Chapter II: Front Matter (2)

Commanding a company of forty-six trained men, Captain Lovewell started from Dunstable on his arduous undertaking, April 16, 1725. Toby, an Indian ally, soon gave out and returned to the lower settlements. Near the island at the mouth of the Contoocook, which will forever perpetuate the memory of Hannah Dustin, William Cummings, disabled by an old wound, was discharged and was sent home under the escort of Josiah Cummings, a kinsman. On the west shore of Lake Ossipee, Benjamin Kidder was sick and unable to proceed; and the commander of the expedition decided to build a fort and leave a garrison to guard the provisions and afford a shelter in case of defeat or retreat. Sergeant Nathaniel Woods was left in command. The garrison consisted of Dr. William Aver, John Goffe, John Gilson, Isaac Whitney, Zachariah Whitney, Zebadiah Austin, Edward Spoony, and Ebenezer Halburt. With his company reduced to thirty-three effective men, Captain Lovewell pushed on toward the enemy. On Saturday morning, May 8, in the neighborhood of Fryeburg, Maine, while the rangers were at prayers, they were startled by the discharge of a gun, and were soon attacked by a force of about eighty Indians. Their rear was protected by the lake, by the side of which they fought. All through the day the unequal contest continued. As night settled upon the scene the savages withdrew, and the scouts commenced their painful retreat of forty miles toward their fort. Left dead upon the field of battle were Captain John Lovewell, Lieutenant Jonathan Robbins, John Harwood, Robert Usher, Jacob Fullam, Jacob Farrar, Josiah Davis, Thomas Woods, Daniel Woods, John Jefts, Ichabod Johnson, and Jonathan Kittredge. Lieutenant Josiah Farwell, Chaplain Jonathan Frye, and Elias Barron, were mortally wounded, and perished in the wilderness. Solomon Keyes, Sergeant Noah Johnson, Corporal Timothy Richardson, John Chamberlain, Isaac Lakin, Eleazer Davis, and Josiah Jones, were seriously wounded, but escaped to the lower settlements in company with their uninjured comrades, Seth Wyman, Edward Lingfield, Thomas Richardson, Daniel Melvin, Eleazer Melvin, Ebenezer Ayer, Abial Austin, Joseph Farrar, Benjamin Hassell, and Joseph Gilson,--names which should be held in honor for all time.

Both parties seemed willing to retreat from this disastrous battle, each with the loss of its chief. Paugus and many of his braves fell before the unerring fire of the frontiersmen, and the tribe of Pigwacket, which had so long menaced the borders, withdrew to Canada.

The ambitious young men of the older settlements had seen with jealousy a band of strangers, Scotch-Irish Presbyterians, granted a beautiful and fruitful tract, which already blossomed under the industrious work of the newcomers. They clamored for grants which they, too, could cultivate. Every pretext was advanced to secure a claim. No petitioners were better entitled to consideration than the representatives of those who had rendered so large a section habitable.

Massachusetts Bay Colony had long claimed as a northern boundary a line three miles north of the Merrimack and parallel thereto, from its mouth to its source, thence westward to the bounds of New York. Under the pressure brought to bear by interested parties, the General Court of Massachusetts granted, January 17, 1725-6, the township of Penacook, embracing the city of Concord, New Hampshire.

In May, 1727, a petition from the survivors of Lovewell's command was favorably received by the General Court, and soon afterward Suncook, or Lovewell's township, was granted. Only two of the company are known to have settled in the town--Francis Doyen, who was with Lovewell on his second expedition, and Noah Johnson. The latter was the last survivor of the company. He was a deacon of the church in Suncook for many years, received a pension from Massachusetts, and died in Plymouth, New Hampshire, in 1798, in the one hundredth year of his age.

Captain John Lovewell was represented in the township of Suncook by his daughter Hannah, who married Joseph Baker, settled on her father's right, raised a large family, and died at a good old age. A great multitude of her descendants are scattered throughout the United States.

The original grantees of the township, for the most part, assigned their rights to persons who became actual settlers.

In the year 1740, the King in council decided the present line as the boundary between New Hampshire and Massachusetts, thus leaving Suncook, and many other of the townships granted by the latter Province, within the former. For a score of years following, the settlers were harassed by the proprietors of the soil under the Masonian Claim, until, in 1759, a compromise was effected, and Pembroke was incorporated.

