3
 
 REV. JOHN M U R R A Y. 
 FIRST PASTOR, 1774-1793
 
 UNIVERSALISM 
 
 IN 
 
 GLOUCESTER, MASS. 
 
 AN HISTORICAL DISCOURSE 
 
 ON THE 
 
 ONE HUNDREDTH ANNIVERSARY OF THE FIRST SERMON OF 
 
 REV. JOHN MURRAY IN THAT TOWN. DELIVERED 
 
 IN THE INDEPENDENT CHRISTIAN CHURCH, 
 
 NOVEMBER 3, 1874, 
 
 BY 
 RICHARD EDDY, D.D., THEN PASTOR OF THE CHURCH. 
 
 WITH ADDRESSES ON THE SAME OCCASION, 
 NOTES AND APPENDIX. 
 
 ILLUSTRATED. 
 
 GLOUCESTER, MASS 
 
 PROCTER BROTHERS. 
 1892. 

 
 COPYRIGHTED, 1892, BY RICHARD EDDY, D. D. 
 
 STANDARD
 
 INTRODUCTION. 
 
 DELAY in the publication of this volume has given 
 opportunity to discover and utilize several important 
 documents which were not available at the time of 
 delivering the Historical Discourse. Except in one 
 particular, explained in foot note 46, the text of the 
 Discourse is unchanged. Added matter is thrown 
 into the Appendix. The author has aimed at accu- 
 racy in the presentation of facts, and believes that 
 he has succeeded in giving reliable statements. In 
 what might possibly be disputed, care has been taken 
 to give the original documents or other acknowledged 
 authority. 
 
 The illustrations, done in the best Albertype style, 
 add greatly to the value of the book. They are all 
 made from authentic originals, the portrait of Rev. 
 John Murray being from an oil painting made in 
 Portsmouth, N. H., in 1784, the only portrait for 
 which Mr. Murray ever gave a sitting. The original 
 painting is now owned by the Tufts Divinity Schoo^ 
 Tufts College. All references in the Discourse to 
 the Life of Murray, are to the edition of 1869. 
 
 R. E. 
 PROVIDENCE, R. I., May, 1892.
 
 IV ILLUSTRATIONS. 
 
 ILLUSTRATIONS. 
 
 PAGE. 
 
 Portrait of Rev. John Murray Frontispiece. 
 
 The First Meeting House 9 
 
 Portrait of Rev. Thomas Jones 25 
 
 The Present Church Edifice 41 
 
 Portrait of Rev. Daniel D. Smith 57 
 
 Portrait of Rev. Frederic F. Thayer 73 
 
 Portrait of Rev. Henry B. Soule 89 
 
 Portrait of Rev. Amory D. Mayo 105 
 
 Portrait of Rev. W. R. G. Mellen 121 
 
 Portrait of Rev. George W. Skinner 137 
 
 Portrait of Elmer H. Capen, D. D 153 
 
 Portrait of Richard Eddy, D. D 169 
 
 Portrait of Rev. Costello Weston 185 
 
 Portrait of Rev. William H. Rider 201
 
 CONTENTS. 
 
 CONTENTS. 
 
 i. 
 
 PROGRAMME OF EXERCISES vi 
 
 II. 
 HISTORICAL DISCOURSE 9 
 
 III. 
 EVENING SERVICES : 
 
 Addresses of Rev. Thomas G. Farnsworth, Rev. Frederic 
 F. Thayer, Rev. Amory D. Mayo, Rev. Joseph P. Atkinson, 
 Benjamin H. Corliss, Esq., Rev. James U. Mitchell, Letters 
 of Rev. W. R. G. Mellen, Rev. E. H. Capen 79 
 
 IV. 
 APPENDIX. 
 
 A. Letter to Rev. Eli Forbes 105 
 
 B. Mr. Murray before the Committee of Safety 107 
 
 C. Action of the First Parish Church u i 
 
 D. Ministerial Helpers 118 
 
 E. The Relly Hymn Book 129 
 
 F. Suit against the First Parish 130 
 
 G. An Appeal to the Impartial Public 133 
 
 H. Answer to " An Appeal " 157 
 
 I. Mr. Murray's Broadside 177 
 
 J. The Charter of Compact 185 
 
 K. Mrs. Judith Murray 189 
 
 L. Mr. Murray's Ordination, Christmas, 1788 191 
 
 M. Agreement to be taxed for support of Mr. Murray 194 
 
 N. The Request from Boston 195 
 
 O. The Act of Incorporation 198 
 
 P. Mr. Murray's Commendation of Mr. Jones 200 
 
 Q. Subscribers to the New Meeting House 202 
 
 R. Laying of the Corner Stone 203 
 
 S. The New Hymn Book 204 
 
 T. Dedication of Children 205 
 
 U. The Church Organization 208 
 
 V. Funeral of Rev. John Murray 215 
 
 W. The Sunday School 221 
 
 X. The Semi-Centennial 222 
 
 Y. Titles of the Organization and Officers of the Church 
 
 and Society 225 
 
 Z. Addenda 232 
 
 V. 
 INDEX 235
 
 VI CENTENNIAL ANNIVERSARY. 
 
 IJJ4- November Third, 
 
 FIRST PREACHING OF REV. JOHN MURRAY 
 
 IN GLOUCESTER. 
 
 VOLUNTARY. 
 
 INVOCATION AND SCRIPTURE READING. 
 Rev. WILLIAM HOOPER, of Annisquam. 
 
 HYMN. 
 Written for the occasion by JAMES DAVIS, Esq. 
 
 Dear Father! while we here attend 
 
 This glad memorial of Thy love, 
 Thy gracious benediction lend, 
 
 And breathe Thy spirit from above. 
 
 We thank Thee for the cheering voice 
 
 That here, a century ago, 
 Made heavy laden souls rejoice, 
 
 Thy blessed Gospel truths to know. 
 
 How sweet the words of hope it spoke 
 
 Of life through all-abounding grace ! 
 How broad and strong the faith it woke, 
 
 That ripened into deeds apace !
 
 CENTENNIAL ANNIVERSARY. Vll 
 
 The harvest sown we gladly reap, 
 
 While in this joyful faith we rest, 
 And here our festal Sabbaths keep, 
 
 With peace and Christian freedom blest. 
 
 May this glad faith this sacred peace 
 
 To all the sons of men be given, 
 That wrath, and doubt, and strife may cease, 
 
 And perfect love make perfect heaven. 
 
 PRAYER. 
 Rev. THOMAS G. FARNSWORTH, of Waltham. 
 
 HYMN. 
 Written for the occasion by HENRY C. L. HASKELL. 
 
 These same gray headlands faced the tide, 
 "Neath later Autumn's glow, 
 
 On these same sands the billows died, 
 An hundred years ago, 
 
 When Murray trod this rocky shore 
 
 To point the way above, 
 And tell the glorious story o'er, 
 
 Of God's far-reaching love. 
 
 From seeds of truth by Murray sown, 
 'Mid mingled hopes and fears, 
 
 A strong and sturdy vine has grown, 
 Through all this hundred years. 
 
 And we, to-day, our voices raise 
 To Heaven's eternal throne, 
 
 Our heartfelt words of prayer and praise 
 For many mercies shown. 
 
 Lord, keep us in the grand old faith, 
 Where'er our paths may be, 
 
 The faith that leads, in life or death, 
 To glory and to Thee.
 
 Vlll CENTENNIAL ANNIVERSARY. 
 
 HISTORICAL DISCOURSE. 
 By Rev. RICHARD EDDY, Pastor. 
 
 HYMN. 
 
 Written for the occasion by Miss SARAH G. DULEY. 
 
 The years so swiftly gliding, 
 
 A century's sum have told, 
 Since, bringing precious tidings, 
 
 The shepherd sought this fold; 
 Sincelto the people dwelling 
 
 Upon this storm-beat shore, 
 He came, the good news telling 
 
 That fear's long night was o'er. 
 
 They heard with joy the story 
 
 Of God's abounding love, 
 With glad eyes saw the glory 
 
 Irradiate from above. 
 How bright became death's portal, 
 
 Robbed of its dreadful fear, 
 A path to life immortal, 
 
 A loving father near. 
 
 In childlike faith abiding, 
 
 He wrought his work below, 
 Dear Lord, in Thee confiding, 
 
 May we such fervor know. 
 O, sainted Murray, resting 
 
 In heavenly realms, to-day, 
 May we, thy worth attesting, 
 
 Walk steadfast in the way. 
 
 BENEDICTION.
 
 HISTORICAL DISCOURSE. 
 
 Our fathers trusted in Thee. PSALMS xxii: 4. 
 The Lord our God be with us, as He was with our fathers. i KINGS viii: 57. 
 
 THE father of history declares at the commence- 
 ment of his immortal work, that he was prompted to 
 write by his desire to preserve past events from 
 oblivion, and to perpetuate the just renown which 
 belonged to men of departed generations. 1 Not 
 unmindful of these motives, we confess that still 
 higher ones prompt and animate us in meeting here 
 to-day to commemorate the scenes and actors of a 
 former century, and to trace the progress of their 
 work to the present time. Like the Grecian sage, 
 we, too, wish to rescue the past from being forgotten, 
 and to give honor to whom honor is due; but most 
 of all, we would make the occasion one of fresh con- 
 templation of those principles which our fathers cher- 
 ished with a love stronger than death, that we may 
 bring our tribute of praise to the altar of God, who 
 enabled them to establish here the religion for which 
 they suffered, and the principles of liberty and right 
 in the enjoyment of the dictates of conscience, which 
 they championed for all the religious denominations 
 in the Commonwealth. 
 
 1 Herodotus, Clio, i.
 
 IO UNIVERSALISM IN GLOUCESTER. 
 
 A hundred years have now passed since there came 
 to this town, then having a scattered population of 
 little more than forty-five hundred souls, a man who 
 for four years had been busily engaged in preaching 
 in the southern, middle and eastern colonies of the 
 country. He had not placed himself in open, at 
 least not in violent opposition to the then prevalent 
 theological opinions, but wherever he spoke it was 
 soon evident that he entertained more enlarged 
 views of the divine purpose than the people had been 
 accustomed to hear. Still he made no attempt to 
 proselyte, and the thought of organizing a society or 
 church in opposition to the sects then established 
 had probably never entered his mind. Indeed, in 
 many places where he preached, the legitimate infer- 
 ences from his arguments were not clearly seen 
 either by the preachers or people who flocked to hear 
 him ; and it was felt on several occasions, that, like 
 Whitefield, who had immediately preceded him, and 
 to whom in many respects he bore a close resem- 
 blance, he differed from other preachers chiefly in 
 the animation of his style, and the fresh and copious 
 power of his illustrations. Nearly all the churches 
 of the land were open to him, and although he sel- 
 dom visited a place without being involved in dis- 
 putes with heresy-hunters, or passing through the 
 ordeal of sharp questioning by the resident clergy, 
 it was his policy not to avow himself a believer in 
 universal salvation, in his public discourses, but by 
 dwelling with marked emphasis on the doctrines of 
 the "union of humanity with Christ, freedom from 
 the claims of the law, and the finished salvation 
 which we have in Christ alone" points of doctrine 
 with which high Calvinists would heartily sympa-
 
 HISTORICAL DISCOURSE. I I 
 
 thize leave his hearers to discover the results to 
 which such doctrines must logically carry them. 
 
 In his autobiography Mr. Murray frankly states 
 that this was his early method, and he justified him- 
 self by supposing that "the gradual dawn of light 
 would eventually prove more beneficial to mankind 
 than the sudden burst of meridian day. Thus," he 
 says, " I was contented with proclaiming the truth 
 as it is in Jesus, in scripture language only, leaving 
 to my hearers, deductions, comments and applica- 
 tions." 2 The consequences of this course were dis- 
 astrous. Many who had gladly heard him became 
 shocked when they learned what his real views were, 
 and declared that he had imposed upon them, and 
 that nothing was too bad to be expected from a man 
 who had practiced such concealments. Some went 
 so far as to say that he had made explicit denial of 
 his belief in the salvation of all men ; but it is evi- 
 dent that this charge arose from misapprehension. 3 I 
 think it sufficient for us to say that although he suf- 
 fered the natural consequences of such a course, he 
 is entitled to the credit of being honest in his con- 
 victions that he was not only doing no wrong, but 
 was rendering service to the cause of truth by this 
 indirect way of presenting it. 
 
 The event which we celebrate to-day marks an 
 important change in his views of duty in this respect. 
 There was a condition of things in Gloucester which 
 did not exist elsewhere. Universalism was already 
 
 2 Life of Murray, p. 288. 
 
 3 See Life of Murray, pp. 400, 401, where Mrs. Murray shows 
 the distinction which her husband made between Redemption 
 and Salvation, the former being regarded by him as universal, 
 /. e. already accomplished for all, and not the latter.
 
 12 UNIVERSALISM IN GLOUCESTER. 
 
 here, some of the most prominent citizens of the 
 town having come to a knowledge and belief of it. 
 As early as the year in which Murray landed in 
 America, if not a twelvemonth or more before, an 
 Englishman by the name of Gregory had visited this 
 place, bringing with him the writings of Rev. James 
 Relly, whose sentiments Murray had espoused before 
 leaving England. This book, read by various mem- 
 bers of the Sargent family, and finally loaned to 
 others, arrested attention and became the topic of 
 discussion in domestic and social circles. Its doc- 
 trines at first excited wonder, soon were received 
 with great earnestness as the truth, and those who 
 thus received them only needed the impulse of their 
 more public proclamation to bring them forward as 
 a distinct body of Christians. 
 
 The occasion for this soon presented itself in an 
 attack made upon Mr. Murray in the public papers 
 of Boston, in which, on the occasion of his second 
 visit to that city in September, 1774, he was accused 
 by Rev. Mr. Croswell of being " a preacher of Relly's 
 doctrine." The admirers of Relly in Gloucester, see- 
 ing this accusation, at once sent Mr. Winthrop Sar- 
 gent as their messenger to Boston, 4 to solicit his 
 presence here. 
 
 On the 3d of November, 1774, he came, and re- 
 mained here nine days. The Deacons and Elders of 
 the First Parish waited upon him, conducted him to 
 the house of their minister, Mr. Chandler, who was 
 then ill, who consented to his occupying the pulpit 
 that evening, and on several subsequent occasions. 
 "Every day and every evening," Mr. Murray says, 
 "was appropriated to the expounding of the Scrip- 
 
 * October 3ist.
 
 HISTORICAL DISCOURSE. 13 
 
 tures, in the spacious and well-filled parlor of my 
 new and highly respectable friend ; and I had reason 
 to believe that God most graciously crowned my 
 labors in this place, by giving to some brighter views, 
 and inducing others to search the Scriptures for 
 themselves. Every morning commenced, and every 
 day closed, with prayer, and with glad hearts we 
 delighted to hymn the praises of a redeeming God." 5 
 
 On the I4th of December, Mr. Murray again vis- 
 ited Gloucester, and finding that the truth had taken 
 deep root in the hearts of many, concluded to make 
 this his permanent home, although intending to itin- 
 erate more or less through a large portion of the 
 country. "Here," he writes in his journal, "my 
 God grants me rest from my toils ; here I have a 
 taste of heaven. The new song is sung here, and 
 WORTHY is THE LAMB constantly dwells upon their 
 tongues." 6 
 
 The Meeting House of the First Parish was open 
 for him again, but only for a brief period, the doors 
 being closed against him sometime during the follow- 
 ing month. But meanwhile believers multiplied ; a 
 little congregation was collected, who met frequently 
 during the week at each other's houses, and assem- 
 bled on Sundays in the large parlor of the Sargent 
 mansion, then standing in the rear of the building 
 now owned and occupied by the First National Bank, 
 on the corner of Spring and Duncan streets. Here, 
 with a few interruptions occasioned by his visits to 
 other places, Mr. Murray preached until the follow- 
 ing May, when he was urged by Colonels Greene, 
 Varnum and Hitchcock to take the chaplaincy of the 
 
 5 Life of Murray, p. 298. 
 
 6 Life of Murray, p. 312.
 
 14 UNIVERSALISM IN GLOUCESTER. 
 
 Rhode Island Brigade, then in camp at Jamaica 
 Plains, many of the officers of which were his per- 
 sonal friends, as well as in hearty sympathy with his 
 religious sentiments. Intensely patriotic in his feel- 
 ings towards his adopted country, he accepted the 
 position, and at once entered upon his duties. When 
 Washington, a few weeks later, took command of the 
 Army, the chaplains united in petitioning him for 
 Mr. Murray's removal. Their answer came in the 
 General Orders of September i/th, 1775, as follows: 
 
 " The Rev. Mr. John Murray is appointed Chaplain 
 to the Rhode Island Regiments, and is to be re- 
 spected as such." 7 
 
 His stay in the army, however, was of short dura- 
 tion ; his health failed, and severe sickness having 
 brought him low, he was sent back to Gloucester 
 after about eight months' service. Immediately on 
 his recovery, he saw, with great distress, the poverty 
 to which many of the citizens of the town were 
 reduced by the destruction of their ordinary business ; 
 and at once made a journey to his friends in Boston, 
 and to the officers of the army, soliciting funds for 
 the relief of the needy. Great success attended his 
 effort, as the following item on the Town Records 
 shows : 
 
 "April 3, 1776. Voted Unanimously, That this 
 town returns their sincere thanks to the compassion- 
 ate donors of a sum of money sent by the hands of 
 Mr. John Murray for the relief of our poor, which he 
 lays out in provisions and distributes among them 
 according to their necessities." 
 
 Up to this time, although the Meeting House had 
 
 7 Copied from the original Order Book in the State Depart- 
 ment at Washington.
 
 HISTORICAL DISCOURSE. 15 
 
 been closed against him, and his friends had held 
 religious services in their own houses, as opportunity 
 offered, many of them were still members of the 
 First Parish Church. Mr. Chandler, the former min- 
 ister, having died, the Church and Parish had invited 
 Rev. Eli Forbes to the pastorate ; and on the day 
 after this vote of the town, twenty-four members of 
 the Parish, ten of whom were interested in Mr. Mur- 
 ray's meetings, addressed Mr. Forbes a letter, advis- 
 ing him not to accept the invitation ; urging the bad 
 state of the times and the impoverishment of the 
 people as their chief motive in giving this advice, at 
 the same time intimating that his acceptance would 
 destroy the harmony hitherto existing in the par- 
 ish. 8 It has been said that this was disingenuous on 
 the part of Mr. Murray's friends, since they were 
 then preparing to carry on meetings of their own. 
 But I think that the charge was not well founded. 
 That the town was sadly impoverished the solicita- 
 tion and acceptance of aid from abroad shows, and 
 is also evident from the agreement with Mr. Forbes, 
 that if, as seemed probable in the then exposed sit- 
 uation of the town, the parish should be broken up, 
 there should be no obligation to pay him any 
 salary. 9 The support of Mr. Murray's meetings, on 
 the other hand, involved little or no expense. The 
 congregation assembled in private residences, and the 
 preacher, having no family dependent on him, re- 
 fused any compensation. His wants were few, and 
 there was no pecuniary burden imposed in establish- 
 ing his meetings. 
 
 On the settlement of Mr. Forbes, the following 
 
 8 See Appendix A. 
 
 9 History of the Town of Gloucester. By John J.Babson, p.4O4.
 
 l6 UNIVERSALISM IN GLOUCESTER. 
 
 June, Mr. Murray's friends quietly absented them- 
 selves from the Meeting House. And then com- 
 \ menced a long and desperate persecution. A mob 
 collected around the house of Mr. Sargent, deter- 
 mined to ride Mr. Murray out of town ; but being 
 dissuaded from this, warned him to leave at once, and 
 threatened violence if he neglected to go. Under the 
 sanction of an old Provincial law, an attempt was 
 made to expel him as a vagrant ; but this was frus- 
 trated by a deed of gift from one of his friends, 
 which constituted him a freeholder. Letters from 
 abroad were solicited against him, with the view of 
 making him an object both of political and of reli- 
 gious hatred. In these he was accused of being a 
 spy in the employ of the British ministry, of being 
 closeted with tories wherever he went, of having 
 been inimical to the interests of the country, and 
 grossly immoral while in the army, and of being in 
 every respect a bad and dangerous man. Rev. Dr. 
 Stiles wrote a long letter, in which, after misrepre- 
 senting Mr. Murray's views of religious doctrines 
 and ceremonies, misstating the facts as to his life 
 before leaving England, and the circumstances of his 
 beginning to preach in America, and insinuating that 
 he was an enemy to the Patriot cause, he avowed his 
 belief that he was "A Romanist in disguise, endeav- 
 oring to excite confusion in our churches." 10 Rev. 
 John Cleveland, Pastor of the Second Parish in 
 Ipswich, (now Essex), also entered the lists against 
 Mr. Murray, by publishing a pamphlet of 44 pages, 
 the long title of which commences : " An Attempt to 
 
 10 Answer to An Appeal, p. u.
 
 HISTORICAL DISCOURSE. \"J 
 
 nip in the bud the unscriptural Doctrine of Universal 
 Salvation." n 
 
 Of course these attacks, and the insinuations and 
 suspicions of which they were so fruitful, not only 
 increased the rage of Mr. Murray's religious foes, but 
 also roused the wrath of the patriots ; and so curses, 
 anathemas, and sometimes stones, followed his steps 
 as he walked our streets. But fearless and undis- 
 turbed, he stood at his post, converts multiplied 
 around him, and the affection and zeal of his friends 
 increased as the opposition grew more furious. 
 
 On the 2/th of the following February he was 
 summoned from a bed of sickness to appear before 
 the Committee of Safety, all the members of which, 
 then present, were his avowed enemies ; and was 
 there subjected to a most insulting questioning as 
 to his business here, and his right to remain in the 
 
 11 The full title page is : " An Attempt to nip in the Bud the 
 unscriptural Doctrine of Universal Salvation, and some other 
 dangerous Errors connected with it ; which a certain Stranger, 
 who calls himself John Murray, has, of late, been endeavoring 
 to spread in the First Parish of Gloucester, to draw away Dis- 
 ciples after him. In a Letter addressed to one of those that 
 are drawn away ; if possible to reclaim him and the others. 
 To this End and in Hopes that it may by the Blessing of God 
 serve also to confirm all in some of the most important Doc- 
 trines of God's Word, it is made public, in Answer to the 
 Desire of a very respectable Number of Persons of Reputation 
 and Influence in said Parish. To which is subjoined the Dying 
 Testimony for the Truth, and against Error, of their worthy 
 Minister, the Reverend Mr. Samuel Chandler, lately deceased. 
 By John Cleaveland, A. M., Pastor of the Second Church in 
 Ipswich. 2 Cor xi. 3. But I fear lest by any Means, as the 
 Serpent beguiled EVE through his subtilty, so your Minds 
 should be corrupted from the Simplicity that is in CHRIST. 
 Salem MDCCLXXVI."
 
 1 8 UNI VERBALISM IN GLOUCESTER. 
 
 town. 12 Here he bore himself most manfully, an- 
 swered all that was charged, and all that was insinu- 
 ated against him, and declared his firm determination 
 not to be intimidated by any false accusations, nor 
 by threats of violence. The Committee decided that 
 he should leave town, and served a notice on him 
 that he must " depart in five days from the first of 
 March." As he paid no heed to their warning, the 
 matter was brought before a meeting of the town, 
 March loth, in the records of which is the following 
 minute : 
 
 "The question was put whether the town approve 
 of the conduct of the late Committee in desiring Mr. 
 John Murray to depart this town in five days from 
 the ist of March, 1777. It was voted in the affirma- 
 tive, by 54 votes for it and only 8 against it." 
 
 But he took no notice of this, nor does there seem 
 to have been any further attempt to compel him to 
 leave the place. The following, which came to the 
 notice of the citizens not long after, was sufficient to 
 dispose of the charges against his character and 
 patriotism, and to leave further opposition wholly to 
 his religious enemies : 
 
 "CAMP AT MIDDLE-BROOK, May 27th, 1777. 
 
 " These may certify, that Mr. John Murray was 
 appointed Chaplain to Col. Varnum's Regiment, by 
 his Excellency General Washington, during the 
 army's lying before Boston. And during his offici- 
 ating in that capacity his conduct was regulated by 
 the laws of virtue and propriety ; his actions were 
 such as to make him respected as an honest man and 
 a good citizen. He lived beloved, and left the army 
 esteemed by all his connections and patrons. 
 
 NATHANIEL GREENE, Major General." 
 
 la See Appendix B.
 
 HISTORICAL DISCOURSE. 19 
 
 In September, 1778, Epes Sargent, Winthrop Sar- 
 gent, Ebenezer Parsons, David Pearce, Catharine 
 Sargent, Judith Sargent, Rebecca Parsons, Hannah 
 Tucker, Rebecca Smith, Judith Stevens, Anne Bab- 
 son, Nancy Saunders, Lydia Prentiss, Jemima Cook 
 and Jemima Parsons, who had become interested in 
 the movement to establish Universalism, were pub- 
 licly suspended from the First Parish Church, " until 
 their return from their error in sentiment and prac- 
 tice." 13 Thus cut off from former associates, and 
 formally separated from other Christian believers, 
 our fathers and mothers turned their attention to the 
 creation of an organization for themselves ; and on 
 the first of January, 1779, bound themselves together 
 as an "Independent Church of Christ," covenanting 
 and agreeing to walk together in Christian love, and 
 "resolved by God's grace, whether blessed with the 
 public preaching of the Word or not, to meet to- 
 gether to supplicate the divine favour, to praise our 
 redeeming God, to hear his most holy Word, and 
 freely to communicate whatever God shall please to 
 manifest to us for our mutual edification." They 
 also agreed to set apart and receive as their minister, 
 which they considered as being the same as ordaining 
 him, their "friend and Christian brother, John Mur- 
 ray, from a full conviction that the same God that 
 sent the first preachers of Jesus Christ, sent him ; 
 and that the same gospel they preached, we have 
 from time received from him." These "Articles 
 of Association" were signed by John Murray, and by 
 all the members of the congregation, in all, sixty- 
 one persons, thirty-one men and thirty women. 14 
 
 13 See Appendix C. 
 
 14 See Appendix G.
 
 2O UNIVERSALISM IN GLOUCESTER. 
 
 What portion of time Mr. Murray gave to the 
 Church, I have no means of knowing, but it is cer- 
 tain that he was often called away to preach in dis- 
 tant places, besides making frequent visits to Boston, 
 Providence, Norwich, and other comparatively near 
 localities. During his absences at this time and for 
 a few succeeding years, other ministers of our faith 
 visited Gloucester. Among these were Moses and 
 Elhanan Winchester, the latter a convert from the 
 Baptists in 1781, a man of learning and of untiring 
 zeal ; John Tyler, an Episcopal clergyman, of Nor- 
 wich, Conn. ; Matthew Wright, an eloquent and 
 learned Moravian ; Adams Streeter, of Rhode Island, 
 and Noah Parker, of Portsmouth, N. H. Shippie 
 Townsend, a mechanic, of Boston, a writer of several 
 pamphlets in defence of Universalism and also an 
 acceptable lay preacher, was frequently here, and 
 helped on the good work. 15 Thus the number of 
 believers steadily increased, and our fathers soon set 
 about the erection of a House of Worship, which was 
 dedicated on Christmas day, 1780. It was a frame 
 building, thirty-two and a half by forty-eight feet, 
 and stood on the westerly corner of Spring and 
 Water streets, the end of the building facing Spring 
 street, and the entrance by two doors on the western 
 side. Fourteen persons associated themselves to- 
 gether for the purchase of the land and defraying 
 the expenses of building, holding ownership of the 
 pews in proportion to the sums invested by them. 
 These pews, thirty in number, were large square 
 pews, the prevailing, if not the only style of that 
 day, and were assigned as follows : To Winthrop Sar- 
 gent, thirteen ; David Plumer, three ; Isaac Elwell, 
 16 See Appendix D.
 
 HISTORICAL DISCOURSE. 21 
 
 two ; David Pearce, two ; Epes Sargent, William 
 Pearce, William Hales, Samuel Sayward, Joseph Fos- 
 ter, Abraham Sawyer, John Somes, Bradbury San- 
 ders, William Murphy, Philemon Haskell, one each. 
 The cost of the building I have not been able to 
 ascertain. 
 
 The records make mention of an organ loft in the 
 building, which I suppose to have been erected for 
 tho accommodation of the instrument that stands 
 on the floor before you, and which was captured from 
 an English merchant-ship, by Capt. John Somes, a 
 successful Privateer during the Revolution, and was 
 by him given or loaned to the Society. As a crank 
 organ it was supplied with three barrels, each ar- 
 ranged for ten tunes, and as most of these were 
 inappropriate for religious service, a fourth barrel, 
 containing ten psalm tunes, was made for the new 
 use to which the instrument was now put. This 
 extra barrel shows much use, and has doubtless many 
 times furnished the accompaniment for singing the 
 hymns of James and John Relly, the collection then, 
 and for many years after, in use by the congre- 
 gation. 16 This limited number of tunes seems to 
 have satisfied the people- for about fifteen years, when 
 a key-board was placed in the organ, and a greater 
 variety became possible. 
 
 On taking possession of their House of Worship, 
 the hopes of the congregation were doubtless ardent ; 
 and for a while they were free from molestation, but 
 before long they were made to feel the most deter- 
 mined opposition and annoyance. The assessors of 
 the First Parish claimed that they were still obli- 
 gated to contribute, by taxation, to the support of 
 
 * See Appendix E.
 
 22 UNIVERSALISM IN GLOUCESTER. 
 
 that organization. The Universalists denied this 
 liability, basing their denial on the Bill of Rights 
 prefixed to the Constitution of the Commonwealth, 
 which had recently been adopted, the guarantees of 
 which were, that "All religious societies shall, at all 
 times, have the exclusive right of electing their pub- 
 lic teachers, and of contracting with them for their 
 support and maintenance. And all moneys paid by 
 the subject for the support of public worship, shall, 
 if he require it, be uniformly applied to the support 
 of the public teacher or teachers, of his own religious 
 sect or denomination, provided there be any one 
 whose instruction "he attends." The assessors made 
 answer that this provision could not apply in this 
 case, because the congregation of Mr. Murray was 
 not a Religious Society, or if it was, it had no Incor- 
 poration ; nor was Mr. Murray a Teacher of Religion, 
 or if so, he was not an Ordained Minister. 17 And so, 
 on the assumption that they had the right to deter- 
 mine what was and what was not a religious sect, and 
 who was or was not a religious teacher, they pro- 
 ceeded to assess and attempt to collect taxes from 
 the Universalists, for the support of the First Parish. 
 
 There was a way out of this difficulty, which was 
 suggested to our fathers, and to which many urged 
 them without influencing their action. It was to 
 apply to the Legislature for an Act of Incorporation. 
 The answer to this was : " Providence has so ordered 
 it, that we should in the first instance be called upon 
 to contend for those religious liberties preserved by 
 our excellent Constitution. The inconsiderableness 
 of our party, and the prejudices raised by our ene- 
 mies in the minds of our fellow-citizens, point us out 
 
 !? "Answer to an Appeal." pp. 13, 16.
 
 HISTORICAL DISCOURSE. 23 
 
 as the proper objects of the first essay for religious 
 tyranny ; and should we fly to the law-makers instead 
 of that great law made by the people to govern the 
 legislature itself, we should, in our apprehension, 
 betray our country's freedom, and act a cowardly 
 part. We should feel ourselves very unhappy if there 
 was no other security in these matters than acts of 
 legislation, which might be repealed at any time 
 when a particular party should prevail." 18 
 
 In 1782 the First Parish enforced their demand by 
 seizing and selling at auction, the goods of three 
 members of the Universalist Society. From Epes 
 Sargent they took articles of silver plate; from an- 
 other, perhaps Winthrop Sargent, they took English 
 goods ; and from another, probably David Pearce, the 
 anchor of a vessel on the point of sailing. William 
 Pearce, a brother of David, prominent in the mob 
 which, as before referred to, attempted to ride Mr- 
 Murray ingloriously out of town, had become a con- 
 vert to Universalism, and on his resistance of the 
 tax, was lodged by the Parish Committee in Salem 
 jail. Failing to recover their goods by replevin, the 
 society instituted a suit against the assessors, which 
 was afterwards withdrawn as not being tenable in 
 the form in which it was commenced. 19 
 
 It was found that, in order for an action to be sus- 
 tained in the Court, it must be brought in the name 
 of the religious teacher from whom the money had 
 been diverted. With the utmost difficulty could Mr. 
 Murray be brought to consent to such a suit. For 
 thirteen years he had preached in many places with- 
 out accepting pecuniary compensation ; and to be a 
 
 18 "An Appeal to the Impartial Public." p. 31. 
 
 19 "Answer to an Appeal." p. 13.
 
 24 UNIVERSALISM IN GLOUCESTER. 
 
 prosecutor for money said to be due him for preach- 
 ing the gospel, which it had been a matter of prin- 
 ciple with him to do without price, appeared like 
 prostrating his integrity, and to be a claimant for 
 what he had always affected to hold in contempt. 
 His friends were on the point of giving up the case, 
 so great was his agony of mind in regard to it ; 20 but 
 on a review of the matter it presented itself to him 
 in this light : " that persistence in his resolution was 
 a sacrifice of the personal interests of his friends, 
 and would be a cowardly giving up of a right which 
 the Constitution guaranteed to all." And so he con- 
 sented to bring the suit. 21 Hon. Rufus King was 
 retained as counsel, and the case came to trial in 
 1783, and was continued on appeal and review to 
 1786. Mr. King removing to New York before the 
 final decision, Judges Sullivan and Tudor became 
 Mr. Murray's counsel. Of the trial in 1785, Mr. Sul- 
 livan gave the following account, in a letter written 
 to Mr. King : 
 
 "June 25th, 1785. On Wednesday last was tried 
 the case of John Murray against the inhabitants of 
 the first parish of Gloucester. The cause was opened 
 by Mr. Tudor, and closed by me ; Mr. Bradbury and 
 Mr. Parsons for the parish. Many exceptions were 
 taken to the form of the action ; but the three Judges 
 present, Sewall, Dana and Sumner, agreed the action 
 to be well brought. On our part we proved that the 
 Society under the teaching of Murray were a sect 
 different from [Calvinists, or the Standing Order,] by 
 denying the external rite of baptism. We rested it 
 there. The Court thought we ought to prove him to 
 
 20 Life of Murray, p. 330. 
 
 21 See Appendix F.
 
 REV. THOMAS JOXKS. 
 SECOND PASTOR, 1804-1841.
 
 HISTORICAL DISCOURSE. 2$ 
 
 be a teacher of piety, religion and morality, to entitle 
 him to the action. To this we agreed, and therefore 
 produced evidence that he professed to teach the 
 Christian Religion, which we thought to be a moral 
 system, and that the persons whose taxes were in 
 consideration attended upon him as a teacher of 
 morality, and were content to submit the cause. 
 Upon the other side they moved to prove that his 
 doctrines were opposed to morality because he denied 
 punishment in another world. To this we objected, 
 that although we were obliged to prove him a teacher 
 of morality, yet they would not go so far as to bring 
 before a civil tribunal the question whether the mo- 
 tives of rewards and punishments in another world 
 were such as would induce piety ; for, should we at 
 once launch into that inquiry, there would be no end 
 to it. For, suppose the Clergyman in suit was an 
 Episcopalian, one of the thirty-nine articles might be 
 produced against him, which perhaps he had sworn 
 to, holding up the idea of election and reprobation, 
 which would be deemed by those who dissented from 
 the doctrine to be opposed to every incentive to 
 virtue or determent from vice. All Calvinists were 
 involved in the same observation ; the Hopkintonians 
 worse, still worse ; and it might even be said of the 
 Arminians that their distinction between foreknowl- 
 edge and predestination was derogatory to the per- 
 fection of the Deity ; and so no end could be had to 
 the disquisition. The Court were, however, against 
 us, and in summing up, or rather arguing the cause, 
 gave it as their full opinion that no teacher but one 
 who was elected by a corporate society could recover 
 money paid by his hearers to the teacher of the 
 parish. This excludes, you will observe, the Episco-
 
 26 UNIVERSALISM IN GLOUCESTER. 
 
 palians, Baptists, Quakers, Presbyterians and Sande- 
 manians, from all benefit arising from the third 
 article. The jury thought otherwise, and gave us a 
 verdict. John Tracy, foreman." 22 
 
 This verdict being in direct opposition to the 
 instructions of the Court, a review of the case was 
 ordered, and the final trial was had the following 
 June. 
 
 Before that time arrived, the Universalists pub- 
 lished a pamphlet of thirty-nine pages, entitled " An 
 Appeal to the Impartial Public by the Society of 
 Christian Independents, congregating in Glouces- 
 ter." 23 It was written by Epes Sargent, and con- 
 tained a full statement of the facts and arguments 
 in the case, as based on the Constituton of the Com- 
 monwealth. It was immediately followed by a pam- 
 phlet of twenty-three pages, entitled " An Answer to 
 a Piece entitled ' An Appeal to the Impartial Public, 
 by an Association' calling themselves 'Christian 
 Independents, in Gloucester.' " 24 In addition to the 
 common arguments of that day against allowing 
 churches to be founded in opposition to the regular 
 parish organization, this pamphlet contains the letter 
 of Dr. Stiles, before referred to, and a strong appeal 
 to discountenance "this man Murray, and his perni- 
 cious doctrines, which have been more damage to 
 this town than the late war." To this pamphlet Mr. 
 Murray at once replied in a vigorous broadside. 25 
 
 When the case was heard upon review, in June, 
 1786, Judge Dana had wholly changed his opinion as 
 
 22 Amory's Life of James Sullivan, Vol. i, p. 183. 
 
 23 See Appendix G. 
 
 24 See Appendix H. 
 
 25 See Appendix I.
 
 HISTORICAL DISCOURSE. 2J 
 
 expressed in his rulings and instructions the year 
 before. He was now of the opinion that "as the 
 Constitution was meant for a liberal purpose, its con- 
 struction should be of the most liberal kind;" it 
 should not be interpreted to apply only to corporate 
 societies, but to all religious bodies. That Mr. Mur- 
 ray was a teacher of piety, religion and morality, had, 
 in his opinion, been fully proved. "It is my opinion," 
 he said, "that Mr. Murray comes within the descrip- 
 tion of the Constitution, and has a right to require 
 the money." The jury brought in their verdict 
 that "The judgment obtained last year was in noth- 
 ing erroneous." Thus our fathers triumphed at last, 
 and in their victory every sect in the Commonwealth 
 was assured of its rights. " I have been the happy 
 instrument of which the God of peace and mercy has \/ 
 made use," wrote Mr. Murray, "to give a death 
 wound to that hydra, parochial persecution." 26 
 
 While this suit was pending, other societies of 
 Universalists, which had been recently formed, de- 
 sired instruction, counsel and encouragement as to 
 legal duties and rights, and held an Association at 
 Oxford, in this state, "for the purpose," as Mr. Mur- 
 ray states it, " of deliberating on some plan to defeat 
 the designs of our enemies, who aim at robbing us 
 of the liberty wherewith the constitution has made 
 us free." 27 
 
 In anticipation of this Association, which was held 
 September I4th, 1785, the male portion of the con- 
 gregation, at a meeting on the 6th of that month, 
 adopted a "Charter of Compact," which provided for 
 carrying on the affairs of the Society by voluntary 
 
 26 Murray's Works, Vol 2, p. 351. 
 
 27 Life of Murray, p. 337.
 
 28 UNIVERSALISM IN GLOUCESTER. 
 
 subscriptions, and sent it to Oxford as a model for 
 the societies which might be represented there. On 
 the return of Mr. Murray, most of the amendments 
 which had been suggested by the Association were 
 adopted, the Compact was engrossed on parchment, 
 and signed by the male members of the Society, 
 eighty-five in number. 28 This venerable document is 
 before you, enclosed in a frame made from one of the 
 timbers of the House of Worship in which it was 
 drawn up and signed. 
 
 Great as was the relief obtained by our fathers 
 from the decision of the highest tribunal in the state, 
 their annoyances from their enemies were not at an 
 end. Before this case was out of the court, a pros- 
 ecution was commenced against their preacher for 
 performing the marriage ceremony. He and his 
 friends had assumed that, as the founders of a new 
 sect, or at least as the organizers of an Independent 
 Society, it was their right to Ordain him, by simply 
 setting him apart as their religious teacher, without 
 having recourse to forms and ceremonies in any way 
 like those which distinguished other sects in confer- 
 ring Ordination ; and that their act was as public and 
 notorious as it would have been if they had made use 
 of such ceremonies. 29 But their enemies reasoned 
 differently, and selecting a particular case of Mar- 
 riage by Mr. Murray, brought suit against him in the 
 Supreme Judicial Court, where a verdict was ob- 
 tained, condemning him to the payment of a fine of 
 fifty pounds. As he had frequently solemnized mar- 
 riages, and had reason to expect that suits might be 
 brought against him for each offence, and the sum 
 
 28 See Appendix J. 
 
 29 " An Appeal to the Impartial Public," p. 13.
 
 HISTORICAL DISCOURSE. 2Q 
 
 of the fines imposed would involve him and his 
 friends in great difficulty, he drew up a petition to 
 the legislature, for relief, and pending action upon it, 
 left the country on a visit to his native land in Jan- 
 uary, 1788. Early in the session, the legislature, by 
 a handsome majority in the House, and almost unan- 
 imously in the Senate, passed an Act, " Indemnify- 
 ing him from all the pains and penalties which he 
 may have incurred on account of having solemnized 
 any marriages ; " 30 and he returned home the follow- 
 ing July. 
 
 Nearly his first act on reaching this place was to 
 record, in the Town Clerk's book, his intentions of 
 marriage with Mrs. Judith Stevens, a daughter of his 
 friend Winthrop Sargent, concerning whom it might 
 be interesting to say many things, both as to her 
 intellectual abilities and reputation as an authoress ; 
 her husband's pride in her on account of her position 
 in the world of letters ; and her own devotion to him 
 and to the sentiments which he preached ; but I can- 
 not trespass on your time to say it here. The inten- 
 tions of marriage were recorded in July, and the mar- 
 riage took place in Salem, October, i/SS. 31 
 
 The next important event was his re-ordination, a 
 measure determined upon by the Society, that they 
 might not again be subjected to the annoyance and ex- 
 pense of litigations. This ceremony took place in the 
 House of Worship on Christmas day, i/SS. 32 Win- 
 throp Sargent, David Plumer and Barnett Harkin 
 were appointed a committee " on the behalf of the 
 church and congregation to transact the ceremonies," 
 
 30 Life of Murray, pp. 341-344. 
 
 31 See Appendix K. 
 
 32 See Appendix L.
 
 3O UNIVERSALISM IN GLOUCESTER. 
 
 which they did by first presenting him with a formal 
 call to become their minister ; then by announcing 
 the vote of the Church that the ceremonies in which 
 they were engaged were the act of Ordination ; and 
 finally by presenting him the "Sacred Scriptures as 
 a solemn seal of his Ordination to the Ministry of the 
 New Testament, and the sole directory of his faith 
 and practice." Mr. Murray offered the prayers, and 
 preached a discourse from Luke x : 2. " The harvest 
 truly is great, but the laborers are few ; pray ye 
 therefore the Lord of the harvest, that he would send 
 forth laborers into his harvest." 
 
 Up to this year, Mr. Murray had received no stated 
 salary, his wants having been supplied by the volun- 
 tary contributions of his friends, as provided in the 
 Charter of Compact. But in anticipation of his mar- 
 riage, the society agreed, about a month before that 
 event, to pay him the sum of " One hundred pounds 
 per year," and to raise it by tax, "paying severally in 
 such a proportion as we pay the town or state tax the 
 year immediately preceding." This agreement was 
 signed by seventy-six of the male members of the 
 society. 33 As consent had been given, some two years 
 previous to this, to a request from the society in Bos- 
 ton, that Mr. Murray should preach there once in 
 three weeks, 34 I suppose a deduction to have been 
 made of his time spent there, for I find that the first 
 tax assessed on this vote was for Thirty-five pounds, 
 thirteen shillings and seven pence, for six months 
 beginning January ist, 1789. This amount was 
 assessed on one hundred and three persons, David 
 Pearce paying Eight pounds, nineteen shillings and 
 
 33 See Appendix M. 
 
 34 See Appendix N.
 
 HISTORICAL DISCOURSE. 31 
 
 ten pence ; Winthrop Sargent, Two pounds, eleven 
 shillings and ten pence ; Joseph Foster, Two pounds, 
 two shillings and eight pence ; four persons paying 
 upwards of One pound each, and the remainder vary- 
 ing from nineteen shillings down to one shilling, four 
 pence. In 1790, one hundred and twenty-one persons 
 were assessed, and Forty-one pounds, seventeen shil- 
 lings and four pence raised in sums varying from 
 Nine pounds, one shilling and six pence, to one shil- 
 ling and six pence. 
 
 This year Mr. Murray was absent from May to 
 November, first in attendance on a Convention in 
 Philadelphia, and then engaged in preaching in vari- 
 ous places in Pennsylvania, New Jersey, Connecticut 
 and Rhode Island. On his return his enemies insti- 
 tuted another suit at law, serving a writ upon him 
 within an hour of his arrival ; ^ the occasion being a 
 decision of the Courts that a resident of a corporate 
 parish could not divert the tax imposed on him for 
 the support of religious worship, to maintain an unin- 
 corporated society. This was a reversal of the deci- 
 sion of 1786, and of course threw open the whole 
 question which it was supposed had then been de- 
 cided. For some reason, the suit was not pressed 
 to trial ; but the Society, weary of such annoyances, 
 and in dread of their repetition, petitioned the Legis- 
 lature for an Act of Incorporation, which was granted 
 June 28th, 1792, when David Pearce, Winthrop Sar- 
 gent, and forty-nine others whose names are given, 
 
 35 This information is based on an unpublished letter of Mr. 
 Murray's, dated "Gloucester, November i, 1790." In it he 
 says : " My determined foes in this place have brought me into 
 the law again. I had not been in this town one hour before I 
 was served with a writ, and am obliged to defend myself once 
 more."
 
 32 UNIVERSALISM IN GLOUCESTER. 
 
 together with all others who are or may be associated 
 with them, were "set apart and Incorporated into a 
 society by the name of ' The Independent Christian 
 Church in Gloucester.' " 36 
 
 While awaiting the result of their petition for 
 Incorporation, the Society levied no tax, but resorted 
 to subscriptions for defraying their expenses, made 
 payable to Winthrop Sargent and nine others, who 
 obligated themselves to Mr. Murray for the payment 
 of his salary. On this subscription I find one hun- 
 dred and three names pledged for sums ranging from 
 Eight pounds, nineteen shillings and eight pence, to 
 one shilling and six pence. 
 
 The Society may be said to have supposed itself at 
 the time of obtaining its Incorporation, victorious 
 over all hindrances to its peace and growth, and to 
 have entered on a career of great increase in num- 
 bers, religious interestedness, and general prosperity ; 
 but in reality it was on the eve of its greatest trials 
 and embarrassments. While at Philadelphia, Mr. 
 Murray had with great difficulty resisted the impor- 
 tunities of the Church in that city to become its 
 pastor. A yearly income of Four hundred pounds, 
 exclusive of his house-rent, was promised him ; and 
 he was only permitted to depart by pledging to lay 
 the matter before his Eastern friends, and to urge 
 that they release him. 37 The Boston society would 
 not consent to his leaving the state, but urged him 
 to take up his residence there, promising to do as 
 well by him, pecuniarily, as was done by any minis- 
 ter settled in the town. The society here preferred 
 its claim, was anxious to employ him constantly, and 
 
 36 See Appendix O. 
 
 3~ Life of Murray, p. 353.
 
 HISTORICAL DISCOURSE. 33 
 
 promised to do better by him in worldly matters than 
 could be done elsewhere. Mrs. Murray's family also 
 brought forward their personal reasons why there 
 should be no change, and the result was that Mr. 
 Murray seemed to be more firmly located in Glouces- 
 ter than ever before. But in the year 1793 Mrs. 
 Murray's parents died, her family became scattered, 
 and the special ties which bound her to Gloucester 
 were severed. Mr. Murray had sought in vain for a 
 pastor for the Boston society ; the great importance 
 of a well-established centre for Universalism there, 
 was becoming more and more apparent, and he felt 
 compelled to announce to this society that duty called 
 him to Boston, whither he went, and was Installed 
 Pastor, by the Deacons of the Church, October 23d, 
 1793.38 
 
 It was a most melancholy thing for this Society to 
 have him leave the place that had been his home for 
 nineteen years, and where they had shared so fully 
 in his troubles and joys. They had increased in 
 numbers and in worldly prosperity, and they would 
 gladly have shared with him their material gains ; 
 but they could urge nothing against his convictions 
 of duty, and parted with him, "stipulating that he 
 should occasionally visit them, and that they should 
 be allowed to command his presence upon every dis- 
 tressing or important exigence, until they should be 
 favored with another pastor;" a pledge faithfully 
 redeemed by him for the ensuing ten years, during 
 which many shadows passed over this little flock. 
 Although the times were oppressive, they had no 
 pecuniary difficulties in the way of their prosperity, 
 and were, at the time of his leaving them, possessed 
 :} 8 Life of Murray, p. 362.
 
 34 UNIVERSALISM IN GLOUCESTER. 
 
 of property representing one-third of the entire val- 
 uation of the town. But Universalist ministers were 
 few, the demands for their services were numerous, 
 and how to obtain a pastor was a matter beset with 
 many difficulties. Nor was it always easy to obtain 
 even temporary supplies. The attempt was made, 
 however, and with quite an approach to success, to 
 have preaching once in two weeks. 
 
 Rev. Messrs. Matthew Wright and Hosea Ballou 
 officiated during the remainder of the year 1793. 
 
 In 1794, Rev. Thomas Barns supplied the pulpit 
 about one-half the time, occasionally assisted by Rev. 
 Messrs. Zephaniah Lathe and Isaac Mansfield. The 
 Society raised Eighty pounds to defray its expenses, 
 which it assessed on one hundred and eighteen per- 
 sons, among whom seventy-seven estates were repre- 
 sented, aggregating a valuation of Fifty thousand 
 seven hundred and eleven pounds, the largest estate 
 being that of David Pearce, then probably the wealthi- 
 est man in town, valued at Nine thousand five hun- 
 dred and seventy-five pounds. The total valuation 
 of the town that year was One hundred and fifty- 
 three thousand five hundred and forty-five pounds. 
 
 In 1795 the Society voted to raise the sum of 
 Ninety pounds, and have preaching three-fourths of 
 the time. The services of Mr. Barns were obtained 
 for one-half the year, but the balance of the time 
 could not be provided for. 
 
 In 1796 the sum of One hundred pounds was raised 
 for preaching, but it was impossible to obtain a sup- 
 ply oftener than once in two weeks, when Mr. Barns 
 officiated. 
 
 The same amount was raised in 1797. Mr. Barns
 
 HISTORICAL DISCOURSE. 35 
 
 preached half the time, and Rev. Michael Coffin was 
 here occasionally. 
 
 In 1798 the Society raised Three hundred dollars, 
 and Mr. Barnes preached once in two weeks, till 
 October, when he made a visit to Maine, where he 
 located soon after. Rev. Hosea Ballou was here 
 once in two weeks during the rest of the year. 
 
 In 1799, Rev. Messrs. Hosea Ballou, John Foster, 
 George Richards, and Zephaniah Lathe supplied the 
 pulpit for twenty-one Sundays. Not until this year 
 did the Society establish their title to the land on 
 which their House of Worship stood. It belonged 
 to the estate of Winthrop Sargent ; and " on the 
 basis of the valuation of 1781," they assessed a tax 
 on the proprietors of the pews, and raised the sum 
 of One hundred pounds in payment for the land. 
 
 In 1800, preaching was had but fourteen Sundays, 
 by Rev. Messrs. John Foster, Ebenezer Paine, and 
 Thomas Barns. 
 
 In 1 80 1 there was preaching once in two weeks, by 
 Rev. Messrs. Hosea Ballou, John Foster, Thomas 
 Barns, Edward Turner, George Richards and John 
 Murray. 
 
 In 1802 there was preaching only seven Sundays, 
 the pulpit being occupied by Rev. Messrs. George 
 Richards, Joshua Flagg and Edward Turner. Mr. 
 Turner was here at the request of Rev. George Rich- 
 ards, then settled at Portsmouth, N. H., who took a 
 lively interest in the affairs of this Society, and aided 
 it by all the means in his power during the long time 
 it was without a pastor. This year the Society voted 
 to take down the Organ loft in their House of Wor- 
 ship, at which time, I suppose, the ancient instru- 
 ment before us passed into retirement. 39 
 
 39 The Organ reverted to the possession of Mr. Somes, and
 
 36 UNIVERSALISM IN GLOUCESTER. 
 
 At the Annual Meeting in 1803, "the Society 
 Voted, To have Mr. Turner to preach with them the 
 current year." But Mr. Turner declined the invita- 
 tion, and it was found impossible to obtain supplies 
 for more than fourteen Sundays in the year. These 
 were furnished by Rev. Messrs. Isaac Root, Noah 
 Murray, Mr. Gleason and Thomas Jones. 40 The lat- 
 ter came from Philadelphia, where he had been pas- 
 tor since 1796. He was here at the urgent solicita- 
 tion of Mr. Murray, who wrote to the Society that 
 Mr. Jones was a superior preacher, and that they 
 could do no better than to hear him and keep him. 41 
 
 At the Annual Meeting in March, 1804, the Society 
 " Voted, To have preaching the current year by set- 
 tling a Minister. That a salary of Five hundred 
 dollars be given by this Society to the Rev. Thomas 
 Jones, together with the expense of removing his 
 family to Gloucester, in case Mr. Jones shall con- 
 clude to settle as Pastor of this Society, after the 
 trial of a term not exceeding six months to the sat- 
 isfaction of all parties." The six months' trial hav- 
 
 remained in the keeping of his descendants till 1870, when it 
 was loaned to the Society for exhibition during the Centennial. 
 At the close of that celebration, it was thus donated to the 
 Society : 
 
 "B. H. CORLISS, Esq., Treasurer of the Independent Christian 
 Society : 
 
 SIR Permit me to present, through you, to the Independent 
 Christian Society, the 'MURRAY ORGAN,' and to assure them 
 that it certainly affords me great pleasure thus to donate this 
 most interesting relic of the olden times, knowing full well that 
 in their keeping it will be preserved from ruin and decay, to the 
 later generations. With my best wishes for the future pros- 
 perity of the Society, I subscribe myself, 
 
 HARRIET WEBBER." 
 
 40 See Appendix D. 
 
 41 See Appendix P.
 
 HISTORICAL DISCOURSE. 37 
 
 ing proved satisfactory, the Society, at a meeting 
 held September 3d, " Unanimously voted, That the 
 Rev. Thomas Jones be Installed as Pastor over the 
 Independent Society in Gloucester, during his nat- 
 ural life." His salary was at the same time fixed 
 at Six hundred dollars per annum, to date from his 
 Installation ; which took place September 26th, the 
 Sermon and Charge by Rev. John Murray, the Install- 
 ing Prayer and Right Hand of Fellowship by Rev. 
 George Richards. I believe this to have been the 
 first Installation in the history of the Universalist 
 Church, where the services were wholly conducted by 
 preachers. 
 
 Then commenced a long and successful pastorate 
 of an eminently devoted and faithful minister, one 
 whose attention was early called to the sacred things 
 to which he was wholly consecrated during a long 
 and blameless life. Born at Narbath, Pembrokshire, 
 South Wales, April 5th, 1763, he entered, at the age 
 of nineteen, the Seminary established by the Coun- 
 tess of Huntingdon, at Trevacca, Wales, for the edu- 
 cation of young men for the Calvinistic Methodist 
 Ministry. Spending three years in this institution 
 he graduated in 1785, and was immediately Ordained, 
 and entered upon his work as a preacher, fully imbued 
 with and heartily believing the doctrines of White- 
 field. His settlement was at Berks, England, where 
 for three years he was an earnest and sincere preacher 
 of the doctrines in which he had been educated. 
 But in 1788 he was brought by the study of the Scrip- 
 tures to the belief of Universalism, which he at once 
 openly professed, and began to preach. His church, 
 instead of casting him off, severed its connection 
 with the Calvinistic Methodists, and retained him
 
 38 UNIVERSALISM IN GLOUCESTER. 
 
 till his removal to America, eight years later, whither 
 he came at the earnest desire of John Murray, who 
 was interested in obtaining a Pastor for the Church 
 in Philadelphia. He had entered his forty-second 
 year when he became Pastor of this Church, and forty- 
 two years were added to his life before he changed 
 his home among you for the home immortal. 
 
 During his long pastorate many things occurred 
 which it would greatly interest the older of you to 
 have again brought to your remembrance, and many 
 which it might be of service to all to know ; but I 
 must not presume to mention, save in the briefest 
 manner, a very few of those things which are most 
 prominent in the history of the Society, as indicating 
 its own growth and progress, and the influences which 
 have gone forth from it in other parts of the territory 
 then embraced in the limits of the town. 
 
