ns Coll. Williams Coll. Dartmouth Coll. Harvard Univer. Williams Coll. Broivn Univer. Middlebury Coll.

MIDDLE CLASS.

Residence. Chester, A/ass. Bennington, Vt. Stockbridge, Mass. New Ipswich, N. H. New York, N Y. Bridgewater, N. Y. Stockbridge, Mass. Salisbury, N. H. Newark, N J. New Haven, Conn. Hollis, A\ H. Fitchburg, Mass. Hawley, Mass. Medway, Mass. Roxbury, Mass. Boston, Mass. Wardell, Mass.

Graduated. Williams Coll. Middlebury Coll.

BoTudoin Coll. IVilliams Coll. Hamilton Coll. Yale Coll. Dartmojtth Coll. Yale Coll. Yale Coll. Harvard Univer. Yale Coll. Williams Coll. Brown Univer. Harvard Univer. Harvard Univer. Williams Coll,

1814 1815 1815 1815 1815 1815 1814 1815 1815 1812 1815 1814 1815 1815 1815 1815 1815 1815

813 8i6

816 814 816

813 816 815 814 816 816 816 816 815 816 813

iS/i.l

A ndover Catalogue, 1 8 1 8.

19

Worthington Smith Asa Thurston Joseph Torrey John Wheeler David Wilson

Names, Horace Belknap Jonathan Bigelow Isaac Bird

Elderkin J. Boardman John Boardman Joseph Brown Willard Childs Dorus Clark Dana Clayes Jonas Coburn Asa Cummings Ralph Cushman Elijah Demond John Duncklee Patrick H. Folker William Goodell Daniel Gould Luther Hamilton Loammi I. Hoadly Edward HoUister Uriel Holmes Henry Jackson Eleazer Lathrop Peter Lockwood Jacob N. Loomis James Marsh Sidney E. Morse Samuel P. Newman Phillips Payson Baxter Perry Jacob Scales Adiel Sherwood Jonathan Silliman* Thomas M. Smith Charles B. Storrs Daniel Temple Spencer Wall Elipha White Lyman Whitney William WiUiams Alva Woods Ezra Youngs

Hadley, Mass. Fitdiburg^ Mass. Sale/n, Mass. Orford, N. H. Hebron, N. V.

J U N I OR* C LASS

Residence. Eas^- Windsor, Conn. Boylston, Mass. Salisbury, Conn. Norwich, Vt. Neiuburyport, Mass. Ash by, Mass. Woodstock, Conn. West-Hampton, Mass. Bridport, Vt. Dracut, Mass. Albany, Me. Goshen, Mass. Barre, Mass. Greeiifield, N. H. Charleston, S. C. Templeton. Mass. Nezu Ipswich, A^. H. Conway, 3d ass. Branford, Conn. Salisbury, Conn. Litchfield, Conn. Frovidence, R. I. Ho>ner, N. Y. Bridgeport, Conn. Charlotte, Vt. Hartford, Vt. Charlestown, Mass. A ndover, Mass. Rindge, N. H. Worcester, Mass. North- Var?no2ith, Me. Sandy-Hill, N. V. Saybrook, Conn. Stamford, Conti. Longmeadow, Mass. Reading, Mass. Norwich, N. Y. Randolph, Mass. Marlboroiigli, Vt. Wethersfield, Conn. Addison, Vt. Southold, N Y.

WilliaJHs Coll. 18 16

Yale Coll. 1816

Dartmouth Coll. 18 16

Dartmouth Coll. 18 16

Middlebury Coll. 18 16

Graduated.

Middlebury Coll. 1816

Brown Univer. 18 17

Yale Coll. 18 16

Dartmouth Coll. 18 15

Dartmo7ith Coll. 18 17

Middlebury Coll. 18 17

Yale Coll. . 181 7

Williams Coll. 1817

Middlebury Coll. 181 5

Middlebury Coll. 1817

Harvard Univer. 1817

Williams Coll. **

Dartmouth Coll. 18 16

Dartmouth Coll. 181 7

S. Carolina Coll. 1 8 16

Darttnouth Coll. 18 17

Harvard Univer. **

Williams Coll. 18 17

Yale Coll. 18 17

Middlebury Coll. 18 16

Yale Coll. 18 16

Brown Univer. 1817

Hamilton Coll. 18 17

Yale Coll. 18 17

Middlebury Coll. 18 17

Dartmouth Coll. 18 17

Yale Coll. 181 1

Harvard Uiiiver. 1 8 1 6

Harvard Univer. 18 17

Dartmouth Coll. 181 7

Union Coll. 18 17

Yale Coll. 18 17

Yale Coll. 1816

Princeton Coll. **

Dartmouth Coll. 18 17

Middlebury Coll. 18 14

Brown Univer. 181 7

Middlebury Coll. 18 17

Yale Coll. 18 16

Harvard Univer. 1 8 1 7

Princeton Coll. 18 15

* A bsent. ** Not graduated on accouftt of ill health.

Flagg dr" Gould, A ndover.

Senior Class Middle Class . funior Class

18

22 42

Total 82

[A verbatim copy of rare catalogue in the Library at Andover, furnished by Mrs. Benjamin Greenleaf, of Bradford, Mass. — Librarian.]

20 The Ideas and Polity of Otit Fathers. [Jan.

THE IDEAS AND POLITY OF OUR FATHERS.i

Is it possible for a man, at this day, to be a Christian, and not be sectarian ? This was so with the first man who was saved under the completed Christian system. The thief on the cross was a Christian, but not a sectarian. Happy man ! He reached the essence and results of the glorious system of Christianity with no strife or bitterness, or knowledge of the possibility, even, of that question which an apostle was so soon compelled to ask, which we are still compelled to ask, — "Is Christ divided.?"

A man is a Christian from his relation to Christ. He is wholly a Christian when he receives Him in all that He offers himself for. He is a sectarian when he works for the interest of any form of church organization in distinction from that of Christianity. He is wholly a sectarian when he seeks the in- terest of such organization, with no reference to the interests of Christianity.

The thief on the cross was wholly a Christian. Christ was to him all, the all and in all, for salvation. A thief, an outcast even from men, there was nothing in him morally that could commend him to God. Hanging on the cross, about to expire, there was nothing he could do to merit salvation. Simple faith in Christ, coming to Him just as he was, was all that remained to him. This faith he exercised, so he came. Accepting of Him as wholly his Saviour, he came into right relations to God, both as a child, and as a subject. He came into right relations with all who love God, and became at once a member of that " general assembly and church of the first-born, whose names are written in Heaven," and which no sectarianism can ever divide.

But if, instead of passing that day into Paradise and being with Christ, we suppose he had continued on the earth, what

' Delivered by Rev. Mark Hopkins, D. D., President of Williams College, before the Jubilee Convention of the Rhode Island Conference, in the Beneficent Church, Providence, October ii, 1870.

1 8/ 1.] The Ideas and Polity of Our Fathers. 21

must he have cast off and left behind him, and what would he

have needed ?

And, first, he must have cast off and left behind him his former associates and his immoral life. This would have been implied in his repentance. Between religion and morality the union is as inseparable as between the root and the branch of a tree, and the first condition of a Christian life is the renuncia- tion in spirit, not only of all forms of immorality, but of its very principle.

Secondly, he must have rejected, as a method of salvation, all notions of the Jewish economy, and of an earthly priest- hood.

The Jewish economy and priesthood were from God, but were intended to be temporary. "A shadow of good things to come," the things themselves having come, they had answered their end. Not by them had he been saved. He had gone up to no earthly temple, had offered no bullock, had confessed his sins to no robed priest ; but as the Jews of old, bitten by ser- pents, had turned their eyes upon the brazen serpent lifted up, and had been healed, so had he turned his eyes upon the Son of Man lifted up, and had been saved, — saved by Him, by Him only. He had found the Messiah, Him who was at once the victim and the priest ; the Lamb of God slain from the founda- tion of the world, and the great High-priest who was to pass into the heavens, that true tabernacle which the Lord pitched, and not man, and who was to live forever, making intercession for his people. How, then, would it have been possible for him to go back to a system of types and shadows, of ceremonies and priestly manipulations ?

And this, just this, — the utter elimination of the element of an earthly priesthood from the Christian church, except as all Christians are kings and priests unto God, is what is now most needed. The tendency to return to this has been as persistent from the beginning as was that of the Israelites of old to return to idolatry, and it has the same basis in our nature. Univer- sally, mankind tend to substitute for the God of the Bible some other god, and for the mode of approach to God appointed by Him, some other mode. Retaining or introducing this priestly element, not only will the conception of the mode of salvation

22 The Ideas and Polity of Our Fathers. [Jan.

become modified and perverted, but the whole church pohty will become permeated by the combined tendency to super- stition and to aristocracy, and will be sure to assume either an aristocratic or a monarchial form. These two tendencies, the tendency to superstition and the tendency to aristocracy, are among the strongest in our nature, and in their combination are among the most fearful. Let it be supposed that the inter- vention of any man or set of men is necessary to salvation, and the conditions of that intervention may, and will be made, such as to establish a priestly power that will reach all the depart- ments and relations of life, that will ally itself naturally with the civil power, that will seek to subordinate that power to itself, and will thus become the foundation of a despotism more pervading and more degrading than any other. By as much as such a despotism may be based on a perversion of that in man which is highest and best, by so much will the degradation it will bring be more utter and hopeless. If this combination and the tendency to it could but be eliminated from the Chris- tian world, the greatest source of corruption to the church, and a great obstacle to the spread of Christianity, would be removed. This whole tendency the thief on the cross must have left behind him.

One thing more which such a man must have cast off and left behind, would have been all paramount authority, whether in the realm of knowledge or of power, except that of Christ. He would have been the man to understand the force of that say- ing of our Lord, " Neither be ye called masters, for one is your Master, even Christ." By no authority or direction of others, but on the ground of his own convictions, and in the exercise of his own private judgment, he had come to Christ. He had received Him, not only as his Saviour, but as his Teacher, his Master, his King. It was to His kingdom that he had prayed to be received, and it was to His guidance and authority alone that he could thenceforward be subject.

Having thus seen what such a man must have left behind him, we next inquire what he must have needed ; needed, that is, as a Christian. Christ came to accomplish a work not only for man, but in him, and by him. The work for man, the re- demptive work, Christ accomplished without human co-opera-

1 8/ 1.] The Ideas and Polity of Oitr Fathers. 23

tion. That within him, and by him, requires such co-operation, and the question is, what a man already a Christian would need, that all that for which he became a Christian might be accomplished in him, and by him.

It belongs to the conception of the Christian religion that a radical change should be wrought in man. This change jus- tifies itself to reason, because its completion is a completed manhood. If we have that, we are content. The completion of that change and life which Christianity brings in, is " the fulness of the statue of a perfect man in Christ Jesus." But a perfect man in Christ Jesus is simply a perfect man, made so through recovery from imperfection and sin ; and the change to be wrought in one who has newly become a Christian, is a change from sin and imperfection to holiness and perfection.

That this change may be wrought in man, through Christ alone, is clear from the case of the thief on the cross. Christ is the source of life in Christianity, as the sun is in nature ; and this change in man is to be wrought through that union with Him which He has compared to the union of the branch with the vine. Without Him thus brought into union, we can do nothing. This union is by faith, acting in the light of truth, and under the inspiration and guidance of the Holy Spirit. The spirit takes of the things of Christ and shows them unto men, and men grow up into perfection in Christ only as they are so brought into relation to Him as to derive life from Him. Hence, the only value of human agency, and of institutions human or divine, in connection with the work to be wrought in man, the only value of the truth itself, is that they so bring us Christ that we derive life and growth through Him. It is Christ, the person of Christ as a source of power and of life, that is the centre of Christianity ; it is love to His person as a divine Saviour, rather than the belief of any dogma not im- plied in such love, that makes us to be Christians ; and hence those institutions will be the best in this regard, which, claim- ing no efficacy for themselves, having nothing in themselves to draw men from Christ, simply lead them to Him.

But again, not only are changes to be wrought in a Chris- tian till he shall become perfect, they are also to be wrought by him. It is through the agency of Christians that the world

24 The Ideas and Polity of Our Fathers. [J^"-

is to be converted to God. For this end, each Christian is to do what he can as an individual. For this end, too, as well as for his own Christian progress, and the cultivation of his social nature, he is to become banded with others. Hence the neces- sity of a church. A church is a body of Christians, organized and associated in accordance with the commands of Christ, for the promotion of all the ends of Christianity, so far as they can be best promoted by associated action. If, therefore, any one can tell what those ends are, and also what that form of association is through which they can be best promoted, he can tell what the best form of the church will be.

In constructing a Christian church, we are to go on the sup- position that those composing it are Christians, and we are to adhere unflinchingly to the consequences that would flow from this supposition. Unless the church be composed of Christians it is not a Christian church ; and if it be, then its members are to be governed as Christians. But by the fact of becoming a Christian, a man becomes fitted for self-government, if he but have knowledge. His character by that becomes fundamen- tally right. His directive powers have the right set, and this, not knowledge, but this, is the thing chiefly needed. Hence, in governing a man as a Christian, we may bring no motive and no penalty to bear upon him except such as will affect him as a Christian ; and fines, confiscations, imprisonment, tem- poral rewards and punishments of any kind, are utterly alien from the true conception of a Christian church. They do not address men as Christians, and cannot promote Christian ends. The moment the Christian church adopts these, it becomes, so far forth, anti-Christ. The attempt by the church to enforce other forms of discipline and of punishment than those pre- scribed by Christ in the i8th of Matthew has been the cause of all the persecutions by which she has been disgraced, and of the untold confusions and mischiefs that have arisen from the union of church and state. The new wine of Christian character needed the new bottles of Christian churches gov- erned simply as Christian. If Christian men cannot be gov- erned simply as Christians, Christianity is a failure.

Assuming, then, the cardinal proposition that the Christian church is Christian, and to be governed by motives that can be

1 8/ 1.] TJie Ideas and Polity of Oicr Fathers. 25

addressed only to Christians, what would be needed that sijch a body might most readily and perfectly reach its ends in the perfection of its individual members, and the conversion of the world ?

As already intimated, the first thing needed would be knowl- edge. In the very act of choosing God in Christ as a Father, a ruler, and portion, is the essential wisdom. Herein is the choice of the right supreme end. This is the love of God, and nothing short of this is. If, now, there be knowledge for the right choice of means, the great conditions of Christian sta- bility and progress will be secured. Such knowledge is every- where implied and insisted on in the New Testament ; Christ came to be " a ligJit to lighten the Gentiles," as well as " the glory of his people Israel." He was a Teacher, the great Teacher, and his last command to his disciples was to "teach all nations." It is a great glory of the Christian religion that it requires knowledge, and no perversion can be greater than that which deprives the mass of the people in papal countries of the Bible, and which so either fosters or allows ignorance among them that they are unable to read. Everywhere the voice of Christianity to man is, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light."

With the wisdom implied in choosing God, and with knowl- edge, a foundation is laid for self-government, and so for free- dom ; for, just so far as there is self-government, there can be freedom, and no further. Freedom, then, will be the next thing required. Freedom, religious freedom ! through what throes and convulsions has it been born into the world ! Through what struggles is it now passing, and yet to pass ! How strange that a religion of love should have excited persecution more bitter than any other ! How strange that those who have professed such a religion should have been the most bit- ter persecutors ! How strange that that religion which alone fits man for freedom should have been able to find it only in the fastnesses of mountains, and by fleeing across an ocean to primeval forests ! Religious freedom ! This is the condition and the measure of responsibility, the fountain and guarantee of all other freedom, the prerequisite of equality and brother- hood, since none can lord it over others where all are free.