In 1774, a new township in the District of Maine, was granted, by the General Court of Massachusetts, to the "proprietors of Suncook," to recompense them for their losses. The township was called Sambrook, and embraced the present towns of Lovell and New Sweden; it was located in the neighborhood of the battle-field, where, a half century before, so many brave lives had been sacrificed.

NOTE.--The townships of Rumford and Suncook, both granted by Massachusetts authorities, made a common cause in the defence of their rights against the claimants under New Hampshire, known as the Bow proprietors. The latter, who were, in fact, the New Hampshire Provincial authorities, and who not only prosecuted but adjudicated the cases, brought suits for such small extent of territory in each case, that there was no legal appeal to the higher courts in England. The two towns therefore authorized the Reverend Timothy Walker, the first settled minister of Rumford, to represent their cause before the King in council. By the employment of able counsel and judicious management of the case, he was eminently successful, and obtained a decision favorable to the Massachusetts settlers. In the meanwhile, the proprietors of Suncook had compromised with the Bow proprietors, surrendering half of their rights--for them the decision came too late. The Rumford proprietors, however, were benefited, and Concord, under which name Rumford was incorporated by New Hampshire laws, maintained its old boundaries as originally granted,--which remain practically the same to this day.

[Footnote 2: General Timothy Bedel served during the Revolution; his son, General Moody Bedel, served in the War of 1812; his son, General John Bedel, was a lieutenant in the Mexican War, and brigadier-general in the Rebellion.]

* * * * *

HISTORIC TREES.

By L.L. Dame.

THE WASHINGTON ELM.

At the north end of the Common in Old Cambridge stands the famous Washington Elm, which has been oftener visited, measured, sketched, and written up for the press, than any other tree in America. It is of goodly proportions, but, as far as girth of trunk and spread of branches constitute the claim upon our respect, there are many nobler specimens of the American elm in historic Middlesex.

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Extravagant claims have been made with regard to its age, but it is extremely improbable that any tree of this species has ever rounded out its third century. Under favorable conditions, the growth of the elm is very rapid, a single century sometimes sufficing to develop a tree larger than the Washington Elm.

When Governor Winthrop and Lieutenant-Governor Dudley, in 1630, rode along the banks of the Charles in quest of a suitable site for the capital of their colony, it is barely possible the great elm was in being. It would be a pleasant conceit to link the thrifty growth of the young sapling with the steady advancement of the new settlement, enshrining it as a sort of guardian genius of the place, the living witness of progress in Cambridge from the first feeble beginnings.

The life of the tree, however, probably does not date farther back than the last quarter of the seventeenth century. In its early history there was nothing to distinguish it from its peers of the greenwood. When the surrounding forest fell beneath the axe of the woodman, the trees conspicuous for size and beauty escaped the general destruction; among these was the Washington Elm; but there is no evidence that it surpassed its companions.

Tradition states that another large elm once stood on the northwest corner of the Common, under which the Reverend George Whitefield, the Wesleyan evangelist, preached in 1745. Others claim that it was the Washington Elm under which the sermon was delivered. The two trees stood near each other, and the hearers were doubtless scattered under each. But the great elm was destined to look down upon scenes that stirred the blood even more than the vivid eloquence of a Whitefield. Troublous times had come, and the mutterings of discontent were voicing themselves in more and more articulate phrase. The old tree must have been privy to a great deal of treasonable talk--at first, whispered with many misgivings, under the cover of darkness; later, in broad daylight, fearlessly spoken aloud. The smoke of bonfires, in which blazed the futile proclamations of the King, was wafted through its branches. It saw the hasty burial, by night, of the Cambridge men who were slain upon the nineteenth of April, 1775; it saw the straggling arrival of the beaten, but not disheartened, survivors of Bunker Hill; it saw the Common--granted to the town as a training-field--suddenly transformed to a camp, under General Artemas Ward, commander-in-chief of the Massachusetts troops.