 As early as the time of the adoption of the Charter 
 of Compact, several of the signers resided at Sandy 
 Bay, now Rockport. In 1804 they had so increased 
 as to be one-fifth of the membership of this Society, 
 and had contributed two-fifths of the amount raised 
 that year for the building of a new Meeting House at 
 Sandy Bay, then the Fifth Parish in Gloucester, for 
 which they had received the promise of the use of 
 the house twenty-one Sundays in each year. Shortly 
 after Mr. Jones came here it was arranged that he 
 should preach there every fifth Sunday ; and as it 
 was impossible to obtain supplies for the other por- 
 tion of the time to which the Universalists were en- 
 titled to the use of the house, they temporarily relin- 
 quished their right to those Sundays to the Congre- 
 gational Society. The arrangement with Mr. Jones 
 continued two years, at the expiration of which, the
 
 HISTORICAL DISCOURSE. 39 
 
 parish voted to themselves the exclusive use of the 
 Meeting House, and the Universalists were shut out. 
 Meetings were then commenced in a school-house, a 
 Universalist Society was subsequently organized, and 
 a suit in equity for the use of the Meeting House, 
 was commenced. After a protracted litigation of 
 years, the Court, virtually acknowledging the justice 
 of the Universalists' claim, dismissed the action for 
 want of jurisdiction, and referred them for redress to 
 the Legislature. Preferring rather to build a new 
 house than to have further contention about the old, 
 the corner stone was laid June 24th, 1829, and the 
 frame, gotten out at Cambridge, and floated to Sandy 
 Bay, was, by the volunteer services of the citizens, 
 taken from the water, and raised on its foundation, 
 the ensuing Fourth of July. On the 8th of October, 
 the House was Dedicated, the Pastor of this Church 
 preaching the sermon. The Pastors of the Society 
 in Sandy Bay after the Dedication, and until 1840, 
 when that portion of our old town was set off to make 
 the town of Rockport, were Rev. Messrs. Fayette 
 Mace, Lucius R. Paige, B. B. Murray, A. C. L. Ar- 
 nold, Charles Spear, and Gibson Smith. 
 
 Mr. Jones' settlement at once drew the Society 
 together, and so speedily increased the size of the con- 
 gregation that on the 5th of February, 1805, a num- 
 ber of the members met together for the purpose of 
 considering the pressing necessity for a new Meeting 
 House, and there agreed to open a subscription for 
 the erection of such a building, the number of shares 
 to be subscribed for not to be less than one hundred 
 nor more than one hundred and twenty. The whole 
 matter was left to the supervision of a Committee 
 consisting of John Somes, William Pearce, Israel
 
 4O UNIVERSALISM IN GLOUCESTER. 
 
 Trask, Joseph Foster, and Isaac Elwell. Mr. Pearce 
 having bargained for a large lot of land, the " Sub- 
 scribers to the New Meeting House," at a meeting 
 held in April, " Voted, To take the whole land as pur- 
 chased by Col. William Pearce for the Meeting House 
 upon the same terms on which he bid it off, and that 
 a part of the same be reserved for a Burial Ground. 
 That the Meeting House be erected near the emi- 
 nence back or north of the brook, and that a hand- 
 some gravelled way be laid from Middle street to the 
 front of said house, and that there be gravelled side- 
 walks for foot passengers, with rows of trees on each 
 side, and terminating with turnpike gates." The 
 price of the land was Twelve hundred dollars, and 
 the lot extended from Middle to High street, the 
 front on Middle street being sixty-three feet on the 
 line of the Northern side of the street, and thence 
 extending in a North-eastern direction, back of the 
 present Northern line of Middle street, about Two 
 hundred feet, and thence in an irregular course to 
 High street, thence West on High street about One 
 hundred and seventy feet, thence South to Middle 
 street. 42 A large lot near the Northern end was 
 reserved for a Burial Ground, so much of the South- 
 ern end as extends from Pine street to Middle street, 
 together with the Meeting House, when completed, 
 except the pews, was given by the Subscribers, to the 
 Society. Three-fourths of the Burial Ground was laid 
 
 42 The bounds are thus given in the deed from " Patrick Jef- 
 frey, of Milton, in the County of Norfolk, and Mary his wife. 
 A certain piece of land lying in Gloucester, upon the Northerly 
 side of Middle street, and bound at the Eastern corner by land 
 of Philemon Haskell, dec'd, and running by said street South 
 67 degrees west four rods and one tenth to Sam'l Whittemore's
 
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 HISTORICAL DISCOURSE. 4! 
 
 out in lots corresponding to the number of the pews 
 in the Meeting House, and one lot assigned to the 
 owner of each pew ; the remaining fourth was given 
 to the Society. The gravelled walks were laid out, 
 and Poplar trees were planted, which, some twenty 
 years after, were taken up, and the present Elms 
 took their place. There were Fifty-two Subscribers, 
 and the Shares were One hundred, at One hundred 
 dollars each. William Pearce was the largest sub- 
 scriber, having fifteen shares, John Somes had thir- 
 teen shares, two of the subscribers had four shares, 
 four had three shares, eight had two shares, and 
 thirty-six had one share each. 43 
 
 The Corner Stone of the new building, the one in 
 which we are now assembled, was laid September 
 
 land, thence running north 4 degrees west by said Whittemore's 
 land, and land of Jonathan Brown, jr., and land of Aaron Burn- 
 ham to a stake twenty-six rods and four tenths, thence running 
 North 53. West by said Burnham and land formerly owned by 
 Nath'l Ellery and land of Benjamin Stacey and land of Zebulon 
 Parsons and land of Robert Cleaves, former owners, twenty- 
 one rods and three-tenths, thence running North 41^. East 
 by land formerly owned by Benjamin Appleton five and one- 
 half rods, thence running by land of Thomas Millet six rods to 
 the highway, thence by said highway or back street about 
 South 80. East ten rods and four-tenths to Jacob Smith's land, 
 then by said Smith South 42. East fourteen rods and four- 
 tenths to land formerly owned by said Philemon Haskell, 
 thence by said Haskell's land South 13. East nine rods and 
 six-tenths to a stake, thence by said Haskell North 84. East, 
 two rods and one-tenth to the corner of the wall, thence by said 
 wall 16. East about sixteen rods and four-tenths to the brook, 
 thence by said wall and brook South 84^ . West twenty feet, 
 thence Southerly by said Haskell's land about fifteen rods and 
 three-tenths to Middle street, to the bounds first mentioned, 
 the whole containing more or less." 
 43 See Appendix Q.
 
 42 UNIVERSALISM IN GLOUCESTER. 
 
 5th, 1805, by John Tucker, Master of Tyrian Lodge, 
 F. A. M. 44 Col. Jacob Smith was the Architect and 
 Builder. The timber of which the frame of this 
 house is constructed, was felled in the British Prov- 
 inces, and shipped for England in the Barque " The- 
 odosia," which, becoming disabled near our harbor, 
 was brought in here and condemned as unseaworthy. 
 Her cargo was bought by Col. Pearce, sometime in 
 1804. The building was completed and ready for use 
 in October, 1806. The first Sunday in that month a 
 Farewell Service was held in the old House of Wor- 
 ship. The conclusion of the Discourse on that occa- 
 sion I now read you from the Manuscript used by 
 Father Jones : 
 
 "I have now closed my subject. I beg your pa- 
 tience a few minutes longer, My Friends, till I make 
 a few remarks on this our eventful Day, and our 
 present circumstances. This Day we close our as- 
 sembling in this consecrated spot. Many of the Fa- 
 thers who dedicated the House to the God and Fa- 
 ther of all, and to His Christ, are gathered unto their 
 Fathers, within the Vail! We shall see them no 
 more until the General Muster of our race, when we 
 hope to join them in triumph and perfect worship 
 before the throne of the Son of God. 
 
 "We rejoice that some of the Elders are still 
 amongst us, who will not weep for sorrow at our 
 approaching Dedication, as the Elders of Israel wept 
 at the laying the Foundation of the Second Temple, 
 because it was far inferior to the first, but will 
 rejoice with our young men and maidens, in our latter 
 house. Many can, and could have said of this place, 
 This is the House of God! this is the Gate of 
 
 w See Appendix R.
 
 HISTORICAL DISCOURSE. 43 
 
 Heaven ! I trust they will continue to find Every 
 place consecrated by the sound of the Saviour's 
 name, Hallowed Ground ! 
 
 " Here they first heard that Christ died for all ! 
 that His Grace and Mercy was as extensive as the 
 Light of the sun, and as free as the Air. 
 
 "Here you have heard various Gifts, and divers 
 Talents, uniting, however, in one point to ascribe 
 to God Goodness and Mercy consistent with Justice 
 and Holiness. Here you obtained freedom as an 
 Independent Church or Society of Christians, the 
 Charter of which you will transmit inviolate to your 
 children, and they to theirs. 
 
 "It is twenty-six years next Christmas since you 
 first assembled in this place. When your Candle- 
 stick was removed to another place, you were not 
 left in darkness. A Degree of the true light had 
 been emitted unto you. God in His Providence com- 
 manded the emitted Blaze to stand still in your Gib- 
 eon ; and here we are this Day. A new Day hath 
 visited us. We say with surprise, thankfulness and 
 gratitude, What hath God wrought ! He hath done 
 for us Great things, whereof we are Glad ! 
 
 " This Day and the approaching one I esteem as 
 the most eventful of all my eventful life. Born in 
 the Northwest extremity of Britain where the At- 
 lantic Ocean dashes her shores strictly educated 
 in the religious tenets of John Calvin, who sincerely 
 thought Christ Sovereignly excluded a part of Man- 
 kind from Redemption. But I was enabled to break 
 these Bands as Sampson did the Green Withs, and 
 think freely for Myself ; for which I suffered perse- 
 cution several years. God hath given me an Asylum 
 of peace among you, where I am willing to close my
 
 44 UNIVERSALISM IN GLOUCESTER. 
 
 Eyes, and Open them no more till upon the Son of 
 Man in His Glory and Kingdom. 
 
 "My Friends, I count it one of the most Honor- 
 able of all my Deeds to lead you out of this House, 
 where you have enjoyed so much religious pleasure, 
 into your new House about to be Dedicated to the 
 Head of the Church. 
 
 " May the Holy Fire continue burning clear upon 
 our new Altar. 
 
 " May the Divine Presence and Blessing go with us. 
 
 "May your religious pleasures increase and mul- 
 tiply. 
 
 " May our lives be prolonged so long as useful, and 
 we finish our course with joy. 
 
 " I congratulate you all on this Occasion, Espe- 
 cially the Elders of the Congregation, in the pros- 
 pect of your children's worshipping the God of their 
 Fathers ; and pray that our Sons may be as plants 
 grown up in their Youth ; that our Daughters may 
 be as Corner stones, polished after the Similitude of 
 a palace. 
 
 " I conclude wishing God may prosper your handy- 
 work, and that His Glory and Blessing may rest upon 
 us ; that we may continue to add to our Faith Virtue, 
 and Go on toward perfection, adorning the Doctrine 
 of God our Saviour by Christ, in all Things. Amen." 
 
 The following Thursday, October Qth, this House 
 was Dedicated to the Worship of God. Rev. John 
 Murray offered the Introductory and Dedicatory 
 Prayers, and Rev. Thomas Jones preached the Ser- 
 mon, from Ephesians ii : 19, 20, 21. I regret that 
 this sermon has not been preserved, and that the 
 above meagre statement, taken from the Columbian 
 Centinel, Boston, is all that can be known by us con-
 
 HISTORICAL DISCOURSE. 45 
 
 earning services which must have been so deeply 
 interesting. 45 
 
 This House, as dedicated, contained Seventy-eight 
 pews on the lower floor, and Twenty-two in the gal- 
 lery ; but these latter were not, I suppose, equally 
 distributed on each side, as in 1828 it was "Voted, 
 That the Committee build Six new pews in the East- 
 ern gallery, if they find it necessary." The Pulpit 
 was high and circular in form, and over it was sus- 
 pended a Sounding Board. The old style square 
 pews prevailed entirely on the lower floor, and were 
 elaborately wrought in panel work. 46 The seats, for 
 
 45 The full account given in the " Columbia Centinel, Boston, 
 October n, 1806," is as follows: "DEDICATION. On Thurs- 
 day last, the new and elegant Meeting-House erected in Glou- 
 cester (Cape Ann) by the Society of Christians believing in the 
 Universal Salvation of men, was solemnly Dedicated to the 
 Author of that Salvation. The Rev. Mr. Murray, of Boston, 
 read the introductory service, and made the Dedication and 
 concluding Prayers ; and the Rev. Mr. Jones, (the Pastor of the 
 Society), delivered an excellent sermon, from Ephesians ii: 
 19, 20, 21, ' Now, therefore, ye are no more strangers and for- 
 eigners, but fellow-citizens with the saints and of the house- 
 hold of God; and are built upon the foundation of the apostles 
 and prophets, Jesus Christ himself being the chief corner- 
 stone j in whom all the building fitly framed together, groweth 
 unto an holy temple in the Lord." 1 The services were inter- 
 spersed with music from an excellent choir. The House is 
 capacious, and completely finished, and has a beautiful spire ; 
 and the whole work has been executed in a style which confers 
 honor on the architect, and shows the liberality of the Society. 
 The bell is from the Revere foundery of Canton." 
 
 46 In this discourse, as read at the celebration, I said of these 
 pews, "The top style and cap rested on a series of upright 
 rounds, which were occasionally turned about by some indif- 
 ferent hearer, or mischievous boy, and emitted disagreeable 
 squeaks." In this I was mistaken. It was true of the old 
 Meeting House, and not of the one erected in 1806.
 
 46 UNIVERSALISM IN GLOUCESTER. 
 
 the convenience of turning them back, and so mak- 
 ing more room as the congregation rose in prayer, 
 were hung on hinges, and the clatter made by letting 
 them down, especially when the children, who de- 
 lighted in that part of the exercise, took the matter 
 in hand, is said to have borne no small resemblance 
 to an irregular discharge of musketry ; which at 
 length became so annoying that the Society " Voted, 
 To request the pew owners to fasten down, or other- 
 wise prevent their seats falling so hard as to disturb 
 the meeting." 
 
 The same style of pews were built in the front of 
 the galleries, while at the rear were long benches. 
 These gallery pews were favorite resorts for the 
 children, and their presence in them, only manifest 
 by the noise made since the pews were so high 
 that the small people could not be seen was the 
 occasion for frequent legislation in the Society meet- 
 ings. In 1809 it was "Voted, that Mr. Benjamin 
 Stacy have the use of the pew in the gallery which 
 remains unsold, provided he will take care of those 
 boys in the gallery, and keep them in order." It 
 seems to have been more than Mr. Stacy could do ; 
 and so the next year " a committee of four was ap- 
 pointed to preserve order." The following year a 
 committee of seven was chosen, "for the special pur- 
 pose of noticing any rude or unbecoming behaviour, 
 either of the boys or girls, during services, by writing 
 their names in their pencil books and informing their 
 Parents, Masters or Mistresses, as the case may be, 
 of such conduct, in writing, and requesting them to 
 punish them for the same." This seems to have 
 reached the case, for thereafter, one man, who was 
 paid Fifteen dollars a year for his services, was able
 
 HISTORICAL DISCOURSE. 47 
 
 to maintain order in the gallery. Armed with a long 
 wand, on one end of which was a large feather, and 
 on the other end a gilded knob, this guardian of the 
 peace moved quietly through the galleries, brushing 
 the faces of the rude girls with the feather, and 
 bringing the gilded knob vigorously down on the 
 heads of the refractory boys. 
 
 The Bell which still hangs in the tower was placed 
 there before the day of Dedication. For many years 
 it was the only large bell in town, and was long 
 spoken of as "The heavy bell of the New Meeting 
 House." Its constant service these sixty-eight years 
 indicates the good quality of its material. 
 
 The Clock which projects from the gallery was 
 also an original part of the furnishing of the house 
 by the Subscribers. At least it is remembered, by a 
 gentleman now present, to have been there the year 
 that the House was dedicated. 
 
 At the rear of the house was a small one story 
 building known as "The Vestry." It was provided 
 with a fire-place, was used for ordinary Society meet- 
 ings, for the Sunday School when that was first or- 
 ganized, and for some time was rented for a day 
 school. Its full size may be seen by a glance at the 
 Organ loft, which is but another story added to the 
 original frame. 
 
 No provision was made for heating the Meeting 
 House till Christmas, 1820, when stoves were used 
 for the first time. 47 Prior to this, and some extended 
 the custom a few years longer, the elderly people 
 
 47 This innovation was stoutly resisted by a few, on the plea 
 that the air would be rendered unhealthy, and sickness would 
 be caused. One who was present at the first service after the 
 stoves were put in, but when, owing to a lack of stove-pipe, no
 
 48 UNIVERSALISM IN GLOUCESTER. 
 
 and the ladies brought foot-stoves, or hot bricks or 
 stones, to keep their feet from freezing, and bravely 
 bore the cold in other parts of their body. 
 
 Candles at first furnished the lights for evening 
 services. These were placed chiefly on the pulpit 
 and the gallery in front of the singers' seats, and in 
 two or more chandeliers which were suspended from 
 the ceiling. These chandeliers were superseded by 
 a large one, fitted with lamps, in 1823, at an expense 
 of One hundred and seventy-five dollars. It was a 
 grand affair, as the remnants of it, still preserved in 
 the attic, will show, and suspended by its gilded rope, 
 was a wonder and delight, especially to the young 
 people. At the same time ornamental branches were 
 placed on each side of the pulpit, each containing 
 three large lamps. 
 
 No instrumental music was used in this house till 
 1814, when a Bass viol was purchased, not without 
 considerable opposition, however, at such an innova- 
 tion ; and was in a few years followed by Clarionets 
 and Violins, which were continued in use till 1826, 
 when an Organ was procured, which, after Thirty 
 years' service, gave place to the present Organ, first 
 used July 31, 1856, a Concert being then given by 
 the "School street Choir," of Boston. Vocal music 
 received early attention, and liberal provision was 
 made for it from the treasury. The singers' seats 
 were always well filled, and under the leadership of 
 Thomas Ireland, Samuel Friend, John and Denmark 
 Procter, the singing was powerful and spirited. 
 Kelly's Hymns continued to be used till 1808, when 
 
 fires were made, relates that during the service several of the 
 ladies, and among them the wife of the minister, fainted, and 
 had to be taken into the open air before they could recover.
 
 HISTORICAL DISCOURSE. 49 
 
 the Society, through a Committee, of which William 
 Saville was Chairman, published a collection. The 
 last hymn in the book was written by Mr. Saville, 
 and the others' were selections from Relly, Watts and 
 others. 48 This book was in use till 1838, when it 
 gave place to the Collection compiled by Rev. Hosea 
 Ballou, 2nd, which in turn was superseded, in 1855, 
 by the book now used, Adams and Chapin's. 
 
 At the first Sabbath service in this house, October 
 1 2th, 1806, Clara Sargent, an infant daughter of Wil- 
 liam Pearce, jr., was Dedicated to the Love and Ser- 
 vice of God ; a Ceremonial instituted by Rev. John 
 Murray, and probably first observed by him, at least 
 frequently observed by him, in this town. Baptism, 
 he said, was wholly connected with Profession of 
 Faith, and as such profession could not be made for 
 another, least of all for infants, he would not bap- 
 tize infants. But he thought it seemly and wise to 
 acknowledge children as God's gift, and to Dedicate 
 them, as such, to God's love. 49 Mr. Jones saw no im- 
 propriety in the use of water in this ceremony ; and 
 in this I suppose that the pastors who have suc- 
 ceeded him have agreed. At all events, either with 
 or without the use of water, the Dedication of chil- 
 dren has been observed by the Universalists of Glou- 
 cester for nearly, if not quite a century. 
 
 On the same first Sabbath, measures were taken 
 for the organization of the body of Communicants 
 into a Church distinct from the mere business Society 
 created by the Act of Incorporation. On the 23d 
 of the following November, a Covenant and Articles 
 of Faith were adopted by the male members of the 
 
 *8 See Appendix S. 
 
 See Appendix T.
 
 5O UNIVERSALISM IN GLOUCESTER. 
 
 Society, and Thirty-three persons, Nine Men and 
 Twenty-four Women, organized under them as a 
 Church. 50 The first Wardens, or Deacons, were 
 Isaac and Payne Elwell. The business of the Church 
 was wholly in the hands of the male members, which 
 the worthy pastor never ceased to regret, and to fight 
 against ; some of his recorded resolves and protests be- 
 ing very vigorous and decided ; but the chief opposition 
 to a change coming from the proscribed sex them- 
 selves, no change was made until the reorganization 
 of the Church, thirty-two years later. Mr. Jones has 
 also left on record his firm convictions in favor of an 
 Open Celebration of the Lord's Supper, a belief that 
 this Ordinance of the Gospel is no more sacred than 
 are the Doctrines of the Gospel, and that all mem- 
 bers of a Christian congregation should have a right 
 to the Communion without the intervention of Cere- 
 mony. These views he urged upon the Church, but 
 failed to obtain their endorsement. Succeeding 
 pastors have held various opinions on this subject. 
 The Church, though passing through several modifi- 
 cations, has continued to the present, never a large 
 body, but always a recognized power and influence in 
 the religious life of the congregation. 
 
 In 1811 an event occurred connected with the his- 
 tory of Universalism in Gloucester, which gave sud- 
 den strength to the cause here, and great rejoicing 
 to its professors everywhere. The Third (Annis- 
 quam) Parish had settled as its Pastor, in 1804, Rev. 
 Ezra Leonard, a graduate of Brown University, and 
 a student in orthodox theology with Rev. Perez 
 Fobes, LL.D., of Taunton. Finding in his congre- 
 gation at Annisquam a number of persons who had 
 
 50 See Appendix U.
 
 HISTORICAL DISCOURSE. 51 
 
 embraced the doctrine of Universalism, and being 
 often brought in contact with Mr. Jones on funeral 
 occasions, he was of necessity frequently engaged in 
 arguments and conversations on the subject of Uni- 
 versal Salvation. Among the MSS. of Mr. Leonard, 
 which have come into my possession, I find a frag- 
 ment of what I suppose to have been the first Ser- 
 mon which he preached after being convinced of the 
 truth of Universalism. In this he enumerates the 
 Works and Arguments for and against the Doctrine, 
 which he had read, and with which he had made him- 
 self familiar. He then adds : " About six months 
 ago I put them all aside, and began to search the 
 Scriptures anew, prayerfully and very attentively. 
 And at present I am convinced by the Spirit of 
 Truth which I find there, that Grace will reign as 
 universally as sin has reigned." The result of this 
 avowal was, that a very few of the parish withdrew 
 from his ministry, while the great majority, having 
 confidence in their pastor as an honest and learned 
 man, remained. The only action taken in Parish 
 Meeting was a vote, passed in December, 1811, "that 
 he should continue to preach to them till the next 
 March meeting." At the March meeting the oppo- 
 sition was feeble, and he continued to be the Parish 
 Minister till his death in 1832. Dying, he left no 
 enemies, but is remembered as a faithful Christian 
 Minister, richly imbued with the Spirit of his Master. 
 His successors in the pastorate have all been Uni- 
 versalists, and the society, though weakened by 
 deaths and removals, still preserves its integrity and 
 zeal. 51 
 
 51 The Ministers of the Society since Mr. Leonard's death, 
 with the dates of their settlement, have been, Abraham Nor-
 
 52 UNIVERSALISM IN GLOUCESTER. 
 
 The War of 1812 was a time of severe trial to this 
 Society, as the business of the town was at once 
 destroyed, and the inhabitants were nearly equally 
 divided in sentiment, the anti-war party being 
 slightly in the ascendant when the difficulties com- 
 menced. All the Churches suffered, and it became 
 a burden and sacrifice to maintain the preached word. 
 It was found necessary to reduce Mr. Jones' salary, and 
 at one time it seemed inevitable that the meetings 
 must cease, so small was the attendance, so absorb- 
 ing were the political troubles. But there were 
 brave and true men who stood by, and who were 
 more than sufficient for the demands of the occasion. 
 The Patriotism of the pastor was of the highest 
 order. He knew by the contrast gained in personal 
 experience, how great were the political blessings in 
 the land of his adoption; and "the claim of Great 
 Britain to the Right of Impressing Seamen, is," he 
 declared, "as absurd and wicked as is the claim of 
 the Southern Planter to Ownership in man ; " a com- 
 parison which shows his hatred of that which he so 
 often denounced in no measured terms within these 
 walls American Slavery. His Sermon preached on 
 the occasion of a Special Fast appointed by the Pres- 
 ident, in 1813, has the ring of an old anti-slavery 
 Oration. 
 
 Just after the Treaty of Peace, the society was 
 called to mourn the death of their first pastor. 
 Many of the early friends of Mr. Murray had died, 
 
 wood, 1832 ; Elbridge Trull, 1833 ; John Harriman, 1834 ; 
 George C. Leach, 1837 ; Maxcy B. Newell, 1842 ; Joseph A. 
 Bartlett, 1845; Benjamin H. Clark, 1847; E. W. Coffin, 1848; 
 N. Gunnison, 1854; Emmons Partridge, 1857 ; Lewis L. Record, 
 1859; J. H. Tuller, 1863; J. H. Willis, 1865; F. A. Benton, 
 1868; William Hooper, 1871.
 
 HISTORICAL DISCOURSE. 53 
 
 but quite a number remained, to whom his death, 
 September 3d, 1815, although the event had long 
 been looked for, brought deep grief. Mr. Jones offi- 
 ciated at the Funeral, and, by special request, 
 preached in Boston the following Sunday ; and then 
 by desire of the Society here, preached a Commemo- 
 rative Discourse in this house, the Sunday after. 
 So much of the Funeral Oration, and of these two 
 Discourses as contain special allusions to Mr. Murray, 
 are preserved, but have never been put in print. 52 
 
 In the Spring of 1819 Mr. Jones commenced a 
 series of Twelve Short Sermons to the Children. 
 From 1807 it had been his custom to give at least 
 two such sermons each year ; but a result followed 
 this last and special course, which probably had not 
 been sought before. It was the Establishment of the 
 Sunday School, June 25th, 1820, which has continued 
 to the present time. Dr. William Ferson was the 
 first Superintendent. As it is not long since I gave 
 a Historical sketch of the School, I need make no 
 further mention of it here, save to say that I believe 
 it to have been the Third Sunday School organized 
 by Universalists, and since 1826 the oldest school in 
 the denomination. 53 
 
 October 3d, 1824, a meeting of the congregation 
 was held, at the suggestion of Benjamin K. Hough, 
 to consider the propriety of observing the approach- 
 ing Semi-Centennial Anniversary of the First Preach- 
 ing of Rev. John Murray in Gloucester. The Pastor 
 proposed that the whole day be used in Religious 
 Services, which was unanimously agreed to, and Rev. 
 Thomas Jones and Col. William Pearce were asso- 
 
 52 See Appendix V. 
 
 53 See Appendix W.
 
 54 UNIVERSALISM IN GLOUCESTER. 
 
 elated with William Babson, jr., William Collins and 
 Samuel Pearce, the Parish Committee that year, to 
 make the necessary arrangements. 
 
 Fifty years ago to-day the Celebration took place. 
 All the Ministers specially invited were in attendance 
 except Rev. Messrs. Hosea Ballouand Edward Turner. 
 The Morning Services were conducted by Rev. 
 Thomas Whittemore, of Cambridgeport, who offered 
 Prayer and made a brief Introductory Address ; Rev. 
 Paul Dean, of Boston, who read the Scriptures and 
 preached a Sermon from I Samuel vii : 12, "Hitherto 
 hath the Lord helped us " ; and Rev. Zelotes Fuller, 
 of Charlton, who made the Concluding Prayer. In 
 the Afternoon, the first Prayer was made by Rev. 
 Barzillia Streeter, of Troy, N. Y. ; the Sermon by 
 Rev. Sebastian Streeter, of Boston, from i Cor. ii : 10 ; 
 and the Closing Prayer by Rev. Ezra Leonard, of 
 Annisquam. The Evening Services commenced with 
 Prayer by Rev. Hubbard H. Winchester, of Wil- 
 mington, Vt. ; the Sermon was by Rev. Hosea Ballou, 
 2nd, of Roxbury, from Isaiah Ix : 2, 3, 4 ; and the 
 Concluding Prayer by Rev. Thomas G. Farnsworth, 
 of Newton. 
 
 Including the Pastor of the Society, there were 
 Ten Preachers in attendance, all of whom, except 
 Rev. Thomas G. Farnsworth, who is with us to-day, 
 Rev. Zelotes Fuller, now residing in Philadelphia, 
 and Rev. Hubbard H. Winchester, living in Iowa, 
 have passed on to their Heavenly rest. It was a day 
 of great rejoicing to the society. The congregations 
 were large at each service, and the singing on the 
 occasion was spoken of in the highest terms. Fifty 
 singers occupied the gallery, and extra instruments 
 were brought into use ; the whole being under the
 
 HISTORICAL DISCOURSE. 55 
 
 lead of John and Denmark Procter. Mr. Jones, has 
 recorded that the first hymn sung after the opening 
 Anthem, in the Morning, was the one commencing : 
 
 " Blow ye the trumpet, blow 
 
 The gladly solemn sound ! 
 Let all the nations know, 
 
 To earth's remotest bound, 
 The year of jubilee is come; 
 Return, ye ransom'd sinners, home." 
 
 Rev. Paul Dean was instructed to prepare an ac- 
 count of the Exercises for the Universalist period- 
 ical publications, and to express therein "the hope 
 and belief that the semi-century returns of this day 
 will be celebrated with religious gratitude and joy 
 until Christ shall have an altar in every place, and 
 at every altar an herald of salvation ministering to 
 his redeemed." 54 
 
 In 1830 another Universalist Congregation was 
 gathered in the town, in the Second, or West, Parish. 
 Rev. Daniel Fuller, who had settled there in 1770, 
 and whose active ministry continued for Fifty-three 
 years, died in 1829. In the Warrant for the Annual 
 Parish Meeting following his death, this Article was 
 inserted : " To know of what Denomination the Par- 
 ish will be most united." The vote was just three 
 to one in favor of the Universalist Denomination. 
 Rev. Calvin Gardner was, I believe, the first Minister 
 under this vote, and his support was provided for by 
 subscriptions. The following year the Parish voted 
 to assess a tax, and to grant to each person assessed 
 " the privilege of having his own money appropriated 
 to support Ministers of his own Denomination." 
 Under this just arrangement there was, of course, a 
 
 54 See Appendix X.
 
 56 UNIVERSALISM IN GLOUCESTER. 
 
 variety of preaching, but by far the greater part of 
 it was by Universalists. The so-called Orthodox 
 portion of the parish withdrawing about this time 
 and organizing a new Society, the meetings in the 
 Old House of Worship were thereafter conducted by 
 the Universalists, who continued meetings a portion 
 of each year till 1846, when the house, erected in 
 1716, having become greatly out of repair, was sold 
 and removed. The purchaser worked most of the 
 timber into a new building, afterwards called " Lib- 
 erty Hall," where a Society of Universalists has been 
 organized, a Sunday School is held every Sunday, 
 and preaching is had a portion of each year. 55 
 
 56 The Universalist preachers at West Parish since 1830, 
 until the arrangement under the old Parish organization ceased, 
 in 1843, were Rev. Messrs. William A. Stickney, Ezra Leonard, 
 Robert L. Killam, Joseph P. Atkinson, Henry Belding, Charles 
 Galaca, George G. Strickland, James M. Usher, Thomas Jones, 
 William Hooper, Henry C. Leonard, John M. Spear. 
 
 A Farewell Service was held in the Old Meeting House, 
 Sunday afternoon, September 7, 1846, Rev. A. D. Mayo preach- 
 ing the sermon, on Continuance in well doing ; text, Gal. vi : 9. 
 The following hymn, written by Mrs. S. C. E. Mayo for the 
 occasion, was sung : 
 
 Thy temple, God, not built with hands, 
 Unharmed through endless ages stands ; 
 Its great dome still in glory spreads 
 Its myriad star-lights o'er our heads. 
 
 Its columned aisles with music ring, 
 Poured forth by every living thing ; 
 Ocean its awful anthem roars, 
 And winds sigh soft along its shores. 
 
 But Thou, though worshipped day and night 
 In fanes of boundless breadth and height, 
 Wilt hear a simple song and prayer, 
 Breathed from a true heart anywhere.
 
 RKV. DANIEL I). SMITH. 
 THIRD PASTOR (ASSOCIATE WITH DR. JONES), 1838-1841.
 
 HISTORICAL DISCOURSE. 57 
 
 Whether it was on account of the evident spread 
 of Universalism on the Cape, or from some other 
 reason, I have no means of knowing, but at this 
 period of its ascendancy in the Second Parish, great 
 zeal was manifest by several sects in sending Mis- 
 sionaries to Gloucester, some of whom caused most 
 abusive articles to be written and circulated in the 
 religious papers of the state. A paper called the 
 " Anti-Universalist " was printed in Providence, R. I., 
 in an early number of which appeared one of these 
 articles, charging that the Universalists of this town 
 were drunkards and immoral, and declaring that it 
 was notorious that Murray was grossly immoral while 
 residing here. So sweeping a charge killed itself, 
 and so roused the indignation of those who honestly 
 opposed Universalism, that, through their instru- 
 mentality, the paper fell into such disrepute as to 
 speedily lose its supporters and its life. A Mission- 
 ary sent from Salem made a lamentable report that 
 "at the Squam Sabbath School no book but the Bible 
 is in use," and he was " sorry to say that the School 
 is under very bad influence." This was an unfortu- 
 nate statement, in view of what the Missionary was 
 
 E'en here, beneath this mouldering roof, 
 Far from the crowded world aloof, 
 Mid these old aisles, so worn and grey, 
 E'en here our souls may sing and pray. 
 
 May those old sires who built this fane, 
 In spirit meet with us again ; 
 And blending their high souls with ours, 
 Make this the holiest of life's hours. 
 
 And may the soft winds, breathing through 
 This old church, from the waters blue, 
 Bear up to Heaven as pure a strain 
 As ever rose from royal fane.
 
 58 UNIVERSALISM IN GLOUCESTER. 
 
 seeking, and all his work came to nought. An Agent 
 of the Massachusetts Missionary Society came here, 
 and in his published report said of Universalism, 
 that " at Cape Ann, it issues from every dark cavern 
 there, and is echoed by every rock and shrub that 
 deforms the fair face of nature." Mr. Jones, who 
 was an ardent lover of the scenery of the Cape, pub- 
 lished a spirited reply, in which he so rebuked the 
 Agent's want of appreciation of the beauty of the 
 coast, as also so clearly exposed his ignorance of 
 what he was attacking, that there was no further 
 opposition of that kind. 
 
 In 1837, the health of the venerable Pastor being 
 feeble, a special meeting was called in December to 
 consider the propriety of soliciting his views with 
 regard to the settlement of a Colleague ; and three 
 of his long-tried friends, Benjamin K. Hough, Rich- 
 ard Friend, and William Pearce, jr., having reported 
 for him that such a step would be perfectly satisfac- 
 tory, it was determined that measures should be 
 taken at once, to either obtain a supply till such time 
 as Mr. Jones should be able to resume his duties, or 
 to settle an Associate Pastor. 
 
 The following January, a Committee who had been 
 authorized to do so, extended an invitation to Rev. 
 Matthew Hale Smith to settle as Colleague with Mr. 
 Jones. Mr. Smith declining the invitation, "the 
 Committee were instructed to supply the pulpit with 
 such suitable preachers as may be obtained with a 
 view of securing some one on whom the society can 
 unite." In August a unanimous invitation was ex- 
 tended to Rev. Daniel D. Smith, of Portland, Me., 
 who accepted, his labors to commence as soon as he 
 could make satisfactory arrangements at Portland.
 
 HISTORICAL DISCOURSE. 59 
 
 The Society having already voted to make an altera- 
 tion in their House of Worship, at once perfected 
 their plans, and the work was finished before the 
 installation of the new pastor. The square pews 
 were all removed from the lower floor, and Ninety- 
 eight pews, of about nine feet each in length, took 
 their place, giving a gain of Twenty pews. Nine- 
 teen of these pews were sold, to defray the expenses 
 of the alteration, the remaining one being kept by 
 the Society. The old Pulpit was also taken down, 
 and a more modern one was built. 
 
 Mr. Smith was Installed as Junior Pastor, Decem- 
 ber 2Oth, 1838. The Installing Prayer was by Rev. 
 Thomas Jones, and the Sermon by Rev. Otis A. 
 Skinner, of Boston. 56 
 
 The popular talents of Mr. Smith at once drew in 
 a larger congregation than could be accommodated 
 with sittings. To remedy this, the Society voted on 
 the 29th of January, 1839, "to make an alteration in 
 the gallery by which they could obtain Fifty-four 
 pews," being an addition of Twenty-six to the num- 
 ber then located there. This was no sooner done than 
 the new pews were sold and occupied ; and for sev- 
 eral months the attendance on Public Worship was 
 larger than ever before. A movement was also set 
 on foot to build a large Vestry and School House, 
 stock in which was readily taken ; and a commodious 
 two-story edifice, called the "Murray Institute," was 
 made ready for Dedication, October 3ist, 1839. This 
 
 66 The other services were : Scripture Readings, Rev. Charles 
 Spear; Introductory Prayer, Rev. J. M. Austin; Delivery of 
 the Scriptures and Charge, Rev. Hosea Ballou, 2nd; Right 
 Hand of Fellowship, Rev. Thomas F. King; Address to the 
 Society, Rev. Hosea Ballou; Concluding Prayer, Rev. Samuel 
 Brimblecome.
 
 60 UNIVERSALISM IN GLOUCESTER. 
 
 was located on the lot now occupied by the Episcopal 
 Church, the expense of land and building being about 
 Forty-two hundred dollars. The "Liberal Institute," 
 a school formerly located at Methuen, was moved 
 here and opened in the new building in November. 
 Philosophical and scientific lectures were given, a 
 large amount of apparatus was bought, an extensive 
 library gathered, and the social as well as the relig- 
 ious affairs of the Society seemed to be in as pros- 
 perous a condition as the most sanguine could desire. 
 But in the midst of this great prosperity came the 
 severest trouble and disaster. Difficulties were gath- 
 ering which soon burst with volcanic fury, and 
 threatened utter ruin. This hitherto steadfast and 
 united Society was shaken and disunited. Friends 
 who had always been one in all good aims and efforts, 
 became alienated and embittered ; families, even, 
 were rent asunder ; and, to set forth in few words 
 this melancholy part of our history, so many of the 
 Society had withdrawn, and so large a number of the 
 congregation had ceased to attend his ministry, that 
 Mr. Smith deemed it expedient to send in his resig- 
 nation in October, 1840. It was accepted ; but sub- 
 sequently, at his earnest desire, his services were 
 continued from January, 1841, till the Annual Meet- 
 ing in April. 
 
 The friends of Mr. Smith, who were numerous 
 and among them were some of the most useful and 
 influential members of the Society withdrew when 
 he ceased to preach ; and not long after formed a 
 new organization, called the "Independent Univer- 
 salist Society," and commenced meetings in the 
 Murray Institute Hall. In 1843 they invited Mr. 
 Smith to become their pastor, and in September,
 
 HISTORICAL DISCOURSE. ,.;<;?; 6$ 
 
 1845, they Dedicated a small House of Worship, on 
 Elm street, which they had built at an expense of 
 about Three thousand dollars. A Church of about 
 forty members was organized, Richard Friend, jr., 
 and Joseph Friend being the Deacons. Mr. Smith 
 continued with them till the Summer of 1848; and 
 the following year was succeeded by Rev. David H. 
 Plumb, who remained three years. In April, 1853, 
 Rev. George J. Sanger became their pastor, and 
 preached his farewell discourse, March, 1856. The 
 dissolution of the Society soon followed the close of 
 his services, and in 1858 the property was sold to the 
 Methodists. 
 
 From April, 1841, till December, 1842, this Soci- 
 ety had preaching, a large portion of the time, from 
 ministers living near. An arrangement was made 
 with Mr. Jones, in May, 1841, by which his connec- 
 tion as Pastor was dissolved ; the Society making 
 provision for his maintenance during the remainder 
 of his life, and for the support of his wife if she 
 should survive him. 57 His health was gradually fail- 
 ing, the troubles of the Society were a source of 
 great annoyance to him, and he was no longer equal 
 to the work which the circumstances demanded. 
 Mutual love and confidence and interestedness dic- 
 tated the separation, and the same feelings charac- 
 terized the remainder of his stay upon the earth. 
 For some little time after his release from duty as 
 pastor, he was able to preach occasionally, in places 
 
 57 The sum of $400 per annum was settled on Mr. Jones, and 
 $200 on his wife, if she should survive him. Mr. Jones kept 
 very accurate records of his ministerial labors; from which 
 I ascertain that while pastor here he solemnized 658 Marriages, 
 Baptized 711 Persons, and attended 1162 Funerals.
 
 62 UNIVERSALISM IN GLOUCESTER. 
 
 not far distant from home. When here on Sunday 
 a seat was reserved for him in the pulpit, on account 
 of his great deafness, and he frequently took part in 
 the services, especially in the Administration of the 
 Lord's Supper. His last service of this kind, and, I 
 suppose, his last religious service of any kind, in 
 public, was on Sunday, November $d, 1844. 
 
 In March, 1843, the Society invited Rev. Frederic 
 F. Thayer, of Cambridge, who had supplied the pul- 
 pit the preceding three months, to become its pas- 
 tor. The Invitation was accepted, and Mr. Thayer 
 was Installed on the 28th of that month, Rev. Otis 
 A. Skinner preaching the Sermon. 58 It was Mr. 
 Thayer's first settlement, and to his office he brought 
 a well-cultivated mind and a warm and zealous heart. 
 His pulpit services were acceptable and the Church 
 records show a quickened religious interest and an 
 increase in the number of Communicants. But the 
 circumstances pecnliar to that time of division and 
 estrangement were not favorable to such results as 
 fire the ambition of an earnest pastor. Measures 
 which were taken for the reconciliation and return 
 of those who had separated from the Society failed 
 of accomplishing their object. Annoying debts had 
 accumulated, and discouragements were numerous. 
 
 68 The other services were : Reading of the Scriptures, Rev. 
 Maxey B. Newell; Introductory Prayer, Rev. Thomas B. 
 Thayer; Installing Prayer, Rev. T. P. Abell ; Charge and De- 
 livery of the Scriptures, and Right Hand of Fellowship, Rev. 
 E. G. Brooks; Address to the Society, Rev. L. S. Everett; 
 Concluding Prayer, Rev. Hosea Ballou. The hymns, three in 
 number, were written for the occasion ; one by Rev. J. G. 
 Adams, the 7ijth hymn in Adams and Chapin's Collection; 
 one by Rev. E. H. Chapin, the 7ioth hymn in the same collec- 
 tion, and one by Rev. Hosea Ballou.
 
 HISTORICAL DISCOURSE. 63 
 
 Under these circumstances, and impelled by them, 
 Mr. Thayer tendered his resignation in September, 
 1844, and his connection with the Society ceased in 
 December. 59 
 
 From this time until the next Annual Meeting, the 
 Society devoted its energies to the payment of its 
 debts, amounting to about Twenty-three hundred 
 dollars. Being successful in this, it extended an 
 invitation, in June, 1845, to R GV - Henry B. Soule, of 
 Boston, to become its pastor. Accepting the invita- 
 tion, Mr. Soule at once commenced his work, which, 
 however, was of brief duration ; for in October he 
 informed the Committee that he was discontented 
 in Gloucester, and had been from the first, and being 
 thus in no condition to do justice either to the Soci- 
 ety or to himself, he desired them to accept his 
 resignation, to take effect at the close of the quarter, 
 in December. Action on this resignation seems to 
 have been deferred until the Annual Meeting the 
 following April, when it was accepted. 60 
 
 Rev. Amory D. Mayo, of Warwick, was invited to 
 the pastorate in June, 1846, and commenced his min- 
 istry here, which was also his first pastoral settle- 
 ment, in July. He had not been here a month when 
 this house was heavily draped in mourning, and all 
 its spaces were occupied by an immense throng, who 
 gathered in great respect and affection to perform 
 
 59 The other pastoral settlements of Mr. Thayer were at 
 Brooklyn, N. Y., 1844; Chelmsford, Mass., 1845. In 1847, Mr. 
 Thayer, in consequence of a severe affection of the throat, left 
 the ministry and went into secular business. 
 
 60 Mr. Soule was subsequently settled at Hartford, Conn., 
 1846; Granby, Conn., 1851; Lyons, N. Y., January, 1852, where 
 he died, after a very brief illness, with the small-pox, on the 3oth 
 of that month.
 
 64 UNIVERSALISM IN GLOUCESTER. 
 
 the funeral rites of the venerable Man of God who 
 for Forty-two years had been so intimately identified 
 with the Church and with the history of the town. 
 Father Jones, after long confinement to his house 
 and gradually yielding to the slow decay which waits 
 upon advanced age, " put off this tabernacle of flesh" 
 and entered "into the house not made with hands," 
 on the 2Oth of August. Two days after, his mortal 
 remains, borne on the hands of long tried and faithful 
 friends, .were brought hither and the new pastor, in 
 well-chosen words, preached a discourse from the 
 passage of Holy Writ which was of all others most 
 eminently suitable for the occasion : " Mark the per- 
 fect man, and behold the upright ; for the end of 
 that man is peace." Psalm xxxvii : 37. 61 
 
 81 The following Hymn, written for the occasion by Mrs. 
 S. C. E. Mayo, was sung at this Service : 
 
 " Softly breathe the low lament 
 O'er the aged warrior, spent; 
 Weary, worn, he hath lain down, 
 Sleeping in his victor crown. 
 
 Bear him down these aisles once more, 
 Gently through the old church door; 
 Let the green trees o'er him wave, 
 In his slow march to the grave. 
 
 Give to earth its solemn trust ; 
 Give to dust its kindred dust ; 
 Lay within its narrow bed 
 All the perishing and dead. 
 
 But the life that made its shrine 
 In yon pale form, was divine ! 
 An undying, quenchless flame, 
 From the Lord of life it came I
 
 HISTORICAL DISCOURSE. 65 
 
 Mr. Mayo's ministry was attended with many grat- 
 ifying results. His preaching was attractive, instruc- 
 tive and profitable ; the attendance at Public Wor- 
 ship greatly increased ; there were no discordant 
 elements in the Society, but a large measure of its 
 former united and prosperous state was restored. 
 The only hindrance to its most complete success was 
 the uncertain and frequently feeble condition of the 
 pastor's health. This sometimes compelled him to 
 ask for a respite from his labors; but in spite of 
 such disadvantages and interruptions, his work was 
 blessed to him here, and he has, we trust, been able 
 to feel what so many others see, that what he pre- 
 pared for the enlightenment and faith and Christian 
 growth of this people, has, through the instrumen- 
 tality of the printed page, been light, and cheer, and 
 strength to great multitudes. His book on "The 
 Moral Arguments for Universalism," made up, I sup- 
 pose, of sermons preached here, has not yet finished 
 its work. It is a strong and unanswerable statement, 
 in its peculiar line of reasoning, of the utility, phil- 
 osophy and reforming power of our Faith in God's 
 Infinite Love. Another volume of his sermons pre- 
 pared for this people, the " Graces and Powers of the 
 Christian Life," is also an honor to our denomina- 
 tional literature, and its perusal cannot fail to in- 
 
 It hath sought its source above, 
 In the Infinite of love ! 
 Where, throughout a round of time, 
 It will rise through heights sublime ! 
 
 Through the ambient fields of Heaven, 
 Far, even now, that life hath striven ; 
 Upward, onward, evermore, 
 Will the Immortal rise and soar I M
 
 66 UNIVERSALISM IN GLOUCESTER. 
 
 struct and help Christian people of every name. I 
 find also, in some of your homes, several of his ser- 
 mons preached on special occasions, which, and par- 
 ticularly those containing lessons drawn from the 
 lives of the older members of the Church, several of 
 whom passed away during his ministry, are highly 
 prized, and will be faithfully handed down to others, 
 and through them the fathers shall still speak to 
 others who will come after us. 
 
 The pastorate of Mr. Mayo was brought to a close 
 on the ist of October, 1854, by his own request; 
 from a conviction that an opening in the city of 
 Cleveland, Ohio, offered him an opportunity for 
 building up a Church whose influence would be 
 widely felt in the great West. 62 
 
 In April, 1855, the Society invited Rev. W. R. G. 
 Mellen, of Auburn, N. Y. The invitation was at 
 once accepted, and Mr. Mellen commenced his ser- 
 vices in May. During his ministry there was a man- 
 ifest growth in the town, and his abilities drew large 
 numbers of the new comers to this Church, and re- 
 tained them as permanent members of the congrega- 
 tion. The old disagreements in a large measure sub- 
 sided on the dissolution of the other Society, and 
 many who had been estranged returned to their first 
 love. The Sunday School felt the impulse of these 
 changed conditions and improved surroundings, and 
 grew and prospered under his fostering care, the 
 Bible class proving especially interesting and profit- 
 able. Without noise or excitement the congregation 
 became large, and the Society set on foot several 
 
 62 Mr. Mayo's settlements since leaving Gloucester have been, 
 Cleveland, Ohio, 1854; Albany, N. Y., 1856; Cincinnati, Ohio, 
 1863; Springfield, Mass, 1873.
 
 HISTORICAL DISCOURSE. 6/ 
 
 improvements looking to greater convenience and 
 comfort in this House of Worship. The galleries 
 which had been made so much more available than 
 formerly, by the alterations in 1839, were still incon- 
 venient and undesirable to those who sought sittings 
 there. They were therefore remodeled in the winter 
 of 1 86 1, and changes were also made in the vestibule, 
 the present circular stairs being substituted for the 
 old-fashioned staircases. The lamps were at the 
 same time abolished, and gas fixtures took their 
 place. 
 
 Both Mr. Mellen and Mr. Mayo favoring the 
 method of open communion, no Church records were 
 kept during the pastorate of either, and it is there- 
 fore impossible to tell what additions, if any, were 
 made to the Church for about fifteen years ; but it 
 is known that a good degree of religious interest, 
 earnestness and devotion was cultivated by both of 
 these faithful ministers ; and not a few who were old 
 enough to have their attention understandingly 
 drawn to spiritual affairs when Mr. Mellen was pas- 
 tor, attribute their deepest and most lasting religious 
 convictions to his instructions and counsels. In Oc- 
 tober, 1 86 1, Mr. Mellen resigned, having accepted 
 the Chaplaincy of the 24th Regiment of Massachu- 
 setts Volunteers. 63 
 
 The next pastor was Rev. George W. Skinner, 
 who was called in June, 1862, and immediately ac- 
 cepted. Previous to his coming here, Mr. Skinner 
 
 63 Mr. Mellen remained in the Army till January, 1863. In 
 February, 1863, he was commissioned Consul to Mauritius, 
 where he remained till 1867. In 1869 he settled as Pastor, at 
 Detroit, and subsequently at New Brighton, Staten Island* 
 1871 ; Albany, N. Y., 1874.
 
 68 UNIVERSALISM IN GLOUCESTER. 
 
 had been for a few months connected with the Army, 
 as Lieutenant in the Q/th Regiment New York 
 State Volunteers. His ministry was during days of 
 trial for the Country, days of anxiety and trial to all 
 faithful ministers. His patriotic utterances in the 
 pulpit were frequent, and he also embraced the oft- 
 recurring opportunities of addressing the citizens at 
 the many War Meetings which were then held, and 
 of further helping them for the discharge of loyal 
 duties ; while at the same time he was prompt and 
 responsive to the ordinary demands of the pulpit, and 
 of his people. But his stay here was too brief, and 
 the circumstances of the times too exacting in other 
 directions, to mark his pastorate in any special man- 
 ner. Mr. Skinner resigned, and his connection with 
 the Society ceased, February, I865. 6 * 
 
 Rev. Elmer H. Capen, of Stoughton, was invited 
 to minister here in March, 1865. His Ordination 
 took place in this house in October of that year, the 
 Sermon being preached by Rev. A. A. Miner, D. D., 
 of Boston. 65 Mr. Capen' s pastorate, which termi- 
 nated by his resignation in October, 1869, is too 
 
 w Mr. Skinner settled in New Bedford, Mass., in 1865; in 
 Stoneham, Mass., 1866; Leavenworth, Kansas, 1867; Quincy, 
 Mass., 1869; and Lawrence, Kansas, 1872. 
 
 65 Other portions of the Service were: Invocation, Rev. B. 
 K. Russ, of Somerville ; Prayer, Rev. J. H. Willis, of Annis- 
 quam; Ordaining Prayer, by Rev. Geo. W. Skinner, of New 
 Bedford ; Charge and Delivery of the Scriptures, Rev. A. St. 
 John Chambre*, of Stoughton; Right Hand of Fellowship, Rev. 
 J. F. Powers, of East Cambridge ; Charge to the Society, Rev. 
 H. C. Leonard, of Pigeon Cove, who also wrote a Hymn for 
 the occasion. 
 
 Mr. Capen's pastorates, since leaving Gloucester, have been: 
 St. Paul, Minn., 1869; Providence, R. I., 1871; President of 
 Tufts College since 1875.
 
 HISTORICAL DISCOURSE. 69 
 
 recent to need any special notice at this time. You 
 all remember it, and can testify to his doing the 
 work of an earnest, faithful Christian minister. One 
 thing, however, connected with it, and to secure 
 which he was untiring in effort, must be mentioned 
 the great change which took place in the owner- 
 ship of the pews, and the convenience, comfort and 
 enlarged accommodations of this House of Worship. 
 By gift in some cases, and by purchase in others, the 
 pews became the property of the Society. Altera- 
 tions and improvements costing about Fifteen thou- 
 sand dollars gave the following results : the removal 
 of the pews placed here in 1838, and the introduction 
 of the present greatly increased and comfortable sit- 
 tings ; the removal of the Organ from the gallery to 
 its present position, thereby gaining more pews in 
 the gallery ; the present platform arrangement of the 
 Pulpit ; and the elevation of the floor of the house 
 thirty inches, relieving the galleries of their appear- 
 ance of great height, and producing symmetry in the 
 whole interior arrangement of the building. The 
 house was raised seven feet from its old foundation, 
 and a commodious vestry for the use of the Sunday 
 School, with suitable ante-rooms and other conve- 
 niences, was obtained. The whole was completed in 
 the Fall of 1868, and Re-opening Services were held 
 on the 3Oth of December, the Pastor preaching a 
 a Discourse on Temple Worship, from Genesis 
 xxviii : I/. 66 
 
 66 The other services were : Prayer of Consecration, by Rev. 
 C. H. Leonard; Address, by Rev. A. St. John Chambre* ; 
 Prayer, by Rev. J. H. Chapin. The following Hymn was 
 written for the occasion by Rev. Henry C. Leonard :
 
 7O UNIVERSALISM IN GLOUCESTER. 
 
 My own ministry here commenced in May, 1870, 
 a year memorable in the history of this Society, 
 as also in the history of the Universalist Church, as 
 completing a century since the arrival of Rev. John 
 Murray in America. The Session of the General 
 Convention, appropriately held here with the old- 
 est Denominational Organization in September of 
 that year, was the occasion of the largest gathering 
 of Universalists ever known. In every respect a 
 success, that event was a joy to all who participated 
 in it, an honor to this Society which so liberally pro- 
 vided for it, and an inspiration and impulse to the 
 Universalist Church everywhere. 
 
 As we have now, at great length, it may at first 
 seem but really only by glimpses and hints of the 
 facts to which allusion has been made reviewed 
 the Century which closes this day, some of the 
 things that belong to our history are worthy of being 
 mentioned with greater emphasis than has been laid 
 
 " O Thou ! whose thought pervades all space, 
 
 Whose light illumes the earth and skies, 
 Within these walls reveal thy face, 
 And smile upon our sacrifice. 
 
 We give to Thee this house once more, 
 
 Improved by human art and skill; 
 Oh, may the power of sacred love, 
 
 And Thine own love, this temple fill. 
 
 Through all our Sabbaths here below, 
 
 May we within this temple wait; 
 And unto Thee, as moments go, 
 
 Our souls divinely consecrate. 
 
 And when have run our life's quick sands, 
 And we shall reach the fane on high, 
 
 Within this temple made with hands, 
 Our children's spirits sanctify."
 
 HISTORICAL DISCOURSE. /I 
 
 on them as spoken of in connection with the general 
 facts. And yet I can only call your attention to 
 them, at the best, and leave to yourselves that more 
 extended thought which meditation upon them as 
 causes of gratitude to God, and as reflecting honor 
 on our fathers, will suggest and urge. 
 
 I. From the first, this has been an eminently 
 Christian Society. Its pulpit has illustrated and de- 
 fended the doctrines of Revealed Religion, and the 
 congregation have reverenced and trusted the truths 
 of the Bible. Never has it been taught to, or as- 
 sumed by this people, that Revelation is a fiction, or 
 the Gospel of Jesus Christ a myth. Amid all the 
 diversities of gifts, and differences of administration, 
 no man has ever ministered to this people who sought 
 to weaken their faith in the Authority of Divine 
 Revelation. No substitute for the Gospel has been 
 proposed, none accepted. What has been taught to, 
 or accepted by this Society, as doctrine and duty, 
 may have been illustrated by many facts outside of 
 Revelation, may have been commended by its agree- 
 ment with science, with philosophy, with the utter- 
 ances of ancient and of modern wisdom, but its foun- 
 dation has always been on a "Thus saith the Lord." 
 Our fathers built upon this rock, an unshaken confi- 
 dence in God's Revealed Word, and to the present 
 day their descendants countenance no departure from 
 this. The Sermons of Murray reveal a depth of 
 faith in the Bible, and in Jesus Christ as the Son 
 and Sent of God, which the leaders of other sects 
 may have equalled, but none of them have surpassed. 
 His immediate successor was emphatically "A man 
 of one book," and that the Bible. To no other 
 authority would he bow, but this was his complete
 
 72 UNIVERSALISM IN GLOUCESTER. 
 
 Counsellor and Guide; he defended it against all 
 attacks, and sought in his teachings, as he also de- 
 voutly supplicated in his prayers, " the spread of the 
 Everlasting Gospel," as the only cure of the world's 
 ills and miseries. Those who came after him have 
 had no different conviction. Forty years ago, when 
 the now prevalent phases of skepticism and unbelief 
 first came across the waters and were being dis- 
 seminated in every community by a portion of the 
 secular press, as also by numerous tracts and pam- 
 phlets, the Young Men of this Society set on foot an 
 Organization having as its aim the Defence of Divine 
 Revelation, and under their auspices a Course of 
 Lectures was given in this and the other churches in 
 town, on the Evidences of Christianity. Among the 
 eminent men who took part in that Course, I find the 
 honored name of Bp. Griswold, of the Episcopal 
 Church. Our record, in this respect, is one for 
 which we may justly indulge in great satisfaction. 
 