26 The Ideas and Polity of Our Fathers. [Jan..

And this freedom, no less than knowledge, is implied and provided for in the New Testament. They are, indeed, associ- ated by Christ as they must be in fact. " Ye shall," says He, " know the truth ; " there is knowledge ; " and the truth shall make you free ; " there is freedom, the outgrowth of knowl- edge, the knowledge of the truth. This freedom it is of which Christ says, " If, therefore, the Son shall make you free, ye shall be free indeed." This Paul understood when he said, " Ye are called unto liberty ; " and when he spoke of " the glorious liberty of the sons of God." James understood it when he spoke of " the law of liberty," a remarkable expres- sion, containing the whole theory of free government ; and Peter understood it when he exhorted Christians not to use their liberty for a cloak of maliciousness. This freedom, this interpenetration of knowledge and freedom, produced by Chris- tianity as by nothing else, never has had free scope, and never can, under any hierarchical form of church government.

Knowledge and freedom are for the individual ; but when individuals, having a freedom thus the outgrowth of wisdom and knowledge, become associated together, the natural result is a spontaneous order. And this order would be the next thing needed. .

How different this from the conception of some who think of freedom as opposed to order. But order from growth, be- coming the outward expression of an inward principle working towards perfection, an order typified by that of the heavens, in which each planet seems to be moved by its own will, is more beautiful than any other ; and this can come only from free- dom. This is compatible with diversity in outward form, and seeming irregularity. It is not only opposed to the disorder which comes from an abuse of freedom, but is the reverse of that order which comes from without, and is to be carefully distinguished from it. That is an order which comes from arrangement and contrivance and repression ; an order which makes much of precedents and forms and conventionalities ; an order of conservatism for the sake of order; an order which would have prevented Peter from preaching to the Gentiles, and Paul from eating with them ; an order which drove Wes- ley and Whitefield into the fields to preach, and which drove

1 8/ 1.] The Ideas and Polity of Our Fathers. 27

from their livings in the Church of England eighteen hundred men in one day, — good men and true. This order may be well in its place, but substituted for an order from freedom, it be- comes what idolatry is to the worship of the true God. Very different is it from that order and steadfastness in the Colossian church, in beholding which the apostle Paul joyed and rejoiced.

We now come to an idea which is assuming prominence at the present time. A principle of order from growth in a single community, must become a principle of tmity between different communities controlled by it This would naturally be so if each community were to find its end in itself ; it must be' so when the end of each can be gained only as they work towards a common end. Unity, then, would be the next thing needed. This is that for which the Saviour prayed : " That they all may be one," — one, not as a unit, but as a unity. One as our plan- etary system is one, as the body is one, as any organism is one, in which all the parts are actuated by a common principle, and conspire to a common end.

Like the idea of religion itself, this of unity is one of those great ideas for which the human mind has such an affinity that it will cling to it under perverted forms, and despite unutterable mischiefs wrought through it in those forms. There is some- thing fearful and most sad in observing how the ineradicable ideas and tendencies of our nature essential to its perfection, and sure to work it out if rightly directed, become, through wickedness and consequent misdirection, the instruments of its bondage. So it is that the idea of religion and the craving for it create the possibility and the power of superstition ; and so does the idea of unity and the craving for that create the pos- sibility and the power of despotism. It is here as in speculative error, which becomes plausible and mischievous as it is mixed with truth and perverts it.

What, then, is the unity, the oneness in the church, which is possible and desirable .-' As has been said, it is a unity which may be represented by an organism, as that of the body, in which each part has a place only as it is of service for all. So the New Testament often and elaborately represents it ; and to know what unity is possible, we only need to know where and what the head or central point of this organism is. But here

28 The Ideas and Polity of Our Fathers. [Jan.

the New Testament is explicit. Christ is the head. We are to " grow up into Him in all things, which is the head, even Christ, from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." This removes from the earth the centre of unity in the church as the priesthood and sacrifices had before been removed ; and the church on earth will have unity just in proportion as it is united to Christ, and works together with Him. This unity men have attempted to realize by organizations having their head and centre on earth, and by so including all Christians in them as to be the church. But such an organization never did exist, and never can. Of these centralized organizations the Roman Catholic is the only one whose ideal would require, or admit of, but one centre of organization. All others con- template simply similarity of organization, with different cen- tres for regions more or less extended. These lose the gran- deur and the power that belong to the idea of one organization on earth, and neither have, nor can have, any higher unity in kind, than Congregational churches ; while they, in common with the Roman Catholics, impair, if they do not destroy, the true ideal of a local church.

In the New Testament the word " church " is plainly used in two senses: "When Christ said, "Tell it to the church," He must have meant a church. When Paul wrote to " the church of God in Corinth," or spoke of " the church that was in the house of Priscilla and Aquila," he must have meant a church. Again, when it is said that " Christ loved the church and gave himself for it," or that He is "head over all things to the church, which is his body, in the fulness of Him who filleth all in all," it must mean either all on earth who are truly united to Him, or all who have been or will be thus united. When, therefore, the local church is spoken of in the Scriptures as the church, it means a church organized in a particular place or house ; but when the church is spoken of in distinction from this, it means no organization on earth ; and no such organization can be the church in the sense of the Scriptures.

iS/i-] The Ideas and Polity of Our Fathers. 29

In this view of it, I should be at a loss to know where to find a Roman Catholic church. The local church, so called, cannot be that, for it is not an organization by itself, but part ol another. It cannot govern itself, or supply its own wants. The same would be true of any other denomination sufficiently centralized. The moment the local church becomes so incor- porated into a larger body as to impair any of its functions as a self-legislating and self-governing body, it ceases, so far forth, to be a church ; and certainly the larger centralized body of which it becomes a part, can neither be a church nor tJie church. With us, each church is a unity complete in itself, the church member being the peer of his pastor, and the pastor, instead of belonging to a distinct order, differently governed, is permitted to be in covenant relation with his own church ; while the churches themselves, if they are united to Christ, have, through their union with Him, all the union that is possi- ble without exposure to the politics and divisions incident to a false centre of unity, that is, a centre of power over a church, in a body which is not a church. Here, indeed, is the true point of difference between us and others, and it is not a matter of indifference, but involves a principle, a departure from which has been as the letting out of waters. We have bodies, as general associations and conferences, for fellowship and con- sultation ; we have bodies, as the American Board, for carrying out the will of the churches ; but we have no body which is neither a church, nor the church, which has power over a church.

That unity for which Christ prayed was not, then, at all a unity of organization with reference to power, but a spiritual unity to which organizations should be an aid. Organization is simply instrumental. If such union can be with different forms of it, those forms are of little consequence. If not, they are, so far forth, obstructive of the cause of Christ. That, evidently, will be the best form which shall best provide for the unity of the individual church, and through that for the higher unity of the church universal.

Intelligence, freedom, order, unity, a unity of the individual church blending itself with, and helping to constitute the unity of the church universal, — the Holy Catholic Church, — these

30 The Ideas and Polity of Our Fathers. [Jan.

existing in any church could not fail to give it aggressive power. This would be the next thing needed in an organization that should best provide for individual growth, — growth by activ- ity, — the great condition of growth for everything vital, and should also provide for that conquest of the world which is yet to be achieved.

Individual growth and aggressive power naturally go to- gether, acting and reacting on each other. They will always go together, unless hindered by interfering and mischievous organizations, that either repress energy, or turn it aside to their own ends. Of both, the root is an intelligent sense of in- dividual responsibility calling forth energy. It was when such responsibility was laid upon individual Christians scattered abroad, that the early church prospered ; and the problem of this day is to bring such responsibility to bear, not only on ministers and church officers, but upon every individual Chris- tian, as a Christian, so that he shall labor for the extension of Christ's kingdom. When this shall be done, and not till then, will the highest amount of aggressive power in truly Christian work be reached ; and that will be the best form of organiza- tion which is best adapted to secure this.

We have now seen not only what a Christian, not another man, but a Christian converted as the thief on the cross, or as Paul was, must have left behind, but what he would have needed for full Christian growth. He must have left behind him his immorality, his dependence on a ceremonial religion, on an earthly priesthood, and on human authority as ultimate. He would have needed, as an individual, knowledge and free- dom. As associated with others, he would have needed order, unity, and aggressive power. These are what reason would demand. But here, as elsewhere and always, the Scriptures and reason are in accord ; and these are precisely the things which the Scriptures require. Give us these and we are con- tent.

But while we hold that these are the essential things required by the Scriptures and by reason, and also that the Scriptures prescribe no one form of organization through which these shall be expressed and wrought out, we also hold that form is not in- different. We hold that some forms are so little consonant with

1 8/ 1.] The Ideas and Polity of Our Fathers. 31

the spirit of brotherhood and equahty implied in freedom and in a common relation to Christ, so little consonant with a vital order, and with a comprehensive unity, that these cannot exist in connection with them, and that intolerance and persecution will be their natural result. We hold that such forms of organ- ization may be obstructive of the life of Christianity in every degree, but that they will be less and less so as they approxi- mate that which is the natural expression and instrument of its spirit of humility and simplicity and love. That form we sup- pose was the outgrowth of the Jewish synagogue, that it was that of the primitive apostolical churches, and that it was essen- tially Congregational. We suppose there was then on the earth somewhere a church complete in itself, presided over and taught by a pastor of bishop, or presbyter or elder. We suppose that there were cJmrcJies, and that history has shown that all attempts to construct any organization on earth that might properly be called tJie church, have been delusive and disastrous. They have uniformly led to narrowness and arrogance and persecution.

With a form of organization thus consonant with the spirit of Christianity, and with a centre of unity in Christ only, and not at all for power, we shall have no temptation to sectarianism, except what belongs to our imperfection as men ; and it will be comparatively easy for us to work solely for Christian ends. Working thus, we are not sectarian ; and churches after the primitive apostolic pattern, working together solely for Christian ends, cannot be a sect. We are not shut up to the necessity of sectarianism, and, God helping us, we will not be sectarian. If others can work through other forms solely for Christian ends, they will not be sectarian ; but we think, and history confirms it, that those forms tend to sectarianism in proportion as they tend to centralization.

In treating of the ideas already mentioned, I have said noth- ing of those peculiar religious doctrines, or of that formal union of churches which are necessary to Congregationalism, techni- cally so called. For this, there was no time or need, because, without them, essentially, whatever knowledge or freedom there may be, we do not believe that the order and unity and effi- ciency of which we have spoken can be realized. But with these doctrines, and the character implied in a hearty reception

32 The Ideas and Polity of Our Fathers. [Jan.

of them as a basis, the system is one of great flexibihty in securing its ends. It may use a liturgy with no tendency to episcopacy. It is wholly a prejudice to suppose that a liturgy has any essential connection with Episcopacy. It may elect ruling elders with no tendency to Presbyterianism. The essen- tial point is the completeness and independence of the local church in the first instance, and an ultimate reversion of power to that. Give us that, and we shall have all the order and unity and aggressive power that the existing piety and intelligence, acting freely, can produce.

Using the sling and stone of such an organization, so sim- ple and flexible, and well adapted to Christian ends, and so poorly adapted to those of ambition and of superstition, Chris- tianity is in strong contrast with the hierarchy of the Jewish system in respect to power, just as its rites and ceremonies are in contrast with those of that system in respect to forms. The rites and ceremonies of Christianity, we believe, were pur- posely so constructed in their fewness, simplicity, and obvious significance, as to afford the least possible ground for formalism and temptation to it ; and the original organization of the Christian churches we believe to have been purposely so con- structed as to afford the least possible temptation and sphere for the love of power.

But it has been objected, and will be, that this system, though theoretically right, implies in Christians a greater power of self-government than they possess, and hence cannot be ap- plied in practice. Congregationalism, it is said, will do for New England, but not for the West. The principle implied in this objection is sometimes applicable, but has generally been so applied as to be mischievous. That principle is, that if you would have a perfect system, you must have perfect men. The objection to this is, that if you wait till you have perfect men, you will never have a perfect system ; and it would be more true to say that if you would have perfect men, you must have a perfect system, of the idea of which they shall feel the inspira- tion, and under which and towards which they can work. If you have men who cannot feel the inspiration of such an idea, then the principle is applicable, and you must do the best you can ; but short of this, an imperfect system will not only

1 8/ 1.] The Ideas and Polity of Our Fathers. 33

tend to establish itself, so that, as in' despotism, it will require violence to break it up, but it will confirm and en- hance the imperfection of those under it. Would you teach a man to swim, you must put him into the water ; would you fit him for responsibility, you must lay it upon him ; would you fit a man for freedom, you must give him freedom " They are not fit for freedom," was the slaveholder's plea ; and the principle is the same when it is said that men are not fit for Congregationalism. But the principle in question, whether ever applicable to men in their relation to civil liberty or not, must be much less so to Christians, because they are, by the supposition, under the inspiration of ideas and principles which will carry them on to spiritual perfection, and so must not only need the aid of an outward organization theoretically per- fect, but may safely be entrusted with freedom to work under it, and to work it out. If a community of Christian people cannot govern themselves as Christians, wisely and well, then self-government anywhere is impossible.

In saying what I have now said, I know well how, under a system thus educating all men for freedom through freedom, the patience of right-minded men must often be tried by igno- rance and narrowness and passion, and the wrong-headedness of those who mistake will for conscience ; but it is not more than the patience of God is tried by all men ; and if he bears with us in training us up under a system of freedom, we may well bear with our fellow-men. Certainly, if it were not for tne example of the Son of God, and the relation of all men to Him, I could be no advocate of such a system. Such a system is no more " of man," or " according to man," than is the gospel itself, and in its treatment by men it has fared much as has that gospel.

Piety, intelligence, freedom, order, unity, and aggressive power, — these it was that our fathers brought to this conti- nent 250 years ago ; and with these, and as their natural out- growth, they brought that simple system of polity which they thought, and which we think, best adapted to nourish and give them scope. To these they clung, for these they suffered per- secution and exile, not because they saw distinctly, probably they did not, how that deeper religious freedom which they

SECOND SERIES. — VOL. III. NO. I. 3

34 l^he Ideas and Polity of Our Fathers. [Ja-^-

sought would grow'into civil freedom, or how the democracy of the church would expand into the democracies of towns, and of the republics that should cover a continent ; but because, in the light of the Scriptures, and under the guidance of the Spirit of God, their spiritual instincts and cravings demanded these as the elements and expression of their inner life.

And because our fathers thus clung to these ideas and to this polity, we honor them to-day. We commemorate their great enterprise, and rejoice in its results. We rejoice in what they were. Imperfect they were, and so were the Israelites ; but they bore the ark of God. Imperfect they were, and belimed by contact with false systems, but they led the van of human progress in their day. They, and they only, were as much carrying out the Reformation to its logical results in the ideas we have considered, as the late Ecumenical Council have carried out the papal system of unity to its logical results.

And those results — they test the quality of their work, and in them too we rejoice. We do not hesitate to compare the New England which they made with any portion of the globe as it is now or ever has been. In justice, we ought to speak only of the descendants of the Pilgrims and Puritans ; but tak- ing the whole population moulded by their institutions, and where will you find more piety towards God .■* Where is there more general intelligence .-• Where did the church and the common school and the college ever so intertwine themselves, and blend their enlightening and elevating power .-* W^here has there been more freedom, civil and religious .'' Where has there been more order .'' order in families, and consequently in the state .'' As a consequence of these, where has invention been so quickened, where have wealth and the comforts of life been more generally diffused ; and where have the poor, the blind, the deaf and dumb, the insane, the orphan, been better cared for .-* Where, if we exclude unity for power, has there been more unity in the churches .-* If, however, it be said that we have here nothing to boast of, it may also be said that we have, rela- tively, nothing to be ashamed of It only remains to ask where there has been more aggressive power, — not power always, or generally, in extending its own forms, but, disregarding forms, in extending those ideas which have permeated other

1 87 1.] The Ideas and Polity of Our Fathers. 35

forms, quickening the pulse of their life, and limbering their machinery? Where did our societies for Foreign Missions and Home Missions, our Tract and Education and Temper- ance Societies, originate ? Where did the money come from that has built so large a portion of the churches and colleges of the West ? Whence the men who are so welcomed into other denominations, not only as members, but as pastors and theological professors ? And who are so readily made elders and vestry-men and bishops ? Whence that schoolmaster who is abroad ? Whence the beneficence, the philanthropy, the sweet Christian charity that braves contempt, and through- out all the South seeks the elevation of the freedmen ? Surely here has been, and is, aggressive power.

