S3"T2, 
 
 
 DISCOURSE, 
 
 DELIVERED ON THE 
 
 FIRST CENTENNIAL ANNIVERSARY 
 
 TABERNACLE CHURCH, 
 
 SALEM, MASS. APRIL 2G, 1835. 
 
 BY SAMUEL M. WORCESTER, A. M 
 
 PASTOR OF THE CHURCH. 
 
 SALEM: 
 
 PUBLISHED BY HENRY WHIPPLE. 
 
 1835. 
 
/ 
 

 
 DISCOURSE, 
 
 DELIVERED ON THE 
 
 FIRST CENTENNIAL ANNIVERSARY 
 
 TABERNACLE CHURCH, 
 
 SALEM, MASS. APRIL 2G, 1835. 
 
 BY SAMUEL M . WORCESTER, A. M 
 
 PASTOR OF THE CHURCH. 
 
 SALEM : 
 
 PUBLISHED BY HENRY WHIPPLE. 
 1835. 
 
Landmark Press, Salem. 
 
CENTENNIAL DISCOURSE. 
 
 Psalm Ixsvi, 2. 
 IN SALEM ALSO IS HIS TABERNACLE. 
 
 The leading purpose in the settlement of New 
 England, was religious. The colonists in general 
 were men, who taught by precept and example, 
 that the fear of the lord is the beginning 
 of wisdom. — Among the expedients adopted by 
 the fathers of this town, to secure an habitual rever- 
 ence for evangelical principles and institutions, was 
 a public service, called Lecture. In addition to 
 the exercises of worship on the Lord's day, a dis- 
 course was delivered, "as often as every other 
 week at least, to the good satisfaction and content 
 of the Church and town."* 
 
 Upon the death of the Rev. Messrs. Curwen and 
 Noyes, in 1717, the Lecture was suspended. But 
 soon after the ordination of their successor, the Rev. 
 Samuel Fisk, in October, 1718, the expediency of 
 reviving it was a topic of conversation. Just at the 
 close of a meeting of the Church on the 25th of 
 December, the Pastor reminded the brethren, that 
 they had neglected to act upon the Lecture. The 
 suggestion was made in consequence of a vote, on 
 the 15 th, by which they were to consider at a sub- 
 
 * See Appendix A. 
 
sequent meeting, " what may properly be done to- 
 wards the carrying on of a Lecture every other week 
 in this place." At their meeting, however, on the 
 25th, much time was consumed in disposing of the 
 request of the brethren and sisters in the east part 
 of the town, to be dismissed, with a view to the 
 organization of a new church.* So great interest 
 had been taken in the more important business of 
 the meeting, that the subject of the Lecture proba- 
 bly did not occur to any of them, until as they were 
 preparing to disperse, the Pastor remarked, "Breth- 
 ren, you forget part of our business" When some 
 asked what it was, he answered, " The considering 
 of some methods for the having a Lecture" There 
 were various remarks, no doubt, expressive of the 
 wishes of the members of the church ; some choos- 
 ing to act then upon the subject, and others to defer 
 it to a more favorable opportunity. In the minutes 
 which the Pastor made of the doings of the meeting, 
 we find the following vote : " That the brethren of 
 this Church will privately speedily consider of some 
 proper method to revive a Lecture in this place — 
 and when they are prepared, a number of them 
 shall repair to the Pastor, and pray him to call a 
 meeting further to prosecute the vote passed in the 
 last church meeting concerning a Lecture." Whe- 
 ther this vote was entered upon the records with 
 the other votes of the meeting, at the same time, or 
 some years afterwards ; and whether any such vote 
 was ever passed by the Church, ultimately became 
 questions of serious import, in their bearings and 
 consequences. 
 
 * See Appendix B. 
 
If the vote was passed by the Church, it is unac- 
 countable that there should have been no action 
 upon it. That the Church did not again consider 
 the point, is evident from the records and from pri- 
 vate testimony. 
 
 The Pastor, however, must have become satisfied 
 of the wishes of the people to have the Lecture re- 
 vived : for, about two months after the meeting of 
 December 25th, he revived it. By the aid of the 
 Rev. Messrs. Prescott and Stanton, he sustained it 
 to good acceptance, until February, 1726. He then 
 discontinued it, and publicly assigned as reasons, 
 that "it was more for the honor of religion to have 
 no Lecture, than one so poorly attended ; and that 
 it was discouraging to preach to bare walls." This 
 communication produced much uneasiness. Indi- 
 viduals and committees repeatedly waited upon the 
 Pastor, entreating him " to set up the Lecture again, 
 according to the practice and laudable custom of the 
 First Parish in Salem." He took different ground 
 at different times, in opposition to their votes and 
 wishes, and resolutely maintained his purpose of 
 non-compliance. His method of proceeding is a 
 striking illustration of the practicability of so adher- 
 ing to " letter" and " form," as to set the claims of 
 equity at defiance. Meanwhile those members of 
 the Church, who felt particularly aggrieved by the 
 Pastor's conduct, refrained from appearing in the 
 First Church at the table of the Lord, and took 
 other measures to evince their dissatisfaction and 
 unhappiness. 
 
 At length, in the early part of 1728, an article 
 was inserted in the warrant for a Parish Meeting, 
 
" to consider what further may be proper in order 
 to reviving the Lecture." Hearing of this, the Pas- 
 tor soon preached a sermon from Eccles. 5 : 4 — 6. 
 In enforcing the obligation of vows, he adverted to 
 the sin of the church in neglecting the vote of Dec. 
 25, 1718, to revive the Lecture ! This was a most 
 unexpected and astounding accusation. It was a 
 perilous effort to fasten upon the Church the very 
 responsibility and blame, which for two years had 
 been charged upon him. A warm controversy im- 
 mediately ensued. The "aggrieved brethren" de- 
 nied that the Church ever passed any such vote, as 
 that to which the Pastor referred ; and, therefore, 
 they intimated or affirmed, that what purported to 
 be such a vote, was a forgery and an interpolation. 
 And it may be added here, that in the Result of a 
 large council convened in July, 1 733, it is stated : 
 " That we are much affected to find such grounds 
 for a strong presumption of the interpolation charged 
 upon the Pastor, and that the aggrieved have so 
 much reason to fear that the vote is not genuine." 
 
 In a communication bearing date March 16, 1731, 
 the aggrieved brethren laid before the Pastor, " the 
 principal matters of their offence." This expression 
 the Pastor considered " as necessarily implying that 
 there were other matters, though less principal, at 
 which they were offended." He demanded of them, 
 that they should either state the whole, or should 
 give him assurance, that the grievances already al- 
 leged, " should be the alone subject of consideration." 
 The brethren disclaimed all intention of reserving 
 any "matters" for future disputes, and expressed 
 their readiness " to bury in oblivion those less prin- 
 
cipal matters (which he thought necessarily implied) 
 when he had given them the satisfaction due to them 
 as men and Christians, upon the articles already ex- 
 hibited." With this reply the Pastor was not satis- 
 fied. 
 
 Having tried in vain to induce the Pastor to call 
 a Church meeting for an investigation and settle- 
 ment of the difficulties, the aggrieved brethren soli- 
 cited advice from some of the neighboring clergy. 
 The Rev. Mr. Fisk and his friends, consisting of a 
 majority of the Church and Society, utterly refused 
 to listen to any advice or admonition from sister 
 churches. An ex-parte council was convened in 
 July, 1733, and justified the aggrieved brethren; 
 but advised them to return to the communion of the 
 Church and seek earnestly for a healing of their 
 divisions. 
 
 The divisions were not healed, and no hope of 
 reconciliation remained. In accordance, therefore, 
 with the provisions of the Cambridge Platform, twen- 
 ty-one aggrieved brethren, on the 20th of December 
 following, invited the Second Church in Boston to 
 deal with the First Church in Salem, agreeable to 
 the third way of communion, because, as they would 
 not settle their difficulties, they were guilty of walk- 
 ing disorderly.* The Rev. Messrs. Mather and Gee 
 of the Second Church in Boston, attended to the 
 subject, in a regular and christian manner. Finding 
 Mr. Fisk immovable, steadfastly denying the author- 
 ity of other churches to interfere in the concerns of 
 the First Church in Salem, they addressed a letter 
 of admonition to this Church, as the first leading 
 
 * See Appendix C. 
 
8 
 
 step of discipline. Pursuant to the second step with 
 an offending church, a council of four churches was 
 convened in April, 1734. The First Church treated 
 their proceedings with absolute contempt. They 
 left an admonitory epistle and closed the session. 
 The four churches, whose representatives had at- 
 tempted in vain " to heal the scandalous divisions," 
 now made arrangements for the convention of a 
 very large and formidable council. Twenty-seven 
 churches, having thirty ministers, were invited to 
 meet at Salem, July 1 6. Nineteen of these church- 
 es sent their delegates. In consequence of some 
 difference of opinion upon the course to be pursued, 
 a few of the council withdrew. In their Result the 
 council confirmed the proceedings of the four 
 churches. A letter of advice to the First Church 
 was adopted, and the council adjourned to meet 
 October 15. Mr. Fisk and his friends were advised 
 to close the controversy with the aggrieved breth- 
 ren, during the adjournment, and, in failure of the 
 same, were threatened with the highest censure 
 which the churches composing the council were 
 able to inflict. The advice was still in vain. Ac- 
 cordingly the council, at their adjourned meeting, 
 voted, that the First Church in Salem had forfeited 
 the privilege of communion with the churches rep- 
 resented in their body. The sentence of non-com- 
 munion, however, was delayed for three months. 
 It then went into effect ; and the churches of New 
 England were called to witness the singular spec- 
 tacle of a sister church excluded from the pale of 
 fellowship. 
 
 On the 18th of April, 1735, the party dissatisfied 
 
9 
 
 with Mr. Fisk, voted to dismiss him, and to hire 
 Samuel Mather, of Boston, to supply their pulpit. 
 And in the forenoon on the last Sabbath of the 
 month, Mr. Fisk was forcibly prevented from preach- 
 ing. In the afternoon, while attempting to conduct 
 the services as usual, he was so disturbed by the 
 uproar and confusion of the assembly, that he was 
 compelled to leave the house. The civil authorities 
 laid him under bonds to keep the peace until the 
 session of court. Never again did he make an effort 
 to occupy his pulpit. Accompanied by three fourths 
 at least, of the Church and Society, he abandoned 
 the house of worship to the aggrieved brethren and 
 their associates. That a minority should thus be 
 able to triumph, is easily explained, when we con- 
 sider how much moral power was wielded by an 
 Ecclesiastical Council, whose decision was just, and 
 whose sentence was ratified by the voice of public 
 opinion. The majority of the First Church were 
 under the ban of excommunication according to the 
 'Third way of Communion.' The churches gener- 
 ally, though not unanimously, approved the measure. 
 Not only so, but the Colonial Legislature sanctioned 
 the votes of the aggrieved party, and cut off Mr. F. 
 and his friends from all hope of relief. Such was 
 the energy and the efficiency of Congregationalism, 
 one hundred years since ! And such was the origin 
 of the Church and Society now worshipping in the 
 Tabernacle ! 
 
 The Rev. Mr. Fisk and his friends proceeded to 
 
 establish themselves upon a separate foundation. 
 
 Neither the day nor the month can be ascertained 
 
 when they determined upon this measure, or when 
 
 2 
 
10 
 
 they consummated their determination by any for- 
 mal process. They doubtless assembled under the 
 pastoral charge of Mr. Fisk, from the time that they 
 were expelled from their former sanctuary. 
 
 They soon commenced a house for their accom- 
 modation. The frame was at first located so near 
 to the house of the First Church, that they were 
 compelled by order of the Colonial Assembly to re- 
 move it.* The new house was completed early in 
 1736. There Mr. Fisk officiated. His adherents 
 claimed the title of First Church, and gave the name 
 of " Confederate Church" to that which was formed 
 by the aggrieved brethren. 
 
 Early in 1744, the Church were called to consid- 
 er a proposal of the Pastor to be furnished with a 
 colleague. His memorial upon the subject induced 
 them to take counsel of the ministers in the vicinity. 
 The result of their consultations was a decision in 
 favor of settling a new Pastor, but not as a colleague. 
 By vote of February 1, 1744, "the deacons were 
 authorised to procure occasional preaching for the 
 church and congregation." 
 
 When it appeared certain that Mr. Fisk's minis- 
 terial connexion would soon be dissolved, several 
 letters passed between his Church and the Confed- 
 erate Church, then under the care of the Rev. Mr. 
 Sparhawk, relative to an accommodation. But the 
 parties were unable to come to terms of agreement. 
 We find also, that sometime in the summer of this 
 year, " the Church set apart a day of fasting and 
 prayer with respect to their intended settlement of 
 a Pastor in Mr. Fisk's room." 
 
 * See Appendix D. 
 
11 
 
 In April, 1745, Mr, Dudley Leavitt was invited 
 by the Church to become their Pastor. He was 
 unwilling to accept the invitation, while the pastoral 
 connexion of Mr. Fisk continued. The Church, 
 therefore, after suitable counsel, voted on the 30th 
 of July, that the Pastor be " discharged from his 
 ecclesiastical relation." And the congregation, at a 
 meeting on the 12th of August, passed a vote in 
 concurrence with the church. The " call " to Mr. 
 L. was then renewed by the church and the con- 
 gregation. 
 
 They had now become fully sensible of their er- 
 ror in adhering to Mr. Fisk, in opposition to the 
 Christian advice and solemn admonition of the 
 churches, which had dealt with them previous to the 
 separation. Happy were they to avail themselves 
 of the aid of sister churches, to extricate them from 
 the embarrassments and disasters into which they 
 had been plunged, by their obstinate defiance of 
 what they had pronounced unscriptural and unau- 
 thorized interference. They made a humble con- 
 fession, and the sentence of non-communion was 
 rescinded. The way was then prepared for the 
 ordination of Mr. Leavitt. 
 
 A council was convened for this purpose, Oct. 2, 
 1745. After examining various papers submitted to 
 them, they adjourned to the 23d of the same month, 
 and then re-assembled, with an enlargement of their 
 number. Although Mr. Fisk and several of his 
 brethren objected, the council voted to proceed to 
 the services of ordination on the next day. 
 
 When, however, the services commenced, the 
 officiating clergyman was most rudely interrupted. 
 
12 
 
 There was such an outrageous tumult, that the 
 council retired from the house, and Mr. Leavitt was 
 ordained under a tree in a field or garden.* 
 
 Mr. Fisk was a man of distinguished abilities. But 
 the principles of ecclesiastical government for which 
 he contended, were at war with the established 
 usages of Congregationalism ; and, as applied by 
 himself, would expose the churches to all the evils 
 of anarchy in general and despotism in particular. 
 Aggrieved minorities could have no possible redress 
 or relief. 
 
