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History of Essex CountyMassachusetts with Biographical Sketches of many of its Pioneers and Prominent Men. Vol. 1 1888

Transcribed and submitted by Shaun Cook
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CHAPTER XIV. Pgs. 263 - 272 LYNN. (Continued) ECCLESIASTICAL. Religious Societies, their Formation and Growth – Sketches of Early Ministers – Houses of Worship and their Equipment - Statistical Details.

“The sermon, learned long and cold;
The psalm in graveyard metre told;
But plenty, right deep and true,
Each exercise ran through and through.

                               - JORDAN.

     CONSIDERING the chief cause of the occupation of bleak New England, it would naturally be supposed that the very first public institution in a settlement would be a church. But Lynn was some three years without a miniser. Very likely, however, some sort of public religious services were held, especially on the Lord'g day.
     FIRST CHURCH. - The first church of Lynn, the fifth in the Bay colony, wns gathered in 1632 ; and it remains at this day one of the three or four of the early churches that have preserved their fidelity to the ancient Puritanical faith. Almost every one of the old churches has become Unitarian or Universalist.
     The church here appears to have commenced in a way not in accordance with Puritanical or Orthodox order. But whatever irregularity existed was cured by the decision of a council held in March, 1635, "that, although the church had not been properly formed, yet, after-consent and practice of a church estate had supplied that defect, so all were reconciled.” The church was instituted by Rev. Stephen Bachiler, who arrived with his family in June, 1632, the chief inducement for his coming probably being that he had a daughter residing here, the wife of Christopher Hussey. There came with him six persons who had belonged to his church in England, and to these, with such settlers as chose to join them, he commenced ministrations, without installation. He was then of the ripe age of seventy-one years, and appears to have retained great vitality, both mental and physical. He was a man of at least singular characteristics; was high-tempered and extremely tenacious. There was soon serious disturbance among his little flock, and gross scandals began to circulate, insomuch that in four months after his arrival the court was appealed to, and that august body thus decreed:

     "Mr Batchelr is required to forbeare exercising guifts as a pastr or teacher publiquely, in or patent, unless it be to those hee brought with him, fur his contempt of authority, & till some scandles be removed."

     This sentence, however, was soon after annulled. But the difficulty was not healed; other questions and scandals arose, and the court was again appealed to. Finally, on his promise to leave town within three months, the proceedings were discontinued. He was here about four years. Afterwards he was at Newbury and Hampton, of which latter place he was one of the first settlers. He subsequently pitched his tent in one or two other places. But in 1651 he returned to England, where, at the age of ninety, he married his fourth wife, his third still living here, and apparently of a reputation by no means unblemished. She petitioned the court for a divorce, but no record of the fate of the petition is found. Mr. Bachiler died near London in 1660, in the one hundredth year of his age. His descendants, and there are many hereabout, take some pride in the fact that Daniel Webster, the eminent statesman, and Mr. Whittier, the poet, trace their genealogical lines to him.

     Rev. Samuel Whiting, the successor of Mr. Bachiler, was installed on the 8th of November, 1636. Ho was descended from a long line of honorable ancestors, and was a son of Sir John Whiting, mayor of old Boston, England, in 1600 and 1608. His brother John was also four years and his brother James one year. Samuel, the minister, was born in 1597, and at the age of sixteen was entered at Emanuel College. He was an apt student, received the degree of A.B. in 1616, and that of A.M. in 1620. Afterwards he received the degree of D.D. His father died while he was in college, leaving a very considerable estate. Emanuel College, as is well known to readers of Puritan history, was called "the hot-bed of Puritanism," and it was while there, no doubt, that he imbibed those principles which grew with his growth, and strengthened with his strength - those principles which so strongly marked his whole life. It is well to bear in mind that what were known as the Puritan principles of that day had reference not only to church, but also to state. It was not only the grand purpose to purify the church of obnoxious rites and ceremonies, but also to free the people from governmental oppression and wrong - to circumscribe the royal prerogatives, defend against the encroachments and reduce the privileges of the aristocracy; in short, to break down every barrier to the reasonable exercise of individual right, freedom and responsibility.

     Mr. Whiting took orders in the Church of England soon after graduating, and became chaplain in a refined and wealthy family in Norfolk. After remaining there about three years, apparently in great prosperity and happiness, he accepted a rectorship in Lynn Regis as colleague of Rev. Dr. Price. In that situation he remained three years, administering his office acceptably, excepting his refusal to conform to certain required usages in the established church service; in brief, he was a Non-conformist, subjected himself to the censure of the Bishop of Norwich, and was induced to resign and remove to the parish of Shirbeck, near Boston, where he again filled the office of rector, and again came under censure for non-conforming practices.

     In 1636 his situation became so uncomfortable that he resigned, and prepared to emigrate to America. The same year, 1636, in which he resigned his charge at Skirbeck, he emigrated to America, arriving in May. He does not appear to have greatly enjoyed the voyage hither, as he remarks that he would "much rather have undergone six weeks' imprisonment for a good cause than six weeks of such terrible seasickness." A few months after his arrival, November 8, 1636, at the age of thirty-nine, he was installed minister of the little church here at Lynn.

     Mr. Whiting was twice married. His second partner, she who accompanied him hither, and whose remains peacefully slumber in our old burial-place, near the west end of the Common, could claim family descent more illustrious than his, for she could trace her lineage, without a break, to William the Conqueror. She was a sister of Oliver St. John, the chief justice of England during the commonwealth, and own cousin of Oliver Cromwell. But all the incidents of birth and family on his and her part, incidents which to so many, even here and among us of this day, possess a peculiar charm, seem to have weighed nothing in comparison with their strong sense of
duty.