The crowning glory in the life of the great elm was at hand. On the twenty-first of June, Washington, without allowing himself time to take leave of his family, set out on horseback from Philadelphia, arriving at Cambridge on the second of July. Sprightly Dorothy Dudley in her Journal describes the exercises of the third, with the florid eloquence of youth.

"To-day, he (Washington) formally took command, under _one of the grand old elms_ on the Common. It was a magnificent sight. The majestic figure of the General, mounted upon his horse beneath the wide-spreading branches of the patriarch tree; the multitude thronging the plain around, and the houses filled with interested spectators of the scene, while the air rung with shouts of enthusiastic welcome, as he drew his sword, and thus declared himself Commander-in-chief of the Continental army."

Dorothy does not specify under which elm Washington stood. It is safely inferable from her language that our tree was one of several noble elms which at this time were standing upon the Common.

Although no contemporaneous pen seems to have pointed out the exact tree beyond all question, happily the day is not so far distant from us that oral testimony is inadmissible. Of this there is enough to satisfy the most captious critic.

Where the stone church is now situated, there was formerly an old gambrel-roofed house, in which the Moore family lived during the Revolution. The situation was very favorable for observation, commanding the highroad from Watertown to Cambridge Common, and directly opposite the great elm. From the windows of this house the spectators saw the ceremony to good advantage, and one of them, styled, in 1848, the "venerable Mrs. Moore," lived to point out the tree, and describe the glories of the occasion, seventy-five years afterward. Fathers, who were eyewitnesses standing beneath this tree, have told the story to their sons, and those sons have not yet passed away. There is no possibility that we are paying our vows at a counterfeit shrine.

Great events which mark epochs in history, bestow an imperishable dignity even upon the meanest objects with which they are associated. When Washington drew his sword beneath the branches, the great elm, thus distinguished above its fellows, passed at once into history, henceforward to be known as the Washington Elm.

"Under the brave old tree
Our fathers gathered in arms, and swore
They would follow the sign their banners bore,
And fight till the land was free."--_Holmes_.

The elm was often honored by the presence of Washington, who, it is said, had a platform built among the branches, where, we may suppose, he used to ponder over the plans of the campaign. The Continental army, born within the shade of the old tree, overflowing the Common, converted Cambridge into a fortified camp. Here, too, the flag of thirteen stripes for the first time swung to the breeze.

These were the palmy days of the elm. When the tide of war set away from New England, the Washington Elm fell into unmerited neglect. The struggling patriots had no time for sentiment; and when the war came to an end they were too busy in shaping the conduct of the government, and in repairing their shattered fortunes, to pay much attention to trees. It was not until the great actors in those days were rapidly passing away, that their descendants turned with an affectionate regard to the enduring monuments inseparably associated with the fathers. Among these, the Washington Elm deservedly holds a high rank.

On the third of July, 1875, the citizens of Cambridge celebrated the one hundredth anniversary of Washington's assuming the command of the army. The old tree was the central figure of the occasion. The American flag floated above the topmost branches, and a profusion of smaller flags waved amid the foliage. Never tree received a more enthusiastic ovation.

It is enclosed by a circular iron fence erected by the Reverend Daniel Austin. Outside the fence, but under the branches, stands a granite tablet erected by the city of Cambridge, upon which is cut an inscription written by Longfellow:--

UNDER THIS TREE
WASHINGTON
FIRST TOOK COMMAND
OF THE
AMERICAN ARMY,
JULY 3D, 1775.

In 1850, it still retained its graceful proportions; its great limbs were intact, and it showed few traces of age. Within the past twenty-five years, it has been gradually breaking up.

In 1844, its girth, three feet from the ground, where its circumference is least, was twelve feet two and a half inches. In 1884, at the same point, it measures fourteen feet one inch; a gain so slight that the rings of annual growth must be difficult to trace--an evidence of waning vital force. The grand subdivisions of the trunk are all sadly crippled; unsightly bandages of zinc mask the progress of decay; the symptoms of approaching dissolution are painfully evident, especially in the winter season. In summer, the remaining vitality expends itself in a host of branchlets which feather the limbs, and give rise to a false impression of vigor.

Never has tree been cherished with greater care, but its days are numbered. A few years more or less, and, like Penn's Treaty Elm and the famous Charter Oak, it will be numbered with the things that were.