 Of the state of the Church and Society, during 
 the ministry of Mr. Fisk, we have no particular in- 
 formation. The records of eight years were in his 
 hands, and they have never yet been found.f 
 
 Mr. Leavitt's ministry was prosperous. He was a 
 man of sound orthodox sentiments, and the Church 
 became more and more Calvinistic under his preach- 
 ing.! His memory was very precious to those who 
 had enjoyed his ministrations. He died February 7, 
 1762. 
 
 During his life, repeated unsuccessful attempts 
 were made to settle the differences between this 
 Church and that from which they had separated. 
 Soon after his decease the object was accomplished. || 
 The title of First Church was relinquished to the 
 Confederate Church, and the Confederate Church, 
 on their part, surrendered a portion of the plate and 
 other property. From August 2, 1 762, this Church 
 was called " the Church of which Rev. Dudley 
 Leavitt was late Pastor," until May 23, 1763, when 
 by a formal vote, the Church assumed the name of 
 
 * See Appendix K. f fee Appendix F. f See Appendix G. || See Appendix H. 
 
13 
 
 Third Church. Thus the controversy, which in di- 
 vers forms, had been protracted through more than 
 thirty years, was brought to a close. Such was the 
 harmony between the two churches, that when the 
 Rev. John Huntington was ordained as the Pastor 
 of the Third Church, he received the right hand of 
 fellowship from the Rev. Thomas Barnard of the 
 First Church. 
 
 Mr. Huntington's ministry commenced on the 
 28th of September, 1763. It was of brief duration. 
 His health soon failed ; and in less than three years 
 from the time of his ordination, his people were 
 overwhelmed with the sorrows of pastoral bereave- 
 ment. Of all the ministers who have labored in this 
 town, no one was ever more distinguished for love- 
 liness of disposition and fervor of piety. His sun 
 went down at an early hour ; but its mild and be- 
 nignant radiance left an unfading impression of moral 
 beauty upon many hearts. 
 
 Dr. Nathaniel Whitaker succeeded Mr. Hunting- 
 ton. When he had received the invitation of the 
 Church and Society to take the oversight of them in 
 the Lord, he prescribed certain important conditions 
 of settlement. One of these was, that a new form 
 of church government should be substituted for the 
 Congregational ; and another, that he should enter 
 upon his duties without the accustomed ceremonies 
 of installation. The conditions were accepted. 
 
 The 28th of July, 1769, was appointed for public 
 services at the commencement of his ministry here, 
 and several clergymen were invited by the Church 
 to be present, " as friends to the Society and the 
 common cause of religion." The Rev. Messrs. Di- 
 
14 
 
 mond, Barnard, and Holt declined giving their coun- 
 tenance to such an irregular proceeding. In a very 
 friendly letter they remonstrated against the course.* 
 But the people were so charmed with the man of 
 their choice, that they went forward as if under the 
 reckless impulse of infatuation. After a sermon by 
 the Pastor elect, one of the members of the Church 
 read the invitation which had been given to him to 
 settle with them in the ministry, and the Pastor read 
 his answer to the invitation. In this manner was 
 the Rev. Dr. Whitaker inducted into his office as 
 Pastor of this Church ! Dazzled by the brilliancy of 
 his intellect and eloquence ; captivated " by fair 
 words and goodly speeches," they threw up their 
 ecclesiastical liberties, and took upon their necks a 
 yoke of bondage, which they soon found to be griev- 
 ous beyond endurance. 
 
 The Constitution of Church Government present- 
 ed by Dr. Whitaker in the Articles of Agreement 
 between him and the Church, was essentially Pres- 
 byterian. It went beyond Presbyterianism, by giv- 
 ing to the Pastor a right to negative the votes of the 
 elders and of the whole Church. On the contrary, 
 it fell short of Presbyterianism, by providing for a 
 reference of difficulties to congregational councils, 
 until a stated Judicature should be determined. 
 That this Judicature was intended by Dr. W. to be 
 a Presbytery, is evident from the measures which 
 he took in 1774, to bring the Church under the 
 Boston Presbytery. 
 
 Hardly had the Church begun to experience the 
 effects of the new mode of administration, when a 
 
 * See Appendix I. 
 
15 
 
 very respectable number were aroused to make a 
 determined effort to return to the former state. 
 They endeavored, but ineffectually, to avail them- 
 selves of an article in the Constitution by which the 
 existing government might be modified or abolished. 
 Some proposals, however, were made by the Pastor 
 to prevent " the fourteen uneasy brethren" from 
 prosecuting their opposition. Those members of 
 the Church who preferred to be governed by the 
 Constitution, and those who chose the Cambridge 
 Platform, were to have their option. The Pastor 
 was to preside at the meetings of each party in the 
 Church. He was not to have the power to negative 
 any votes of such meetings ; neither ivas he to be 
 obliged to execute any judgment which they should 
 make, unless he should think best ! 
 
 It is amazing that Dr. Whitaker should have sup- 
 posed it possible, that a Church w r ould consent to 
 be thus virtually divided into two bodies, or that the 
 aggrieved brethren would be ensnared by such a 
 frivolous artifice. They replied to him with great 
 force, and not a little of stinging severity. At the 
 close of their letter, bearing date Nov. 18, 1773, 
 they express " their earnest desire, that his plan of 
 Church Government be totally demolished ; and that 
 the Church be allowed to return and rest upon the 
 stable basis of pure and unmixed Congregational- 
 ism."* 
 
 It was not long before these brethren proposed to 
 the Pastor to take a dismission from the Church. 
 He at first waived the subject, being as unwilling to 
 resign his office, as to demolish his favorite Consti- 
 
 * See Appendix J. 
 
16 
 
 tution of Church Government. If at this time the 
 brethren had demanded a Congregational Council, 
 they would have acted in full accordance with the 
 terms upon which that Constitution was received 
 by the Church. 
 
 Having, by an adroit and clandestine process, plac- 
 ed the Church under the jurisdiction of the Boston 
 Presbytery, he purposed to bring the subject before 
 that body, in May, 1774.* His plan did not suc- 
 ceed. In September, the Presbytery held a meet- 
 ing in this place. They recommended a reference 
 of the difficulties to a mutual council, consisting 
 equally of Presbyterians and Congregationalists. 
 The recommendation was not accepted ; and in 
 consequence, the fourteen aggrieved brethren were 
 dismissed from the Church by an act of the Pres- 
 bytery. It may be added here, that these brethren 
 were in February of 1775, regularly constituted a 
 Congregational Church. Hence the origin of the 
 Church now under the care of the Rev. Mr. Em- 
 erson.f 
 
 When the new Church was formed, a very res- 
 pectable Society soon surrounded and sustained the 
 brethren. Reports unfavorable to Dr. Whitaker's 
 moral character, were so current and so credible, 
 that his congregation constantly decreased. 
 
 It should also be mentioned, that it was only a 
 few months before the formation of the new church, 
 that the meeting house erected for Mr. Fisk in 
 1735-6, was entirely consumed. Nothing but the 
 pulpit bible and cushion were saved from the flames. 
 
 By very great efforts, the frame of the present 
 
 * See Appendix K. f See Appendix L. 
 
17 
 
 house was erected in 1776. It was covered, and 
 pews were made in 1777. But it was without gal- 
 leries, without pulpit, and without even plaistering 
 upon the walls. In this condition, so emblematic of 
 the miserable circumstances of the people, it was 
 then dedicated as a house of God. It was fashioned 
 after the model of Whitefield's Tabernacle in Lon- 
 don, and received its name in honor of his memory. 
 He had preached for Dr. Whitaker but a short time 
 before his sudden decease at Newburyport. Dr. 
 Whitaker when in England a few years previous to 
 his settlement in Salem, had also received marked 
 attentions from some of the most intimate friends 
 and patrons of this eminent evangelist. Soon after 
 Whitefield's death, he rendered an appropriate tri- 
 bute to his character in two very able Sermons. 
 And when the present house was opened for the 
 worship of God, he gave it the name which has ever 
 since designated the edifice, the Church, and the 
 Society. 
 
 Dr. Whitaker's feelings were much enlisted in 
 the revolutionary contest. By his sermons he en- 
 deavored to animate the people to great exertion, 
 and in various other ways, some of which were very 
 unclerical, he labored to promote the cause of Ame- 
 rican Independence. While thus engaged in other 
 employments than those which pertained to the 
 warfare of a soldier of the cross, his christian char- 
 acter became more and more questionable. 
 
 In the autumn of 1783, the Church were com- 
 pelled to investigate the current reports, so unfavor- 
 able to their Pastor. They had long been accus- 
 tomed to frown upon them with indignant contempt. 
 
18 
 
 They now applied to Dr. Whitaker to take some 
 proper measures to relieve himself and the Church 
 from the stigma of general reproach. They were 
 answered with severe rebuke, and were bidden to 
 continue their attendance upon his ministry ; mean- 
 while preparing their charges and proof, if they 
 pleased to present the case before the Presbytery. 
 
 Of the Presbytery Dr. Whitaker himself was the 
 moderator. It consisted of but a very few ministers ; 
 and not more than two or three of them had any 
 pastoral charge. They were to meet at Groton in 
 June of the next year. The length of time which 
 must elapse before the Church could have a hearing, 
 the distance of the place of meeting, and the conse- 
 quent inconvenience and expense of appearing there 
 with the requisite committee and witnesses, and the 
 improbability of obtaining an impartial and righteous 
 adjudication, filled the minds of all who were spe- 
 cially interested, with impatient dissatisfaction and 
 painful solicitude. Besides, the number of worship- 
 pers in the Tabernacle diminished with such appall- 
 ing rapidity, that the building soon became a fright- 
 ful picture of moral desolation. According to the 
 testimony of a venerable member of the Church,* 
 still living among us, and to "whom I am much in- 
 debted in the compilation of this narrative, " the 
 whole congregation, except the families of three in- 
 dividuals, had scattered themselves among other re- 
 ligious assemblies." 
 
 The attention of the Church was now directed in 
 solemn earnest, to the nature and tendency of that 
 form of government, by which they were so embar- 
 
 * See Appendix M. 
 
19 
 
 rassed and afflicted. The result of their delibera- 
 tions was a full persuasion of the expediency of 
 returning to the privileges of Congregationalism. 
 Wishing to have a regular action upon the subject, 
 they requested the Pastor to warn a Church meet- 
 ing. This was refused. A meeting was then called 
 by the elders. Votes were passed, abjuring all al- 
 legiance to any Presbyterian authority, adopting the 
 mode of administration prescribed by the Cambridge 
 Platform, and inviting a Council to inquire whether 
 the Pastor had not forfeited his office, by his disor- 
 derly life. 
 
 When the Council assembled, they made some 
 investigation of the subjects referred to them, and 
 then proposed to Dr. Whitaker to unite with the 
 Church in a mutual Council, consisting equally of 
 Presbyterians and Congregationalists. He would 
 listen to no such proposal, and utterly refused to 
 acknowledge their title to sit in judgment upon the 
 case. They met on the 10th of February, 1784, 
 and adjourned to meet on the 24th. Their Result 
 vindicates the right of the Church to appeal to a 
 Congregational Council, confirms the doings of the 
 Church in renouncing Presbyterian government, and 
 declares Dr. Wliitaker's connexion with the Taber- 
 nacle to be dissolved.* 
 
 This Result was hailed with great satisfaction 
 throughout the community. Dr. Whitaker's labors 
 were brought to a close on the 25 th of March. The 
 doors of the Tabernacle were barred against him. 
 Such was now the situation of the man who, in 1769, 
 was settled by acclamation. It is true, that the 
 
 * See Appendix N. 
 
20 
 
 Presbytery at Groton, in June following, honored 
 him as their head, and listened to him as their father. 
 They excommunicated the Tabernacle Church, and 
 gave Dr. Whitaker a certificate of their approbation 
 and confidence.* He also obtained from the Pro- 
 prietors of the Tabernacle a considerable sum of 
 money, as an award for alleged losses and arrearages 
 during his ministry here. 
 
 My heart has bled within me, while I have been 
 contemplating this disastrous period of our history. 
 In the lapse of fifteen years, the Church had been 
 dismembered, and but few had been admitted to 
 supply the places of those, who, for various reasons, 
 sought the privilege of communion and fellowship 
 elsewhere. No special season of revival was enjoy- 
 ed, while Dr. Whitaker was connected with the 
 Church, unless we may so consider the interest 
 awakened by the faithful preaching of an earnest 
 young clergyman, who supplied the pulpit for a few 
 weeks, in the absence of the Pastor. His labors 
 were evidently blessed of the Lord, and one among 
 us still lives to remember him with special gratitude. 
 
 The immediate predecessors of Dr. Whitaker, 
 were men of devoted piety. They spake boldly in 
 the name of Jesus. And their daily example gave 
 a delightful witness of the sincerity and fervor of 
 their faith. Such was the divine seal of blessing 
 upon their ministry, that in 1 770 this congregation 
 embraced 380 families and 1900 souls, — a greater 
 number than can now be enrolled as connected with 
 the Tabernacle. When, however, Dr. Whitaker 
 was ejected from his office in 1784, the great and 
 
 * F'cp Appendix O. 
 
21 
 
 flourishing Society had dwindled to the merest 
 handful. It may be questioned whether the eccle- 
 siastical records of New England furnish a parallel 
 to the scenes of disaster, which I have but faintly 
 delineated. 
 
 The personal character of Dr. Whitaker was made 
 the occasion of much reproach upon evangelical 
 Christianity. Its professors were sometimes hooted 
 in the streets. Many there were, who like the foes 
 of Zion in the days of the Psalmist, cried, " Aha, 
 Aha." To add to all these grievances and agonies, 
 the Proprietors of the Tabernacle were burdened 
 with a debt, which had well nigh crushed them. If 
 it had not been for the resources and generous spirit 
 of a single individual, whose pecuniary circumstances 
 have since felt the blight of misfortune, it is doubtful 
 whether the Tabernacle Society would not have lost 
 forever its organized existence.* 
 
 The little remnant of the Church did not utterly 
 despair, that the day of small things would eventu- 
 ally usher in a period of spiritual enlargement and 
 rejoicing. They often met in a private room to take 
 counsel together, and make supplication to the Most 
 High. Even here they were frequently disturbed 
 and insulted. But they laid hold on the promises, 
 and the Lord heard their prayers. 
 
 Within a few months after Dr. Whitaker's dismis- 
 sion, the Tabernacle was again open for worship. 
 Each of the members of the Council of February 
 10th and 24th, gave his services for a Sabbath. 
 Occasional preaching was then hired, until March, 
 1785. The congregation, which at first hardly 
 
 * See Appendix P. 
 