As, then, we honor piety towards God, as we honor knowl- edge and freedom and order and unity and beneficent energy, let us continue to honor our fathers, honored of God in being made the best exponents in their day of these great ideas. They planted seeds ; they kindled fires ; they watched by the cradle of empire. From the seeds which they planted have grown trees whose branches have intertwined, and now over- shadow the breadth of a continent. By the light of the fires which they kindled, the nations are now reading that charter of their inalienable rights which was written by the finger of God. The empire whose cradle they watched is that empire of freedom and of God which is to fill the whole earth.

Few persons, if any, can hesitate to agree, that no other system of church government than Congregationalism could have been successful in New England at that day. No other system could have done so much for religion ; no other system could have done so much for liberty, religious or civil. " The meeting-house, the school-house, and the training-field," said old John Adams, " are the scenes where New England men were formed." Independent churches prepared the way for Independent States and an Independent Nation ; and formed the earliest and most enduring barriers and bulwarks at once against hierarchies and monarchies. — Robert C. Winthrop.

36 A Remarkable Genealogy. [Jan.

A REMARKABLE GENEALOGY.

"Instead of thy fathers shall be thy children, whom thou mayest ■ make princes in all the earth."

Visiting a cemetery in Yarmouth, Maine, this memorial year, one may notice there a tasteful monument, newly erected to the memory of Dea. Jacob Mitchell, who died at Yarmouth in 1848, aged 84 years.

Dea. Mitchell was himself " a good man and full of the Holy Ghost and of faith " ; and he was of a family the history of which remarkably illustrates God's way of enlarging and per- petuating His church in the line of the posterity of its mem- bers. In this family there has been an unbroken succession of deacons for several generations, and continuing to the present time, which is quite unusual.

Experience Mitchell, the earliest paternal ancestor of the family in the country, having, with other Puritans, fled from persecution in England to Holland, and dwelt there for a time, came to America in the ship Ann, arriving at Plymouth in 1623 ; resided there till 163 1, when he became a resident and proprietor of Bridgewater, where he died in 1 689, aged 80 years.

Edward Mitchell, son of the foregoing, probably lived and died at Bridgewater, leaving at his death several children.

Jacob Mitchell, son of Edward, settled at Dartmouth, where, in 1675, at the breaking out of King Philip's war, him- self and wife suffered death at the hands of the Indians.

Dea. Jacob Mitchell, son of the preceding, dwelt at Kingston ; removed to North Yarmouth, Maine, in 1728 ; was a founder of the first church there in 1730 ; elected Deacon, 1737 ; died 1744, aged 74 years.

Dea. Jacob Mitchell, son of the above, lived at Pembroke ; followed his father to North Yarmouth ; was elected deacon in the same church, 1745 ; died in 1784, aged 87 years.

Dea. David Mitchell, son of the last-named Jacob, a man of culture, judge in the Massachusetts courts, member of the Massachusetts convention of 1788, that ratified the Consti- tution of the United States, became a member of the church in North Yarmouth, 1753; elected deacon in 1770; died, while a member of the senate of Massachusetts, 1796, aged 6y years.

1 8/ 1.] A- Remarkable Genealogy. 37

Dea. Jacob Mitchell, to whose memory filial piety has now erected a monument, was son of Dea. David Mitchell, elected deacon 1796; died 1848, aged 84 years. A man greatly beloved and honored by his fellow-citizens, — having been chosen by them to the legislatures of Massachusetts and Maine, and having held important civil offices for more than thirty successive years.

Dea. Ammi R. Mitchell, son of David, and elder brother of the preceding, a physician, and prominent civilian, elected deacon in 1803 ; died suddenly in 1824, aged 62 years.

Dea. Ammi R. Mitchell, son of the last-named Jacob, removed from Yarmouth to Bath ; elected deacon in the then "North," now Winter St. Cong. Church, 1824, which office he still holds.

Dea. Jacob Mitchell, son of Jacob, and brother of Dea. Ammi of Bath, united with the church so long served by his ancestors, 1822 ; is now a physician in Chelsea, Mass., where he was elected deacon in the Winnisimmet Cong. Church, in the year 1856.

Jacob Mitchell, jr., of Boston, is a member of the Win- nisimmet Cong. Church, Chelsea.

From this family have sprung several ministers of the gospel. Rev. David M. Mitchell, a man of singular purity, and whose ministry was remarkably successful in winning souls to Christ, who died at Waltham, Mass., November 27th, 1869, was one of them. Others are now in service, in different and distant States of the country. In the territory of ancient North Yar- mouth, are now embraced Yarmouth, North Yarmouth, Cum- berland, Pownal, Freeport, and Harpswell. In these towns there are now seven Congregational churches, besides a large number of other churches of evangelical faith. The parent church has contributed largely of its members for the consti- tution of the larger part of these. Yet the original church, ol which Dea. Jacob Mitchell, the first, was a founder and a dea- con, lives and thrives ; and in its whole history his family has had representatives in its membership, than whom none others have been more loved, honored, or essentially identified with its progress and work.

David Shepley.

Yarmouth, Me., Nov. 1870.

38 Hanserd Knollys, in Spi'agues " Aimals." [Jan

HANSERD KNOLLYS, IN SPRAGUE'S "ANNALS."

The Annals have put the American churches under a great debt of gratitude to Dr. Sprague. But the recognized value of that work makes it the more important that no errors therein should be suffered to pass into unchallenged history. For this reason, and in no spirit of fault-finding, we refer to the article on Hanserd Knollys/ the first article in the Baptist volume.

The writer of the article in question evidently had a theory. It was this : that Knollys, while minister of the First church in Dover, N. H., 1638-41, was, or became, a Baptist ; that that church either became a Baptist church, or divided into Baptist and Pedo-Baptist ; and that the ecclesiastical and civil quarrels of that time and place were the conflicts of Baptist and Pedo- Baptist principles. The first part of this theory has not the slightest proof ; the second is clearly untrue ; and the third is ridiculous. The writer drew on his imagination for his facts. He was obliged to do so, if Hanserd Knollys was to lead in a volume about American, Baptists.

Before examining his theory, allusion to a few minor inaccu- racies may not be out of place.

1. "Dover, N. H., then a settlement called Piscataway." He might as well say, " Boston, a settlement called Massachu- setts ; " or, " New Haven, a settlement then called Connecti- cut." The Piscataqua River gave 2^ general name to the region round about, and included all the settlements of that region. Boston people spoke of going to Piscataqua, without distin- guishing its divisions.

2. " Piscataway." " This is the original orthography. It was afterwards written Piscataqua." The writer could not have examined authorities. It was not originally " Piscata-

1 The name is variously spelled. Lechford, in 1642, writes it " Knowles." Winthrop's Journal says " Knolles " ; and Belknap copies him, both in his History of New Hatnpshire, and in his manuscript records of the First Church in Dover, N. H. But the Autobiogi-aphy, conclusive authority unless the spelling has been tampered with, says "Knollys." So does a record of the New Hampshire courts, November 10, 1642; and so does the Baptist Confession of Faith, London, 1646, which purports to give signatures.

1 8; I.] Hanserd Knollys, in Spmgjics ''Annals^ 39

way," but nearly or quite " Pascataquah " ; the first vowel being " a," not " i " ; and the final " h " being a guttural so severe as often to be written " k." The map in Wood's New England's Prospect, 1634, gives it " Pascataque," doubtless in four syllables. The Hilton's Point Patent, 1629, says " Pas- cataquack." Early manuscripts which we have seen some- times say " Pascattaquack." The grant of a glebe in Ports- mouth, N. H., 1640, says " Pascataquack " ; and that is also Winthrop's orthography.

3. " Capt. Burdet," who ruled at Dover. He was not a captain, but a reverend.

4. Of the church in Dover, organized in 1638, he says: "This was the first church in Dover, if not in New Hamp- shire. It was then a Congregational church. The first Con- gregational church in Exeter claims the priority by a few months, and is probably right in doing so." That this was the " first church in Dover," is reasonably clear, as a second was not formed in what is now Dover, for nearly two hundred years, nor in any part of old Dover, for nearly a hundred years. " It was then," and always has been, "a Congregational church." The existing "first Congregational church in Ex- eter " was not organized till the Dover church was sixty years old, namely, in 1698, and the probability is that the original Exeter church, which became extinct, was itself not formed until after the Dover church. Wheelwright and the others who formed the Exeter church, were not dismissed from the First church in Boston until February 6, 1639. But the writer does not seem to know that the church in Hampton was of earlier formation than either of them.

5. " The Baptist body [meaning part of the Dover church], composed, as Winthrop says, 'of the more religious,' adhered to Mr. Knollys, and to avoid the oppressive state and church jurisdiction of Massachusetts, . . . removed to Long Island in 1 64 1." This is a tissue of inaccuracies. Winthrop makes not the slightest allusion to any "Baptist body." The settle- ment on Long Island was made by people from Lynn, though Knollys was, for a brief time, somehow connected with it. Winthrop himself states that the church which went to Long Island was formed in Lynn, and of Lynn people.^ Lechford

1 Winthrop's Journal, ed. 1853, ll: 4 ef seq.

40 Hanserd Knollys, in Spragiies ^^ Annals r [Ja-^.

does the same.^ So far, we have never been able to find in that company a single Dover name of the date. As to the oppressive jurisdiction, Knollys had become at peace with the Massachusetts authorities, and went to Boston with a let- ter of recommendation from Hugh Peter, who was then, or just previously had been, in Dover, asking that he " have the liberty of sitting downe in our jurisdiction."

6. " The settlement [Dover] during that period, in conse- quence of Capt. Mason's death, and the giving up of his patent by his widow, was a little independent republic." Mason's widow never gave up his patent. It went, by his will, to his grandsons. Under it, his heirs made repeated claims by law, and eventually sold its rights, in the year 1746, to twelve citi- zens of New Hampshire, and under titles from these men much land in New Hampshire is held. Further, while Mason had a patent which nominally covered all this territory, yet, in the divisions of the property, Dover was held under another patent, and by different parties ; and the plantations of Mason were at Portsmouth and Newichawannock, — the latter in Maine. Mrs. Mason found it impossible to maintain these plantations, but she and they had nothing to do with Dover, nor with "giving up" any patent.

7. He says that Knollys was born in Chalkwell. Better works say "Cawkwell."^ The needless vagueness in dates of ordination can be readily supplied, by saying that he was ordained by the Bishop of Peterborough, as deacon, June 29, 1629, and as presbyter the next day. Other omissions or in- accuracies need not be specified. The historical theory which finds the Baptist question dividing Dover and the Dover church in 1640, is of more consequence.

1 Lechford's Plain Dealing, 1642 ; Trumbull's admirable edition, page 102.

2 Born in 1598, of pious parents; educated at the University at Cambridge; after graduation, was chosen master of the Free School at Gainsborough ; ordained as above ; received, from the Bishop of Lincoln, the living of Humber- stone ; was indefatigable in labor ; became scrupulous as to *' the lawfulness of using the surplice, the cross in baptism, and the admission of persons of profane character to the Lord's Supper " ; and therefore resigned his living, after holding it " two or three years " ; preached two or three years longer in various churches by the Bishop's good nature ; in or about 1636, he renounced his Episcopal ordi- nation, and joined the Puritans ; was imprisoned, released, harassed, and left England.

iS/i.] Hanserd Knollys, in Sprague's "Atmals." 41

Knollys came to Boston in 1638.^ His child had died on the passage. He was very poor. Some money of his wife's had paid their passage, he having, on embarking, "just. six brass farthings left." The Boston ministers represented to the magistrates that he was an Antinomian, and advised that he be not allowed to remain. At Boston, he says, "I was necessitated to work daily with my hoe for the space of almost three weeks." Two persons from Dover happened to be in Boston, and invited him to go to Dover. He did so, but, by Rev. George Burdet, then ruler there, was forbidden to preach. Burdet was speedily superseded in the government by Capt. John Underbill, also a man banished from Massachusetts, an old soldier under the Prince of Orange, famous in the Pequot war, and long after this time to be famous in those New York Dutch wars with the Indians, which ended with the crowning victory of Strickland's Plain. Burdet's power being over- thrown, Knollys began to preach ; and in December, 1638, he organized the First church in Dover.

So far, there is not a hint that he was then a Baptist. He was charged with Antinomianism ; and it was the period of that " woman of a ready-wit and bold spirit," Mistress Anne Hutchinson, and of her circuitous "brother," Rev. John Wheelwright,^ and of that first American Synod, which con-

1 In a ship commanded by Capt. Goodlad, which left Gravesend April 26, 1638, and arrived at Boston about the 20th of the following July. — Drake's Bostoti. The Annals say he arrived "early in 1638"; it was as early as the latter part of

July.

2 Winthrop says, I, 238, " a brother of hers, one Mr. Wheelwright." The researches of Hon. John Wentworth, of Chicago, patient and unsparing of cost, have elucidated the connection, and also the others following in this note. Rev. John Wheelwright married, at Bilsby, Lincolnshire, November 8, 1621, Mary Storre. Mary's brother, Augustine Storre, married, at Alford, Lincolnshire, No- vember 21, 1623, Susanna Hutchinson. Susanna's eldest brother, William Hutch- inson, married Anne, daughter of Rev. Francis Marbury, which Anne was the one who made so much ecclesiastical disturbance. So that Wheelwright was Anne's "brother" by being her husband's sister's husband's sister's husband.

The Marburys were an old family in Lincolnshire. William Marbury, Esq., of Girsby, had (with probably others) Catherine, who married, 19 August, 1583, Christopher Wentworth ; and Rev. Francis, Anne's father. It is noticeable that the settlers of Exeter, where Rev. John Wheelwright went and founded a church, included quite a group of relatives from the same vicinity in Lincolnshire. Wheel- wright himself, connected as above with the Marburys ; William Wentworth (afterwards an elder in the Dover church, and a good man), Christopher Helme,

42 Hanserd Kitollys, in Spragues "Awials." [Jan.

demned eighty-two " erroneous opinions " and nine " unwhole- some expressions," all drawn out of Mistress Anne's heresy.

Two years passed in reasonable quiet, varied only by an external difficulty with Massachusetts, caused by a letter which Knollys, in his irritation, wrote to England, in which he declared that the Massachusetts government was " worse than the high commission " ! A copy of the letter came back to Boston, and was sent to Dover. Knollys had not had any great reason to love Massachusetts ; but, on reflection, he was satisfied that he had been too harsh, and wrote a handsome apology to England, besides going to Boston, under a " safe conduct," and making a public acknowledgment.^

But, in 1640, Rev. Thomas Larkham came to Dover. Bel- knap calls him "another churchman." He was a man of popular abilities, and wealthy. He owned, or came to own, some shares in joint-stock of the land patents.^ Attracting

and Christopher Lawson, grandsons of Christopher and Catherine (Marbury) Wentworth ; Augustine Storre, brother of Wheelwright's wife ; and Edward Rishworth, who married a daughter of Wheelwright.

1 A copy of his safe-conduct from the Suffolk Registry (Boston, Mass.), by Mr. Wm. B. Trask, may be found in the New England Historical and Getiealogical Register, 1865, page 132 ; and a reference to Knollys' second letter to England;

2 Larkham was a native of Lyme, England, born May 4, 1601. He graduated at Jesus College, Cambridge. He was first settled at Northam, near Barnstaple, England, but was so worried by vexatious persecutions, that he came to America. But " not favoring the discipline " in Massachusetts, he came to Dover. He sold his final interest in the plantations, September 13, 1642, to William Walderne and Ferdinando Gorges, — apparently an interest on the Maine side of the river. A curious paper, hardly ministerial, reads as follows : —

The Accompt of goods in the Custody of mr Larkham wch doe belong unto the whole adventurers.

