COVENANT OF A CHURCH IN GLOUCESTER, MS., 1728. THE Church Belonging to Annisquam Parish in Gloucester, being then Gathered and Incorporated by the Revd. Mr. John White, Having chosen me, Benjamin Bradstreat (tho most unworthy of that office), to be the Pastor over them In the Lord, publickly owned and consented to the following COVENANT. We whose names are hereunto subscribed; having' obtained Leave (by the Favor of God) to set up the Publick Worship, at a place where we and our Children may more conveniently attend the same, and having been dismissed from the first Church in this Town of Gloucester, in Order to our Embodying into a Chh Society, and more complete Settlement according to Gosple Order. Humbly confessing before God our unprofitableness and great Barrenness under past spiritual Advantages, and often Breaches of Covenant before God, which this day we have been confessing and humbling Ourselves for, and having been earnestly supplicating the Pardoning Mercy of God, thro' the Blood of Christ, we acknoledge we are Unworthy to be owned as the Lord's Covenant People; as also our utter inability to keep Covenant with the Lord, being also in some measure sensible that it is an awful thing whither singly or Socially to Covenant with the Infinitely Glorious God, in humble Confidence of his Gracious Assistance and Acceptance each One of us for Ourselves and jointly as the Lord's people Explicitly Renew Covenant in manner Following: We give up Ourselves unto that God whose Name alone is Jehovah, the. Father, Son, & Holy Ghost, as the only living and true God, and to our Glorious Lord Jesus Christ, as our only Saviour, The Prophet Priest and King of our Souls, and the only Mediator of the Covenant of Grace; promising (by the help of his Spirit and Grace) to Cleave unto God as Our Chief Good, and unto the Lord Jesus Christ by Faith in a way of Gosple Obedience as Becometh his Covenant People forever; We do also give up our own Offspring unto God in Jesus Christ; Avowing the Lord to be our God and the God of our Children, and Ourselves with our Children to be his people, humbly adoring the Grace of God that we and our Children may be looked upon as the Lord's; We do Also Give up Ourselves One Unto Another in the Lord, according to the will of God; Binding ourselves to walk together as Becometh a Chh of Christ in all the ways of his Worship; according to the Holy Rules of his Word, Promising in Love to watch over One Another And to submit to the Discipline and Government of Christ, and duely to prepare for and attend the Seals and submit to the Censures and every Ordinance Christ has commanded by his People, according to the EDWARD HARRIDAN, SEN., BENJAMIN DAVIS, SAMUEL LANE, SKETCH OF THE NORFOLK ASSOCIATION, IN MASSACHUSETTS. BY REV. LUCIUS R. EASTMAN, JR., HOLYOKE, MASS. THE Norfolk Association, though ent from what they had been in the the largest connected with the General time of the Cottons. They had come Association of Massachusetts, cannot to be churches of a mixed character, lay claim to a very great antiquity. both in faith and practice, and their It had its origin in the early part of pastors, instead of being united in senthe present century. timent, as formerly, were men of discordant views." "The consequence was that men of loose opinions and doubtful characters, whenever they chose from any wordly consideration to make the application, could find a ready admittance to some acknowledged Congregational church. Hence persons of all grades of sentiment, from the highest point of ultra Calvinism to the lowest point of Arminianism, men who adhered to the Puritan faith and rigid practice of the Fathers of New England, and men who scarcely acknowledged the Christian Sabbath as a day of holy rest, or prayer as a Christian duty; men who walked circumspectly in the midst of a perverse generation, and men who mingled with an unbelieving world in all their vain amusements and follies; men of habitual seriousness, who daily sought the grace of God as their hope of salvation, and meir who despised and even ridiculed this seriousness and reliance upon the grace of God, were sometimes found in the same church, meeting together at the same consecrated table of the Lord. This was the state of the Congregational churches with few exceptions at this period through all the region which embraced the churches connected with the Boston Association of Ministers."" It is well known that when this century opened, it found evangelical religion at a low ebb in the vicinity of Boston. The churches of that region were originally strictly Puritan both in faith and practice. They believed in the plenary inspiration of the Bible, and received it as their rule of faith and practice. By common consent they adhered to the Cambridge Platform agreed upon in 1648, and the Confession of Faith consented to in 1680. Some of the churches had for their confession of faith a simple declaration that they held to the doctrines of Scripture as set forth in the Boston Confession of Faith of 1680." The Assembly's Shorter Catechism was taught in many families, churches, and public schools. This became their "approved symbol of faith, and bond of Union, to teach it to their children, and select their ministers according to its spirit; choosing such and such only for their pastors and teachers as they believed would preach substantially in accordance with its teachings. But in process of time a departure took place from the faith and practice of the Fathers, gradually indeed and sometimes covertly, but really and substantially affecting the character of the churches and the ministry; so that, at the close of the 18th and commencement of the 19th century, it came to pass that the churches of Boston and vicinity and of some other parts of New England were essentially differ Such a state of things- fraught as it must have been with many difficulties - could not long continue without 1 Joshua Bates, D. D.. in Pres. Allen's Life of Dr. John (oʻlman. 