22 
 
 equalled the pews in number, now began to exhibit 
 indications of returning strength. Still, it is said, 
 that of all who had rejoined the Tabernacle, not 
 more than seventeen owned any part of a pew. And 
 beside the influence of local causes to create a pecu- 
 niary embarrassment in the Society, it should be 
 remembered, that the whole community was suffer- 
 ing under that dreadful scarcity of money and credit 
 which was one of the immediate consequences of 
 the war of Independence. 
 
 It will not surprise you, therefore, that when the 
 Rev. Joshua Spaulding was ordained in October of 
 this year, the salary amounted only to $416.66.* 
 Even this sum was not raised. Distressed by the 
 failure to secure the salary of the Pastor, some of 
 the Proprietors waited upon him, and fully apprized 
 him of their inability to fulfil their contract. With 
 great readiness he offered to receive whatever might 
 be collected for his support ; and pledged himself to 
 pass to the credit of the Society any excess beyond 
 the terms of settlement. His liberality had such a 
 grateful and animating influence upon the people, 
 that in a few years they canceled all arrearages. 
 
 To the new Pastor's noble spirit of enterprise and 
 pecuniary self-denial, the Proprietors of the house 
 were also indebted for an example, which stimulated 
 them to plaister the walls, and erect galleries and a 
 pulpit. And to the warm piety and liberal contri- 
 butions of the same excellent man, must be ascribed 
 the purchase and preparation of that venerable old 
 building, the first Vestry of the Tabernacle. 
 
 While the external aspect of the Society was as- 
 
 * See Appendix Q. 
 
23 
 
 suming a more dignified character, under the ad- 
 ministration of Rev. Mr. Spaulding, the interests of 
 personal religion greatly revived and flourished. 
 Immediately after his settlement, the half-way cove- 
 nant,* which had come down from the days of Mr. 
 Fisk, was abolished ; the Church was organized with 
 suitable officers ; the present course of weekly meet- 
 ings was introduced ; and various other judicious 
 methods were devised, to secure regular discipline 
 and efficacious order, harmony, and love. A Code 
 of Articles, embodying the principles and rules of 
 Church Government, agreeable to the Cambridge 
 Platform, was prepared, and, after thorough exam- 
 ination, adopted by the Church. It still exists, a 
 simple and beautiful compend of ecclesiastical law, 
 adapted to all our circumstances. 
 
 The efforts of the Pastor and the Church to pu- 
 rify their body, were eminently successful. The 
 discipline of the Tabernacle Church became a terror 
 to evil-doers, and a praise to them who love to do 
 well. I cannot speak too strongly in admiration of 
 the energy and the Scriptural propriety, with which 
 the discipline of the Church was administered under 
 the guidance of Mr. Spaulding. A most excellent 
 preparation was made for a continuance of the same 
 system under the administration of his successors. 
 It may be said in truth of this Church, for several 
 years after his ordination, that it had rest, and walk- 
 ing in the fear of the Lord and the comfort of the 
 Holy Ghost, was multiplied. The Spirit descended 
 in large measure, and a rich harvest was gathered. 
 
 There were some peculiarities of person and man- 
 
 * See Appendix K. 
 
24 
 
 ners in Mr. Spaulding, which rendered him less pop- 
 ular and influential than he would otherwise have 
 been. The vehemence and pungency with which 
 he preached the distinguishing doctrines of grace, 
 often inflamed the enmity of the carnal mind. But 
 his integrity as a man, a Christian, and a minister of 
 the Lord Jesus, no one had the hardihood or the 
 malice to defame. And those, who abhorred his 
 doctrines, were constrained to admit, that he had 
 been instrumental of much good, in reclaiming the 
 vicious from the error of their ways. 
 
 Unfortunately for the peace and happiness of the 
 people, the Pastor was drawn into the political con- 
 troversy, which commenced near the close of the 
 last century. He preached his political as well as 
 religious sentiments. He also contributed to the 
 public papers. Hence he exposed himself to the 
 lash of anonymous invective ; and of those in his 
 congregation who differed from him in politics, some 
 of the most intelligent and active withdrew from his 
 ministrations. 
 
 No alarming disaffection, however, occurred, until 
 about the year 1800, when the Pastor, by some un- 
 accountable reasoning or feeling, was led to assert a 
 right to negative the votes of the Church. It is the 
 more remarkable that this prerogative should be 
 claimed, because he well knew the merits of the 
 conflict between his Church and his immediate pre- 
 decessor. The claim was no sooner distinctly avow- 
 ed, than it was met with a resolute and energetic 
 resistance. 
 
 It was not until 1802, that a Council was conven- 
 ed in order to settle the difficulties, which were 
 
25 
 
 occasioned by this claim of Mr. Spaulding. Various 
 measures had been previously taken by the Church, 
 to induce him to renounce his favorite doctrine. 
 The spirit which he ever manifested, was in striking 
 contrast to that of Dr. Whitaker. He was doubtless 
 sincere in the belief, " that a power belongs to the 
 administrators over the seals and censures of Jesus 
 Christ's kingdom, which might operate not only 
 against the majority, but every individual brother." 
 " The Church of Christ," he maintained, " is estab- 
 lished upon the simple family principle, and the au- 
 thority of the Elders is that of parents in a family." 
 The Council sustained the Church in the course 
 which they had pursued ; and, in terms of marked 
 Christian courtesy and affection, pronounced the 
 views of the Pastor upon the points in dispute, to 
 be inconsistent with the Articles of the Church and 
 the established usages of Congregationalism. Mr. 
 Spaulding asked and received a dismission. 
 
 A minority adhered to him. They were subse- 
 quently organized as the Branch, now Howard St. 
 Church. It was a very painful separation between 
 brethren, who had lived together in entire harmony, 
 until the period of disagreement upon the Pastor's 
 claim to negative the votes of the Church. Thus 
 in the short period of twenty-five years, a second 
 dismemberment gave existence to a new Church 
 and Society. 
 
 Most cordially do I rejoice to be able to say, that 
 the narrative of strife is over. We have now reach- 
 ed a period, which has no such scenes of conflict, 
 but abounds in the blessings and trophies of peace. 
 
26 
 
 Of the successor of Mr. Spaulding, another might 
 speak with a freedom and force, which the delicacy 
 of an endeared filial relation will not allow to me. 
 Aware, however, that I am expected, so far as I 
 may be able, to do that justice to this portion of the 
 history of the Tabernacle, which you would have 
 required from any other person, who should have 
 been called to officiate on this occasion, I shall 
 endeavor, though a son, yet not as a son, to sketch 
 the leading incidents and characteristics of my fa- 
 ther's ministry. 
 
 It was on the 20th of April, 1803, that the Rev. 
 Samuel Worcester was installed as Pastor of this 
 Church. He had recently been dismissed, at his 
 own urgent request, from a pastoral charge at Fitch- 
 burg. His ministry there had been an admirable 
 school of discipline. He entered upon professional 
 life with habits of laborious and intense application, 
 and from the very first, his standard of pulpit per- 
 formance was of high order. His sermons at Fitch- 
 burg were written with great care, as to their mat- 
 ter, their method, and their style. The mould was 
 here cast, which was not broken, until the silver 
 cord was loosed and the spirit had gone to its home 
 in the heavens. 
 
 His preaching was so evangelical and impressive, 
 that its effect upon the Church at Fitchburg was 
 somewhat like the operation of " a new sharp 
 threshing instrument." The discipline which be- 
 came necessary in removing from the Church, such 
 members as brought great reproach upon the name 
 of Christ, created a stormy and malignant opposition 
 to the Pastor. Several councils were convened ; 
 
27 
 
 sometimes with and sometimes without the appro- 
 bation of the Church. A majority of the Church 
 were fast friends of the Pastor; and some of them, 
 it may be added, looked to him as their father in 
 Christ, although they had made profession of faith 
 previous to his connexion with them. 
 
 A little volume of " Facts and Documents," con- 
 tains evidence, that the Pastor had studied the rights 
 of the churches and the principles of Congregation- 
 alism, with uncommon perspicacity and patience. 
 It was in the difficulties which he experienced in 
 the management of the discipline of the Church in 
 Fitchburg, that he laid the deep foundations of that 
 ecclesiastical wisdom, which so pre-eminently dis- 
 tinguished him in his subsequent career. 
 
 Well qualified as he was in native strength of 
 mind, in personal dignity and urbanity, in literary, 
 theological, and pastoral attainments, to enter upon 
 the work of the ministry in Salem, his answer to the 
 invitation from the Tabernacle speaks the sentiments 
 of great diffidence and apprehension. He was cor- 
 dially welcomed by the people of his new charge. 
 They had high expectations of enjoying a season of 
 spiritual edification and advancement, and these 
 were not disappointed. 
 
 It may be well to remark, that the influence of his 
 predecessor over the new Church and Society, was 
 very great ; and the difference of opinion and feel- 
 ing between the Tabernacle and Branch Churches, 
 was not inconsiderable in its practical influence. 
 The situation of the Pastor here was therefore criti- 
 cal. Great discretion was required on his part, in 
 order that the way might be prepared for that re- 
 conciliation which was afterwards so happily secured. 
 
28 
 
 It is also true, that the strength of the Society had 
 been so weakened, that accessions to it were ex- 
 ceedingly desirable. Among the measures of the 
 Pastor for the benefit of his own people and of oth- 
 ers, was the establishment of a course of Sabbath 
 Evening Lectures. He expounded the Book of 
 Genesis, in a style so popular, as to bring together 
 very crowded audiences. In the words of our 
 venerable brother, to whom I have already referred, 
 " it was not uncommon for the aisles to be filled 
 with attentive listeners, standing till the Lecture was 
 closed." "These exercises," it is added, "were the 
 means of increasing the Society in numbers and re- 
 spectability, and of doing much good. The Holy 
 Spirit was poured upon the Society and others, and 
 the Church enjoyed a season of refreshing from the 
 presence of the Lord, and additions were daily made 
 to it." 
 
 The Pastor was also assiduous in parochial duties. 
 He gave himself with great ardor and delight to the 
 work of the Lord, — in season and out of season. 
 So much had he a mind to work, that he actually 
 committed to the flames a large portion of all the 
 memorials of five years pulpit labor at Fitchburg, 
 lest he should injure his mental habits by drawing 
 too frequently upon the results of former industry 
 and exertion. Such an example as this, I believe, 
 is without precedent. 
 
 From the time of his Installation until about the 
 year 1815, he devoted his best hours to the compo- 
 sition of sermons. Of their edifying and elevated 
 character I need not particularly speak. Suffice it 
 to say, that if he had any idol, which was the work 
 
29 
 
 of mens' hands, it was the pulpit of the Tabernacle. 
 Here he loved to be. 
 
 His evening Course of Lectures upon Genesis, 
 was not the only important series of Sermons which 
 he prepared. He delivered a regular and elaborate 
 series upon the Gospel according to Matthew, and 
 upon the Acts of the Apostles. In the Church 
 meetings and in the Thursday evening conference, 
 he also gave systematic expositions of different parts 
 of the sacred volume. Other methods were em- 
 ployed occasionally or regularly, to persuade the 
 people of his charge to make the Bible the man of 
 their counsel and the guide of their lives. He wish- 
 ed them, as well as himself, to be " nourished by 
 the words of faith and of good doctrine." 
 
 His instructions in every variety and upon every 
 occasion, were thoroughly biblical. And the doc- 
 trine, to which his thoughts most constantly and 
 feelingly referred, as the grand foundation of faith 
 and holiness, was the atonement. There are those 
 who hear me, who will remember with what melting 
 interest he ever listened, in the social circle and the 
 sanctuary, to the song and the music of " Redeem- 
 ing Love." 
 
 His labors for the edification of the Church and 
 conversion of sinners, were not without manifest 
 tokens of the divine favor. Seldom did many months 
 or weeks pass away, without bringing some of his 
 hearers to be taught more fully the way of salvation. 
 Those who visited him for this purpose, seldom if 
 ever forgot his affectionate fidelity. And repeatedly 
 did the Spirit come down, like rain upon the mown 
 grass, and showers that water the earth. 
 
30 
 
 It was not long after such a season of refreshing, 
 that in 1805, he felt obliged to preach two Dis- 
 courses upon the " Perpetuity ' of the Abrahamic 
 Covenant." The publication of them drew him into 
 a controversy with the Rev. Dr. Baldwin, of Boston. 
 Here he displayed that ability as a reasoner and a 
 divine, which he had long been cultivating, and 
 which afterwards gained him a high distinction in 
 Ecclesiastical Councils, and in public efforts to vin- 
 dicate the faith once delivered to the saints, — as that 
 faith was interpreted by the fathers of New England 
 and the Reformers of the 16th century. 
 
 Though possessing rare qualifications for a con- 
 troversial writer, he had no love for such composi- 
 tion. Nothing but an imperative sense of duty could 
 have constrained him to take so conspicuous and 
 responsible a part in the first open struggle in this 
 country, between the defenders and opposers of the 
 doctrine of the Trinity. He was at this time in feeble 
 health, and his avocations were manifold and oppres- 
 sive. But he came forth as " a mighty man," and 
 made himself more than ever, " a man of renown." 
 He contended earnestly and triumphantly for the 
 doctrine of Jehovah, Father, Son, and Holy Ghost, 
 into the faith of which he was baptized. From far 
 and near, he received the most cheering testimonials 
 of approbation from the churches of " the Great God 
 and our Savior Jesus Christ." 
 
 He was often solicited to appear in Ecclesiastical 
 Councils ; and in the latter part of his life he seldom 
 failed of being present in such cases of special im- 
 portance as occurred within the limits of this Com- 
 monwealth. 
 
31 
 
 His Occasional Sermons were quite frequent. 
 Many of them were published. Among the more 
 remarkable, was that delivered before the Massa- 
 chusetts Missionary Society in 1809, and that, at 
 the ordination of Missionaries at Newburyport, in 
 1815. 
 
 During the first twelve years of his ministry, his 
 public labors, although very great, did not materially 
 interfere with his pulpit preparations and his paro- 
 chial duties. The Church steadily advanced under 
 his guidance. Discipline was duly administered. 
 Several very important cases were determined, with 
 an exertion of mind like that of a profound Judge 
 upon the bench. Great effort was made for the in- 
 struction of all classes in the congregation, that each 
 might have a portion in due season. The young 
 were objects of peculiar attention and solicitude. 
 They revered the commanding presence of their 
 Pastor, and loved his affectionate words. Wherever 
 he went among his people, he found himself with 
 friends, who gave him a most cordial reception. 
 Those who saw him in the sick-chamber, and at the 
 fire-side of affliction, ever bore a grateful testimony 
 to his tenderness and his consolatory sympathies. 
 