     The young couple, as they then were, apparently without one longing look behind, left the bright scenes, the comforts and luxuries of their early homes, crossed the stormy ocean, and bravely entered this western wilderness, with stout hearts, to fight the battle of civilization. Nobly did they address themselves to their chosen work, and great was their success. The beneficial results of their coming did not by any means end with their lives. Children were born to them, and children's children have appeared in every path of usefulness, and adorned our whole history. The entire nation has received benefits hardly capable of being over-estimated.
Some of their descendants have been conspicuous in theological, scientific and literary callings; others have filled useful and honorable positions in the national civil service; others, again, have risen to eminence in the military profession. One needs only to glance over a dictionary of American biography to learn how meritorious the family has proved.

     Mr. Whiting, as might readily be supposed, took great interest in the education of the youth of the town, and, together with his accomplished wife, did everything possible to refine the manners and elevate the condition of every class. He took unwearied pains to advance every material interest - to improve the husbandry, the fisheries, the mechanic arts - indeed, all branches required for the supply of current and prospective wants. And all the time he never lost sight of opportunities to promote the broader interests of the little community, vigilantly guarding against the imposition of wrongful burdens by the General Court, through misinformation or selfish appliances, and laboring in every honest way to elevate and dignify her name. The town grew apace during the forty years he continued so devoted to her concerns; and it was a healthy growth.

     It is not to be forgotten that many of the clergy of that day had very great influence in the direction of public affairs. Indeed, it was common for the executive, legislative, and even the judicial authorities, to apply to them for the solution of intricate questions and the determining of principles. Many, if not most of them, had, like Mr. Whiting, been ministers in the Church of England, and were men of learning and deep thought. The very experiences that induced their emigration often arose from their advanced views of human rights and political liberty. It is to be remembered, too, that at that period the settlement of a minister was, under ordinary circumstances, expected to be for life; not a mere temporary sojourn, as is so often the case in our day. And it will readily be perceived how much greater the opportunity of the faithful pastor then was to inaugurate and sustain pursuits calculated to be permanently beneficial, the long continuance of his fostering care ensuring results that under frequent change could never be attained, at the same time receiving his own reward in contemplating the regenerating effects of his godly teaching.

     No sooner had Mr. Whiting commenced his ministrations to the little flock here than the discordant elements that had disturbed it, and the whole community as well, under his predecessor, were harmonized, and old and young gathered around him in delightful sympathy and trust - exemplifying the truth that mental strength, coupled with genial manners, is potent to secure confidence and love.

     The remains of that good old man were laid away for their everlasting repose in the then quiet village burial-place, overshadowed by ancient forest-trees, where but a small company had then been gathered, but where now lie an innumerable host, all heedless of the stately edifices that one by one have arisen around, and undisturbed by the tramp of the busy multitude. The spot where he rests is marked by a simple granite shaft, reared, a few years since, by the Hon. William Whiting, of Boston, a direct descendant, who himself rendered such eminent service to our government during the most trying period of the War of the Rebellion, and who has been since called to join his honored ancestor in the land whence none return. In the names of Whiting School and Whiting Street is the memory of this beloved minister perpetuated.

     At this point it may be well to give the pastoral succession in this, the First Church of Lynn, with the dates at which the pastorates began, and append a few notes on some whose names appear therein.

1632. Stephen Bachiler.

1636. Samuel Whiting.

1637. Thomas Cobbet (colleague).

1680. Jeremiah Shepard.

1680. Joseph Whiting (collegue).
1720. Nathaniel Henchman.
1763. John Treadwell.
1784. Obadiah Parsons.
1794. Thomas C. Thatcher.
1813. Isaac Hurd.

1818. Otis Rockwood.
1832. David Peabody.

1836. Parsons Cooke.

1865. James M. Whiton.

1872. Stephen R. Dennon.

1874. Walter Barton.

1883. Frank J. Mundy.

     REV. THOMAS COBBET, who was settled in 1637 as colleague with Mr. Whiting, was a marked character among the early New England divines - marked for his learning, piety and unswerving principles. He was born in Newhury, England, in 1608, studied at Oxford and suffered for non-conformity. He remained here in Lynn till 1656, then left and settled at Ipswich, where he died in 1685. Mr. Cobbet preached the election sermon in 1649, and the court voted that "Mr. Speaker, in the name of the Howse of deputyes, render Mr. Cobbett the thankes of the Howse for his worthy paines in his sermon wch, at the desire of this howse, he preached on the day of eleccon, and declare to him it is their desire he would print it heere or elsewhere." He was a voluminous writer, and among his works was "Practical Discourse on Prayer," of which Cotton Mather remarks, "Of all the works written by Mr. Cobbet, none deserves more to be read by the world or to live till the general burning of the world, than that of Prayer." The elegant Cobbet school-house, on Franklin Street, erected in 1872, is a memorial of this esteemed minister.
     REV. JEREMIAH SHEPARD, who in 1680 succeeded Mr. Whiting in the pastorate, was of decided traits, and to a degree destitute of the milder qualities of his predecessor. Yet he was successful in his ministry, and his death was deeply mourned. His pastorate extended over forty years. Mr. Lewis says "he was distinguished for his unvaried piety," and "was indefatigable in his exertions for the spiritual welfare of his people." He reasoned deep

     "Of Providence, fore-knowledge, will and fate."
     