66 some disturbance. Churches found it difficult to settle pastors. If ministers felt it their duty not to lay hands suddenly on any man, they were sometimes not permitted to make the requisite inquiries to satisfy their minds whether the candidate did or did not possess the requisite qualifications for a Christian Bishop." E. g. see action of Norfolk Association at a meeting in Danvers noticed further on. A great difficulty was also experienced in reference to exchange of pulpits. A conscientious minister must either use every possible artifice to keep from exchanging with some members of his Association, or he must openly decline, or he must publicly refute, from the pulpit, sentiments which he had learned to have been preached by the brother with whom he had exchanged. It was on this point of exchanges that the famous controversy in Dr. Codman's church hinged, and by which he was prepared to enter heartily into the new Association. Matters were coming to a crisis. About this time the chair of Theology in Harvard College became vacant. Nearly two years passed before it was filled. Dr. Ware was the candidate of the liberal party. President Jesse Appleton, and Jedediah Morse, D. D., of Charlestown, were among those mentioned by the evangelical party. Dr. Ware was elected. "In spite" says Dr. Jos. S. Clark, "of all remonstrance, a man known to be an antiCalvinist, suspected of Arianism, and soon to be developed a full-formed Unitarian, was put into an office whose incumbent was solemnly bound to 'profess and teach the principles of the Christian religion according to the well-known confession of faith drawn up by the synod of the churches in New England.' The reckless manner in which this explicit condition was set aside, ‘gave signs of woe that all was 1 ost.' Yet it resulted in good, as it aroused evangelical Christians to their danger. During this period, also, the General Association of Massachusetts was organized and brought into successful operation. The Boston Association had declined to connect itself with the general body, as they regarded it as originated by, and under the control of, the evangelical party. At this time there was but one church in Boston which still adhered to the old faith, namely, "The old South," which stood firm though “shivering in the cold." This remained steadfast to the Old Catechism. During the first eight years of the century some of the Baptist churches of the city had been visited by the Spirit. A few brethren of the Old South desired to join in holding prayer-meetings, but were opposed by the members of the society and some of the church. Nine brethren, however, formed themselves into a society for mutual religious improvement, holding weekly meetings, and frequently enjoying the presence of Rev. Dr. Eckley, the pastor of the Old South. For sixty years there had been kept up a social prayer-meeting consisting of several ladies, members of the Old South. It was originated about 1745 or 1750, by Mrs. Abigail Waters, a lady of most eminent piety and usefulness, who was converted under the preaching of Mr. Whitefield and Mr. Tennent. She died, Nov. 22, 1816, at the great age of ninety-six. In the summer of 1818, the evangelical element received a powerful impulse in the presence and preaching of Rev. Dr. Kollock, of Savannah, Georgia. He came in the fulness of the blessing of the gospel of Christ. "He spoke," says one who heard him, "with irresistible power. Unaccustomed as we were to hear anything moving, his appeals came upon us like thunder. Crowds hung upon his lips and confessed the power of earnest truth earnestly preached." The presence of this preacher emboldened the little praying-circles just mentioned, and led from one step to another, till Park Street Church was organized, Feb. 27, 1808. Only three churches were represented on the Council, namely, the church in Charlestown, Rev. Jedediah Morse, D. D., pastor; the First Church in Cambridge, Rev. Dr. Holmes, pastor; and the Second Church in Dorchester, Rev. J. Codman, pastor. The Old South was invited, but declined to be present. Dr. Kollock was immediately invited to the pastorate, and Dr. Griffin, Professor-elect at Andover, to preach once on each Sabbath. The people of Savannah would not consent to Dr. Kollock's removal from their city. After various efforts in different directions, Park Street Church succeeded in persuading Edward Griffin, D. D., to settle over them. He received the call in Feb., accepted it, May 1, and was installed July 31, 1811. The two or three years, which had seen Park Street Church struggling into existence, were also the years of trial with Mr. Codman,-- years, through which he was carried most triumphantly,― years, which secured a great victory to the cause of evangelical truth. It was one of many events which were fixing very distinctly the line between the two parties. The friends of evangelical truth felt that they were standing comparatively alone. They were cutting themselves off entirely from all ministerial intercourse with the great majority of the congregational clergymen of the neighborhood. They were few in numbers, but strong in faith, and in God as their strength. About the close of Dr. Codman's controversy, he received a long and very kind, cordial letter from Rev. Samuel Miller, D. D., for some time one of the eminent professors of Princeton Theological Seminary. From this letter, it is evident that the condition of religion in the vicinity of Boston attracted the deepest sympathy of all friends of the truth out of as well as in New England. Among other valuable suggestions, he made the following: "I am more and more