 While pursuing his labors here, he was not undis- 
 turbed by applications for his entire services else- 
 where. Within one year after his settlement in 
 Salem, he was invited to the Professorship of Theo- 
 logy in Dartmouth College, with a distinct ultimate 
 reference to the presidency. A Council of brethren 
 decided against his acceptance of the office. It is 
 well known that he was afterwards repeatedly re- 
 quested to allow himself to be a candidate for the 
 
32 
 
 highest station in our colleges. But he loved his 
 people, and had no desire to leave them. And dear 
 as was the missionary cause to his heart, he could 
 not readily consent to an entire dissolution of his 
 connexion with the Tabernacle. Hence when the 
 path of duty plainly led him into labors as Corres- 
 ponding Secretary of the American Board of Com- 
 missioners for Foreign Missions, which were more 
 than sufficient for his whole time, he was solicitous 
 to live and die as Pastor of this flock. 
 
 So it was. Borne down at last under an immense 
 weight of responsibilities, labors, and infirmities, he 
 fell asleep, far away from them and from his family, 
 on the morning of June 7, 1821.* The affliction 
 which his decease brought upon the Junior Pastor 
 and upon the whole Church and Society, I shall 
 not attempt to describe. Still less shall I attempt 
 to describe the effect, as the mournful intelligence 
 went out through the land, and to the ends of the 
 earth. Filial affection prefers to unbosom itself in 
 the solitude of retirement, rather than utter the faint- 
 est notes of public eulogy. 
 
 It was with extreme reluctance, that this Church 
 and Society consented to an arrangement with the 
 Board of Missions, by which their Pastor was allow- 
 ed to spend three fourths of his time in the duties 
 of Corresponding Secretary. It was evident, how- 
 ever, that unless such an arrangement could be 
 made, the Pastor would be obliged to ask for a dis- 
 mission. 
 
 The Rev. Elias Cornelius was inducted into the 
 office of Associate Pastor, in July, 1819. This much 
 
 * See Appendix S. 
 
33 
 
 lamented servant of the Lord Jesus, entered upon 
 his work with a burning zeal in his Master's cause. 
 And now while I speak, how does his manly form 
 and his noble countenance, appear before the mind 
 of every one that knew him ! Wherever he was, it 
 was impossible to refrain from admiring the finished 
 courtesy of his manners and the hallowed purity of 
 his discourse. 
 
 In the first year of his ministry he recommended 
 to the Church the observance of a day of fasting, 
 humiliation, and prayer, for a revival of religion. 
 Such was the solemn impression of this season, that 
 it was made by vote of the Church the commence- 
 ment of the present series of Quarterly Fasts. 
 
 It was during this year also, that it became neces- 
 sary to erect a new Vestry. The former building, 
 as I have already mentioned, was procured at the 
 instance of Mr. Spaulding. It was the first of its 
 kind ever known in this place. Here from 1790 to 
 1820, the private religious meetings of the Church 
 and Society were held. " It was," to use the words 
 of the Senior Pastor, " evidently, and at times sig- 
 nally honored with the Divine presence." May not 
 the same remark be applied to the neat and con- 
 venient edifice, in which we are now allowed so 
 often to assemble for spiritual improvement ? 
 
 Upon the death of the Senior Pastor, the Rev. 
 Mr. Cornelius assumed the sole charge of the Tab- 
 ernacle. His ministrations were greatly blessed of 
 the Lord, especially during the years 1824 and 1825. 
 Many of those who now hear me, remember him 
 with the fervent love of spiritual children. They 
 will never forget, I trust, how earnestly he labored, 
 5 
 
34 
 
 that they might adorn the doctrine of the Savior, 
 and be prepared to shine as the stars forever and 
 ever. 
 
 While becoming increasingly interesting and use- 
 ful as a Preacher and Pastor, he v/as invited by the 
 Directors of the American Education Society, to be 
 their Corresponding Secretary. The invitation pro- 
 duced here a very general and painful dissatisfaction. 
 Under all the circumstances, I wonder not, that so 
 much repugnance was felt towards a measure, which 
 was about to sunder such bonds of attachment. 
 
 The proposal to leave the Tabernacle was by no 
 means congenial to the feelings of Mr. Cornelius 
 himself. I speak advisedly, when I thus speak. In 
 a conversation which your present Pastor once had 
 with him upon this subject, he laid open the secrets 
 of his soul. It was, I believe, at Andover, when, 
 having finished an agency in behalf of the Education 
 Society, he received the direct request, that he would 
 take the responsibilities of the office abovementioned. 
 His feelings were much excited, and were of such a 
 nature, that he was soon led to great searchings of 
 heart. Riding towards Boston, he stopped his horse, 
 retired into a grove, where he resolved to remain, 
 until his mind should be brought into a state, which 
 would seem to be more like a spirit of humble sub- 
 mission to the divine will. While there, pouring out 
 his soul in supplication, he was led to take such a 
 view of the Christian motives of the great and good 
 men, who had submitted to him the exciting and 
 agonizing question of duty, that he came to a full 
 determination to consider the whole subject with 
 candor, and follow, with unhesitating step, the lead- 
 
35 
 
 ings of Providence. My own opinion is, that then 
 and there, he became satisfied, that in all probability 
 it was the Divine pleasure that he should soon bid 
 farewell to his pastoral connexion. That he after- 
 wards had the assurance of moral certainty, that it 
 was his duty to resign his charge in Salem, and that 
 in the whole proceeding he was actuated by the 
 purest and sublimest motives, I never had a ques- 
 tion, for a single moment. It was a great sacrifice 
 of personal feeling, when in September, 1826, he 
 asked a dismission from his people. 
 
 And who of all that worshipped in the Taber- 
 nacle, while he was the minister and pastor, does 
 not love the very sound of his name? Long may his 
 example be remembered. Often may his eloquent 
 appeals sound in our ears, and sink down into our 
 hearts. "Though dead, he yet speaketh" to hun- 
 dreds of thousands ; and while the cause of benevo- 
 lence can find a bosom in this country, to throb with 
 gratitude, the name of Elias Cornelius will not be 
 forgotten. 
 
 Of my immediate predecessor, the Rev. John P. 
 Cleaveland, I surely cannot give you any new in- 
 formation ; neither is it necessary that I make any 
 attempt to stir up your minds by way of remem- 
 brance. He was ordained in February, 1827. His 
 ministry was, as you know, a happy continuation of 
 that prosperity, which had been enjoyed for about 
 twenty-five years. How r earnestly he toiled, by day 
 and by night, and how unbounded were the expres- 
 sions of his love for you, in your temporal and eter- 
 nal welfare, you all understand and feel, far better 
 than I can portray. When did ever children and 
 youth love a Pastor more cordially ? 
 
36 
 
 The memorable year of 1831, will bear especial 
 witness to his indefatigable exertions for the king- 
 dom of Christ. In that season of general outpour- 
 ing of the Spirit upon the Churches, you shared 
 richly in the blessings of the extraordinary effusion. 
 So many among you were in consequence led to 
 cherish a hope, and to profess faith in the Lord Je- 
 sus, that the number admitted to the Church, during 
 the seven years of Mr. Cleaveland's ministry, far 
 exceeded the amount of admissions in the same 
 length of time, at any former period. 
 
 My friend and brother resigned his office, in obe- 
 dience to his convictions of duty. And as he still 
 lives, occupying a most important post* in a great 
 field of usefulness, what more can either you or he 
 wish me to say of him, on this occasion, than that 
 you will ever retain him in your warm affections, 
 and often pray that he may long live to see increas- 
 ing evidence, that his labors are honored of his Lord. 
 
 Thus I have endeavored to present an impartial 
 outline of the history of this Church and Society, 
 from the time when the Rev. Mr. Fisk and his friends 
 withdrew from the First Church, until the close of 
 the ministry of your late Pastor, the Rev. Mr. Cleave- 
 land. No one can be more sensible than I am, that 
 the unpleasant events may have seemed to occupy 
 a disproportionate share of attention. It was una- 
 voidable. I could not otherwise give a distinct view 
 of the causes of the important changes which have 
 occurred. And saddening as portions of the picture 
 certainly are, I know not that any of us have any 
 reason to be mortified by a narrative of errors in 
 
 * Detroit, Mich. Ter. 
 
37 
 
 judgment and practice, of which we ourselves have 
 not partaken. Besides, you must all be aware, that 
 the history of any community or the genealogy of 
 any family, that can be named, will lead us through 
 chapters, which some at least would wish to be blot- 
 ted out. You must also know, that in the volumin- 
 ous records of the past, scores of pages are occupied 
 by the details of a single battle ; while a short para- 
 graph, or a single sentence, may contain all that is 
 said of ten thousand varieties of the blessings of 
 peace. When, therefore, your minds revert to the 
 commotions and troubles which I have narrated, do 
 not forget the twenty years of peace and prosperity 
 under Messrs. Leavitt and Huntington, and the fif- 
 teen years of great advancement and comfort under 
 Mr. Spaulding, before we come to the last thirty- 
 two years of almost unbroken tranquillity and en- 
 joyment. 
 
 It is worthy of special remark, that the example 
 of the Church in observing a day of fasting and 
 prayer, previous to the invitation extended to the 
 Rev. Mr. Leavitt to become their Pastor, has been 
 imitated in every similar condition of circumstances.* 
 The custom should be continued through future 
 generations. But if the direction of the Lord is 
 sincerely desired, that a right choice of a Pastor 
 may be made, it is, I conceive, of high importance, 
 that the Church should never, as they did, in one 
 case at least, actually, though not formally resolve, 
 that if it were possible to obtain him, they would 
 certainly have an individual whom they had already 
 selected. It was with great propriety that a cler- 
 
 * See Appendix T. 
 
38 
 
 gyman of Boston declined his assistance in the ser- 
 vices of a day of fasting appointed by this Church, in 
 1769. Upon inquiry he was distinctly informed by 
 the messenger, that they were determined to have 
 Dr. Whitaker. If the determination was made, it 
 was of course egregious hypocrisy in pretending to 
 ask counsel of the Lord. I cannot forbear to add, 
 that if the Lord heard the prayers of the Church, 
 the answer reminds us of that to the petition of Is- 
 rael for a king to reign over them ; and also of that 
 to the impatient cry of their fathers for flesh, after 
 loathing the manna. " While the flesh was yet be- 
 tween their teeth, ere it was chewed, the wrath of 
 the Lord was kindled against the people ; and the 
 Lord smote the people with a very great plague." 
 
 It is also worthy of special remark, that in the 
 whole century of the history of this Church, the 
 same system of doctrines has been preached. Mr. 
 Fisk was a man of reputed orthodoxy ; and there is 
 no doubt, that those who adhered to him, were the 
 most evangelical portion of the First Church. Hence 
 when Mr. Leavitt came among them as a candidate for 
 settlement, his thorough Calvinism received a hearty 
 response.* He probably sympathized with such 
 men as Jonathan Edwards, and partook of the spirit 
 of the glorious revival of religion, which had recently 
 visited many of the New England churches. — A 
 volume of Sermons of the Rev. Mr. Huntington, is 
 still in existence. He was a zealous preacher of 
 Christ and him crucified. — Dr. Whitaker was an 
 able man in the pulpit. He had acquired such a 
 discriminating knowledge of the Calvinistic method 
 
 * See Appendix U. 
 
39 
 
 of expounding the law and the gospel, that his Ser- 
 mons were truth, which, upon other tongues, would 
 have " pierced like a two-edged sword." 
 
 Of Mr. Spaulding's preaching, many living wit- 
 nesses can speak. He was unquestionably sound 
 in the truth of God and the faith of Jesus. Yet he 
 was led into some abstract and recondite specula- 
 tions, afterwards embodied in a work entitled, " The 
 Divine Theory," which spread a veil of mysticism 
 over his instructions, in the latter part of his ministry 
 at the Tabernacle. That his successors have all 
 been open and decided in their orthodoxy, no one 
 will ever be likely to dispute. 
 
 The Records of the Church will show, that the 
 preaching of Christ, and him crucified, has been emi- 
 nently owned of the Lord in the conversion of souls. 
 More than one thousand have been induced here to 
 profess faith in the Savior.* We cannot but believe 
 that some hundreds of them are now uniting in the 
 song of " Worthy is the Lamb that was slain to re- 
 ceive power and riches and wisdom and strength 
 and honor and glory and blessing " ; while many 
 others are of the Church militant on the way to the 
 Church triumphant. May all of them make their 
 calling and election sure. Let no one of those, who 
 profess to have Christ formed in them the hope of 
 glory, draw back unto perdition. And may the 
 Lord add greatly to the number of such as shall be 
 saved. 
 
 The history of this Society abounds in illustrations 
 of the cardinal principle of genuine revivals — " Not 
 by might, nor by power, but by my spirit, saith the 
 
 * See Appendix V. 
 
40 
 
 Lord." And in looking back upon the scenes, in 
 which even some now living have participated, we 
 cannot but recall the language of the Psalmist, — " If 
 it had not been the Lord who was on our side, when 
 men rose up against us ; then they had swallowed 
 us up quick, when their wrath was kindled against 
 us : then the proud waters had gone over our soul. 
 Our help is in the name of the Lord, who made 
 heaven and earth." " Not unto us, O Lord, not unto 
 us, but unto thy name give glory, for thy mercy and 
 thy truth's sake." 
 
 Having thus reviewed the past, we may now, for 
 a few moments, contemplate our present position 
 and circumstances. First of all, I observe, that in 
 doctrine we stand upon the foundation of the Pilgrim 
 Fathers, who established the First Church in this 
 town; of the great Reformers in the 16th century, 
 men who upon their knees studied the word of God ; 
 of the still greater Reformers, the Apostles, of the 
 first century ; of Jesus Christ, the " Light of the 
 world," the "Lamb of God," "the Head of the 
 Church," " the Judge of quick and dead," " the 
 Creator of all things visible and invisible." We re- 
 ceive " the Christian religion, as revealed in the 
 Scriptures of the Old and New Testaments, and 
 such a view of it, substantially, as the Westminster 
 Catechism exhibits." This formulary of faith we 
 humbly believe to be directly deduced from the 
 oracles of Everlasting Truth. We now recognize 
 the Westminster Manual of Doctrine in our Church 
 Covenant, because we regard it is a good criterion 
 by which we may know, whether, in receiving 
 Christianity, we " see eye to eye, and mind the 
 
41 
 
 same things ;" not because we would lord it over 
 men's consciences, or in the least infringe upon the 
 natural and imprescriptible rights of private judg- 
 ment.* 
 
 Besides, we regard Christianity as a perfect sci- 
 ence. It is not a discovery of man, and, therefore, 
 is not like human sciences subject to changes and 
 improvements. It came from the depths of the 
 wisdom of the Omniscient. Immutable in its radical 
 principles and fundamental requirements, it will, 
 through every age, proclaim to sinners, "Love God 
 with all the heart;" "Ye must be born again;" 
 "Repent;" "Believe;" "Be baptized in the name 
 of the Father, and of the Son, and of the Holy 
 Ghost ;" " He that believeth, shall be saved, and he 
 that believeth not, shall be damned." 
 