     His ministrations were characterized by great seriousness, and his views of human nature gloomy, almost to distortion. Rev. Mr. Brown, minister of the Reading Church, in his journal, under date of June 25, 1712, says: "I was ordained pastr of this church and received the dreadfull charge from the mouth of Mr. Shepard, of Lynn."
     Mr. Shepard took an active part in some of the political agitations of the day; and in the insurrection that deposed and imprisoned Governor Andros, on the 19th of April, 1689, he exhibited quite as much patriotic zeal as could be expected in a minister of the Gospel, as appears by the relation of one who was present, and who, in speaking of the array that marched in from the country to the assistance of the insurgent Bostonians, says : "April 19th, about 11 o'clock, the country came in, headed by one Shepard, teacher of Lynn, who were like so many wild bears; and the leader, mad with passion, more savage than any of his followers." The courage and discretion of Mr. Shepard no doubt did much for the welfare of Lynn during that trying period. He was inclined also to watch with jealous eye any approach of trespassers upon the Puritanical domain, and as Quakerism was beginning to make serious inroads, he appointed the 19th of July, 1694, as a day of fasting and prayer for the stay of that "spiritual plague.” He died on the 3d of June, 1720, aged seventy-two years. His tomb still remains conspicuous in the old burying ground, marked by a plain oblong brick stand surmounted by a heavy stone slab, with an inscription now so eaten by time and the elements as to be almost illegible. But his name is enduringly preserved in Shepard Street and Shepard School. Mr. Shepard was a son of Rev. Thomas Shepard, who was born in Towcester, England, in 1605, received an excellent education, came over while yet a young man, and was ordained as first pastor of the First Parish Church of Cambridge, in 1636. He was conspicuous for his fervid piety. In Johnson's "Wonder-Working Providence," published in 1651, he is spoken of as "That gratious, sweete, heavenly-minded and soule-ravishing minister, Mr. Thomas Shepheard, in whose soule the Lord shed abroad his love so abundantly, that thousands ofsouls have cau-e to bless God for him, even at this day, who are the seale of his ministry." He appears to have received the name Thomas in rather a singular way, saying: "The Powder Treason day [November 5, 1605], and that very houre of the day wherein the Parlament should have bin blown up by Popish prieste, I was then borne, which occasioned my father to give me this name Thomas, because he sayd I would hardly beleeve that ever any such wickedness should be attempted by men agaynst so religious and good Parlament."      

     A worthy descendant, Mr. George L. Shepard, of Boston, a son of the late eminent merchant, Michael Shepard, of Salem, has recently published a genealogical account of some of the descendants of the family head.

     Mr. Shepard was the first minister of the "Old Tunnel," so called. That famous meeting-house was erected in 1682, two years after his settlement. It will be borne in mind that in those days, and indeed long after, a church here was so far a public institution that its temporal arrangements at least were governed by the votes of the town. To illustrate, let us quote some votes passed at town-meeting in 1692:

     "January 8. It was voted that Lieutenant Blighe should have liberty to set up a pew in the northeast corner of the meeting-house, by Mr. King's pew, and he to maintain the windows against it.

     "The town did vote that Lieutenant Fuller, Lieutenant Lewis, Mr. John Hawkes, senior, Francis Burrill, Lieutenant Burrill, John Burrill, junior, Mr. Henry Rhodes, Quarter – Master Bassett, Mr. Haberfield, Cornet Johnson, Mr. Bayley and Lieutenant Blighe should sit at the table.

     “It was voted that Matthew Farrington, senior, Henry Silsbee and Joseph Mansfield, senior, shouls sit in the deacon’s seat.

     “It was voted that Thoms Farrar, senior, Crispus Brewer, Allen Breed, senior, Clement Coldam, Robert Rand, senior, Jonathan Hudson, Richard Hood, senior, and Sargeant Haven should sit in the pulpit.

     “The town voted that them that are surviving that was chosen by the town a committee to erect the meeting-house, and Clerk Potter to join along with them, should seat the inhabitants of the town in the meeting house, both men and women, and appoint what seats they shall sit in, but it is to be understood that they are not to seat neither the table nor the deacons' seat, nor the pulpit, but them to sit there as are voted by the town.”

     The pulpit of the Old Tunnel was capacious enough to contain ten persons. A small bell swung in the little tower, and in the northeast corner of the gallery was a "negro pew," quite elevated and boarded well towards the top. The colored brethren and sisters were required to sit there, where they might hear, but neither see nor be seen.
     Mr. J. Warren Newhall, in his poem delivered at the celebration of the two hundred and fiftieth anniversary of the organization of the chinch, June 8, 1882, thus speaks of the architecture of this famous old house of worship:

"A modest cupola the roof surmounts
Of quaint design - so history recounts.

Twas said the belfry bore a semblance fair
To an inverted tunnel polsod mid air;
Hence was the structure the 'Old Tunnel' named,
And for this title evermore was framed.
Downward with quite a questionable grace,
The bell-rope fell into a central place
Within the unique auditorium, where
The sexton rang the call to praise and prayer.
We see no gorgeous fresco on the walls,
Through no stained glow the light of heaven falls;
But glinting 'mid the naked oaken beams,
Through the small diamond panes the sunlight gleams.
No richly cushioned slips the people know,
But plain deal seats, with here and there a pew,
Built by some person, who must first procure
Permmison from the town this to secure.
As time advanced those pews more numerous grew,
But were not wholly uniform to view, -
Some large, some small, of patterns manifold,
By which the owner's taste or means were told.

In place of dainty desk therein appeared
A pulpit, with its lofty form uproured,
While like a canopy o'er the preacher's head
The sounding-board its huge proportions spread.