 II. This Society has also been characterized by 
 a free and progressive spirit. Its pulpit has never 
 been hampered, nor has the congregation been big- 
 oted against the light and truth of new investiga- 
 tions. Murray's belief is now wholly a thing of his- 
 tory with the Universalist Church. He accepted 
 most of the peculiarities of the Calvinism of his day, 
 except the dogma of reprobation. He advocated the 
 doctrine of special election to the light and knowl- 
 edge of the gospel in this life, and a general election 
 to be manifest in the life to come. His peculiar doc- 
 trine, the Union of all souls with Christ, who bore 
 all the penal sufferings due to the entire race, he 
 grafted to the phases of Calvinism which he accepted,
 
 REV. FREDERIC F. THAYEK. 
 FOURTH PASTOR, 1843-1844.
 
 HISTORICAL DISCOURSE. 73 
 
 including the Sabellian modification of the trinity, 
 personal devil, universal forfeiture of the divine 
 favor, and arbitrary sovereignty. His methods of 
 interpretation seem fanciful to us, and his treatment 
 of Bible history, narrative, ritual and psalms, as hav- 
 ing allegorical reference to Christ, strikes us as ex- 
 tremely grotesque ; but certainly it was not more so 
 than was the common exegesis of a hundred years 
 ago ; while it had this decided advantage over the 
 popular theology, that, in pushing the Universal 
 Promises and Invitations of the Gospel, against the 
 dogma of eternal reprobation, it let in a flood of light 
 and cheer to the human soul, such as the common 
 preaching could not impart. Joy, deep and intense, 
 was the result of receiving and believing the views 
 which he gave of the plan of Salvation ; a joy whose 
 fulness we of the present day, who know nothing of 
 the bondage of soul into which men were brought 
 by a sincere acceptance of what Coleridge justly calls 
 "that superfetation of blasphemy," the Calvinism of 
 a century ago, can form no adequate idea. 
 
 The early Universalists of Gloucester were be- 
 lievers in the theory advocated by Murray ; but 
 they were also tolerant of other theories, as is evi- 
 dent from their receiving and hearing such men as 
 Wright and Winchester ; the former an advocate of 
 the Universal Restitution, from the modified Calvin- 
 istic theory of the Moravians ; and the latter, a still 
 more modified Calvinist, if not wholly an Arminian, 
 who denied that any such mystical union of human 
 souls with Christ, by which his acts released men 
 from self-incurred penalties, had any foundation ; 
 and who advocated such a personal bearing of pun- 
 ishment for sin as would necessitate, in the case of
 
 74 UNIVERSALISM IN GLOUCESTER. 
 
 the most incorrigible, the endurance of sufferings 
 hereafter, for the space of fifty thousand years. 
 Their tolerance is still further manifest in their giv- 
 ing such frequent hearing to Hosea Ballou, whose 
 independent views were so unlike those of any one 
 who could then have preached to them. 
 
 Mr. Jones, at the time of his settlement, seems to 
 have been quite in accord with the views of Murray, 
 but his theology underwent several modifications in 
 process of time, and in his later days he came to 
 advocate a system not materially differing from the 
 Unitarian basis on which Universalism has been gen- 
 erally placed since the early part of the present cen- 
 tury. In some few particulars he retained his trini- 
 tarian views, although they were evidently very 
 much modified by his rejection of the doctrine of 
 vicarious sacrifice. He also retained to the last his 
 old belief in the resurrection of this body of flesh. 
 
 None of those who succeeded him have had uni- 
 form views on all points of theology ; and since their 
 peculiarities of belief have been honestly entertained, 
 the differences were no doubt freely presented and 
 discussed. On such discussion the Society never 
 imposed restraint, and the result has been that a 
 free and instructive pulpit has been encouraged. 
 
 The early experiences of intolerance made the 
 Society cautious how it gave aid or encouragement 
 to any combinations based on statements of doc- 
 trine. It was eager to enter into alliance with those 
 who are struggling for liberty of conscience, and the 
 enjoyment of legal rights, and so took an active 
 interest in the Association of 1785 ; but for many 
 years it stood wholly aloof from the Convention or- 
 ganized in 1793, one avowed aim of which was the
 
 HISTORICAL DISCOURSE. 75 
 
 establishment of uniformity of belief. 67 So Indepen- 
 dent was its spirit, as well as its name, that for 
 twenty years it sent no representative to that body. 
 Subsequently it became connected with the Conven- 
 tion, and when, years after, one of its Pastors argued 
 strongly for ultra Congregationalism, and declaring 
 himself "no longer a sectarian Universalist," urged 
 the Society to the same position, he was quietly 
 heard, but no measures were taken to change the 
 course of action. Later, under a Pastor who was 
 indifferent on this subject, the Society became indif- 
 ferent ; but never any other than a Universalist 
 Church and Society, it afterwards responded to the 
 appeal of another Pastor and identified itself with 
 all the interests and organizations of our faith. 
 
 III. The attitude of this Society towards the 
 Country, and the moral and social Reforms of the 
 land, is one that has always been creditable to it, and 
 to the truths which it has professed. I need not fur- 
 ther enlarge on Murray's patriotic position during 
 the Revolution ; but it is due to the memory of his 
 early associates in Gloucester, to say that, with few 
 exceptions, they were patriotic men at a time when 
 patriotism meant opposition to the mightiest and 
 proudest government in the world. Several whose 
 names are attached to the first form of organization, 
 were eminent in their part in the struggle which 
 gave us our Independence. And for several years 
 after Mr. Jones came here he records his attendance 
 of the funerals of no small number who were soldiers 
 at Bunker Hill, at Monmouth and on other illustri- 
 ous battle-fields. During the second war with Great 
 67 See " History of Universalism in America," Vol. I.
 
 76 UNIVERSALISM IN GLOUCESTER. 
 
 Britain, this Society also furnished many for the 
 maintenance of the rights of the nation. And on 
 the breaking out of the late rebellion, a large number 
 of the descendants of the old heroes went out to 
 defend and perpetuate the Government which their 
 fathers had called into being. Many of them were 
 spared to return to their homes and are to-day with 
 us, bearing honorable scars, and rejoicing that they 
 have not been unworthy of the men in whose places 
 they now stand. Others fell on the field and still 
 others wasted away their lives in loathsome prison- 
 pens. From first to last, it is a record of which we 
 may well be proud, that this Society has neither 
 withheld its money nor its blood when the Nation 
 called for aid and for sacrifice. 
 
 I have already alluded to the attitude of Father 
 Jones on our great National Evil, Slavery. He 
 stands not alone as the representative of this pulpit 
 on that great sin. Not one of his successors ever 
 so far disgraced himself and his profession of Faith 
 in Universal Brotherhood, as to be an apologist for 
 human bondage. But often and at times when it 
 has required no small degree of courage, has this 
 pulpit faithfully instructed men in their duties 
 towards those who were in bonds. 
 
 As the Universalist Church has it among the 
 grandest things borne on its record, that it took an 
 early stand against Intemperance, so this Society 
 has been a consistent member of that Church in its 
 position and efforts in this direction. In 1827 the 
 Universalists of Gloucester were prominent in advo- 
 cating the Suppression of Intemperance, by the 
 action of the town authorities against it. Four years 
 later, when the first Temperance Society of which I
 
 HISTORICAL DISCOURSE. 77 
 
 can find any account, was organized in this town, 
 this Society furnished its full proportion of the mem- 
 bership ; and its Ministers have done at least as 
 much as any others in calling attention to the sub- 
 ject and enlightening and directing public thought 
 with reference to it. 
 
 IV. Finally, it is not unbecoming in us, at this 
 time, to bear testimony to the high Religious Char- 
 acter of this Society. We have already seen that 
 the Founders of this Church were members of an- 
 other Communion when conscience called them to 
 rally around him whom God had chosen as the means 
 of their enlightenment and joy. They were men and 
 women of devout spirit and of truly Christian Char- 
 acter and Life. Their mantle descended on those 
 who came after them ; and rich are the lessons of 
 devotion and of true Christian Manhood, furnished 
 by those who have here been taught of God and 
 have manifested in the world their Discipleship with 
 the Lord Jesus Christ. I need but mention the 
 names of Sargent, Pearce, Elwell, Friend, Hough, 
 Babson, Sawyer, Moore, Person, Dale, Trask, Saville, 
 to bring before many of you forms and faces with 
 which you always associate honesty, benevolence, 
 piety, and all the graces of the Christian Character ; 
 and the remembrance of whom also suggests to you 
 the goodly company of men and women with whom 
 they were associated in the House of God and whose 
 Name they glorified among men. 68 
 
 68 See Appendix Y.
 
 78 UNIVERSALISM IN GLOUCESTER. 
 
 Behold, my brethren, how grand an Inheritance 
 has come down to us, from our fathers, who trusted 
 in God ! What rich memories of teachers, alive and 
 dead, are ours ! How all these encourage, and also 
 admonish us ; teaching us how sure is God's blessing 
 on faithful effort, and how necessary our present and 
 continued fidelity is, if we would be worthy of what 
 the past has put into our hands. While, then, we 
 rejoice in the assurance of God's presence and bles- 
 sing in the past, let us not cease to labor and to pray, 
 that the Lord our God may be with us, as He was 
 with our fathers.
 
 EVENING SERVICES. 
 
 After partaking of a bountiful collation, provided 
 by the ladies of the Society, in the Vestry, the Con- 
 gregation reassembled in the Church at half-past 
 seven o'clock. After singing by the choir : " Again 
 within these hallowed walls," Prayer was offered by 
 Rev. C. C. Clark, of Pigeon Cove. 
 
 The Congregation then joined in singing Hymn 
 657, Adams & Chapin's collection : " I love Thy 
 Church, O God." 
 
 The Pastor then remarked that this House of 
 Worship was dear and sacred to other denomina- 
 tions ; for here, in 1832, the Orthodox Society had 
 Ordained their first Pastor, Rev. Charles S. Porter, 
 Rev. Lyman Beecher, D. D., preaching the sermon. 
 Here, in 1846, while these walls were draped in 
 mourning for the decease of Rev. Thomas Jones, the 
 Methodists brought the mortal remains of one of 
 their venerable ministers, the Rev. Joel Steele, and 
 his ministering brethren here performed his funeral 
 rites. But to none can this place be so especially 
 sacred as to those who have made it their Religious 
 Home, and have here learned how to discharge life's 
 duties, and to find comfort amid life's trials and sor- 
 
 79
 
 8O UNIVERSALISM IN GLOUCESTER. 
 
 rows. We wish to give this service to tender mem- 
 ory, to the revival and the recital of reminiscences, 
 that the story of the past may be pleasant to those 
 who participated in its realities and profitable to 
 those who are succeeding them in the delights and 
 duties of this place. We have with us one who par- 
 ticipated in the Semi-Centennial Services, in 1824, 
 and from him let us hear first. 
 
 Rev. Thomas G. Farnsworth then responded sub- 
 stantially as follows : 
 
 MY DEAR FRIENDS : I have not language ade- 
 quate to express the pleasure I feel at this hour. I 
 feel as if I were living beyond my time. When I 
 look back fifty years, I think of a multitude of those 
 who were with us then, whose sympathy was with 
 us, who rejoiced in our faith, that are no longer here ; 
 they are gone, yet still I linger, not very old, not 
 yet have I reached fourscore years. It rejoices my 
 heart to believe unwaveringly and with faith, that 
 all these souls still live. It may be that their ear is 
 open to our prayers and songs to-night. 
 
 In the summer of 1821 I was in the study of 
 Father Ballou in Boston, with Benj. Whittemore, 
 Zelotes Fuller and M. B. Ballou. A member of the 
 parish at Stafford called on Father Ballou and he 
 told him that he had a young man for them. I 
 received a call from them and settled there. I was 
 there two and a half years. I went to Newton Cor- 
 ner in the Spring of 1824. In November of that 
 year I visited Gloucester and attended the Semi- 
 Centennial. During my ministry in Haverhill, some 
 years later, I became acquainted with Father Jones 
 and sometimes exchanged with him. There was no 
 man living, save father Ballou, whom I respected so
 
 ADDRESSES. 8 1 
 
 thoroughly and loved so tenderly as Father Jones. 
 The last time I saw Father Jones was in 1839. He 
 exchanged with me. I was then preaching in George- 
 town. I believe you cannot hold in too high estima- 
 tion the fathers of this Society. You can never esti- 
 mate fully how much you are indebted to their fidel- 
 ity, their Christian worth and the power of their 
 example ; how much they loved our cause ; how much 
 they were willing to sacrifice for its advancement 
 and defence. They and the upholders of our faith 
 in other places showed a spirit of consecration and 
 self sacrifice that Heaven smiled upon. May the 
 mantle of these worthy souls fall upon those who 
 follow in their footsteps. 
 
 When this faith of ours was established here, there 
 was a feeling of discord between the different 
 churches. The Orthodox, Baptists and Methodists 
 were at war with each other. Now they clasp hands. 
 This faith our fathers cherished has transformed 
 them. It has been the leaven that has worked 
 through the whole Christian Church ; it is still work- 
 ing and by and by we shall all be Universalists. Men 
 are beginning to see and believe that God is the 
 Father of the whole race ; all men are brothers, all 
 heirs of the same inheritance, with a common 
 destiny. Let me beseech you to cherish with the 
 utmost reverence the memory of those who built up 
 such a faith and to whose devotedness and unswerv- 
 ing fidelity you are so strongly indebted. 
 
 I pray God that he may keep you, may make his 
 face to shine upon you and finally and eternally give 
 you peace. 
 
 This Church, said Mr. Eddy, has had ten pastors. 
 It is matter of regret that of the seven yet living,
 
 82 UNIVERSALISM IN GLOUCESTER. 
 
 more are not with us on this occasion, but unavoid- 
 ably, several are absent. The immediate successor 
 of Father Jones, Rev. Frederic F. Thayer, is with 
 us and will now address you. Mr. Thayer responded : 
 RESPECTED FRIENDS: Thirty-two years ago this 
 autumn, I made my first visit to Cape Ann a 
 stranger alike to the people and the work of the 
 Christian ministry. I was invited to take up my 
 residence here, and learn of both ; and whatever may 
 have been the results of that connection to this peo- 
 ple and I have never been led to regard them as 
 unfortunate to myself I have ever counted it among 
 the fortunate events of my life. The young pastor 
 found here obstacles, for which he was in no sense 
 responsible, which might well dishearten the bravest. 
 Out of the same soil, however, came encouragement 
 and strength. The counsellors of those days were 
 of the older men, while those younger and more 
 active were ready to follow their leading. Among 
 such competent and considerate advisers, who loved 
 the cause of their Master and were willing to spend 
 and be spent for it, the young pastor found co- 
 workers and companions. A large congregation at- 
 tended upon the Sabbath services, and the Sabbath 
 School became as prosperous as in its previous his- 
 tory. But the embarrassments of past years, the 
 support of the senior pastor, who was settled for life, 
 the burden of a heavy debt, added to the current 
 expenses of the Society, all of which were to be borne 
 by a fragment of what had been one of the largest 
 societies in the denomination, made it advisable that 
 something should be done to remove some of the 
 hindrances to success. The generation of veterans, 
 who until then had controlled the affairs of the So-
 
 ADDRESSES. 83 
 
 ciety, were reminded by their approaching infirmities 
 that what remained for them to do must be done 
 quickly ; and they were especially desirous to extin- 
 guish the debt which they had been instrumental in 
 contracting. By the persistent labors of a few, to 
 whom the Society should ever be grateful, this por- 
 tion of the work was handsomely performed. 
 
 From that time, the generation of men who had 
 so long been prominent as officers of the Indepen- 
 dent Christian Society surrendered the prudential 
 affairs to the control of younger men. And here I 
 take occasion to say in regard to these men, who at 
 this time laid aside the harness, that they were in 
 some respects remarkable men. Their names may 
 not illuminate any page of their country's history, 
 but their virtues, as illustrated in the circle where 
 they were best known, have given them an enduring 
 place in the Book of Life, and the generation of 
 to-day, who worship here, may look back to a noble 
 ancestry. In a life not altogether secluded from the 
 world, I have never found such men elsewhere ; and 
 it is but a grateful tribute to their worth that I speak 
 of them on this occasion. My youthful efforts were 
 encouraged by their acquaintance and their confi 
 dence, and my subsequent career cheered by their 
 continued blessing, until we were separated by the 
 impenetrable veil. My faith in the possibilities of 
 human nature was strengthened by what I had seen 
 of them, and the confident belief of a hopeful pastor 
 confirmed, that a plant, nurtured by their efforts and 
 their prayers, must deserve and secure the blessing 
 of the Most High. 
 
 Did this occasion belong exclusively to me, I 
 should delight to speak of many of these men indi-
 
 84 UNIVERSALISM IN GLOUCESTER. 
 
 vidually ; for they stand as distinctly before me in 
 their personal worth, as they do by name, or in their 
 places at the head of their families ; but I must not 
 so far trespass on time which belongs to others. Of 
 two of these men, however, with whom I was inti- 
 mately associated, you will allow me to speak. One 
 of them, prominent among the founders of this So- 
 ciety one of the most influential of the merchants 
 of his time, who, when the infant Society had out- 
 grown the meeting house on Front street, purchased 
 the timber of which this edifice is constructed, from 
 a vessel which the Fates had compelled to make har- 
 bor here was especially prominent as a devoted 
 disciple of John Murray and his worthy successor. 
 So fully was he indoctrinated with the early instruc- 
 tions of the founder, that, regardless of any modifi- 
 cation of the views of such as called themselves Uni- 
 versalists, which had taken place long before his 
 death, I have reason to believe that he passed from 
 earth trusting for his salvation to the merits of the 
 crucified Son of God, " who was the propitiation for 
 our sins, and not for ours only, but for the sins of 
 the whole world." He believed in the brotherhood of 
 the race, and exemplified the doctrine in his days of 
 prosperity, by striving to make those around him 
 happy. In adversity he bowed to the discipline of 
 his Father in Heaven, not permitting himself to 
 doubt the love of Him "who so loved the world, that 
 he gave for it and to it his only begotten Son." 
 Having completed nearly a century in years as a 
 citizen and a merchant, an ornament to his native 
 town, as a worshipper in this church, one of its most 
 reliable and worthy, nearly thirty years ago he was 
 borne to an honored grave.
 
 ADDRESSES. 85 
 
 Of the other one to whom I have alluded, I knew 
 more, because I knew him longer. Younger by many 
 years than the former, he lived many years after, dur- 
 ing which I never failed in my visits to him until a 
 cloud received him from sight. I can best express 
 my estimate of him by saying that he was the best 
 man I ever knew. He possessed the most virtues, 
 offset by the fewest faults, I have ever seen com- 
 bined. His smile was a benediction, and wherever 
 he went he carried joy. His discriminating liberality 
 commanded the blessing of the poor. His consid- 
 erate regard for his associates made them love him. 
 His integrity insured confidence in every relation. 
 His wisdom in council enforced respect. His devo- 
 tion to all outward religious observances and his 
 compliance with the Master's commands, entitled 
 him to be called a Christian. His house was a sanc- 
 tuary where the Bible was honored, the blessing of 
 God invoked for the labors of the day, and the prayer 
 of gratitude offered at its close. Herein is found 
 the germ of all that gives occasion for any eulogy. 
 He of whom I speak was a disciple of Christ and as 
 such we believe was approved of God and honored 
 by men. His virtues were the offspring of his reli- 
 gion and it need not be counted strange that many 
 a parent has pointed his child to such an one as a 
 model for imitation. Modest and amiable, he yet 
 was firm in resisting evil ; and what appeared to him 
 right was sure of his support. When the adversities 
 of life, of which he had fully his proportion, came 
 upon him, he leaned upon the same arm that had 
 brought prosperity, and he found support in his con- 
 fidence in his Father in Heaven. With the same 
 meekness and trust he met the infirmities of age, 
 until, ripe in years and in honors, he was taken
 
 86 UNIVERSALISM IN GLOUCESTER. 
 
 home ; and if our faith does not mislead us, he has 
 found a world to whose scenes and occupations he 
 was not entirely a stranger and to a presence where 
 his fidelity here has won for him the welcome con- 
 gratulation the approbation alike of what has been 
 and the prophecy of what is to be "Come up 
 higher." This community lost an exemplary citizen, 
 whose name for many years to come shall be men- 
 tioned only with respect and this Society lost one 
 of its shining jewels. He could always be referred 
 to as illustrating in his life the teachings of this pul- 
 pit and when the clouds gathered around this church 
 he led the noble efforts which were made for their 
 dispersion. Here, of all spots, should his name ever 
 be cherished, and when the Universalist denomina- 
 tion shall make up its calendar of sainted ones for 
 exaltation, his name will be early found. 
 
 I have not mentioned any names, but there is not 
 a parent present who will not delight in the oppor- 
 tunity to tell his asking children to whom I have 
 referred and to confirm, so far as his opportunities 
 permit, all I have said. If it shall be said that my 
 eulogy has become flattery, I reply that I know 
 whereof I affirm, for I have lived under the same 
 roof with both these men ; and although it was at a 
 period of their lives when their active participation 
 in worldly affairs was mostly over, yet in the matured 
 fruit I could see indications of what must have pre- 
 ceded. I have seen a character almost spotless, I 
 infer the rest. 
 
 These reminiscences will suffice to show on what 
 my pleasant associations with this place are founded. 
 With fathers such as I have described, I found wor- 
 thy successors among the children, and from that
 
 ADDRESSES. 8/ 
 
 day to the present I have reason to believe that I 
 have found only friends. The time of my residence 
 in Gloucester abounds in precious memories and my 
 heart is rilled with gratitude to God that I am per- 
 mitted to be with you on this memorial occasion. I 
 miss many faces that would look familiar here, but 
 I can find some esteemed representatives of the dead 
 or the absent living. Although not often with you 
 in person, I know of your prosperity as a religious 
 society, and I rejoice in it. The tidings of your 
 domestic sorrows have often reached my ears and 
 commanded my fullest sympathy. Therefore I can- 
 not feel that I am a stranger, although many of those 
 who are now active co-workers with your faithful 
 pastor have grown to maturity since I left Glou- 
 cester. While the cheerful recollections of the wor- 
 thies who have passed on, the pleasant welcome of 
 those who have grown from youth to middle age and 
 now bear the burden and heat of the day; while 
 these remain, I can draw a little upon the good-will 
 which must come by inheritance. Under these cir- 
 cumstances I have ventured to make the preceding 
 remarks. It would give me pleasure to mention 
 some reminiscences of Father Jones, as I was thrown 
 in his way ; but if I say only, that I saw in him the 
 beauty of a character chastened in the work of life, 
 and a devoted servant of Christ confidently awaiting 
 his well-earned crown, it is enough to show his con- 
 nection with the venerable men of whom I have 
 already spoken. I would gladly recite what I have 
 learned of the faithful ministers of this church for 
 the last quarter of a century, but one is here who 
 can do this more fittingly, and who by his eloquent 
 words will manifest to you how the young pastor of
 
 88 UN1VERSALISM IN GLOUCESTER. 
 
 another generation, feeble in body but strong in 
 faith, who went forth bearing precious seed, has 
 thrilled the hearts of thousands by his manly words 
 for Christ and his cause, and now comes back rejoic- 
 ing, bringing his sheaves with him. I would like to 
 speak of some dear to my memory, who, having com- 
 pleted their tasks, in infirmity wait only the sum- 
 mons to depart ; but must content myself by com- 
 mending to such the blessed thought, that a kind 
 Father has for all a higher field of service, to which, 
 at His own time and in His own way, He gently leads 
 us for nobler triumphs. 
 
 Having occupied the time allotted to me, I close 
 with an earnest prayer for your continued prosperity, 
 individually, and as a church of Christ ; with the 
 hope that the life of your devoted pastor may long 
 be spared and his days of usefulness in this field be 
 long protracted ; and in the faith, strengthened with 
 my years, that the fundamental doctrine of this 
 church, as proclaimed here by John Murray, of the 
 Divine Paternity, however interpreted by men, will 
 finally be illustrated in the complete success of the 
 Saviour's mission the ultimate triumph of good 
 over evil, and the consequent redemption and exalta- 
 tion of the whole brotherhood of man. 
 
 The Congregation then sung Hymn 970, " Long 
 be our fathers' temple ours." 
 
 The Pastor then remarked that the immediate suc- 
 cessor of Mr. Thayer, Rev. H. B. Soule, had departed 
 this life ; and that the next in the order of service 
 was Rev. A. D. Mayo, who would make such remarks 
 as to him seemed most pertinent. Mr. Mayo thus 
 responded : 
 
 It seems to me, to-night, as if I were looking across
 
 REV. HENRY B . S O U L K . 
 FIFTH PASTOR,
 
 ADDRESSES. 89 
 
 the sea to some dim, fading land, as I recall the 
 events of the years when I was here with you. It 
 is now twenty years since I left you, to undertake 
 the ministry of Liberal Christianity in the West. 
 I did not go because I was tired of you, and I do not 
 think you were tired of me. But when I entered the 
 ministry I resolved that I would try to stay with one 
 people until my health became firm, and I knew 
 what I wanted to teach ; and then go to some West- 
 ern community to establish a church of Liberal 
 Christianity. After a service of twenty years at 
 Cleveland, Ohio, Albany, N. Y., and Cincinnati, 
 Ohio, I was providentially called back to my native 
 State. But the old " Commonwealth of Massachu- 
 setts," that God has been implored to "save" in 
 the Thanksgiving Proclamations for the last hundred 
 years, no longer exists. What changes have come 
 over our dear old State within the last twenty years ! 
 I left Gloucester an old village ; now you are a thriv- 
 ing young city. The crooked old Boston of that 
 time has partly gone up in flames, and old Boston 
 glorified into perhaps the most beautiful of our met- 
 ropolitan cities. The valley of the Connecticut, that 
 I left, thirty years ago, dozing in its sleepy meadows 
 and elm-shaded village streets, has been touched by 
 the great magician of Progress, and a hundred thou- 
 sand people are now gathered in the dozen busy man- 
 ufacturing towns within half an hour's ride of Spring- 
 field, my present home. Even the interior of this 
 old church is all changed, and the rocky hills over 
 which I tramped in the past days are now graded for 
 city streets. Emerson used to tell us that England 
 extended to the Alleghanies, and America began the 
 other side. But the great war of reconstruction has
 
 9O UNIVERSALISM IN GLOUCESTER. 
 
 changed all that. The mighty West is now over- 
 flowing the East, and all provincial distinctions dis- 
 appear. As I stand at the street corners of New 
 England cities, I see the children of every nation 
 and clime flocking to the public schools. So are we 
 trying to work out the problem of organizing the 
 world's Republic on the basis of the Golden Rule. 
 But through all these changes of past and present, 
 one thing remains stable and equable. I have 
 brought back to New England the same old Gospel 
 of Christ that I began to preach to you twenty-eight 
 years ago. That blessed Gospel of the paternity 
 of God, the brotherhood of Man, the life of love, and 
 the final restitution of all things, remains; the same 
 "yesterday, to-day and forever." 
 
 It would not be best for you or me that I should 
 attempt to recall the personal events of that eight 
 years' ministry among you. Those of you who knew 
 me then will remember all those things, and they 
 could not be understood by others. But three points 
 in my recollection of that eventful past come up to 
 me to-night, and of them I will briefly speak. 
 
 First, as I look into these faces before me, I see 
 many that are familiar, though somewhat changed 
 by the passing years ; while in many a young coun- 
 tenance I behold glances and gleams that strongly 
 remind me of those who have passed away. And 
 those familiar looks, which become more familiar as 
 I gaze, revive the recollection of the amazing kind- 
 ness and forbearance of these Gloucester people 
 towards me during my entire ministry in this church. 
 I came to you little more than a boy, yet bearing 
 about in my body the infirmities of an old man. And 
 my bodily feebleness was not the worst of it. For
 
 ADDRESSES. 9 1 
 
 my whole term of collegiate and theological educa- 
 tion had been comprised in one year's study and two 
 years of such reading as a desperate invalidism would 
 permit. I had been reared in the old, obstinate 
 school of New England Unitarian Independency, 
 which practically puts every young man on his spir- 
 itual muscle, and sends him out into the wide world 
 to conquer a faith. I came as full of theories and 
 personal crotchets, as an earnest-minded boy who fan- 
 cied himself a man, could be. As I look back upon 
 some of these juvenile performances, I am filled with 
 amazement at the way you bore with them. I re- 
 member being called to officiate at the marriage of 
 three fair sisters, and thinking I had done a great 
 stroke of business when I made them stand in a row 
 and be married "at one fell swoop," by the same 
 ceremony. When I came to my first communion 
 service my heart failed me, and I did not think I 
 could go through the ceremony. But good old 
 Father Person talked it over with me, in his library, 
 and gave me courage to come to the Lord's table, 
 where I always have found a blessing awaiting me. 
 For a long time I could not bring myself to lay my 
 hand in baptism upon the forehead of a child, till one 
 who has long since passed on to the better land per- 
 suaded me. I recollect in those old, explosive days 
 before the war, when they sent back slaves from 
 Boston to South Carolina, I used to stand up period- 
 ically, having packed my trunk the night before, and 
 blaze away, like a whole battery, right in the face 
 and eyes of you all, and then go home wondering at 
 the little sensation my tremendous demonstration 
 seemed to make. I didn't understand then, that 
 under the quiet surface of your Yankee reticence
 
 Q2 UNIVERSALISM IN GLOUCESTER. 
 
 you all agreed with me, and listened to the discharge 
 of my artillery as soldiers hear the stray shots of the 
 skirmishers in the early morning of a day of battle. 
 But through all this, and a great many things I can- 
 not now speak of, your patience and forbearance was 
 simply astonishing. I do not remember an instance 
 when any man of you reproached me, or in any un- 
 friendly spirit said, " Why do you so ? " I now realize 
 what an advantage it was for me to spend those early 
 years of my ministry with a broad-minded, generous, 
 uncritical set of men, many of whom had seen and 
 known a thousand fold more than myself ; who were 
 accustomed to the "tricks and manners " of boys, on 
 sea and land, at home and in foreign -parts. You 
 evidently had made up your mind there was some- 
 thing in your young minister, and were willing he 
 should work it out, even, sometimes, at your expense. 
 How kind you were to me during those years of early 
 toil and affliction. And perhaps the kindest thing 
 of all was to let me go. 
 
 The second thought that occurs to me is that 
 Gloucester and this church were the university 
 where I was trained for the Christian ministry. 
 Here I was brought by a Divine hand, that through 
 quiet study and some experience of life, I might 
 establish myself on a foundation of Christian faith, 
 from which, thank God, I have never found occasion 
 to swerve since the day I left you. Every day since 
 I went I have felt the great advantage to a young 
 minister to go first to a quiet place and abide with 
 an indulgent people, until he knows in whom he 
 believes, has somewhat measured himself and made 
 some fit trial of his own powers. Especially, let not 
 our young men go forth into the West, that great,
 
 ADDRESSES. 93 
 
 chaotic realm of dissolving faiths and social experi- 
 menting, "not knowing whether there be a Holy 
 Ghost ; " whether Christ is an Oriental myth, or the 
 Lord of Glory ; whether man is a snarl of bewitched 
 nerves, or a living, immortal soul ; whether God is 
 an infinite, impersonal uncertainty, or the "one God 
 and Father of all, above all, through all and in you 
 all." My years of sickness, that shut me in my 
 study, gave me time for a great deal of careful read- 
 ing. And no emergency has since come to me in 
 which those studies have not borne invaluable fruit. 
 But more than my books taught me did I learn of 
 Christianity from teachers like Fathers Hough, and 
 Babson, Friend and Person ; from daily contact with 
 men and women whose lives glowed with the fervor 
 of their own beautiful faith. To me they were incar- 
 nate Christianity. 
 
 Then I was all the time enfolded in this wonderful 
 gospel of nature on this New England coast. The 
 restless ocean ; this tumble of hills, sown with rocks, 
 the deep, quiet pine woods ; the summits from which 
 I looked off on the silver circle of the all-surrounding 
 sea ; the fleets of fishing boats, like troops of white- 
 winged spirits of the deep, dimly seen through the 
 morning mists along the horizon line ; all were famil- 
 iar as the floor of my own study. Almost every foot 
 of this Cape, its highways and by-ways, I remember, 
 with the beloved friends who walked with me there. 
 And never can I forget the old church with its 
 avenue of elms, the songs of birds and the rustling 
 of leaves mingling with our summer service, as I 
 looked from my pulpit through the open door. All 
 these things were the university in which I was 
 trained for the ministry of my later years.
 
 94 UNIVERSALISM IN GLOUCESTER. 
 
 And the final thing I would say, is, that I believe 
 I owe the best success I have had to the right begin- 
 ning here. I always have looked upon the different 
 Christian denominations as doors through which peo- 
 ple of different types of nature could enter and make 
 their way upward to the high table-land of our com- 
 mon Christian faith. As for myself, I fear if I had 
 tried to enter through one of the old ecclesiastical 
 gates, as I knew them in my youth, I could not have 
 borne the burden of their theologies, and would have 
 been swept off into the great throng of those who 
 have no resting-place for their faith. I think it was 
 well I was not launched into the strife of criticism 
 that raged about the Unitarian Schools of that 
 period. Perhaps if I had been, I could now better 
 appreciate many of the theological and philosophical 
 feats of the performers in the " radical " gymnasium 
 of to-day. I make no boast of superior intelligence 
 or sounder faith than others ; only I bless God that 
 I was led, providentially, into the Kingdon of Christ 
 through the heart-door of faith in the Infinite love 
 of God ; and that all my early experience in this 
 church, and the branch of the Church Universal to 
 which it belongs, fixed me for life in a confidence 
 and trust in the love of God and the salvation of men 
 that has never been disturbed. 
 
 So, I come back to you and to my native State, 
 after an absence of twenty eventful years, with this 
 thing especially to say to you; that I have seen 
 human nature in many of its forms, have studied 
 society in its varied phases, have tried to learn the 
 secret of every church and every theory that has 
 done any good thing for mankind ; and it seems to 
 me more clear than ever before that the living side
 
 ADDRESSES. 95 
 
 of every church, and the vital truth in all our new 
 science, philosophy, literature, society and states- 
 manship converge upon that high table-land of Chris- 
 tian faith which was seen in vision by the fathers 
 of our Liberal Christianity. A great deal that is 
 now called the Christian Religion is doomed to go 
 down stream and be forgotten ; the rubbish of Cath- 
 olic superstition ; the dry lumber of evangelical the- 
 ologizing ; the drift of liberal skepticism ; and with 
 them a whole world of social and political speculation 
 for which humanity has no farther use. But as the 
 great mountain ranges look down unmoved upon the 
 lowland floods, sweeping the wrecks of the genera- 
 tions onward to the sea ; so will abide forever the 
 religion of the Lord Jesus Christ, as the central high- 
 land amid the changing history of the human race. 
 Believe in God Almighty, the Infinite Spirit of Love ; 
 in Man, God's immortal Child, created in His image, 
 educated by His Providence towards a final success ; 
 in that religion whose soul is a perpetual sacrifice of 
 love and a constant service to man ; in Christ, the 
 Lord, the perfect Man, the incarnate love of God ; 
 in the Church of Christ, the Schoolmaster appointed 
 to lead all nations upward to the open heights of the 
 Kingdom of Heaven. Then let what will come and 
 go, we have a foundation immovable, that shall 
 endure through the life that now is, through every 
 life that is to come. 
 
 At the close of Mr. Mayo's Address, the fallowing 
 letters from former pastors were read : 
 
 ALBANY, N. Y., October 7th, 1874. 
 
 MY DEAR MR. EDDY : Your favor of the ist inst. has just 
 reached me, via Staten Island. Hence the seeming delay of 
 this response.
 
 96 UNIVERSALISM IN GLOUCESTER. 
 
 It would give me great pleasure to be with you at the pro- 
 posed celebration. At present, however, I do not see how I 
 can promise to be so. Urgent duties here, as well as the length 
 and expense of the journey, forbid me to anticipate the tender 
 joy of greeting the friends in Gloucester whom I remember so 
 vividly and tenderly. Please say to any who may wish to know 
 the reason of my absence, that it is not forgetfulness of, or in- 
 difference to the friends of former years. If absent in body, I 
 shall not be in spirit. May you have a solemnly joyful occasion. 
 
 While I will not definitely promise the letter for which you 
 ask, I will try to answer your wishes in that respect. But 
 should my poor word be wanting, you will hardly miss it in 
 the multitude of good words that will hardly fail to get said on 
 the occasion. 
 
 I. know not what hints I can furnish you that almost any of 
 the older members of the Society could not. The Society 
 moved calmly it never moved any other way on its course 
 during my ministry, having, as I think, a larger congregation 
 then than it had had for many previous years, if not than ever 
 before. This was owing to two causes the growth Of the 
 town, and the subsidence of old disagreements. The Sunday 
 School grew from 96 to about 250 members. The galleries in 
 the old church, which were inconvenient, disagreeable, unused, 
 were remodelled and made desirable for sittings. Gas fixtures 
 were introduced into the church. My salary rose at one time 
 to $1600 per annum, which was the largest the Society had then 
 ever. paid, and was always promptly paid. As to the religious 
 life of the parish, God only knows how prosperous, or other- 
 wise, that was. I have a feeling that if it were less as it cer- 
 tainly was than we all desired, there was yet a tolerable 
 degree of earnestness and devotion. In some hearts I know 
 the sacred flame burned very brightly. 
 
 Of things personal, either to myself or to any of the friends, 
 you need not that I speak. Could I be with you, or if I am 
 able to. write you, I should, or shall indulge in some reminis- 
 cences of this sort. 
 
 Wishing you a very pleasant and profitable time, and with 
 kindest regards to both yourself and all my old acquaintances, 
 I beg leave to subscribe myself, 
 
 r Faithfully yours, 
 
 W. R. G. MELLEN.
 
 ADDRESSES. 97 
 
 PROVIDENCE, Oct. 19, 1874. 
 REV. R. EDDY, 
 
 MY DEAR SIR : I have received through you the invitation 
 of the Committee of the First Independent Church of Glouces- 
 ter, to attend the Centennial Celebration of their Society, on 
 the 3d of November. On many accounts it would give me 
 great pleasure to comply with their request. Indeed, I feel a 
 very strong impulse drawing me to be present and participate 
 in the exercises of that occasion. But there are other reasons, 
 more powerful still, which impel me to decline. Owing to the 
 many changes that have occurred in my life, the sorrowful 
 experiences I have endured since I was last in Gloucester, the 
 presence of so many of my former friends, and other memorials 
 of things which lie in my mind like a beautiful dream, would 
 awaken in me feelings which, as yet, I am but poorly fitted to 
 sustain. I trust I am neither morbid nor sentimental, but these 
 are the impressions which I find myself unable to overcome. 
 Doubtless they are still further strengthened by the fact that 
 my ministry in Gloucester was in every way so thoroughly de- 
 lightful. I do not believe it is possible to find on this Conti- 
 nent a religious society more generous, thoughtful and sympa- 
 thetic, or that treats its minister with a more dignified and 
 courteous respect. This I attribute largely to the fact that its 
 foundations were laid by the pious hands of Murray, and that 
 its growth and development were watched over for forty years 
 by a minister of such staunch integrity as Father Jones, who, 
 in the spirit of St. Paul's injunction, magnified his office on all 
 occasions, and was diligent and faithful in discharging every 
 duty belonging to it. 
 
 I know of no items of fact or suggestion, during my min- 
 istry, which you do not already possess. 
 
 Trusting that the occasion may prove all that the friends 
 anticipate or desire for it, and devoutly praying that there may 
 be other centuries of prosperity in store for the Parish, I remain 
 
 Very truly yours, 
 
 E. H. CAPEN. 
 
 The pastor then announced that the Church Rec- 
 ords show that, in 1825, a young man joined this 
 church who intended to devote himself to the Chris-
 
 98 UNIVERSALISM IN GLOUCESTER. 
 
 tian Ministry. That intention having been fulfilled, 
 the person alluded to will now address you. Rev. 
 Joseph P. Atkinson responded, in substance as 
 follows : 
 
 I love this town, for here I was born ; my friends 
 and kindred are here. Many whose memories I cher- 
 ish are lying in your cemeteries. I have frequently 
 spoken from your pulpit. I remember the first ser- 
 mon I ever preached. It was by invitation of Father 
 Jones. He didn't like to be called Father, he wanted 
 to be called Brother Jones. He often used to say : 
 " Call no man father upon the earth." I remember 
 that for that first sermon I took for my text the 
 whole of the 2Oth chapter of Revelations. Father 
 Jones thanked me for such a wonderful sermon. 
 How plainly I remember the tithing-man ! His pew 
 was in the gallery, about midway. There was a pole 
 run up from the pew, seven or eight feet long, 
 painted white, so that we boys might know where he 
 was. The tithing-man's name was Newman. I have 
 no doubt that he was a kind man, but he scowled so 
 at the girls, and rapped the boys so hard, that I 
 thought him the crossest-looking Universalist I ever 
 saw. William Tucker, his successor, was more severe 
 than he. He would leave his seat and go round the 
 church, striking the noisy boys with the knob of the 
 stick, and the refractory girls with the feather which 
 was attached to one end of the stick. I remember 
 how attentive we were in prayer-time, listening for 
 the "amen," that we might slam the seats as soon as 
 we heard it. 
 
 I well remember Father Pearce and Drs. Person 
 and Dale, Brother Elwell and many others. I shall 
 never forget them. I hope I shall never forget the
 
 ADDRESSES. 99 
 
 beautiful faith that influenced them to do their many 
 good works. 
 
 The Pastor then remarked that in the letters re- 
 ceived, and also in the remarks made, testimony had 
 been borne to the promptness with which the finan- 
 cial concerns of the Society had been managed. The 
 treasurers of the Society have been but few in num- 
 ber. One who has been so frequently alluded to 
 Benjamin K. Hough held the office forty years. 
 We will now listen to his successor, who also bears 
 a portion of his name Benjamin Hough Corliss. 
 Mr. Corliss responded : 
 
 The hour is late, and it will not do for me to speak 
 at any great length on this occasion. So much has 
 already been said that we have literally been filled 
 with a feast of good things. This has been a season 
 of great pleasure to me. 
 
 The very able Address of our Pastor, to which we 
 have listened to-day, reviewing, as it has, the history 
 of this Church and of Universalism on the Cape for 
 a period of One Hundred Years, has shown us how 
 many circumstances connected with our progress 
 may truly be regarded as providential. Planted in 
 weakness, we have grown to be a powerful denomi- 
 nation, exerting a mighty influence on religious 
 thought throughout the world. -I am deeply im- 
 pressed with a sense of the devotion and fidelity of 
 the Founders of this Church to their convictions of 
 duty. True to the work to which they were called, 
 and although they could not foresee the result of 
 their labors, they patiently wrought, believing that 
 they were sowing the seeds of divine truth. Many 
 sacrifices were required of them ; they were obliged 
 to break away from old associations, and ties of affec-
 
 IOO UNIVERSALISM IN GLOUCESTER. 
 
 tion and friendship were severed. They firmly be- 
 lieved in the great doctrine of God's Fatherhood, 
 and the Brotherhood of Man, and were determined 
 to lay the foundation of a Church to be built on this 
 doctrine ; for which they suffered persecution and 
 reproach, were subjected to calumny, misrepresenta- 
 tion, and the terrors of the law. Their steadfast and 
 brave example has brought inspiration and hope to 
 thousands of believing hearts. 
 
 We stand here to-night at the beginning of a new 
 century, and have reason to be thankful for, and 
 proud of the lessons they have taught us. Let us 
 be faithful to duty in our day and generation, as they 
 have been true and devoted in the past ; and may the 
 glorious record which they bequeath to us be re- 
 garded as a sacred legacy, to stimulate and quicken 
 our faith, and consecrate us more earnestly to the 
 work of life, and the obligations it imposes. 
 
 I was but a boy, six years old only, at the time of 
 the Semi-Centennial Celebration, and consequently 
 have no clear recollection of that event in our his- 
 tory. But I remember well many of the men whose 
 names have been so often spoken this day, and I 
 ever think of them as good, true, faithful disciples, 
 whose bright example has always been to me a strong 
 incentive to duty. 
 
 A complimentary allusion has been made to the 
 Treasurership of the Society. In April, 1818, six 
 months before I was born, my grandfather became 
 the Treasurer. In 1853 I succeeded him to the office. 
 I was justly proud of the honor of being considered 
 worthy to succeed the devoted men who have served 
 the Society in this capacity, and to have my own 
 name placed on the record in connection with those
 
 ADDRESSES. IOI 
 
 of Somes, Pearce and Hough. It has been my aim 
 and desire so to conduct the finances of the Society 
 as not to be deemed unworthy of the mantle that 
 has fallen upon my shoulders ; and if in this respect 
 I have measurably succeeded, I can truly say I am 
 content. 
 
 In conclusion, permit me to say that I am grateful 
 for the privilege of being present at this anniversary, 
 and of participating in the services of this interesting 
 occasion. I wish also to express the confident belief 
 that there is in the future for our denomination, 
 much to encourage and hope for. If we are true to 
 ourselves, and live up to the teachings of our glori- 
 ous faith, we shall abundantly prosper, and our light 
 will so shine, that all men, we trust, will eventually 
 come to the knowledge of the truth, and be blessed 
 with the assurance of God's all-embracing love. 
 
 When Mr. Corliss had concluded, allusion was 
 made to the fact that the Old World having sent us 
 Rev. John Murray, it was a pleasant circumstance at 
 this time to know that we are favored with a repre- 
 sentative of the Universalism across the waters, in 
 the person of Rev. James Ure Mitchell, of Scotland, 
 who would favor us with a few words. Mr. Mitchell 
 responded with a song which he had improvised for 
 the occasion, and then said : 
 
 I am an old-fashioned preacher. I believe in the 
 old-fashioned heaven and hell. My idea of hell is 
 much older than that of Calvin. Our doctrines are 
 older than any church organization. Let us, like 
 Murray, abide by the Word of God ; let us show forth 
 in our lives the simplicity of the Gospel ; make 
 Christ and Him crucified the central truth we pre-
 
 IO2 UNIVERSALISM IN GLOUCESTER. 
 
 sent. While I am strengthened by intercourse with 
 the people of our faith here, some things are painful 
 to me. I find on the part of some preachers a desire 
 to be wise above what is written. I am satisfied that 
 five years of Murray's life did more good for the 
 cause of truth and humanity than five times five 
 spent in the study of philosophical essays. When 
 the Universalists of Scotland go to the church, it is 
 with the Bible in their hands. I know the letter is 
 not the spirit, but the spirit cannot be found inde- 
 pendent of the letter ; the chaff is necessary to the 
 wheat. The pews should speak to the pulpit, as 
 well as the pulpit to the pews ; the Bible should be 
 personally studied by all. The pioneers of our faith 
 went to the people with the Bible in their hands and 
 in their hearts. If we would advance in the work 
 to which God has called us, let us be students of the 
 Word. The work is progressing in Scotland. Many 
 are rejoicing in the truth of the Gospel who, twelve 
 years ago, thought the Bible a bundle of riddles. 
 Five years ago I entered Dunfermline. Our doctrines 
 were strange, and I a stranger. The Sunday before 
 I left, I found there 573 who received the hand of 
 fellowship and had passed from darkness into light ; 
 300 of these had previously been in a state of prac- 
 tical infidelity. Work is going on in the old towns 
 of Scotland. Through the help of the Woman's Cen- 
 tenary Association, the society at Edinburg has been 
 reorganized. If the people of to-day are as happy 
 in reaping as your fathers were in sowing, then shall 
 be rejoicing. Persecution has been said to be the 
 seed of the church. Little did the Old World think 
 that in persecuting Murray they were planting the 
 seed which would bring forth such a great and glo-
 
 ADDRESSES. 1 03 
 
 rious harvest. Be ye steadfast ; stand fast in the 
 liberty wherewith God has made you free, and be 
 not weary in well doing. 
 
 The services having now been protracted until 
 half-past ten o'clock, were brought to a close by sing- 
 ing the Doxology : " Praise God from whom all bles- 
 sings flow," and the Benediction was pronounced by 
 the Pastor.
 
 REV. A M O R Y 1) . MAYO. 
 SIXTH PASTOR, 1846-1854.
 
 APPENDIX A. 
 
 LETTER TO REV. ELI FORBES. 
 
 GLOCESTER,, April 4th, 1776. 
 
 REV'D SIR: You will have laid before you the Votes of the 
 Parish relating to your Settlement, and as it may be of great 
 importance to you as well as to us, we think it our duty to 
 address you on the subject. For many years past, our trade, 
 and particularly the fishery, by which our chief dependence is, 
 has greatly declin'd, that, except a very few persons, we have 
 been carrying on both trade and fishery to a very great loss ; 
 that many of us have sunk thousands; that we have large debts 
 outstanding which will be entirely lost. Our fishery at present 
 is at an end, and merchandize abroad very dangerous and pre- 
 carious ; several of our vessels taken, others missing ; our 
 tradesmen and labourers dependent mostly on the trade for 
 their subsistence. Should the Publick dispute continue much 
 longer, our fishery must be entirely ruined, and then, of course, 
 all other business of any consequence here, must fail, as we 
 are at such a distance from ye country that it will be in vain to 
 expect anything therefrom in our trade. We are greatly in 
 arrears in our taxes of every kind for two years past ; new and 
 heavy ones increasing daily ; most of our people gone ; not the 
 least expectation but we shall be put to y e flight again. Two 
 or three of our principal traders left y e parish ; more intend it. 
 
 Some of us remember the Spanish and French Wars at dif- 
 ferent periods, with other sore calamities ; but never did our 
 eyes behold such a Gloomy Aspect as our Affairs wear at this 
 season. In short, time would fail us to enumerate the many 
 difficulties that attend us. We are desirous that that Harmony 
 
 105
 
 io6 
 
 UNIVERSALISM IN GLOUCESTER. 
 
 that has existed for these many years in this Parish, may 
 continue. But if you should think proper to give your voice 
 in the affirmative, it must entirely be at an end, as we shall be 
 obliged to take such steps as would by no means be agreeable 
 to you or our brethren. Therefore we thought it our duty to 
 apprize you of this, and hope your Wisdom will direct you to 
 that which will be to your Honour. 
 
 We are your most Humb'l Serv'ts, 
 
 WINTHROP SARGENT, 
 JOSEPH FOSTER, 
 SAM'L SAYWARD 
 BRAD'Y SANDERS, 
 WILLIAM SARGENT, 
 WM. CARD, 
 JNO. BABSON, 
 IGNATIUS WORTH, SR., 
 DAVID PEARCE, 
 JOHN MCKEAN, 
 JAMES ODELL, 
 
 EBENEZER PARSONS, 
 ABRAHAM SAWYER, 
 BENJAMIN WEBBER, 
 JOHN DAVIS, 
 WILLIAM MORGAN, 
 PHILEMON PARSONS, 
 GEORGE CREIGHTON, 
 EPES SARGENT, 
 JAMES JORDAN, 
 PHILEMON HASKELL, 
 NATHANIEL ELLERY, 
 
 JOHN STEVENS ELLERY, JOHN STEVENS, JR.
 
 APPENDIX. IO7 
 
 APPENDIX B. 
 
 MR. MURRAY BEFORE THE COMMITTEE OF 
 
 SAFETY. 
 
 A witness of this interview has left the following account of 
 it : " The chairman of the committee opened the business. ' We 
 have sent for you, to know who you are, and from whence you 
 came ? ' ' Your question is rather difficult, sir ; I hardly know 
 how to answer you. Do you mean where did I come from last?' 
 ' I say where did you come from ? ' 'I have been in various 
 places in this country, sir.' ' I say where did you come from 
 when you came into this country?' 'From England.' 'From 
 what part of England?' 'London.' 'What business had you 
 to come to this country?' 'Business, sir! I felt disposed to 
 come, and came ' 'What business have you in this town?' 
 ' The same as I have in every town where I happen to sojourn.' 
 Here one of the committee arose, and requesting leave to speak, 
 which was granted, said : ' I conceive we have sent for this 
 man to know from whence he came, who he is, and what busi- 
 ness he has here; this is a time of difficulty, we are at variance 
 with England, he calls himself an Englishman, we do not know 
 what he is. He associates with a great many whom we look 
 upon as enemies to this country, and they go to hear him, con- 
 verse I think I cannot call it preaching.' 1 Here Mr. Mur- 
 ray would have spoken, but he was imperiously, not to say 
 impudently commanded to be silent, and his accuser proceeded, 
 until at length the chairman again resumed : ' Where did you 
 come from ? We want to know where you were born, and 
 brought up ? ' Mr. Murray answered, ' Gentlemen, it is not my 
 wish to give you unnecessary trouble. I was born in England. 
 Shortly after I had attained my eleventh year I accompanied 
 my father to Ireland, where I continued many years under his 
 care. When I was between 19 and 20, I returned to England, 
 where I abode, living generally in London, until I quitted it for
 
 IO8 UNIVERSALISM IN GLOUCESTER. 
 
 this country. Since I came into this country my residence 
 has been in Maryland, Pennsylvania, the Jerseys, New York, 
 Connecticut, Rhode Island, Massachusetts and New Hamp- 
 shire.' 'What did you come into this country for?' ' In pur- 
 suit of retirement, but concurrent circumstances rendered me 
 a preacher.' ' Have you any credentials ? ' ' Yes, sir.' ' Show 
 them.' ' I have none present ; there are many in this town who 
 have heard me, and received my testimony ; they are my cre- 
 dentials.' 'Ay, that is nothing you see he has no authority. 
 How could you think of preaching without authority?' 'When 
 I came into this country there was no war; I believed it to be 
 a land of civil and religious liberty every charter and every 
 law made among yourselves breathed a spirit of toleration. I 
 felt assured I should be allowed liberty of conscience ; my 
 I intentions were upright. A conviction that God has ordained 
 ' me to proclaim the Gospel has been powerfully impressed upon 
 my mind, and I am still convinced that I ought to preach the 
 Gospel.' 'How long do you intend to stay in this town?' 
 ' I do not precisely know ; but certainly until the weather and 
 roads shall be good,' ' The weather will do, and it is pretty 
 good travelling now.' [At this time, the weather having been 
 extremely severe, the roads were nearly impassable.] ' I do not 
 believe I shall quit Gloucester until April ; about that time I 
 expect to commence a journey to Philadelphia.' ' The town is 
 very uneasy at your continuance here, and we are a committee 
 of safety. We are to take up all strangers and send them out 
 of town.' 'Sir, I have already been warned out of town, and if 
 you be apprehensive of my becoming a charge, I can procure 
 bonds.' One of the committee addressed the chair for liberty 
 to speak, which having obtained, he said: 'Your stay in this 
 town is cause of uneasiness to many ; you hurt the morals of 
 the people, and a great many who hear you are enemies to the 
 country.' ' Those who hear me, and believe what I deliver, can 
 never be injured in their morals.' ' I do not believe you.' ' You 
 have not heard all I have said in defence of my persuasion.' 
 'I have heard enough; I neither believe, nor like it? 'Well, 
 sir, there is no act of assembly to compel you to hear ; but you 
 should remember your neighbor is entitled to equal liberty with 
 yourself.' 'You deliver very erroneous principles.' 'My prin- 
 ciples are all to be found in the sacred records of divine truth.'
 