THE ELIOT OAK

When John Eliot had become a power among the Indians, with far-reaching sagacity he judged it best to separate his converts from the whites, and accordingly, after much inquiry and toilsome search, gathered them into a community at Natick--an old Indian name formerly interpreted as "a place of hills," but now generally admitted to mean simply "my land." Anticipating the policy which many believe must eventually be adopted with regard to the entire Indian question, Eliot made his settlers land-owners, conferred upon them the right to vote and hold office, impressed upon them the duties and responsibilities of citizenship, and taught them the rudiments of agriculture and the mechanic arts.

In the summer of 1651, the Indians built a framed edifice, which answered, as is the case to-day in many small country towns, the double purpose of a schoolroom on week-days, and a sanctuary on the Sabbath. Professor C.E. Stowe once called that building the first known theological seminary of New England, and said that for real usefulness it was on a level with, if not above, any other in the known world.

It is assumed that two oaks, one of the red, and the other of the white, species, of which the present Eliot Oak is the survivor, were standing near this first Indian church. The early records of Eliot's labors make no mention of these trees. Adams, in his Life of Eliot, says: "It would be interesting if we could identify some of the favorite places of the Indians in this vicinity," but fails to find sufficient data. Bigelow (or Biglow, according to ancient spelling), in his History of Natick, 1830, states: "There are two oaks near the South Meeting-house, which have undoubtedly stood there since the days of Eliot." It is greatly to be regretted that the writer did not state the evidence upon which his conclusion was based.

Bacon, in his History of Natick, 1856, remarks: "The oak standing a few rods to the east of the South Meeting-house bears every evidence of an age greater than that of the town, and was probably a witness of Eliot's first visit to the 'place of hills.'" It would be quite possible to subscribe to this conclusion, while dissenting entirely from the premises. It will be noticed that Bacon relies upon the appearance of the tree as a proof of its age. His own measurement, fourteen and a half feet circumference at two feet from the ground, is not necessarily indicative of more than a century's growth.

The writer upon Natick, in Drake's Historic Middlesex, avoids expressing an opinion. "Tradition links these trees with the Indian Missionary." For very long flights of time, tradition--as far as the age of trees is concerned--cannot at all be relied upon; within the narrow limits involved in the present case, it may be received with caution.

The Red Oak which stood nearly in front of the old Newell Tavern, was the original Eliot Oak. Mr. Austin Bacon, who is familiar with the early history and legends of Natick, states that "Mr. Samuel Perry, a man who could look back to 1749, often said that Mr. Peabody, the successor to Eliot, used to hitch his horse by that tree every Sabbath, because Eliot used to hitch his there."

This oak was originally very tall; the top was probably broken off in the tremendous September gale of 1815; as it was reported to be in a mutilated condition in 1820. Time, however, partially concealed the disaster by means of a vigorous growth of the remaining branches. In 1830, it measured seventeen feet in circumference two feet from the ground. It had now become a tree of note, and would probably have monopolized the honors to the exclusion of the present Eliot Oak, had it not met with an untimely end. The keeper of the tavern in front of which it stood had the tree cut down in May, 1842. This act occasioned great indignation, and gave rise to a lawsuit at Framingham, "which was settled by the offenders against public opinion paying the costs and planting trees in the public green." A cartload of the wood was carried to the trial, and much of it was taken home by the spectators to make into canes and other relics,

"The King is dead, long live the King!"

Upon the demise of the old monarch, the title naturally passed to the White Oak, its neighbor, another of the race of Titans, standing conveniently near, of whose early history very little is positively known beyond the fact that it is an old tree; and with the title passed the traditions and reverence that gather about crowned heads.

Mrs. Stowe has given it a new claim to notice, for beneath it, according to Drake's Historic Middlesex, "Sam Lawson, the good-natured, lazy story-teller, in Oldtown Folks, put his blacksmith's shop. It was removed when the church was built."

The present Eliot Oak stands east of the Unitarian meeting-house, which church is on or near the spot where Eliot's first church stood. It measured, January, 1884, seventeen feet in circumference at the ground; fourteen feet two inches at four feet above. It is a fine old tree, and it is not improbable--though it is unproven--that it dates back to the first settlement of Natick.