Imp one great Iron Pott.

Itt one fouling peece the barrel fiue foote

Itt 3 pr of musket moulds, one pr sheep sheres

Itt 2 beast tobacco pipes, one Great knife, 2 ps [illegible], 5 dozen Awle blades, i dozen Cod hookes, 4 lb 5 lead, one sickle, one bearing bill

Itt one [illegible] saw and two moosecoates

Itt a key of the barn dore

I acknouledge it

THOM. LARKHAM

Vera Copia

The key nicolas [Scamon had ?] of Mr Larkham and is in his custody

This is A true Copie Compared to the Original y' was on file & test in its steed

as Attests

EDWARD RAWSON, Secrety

NICH: SCAMON.

1 8/ 1.] Hanserd' Knollys, in Spragues "Annals," 43

many of the people, he decidedly eclipsed Knollys, who gave way, and Larkham became the minister.

Then soon began the conflicts. The Annals quote Belknap correctly : that " Larkham soon discovered his licentious prin- ciples, by receiving into the church persons of immoral char- acters, and assuming, like Burdet, the civil as well as ecclesias- tical authority. The better sort of people were displeased, and restored Knollys to his office, who excommunicated Lark- ham." Winthrop says:^ "In this heat it began to grow to a tumult, some of their magistrates ^ joined with Mr. Larkham, and assembled a company to fetch Capt. Underbill (another of their magistrates, and their captain) to their Court, and he also gathered some of their neighbors to defend himself, and to see the peace kept ; so they marched towards Mr, Larkham's, one carrying a Bible upon a staff for an ensign, and Mr. Knollys with them, armed with a pistol." ^ Lechford's account is not • very different. "And further, master Larkham flying to the Magistrates, master K. and a Captain [ Underbill ] raised Armes, and expected help from the Bay ; master K. going be- fore the troop with a Bible upon a pole's top, and he or some of his party giving forth that their side were Scots, and the other English." ^

Larkham and his adherents then sent to Portsmouth, eight miles down the river, for help. Francis Williams was a sort of Governor of that independent settlement. He came up, " with a company of armed men," says Winthrop, " and beset Mr. Knolles' house, where Capt. Underbill then was, and there they kept guard upon them night and day, and in the meantirne they called a Court, and Mr. Williams sitting as 'judge, they found Capt. Underbill and his Company guilty of a riot, and set great fines upon them, and ordered him and some others to depart the plantation." Lechford says of the

1 yourftal, 77: 32.

^ The Annals say : " Larkham and his adherents raised a riot." Having the majority of the magistrates, and Mr. Larkham being all the governor that Dover had, it is difficult to see how he made "a riot."

^ ThQ Annals say: "In these exciting and critic d circumstances, either the solicitations of his fellow citizens, or his own sense of duty, impelled Mr. Knollys to appear in public as the head of a body of citizens," etc. The alleged alterna- tive of reasons are, of course, purely imaginary.

* Plain Dealing, 103.

44 Hanserd Knollys, in Spragues ''Annals." [Jan.

Court : " Whereupon the Gentlemen of Sir Ferdinando Gorges plantation came in, and kept Court with the Magistrates of Pascattaqtia. . . . Nine of them were sentenced to be whipt, but that was spared. Master K. and the Captain were fined loo.l. a piece, which they were not able to pay."

The Knollys party sent to Massachusetts for aid. They had, just previously to this trouble, offered to put Dover under the Massachusetts government, against which Larkham and others had protested.^ The Governor and Council appointed Mr. Bradstreet (a magistrate). Rev. Hugh Peter, and Rev. Timothy Dalton, to go to Dover and endeavor to reconcile the parties. " They went accordingly," says Winthrop, " and find- ing both sides to be in fault, at length they brought matters to a peaceable end. Mr. Larkham was released of his excommu- nication, and Capt. Underbill and the rest from their censures [the fines, etc.]."

Now, the writer in the Annals goes on to argue that the Baptist question was at the bottom of these difficulties. He asserts "that the First church in Dover became a Baptist church, and that a second church ^ was thereupon formed by the disaffected members" ; and that the "Baptist body," i. e. the First church, removed to Long Island.

In all history there is not a shadow of foundation for these assertions.

The First church of Dover never became Baptist. It never removed to Long Island. It still exists on the old foundation, being now two hundred and thirty-two years old ; and bids fair to last as long as churches are needed by men.

In support of these denials : —

I. The utter silence of records and historians as to any Baptist troubles in Dover would be sufficient to discredit the theory, not heard of until the year 1859. The reliable histo- rians of these troubles are Winthrop and Lechford. Hubbard is here of little account. Belknap almost confines himself to

1 Original paper in the hands of J. Wingate Thornton, Esq., of Boston.

^ Winthrop, indeed, says, " whereupon they were divided into two churches." But it is very clear that he did not mean any formal and organic division, but merely the temporary separation of two parties. He goes on to speak of the re- moval of Larkham's excommunication, in which he is conscious of but one church of which Knollys was pastor. Lechford does not allude to any such division.

1 87 1.] Hansera Knollys, in Spragues '^Annals!' 45

taking from Winthrop. The Winthrop Papers in the Massa- chusetts Historical Col/ections are of great value, so far as they refer to these disturbances.^ But Winthrop and Lechford are the real authorities. Massachusetts was then keeping a very- watchful eye over its northern border. It was afraid of evil company. In 1638, the Governor, by order of the General Court, had written ^ to Dover, remonstrating against "their entertaining and countenancing, etc., some that we had cast out." At the time of these troubles, Massachusetts was ex- pecting to extend its jurisdiction over this territory, both by claim of patent and by consent of the majority of the people. Winthrop frequently mentions occurrences in the Piscataqua country. It is inconceivable that Winthrop, governor at the Bay, and Lechford, who disliked the Bay, should both ignore the Baptist origin of these troubles, if they had such an origin. If either of these two writers had any motive for suppressing the fact, the other could have the same motive for exposing the fact. Nor, if Knollys was a Baptist when he came to Dover, would Winthrop have omitted to state it, in connection with his alleged Antinomianism, Nor is it likely that Belknap, a minister of the church which Knollys founded, and a most minute antiquarian in all that concerned Dover, could have failed to discover somewhere a trace, by tradition or otherwise, of the Baptist troubles of the fathers. But his church-history (still in manuscript, except as printed in a local paper, for which we once copied it entire) has no hint of such a discovery.

2. It is remarkable that Knollys' friend Underbill and his adherents had already applied to have Dover taken under the Massachusetts government. As Baptists, and opposed to the Bay churches, they would have done just the reverse.

3. It is equally remarkable that Rev. Hugh Peter, either at Dover or just after his visit, in a letter relating to the oc- currences, a letter carried to Boston by Knollys himself, should have made it a special request that Knollys " and three or four more of his frends may haue the liberty of sitting downe in our Jurisdiction." " Hee may [be] vsefull without doubte, hee

1 4 Mass. Hist. Coll., vi : 103, 106-7 J Vll : 178-181.

2 Winthrop's Journal, 1 : 332.

46 Hanserd Knollys, in Spragues "Annals!' [Jan.

is well gifted, you may doe well to heare him at Boston." ^ Hugh Peter recommending Boston people to hear a Baptist minister who had just transformed a Congregational church into a Baptist church, and who had thereby bred a commotion which had divided the people into organized and armed companies !

What is alleged on the other side ?

Solely one half-quotation from Lechford. The Annals say : " His own words are these : ' These two [Knollys and Lark- ham] fell out about baptizing children, receiving of members, &c."' Our Baptist brother evidently jumped to the conclusion that the only question about " baptizing children," was whether to baptize them at all ; and about " receiving of members," was a question of immersion. He considers Larkham to be a Cohgregationalist, and yet as " receiving members of immoral characters " ; as if the Puritan was not tenacious to the death in practising the principle that the church must be made up solely of " saints by calling."

But the Annals do not quote fairly. There is no "etc." in Lechford's statement. Instead of " etc.," Lechford says, " burial of the dead." Had the whole been quoted, the diffi- culty would have been apparent, of showing how the Baptist question affected that solemn service !

One who takes a wider view of ecclesiastical principles than he gets by looking at everything in his own denominational light, will readily see that these three causes *of difficulty were the ones on which the Pitritan and the Prelatist were then in battle. The baptism of children, — its form, its significance, the phraseology employed, the restriction to children of church- members, were subjects of fierce discussion. The " receiving of members," — whether only those v^ho gave evidence of the " new birth," or any who promised amendment, was the dividing line between Puritan and Prelatist. The burial of the dead, — whether the English forms should be used, or the dead buried as our fathers buried them, without even a prayer. This great division, which was fiercely working in England, was the little division which agitated an obscure settlement in the New Hampshire wilderness.^

1 4 Mass. Hist. Coll., vi : 106.

^ See note on page 40, where Knollys' scruples, while in England, on the sign of the cross in baptism, and on receiving unfit persons to the Lord's table, agrees perfectly with the hints of this paragraph.

1 8/ 1.] Hanserd KnollySy in Spragiies "Ajuials!' 47

It is true, that it is nowhere stated, in so many words, that this conflict was one between the Puritan and the Prelatist, although Belknap (quoting from Hubbard^) calls Larkham "another churchman." But the circumstances are clearly decisive.

New Hampshire was settled under different auspices from ■ Massachusetts. Its people came, not as a commonwealth, and for religion, but as emigrants procured by the non-resident proprietors, and who came for trading and fishing. Capt. John Mason, the patentee, was an ardent adherent of the Church of England. Portsmouth and Dover were both settled in the spring of 1623, by men who came in one ship. Edward and William Hilton, and possibly Thomas Roberts, settled Dover, and neither is supposed to have been a Puritan, although William Hilton was at Plymouth in 162 1, but left early. A very few people came in the next ten years. In 1633, there was a considerable accession of emigrants sent out by the new proprietors (Lord Say and others), from the west of England, " some of whom " were " of some account for re- ligion." The proprietors sent out with this company Rev. William Leveridge,^ "a worthy and able Puritan minister." But he soon left, for want of support.

The plantation grew, in this irreligious way, for several years. In 1636, or 1637, came Rev. George Burdet, who, in April, 1635, had left Yarmouth, England, where he was " lec-

1 2 Mass. Hist. Coll., v : 362.

2 LeveridgQ, or Leverich, arrived at Salem, Mass., in the ship James, October 10, 1633, and came immediately to Dover. Leaving Dover as above mentioned, he went to Boston, and was admitted a member of the First Chm'ch, August 9, 1635, and soon after was of Duxbury, where a lot of land was laid out for him in 1637, He was admitted freeman, in the Plymouth Colony, January 2, 1637-8. He was of Sandwich in 1638, as appears by Plynioutk Colony Records, i : 88, and was min- ister there from near that time (certainly from 1639) until 1652. In 1651, he was study- ing the Indian language with a view to labor among that class (PljTnouth Colony Records, ix : 196). In 1653, he was in the service of the Commissioners of the United Colonies, laboring among the Indians (Records, x: 34). In the autumn of that year, he was removing to OysteT Bay, L. I., and the vessel carrying his goods was seized by a captain commissioned by the R. I. authorities. In 1657 and 1658, he is found at work among the Indians. In 1658, he accompanied the first settlers to Huntington, L. I., of which he was one of the patentees, and resided there until 1670, when he removed to Newtown, L. I., where he died in 1677. He had two sons, Caleb and Eieazer. The latter was married, but left no issue. Caleb had one son and two daughters ; the son left posterity.

48 Hanserd Knollys, in Spragiies "Annals." [Jan.

turer," a kind of assistant to the " minister." He had been arraigned, by a charge from the minister, for not bowing at the name of Jesus. He declared that he had, did, and would bow ; and he brought several gentlemen ready to depose that he did. But the chancellor believed the minister.^ Burdet left Yarmouth suddenly, leaving his wife to charity, and came to Salem, Mass., where he was received to church membership, employed a year or more to preach, and also, September 2, 1635, made "freeman," /. e. invested with all the rights of citizenship. But " finding the discipline of the church . . . too strict for his loose conscience, "<»^ he went to Dover.^ He continued in good esteem awhile, but then succeeded in in- ducing the people to make him governor, and thus set aside Capt. Thomas Wiggin, who had been appointed by the English proprietors.* Burdet proceeded to open correspondence with Archbishop Laud. Early in 1639, came replies from the Arch- bishop and lords commissioners for plantations, thanking him " for his care of His Majesty's service," but " by reason of much business " they could not at present accomplish his de- sires. That business resulted in King Charles losing his head. When Knollys came to Dover, therefore, he found a settle- ment originated under Episcopal auspices, though enlarged under other influences ; a people mixed in their character, none of them emigrants for conscience sake, and none of them Puritans of the Bay type ; ^ the settlement a refuge for men who could not endure the Massachusetts rigor ; no church organized after fifteen years of colonial life; and a minister who, in spirit a churchman, was corresponding with Arch- bishop Laud, and who was supported by a portion of the

1 Bloomfield's History of Norfolk (England) gives a full account of Burdet's troubles in Yarmouth.

- Hubbard, 2 Mass. Hist. Coll., V : 353.

8 No record gives the exact date ; but as he had a grant of land in Salem, July 5, 1637, and had some time been governor of Dover, September, 1638, it is proba- ble that he came thither late in 1637.

■* Wiggin was always well disposed towards the Massachusetts government. " I haue, and you all haue cause to bless God that you haue soe good a neighbour as Capt. Wiggen." — Letter of Edward Howes (in England) to John Winthrop, Jr., June 22, 1633. 4 Mass. Hist. Coll., vi : 489.

6 When these plantations came under the Massachusetts rule, that government was obliged to dispense with the law that only church members could be voters, so far as the new acquisition was concerned.

1 8/ 1.] Hanserd Knollys, in Spragucs "Annals." 49

people. "Of some of the best minded" Knollys gathered a church. But it was in the midst of a people who have, gen- erally, no love for Puritanism. Burdet left the town ; ^ but " another churchman," Larkham, came in, and by appealing to the looser elements, succeeded in superseding Knollys.

It is not to be pretended that Larkham attempted, any more than Burdet, to introduce the English liturgy. He simply began to conduct ecclesiastical affairs on the principles of the English church, and directly antagonistic to the Puritan idea. " The more religious " is a meaning phrase, as used by Win- throp. The "notoriously scandalous and ignorant, so they would promise amendment," whom Larkham received to the church, is equally suggestive, when we remember the essential difference of the Puritan idea of the church, and the prelatical practice. Knollys held the Puritan idea ; Larkham was a churchman. The former led the Puritan element ; the latter led all such as, whether they loved the church of England or not, did not love the Puritans nor the Massachusetts govern- ment. The former, seeing that there was no hope of Puritan- ism unless under the Bay government, applied, with all who were tired of the unsettled state of affairs, to be received under that authority. The latter, with his adherents, sent a written protest against such extension of the Massachusetts power. At this juncture came the rupture and the military display,

A single, sentence of Lechford's, not quoted in the An- nals, is one of those suggestive phrases which any thought- ful historian ought to trace : " Master K., going before the troop with a Bible upon a poles top, and he, or some of his party giving forth, that their side were Scots, and the other English." It will be remembered that the canons for liturgi- cal worship in Scotland were published in the earlier part of the year 1637 ; that on the 23d of July, the new liturgy,

1 Burdet was detected in lewdness, and hurriedly departed over the border into Agamenticus, where he assumed to rule, and continued a course of profligacy until the arrival of Thomas Gorges, in 1640. Gorges had him arrested and tried for various offences. He was convicted on three charges, and fined (Maine Hist. Col- lections, 1 : 365, full particulars). He appealed to the king, but his appeal was not admitted ; and he departed for England, where he joined the royalists, was captured and put in prison, and there falls out of history.