 APPENDIX. lOQ 
 
 ' Ay, so you say.' ' I was not apprized that I was cited before 
 a spiritual court. Sir,' addressing the chair, 'this gentleman 
 asserts that I associate with a great many enemies of this coun- 
 try. I demand that they be pointed out. If I associate with 
 an individual of this description, it is unknown to me.' A gen- 
 tleman at the chairman's elbow observed: 'Mr. Chairman, I 
 think we have no business to answer this man a single question; 
 We did not send for him to answer his questions, but to ask 
 questions of him.' The chairman then repeated that the town 
 were very uneasy, and advised Mr. Murray to depart to prevent 
 further trouble, to which he answered : ' Sir, I have been nearly 
 seven years in this country ; perhaps no one has a more exten- 
 sive acquaintance. I have many friends, and many enemies. 
 I feel that I am a friend to all mankind, and I am happy that 
 no circumstance of my life can prove the contrary. I was 
 invited to this town, and I have been cordially received; but 
 it seems I am suspected, because I associate with many who 
 are enemies to this country. I associate with Captain Win- 
 throp Sargent, pray is he an enemy? During my residence in 
 this place I have never heard a syllable uttered which this com- 
 mittee ought to consider as reprehensible. I am not acquainted 
 with a single individual who appears to me an enemy to this 
 country ; two or three worthy characters I know, who do not 
 perfectly approve every measure which has been adopted. I 
 have recently endeavored to recollect how many gentlemen the 
 circle of my connexions from Maryland to New Hampshire 
 contained, who were suspected of being unfriendly to the pres- 
 est order of things, and I could number but five persons, not 
 an individual of whom has ever been proved inimical to Amer- 
 ican prosperity. For myself, I rejoice in the reflection that I 
 am a staunch friend to liberty, genuine liberty. It is well 
 known that I have labored to promote the cause of this coun- 
 try, and I rejoice that I have not labored in vain. I am so well 
 known, and I have the happiness to be so well respected, that 
 his Excellency, General Washington, appointed me to officiate 
 as Chaplain to several Regiments. I should have imagined 
 this fact would have been sufficient Credential's here. I have 
 injured no person in this town. I am invited to meet my 
 friends, in the house of a friend, where they desire me to read 
 the Bible, to comment thereon, and to unite with them in sol-
 
 IIO UNIVERSALISM IN GLOUCESTER. 
 
 emn prayer to Almighty God, for the continuance of His mer- 
 cies to us as a people, and not unto us only, but to a once lost, 
 and now redeemed world.' A member of the committee ob- 
 served that they could not be answerable for anything that 
 might be done by a Mob, and it was not in their power to pre- 
 vent it, if he did not, without delay, leave the town. Mr. Mur- 
 ray, laying his spread hand upon his breast, answered : ' Sir, 
 I feel such a consciousness of innocence here, that I know not 
 what it is to fear. It is with perfect composure that I commit 
 myself to God, and the Laws of this Commonwealth. If I 
 have broken any law, let me be punished by law ; but I bless 
 God I am not a lawless person. Sir, I am a stranger to fear ; 
 I have committed no action worthy of punishment. Sir, I 
 know not what it is to fear. No man can have any power over 
 me except it be given to him from above ; no injury can be 
 done me but by the permission of my God. But I am not 
 afraid. The worst this Mob can do, is to deprive me of a life 
 which I have been many years quite willing to resign. Sir, I 
 commit myself and my cause to the Ruler of Heaven and of 
 Earth.' One gentleman observed that the rule upon Earth was 
 delegated to them, or words to that effect; when Mr. Murray 
 replied: ' Sir, I conceive the God of Heaven is the only Ruler 
 in Heaven above, and in Earth beneath,' and, addressing the 
 chair, he added : ' Sir, I have answered every question you 
 have thought proper to ask, and as I find it difficult to speak, 
 I am so very ill, I will take leave to wish you a good evening. 
 Gentlemen, good night,' " when, without interruption, he de- 
 parted. 
 
 The following named gentlemen were Members of the Com- 
 mittee of Safety ; any five of the seventeen made a quorum : 
 John Stevens, Capt. Jacob Allen, Maj. Sam'l Whittemore, Capt. 
 William Coas, Capt. Winthrop Sargent, Capt. Jacob Parsons, 
 Capt. William Ellery, Samuel Plumer, Esq., Col. John Low, 
 Mr. Daniel Thurston, Capt. John Row. Mr. John Hale, Col. 
 Peter Coffin, Deacon Nathaniel Haskell, Mr. James Porter, 
 Capt. John Smith, Deacon Hubbard Haskell.
 
 APPENDIX. I 1 1 
 
 APPENDIX C. 
 
 ACTION OF THE FIRST PARISH CHURCH. 
 The following from the Records of the First Parish Church, 
 gives a full account of the dealings of that body with its absent- 
 ing members. The records are literally copied : 
 
 Feby. n, 1777. the Chh met by appoint 1 . 
 
 Voted. That Epes Sargent and wife, Winthrop Sargent and 
 wife, Eben r . Parsons and wife, David Pearce, James Millet, 
 Lydia Prentiss, Rebecca Smith, Judith Stevens, Anna Babson, 
 Jemi a . Cook, Hanh. Tucker, Nancy Saunders, and Jemima Par- 
 sons be called upon to give reasons, if any they had, why they 
 absented themselves from the Worship and ordinances of God 
 in his House. 
 
 Voted z'y. That the following letter be sent to each of the 
 above said members viz We have observed with concern that 
 you have absented yourselves from the Worship and ordinances 
 of God in his House notwithstanding your Covenant engage- 
 ments to the contrary, and as we are mutually bound as a Chh 
 to watch over one another, in y e Lord and to admonish one 
 another, as occasion may require, we think it our Duty to call 
 upon you to give us reasons, if any you have, why you have thus 
 absented yourselves that we may judge of the same, for which 
 purpose we shall meet again in the Meeting House, on Wednes- 
 day, the 19 th Instant, at 3 o'clock in the afternoon; when we 
 pray you personally to appear and give your reasons for such 
 absence, either in writing or verbally as you shall chuse. 
 
 We are with tender concern most affectionately your Brethren, 
 
 ELI FORBES, Pastor. 
 
 In church meeting, Feby. n, 1777. 
 
 Voted 3'y. That Deacons Haskel & Kinsman be desired to 
 carry the above letter to each of the aforesaid delinquent mem- 
 bers.
 
 112 UNIVERSALISM IN GLOUCESTER. 
 
 Then the meeting was adjourned to Wednesday, the 19 th In- 
 stant, then to meet again at the Meeting House at 3 o'clock 
 afternoon. 
 
 Febv. 19, 1777. Met by adjournment and received a paper 
 delivered by Ebe r . Parsons which was in answer to the Letter 
 wrote the absenting members on the u th Instant, and which 
 was as follows- 
 We have considered the Substance of your Note, and not 
 being fond of contention, lest anything should pass tending 
 thereto, we think it best thus to inform you, that our reasons for 
 our absenting ourselves from your society are purely of a reli- 
 gious nature, which is wholly between God and our own souls. 
 We trust we have a good conscience and are happy in ye con- 
 sideration yt Jesus only is appointed our Judge. 
 Febv. 19, 1777. To the Chh. 
 
 EPES SARGENT CATH ne SARGENT 
 
 WINTHROP SARGENT JUD. SARGENT 
 EBEN r PARSONS PHEBE PARSONS 
 
 DAVID PEARCE HAN h . TUCKER 
 
 REBECCA SMITH LYDIA. PRENTISS 
 
 JuD h STEVENS JEMI. COOK 
 
 ANNE BABSON JEM. PARSONS 
 
 NANCY SAUNDERS 
 which paper was read and duly considered and 
 
 Voted i. That it was by no means Satisfactory to the Chh, 
 or as containing any reasons at all why the above named shd 
 absent themselves from the worship and ordinances of God. 
 
 Vot. 2'y. That an answer should be sent to the absenting 
 members in which proper notice should be taken of y e contempt- 
 uous man r in which they treated the Chhs Letter, and as they 
 have given no reasons at all for their absence, that they be fur- 
 ther called upon to give those reasons if any they have. 
 
 Vot. 3. That Messieu" Whittemore & Porter assist y e pastor 
 in forming the above sd answer then the meeting was ad- 
 journed till next Sabbath after meeting then to be detained to 
 hear the answer. 
 
 Feb. 23. The Chh was Stayed after the public services, and 
 the answer to the absenting members was read and accepted, 
 and is as Follows
 
 APPENDIX. 1 1 3 
 
 The I st Church of Christ in Gloucester send again to their 
 absenting members. 
 
 Beloved in ye Lord 
 
 Tho we are not fond of contention, and would carefully avoid 
 anything tending thereunto, yet is our right to ask, and your 
 duty to give reasons (if any you have) why you have so long 
 absented yourselves from our communion in the worship and 
 ordinances of God in his House. 
 
 We did not expect yt you would treat our friendly Letter 
 which was wrote in the Bowels of Christian meekness, as a con- 
 temptuous Note, and we did not ask you why you absented 
 yourselves from our Society, for we have not done it, nor do we 
 ask for those reasons which are wholly between God and your 
 Souls, for they don't belong to us. 
 
 But for those reasons which has induced you to absent your- 
 selves from our communion in ye worship and ordinances of 
 God in his House and those reasons being purely of a religious 
 nature as you intimate cant be any argument why we shd not 
 be favoured with ye knowledge of them. And that we may 
 keep a good conscience in obed e to our Lord and master, who 
 is our supreme Judge as well as yours, we call upon you again 
 for your Reasons, assuring you that what you have ordered we 
 cant receive as any reasons at all for your conduct or as anyway 
 Satisfactory to us. 
 
 Tho' you may treat us with contempt we mean to treat you 
 with Christian tenderness. We pity and pray for you and would 
 not neglect anything in our power to recover you from those 
 paths in which you have Strayed and to bring you back to the 
 fold of Christ, yt in attendance upon divine ordinances you may 
 be nourished up unto eternal life. Please to read 
 Matew xviii, 15, 1 6. 
 i Cor. x, 32. 
 i Thes. x, 14. 
 i Pet. in, 13, 14, 15, 16, 17. 
 
 ELI FORBES, Pas"-, in ye name and at the desire of ye Chh. 
 GLOUCESTER, Feb. 23, 1777. 
 
 Then the meeting was adjourned to the 13* of next March 
 then to meet at 3 o'clock, p. m. 
 
 March 13. Met according to the above adjourm' and as the 
 absenting members did not see fit to make or send us any
 
 114 UNIVERSALISM IN GLOUCESTER. 
 
 answer to ours of the 23^ of Feby we adjourned again to the 
 3 d of April next then to meet at 3 o'Clo p. m. In the meantime 
 the Deacons were desired to Discourse with them. 
 
 March 30. the Chh was Stayed, and the Deacons informed 
 that they were not ready to make report. The meeting was fur- 
 ther adjourned to the io th Inst. 
 
 April 10. the Chh met according to y e last adjourn 1 when the 
 Decons reported that they had seen and conversed wite sevel 
 of the delinquent members, but could not receive any satisfac- 
 tory answers or reasons why they absented themselves the 
 Chh voted to send them the following letter. 
 
 The i Chh of Christ in Glocester send again to their absent 
 members 
 
 Beloved in the Lord 
 
 We are very sorry that you refuse to give us any sufficient 
 reasons why you absent yourselves from the House and ordi- 
 nances of God, contry to your most solemn Covenant engage- 
 ments. We think by this refusal you give us new and just mat- 
 ter of offence ; and you constrain us to bear our joint and pub- 
 lic Testimony against your proceedings. 
 
 1. That you have Separated yourselves from our worship 
 and communion without any just Cause on our part. 
 
 2. That you refuse to meet with us, or to give us any reasons 
 either verbally or by writing why you have thus Separated your- 
 selves from our worship and Commu n by this you cast contempt 
 upon the Chh of Christ and refuse to Submit to y l discipline & 
 Govermt w h he has ordained in his Chh. We pray you to Con- 
 sider of the matter well, and if there is any matter of grievance 
 on your part, pray propose some method by w h it may be re- 
 moved or an accommodation may take place, and if you have 
 any matters which you are not willing shd be heard and judged 
 of by the first Chh of Christ in Glocester, we are ready to sub- 
 mit the matter to y e Judgement of a Council of Chhs mutually 
 chosen for that very purpose and will subject the whole of your 
 conduct to y e inspection and Judgement of the impartial, and 
 shall for the present wait your answer, as we above all things
 
 APPENDIX. 115 
 
 would seek and pursue the things that make for peace and 
 
 whereby we may edifie one another. 
 
 and subscribe your offended Brethren 
 ELI FORBES Pastor in ye name of y e Chh. 
 GLOCESTER 10 April 1777 in Chh meeting. 
 
 May i. Chh met by adjourn 1 after the Exercises of the Pub- 
 lic Fast to hear what our delinquent Brethren had to offer in 
 defence of y r Separation and absenting from us but as none of 
 them were present nor sent anything in answer to our last letter 
 the Chh adjourned to the 19 of June next. 
 
 June 19 the Chh met after Lecture but we heard nothing from 
 our delinquent members we adjourned to the next Lecture 
 w n we proposed to meet to hear what said delinquent members 
 have to offer and to .chuse one or more ruling Elders as they 
 should think proper the day to which the meeting stands ad- 
 journed is the 31 of next July. 
 
 Oct r 16 the Chh met by several adjourn' and hearing nothing 
 from their Separating members vote unanimously the Following 
 
 To the Separating members of the first Chh of Christ in 
 Glocester. 
 Christian Friends 
 
 We the first Chh of Christ in Glocester, have for a long time 
 beheld with concern your Separation from our worship and 
 communion. We have compassionately called after you and 
 upon you to return to your Duty, or to favor us with those rea- 
 sons by which you mean to Support or Justifie your Separation. 
 We have remonstrated against your unreasonable, unscriptural, 
 unconstitutional Behavior. In short we have prayed you if 
 you have any matters of grievance or objection to lay them be- 
 fore us, or propose some method of Removing them or that 
 you wd join with us, and Submit the matter of Grievance or ob- 
 jection to a Council of Chhs mutually chosen so that we have 
 done every thing we can think of, on our Part all w h you have 
 treated with a silent Neglect yet we feel the Bowels of Christian 
 compassion & tenderness, and are constrained from the love we 
 bear to our common Lord and you to admonish you, and in the 
 Name of our Lord Jesus and by the authority w h he has com-
 
 Il6 UNIVERSALISM IN GLOUCESTER. 
 
 mitted to his Chh, we call upon you again to return to our wor- 
 ship and communion that there may be no Schism in the Body, 
 but in all lowliness of mind forbearing one another in love En- 
 deavoring to keep the unity of the Spirit in the Bond of peace, 
 as there is but one God and Father of us all, one Lord Jesus, 
 one Baptism and one hope of our calling for, by making and 
 keeping up this unreasonable and unchristian Separation you 
 counteract the Designs of Christianity itself, Dishonor the 
 Christian Name, offend God and grieve his People therefore as 
 you love God and Jesus Christ as you love the people of God 
 and the Peace of Society and mean to support the order and 
 Discipline of the Chh of Christ return to our Worship and Com- 
 munion or else Shew before impartial Judges that you have 
 good and sufficient reason for your Separation. 
 
 E. FORBES Pastor 
 in ye Name of y e Brethren. 
 
 GLOCESTER 16 Ocf 1777. 
 
 then the above was unanimously voted to be communicated 
 to Epes Sargent & wife Winthrop Sargent & wife Ebenr Par- 
 sons & wife David Pearce Lydia Prentiss Judith Stevens Re- 
 bec a Smith Anna Babson Jemima Cooke Hannah Tucker 
 Nancy Saunders Jemima Parsons 
 
 the same to be committed to the Care of Eben r Parsons who is 
 desired to communicate the above Admonitory Letter to the 
 above named Separating members then the meeting was ad- 
 journed to our next Lecture. 
 
 Glocester 9 1778 at a Chh meeting voted that y e follows letter 
 shd be sent to the Separating and absenting members of the 
 Chh, viz 
 
 We must remind you again y l we have repeatedly called upon 
 you for your reasons why you Separate from us, and absent 
 yourselves from the worship and ordinances of God in his 
 House, but could obtain none, You said "your reasons were 
 purely of a religious nature and belonged to God and your own 
 Souls." We then let you know that your answer was no ways 
 satisfactory and in the most friendly man* we remonstrated to 
 you which you treated with silent neglect. We then desired the 
 Deacons to discourse you upon the subject. But they could 
 obtain no sufficient answer.
 
 APPENDIX. 117 
 
 We then plainly told you as a Chh that we were offended and 
 bore our joint and public testimony agst your proceedings as 
 being unscriptural, unconstitutional and contrary to your most 
 solemn Covenant Engagements. 
 
 We then proposed if you had any matter of Grievance, you 
 would propose some method of removal or accommodation ; or 
 if you had any matters which you were not willing shd be 
 Judged upon by the Chh, that you would join us in a mutual 
 Council, and that we were willing to submit all matters in dis- 
 pute to the inspection & Judgement of said Council all which 
 you treated with contemptuous Silence. We then in ye Bowels 
 of Christ did admonish and intreat you pointing out your Error, 
 and shewed you wherein thro the whole of your Separation you 
 had counteracted y e very Spirit and design of Christianity but 
 we could obtain no answer. 
 
 We have waited long in hope that the rules of common 
 decency and good Breeding (if no higher Motive) would at 
 length have induced you to make some reply, but we have 
 waited to no purpose. Ergo are obliged from a Sense of Duty 
 to our great Lord and Master, to you and to ourselves to Sus- 
 pend you from our communion and you are accordingly 
 Suspended. 
 
 But we declare at y e same time y* we are ready to receive 
 you to our public Charity and Communion again upon your 
 return from your Error in sentiment and practice and offering 
 such Satisfaction, as the Laws of Christianity recognize or 
 y e discipline of the Chh demands and subscribe most affection- 
 ately your offended Brethren 
 
 ELI FORBES Pastor.
 
 Il8 UNIVERSALISM IN GLOUCESTER. 
 
 APPENDIX D. 
 
 MINISTERIAL HELPERS. 
 
 In the " Answer to an Appeal," it is said, p. 20, that Mr. Mur- 
 ray has in " his train a Tyler, who (by report) is a Tory Epis- 
 copalian ; a Wright, who is a German Moravian ; with an 
 illiterate Townsend, Streeter, Parker, a duplicate of Win 
 chesters, etc., etc." A brief notice of these early preachers, and 
 also of those who supplied the pulpit in Gloucester from 1793 
 to 1804, may not be devoid of interest to those who are desirous 
 of knowing something of the contemporaries of Rev. John 
 Murray. 
 
 REV. JOHN TYLER became Rector of Christ's Church in Nor- 
 wich, Conn., in 1769, and so remained till his death in 1823. 
 Mr. Murray preached in Norwich as early as 1773, and was 
 from the first received with friendship by Mr. Tyler, who be- 
 came at last a believer in Universalism, on the Rellyan plan. 
 He wrote in its defence, and one of his works, entitled, " Uni- 
 versal Damnation and Salvation clearly proved by the Scrip- 
 tures of the Old and New Testament," was anonymously pub- 
 lished in Boston, in 1798. There were other editions of later 
 dates. In consequence of his making the distinction which Mr. 
 Murray did, between salvation and redemption, he was often 
 misunderstood, and was frequently accused of denying the sen- 
 timents taught in his writings. But he retained his Univer- 
 salist views to the last. Mr. Tyler frequently preached in Glou- 
 cester, and occasionally to the Universalists in Oxford, Mass. 
 
 REV. MATTHEW WRIGHT was not a German, but a Dane. 
 His name was written in his native tongue, Reuz, and was by 
 himself anglicized into Rights, as it is now by families of that 
 name living in South Carolina ; but his contemporaries spelled 
 it Wright. " He was educated," said the late Rev. Edward
 
 APPENDIX. 119 
 
 Turner, " at the University of Copenhagen, was a man of emi- 
 nent literary attainments, able to converse, pray or preach as 
 well in Latin as in his mother tongue. He was a Universalist 
 in his early youth, and used to speak of the affectionate re- 
 monstrances of his mother against his heresy. He was Calvin- 
 istic, and continued Moravian in all respects excepting the idea 
 of the universality of salvation. He was 'pure in heart,' and in 
 life of the most sweet and amiable disposition. He lived in 
 uncomplaining, cheerful poverty ; frequently teaching school 
 in the country towns, and preaching when requested. I know 
 not when, nor where he died. These items of information I 
 had from an aged member of Mr. Murray's Society, when I 
 was a young man." 69 
 
 Mr. Wright was in Gloucester before 1785. He was here also 
 in 1790 while Mr. Murray was attending the Convention, and 
 again in 1793, after Mr. Murray's removal to Boston. In 1754 
 Matthew Reuz was at the Moravian Station at Bethlehem, 
 Pennsylvania, whence he was occasionally sent out to preach 
 to the Swedish settlers on the Delaware. . He frequently 
 preached at Cohansey, Penn's Neck, Piles' Grove, and Maurice 
 River, New Jersey. 70 If this was our Matthew Wright, which 
 is probable, we have an insight into some of the causes which 
 led to the formation of Universalist Societies at all these places, 
 except the last, as early as 1789. 
 
 S HIPPIE TOWNSEND was a Block maker, in Boston. He was 
 a man of fair education, a terse writer, and occasionally 
 preached in Boston, and on two or three occasions in Glou- 
 cester. He was probably the first layman to wield the pen in 
 exposition and defence of Universalism, in New England. 
 From about 1785 to 1793, he published ten or eleven pamphlets, 
 which in 1794 he gathered into a volume of 376 pp., publishing 
 the compilation under the title of " Gospel News." He died in 
 1800, at an advanced age. 
 
 69 Universalist Quarterly, Vol. vi: p. n. I have in my possession a letter 
 written by Mr. Rights in 1783. At this time he was teaching school in Taunton, 
 Mass. 
 
 10 See Vol. xi. Memoirs of the Historical Society of Pennsylvania, pp. 410, 
 440, 442.
 
 I2O UNIVERSALISM IN GLOUCESTER. 
 
 REV. ADAMS STREETER became a Universalist in 1777 or 
 1778, prior to which date he had been for several years a Bap- 
 tist Clergyman. His first preaching to Universalists was at 
 Oxford, Mass., the records of that Society showing that for a 
 number of years prior to 1785 they had " supported him by free 
 contributions." In 1785 he divided his time between Oxford 
 and Providence, R. I. In 1786 he was at Boston once in two 
 weeks until about the time of his death, which occurred sud- 
 denly at Smithfield, R. I., in August of that year. He is rep- 
 resented as having been "a man of good natural powers, which 
 had not been much, or well, cultivated ; a very free, easy, elo- 
 quent speaker. The Calvinistic elements entered largely into 
 his discourses." His visits to Gloucester were probably for the 
 purpose of exchange with Mr. Murray, enabling the latter to 
 visit Providence and Boston. 
 
 REV. NOAH PARKER probably never received Ordination. 
 He was, prior to 1777, a mechanic, a blacksmith, known as an 
 honest and upright man, " with a fair education, a large think- 
 ing brain, an easy gift of utterance, and a soul all aglow with 
 love for the gospel." He became a Universalist under the 
 preaching of Mr. Murray during his frequent visits to Ports- 
 mouth, N. H., and after several years of study, with such 
 assistance as Mr. Murray could give him, he commenced on 
 the year above mentioned, his ministry to a Society of believers 
 who had begun to hold meetings in a school-house in that town. 
 Seven years later, the cause having prospered under his min- 
 istry, his people erected a House of Worship, in which he con- 
 tinued to be their minister until his death in 1787. Mrs. Mur- 
 ray gives him the reputation of an " Exemplary Philanthropist." 
 He was a decided Rellyan, much beloved and respected by Mr. 
 Murray, with whom he frequently exchanged. 
 
 REV. ELHANAN WINCHESTER was by far the most eminent 
 of all the early Universalist preachers, in theological learning 
 and intellectual power. He entered the Baptist Ministry in 
 1769, and avowed himself a Universalist in 1781, after a severe 
 conflict, for nearly three years, with his doubts and hopes on 
 the subject. Originally a staunch Calvinist, he became, on em- 
 bracing Universalism, an Arminian, and so of course advocated
 
 REV. W. R. <]. MEI.LKX. 
 SEVENTH PASTOR, 1855-1861.
 
 APPENDIX. 121 
 
 the final salvation of the race on very different principles from 
 those held by Mr. Murray. Their personal relations, however, 
 were exceedingly pleasant and affectionate. Mr. Winchester 
 preached in Philadelphia four years after becoming a Univer- 
 salist, and spent the winter of 1785-6 in New England, and was 
 in Gloucester a few times during that season. The next year 
 he went to England, where he remained seven years, constantly 
 busy with his pen and voice. Returning to America in 1794, he 
 preached in various parts of the country until midwinter of 
 1796, when he was prostrated by hemorrhage of the lungs, 
 which left him in a condition of debility from which he never 
 recovered. His death occurred April 18, 1797, when he was in 
 his 46th year. His published books and pamphlets number 
 about forty titles, and he wrote much besides, for various Mag- 
 azines. A Memoir of Winchester was published in London 
 shortly after his death, by Rev. William Vidler; and another 
 from the pen of Rev. E. M. Stone, in Boston, in 1836. Both of 
 these have long been out of print. 
 
 REV. MOSES WINCHESTER was a half-brother of Elhanan, 
 and commenced preaching after his more distinguished brother 
 had become a Universalist. But little is known of him. Most 
 of his preaching was in New Jersey. He came to Gloucester 
 in the winter of 1785, and remained in New England, frequently 
 visiting this place, about a year. I think it probable that he 
 was a Rellyan, as Mr. Murray speaks of him as having " clearer 
 views of the Gospel preached unto Abraham, than his brother 
 has." He died in Philadelphia in 1793. 
 
 REV. HOSEA BALLOU. I cannot give any just idea of this 
 remarkable man, who in so many respects recast the Univer- 
 salist theology, in the brief space contemplated for these notes. 
 Reference must be had to his Biography, published by his son, 
 Maturin M. Ballou, in 1852, or to the more extended Memoir 
 by Rev. Thomas Whittemore, in 1854. 
 
 REV. THOMAS BARNS. The family now write the name 
 Barnes, but I have retained the spelling used by himself. Mr. 
 Barns was born in Merrimac, N. H., Oct. 4th, 1749. Early in 
 life he joined the Baptist Church, of which he continued to be
 
 122 UNIVERSALISM IN GLOUCESTER. 
 
 a member till 1782, when, under the preaching of Rev. Caleb 
 Rich, he became a believer in Universalism, and soon after 
 began to preach. His first settlement was at New Fane, Vt., 
 afterwards in Oxford, Mass., and for about two years, dating 
 from 1792, he itinerated in Connecticut, Rhode Island and 
 Massachusetts, having his home at Woodstock, Ct. His first 
 preaching in Gloucester was May 25th, 1794, from which time 
 till the fall of 1798 he was the principal minister of the Society. 
 
 Capt. Joseph Pearce, who had been an attendant on Mr. 
 Murray's ministry here, received from his brother William a 
 gift of two hundred and fifty acres of land located in New 
 Gloucester, Maine, and removed there, probably before Mr. 
 Murray left Gloucester. For several years, as there was no 
 preaching near enough for them to attend, he met with his 
 neighbors at each other's houses, on Sundays, for religious 
 worship and conversation. It fell to his lot to take the lead in 
 these services, and before long it was found that a large num- 
 ber of the settlers of that and the adjoining towns were Univer- 
 salists, who empowered him to obtain a minister of that faith 
 to take up his abode with them. At once he wrote to his 
 brother William for information and advice ; who proposed to 
 Mr. Barns to visit the District, and made generous offers of 
 assistance if he would settle there. 
 
 After making them a visit in 1798, Mr. Barns concluded to 
 remove to Maine, which he did the following winter, taking 
 only a portion of his family with him, his wife and younger 
 children remaining at Woodstock till a more favorable season 
 for what was then a long and difficult journey. The following 
 extract from a letter written during his journey will show the 
 tediousness of travel in those days. 
 
 "PORTLAND, Feb. 16, 1799. 
 
 MY DEAR WIFK AND CHILDREN: If I had time I would 
 write you a long letter, but I am now in Portland, engaged in 
 business among my friends. Expect to preach in this neigh- 
 borhood to-morrow. We have arrived safely at Poland, where 
 we are kindly received. Our journey was longer than I ex- 
 pected. We were hindered some by an ox falling sick the 
 third day of our journey. Lucy had a short turn of the asthma,
 
 APPENDIX. 123 
 
 which hindered us part of two days. 71 We were also hindered 
 some by a storm, which altogether, made our journey eighteen 
 days, and our expenses twenty-three dollars. If the Spring is 
 forward with us, I shall come for you before planting, but you 
 will excuse my not coming in planting time. The scarcity of 
 hay for 120 miles of the journey, will make our journey costly 
 before planting. If I stay till after planting, the grass will be 
 plenty, the days long, and the riding good." 
 
 Mr. Barns' friends assisted him in the purchase of a farm in 
 the town of Poland, on which he continued to reside till his 
 removal from earth. A few Societies were immediately formed, 
 which in October, 1799, organized the Eastern Association, 
 now the Maine Convention. The circuit in which he preached 
 for several years was extensive; "the travel necessary for his 
 Sabbath engagements amounted to about forty miles on an 
 average, which he performed on horseback in the summer and 
 in a sleigh in the winter; and storms were seldom so violent as 
 to detain him from fulfilling his appointments." In 1814 he 
 was attacked with heart disease, which, not long after its com- 
 mencement, was pronounced incurable by his physicians. The 
 intelligence was received with composure, and after familiar 
 conversation with his family concerning the near approach of 
 death, he proceeded to regulate his temporal affairs, and to 
 preach farewell discourses to the several societies that had 
 been blessed with his ministry for seventeen years. Thursday, 
 Oct. 3d, 1816, he died suddenly, in his barn, while engaged in 
 threshing wheat, aged 67 years. 
 
 As a man, Mr. Barns was respected by all who knew him, 
 and held in high repute for sound judgment and unimpeachable 
 habits. He represented the District of Maine, in the Legisla- 
 ture of Massachusetts, several sessions, in which position he 
 did himself honor, and faithfully served the State. As a 
 preacher he was sound and instructive, eminently successful 
 as a controversialist, and a Son of Consolation to the sorrow- 
 ing. Concerning him, the late Hosea Ballou wrote : " In the 
 little circle of the preachers of Universalism, at the early date 
 
 " Lucy Barns, his daughter, was a zealous and devoted Universalist. She was 
 the author of a pamphlet entitled, " Serious and Important Questions, with Scrip- 
 ture Answers: " of which many thousand copies have been put in circulation. She 
 died in 1839.
 
 124 UNI VERBALISM IN GLOUCESTER. 
 
 to which I refer, Br. Barnes was esteemed as one of the first for 
 strength of mind, for extensive acquaintance with the Scrip- 
 tures, for ease in speaking and force in argument. In the 
 wider circle of believers in the impartial Gospel of the Lord 
 Jesus, Br. Barnes' labors were much sought and highly prized ; 
 nor was he less esteemed for his integrity, honesty, and general 
 moral character, than for his ministerial talents." 
 
 REV. ZEPHANIAH LATHE was originally a Baptist preacher, 
 at Grafton, Mass. He became a Universalist about 1785. In 
 becoming a Universalist he dropped the Calvinistic doctrine of 
 necessity. He is represented as having been well read in The- 
 ology, Metaphysics and History, and as being held in high 
 esteem by all who knew him, as a deep and patient thinker, 
 and a man of eminently Christian spirit. He preached statedly 
 for several years, in Hardwick, Petersham, and Grafton, Mass., 
 and also in Lebanon, N. H., and was besides a self-constituted 
 missionary in all the New England States. He was one of the 
 Committee to draft the Winchester Profession of Belief. His 
 first preaching in Gloucester was June ifth, 1794. He came at 
 the solicitation of Rev. George Richards, who wrote to the 
 committee : " As he has undertaken this journey on my recom- 
 mendation of you, I entreat that he may be received as a 
 brother well beloved ; and if you should not wish to employ 
 him in future, I beg that he may be forwarded towards his 
 home in the blessings of Love, for I have a great affection for 
 him and his." He died April agth, 1828, aged 74. 
 
 REV. ISAAC MANSFIELD, born at Marblehead, in 1750, grad- 
 uated at Harvard College in 1767. He was Ordained as a Con- 
 gregationalist Clergyman in 1776, and settled over the First 
 Church, in Exeter, N. H., where he remained till 1787, when 
 he was dismissed by a Council called for that purpose, " accord- 
 ing to his agreement with the parish." What the circum- 
 stances were which produced " such a crisis as to render a sep- 
 aration eligible on both parts " cannot be ascertained ; but the 
 Council say, as put on the records of the Exeter Church, " We 
 feel ourselves constrained by duty and, love to testify the sense 
 we have of the valuable ministerial gifts and qualifications with 
 which God hath furnished Mr. Mansfield, and which have been
 
 APPENDIX. 125 
 
 well approved not only among his own people, but by the 
 churches in this vicinity." He removed from Exeter to Mar- 
 blehead, where he became a magistrate, and was afterwards 
 known as Isaac Mansfield, Esq., succeeding in office, his 
 father, Isaac Mansfield, Esq., who died in 1792. Whether he 
 had become a Universalist before leaving Exeter, is unknown ; 
 but his reputation as a Universalist, seven years later, caused 
 the following letter to be sent to him : 
 
 GLOUCESTER, March i8th, 1794. 
 
 DEAR SIR : The Rev'd Mr. John Murray, who has long 
 ministered to us in preaching the glad tidings of salvation, 
 greatly to our satisfaction, has thought it his duty to preach 
 y e same to a much larger congregation in Boston; which we 
 should greatly regret if we did not hope that he would be the 
 means of advancing the knowledge of the great salvation of 
 Jesus Christ to y e great joy of many of our fellow-heirs of 
 salvation. 
 
 The Society in this place are at this time destitute of a pub- 
 lick preacher. They wish to meet together as often as they 
 can, and have the same Gospel preached to them that the dis- 
 ciples of our Blessed Lord and Saviour preached. Having 
 tasted of y e good word of God, they rejoice therein. From what 
 they have heard of you, that you have been taught by the 
 Spirit of Jesus, they wish you to come and see them and speak 
 to them, a few Lord's days, at least, if you can find your mind 
 clear; they not doubting but the Great Lord of the Harvest 
 will dispose your mind and theirs, to His Glory. 
 
 For this purpose, Mr. Wm. Card, one of the committee, waits 
 on you to invite you to preach with us one or two days in the 
 present month, if you can make it convenient. 
 
 We are, Dear Sir, with great esteem, your Friends and Breth- 
 ren at command. 
 
 DAVID PLUMER, 
 ISAAC ELWELL, 
 WILLIAM CARD, 
 Committee of the Christian Independent Society of Gloucester. 
 
 To this request Mr. Mansfield responded by preaching in 
 Gloucester the following Sunday. I find no account of any 
 subsequent visit. Mr. Mansfield died in Boston, September, 
 1826, aged 76.
 
 126 UNIVERSALISM IN GLOUCESTER. 
 
 REV. MICHAEL COFFIN was the son of John Coffein, as 
 the name was originally written, who was the first settler of 
 Cavendish, Vt., in 1769. In the fall of 1790, which is the first 
 mention I find of Mr. Coffin, he visited Mr. Murray, and was 
 then " preaching on the confines of Canada," probably in Ver- 
 mont. Three years later he was at Oxford, Mass., where he 
 remained till 1797. He was always noted for eccentricities, and 
 was finally silenced as an unprofitable preacher. 
 
 REV. JOHN FOSTER was originally a Congregationalist 
 preacher. While serving in this capacity in Taunton, Mass., 
 he became a Universalist. Subsequently he joined Thomas 
 Paine and Elihu Palmer, in New York, in avowed infidelity, 
 and was indicted in the Courts for blasphemy. He then gave 
 himself, for several years, to fitting young men for college ; 
 and finally became very much degraded in morals. He died in 
 the winter of 1844, at the advanced age of 90. A gifted and 
 talented man, but never reliable, he was no honor to any sect, 
 and was discountenanced and silenced as soon as his character 
 became known. 
 
 REV. GEORGE RICHARDS was born in or near Newport, R. I., 
 about 1755, and was educated in the higher branches of learn- 
 ing under the care of a clergyman in Newport, who gave him, 
 as he often remarked, "as extensive advantages as he could 
 have enjoyed under Dr. Manning, President of Brown Uni- 
 versity." During a portion of the Revolutionary War he was 
 Chaplain and Purser under Commodore Manly ; after which he 
 taught school in Boston. In 1786, while teaching in Boston, he 
 officiated as Reader in the North Episcopal Church in that 
 city, and the next year began to preach Universalism. From 
 that time until Mr. Murray's removal to Boston, he continued 
 to teach school, and to preach in that city and vicinity. In 
 1793 he removed to Portsmouth, N. H., and was pastor of the 
 Universalist Society there until 1809, when he went to Philadel 
 phia as pastor of the Lombard St. Church. He was one of the 
 committee to draft the Winchester Profession of Belief, and 
 was for many years one of the most active and respected min- 
 isters in our denomination. Recently, by Mr. Haven of the 
 American Antiquarian Society, and by Rev. E. E. Hale, his
 
 APPENDIX. 127 
 
 fame as a patriotic poet has been celebrated in the pages of the 
 " Transactions " of the Antiquarian Society, and in the " Old 
 and New." Several of his hymns are still in use. He was also 
 an eminent Free Mason, and for a while edited the " Free 
 Masons' Magazine." Possessed of keen sensibilities, he never 
 failed to go to the full extent of his means in relieving the poor, 
 he sorrowed most deeply with those who were in trouble, and 
 was sorely pained whenever the thoughtless or disorderly 
 brought reproach on the cause which he loved. The death of 
 his wife, at a time when secular troubles, growing out of polit- 
 ical differences, were dividing his church, so keenly affected 
 him as to produce a dangerous sickness, in the midst of which 
 he became insane. Recovering from this sickness sufficiently 
 to attend to some trifling business, but not becoming wholly 
 sane, he soon became the victim of fixed insanity, and on the 
 night of March ist, 1814, he closed his mortal career. 
 
 REV. EBENEZER PAINE was in Gloucester not more than 
 twice. He was not a man of learning, nor of stability; and 
 was disfellowshipped by the Convention in 1812. 
 
 REV. EDWARD TURNER had been preaching three years 
 when he came to Gloucester. He was active in all denomina- 
 tional matters, a constant attendant on and worker in the Con- 
 vention for over twenty years ; and then one of the number who 
 felt compelled to withdraw and to enter the new organization 
 of Restorationists. His name ranks high in our early history, 
 on account of his abilities, his character, and the almost con- 
 stant demand for his services in the general cause. He was 
 one of the first and best writers in defence of our faith, a pop- 
 ular preacher, a hymnologist of no small merit, and an ac- 
 knowledged Christian in life and spirit. After 1828 his min- 
 istry was spent in the Unitarian denomination, but without any 
 change of his views as to Universal salvation. He died in 
 1853, in the seventy-third year of his age. Rev. E. G. Brooks 
 D. D., published a Biographical sketch of Mr. Turner in the 
 " Universalist Quarterly" for 1871, which contains valuable 
 information with regard to the man, and also with reference to 
 the Restorationist controversy.
 
 128 UNIVERSALISM IN GLOUCESTER. 
 
 REV. JOSHUA FLAGG was a man of more than ordinary tal- 
 ents, of a ready address, and especially gifted in prayer. He 
 was a strong controversialist, but so eccentric in his early life 
 that his services lacked uniformity, and at times he was not 
 equal to the demands of the occasion, or the expectations of 
 his friends. In later life his devout spirit predominated, and 
 his soul was cheered by intelligence of the religious growth of 
 any Christian sect. He lived in the enjoyment and comfort of 
 his faith until Nov. loth, 1859, when he passed away, in the 
 Syth year of his age. 
 
 REV. ISAAC ROOT was "a man of strong talents, clear views, 
 and great personal worth." He had been a Baptist preacher. 
 He was in Gloucester but one Sunday. In 1815 he moved to 
 Western New York, where he died about 1818. 
 
 REV. NOAH MURRAY was a native of Litchfield County, 
 Conn., where he was born in 1745. He was a soldier in the 
 War for Independence ; at the close of which he removed to 
 Lanesboro', Mass., where he commenced preaching as a Bap- 
 tist. In a few years, as early as 1785, he became a Universal- 
 ist, and after preaching a short time in Duchess Co., N. Y., 
 settled near Tioga Point, Penn'a, in a township which was 
 called after him, " Murraysfield." He had a short settlement 
 in Philadelphia, beginning in 1807, after which he returned to 
 his farm. He died, after a brief illness, May i6th, 1811. Offi- 
 cious religious opponents hung around his death-bed, trying to 
 shake his faith, and as he was unable to talk, they whispered 
 among themselves that his belief in Universalism was growing 
 weaker. Motioning to his son for a piece of chalk, he wrote, 
 "stronger." Resting for a moment, he wrote again, "stronger." 
 Then after a brief interval, he wrote, " STRONGER." And thus, 
 with growing strength, he passed on to the fruition of his 
 Christian hopes. 
 
 MR. GLEASON. Of this man I find no mention, except in a 
 letter from George Richards to the Gloucester Society, Aug. 
 5, 1803, in which he says : " Brother Gleason, I am told, has 
 been with you ;" and the Society's answer: "We have, as you 
 have been informed, had Mr. Gleason with us, and are much
 
 APPENDIX. 1 29 
 
 pleased with his performances ; and are in hopes, as he is so 
 near us, we shall be able to have him frequently with us. And 
 our Society are so well satisfied with him that they would not 
 seek further while it is in his power to preach among us." I 
 find by the sexton's record that he was here six Sundays in 
 1803, and one in 1804. In 1846, a Benjamin Gleason, of Con- 
 cord, Mass., furnished Rev. Thomas Whittemore with a large 
 collection of letters addressed to himself by Rev. George Rich- 
 ards, with whom he was intimate during Mr. Richards' resi- 
 dence in Boston, and for many years after. Possibly this man 
 may have been a lay-preacher for a brief period. 
 
 APPENDIX E. 
 
 THE RELLY HYMN BOOK. 
 
 The title of this book is : " Christian Hymns, Poems, and 
 Spiritual Songs, Sacred to the Praise of God our Saviour. By 
 James and John Relly." It was originally published in London 
 in 1770. Mr. Murray republished it at Burlington, N. J., in 
 1776 ; and another edition was published by Rev. Noah Parker, 
 at Portsmouth, N. H., in 1782. In Mr. Murray's edition there 
 is a list of the subscribers, amounting in all to 223 persons, who 
 took 468 copies. Providence, R. I., had the largest number of 
 subscribers, being 47, but Gloucester, with 38 subscribers, took 
 the largest number of copies, 93. 
 
 The names of the Gloucester subscribers, with the number 
 taken by each, were :
 
 130 
 
 UNIVERSALISM IN GLOUCESTER. 
 
 Winthrop Allen i 
 
 Isaac Bennett 2 
 
 Isaac Ball i 
 
 Solomon Babson 3 
 
 James Babson 2 
 
 James Broom 2 
 
 William Card i 
 
 Capt. Peter Dolliver . . 2 
 
 William Dolliver .3 
 
 John Stevens Ellery ... 2 
 
 Isaac Ellwell. Jr i 
 
 Nathaniel Foster ..... i 
 
 Daniel Giddings i 
 
 Joseph Herrick 2 
 
 Philemon Haskell 2 
 
 Barnett Harkin i 
 
 Jourdan James 2 
 
 Isaac Lane 2 
 
 Theophilus Lane 2 
 
 Joseph Lufkin i 
 
 Zebulon Lufkin 2 
 
 Aaron Lufkin 2 
 
 James Millen i 
 
 Ebenezer Parsons 3 
 
 David Pearce 6 
 
 David Plumer 5 
 
 William Sargent i 
 
 Miss Nancy Sanders. . 2 
 
 John Stevens 3 
 
 Winthrop Sargent.... 6 
 
 Samuel Sayward 2 
 
 Daniel Sargent 6 
 
 John Somes 2 
 
 Abraham Sawyer 2 
 
 Bradbury Sanders.... 6 
 
 Epes Sargent 6 
 
 Winthrop Sargent, Jr. 3 
 Jonathan Trask i 
 
 APPENDIX F. 
 
 SUIT AGAINST THE FIRST PARISH. 
 
 After Mr. Murray's consent to have the suit brought in his 
 own name had been obtained, the following agreement in regard 
 to the expenses, was put into his hands : 
 
 '' For the more effectual carrying on a certain process at Law 
 between John Murray, Clerk, and the inhabitants of the First 
 Parish of Glocester, or whatever other form in Law may be 
 assumed for procuring and establishing our Religious Liberties, 
 Know all men that we, Winthrop Sargent, David Pearce, Joseph 
 Foster, David Plumer, John Somes, Joshua Plumer, and Epes 
 Sargent, all of Glocester, County of Essex and State of Massa- 
 chusetts whose names and seals are hereunto subscribed and
 
 APPENDIX. 131 
 
 affixed, Do associate, mutually pledge, covenant, agree and bind 
 ourselves jointly the one to the other, as well for ourselves as 
 our Heirs, Executors and Administrators, to advance and pay 
 such sum or sums as shall be necessary and adequate to the 
 well conducting of said Process, the whole of which costs of 
 suit and other expenses when terminated to be respectively by 
 us borne in such proportions as we are taxed in the different 
 rate lists delivered to the Collectors by the Assessors of the first 
 Parish of Glocester, for 1781, 1782, 1783. 
 
 " And it is further agreed, that David Plumer and Joseph 
 Foster above named be a committee to transact and conduct 
 the causes before mentioned, to receive all monies; They or 
 any one of them giving receipts for such sums as shall be paid 
 them, and to be accountable to this association for the expendi- 
 ture of the same. 
 
 "And it is further agreed as the interest and meaning of this 
 association, to comprehend all or any expenses that have arisen 
 in conducting the cause aforesaid heretofore as well as what 
 may arise at this present or in future. 
 
 " It is further agreed that the said David Plumer and Joseph 
 Foster, committee, shall have power of assembling this associ- 
 ation at such times and place as shall be most expedient. 
 
 " And it is further Covenanted and agreed that this associa- 
 tion will aid, strengthen, counsell, and countenance each other 
 in the prosecution and vindication of their rights against a 
 species of usurpation and tyranny which tho' sanctified by the 
 greatest number, has for its object, not the good order of civil 
 society, but the subversion of humanity and religious freedom. 
 " In witness of the foregoing we the associating and contract- 
 ing parties have hereunto subscribed our names and affixed our 
 seals in Glocester this third day of February, one thousand 
 seven hundred and eighty four. 
 
 WINTHROP SARGENT, 
 
 JOHN STEVENS ELLERY 
 
 in behalf of Cap". David Pearce, 
 
 JOSEPH FOSTER, 
 
 DAVID PLUMER, 
 
 JOHN SOMES, 
 
 JOSHUA PLUMER, 
 
 EPES SARGENT."
 
 132 UNIVERSALISM IN GLOUCESTER. 
 
 Mr. Babson, in his History of Gloucester, has preserved the 
 following anecdotes of the trial of this suit : " Mr. Giddings, a 
 Quaker, was on the stand to testify that Mr. Murray's support- 
 ers had a house of worship. It had been objected against them 
 that they had a secret, which, in the state of public affairs at 
 that time, might be dangerous to the liberties of the people. 
 Mr. Giddings, being questioned on this point and pressed rather 
 closely, at length answered, " Yes, they have a secret ; and it is 
 this (quoting Ps. xxv : 14,) : ' The secret of the Lord is with 
 them that fear him, and he will show them his covenant.' They 
 have no other secret to my knowledge." ' 
 
 After the case had been submitted to the Jury, they were out 
 several hours, and then returned to Court, saying they could not 
 agree. The Judge then addressed them, and they retired once 
 more. The foreman made an earnest appeal for Mr. Murray, 
 urging that his supporters had as good a right to worship God 
 according to the dictates of conscience as others had, and that 
 he was prepared to render a verdict accordingly. He then com- 
 posed himself to sleep, with the remark, that they might arouse 
 him as soon as they could agree. During the night they came 
 to an agreement ; and in the morning went into Court with their 
 verdict." History of Gloucester, p. 435.
 
 APPENDIX. 133 
 
 APPENDIX G. 
 
 AN APPEAL TO THE IMPARTIAL PUBLIC BY THE 
 SOCIETY OF CHRISTIAN INDEPENDENTS, 
 CONGREGATING IN GLOCESTER. 
 FRIENDS AND COUNTRYMEN, 
 
 In our appeal to you, we feel a confidence, which in an ad- 
 dress to the rulers of a tyrannical government, we could never 
 possess. 
 
 While the people have the power of forming their own gov- 
 ernment, of enacting their own laws ; and while they hold in 
 their own hands the sovereignty of their Commonwealth, justly 
 deeming their highest officers their servants, and are attentive 
 to every measure, which may in its consequences, affect their 
 liberty, they cannot fail to be free and happy. 
 
 We should be far from giving our countrymen the trouble of 
 attending to an appeal from a society, so small and inconsid- 
 erable as ours, had we not been drawn before a civil tribunal, 
 in defence of what we suppose to be our just, invaluable and 
 constitutional rights. A question has been agitated respecting 
 us, the decision of which, ultimately regards every citizen of the 
 Commonwealth, and instantly affects the several religious or- 
 ders of Episcopalians, Baptists, Presbyterians, Sandemanians, 
 Quakers, and every other denomination of Christians, who in 
 this State have been called Sectaries. 
 
 Had we ever done "any thing in opposition to the freedom or 
 independence of our Country, nay, had we ever shewn a back- 
 wardness in the late war, to assist in the preservation of those 
 privileges, for which we now are called to contend in courts of 
 justice, we should feel a diffidence in laying our cause before the 
 impartial public ; but feeling ourselves deservedly vested with 
 the privileges and immunities of free citizens of this Common- 
 wealth, and entitled to those liberties with which Heaven has 
 made us free, and which we believe to be secured to us, by a
 
 134 UNIVERSALISM IN GLOUCESTER. 
 
 constitution of government happily established by the people, 
 and which we never mean to part with, while we can defend or 
 retain them, we proceed to lay our cause before you. 
 
 When Mr. John Murray, our present teacher in religious mat- 
 ters, had been invited to preach in the Meeting-House of the 
 first Parish in Glocester, we heard him with an increasing 
 pleasure, and a growing satisfaction. On the settlement of Mr. 
 Forbes, the present minister there, we being obliged to with- 
 hold our assent to the doctrines he taught, disagreed to his set- 
 tlement. In the year 1779, we associated for the purpose of 
 public worship, by a covenant, a copy whereof we have caused 
 to be herewith submitted to the public eye. 
 
 Though we are united in a mode of worship, and a form of 
 discipline, yet in our association, we have carefully avoided the 
 establishment of it, because we are fully convinced that our 
 blessed Redeemer left no particular form to his followers, but 
 submitted all to their own wisdom and prudence. We conceive 
 that a voluntary agreement, in religious matters, ought to be 
 departed from, the moment the individual who is party to it, 
 conceives that he has done wrong ; and where those religious 
 forms have been established by laws, we find by the best his- 
 tory of Ecclesiastical matters, that they have only tended to 
 fetter the human understanding, and have been the unhappy 
 means of substituting the form for the substance of religion. 
 
 We did not in our agreement, associate for the belief of any 
 particular tenets, or peculiar doctrines, because we conceived 
 that all conviction must rise from evidence rationally applied 
 to the understanding ; and we could not suppose that the same 
 evidence would strike every mind in the society with the same 
 force. We therefore concluded that confessions of faith with 
 us, might do what we believe they have done in other societies, 
 where those of human invention have been introduced, oblige 
 men, either to submit their faith to the controul of others, and 
 believe without examining, or to profess to believe that which 
 they have never fully considered or understood. With that 
 humility which we find inculcated in every part of the Gospel, 
 we humbly hoped, that it would be sufficient for us to believe 
 the Holy Scriptures, and to adopt the system of morals therein 
 contained, as the rule of our Conduct, and the man of our 
 Counsel. We readily conceived, that when our mode of wor-
 
 APPENDIX. 135 
 
 ship, or the doctrines taught us by our teaching Brother, should 
 become disagreeable to any one of our brethren, he would dis- 
 sent from us and join himself to some other society. 
 
 Upon examining the matter for ourselves, we are fully con- 
 vinced, that by establishing articles of faith, we should only 
 injure the cause of religion, and possibly might lay a foundation 
 for persecution in a future day. Very soon after the glorious 
 doctrine of salvation by Jesus Christ, was proclaimed to a sinful 
 world, contentions, annimosities, hatred, and envy, were intro- 
 duced by uncharitable and incanded men, who, proudly feeling 
 their own imaginary infallibility, could not bear that any one 
 should dissent from their opinion. So bigotted are men gener- 
 ally to their own religious opinions, that they have rarely failed 
 to procure, where it could be done, the civil authority, to compel 
 others to profess a belief of their tenets. 
 
 Upon the conversion of Constantine, the first Roman Em- 
 peror who embraced Christianity, the civil arm was extended to 
 establish the faith which he supposed all must hold, because he 
 believed. One of his predecessors, though an heathen, had by 
 the edict of Milan established a universal toleration to Chris- 
 tians, and to every denomination of religionists; but this Chris- 
 tian Emperor at once violated it. And to use the language of 
 Mr. Gibbons, in his history of that Prince, " The grateful ap- 
 plause of the Clergy has consecrated the memory of a Prince 
 who indulged their passions, and promoted their interest, Con- 
 stantine gave them security, wealth, honours and revenge : and 
 the support of the Orthodox faith was considered as the most 
 sacred and important duty of the Civil Magistrate. The edict 
 of Milan, the great charter of toleration, had confirmed to each 
 individual of the Roman world, the privilege of choosing and 
 professing their own religion. But this inestimable priviledge 
 was soon violated. With the knowledge of truth, the Emperor 
 imbibed the maxims of persecution ; and the sects which dis- 
 sented from the Catholic church, were afflicted and oppressed 
 by the triumph of Christianity. Constantine easily believed 
 that the Hereticks, who presumed to dispute his opinions, or to 
 oppose his commands, were guilty of the most absurd and crim- 
 inal obstinacy ; and that a seasonable application of moderate 
 severities might save those unhappy men from danger of ever- 
 lasting condemnation. Not a moment was lost in excluding
 
 136 UNIVERSALISM IN GLOUCESTER. 
 
 ministers and teachers of the separated congregations from any 
 share of the rewards and immunities which the Emperor had so 
 liberally bestowed on the Orthodox clergy. But as the Secta- 
 ries might still exist under the cloud of royal disgrace, the con- 
 quest of the East was immediately followed by an edict which 
 announced their total destruction. After a preamble filled with 
 passion and reproach, Constanline absolutely prohibits the 
 assemblies of the Heretics, and confiscates their public prop- 
 erty to the use either of the revenue, or of the Catholic church." 
 
 The Jewish Christians of Alexandria, applied the ideas taught 
 in the school of Plato, respecting the Logos, to our blessed Re- 
 deemer ; whereupon the Arian Christians exerted themselves 
 against what they called a dangerous error, and accused their 
 opponents with adopting the polytheism of the Pagans. Hence 
 upon a mystery above the comprehension of the human under- 
 standing, arose a controversy which time itself can never settle. 
 Constantius, a Roman Emperor, had by a decree ordained, 
 that " those who refused to communicate with the Arian Bish- 
 ops, and particularly with Macedonius, should be deprived of 
 the immunities of Ecclesiastics, and the rights of Christians ; 
 they were compelled to relinquish the possessions of Churches ; 
 and were strictly prohibited from holding their assemblies 
 within the walls of the city. The execution of this unjust law, 
 in the provinces of Thrace, and Asia Minor, was committed 
 to the zeal of Macedonius. The civil and military power were 
 directed to obey his commands, and the cruelties exercised by 
 this Semi-Arian tyrant, in the support of the Homoiousion, 
 exceeded the commission, and disgraced the reign of Constan- 
 tius. The sacraments of the church were administered to the 
 reluctant victims, who denied the vocation, and abhorred the 
 principles of Macedonius. The rights of baptism were con- 
 ferred on women and children, who, for that purpose, had been 
 torn from the arms of their friends and parents ; the mouths of 
 the Communicants were held open by a wooden engine, while 
 the consecrated bread was forced down their throats; the 
 breasts of tender Virgins were either burnt with red-hot egg 
 shells, or inhumanly compressed between sharp and heavy 
 boards." 
 
 Theodosius, one of the successors of Constantius, declared 
 himself on the side of the Athannians ; he was baptized, and
 
 REV. GEORGK W. SKINNER. 
 EIGHTH PASTOR, 1862-1865.
 
 APPENDIX. 137 
 
 as he ascended from the water, he promulgated his decree: 
 " It is our pleasure, that all nations which are governed by our 
 clemency and moderation should steadfastly adhere to the reli- 
 gion which was taught by Saint Peter to the Romans, which 
 faithful tradition has preserved; and which is now professed 
 by the pontiff Damasus, and by Peter, Bishop of Alexandria, 
 a man of apostolic holiness ; according to the discipline of the 
 apostles, and the doctrine of the gospel, let us believe the sole 
 deity of the father, the son, and the holy ghost ; under an equal 
 majesty, and a pious trinity. We authorize the followers of 
 this doctrine to assume the title of Catholic Christians; and as 
 ive judge that all others are extravagant madmen, we brand 
 them with the infamous name of Heretics; and declare, that 
 their Conventicles shall no longer usurp the respectable appel- 
 lation of churches; besides the condemnation of divine justice, 
 they must expect to suffer the severe penalties which our 
 authority, guided by heavenly wisdom, shall think proper to 
 inflict upon them." It can be no wonder that the council of 
 Nice, by a majority of votes, settled the question in favor of 
 the Emperor's decree. From this time, blood and slaughter, 
 persecutions and murders, stained every decree of the cabinet, 
 and served still to increase the hatred, and widen the senti- 
 ments of the parties; until a remedy more dreadful than the 
 disease itself took place. In consequence of the decree of 
 Theodosius, the Roman church assumed the appellations of 
 Holy and Catholic, and arrogating to herself the power of 
 infallibility, being also a national church, and having procured 
 within her controul, the whole vengance of civil government, 
 she wrapt the whole world in a cloud of impenetrable darkness, 
 debilitated the mind of man, by closing the door of free enquiry, 
 and gave birth to eight hundred years of ignorance, and bar- 
 barism, unequalled by any preceding time; hence arose an 
 awful chasm in the history of the world, and men ceased to 
 think because thinking was a crime. 
 