In the bleak days of wintry wind and snow,
No furnace fire dispensed its genial glow;
To those who fain the service would attend,
The humble foot-stove was the warmest friend."

     To the fidelity of this sketch the writer can well attest from childhood recollection and experience. Of the oft protracted exercises our poet also gives the following graphic description:

“No warning clock prescribed the preacher’s powers;
The simple sand-glass told the passing hours.
Which, when the tell-tale sand its course had run,
Was deftly turned, and sixteenthly begun!
For they preached sermons countless in deductions;
None of our modern half-hour productions,
In continuity they excelled, 'tis true;
Always an hour in length, and sometimes two."

     REV. NATHANIEL HENCHMAN succeeded Mr. Shepard in 1720. He was born in Boston on the 22d of November, 1700, as is stated on the Lynn records in the handwriting of his son, and if the date is correct, must have settled here at the early age of twenty. But there is doubt as to the correctness of the date. He graduated at Harvard in 1717. His grandfather was Daniel Henchman, the same who planted the historical "big elm" on Boston Common, which was destroyed by a gale in February, 1876. And this Daniel Henchman was also ancestor of Frederick Tudor, the wealthy ice merchant, who did so much to beautify Nahant. Mr. Henchman ministered here forty years, and died on the 23d of December, 1761. Rev. Mr. Barton, in his address on the two hundred and fiftieth anniversary of the church, remarks that Mr. Henchman proved to be a man of very different views from his predecessors, Whiting, Cobbet and Shepard, and adds that his "settlement gave a new and disastrous turn to affairs. Finding here a very flourishing church and society, he left, after forty years' ministry, only eighteen members, and that in the days of the great awakening under Whitefield and Edwards." In 1745 Mr. Whitefield came to Lynn, and Mr. Henchman refused permission for him to preach in the meeting-house, a step that occasioned a long and bitter controversy. The great revivalist, however, found audience-room elsewhere, one of his out-door discourses being delivered while standing on the platform of the whipping-post, near the meeting-house. But yet Mr. Henchman is reputed to have been remarkably genial in manners and to have treated Mr. Whitefield personally with much respect and politeness. It is easy to see that his ministry here was not successful, and that there were serious breaks in the harmony of the parish. He had peculiar notions of ministerial duties and ministerial rights, and was tenacious in his adherence to them. He was twice married and the father of five children. His tomb is in the Old Burying-ground, and is, like Mr. Shepard's, marked by a plain, oblong brick structure.

     REV. JOHN TREADWELL was the successor of Mr. Henchman. ''And during his pastorate," remarks Mr. Barton, "two events occurred which brought in state of things disastrous to the church in common with others, viz.: the Half Way-Covenant and the Revolutionary War." He was ordained on the 2d of March, 1763, and remained nineteen years; hence it will be perceived that he was here during the most stirring period in American history. The Provincial Congress, in June, 1775, recommended the carrying of arms to meeting on Sundays and other days when worship was held, by the men who lived within twenty miles of the sea-coast; and so we find Mr. Treadwell appearing in the pulpit with a loaded musket, cartridge-box and sermon. He was born in Ipswich September 20, 1738, and graduated at Harvard in 1758. His pastorate here ended in 1782. He then returned to Ipswich, his native place, and afterward removed to Salem; was a Representative and Senator in the General Court, and a judge of the Common Pleas Court. His patriotism was conspicuous, his manners genial, and he loved to indulge in pleasantry, sometimes even out of season. His witty sayings often gained currency, and many of them are
not yet forgotten.
     REV. OBADIAH PARSONS, the successor of Mr. Treadwell, was installed February 4, 1784, "in peace, harmony and concord," as Mr. Sparhawk, of Lynnfield, says in an almanac memorandum. He remained eight years and then returned to Gloucester, his native place, where he died in December, 1801. He had two wives and nine children. His settlement here does not seem to have promoted the prosperity of the church, and there were some scandals that hastened
his removal, though he seems to have maintained a good social standing.

     It was during the pastorate of Mr. Parsons that the parsonage at the corner of South Common and Commercial Street was erected. And, as an appropriate illustration of some of the habits and customs of the lime, it may be pertinent to relate an incident connected with the enterprise. The story is that a number of the parishioners of small means were surprisingly liberal in the amounts they subscribed in furtherance of the good object, though it was understood that their donations would be received in the form of labor upon the premises, at a fixed price per day. The contributors were highly applauded for their generosity and the building committee praised lor their liberality in arranging with a neighboring retailer for a supply of "refreshments," as they
might be called for, while the work proceeded. Cheerily and rapidly the work went on. And then - when the building was completed and the accounts brought together - the contracting parties were astonished to find that the retailer's score, for liquid refreshments alone, exceeded in amount all that class of subscriptions.
     REV. THOMAS CUSHING THATCHER was installed next after Mr. Parsons. He was son of Rev. Peter Thatcher, of Brattle Street Church, Boston; was born in 1771; graduated at Harvard in 1790, and settled here in 1794, remaining till 1813. He attained a good old age and died in Cambridge September 24, 1849. He was affiable in his social relations, but inclined to asperity in his controversial writings. He preached the funeral discourse over the bodies of the
drowned men from the Scottish brig "Peggy," which was wrecked near the southern end of Long Beach December 9, 1795. The service was held in the meeting-house, the eight recovered bodies being present. There were twelve on board the brig, only one of whom escaped, and he, during the mournful service, stood in the centre aisle. Mr. Thatcher's text was, "And I only am escaped alone to tell thee," Job, ch. i., v. 19. On the 13th of January, 1800, he pronounced the eulogy on Washington. He also delivered the funeral sermon over the bodies of Miles Shorey and his wife, who were instantly killed by lightning on Sunday, the 10th of July, 1803, in the house which still stands on Boston Street, opposite Cottage. He was a descendant from that Mr.Thatcher who, with his wife, were the only survivors of the terrible shipwreck, in August, 1635, of the bark of Mr. Allerton, which was cast away off Cape Ann and twenty-one persons drowned, including Rev. Mr. Avery, his wife and six children. The island on which Mr. Thatcher and his wife were safely cast is still called Thatcher's Island.