SECOND SERIES. — VOL. III. NO. I. 4

50 Hanserd Knollys, in Spragiies "Amtals." [Jan.

pressed upon Scotland by the English bishops, was read for the first time in Edinburgh, was met by riots on the spot, and failed of acceptance ; that public affairs remained disturbed, Scotland arming, until they eventuated in open hostilities. In the beginning of the year 1639, ^^^^ English forces moved north- ward, and soon occupied Berwick. A temporary pacification was announced June 17, 1639. The conflict was renewed in 1640, and that little war, known as "the Bishops' war," ended with the action at Newburn-on-Tyne, August 28, 1640, which Clarendon calls " that infamous, irreparable rout at Newbern." With this defeat of the English, the attempt to establish in Scotland the principles of the church of England, as framed in the canons and liturgy of the English bishops, utterly failed.

This conflict between the Scotch Puritans and the English Prelatists was understood in America. In December, 1640, " they brought us news of the Scots entering into England, and the calling of a Parliament, and the hope of a thorough reformation." ^

The disturbances at Dover were in the spring following.^ The significance of the phrase " giving forth that their side were Scots, and the other English" is apparent.

In agreement with this view, is the fact that the Portsmouth authorities, and those of the Maine side of the river, were Episcopalians. At Portsmouth, " the people were not puri- tanical, but retained their attachment to the church of Eng- land." ^ An Episcopal chapel was then standing ; an Episco- pal minister was then officiating. The Gorges interest was entirely Episcopal. The readiness with which these parties came to the assistance of Larkham, though out of their own jurisdiction,'^ particularly as they were for obvious reasons opposed to the extension of the Massachusetts authority, is thus explained.

Knollys did not long remain in Dover. He seems to have left that place by April or May, 1641, going to Boston. In the

^ Winthrop's Journal, il : 25.

2 Hugh Peter went to Dover in April.

8 Adams' Annals of Portsmouth, 27.

* Savage's note to Winthrop, 11 : 33, is in error in saying that Williams was "governor of the settlements at Portsmouth and Dover." Dover was never under his authority.

1 8/1.] Hanserd Knollys, in Spragues "Awials.'' $l

autumn of that year he may have been on Long Island, but he arrived in London, December 24, 1641, having returned at the request of his aged father.

Larkham left Dover the next year. Before his leaving, the Massachusetts government had annexed the New Hampshire towns, October 9, 1641, and Larkham became very severe in his public utterance against the Episcopal minister of Ports- mouth. His " churchmanship " had vanished.

The ecclesiastical troubles of Dover ceased.^ In 1642, on the request of the people, Massachusetts sent an excellent man, Rev. Daniel Maud, " a man of quiet and peaceable dis- position," for a time schoolmaster in Boston, who died in 1655, bequeathing one book to " Cambridge library," his Hebrew Bible to Mr. Brock, other books to other people, and " a little manuscript wrapped up in my desk which I would have com- mitted to Mr. Brock to put into the hands of Mr. Davenport, who as I heard, is intending to go for England, that he would peruse ; and for putting it forth, I would leave it to his wise and godly ordering of"

It may be of interest to follow the subsequent life of the two Dover leaders.

Knollys was known in England as a man of eminent piety, and indefatigable zeal. It is said, apparently on good authority, that he was admitted to converse with Charles I., when that monarch was under sentence of death. It is needless to con- dense Brock's account of him, made up very greatly of Knollys' Autobiography to the year 1670, continued till his death by Mr. Kiffin. He became openly a Baptist ; was stoned, fined, and imprisoned ; was now a successful teacher, and then preacher to a regular congregation of a thousand persons ; was a chap- lain in the army, and a fugitive on the continent ; a leader

1 Unless we accept the fact that Edward Starbuck, an elder in the church, was indicted, October 3, 1648, for " disturbing the peace of the church," " denyeinge to joyne with the church in the ordinance of baptism." He was bound over to the next court, " to answer for such offences as have been by him committed against the law concerning Anabaptists," and was charged to " be of peaceable and good behaviour towards all men, and especially towards the Reverend Teacher of Dover." This is the only Baptist we have ever discovered in that church in early days, and he went to Nantucket. Unfortunately for the Baptist theory of the troubles, Hanserd Knollys' suit for slander, in 1641, was against this very man.

52 Hanserd Knollys, in Spragiies ''Annahr [Jan.

among the Baptists, and equally hated by their enemies. He suffered by the death of his wife, and that of his only son. But faithful to the end, he died " in a transport of joy," Sep- tember 19, 1 69 1, at the ripe age of ninety-three, and was buried in Bunhill Fields.^

His whole life gives the lie to the charge which Winthrop had heard, and incautiously recorded, of gross immorality in Dover. That Knollys commenced a suit for slander, should have some bearing. That Hugh Peter should send a letter from Dover, by Knollys, when the latter was on his way to Bos- ton, earnestly recommending him, is a clear refutation. Nor could a wicked man, in his latter days, say, " My wilderness, sea, city, and prison mercies, afford me many and strong con- solations. The spiritual sights of the glory of God, the divine sweetness of the spiritual and providential presence of my Lord Jesus Christ, and the comforts and joys of the eternal Spirit, communicated to my soul, . . . have so often and so powerfully revived, refreshed, and strengthened my heart in the days of my pilgrimage, trials, and sufferings, that the sense, yea, the life and sweetness thereof, abides still upon my heart."

The church, of which Knollvs died the pastor, was at Broken wharf, Thames street, London, which Jones' Bunhill Memorials says was founded in 1644. The ministers succeeding Knollys were Robert Steed, John Skepp (till 1721), William Morton, John Brine (died 1765), John Reynolds (1776 to 1792) ; in 171 5 the church was called "of Curriers' Hall, Cripplegate"; it re- moved in 1799, to Redcross Street, but became reduced, and in 1808, it was reinforced by the church of Chapel Street, Mile End, which joined it, bringing their minister, Jonathan Franklin, who labored long and faithfully until his death, in 1838 ; and he was laid with Knollys, Skepp, Brine, and Reynolds, in Bunhill Fields. What the present condition of that church is, we do

1 A Baptist society, known as the Hanserd Knollys Society, was organized in England in 1845, for republishing early Baptist works. The writer in the Annals says : " which, since 1S45, has been nobly engaged in publishing, by sub- scription," etc. The " has been," written in 1859, is inaccurate. A Baptist writer ought to have known that the society had issued its last publication in 1851, and that "this society is dissolved." A list of its nine publications, all 8vo, can be found in Lownde's Bibliographer's Manual of English Literature, VI : 139.

Knollys' own publications were twelve in number. One was a Latin, Greek, and Hebrew Grammar ; but the most interesting is his Autobiography.

i8yi.] Hajisa'd Knollys, in Spragiies ''Annahr 53

not know. But the photograph of the portrait of Hanserd Knollys may be seen in the Congregational Library, 40 Winter Street, Boston, where we placed it some years ago.

Thomas Larkham also stood well in England, Returning in 1 64 1, ("to avoid the shame of a scandalous sin it was found he had committed," says Belknap, but which we doubt,^) he was settled in the ministry at Tavistock, Devonshire, wheie he bore an excellent character, Calamy (Account, ed. 171 3, 11. 246) calls him "a Man of great Piety and Sincerity." He was ejected under the Act of Conformity, 1662, lived hence- forth in great trouble from persecutions by the Established Church, and died in 1669, in the house of a son-in-law, where he was concealed. His son, Rev. George Larkham, a graduate of Trinity College, Cambridge, was ejected from Cockermouth, Cumberland county ; " was forced to fly into Yorkshire, with his numerous family ; " suffered imprisonment, but returned to Cockermouth, where he died December 26, 1700, aged 71, after a ministry of forty-eight years in that place. " He was a Man of brisk Parts, and a bold Temper," says Calamy, " till the latter part of his Life, when he grew more Pensive." Rev. Thomas Larkham published three works : A Discourse of the Attributes of God, in Sundry Sermons ; The Wedding Supper ; and A Discourse of paying of Tythes. Of the first named we have a copy ; it is a small quarto, London, 1656, of 520 pages. The preface is in Latin, and the work bristles with Greek and Hebrew. Whatever sins Larkham was guilty of in New Hampshire (and all accounts of opponents must be taken with allowance), in England he proved himself a godly

man.

A. H. Quint.

1 It is true that Winthrop, li : no, is quite specific in allegations ; but the sole testimony he alleges was after Larkham had left Dover. We are inclined to doubt.

54 The Church of the Pilgrims. [J^-n.

THE CHURCH OF THE PILGRIMS,

IN BROOKLYN, N. Y.

The completion of important changes in its house of wor- ship renders a notice of this church one of timely interest. And since it has never had special attention in the Quarterly, it is fitting that the statement of those changes and their re- sults, should follow a sketch of its history and work. The third, in membership, among the churches of our order, in the United States, its position in a city which has, perhaps, more existing church organizations, according to population, than any American city — is one of recognized and deserved pre- eminence. The eldest of nearly twenty Congregational churches in Brooklyn, it is cheerfully owned as the mother of a great line of children here, while its disposition and ability to bless have been abundantly experienced in our own and foreign lands.

Its life and growth have been coincident with the marvellous growth of the city. In 1 844, Brooklyn covered an area of twelve square miles, had a population of 59,000, and perhaps forty churches. None of these churches stood for the old ecclesi- astical order of the New England fathers. The time, however, was ripe for planting one that should ; and impulse was clearly given to movement in this direction by providential circum- stances. Hon. RuFUS Choate, on the 22d Dec, 1843, de- livered his oration — " The Age of the Pilgrims our Heroic Period" — before the New England Society of New York. Speaking of the residence of English exiles, in the reign of Mary, from 1553 to 1558, at Geneva, and of the politics which pilgrims learned there, he declared in an effective passage, amid enthusiastic plaudits, — ''There was a State without king or nobles ; there tvas a church zuithout a Bishop ; there was a 'beople governed by grave magistrates which it had selected, and equal laws which it had framed!' ^ The celebrated Onder-

1 Choate's Works, vol. i, p. 379. Boston : Little, Brown & Co., 1862. These words of the orator gave rise to the stirring song by Rev. C. H. Hall, in honor of the Pilgrims, whose stanzas end with the couplet, —

" And to a howling wilderness, this glorious boon they bring, A CHURCH WITHOUT A BiSHOP — A STATE WITHOUT A KiNG."

<_:HUP.CH of the PILGRIMS, BROOKLYN, N. Y. View un Menr) r^trt-et.

1 8/ 1.] The Church of the Pilgrims. 55

donk trial having been concluded a short time previous to this, all listeners were quick to catch and note the words.

Rev. Dr. Wainwright, afterwards Bishop of the Diocese of New York, who was present at the dinner of the Society, in the evening, referring to this sentence, maintained in entire good nature, that such a church was, at the least, unscriptural. His remarks led to the speedy appearance, in the New York Com- mercial Advertiser, of a communication from Rev. Dr. George Potts, pastor of the University Place Presbyterian Church in New York, denying Dr. W.'s thesis, and challenging him to newspaper discussion of this and kindred points in issue be- tween Episcopal and non-Episcopal denominations. The chal- lenge was readily accepted, and the discussion prosecuted for some months ensuing. Christian brethren, moved to lay the founda- tions of a church in Brooklyn, were taking heed of these things, and ultimately saw, as they thought, that the tenable ground for church polity was that Congregationalism under which most of them had been born in the Eastern States. And early in the year 1844, David Hale, W. C. Oilman, S. B. Hunt, and R. P. Buck, met one evening, over the office of the New York Journal of Commerce, on the corner of Wall and Water Streets, in that city, to counsel and deliberate upon the incipient meas- ures to that end. Here among the tea chests, — which, with their contents, had been disposed of at an auction sale on the premises, that very day, — after prayer by David Hale, the resolution was reached to endeavor to establish the Church of the Pilgrims, in Brooklyn. The first meeting of persons pro- posing to unite in the organization, was called for the first day of December, 1844, at the house of Richard P. Buck, corner Clinton and State Streets, in Brooklyn. Here a committee of five was appointed to prepare Articles of Faith and Covenant,^ and to make suitable arrangements for formal organization. Meeting again December nth, it was unanimously " resolved, that in view of the solemn responsibilities connected with the formation of a church of Christ, Friday, the 20th instant, be observed by us as a day of fasting and prayer, concluding with religious services in the evening."

^ The result of the labors of this committee was, for substance, the present Articles and Covenants of the church, based mainly upon those of Park Street Church, in Boston.

56 The CJmrch of the Pilgiims. FJ^-i^-

This having been observed, a council convened, to consti- tute the church, at the house of Hiram Barney, No. 70 Pierrepont Street, Saturday, December 21st. There were present, Rev. H. Bushnell, d. d., pastor of tlie North Con- gregational Church in Hartford, Conn., Bro. Sam. C. Hill, delegate from the Tabernacle (Cong.) Church in New York, Rev. Benj. Lockwood, pastor of the Congregational Church in Jersey City, N. J., with Bro. Thomas Weldon as delegate, Rev. JowN Marsh, Rev. Milton Badger, d. d., Rev. J. Brace, and Rev. A. Camp, of New York, and also Rev. Samuel Backus, of Brooklyn. Of this council, Rev. Dr. Badger was moderator, and Rev. Mr. Brace, scribe. Having voted all pre- vious proceedings regular, the council voted to proceed to the constitution of the church on the following evening, Dec. 22d, at the Lecture Room of the Lyceum (now Brooklyn Institute), corner Concord and Washington Streets. At that time, sixty- one persons (thirty male and thirty-one female) were duly recognized as a church, and entered into covenant with God and with each other.^ Ten others (five male and five female) were received during the same week, and it was voted that their union with the church should be understood to date from its original organization. Of these seventy-one persons, eigh- teen are at present in the church, eleven are starred in the manual as dead, and forty-two have been dismissed to other churches. In the services of recognition, the sermon was preached by Rev. Mr. Brace, the moderator performed the formal office of constitution, and the fellowship of the churches was expressed by Rev. Dr. Bushnell, The ecclesiastical society was organized Dec. 24th, 1844.

" We worshipped," writes one of the oldest members of the church, "from the date of organization, until March, 1845, in what is now the Brooklyn Institute. Then we began to wor- ship in our lecture room (of the present church building), and continued to do so, hiring a supply of various ministers,

' From the ist N. S. Pres. ch., Henry street, Brooklyn (Rev, S. H. Cox), 34 ; from the South Pres. ch., Brooklyn (Rev. S. T. Spear), 8; from ist Cong, ch., Hartford, Ct, 4 ; from Madison st. Pres. ch., New York, 3 ; from 2d Pres. ch., Brooklyn (Rev. I. S. Spencer), 3 ; from ist O. S. Pres. ch., Brooklyn (Rev. M. W. Jacobus), I ; from Bleecker st. Pres ch., New York, 3 ; from Pres. ch., Huntington, L,I., 2; from Mt. Vernon Cong, ch., Boston, 2 ; from Bowdoin st. ch., Boston, i.

CHURCH OF THK PILGRIMS, BROOKLYN, N. Y. View on Remsen Street.

18/1 ]

The Church of the Pilgrims.

57

sometimes "for several weeks, and sometimes from Sabbath to Sabbath." Among these clergymen was Rev. George Shep- HARD, D. D., then Professor of Sacred Rhetoric and Homiletics at Bangor (Me.) Theological Seminary, who supplied the pulpit for nearly two months, and in the year 1845, received an unanimous and pressing call to take charge of the new enter- prise. Such efforts were at once made, however, by the friends of the Seminary, to endow his professorship, as induced him to remain in it, and decline the invitation. Similar declension having subsequently been received from Rev. William Adams, D. D., of New York, a call to the pastorate was extended in the summer of 1846, to Rev. Richard S. Storrs jr., then of Brookline, Mass., which call was accepted, upon its renewal in the fall, and its recipient installed November 19th, 1846. From that time his connection with his people has been un- broken, and the seal of divine favor upon the relations then established, has been signal. Additions to the church from its beginning, by profession of faith and by letter, have been as follows : —

In 1845, 34.

" 1846,37.

" 1847, 69.