 In the fifteenth century the sons of inquiry began to think 
 for themselves ; they thought, they examined and decided for 
 themselves upon these matters which rested only between their 
 God and their own consciences ; but this could not fail to 
 awaken that horrid monster, persecution, for the church aided 
 by the civil magistrate held the standard of orthodoxy, and the
 
 138 UNIVERSALISM IN GLOUCESTER. 
 
 only measure of faith. Then commenced that horrid scene of 
 bloodshed and devastation with which Europe was afflicted 
 until the year 1688. 
 
 It would have been very happy for the British nation, of 
 which we were then a part, if they had excluded from their 
 laws all establishment of forms of worship ; and had been as 
 tolerant with regard to articles of faith, as they were respecting 
 Church-government; but the magistrate still considering him- 
 self the guardian of the church, and the defender of the faith, 
 not only established a national church, but by act of parlia- 
 ment settled articles of faith, and made it a crime not to be- 
 lieve the national creed. Amongst other things alike excep- 
 tionable, it was enacted at that time, that " If any person edu- 
 cated in the Christian religion should, by writing, printing, 
 teaching, or advised speaking, deny any one of the persons in 
 the holy trinity to be God, or should maintain that there are 
 more Gods than one, he should for the first offence be rendered 
 incapable of holding any office, and for the second, be rendered 
 incapable of bringing any action, or buying any lands." 
 
 Though the first settlers of this State fled from persecution, 
 yet the light they had received was by no means sufficient to 
 prevent their embracing those principles, which casts a shade 
 over some of the best characters known in that age, and gives 
 their history a complexion of intolerance which will ever be 
 lamented by their more enlightened posterity. But when the 
 Charter of William and Mary had tolerated all sorts of Chris- 
 tians except Papists, the Baptists and Quakers had security 
 from persecution. 
 
 The articles of faith commonly called the Platform, and made 
 in the year 1646, has ever shackled the freedom of the people in 
 New England ; but blessed be God, the liberty now happily estab- 
 lished by our Constitution has given a fatal stab to all religious 
 oppression in this state. 
 
 The evil which we find to have accrued from the establish- 
 ment of creeds of human invention, we hope will make us suffi- 
 ciently cautious, and prevent our forming any other mode of 
 expression for articles of faith than the gospel, in its own lan- 
 guage, and in its own form ; for we consider them as mere de- 
 ductions from facts which do appear to some, but may not ap- 
 pear to others upon the evidence offered in their support ; and
 
 APPENDIX. 1 39 
 
 while we are assured that the same evidence which fully con- 
 vinces one mind, may leave another in doubt and uncertainty ; 
 and are obliged to acknowledge from every day's experience, 
 that those deductions and conclusions which appear in the 
 highest propriety to one, may strike the mind of another as a 
 gross absurdity, we are humbly contented to take the Gospel 
 as the rule of our lives, and to profess to believe whatever is 
 therein taught, as a divine revelation, looking for deliverance 
 from sin, and punishment, in the manner therein graciously 
 provided. 
 
 We find that the Sects of Christians in New England have 
 ever been distinguished from each other by their form of church 
 discipline, and their mode of administering of the ordinances ; 
 the doctrines, or articles of faith, held by all being as nearly 
 similar as that of individuals in the same church has generally 
 been. We distinguish ourselves from the church under the 
 instruction of Mr. Forbes, by our not using baptism as an 
 external rite. Though this may appear to some to be imcom- 
 patible with the religion we profess, yet it being a matter rest- 
 ing in opinion only, we know not why we should be condemned, 
 while the Quakers meet the smiles of government, and while 
 many others who omit the ordinance through inattention, or a 
 total disregard to all religion, have the favours of the state. 
 We differ from that church also in our mode of discipline, 
 being Independents, holding as the first church in Boston, and 
 many other churches in the state originally held, that "all 
 ecclesiastical jurisdiction is committed by Christ to each organ- 
 ical church, from which there is no appeal; visible saintship 
 being the matter, and express covenanting the form." * 
 
 "Ordination we account nothing else but the solemn putting a 
 man into his place and office in the church, whereunto he hath 
 a right before by election, the essence and substance of the 
 outward calling of an ordinary officer in the church, doth not 
 consist in ordination, but in his voluntary and free election by 
 the church, and his accepting of that election ; whereupon is 
 founded that relation between pastor and flock, between such 
 a minister and such a people. Ordination doth not constitute 
 an officer, nor give him the credentials of his office ; the apos- 
 
 * Governor Bellingham's Will made in 1672.
 
 I4O UNIVERSALISM IN GLOUCESTER. 
 
 ties were elders without imposition of hands by men." Plat- 
 form, chap. 9. 
 
 This was the sense of the country at that time, and it was so 
 prevalent, that although the Platform was obtained, yet it 
 could not be done without observing these sentiments. But as 
 the word Ordain signifies no more than to appoint, we conceive 
 that the election, and not the laying on of hands, makes the 
 Ordination compleat. See sixth and thirteenth chapters of 
 Acts. 
 
 Notwithstanding this, we have been, and yet are taxed to the 
 support of Mr. Forbes, and our property is taken and exposed 
 at auction to raise money for the support of a form of worship 
 in which we can never join, and for the support of teaching by 
 which we can have no instruction. Were we not thus op- 
 pressed, we should have been very contented to have enjoyed 
 in silence that liberty which we feel ourselves entitled to as 
 Free Citizens of this Commonwealth, always resolving to yield 
 that obedience to government which is due from good subjects 
 to a state that protects them in the enjoyment of their dearest 
 rights. 
 
 We were advised that our situation was such as precluded 
 all other relief from the oppression we complain of, otherwise 
 than by an action brought in the name of our teacher to recover 
 the money taken from us for the support of a public teacher of 
 religion, piety and morality. He was very unwilling to have an 
 action brought in his name ; but upon our representing the 
 cruelty of those who took this advantage of us, and the hard- 
 ship of his not consenting to the only relief we could have, he 
 gave his consent. 
 
 The action which we instituted was tried at the Supreme 
 Judicial Court, held at Ipswich in June, 1785, when a verdict 
 was given in our favour.* Had we no other 'motive than the 
 saving of our money, we should have been more in our own 
 interest by paying quietly to the support of Mr. Forbes, than 
 we have been in building a house for public worship, support- 
 ing a teacher amongst ourselves, and by engaging in a trouble- 
 some and expensive lawsuit. But holding the rights of con- 
 science as superior to every other consideration, we have per- 
 
 * The Counsel for the Plantifs, Mr. Sullivan, Mr. Tudor; for the Defend'ts, 
 Mr. Bradbury, Mr. Parsons.
 
 APPENDIX. 141 
 
 severed, and still intend to persevere, not doubting that our 
 countrymen will do us the justice of securing to us that freedom 
 wherein we have reason to rejoice under the present government. 
 
 As the principles agitated in the trial of the cause above 
 mentioned, and the objections made against us, apply them- 
 selves equally to Episcopalians, Baptists, Quakers, Sandema- 
 nians, and Independents, and to every denomination of Chris- 
 tians whose society is not described and known by town or 
 parish lines, or by a particular act of incorporation, we think 
 it our duty to give the public our remarks and observation upon 
 them. In doing this, though we should show a dissent from 
 the opinion of some gentlemen of great learning and ability, 
 and perhaps from some gentlemen of high civil rank in the 
 state ; and though we shall speak with the confidence becoming 
 men who realize their constitutional freedom ; yet we shall do 
 it with all that deference and respect which we owe to the char- 
 acters of great and good men who may have been opposed to 
 our opinion. Whether they or we are right, we submit to the 
 public. 
 
 The third article in the declaration of rights, provides, that 
 " all monies paid by the subject to the support of public wor- 
 ship, and of the public teachers aforesaid, shall, if he require it, 
 be uniformly applied to the support of the public teacher or 
 teachers of his own religious sect or denomination, provided 
 there be any on whose instructions he attends; otherwise it 
 may be paid towards the support of the teacher or teachers of 
 the parish in which the money is raised." For the reasons 
 before mentioned, we consider ourselves a Sect different from 
 those who attend upon the ministry of Mr. Forbes; and we 
 therefore are of opinion that the money raised upon us ought 
 to be applied to the support of the teacher of our own religious 
 sect, there being one on whose instructions we attend. But it 
 was objected that the teacher who is entitled to receive the 
 money paid by his hearers, must be a teacher of piety, religion 
 and morality ; this we concede, but we are not convinced that 
 the question, whether he is a teacher of piety, religion and mo- 
 rality, can be determined from a revision of the motives he 
 offers as to the rewards and the punishments which are to be 
 bestowed or inflicted in another world. We believe that the 
 question must be decided by the evidence of his urging the
 
 142 UNIVERSALISM IN GLOUCESTER. 
 
 people to piety and morality, as the foundation of the greatest 
 good which their natures are capable of, and as a compliance 
 with the will of their almighty Creator and preserver, without 
 going into an inquiry of his opinion respecting the quantity of 
 punishment in a future state. 
 
 That God will punish men for sin in such a manner as will 
 far overbalance the pleasures which can be derived from vice 
 in this world, is so clearly pointed out in the gospel that we 
 are compelled to believe it ; but whether the opinion of some 
 learned and good men, who imagine that the wicked will be 
 annihilated ; or whether that of the learned Doctor Chauncy, 
 Doctor Priestly, and many others, who believe that there is a 
 temporary hell prepared for the ungodly, which is another state 
 of probation, or any other opinion respecting that subject is 
 best, every one must determine for himself. Neither statutes, 
 penalties or rewards, can force or allure a man to consent to 
 the truth of a proposition, without sufficient evidence received 
 by a mind capable of examining and applying of it. 
 
 The idea that it is necessary to the good order of civil gov- 
 ernment, that the Teachers of Religion should thunder out the 
 doctrine of everlasting punishment to deter men from atrocious 
 crimes, which they may otherwise commit in secret, has long 
 been hackneyed in the hands of men in power ; but without 
 any warrant from reason or revelation for doing of it ; for rea- 
 son itself, without the aid of revelation, gave no intimation of 
 a state of retribution ; it was the Gospel which brought life and 
 immortality to light. God, in the civil constitution which he 
 was pleased to form for the Jews, strongly prohibited murder, 
 perjury, adultery, and many other crimes which men might then 
 commit in secret ; but never, in any one instance, gave an inti- 
 mation that the Jews should be punished in another world for 
 their crimes in this. Had a threatning of that nature been 
 necessary to the support of civil government, we might with 
 great propriety look for it there. It was not till the Christian 
 Church was illegally weded to state policy, that men in power 
 dared to hurl the Thunders of the Most High at those who 
 offended against government; and even then, modesty forbid 
 it, only as they arrogantly pretended to do it for the honor of 
 God and the advantage of religion. 
 
 But should the point be maintained, that courts and juries
 
 APPENDIX. 143 
 
 are authorized to determine whether the teacher of a religious 
 sect is a teacher of morality, from his opinion either of the 
 cause, mode, or state of men's happiness or misery in another 
 world, or from his opinion of the nature or proportion of the 
 rewards for virtue, or the punishment for vice there, no sect or 
 denomination could be safe ; it being a matter resting in opin- 
 ion only, without any earthly tribunal having the ability or 
 authority to settle the question. Suppose an Episcopalian 
 teacher should have an action in his name to recover the money 
 paid by his hearers ; perhaps he might be one who had sub- 
 scribed and sworn to the thirty-nine articles, the truth of which 
 is well supported by act of parliament : an objection might 
 be made from one of the articles, that tells us God from all 
 eternity elected a certain number to happiness, and predesti- 
 nated all the rest of the human race to everlasting misery ; and 
 this of his own sovereign will, without any regard to the merit 
 of the one, or the demerit of the others. A jury might be found 
 who would decide at once that this doctrine is subversive of all 
 morality and good order ; for if the state of every man is unal- 
 terably fixed from all eternity, and nothing done by him can 
 in any wise change the divine decree, he had better eat, drink, 
 and be merry, and indulge himself in all that can give him sen- 
 sual pleasure. The argument is equally strong against all Cal- 
 vinists, and in appearance stronger against Hopkintonians, 
 Edwardians, and all other Fatalists. But should a sober Ar- 
 minian be in trial, and it appeared that he taught his people 
 that it was within their own power to procure future happiness 
 by their virtue and goodness, and that God would punish them 
 in another world for those crimes which they were under no 
 necessity to commit in this; that this is a state of probation 
 wherein it is in their power to lay the foundation of everlasting 
 happiness ; a jury might not be able to distinguish between the 
 prescience and the fore-ordination of God; and it might be 
 called impiety to alledge that the infinitely wise Being did not 
 from all eternity know the ultimate fate and final end of all his 
 creatures ; it would at least be called derogatory to the honor 
 of the Most High, to suppose anything to be contingent with 
 him ; and therefore a Teacher of such principles might, in the 
 eye of some persons, be viewed as a Teacher of impiety and 
 immorality.
 
 144 UNIVERSALISM IN GLOUCESTER. 
 
 We neither undertake to support or condemn any of the 
 tenets we have alluded to, for we suppose that every good man, 
 let his involuntary errors be multiplied as they may, will be in 
 the favour of God. But we reason in this manner to shew the 
 impracticability of deciding upon the morality of a teacher 
 from his opinion of those matters ; when all opinions must de- 
 pend upon men's construction of the most holy word of God, 
 as revealed in the scriptures. We will only add here, that if 
 the courts of law in this State are to go into an inquiry of this 
 kind, the conscience of the judges will be the standard of 
 religious sentiment, and the only inquiry upon matters of faith 
 will be, What was the opinion of the court in the last trial? 
 It would more certainly be better to have the articles of faith 
 settled by an act of the legislature at once. 
 
 Another objection raised against us in the above-mentioned 
 trial was as unexpected as it was alarming to us. It was that 
 no teacher of religion, piety and morality, could have a right to 
 recover the money paid by his sect in the support of public 
 teaching, and to the support of public worship, unless the per- 
 son demanding of it is the teacher of a town, parish, precinct, 
 or a society legally organized, and vested with civil and corpo- 
 rate powers. Or, in other words, that the people of no sect of 
 Protestant Christians can have the money paid by them in sup- 
 port of public teaching of piety, religion and morality, applied 
 to the support of the teacher of their own sect, on whose teach- 
 ings and instructions they attend, unless their teacher is the 
 settled minister of a parish ; or unless they are a society vested 
 by the legislature with corporate powers. This we take to be 
 a fair state of the objection as made in the trial of our cause; 
 and we feel ourselves obliged, not only for our own, but for 
 the security of every denomination of Christians not known 
 and described by parish lines, to examine the question with 
 fairness and candour. That our reasoning may be subject to 
 a fair investigation, we cause the two articles whereon we rely 
 to be printed in the appendix. Though we can easily conceive, 
 that through the malicious misrepresentations of our enemies, 
 such prejudices are raised against us that even some good men 
 may be ready to exchange their own religious liberty for our 
 destruction ; yet when we consider that the good sense of this 
 people will show them clearly, that a wrong judgment now given
 
 APPENDIX. 145 
 
 against us may end in the persecution of those who now feel 
 the greatest security, we have reason to hope we shall be heard 
 with patience and candour. 
 
 The small and trifling objection, that we " have no name or 
 appellation of Protestant Christians," hardly deserves notice. 
 Yet thus much we say, that we call ourselves Independents 
 an appellation which was very honorable in the country until 
 the Civil Government had begotten, and the Church had 
 brought forth the idea of synods and consociations of churches; 
 thereby making an unsavory mixture of politics and religion, 
 for the purpose, as they affected to believe, of keeping religion 
 pure and undefiled ; * there has been no denomination of reli- 
 gionists but who have had the honor of receiving their appella- 
 tion from their enemies ; having it at first applied by way of 
 reproach, but becoming honorable as their sect grew numerous 
 and important ; amongst these are the Gallileans, Christians, 
 Lutherans, Calvinists, Protestants, Quakers, Baptists, and Dis- 
 senters. And we are humbly contented that our enemies, if 
 they do not like the name of Independents, shall call us what 
 they please. But we proceed to consider the objection. 
 
 If the objection above stated has a foundation which can 
 support it against a careful examination, then all that security 
 to the rights of conscience, all that equality in the several sects 
 and denominations of Christians, and that strong barrier 
 against oppression in religious matters which the people 
 thought they had established by their constitution of civil gov- 
 ernment, has upon the very first juridical examination been 
 found to be visionary and delusive ; the language used by the 
 compilers of the Form of Government is not accompanied with 
 those ideas which have been associated with it in all other 
 cases ; but the people have been amused by the chicane of 
 doubtful expression, and instead of something permanent and 
 substantial, have believed a dream and embraced a shadow. 
 But if the words used in the third article in the Declaration of 
 Rights have the same meaning there as they have in other 
 places, we have no difficulty arising from the objection under 
 consideration. 
 
 * Se the Platform, where the magistrate is tc see the decrees of the council car- 
 ried into execution.
 
 146 UNIVERSALISM IN GLOUCESTER. 
 
 The construction of these words will depend much upon the 
 meaning of the word Sect; the money is to be applied to the 
 support of the teacher of his own Sect. Therefore it will be 
 necessary to have a precise meaning to that word. 
 
 Secta, from the verb seco, to cut off or assunder, to rend 
 apart, or divide, was used by the Romans to express a kind of 
 people of a different profession, a party or faction. In all coun- 
 tries where there is a church established by law as the national 
 church, those who dissent from it are called Sectaries ; as all 
 in England who are not Episcopalians are called Schismatics 
 and Sectaries. In this State there has been no church estab- 
 lished since the charter of 1692, and therefore the word Sect 
 must have a meaning here in some way different from what it 
 has in those countries where churches are established by law. 
 With us it undoubtedly includes and describes those persons 
 who dissent from legal establishments which are instituted for 
 religious purposes. 
 
 The laws of the State provide that each town not divided into 
 parishes, and each precinct and parish, shall be obliged to 
 settle and support a gospel minister, to whose settlement, sup- 
 port and maintenance all the persons and estates within the 
 parish shall contribute by taxes duly and legally assessed ; and 
 all those within the town or parish, whether they are Episco- 
 palians, Baptists or Quakers, or whatever else they may be 
 called, who dissent from the minister thus legally settled, and 
 the mode of worship agreed upon by the majority, are Sectaries. 
 Nay, even congregationalists, when the majority of the parish 
 chuses a Presbyterian form of worship, may be a Sect. That 
 this has been the idea of a Sect in this State from the time of 
 the first legal establishment of local religious societies by parish 
 and precinct lines, we submit to our countrymen. And we cannot 
 but believe that it was used in this sense by the compilers of 
 the Constitution, and conveyed this idea to the people when 
 they established their Form of Government. It could not be 
 confined in its meaning to the Sects only which existed at that 
 time, as some intolerant and bigoted men have supposed, but 
 extended to all which might arise thereafter; for the Conven- 
 tion could not be vain enough to suppose that all inquiry upon 
 religious matters were at an end, nor ill-natured enough to wish 
 to exclude the further investigation of truth. This does not,
 
 APPENDIX. 147 
 
 however, so much concern us, for we had associated before the 
 Constitution was formed. 
 
 Taking the word Sect to mean as we have above explained 
 it, we shall take it with us in that meaning, while we give our 
 construction of the third article in the declaration of rights. 
 And we find it necessary, as the history of this important arti- 
 cle is fresh in the minds of our fellow-citizens, to go a little 
 into it; indeed, ages yet to come may, and undoubtedly will, 
 collect the same history from the arrangement of ideas and 
 the mode of expression used in the article, which the people 
 are now able to give from their memory. 
 
 The second article in the above-mentioned declaration pro- 
 vides, that, as it is as well the duty as the right of all men in 
 civil society, to worship the supreme Being, no subject shall be 
 hurt, molested, or restrained in his liberty or estate, for wor- 
 shipping God in the manner and season most agreeable to the 
 dictates of his own conscience, or for his religious profession 
 or sentiments, provided he doth not disturb the public peace, 
 or obstruct others in their religious worship. The ideas in this 
 article were taken from Mr. Locke's letters on toleration, 
 wherein that great man proves, from reason and scripture, that 
 religion is at all times a matter between each individual and 
 his God; and that no man has a right to dictate a mode of 
 worship to another, nor can derive any authority to obstruct 
 another in his way of worship. That each man may, and ought 
 to enjoy his own mode, but may not sacrifice the life of another, 
 because this is an injury to a person who stands on a perfect 
 equality with himself. He cannot offer to his God the calf of 
 another, because it would be robbing him of his property ; but 
 he may sacrifice his own calf or lamb in his own way, and no 
 one has authority to prohibit it. 
 
 It was, on the one hand, thought necessary to make provision 
 for the support of public worship, and of the public teachers of 
 piety, religion and morality, for the sake of making men better 
 citizens, and better members of the Commonwealth ; while on 
 the other, it was strenuously insisted upon that provision should 
 be made for liberty of conscience, and express and ample 
 security given against oppression in matters of religion. In 
 this all agreed, for the Baptists, Quakers, &c., had depended 
 for security from persecution upon a charter which was by the
 
 148 UNIVERSALISM IN GLOUCESTER. 
 
 New Constitution done away, and upon laws to secure them 
 from oppression which might be repealed by the legislature at 
 pleasure. 
 
 This article was a mere matter of negociation between par- 
 ties ; and unless some permanent measure could be contrived 
 which could secure the sectaries against being compelled to 
 contribute to the support of teachers whom they could never 
 hear, and to the building of houses for public worship which 
 they could never visit, there was but little hope of having the 
 new form of government established ; for the number of secta- 
 ries in the state, joined in the opposition with those who would 
 oppose all forms of government predicated upon republican 
 principles, would have turned a large majority against the con- 
 stitution. It was urged, however, that there was not one soci- 
 ety amongst the sectaries which had corporate powers, or were 
 capable of making or compelling a tax; and therefore, to pro- 
 vide that they should not be taxed by the parish where they 
 lived would be bidding a premium upon becoming sectaries, 
 and offering a reward for the neglect of public worship. As 
 the measure under consideration was intended only for civil 
 purposes, and all religious ideas respecting the state of the 
 individual in another world were disclaimed, the force of the 
 reasoning was felt ; and it was agreed that " all monies paid by 
 the subject to the support of public worship, and of the public 
 teachers aforesaid, should, if he require it, be uniformly applied 
 to the support of the public teacher, or teachers, of his own 
 religious sect or denomination; provided there be any on whose 
 instructions he attends ; otherwise it may be paid to the sup- 
 port of the teacher, or teachers, of the parish, or precinct, in 
 which said monies are raised." 
 
 By this provision, all sectaries were obliged to contribute their 
 proportion to the support of public worship, as an institution 
 designed to establish the interest, and procure the safety of the 
 Commonwealth. But "every Christian demeaning himself 
 peaceably was to be equally under the protection of the laws, 
 and no subordination of any one Sect, or denomination, to an- 
 other, was ever to be established by law." Therefore it was 
 but just that the money "Paid by the subject " should be uni- 
 formly applied to the teacher of his own religious sect or de- 
 nomination, if he had such a teacher on whose instructions he
 
 APPENDIX. 149 
 
 attended ; let him be either a teacher of a corporate society, 
 vested by the legislature with civil powers, as a company hold- 
 ing a common estate, and then in a legal idea a denomination, 
 or of a number of persons not described by parish lines, nor 
 holding property in common as proprietors, and empowered by 
 law to manage and dispose of it, but made up of a collection 
 from parishes and precincts, and therefore called a Sect. 
 
 But it is said that the teacher to whose support the money is 
 to be applied must be a teacher of a society vested with cor- 
 porate powers, because that " all monies paid by the subject for 
 the support of the teachers aforesaid is to be applied, &c." 
 That this expression, teachers aforesaid, refers to teachers of 
 parishes and societies with corporate powers, we grant. But 
 still it does not support the objection. The article under con- 
 sideration provides that the legislature shall have the power to 
 authorize and require the several towns, parishes, precincts, 
 and other bodies politick, and religious societies, to make pro- 
 vision, at their own expence, for the support of public worship ; 
 and we concede that there is no way for a legislature to compel 
 a mere sect to make such provision ; for they are neither capa- 
 ble of acting, nor can they be discerned by the legislative eye ; 
 and yet they have a right individually to protection from reli- 
 gious oppression. Here we grant all the facts which our oppo- 
 nents have asserted, but we totally deny the conclusions which 
 they pretend to make ; for tho' the parish has a right to tax the 
 sectary towards the support of a public teacher, and thereby 
 to compel him to contribute of his substance toward a measure 
 intended for the benefit of the state ; yet we say that the money 
 is to be applied to the support of the teacher of his own Sect, 
 who is supposed by the Constitution to teach those things 
 which tend to piety and morality as much as the teacher of the 
 parish ; otherwise there would be a subordination of one sect 
 or denomination to another. The word Sect can never mean a 
 body with legal corporate powers; for the moment a society 
 has an act of the legislature for their establishment they cease 
 to be a sect, and become a legal body as much as a town or a 
 parish is. There is a wide distinction between an establish 
 ment and a toleration. The dissenters in England, and the 
 Hugonots in France, are tolerated; that is, they are freed from 
 persecution, but not capable of acting as a legal body. But the
 
 I5O UNIVERSALISM IN GLOUCESTER. 
 
 idea of toleration at all times arises from a subordination of one 
 sect to another; unless there may be an instance where the 
 Civil Government makes no religious establishment, but tol- 
 erates all religions ; where all sorts of professions of the Chris- 
 tian Religion are on a perfect equality, as they are by our Con- 
 stitution : the idea of a toleration is inadmissible. But if the 
 clause in the article was intended only for the benefit of Cor- 
 porate Bodies, it was wholly unnecessary ; for surely the law 
 which gives them corporate powers, gives them at the same 
 moment complete exemption, as far as the legislature can give 
 it, from all taxes assessed by any other corporation. We con- 
 ceive that the several parishes carved out of a town were never, 
 by any language used in the country, considered as sects, be- 
 cause they were bodies established by law. 
 
 Moreover, as in matters of the support of teachers, the legis- 
 lature can act only upon a consideration of the society which is 
 the object of their law, holding and possessing property in com- 
 mon, or a common estate, as is not the case with us, the Bap- 
 tists, and others who build their places of publick worship by 
 a voluntary contribution, without contract, or an account of 
 the expence. Those sects cannot be, by any law, put upon that 
 footing, which they suppose the Constitution places them on. 
 
 All money raised for any purpose, by legal assessment, must 
 indeed be raised by a corporate body ; and therefore as a par- 
 ish can raise no money by tax for the support of public teach- 
 ers, but what is ostensibly raised for the support of a parish 
 teacher, we suppose the expression, " teacher or teachers afore- 
 said" is used to express, the teacher or teachers of a parish or 
 body politic. But when we come to the appropriation of the 
 money, the expression is varied, and it is not to the " teachers 
 aforesaid" but " to the public teacher of his own religious 
 Sect" Which clearly gives the priviledge of applying the 
 money raised of the subject by legal authority, to the support 
 of his own teacher, if he has one, of a Sect separated from the 
 parish, on account of a difference in sentiment with respect to 
 church discipline and the administration of religious rites. 
 
 We do not mean to suggest that every man who has a dis- 
 like to the minister of his parish, but still adheres to the same 
 form of worship and mode of church discipline, has a right to 
 have his money paid to one of the same denomination because
 
 APPENDIX. 151 
 
 he goes out of the parish to hear him ; for in such case there 
 is no difference of sects, and the constitution has made no pro- 
 vision about it. 
 
 If the construction we contend for is not the true one, then 
 the Episcopalians, Baptists, Quakers, nor any other Sectary 
 has any possible security against oppression in religious mat- 
 ters from the Constitution. For (as we believe) there is not 
 one of them vested with corporate powers ; the laws now in 
 existence for their security can be repealed whenever the legis- 
 lature shall see fit to do it, and they can all be placed in a 
 day on the same ground which we now stand upon. 
 
 We have been told that we ought to apply to the legislature 
 for an act of Incorporation, as the only remedy against the 
 oppression we complain of ; but could we be assured that our 
 petition would be most readily granted, yet we should feel our- 
 selves highly criminal in making the application.* Providence 
 has so ordered it that we should, in the first instance, be called 
 upon to contend for those religious liberties preserved by our 
 excellent Constitution. The inconsiderableness of our party, 
 and the prejudices raised by our enemies in the minds of our 
 fellow-citizens, point us out as the proper objects of the first 
 essay for religious tyranny; and should we fly to the law- 
 makers instead of that great law made by the people to govern 
 the legislature itself, we should, in our apprehension, betray 
 our country's freedom, and act a cowardly part. We should 
 feel ourselves very unhappy if there was no other security in 
 these matters than acts of legislation, which might be repealed 
 at any time when a particular party should prevail. 
 
 We do not complain of persecution, but only of an oppression 
 which we are convinced was intended by the Constitution to be 
 prevented. For, blessed be God, there is no one sect or denom- 
 ination at this time so prevalent in the State as to be able to 
 introduce that horrid monster which for such a number of cen- 
 turies has made havoc & destruction in the Christian world. 
 
 Fellow-Citizens, When you shall be pleased to consider the 
 vast variety of pursuits which the human race have been 
 engaged in to procure that happiness which all are in search 
 after ; that what would canonize a man as a saint in one coun- 
 try would bring him to infamy in another; that though men 
 
 * If we did it with a view only to save our being taxed.
 
 152 UNIVERSALISM IN GLOUCESTER. 
 
 may have very different principles, yet they may be alike en- 
 gaged in their researches after the truth. In short, when you 
 extend your charity according to the dictates of reason and 
 the instructions of the Christian religion, We believe that you 
 will be contented to have our Sect treated as you wish to be 
 treated yourselves. And that it will be your endeavor that we 
 shall possess ourselves in peace and security. 
 
 We wish you to do in this case unto us, as you would reason- 
 ably expect us to do unto you in similar circumstances. That 
 those who are Congregationalists may bring the matter home 
 to themselves, we beg them to consider how they would stand 
 affected if a majority of their parish should become Baptists, 
 Presbyterians, Independents, or Sandemanians ; and should 
 elect a teacher whom they could not hear, and set up a form of 
 worship in which they could not join, and compel the minority 
 who were Congregationalists to pay to the support of it. If 
 that be wrong, then we are abused, unless one sect is in subor- 
 dination to another, and religion is no longer a matter between 
 the heart of each individual and his God, but a matter sub- 
 mitted to, and under the controul of a majority in society. 
 
 "Judge not that ye be not judged; for with what judgment 
 ye judge, ye shall be judged ; and with what measure ye mete, 
 it shall be measured to you again." 
 
 APPENDIX. 
 
 ARTICLES in the Declaration of RIGHTS. 
 II. It is the right as well as the duty of all men in society, 
 publickly, and at stated seasons, to worship the SUPREME 
 BEING, the great creator and preserver of the universe. And 
 no subject shall be hurt, molested, or restrained, in his person, 
 liberty or estate, for worshipping GOD in the manner and sea- 
 son most agreeable to the dictates of his own conscience ; or for 
 his religious profession or sentiments; provided he doth not 
 disturb the public peace, or obstruct others in their religious 
 worship.
 
 
 KLMKK II. CAPKN, D.D., 
 
 NINTH PASTOR, 1865-1860.
 
 APPENDIX. 1 53 
 
 III. As the happiness of a people, and the good order and 
 preservation of civil government, essentially depend upon piety, 
 religion and morality; and as these cannot be generally diffused 
 through a community, but by the institution of the public wor- 
 ship of GOD, and of public instructions in piety, religion and 
 morality: Therefore, to promote their happiness, and to se- 
 cure the good order and preservation of their government, the 
 people of this Commonwealth have a right to invest their legis- 
 lature with power to authorize and require, and the legislature 
 shall, from time to time, authorize and require, the several 
 towns, parishes, precincts, and other bodies politic, or religious 
 societies, to make suitable provision, at their own expence, for 
 the institution of the public worship of GOD, and for the sup- 
 port and maintenance of public protestant teachers of piety, 
 religion and morality, in all cases where such provision shall 
 not be made voluntarily. 
 
 AND the people of this Commonwealth have also a right to, 
 and do, invest their legislature with authority to enjoin upon 
 all the subjects, an attendance upon the instructions of the pub- 
 lic teachers aforesaid, at stated times and seasons ; if there be 
 any on whose instructions they can conscientiously and con- 
 veniently attend. 
 
 PROVIDED notwithstanding, that the several towns, parishes, 
 precincts, and other bodies-politic, or religious societies, shall, 
 at all times, have the exclusive right of electing their public 
 teachers, and of contracting with them for their support and 
 maintenance. 
 
 AND all monies paid by the subject to the support of public 
 worship, and of the public teachers aforesaid, shall, if he require 
 it, be uniformly applied to the support of the public teacher or 
 teachers of his own religious sect or denomination, provided 
 there be any on whose instructions he attends ; otherwise it 
 may be paid towards the support of the teacher or teachers of 
 the parish or precinct in which the said monies are raised. 
 
 AND every denomination of Christians, demeaning them- 
 selves peaceably, and as good subjects of the Commonwealth, 
 shall be equally under the protection of the law : And no sub- 
 ordination of any one sect or denomination to another shall ever 
 be established by law.
 
 154 UNIVERSALISM IN GLOUCESTER. 
 
 ASSOCIATION of the Independent Church in GLOCESTER. 
 
 INASMUCH as it hath pleased God of his great mercy, in every 
 age of the world, to choose a people for himself ; giving them 
 his fear, and revealing to them his secret ; and as this great 
 Lord of heaven and earth, the Father of our Lord Jesus Christ, 
 hath been pleased to reveal to babes, what he has hid from the 
 wise and prudent : We the subscribers, gratefully affected with 
 a sense of the divine goodness, in thus distinguishing us, who 
 had nothing in us to merit his notice ; think it our interest and 
 bounden duty, to let our light shine before men, that they may 
 see our good works, and glorify our Father which is in heaven. 
 As therefore it has pleased God to make us acquainted with the 
 voice of the good shepherd, the Lord Jesus Christ, the great 
 shepherd and bishop of souls ; we cannot from henceforward 
 follow the voice of a stranger ; nor ever give attention to such 
 who are unacquainted with the Saviour of the world. But 
 though we cannot have fellowship with them whose fellowship 
 is not with the Father, and with his Son Jesus Christ ; yet we 
 are determined, by the grace of God, never to forsake the as- 
 sembling of ourselves together, as the manner of some is ; but 
 as a church of Christ, meet together in his name, being per- 
 suaded, wherever, or whenever two or three are thus met to- 
 gether, the invisible God will be present with them. 
 
 As Christians, we acknowledge no master but Christ Jesus, 
 and as disciples of this divine master, we profess to follow no 
 guide in spiritual matters, but his word, and his spirit. 
 
 As dwellers in this world, though not of it, we hold ourselves 
 bound to yield obedience to every ordinance of man, for God's 
 sake ; and we will be peaceable and obedient subjects to the 
 powers that are ordained of God, in all civil cases : But as sub- 
 jects of that King, whose kingdom is not of this world we 
 cannot acknowledge the right of any human authority to make 
 laws for the regulating of our conscience in any spiritual mat- 
 ters. 
 
 THUS, as a true independent church of Christ, looking unto 
 Jesus the author and finisher of our faith, we mutually agree to 
 walk together in Christian fellowship, building up each other in 
 our most holy faith, rejoicing in the liberty wherewith Christ 
 hath made us free, and determining by his grace, no more to be 
 entangled by any yoke of bondage.
 
 APPENDIX. 155 
 
 As disciples of the meek and lowly Jesus, we resolve as far 
 as in us lieth, to live peaceably with all men ; yet as believers 
 living godly in Christ Jesus, we expect to suffer as much perse- 
 cution as the laws of the country we live in, will admit of : 
 But we resolve by the grace of God, none of these things shall 
 move us to act inconsistent with our. character as Christians. 
 We will as much as possible avoid vain jangling, and unneces- 
 sary disputation ; and should we be reviled, endeavor in pa- 
 tience to possess our souls. 
 
 As an independent church of Christ thus bound together by 
 the cords of his love, and meeting together in his name ; we 
 mutually agree to receive as our Minister, that is our Servant, 
 sent to labour among us in the work of the gospel by the great 
 Lord of the vineyard, our friend and Christian brother JOHN 
 MURRAY : This we do from a full conviction thai the same 
 God that sent the first preachers of Jesus Christ, sent him ; and 
 that the same gospel they preached, we have from time to time 
 received from him: Thus, believing him a minister of the New 
 Testament, constantly declaring the whole counsel of God ; 
 proclaiming the same divine truth that all God's holy Prophets 
 from the beginning of the world hath declared : WE cordially 
 receive him as a Messenger from God. And as it hath pleased 
 God to open a great and effectual door for the preaching of his 
 gospel by this his servant in sundry parts of this great conti- 
 nent, whenever it shall please his and our divine master to call 
 him to preach the everlasting gospel elsewhere, we wish him 
 God-speed ; and pray that the good-will of him that dwelt in 
 the bush may acccompany him, and make his way clear before 
 him: But should he at any time preach any other gospel, than 
 that we have received, we will not wish him God-speed, but 
 consider him as a stranger. And as the great Lord of the har- 
 vest has taught us to pray that he would send labourers into 
 his harvest ; and as he never taught us to pray in vain, but has 
 assured us, every one that asketh receiveth, though he has not 
 told us when, whenever he shall see fit to send us a messenger 
 of glad tidings, a publisher of peace, we will with grateful 
 hearts receive him. And as the promise of the divine presence 
 is to any two or three that meet together in the Saviour's name; 
 we are resolved by God's grace, whether we are blessed with 
 the publick preaching of the word or not, as often as we find
 
 156 UNIVERSALISM IN GLOUCESTER. 
 
 convenient, to meet together, to supplicate the divine favour, to 
 praise our redeeming God, to hear his most holy word, and 
 freely to communicate whatever God shall please to manifest 
 to us for our mutual edification. 
 
 AND that we may the more effectually shew forth his praise, 
 who hath called us out of darkness into his marvellous light ; 
 we resolve to pay a serious regard to the exhortations, admoni- 
 tions and instructions given to us by the Spirit of God, in the 
 epistles dictated to our holy apostles. We will, as far as in us 
 lieth, do good unto all men ; but especially unto them who are 
 of the household of faith. 
 
 WE will, by the grace of God, in word and in deed, endeavour 
 to adorn the doctrine of God our Saviour. And as children of 
 one father, as members of one head, who are united together in 
 Christian-fellowship, will, once every month meet together, to 
 hold conference, and to deliberate on whatever may tend to our 
 mutual profit. 
 
 Signed by all the Society. 
 
 [The names of the signers were : 
 
 John Murray, Winthrop Sargent, Catherine Sargent, Judith 
 Sargent, Bradbury Sanders, Anna Sanders, Joseph Foster, 
 Lydia Foster, David Pearce, David Plumer, Elizabeth Plumer, 
 Jonathan Trask, Abigail Trask, John Somes, George Creighton, 
 John Stevens, Jr., Judith Stevens, Philemon Haskell, Elizabeth 
 Haskell, John Stevens Ellery, Esther Ellery, James Prentiss, 
 Lydia Prentiss, William Pearce, Moses Bennett, Winthrop 
 Allen, Sam'l. Sayward, Susa Sayward, Abraham Sawyer, Ann 
 Ollive, Eben'r. Hough, Mary Hough, Joseph Everden, Aaron 
 Lufkin, Robert Weston, Thos. Sparling, Isaac Bennett, Nabby 
 Palfrey, Jemima Cook, Jerusha Jordan, Lydia Parsons, Israel 
 Trask, Wm. Dolliver, Abigail Dolliver, Solomon Babson, Re- 
 bekah Babson, Benjamin Lufkin, Sarah Lufkin, Rebecca Smith, 
 Hannah Tucker, Isaac Ball, Hannah Ball, Mary Sargent, 
 Edw'd. Grossman, Rebecca Parsons, Jemima Parsons, Susanna 
 Lane, Susanna Mellings, Mary Steele, Rebekah Ingersoll, Jo- 
 seph Lufkin.]
 
 APPENDIX. 1 57 
 
 APPENDIX H. 
 
 AN ANSWER TO A PIECE, ENTITLED, "AN AP- 
 PEAL TO THE IMPARTIAL PUBLICK, BY AN 
 ASSOCIATION" CALLING THEMSELVES "CHRIS- 
 TIAN INDEPENDENTS, IN GLOCESTER." 
 
 FELLOW-CITIZENS 
 
 We should not have troubled the publick, or taken any far- 
 ther notice of the Appeal of those who call themselves Christian 
 Independents in Glocester, than to have read it with an eye of 
 candour, had they not grossly misrepresented the truth, and in 
 several instances asserted things really false, with a design 
 (we fear) of imposing upon the publick, and prejudicing their 
 minds against the truth. We shall therefore, 
 
 ist, Give a fair and impartial relation of facts, as they took 
 place, and gave rise to that Association who now stile them- 
 selves Christian Independents. 
 
 2dly, We shall make a few remarks upon their Appeal. 
 
 3dly, Close with a short address to the publick. 
 
 THE RELATION OF FACTS. 
 
 Sometime in the year 1774, the Rev. Mr. Samuel Chandler, 
 the then pastor of the first church and parish in Glocester, fell 
 into a decline, and was not able to carry on the work of the 
 ministry. The committee for supplying the pulpit was informed 
 that there was one Mr. Murray, in Boston, who came from the 
 southward, and that he was a wonderful preacher, and urged 
 them to send for him ; but the committee thought it not prudent 
 to send for a stranger, without something more to recommend 
 him than what they learnt from their informers. However, he 
 soon came ; we suppose, by the invitation of his private friends ; 
 and being introduced by them to Mr. Chandler, he went into a 
 free, candid and friendly conversation with him upon the sub- 
 ject of his education, and the manner of his being introduced
 
 158 UNIVERSALISM IN GLOUCESTER. 
 
 into the work of the ministry ; and he freely told him, though 
 he had not been favoured with a liberal education, yet this was 
 more than made up by an extraordinary call from Heaven ; 
 and went on to convince Mr. Chandler of the justness of his 
 claim to this extraordinary call. However, Mr. Chandler was 
 by no means satisfied ; yet, as there was a sacramental lecture 
 already appointed, the people in general very desirous of hear- 
 ing this stranger, and Mr. Chandler not being able to preach 
 himself, consented that he should preach in his pulpit. Soon 
 after he named his text, he told us that as he was a stranger he 
 was at a loss what to entertain us with ; but, desirous of being 
 directed, both his text and subject were revealed to him as he 
 came along ; so he gave us a sacramental discourse (as he 
 called it) warm from the fountain of inspiration, and, in his 
 way, recommended to us frequent communion at the Lord's 
 table. In his whole preachment he was very incoherent, and 
 threw out some dark and mystical things, which had a very 
 different effect upon the hearers ; some admired him, and swal- 
 lowed all he said with great avidity; others doubted, and re- 
 turned and searched the Scriptures, "to see if the things which 
 had been spoken were so ; " others were filled with indignation, 
 and said they had been imposed upon ; but the majority were 
 for hearing him farther. At length he opened his whole senti- 
 ments, and roundly exploded the doctrine of future rewards and 
 punishments, asserting the doctrine of universal salvation, with- 
 out exception or distinction of characters, openly ridiculing the 
 distinguishing doctrines of the gospel, as generally preached 
 by the regular ministers of this land, whom he spoke of in the 
 most contemptuous manner, as being a group of poor ignorant 
 creatures, who knew nothing of the gospel of Christ, and said, 
 "they were, like the horse in the mill, confined to a narrow 
 circle, from whence they could not depart." This, with many 
 other things he said in publick, in the run of his discourse, sat 
 isfied the doubtful, and for a while stumbled even his admirers ; 
 and the meeting-house doors were shut against him. Soon 
 after this, Mr. Chandler, viewing himself approaching fast to 
 the close of life, sent for him, and entered fully with him on the 
 subject of universal salvation, when he asserted it in the strong- 
 est terms; and being asked whether there was no exception, he 
 said, no. Upon Judas, the traitor, being mentioned, he said
 
 APPENDIX. 1 59 
 
 " he doubted not but he was now on a throne of glory, and that 
 he shone as bright as any of the apostles." And when the tares 
 among the wheat in the field were mentioned, (represented by 
 our Saviour in a parable as being gathered together in bundles 
 to be burned, implying future punishment), he said, those tares 
 were the sins and evil dispositions of the human heart, which 
 were punished in their principal, the Devil, separate from the 
 subject who committed them ; and many other such like strange 
 and incoherent things were advanced by him in this conference. 
 Mr. Chandler said but little, for he had but little strength ; yet 
 gave him, in most affecting and melting strains, his dying ad- 
 monition, endeavoring to dissuade him from those strange and 
 absurd tenets ; but, if he should continue to advance them, not 
 to do it here, to corrupt and mislead the dear people of his 
 charge. After this, Mr. Chandler, for the last time, got, with 
 much difficulty, into his own desk, where he took an affecting 
 leave of his people, solemnly warning them not to hear this 
 false and dangerous man, in the following words : 
 
 " MY BRETHREN AND FRIENDS : I have much sorrow of 
 heart, considering the state of affairs among us. I am far ad- 
 vanced in life, and labour under threatening maladies, and 
 know not how soon I may be taken from you and from this 
 world. As one drawing near the eternal world take heed 
 what you hear. The seeds of heresy are sowing and sprouting 
 up among us, and souls are in danger of being seduced into 
 errours. There is one, who calls himself John Murray, who has 
 declared the following things to be his settled opinion: That 
 the whole human race, every one of Adam's posterity, have an 
 interest in Christ, and are God's beloved ones ; That the whole 
 human race, every individual of mankind, shall finally be saved; 
 That Judas shall sit upon a throne in the kingdom of Heaven; 
 That at death the good go into a state of happiness, and the 
 bad into an intermediate state, to abide there for a certain sea- 
 son, but shall finally be saved ; which, however dressed up in 
 soft terms and smooth expressions, is the very popish purgatory. 
 
 " The substance of these things and many other errours he 
 hath openly avowed, and declared to be his sentiments, at my 
 house, in the hearing of many witnesses. These are unscrip- 
 tural tenets; and notwithstanding all his perverting the holy 
 Scriptures, and wresting and torturing the word of God, he was
 
 I6O UNIVERSALISM IN GLOUCESTER. 
 
 not able to produce one plausible proof, nor one rational argu- 
 ment, for the support of these pernicious principles. They 
 naturally lead to many other gross errours and popish absurd- 
 ities, and they are extremely dangerous to the souls of men ; 
 they encourage the wicked in their wickedness ; for, upon these 
 principles, a man may live and die in sin, and yet go to Heaven 
 at last ; he may get drunk, commit fornication and adultery ; 
 he may cheat, and steal, and lie, and indulge all manner of 
 carnal gratifications, and be saved nothwithstanding. But you 
 may say you do not discover any of these errors in his preach- 
 ing. Why, others, who have been accounted serious, discern- 
 ing, judicious men, and whose judgment would heretofore have 
 had some weight in your minds, have discovered them in his 
 public discourses. But however he seems artfully to hide them, 
 your minds are not prepared to receive them ; your affections 
 must first be broken off from your ministers, and your minds 
 filled with prejudices against them, by their being reviled and 
 vilified, and your affections set upon himself, and you brought 
 to receive the words of his mouth with implicit faith ; then, 
 doubtless, these dangerous doctrines, and many others will be 
 inculcated. My brethren and friends, I must caution you to 
 take heed and beware of false teachers. Beware, lest ye be led 
 away by errours, and fall from your steadfastness. Beware of 
 false prophets, concerning whom our blessed Saviour hath 
 warned us that if it were possible they shall deceive the very 
 elect. SAMUEL CHANDLER." 
 
 Glocester, February 3^, 1775. 
 
 And after this, Mr. Murray continued his preachments in a 
 private house, and used every method to touch the passions 
 and sooth the vices of mankind, to gain proselytes to his party, 
 till Mr. Chandler died, which was on the i6th of March, 1775. 
 The town, from a tender concern for the morals of the people, 
 and that they might, if possible, preserve peace and good order 
 in the place, took the matter up, and sent for this stranger, and 
 inquired of him, who he was? what were his credentials? and 
 for what purpose he tarried in this place ? The town thought 
 they were illy treated by him, and resolved pretty unanimously 
 that he was a dangerous man, and should be desired to leave 
 the town in a given time; but he positively told those who
 
 APPENDIX. l6l 
 
 delivered the message to him from the town, that he would not; 
 and, to prevent his being carried out by an officer, one of his 
 friends made him a freeholder. And as we were then involved 
 in a war with our mother state, and- men's passions were agi- 
 tated and fiery, we thought it not best to carry matters to ex- 
 tremity, and so he continued ; and the separation remained 
 much the same, till we gave Mr. Forbes an invitation to settle 
 with us in the work of the ministry, when the separation made 
 a formal opposition, as appears by their letter to him, which is 
 as follows : 
 
 Glocester, April $th, 1776. 
 
 " REVEREND SIR : You will have laid before you the votes 
 of the parish, relative to your settlement ; and as it may be of 
 great importance to you as well as us, we think it our duty to 
 address you on the subject. For many years past, our trade, 
 and particularly the fishery, by which our chief dependence is, 
 has greatly declined ; that except a very few persons, we have 
 been carrying on both trade and fishery to a very great loss ; 
 that many of us have sunk thousands ; that we have large debts 
 outstanding, which will be entirely lost ; our fishery at present 
 is at an end, and merchandize very dangerous and precarious ; 
 several of our vessels taken, others missing; our tradesmen 
 and labourers dependent mostly on the trade for their subsist- 
 ence. Should the publick dispute continue much longer, our 
 fishery must be entirely ruined, and then of course all other 
 business must fail here, of any consequence, as we are such a 
 distance from the country that it will be in vain to expect any- 
 thing therefrom in our trade. We are greatly in arrears in our 
 taxes of every kind for two years past ; new and heavy ones 
 increasing daily ; most of our people gone ; not the least expec- 
 tation but we shall be put to the flight again ; two or three of 
 our principal traders left the parish, and more intend it. Some 
 of us remember the Spanish and French wars at different pe- 
 riods, with other sore calamities ; but never did our eyes behold 
 such a gloomy aspect as our affairs wear at this season. In 
 short, time would fail us to enumerate the many difficulties that 
 attend us. We are desirous that that harmony that has sub- 
 sisted these many years in this parish may continue. If you 
 think proper to give your voice in the affirmative, it must en- 
 tirely be at an end, as we shall be obliged to take such steps
 
 l62 UNIVERSALISM IN GLOUCESTER. 
 
 as would by no means be agreeable to you or our brethren; 
 therefore we thought it our duty to apprize you of this, and 
 hope your wisdom will direct you to that which will be to your 
 honour. We are your most humble servants." 
 
 This letter was signed by ten of those that now form the 
 Association. As it did not appear by this letter that the oppo- 
 sition was against him (Mr. Forbes), or that they had any ob- 
 jection to his doctrines or character, but against a re-settlement 
 in general, therefore we thought, and the installing council 
 thought, it would be no bar to his settlement ; accordingly, 
 being chosen by a large majority both in the church and parish, 
 and a council being convened by letters missive for that pur- 
 pose, he was installed on the fifth of June, 1776, without any 
 opposition, and in as much peace and harmony as could be 
 expected. After this, Mr. Forbes had several conferences with 
 Mr. Murray, and wished to know his true character; but he 
 could not learn it from him or his adherents; and being 
 informed that Dr. Stiles, of Newport, then residing at Ports- 
 mouth, and now President of New-Haven college, had the best 
 intelligence, he wrote him on the subject, and had in answer the 
 following : 
 
 Portsmouth, Dec. 24, 1777. 
 
 " REV. SIR: Mr. Murray, of whom you ask some account, 
 is one of those ostentatious, obstinate, but subtle, delusory 
 characters, with which it is best to have little to do. I do not 
 know that his moral character is directly reprehensible, but I 
 believe him to be one of the most unprincipled of all men. The 
 most of the little I know of him I received from his own mouth, 
 and from that little I judge him a consummate hypocrite ; at 
 best, he is a man of duplicity and dubiousness of conduct. He 
 is a man of no education, though he spent a few months with, 
 I think, a Romanist, who had set up a little academy in Ireland, 
 when he quarrelled, or seemed to quarrel, with his master, and 
 left him abruptly. He was connected with the Westleans till 
 he was 18; then he quarrelled with and left them. He so far 
 went over to the Baptists, that he was rebaptized by immersion, 
 in Ireland, among the Baptists. From the time he left the 
 Westleans, till just before he came to America, he connected 
 himself with no religious society, but followed the trade of a 
 silk weaver, in London, about 12 years. This business failing,
 
 APPENDIX. 163 
 
 he meditated coming to America, though with no thoughts of 
 preaching. Though unused to attend the Tabernacle, yet he 
 applied to Mr. Whitefield, just before his last voyage to Amer- 
 ica, and with his leave he partook of the Sacrament once at the 
 Tabernacle. This was religious hypocrisy, for, whatever he 
 was, he was neither a Whitefieldean, nor a Westlean, nor a 
 Baptist. 
 
 " He told me he did not communicate to Mr. Whitefield his 
 intentions of coming to America ; but the plan he had pro- 
 jected, he said, was this : to come here as a follower of Mr. 
 Whitefield, and here to make himself known to him by remind- 
 ing him of his communicating at the Tabernacle, and then 
 request of Mr. Whitefield to put him into some secular employ- 
 ment at the Orphan House in Georgia; for, he said, he never 
 had preached in England, and had no thoughts of it here, 
 except that he had sometimes spoken or exhorted in some of 
 the small Westlean societies before he was 18 years old. Upon 
 coming here, his plan was broken up, as Mr. Whitefield died a 
 few weeks before or after his arrival. I have been informed of 
 some of his ludicrous and jocund conversation, while on the 
 passage, respecting what business he should follow here, inti- 
 mating his readiness to go upon the stage, or, &c. &c., indicat- 
 ing an undetermined and an unprincipled adventurer, ready, 
 indifferently, to turn himself to any course. Being ship- 
 wrecked on the Jersey shore, he was received with hospitality 
 by an opulent Presbyterian, who had built a meeting-house 
 there for travelling ministers, especially those sent by the 
 Synods. Mr. Murray here offered himself first to preach. 
 From that time to this he has been preaching in different parts, 
 as you know. 
 
 There was a society set up in London, about 1765, which held 
 the principles that Mr. Murray does. I suppose that when Mr. 
 Murray determined to profane the sacred desk, he recollected 
 and took this society for his model ; resolving to strike, like 
 Sandeman, at all ministers and churches, and thus render him- 
 self noticed ; and then choose out a palatable religion for cor- 
 rupt nature, and so go forth preaching, as he has done, with an 
 unpolite and unparalleled effrontery. He adopts the principles 
 of universal salvation, but is no ways versed in the writings 
 and arguments upon it, except a pamphlet writer or two, of
 
 164 UNIVERSALISM IN GLOUCESTER. 
 
 very small and slender talents. His scheme is short : All are 
 lost without possibility of self-recovery ; and all are saved by 
 Christ's righteousness and divine love. All texts of Scripture 
 speaking of love and mercy, he takes literally ; those that speak 
 of punishment, both the parables and express declarations of 
 Christ, he allegorizes, till he loses his hearers in clouds and 
 delusions of universal happiness. But he is unstudied and un- 
 digested in his own scheme. At first he laughed at a literal 
 hell, and denied all future misery. Afterwards he allowed some 
 future punishment, but denies the eternity of it, and goes into 
 the popish doctrine of purgatory. In short, he is to this day 
 unsettled in his scheme a scheme infinitely dangerous to 
 morality. When he visited me, I asked his opinion respecting 
 his supposed tenet of universal salvation. But he positively 
 denied it to me, and asserted both the reality and perpetuity of 
 the future misery and damnation of those of the human race 
 who should be found on the left hand of Jesus ; and he said a 
 number of mankind would be found on the left hand of Jesus, 
 at the great day. I believed him for once, though I never asked 
 him to preach in my pulpit, where he had preached repeatedly 
 in my absence. But he went no further than Narraganset, and 
 preached directly contrary ; and at East Greenwich, in conver- 
 sation, he denied a hell not only a local hell, but that there 
 was anjr state of misery after death. And it is said that once, 
 after supper, he talked ludicrously of the Lord's supper, as 
 being only like drinking a health unto the memory of an absent 
 friend; and profanely said, Here is bread, and here is wine; 
 what forbids but we should have it now? One of the company 
 replied, Several things forbid it : in order to a due partaking or 
 administering of that holy ordinance, there are two things nec- 
 essary, viz., proper subjects, and a proper person to administer 
 it ; neither of which, says he, do I know to be here. Murray 
 replied, They were fit subjects, and he, or any other person, 
 had power, &c., and so it ended. Mr. Murray denies all this, 
 with certain artful duplicity or coverings ; but I had it from the 
 mouth of one of the gentlemen present, and do not doubt the 
 fact. Indeed, it is said by others, that now he talks lightly 
 about outward ordinances. When he was at Newport, he went 
 to the Quakers' meeting there, when he rose and spoke, and 
 personated the Quaker preacher, to the universal disgust of the
 
 APPENDIX. 165 
 
 Friends and all others, even his best admirers, sundry of whom 
 I heard pronounce it hypocrisy. Some men of his sentiments 
 may be reasoned with, some cannot; he is one of those with 
 whom it is vain to reason. I rather consider him a Romanist 
 in disguise, endeavoring to excite confusion in our churches. 
 But I can easily see he is the meteor of the night only; like 
 S d n or G r n, he and his disciples will soon vanish; 
 though we must expect others to rise up, till the second coming 
 of Christ. Let us not be distressed. Let us testify the truth 
 with firmness, and leave the church to the care of Jesus. 
 I am, sir, your brother, 
 
 EZRA STILES. 
 