 We retain the ancient distinction between the 
 church and the congregation. Believers in Jesus, 
 as they were called by the apostles, were such as 
 gave credible evidence of faith in the heart, w r orking 
 by love. Communicants were those who professed 
 to have become new creatures in Christ Jesus, by 
 the washing of regeneration, and the renewing of 
 the Holy Ghost. 
 
 The views of the fathers of this town, in regard 
 to the terms of " communion," may be seen in Cot- 
 ton Mather's account of a very interesting occur- 
 rence, at the time w 7 hen they organized the First 
 Church. — " A young gentleman belonging to another 
 plantation, being at Salem, on this day when the 
 Church was gathered, was at what he saw and 
 heard so deeply affected, that he stood up express- 
 
 * See Appendix W. 
 
42 
 
 ing with much affection his desire to be admitted 
 into their number, which when they demurred about, 
 he desired that they would at least admit him to 
 make his profession before them. When they al- 
 lowed this, he expressed himself so agreeably, and 
 with so much ingenuity and simplicity, that they 
 were extremely pleased with it ; and the ministers 
 told him that they highly approved of his profession ; 
 but inasmuch as he was a stranger to them, they 
 could not receive him into their communion, until they 
 had a further acquaintance with his conversation"* 
 The founders of the First Church in this town, de- 
 manded of those who partook of the emblems of a 
 Savior's dying love, not only a good confession of 
 experimental knowledge of Christ, but a practical 
 proof of holy conversation and godliness. 
 
 When the number of non-communicants had con- 
 siderably increased, church-membership was, for 
 some years, a civil qualification. The principle was 
 wrong, and the measure disastrous in its influence 
 upon \ital religion. — But in every modification of the 
 terms of church-membership, the voice of New Eng- 
 land has ever been in most explicit and decided rati- 
 fication of the primitive claims of the household of 
 faith, as consisting of those ivho have come out from 
 the world. 
 
 A Christian Church is, by the very act of forma- 
 tion, separated and distinguished from the Congre- 
 gation or Society, with which, for the general pur- 
 poses of public worship, it is intimately connected. 
 The Congregation do not choose the officers of the 
 Church, nor prescribe its Confession of Faith and 
 
 * See Appendix X. 
 
43 
 
 Covenant. The "thirty brethren" who composed 
 the First Church in this town, were not constituted 
 a Church by the Congregation, but by their own act, 
 in adopting a Confession of Faith and a Covenant, 
 and electing appropriate officers. In all the pro- 
 ceedings, the voice of the other part of the commu- 
 nity was not heard ; for the very palpable reason, 
 that they had no title to participate in the proceed- 
 ings. The Church, as such, is as independent of 
 the Congregation, as the Congregation is of the 
 Church. Those judicial decisions, therefore, which 
 in our age have identified the Church with the Con- 
 gregation, are supported by arguments, which, I am 
 constrained with a respectful deference to say, the 
 history of the country proves to be, not of truth and 
 justice, but of error and oppression. 
 
 There has ever been a delightful harmony between 
 this Church and Congregation. The rights of each 
 have been duly recognized and respected. In no 
 instance has a minister been settled or dismissed by 
 a vote of the Con°re2;ation alone. And while as 
 members of the Church, we conscientiously insist 
 upon the present terms of admission to the Lord's 
 table, our heart's desire and prayer ro God is, that 
 every member of the Congregation may be induced 
 to own the Savior before men, and in the great day 
 when " the books are opened," may find his name 
 written in the "Book of Life." 
 
 I observe, finally, that in oar form of ecclesiastical 
 government, we are upon the foundation of the fa- 
 thers of New England, and, as we believe, upon that 
 of the early Christians. We have made some ad- 
 vances upon the attainments of the leaders of the 
 
44 
 
 Church in Holland, from which our first churches 
 were derived. It is well known, that in separating 
 from the Establishment, the Puritans had no contro- 
 versy in matters of doctrine. When, therefore, the 
 pious Robinson gave his farewell charge to those of 
 his flock who were embarking for the American wil- 
 derness, and expressed his "persuasion, that the 
 Lord had more truth yet to break forth out of his 
 holy word," he unquestionably anticipated that the 
 churches of the Reformation, founded upon these 
 shores, would embrace farther light upon the prin- 
 ciples of government and discipline, as also upon 
 points of faith and duty. His anticipations have 
 been realized. The doctrines which he loved, have 
 been vindicated and enforced by new arguments, 
 and more impressive illustrations. And Congrega- 
 tionalism, as established in New England, is a de- 
 cided improvement upon the scheme of Independ- 
 ence, which for a time, at least, he advocated.* 
 
 We have now had the experience of two centu- 
 ries. The majority of the Churches in New Eng- 
 land are convinced, not only that Congregationalism 
 has the nearest resemblance to the earliest govern- 
 ment of Christian communities, but that it is best 
 adapted to protect and extend "the liberty wherewith 
 Christ makes free." It is certainly most agreeable 
 to the genius of our civil institutions. And although 
 like these, liable to perversion and abuse, yet I am 
 persuaded, that if Congregationalism were to be 
 abolished, a most serious injury would be inflicted 
 upon the cause both of our religious and civil free- 
 dom. 
 
 * Pee Appendix Y. 
 
45 
 
 The Puritans were led to deny the divine authori- 
 ty of kings, as a legitimate result of their assertion of 
 the rights of conscience in the worship of the " King 
 of kings." Let it not soon be forgotten that it was 
 John Calvin, who, more than any other man, gave 
 that character to Protestantism, which made the Pu- 
 ritans the irreconcileable enemies of ecclesiastical 
 and civil despotism.* The same stern, incorruptible 
 integrity, the same uncompromising determination to 
 enjoy the freedom of the Gospel, which distinguish- 
 ed him, had a counterpart in many thousands, who 
 in " our father-land," resisted alike the tiara and the 
 crown. Bone of their bone and soul of their soul, 
 were the men who bequeathed to us these pleasant 
 places and this goodly heritage. They established, 
 improved, and transmitted such institutions of learn- 
 ing and religion, as have brought their descendants 
 into possession of the most precious inheritance of 
 liberty, which the sun, from the beginning of his 
 days, has ever seen among the children of men. 
 
 I cannot even allude to all the kindly and power- 
 ful influences of the preaching of the faith of the Pil- 
 grims, and the Reformers, and the Apostles, in 
 churches governed like ours. I can only say in a 
 word, that we have the strongest reasons to cherish 
 Congregationalism as a tree, which hath borne most 
 excellent fruit. Were I fond of denunciation, I might 
 be tempted to say, palsied be the hand that would 
 level an axe at its trunk or its branches. Rather 
 would I say, let it grow ; let it flourish, and bring 
 forth abundantly of fruit after its kind ; and let its 
 leaves be for the healing of the nations. 
 
 * See Appendix Z. 
 
46 
 
 And now, standing as we do, at the close of the 
 first and at the commencement of the second cen- 
 tury of the history of this Church and Society, what 
 occasion we have to praise God and take courage • 
 I shall not, like the prophet of old, " take a stone and 
 set" it in a conspicuous place, as a monument. But 
 I call upon you, my respected and beloved friends, 
 to present your own bodies and spirits a living monu- 
 ment of gratitude for the mercies of the Lord, and to 
 inscribe indelibly upon the tablet of your affections, 
 "Hitherto hath the Lord helped us." 
 
 Let us not, however, be too sanguine in our an- 
 ticipations. We know not that which shall be on 
 the morrow. We have need of great humility and 
 of unfeigned contrition. God abaseth the proud, 
 while he exalteth the humble. In him only can we 
 repose our confidence for the future. If we fail of 
 being conformed to his holy will, then an overflow- 
 ing scourge may pass through and lay waste all the 
 pleasant things of our present prosperity. 
 
 Do we wish here to protect an altar for the wor- 
 ship of our Divine Redeemer? It is not by ram- 
 parts of men's device, nor by an array of carnal 
 weapons, that our object can be accomplished. Let 
 it ever be encircled with hearts of piety : and let our 
 sacrifices be those of a broken and contrite spirit. 
 Then will Jehovah, Father, Son, and Holy Ghost, be 
 as a wall of fire around this sanctuary of our holy so- 
 lemnities, and a glory in the midst of us. And, while 
 our Christian sympathies embrace the world, let us 
 devoutly pray, that the God of Abraham, of Isaac, 
 and of Jacob, may have in Salem also a Tabernacle, 
 
47 
 
 whose walls shall be Salvation, and whose gates shall 
 be Praise, until time shall be no longer. 
 
 Where are those who mingled with such intense 
 interest in the scenes of the last Sabbath of April, 
 1 735 ? Jill, all, in eternity ! And one hundred 
 years hence, where shall we be, who now compose 
 this far different assembly? All, all — every one — 
 in eternity ! As spirits redeemed by the blood of 
 Christ, regenerated by the Holy Ghost, may we all 
 be around the throne of God and the Lamb. 
 
APPENDIX. 
 
 A. Parre 3. 
 
 This statement is made on the authority of a document found at p. 105, of a 
 Pamphlet, entitled, " A Just and Impartial Narrative of the Controversy between 
 the Rev. Mr. Samuel Fisk. the Pastor, and a Number of the Brethren of the First 
 Church of Christ in Salem. Boston : Printed by Thomas Fleet, at the Heart and 
 Crown in Cornhill." pp. 1 15.— To the same Pamphlet, I would here take occasion 
 to refer those who may wish to investigate the merits of the Controversy more 
 fully ; and also, to "A Faithful Narrative of the Proceedings of the Ecclesiastical 
 Council convened at Salem in 1734 ; occasioned by the scandalous Divisions in 
 the first Church in that Town ; continuing after repeated Admonitions given them 
 in the way of Communion of Churches, expressing that concern and charily they 
 owe to each other, according to the Laws of Christ, and the professed Principles 
 of Congregational Churches." Boston. 1735. pp.94. — These and other Pamphlets 
 upon the same subject, may be found at the Salem Athenaeum, in a volume letter- 
 ed, " Controversy relating to First Church in Salem." 
 
 The first notice of a Lecture in the Annals of Salem, is under date of Oct. 3, 
 1733. "The Court of Assistants having perceived that it was customary to have 
 religious Lectures held at Taverns in the forenoon, enacted that none should be 
 held there in future before one o'clock. "—Felt's Annals, tyc. p. 61. 
 
 •• 1649. Feb. 23. Thomas Rowell was fined 5s. and 2s. Gd. court fees, for neg- 
 lecting to attend worship on lecture-day —lb. p. 180. 
 
 "Lecture days" were of so much importance, that the exercises of the public 
 schools were suspended. In process of time, lecture-day became synonymous 
 with holiday. Hence, although "The Lecture" has long since departed from 
 among us, the younger members of the community very early learn to say, " It is 
 lecture, this afternoon ; or, " It will be lecture at our school, all next week," — 
 meaning simply, there will be a vacation. 
 
 B. Page 4. 
 
 It was at this meeting that the request was granted. Hence the formation of 
 the East Church. Rev. Robert Stanton was ordained over this Church, April 8, 
 1719. Until the close of the year 1718, the inhabitants of this town had but one 
 Church and Society. The East Church is therefore the Second Church. 
 
 7 
 
50 
 
 C. Page 7. 
 
 The aggrieved brethren, it will be recollected, first attempted to bring the Pastor 
 to terms, by the aid of an Ex-Parte Council. Failing in this measure, they referred 
 their grievance to the Second Church in Boston. All the subsequent proceedings 
 were in strict accordance with Congregational rules. 
 
 " The Cambridge Platform, (Chap. XV,) in enumerating the methods of com- 
 munion among churches, mentions as the third, the dispensing of admonition ; 
 declaring not only the existence of the power, but the particular forms, according 
 to which it is to be exercised. ' A way, then, of communion of churches is by 
 wav of admonition ; to wit, in case any public offfnee be found in a church, which 
 they either discern not, or are slow in proceeding to use the means for the remov- 
 ing and healing of. 
 
 " ' Paul had no authority over Peter, yet when he saw Peter not walking with a 
 right foot, he publicly rebuked him before the church, Gal. 2 : 11 — 14-. Though 
 churches have no more authority, one over another, than one apostle had over ano- 
 ther, so may one church admonish another, and yet without usurpation. 
 
 " ' In which case, if the church, that lieth under offence, do not hearken to the 
 church, that doth admonish her, the church is to acquaint other neighboring churches 
 with that offence, which the offending church still lieth under, together with the 
 neglect of their brotherly admonition given unto them. Whereupon those other 
 churches are to join in seconding the admonition formerly given. And, if still the 
 offending church continue in obstinacy and impenitency, they may forbear com- 
 munion with them, and are to proceed to make use of the help of a synod or coun- 
 cil of neighbor churches walking orderly, (if a greater cannot be conveniently had,) 
 for their conviction. 
 
 " ' If they hear not the synod, the synod, having declared them to be obstinate, 
 particular churches, accepting and approving of the judgment of the synod, are to 
 declare the sentence of non-communion respectively concerning them. And there- 
 upon, out of religious care to keep their own communion pure, they ma}' justly 
 withdraw themselves from participation with them at the Lord's table, and from 
 such other acts of holy communion, as the communion of churches doth otherwise 
 allow and require.' "—Upham's Ratio Disciplines, p. 207. 
 
 D. Page 10. 
 
 Dec. 8, 1735. A Committee of the Legislature visit Salem and hold a session of 
 three days in the Town House, concerning the new meeting-house, which Mr. Fisk's 
 supporters had begun for him. The Committee find that the frame was placed only 
 twelve perches and eleven feet from the First Parish meeting-house ; and their report, 
 presented Jan. 1, and accepted, requires that the meeting-house of Mr. F.'s friends 
 shall not stand nearer to the other than forty perches. — Felt's Annals, fyc. p. 411. 
 
 E. Page 12. 
 
 Oct. 23, 1745. Elders and delegates from the following Churches meet and form 
 themselves into a Council for ordaining Mr. Leavitt; 2d of Boston, 1st of Glouces- 
 ter, Kittery, 1st of Reading, Maiden, and Topsfield. This Council ordained Mr. 
 L. the next day, though 3Ir. Fisk and several of the brethren objected. So great 
 was the disturbance on this occasion, that one of the Council desired silence. Some 
 justices belonging to the town, ordered a sheriff to stop him ; which he did in so un- 
 civil a manner, as to force him from the pulpit. Tradition says that Mr. L. was or- 
 dained in Mr. Kitchen's garden. 
 
51 
 
 Mr. L.'s church had been some discommoded by the sentence of non-communion 
 against them. As a specimen in which such non-communion was commenced and 
 retracted, the following is given. " March 12, 1735. Then the First Church in 
 Gloucester met by adjournment and voted — 1st, That they concurred with the 
 Grand Council met at Salem from time to time ; 2d, and passed the sentence of 
 non-communion with the First Church in Salem. And it was done deliberately, 
 and with a great deal of awfulncss and solemnity. At a Church meeting, 1745, 
 upon an humble confession of the First Church in Salem, the First Church in Glou- 
 cester released her from the sentence of non-communion, and assisted in the ordi- 
 nation of Mr. Dudley Leavitt at their request." Churches in Boston and other 
 towns passed similar votes. 
 