convinced that the friends of evangelical truth in Boston and its neighborhood must consent, at least for a time, to be a little and comparatively a despised flock. They must form a little world of their own, and patiently bear all the ridicule and insults of their proud and wealthy foes. If they do this; if, instead of despairing or being impatient in the day of small things, like a band of brothers they humbly wait on God, and when he tries their faith, instead of being discouraged, still trust in him; if in short they take for their model the conduct of the apostles, when all the wit and learning and wealth and power of the world were leagued against them, they will as certainly finally triumph over the enemies of Christ, as there is a King in the Holy Hill of Zion." Such inspiring words must have been peculiarly encouraging to Mr. Codman in his trying position. But they are of special interest to us at this time as seeming to give the first hint which led to the formation of this Association. The letter was dated, "New York, Nov. 19, 1810." This Association was organized the 29th of the next May. Dr. Griffin had accepted his call. to Park Street, May 1, and was installed the succeeding July. The first meeting of the Association, of which there is any record, was held at Mr. Armstrong's book-store in Boston, May 29, 1811. The record of this meeting reads as follows: "The Rev. Reuben Emerson, Joseph Emerson, Samuel Walker, and John Codman met at Mr. Armstrong's book-store in Boston, May 29, 1811. Rev. R. EMERSON was chosen Moderator, and LIBRARY 1 INIA Rev. J. CODMAN, Scribe pro tem. The meeting was opened with prayer by the moderator. The Constitution was read article by article, and accepted and subscribed by the above mentioned gentlemen. N. B. The Rev. Dr. Morse had previously subscribed the Constitution, and the Rev. Dr. Griffin subsequently to this meeting. Rev. Dr. Morse and Rev. R. Emerson wer chosen delegates to the General Association to meet at Salem in June next. J. Codman was chosen scribe to the Association. Voted, that the next meeting be at Rev. Dr. Morse's, in Charlestown, at the time he may notify the Association. Thus did the friends of evangelical truth "form a little community of their own." They called it "The Union Association in Suffolk, Middlesex, Essex, and Norfolk Counties." They fully believed that Union is Strength, and acted on the principle which Dr. Miller had earnestly recommended. The Boston Association had declined having anything to do with the General Association, which was understood to be composed of ministers of evangelical faith. This new body showed what ground they would take on this question by choosing at their first meeting two men to represent them in the General Association at its next meeting. The spirit and feelings which actuated the originators can be understood from the state of the times and from the constitution which they adopted, and which reads as follows: "CONSTITUTION. The conviction and reformation of sinners, the instruction and improvement of Christians, and the purity and prosperity of the church are objects which engage the first desires and labors of every faithful minister of Christ. All exertions which appear adapted to promote these objects receive his hearty approbation, and every institution calculated for their success he rejoices to behold supported and flourishing. Believing that we cherish desires which should actuate every Christian minister, and anxious that we may contribute all in our power to the advancement and peace of the Redeemer's kingdom. we, the subscribers, after serious deliberation, and prayerful entreaties for divine direction, agree to form ourselves into an association, under the regulations and for the purposes, expressed in the following articles: Art. 1. The Association shall be denominated The Union Association in Suffolk, Middlesex, Essex, and Norfolk Counties. Art. 2. The meetings of the Association after the present shall be semi-annual, namely, on the last Wednesday in April, and the last Wednesday in October, at 10 A. M. The place of each meeting shall be appointed at the one next preceding. Special meetings shall be called by the moderator at the request of any three brethren. Art. 3. The eldest member shall be moderator of the Association, and the eldest member present at each meeting shall preside. Art. 4. There shall be a scribe chosen at every meeting in April, who shall carefully make, and preserve a record of the transactions of the Association. Art. 5. Each meeting shall be opened and closed with prayer, which service the brethren shall perform in turn, beginning with the mod erator. Art. 6. There shall at each meeting be read a discourse upon some subject in Theology agreed upon at the next preceding meeting. This service shall also be performed by the brethren in turn, beginning with the youngest. The discourse exhibited shall be submitted to the free observation of the brethren. ་ Art. 7. As we sincerely lament the present low and declining state of religion and morals in our country, and particularly in our vicinity, and as we believe that the Association known by the name of The General Association of Massachusetts proper is calculated to strengthen and advance the cause of evangelical truth and piety, we agree, that so long as our present views of that body remain, we will annually choose two members to attend the annual meeting of the said General Association for the purposes specified in their constitution, which members shall make their report to the Association at the meeting in October. Art. 8. The state of religion and morals in the societies and the concerns of the churches under our particular care, and in the country at large, shall at every meeting be a subject of serious inquiry and free discussion. |