     REV. ISAAC HURD, the tenth minister, was ordained September 15, 1813, and remained about three years. He graduated at Harvard in 1806. From Lynn he removed to Exeter, N. H., where he was installed over the Second Church of that place in September, 1817. There he remained till his death. At the closing period of Mr. Hurd's ministry the condition of the church was very low; so much so, indeed, that the question of disbanding began to be agitated. But better things were in store. This was the time when the "liberal" element was beginning to actively work in the old churches, and Mr. Hurd was inclining towards the new views. It is almost wonderful that the church did not at that time recede from the old paths, as so many of the other New England churches did. And it probably would have gone over had Mr. Hurd possessed the firmness and attractive power possessed by some others of the seceding clergy.

     REV. OTIS ROCKWOOD, who succeeded Mr. Hurd, was firm in the faith, firm in his denominational attachments, and firm in his determination to prevent, if possible, any straying from the old paths. He was sound rather than brilliant, and to his earnestness is much of his success to be attributed.

     The successors of Mr. Rockwood, down to the present time, have been strong in the faith and zealous in their labors, men of ability and learning, and some of them distinguished above the common rank. So well are their characteristics known to this generation that an attempt at portrayal in detail would be needless here, did the limits allow. Their names and the dates of their settlement have already been given. It may not appear invidious, however, to remark that Rev. Parsons Cooke, who was settled in 1836 and died on 1864, was perhaps the most notable since the time of Mr. Shepard. He was especially strong as a controversialist, and seemed to take a grim delight in opportunities to attack the Unitarian, Universalist and Methodist denominations. Persons of his characteristics always make a mark, and have tenacious adherents and determined opponents. It is difficult, therefore, to form an entirely satisfactory opinion from contemporaneous estimates, and future results must indicate the amount of good achieved. Mr. Cooke published two or three works which received some attention at the time they appeared, the most interesting of which, at least to Lynn people, being that entitled "A Century of Puritanism and a Century of its Opposites." It related to the history of ecclesiastical affairs here, and took quite un unfavorable view of some of his predecessors in the pastorate and those of their communion. Its sometimes poorly authenticated statements, as to the unworthiness of those under notice, opened the way for the future liberal-minded historian to rank him as one disposed to magnify the failings, rather than the goodness, of others.
     Besides the foregoing list of regular pastors the church has, of late years, had the services of two or three acting pastors, whose names follow, - REV. GEORGE E. ALLEN, who supplied in 1963- 64; REV. JOSEPH COOK, 1870-71; Rev. J. R. DANFORTH, 1872. Mr. Cook afterwards became quite famous as a lecturer, delivering several series in Boston and other large American cities. He likewise visited Europe and other parts of the world, attracting much attention. He still (1887) continues to exercise his gifts in his chosen field. While here, he delivered a series of Sunday evening lectures in Music Hall, which created considerable sensation on account of the pungency of his style, and, as many thought, indiscreet and unnecessary assertions and denunciations.
     Thursday, the 8th of June, 1882, the two hundred and fiftieth anniversary of the founding of the First Church of Lynn was observed by fitting ceremonies at the house of worship, on South Common Street. The day was pleasant and the attendance good. The forenoon exercises consisted of addresses, prayers, Scripture reading and appropriate music. The historical address was given by the pastor, Rev. Walter Burton; and a poem, from which quotations have already
been given, was read by the author, J. Warren Newhall. At noon an abundant repast for visitors
was spread in the lecture-room. The afternoon services were all of an impressive character. It was an occasion of much interest, - something more than a mere society or denominational observance, being well calculated to enlist the sympathies and stir the feelings of all, especially natives of the town.
     The history of the First Church of Lynn has here been dwelt upon more at large, perhaps, than our limits justify; but, in an important sense, it embodies a history of the place. In its communion were the fathers of the town, and, all along, many of the chief men have held it to be their spiritual home. Its influence in early days was potent for good, and in its list of pastors appear some names of more than ordinary lustre.
     Having spoken thus at large of the First Church and its ministry, brevity will be necessary in speaking of the other religious societies, of which there are now thirty. Before enumerating them, however, a word should be said of the first churches of Lynnfield and Saugus, which were the Second and Third of Lynn.
     The Second Parish Church of Lynn was formed in 1720, the year in which Rev. Mr. Shepard died, and became the First Church of Lynnfield. The eccentric but learned Nathaniel Sparhawk was the first minister. In the sketch of Lynnfield this parish will be further spoken of. In the mutations of New England theology it became a Universalist Society.

     The Third Parish Church of Lynn was gathered in 1732, and became the First Church of Saugus. It was over this parish that the Rev. Joseph Roby was settled for the long period of fifty-one years. He was learned and pious, and withal ardently patriotic, being chosen one of the Committee of Safety at the opening of the Revolution. This society, like that of Lynnfield, finally adopted the Universalist faith.