 " P. S. In his politicks he has been at first an Anti-American, 
 then for us, and now against us, and for reconciliation, &c." 
 
 This letter Mr. Forbes communicated to Mr. Murray, and, 
 by the Doctor's leave, gave him an attested copy, at which he 
 appeared much offended, and said that he would prove to the 
 world that it was a false and injurious aspersion, and made for 
 a while a bustle, and did nothing; so his character with us 
 remains just in that point of light in which the Doctor gave it. 
 
 In the Preface (dated Boston, Aug. 1782) to the Pamphlet 
 entitled, " Salvation for all Men," is the following paragraph : 
 
 " The doctrine of Universal Salvation has, in this and some 
 other towns, been held forth by a stranger, who has, of himself, 
 assumed the character of a preacher, in direct contradiction 
 not only to all the before mentioned writers, but to the whole 
 tenour of the New Testament books, from their beginning to 
 their end. According to this preacher, a man may go to 
 Heaven, notwithstanding all the sins he has been guilty of in 
 the course of his life. Such a doctrine looks very like an 
 encouragement to libertinism, and falls in with the scheme of 
 too many in this degenerate age, who, under pretence of pro- 
 moting religion, undermine it at the very root. It is certainly 
 fitted to this end, and has already had this effect upon many, 
 especially of our younger people, who, by means of it, have lost 
 all sense of religion, and given themselves up to the most crim- 
 inal excesses ! If this kind of preaching is encouraged, it may 
 prove as hurtful to civil society as to religion." 
 
 As there were a number in this separation who were mem- 
 bers of our church in full standing, who had forsaken our wor-
 
 1 66 UNIVERSALISM IN GLOUCESTER. 
 
 ship and communion to follow this stranger, without giving any 
 reasons for their so doing, we thought it our duty to inquire 
 into the reasons of their conduct ; therefore appointed a church 
 meeting for that purpose, but they did not attend. We then 
 adjourned the meeting, and wrote to them severally, desiring 
 them to give us their reasons, if any they had, why they ab- 
 sented themselves from the worship of God, and our commu- 
 nion ; but they refused to meet with, or to give us any reasons 
 for their conduct. We wrote them again, as a church, in the 
 most pacifick manner, praying them, if they had any matters 
 of grievance, they would make them known ; or if they were of 
 such a nature as that they were not willing that we should 
 judge of them, that they would propose some method in which 
 the grievance might be removed, or an accommodation take 
 place ; or we were ready to submit the matter to the judgment 
 of a council of church members, mutually chosen for that pur- 
 pose, and we would submit our whole conduct to the inspection 
 and determination of the same ; so we did everything in our 
 power to satisfy or recover our deserting and separating mem- 
 bers, as will abundantly appear by the church records. 
 
 But this, and every other method we could adopt, they 
 treated with silent contempt. Yet we have ever treated them 
 in the most lenient manner. But the outcry is, they are op- 
 pressed, because they are taxed in common for the payment of 
 parish charges. But we think that as they never have been 
 incorporated by any order or authority known in this common- 
 wealth, nor at any time laid before us as a parish any reasons 
 why they should be exempted, we cannot levy a lawful tax with- 
 out including them. And we have borne with them from year 
 to year ; and when any of our collectors have called upon them 
 for their proportion of taxes, they have treated them ill, and 
 sometimes have threatened their lives; and we forebore still. 
 At length they agreed that we should distrain on some of their 
 party, and then they would try it out in the law; and as we 
 saw no other way to have the matter issued, we agreed to the 
 measure, however disagreeable it was for us to enter into the 
 law ; and we distrained on the goods of four of their number, 
 named by them, and sold them at publick auction, and paid 
 their tax, and tendered them the overplus; but they would not 
 receive it, but cried out of oppression and injury, though it was
 
 APPENDIX. 167 
 
 a proposal of their own, to which we agreed only to bring the 
 matter to an issue. They then endeavored to recover their 
 goods by a writ of Replevin, but failed ; then they sued the 
 assessors, and harassed us in the law for several years, without 
 suffering their case to come to a trial ; then they withdrew their 
 case, as not being tenable. And now their teacher, without a 
 character, credentials or ordination, has assumed the character 
 of a public teacher of piety, religion and morality, stiles himself 
 clerk, and sued the parish for that money which had been taken 
 from his friends by distraint : and after many unnecessary de- 
 lays it came to a hearing before the Supreme Judicial Court, 
 at their last session, in Ipswich, when a jury, in opposition to 
 the whole court, and to the surprize of all parties, brought in a 
 verdict partly in their favour; notwithstanding which, Mr. 
 Murray has reviewed, and served us with his writ, though we 
 had reviewed at the time of trial. Thus, while he affects to 
 keep up an air of importance, he is determined to give us all 
 the trouble he possibly can. 
 
 This is a concise and impartial relation of facts as they took 
 place, and gave rise to that Association who now stile them- 
 selves Christian Independents. 
 
 We pass, SECONDLY, to make a few Remarks upon their 
 Appeal. 
 
 ist. We cannot but remark upon the unheard-of name which 
 they have assumed Christian Independents ! A solecism 
 in nature ! and when assumed by a society in confederate states, 
 it implies treason! In a civil or political view, it is at best, 
 imperium in imperio, which involves in it a contradiction ; and 
 if we consider it in a religious or ecclesiastical view, it is ab- 
 surd ; an independent church must either be the whole church 
 of Christ, or it must be a particular part detached from the body 
 catholick; but an independent part, or member of the body 
 universal, is a contradiction ; for one member " cannot say to 
 the other, I have no need of thee." The Christian church is 
 everywhere considered as consisting of confederating members, 
 uniting in Christ the head, and holding communion with each 
 other in the doctrines and institutions of Christ. But this Asso- 
 ciation holds no communion with any church on earth, in the 
 doctrines and ordinances of Christ. They deny the morality of
 
 1 68 UNIVERSALISM IN GLOUCESTER. 
 
 the Christian Sabbath, explode and ridicule the institutions of 
 baptism and the Lord's supper. What claim can they have, 
 then, to the Christian name, while they deny and disuse the 
 distinguishing ordinances of Christianity ? 
 
 Having remarked this upon the title page, we pass to take 
 some notice of their Appeal. 
 
 And they introduce themselves with saying, " We should be 
 far from giving our countrymen the trouble of attending to 
 an appeal, had we not been drawn before a civil tribunal, in 
 defence of what we suppose to be our just, invaluable and con- 
 stitutional rights." To which we would only reply, It is not 
 we, but they, who commenced and re-commenced the lawsuit, 
 and are now first in serving us with their writ of review; so that 
 it was not we who drew them, but they us, before a civil tri- 
 bunal, in defence of what we call our just and constitutional 
 rights. In their fourth page they seem to think they have some 
 special claim to the favour of their country, from their not 
 " shewing any backwardness in the late war." We are sorry 
 that we are obliged to say this is a misrepresentation of real 
 facts ; for though some of them have shown a becoming zeal 
 for the rights and safety of their country, yet it is a well-known 
 fact that all who were unfriendly to the American cause here, 
 were in this separation. It is also a known fact, that their 
 teacher was admired most by those that were most unfriendly 
 to the American cause, not only in this town, but through this 
 commonwealth ; and several who are of this Association would 
 do nothing in defence of the cause but by constraint. Little 
 reason, then, have they to boast on this head, or claim the 
 favor of their country as her favorite sons ; especially since they 
 have a man for their leader who is himself a foreigner, and has 
 ever been the idol of Tories, and often been closeted by the 
 rankest of that tribe, in other places as well as in this. 
 
 They say, also, in the same page, " When Mr. Murray, our 
 present teacher in religious matters, had been invited to preach 
 in the meeting-house, we heard him with increasing pleasure 
 and a glowing satisfaction." This also is a misrepresentation. 
 Many of those who now form the Association were then his 
 greatest opposers; and those who were his first admirers, and 
 who were chiefly concerned in introducing him into the pulpit,
 
 RICHARD K DD V, I). D. 
 TKNTH PASTOU, 1870-1877.
 
 APPENDIX. 169 
 
 soon discovered his Jesuitical designs, and were the foremost in 
 endeavoring his removal hence. In the same page, also, they 
 say, " On the settlement of Mr. Forbes, being obliged to with- 
 hold our assent to the doctrines he taught, disagreed to his set- 
 tlement." This is, we think, a falsehood ; which sufficiently 
 appears from their own letter sent to Mr. Forbes, and commu- 
 nicated by him to the parish.* This letter was sent as contain- 
 ing their objections; but there is not a word in it which inti- 
 mated that they could not assent to his doctrines. The only 
 ostensible ground of their objection then was, the then present 
 war, and the circumstances of the parish. Nay, upon being 
 asked, they said " they had no objection to Mr. Forbes ; they 
 were willing to be their proportion in hiring him for a supply; 
 and if we must settle, they were as willing he should be the 
 man as anybody." For them now to say that they could not 
 assent to his doctrines, and therefore disagreed to his settle- 
 ment, bears too great a resemblance to a falsehood. We 
 wished then, and do now wish, to put the best construction upon 
 this mystical part of conduct ; and we appeal to the public to 
 say whether this does not look as if they had formed a design 
 to make a breach in this (till then peaceful) society, and made 
 use of this stranger as a fit tool to carry into execution their 
 malignant design. f 
 
 We leave now our dissenting brethren to contend with Con- 
 stantius, Theodosius, and to define in the school of Plato the 
 Homoiousion as they please ; or to dispute with their old friend 
 the British monarch for the title, defender of the faith, &c. 
 and to make their own strictures upon the conduct .of the first 
 settlers of this commonwealth. Yet we cannot but observe, in 
 their i3th page, how unfairly they speak of their distinguishing 
 character. They say, " We distinguish ourselves from the 
 church under the instruction of Mr. Forbes, in our not using 
 baptism as an external rite, and also in our mode of discipline, 
 being Independents." Whereas the truth is, they are totally 
 distinguished from us, and from all the churches in this com- 
 monwealth, by their being no church at all, not being incorpo- 
 rated by any order or authority known in this commonwealth ; 
 but a mere jumble of detached members, some of which, in the 
 
 * Page 7. 
 
 t See the closing sentence of their letter to Mr. Forbes, p. 8.
 
 I/O UNIVERSALISM IN GLOUCESTER. 
 
 most irregular manner, separated themselves, without cause, 
 from the first church in Glocester, and who have obstinately 
 continued in their separation, against all reasoning, remonstrat- 
 ing and: persuasion, deaf to all the most pacifick proposals made 
 on the part of the church from whom they separated ; and their 
 Association is made up partly from other parishes, and partly 
 of foreigners, and some of the most abandoned characters ; in 
 short, any body and any thing whom they could by persuasion 
 or pecuniary consideration hire into their service. We are 
 sorry to t say this, but are constrained to do it in our own de- 
 fence, and in honour to the church ; for we think it the highest 
 dishonour to the church of Christ for such a heterogeneous 
 body/tOicall themselves a church, distinguished only from the 
 other churches in this land by the external rite of baptism, and 
 the mode of discipline. This would naturally lead the impar- 
 tial publick to conclude that they were a set of sober Christians, 
 of tender consciences, distinguished from their brethren only in 
 a few non-essential modes that were merely external ; whereas, 
 they have not one single feature of a church of Christ, or any 
 mode of- discipline, that we can discern, among them. They 
 resemble Nebuchadnezzar's image as much as any thing we 
 can think of, which was made of gold, silver, brass, iron and 
 clay, and was broken to pieces by a stone cast out of the moun- 
 tain without hands, and all become like the chaff of the summer 
 threshing floor ; for some of their members sustain fair moral 
 characters, yet not without a strong tinge of enthusiasm. But 
 they ask " why the Quakers should meet with the smiles of 
 government, and they not have the favours of the state ? " We 
 answer, they are a sect made up of peaceable, honest people, 
 who speak the truth, and should, therefore, and will, meet the 
 smiles of government, while those of a contrary character may 
 expect their frowns. But they say, i4th page, "'Notwithstand- 
 ing this, we have been, and are still, taxed to the support of 
 Mr. Forbes, and our property is taken and exposed at auction, 
 to raise money for the support of a form of worship in which 
 we can never join." There they have in part told the truth ; 
 but they hold the truth in unrighteousness, for they seem not 
 to love the truth in her naked simplicity. The simple truth is 
 this : They have been and are still taxed in common with the 
 other members of our parish to raise money to defray parish
 
 APPENDIX. I7I 
 
 charges, (some part of which is appropriated to the support of 
 publick worship), all which they have constantly refused to pay ; 
 and though they pretend to ground that refusal upon the Con- 
 stitution, yet they equally refuse to pay that which was levied 
 before the Constitution took place, and have repeatedly sued 
 us for taxes levied upon them to pay the necessary and contin- 
 gent charges of the parish, as well as for that which is appro- 
 priated to the support of public worship "a form in which 
 (they say) they can never join." Why ? When any have 
 resided for a while in neighboring towns, they have attended 
 and joined with the people where they resided ; and some of 
 those who were first in the separation, and now form the Asso- 
 ciation, being members of our church, have partook tbf the 
 sacrament of the Lord's supper in other churches, joining with 
 them not only in publick worship, but in the holy communion, 
 though they had the same form of worship as ours, and in full 
 communion with our church ; so that their cannot must be their 
 will not ; and because they will not, conscience is not concerned 
 here. 
 
 In page i6th they seem to be concerned for their minister, 
 lest they should not be able to prove that he is a preacher of 
 piety, religion and morality; they had rather the question 
 should be waved, but if decided at all, they think it ought to 
 be from his urging his hearers to the practice of morality. We 
 beg leave to ask, Can a man who publickly discards the doc- 
 trine of God's moral government of future rewards and pun- 
 ishments urge, with a good face, or with any hope of success, 
 the practice of morality? Can he confidently preach up moral, 
 ity, when he at the same time saps its very foundation, and 
 cuts the nerves of Christian piety, by blending all characters 
 together, and by making all equally holy because equally united 
 to Christ in his incarnation? But here our brethren tremble 
 for their minister, and would fain shelter him under the cloaks 
 of the learned Doctors Chauncy and Priestley, who, they say 
 believe that there is a temporary hell for the ungodly and 
 why may not their unlearned teacher believe there is no hell 
 prepared for any body but the poor devils, and yet be in law a 
 good preacher of piety, religion and morality? But those 
 learned men will shake him from their skirts as a corrupting 
 leprosy, if we may believe Doctor Chauncy's own words in his 
 preface to his book of extracts.
 
 1/2 UNI VERBALISM IN GLOUCESTER. 
 
 We do not know how our brethren come to blunder upon 
 that gross mistake, " that God, in his civil constitution he was 
 pleased to form for the Jews, never in any one instance gave 
 intimation that the Jews should be punished in another world 
 for their crimes committed in this"; we charitably believe that 
 it was owing to their being implicitly led by one who is totally 
 ignorant of the original languages, the nature and designs of 
 the Sinai covenant. Without quoting those passages from 
 Moses and the prophets which would evince the contrary, (for 
 we are no textuaries), we refer them to the apostle to the He- 
 brews, who considered the rest of the early Canaan as typical 
 of the rest of the heavenly ; and as unbelief and disobedience 
 excluded the Jews from the earthly, so they would from the 
 heavenly. But we are not so much surprized at this as we are 
 at the indignity which they obliquely cast upon Christ himself, 
 when, in page i8th, they say, "It was not till the Christian 
 church was illegally wedded to state policy, that men in power 
 dared to hurl the thunders of the Most High at those who 
 offended against government." We disapprove of the terms, 
 (though borrowed without credit), yet more of the sentiments 
 couched under those sonorous terms. We take it, both from 
 this sentence and from what they said above, that it is their 
 opinion that it was not till Christ came, a preacher of the ever- 
 lasting gospel, that men were threatened with punishments in 
 another world for crimes committed in this ; that this is a doc- 
 trine peculiar to Christ and his apostles, and so from them has 
 been preached up, and handed down, to this day, by those who 
 knew no better. It is certain Christ opened his ministry by 
 preaching up the doctrine of future rewards and punishments ; 
 but our brethren say "this was not done till the Christian 
 church was illegally wedded to state policy." The Christian 
 church was formed by Christ; she took her name from him, 
 and was so far wedded to state policy as that he made "kings 
 and queens nursing fathers and mothers," & made the " earth 
 to help the woman." This marriage they call illegal, and im- 
 plicitly charge it upon Christ ; but they dare not speak it out. 
 It was not till then, they say, that offences against government 
 were threatened with future punishment. All immoralities are 
 offences against government, against God's moral government, 
 and every form which he has ordained for men; and all immor-
 
 APPENDIX. 173 
 
 alities, without repentance and a believing application to Christ, 
 have been, ever since the Christian era, threatened with future 
 punishments. The truth of the matter is this the doctrines 
 of their teacher do not correspond with those of Christ and his 
 apostles ; yet they want to make it out that he is a teacher of 
 piety, religion and morality. 
 
 We pass over all the arguments which they deduce from the 
 various denominations which unhappily divide the Christian 
 name, as being futile and inconclusive ; yet cannot but observe 
 how inconsistent they are with themselves, when they say, aoth 
 page, that " we suppose every good man, let his involuntary 
 errors be what they may, will be in the favour of God." So 
 they suppose it consistent that every bad man, be his involun- 
 tary errors what they may, is and will be in favour with God. 
 But where is the sense of talking of good men or bad men, 
 when with them all characters are alike ? 
 
 We cannot close our remarks without observing that towards 
 the close of their Appeal they address the publick under the 
 endearing character of fellow-citizens. This, we suppose, they 
 adopt as a conciliating term, without meaning; for an indepen- 
 dent fellow-citizen is an animal we have no name for, and 
 involves so many contradictions as confounds all ideas. 
 
 We pass over to their Association, 36th page. And we sup- 
 pose that we look on it as the impartial public does a mere 
 farce; for there they speak of an election "God's choosing 
 in every age a select number for himself"; whereas they deny 
 all elections ; and to this chosen body God reveals " his secret," 
 of which all the world beside are ignorant ; and then, in a kind 
 of transport, they conceive themselves these favorites: "Wet 
 the subscribers, greatly affected with the divine goodness in 
 thus distinguishing us, think it our interest and bounden duty 
 to let our lights shine before men," &c., and we think so, too. 
 But their good works are, like their revelations, a profound 
 secret. 
 
 But they say, "it hath pleased God to make us acquainted 
 with the voice of the good Shepherd, the Lord Jesus Christ." 
 And we ask, Hath it not pleased God to make us, also, ac- 
 quainted with his voice ? His word of salvation is sent unto us, 
 as well as unto them. But they say, We cannot follow a stran- 
 ger, or give attention to those who are not acquainted with the
 
 174 UNIVERSALISM IN GLOUCESTER. 
 
 Saviour ; and yet " they have loved strangers, and after them 
 they will go"; while they forsake and desert those whose 
 soundness of doctrines and piety of life have long demonstrated 
 that they have been with Jesus, forming their sentiments from 
 his doctrines, and their lives from his examples; for, besides 
 their present teacher, who is a stranger in every sense of the 
 word, they have in his train a Tyler, who (by report) is a Tory 
 Episcopalian, a Wright, who is a German Moravian, with an 
 illiterate Toivnsend, Streeter, Parker, a duplicate of Winches- 
 ters, &c., &c. A goodly band indeed! With such strolling 
 mendicants this town has been infested ever since this Associa- 
 tion has been formed ; which has kept us in one continual hub- 
 bub, to the obstructing business, the corrupting the morals, of 
 youth especially, and the total destruction of peace and 
 harmony. 
 
 But they say, "We resolve, by the grace of God, we will 
 avoid, as much as possible, vain jangling and unnecessary 
 disputation, &c. ; " and yet the very reverse has been their con- 
 stant practice, especially with those who have the greatest influ- 
 ence. Such is their rage for proselyting, that they are forever 
 disputing, and using every art of fascination; and upon those 
 whom they cannot gain to their party by these means, they try 
 the force of interest, promising those that come into town to 
 seek employment that they will put them into business, promis- 
 ing them constant employment if they will go to their meeting ; 
 and threatening others, who are already in their employ, that 
 they will turn them out unless they will be of their party ; so 
 that some, who have no affection for their system, attend their 
 meeting sometimes, lest they and their families should want 
 bread. And they say, "We mutually agree to receive as our 
 minister, id est, as our servant, friend and Christian brother, 
 Mr. John Murray, from a full conviction that the same God 
 who sent the first ministers of Jesus Christ, sent him." So we 
 say, the same God who sent the spirit of truth into the mouths 
 of his prophets Elijah and Micaiah, whom Ahab hated because 
 they did not sooth him in his vices, sent a lying spirit into the 
 mouth of all his false prophets, for his punishment; and we 
 believe the same Jesus who sent forth his seventy disciples to 
 preach the gospel of truth, sent also a legion of devils into the 
 herd of swine for the punishment of those who would not re-
 
 APPENDIX. 175 
 
 ceive him and his gospel ; and we believe this enemy of peace 
 and righteousness was, by the permissive providence of God, 
 sent among us, in sheep's clothing, for our trial if not for our 
 punishment, for abusing the gospel which has been so clearly 
 and faithfully preached among us for a century past. And 
 they say, " we cordially receive him as a messenger sent from 
 God ; " and we have no right to dispute it, since some of the 
 more sanguine among them make no scruple to say " that they 
 believe all that he says and does is from the immediate 
 inspiration of the Holy Ghost," and that " he has a commission 
 to baptize with the Holy Ghost." And this association, they 
 say, was signed by all the society. But that we deny. 
 We close with a short address to the impartial publick. 
 
 FELLOW-CITIZENS, 
 
 You may think yourselves less in danger, from the standard 
 of impiety being erected in this small peninsula of Cape Ann, 
 but the ill consequences may be sooner and more sensibly felt 
 by you, than you are aware of. If this Association should be 
 adopted, and this artful deceiver supported by law, we may 
 expect that an hundred similar associations will soon be formed, 
 and as many mushroom teachers spring up from the seculency 
 of vice and laziness to take the lead of them, to the discourage- 
 ment of all science and erudition, the destruction of peace and 
 order, which will soon precipitate these infant free States into 
 anarchy and confusion. We speak feelingly, from experience. 
 This town, once the seat of peace and commerce, is now nod- 
 ding on the brink of ruin, owing chiefly, if not entirely, to this 
 Association, headed by this foreigner, who, through a too great 
 indulgence, has acquired the effrontery to claim equal privi- 
 leges with the learned, regular and ordained ministers of this 
 commonwealth; assuming their title, he sues for support. If 
 this Association should be supported by law, then any one, two 
 or three families may form themselves into the same, and claim 
 the same privileges. What then will become of our colleges, 
 incorporated parishes and churches? All crumbled into par- 
 ties, and buried in ignorance and superstition, we shall be left, 
 too late, and with more reason to weep, with the Roman orator, 
 O tempora ! O mores ! What can we expect, when a system is 
 defended and supported by law, which destroys both the solem-
 
 UNIVERSALISM IN GLOUCESTER. 
 
 nity and validity of an oath, which are predicated upon the cer- 
 tain future punishment of perjury ? What safety, either of our 
 persons or our property, can we expect? Nay, may we not 
 expect frequently to see Beadle's tragedy acted over again 
 suicide and murders committed from pure benevolence ? And 
 what will become of our youth ? Their natures already viciated, 
 their morals corrupted by this wretched system of licentious- 
 ness, their opening minds uncultivated with erudition, and un- 
 impressed with virtuous principles, they will enter the stage, 
 after us, ignorant and vicious ; and under the direction of the 
 wild-fire of enthusiasm, will soon be swallowed up in the vortex 
 of superstition. You may say, this is only the uncertain flights 
 of fancy. No, fellow-citizens, no. We feel it, we realize it 
 every day ; and it is the opinion of the most judicious and feel- 
 ing hearts among us, that this man and his pernicious doc- 
 trines have been more damage to this town than the late war; 
 for while this destroyed our interest, those have corrupted our 
 morals in their first principles, broke up our peace, and deeply 
 sowed the seeds of fell discord among us ; our trade interrupted 
 by a party spirit, our churches rent by divisions ; nothing can 
 be done in town-meeting but through strife and unfair dealings ; 
 and the offices of benevolence cease, or are confined to a party; 
 and the contagious influence of this system has been sensibly 
 felt in other towns through this and the neighboring states. 
 
 But we feel most sensibly for the rising generation. There- 
 fore, fellow-citizens, call your children around you, fold them in 
 your arms, and ask your own hearts, Are you willing that these 
 pieces of yourselves should be formed into such an Association, 
 and have such a teacher for their guide ? Or, in other words, 
 Are you willing that knowledge, virtue and religion should die 
 in the hands of your children? And as ye would it should be 
 done to and for you and them, so do ye for us and ours. 
 Consider of it, take advice, and speak your minds. 
 
 PUBLISHED by a Number of the Inhabitants of the first 
 Parish in Glocester, October, 1785.
 
 APPENDIX. 177 
 
 APPENDIX I. 
 
 MR. MURRAY'S BROADSIDE. 
 
 [The author of the following Piece intended it for pub- 
 lication in the Salem Gazette of November i, 1785, but 
 Circumstances rendering it expedient to publish it by itself, 
 the Reader will consider this Half Sheet as a Supplement 
 to that Paper, in order that the Introduction, and some 
 other Parts of the Performance, may appear with Propriety, .] 
 
 BOSTON, October 29, 1785. 
 
 MR. PRINTER : Presuming on your known liberality, I beg 
 leave to offer to the impartial publick, through the channel of 
 your paper, a few remarks on a piece published last Thursday, 
 entitled " An Answer to a Piece entitled ' An Appeal to the 
 Impartial Publick,' &c." 
 
 Had this collection of falsehoods been levelled at me only, 
 how slanderous soever, I should not have troubled you, or the 
 publick, with any reply thereto, or remarks thereon; but as it is 
 calculated, cruelly calculated, to injure a considerable number 
 of very respectable characters, both in their fame and fortune, 
 a love of truth, a detestation of falsehood, and a well-earned 
 affection for these respectable sufferers, compel me to reply. 
 
 The writers of this piece set out with informing their fellow- 
 citizens that they will "give a fair and impartial relation of 
 facts, as they took place." 
 
 Had what follows, under this head, been consistent with the 
 title, it would have been more for the honour of the writers; 
 then would they not have injured themselves, imposed on the 
 publick, or troubled me ; but, unhappily, the very reverse of this 
 is the case. 
 
 Never, I believe, was the publick more grossly imposed on 
 by a collection of falsehoods, under the title of facts, than in 
 this ungenerous Answer to the Appeal. The falsity thereof is
 
 178 UNIVERSALISM IN GLOUCESTER. 
 
 so very notorious, in almost every instance, that was the piece 
 to go no further than Glocester, it would be folly in the extreme 
 to take any notice of it. 
 
 If the limits of our time, and your paper, would admit of it, 
 I could trace them step by step, and prove, to a demonstration, 
 every single charge they have laid against me and my Christian 
 friends as false as they are slanderous. 
 
 How very far from the truth the account they pretend to give 
 of a conversation I had, years ago, with Mr. Chandler ! Here 
 they have left unsaid what they ought to have said, and deliv- 
 ered sayings I never heard of before. The account of this con- 
 versation is very far from the truth, both in matter and manner ; 
 they have not stated, to my knowledge, one single fact in that 
 conversation ; and there are living witnesses, whose characters 
 will bear the strictest scrutiny, that are ready, whenever they 
 are properly called on, to prove this. 
 
 The account of my first sermon is equally unfair and disin- 
 genuous. All who are accustomed to hear me well know I 
 never speak to the people in the manner they inform the public 
 I then addressed them. I believe, most sincerely, our Saviour 
 sent me to preach the gospel ; but I never told Mr. Chandler, 
 " I had an extraordinary call from Heaven, to make up the 
 want of a liberal education." 
 
 I never, either in that first sermon or any other, " roundly 
 exploded the doctrine of rewards and punishments." I have 
 constantly supported the doctrine not, indeed, as some do, 
 to the denying the Lord that bought us but as far as I found 
 it supported by divine revelation. I have therefore constantly 
 affirmed that God will reward every man according to his works, 
 and that neither here nor hereafter can any individual be 
 happy till he is made holy. 
 
 I feel a secret satisfaction in the conscious assurance of never, 
 in the whole of my labours, " in publick or private, openly or 
 secretly, ridiculing the distinguishing doctrines of the gospel," 
 be they preached by whomsoever they may. My soul feeds 
 with inexpressible delight on the doctrines of the gospel ; and 
 whether they are preached through envy or through gain, I 
 cannot fail of rejoicing. 
 
 It is not true that I " speak in a contemptuous manner of the 
 Ministers of this land, calling them a group of ignorant crea-
 
 APPENDIX. 179 
 
 tures, who know nothing of the gospel." This is not the first 
 time my adversaries have imposed on the publick, and endeav- 
 ored to prejudice the minds of my fellow-citizens against me, 
 by propagating this infamous falsehood. The truth is, that I 
 believe the clerical character is as well supported in this as in 
 any country under heaven ; and many of them know a vast deal 
 of the gospel ; though, at the same time, it is a melancholy 
 truth that many of them, by the meanness of their conduct, by 
 their lies, deceit and hypocrisy, bring a reproach on the profes- 
 sion, and do more towards encouraging the growth of infidelity 
 and immorality than any other characters in the country. It 
 must have a disagreeable effect on the minds of common peo- 
 ple, to hear a man preaching up holiness while he is continu- 
 ally bearing false witness against his neighbour, and, by lying 
 and slandering, doing all in his power to rob a neighbour of 
 what is infinitely better than life itself. But though some indi- 
 viduals are thus notoriously base, the character is certainly not 
 the worse. There are not, I am persuaded, better men in this 
 or any other country than I have the honour of being ac- 
 quainted with, in the clerical character, in this state. 
 
 It is not true that I said " the Apostle Judas was on a throne 
 of glory." Whenever I have been questioned respecting that 
 poor, unhappy man, I have answered, in the language of divine 
 revelation, God has not appointed me to be his judge. He is 
 gone to his own place ; I know not where that is. 
 
 It is not true that I ever said "the tares were punished in 
 their principal, the Devil." I never gave any other exposition 
 of that parable than our divine Master gave to his Disciples. 
 I never taught that " sin was punished distinct from an agent ; " 
 indeed, I have taught that our ever blessed Saviour suffered 
 for our sins, the just for the unjust, to bring us to God ; and 
 for this I am reprobated as an heretick. But if this be heresy, 
 I dare to say that in the way which they call heresy, worship 
 I the God of my fathers. 
 
 Mr. Chandler's address to his people, respecting me, was 
 both unchristian, ungentlemanlike and uncharitable, and gives 
 us a melancholy proof of the weakness of human nature. But 
 he is gone, and, I humbly hope, has found mercy with Him who 
 is exalted as a Prince and a Saviour to give repentance and
 
 ISO UNIVERSALISM IN GLOUCESTER. 
 
 remission of sins. But, poor man ! he laid many sayings to my 
 charge he never heard from me. 
 
 How very disingenuous and ungenerous what follows ! You 
 are informed the town was illy treated by me ; that they sent 
 for me, as a stranger, to make inquiries who I was, etc. But 
 how must the publick be astonished when (after having read 
 this account) they find that this stranger had been an inhabit- 
 ant of the town from the year 1774 ; that he was invited by 
 some of the first characters in our army to give his assistance 
 as a Chaplain; that he did this with all his heart, without fee 
 or reward save the satisfaction he found from the approbation 
 of his own heart and the honourable friends he had the honour 
 of associating with; that when some of his enemies strove to 
 prejudice the Commander-in-Chief against him, the only answer 
 they found was in General Orders, where his Excellency ap- 
 pointed him Chaplain of the Rhode Island Regiments, ordering 
 that he may be treated accordingly; that he continued labouring 
 with the army, in this character, as long as his health would 
 admit ; and when his honourable friend, General Greene, in 
 whose family he had the honour to reside, sent him home to 
 Glocester sick, on his recovery, being a spectator of the suffer- 
 ings of the poor, compassion compelled him to set out, late in 
 the Fall, with a subscription paper, in order to raise some sup- 
 port for these unhappy sufferers ; and that through the good- 
 ness of God, and the generosity of his honourable friends, his 
 Excellency at the head of them, he collected a very large sum 
 of money, his Excellency subscribing ,10, each of the Major 
 Generals ^5, each of the Brigadiers ^3, besides generous dona- 
 tions from many other respectable characters, in and out of the 
 army, each subscriber setting down the sum subscribed ; that 
 on his return to Glocester he called the Selectmen together, 
 made them count the money, and though he was determined, 
 as a trustee for the generous donors, to see their donations dis- 
 posed of himself, yet he never let any person receive of it till 
 ther had obtained a recommendation from some one or other 
 of the Selectmen; that having laid out the money to the best 
 advantage, he relieved, at sundry times, (to the best of his 
 knowledge) upwards of a thousand individuals, who, in conse- 
 quence of this very providential and seasonable support, were 
 enabled to get through the worst winter they ever experienced
 
 APPENDIX. l8l 
 
 through the war ; that he never had any advantage of a pecu- 
 niary nature for himself, but, on the contrary, was thirty dollars 
 out of pocket, happy that he had it so to dispose of; that soon 
 after this, a few individuals had indeed the effrontery to treat 
 him as they inform you they did ; and that Mr. Lowell wrote 
 them a very severe letter on the occasion, setting their conduct 
 before them in its true light, and giving them to understand 
 that if they did not make him satisfaction for the injury they 
 had done him, he should be obliged to deal with them as the 
 law in such cases directs. How, I say, must the publick be 
 astonished to find this is the stranger they speak of, who has 
 treated the town so very ill! And yet this stranger dares any 
 man to the proof of his ever giving the town any treatment 
 worse than this. This stranger, as they are pleased to call 
 him, is very happy in a conscience void of offence toward this, 
 or any other town. He is happy in the assurance that it is not 
 in the power of his worst enemy to prove that he has ever 
 injured any man, in his person, property or reputation, except, 
 indeed, where, in defence of himself, and in a fair and candid 
 manner, he has been reduced to the necessity of exposing the 
 wickedness of any of his inveterate persecutors. 
 
 Again The publick will be very much surprised when they 
 find that on the Rev. Doctor Stiles's writing to the Rev. Mr. 
 Forbes, I repeatedly requested a copy of the libel ; and not 
 being able to obtain it, I set out for Portsmouth. I there de- 
 manded a meeting with the Doctor, insisting on his either prov- 
 ing or retracting the false and scandalous reports he sent his 
 reverend correspondent in that letter; but though under the 
 influence of prejudice, that bane of society, he was able to 
 propagate falsehoods, yet (to his honour be it spoken) he had 
 not courage enough to defend them. No arguments made use 
 of by his best friends could bring him to my face. He told 
 them, indeed, that he was sure he said no harm of me ; and 
 that if he had said anything to my disadvantage, he was ready 
 to ask my pardon ; that he wrote to Mr. Forbes in confidence, 
 not expecting that I would ever hear of it. All this, and much 
 more to the same purpose, can be attested by the most respect- 
 able characters who waited on him on the occasion. 
 
 The publick will be astonished, almost as much as I was, 
 when they find the story the Doctor has furnished his reverend
 
 1 82 UNIVERSALISM IN GLOUCESTER. 
 
 friend with, respecting my treating the sacrament irreverently, 
 was ten years ago proved to him, by the best and most respect- 
 able authorities, a gross and palpable falsehood. One of the 
 Doctor's best friends, a Mr. Belcher, made it his business to 
 inquire into the affair ; and when he had found me fully justi- 
 fied, on the respectable authority of General Greene, a letter 
 from the present Governor's lady of Rhode Island, Mr. Gordon, 
 a Minister in East Greenwich, and General Varnum, who were 
 all present on the occasion where it was said I thus burlesqued 
 the sacrament, he informed Dr. Stiles of it; but though the 
 Doctor had this information, he still, in private, to help a good 
 cause, continued to propagate the lie. And many years after 
 this, when he wrote it to Mr. Forbes, this same Mr. Belcher, 
 impelled by a love of truth and justice, wrote a letter to Mr. 
 Forbes, to convince him of the falsehood of this slander. This 
 letter Mr. Forbes did not think proper to publish ; a copy of 
 it, however, can be produced at a moment's warning. 
 
 But the limits of your paper will not admit my tracing my 
 calumniators through the whole of the dirty path they have 
 taken. The publick may form some judgment of the credit 
 which ought to be given to the rest of their vile calumnies, from 
 the specimen now laid before them; and I can in this way only 
 declare that I am able and willing, at any time, when properly 
 called on, to prove the rest of the charges they have exhibited 
 equally false and slanderous. 
 
 When we ventured to lodge our Appeal before the bar of the 
 impartial publick, we did not call on them to attend the sacrifice 
 of any individual's reputation; we made use of no personal 
 invectives ; we did not aim at poisoning the minds of our fellow- 
 citizens with prejudice, imposing on them by vile misrepresen- 
 tations ; we were prevented from thus acting, by motives which, 
 we trust, will always have weight with us, (viz.) the fear of God, 
 a respect for the publick, and a regard for ourselves. 
 
 On our giving ourselves the character of Independent Chris- 
 tians, our implacable enemies inhumanly insinuate a charge of 
 treason against us. Merciful God, defend us ! What will not 
 an inordinate love of money lead some of the fallen race to do ! 
 O ! if these good men could but obtain a law to erect a stake 
 and collect faggots, how cheerfully their pious souls would join 
 in doing God and themselves service by killing us ! But the
 
 APPENDIX. 153 
 
 publick will not be imposed on. They well know the character, 
 Independent, among the religious, is not an unheard-of name, 
 and that all we intend by it is, that, as Christians, we know no 
 master to whom we look for aid or direction in spiritual matters, 
 but Christ Jesus. It is well known to be an article of our 
 church, that we will alway be obedient subjects, &c. 
 
 The same bad spirit that prompts our adversaries to do all 
 in their power to rob us of the privilege of citizens and subjects 
 of the state, has led them to aim at cutting us off from the 
 Kingdom of Heaven. They will not allow us to be a church, 
 nor entitled to the name Christian. They are afraid, if we are 
 allowed the character of Christians, our happy CONSTITUTION 
 will save us from their power. But honest, unprejudiced men 
 well know that wherever two or three meet together, in the 
 name of Jesus, he is with them ; and this, according to the defi- 
 nition of their own Divines, is a Church. 
 
 They say we have brought them into the law. Amazing! 
 I wonder they are not ashamed to impose on the publick in so 
 gross a manner. They took the people's property, and by that 
 means reduced them to the disagreeable necessity of going into 
 the law for redress. When a Jury of faithful, honest men gave 
 a verdict in our favour, they, not content with the first decision 
 of their country, demanded a review. Our people, not contend- 
 ing for damages, but for their constitutional liberties, were 
 willing to set down with their liberties, contented. They made 
 this proposal ; it was rejected ; we must follow them into the 
 thorny maze of law again. We therefore took the liberty to 
 avail ourselves of our right ; yet they complain of our bringing 
 them into the law. So may any one by whom you are robbed 
 of your property, complain (when you have brought him to 
 justice) that you have drawn him into the law. 
 
 These good people complain of being grieved and worried by 
 our having preachers to visit us ; but they have had as many 
 visiting teachers as we have had ; yet we have never been dis- 
 tressed on this account ; it has not broke our peace, though 
 they have been very liberal of their abuse and anathemas on 
 these occasions. We were not, however, obliged to hear them, 
 and know our neighbors had a right to hear whoever they 
 pleased. 
 
 I pray God the persecuted and slandered may have patience
 
 184 UNIVERSALISM IN GLOUCESTER. 
 
 to bear, and, now all manner of evil is said of them falsely, 
 attend to their character, and revile not again. 
 
 On the whole, it is plain what our enemies aim at. They 
 hope that personal abuse, and a collection of infamous false- 
 hoods, will so far operate on the minds of the Court and Jury, 
 (under God the only defenders of our natural and constitutional 
 rights and liberties), as to gain a verdict in their favour. And 
 the plain intent of their address is this : 
 
 " Our fellow- citizens, we call on you to assist us in rep- 
 robating those wicked wretches, who, not having the fear 
 of God, will not quietly part with their property to us. We 
 desire you not to look on such wretches as fellow-citizens. 
 God hates them, we hate them, and we hope you will hate 
 them. We are holy, righteous, just and good ; they are the 
 reverse of all this. We are God's own dear children ; they 
 are children of the Devil. You ought, therefore, to believe 
 all we say, but nothing that they say. We have a right to 
 choose our own teacher ; they have not. No law ought to 
 oblige us to support any other than we hear ; but the law 
 ought to oblige them to support the Minister they do not 
 hear. You ought to give us their money for nothing ; and 
 when they are base enough to refuse to part with it freely, 
 and we send a Constable to take away their property, you 
 ought never to afford them any redress ; for if you do not 
 oblige them to pay our teacher, what will become of your 
 colleges ! your parishes ! your country ! The rising gener- 
 ation all, all will go to destruction if you do not oblige them 
 to support our teacher." 
 
 However, had these gentlemen confined themselves to argu. 
 ment, and endeavored to prove that a Doctor had a right to 
 demand a fee from another Doctor's patient, a Lawyer from 
 another Lawyer's client, a Minister from another Minister's 
 hearers, the press was free they had a right to offer their 
 reasons; but when, as defenders of the faith, they strive by 
 bitter invectives to rob us, first of our reputation, in order to 
 influence a jury to enable them to rob us of our property, and
 
 FORBES CO. 
 
 REV. C O S T E L L O W E S T O X , 
 ELEVENTH PASTOR, 1879-1883.
 
 APPENDIX. 185 
 
 thus, in a pretended zeal for piety and morality, bear false 
 witness against their neighbour, surely every thinking, unprej- 
 udiced person must see their conduct in its true light, and 
 detest it. 
 
 Their piece, I find, is published by a number of the inhab- 
 itants of the first parish in Glocester ; and it is but common 
 justice to inform the publick that there are a considerable num- 
 ber of that parish whose honest hearts despise and detest the 
 base conduct of their mistaken brethren ; there are many very 
 respectable characters in that parish who will be sufficiently 
 mortified on account of the conduct of their brethren in this 
 last instance. 
 
 Though the limits of my time and your paper oblige me to 
 pass unnoticed many of the slanderous invectives thrown out 
 against my friends and myself, in the publication adverted to, 
 yet if in future it is thought necessary, a full refutation of 
 every slander in this piece shall be given to the publick by their 
 and your most obedient, humble servant, 
 
 JOHN MURRAY. 
 
 APPENDIX J. 
 
 THE CHARTER OF COMPACT. 
 
 " WHEREAS, The greatest benefits arise to a Society from 
 assuming a form best suited to answer the purposes of its de- 
 sign; and considering the necessity there is of speedily taking 
 such salutary measures as are pointed out by the Constitution ; 
 we, therefore, the underwritten, convinced by Reason and 
 prompted by inclination, do mutually pledge ourselves each to 
 the other, and enter into the following
 
 1 86 UNIVERSALISM IN GLOUCESTER. 
 
 CHARTER OF COMPACT. 
 
 " First. That there shall be a stated annual meeting of the 
 subscribers on CHRISTMAS DAY, except when it happens on a 
 Sunday, in that case to be on the day following, for the pur- 
 poses of choosing a Select Committee, whose powers shall be 
 as hereafter denned. And at the same time a Secretary shall 
 be chosen. 
 
 " Secondly. That Funds shall be provided by voluntary sub- 
 scription, for the purposes of supporting a teacher or teachers, 
 of PIETY, RELIGION and MORALITY ; the repairing of the pub- 
 lic edifice ; and the relief of poor and distressed brethren. 
 
 " Thirdly. The powers of the Select Committee are to be 
 extended to calling a meeting of the subscribers, when they see 
 proper, or on the request of nine of them ; Notifications to be 
 posted up at least nine days previous to the meeting. They 
 shall constitute the TREASURY, and shall distribute the monies 
 lodged in their hands according to the order of the subscribers ; 
 of which monies they shall make regular report, both of receipt 
 and distribution. They shall have power to admit new sub- 
 scribers. 
 
 " Fourth. The Secretary shall record the transactions of 
 the subscribers, and likewise of the Select Committee, in a book 
 open to the inspection of any one. 
 
 "Fifth. Persons who shall subscribe, and not pay with 
 punctuality, shall be exempt from the benefits of the Compact, 
 and the Select Committee shall erase their names, the Com- 
 mittee having discretionary power to remit subscriptions on 
 reasonable representation made to them. The subscriptions 
 are to be paid into the hands of the Committee, which will ren- 
 der useless the office of a Collector. The Committee shall give 
 public testimonial of payment, on its being made ; which shall 
 be produced at the general annual meeting. 
 
 " Sixth. Subscriptions shall be opened at the general annual 
 meetings, and continued at those periods, unless any exigence 
 should require them to be more frequent. 
 
 " Seventh. All subscribers shall have an equal vote. 
 
 " Eighth. Questions shall be decided by two-thirds of the 
 present members. And nine shall constitute a meeting. 
 
 " Ninth. Whereas the priviledge of choosing and professing
 
 APPENDIX. IS/ 
 
 one's own RELIGION is inestimable : And in order to maintain 
 that priviledge unimpaired, in case any person associating with 
 us should suffer persecution from the undue exercise of power, 
 we do agree and resolve to afford him all legal means of extri- 
 cating him from difficulty, and of enjoying that freedom which 
 is held forth by the CONSTITUTION. 
 
 "Tenth. Subscribers shall be at liberty to withdraw their 
 names from this CHARTER at the annual meeting. 
 
 " Eleventh. The foregoing shall continue permanent, and 
 shall not undergo any alteration except by two-thirds of the 
 subscribers. The absent subscribers shall have right, in this 
 case, to vote by proxy. Six months' notice being given before 
 any alteration can take place. 
 
 " AND BE IT KNOWN UNIVERSALLY, That we who have 
 signed our names to this CHARTER OF COMPACT for the pur- 
 poses heretofore cited, compose and do belong to the INDEPEN- 
 DENT CHRISTIAN SOCIETY OF GLOUCESTER. 
 GLOUCESTER, September 6th, 1785. 
 
 CALEB POOL, EBENEZER POOL, 
 
 JOSHUA GAMMAGE, WILLIAM HALES, 
 
 FRANCIS NORWOOD, JoN a - Low, 
 
 NATH'L SARGENT, FRANCIS Low, 
 
 JOSEPH EVERDEN, CALEB NORWOOD, 
 
 JEREMIAH FOSTER, ISAAC ELWELL, 
 
 DOWNING LEE, SAM'L SAYWARD, 
 
 WILLIAM DOYLE, WM. MURPHY, 
 
 MICHAEL GAFFNEY, JOB KNIGHT, 
 
 ABRAHAM Row, WILLIAM PEARCE, 
 
 JONATHAN BROWN, JOHN Low, THIRD, 
 
 ABRAHAM BROWN, ISRAEL TRASK, 
 
 STEPHEN NORWOOD, THOMAS MASON, 
 
 DAVID POOL, JAS. HARRIS, 
 
 NATHAN POOL, ISAAC TRASK, 
 
 JOHN NORWOOD, JOHN ALLEN, 
 
 CALEB NORWOOD, JR., JAMES BLAKE, 
 
 BENJAMIN TARR, JR., THOMAS FOSTER, 
 
 THOMAS BABBIT, NATHANIEL BENNETT, 
 
 SAMUEL MORGAN, DAVID SARGENT, 
 
 EPHRAIM ROBERTS, ABRAHAM SAWYER, JR., 
 
 JOHN GOTT, JOSEPH LUFKIN, 
 
 EBENEZER GOTT, FRANCIS POOL,
 
 1 88 
 
 UNIVERSALISM IN GLOUCESTER. 
 
 JOSEPH BAKER, 
 JOSHUA WEBSTER, 
 JAMES SAUNDERS, 
 GLOSTER DALTON, 
 WM. CARD, 
 
 JAMES SAWYER, THIRD, 
 COAS GARDNER, 
 AARON LUFKIN, 
 SAMUEL MARSHALL, 
 SAMUEL MORHEAD, 
 WM. GEE, 
 ABRAHAM SAWYER, 
 
 his 
 
 RICHARD (X) PEW, 
 
 mark 
 
 JOSEPH MOORE, 
 DAVID PEARCE, 
 JOSEPH FOSTER, JR., 
 JAMES BABSON, 
 PETER DOLLIVER, 
 JOHN POOL, 
 
 WINTHROP SARGENT, 
 JOSEPH FOSTER, 
 DAVID PLUMER, 
 EPES SARGENT, 
 JOHN SOMES, 
 JOHN STEVENS, 
 JOHN STEVENS ELLERY, 
 BARNETT HARKIN, 
 W. WIER, 
 
 PHILEMON HASKELL, 
 JOB WHIPPLE, 
 JESSE SAVILLE, 
 GIDEON CHALLIS, 
 BENJAMIN LUFKIN, 
 HUMPHREY MORSE, 
 JAMES STEELE, 
 JONATHAN TRASK, 
 JOSEPH SAUNDERS, 
 SAMUEL LANE, 
 BEN;"- HALE. 
 
 These were all men of good repute, and some of them were 
 eminent in the town. Biographical sketches of several of them 
 are given in Babson's " History of Gloucester." One humble 
 colored man, the only one of his race whose name appears 
 among these signers, deserves here both on his own account, 
 since he has no other earthly record, and also as showing the 
 sympathetic company in which he found himself placed by 
 joining the Universalist Society the mention made by Mr. 
 Jones in recording the fact of his death and burial: 
 
 "April nth, 1813, Gloster Dalton, an African. In this coun- 
 try from a youth. Supposed to be 90 years old, or upwards. 
 The said Gloster Dalton was an honest, industrious man. He 
 had been infirm about two or three years. He was a believer 
 in Jesus Christ, the Saviour of the world, and belonged to the 
 independent Christian Society many years. He was a native 
 of Africa, and brought away as a slave (so called). For there 
 are no slaves ! All men are born free ! ! ! 
 
 T. JONES."
 
 APPENDIX. 189 
 
 APPENDIX K. 
 
 MRS. JUDITH MURRAY. 
 
 Judith Sargent was born in Gloucester, May 5th, 1751, and 
 was the oldest of eight children of Winthrop and Judith Sar- 
 gent, nee Saunders. She is described by the genealogist of her 
 family as being " a most kind, affectionate and excellent lady." 
 She is remembered as having uncommon beauty of person, and 
 a superior mind, which was cultivated and enriched by the best 
 education the times afforded to young women. She was mar- 
 ried, October 3d, 1769, to John Stevens, also a native of Glou- 
 cester, who, after an unsuccessful career as a merchant and 
 trader, became bankrupt, and to avoid arrest for debt, fled in 
 a vessel belonging to his father-in-law, to St. Eustatia. in 1786, 
 where he died. Two years later, his widow married Mr. Mur- 
 ray. Their union was an exceedingly happy one. She became, 
 soon after her marriage to Mr. Murray, a writer for the " Mas- 
 sachusetts Magazine," contributing prose articles over the sig- 
 nature of " Constantia ; " and furnished poetry for the " Boston 
 Weekly Magazine," over the signature of " Honora Martesia.' 
 These writings gave her a popularity of which her husband 
 was justly proud. She was as proud of his position and influ- 
 ence ; and being a firm believer in the Rellyan theology, was 
 very impatient of any advocacy of Universalism that was not 
 based on that theory. Hence the following incident : During 
 Mr. Murray's temporary absence from Boston, on one occasion, 
 Rev. Hosea Ballou supplied his pulpit ; and on the last Sunday 
 of his engagement, gave his views of i Cor. xv : 26-28, and 
 interpreted it to mean that the Son of God would deliver up 
 the mediatorial kingdom to God, when he had brought all 
 things into subjection to himself, and God should then be all in 
 all. Mrs. Murray who believed, as did her husband, that the
 
 IQO UNIVERSALISM IN GLOUCESTER. 
 
 Son here referred to was the " Son of perdition," 72 and that 
 God was to succeed in getting the kingdom out of his hands 
 called a neighbor to her pew before the services were concluded, 
 and despatched him to the singing-seats, with a message to Mr. 
 Balch, one of the singers, who, as Mr. Ballou arose to announce 
 the closing hymn, stood up in the gallery and announced as 
 follows : " I wish to give notice that the doctrine which has 
 been preached here this afternoon is not the doctrine which is 
 usually preached in this house." " The audience will please to 
 take notice of what our brother has said,' was the calm reply of 
 Mr. Ballou. 
 
 In 1795, Mrs. Murray concluded to make an addition to the 
 number of the prose articles she had written for the Magazine, 
 and to publish them in book form. " Till very lately," Mr. 
 Murray wrote to a friend, " she never thought of turning her 
 labors to any account in this way ; but finding out that nothing 
 can be saved out of my support, and that as I came into this 
 world a considerable time before her, I may go out of it as- 
 much before her, and considering she has a little daughter, who, 
 with herself, may be thrown on an unfeeling world, without the 
 means of making friends of the Mammon of unrighteousness, 
 I have, as well as some others of her friends, ventured to per- 
 suade her to make this trial." 
 
 The work appeared in duo-decimo form, in 1798, and bore 
 this title: "The Gleaner. A Miscellaneous Production. In 
 Three Volumes. By Constantia." These volumes were pub- 
 lished by subscription, the names of the subscribers, somewhat 
 exceeding eight hundred, appear in the last volume, and include 
 
 '2 I give this story as it is always told, but am confident that it does not cor- 
 rectly state Mr. Murray's views, whatever may have been the belief of his wife. 
 Mr. Murray's interpretation of the passage is as follows: 
 
 " Then shall the Son also himself be subject unto him that did put all things 
 under him. The offspring of God, the human family, was first exhibited in the 
 singular character, in this character they sinned, and in this character they must 
 be saved; accordingly we are admonished to have a single eye. Matthew vi: 22. 
 And hence Jesus Christ, as the head of every man, is called the light of the world, 
 and when all things shall be subdued unto him, who is the light of the world, then 
 shall the Son also, who was made subject to vanity, be subjected to vanity no more. 
 Human nature in the aggregate shall be brought into subjection to him, who is 
 able to subdue all things unto himself; until that period, partial reforms may take 
 place, but the day of retribution will be the day of final subjection." Murray's 
 Works, Vol. 3, p. 278.
 
 APPENDIX. 191 
 
 some of the most notable people of the time. The Genealogist 
 of the Sargent Family says, that Mr. Murray, " as an itinerary 
 preacher, from Georgia to Maine, made the publication profit- 
 able, 'preaching universal salvation and universal subscrip- 
 tion ; ' " a statement which could have had no foundation in 
 fact, as Mr. Murray itinerated but little after moving to Boston, 
 in 1793, and went no farther south than Philadelphia; nor did 
 he visit that place till five years after the publication of this 
 work. 
 
 The children of Mr. and Mrs. Murray were, a son, who died 
 in infancy; a daughter, Julia Maria, born in Gloucester, Aug. 
 22, 1791, married in 1812, to Adam Lewis Bingaman, and died 
 in 1822, leaving one son, named for his father, who married in 
 New York. 
 
 Mrs. Murray died at Natchez, Miss., June 6, 1820. By her 
 will she left Two Hundred Dollars in trust to Benjamin K. 
 Hough, Esq., to be distributed according to his judgment, "for 
 the benefit of the needy widows, and others who are poor, of 
 my native place, who do not receive their chief support from 
 the Town." There were 157 recipients of this gift, of whom 96 
 were widows. 
 
 APPENDIX L 
 
 MR. MURRAY'S ORDINATION, CHRISTMAS, 1788. 
 
 The original account of Mr. Murray's Ordination, December 
 25th, 1788, as prepared at that time for the Society Records. 
 
 " Last Thursday (being Christmas Day) Mr. Murray was 
 ordained to the pastoral charge of the Independent Church of 
 Christ in Gloucester. The ceremony of his Ordination was 
 conducted in a solemn, serious and Christian-like manner. The 
 business of the day was introduced by an Anthem suitable to 
 the occasion. Mr. Murray prayed, and after singing, the 
 Church's committee (appointed for that purpose) introduced
 
 1 92 UNI VERBALISM IN GLOUCESTER. 
 
 the transactions of the ordination thus, one of them declaring 
 "This Independent Church of Christ having years past, before 
 the Constitution we now live under was formed, made choice 
 of Mr. John Murray for our Minister, and having called him, 
 and he accepting of our call, we then ordained and did set him 
 apart to the office. But since the formation of our Constitution, 
 the ordination of our Minister not being thought sufficiently 
 made known, we now proceed in this publick manner to declare 
 the Choice of this Church, their call of Mr. Murray, his accept- 
 ance of the call, with the resolve of the Church and Congrega- 
 tion respecting this public Ordination. We, therefore, the 
 Committee appointed by the Church and Congregation, in be- 
 half thereof, again present you with this call, to Continue to be 
 our Minister." 
 
 To which Mr. Murray replied: 
 
 " Persuaded of the truth of the declaration made by the com- 
 pilers of the Shorter Catechism, ' That God's works of Provi- 
 dence are his most holy, wise, and powerful, preserving and 
 governing all his creatures and all their actions ; ' and from a 
 full conviction that the affairs of His Church are in an especial 
 manner under his immediate direction, and that you, my Chris- 
 tian friends and brethren, are now, as formerly, under the 
 directing influence of that divine spirit, who, 'taking of the 
 things of Jesus, and showing them unto me,' constrained me to 
 become a preacher of the Everlasting Gospel, and directed you 
 to set me apart, or ordain me to be your Minister, I now 
 again, with humble gratitude to my Divine Master, and grate- 
 ful affection for you, my long-tried, faithful Christian Friends 
 and Brethren, most cordially accept of this call." 
 