"Thou ancient oak! whose myriad leaves are loud
With sounds of unintelligible speech,
Sounds as of surges on a shingly beach,
Or multitudinous murmurs of a crowd;
With some mysterious gift of tongues endowed
Thou speakest a different dialect to each.
To me a language that no man can teach,
Of a lost race long vanished like a cloud,
For underneath thy shade, in days remote,
Seated like Abraham at eventide,
Beneath the oak of Mamre, the unknown
Apostle of the Indian, Eliot, wrote
His Bible in a language that hath died.
And is forgotten save by thee alone."--_Longfellow_.

* * * * *

HIS GREATEST TRIUMPH.

By Henrietta E. Page.

Yet slept the wearied mæstro, and all around was still,
Though the sunlight danced on tree-top, on valley, and on hill;
The distant city's busy hum, just faintly heard afar,
Served but to lull to deeper rest Euterpe's brilliant star.

Wilhelmj slept, for over-night his triumphs had been grand,
He had praised and fêted been by the noblest in the land,
And rich and poor had vied alike to honor Music's king,
Making the lofty rafters with the wildest plaudits ring.

Now, brain and hand aweary, he had fled for peace and rest,
And he should be disturbed by none, not e'en a royal guest.
The porter nodded in his chair: I dare not say he slept:
But sprang upright, as through the door a fairy vision crept.

A tiny girl with shining eyes, and wavy golden hair,
Tip-toed along the corridor, and close up to his chair,
And a bird-like voice sweet questioned, "Wilhelmj, where is he?
I've brought a little tribute for the great mæstro,--see!"

Her looped-up dress she opened, displaying to his view
A mass of brilliant woodland flowers, wet with morning dew;
Placing his finger on his lip, he pointed out the door;
She smiled her thanks, and softly went and strewed them on the floor.

Then like a vision of the morn, with eyes of heaven's own blue,
She slowly oped the outer door and gently glided through.
Hours after, when Wilhelmj woke he gazed in mute surprise
Upon those buds and blossoms fair, with softened, tender eyes.

They took him back long years agone, when, as a happy child,
He wandered, too, amid the woods, on summer mornings mild;
Aye, back to his home and mother; back to his old home nest,
To the blessed scenes of childhood; back into peace and rest.

And when he heard the story,--how the child had come and fled,--
"This is my greatest triumph" (with tears the mæstro said),
"For no gift of king or princes, no praise could please me more.
Than this living mat of flowers a child laid at my door."

* * * * *

THE FIRST BAPTIST CHURCH IN MASSACHUSETTS.

By Thomas W. Bicknell, LL.D.

The act of banishment which severed Roger Williams from the Massachusetts Colony, in 1635, was the means of _advancing_, rather than _hindering_, the spread of the so-called _heresies_ which he so bravely advocated. As the persecutions which drove the disciples of Christ from Jerusalem were the means of extending the cause of Christianity, so the principles of toleration and of soul-liberty were strengthened by opposition, in the mind of this apostle of freedom of conscience in the New World. His Welsh birth and Puritan education made him a bold and earnest advocate of whatever truth his conscience approved, and he went everywhere "preaching the word" of individual freedom. The sentence of exile could not silence his tongue, nor destroy his influence. "The divers new and dangerous opinions" which he had "broached and divulged," though hostile to the notions of the clergy and the authorities of Massachusetts Bay, were at the same time quite acceptable to a few brave souls, who, like himself, dared the censures, and even the persecutions, of their brethren, for the sake of liberty of conscience.

The dwellers in old Rehoboth were the nearest white neighbors of Roger Williams and his band at Providence. The Reverend Samuel Newman was the pastor of the church in this ancient town, having removed with the first settlers from Weymouth in 1643. Learned, godly, and hospitable, as he was, he had not reached the "height of that great argument" concerning human freedom; and while he cherished kindly feelings toward the dwellers at Providence, he evidently feared the introduction of their sentiments among his people. The jealous care of Newman to preserve what he conscientiously regarded as the purity of religious faith and polity was not a sufficient barrier against the teachings of the founder of Rhode Island.