     TRINITARIAN CONGREGATIONAL. - Of the Trinitarian Congregational - or, as they are popularly called, the Orthodox - Societies, there are now four, namely, - the Fírst Church, that already spoken of, and whose present place of worship is a fine brick edifice on South Common Street, built in 1872; the Central Congregational, founded in 1850, and whose present house of worship is also a fine brick edifice, on Silsbee Street, built in 1868; the Chestnut Street Congregational, commenced in 1857 as a Congregational Methodist, and becoming distinctly Calvinistic in 1860, their house of worship being a frame structure on Chestnut Street, built in 1857; the North Congregational, founded in 1869, and worshipping in their neat wooden church on Laighton Street, built in 1870.

     UNITARIAN CONGREGATIONAL. - The Second Congregational Society of Lynn is Unitarian in sentiment. It was founded in 1823 and has a peculiar history, exemplifying some of the changes to which so many religious bodies were subjected at about the time of its institution. As has been seen, Mr. Rockwood, of the First Church, was a strong Calvinist. He wag settled in 1818. At that time the leaven of "liberal Christianity," as it was called, and which subsequently developed into broad Unitarianism, had begun actively to work. And it was chiefly from those who dropped of from the old society, having imbibed the more "liberal views," that this was formed. Among the early members were several of the most influential people of the town, and it has always comprised some of the wealthiest. Their house of worship, which is the first and still the only one of the order in Lynn, was dedicated on the 30th of April, 1823, and is on South Common Street. It is a wooden structure, and does not compare favorably with most of the present Lynn houses of worship. It may be mentioned, as an interesting fuct, that it was in a sermon preached in Boston, at the installation of Rev. Mr. Shackford, who was the sixth pastor of this society, that the distinguished Theodore Parker first publicly and clearly enunciated his peculiar doctrinal views. Another interesting fact, mentioned by Mr. Johnson in his "Sketches of Lynn," is, that the venerable Dr. Pierce, of Brookline, who was here at the ordination of Rev. Mr. Pierpont, the fifth minister, on that occasion remarked that that “was the ninety-fourth ordination that he had attended, and that it was the first one where intoxicating drinks were not used, and the first ordination dinner at which ladies were present."
     FRIENDS, OR QUAKERS. - A Society of Friends commenced worship here as early as 1677. The rigid laws against the Quakers, which for many years deformed the statute-books of Massachusetts, and the story of their rigorous enforcement, are too well known to need recounting. But it should be borne in mind that the so-called Quakers of those days were very different from the quiet, orderly and honest people of after-years who have borne the name. They were a turbulent set, defying the government and outraging, certainly in some instances, the decencies of social life. The society here has ever embraced some of the best people, and, with the exception of one or two rather unaccountable outbreaks, has pursued the even tenor of its way. They worship in a plain wooden structure, on Silsbee Street, built in 1816.
     METHODIST. - To that early pioneer of Methodism, Jesse Lee, is to be attributed the formation of the first society of the denomination in Lynn. Rev. Mr. Daniels, in his "History of Methodism," speaking of the travels and untoward experiences of Lee in New England, says, - "In Lynn a more hospitable reception was accorded to him, and there he formed his first society in Massachusetts, February 20, 1791, consisting of eight members. On the 27th of the same month it had increased to twenty-nine members, and in May following more than seventy persons took certificates of their attendance on his ministry - a measure rendered necessary by the laws of the State, in order to secure them from taxation for the support of the clergy of the 'standing order.'" August 3, 1792, was held at Lynn the first Methodist Conference in New England. "There were eight persons present besides Bishop Asbury," says Daniels, "among whom was Jesse Lee, who was now exulting in having gained a permanent foothold in this unpromising region."
     The First Methodist Society of Lynn, thus formed, has ,aintained a prominent standing, not only in Lynn, but in the denomination at large, and has sent forth several thrifty ecclesiastical offspring. Their present house of worship is a conspicuous brick edifice on the northeasterly side of City Hall Square, built in 1879. St. Paul’s Methodist Society was formed in 1811. Their present house of worship is a wooden structure on Union Street, built in 1861. The preceding house was totally destroyed by fire on Sunday evening, November 20, 1859. Some five hundred persons, many of whom were children, as a Sunday- school concert was in progress, were in the building, but all safely escaped. The South Street Methodist Society was formed in 1830. Their house of worship is a neat wooden structure on South Street, built in 1830. The Maple Street Methodist Society, Glenmere Village, was founded in 1850. Their house of worship is an attractive structure of wood on Maple Street, built in 1872. The Boston Street Methodist Society was founded in 1853. Their house of worship is a wooden structure on Hoston Street, built in 1853. The African Methodist Society was organized in 1856, and their modest house of worship, on Mailey Street, erected the next year. Trinity Methodist Society, near Tower Hill, was founded in 1873, and their present tasty edifice of wood built soon after. Recently a society has been organized in Wyoma Village.

     BAPTIST. - The First Baptist Society was founded in 1816. A great deal has been said of the persecutions to which the early Baptists were subjected, and much of the rigorous conduct towards them was inexcusable. Yet it may be said of them, as was said of the early Quakers - they were not characterized by peacefulness, humility and the high sense of Christian duty which characterizes those of the name at this day. Their interference with State affairs no doubt created more opposition than their purely religious doctrines. It is probable that most students of New England history would concede that the banishment of Roger Williams even was brought about more from political than religious considerations. This, however, is not the place for discussing such questions. When the church here in Lynn was formed, the persecutions had long ceased. The house of worship of the First Baptist Society is a fine edifice of wood on North Common Street, erected in 1867. The Washington Street Baptist Society was founded in 1854. Their house of worship, at the corner of Essex and Washington Streets, is one of the finest in town, is of brick and stone, and was built in 1874. The High Street Free-Will Baptist Society was organized in 1871. Their house of worship is of wood, and stands in commanding position on High Street. The East Baptist Society was organized in 1874, and have their house of worship on Union Street. The Union Baptist Society, founded in 1880, have their place of worship on Oxford Street, and is a society of colored people. The North Baptist Society have their place of worship in Wyoma Village.