 One of the Committee 73 then read the vote of the Church : 
 
 "Resolved, that we, the proprietors of the Independent 
 meeting-house in Gloucester, the members of the church and 
 congregation usually attending there for the purpose of divine 
 worship, do, by virtue of that power vested in us by the great 
 High Priest of our profession, the Bishop of our souls, and the 
 great and only Head of the church ; and according to the insti- 
 
 73 In the Society Records, preceding this account of the Ordination, is the follow- 
 ing : " At a meeting of the Independent Society of Christians held in Gloucester: 
 
 " Voted, that Capt. Winthrop Sargent, Mr. David Plumraer and Barnett Harkin 
 be a committee on the behalf of the Church and congregation to transact the Cere- 
 monies of the Ordination, which is to be on Christmas day next. 
 
 " Voted, that Barnett Harkin present the call of the Church."
 
 APPENDIX. 193 
 
 tutions of the first churches in New England, and in perfect 
 conformity to the third article of the declaration of rights, in 
 this public manner solemnly elect and ordain, constitute and 
 appoint Mr. John Murray, of said Gloucester, clerk, to be our 
 settled minister, pastor, and teaching elder ; to preach the word 
 of God, and to inculcate lessons and instructions of piety, reli- 
 gion and morality, on the congregation; and to do, perform 
 and discharge all the duties and offices which of right belong 
 to any other minister of the gospel, or public teacher of piety, 
 religion and morality; and it is hereby intended and under- 
 stood, that the authority and rights hereby given to the said 
 Mr. John Murray, to be our settled ordained minister, and 
 public teacher, are to remain in full force so long as he shall 
 continue to preach the word of God, and dispense instructions 
 of piety, religion and morality, conformable to our opinions, 
 and no longer." 
 
 The committee then solemnly presented him the Bible, say- 
 ing on its presentation : " We present you these Sacred Scrip- 
 tures as a solemn seal of this your Ordination to the ministry 
 of the New Testament, and the sole directory of your faith and 
 practice." 
 
 His acceptance was affecting, as I believe what came from 
 the heart went to the heart : 
 
 " With my full heart I thank our merciful God for this ines- 
 timable gift. I press it to my soul with grateful transport ! 
 I take it as the copy of our Father's will, as the decree of our 
 incorruptible inheritance, as the unerring guide to our feet and 
 lantern to our path. Dear precious treasure ! thou hast been 
 my constant support in every trying hour, and a never failing 
 source of true consolation ! 
 
 "I thank you, most sincerely I thank you, my Christian 
 friends, for this confirming seal, this sure directory ; and pray 
 that the Spirit who dictated these sacred pages may enable me 
 to make the best use thereof." 
 
 After which he preached a suitable sermon from Luke x 12. 
 The words, " The harvest truly is great, but the labourers are 
 few ; pray ye therefore, etc." 
 
 The solemnity, attention, and Christian demeanour that 
 attended the whole of the transactions of Ordination, and every 
 other occurrence of the day, gave universal satisfaction to a 
 numerous audience."
 
 194 UNI VERBALISM IN GLOUCESTER. 
 
 APPENDIX M. 
 
 AGREEMENT TO BE TAXED FOR SALARY FOR 
 MR. MURRAY. 
 
 Whereas the modes heretofore adopted for the support of 
 publick teaching have been found burdensome and inefficient ; 
 and for the more fully carrying into execution the design of the 
 Law, which enjoins the maintenance of Publick Worship, for 
 the promotion of Piety, Religion, and Morality; and that the 
 great ends of the Society may be answered in the best manner, 
 the expense of the same equally borne, and proper and certain 
 provision made for the Publick Teacher; In obedience to the 
 law and to fulfill so pious and laudable a purpose, we whose 
 names are underwritten, members of the Christian Independent 
 Society of Gloucester, do agree and oblige ourselves, each for 
 himself, to pay our parts of One Hundred Pounds a year, for 
 the support of our dear brother in God, and Christian Teacher, 
 John Murray, as long as he shall continue to minister unto, and 
 we to hear him. Which sum we agree shall be paid by us in 
 such a proportion as we pay in the Town or State tax the year 
 immediately preceding the one the money we agree shall be 
 raised for the aforesaid purpose ; which Town or State Assess- 
 ment shall be a Rule to govern us for the assessment of the 
 aforesaid sum of One Hundred Pounds. And we further cove- 
 nant and agree that the aforesaid sum of One Hundred Pounds 
 shall be paid into the hands of certain persons as shall volun- 
 tarily become sureties for the said sum to the said John Murray, 
 whose names shall be hereafter annexed. In witness whereof 
 we have hereunto affixed our hands this ninth day of Septem- 
 ber, One thousand seven hundred and eighty-eight. 
 
 David Plumer, Winthrop Sargent, Epes Sargent, Philemon 
 Haskell, Joseph Foster, John Somes, Nathaniel Sargent, Wil- 
 liam Murphy, John Stevens Ellery, Winthrop Allen, William 
 Dolliver, Thomas Foster, Joseph Foster, jr., Francis Low, John 
 Low, 3d, John Osborne Sargent, Joseph Herrick, Isaac Elwell,
 
 APPENDIX. 195 
 
 Barnett Harkin, William Pearce, William Hales, Jonathan 
 Trask, James Saunders, Robert Watson, Jonathan Low, Wil- 
 liam Pew, Humphrey Morse, Christ r - Minot, Ebenr. Hough, 
 John Allen, Jonathan Brown, Ephraim Brown, Wm. Gee, 
 Aaron Lufkin, Samuel Lufkin, Solomon Babson, Benjamin Tar- 
 box, Benjamin Lufkin, Thomas Mason, James Sawyer, 3d 
 Abram Sawyer, jr., Gideon Challis, James Blake, James Steele, 
 Benjn- K. Hough, Daniel Trew, Samuel Morhead, Coas Gard- 
 ner, Abraham Sawyer, Jeremiah Foster, Joseph Everden, Sam- 
 uel Lane, Stephen Brown, Thomas Babbitt, David Sargent, 
 Caleb Pool, Caleb Norwood, Francis Pool, Ebenezer Pool, 
 William Card, Benjamin Hale, David Pool, William Tarr An- 
 drews, Nathan Pool, Joseph Procter, William Hutchins, Thomas 
 Moore, Joseph Saunders, Caleb Norwood, jr., John Norwood, 
 Benjamin Tarr, jr., Joseph Lufkin, jr., Thomas Oakes, Sam'l 
 Morgan, Stephen Norwood. 
 
 APPENDIX N. 
 
 THE REQUEST FROM BOSTON. 
 
 It was not an unusual thing in the early days for such re- 
 quests to be made. Rev. Adams Streeter, to whom allusion is 
 made in the following letter, had been released from Providence 
 to preach more frequently in Boston ; and as peculiar circum- 
 stances seemed to demand help, it was often asked, and as 
 often granted. 
 
 BOSTON, Dec r - 8, 1786. 
 
 BRETHREN : Since the death of our worthy Teacher, Mr. 
 Streeter, ?* who statedly visited us once a month, we are left 
 destitute excepting when Mr. Murray is with us ; and as a wide 
 Door is opened for his preaching the Gospel to a very great 
 congregation among us, we wish your consent that he might 
 
 " 4 See Appendix E.
 
 196 
 
 UNI VERBALISM IN GLOUCESTER. 
 
 visit us one Lord's Day in three, untill He who received Gifts 
 for Men, even for the Rebellious, is pleased to bestow one upon 
 us, when, perhaps by their changing, neither of us may be left 
 destitute. 
 
 " We are endeavouring to look out for such a Blessing, and 
 are encouraged the more to prefer our request to you from that 
 paragraph in your Association: "And as it hath pleased God 
 to open a great and effectual Door for the preaching of his 
 Gospel by this his servant in sundry parts of this great Conti- 
 nent; whenever it shall please his and our Divine Master to 
 call him to preach the Gospel elsewhere, we wish him God- 
 speed, and pray that the good will of Him that dwelt in the 
 Bush may accompany him and make his way clear before him." 
 To which we add our Amen. May the Peace and glad tidings 
 published by the Gospel have their influence upon us in pro- 
 moting a Conversation becoming the same, expressed in Praise 
 and Thanksgiving to Him that Loved us, and in Love one to 
 another, and towards all Men. 
 
 SHIPPIE TOWNSEND, " 
 JAMES PRENTISS, 
 JOSIAH SNELLING, 
 JOHN PAGE, 
 JoNa. STODDET, 
 
 Committee 
 in behalf of 
 the Society. 
 
 To M r - Plummer 
 to be communicated to 
 the society of Christian 
 Independents in 
 
 Glocester. 
 
 After Rev. George Richards had concluded to visit New 
 York and Philadelphia, in 1806, a request for the services of 
 Rev. Thomas Jones was sent to Gloucester, and a favorable 
 response was returned. 
 
 PORTSMOUTH, New Hampshire, August 4, 1806. 
 
 The Wardens and Brethren of the Universal Society, Ports- 
 mouth, to their Brethren of the Christian Independent Church 
 in Gloucester, Cape Ann : 
 
 DEARLY BELOVED: The expected absence of Brother Rich- 
 ards leads us to ask it as a favour, that you will indulge us with
 
 APPENDIX. 197 
 
 the gifts of Brother Thomas Jones, for the two first Sabbaths 
 in the month of September ; and as Brother Richards has been 
 attentive to your wants, when destitute of a preacher, by en- 
 deavoring to supply, we feel a sort of boldness in making this 
 request; and being informed that Brother Jones has a wish to 
 visit his Portsmouth friends, we also have a wish that he may 
 be gratified and thereby edify us. Should you ever have need, 
 we will cheerfully repay the obligation by a like act of brotherly 
 kindness. Please to return us your answer by the i2th of the 
 Month, if possible, as Brother Richards leaves the last week in 
 August. 
 
 In the name and by request of the Wardens and Society at 
 Portsmouth, 
 
 GEORGE RICHARDS, Minister. 
 
 Another peculiarity of the early day was the voting of an 
 annual appropriation for defraying the expenses of the pastor 
 in making exchanges. Among Mr. Jones' memoranda I find 
 the following items : 
 
 "1809, August. A Letter was received from the Boston 
 Society, wishing a change between the Ministers in union, as 
 often as convenient; and it was concluded that a small sum 
 should be appropriated out of the common treasury to defray 
 this expense." 
 
 " May 17, 1810. It was voted at the last Annual Meeting that 
 there should be a sum, not exceeding Twenty Dollars, appro- 
 priated to pay the Expenses of Exchange of the Minister. 
 That is to say, to pay the Stage hire of the Pastor out and 
 home, when he shall exchange with any of the Ministers in the 
 same Connection of Friendship and Doctrine of Universal 
 Grace." 
 
 This custom continued for thirty years, the annual appropri- 
 ations varying from the sum named above to Seventy-five 
 dollars. 
 
 In 1813, the Society voted their Minister a vacation of four 
 Sundays; and continued it in subsequent annual arrangements, 
 several years.
 
 UNIVERSALISM IN GLOUCESTER. 
 
 APPENDIX O. 
 
 THE ACT OF INCORPORATION. 
 " COMMONWEALTH OF MASSACHUSETTS. 
 
 In the year of our Lord One thousand seven hundred and 
 ninety-two. 
 
 " AN ACT to incorporate certain persons by the name of the 
 Independent Christian Church in Gloucester. 
 
 " WHEREAS sundry persons, inhabitants of the town of Glou- 
 cester, have for several years past associated for the purpose 
 of Public Worship, and have at their own expense supported 
 a public teacher in preaching the Gospel upon principles most 
 agreeable to the dictates of their own consciences ; and have 
 petitioned this Court to be incorporated, that they may be bet- 
 ter enabled to conduct their parochial affairs with ease and 
 regularity : 
 
 " Be it Enacted by the Senate and House of Representatives 
 in General Court assembled, and by the authority of the same, 
 that David Pearce, Winthrop Sargent, Joseph Foster, Epes 
 Sargent, John Somes, David Plumer, Barnet Harkin, John 
 Low, 3d, William Pearce, Isaac Elwell, James Sawyer, Abra- 
 ham Sawyer, jr., William Gee, Abraham Sawyer, Francis Low, 
 Joseph Herrick, Lemuel Gates, William Card, Francis Norwood, 
 Benjamin Hale, Daniel Marchant, jr., Aaron Sargent, Samuel 
 Wonson, jr., Caleb Pool, John Stevens Ellery, Benjamin Luf- 
 kin, Benjamin K. Hough, William Murphy, Jonathan Low, 
 Benjamin Tarbox, Henry Phelps, Moses Fitz, Thomas Foster, 
 Joseph Procter, Solomon Babson, Daniel E. Procter, Aaron 
 Hall, Joseph Allen, jr., Winthrop Allen, John Allen, David 
 Sargent, William Baty, Caleb Norwood, Joseph Baker, John 
 Gott, Ebenezer Gott, Samuel Wonson, Benjamin Marshall, 
 Ebenezer Pool, John Norwood, Nathan Pool, together with all 
 those who are, and those who shall become members of the
 
 APPENDIX. 199 
 
 same Church, or being of the same religious denomination shall 
 unite with them in the same place of Worship, within said town 
 of Gloucester, together with their several Estates, lying within 
 said Town be, and they hereby are set apart and incorporated 
 into a Society by the name of ' The Independent Christian 
 Church in Gloucester,' and by that name may sue and be sued, 
 plead and be impleaded, defend and be defended, in any Court 
 or place whatever. 
 
 " And be it further Enacted by the authority aforesaid, that 
 the Members of said Incorporation at any meeting of the So- 
 ciety, shall have a right by a majority of votes to ordain and 
 establish all such rules and regulations and to appoint such 
 Officers for the government of said Society as shall not be 
 repugnant to the Laws and Constitution of the Commonwealth, 
 and at such meetings to vote such taxes, and make such assess- 
 ments thereof as shall be necessary for the support of said 
 Church, and the public teacher thereof. 
 
 " And be it further Enacted by the authority aforesaid, that 
 all male persons who usually assemble with the aforesaid 
 Church and congregation for pubiic worship, being of the same 
 religious denomination and qualified by Law to vote in Town 
 affairs, shall have a right to vote in all meetings in said Society. 
 
 "And be it further Enacted, by the authority aforesaid, that 
 any five of the petitioners or other persons usually assembling 
 with said Church and congregation may call a first meeting of 
 said Society, at such time and such place within said town of 
 Gloucester as they shall see fit, at which meeting the method 
 of calling their future meetings shall be determined conform- 
 ably to the Laws of the Commonwealth. 
 
 " And be it further Enacted, by the authority aforesaid, that 
 the petitioners and all others their associates in said Church 
 and Congregation, and their several Estates, lying in said Town 
 of Gloucester, shall not be liable to any tax or assessment for 
 the support of any other public teacher of Piety, Religion or 
 Morality of whatever religious sect or denomination, but are 
 hereby declared to be exempt therefrom. 
 
 "And be it further Enacted, that all those who hereafter shall 
 be desirous of becoming members of said Church or Society, 
 being inhabitants of said Town, shall leave their names with 
 the Town Clerk of said Town, twenty days at least previous to
 
 2OO UNIVERSALISM IN GLOUCESTER. 
 
 the annual Meeting of the inhabitants of said Town in the 
 month of March or April, otherwise they shall not be consid- 
 ered in law as members of said Church or Society. 
 In the House of Representatives, June 26th, 1792. 
 This Bill having had two several readings, passed to be 
 Enacted. 
 
 SAM'L PHILLIPS, Presd't. 
 By the Governor approved, June 28th, 1792. 
 
 JOHN HANCOCK." 
 
 APPENDIX P. 
 
 MR. MURRAY'S COMMENDATION OF MR. JONES. 
 
 To Col. WILLIAM PEARCE. 
 
 BOSTON, August 23, 1803. 
 
 MR VERY DEAR FRIEND: I beg leave to introduce to your 
 kind notice our Brother, our Father's child, and the child of 
 affliction. You recollect all I have told you of this dear faith- 
 ful man, his sufferings and their causes, since he has been in 
 this country. His school, which is his support, is now in vaca- 
 tion. He had six weeks' respite from toil ; he ventured to set 
 out on a visit to God's children, my Friends. He came unex- 
 pected to me. I wrote him, indeed, should the Fever be in his 
 city, to leave it and come this way, and see what the Great 
 Master may do for him. I requested him, in that case, to stop 
 in New York and sundry other places. He never received my 
 letter; he could not stop at N. Y., the Fever had shut it up. 
 He came on here ; he knew no one till he came here, and here 
 only your humble servant. He preached in our House all 
 Sunday. There never were two better sermons delivered in 
 that pulpit; he gave universal satisfaction. He is anxious to 
 see the place where the first House in this Country was built
 
 REV. WILLIAM H. RIDER, 
 TWELFTH PASTOR, 1883.
 
 APPENDIX. 2O I 
 
 for the reception of Paul's Gospel, or rather, God's everlasting 
 Gospel embraced and preached by Paul. He has not much 
 time to spare, but he will devote one week to my Gloucester 
 Friends. / write to you, my feeling Brother, as a lover of the 
 Truth, as one blest by our common Parent with a feeling 
 heart, and the means to gratify it, by reaching forth the help- 
 ing hand to as deserving a Brother as ever our Saviour gave 
 you an opportunity of assisting. I write to you humbly request- 
 ing you to use your influence with your Brethren, your Friends, 
 your neighbours, to do all in their power to relieve, and thus 
 comfort the heart of this dear suffering Friend, who would not 
 have suffered so much if he was less worthy. He is a timid, 
 modest man, he is not fond of complaining, and so I am the 
 more solicitous to lead the attention of you, and my other 
 Friends of long standing, to this dear suffering man. I do not 
 know a man in his character in this world that has suffered so 
 much ; yet the dear man has, with his little family, suffered in 
 silence, and now he knows not that his Divine Master is using 
 me as an humble instrument to introduce him to the notice of 
 Friends so well able, and I am persuaded, so willing to help 
 him. Will you, my dear Brother, I am sure you will, have the 
 goodness to show this letter to our mutual Friends ? Will you 
 be so obliging as to present my regards to your Brother, to 
 Capt n - Elwell, to Capt n - Somes, to Capt"- Beach, and to request 
 their attention to this letter. I am sure they all have feeling 
 hearts. Of his Preaching I will say nothing, except to request 
 of you to give him a chance of preaching as often as you can 
 for the time he is in Gloucester. He cannot tarry longer than 
 till next Monday. He may preach one Lecture, at least, before 
 Sunday, to give the people a chance of knowing him, and ex- 
 pecting him on Sunday. I commend him to the good-will of 
 Him that dwelt in the Bush, and to the kind notices of those 
 that the God of my life made use of to comfort and support me 
 when I was a stranger amongst you. Love to each of your 
 dear Family. Believe me ever Yours, &c., 
 
 J. MURRAY.
 
 202 
 
 UNIVERSALISM IN GLOUCESTER. 
 
 APPENDIX Q. 
 
 SUBSCRIBERS TO THE NEW MEETING-HOUSE. 
 
 The following are the names 
 number of shares taken by each : 
 
 William Pearce 15 
 
 John Somes 13 
 
 Israel Trask 4 
 
 Joseph Foster 3 
 
 William Dolliver i 
 
 Isaac Elwell 2 
 
 William Pearce, jr 4 
 
 Abraham Sawyer, jr 3 
 
 Samuel Calder 3 
 
 Benjamin K. Hough 3 
 
 John Johnston 2 
 
 David Haraden, jr i 
 
 William Saville i 
 
 James Mansfield 
 
 John Dennis 
 
 John Close 
 
 Joseph Procter 
 
 Jonathan Dodge 
 
 Stephen Brown 
 
 Eben Plumer 
 
 Joseph Everden 
 
 Daniel E. Procter 
 
 John Somes, jr 
 
 John Mason 
 
 William Rogers 
 
 Eli Stacy 2 
 
 Total . . 
 
 of the subscribers, with the 
 
 Cyrus Stevens i 
 
 David P. Tarr i 
 
 Fitz W. Sargent 2 
 
 Isaac Elwell, jr i 
 
 Jonathan Low 2 
 
 William Dexter i 
 
 John Low i 
 
 Sally Tarbox i 
 
 Jacob Smith i 
 
 David Haraden i 
 
 Andrew Mackay i 
 
 Jacob Hodgkins i 
 
 James Tappan 2 
 
 Abraham Williams i 
 
 Mary Plumer 2 
 
 James S. Sayward i 
 
 John Somes, 3d i 
 
 Henry Sayward i 
 
 James Patrick i 
 
 Daniel Rogers, jr i 
 
 Joseph Moore i 
 
 Michael Gaffney i 
 
 David Babson i 
 
 Joseph Baker 2 
 
 Jonathan Brown, 3d. . . i 
 John Stacy i
 
 APPENDIX. 
 
 203 
 
 APPENDIX R. 
 
 LAYING OF THE CORNER STONE. 
 The following is copied from the Records of Tyrian Lodge : 
 " At a Meeting of the Master, Wardens and Brethren of 
 Tyrian Lodge held at B'r Jonathan Lowe's, Sept. 5, 5805, at 
 the special request of the Committee for superintending the 
 Building of a New meeting house for the Christian Indepen- 
 dent Society in Gloucester to assist in Laying the Corner 
 Stone of said building, 
 
 Present : 
 R. W. Bro. John Tucker, 
 
 S. W. Ebed Lincoln, 
 
 J. W. " Wm. Pearce, Jr., 
 
 P. M. " Nathi- Warner, 
 
 S. " Wm. Pearce, 
 
 " Zenas Gushing, 
 
 " Eben H. Collins, 
 
 " Zach. Stevens, 
 
 Wm. Rogers, 
 
 " Wm. Presson, Jr., 
 
 " Wm. Dolliver, 
 
 " Joseph Babson, 
 
 " Joshua Woodberry, 
 
 " Elias Davis, 
 
 " Daniel Collins, 
 
 " Sam'- Robinson, 
 
 " Wm. Kingman, 
 
 " Josiah Herrick, 
 
 " Daniel Rogers, Jr., 
 
 Bro. Benj. K. Hough, 
 
 " Joseph Foster, 
 
 " Isaac Elwell, 
 
 " Jonathan Lowe, 
 
 " Benj. Tarr, 4th, 
 
 " Robert Tarr, 
 
 " Eli Stacy, 
 
 " Charles Rogers, 
 
 " John Rogers, Sec'y- 
 
 VISITORS. 
 Rev. Bro. Thomas Jones, 
 
 " John R. Hubbard, 
 " Benj. Dodge, 
 " Wm. Ferson, 
 " Jesse Wilson, 
 " Jacob Smith, 
 " Joseph Henderson, 
 " Nathan Park. 
 
 " The Lodge being opened in due form, the Procession was 
 formed and went through Middle street to the appointed place, 
 and placed the Corner Stone in Masonic Form, after which 
 Rev. Bro. Thomas Jones made a pertinent and well-adapted 
 prayer suited to the occasion. The Brethren then proceeded to
 
 2O4 UNIVERSALISM IN GLOUCESTER. 
 
 Bro. W m - Pearce's, and partook of a cold collation. Being 
 agreeably refreshed, they returned to the Lodge-room when the 
 Lodge was closed in usual Form." 
 
 On the removal of the Corner Stone, July 2oth, 1868, in 
 making extensive alterations and repairs, the following was 
 found in a sealed box in the cavity : a Twenty Dollar Gold 
 piece coined in 1799, a cent of the coinage of 1803, and a parch- 
 ment bearing this inscription, in the handwriting of William 
 Saville, Esq., Clerk of the Society. "Anno Lucis 5805. On 
 the fifth day of September, in the agth year of American Inde- 
 pendence, A. D. 1805, this corner stone of the first established 
 Independent Christian Church in North America, was laid by 
 the Officers and Brethren of the Tyrian Lodge of Gloucester." 
 
 The stone was re-laid August 3d, 1868, its former contents 
 replaced, and in addition thereto, several other articles, accom- 
 panied by a parchment prepared by John Corliss, Esq., Clerk 
 of the Society, containing a brief statement of the history of 
 the Society. 
 
 APPENDIX S. 
 
 THE NEW HYMN BOOK. 
 
 Very few of the Hymns in Relly's Collection can be sung, the 
 metre is so irregular; and it is quite surprising that the Con- 
 gregation should have been contented with it so long. The 
 Book which the Society published bore the following title : 
 " Psalms, Hymns, and Spiritual Songs ; Selected and designed 
 for the use of the Independent Christian Church of Gloucester. 
 Behold, God is my salvation. I will trust and not be afraid, 
 for the Lord Jehovah is my strength and my song; he also is 
 become my Salvation. Isaiah. Boston, 1808." It was a 
 i2mo. of 252 pp., containing 305 Hymns, and was prefaced with 
 the following : "To the Members of the Independent Univer- 
 sal Christian Church and Society of Gloucester. Brethren,
 
 APPENDIX. 2O5 
 
 The Committee to whom was entrusted the care of selecting a 
 suitable number of Hymns, adapted to the public worship of 
 God, for the use of the Independent Universal Christian Church 
 in Gloucester, having to their best abilities performed the 
 work committed to their hands, beg leave to present the follow- 
 ing collection to the said Church and Society, humbly hoping 
 that it may in some measure contribute to raise our devotion to 
 the fountain of all good. 
 
 " They have been careful in omitting all hymns of a contro- 
 versial nature, and have generally selected only those calcu- 
 lated to inspire the mind with sentiments of adoration, grati- 
 tude, and love to Him who first loved us. 
 
 " As the hymns are not original, they have been peculiarly 
 mindful not to mutilate their genuine sense by the omission or 
 addition of any word or verses, which would, if practised, leave 
 room to incorporate or withhold sentiments injurious to the 
 true spirit and meaning of their several authors. 
 
 " Gloucester (Mass.), March 25, 1808." 
 
 The compilers must have changed their minds after writing 
 the last sentence in their report, since just one-half of the 
 hymns from Kelly's collection are greatly abridged. 
 
 APPENDIX T. 
 
 DEDICATION OF CHILDREN. 
 
 The following is Mr. Murray's account of the origin of this 
 ceremony : 
 
 " You ask an account of the ceremony I have originated, 
 instead of infant sprinkling. On my first appearance in this 
 country, during my residence in the State of New Jersey, I was 
 requested, as the phrase is, to christen the children of my 
 hearers. I asked them what was their design in making such
 
 2O6 UNIVERSALISM IN GLOUCESTER. 
 
 a proposal to me. They replied, they only wished to do their 
 duty. 'How, my friends,' returned I, 'came you to believe 
 infant sprinkling a duty?' 'Why, is it not a command of God 
 to sprinkle infants ? ' 'If you will, from Scripture authority, 
 produce any warrant sufficient to authorize me to baptize chil- 
 dren, I will immediately, as in duty bound, submit thereto. 
 Our Saviour sprinkled no infant with water; those who were 
 baptized by his harbinger plunged into the River Jordan, which 
 plunging was figurative of the ablution by which we are 
 cleansed in the blood of our Saviour; but infants are not 
 plunged in a river. 
 
 " ' Paul declares he was not sent to baptize, and he thanks 
 God that he had baptized so few ; nor does it appear that 
 among those few there were any infants. It is not a solitary 
 instance to find a whole household without a babe. The 
 eunuch conceived it necessary there should be much water for 
 the performance of the rite of baptism ; all this seems to pre- 
 clude the idea of sprinkling and of infant baptism, and it is 
 said that whole centuries passed by, after the commencement 
 of the Christian era, before the sprinkling of a single infant. 
 I am, however, commencing a long journey ; many months will 
 elapse before my return. I pray you to search the Scriptures 
 during my absence, and if, when we meet again, you can point 
 out the chapter and verse wherein my God has commanded his 
 ministers to sprinkle infants, I will immediately prepare myself 
 to yield an unhesitating obedience.' I pursued my journey. I 
 returned to New Jersey, then my home, but no authority could 
 be produced from the sacred writings for infant sprinkling. 
 Still, however, religious parents were uneasy, and piously 
 anxious to give testimony, public testimony, of their reliance 
 upon and confidence in the God of their salvation. Many, per- 
 haps, were influenced by the fashion of this world ; but some, 
 I trust, by considerations of a higher origin. 
 
 " I united with my friends in acknowledging that when God 
 had blessed them by putting into their hands and under their 
 care one of the members of his body which he had purchased 
 with his precious blood, it seemed proper and reasonable that 
 they should present the infant to the God who gave it, asking 
 his aid in the important duty which had devolved upon them, 
 and religiously confessing, by this act, their obligation to and
 
 APPENDIX. 2O7 
 
 dependence on the Father of all worlds. Yet we could not 
 call an act of this kind baptism ; we believe there is but one 
 baptism; and this, because the Spirit of God asserts, by the 
 Apostle Paul, that there is but one baptism, and the idea of 
 this single baptism is corroborated by the class in which we 
 find it placed. ' One Lord, one faith, one baptism, one God 
 and Father of all, who is above all, and through all, and in 
 you all? Ephesians iv : 5, 6. After much deliberation, I pro- 
 posed, and many of my hearers have adopted, the following 
 mode : The parent or parents (I am always best pleased when 
 both parents unite), bring their children into the great congre- 
 gation, and stand in the broad aisle, in the presence of the 
 worshippers of God. The father, receiving the babe from the 
 arms of the mother, presents it to the servant of God who 
 statedly ministers at his altar. The ambassador of Christ 
 receives it in his arms, deriving his authority for this practice 
 from the example of the Redeemer, who says, ' Suffer little 
 children to come unto me, for of such is the kingdom of heaven.' 
 The minister, therefore, taking the infant from its father, who 
 gives him, as he presents it, the name of the child, proclaims 
 aloud : ' John or Mary, we receive thee as a member of the 
 mystical body of him who is the second Adam, the Redeemer 
 of men, the Lord from heaven. We dedicate thee to him, to 
 whom thou properly belongest, to be baptized with his own 
 baptism, in the name of the Father, and of the Son, and of the 
 Holy Ghost ; and we pronounce upon thee that blessing which 
 he commanded his ministers, Moses, Aaron, and his sons, to 
 pronounce upon his people, saying : 
 
 " ' The Lord bless thee and keep thee; 
 
 " ' The Lord make his face to shine upon thee, and be gra- 
 cious unto thee ; 
 
 " ' The Lord lift his countenance upon thee, and give thee 
 peace.' 
 
 " For this procedure we have the command, the express com- 
 mand of God. Our reason and our religion concur to approve 
 the solemnity, and our hearts are at peace." Murray's Works, 
 Vol. 2, pp. 366-368.
 
 2O8 UNIVERSALISM IN GLOUCESTER. 
 
 APPENDIX U. 
 
 THE CHURCH ORGANIZATION. 
 
 Mr. Jones has recorded the steps taken in the Organization 
 of the Church, and the various theories which he entertained 
 from time to time in reference to its aims, and its management. 
 I quote liberally from his memoranda : 
 
 " The following Church Covenant, introductory to the Com- 
 munion of The Lord's Supper, was read publicly on the igth 
 of October, 1806. 
 
 It was, after some Revision, read a second time, to an 
 assembly of the male members of the Society, on the 26. of 
 November, 1806, When it was voted that a Committee of Seven 
 should be nominated to inspect the Covenant and report upon it. 
 
 The committee : David Pearce, John Somes, Isaac Elwell, 
 Abraham Sawyer, William Pearce, Paine Elwell, William 
 Dolliver. 
 
 REPORT. 
 
 " We, the committee, having examined the foregoing articles, 
 do approve of the same. Signed, William Pearce, President of 
 the Committee." 
 
 On the twenty-third day of November, Anno Domini Christi 
 one thousand eight hundred and six, the Covenant was again 
 read to an assembly of the Male Members of the Society, when 
 they voted, 
 
 " That this Covenant be the Covenant introductory to the 
 Communion, in this parish." 
 
 Which Covenant is here transcribed. 
 
 I. The Address of the elder Brethren of the " Independent 
 Christian Church of Gloucester " to their younger Brethren and 
 Sisters in the same Society. 
 
 WHEREAS, we are an Independent Society of Christians, 
 constituted by law, and we have by the good Providence of 
 God built a new House of Worship ; wishing to transmit our
 
 APPENDIX. 209 
 
 religious as well as civil rights honourably adorned unto our 
 children and the rising generation ; and wishing, as the remain- 
 ing Fathers of the " Independent Christian Church of Glou- 
 cester," to impress upon your minds Love to God as good and 
 merciful to all men as his offspring. 
 
 We introduce unto you this Covenant signed by us as our 
 Church Covenant introductory to the Communion ; to be signed 
 by you also when you shall find yourselves so disposed. And 
 we do hereby declare and ordain that the signing of this Cove- 
 nant shall entitle the signers to sit down to our Communion, 
 provided they are in their morals conformable to the rules of 
 the church. 
 
 Those members who from scruple of any kind decline com- 
 muning, shall not be censurable on that account. 
 
 [Let it be always understood that this Covenant shall not 
 annul or any way set aside the powers and privileges of the 
 Society denominated in the Constitution by Law of the State, 
 "The Independent Christian Church of Gloucester;" nor shall 
 the signers of this Covenant have any power or authority over 
 the members of this Society, constituted by law, to curtail, or 
 in any way infringe upon their priviledges as a legal incorpo- 
 rate body. And let it be understood that all the exclusive 
 rights this Covenant shall give any one signing it, shall be only 
 a right to the Communion, and a right to suffrage and legisla- 
 tion for communicants only. In all other respects they shall 
 only be equal to other individuals in the parish according to 
 law.] 
 
 And we ordain it as a Rule in our Church that any person 
 wishing to become a Communicant, shall express the same to 
 the Pastor of the Church, by writing or otherwise, and he shall 
 notify the Wardens of the Church thereof; and at the end of 
 one month from the notice, the Wardens shall give their answer 
 to the Pastor of the Church, and he shall transmit the answer 
 to the candidate ; and to every accepted member the Covenant 
 shall be read, and they consenting thereto, their names shall be 
 inserted in the Church Book as members thereof. 
 
 We recommend that the Youth should have Two Lectures in 
 the year devoted to them, on the first Rudiments of Religion 
 and Virtue. 
 
 II. THE RELIGIOUS ARTICLES OF FAITH. 
 
 i. We believe that Jesus Christ is the Son of God, the 
 Saviour of the World.
 
 21O UNIVERSALISM IN GLOUCESTER. 
 
 2. We receive the Bible as the Word and Revelation of God, 
 and confess the authority of the New Testament as the Consti- 
 tution and Law of the Christian Church. 
 
 3. We receive it as our Rule of Faith and Moral Conduct ; 
 and as we would Hope for Immortality by its gracious prom- 
 ises, we would conform ourselves to the morals which it incul- 
 cates, as both our priviledge and duty as believers of the Gos- 
 pel of the Lord Jesus Christ, to glorify Him among men and in 
 ourselves by a virtuous conduct by Justice, Mercy, Industry, 
 Temperance, Chastity, Sobriety; shunning all vice and immor- 
 ality. And as we believe in and hope for the Redemption of 
 All Men from the Bondage of Corruption, and their final Salva- 
 tion from Sin and death by Jesus Christ our Lord, we would 
 wish to feel and show unto all that this Grace teacheth us to 
 deny all ungodliness, and to follow peace and holiness with all 
 men. 
 
 4. Knowing our dependent state and imperfection in this 
 state of learning, and being sensible of our dependence upon 
 God, we hold it our duty and greatest priviledge to pray unto 
 our Heavenly Father who seeth in secret, for his divine aid and 
 influence to enlighten our understandings and sanctify our 
 hearts by the means of the Gospel. 
 
 5. We esteem it our duty and priviledge to attend the min- 
 istry of the Gospel ; to read or hear the Holy Scriptures, for 
 our instruction and comfort ; and to keep the first day of the 
 week sacred to Religion. 
 
 6. We hold it our duty to instruct our Children and the 
 youths under our care, in the first principles of the Christian 
 Faith, and to inculcate and impress upon them moral virtue and 
 industry, and the attendance of Public Worship on the Sabbath. 
 
 7. And as members of the Church we will consider ourselves 
 under the authority of her laws subscribed by us. 
 
 8. Believing that Jesus Christ died for our Sins, and was 
 raised again for our Justification, and that he is the Propitia- 
 tion for the sin of the whole world,* as a medium of manifesta- 
 tion, we commemorate his death by the ordinance of the Sup- 
 per, instituted by him, to be used by his disciples in Faith and 
 Love, till his Second Advent. And we eat the bread and drink 
 
 * Christ's death I consider not as a Satisfaction to God for Sin; but as a manifes- 
 tation of his Grace triumphing over Sin. T. Jones.
 
 APPENDIX. 211 
 
 the wine as expressive Symbols of his Body and Blood, given 
 for the manifestation of our redemption. And hereby, as by 
 visible objects, we would impress our minds with the memory 
 and import thereof. 
 
 And we hold it both a Duty and priviledge, to adorn our pro- 
 fession by a Life and Conversation conformable thereto. 
 THOMAS JONES, HANNAH HARKIN, 
 
 Pastor of the Church, DAVID DAY, 
 SOPHIA JONES, LUCY DAY, 
 
 ABRAHAM SAWYER, ABIGAIL DOLLIVER, 
 
 MRS. A. SAWYER, LYDIA PRENTISS, 
 
 DAVID PEARCE, TRIPHENE MASON, 
 
 ELIZABETH PEARCE, ELIZABETH PROCTER, 
 
 ISAAC ELWELL, ELIZABETH Low, 
 
 TAMMY ELWELL, ABIGAIL TRASK, 
 
 WILLIAM PEARCE, LYDIA MORSE, 
 
 THOMAZINE PEARCE, HANNAH INGERSOL, 
 HANNAH TUCKER, SARAH RUST, 
 
 HANNAH BALL, SARAH FOLSOM, 
 
 ANN HOUGH, CALEB NORWOOD, 
 
 DAVID HARADEN, MRS. C. NORWOOD, 
 
 HANNAH HARADEN, JOSEPH MOORE, 
 
 SUSANNAH STANWOOD, HANNAH MOORE. 
 All these foregoing names were signed while the Book stood 
 open for the insertion of those in the parish who felt that 
 liberty and desire in themselves, without standing proposed. 
 After the space of four or five months, while the book was thus 
 open, it was voted by the Church male Members assembled, 
 that in future every Member should be proposed, and stand a 
 Candidate one Month. 
 
 N. B. Though the " Independent Christian Church of Glou- 
 cester" was constituted by Law, as a Parish, many years ago, 
 they had not the Ordinance of the Supper among them till now. 
 
 Facit per TH. JONES. 
 
 CHURCH AFFAIRS. 
 
 At a meeting of the Church Members in the Vestry, held 
 May 25th, 1807, it was decided that there should be two Com- 
 munions before Christmas next ensuing, after the Communion 
 on the 3ist of May, viz., on the last Sabbath in July, and on the
 
 212 UNIVERSALISM IN GLOUCESTER. 
 
 last Sabbath in September. And the Communion following 
 after, to be on the first Sabbath after Christmas Day; and 
 afterwards regularly every two Months, and that on the first 
 Sabbath in the Month. 
 
 A special meeting of the male Members of the Church was 
 called September 24th, 1808, on some particular Business. 
 Brothers Isaac Elwell and Paine Elwell were unanimously 
 chosen Wardens of the Church. 
 
 May 4th, A. D. C. 1812. 
 
 Yesterday was our Communion day, and in the Sermon 
 immediately before it I advanced the following theses, viz., 
 That there should be no railing round the Communion Table. 
 That all in a parish or congregation, of the age of discretion, 
 should be considered as having a right to partake of the Lord's 
 Supper, as they have a right to baptism, without ceremony. 
 (For in my parish this is the case every married couple have 
 a right to present their children for baptism without any cere- 
 mony or process previous thereto.) That I conceived should 
 such a mode be adopted, to admit whosoever willed, to the 
 Communion, without ceremony, it would be no disadvantage to 
 the Cause of Christianity, but rather an Advantage. That 
 viscious characters would not be inclined to approach the table. 
 That by free communion there would be no temptation to 
 hypocrisy, as in that case all would be deemed equal. That it 
 should be left entirely to the conscience of the individual ; that 
 there should be no force used to compel, or to restrain. That 
 it should be optional no umbrage taken at any time when 
 certain did not partake no questions asked. That it was the 
 priviledge of all in a congregation who believed Christianity, 
 to make this publick profession of it by the Communion. That 
 doubtless our conduct ought to be conformable to our profes- 
 sion; that honour among men required this of us, and Chris- 
 tianity required no more than a uniform conformation to virtue 
 in word and deed. And I here add, that if the members of a 
 Society in general, celebrated the Communion, it would be the 
 strength of that body or society. 
 
 WHEREFORE, I mean to introduce a proposition to the pres- 
 ent Members of Communion, in the Society generally called 
 the Church, in the following words, viz. :
 
 APPENDIX. 213 
 
 WHEREAS, we hold universal grace in God towards all men, 
 which is manifested in his Son, and preached by the Gospel, 
 addressed to all indiscriminately ; we think it right that each 
 and every one in our Society, of age of discretion, possessing 
 reason, and pure in morals, should have right and priviledge to 
 partake of the Communion, without any previous ceremony of 
 proposing themselves as members, being asked questions, &c. ; 
 as we would wish to make the Communion Table as free of 
 access to all who feel liberty to partake of it, as we would our 
 house of worship to all comers.* 
 
 Nov. 20th, 1814. 
 
 I did not introduce the above proposition till to-day, after 
 afternoon service, when the Members of the Table stopped by 
 request, on other business, which need not be written ; and I 
 took the opportunity to introduce the above proposition, in 
 substance, for consideration, suggesting that we would have a 
 meeting on the subject, and adopt or reject it. 
 
 Nov. 22d, 1814. 
 
 The preceding Proposition does not take with the leading 
 persons who have the sway. So it must for the present be 
 dropped. However, I think it would have done much good 
 could it have been passed 'into a law; and would have de- 
 stroyed envy, and the cause of it. Perhaps it may pass at some 
 future day. I will here explain the Proposition more particu- 
 larly, and say, it intends that all persons in the Parish, arrived 
 at the age of 21, shall have a Right to Sit at the Communion 
 Table, and partake thereof, without any Ceremony whatever. 
 And lest any disorder should arise from this priviledge, by 
 abuse, it was intended that there should be a committee of 
 three appointed from among the Members of the Communion, 
 to be called The Committee of Order. The Minister should be 
 one of that Committee. The charge of the said Committee 
 should be, to see that all things be done decently and in order; 
 That no one stay to communion who is not a parishioner, ex- 
 
 * This proposition I mean to introduce to the present Church, for discussion, 
 before the next Communion. And preparatory thereto, I mean to converse freely 
 with the several members thereupon, and answer with candour any objections any 
 of them may bring against such a proposition being adopted. T. J.
 
 214 UNIVERSALISM IN GLOUCESTER. 
 
 cept by permission ; to see that no one be present who is an 
 immoral person and unreformed. Such shall be commanded 
 to withdraw, by the said Committee, and if they refuse, shall be 
 treated as disturbers of the peace. Moreover, it was intended 
 that the said Committee should have it in charge to visit any 
 Member of the Communion reported to walk disorderly, and 
 to admonish such member, as the case may require ; and if the 
 case be flagrant, such as theft, adultery, fornication, profane 
 swearing, fraud, lying, the said delinquent member shall be sus- 
 pended three years, and after that term, if repentant and re- 
 formed, shall be received again into full fellowship. 
 
 But the Proposition has at present fallen through, and must 
 lie dormant for awhile. But if ever revived in my day, the 
 Right of Female Members to Suffrage shall be introduced and 
 pleaded for. 
 
 Nov. 22d, 1814. 
 
 The Supper is postponed for this winter, and it is contem- 
 plated to celebrate it in March or April. After which, if the 
 war continues, I mean to propose that it be postponed till after 
 the war; and be had the next Sabbath after the Proclamation 
 of Peace. 
 
 August 24th, 1816. 
 
 Made an attempt to add a supplementary article, on the mode 
 of receiving members into the Church, viz., by vote of the 
 whole church, of both male and female, on the Sabbath after 
 they are proposed ; but an aged Matron objected to females 
 voting, as novel to us. So it falls through. 
 
 October, 1818. 
 
 A new Regulation in the admission of Church members. 
 Instead of the mode hitherto used in admitting members in this 
 Church, we adopt the following : A decisive answer shall be 
 given the candidates for membership, the same week in which 
 they propose themselves. 
 
 May, 1819. 
 
 A regulation agreed upon by the Communicants who govern : 
 That this Summer and Fall the Communion shall be held the 
 first Sabbath in every month."
 
 APPENDIX. 215 
 
 After this several memoranda occur, to the effect that Mr. 
 Jones contemplated proposing amendments with a view to 
 make the Profession and Rules more simple ; but it does not 
 seem that any of these were brought to the notice of the church. 
 
 In 1840, while Mr. Smith was Junior Pastor; a committee 
 consisting of Rev. Messrs. Smith and Jones and Mr. B. K. 
 Hough, was appointed to revise the Articles of Faith, or pre- 
 sent a new Constitution. 
 
 On their recommendation, the Church adopted, Jan. aoth, 
 1840, the following " Declaration of Faith. We believe in one 
 God, the Father of all mankind ; in Jesus Christ, the Son of 
 God and Saviour of the whole world ; and in the Holy Scrip- 
 tures as the Word of God, and the revelation of the duty and 
 the final destination of all mankind." 
 
 In 1863 a slight change was made in the laws and rules of the 
 church; and in 1869 the Church adopted the "Articles of Reli- 
 gion and Rules of Government " proposed by the Roxbury 
 Conference. 
 
 A Silver Service, of nine pieces, was presented to the Church 
 in 1806, by Col. William Pearce, and is still in use. 
 
 APPENDIX V. 
 
 FUNERAL OF REV. JOHN MURRAY. 
 
 Mr. Murray's funeral took place September 4th, 1815. Mr. 
 Jones' sermon on that occasion was prefaced by the following 
 remarks : 
 
 " My friends, I am called this day to perform a solemn duty, 
 solemn to you and solemn to me. There lies the body of 
 the man you loved and revered while living, whose doctrine 
 hath often made your souls feel the ' Powers of the world to 
 come.' In a dark day he was made able to sound the trumpet
 
 2l6 UNIVERSALISM IN GLOUCESTER. 
 
 of Universal Grace. Opposition to the cause of free grace, in 
 which he had engaged, was made to do it service, and all 
 things wrought together for his success in making the theme 
 famous. 
 
 " Having for a season traveled in the United States, and 
 preached at many places, he came at length into New England, 
 and visited Cape Ann, where was his first establishment. 
 From thence he removed here, where he has closed his days. 
 
 " Since his infirmity, which closed his public services for 
 about six years, he often appeared impatient for a passage into 
 the World to come. Shall we who shed tears of sympathy and 
 friendship, grieve at his release? Nay, let us rather be thank- 
 ful to our Heavenly Father that he hath delivered him from 
 the burden of the flesh. 
 
 " I would address his surviving Consort and Daughter, and 
 say, Weep not that your Husband, your Father, is translated 
 to heaven, freed from every care, trouble, sorrow, and all infirm- 
 ities, but rejoice that you are assured that you shall, without 
 failure, join him in the immortal inheritance. 
 
 " I would address you, his once beloved Church and congre- 
 gation, under the Chief Shepherd, and say to you, Cherish ye 
 the seed sown among you by him who is no more among the 
 living upon earth. Let the Morning which shone forth fair in 
 him, proceed to its high Meridian without a cloud; while ye 
 cry out with Elisha, ' The chariots of Israel, and the horsemen 
 thereof.' And while ye pray that a double portion of the Spirit 
 of Truth that rested upon him may rest upon you and upon 
 your surviving Pastor in the Lord. May his hands be strength- 
 ened, his knees confirmed, his light be abundant, and his use- 
 fulness be enlarged, to the gathering in of many to the knowl- 
 edge of the Truth. May God enlarge you as Japeth, and 
 make your numbers like Ephraim. 
 
 " Bless ye God, most cordially, for the first light which shone 
 upon many of you, by the ministry of your now deceased pas- 
 tor. Would you honour his memory, then stand ye fast in the 
 Liberty of Christ, and be not entangled with any yoke of 
 bondage. Learn ye by the Doctrine of Grace, which the per- 
 sonage you now mourn had the pleasure and honour of open- 
 ing to you, to glorify God by a Christian Profession, and a Con- 
 versation becoming the Gospel of Christ.
 
 APPENDIX. 217 
 
 " For all the gifts which God hath given you, bless ye God, 
 and say ye, God gave the word, and at length great was the 
 number of its publishers. We expect not man to be immortal 
 upon earth. He hath only taken away what he gave ; acknowl- 
 edge ye his gift, 'The Lord gave,' and acquiesce ye in his 
 doings by saying also, ' The Lord hath taken away, Blessed be 
 the Name of the Lord. Let your minds this day, from the 
 valley of the shadow of death, look forward to the immortal 
 state which we expect as the free Gift of God revealed in His 
 Son. Jesus hath triumphed over death. His glorified person 
 is our Pledge of Immortality. Then, as death comes near us, 
 and snatches away our friends and companions, let us fear him 
 the less. Death is only an enemy to our feelings in flesh and 
 blood. Death itself is ours, for we are more than Conquerors 
 over death, through him that loved us. 
 
 " These things I have said, in a cursory way, for your edifi- 
 cation under the present dispensation of Providence, and shall 
 not enlarge by entering more particularly into the history of 
 our beloved mutual friend and brother. A succinct account 
 of his life since his removal to this country, being in manu- 
 script written by himself, will give such information to those 
 who may desire it. 
 
 " I shall therefore read an appropriate text on the occasion, 
 and deliver a discourse therefrom." 
 
 The text from which Mr. Jones then preached was : " Then 
 shall the dust return to the earth as it was, and the spirit shall 
 return unto God who gave it." Ecclesiastes xii : 7. 
 
 The Sermon was not written for this occasion, but had seen 
 service before, and was subsequently used. It contained no 
 further allusion to Mr. Murray. 
 
 The introduction to his Sermon in Boston, the Sunday fol- 
 lowing the funeral, contains little or nothing that would be new 
 to any one who had perused the Life of Murray. About all 
 that it offers of biographical information is also in the follow- 
 ing preface to a Sermon preached in Gloucester the second 
 Sunday after the funeral : 
 
 "Your Fathers, where are they? and the prophets, do they 
 live forever? Zechariah i : 5. 
 
 " One generation passeth away, and another generation 
 cometh ; but the earth abideth forever. Ecclesiastes i : 4.
 
 21 8 UNIVERSALISM IN GLOUCESTER. 
 
 " My Friends, we are this day called to pay a tribute of 
 respect to the memory of our Friend and Brother, Mr. John 
 Murray, (now no more among the living upon earth), as the 
 first preacher of the doctrine of Universal Salvation in America. 
 
 "In this place was his first permanent settlement as a Min- 
 ister of the Gospel proclaiming glad tidings unto all people. 
 Several yet alive in this house were taught the glad sound from 
 his mouth. He first ministered to you in holy things. His 
 doctrine made your souls feel the Powers of the World to come. 
 In a dark day he was made able to sound the trumpet of Uni- 
 versal grace. Opposition had no success, but was generally 
 pressed into the service of the cause of free Universal grace in 
 which he had engaged ; and all things wrought together for his 
 success in making the theme famous. 
 
 " Since the closing of his public labours by infirmity, (which 
 will be six years next month), he often appeared impatient for 
 a passage into the world to come. Shall we grieve at his long- 
 desired and earnestly prayed-for release ? Nay, but let us 
 rather be thankful to God that he hath delivered him from the 
 burden of the flesh. 
 
 " Would you honour his memory? Then stand ye fast in the 
 liberty of Christ, and be not entangled with any yoke of bond- 
 age ; but learn ye by the doctrine of Universal free grace to 
 glorify God by a Christian profession, and a conversation con- 
 formable to pure morality. 
 
 " Let our minds this day, from the ' valley of the shadow of 
 death,' look forward to the immortal inheritance which we have 
 as the free gift of God in Christ Jesus. Jesus hath triumphed 
 over death. His glorified person is our pledge of Immortality ! 
 Then as death comes near us, and snatches away our friends 
 and companions, let us fear him the less. Death is only an 
 enemy to our feelings in flesh and blood. Death itself is ours 
 in the ordained process to glory. We are more than conquerors 
 over death, through him that loved us. 
 
 " Perhaps I cannot gratify my audience more, on this occa- 
 sion, than by giving the following short sketch of our venerable 
 Brother's life. 
 
 " Mr. John Murray was born near London, and continued in 
 England till he was about eleven years of age, when he was 
 taken to Ireland by an uncle [by his father], with whom he con-
 
 APPENDIX. 219 
 
 tinued till he was about nineteen years of age; and then 
 returned to England, and resided in London. 
 
 "While in Ireland, young in years, he was religiously im- 
 pressed, among the followers of Mr. John Wesley, and at length 
 spoke in select societies of that people, and then publicly for 
 a time. After his return from Ireland to London, he was in 
 process of time led to hear the celebrated James Relly, against 
 whom he had once (I have heard him say) conceived the most 
 inveterate prejudice, as a heretic of the worst kind. However, 
 his prejudices were so far overcome, that he went to hear the 
 reputed heretic for himself; and hearing, he inferred from the 
 doctrine presented, the sentiment of Universal grace and salva- 
 tion for all the offspring of God. 
 
 " I have heard Mr. Murray say that when he came into this 
 country he had no thought of preaching, but only to bury him- 
 self in its hidden recesses. But peculiar events induced him to 
 yield to pressing solicitations. He preached first in New Jer- 
 sey, and afterwards at New York, Philadelphia, Virginia, New 
 Hampshire, Massachusetts, Rhode Island, Connecticut. In 
 this Town, being invited, he came, and first preached here Nov.. 
 1774. Here he found a few who were in favour of Universal 
 Grace, from reading Mr. Kelly's Works, who heard him gladly, 
 and received additional light from his preaching. In 1775 this 
 place became his permanent home; and in 1780 the Meeting 
 House in which we met when I first came here, was built for 
 him, in which he preached till his removal to Boston, in the 
 year 1793. 
 
 " That Meeting House has been succeeded by this in which 
 we now assemble, dedicated in 1806 ; and since then has the 
 Society of Universalists in Portsmouth also built a large new 
 house ; and the Society of Salem have done in like manner ; 
 and so also has a branch of the Boston Society, associated with 
 others, built a new Meeting House in Charlestown. So that 
 in the space of nine years, four large, elegant Churches have 
 been built and Dedicated to God as Love, as the Saviour of 
 all men, near enough together for the .Ministers to make ex- 
 changes without much inconvenience. 
 
 " Here we may stand still and say, ' What hath God wrought ' 
 by means of the work begun by our now deceased brother ! 
 
 "Against the Doctrine of Universal Grace and Salvation
 
 22O UNIVERSALISM IN GLOUCESTER. 
 
 prejudices at first ran high. Sincere people became alarmed at 
 it as a dangerous heresy. Strange infatuation ! that the com- 
 mon Grace of God towards His common offspring should be 
 counted a heresy ! 
 
 " The opposition and persecution our venerable deceased 
 Brother met with, did not weaken his faith. He grew stronger 
 and stronger. He traveled and preached at different Towns 
 occasionally. Many heard him, and many felt joy and peace 
 in believing that God is Love. 
 
 " The confinement of six years by palsy, was no small afflic- 
 tion, especially to him, who delighted in being about among his 
 friends. It was a heavy and sore confinement. But to the 
 calamity he resigned himself, as under the conduct of God, who 
 presides over all things, and so Superintends all things as to 
 manifest His own glory thereby, and to bring forth the ultimate 
 good of his creature, man, therefrom. 
 
 " The greatest anxiety he manifested during his state of con- 
 finement was an ardent desire to put off this Tabernacle ; to 
 be clothed upon with Immortality, that mortality might be 
 swallowed up of life. 
 
 "During the triumph of his long infirmity he never mani- 
 fested any fear or doubt, but a full assurance of the under- 
 standing. And when he heard from time to time of the death 
 of some of his old friends, he would exclaim in language like 
 the following : ' O, why am not I released ? Why was not I 
 called first ? ' 
 
 " His easy manner of communication in his public ministra- 
 tion, his rich flow of appropriate language in preaching, his 
 shrewd and pertinent remarks, fully to the point in hand, and 
 especially the clear and bright light he threw on the Law and 
 the Prophets, will not be forgotten by his hearers while they 
 live upon the earth. 
 
 " His sympathy was as great as any man's. He would liter- 
 ally weep with those that wept, and rejoice with those that 
 rejoiced. 
 
 " But he is no longer in the regions of mortality. He fin- 
 ished his course with joy, this day fortnight, at 6 in the morn- 
 ing. He continued stedfast in the faith of Universal Salva- 
 tion ; it was his theme of rejoicing while he retained his senses. 
 Let us all who are journeying after him, glorify God in our 
 bodies and spirits, which are God's.
 
 APPENDIX. 221 
 
 " Now, my friends, I will turn your attention to the appropri- 
 ate texts read on this occasion; bidding our venerable and 
 beloved Brother Adieu, till we join him in that world where 
 neither sickness, pains, troubles, nor death, shall be known any 
 more forever." 
 
 APPENDIX W. 
 
 THE SUNDAY SCHOOL. 
 
 The First Universalist Sunday School was, I have no doubt, 
 established in the Lombard street Church, Philadelphia, in 
 1816 ; and may have grown out of a system of catechizing chil- 
 dren in the church, adopted by Rev. George Richards in 1812. 
 Another school was organized in the same Church in 1834, the 
 first having ceased to exist about 1826. 
 