 Dec. 23d. The Confederate Church vote to commune with the members of Mr 
 Leavitt's Church, who had been admitted by Mr. Fisk since the separation ; — to 
 commune with those who adhered to Mr. F. at the separation, if they confess their 
 fault for not using proper means of reconciliation ; — to have a committee write and 
 desire Churches, who had passed sentence of non-communion against the First 
 Church, to withdraw such sentence. — Felt's Annals, fyc. p. 430. 
 
 I am indebted to a friend for the following extract from a Journal of the Rev. 
 Thomas Smith, of Portland, then Falmouth ; dated Nov. 28, 1745. " Mr. Leavitt 
 was ordained at Salem with vast disturbance." 
 
 In the Boston Evening Post, for Sept. 19, 1763, is a long communication from 
 Timothy Pickering, father of the late Timothy Pickering. He was one of the ad- 
 herents of Mr. Fisk, and was for many years an elder in the Church. In narrating 
 the difficulties and grievances, which he and his brethren had experienced, he thus 
 speaks of the " disturbance" at the ordination of Mr. Leavitt. " When Mr. L. was 
 ordained, a number of our adversaries, some of them Justices and members of Mr. 
 Barnard's Church, came into our meeting-house, and made a great disturbance, 
 talking and menacing, and when one of the ministers desired silence, and was go- 
 ing to begin the Exercises, one of the Justices told the Sheriff to stop him. Ac- 
 cordingly he threw his hat in his face, drove the minister out of the pulpit," &c. 
 
 F. Page 12. 
 
 The existing Records of the Church commenced at the time, when the Rev. Mr. 
 Fisk formally requested an Assistant in the ministry. The brethren of the Church 
 assembled at the house of Mr. Samuel Ruck, and proceeded to consider the Pas- 
 tor's request, after having appointed Dea. James Ruck, Moderator, and Timothy 
 Pickering, Scribe. The first entry upon the Records begins as follows : — " At a 
 meeting of the Brethren of the First Church of Christ in Salem, at the Desire of the 
 Pastor, the Rev. Mr. Samuel Fisk, at the Dwelling House of Mr. Samuel Ruck, 
 one of the Brethren of said Church, on Monday, Feb. the 20th, A. D. 1743 — Duly 
 warned," etc. 
 
 It should be mentioned, that, as until 1752 the year began on the 25th of March, 
 the date 1743 of the Records should be 1744, in order to correspond with our pre- 
 sent method of computing time from the 1st of January. 
 
 Church Meetings were simply meetings for business, until the time of the Rev. 
 Mr. Spaulding. They were then held weekly ; and most of the time was spent in 
 prayer and other exercises for spiritual improvement. The Sisters of the Church 
 were also now permitted and expected to be present. Ever since the ministry of 
 Mr. S., the Church Meetings have been held in the same manner and for the same 
 purpose. 
 
52 
 
 G. Page 12. 
 
 In confirmation of this statement, suffice it to refer to the fact, that, in 1752, Dr. 
 Watts' Psalms and Hymns were introduced into the services of public worship, by 
 vote of the Church. 
 
 H. Page 12. 
 
 The following is the Letter of this Church to the Church then under the care of 
 the Rev. Mr. Barnard. 
 
 Brethren — As the comfort and edification of Christians undoubtedly depends 
 very much on keeping' the unity of the Spirit, which is the bonds of peace ; a spirit 
 of discord and animosity must be directly contrary to the true interest of religion ; 
 
 And whereas such a spirit, has too apparently reigned for a long time among us, 
 to the great detriment of religion, and which has rendered us in a manner infamous, 
 (though of late, we hope it has in some good measure subsided,) and especially as 
 our difference is about temporal things, which makes it still more shameful ; 
 
 We do hereby manifest our sincere desire of coming to an amicable accommo- 
 dation ; that all differences and disputes being settled between us, fellowship and 
 communion may take the place of animosity and alienation, which we pray God 
 may no more be heard of among us. 
 
 As to terms, our differences and disputes being about the name and estate of the 
 First Church, we are willing to leave it to the decision of indifferent men, that may 
 be mutually chosen among us ; by whose determination we will abide satisfied. 
 
 But as this will necessarily bring things to mind, that had better be forgotten ; if 
 you should think it more proper to make any proposals in order for settling our af- 
 fairs privately between ourselves, we will receive and consider such proposals, and 
 if found reasonable, comply therewith ; and indeed should prefer this method as 
 most condusive to peace and good will. We trust you will comply with this, our 
 reasonable request, and desire you would give us an answer, that we may know 
 your minds in this affair as soon as you conveniently can. 
 
 And now our name being one thing in dispute, we will at present call ourselves by 
 no other name than the Church of which the Rev. Dudley Leavitt was late Pastor. 
 Signed by desire of the Church, 
 
 JOHN GARDNER, 
 RICHARD LEE, 
 
 Salem, May Gth, 1762. BENJAMIN ROPES. 
 
 To Rev. Mr. Barnard, to be communicated. 
 
 I. Page 14. 
 
 To the Brethren of the Third Church in Salem, 
 
 Brethren — Messrs. Procter and Pickering, two of your members, have com- 
 municated your vote of the 25th inst., signifying that it will be very agreeable to 
 you and that you desire we would be present as friends to you, and the common 
 cause of Religion at your lecture to-morrow ; when all the Instalment of Dr. Whi- 
 taker which is designed will be performed. 
 
 It is with regret we decline complying with any request of our Christian breth- 
 ren ; but in this transaction you design something so unusual among our Churches, 
 and so unfriendly to our Ecclesiastical Constitution, that we think we shall rather 
 show ourselves " friends to you and the common cause of Religion," in absenting 
 ourselves at a time when our presence would be construed an approbation of such 
 measures. 
 
53 
 
 Our worthy ami pious ancestors of this Province esteemed the Congregational 
 plan of Church polity most agreeable to the Gospel and most favorable to the reli- 
 gions liberties and rights of individuals and societies. The First Church in Salcin 
 (and in the Province) from which we all descended, did formerly from time to time 
 solemnly renew their original covenant, and professed their adherence to Con- 
 gregational principles, and particularly that they \\ ill no way slight their sister 
 churches ; but use their counsel as need shall be. 
 
 Now it has been the constant usage of these Churches from the beginning to ask 
 the presence of sister churches in the settlement of pastors whether at their first 
 ordination or instalment, and that for such obvious reasons, among others as fol- 
 lows, to testify their union and charity — to derive mutual help ami strength from 
 each other — to be so satisfied of the qualifications of pastors, as to embrace them 
 in their public characters, and open their doors to them in all occasional acts of 
 their ministry, and thereby maintain that friendly correspondence and communion 
 which is so beneficial to the common cause of religion. 
 
 It is a maxim of prudence not to deviate from established customs but for weighty 
 reasons. Your departing therefore from the practice of these churches into a mode 
 savoring of independency will we fear be found inconvenient to yourselves in con- 
 sequence ; and any act of ours showing an approbation of it, may so far as our 
 small influence reaches, be hurtful to the communion of churches, give umbrage to 
 our own churches in particular, and bring us under blame from those who wish well 
 to our ecclesiastical state. 
 
 We cannot but wish therefore that you would reconsider your proceedings, and 
 shew the usual respect to neighbor churches walking in the order of the Gospel, and 
 desire their presence and counsel in your intended instalment. 
 
 But if you think it best to proceed in this singular and novel manner, yet God 
 forbid, that we should cease to pray for your peace, and that pure religion and un- 
 defiled may flourish among you ; and your intended Pastor be an instrument of 
 greatly promoting these happy interests. 
 
 We remain your brethren in truth and fellowship of the gospel, 
 
 JAMES DIMOND, 
 THOMAS BARNARD, 
 NATHANIEL HOLT. 
 
 The foregoing is extracted from a copy in the Church Records, which is in the 
 hand-writing and with the attest of Dr. Whitaker. Accompai^ing the copy is a 
 marginal note from the same pen. " N. B. The Wednesday after the instalment, 
 the Rev. Mr. Barnard invited Dr. Whitaker to preach, and soon after the Rev. Mr. 
 Dimond did the same ; and both have preached for the Doctor, and have prayed 
 for him as the Pastor of this Church." 
 
 J. Page 15. 
 
 The late Hon. Timothy Pickering was undoubtedly the writer of the Letter which 
 follows. He was the individual who officiated in behalf of the Church and Socie- 
 ty, when Dr. W. was inducted into his office. 
 
 To the Rev. Dr. Whitaker, 
 
 Sir — Some proposals in your hand-writing are presented to us the aggrieved 
 brethren of your Church, which seem to import an intentional remedy, or palliate 
 the mischiefs which we think are and will be occasioned by the plan of government, 
 you with fair words and goodly speeches persuaded us to adopt ; but unhappily 
 they only seem to do this. For not to remark upon the absurdity of your making 
 
54 
 
 two churches of one, which is nevertheless to continue to be but one ; what will 
 signify the ordinary acts of the brotherhood, if the ordinary executive officer refuses 
 to execute them ? 
 
 And by your proposals you are to be at liberty to do this or not as you think best. 
 In what does this differ from an effectual negative ? Judge, Doctor, so much arti- 
 fice appears in these proposals, we cannot but consider them a fresh attempt to 
 impose on our too credulous simplicity. 
 
 At the time we accepted your plan of Church Government, we must by our vote 
 have thought ourselves at liberty to alter it if found mischievous or inconsistent. 
 The reservation in that vote, must otherwise be most trifling and impertinent. 
 
 But Doctor, if your proposals above mentioned, to us appeared candid and in- 
 genuous ; if they contained any valuable concessions ; nay, if you were to consent 
 to erase from its very foundations, your whole system of church government ; what 
 would it avail 1 Would the proud, the arrogant, the haughty man, hereby be ren- 
 dered humble ? or the violent and overbearing be inspired with the mild and gentle 
 spirit of the Gospel .' and all the difficulties in your Church and Society be re- 
 moved ? 
 
 Nevertheless, we would not refuse to reform one because we cannot reform eve- 
 ry evil. And your church government we account a great one ; and the more 
 grievous, because we think you have essentially departed from the spirit of it, and 
 your professed intention in setting it up. We therefore earnestly desire to have it 
 totally demolished ; and that this Church may return and rest upon the solid basis 
 of pure and unmixed Congregationalism. 
 
 We are, Rev. Sir, your aggrieved brethren, 
 
 Signed, Adison Richardson, Stephen Abbot, Benjamin Ropes, 
 
 James Nichols, John Waters, John Saunders, 
 
 Timothy Pickering, jr. Thomdike Procter, Samuel Very, 
 Robert Peele, Samuel Symonds, John Gardner. 
 
 Daniel Cheever, Thomas Needham, 
 
 November 18th, 1773. 
 
 K. Page 16. 
 
 " It was clandestine, if there was no regular act of the church for it, but only the 
 petition to the Pastor, signed by twenty -one particular persons, (several of which 
 say, they never were members of the Third Church in Salem, but were urged to 
 sign it by the Doctor;) and if their signing it was neither in an open church meet- 
 sng, nor in consequence of a church vote, passed in a regular church meeting, au- 
 thorizing them to do it ; nor in any sense by the church as an organic body ; but 
 separately and severally, by one here and another there, as the Doctor's words im- 
 ply, viz : ' I do not remember / ever shelved it to any, except two, who signed it 
 freely,' and in the Doctor's kitchen, (while a church meeting was held in his sitting 
 room,) one by one going in and signing it, and returning, while some of the mem- 
 bers present were entirely ignorant that they were signing the petition in the 
 kitchen. And if this signing the petition was carried on so privately, that the four- 
 teen brethren knew nothing of it till the church meeting to offer objections to the 
 motion, which, the Doctor says, was ' almost six months after the date of the ad- 
 dress,' then the method ivas clandestine. Some of the fourteen brethren tell me, 
 they can testify, that they knew nothing of the petition and its being signed, nor of 
 the design to apply to the Presbytery, till the Doctor announced it at his church 
 meeting on the Friday and on the Sabbath before the Presbytery was to set at 
 Palmer, and where the objectors were to appear to prosecute their objections." 
 
55 
 
 At a Proprietors' Meeting', warned by authority, to meet on October 17th, 1774, 
 the two following votes were passed. 
 
 Vote 3. It was put. Whether they approve of the late innovation of a Presby- 
 terian government ? And carried in the negative unanimously. 
 
 Voted 4. It was put t« \ot<\ Whether they approved of the Rev. Dr. Whita- 
 ker's manner of making the late innovation ? And it was carried in the negative 
 unanimously. 
 
 Test, BENJ. ROPES, Proprietors' Clerk. 
 
 See a Pamphlet entitled : " The Rev. Dr. N. Whitaker's Neighbor is come, and 
 searcheth him : or a Brief Defence of the late Council's Result, <Scc, by John 
 Cleaveland, A. Al. A member of said Council. Salem, 1784." 
 
 L. Page 16. 
 
 The North Chinch, or the Church now under the pastoral care of the Rev. John 
 Brazer, was formed in 1772. This Church then is the Fourth Congregational 
 Church. The South Church is of course, the Fifth, in order of time. The Coun- 
 cil, however, which organized the South Church, gave it the name of the Third 
 Church ; because the Third Church was then regarded as Presbyterian and not 
 Congregational. 
 
 M. Page 18. 
 
 I here allude to John Punchard, Esq., an elder and one of the oldest members of 
 the Church. He made a public profession of religion at the Tabernacle in 1783: 
 and participated in all the movements which immediately preceded Dr. Whitaker's 
 dismission. From July 8, 1793, to July 8, 1833, he very faithfully discharged the 
 office of Clerk of the Church. In this period of forty years, his office was no sine- 
 cure. The Records of the Church bear witness to great labor, diligence, and ac- 
 curacy on the part of their Clerk. Having been for fifty years most intimately and 
 actively acquainted with their history} being in possession of many facts which 
 they deemed worthy of preservation ; and enjoying their entire confidence in re- 
 spect to his private worth and his ability to perform the service ; he was unani- 
 mously and urgently desired to prepare a Memoir of the Church. This work he 
 undertook and executed in 1833. It occupies 133 full manuscript (4to) pages; be- 
 side a valuable Appendix of about 50 pages. When it was completed, it was read 
 to the Church, at successive meetings, and was heard with profound interest and 
 satisfaction. A copy of it, in a very neat style of chirography, was deposited by 
 the Author among the Documents of the Church. 
 