     CHRISTIAN. - The Christian Society was organized in 1835. Their house, of worship is a wooden structure on Silsbee Street, built in 1840. This church has always maintained a most respectable denominational standing.

     UNIVERSALIST. - The first meeting held in Lynn for the preaching of the doctrines of this denomination was in the Academy Hall in 1811. The First Universalist Society, however, was not formed till 1833; it was then organized in the Town Hall, and has had a steady and substantial growth till, at the present time, it is one of the largest religious bodies in Lynn, embracing many of the prominent people. The present house of worship, on Nahant Street, is built of stone and brick, and is one of the finest in the city. The Second Universalist Society was organized in 1837. Their house of worship is a wooden structure on South Common Street, corner of Commercial, the same that was originally occupied by the First Church, and afterwards by a e society of another denomination. Some of the material of the edifice was first used in the famous Old Tunnel.
     SECOND ADVENT. - The Second Advent Society have a house of worship on liberty Street, opposite Cambridge. The society, though not large, is composed of earnest believers.
     PROTESTANT EPISCOPAL. - The Episcopal Church was of slow growth in Lynn, though it is no doubt true that there were individual churchmen here at an early period. Richard Sadler, who came in 1635, and located at the present junction of Walnut and Holyoke Streets, it is reasonable to suppose, was a devoted churchman, as he took priest's orders after his return to England. His name is perpetuated in the lofty porphyry cliff that rises near the point just named, and which was granted to him by the town in 1638; and that he was a man of integrity, intelligence and prudence is apparent from the importnncc of the public offices he was constantly called to fill; and there were no doubt here and there other churchmen who may have veiled their sentiments, so great were the prejudices against them. From all that appears, the first service held here was on the evening of Sunday, October 18, 1818. At that time Rev. Thomas Carlisle, of St. Peter's Church, Salem, preached in the First Parish Meeting House, known as the Old Tunnel, the same in which the celebrated Whitefield had been denied the privilege of holding a service. But things had changed. The rigid fetters of the old faith were loosening, and it was actually by invitation of some of the influential members of the parish that Mr. Carlisle came. Yet, as events proved, these good men had but poorly informed themselves as to the church offices and requirements, for they were chiefly the very men who soon after formed the Unitarian Society. However, a sort of church was instituted, which existed, but did not flourish, for a year or two, and then became extinct. It was not till 1834 that another attempt was made to establish a church here. An organization was effected, and for a time they were so prosperous as to erect a modest house of worship, which was consecrated in 1837, but failure ensued; and it was not till 1844 that permanent church worship became established. It was then, in 1844, that St. Stephen's was formed. For some years it was weak and without much influence, but finally became prosperous, and is now one of the most substantial in the diocese. The house of worship, on South Common Street, is a beautiful structure of brick and stone, more costly than any other church building in the county, and is endeared to the parish, especially, as the gift, of the late Hon Enoch Redington Mudge. It was consecrated on Wednesday, November 2, 1881, and cost two hundred and fifty thousand dollars. The interior is impressive for its richness and freedom from all garish display, some of the decorations being very costly. A chime of ten bells has recently been placed in the tower, and first rang out their sonorous notes on the morning of Easter day, 1886. Among the tunes played on that occasion were "Jesus, Lover of my Soul," "The Morning Light is Breaking.'' This is the first chime ever in Lynn; is pronounced by experts to be superior in tone and unison, and was procured by members of the parish in grateful memory of Mr. Mudge, the donor of the edifice. The weight of the largest bell is three thousand and thirty pounds, and the cost of the whole was five thousand two hundred and fifty dollars. The chime was welcomed with much satisfaction by the people generally, and two of our local poets, in pleasant strains, celebrated the acquisition. Three of the eight impressive stanzas by J. Warren Newhall are here given:

“In the Sabbath morn's hush with melodious accord,

They shals join in an anthem of praise to our Lord;

And their soul-soothing vespers, at eve's hour of rest,

Shall be wafted like notes from the Isles of the Blest.

“They shall ring at the bridal, where love's vows are breathed

By the blushing young maiden with orange-blooms wreathed;

Or chime the low dirge as the grief-bidden tear

Of affection bedeweth the cherished one's bier.

" At fair jocund morning, or peace-hallowed night,

We shall list to their music with grateful delight,

As they blend in a chorus exultant and strong,

Or soothing and sweet as a lullaby song."

     And in the poem of twelve stanzas, by our fellow- townsman, Joseph W. Nye, are these felicitous lines:

" 'Tis meet they first our joy should ring

Upon the glorious Easter Day,

While we responsive gladly sing

The risen Christ and own His sway.

“O bells ! ye fitly grace the tower

That one of liberal soul did raise,

Who gave this fane – a sacred dower-

To which all hearts yield ready praise

"O city loved ! with grateful heart

Receive this gift so kindly free ;

To thy fair name it will impart

A charm that we have longed to see."

     The Church of the Incarnation was formed in 1886, chiefly by members who withdrew from St. Stephen's. They at present worship in their beautiful stone chapel near the corner of Broad and Estes Streets. There is every reason to hope and believe that this parish will soon be exercising an extensive and benign influence.