Although the settlers of Plymouth Colony cherished more liberal sentiments than their neighbors of the Bay Colony, and sanctioned the expulsion of Mr. Williams from Seekonk only for the purpose of preserving peace with those whom Blackstone called "the Lord Bretheren," yet they guarded the prerogatives of the ruling church order as worthy not only of the _respect_, but also the _support_, of all. Rehoboth was the most liberal, as well as the most loyal, of the children of Plymouth; but the free opinions which the planters brought from Weymouth, where an attempt had already been made to establish a Baptist church, enabled them to sympathize strongly with their neighbors across the Seekonk River. "At this time," says Baylies, "so much indifference as to the support of the clergy was manifested in Plymouth Colony, as to excite the alarm of the other confederated colonies. The complaint of Massachusetts against Plymouth on this subject was laid before the Commissioners, and drew from them a severe reprehension. Rehoboth had been afflicted with a severe schism, and by its proximity to Providence and its plantations, where there was a universal toleration, the practice of free inquiry was encouraged, and principle, fancy, whim, and conscience, all conspired to lessen the veneration for ecclesiastical authority." As the "serious schism" referred to above led to the foundation of the first Baptist church within the Commonwealth of Massachusetts, on New Meadow Neck in Old Swanzey, it is worthy of record here. The leader in this church revolt was Obadiah Holmes, a native of Preston, in Lancashire, England. He was connected with the church in Salem from 1639 till 1646, when he was excommunicated, and removing with his family to Rehoboth, he joined Mr. Newman's church. The doctrines and the discipline of this church proved too severe for Mr. Holmes, and he, with eight others, withdrew in 1649, and established a new church by themselves.

Mr. Newman's irascible temper was kindled into a persecuting zeal against the offending brethren, and, after excommunicating them, he aroused the civil authorities against them. So successful was he that four petitions were presented to the Plymouth Court; one from Rehoboth, signed by thirty-five persons; one from Taunton; one from all the clergymen in the colony but two, and one from the government of Massachusetts. How will the authorities at Plymouth treat this first division in the ruling church of the colony? Will they punish by severe fines, by imprisonment, by scourgings, or by banishment? By neither, for a milder spirit of toleration prevailed, and the separatists were simply directed to "refrain from practices disagreeable to their brethren, and to appear before the Court."

In 1651, some time after his trial at Plymouth, Mr. Holmes was arrested, with Mr. Clarke, of Newport, and Mr. Crandall, for preaching and worshiping God with some of their brethren at Lynn. They were condemned by the Court at Boston to suffer fines or whippings. Holmes refused to pay the fine, and would not allow his friends to pay it for him, saying that "to pay it would be acknowledging himself to have done wrong, whereas his conscience testified that he had done right." He was accordingly punished with thirty lashes from a three-corded whip, with such severity, says Governor Jenks, "that in many days, if not some weeks, he could take no rest but as he lay upon his knees and elbows, not being able to suffer any part of his body to touch the bed whereon he lay." Soon after this, Holmes and his followers moved to Newport, and on the death of the Reverend Mr. Clarke, in 1652, he succeeded him as pastor of the First Baptist Church in that time. Mr. Holmes died at Newport in 1682, aged seventy-six years.

The persecution offered to the Rehoboth Baptists scattered their church, but did not destroy their principles. Facing the obloquy attached to their cause, and braving the trials imposed by the civil and ecclesiastical powers, they must wait patiently God's time of deliverance. That their lives were free from guile, none claim. That their cause was righteous, none will deny; and while the elements of a Baptist church were thus gathering strength on this side of the Atlantic, a leader was prepared for them, by God's providence, on the other. In the same year that Obadiah Holmes and his band established their church in Massachusetts, in opposition to the Puritan order, Charles I, the great English traitor, expiated his "high crimes and misdemeanors" on the scaffold, at the hands of a Puritan Parliament. Then followed the period of the Commonwealth under Cromwell, and then the Restoration, when "there arose up a new king over Egypt, who knew not Joseph." The Act of Uniformity, passed in 1662, under the sanction of Charles II, though a fatal blow at the purity and piety of the English Church, was a royal blessing to the cause of religion in America. Two thousand bravely conscientious men, who feared God more than the decrees of Pope, King, or Parliament, were driven from their livings and from the kingdom. What was England's great loss was America's great gain, for a grand tidal wave of emigration swept westward across the Atlantic to our shores. Godly men and women, clergy and laity, made up this exiled band, too true and earnest to yield a base compliance to the edict of conformity. For thirteen years here the Dissenters from Mr. Newman's church waited for a spiritual guide, but not in vain.