" 1848. 35-

" 1849, 66.

" 1850, 60.

In 1869, 57 ; in 1 870, 60.

Summary. — Members received on profession of faitli from tlie beginning, 461 ; do. by letter, 875; dismissed to other churches, 552; died, no; watch and dis- cipline withdrawn, 3 ; excommunicated, i. Members, Dec. i, 1870, — male, 258 ; female, 412; total, 670.

At the present writing (December, 1870), the city of Brooklyn has a population of four hundred thousand ; covers an area of nearly thirty square miles, and the Church of the Pilgrims is one of two hundred and thirty-two named in the Directory for 1870.

Passing from these figures, if inquiry be made after its life and power, the answer is fruitful of matter for thanksgiving. The only pastor of this people has been permitted to do a great work with and for them. Widely known and regarded as he is, it may be in place to set down here, his matured judg- ment of the church, to be found in a sermon preached Nov. 1 8,

n 1851, 49.	In 1857, 61.	In 1863, 29.
" 1S52, 62.	" 1858, 100.	" 1S64, 34.
" i853> 63.	" 1859. 24.	" 1865, 52.
" 1854, 32.	" i860, 30.	" 1866, lOI.
" 1855, 48.	" 1S61, 36.	" 1867, 42.
" 1856, 38.	" 1862, 24.	" 1868, 21.

58 The Church of the Pilgrims, [Ja-i^-

1866, after twenty years of his ministry. An extract is as follows : —

" I do not certainly intend to affirm, — you would not believe me if I did, and would not credit me with sincerity in saying it, — that this has been a perfect church. As we measure it against the ideal of the New Testament, which will in future times be realized, it has been far enough from that ; and none can feel its deficiencies more keenly than those who have long been associated with it, and accustomed to pray for its perfec- tion. But without the smallest disposition to exaggerate, or, certainly, to flatter, — which you will bear witness that I have not been wont to do hitherto, and which I do not intend at this late day to begin, — I may say, as a reason for grateful acknowledgment to God for his goodness, that nowhere in the land, in all the wide circle of churches of different names to which I have occasionally ministered, have I found another more full than this of intellectual and spiritual force ; more attentiveto the truth, or more responsive to its appeals ; more ready to give, and personally to labor, for the advancement of the kingdom of Christ ; more eager and tender in its solicitous sympathies toward those who are inquiring for the way and the hope of the life everlasting ; more glad and grateful, when God has been pleased to bless it in his grace (as from time to time he has done) with signal and powerful effusions of his Spirit ; more ready to seize on every opportunity to make an influence for goodness and for God widely felt in the land and the world."

To bring on this condition of things. Rev. Dr. Storrs has, from the first, made faithful and happy exertion. He has reso- lutely and freely given himself to the work of Christ, as a min- ister, and has left none who know him well, in any doubt that he counts it the charm and joy of his life, to labor in the gospel, with those over whom the Lord has placed him. Summoned repeatedly to other fields of labor, every such solicitation has been refused. He enjoys the love and confidence of his own church, to a degree rarely equalled in pastoral experience, and has acquired a regard, and wields an influence in Brooklyn, not inferior to that of any other citizen. This was manifest in 1869, when, upon his urgent call to the Central Congregational Church in Boston, he received from all quarters of the city such tender and hearty remonstrance against his departure, as must have had weight in determining him to remain. His doctorate was conferred in 1853, by Union College, and after- wards by Harvard University.

1 8/ 1.] The Chirch of the Pilgrims. 59

This is not an article in which indulgence should be given to an inclination towards determining, by analysis, the sources of this ministerial and social power. Something may be inferred concerning them, however, from the results wrought by God's favor in and through the church. This assembly of believers in Christ, then, is intelligently, and decidedly, in matter of faith, what its founders prayed and labored that it should be, an exponent of New England Puritanism. Few are better. The great doctrines of God's unity, — of God revealed in the Scriptures as Father, Son, and Holy Ghost, these three One God, and in all divine attributes equal, — his creative power and wisdom, his vital and perfect administration of a moral government, — the original holiness of man, from which he fell by sin against God, and that by this fall all men are natur- ally wholly inclined to sin, destitute of holiness and alien from God, — are exhibited in its Confession, and insisted on in the preaching from its pulpit. So, too, the truth that as a mere act of mercy, God gave his Son to die for the sins of the world ; that Christ made an atonement by his death suffi- cient to redeem all men ; that pardon and life are open to all men upon conditions of repentance and faith, with the other truth, that all men refuse these conditions except through a change of heart by the agency of the Holy Spirit, — and other fundamentals understood and trusted by the fathers, — these have all and always been taught and urged here, as of the utmost import to those who have heard them, and to the human race. Clear in symmetric conception of religious truth, alive to the importance of its application, ready to follow it to any logical issue, subordinating his varied and growing culture to the end of impressing truth upon his people in private and social as well as in the public means of grace, the pastor of this church has witnessed about him, for years, the best fruit of the ministry, — that development of Christly character to which he refers in the sermon previously quoted. The uniformity, moreover, with which he centres his preaching on the person- ality and life of the Lord Jesus, makes the gospel, as he pro- claims it, a thing of unusual force and beauty.

And this Christian gospel of the Puritans has proved itself anew by this church, a beneficent gospel. Parent of our

6o

The Church of the Pilgrims,

[Jan.

churches in Brooklyn, there are very few of our churches in this vicinity which have not looked at some time, nor vainly looked, to its pastor and his flock for help or direction. So struggling and anxious churches over the land, colleges and seminaries of learning and theology, public asylums and libraries, societies oi literature and art, as well as an imperiled country and the cause of Christian missions, have long found here those who have held it a privilege steadily and habitually to make willing offering to every such good object. Reckoning from the com- mencement, as far as can be ascertained, such donations by the church and congregation, outside ordinary church contributions, are estimated by those most conversant with facts, as probably reaching the sum of $280,000. Regular church contributions, from the beginning, have been as follows : —

In 184s,

" 1846, " 1847, " 1848,

" 1849, " 1850,

$334-56 398.16 2,729.93 3.128.77 3,896.30 4,306.23

In 1851, " 1852,

" 1853,

" 1854,

" 1855.

" 1856,

$7,853-67 7,899.05

10,038.33 7,417.01 6,110.07 6,260.00

In 1857, $6,169.09 " 1858, 7,712.12 " 1859, 6, [95.58 " i860, 8,014.37 " 1 86 1, 4,806.99 " 1862, 12,920.86

In 1863, $12,352.36

" 1S64, 12,311.64

" 1S65, 14.779-81

" 1S66, 15,151.19

" 1867, 21,206.10

" 1868, 16,535.04

In 1869, $14,839.87; in 1870, $15,290.79 ; Total, $228,657.89.

Special objects of interest and gift have been Foreign and Home Missions, and the work of the Brooklyn City Mission and Tract Society, of which Rev. Dr. Storrs has been the presi- dent, since the decease of the lamented Rev. Dr. Cutler, rector of St. Ann's Episcopal church, in 1 864. The annual col- lection for this object is taken in November, and for a few years past has averaged about $6,000. The present schedule of yearly offerings embraces the American Home Missionary Society, the Brooklyn City Bible Society, the American Congregational Union, the Congregational Publishing Society, the cause of Christian Education, the American Seamen's Friend Society, American and Foreign Christian Union, Brooklyn Children's Aid Society, American Tract Society, American Board ol Commissioners for Foreign Missions, Brooklyn City Mission and Tract Society, and the American Sunday School Union, Attendants at the Church of the Pilgrims learn to give to good causes. They are trained to do so from the constraint of principle, — therefore constantly, wisely, and in great meas- ure according to ability.

1 8/ 1.] The Church of the Pilgrims. 6i

Allusion has been made to the work of propagation which it has been given to this church to accomplish. In the city, it has virtually colonized, time and again, giving birth and aid to churches of like belief and kindred zeal. Plymouth Church, the South and Clinton Avenue Churches are illustrations, each having had some of their best members from hence. Warren Street Mission, now an independent church, was its own child. The sustenance by its members, for years, of the Navy Mission Sabbath School, in a sunken and vicious part of the city, near the United States Navy Yard, resulted, in 1867, in the organ- ization of a church which was abundantly blessed of God. Much of the vital force of the flourishing Sabbath school con- nected with the German Evangelical church in Schermerhorn Street, is due to the happy labors, week by week, of devoted Christians from the Church of the Pilgrims. Probably from eight hundred to one thousand youth and adults are regularly taught by men and women from its membership, in the Home and other Sunday school and Bible classes.

The nurture of the young has always been a thing of prayer and effort here. Pains are taken, to a good degree, to empha- size the need and beauty of religion in the household. Re- corded baptisms of children number from the beginning of Rev. Dr. Storrs' pastorate, 447; and, since 1862, a finely- bound imported English Bible has been presented to each child so baptized, when it reaches the age of seven years. It is the gift of the church, through the pastor, with date of birth and baptism inserted, and bears the inscription in gilt, — From the Church of the Pilgrims to a Child of the Covenant.

By the constitution of the church Sunday school, church and pastor stand in closer relations to the school, than in many, perhaps most, of the Congregational churches in the land.

Article I provides that the Sunday school shall be under the charge and oversight of the church, and the constant su- pervision of the pastor, who is requested to visit the teachers at their meetings, and the school at its sessions, at least once in every month, and oftener if practicable, and to take such personal part in the instruction as may seem to him desirable.

By-Law No. 2, of the school, is as follows : —

In the election of officers of the school, only those teachers shall be eligible to office, or shall be entitled to vote, who are

62 The Church of the Pilgrims. [J^i^-

members of the Church of the Pilgrims, and who have been connected with the school three months previous to the elec- tion,

Thte last article of the Sunday-school constitution provides that the constitution and the by-laws of the school shall not be changed, except by a vote of the church, at its annual meeting. Previous articles make the pastor, superintendent, and vice- superintendent, standing committees on classification and disci- pline, on the library and on finance.

The interest of Christians in our churches in the question of the best order for public worship on the Lord's day, has been and is of late years a greatly quickened interest. It may there- fore be profitable to notice here the order observ^ed by this church, all the more because it is not unfrequently, in divers ways and from divers places, the subject of inquiry and com- ment. It was thoroughly canvassed by pastor and people in 1865, at the time of its introduction, and adopted by a decided vote of the church. Lapse of time and experience have con- firmed the judgment of those who thought that it would pro- mote God's service. Its value has practically ceased to be matter of question here, and it is the source of comfort and joy in the house of the Lord. The morning service is given, in brief. That for the evening is the same, somewhat shortened.

I. After prelude on the organ, the first measures of Old Hundred are played, and the congregation rise and sing the Doxology, " Praise God from whom all blessings flow!' 2. Prayer of invocation. 3. Opening hymn by choir and people (book in use — " Songs of the Sanctuary" — Psalter Edition). 4. Reading of Scriptures by the minister. 5. Prayer of gen- eral supplication, ending with the repetition by minister and people of the Lord's prayer. 6. Lesson from the Psalter,^ read responsively by minister and people, and at its close the Gloria Patri sung by choir and congregation. 7. Notices. 8. Hymn announced by minister and sung by choir. 9. Ser-

' Psalter constructed of Psalms i, ii, iii, iv, v, viii, ix, xv, xvi, xvii, xviii, 1-35 ; xix, XX, xxiii, xxiv, xxvii, xxix, xxxiii, xxxiv, xxxvi, xxxvii, i-ii, 22-40 ; xli, xlii, xliii, xlv, xlvi, xlvii, xlviii, li, cxxx, Iv, Ixi, Ixii, Ixiii, Ixiv, Ixv, Ixvi, Ixvii, Ixviii, Ixxii, Ixxvi, XXX, Ixxxi, Ixxxiv, Ixxxv, Ixxxvi, Ixxxvii, Ixxxix, 1-34 ; xc, xci, xcv, xcvi, xcvii, xcviii, xciii, xcix, c, pii, ciii, civ, cv, cvii, cxi, cxii, cxiii, cxiv, cxv, cxviii, cxix, 97-128, 129-160 ; cxxi, cxxii, cxxiii, cxxv, cxxxiii, cxxxiv, cxxxv, cxxxviii, cxxxix, cxliv, cxlv, cxlvi, cxlvii, cxlviii, cxlix, cl, Isaiah xi, 1-9; xlii, I-12 ; Ixi, 1-7; Iv, 1-13; xl, 1-13J 22-31; Ix, 1-20, — in forty-eight lessons.

1 8/ 1.] The Clmrch of the Pilgrims, 63

mon. 10. Closing hymn by choir and people. 11. Closing prayer and benediction, in one. •

Leaving, at this point, the history and work of the church, it remains that we speak of its edifice, engravings of which accompany this article. As this church has had but one pas- tor, so has it had but one^church-home, strengthened, enlarged, and beautified from time to time. Steps were taken for its erection before the organization of the church itself, a com- mittee having been appointed early in 1844, to secure funds for a site and building. The sum of ^25,000 having been sub- scribed, those who had given that at once doubled their con- tributions, as the best means to compass their undertaking. 1^10,030 was paid for five and one-half lots of land, corner of Henry and Remsen Streets, and with the balance, the work of church erection was entered upon, the corner stone being laid July 2, 1844.^ It was dedicated May 12, 1846, Rev. Geo. B. Cheever, d. d., of New York, preaching the sermon. The architect was Richard Upjohn, of New York. The Building

■ A sealed box was deposited in the corner-stone, containing the Holy Bible ; 27th Ann. Report of Am. Bible Soc. ; 34th Ann. Report of A. B. C. F. M.; iSth Ann. Report of Am. Home Miss. Soc; i8th Ann. Report of Am. Tract Soc; 20th Ann. Report of Am. S. S. Union; 28th Ann. Report of N. Y. S. S. Un.; 5th Ann. Report of Foreign Evang. Soc; Ann. Report of Am. Seaman's Friend's Soc; Report of Exec. Com. of Am. Temp. Soc; Maps and Illustrations of the Missions of A. B. C. F. M., 1843 ; Covenant of the First Church at Plymouth, Mass., in 1620, as established by the Pilgrims ; Missionary Herald for May, 1844 ; Sermon before A. B. C. F. M. in 1843, by Rev. T. H. Skinner, D. D.; A Disserta- tion on the Rule of Faith, by Rev. Gardiner Spring, D. D.; The Cambridge Plat- form of Church Discipline ; View of Congregationalism, by Rev. Geo. Punchard ; " The Dead are the Living," a Sermon by Rev. S. H. Cox, D. D.; the Am. Al- manac for 1844 ; Manual for the Officers and Communicants of the First Presby- terian Church in Brooklyn, now under the charge of Rev. S. H. Cox, D. D.; Man- ual of the Broadway Tabernacle Church, New York ; Historical Sketch of the city of Brooklyn and Vicinity ; N. Y. Evangelist, Observer, Journal 0/ Commerce, Express, Commercial Advertiser, American, Evening Post, Courier and Enquirer, Shipping and Commercial List, and other New York newspapers ; Brooklyn Daily Advertiser, Eagle, and Star ; Map of Brooklyn, and Map of New York, colored ; Map of the North River ; List of the Building Committee ; List of the Subscri- bers to this enterprise, with their places of birth ; a piece of old Plymouth Rock; D'Aubigne's History of Reformation in Germany and Switzerland, 3 vols.; Cole- man's Primitive Church; Congregational Catechism, New Haven; Manuals of Park street, and Essex street, and Bowdoin street churches in Boston ; the Hierarchichal Despotism, by Rev. G. B. Cheever, d. d.; Watts' Psalms and Hymns, and a Collection of church music ; Brooklyn Directory, 1S43-44 ; New York Directory, 1843-44.