 N. Page 19. 
 
 Extract from the Result.—" At an adjournment, the 24th inst., we were so un- 
 happy as to find, that Dr. Whitaker had taken no measures to remove the difficul- 
 ties subsisting between him and the Church and Society over which he had presid- 
 ed ; but on the contrary, under his hand explicitly resigned his pastoral relation to 
 them, yea absolutely denied that he ever was a Pastor over them as a Congrega- 
 tional Church, and declared that he never will be the Pastor of a Church of that de- 
 scription ; and the Church on their part declared before the Council, that they can- 
 not receive Dr. N. Whitaker as their Pastor : — 
 
 Therefore, resolved, That it is the opinion of this Council that the pastoral rela- 
 tion, which they have heretofore mutually acknowledged, is now as mutually dis- 
 solved by them. 
 
56 
 
 Resolved, therefore, That the acknowledged pastoral relation is, Ipso Facto, dis- 
 solved; and they think it is their duty to declare, that Doctor Nathaniel Whitaker 
 is no longer the Pastor of the Church and Society usually meeting in the Tabernacle. 
 
 That since Doctor Whitaker has absolutely and in the most peremptory terms 
 refused to submit his cause to this Council or any Judicatory mutually chosen be- 
 tween him and the aggrieved brethren of the Church, even though one half should 
 consist of Presbyterians ; we were constrained to take a general review of the Doc- 
 tor's character and conduct since his settlement in Salem ; and upon such view, 
 the Council do declare that in their opinion he has forfeited his character as a min- 
 ister of the Gospel of Christ, and therefore ought to be suspended from the exercise 
 of his office. 
 
 We cannot conclude without expressing with a very painful sense, the unhappy 
 breach that has been made between Doctor Whitaker and the people of his charge ; 
 nor can we help expressing our surprise, that a gentleman of such ministerial accom- 
 plishments, should appear so deaf to the cries of his brethren, and so insensible of 
 the deep wounds which a conduct like his must give, not only to his own character 
 and usefulness, but to the ministry in general, and to the cause and interest of the 
 Redeemer. * * * * And as for our brethren in whose service we 
 have spent so much time, we exhort them to prize and improve those blessings and 
 immunities they claim for themselves, and which they and we apprehend they may 
 enjoy under the Congregational form of government. We earnestly enjoin it upon 
 them to stand fast in the liberty wherewith Christ hath made them free, and not to 
 be entangled with the yoke of bondage. Brethren, you are called to liberty; only 
 use not your liberty as an occasion to the flesh, but by love serve one another. Fi- 
 nally, brethren, farewell, be perfect, be of one mind, live in peace, and the God of 
 love and peace shall be with you. 
 
 Library Chamber, February 26th, 1784. 
 
 Eli Forbes, Scribe. JOSEPH ROBIE, Moderator." 
 
 O. Page 20. 
 
 1784. Salem Presbytery at Groton, June 14th, justify Dr. W. ; decide that his 
 relation to his Church shall be dissolved when his Society shall have paid him his 
 due, and withdraw fellowship from his Church. The Presbyter}- say, Sept. 9th, 
 that they cited the twenty brethren of Dr. W.'s Church to appear before them, to 
 prove their charges against him, and show, cause why they should not be cut off 
 from the Presbytery ; but that these brethren had done neither. The Presbytery 
 renew their excommunication of Dr. W.'s Church, and their recommendation of 
 him. — Felt's Annals, fyc,p. 520. 
 
 P. Page 21. 
 
 Dea. Win. Safford. — To raise $1100, which was awarded by the Referees to 
 Dr. W., he made a forced sale of stocks at 5s 3d on the dC, for a large part of the 
 amount. The Proprietors of the Tabernacle were not aware of being at all in- 
 debted to the Pastor, until the award was given. And when they were called to 
 make payment, it was almost impossible to obtain even very small sums of money, 
 and upon the very best securities. 
 
 Q. Page 22. 
 
 It ought here to be stated, that the relative value of money was at that time 
 much greater than it is now. 
 
57 
 R. Page 23. 
 
 The " Half- Way Covenant'' required of those who assented to it, that they 
 should be strict in the duties of morality. 
 
 " The plan, briefly stated, was this : — All persons, who had been baptized in in- 
 fancy, or at some subsequent period, and who sustained a good moral character, 
 were admitted, on requesting it, to a Covenarit. And on condition of their assum- 
 ing such covenant, their infants and young children were admitted to baptism, 
 although neither of the parents had been members of the church in full communion. 
 The covenant, which they assented to, was not in the same terms in all churches, 
 although of similar import.''— Upham's Ratio Disciplince, p. 221. 
 
 S. Page 32. 
 
 He died, and was buried at Braincrd, one of the " stations" of the American 
 Board of Commissioners for Foreign 3Iissions, among the Cherokees. He left 
 home in January, 1821, upon a voyage to New Orleans, and a visit to the Indian 
 Missionary establishments, in hope of thereby recruiting his health. 
 
 T. Page 37. 
 
 Among the principles and rules of this Church, those which relate to the choice 
 and settlement of a Pastor, may be interesting to some, into whose hands this Dis- 
 course may fall. 
 
 "That, in the choice of a Pastor, the church must obtain satisfaction respecting 
 the person's qualifications for the office, agreeably to the Apostle's directions to 
 Timothy and Titus ; respecting his experimental acquaintance with Christianity, 
 as well as competent gifts, abilities, knowledge, and wisdom, for the office, agreea- 
 ble to chap, viii, sect. 4, of Platform. 
 
 " To prevent as much as possible any unconverted minister ever having the 
 charge of this church, we think it necessary, that such persons as may be set over 
 us in the Lord, should give the church a particular account of what God has done 
 for them, by a work of grace upon their hearts, and sign the articles of the church, 
 before ordination to the pastoral office over it." — Articles XV and XVI, of the 
 Tabernacle Church. 
 
 U. Page 38. 
 
 Extracts from the Covenant of the First Church, as adopted April 13th, 1680— 
 which was subscribed by Mr. Leavitt and twenty-one brethren of his Church on 
 the day of his ordination, 24th of October, 1745. 
 
 "We, who (through the mercy of God) are members of this Church of Salem, 
 being now assembled in the presence of God, and in the name of our Lord Jesus 
 Christ, after humble confession of our manifold breaches of covenant with the Lord 
 our God, and earnest supplication for his pardoning mercy through the blood of 
 Christ, and deep acknowledgement of our own unworthiness to be owned as the 
 Lord's covenant people ; also acknowledging our inability to keep covenant with 
 God, or to perform any spiritual duty unless the Lord enable us thereunto by the 
 grace of his Spirit, and yet being awfully sensible that in these times by the loud 
 voice of his judgments both felt and feared, the Lord is calling us all to repentance 
 and reformation: we do, therefore, in humble confidence of his gracious assistance 
 through Christ, renew our covenant with God, and one with another in the manner 
 following : — 
 
 1. We do give up ourselves to that God whose name alone is Jehovah, Father, 
 Son, and Spirit, as the only true and living God, and unto our Lord Jesus Christ 
 
 8 
 
58 
 
 as our only Redeemer and Saviour, as the on]}' Prophet, Priest, and King over 
 our souls, and only Mediator of the Covenant of Grace, engaging our hearts unto 
 this God in Christ by the help of his Spirit of grace, to cleave unto him as our God 
 and chief good, and unto Jesus Christ as our Mediator by faith, in a way of Gosper 
 obedience, as beconieth his covenant people forever. 
 
 2. We do also give up our offspring unto God in Jesus Christ, avouching 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 in Christ Jesus, that we and our 
 children may be looked upon as the Lord's. 
 
 3. We do also give up ourselves one to another in the Lord according to the 
 will of God, to walk together as a Church of Christ in all the ways of his worship 
 and service ; according to the rules of the word of God, promising in brotherly love, 
 faithfully to watch over one another's souls, and to submit ourselves to the disci- 
 pline and government of Christ in his Church, and duly to attend the Seals and 
 Censures, and whatever ordinances Christ hath commanded to be observed by his 
 people according to the order of the Gospel, so far as the Lord hath or shall reveal 
 unto us." 
 
 These extracts, although from a Covenant, are sufficient to show what kind of 
 doctrine the Church believed, at the time of Mr. L.'s ordination. It was about 
 seven years afterwards, that Dr. Watts' Version of the Psalms, &c. was introduc- 
 ed into their worship. It is not probable, that this work could have gained admis- 
 sion into any of the other churches in town. 
 
 I would here take occasion to notice an error, which has long been entertained, 
 concerning the Covenants of the First Chukch. 
 
 In the Letter of Messrs. Dimond, Barnard, and Holt, (Appendix I,) it is staled 
 that the First Church in Salem were accustomed formerly, from time to time, to 
 renew their original Covenant. The language would seem to refer to the first 
 covenant of the Church ; that is, the covenant adopted in 1629. In the Recoids 
 of the Tabernacle Church, there is a Transcript of a Pamphlet entitled, " A Copy 
 of the Church Covenants which have been used in the Church of Salem, formerly, 
 and in their late reviewing of the Covenant on the day of the Public Fast, April 
 15th, 1680. * * * Boston, printed at the desire and for the use of 
 many in Salem, for themselves and children, by J. F., 1680." It begins as fol- 
 lows : — " There was a Church Covenant agreed upon and consented to by the 
 Church of Salem at their first beginning in the year 1629, Aug. 6th." 
 
 " The following Covenant was propounded by the Pastor, was agreed upon and 
 consented to by the brethren of the Church, in the year 1636. 
 
 " We whose names are here underwritten, members of the present Church of 
 Christ in Salem, having found by sad experience how dangerous it is to sit loose 
 from the covenant we make with our God, and how apt we are to wander into by- 
 paths, even unto the loosing (losing?) of our first aims in entering into church fel- 
 lowship ; do therefore solemnly in the presence of the eternal God, both for our 
 own comforts, and those who shall or may be joined unto us, renew the Church 
 Covenant we find this Church bound unto at their first beginning, viz : ' That we 
 covenant with the Lord, and one with another, and do bind ourselves in the pre- 
 sence of God, to walk together in all his ways, according as he is pleased to reveal 
 himself unto us in his blessed word of truth ;' and do more explicitly, in the name 
 and fear of God, profess and protest to walk as follow eth, through the power and 
 grace of our Lord Jesus Christ. 
 
 1. We avouch the Lord to be our God, and ourselves to be his people, in the 
 truth and simplicity of our spirits. 
 
59 
 
 2. We give ourselves to the Lord Jesus Christ, and the word of his grace, for 
 the teaching, ruling, and sanctifying of us in matters of worship and conversation, 
 resolving to cleave unto him alone for life and glory, and to reject all contrary 
 ways, canons, and institutions of men in his worship. 
 
 3. We promise to walk with our brethren, with all watchfulness and tenderness, 
 avoiding jealousies and suspicions, back-bitings, censurings, provokings, secret ris- 
 ings of spirit against them ; but in all offences to follow the rule of our Lord Jesus, 
 and to bear and forbear, give and forgive, as he hath taught us. 
 
 4. In public or private, we will willingly do nothing to the offence of the Church ; 
 but will be willing to take advice for ourselves and ours, as occasion shall be pre- 
 sented. 
 
 5. We will not in the congregation be forward either to show our own gifts and 
 parts in speaking or scrupling, or there discover the weakness or failings of our 
 brethren ; but attend an orderly call thereunto, knowing how much the Lord may 
 be dishonored, and his gospel, and the profession of it, slighted by our distempers 
 and weaknesses in public. 
 
 6. We bind ourselves to study the advancement of the gospel in all truth and 
 peace ; both in regard to those that are within or without ; no way slighting our sis- 
 ter churches, but using their counsel, as need shall be ; not laying a stumbling-block 
 before any. no. not the Indians, whose good we desire to promote ; and so to con- 
 verse, as we may avoid the very appearance of evil. 
 
 7. We do hereby promise to carry ourselves in all lawful obedience to those that 
 are over us, in Church or Commonwealth, knowing how well pleasing it will be to 
 the Lord, that they should have encouragement in their places, by our not grieving 
 their spirits through our irregularities. 
 
 8. We resolve to appro\e ourselves to the Lord in our particular callings ; shun- 
 ning idleness as the bane of any State ; nor will we deal hardly or oppressingly 
 with any, wherein we are the Lord's stewards. 
 
 9. Promising also unto our best ability to teach our children and servants the 
 knowledge of God, and of His Will, that they may serve him also ; and all this not 
 by any strength of our own, but by the Lord Christ ; whose blood we desire may 
 sprinkle this our Covenant made in His name." 
 
 I have seen tit to throw into the form of a quotation that part of the Preamble of 
 the foregoing Covenant, which I suspect was, in substance at least, the Covenant 
 " which the Church was bound unto at their first beginning." And I have italicis- 
 ed the sentences immediately preceding and following, so that the sense of the 
 whole may be more obvious. It was the first covenant which was renewed. Not 
 satisfied, I suppose, with this brief formula, and wishing to notice some points sug- 
 gested by the circumstances of the times, the members of the Church in 1636, " did 
 more explicitly profess and protest to walk as followeth ;" that is, according to the 
 more detailed expression of their obligations and engagements. Any one who is 
 acquainted with the history of the town from 1630 to 1037, will perceive that this 
 "more explicit profession and protestation," contains divers local allusions which 
 would be utterly inexplicable upon the supposition, that it was prepared for the 
 Church at its beginning. In fact, almost the whole of it implies that the Church 
 had been for some years in existence, had had " sad experience of the danger of 
 sitting loose" from their covenant, and had suffered grievously from "jealousies," 
 etc. from unwillingness " to take advice," etc. from " forwardness to show gifts or 
 parts in speaking," etc. etc. The dissensions which were occasioned by Roger 
 Williams, shed light upon the 6th and 7th Articles. It would not have been so na- 
 tural, in August 1629, as in 1636, to speak of the duty of " not laying a stumbling- 
 block before any, no, not the Indians." The conclusion is to my mind irresistible, 
 
60 
 
 from the internal evidence alone, that the Covenant, printed in the Magnalia of Ma- 
 ther, and often cited as the Covenant of the First Church at its beginning, could not 
 have been the first Covenant of that Church. It was, as is stated in the Tran- 
 script alluded to above, " the Covenant propounded by the Pastor, agreed upon, 
 and consented to, by the brethren in 1636." Hugh Peters was at this time the 
 Pastor. 
 
 Not apprehending, perhaps, the limitation of the term " reneiced" to the brief or 
 condensed Covenant of 1629, and overlooking the import of several qualifying or 
 discriminating words, the learned author of the Magnalia, or some one before him, 
 may have been led into a mistake, which all subsequent writers have adopted, and 
 from which some have deduced inferences entirely at variance with historical fact. 
 