     ROMAN CATHOLIC - St. Mary's Parish. - The first Roman Catholic service held in Lynn seems to have been in 1835, a private house accommodating all the attendants. In 1848 the numbers had so increased that they purchased a frame building on South Common Street, near Elm. This building had rather a singular history. It was first a Methodist house of worship, and stood on land purchased of the Congregational Society. In 1815 it was bought by the newly-formed First Baptist Society, and occupied by them for a number of years. Next it became a district school-house; then, in 1848, it was purchased by the Catholics and fitted up for their services; and finally, on the night of the 28th of May, 1859, was destroyed by an incendiary fire. The first minister was Father Charles Smith, who died in January, 1851, and was succeeded by Rev. Patrick Strain, who yet, 1887, remains in charge, having served for the longest term of any of the present Lynn ministers.

     After the destruction of the first house of worship the Catholics obtained the use of Lyceum Hall, which stood on Market Street, at the corner of Summer, and there mass was said, instructions given and confessions heard. In 1860 the site for the present St. Mary's Church, at the south side of City Hall Square, was procured, and the fine Gothic structure erected. It remained for some years the most imposing church edifice in Lynn. It is built chiefly of brick, its dimensions being one hundred and fifty by seventy-three feet, and having a steeple one hundred and sixty-five feet in height. The interior is imposing, has a number of costly paintings and a fine organ. The seating capacity is one thousand three hundred.
     Connected with St. Mary's Church is an excellent parochial school for children of both sexes, at which the daily attendance is over six hundred. The management is in the hands of Rev. Father Strain, and the expenses are met by the members of the parish.

     St. Mary's Cemetery, on Lynnfield Street, consecrated Nov. 4, 1858, is connected with this parish.

     The Catholic population of Lynn has steadily increased, and at the present time outnumbers any other Christian denomination - so far, at least, as is indicated by attendance on public ministrations. There are now five Catholic priests resident here, and they are as a body worthy of commendation for their zealous endeavors to elevate the character and condition of those under their charge. The long and successful ministry of Father Strain will ever be remembered to his credit.
     St. Joseph's Parish, in Union Street, embraces chiefly the Catholic population in the eastern part of the city. It. was formed in 1874, and their stately house of worship erected in 1875. Like St. Mary’s it is built chiefly of brick, and is a conspicuous edifice, with a seating capacity of about one thousand two hundred. Rev. J. C. Harrington is the minister, having an assistant. St. Joseph's Cemetery, on Boston Street near Cedar Pond, is connected with this parish.
     A French Catholic Church was formed here in 1886, and a church is already in process of erection.
     The Catholics of Lynn, it is thought, form about thirty per cent. of the whole population.
     SWEDENBORGIAN. – A Swedenborgian or New Jerusalem Society was formed here in 1886. Some years ago an attempt was made to establish a society of this order, but the worshippers were few that services were not long continued.

     In addition to the foregoing, there are here, as in most places as large, other religious organizations sustained by some of the churches or by pious and benevolent individuals, such as the Bethel and the West Lynn Mission, which are doing much good.

     It will be seen by the following table that there are now in Lynn thirty-one organized Christian bodies, to wit:

Methodist (1 African) 8

Baptist (1 African) 6

Congregational (Trinitarian) 4

Roman Catholic (1 French) 3

Universalist 2

Protestant Episcopal 2

Congregational (Unitarian) 2

Friends 1

Christian 1

Second Advent 1

Swedenborgian 1

Salvation Army of America 1

     The following gives the city assessor's valuation in 1886 of the church property belonging to some of the principal religious societies, including the church edifices and the lots on which they stand:

St. Stephen’s (Episcopal_ … $233,000

First Universalist … 122,000

First Methodist … 102,000

Washington Street Baptist … 81,000

Central Congregational (Trinitarian) … 73,000

First Congregational (Trinitarian) … 63,200

St. Mary's (Roman Catholic) … 62,000

St. Joseph's (Roman Catholic) … 62,000

First Baptist … 41,000

Friends … 17,000

Second Congregational (Unitarian) … 16,600

     Some of the edifices, it will be observed are quite costly; and if the time should ever arrive when they are as heavily taxed as individual property, impecunious worshippers may regret the rich appointments. We should not have been likely to have erected so many churches nor so grand ones had taxation interposed its hungry hand. The above enumeration, as will be observed, does not include all the houses of worship. Taking in the whole, it is found that for the year 1886 the amount of church property exempt from taxation was $1,079,000.

     It is easy to see from the foregoing that Lynn is by no means in a state of spiritual starvation, or, at least, need not be. Her places of worship are numerous and eligible. And as to the learning and ability of her clergy, she would probably acknowledge inferiority to very few. Perhaps there is a little overstraining that verges on the sensational in some societies, and occasional displays that have the unpleasant air of denominational rivalry; but then even spiritual emulation may result in good.

     In the "leading" churches a good deal of attention is paid to music. And in some instances it really appears as if that were considered of more importance than the preaching; naturally enough, too, where the music is good and the preaching is poor. But that does not seem to be exactly the right idea. The sacred strains that resounded in the rude sanctuaries of our fathers, though not, perhaps, in full accord with the rules of harmony, were fervid and stirring to the pious heart. But is not the tendency of much of the church music of this day rather to lead from devotion to admiration - admiration of artistic composition and artistic rendering? And does not the sedate worshipper sometimes feel as if listening to

"Light quirks of music, broken and uneven,"

such as would only

"Make a soul dance upon a jig to heaven."