64 TJie Church of the Pilgrims. [Jan.

Committee were R. P. Buck, Chairman ; J. Humphrey, H. Barney, J. L. Hale, C. P. Baldwin, S. B. Hunt, D. Per- kins, S. B. Chittenden, E. T. H. Gibson, T. L. Mason, J. Battelle, J. P. Tappan, J. Slade jr. and C. G. Carleton. The walls were of gray sienite, from a quarry on the East River, and the stone used in the late additions has been brought from the same place. In these, however, the trim- mings are of Ohio freestone. Many persons who read these pages, have observed a fragment of the old Pilgrim Rock from Plymouth, Mass., set into the tower in the S. W. front corner. It is still there, a token of the regard entertained for the memory and work of the passengers by the Mayflower.

The cost of the building, estimated in 1845, ^^"^ been set at $40,000. But, as always, in church erection, estimate was below actuality, and upon completion, in 1846, it was found to reach $53,000; so that the enterprise was encumbered with a debt of $13,000. In 1848, this debt, then increased to $18,- 000, was discharged after brief effort, from January to April. As first planned, the roof stretched in a single span from wall to wall. It was soon found that the roof timbers were of inadequate size and strength, and a truss-bridge was carried longitudinally from end to end. Side galleries, not at first designed, were also put in. In 1854, this bridge seeming insufficient to sustain the roof, it was taken down, and eight columns (four on either side of the church), based on founda- tions of stonework, were carried up to the roof, inside the audience-room. These columns, now numbering ten, form a solid support for all weight they will ever be called on to bear. The expense of this alteration was $ 1 8,000. And for a dozen years or more, no further change in the church was needful.

In the flight of time, and under Divine blessing upon church work, it became evident, near the close of that period, however, that the best interests of the church demanded an enlarge- ment of accommodations. This was especially requisite for a convenient and commodious lecture-room, and for the further- ance of the Lord's interests in the Sabbath school and Bible classes, and in meetings for prayer and social intercourse. To these ends, plans for alteration and addition to the building were prepared by Mr. Leopold Eidlitz, of New York, as

CHURCH OK THE PILGRIMS, BROOKLYN, N. Y.

\'icw of Interior.

f

f-

¥

^

^

r

p

1 •

98.5 X e^.//

1 1			! i
,							k							^								5	k

LECTUR£'ROCM 59 X 38

^P CONFERENCE ROOM 27 ex 38

CHURCH OF THE PILGRIMS, BROOKLYN, N. Y.

Floor and Oallery Plans.

iS/i-] The Church of the Pilgrims. 65

architect, and adopted by the pew-owners in March, 1868. These plans involved the lengthening of the main auditorium, with the erection of a new two-story building upon the rear of the old church, on Remsen Street. They are now carried out, and in reality much more than was at first contemplated has been done, at an expenditure of ^135,000 for land and improve- ments. The building committee have been Messrs. D. John- son, Chairman, J. P. Robinson, G. L. Nichols, A. Baxter, J. M. Van Cott, S. Green, W. T. Hatch, F. R. Fowler, A. Woodruff, M. Hulbert, C. Storrs, S. B. Chittenden, J. C. Brevoort, and G. W. Parsons ; the committee in charge 01 the work, — Messrs. Nichols, Chairman, Robinson, Green, Johnson, Hatch, and Hulbert.

Forty feet of ground on Remsen Street, in rear of the church, extending one hundred and five feet in depth, was purchased, and the whole edifice has now a total depth of one hundred and seventy-five feet on Remsen Street, from the tower on Henry Street. The extended southern front, thus secured, is, archi- tecturally, one of the most imposing in Brooklyn or New York. The tower over the side entrance on Remsen Street is a con- necting link between the church proper and the newly added building. It may be the precursor of a new spire to be erected on the Henry Street tower.

The audience room in the church now has an inner width of sixty-five feet, with eight feet added at the transept on the southern side. It is no feet in length, including gallery in front ; its height from floor to nave is 46 feet 3 inches ; from floor to ceiling over the side galleries, 35 feet. In all other rooms in the building, the height of ceiling from floor is 19 feet, except in the Sunday-school room, where it is 44- feet 6 inches. The lengthening of the main audience room has greatly improved its proportions ; and the inherent beauty of its arches, together with other features yet to be spoken of, make it one of the most attractive and elegant places of worship in this or in any country. The pews have been rebuilt in oak (this wood is used throughout the building in trimmings), and number on the ground floor, 192 ; in the side galleries, 54 ; in the front gallery, 16 ; total, 262, with a seating capacity of 1,240. They are doorless, upholstered and carpeted in crimson, arranged on

SECOND SERIES. — VOL. HI. NO. I. 5

66

TJie Omrch of the Pilgt ims.

[Jan.

the ground floor in two double rows, with an extra tier of wall pews on either side, and four rows in front, two on either side the pulpit. The windows, four on either side, are as they have been from the first, of ground glass, with stained borders, hav- ing Scripture sentences inwrought. A peculiar sociability be- tween the occupants of the galleries, and the congregation on the ground floor, is secured by placing the side gallery stairs in the auditorium itself, the first step being just within the en- trance door of each side aisle. The choir and organ gallery have been removed to the eastern end of the church, and are above and behind the pulpit, which is lifted six risers from the floor. This gallery is in fact the second story of the hall-way between the main audience room and the lecture room in the new building. It is thrown into the church proper, over and in rear of the pulpit screen, only separated from it by a series of stone columns and arches, which are surmounted by a stone screen reaching to the main ceiling. At the right (facing the audience room) of this gallery, is a new and powerful organ from the celebrated factory of Messrs E. & G. G. Hook, of Boston, described as follows : —

There are three Manuals of 5S notes, compass from C^ to a^ and a Pedale of 27 notes ; compass from C. to D^.

		GREAT MANUALS.
I.	16 ft. Open Diapason,	58 Pipes.	8.	2! ft. Twelfth,	58 Pipes.
2.	8 ft. Open Diapason,	58 "	'9-	2 ft. Fifteenth,	58 "
3-	8 ft. Viola di Gamba,	58 "	10.	3 rank Mixture,	174 "
4-	8 ft. Viol d'Amour,	58 "	II.	3 rank Acuta,	174 "
5-	8 ft. Doppel Flote,	58 "	12.	8 ft. Trumpet,	58 "
6.	4 ft. Flute Harmonique, 58 "	13-	16 ft. Trumpet,	58 "
7.	4 ft. Octave,	58 " 1
		SWELL M	tANUALE.
14.	16 ft. Bourdon,	58 Pipes.	20.	4 ft. Violina,	58 Pipes.
15-	8 ft. Open Diapason,	58 "	21.	2 ft. Flautina,	58 "
16.	8 ft. Stopped Diapason, 58 "	22.	3 rank Mixture,	174 «
17-	8 ft. Keraulophon,	58 «	23-	8 ft. Cornopeau,	58 "
18.	4 ft. P'lauto Traverso,	58 "	24.	8 ft. Oboe and Bassoon, 58 "
19.	4 ft. Octave,	58 "	25.	8 ft. " Vox Humana,"	58 "
		SOLO M	ANUALE.
26.	8 ft. Geigen Principal,	58 Pipes,	SC-	4 ft. Flute d'Amour,	58 Pipes,
27.	8 tt. Dulciana,	58 "	SI-	2 ft. Picolo,	58 "
8.	8 ft. Melodia,	58 *'	32.	8_ft. Clarionet,	58 "
29.	ft. Fa gara,	58 "

i87i.]

The Church of the Pilgrims

67

PEDALE.

33. 16 ft. Open Diapason,

34. 16 ft. Bourdon,

35. lo| ft. Quint,

27 Pipes. 27 " . 27 "

36. 8 ft. Violoncello,

37. 16 ft. Trombone (reed),

27 Pipes. 27 "

MECHANICAL REGISTERS.

38. Great to Pneumatic Coupler.

39. Swell to Pneumatic Coupler(Swell

to Great).

40. Solo to Pneumatic Coupler (Solo

to Great).

The above couplers are operated by

pneumatic power, and are controlled by

small thumb-knobs placed above the

"Great" Keyboard, so as to be accessi-

ble without removing the hands

from

the	keys.
41.	Great to Pedale — Coupler.
42.	Swell to Pedale — Coupler.
43-	Solo to Pedale — Coupler.
44.	Swell to Solo — Coupler.
45-	Swell Tremulant.
46.	Bellows Signal.

PEDAL MOVEMENTS.

Piano Combination Pedal, to affect the Great Manuale Stops. Forte Combination Pedal, to affect the Great Manuale Stops. Piano Combination Pedal, to affect the Swell Manuale Stops. Forte Combination Pedal, to affect the Swell Manuale Stops. Pedal to operate on Solo Manuale stops. Pedal to operate " Great to Pedale " Coupler. " Adjustable " Swell Pedal.

Great Manuale, Swell Manuale, Solo Manuale, Pedale,

Total speaking Stops, Mechanical Registers,

SUMMARY,

Stops.

12

7 5

37 9

46

986 Pipes. 812 " 406 " 135 "

2,339 Pipes.

Pedal Movements, 7

The organ bellows is filled with air by the action of two powerful hydraulic engines placed in the cellar of the church by Mr. I. N. Forrester, of Bridgeport, Conn. They are set in operation by drawing a stop at the key-'board.

The ventilating and acoustic properties of the room are found to be all that can be desired, and in closing what is said of it, its decoration alone claims attention. In this, polychromy has been fully employed, under direction of a committee, con- sisting of the pastor of the church, with Messrs. J. C. Bre- vooRT and G. L. Nichols. The result is so rich and as yet so novel, especially among our Congregational churches, that we speak of it at some length, borrowing from an article in the N. Y. Evening Post of June 15 th, 1870. " A few years ago," the

68 The CJmrch of the Pilgnnis. [Jan.

writer says, " decoration in color was practically unknown in this country. White, glaring white paint, was the sole coloring of the interior of churches, court-rooms, theatres, and banks, as well as of private dwellings. The best efforts of modern decora- tion in color, moreover, in Europe, do not date back further than 1835; that art, as well as glass-staining, was revived by the king of Bavaria, under the management of the architects who built the All Saints' Church and the Basilica, in Munich. In the United States, decoration, we may say, had to educate a public taste for itself; or, what is the same, had to overcome a rooted popular prejudice. Yet, in the last ten years we have made immense strides in that direction, and it may be safely asserted that in proportion to population we exceed even Eng- land and France in the number of well-decorated buildings. Nor is it at all surprising that our people should love color, in a country where nature has produced a most brilliant display of it, illuminated by a tropical sun, and reflected and varied by an almost constantly clear sky.

" In the Church of the Pilgrims, it must be admitted, the cheerfulness of expression and dignity of the audience room as it now is, are largely due to the decoration.

" The walls of the church are of a blue-gray, with a redjieur de lis. The clerestory is decorated in two colors of red, and the ceiling is Prussian blue, with gold stars. The woodwork, in the main, retains its oak color, the deep parts being covered with vermilion, while the bright lights of the capitals and the principal mouldings are gilt. A broad gilt band runs all around the church at the spring of the window arches, while the windows, rather short in proportion to the architecture, are carried up by a pointed arched border to the spring of the roof, thus greatly improving the appearance of the separate bays, which were originally rather wide for their height.

" The organ shows all its pipes in successive rows, the first being mainly blue and gold, the second gold upon red, and the third two contrasting reds ; while the more receding pipes and other parts of the organ are treated in a subdued bluish gray and a vermilion ornament. This coloring harmonizes per- fectly with the substantial character of the architecture, which is sustained by the stone of the organ screen and the solid oak

1 8/ 1.] Tlie Church of the Pilgrims. 69

of the pews and furniture. The effect of the whole is sugges- tive of genuineness and durability, while the harmony of the colors, lights, and forms of the decoration is perfectly satisfac- tory to the eye. The study of the interior may be commended to all who desire to make their church edifices attractive to the taste and impressive to the imagination."

Passing from the auditorium into the new building, one enters a hall-way in rear of the pulpit and underneath the music gallery. At its southern end is the main entrance on Remsen Street ; at the northern, a room for meetings of the Board of Trustees of the Ecclesiastical Society. Directly behind this hall-way, which is twelve feet in width, and reached through it, are the lecture and conference rooms, connecting by sliding doors of oak. Here six hundred people can find seats. As- cending from the hall-way to the second floor, are found the Sunday school. Infant and Bible-class rooms, with ample ac- commodations for six hundred persons. Here, also, is the pas- tor's study. Above, and on a third floor, is a room for social gatherings of the congregation, 43 x 38 feet. The following persons have been engaged in the several departments of con- struction, under supervision of the architect: B. Maguire, Brooklyn, mason ; Tappan Reeve, Brooklyn, carpenter ; L. H. CoHN, New York, decorator; Mitchell, Vance & Co., New York, gas fixtures.

During the progress of these alterations, which were com- menced in the early spring of 1869, the church worshipped, in the summer of that year, with the First Presbyterian church in Henry Street ; in the Athenaeum, Atlantic Street ; and with the Reformed church on the Heights, in Pierrepont Street. Nearly all the time while absent from their own church build- ing, the weekly prayer meetings were held in the lecture room of the First Presbyterian church, on Remsen Street. Usually, the Sunday school gathered in the lecture room of the church of the Saviour (Unitarian), on Pierrepont Street. In Septem- ber, 1869, when the work of reconstruction promised longer continuanc3 than had been anticipated, the trustees leased the Academy of Music for Sabbath services, and they were held there, until its completion. Very few larger audiences have statedly gathered in any place, to hear a Christian preacher,

yo The Church of the PilgTims, [Jan.

than were steadily brought thither, month by month, by Rev. Dr. Storrs, But pastor and congregation have now returned, as may be imagined, with great joy and praise to their reno- vated home.

The audience room of the church was re-opened for worship, Sunday, 12th June, 1870, the pastor preaching, in the morning, from Ps. xcvi. 9, and Rev. T. D. Woolsey, d. d., president of Yale College, in the evening. During the month of October last, the pews which, from the opening in June, had been en- tirely free to all comers, were apprised at $260,000. This sum represents the actual cost of the church property as enlarged and improved, including $125,000 allowed to the original pew- owners, for which sum scrip had been given, when the pews were surrendered, — the same to be received as cash in the purchase of new pews. Of the pews thus apprised, $ 1 70,000 worth were at once sold, on which the tax for church income for the current year is $13,600. Additional to this, a large number of pews have been rented, the present annual income from which exceeds $5,000. About $20,000 was received in premiums on the pews sold.

And here in that house, whose strength and beauty have now been freshly consecrated to the Lord, possessed of and using appliances for church life and comfort that are doubtless unex- celled, may this people, owing so much to the God who has bestowed these blessings, be led on by the Head of the church to a work for his kingdom and glory on earth, of which all they have hitherto been inspired to perform, shall be the germ.

H. H. McFarland, Brooklyn, N. Y.

1 8/ 1.] Co7igregational Necrology.

CONGREGATIONAL NECROLOGY.

Rev. Eber Carpenter was born in Vernon, Conn., June 24, 1800. He was the son of Reuben and Ruth (Dort) Carpenter. He re- pared for college under the private instruction of the Rev. George A. Calhoun, d. d., of Coventry, and was graduated at Yale College in 1825. Taught at Norwalk, Conn. His theological studies were pursued at Andover, Mass., for two years. He was licensed to preach in the autumn of 1828, by the Londonderry Presbytery, N. H., and labored as a missionary in Waterville, Me., where he was instrumental in gathering a Congregational church; also at Woonsocket, R. I., where a Congregational church was soon after organized. He received a call to settle in Thomaston, Me., which he declined. He was ordained February 17, 1830, over the church in York, Me., and remained its pastor until Sept. 16, 1835. His ministry here was one of marked success. Where before there had been division and discouragement, there was union and confidence, and sixty-nine members were added to the church.

He was installed over the Congregational church in Southbridge, Mass., Dec. i, 1835. Here, interesting revivals of religion v/ere enjoyed in 1839, 1842, and 1852, and there were some additions to the church nearly every year.