 The next Sunday School was organized in 1817 by Rev. Paul 
 Dean, in the First Universalist Society in Boston, of which he 
 was then pastor. On his ceasing to be pastor, in 1823, the 
 school died. 
 
 When the School in Gloucester was started, the New Testa- 
 ment was the text book employed, the scholars committing 
 verses to memory. Moral selections were also read to the 
 school, from the English Reader. Within a year the school 
 began to use "The Child's Scriptural Catechism, by Hosea 
 Ballou." And not long after this, the committing to memory 
 of the Psalms of David, and the Hymns used by the congrega- 
 tion, formed part of the instruction. 
 
 The Superintendents of the school, with the dates of their 
 commencing service, have been as follows : Dr. William Fer- 
 son, 1820; Miss Judith Millett, 1826; Dr. Ebenezer Dale, 1830; 
 John J. Babson, 1833; Benjamin K. Hough, jr., 1836; Benjamin 
 H. Corliss, 1840; William Babson, 1842; Thomas Baker, 1848; 
 Henry Cummings, 1856; George W. Plumer, 1859; Francis 
 Bennett, jr., Assistant Superintendent and acting Superinten- 
 dent, 1860; James Davis, 1861 ; Edward Dolliver, 1878.
 
 222 UNIVERSALISM IN GLOUCESTER. 
 
 APPENDIX X. 
 
 THE SEMI-CENTENNIAL. 
 
 The following is the article furnished by Rev. Paul Dean for 
 the Universalist Magazine : 
 
 MESSRS. EDITORS, At the request of the Society, and 
 agreeable to previous notice in the public prints, a number of 
 ministering brethren assembled at Gloucester, Mass., on the 
 3d instant, for the purpose of attending the semi-century com- 
 memoration of the first preaching of Universal grace and sal- 
 vation in that place, fifty years from that day, by the late Rev. 
 John Murray. 
 
 "This occasion awakened in many bosoms the most inter- 
 esting and sacred recollections. The goodness and help of 
 Divine Providence ' in the day of small things; ' the faith, pa- 
 tience and perseverance with which some endured trials ; and 
 the peace, joy and triumphant hope in which many others had 
 finished their earthly course, passed in review before us in the 
 animated visions of remembrance, and reminded us of our 
 sacred obligations of gratitude and faithfulness to Heaven for 
 the success and prosperity of that holy faith which now causes 
 the pulsations of joy to beat high in so many hearts, in the full 
 assurance of universal happiness, through the grace of our 
 Lord Jesus Christ. 
 
 " The public services of the morning were introduced by the 
 reading of the second chapter of St. Paul to the Corinthians, 
 first epistle ; and after singing, continued by an introductory 
 address, by Br. Thomas Whittemore, of Cambridgeport, on 
 the importance of the occasion, the propriety of commemorat- 
 ing the joy with which the proclamation of God's universal 
 salvation was at first received by the believing Gloucesterians ; 
 the sufferings and persecutions through which they had con- 
 tended for the faith delivered unto them ; and the success which 
 had crowned their perseverance in the doctrine of impartial 
 grace ; after which he also offered the introductory prayer.
 
 APPENDIX. 223 
 
 " A sermon was then delivered by Br. Paul Dean, of Boston, 
 from the 7th chapter of the ist of Sam. and the iath verse : 
 ' Hitherto hath the Lord helped us.' In this were noticed the 
 good Providence and favor of God in sending to this country, 
 his servant, the late Rev. John Murray, to preach to its since 
 free, independent and favored inhabitants, ' the grace of God 
 that bringeth salvation to all men ; ' and in the success which 
 attended his personal labors; in the courage and constancy 
 with which the early believers of this heavenly doctrine met, 
 sustained and overcome the trials of excommunication, calumny 
 and oppression, in the name and for the sake of Christian lib- 
 erty; in the progress which has attended this cause in that 
 place, and in our Commonwealth and country, notwithstanding 
 the tide of determined opposition which set against it ; and in 
 the gift of Br. Thomas Jones as a second gift and messenger of 
 'good tidings from a far country,' to be the Pastor and guar- 
 dian of the first Universalist Church gathered in America. 
 The mention of some of the many signs of the final and uni- 
 versal prevalence of this grace, the felicity which will attend its 
 triumph, and the duty of those who are permitted to look for 
 its coming, finished the discourse. The concluding prayer was 
 by Br. Zelotes Fuller, of Charlton, Mass. 
 
 " In the afternoon, the first prayer was offered by Br. Bar- 
 zillia Streeter, of Troy, N. Y., and the discourse given by Br. 
 Sebastian Streeter, of Boston, from the first of Cor. iii : 10, 
 ' According to the grace of God, which is given unto me as a 
 wise master-builder, I have laid the foundation, and another 
 buildeth thereon.' In which it was ably and eloquently shown 
 that Christ Jesus the Lord, as preached by the Apostles, John 
 Murray, and others, is the sure and precious foundation laid in 
 Zion for the salvation of the World. He continued by describ- 
 ing the support which this benignant sentiment has yielded and 
 still yields its sincere followers in the hour of affliction and 
 death ; and concluded by ingeniously setting forth and defend- 
 ing the mild and happy influence, which, as it advances, it will 
 exert upon the minds and hearts of men, and upon all the 
 institutions of society. Br. Ezra Leonard, of Cape Ann, made 
 the concluding prayer. 
 
 "The evening service of said day was commenced with 
 prayer by Br. Hubbard H. Winchester, of Wilmington, Vt., and
 
 224 UNIVERSALISM IN GLOUCESTER. 
 
 continued by an interesting sermon by Br. Hosea Ballou, 2d, 
 of Roxbury ; Text, Isaiah Ix : 2, 3, 4 : ' For behold, the dark- 
 ness shall cover the earth, and gross darkness the people ; but 
 the Lord shall arise upon thee, and his glory shall be seen upon 
 thee. And the Gentiles shall come to thy light, and kings to 
 the brightness of thy rising. Lift up thine eyes round about, 
 and see ; all they gather themselves together, they come to 
 thee ; thy sons shall come from far, and thy daughters shall be 
 nursed at thy side.' He contrasted the views of religion which 
 prevailed in these parts fifty years ago, with those more rational 
 and enlightened, which are entertained at the present day; 
 and inferred from hence the speedy approach of this blessed 
 day, when divine light and truth shall disperse the darkness, 
 and fill the whole earth with the glory of the Lord, and bring 
 all the sons and daughters of Adam to worship before him in 
 the beauties of perfect holiness. These animating services were 
 interspersed with excellent and appropriate music by the choir, 
 attended by full and solemnly attentive audiences, and closed 
 with a devout prayer by Br. Thomas G. Farnsworth, of New- 
 ton, Mass. After which we returned to Col. Pearce's, by whose 
 Christian liberality and attention, in connection with others, 
 we were entertained in a most friendly manner. By ourselves 
 and many others, we feel assured this celebration will be long 
 remembered, and numbered among the happiest occasions of 
 our lives. And we cherish the hope and belief that the semi- 
 century return of this day will be celebrated with religious grat- 
 itude and joy until Christ shall have an altar in every place, and 
 at every altar an herald of salvation ministering to his re- 
 deemed. By order, 
 
 PAUL DEAN."
 
 APPENDIX. 225 
 
 APPENDIX Y. 
 
 TITLES OF THE ORGANIZATION, AND OFFICERS 
 OF THE CHURCH AND SOCIETY. 
 
 1779. " Free and Independent Church of Christ in Glou- 
 cester." 
 
 1785. " Independent Christian Society of Gloucester." 
 
 1788. "Christian Independent Society of Gloucester." 
 
 1792. By Act of Incorporation : " The Independent Chris- 
 tian Church in Gloucester." 
 
 The dates appended to the names of the following Officials 
 designate the time of commencing service ; the length of ser- 
 vice being indicated by the appointment of successors, except 
 in the case of the Deacons, where death alone has terminated 
 the time of service, although in several instances, age and 
 infirmities have necessitated the appointment of successors 
 while the seniors were living. 
 
 CLERKS OF THE SOCIETY : John Stevens Ellery, 1785 ; Bar- 
 nett Harkin, 1788; Benjamin K. Hough, 1795 ; William Saville, 
 1804; William Babson, 1843; William Babson, jr., 1845; Ben- 
 jamin F. Somes, 1851; George L. Ford, 1865; John Corliss, 
 1867; Edward Dolliver, 1875 ; Albert P. Babson, 1879; Samuel. 
 M. Shute, 1884 ; Charles C. Cressy, 1890. 
 
 TREASURERS OF THE SOCIETY : Epes Sargent, 1792 ; John 
 Somes, 1794; William Pearce, 1812; Benjamin K. Hough, 1813; 
 Benjamin H. Corliss, 1853; Leonard A. Burnham, 1875; Rob- 
 ert R. Fears, 1881 ; Edward P. Ring, 1887. 
 
 CLERKS OF THE CHURCH: Rev. Thomas Jones, 1806; Wil- 
 liam Babson, 1840 to 1846; after which no records were kept 
 till the appointment of Rev. George W. Skinner, 1863. From 
 March, 1864, there is also a break till the election of Miss 
 Georgiana Parsons, 1869. 
 
 TREASURERS OF THE CHURCH: Until 1840, the Deacons. 
 1840 to 1846, William Babson. 1846 to 1869, the Deacons.
 
 226 UNIVERSALISM IN GLOUCESTER. 
 
 Miss Sarah H. Corliss, 1869; Miss Lucy W. Davis, 1871; Mrs. 
 Maria Dodge Gibson, 1876; Miss Ada E. Davis, 1880; Miss 
 Annie H. Dolliver, 1883; Miss Carrie A. Procter, 1890. 
 
 DEACONS OF THE CHURCH : Isaac Elwell, 1808, died 1832 ; 
 Payne Elwell, 1808, died 1820; Cyrus Stevens, 1820, died 1838; 
 Richard Friend, 1832, died 1849: Samuel Friend, 1838, died 
 1850; George Friend, 1842, died 1872; James Davis, 1864; 
 Theodore Lane, 1873, died 1885; John W. Brown, 1880; Wil- 
 liam Tucker, 1889. The following persons have also officiated 
 as Deacons, by temporary appointments : William Pearce, 
 James S. Sayward, Richard G. Stanwood, William Ferson, 
 Benjamin K. Hough. 
 
 PARISH COMMITTEES : 
 
 1785. Capt. Winthrop Sargent, Col. Joseph Foster, John 
 Somes. 
 
 1786, '87, '88. No record. 
 
 1789. David Plumer, Epes Sargent, William Pearce. 
 
 1790, '91. No record. 
 
 1792. Capt. Winthrop Sargent, Col. Joseph Foster, Capt. 
 David Pearce. 
 
 1793. John Somes, Epes Sargent, Benjamin Hale. 
 
 1794. Isaac Elwell, William Card, David Plumer. 
 
 1795. David Plumer, Col. William Pearce, Caleb Norwood, jr. 
 
 1796. John S. Ellery, David Plumer, Joseph Allen, Caleb 
 Norwood, jr. 
 
 1797. David Plumer, Col. William Pearce, Caleb Norwood, 
 jr., Capt. Isaac Elwell. 
 
 1798. David Plumer, Capt. Isaac Elwell, Capt. Jeremiah 
 Foster. 
 
 1799. Col. William Pearce, Capt. Joseph Foster, jr., Benja- 
 min K. Hough, Thomas Oakes. 
 
 1800. David Plumer, Capt. Isaac Elwell, Joseph Procter, 
 John Gott. 
 
 1801. Capt. David Pearce, David Plumer, Capt. Joseph Fos- 
 ter, jr., Capt. James Saville, John Gott. 
 
 1802. Maj. Ignatius Sargent, Capt. Isaac Elwell, Capt. David 
 Pearce, Caleb Norwood, jr. 
 
 1803. Capt. Isaac Elwell, Col. William Pearce, Joseph Allen, 
 jr., Caleb Norwood, jr.
 
 APPENDIX. 227 
 
 1804. Benjamin K. Hough, Col. William Pearce, Joseph 
 Allen, jr., Dr. John Manning. 
 
 1805. Col. William Pearce, Benj. K. Hough, Capt. I. Elwell, 
 Dr. John Manning. 
 
 1806. Capt. Isaac Elwell, Capt. William Pearce, Jacob 
 Hodgkins, Maj. Francis Norwood. 
 
 1807. John Mason, Robert Elwell, John Somes, jr. 
 
 1808. Capt. David P. Tarr, Capt. Samuel Calder, Eli Stacy, 
 Ebenezer Oaks, Nathaniel Parsons. 
 
 1809. Col. William Pearce, Benj. K. Hough, Col. James 
 Tappan. 
 
 1810. John Johnston, William Pearce, jr., Israel Trask. 
 
 1811. William W. Parrott, David P. Tarr, Addison Plumer. 
 
 1812. John Somes, jr., Joseph Procter, Cyrus Stevens. 
 
 1813. William Saville, John Somes, jr., Solomon Pool. 
 
 1814. Capt. Samuel Calder, John Somes, jr., William Bab- 
 son, jr. 
 
 1815. John Somes, jr., Samuel Elwell, Robert Elwell. 
 
 1816. '17, '18, '19. John Somes, jr., William W. Parrott, 
 Israel Trask. 
 
 1820. John Somes, William Ferson, William Babson, jr. 
 
 1821, '22. John Mason, William Babson, jr., William Pearce, jr. 
 
 1823. John Mason, Samuel Pearce, William Babson, jr. 
 
 1824. William Babson, jr., William Collins, Samuel Pearce. 
 
 1825. '26, '27. William Babson, jr., Samuel Pearce, William 
 Stevens. 
 
 1828. Elias Davison, Abraham Sawyer, Samuel Buckley. 
 
 1829, '30. Abraham Sawyer, Dr. William Ferson, Thomas 
 Stephenson, Esq. 
 
 1831. Abraham Sawyer, William Ferson, Richard Friend. 
 
 1832. Abraham Sawyer, Elias Davison, Richard Friend. 
 I ^33. John J. Babson, Richard Friend, Richard G. Stanwood. 
 
 1834. John J. Babson, Samuel Friend, Frederick G. Low. 
 
 1835. Samuel Friend, Epes W. Merchant, Eben H. Redding. 
 
 1836. Joseph Stacy, Epes W. Merchant, William Ferson. 
 
 1837. '38. William Ferson, Joseph Stacy, Joseph J. Procter. 
 
 1839. William Ferson, John Mason, John J. Babson. 
 
 1840. William Pearce, jr., Samuel W. Brown, Robert Fears. 
 1841, '42. Samuel Jones, Benjamin K. Hough, William Ferson. 
 1843, '44. Benjamin K. Hough, William Ferson, Richard 
 
 G. Stanwood.
 
 228 UNIVERSALISM IN GLOUCESTER. 
 
 1845. Samuel Friend, Robert Fears, William P. Dolliver. 
 
 1846. William P. Dolliver, Samuel Friend, Robert Fears, 
 Charles Fitz, George Friend. 
 
 1847. William P. Dolliver, Charles Fitz, Calvin Putnam, 
 Epes W. Merchant, Samuel Jones. 
 
 1848. Eben H. Stacy, Gorham Parsons, Samuel Jones. 
 
 1849. Eben H. Stacy, George Friend, Richard G. Stan- 
 wood, jr. 
 
 1850. Benjamin H. Corliss, Edward Babson, Simeon Burnham. 
 
 1851. Epes W. Merchant, Edward Babson, James L. Bott. 
 
 1852. '53, '54. Charles Fitz, Richard G. Stanwood, jr., Wil- 
 liam P. Dolliver. 
 
 1855. William P. Dolliver, Frederick G. Low, Epes W. 
 Merchant. 
 
 1856. Frederick G. Low, George W. Plumer, George L. 
 Ford. 
 
 1857. Thomas J. Foster, George L. Ford, Camden C. Davis. 
 
 1858. '59. Thomas J. Foster, George L. Ford, George Friend. 
 
 1860. Gorham Parsons, Robert Fears, Epes W. Merchant. 
 
 1 86 1. George Friend, George W. Plumer, Edward Burnham. 
 
 1862. '63. Gorham Parsons, George L. Chesbro, William P. 
 Dolliver. 
 
 1864, '65. William P. Dolliver, Robert Fears, Charles Fitz. 
 
 1866. William P. Dolliver, Charles Fitz, Charles A. Beckford. 
 
 1867. Edward Babson, Charles A. Beckford, Robert R. 
 Fears, William M. Winchester, Robert A. Tibbetts. 
 
 1868. '69. Edward Babson, Robert A. Tibbetts, Wm. M. 
 Winchester, Josiah O. Friend, jr., Robert R. Fears. 
 
 1870. Josiah O. Friend, jr., Horatio Babson, jr., Thomas J. 
 Knowles, James L. Shute, Robert R. Fears. 
 
 1871. Horatio Babson, jr., Robert R. Fears, James L. Shute. 
 
 1872. '73, '74. Horatio Babson, John Todd, William T. 
 Merchant. 
 
 J 875, '76, '77, '78. George Todd, Charles C. Cressy, Benja- 
 min F. Cook. 
 
 1879, '80, '81. George Todd, Benjamin H. Corliss, Isaac N. 
 Story. 
 
 1882. Benjamin H. Corliss, George Todd, Isaac N. Story, 
 Edward P. Ring, Fitz J. Babson, jr. 
 
 1883, '84. Francis Procter, Daniel H. Wallace, Elias P. 
 Burnham, Charles S. Tappan, Fred W. Tibbetts.
 
 APPENDIX. 229 
 
 1885. Francis Procter, Daniel H. Wallace, Elias P. Burn- 
 ham, Fred W. Tibbetts, Thomas J. Knowles. 
 
 1886, '87, '88, Francis Procter, Daniel H. Wallace, Fitz J. 
 Babson, jr. 
 
 1889, '90, '91. Daniel H. Wallace, Fitz J. Babson, jr., David 
 R. Frost. 
 
 AUXILIARY SOCIETIES. 
 
 "The Ladies' Sunday School Society," was organized in 
 1852, with Mrs. Francis Chesbro, President ; Miss Caroline 
 Mayo, Secretary ; Miss Georgiana Parsons, Treasurer. In the 
 nearly forty years of its existence it has raised in various ways 
 and expended for the benefit of the various interests of the par- 
 ish, over $15,000. Its present officers are : Mrs. Lucy E. Friend, 
 President; Miss Lucy P. Burnham, Secretary; Miss Marietta 
 Davis, Treasurer. 
 
 " The Murray Club," organized as a social and literary club, 
 in 1 88 1, has rendered substantial aid to the parish, having paid 
 into its treasury about Nine Hundred Dollars. Its present 
 officers are: Charles A. Mason, President; Miss Blanche F. 
 Sanford, Secretary ; Herman Lane, Treasurer. 
 
 IMPORTANT SPECIAL COMMITTEES. 
 
 1785. To answer a letter received from the Association 
 organized at Oxford, and to revise the Charter of Compact: 
 Col. Joseph Foster, David Plumer, Epes Sargent. 
 
 1788. To transact the Ceremonies at the Ordination of Rev. 
 John Murray: Capt. Winthrop Sargent, David Plumer, Barnett 
 Harkin. 
 
 1795. To purchase of Capt. Fitz Wm. Sargent the land the 
 Meeting House stands on: Col. William Pearce, David Plumer. 
 
 1810. To keep the boys, and all others who disturb the Soci- 
 ety when at Public Worship, in order : Jonathan Parsons, jr., 
 the Sexton, John Mason, David Haraden, jr., and John Johnston. 
 
 1820. To consult about putting stoves in the Meeting House : 
 Benjamin K. Hough, William W. Parrott, John Johnston. 
 
 1824. To arrange for the observance of the Semi-Centennial 
 Anniversary of Rev. John Murray's First Preaching in Glou- 
 cester : Col. William Pearce, and the Pastor, with the Parish 
 Committee. 
 
 1826. To obtain consent of members of the Society to be
 
 23O UN I VERBALISM IN GLOUCESTER. 
 
 taxed for the purchase of an Organ: William Ferson, Aaron 
 Parsons, Samuel Bulkley. 
 
 1826. To lay out the Burial Ground into proper sections : 
 Eli Stacy, John Mason, William Saville. 
 
 l &37- To wait upon the Rev. Mr. Jones, and ascertain his 
 views on the settlement of a Colleague : Benjamin K. Hough, 
 Richard Friend, Capt. William Pearce, jr. 
 
 1838. To obtain consent of Pew Owners to contemplated 
 alterations in Pulpit and pews : Samuel Friend, John P. Ober. 
 
 1838. To apprize the Pews preparatory to alterations: 
 Moses H. Shaw, William Babson, Benjamin K. Hough, John 
 J. Babson, Thomas J. Foster, Joseph Shepherd. 
 
 1838. To superintend the alterations of Pulpit and Pews : 
 Richard G. Stanwood, jr., Frederick G. Low, John J. Babson. 
 
 1839. To make alterations of the Gallery Pews : John Mason, 
 Benjamin K. Hough, jr., Richard Friend, jr. 
 
 1841. To arrange with Rev. Mr. Jones for his release from 
 Pastoral duty : Benjamin K. Hough, William Collins, Charles 
 Fitz. 
 
 1844. To seek an adjustment with the Independent Univer- 
 salist Society : Robert Fears, Epes W. Merchant, Gorham Par- 
 sons, William P. Dolliver, Samuel Friend. 
 
 1844. To circulate a Bond for extinguishing the debt of the 
 Society : Benjamin K. Hough, George Friend, Richard G. 
 Stanwood. 
 
 1861. To assist the Parish Committee in making alterations 
 in Galleries and Vestibule : Eben H. Stacy, Edward Babson. 
 
 1868. To carry into effect the vote of the Society in respect 
 to raising the Church, furnishing a Vestry under it, remodelling 
 the pews, putting the Organ and Singers behind the pulpit, etc. : 
 William P. Dolliver, Robert Fears, Wm. M. Winchester, Josiah 
 O. Friend, jr., Fitz J. Babson, James L. Shute. 
 
 1870. To act in conjunction with the Parish Committee in 
 making suitable arrangements for the reception of the Cen- 
 tenary Convention : Benjamin H. Corliss, Wm. P. Dolliver, 
 James Davis, David W. Low, John Todd. Charles W. Denni- 
 son, Leonard A. Burnham, Wm. M. Winchester, Eli F. Stacy, 
 George Friend, jr., Benj. F. Cook. 
 
 1874. To arrange for the Celebration of the Centennial An-
 
 APPENDIX. 231 
 
 niversary of Rev. John Murray's First Sermon in Gloucester : 
 the Parish Committee and the Pastor. 
 
 ORGANISTS. 
 
 Ann Ross, 1826 ; Charles G. Millett, 1829 ; Miss Clarissa 
 Hayes, 1830; Charles G. Millett, 1831; Samuel F. Bulkley, 
 1833; Miss Clarissa Hayes, 1837; Miss Serena P. Dale, 1843; 
 Edwin Bruce, 1846; Franklin K. Woodbury, 1847; Miss Caro- 
 line E. Hays, 1850; Miss Georgiana Parsons, 1851; George B. 
 Blake, 1856; Miss Clara M. Loring, 1858; Miss Carrie M. 
 Presson, 1864; Miss R. L. Tuckerman, 1880; Everett Steele, 
 1882 ; Miss Grace Caswell, 1884; George B. Stevens, 1888. 
 
 SEXTONS. 
 
 John Burnham, 1788; Benjamin Lufkin, 1790; Gideon Chal- 
 lis, 1793; David Day, 1794: James S. Sayward, 1806; Jonathan 
 Parsons, 1808; Benjamin Newman, 1814; Jonathan Parsons, 
 4th, 1815; William Tucker, 1819; John and Denmark Procter, 
 1822; William Long, 1829; James S. Sayward, 1835; Henry 
 Staten, 1839; Peter J. Hazel, 1850; John Davis, 1858; Daniel 
 Plumer, 1861 ; Charles H. Brown, 1879 ; William Tucker, 
 1885 ; Isaac P. Morse, 1888.
 
 232 UNIVERSALISM IN GLOUCESTER. 
 
 APPENDIX Z. 
 
 ADDENDA. 
 
 In the immediately preceding pages, the list of Officials in the 
 Parish, Church and Sunday School has been brought down to 
 the close of the year 1891, and it has been deemed advisable to 
 complete, in brief words, the history of the Parish to this latter 
 date. As in the Historical Discourse, this will be done here 
 without the recital of details, but merely in the way of general 
 statement in regard to the pastors and the status of the vital 
 interests of the church at the time of putting these pages to 
 press. 
 
 The pastorate of Mr. Eddy closed in September, 187775 In 
 January, 1879, Rev. Costello Weston, then of Bath, Me., was 
 called. He served the parish acceptably until his resignation, 
 taking effect May i, 1883. During his pastorate, a heavy debt, 
 which had long been a burden to the parish, was reduced by 
 the payment of $7,700 thereon. The one hundredth anniversary 
 of the Dedication of the first House of Worship occurred dur- 
 ing Mr. Weston's pastorate, and was appropriately observed, 
 Sunday, December 26, i88o.76 
 
 In August, 1883, Rev. William H. Rider, then pastor of the 
 Universalist Church in Cincinnati, Ohio, was invited to be 
 pastor. Accepting the invitation, Mr. Rider was installed Oc- 
 tober 3d, of that year. The sermon was by E. C. Bolles, D. D., 
 of Salem. Hymns for the occasion were written by Deacon 
 James Davis and Miss Georgie Parsons, Clerk of the Church. 77 
 
 15 His subsequent settlements have been in Akron, Ohio; Melrose, Mass; Prov- 
 idence and Georgiaville, R. I. 
 
 " After leaving Gloucester, Mr. Weston resided on his larm in Mt. Vernon, Me., 
 supplying vacant pulpits as opportunity offered, till the Spring of 1888, when he 
 became the Missionary Agent of the West Fund Trustees, at Halifax, N. S. In 
 September, 1890, he became pastor of the parish at Charlton, Mass. 
 
 '" Other portions of the service were: Introductory Sentences and Invocation,
 
 APPENDIX. 233 
 
 During Mr. Rider's pastorate, which continues to the present, 
 prosperity has attended the parish in all its interests, and the 
 church property has been greatly improved and beautified by 
 alterations securing increased accommodations in the vestry, 
 repairs of the spire, and frescoing the ceiling and walls of the 
 auditorium, involving an expenditure of about $4,200. The par- 
 ish is now wholly free from debt. The church numbers sev- 
 enty-four members, and the Sunday School four hundred and 
 fifty members. 
 
 In 1876, "The Society of the Lanesville Universalist Parish," 
 representing thirty-five families, was organized. A church edi- 
 fice was erected in 1878, costing $5,000. Its first pastor was Rev. 
 B. G. Russell. Subsequently Rev. George Procter had charge ; 
 and since 1889, Rev. George W. Penniman, also in charge at 
 Annisquam, has been the pastor. 
 
 In 1884, a parish representing thirty-four families was organ- 
 ized at East Gloucester; also a Sunday School of one hundred 
 and twenty-four members. Two years later, a church of fifteen 
 members was organized, and a church edifice costing $7,000 was 
 erected. Heretofore its pulpit has mainly been supplied by the 
 pastor of the old parish and by non-resident preachers : but in 
 December, 1891, Rev. E. Fitzgerald became resident pastor. 
 
 At the present time there are five Universalist parishes in the 
 territory covered by the city of Gloucester, all having church 
 edifices and settled pastors. Including Rockport and Pigeon 
 Cove, which were originally in the town of Gloucester, there 
 are now seven Universalist parishes, all owning church edifices 
 and having settled pastors, in the territory from which John 
 Murray gathered his congregation in 1774. In a population of 
 less than thirty thousand, this fact is without a parallel in the 
 history of the Universalist Church. 
 
 Rev. W. S. Preble, of Beverly; Scripture Reading, Rev. J. S. Thompson (Unita- 
 rian), of Gloucester; Prayer of Installation, Prest. E. H. Capen, D. D., of Tufts 
 College; Right Hand of Fellowship, Rev. J. Coleman Adams, of Lynn; Address 
 to the Society, R. Eddy, D. D., of Melrose; Welcome Address, Benj. H. 
 Corliss, Esq.
 
 INDEX. 
 
 Abel, Rev. Townsend P., 62 
 Act of Incorporation, 31, 198 
 Adams, Rev. John Coleman, 
 
 233 
 
 Rev. John G., 62 
 & Chapin's Hymn Book, 49 
 Addenda, 232 
 Agreement to be taxed for 
 
 Support of Mr. Murray, 
 
 194 
 
 Allen, Jacob, no 
 John, 187, 195, 198 
 Joseph, 226 
 Joseph, jr., 198, 226, 227 
 Winthrop, 130, 156, 194, 198 
 Andrews, William Tarr, 195 
 Annisquam Parish, 50, 51, 
 
 57, 233 
 " Answer to An Appeal," 26, 
 
 i57 
 
 "Anti-Universalist, The," 57 
 " Appeal, An," 26, 133 
 Appendix, 105-233 
 Arnold, Rev. A. C. L., 39 
 " Articles of Association," 
 
 i9 154 
 
 of Faith, 209, 215 
 Association at Oxford, 27 
 Atkinson, Rev. Joseph P., 
 
 56, 98 
 
 Austin, Rev. John M., 59 
 Auxilliary Societies, 229 
 
 Babbitt, Thomas, 187, 195 
 
 Babson, Albert P., 225 
 
 Anne, 19, in 
 
 David, 202 
 
 Edward, 228, 230 
 
 Fitz J., 230 
 
 Fitz J., jr., 228, 229 
 
 Horatio, jr., 228 
 
 James, 130, 188 
 
 John, 1 06 
 
 John J., 15, 132, 221, 227, 
 
 230 
 
 Joseph, 203 
 Rebekah, 156 
 Solomon, 130, 156, 195, 198 
 William, jr., 54, 225, 227, 230 
 William, [son of William, 
 
 jr.] 221, 225 
 
 Baker, Joseph, 188, 198, 202 
 Thomas, 221 
 Ball, Hannah, 156, 211 
 Isaac, 130, 156 
 Ballou, Rev. Hosea, 34, 35, 
 
 59, 62, 121, 189, 221 
 Rev. Hosea, 2d., 49, 54, 
 
 59, 224 
 
 Barns, Lucy, 123 
 Rev. Thomas, 34, 35, 121 
 Bartlett, Rev. Joseph A., 52 
 Baty, William, 198 
 Beckford, Charles A., 228 
 Beecher, Lyman, D. D., 79 
 Belding, Rev. Henry, 56 
 Beli, Long Service of, 47 
 Bennett, Francis, jr., 221 
 
 235
 
 236 
 
 INDEX. 
 
 Bennett, Isaac, 130, 156 
 
 Moses, 156 
 
 Nathaniel, 187 
 
 Benton, Rev. F. A., 52 
 
 Bill of Rights, 22, 152 
 
 Blake, George B., 231 
 
 James, 187, 195 
 
 Bolles, E. C., D. D., 232 
 
 Boston Society requests ser- 
 vices of Mr. Murray, 195 
 
 Society, Mr. Murray set- 
 tled over, 33 
 
 Sunday-school, 221 
 
 Bott, James L., 228 
 
 Boys, provision for keeping 
 them in order in church, 
 46 
 
 Bradbury, Hon. Theophilus, 
 24 
 
 Brimblecome, Rev. Samuel, 
 
 59 
 Broadside published by Mr. 
 
 Murray, 26, 177 
 Brooks, Rev. E. G., 62 
 Broom, James, 130 
 Brown, Abraham, 187 
 Charles H., 231 
 Ephraim, 195 
 - John W., 226 
 Jonathan, 187, 195 
 Jonathan, 3d, 202 
 Samuel W., 227 
 Stephen, 195, 202 
 Bruce, Edwin, 231 
 Buckley, Samuel, 227 
 Samuel F., 231 
 Bulkley, Samuel, 230 
 Burial Ground, 40 
 Burnham, Edward, 228 
 Elias P., 228 
 
 Burnham, John, 231 
 Leonard A., 225. 230 
 Lucy P., 229 
 Simeon, 228 
 
 Calder, Samuel, 202, 227 
 Candles used for lighting the 
 
 Meeting House, 48 
 Capen, Rev. Elmer H., 68, 
 
 69* 97 1 2 33 
 Card, William, 106, 130, 188, 
 
 195, 198, 226 
 Caswell, Grace, 231 
 Centennial Celebration in 
 
 1870, 70, 230 
 
 Celebration in 1874, 230 
 Celebration in 1880, 232 
 Challis, Gideon, 188, 195, 231 
 Chambre, Rev. A. St. John, 
 
 68, 69 
 
 Chandeliers, 48 
 Chandler, Rev. Samuel, 12, 
 
 i59, i?8 
 
 Chapin, Rev. E. H., 62 
 
 Rev. J. H. 69 
 
 Charter of Compact, 27, 185 
 
 Chesbro, Mrs. Francis 229 
 
 George L., 228 
 
 Children, Mr. Jones' Ser- 
 mons to, 53 
 
 Church Organization, 49, 208- 
 215, 225, 233 
 
 Clark, Rev. Benjamin H., 52 
 
 Rev. C. C., 79 
 
 Clerks of the Society, 225 
 
 of the Church, 225 
 
 Cleveland, Rev. John, 16 
 
 Clock, when placed in the 
 Church, 47 
 
 Close, John, 202
 
 INDEX. 
 
 237 
 
 Coas, William, no 
 
 Coffin, Rev. E. W., 52 
 
 Rev. Michael, 35, 126 
 
 Peter, no 
 
 Collins, Daniel, 203 
 
 Eben H., 203 
 
 William, 54, 227, 230 
 
 Columbia Centinal's account 
 
 of Dedication of New 
 
 Meeting House, 45 
 Committee of Safety, 17 ' 
 Convention, General, session 
 
 of in 1870, 70 
 
 Cook, Benjamin F., 228, 230 
 Jemima, 19, in, 156 
 Corliss, Benjamin H., 99, 221, 
 
 225, 228, 230, 233 
 John, 204, 225 
 Sarah H., 226 
 Creighton, George, 106, 156 
 Cressy, Charles C., 225, 228 
 Grossman, Edward, 156 
 Cross well, Rev. Andrew, 12 
 Cummings, Henry, 221 
 Gushing, Zenas, 203 
 
 Dale, Dr. Eben, 221 
 
 Serena P., 231 
 
 Dalton, Gloster, 188 
 
 Dana, Hon. Francis, 24, 26 
 
 Davis, Ada E., 226 
 
 Camden C., 228 
 
 Elias, 203 
 
 James, vi, 221, 226, 230, 
 
 232 
 
 John, 106 
 John, 231 
 Lucy W., 226 
 Marietta, 229 
 Davison, Elias, 227 
 
 Day, David, 211, 231 
 
 Lucy, 211 
 
 Deacons of the Church, 50, 
 
 212 
 Dean, Rev. Paul, 54, 55, 221, 
 
 222 
 
 Dedication of Children, 49, 
 
 205 
 
 of First Meeting House, 20 
 of Second Meeting House, 
 
 44,69 
 
 Dennis, John, 202 
 Dennison, Charles W., 230 
 Dexter, William, 202 
 Divine Revelation, Society 
 
 in Defence of, 72 
 Dodge, Benjamin, 203 
 Jonathan, 202 
 Dolliver, Abigail, 156, 211 
 Annie H., 226 
 Edward, 221, 225 
 Peter, 130, 188 
 William, 130, 156, 194, 202, 
 
 203, 208 
 
 William P., 228, 230 
 Doyle, William, 187 
 Duley, Sarah G., viii 
 
 East Gloucester Parish, 233 
 Eddy, Rev. Richard, 70, 232, 
 
 233 
 
 Ellery, Esther, 156 
 John Stevens, 106, 130, 156, 
 
 188, 194, 198, 225, 226 
 Nathaniel, 106 
 William, 110 
 Elwell, Isaac, 20, 187, 194, 
 
 198, 202, 203, 208, 211, 
 
 212, 226, 227 
 Isaac, jr., 130, 202
 
 238 
 
 INDEX. 
 
 Elwell, Payne, 50, 208, 212, 
 
 226 
 
 Robert, 227 
 Samuel, 227 
 Tammy, 211 
 Everden, Joseph, 156, 187, 
 
 195, 202 
 
 Everett, Rev. L. S., 62 
 Evidences of Christianity, 
 
 Lectures on, 72 
 Expenses of Exchanges paid 
 
 by the Parish, 197 
 
 Farnsworth, Rev. Thomas 
 
 G., 54, 80, 224 
 Fears, Robert, 227, 228, 230 
 Robert R., 225, 228 
 Ferson, Dr. William, 53, 203, 
 
 221, 226, 227, 229 
 First Parish, 13, 15, 21, 23, 
 
 24, 13 
 
 Parish Church, 19, in, 116 
 Fitz, Charles, 228, 230 
 Moses, 198 
 Fitz Gerald, Rev. E., 233 
 Flagg, Rev. Joshua, 35, 128 
 Folsom, Sarah, 211 
 Fobes, Rev. Perez, 50 
 Forbes, Rev. Eli, 15, 105, in 
 Ford, George L., 225, 228 
 Foster, Jeremiah, 187, 195, 226 
 Rev. John, 35, 126 
 Joseph, 21, 40, 131, 156, 1 88, 
 
 194, 198,202,203,226,229 
 Joseph, jr., 188, 194, 226 
 Lydia, 156 
 Nathaniel, 130 
 Thomas, 187, 194, 198 
 Thomas J., 228, 230 
 Friend, George, 226, 228, 230 
 
 Friend, George, jr., 230 
 
 Joseph, 61 
 
 Josiah O., jr., 228, 230 
 
 Mrs. Lucy E., 229 
 
 Richard, 58, 226, 227, 230 
 
 Richard, jr., 61, 230 
 
 Samuel, 48, 226, 227, 228, 
 
 230 
 
 Frost, David R., 229 
 Fuller, Rev. Daniel, 55 
 Rev. Zelotes, 54, 223 
 
 Gaffney, Michael, 187, 202 
 Galaca, Rev. Charles, 56 
 Galleries, Provisions for 
 
 keeping boys and girls 
 
 still in, 46, 229 
 Gammage, Joshua, 187 
 Gardner, Rev. Calvin, 55 
 Coas, 1 88, 195 
 Gates, Lemuel, 198 
 Gee, William, 188, 195, 198 
 Gibson, Maria Dodge, 226 
 Giddings, Daniel, 130 
 Mr. [Quaker], 132 
 " Gleaner, The," 190 
 Gleason, Benjamin, 36, 128 
 Gloucester, 10, n, 14, 18 
 Wealth of Universalists in, 
 
 in 1793. 33 
 
 Gott, Ebenezer, 187, 198 
 John, 187, 198, 226 
 Greene, Gen. Nathaniel, 18 
 Griswold, Right Rev. Bp. A. 
 
 V, 72 
 Gunnison, Rev. N., 52 
 
 Hale, Benjamin, 188, 195, 
 
 198, 226 
 John, no
 
 INDEX. 
 
 239 
 
 Hales, Samuel, 21 
 
 William, 188, 195 
 
 Hall, Aaron, 198 
 
 Haraden, David, 202, 211 
 
 David, jr., 202, 229 
 
 Hannah, 211 
 
 Harkin, Barnett, 29, 188, 195, 
 
 198, 225, 229 
 Hannah, 211 
 Harriman, Rev. John, 52 
 Harris, James, 187 
 Haskell, Elizabeth, 156 
 Henry C. L., vii 
 Deacon Hubbard, no 
 Deacon Nathaniel, no 
 Philemon, 21, 106, 130, 156, 
 
 1 88, 194 
 
 Hays, Caroline E., 231 
 Hayes, Clarissa, 231 
 Hazel, Peter J., 231 
 Henderson, Joseph, 203 
 Herrick, Joseph, 130, 194, 198 
 Josiah, 203 
 Historical Discourse, 9-78 
 Hodgkins, Jacob, 202, 227 
 Hooper, Rev. William, 52, 56 
 Hough, Ann, 211 
 Benjamin K., 53, 58, 99, 
 
 191, 195, 198, 202, 203, 
 
 215,225,226, 227, 229, 230 
 Benjamin K., jr., 221 
 Ebenezer, 136, 195 
 Mary, 136 
 Hubbard, John R., 203 
 Hutchins, William, 195 
 Hymn Books used by the 
 
 Society, 21, 49, 204 
 
 Important Special Commit- 
 tees, 229 
 
 Independent Church of 
 Christ, Articles of Asso- 
 ciation, 154 
 
 Christian Church, Act of 
 Incorporation, 198 
 
 Christian Church [Commu- 
 nicants] 49, 208-215 
 
 Universalist Society, 60, 61 
 
 Ingersol, Hannah, 211 
 
 Rebekah, 136 
 
 Instrumental Music, First 
 Use of in New Meeting 
 House, 48 
 
 Ireland, Tnomas, 48 
 
 Johnston, John, 202, 227, 229 
 Jones, Rev. Thomas, 36, 37, 
 38, 42, 44, 49, 50, 52, 53, 
 56, 58, 59, 61, 62, 64, 71, 
 74, 196, 197, 200, 203, 208- 
 215, 225 
 
 Samuel, 227, 228 
 Sophia, 48, 61, 2ii 
 Jordan, James, 106, 130 
 Jerusha, 156 
 
 Killam, Rev. Robert L., 56 
 King, Hon. Rufus, 24 
 Rev. Thomas F., 59 
 Kingman, William, 203 
 Knight, Job, 187 
 Knowles, Thomas J., 228, 229 
 
 Ladies Sunday School So- 
 ciety, 229 
 
 Lane, Herman, 229 
 Isaac, 130 
 Samuel, 188, 195 
 Susanna, 156 
 Theodore, 226
 
 240 
 
 INDEX. 
 
 Lane, Theophilus, 130 
 Lanesville Parish, 233 
 Lathe, Rev. Zephaniah, 34, 
 
 35> 124 
 
 Leach, Rev. George C., 52 
 Lee, Downing, 187 
 Leonard, Rev. Charles H., 69 
 Rev. Ezra, 50, 51, 54, 56, 
 
 223 
 
 Rev. Henry C., 56, 58, 59 
 Liberal Institute, 59 
 Liberty Hall, 56 
 Lincoln, Ebed, 203 
 Long, William, 231 
 Loring, Clara M., 231 
 Low, David W., 230 
 Elizabeth, 211 
 Francis, 187, 194, 198 
 Frederick G., 227, 228, 230 
 John, no, 202 
 John, 3d, 187, 194, 198 
 Jonathan, 187, 195, 198, 202, 
 
 203 
 Lufkin, Aaron, 130, 156, 187, 
 
 *95 
 Benjamin, 156, 187, 195, 
 
 198, 231 
 
 Joseph, 156, 187 
 Joseph, jr., 195 
 Samuel, 195 
 Sarah, 156 
 Zebulon, 130 
 
 Mace, Rev. Fayette, 39 
 Mackay, Andrew, 202 
 Manning, Dr. John, 227 
 Mansfield, Rev. Isaac, 34, 
 
 124 
 
 James, 202 
 
 Marchant, Daniel, jr., 198 
 Marshall, Benjamin, 198 
 
 Marshall, Samuel, 188 
 
 Mason, Charles A., 229 
 
 John, 202, 227, 229, 230 
 
 Thomas, 187, 195 
 
 Triphene, 211 
 
 Mayo, Rev. Amory D., 56, 
 
 63, 64, 65, 66, 88 
 Miss Caroline, 229 
 Mrs. S. C. E., 56, 64 
 McKean, John,[io6 
 Mellen, Rev. W. R. G., 66, 
 
 67,95 
 
 Mellings,f Susanna, 156 
 Meeting House built in 1780, 
 
 20, 35. 42 
 House built in 1805-6, 39, 
 
 40, 42, 44, 45, 48, 59, 69 
 Merchant, Epes W., 227, 228 
 William T., 228 
 Millen, James, 130 
 Millett, Charles G.,[23i 
 James, in 
 Judith, 221 
 Miner, A. A., D. D., 68 
 Ministerial Helpers of the 
 
 Society, 20, 118 
 Minot, Christopher, 195 
 Missionary Society Agent 
 
 attacks Universalism, 57, 
 
 58 
 
 Mitchell, Rev. James Ure,ioi 
 Moore, Joseph, 188,202,211 
 Hannah, 211 
 Thomas, 195 
 Morgan, Samuel, 187, 195 
 William, 106 
 Morhead, Samuel, 188, 195 
 Morse, Humphrey, 188, 195 
 Isaac P., 231 
 Lydia, 211
 
 INDEX. 
 
 241 
 
 Murphy, William, 21, 187, 
 
 194, 198 
 
 Murray Club, 229 
 Institute, 59 
 Rev. B. B., 39 
 Rev. John, 10-19, 2 3, 2 4> 26, 
 
 28, 29, 30-37, 44, 49, 53, 
 
 107, 156, 177, 191, 200, 
 
 205, 215 
 
 Mrs. Judith, 29, 156, 189 
 Rev. Noah, 36, 128 
 
 Newell, Rev. Maxcy B., 52, 
 
 62 
 
 Newman, Benjamin, 231 
 Norwood, Rev. Abraham, 51 
 Caleb, 187, 195, 198, 2ii 
 Mrs. Caleb, 211 
 Caleb, jr., 187, 195, 226 
 Francis, 187, 198, 227 
 John, 187, 195, 198 
 Stephen, 187, 195 
 
 Oakes, Ebenezer, 227 
 
 Thomas, 195, 226 
 
 Ober, John P., 230 
 
 Odell, James, 106 
 
 Officers of the Society and 
 
 Church, 225 
 Ollive, Ann, 156 
 Ordination and Reordination 
 
 of Mr. Murray, 28, 29 
 Organs used by the Society, 
 
 21,35.48 
 Organists, 231 
 Oxford Association, 27 
 
 Page, John, 196 
 
 Paige, Rev. Lucius R., 39 
 
 Paine, Rev. Ebenezer, 35, 127 
 
 Palfrey, Nabby, 156 
 Parish Committees, 226-229 
 Park, Nathan, 203, 227 
 Parker, Rev. Noah, 20, 120 
 Parrott, William W., 227,229 
 Parsons, Aaron, 230 
 Ebenezer, 19, 106, 130 
 Georgiana, 225, 229, 231, 
 
 232 
 
 Gorham, 228, 230 
 Jacob, no 
 Jemima, 19, in, 156 
 Jonathan, jr., 229 
 Jonathan, 4th, 231 
 Lydia, 156 
 Nathaniel, 227 
 Phebe, 112 
 Philemon, 106 
 Rebecca, 19, 156 
 Theophilus, Esq., 24 
 Partridge, Rev. Emmons, 52 
 Patrick, James, 202 
 Pearce, Clara Sargent, 49 
 David, 19, 21, 23, 31, 106, 
 
 in, 130, 131, 156, 188, 
 
 198, 208, 211, 226 
 Elizabeth, 211 
 Samuel, 54, 227 
 Thomazine, 211 
 William, 21, 23, 39, 40, 41, 
 
 42, 53. r 5 6 > l8 7, 195, i9 8 > 
 
 202, 2O3, 2O4, 2O8, 211, 
 212, 224, 225, 226, 227, 229 
 
 William, jr., 49, 58, 202, 
 
 203, 227, 230 
 Penniman, Rev. George W., 
 
 233 
 
 Pew, Richard, 188 
 William, 195 
 Pew-seats, Noise made by, 46
 
 242 
 
 INDEX. 
 
 Phelps, Henry, 198 
 Philadelphia Convention in 
 
 179. 3i 
 
 First Sunday-school organ- 
 ized in, 221 
 
 Church makes a liberal 
 offer to Mr. Murray, 34 
 
 Plumb, Rev. David H., 61 
 
 Plumer, Addison, 227 
 
 Daniel, 231 
 
 David, 20, 29, 130, 156, 188, 
 195, 198, 226, 229 
 
 Eben, 202 
 
 Elizabeth, 156 
 
 George W., 221, 228 
 
 Joshua, 131 
 
 Mary, 202 
 
 Samuel, no 
 
 Pool, Caleb, 187, 195, 198 
 
 David, 187, 195 
 
 Ebenezer, 187, 195, 198 
 
 Francis, 187, 195 
 
 John, 188 
 
 Nathan, 187, 198 
 
 Solomon, 227 
 
 Porter, Rev. Charles S., 79 
 
 ames, no 
 
 Portsmouth, N. H., Society 
 in, solicits services of 
 Rev. Mr. Jones, 196 
 
 Powers, Rev. J. F., 68 
 
 Preble, Rev. W. S., 233 
 
 Prentiss, James, 156 
 
 James [of Boston], 196 
 
 [or Prentice], Lydia, 19, 
 
 III, 156, 211 
 
 Presson, Carrie M., 231 
 William, jr., 203 
 Proctor, Carrie A., 226 
 Daniel E., 198, 202 
 
 Proctor, Elizabeth, 211 
 
 Denmark, 48, 231 
 
 Francis, 228 
 
 Rev. George, 233 
 
 John, 48, 231 
 
 Joseph, 195, 198, 202, 226, 
 
 227 
 
 Joseph J., 227 
 Putnam, Calvin, 228 
 
 Record, Rev. Lewis L., 52 
 Redding, Eben H., 227 
 Relly, Rev. James, 12 
 Rev. Messrs. James and 
 
 John, Hymn Book of, 21 
 
 129 
 Rhode Island Brigade, Rev. 
 
 John Murray Chaplain 
 
 of, 14 
 Richards, Rev. George, 35, 
 
 37, 126, 196, 221 
 Rider, Rev. William H., 232 
 Ring, Edward P., 225, 228 
 Roberts, Ephraim, 187 
 Rockport, See Sandy Bay. 
 Rogers, Charles, 203 
 Daniel, jr., 202, 203 
 John, 203 
 William, 202, 203 
 Root, Rev. Isaac, 36, 128 
 Ross, Ann, 231 
 Row, Abraham, no, 187 
 Russ, Rev. Benjamin K., 68 
 Russell, Rev. B. G., 233 
 Rust, Sarah, 211 
 
 Salary to Mr. Murray, 30 
 Sanders, Anna, 156 
 Bradbury, 21, 106, 130, 156 
 Nancy, 130
 
 INDEX. 
 
 243 
 
 Sandy Bay, Universalists at, 
 
 38,39 
 
 Sanford, Blanche F., 229 
 Sanger, Rev. George J., 61 
 Sargent, Aaron, 198 
 Catharine, 19, in, 156 
 Daniel, 130 
 David, 187, 195, 198 
 Epes, 19, 21, 23, 26, 106, 
 
 in, 130, 188, 194, 198, 
 
 225, 226, 229 
 Fitz William, 202 
 Ignatius, 226 
 John Osborne, 194 
 Judith. See Murray, Mrs. 
 
 Judith 
 Mary, 156 
 Nathaniel, 187, 194 
 William, 106, 130, 229 
 Winthrop, 12, 13, 19, 20,23, 
 
 29, 31, 32, 106, no, in, 
 
 13) I3 1 . !S6, 1 88, 194, 
 
 198, 226, 229 
 Winthrop, jr., 130 
 Saunders, James, 188, 195 
 Joseph, 1 88, 195 
 Nancy, 19, in, 130 
 Saville, James, 226 
 Jesse, 1 88 
 William, 49, 202, 204, 225, 
 
 227, 230 
 Sawyer, Abraham, 21, 106, 
 
 130, 156, 1 88, 195, 198, 
 
 2O8, 211, 227 
 
 Mrs. Abraham, 211 
 
 Abraham, Jr., 21, 187, 195, 
 
 198, 202 
 James, 198 
 James, 3d, 188, 195 
 Sayward, Henry, 202 
 
 Sayward, James S., 202, 226, 
 231 
 
 Samuel, 21, 106, 130, 156, 
 187 
 
 Susa, 136 
 
 School Street Choir, Boston, 
 
 Concert by, 48 
 Second Parish, 55 
 Semi-Centennial Anniver- 
 
 Sai 7> 53-55. 222 
 Sewall, Hon. David, 24 
 Sextons, 231 
 Shaw, Moses H., 230 
 Shepherd, Joseph, 230 
 Shute, James L., 228, 230 
 Samuel M., 225 
 Skinner, Rev. George W., 67, 
 
 68, 225 
 
 Rev. Otis A., 59, 62 
 Smith, Rev. Daniel D., 58, 
 
 59, 60, 215 
 Rev. Gibson, 39 
 Jacob, 42, 202, 203 
 John, 1 10 
 
 Rebecca, 19, in, 156 
 Rev. Matthew Hale, 58 
 Snelling, Josiah, 196 
 Somes, Benjamin F., 225 
 John, 21, 39, 41, 130, 131, 
 
 156, 188, 194, 198, 202, 
 
 208, 225, 226, 227 
 John, jr., 202, 227 
 John, 3d, 202 
 Soule, Rev. Henry B., 63 
 Sparling, Thomas, 156 
 Spear, Rev. Charles, 39, 59 
 Rev. John M., 56 
 Stacy, Benjamin, 46 
 Eben H., 228, 230 
 Eli, 202, 203, 227, 230
 
 244 
 
 INDEX. 
 
 Stacy, Eli F., 230 
 
 John, 202 
 
 Joseph, 227 
 
 Stanwood, Richard G., 226, 
 
 227, 228, 230 
 
 Richard G., jr., 228, 230 
 Susannah, 211 
 Staten, Henry, 231 
 Steele, Everett, 231 
 James, 188 
 Mary, 156 
 Rev. Joel, 79 
 Stephenson, Thomas, 227 
 Stevens, Cyrus, 202, 226, 227 
 George B., 231 
 John, no, 130 
 John, jr., 106, 156, 188, 189 
 Mrs. Judith. See Murray, 
 
 Mrs. Judith 
 William, 227 
 Zach., 203 
 Stickney, Rev. William A., 
 
 56 
 Stiles, Ezra, D. D., 16, 162, 
 
 181 
 
 Stoddet, Jonathan, 196 
 Story, Isaac N., 228 
 Stoves, First use of in the 
 
 Meeting House, 47 
 Streeter, Rev. Adams, 20, 120 
 Rev. Barzillia, 54, 223 
 Rev. Sebastian, 54, 223 
 Strickland, Rev. Geo. G., 56 
 Sullivan, Hon. James, 24 
 Sumner, Hon. Increase, 24 
 Sunday School, 53, 221, 233 
 
 Tappan, Charles S., 228 
 
 James, 202, 227 
 
 Tarbox, Benjamin, 195, 198 
 
 Tarbox, Sally, 202 
 
 Tarr, Benjamin, jr., 187, 195 
 
 Benjamin, 4th, 203 
 
 David P., 202, 227 
 
 Robert, 203 
 
 Thayer, Rev. Frederic F., 62 
 
 63,82 
 
 Rev. Thomas B., 62 
 Theodosia, English barque, 
 
 Wreck of, 42 
 
 Thompson, Rev. J. S., 233 
 Third Parish, 50 
 Tibbetts, Fred W., 228 
 Robert A., 228 
 Titles of the Organization, 
 
 225 
 
 Thurston, Daniel, no 
 Todd, George, 228 
 John, 228, 230 
 Townsend, Shippie, 20, 119, 
 
 196 
 
 Tracy, John, 26 
 Trask, Abigail, 156, 211 
 Isaac, 187 
 
 Israel, 40, 156, 187, 202,227 
 Jonathan, 130, 156, 188, 
 
 195 
 
 Treasurers of the Society, 225 
 of the Church, 225 
 Trees in Church Yard, 41 
 Trew, Daniel, 195 
 Trull, Rev. Elbridge, 52 
 Tucker, Hannah, 19, in, 156, 
 
 211 
 
 John, 42, 203 
 William, 226, 231 
 Tuckerman, R. L., 231 
 Tudor, William, Esq., 24 
 Tuller, Rev. J. H., 52
 
 INDEX. 
 
 245 
 
 Turner, Rev. Edward, 35, 
 
 36, 127 
 
 Tyler, Rev. John, 20, 118 
 Tyrian Lodge, F. A. M., 42, 
 
 203 
 
 Universalists of Gloucester) 
 
 Their Secret, 132 
 Universalist Societies in 
 
 Gloucester, 50, 55, 60, 233 
 Usher, Rev. James M., 56 
 
 Vacations provided for by 
 
 the Parish, 197 
 Vestry, Old, Original Size 
 
 and Uses, 47 
 New, in Murray Institute, 
 
 59 
 
 Made by Raising the 
 Meeting House, 69 
 
 Wallace, Daniel H., 228, 229 
 War of 1812, Effects of, on 
 
 the Society, 52 
 Warner, Nath'l, 203 
 Watson, Robert, 195 
 
 Webber, Benjamin, 106 
 Mrs. Harriett, 36 
 Webster, Joshua, 188 
 West Parish, 55, 56 
 Weston, Rev. Costello, 232 
 Robert, 156 
 Whipple,Job, 188 
 Whittemore, Samuel, no 
 Rev. Thomas, 54, 222 
 Wier, H., 188 
 Williams, Abraham, 202 
 Willis, Rev. John H., 52, 68 
 Wilson, Jesse, 203 
 Winchester, Rev. Elhanan, 
 
 20, 120 
 
 Rev. Hubbard H., 54, 223 
 Rev. Moses, 20, 121 
 William M., 228, 230 
 Wonson, Samuel, 198 
 Samuel, jr., 198 
 Woodberry, Joshua, 203 
 Woodbury, Franklin K., 231 
 Wright, Rev. Matthew, 20, 
 
 34, "8 
 Worth, Ignatius, senior, 106
 
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