 The Rev. Mr. Fisk, or some other person, who copied the Covenant of 1636 into 
 the existing Records of the First Church, has a marginal note to this effect : " Sixth 
 of 6th month, 1629, this Covenant was publicly signed and declared." Hence the 
 " Cop}' from the Salem Church Book," as published in the Appendix to Dr. Bent- 
 ley's " Description of Salem," — His. Col. Vol. VI. How these gentlemen and 
 others ever interpreted the Preamble, in consistency with the date thus assigned to 
 the whole, I am at a loss to conjecture. 
 
 Si quid novisti rectius istis, 
 Candide imperii. Si non, his utere mecum. 
 
 Some further remarks upon this subject may be found in a subsequent Note. 
 See Appendix \V. 
 
 V. Page 39. 
 
 Of the sons of the Tabernacle now in the ministry, are Rev. Robert Crowe!!, of 
 Essex; Rev. William Gould, of Fairhaven ; Rev. Joseph B. Felt, of Boston ; Rev. 
 John Foote, of Beverly ; Rev. Nehemiah Adams, of Boston ; Rev. George Pun- 
 chard, of Plymouth, N. H. ; Rev. Stephen C. Millet, of Salem; Rev. Benjamin 
 Obear, of Newbury. There are also several young gentlemen, who have recently 
 been licensed to preach, or are in a course of preparatory studies. 
 
 W. Page 41. 
 
 In the settlement of New England, Creeds or Confessions of Faith were of much 
 less importance than they now are. There was a delightful harmony among the 
 colonists, in regard to their views of the doctrines of grace. 
 
 Hie First Church of this tmcn, however, had a Confession of Faith, as well as a 
 Covenant. I have already stated (Appendix U.) what I suppose that Covenant 
 was. The Confession of Faith has not been discovered. From the subjoined au- 
 thorities, it will be seen, that there teas a Confession of Faith — a document not to 
 be identified with the Covenant of 1629 or that of 1636 — and that those who united 
 with the Church gave their assent to the Confession of Faith as well as to the Cove- 
 nant. It will also be seen what respect was shown to the brethren at Plymouth. 
 
 " Mr. Higginson and Mr. Skelton, and other good people that arrived at Salem, 
 in the year 1629, resolved, like their father Abraham, to begin their plantation viith 
 calling upon the name of the Lord. The great Mr. Hildersham had advised our 
 first planters to agree fully upon their form of Church Government, before their 
 coming into Neiv England; but they indeed agreed little further than in this gene- 
 ral principle, that the reformation of the Church was to be endeavored according to 
 the written word of God. Accordingly ours, now arrived at Salem, consulted with 
 their brethren at Plymouth, what steps to take for the more exact acquainting of 
 themselves with, and conforming themselves to, that written word: and the Plymo- 
 
61 
 
 theans, to their great satisfaction, laid before them what ivarrant, they judged, that 
 they had in the laws of Jesus Christ, for every particular in their Church order. 
 
 Whereupon, having the concurrence and countenance of their deputy governor, 
 the worshipful John Kndicolt. Esq., and the approving presence of the messengers 
 from the Church of Plymouth, they set apart the sixth day of August, after their ar- 
 rival, for fasting and prayer, for the settling of a Church State among them, and 
 for their making a. confession of their Faith, and entering into an holy Covenant, 
 whereby that Church State was formed." — Magnolia, vol. i,pp. 66, 67. 
 
 " The religious people at Salem, designing to settle in a church state, as near as 
 they can to the rules of the gospel, apprehend it needful for the thirty who begin the 
 church to enter solemnly into covenant, one with another, in the presence of God, 
 to walk together before him according to his holy word, and then ordain their min- 
 isters to the several offices to which they had been chosen. Mr. lligginson being 
 desired, draws up a confession of faith and church covenant according to Scripture ; 
 thirty copies are written, one delivered to every member; and the church at Ply- 
 mouth invited to the solemnity, that the church at Salem may have the approbation 
 and concurrence, if not the direction and assistance of the other. 
 
 August 6th, being Thursday, the appointed day being come, after the prayers 
 and sermons of the two ministers, in the end of the day, the said confession and 
 covenant being read in the public assembly, are solemnly consented to; and they 
 immediately proceed to ordain their ministers.'' — Prince's New England Chrono- 
 logy. See also Magnolia, vol. i, pp. 328, 329. 
 
 "It was desired of Mr. Higginson, to draw up a Confession of Faith and Cove- 
 nant in Scripture language; which being done, was agreed upon. 0= And be- 
 cause they foresaw that this wilderness might be looked upon as a place of liberty, 
 and therefore might be troubled with erroneous spirits, therefore they did put in one 
 article into the Confession of Faith, on purpose, about the duty and power of the 
 magistrate in matters of religion. Thirty copies," etc. — Morton's New England 
 Memorial, Boston Edition, 1826, pp. 145, 1-16. 
 
 It is to be regretted that the Confession of Faith is not now to be found. We 
 can, however, have no question upon its general character. As the Pastors and 
 the Members of the Church were Trinitarians and Calvinists, they woidd of course 
 have a Trinitarian and Calvinistic Confession of Faith. From their whole proceed- 
 ings it is indisputable, that the fathers of the First Church and of this town were not 
 less rigorous and uncompromising than any of their descendants or successors have 
 been, in respect to the terms of Church Membership and admission to the Table of 
 the Lord. It would be great injustice to their memories, to represent them as dis- 
 posed to make the Lord's Supper accessible to those who differed from them in 
 what thev considered the substantial and essential doctrines of grace. 
 
 In the citations which I have made, we have the true explanation of the absence 
 of the doctrine of the Trinity, etc. from the Covenant of 1636 ; that is, the Cove- 
 nant, which, as I believe, has been erroneously called the first Covenant of the 
 First Church. That document was not intended to answer any other purpose than 
 that of a Covenant. 
 
 The Covenant, of 1680, has an indirect recognition of the Trinity. And the 
 whole spirit of it is very decidedly evangelical. 
 
 When the separation took place in 1735, it is probable, that there was no Con- 
 fession of Faith in the Records of the Church. It was not, perhaps, thought neces- 
 sary. The main object of a Confession of Faith was secured by the course which 
 was taken with candidates for admission to the Church. 
 
 The present Covenant of the Tabernacle Church was so constructed or modified, 
 as to be both a Confession of Faith and Covenant. 
 
62 
 
 " We, whose names are underwritten, apprehending ourselves called of God into 
 a gospel church state, deeply sensible how unworthy we are of so high a privilege, 
 cannot but admire that rich and free grace which triumphs over so great unworthi- 
 ness. But with humble reliance on the aids of that grace, which is promised to all, 
 who, with a true sense of their guilt and ruin, return to God for pardon and help, 
 we thankfully lay hold on his covenant. Avouching, this day, the Lord Jehovah, 
 Father, Son, and Holy Ghost, to be our God, our Father, our Savior, and our 
 Leader, we humbly give up ourselves to him, and receive him as our portion for- 
 ever. We give up ourselves and our all to the blessed Jesus, whom we acknowl- 
 edge as Almighty God, and, in the covenant of grace, engage to adhere to him, as 
 head over all things to his chuich and people, reiving upon him as our Prophet, 
 Priest, and King, to bring us to eternal blessedness. We acknowledge our ever- 
 lasting and indispensable obligations to glorify our God, in all the duties of a holy, 
 sober, and religious life. Depending, therefore, on his powerful grace, we engage 
 to walk together, particularly in a church state, in the faith and order of the gospel, 
 as far as we shall have the same revealed to us by the word and Spirit of God; 
 conscientiously attending the worship of God in all its parts, in secret, in the fami- 
 ly, and in public, upon the sacraments of the New Testament, baptism, and the 
 Lord's supper, upon the discipline of his kingdom, and upon all his holy institutions. 
 Declaring our firm belief of the Christian religion, as revealed in the Scriptures of 
 the Old and New Testaments, and of such a view of it, substantially, as the West- 
 minster Catechism exhibits, we heartily resolve to conform ourselves to it as long 
 as we shall live in the world. Affectionately giving up ourselves to one another in 
 the Lord, we solemnly covenant faithfully to watch over each other, to seek the 
 promotion of each other's spiritual good, to submit ourselves to the discipline and 
 government of Christ in his church, and watchfully to avoid all sinful stumbling- 
 blocks and contentions, as become a people, whom the Lord hath bound up to- 
 gether in the same bundle of life. At the same time, we also dedicate our off- 
 spring with us to the Lord, purposing with his help faithfully to perform our duty 
 to them in the methods of a religious education, that the Lord may be their God. 
 
 " All this we do, relying on the blood of the everlasting covenant for the pardon 
 of our many transgressions, and praying that the glorious Lord, who is the great 
 Shepherd, would prepare and strengthen us in every good work to do his will, 
 working in us that which is well pleasing in his sight ; to whom be glory forever 
 and ever. Amen." — See Articles, fyc. Tabernacle, pp. 8, 9. 
 
 The present Covenant of the First Church is also a Confession of Faith as well 
 as a Covenant. 
 
 " We believe in Jesus Christ, as the Messiah 5 and we receive his religion as the 
 rule of our lives, and as a revelation from God. 
 
 " We have a deep sense of the imperfection of our past services, and of our need 
 of improvement ; and we are desirous of performing all our religious duties, and of 
 using all the means of grace provided for us. 
 
 " With such views and feelings, we enter into the Communion of Disciples of 
 Christ, as members of his visible Church. 
 
 " It is our earnest wish and prayer, that we may imitate his example, imbibe his 
 spirit, and obey his precepts ; and that by walking together in the fellowship of the 
 Gospel here, we may become prepared for admission hereafter into the Church of 
 the redeemed in Heaven."— Rev. Mr. Upham's Second Century Lecture, pp. 69, 70. 
 
 X. Page 42. 
 
 " However, such was the hold which the grace of God now took of him, that he 
 became an eminent Christian, and a worthy and useful person, and not only after- 
 
63 
 
 wards joined unto the Church in Boston, but also made a great figure in the Com- 
 ltd, as the major-general of all the forces in the colony : 
 it was Major-General Gibbons." — Magnolia., vol. i, p. 329. 
 
 " As for the circumstances of admission into this church, they left it very much 
 unto the discretion and faithfulness of their elders, together with the condition of 
 the persons to be admitted. Some were admitted by expressing their consent unto 
 their confession and covenant ; some were admitted after their first answering to 
 questions about religion, propounded unto them ; some were admitted, when they 
 had presented in writing such things as might give satisfaction unto the people of 
 God concerning them ; and some that were admitted, orally addressed the people 
 of God in such terms as they thought proper to ask their communion with ; which 
 diversity was perhaps more beautiful, than would have been a more punctilious 
 uniformity : hut none were admitted without regard unto a blameless and holy 
 conversation." — Magnolia, vol. i. p. 67. 
 
 It was by means of a personal and particular examination, or by some equiva- 
 lent method, that the Brethren satisfied themselves in regard to the doctrinal and 
 experimental views of candidates for admission to the Church. Their successors 
 doubtless continued the practice, and thus always endeavored to ascertain what 
 were the sentiments and feelings of those whom they permitted to subscribe or ac- 
 knowledge their Covenant. Such. I suppose, was the practice at the time of the 
 separation in 1735 ; and such is still the practice in the Tabernacle Church. We 
 do not confine any one to that " form of words" which we hold fast, " but only to 
 the substance, end, and scope of the matter contained therein." This, Morton 
 says (see N. E. Memorial) was true of the First Church at its beginning. We, 
 however, as did they, satisfy ourselves respecting the seme, in which Scripture 
 language or canonical language is interpreted by those, who would be admitted to 
 our communion and fellowship. If we do not "see eye to eye," we cannot " walk 
 together," because we are not " agreed." 
 
 Y. Page 44. 
 
 " If God reveal any thing to you by any other instrument of his, be as ready to 
 receive it, as ever you were to receive any truth by my ministry; for I am verily 
 persuaded, I am very confident, the Lord hath more truth yet to break forth out 
 of his holv Word. For my part, I cannot sufficiently bewail the condition of the 
 Reformed Churches, who are come to a period in religion ; and will go at present 
 no further than the instruments of their Reformation. The Lutherans cannot be 
 drawn to go beyond what Luther saw : whatever part of his will our good God 
 has imparted and revealed unto Calvin, they will rather die than embrace it. And 
 the Calvinists, you see, stick fast where they were left by that great man of God, 
 who yet saw not all things. 
 
 This is a misery much to be lamented ; for though they were burning and shin- 
 in<r lights in their time, yet they penetrated not into the whole comisel of God ; but 
 were they now living, they would be as willing to embrace further light, as that 
 which they first received. I beseech you to remember it ; it is an article of your 
 Church Covenant, That you will be ready to receive whatever truth shall be made 
 known unto you from the written word of God. Remember that, and every other 
 article of your most sacred covenant. But I must herewithal exhort you to take 
 heed what vou receive as truth ; examine it, consider it, compare it with the other 
 Scriptures of truth, before you do receive it." — See Magnolia, p. 60. 
 
 The excellent Robinson did not expect, that God had less " truth yet to break 
 forth out of his holy Word," than Luther and Calvin had " seen." He had al- 
 
64 
 
 ready taken a conspicuous part in the Arminian controversy. " Of such an emi- 
 nent character was he, that when Arminianism so much prevailed, as it did in the 
 Low Countries, those famous divines, Polyander, and Festus Hommius, employed 
 this our learned Robinson to dispute publicly in the University of Leyden against 
 Episcopius, and the other champions of that grand choak-weed of true Christianity." 
 — See Magnolia, p. 46. 
 
 For remarks upon Robinson's Views of Church Government, see Upham's Ratio 
 Disciplinse, §20. 
 
 Z. Page 45. 
 
 " The settlement of New England was a result of the Reformation ; not of the 
 contest between the new opinions and of the authority of Rome, but of implacable 
 differences between protestant dissenters and the established Anglican church. 
 
 " Who will venture to measure the consequences of actions by the humility or 
 the remoteness of their origin ? * *■ * A young French refugee, skilled alike 
 in theology and civil law, in the duties of magistrates and the dialectics of religious 
 controversy, entering the republic of Geneva, and conforming its ecclesiastical 
 discipline to the principles of republican simplicity, established a party, of which 
 Englishmen became members, and New England the asylum. The enfranchise- 
 ment of the mind from religious despotism, led directly to inquiries into the nature 
 of civil government ; and the doctrines of popular liberty, which sheltered their 
 infancy in the wildernesses of the newly discovered continent, within the short 
 space of two centuries have infused themselves into the life-blood of every rising 
 state from Labrador to Chili, established out-posts at the mouth of the Oregon and 
 in Liberia, and, making a proselyte of enlightened Fiance, have disturbed all the 
 ancient governments of Europe, and awakened the public mind to resistless action 
 from the shores of Portugal to the palaces of the Czars." — Bancroft's History 
 U. S. chap. 8. 
 

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