His health failing in Oct. 1853, he obtained from the church and society leave of absence in order to conduct " The American Na- tional Preacher," in the city of New York, with the expectation that a successor would be called, and that his pastoral relation would then cease. With this view, the church and society extended calls in succession to Rev. Washington A. Nichols, Rev. Isaac G. Bliss, Rev. Cyrus T. Mills, and Rev. George E. Allen ; but circumstances singularly operated to prevent the settlement of each one of them. In March, 1857, Mr. Carpenter's health being restored, the church and society requested him to resume his pastoral labors ; and in accordance with advice of council, in May following, he complied with that request. In 1858, a pleasing revival of religion was enjoyed, and twenty-four were added to the church. He remained pastor until July 2 ist, 1864. During this pastorate he received three hundred and iifty-nine persons to the church, most of them on pro- fession of their faith. He found the church reduced in numbers and distracted with divisions. Here his great good sense, prudence and discretion, which were always striking traits in his character,

72 Congregational Necrology. [Jan.

found ample scope for exercise. His efforts in healing divisions were eminently successful. The church became efficient and influ- ential. He was a friend of education, and made 1,900 visits to the public schools of the town, and wrote one hundred and twenty-five recommendations of young persons seeking positions as teachers, or membership in academies or seminaries. He interested himself deeply in the various objects of Christian benevolence. He ear- nestly sought the steady growth of religion and piety in the church.

The last three years of his life were spent in Boston. During most of this time he preached in vacant churches as occasional supply. The church in North Falmouth, Mass., extended to him a unanimous call, which he accepted ; and he had made arrangements to remove to this new field, during the very week in which he was suddenly called to another and higher sphere of action. He died Oct. 21, 1867.

He was married to Miss Narcissa Lyman, of Waterville, Me., May 7, 1833, who, without children, lives to mourn his loss.

He was not what would be called " a popular preacher," but his sermons were truthful and instructive. He was a faithful minister of the gospel, whose daily life was one of the finest illustrations of

the truths which he taught.

L. C.

Rev. Samuel James Whitton died in Westford, a parish in Ash- ford, Conn., May 24, 1870, in his 31st year. He was born in West- ford, September nth, 1839, and was the son of Dea. Chauncy and Lucinda (Moore) Whiton. Given to the Lord in baptism in his infancy, he became the child of prayer, and of careful, constant religious training. His parents believed in the covenant, and were influenced by that belief in pleading the promises, and early, they think, he became a Christian. From his youth he was quiet and retiring, studious and meditative. Although a farmer's son, diligent and helpful, he gathered books, geological specimens, and the pro- ductions and curiosities of foreign lands, and became familiar with the works of nature and of art. Thus, in his early years he laid up that fund of knowledge from which he drew so freely as a writer and preacher in after years. He soon commenced to use his pen, and his productions in prose and ppetry were often furnished for the press. As a teacher in the common school, he won a good reputa- tion, and was able to point many of his pupils to Christ.

His mind was turned strongly towards the heathen, probably the more, as a maternal aunt, the late Miss Hannah Moore, was a mis- sionary in Africa. As he had not enjoyed the advantages of a col-

1 8/ 1.] Congregational Necrology. 73

lege or theological seminary, he does not seem at first to have felt that he could become a minister, but he would be a missumary teacher. As such, partly at his own expense, he went to the Mendi Mission in West Africa, in May, 1862. His health, however, became so impaired that he was obliged to return to his native land. No sooner, however, was his health restored, than he resumed his chosen missionary work. Shortly he was prostrated with the African fever, and his only hope of life seemed to be in a relinquishment of his field of labor.

Unable to return to Africa, he went South in the autumn of 1865, spending a year at Fortress Monroe, Va., and a winter in Beaufort, N. C. He labored in revivals, assisting pastors, giving special atten- tion to the freedmen, where he found work most like that which he so loved in Africa. During this period, although still in feeble health, he wrote the book entitled " Glimpses of West Africa," which was published by the Boston Tract Society. This was well received by the public.

He was ordained by the Tolland Association, at Columbia, Conn., Sept. 5, 1S66. In the spring of 1867, he went to Iowa, and labored with the Wittemberg church, Newton, in that State, for two years. For the last year and a half, revival influences were constant among his people, about 180 uniting with the church during his ministry with them. Much against the wishes of his flock, he left them, say- ing, " I think I can do more for the Master in some newer mission- ary field." He entered upon such a field in Monroe, Iowa, but hav- ing had an attack of hemorrhage of the lungs, his labors proved too exhausting for his strength. In February, 1870, he preached his last sermon from the text, " Come unto me, all ye that labor and are heavy laden, and I will give you rest." How appropriate! Although he used his pen readily, and wrote largely for the public press, he never wrote more than three or four sermons. His theory was, " the unwritten sermon for pulpit success."

When he felt his end approaching, he longed for his early home, friends, and associations. Gathering up his remaining strength, he reached safely and thankfully the paternal home.

Words of cheer and hope were often upon his lips. When one said, " Things look dark," he replied, " Dark ! Is it dark because some one is going to Heaven ?" When the hymn was sung, " Just as I am," he said, "That is a good hymn ; a precious hymn. I just trust in Christ ; I am all unworthy, but Christ is worthy; this would be a poor place to prepare to die, but it is a good place to trust." His end was peace. At his funeral in the sanctuary in which he wor-

74 ' Congregational Necrology. [Jan.

shipped in his early life, Rev. Francis Williams, of Chaplin, preached from the text, " Absent from the body, and to be present with the Lord."

Mr. Whiten was twice married. His first wife was Miss Lydia C. Danforth, of Oberlin, Ohio. She was on her way to the same mis- sion, they became acquainted, and were married at Freetown, Sierra Leone, July 29, 1863. She died at Good Hope Station, West Africa, Nov. 9, 1864 ; she and her babe sleep in a missionary grave. June 9, 1869, he married Miss Emily Pitkin, of Kellogg, Iowa, who survives to mourn her early bereavement.

F. w.

Rev. Joseph Homer Patrick was born in Western (now Warren), Mass., April 15, 1792. He was the eldest son of Asa and Ruth (Homer) Patrick. His boyhood and youth were spent on the home- stead, where five generations have lived, and which has but lately passed out of the family name. To his labor on that hard and rocky farm did he owe the good physique he wore, and the unusual degree of health he enjoyed. His advantages in youth were very limited, the winter school being his only opportunity for education. During a work of grace in the church there, under the ministry of Rev. Sylvester Burt, he became the subject of that change of heart which turned his feet into a new path, although he did not unite with the church until November 14, 1824, when Rev. Monson Gay- lord was pastor. He early began to think of a liberal education, and went to the academy at Monson, and subsequently to Leicester. He graduated at Brown University in 18 17. He was reputed a " good scholar " in a class of no ordinary distinction, which gave to Rhode Island two governors, and one judge of its supreme court.

After graduation, he spent five years in teaching in Kentucky. Upon his return he spent some months in theological study with Prof. Gamaliel S. Olds and Rev. Heman Humphrey, D. D. It was a con- stant regret of his life that he was not better furnished for the minis- try, and that he had not given more time to preparation.

He was ordained as an evangelist at Taunton, Nov. 22, 1827, and commenced his labors in Barrington, R. I., the same year. After a ministry of nearly three years, he removed to Greenwich, Mass., where he was installed as colleague pastor with Rev. Joseph Blodgett, Nov. 16, 1830.

Here he labored with acceptance and success for twelve years, and was dismissed Dec. 21, 1842. From thence he went to Amherst, Mass., for the purpose of educating his son. During a residence of

1 8/ 1.] Congregational Necrology. y$

fourteen years here, he supplied various parishes, — Phillipston, Wen- dell, Pelham, Prescott, as his services were demanded. In the spring of 1857, he supplied the church at South Wellfleet, Mass., where he continued to preach until the fall of 1861, and where his labors were blest in the revival of 1857-8. He then removed to West Newton to spend the remainder of his days with his son, where he dwelt in the quiet enjoyment of his religious privileges, and the companionship of friends and neighbors. The last public service he rendered was at the communion table on the first Sabbath of March, 1869. The peculiar fervency of his prayer on that occasion is remembered now as betokening a preparation for the coming event. During that week he was stricken with paralysis, from which he recovered sufficiently to move about and care for himself in part, but never to mingle again with friends in the social prayer meetings or the public worship.

On fast day of 1870, he had another attack, which rendered him helpless, in which state he lingered and gradually sunk away until, in the earliest hour of June 20th, with no apparent pain and no struggle, he breathed his life out as a child falls to sleep. The end of the good man was in consistency with himself. Through all the days of his confinement he was in a waiting posture, childlike, submissive, and hopefiil, with a constant outlook to the other world. He was most interested, even to the last, in the affairs of the church ; and in his slight derangement of mind, every day was to him the Sabbath. " What are you going to preach about to-day ? " was his frequent question to his son as he entered his room on any morning of the week. His last days were a perpetual Sabbath. Another peculiarity of these last weeks was the repetition of hymns learned in his youth. Waking up at midnight, and finding himself restless, he would com- mence to repeat the loved hymns of former years, and show a won- derful facility in reviving what had been lost to him for a long period. While hopeful he was humble. A few days before he died, he was drawn in his chair to the window, from whence he loved to look out upon an enchanting view. It was a beautifial spring morning, and the earth was in its best dress of deep green. "This is a beautiful world, is it not ? " was the question suggested ; and he responded, bursting into tears, "Yes, too beautiful for such a poor sinner as I am."

His faith in his Saviour never wavered. " Christ is with me, and Christ is within me," was his response to the suggestion that- he was deprived of great privileges. His desire through all his sickness was to go rather than stay. His former associates and intimate friends had been dropping away, and he longed to join them. He returned from the funeral of his former neighbor, Rev. S. G. Clapp, very

']6 Congregatiojial Necrology. [Jan,

much affected, and his last journey from home was to attend the funeral of his dear friend, Dr. Vaill. The thought of reunion was in his mind. He was full of years, and ready for the transfer to the world of reward and renewed friendships.

He will be remembered as a sincere, faithful minister of the gos- pel, appealing more to experience than to argument to convince and lead men to Christ. He made the impression upon every one that he felt what he said. He was a man of sunny temperament, this being an inheritance from his father before him, and often a quiet humor betrayed itself in his playful responses. He took special de- light in the service of song. He felt at home only among the disciples of Christ.

He never gave himself much credit for decision of character and strength of purpose, yet it is rare to find a better illustration of these traits than in one chapter of his life. He was addicted to the use of tobacco till he was sixty years of age. It was a strong habit, but he determined to break it up. After making an attempt he failed, and confined himself to one form of its use only. Not satisfied, he made another effort, and after a struggle of great severity he gained the victory, and refrained entirely from its use in any form through the remainder of his life. He was a firm friend of the temperance cause, both as disciple and advocate.

AVhile in Amherst, he connected himself with the congregation in the East Parish, and proved himself no " troublesome " parishioner as an " ex-minister." The testimony of his pastor. Rev. C. L. Wood- worth, whom he highly esteemed, may be more impartial than of one moved by filial impulses : —

"Those who knew him best had the highest estimate of his worth. He might have sat for the picture of the ideal Puritan. He was simple, genuine, honest, firm for the right, strong in his convictions, loyal to the truth, to duty, and to God.

*' All these qualities he carried into his ministerial work. His sermons were scriptural, unambitious, and unadorned, and seemed the attempt of a thoroughly honest soul to uphold the truth as it is in Jesus.

" He cared little for systems of theology or the philosophies of men, but he had unbounded reverence for the word of God, and faith in its power to save sinners.

" His piety, though cast in a Puritan mould, had in it nothing sour or bitter. He looked upon the world with a kindly eye, and offered it aid with a genuine charity and love.

" He was a Christian gentleman of the old school, urbane, courte-

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ous, genial. He greatly enjoyed Christian fellowship, and especially the communion of saints. The meeting for prayer and praise was his delight."

He married Mary Patrick, of Western (now Warren), Mass., Sept. 27, 1826, who still survives, with their son, Rev. H. J. Patrick, pas- tor of the Congregational church, West Newton, Mass.

H. J. p.

Rev. Richard Charles Hand, who died in Brooklyn, N. Y., July 28, 1870, was born in Shoreham, Vt., Jan. 21, 1802. He was the son of Capt. Samuel and Elizabeth (Sill) Hand. His grand- father, Nathan Hand, was one of the first deacons of the Congrega- tional church in Shoreham. His ancestors came, about 1630, from Maidstone, Kent County, England. They came over as part of the New Haven colony, but settled in Maidstone (now East Hampton, Long Island), and for more than a century this continued to be the ancestral home. The records of that town show (Documentary History of New York, Vol. I.), that "March 19, 1657, the town ordered Thomas Baker and John Hand to go to Koniticut, to bring us under their government, according to the terms of South Hamp- ton is, and to carry Goodwip Garlick to be tried for witchcraft."

Capt. Samuel Hand removed to Shoreham, Vt., about 1798. He was a farmer, of remarkable integrity and strength of character. Mrs. Hand was the only daughter of Rev. Richard Sill, of Hart- ford, N. Y., and niece of Dr. A. Lee, of Lyme, Conn. Their home was near the shores of Lake Champlain, in sight of the historic ruins of Ticonderoga. Their oldest child, Richard, was 'hopefully converted, and received to the church when about fourteen years of age. He was of feeble constitution, and was permitted to indulge a propensity for study. At the age of sixteen, he was prepared for college, at Newton Academy, in his native town, and in 1819 he en- tered the Sophomore class in Middlebury College. He was gradu- ated with honor in 1822. He immediately entered the Theological Seminary at Andover, was licensed by the Andover Association, July 5, 1825, and graduated the same year.

Mr. Hand was ordained at Rutland, Vt., Oct. 19, 1825, in connec- tion with Dr. H. B. Hooker, and Rev. A. Foster. The sermon was by Rev. Phineas Cooke, of Acworth, N. H. He commenced his ministry at Gouverneur, St. Lawrence County, N. Y. On the 2d of December, 1825, he received a call from the church in that place, and was duly installed by an ecclesiastical council, Sept. 6, 1826, Rev. Isaac Clinton, d. d., preaching the sermon from i Thes. iii. 8.

78 Congregational Necrology. [Jan.

The town of Gouverneur was new and but partially settled ; the people were poor; the salary small and ill-paid, but the call for ministerial labor was incessant. There was no other settled minister of our order within twenty-five miles. There were desti- tute churches to be fostered, and new churches to be gathered, in the vicinity. Mr. Hand used to go on horseback from settlement to settlement, intent upon doing this pioneer work. He had a large share in laying the foundations for the educational and religious institutions of the county. He was active in promoting the cause of temperance. Sabbath desecration was checked, and the Sab- bath school in connection with catechetical instruction was system- atized. The monthly concert was made attractive, and a new and permanent interest was awakened in foreign missions. An academy was put in successful operation, which is still flourishing During his pastorate of seven years, he received sixty-nine members by pro- fession and forty by letter, and the membership of the church rose to one hundred and ninety-two, in a parish of seventy families.

In the latter part of 1832, Mr. Hand was prostrated by severe illness, and he found it needful to leave the pastoral work for a time. Receiving leave of absence for a year, he accepted the agency of the American Board for the State of New York. He was dismissed from his church, June 10, 1834, and soon after was appointed General Agent of the American Board for Northern New England, as successor of Dr. Bardwell. He prosecuted this work with great efficiency for about seven years. In 1839, he resigned the position to enter again upon the pastoral office.

He received a call from the First Congregational church in Dan- ville, Vt., dated Dec. 11, 1839, and commenced his ministry there early in the following year. After preaching about a year, he ac- cepted the call, and was installed June 22, 1841, Rev. J. K. Con- verse, of Burlington, Vt., preaching the sermon. Mr. Hand took a position, at once, among the leading ministers of the State. He preached the opening sermon before the General Convention in 1842, from Neh. vi. 3, and the same year was chosen moderator of the convention. After about seven years of service he was again prostrated by severe illness, and was dismissed Sept. 16, 1846.

After this, he travelled and occupied himself with the finances ot