How our Baptist brethren here conducted themselves during these years, and the difficulties they may have occasioned or encountered, we know but little. Plymouth, liberal already, has grown more lenient towards church offenders in matters of conscience. Mr. John Brown, a citizen of Rehoboth, and one of the magistrates, has presented before the Court his scruples at the expediency of coercing the people to support the ministry, and has offered to pay from his own property the taxes of all those of his townsmen who may refuse their support of the ministry. This was in 1665. Massachusetts Bay has tried to correct the errors of her sister colony on the subject of toleration, and has in turn been rebuked by her example.

JOHN MYLES.

Leaving the membership awhile, let us cross the sea to Wales to find their future pastor and teacher--John Myles.

Wales had been the asylum for the persecuted and oppressed for many centuries. There freedom of religious thought was tolerated, and from thence sprung three men of unusual vigor and power: Roger Williams, Oliver Cromwell, and John Myles. About the year 1645, the Baptists in that country who had previously been scattered and connected with other churches, began to unite in the formation of separate churches, under their own pastors. Prominent among these was the Reverend Mr. Myles, who preached in various places with great success, until the year 1649, when we find him pastor of a church which he organized in Swansea, in South Wales. It is a singular coincidence that Mr. Myles's pastorate at Swansea, and the separation of the members from the Rehoboth church, a part of whom aided in establishing the church in Swanzey, Massachusetts, occurred in the same year.

During the Protectorate of Cromwell, all Dissenters enjoyed the largest liberty of conscience, and, as a result, the church at Swansea grew from forty-eight to three hundred souls. Around this centre of influence sprang up several branch churches, and pastors were raised up to care for them. Mr. Myles soon became the leader of his denomination in Wales, and in 1651 he was sent as the representative of all the Baptist churches in Wales to the Baptist ministers' meeting, at Glazier's Hall, London, with a letter, giving an account of the peace, union, and increase of the work. As a preacher and worker he had no equal in that country, and his zeal enabled him to establish many new churches in his native land. The act of the English Saint Bartholomew's Day, in 1662, deprived Mr. Myles of the support which the government under Cromwell had granted him, and he, with many others, chose the freedom of exile to the tyranny of an unprincipled monarch. It would be interesting for us to give an account of his leave-taking of his church at Swansea, and of his associates in Christian labor, and to trace out his passage to Massachusetts, and to relate the circumstances which led him to search out and to find the little band of Baptists at Rehoboth. Surely some law of spiritual gravitation or affinity, under the good hand of God, thus raised up and brought this under-shepherd to the flock thus scattered in the wilderness. Nicholas Tanner, Obadiah Brown, John Thomas, and others, accompanied Mr. Myles in his exile from Swansea, Wales. The first that is known of them in America was the formation of a Baptist church at the house of John Butterworth in Rehoboth, whose residence is said to have been near the Cove in the western part of the present town of East Providence. Mr. Myles and his followers had probably learned at Boston, or at Plymouth, of the treatment offered to Holmes and his party, ten years before, and his sympathies led him to seek out and unite the elements which persecution had scattered. Seven members made up this infant church, namely: John Myles, pastor, James Brown, Nicholas Tanner, Joseph Carpenter, John Butterworth, Eldad Kingsley, and Benjamin Alby. The principles to which their assent was given were the same as those held by the Welsh Baptists, as expounded by Mr. Myles. The original record-book of the church contains a list of the members of Mr. Myles's church in Swansea, from 1640 till 1660, with letters, decrees, ordinances, etc., of the several churches of the denomination in England and Wales. This book, now in the possession of the First Baptist Church in Swanzey, Massachusetts, is probably a copy of the original Welsh records, made by or for Mr. Myles's church in Massachusetts, the sentiments of which controlled their actions here.

Of the seven constituent members, only one was a member of Myles's church in Wales--Nicholas Tanner. James Brown was a son of John Brown, both of whom held high offices in the Plymouth colony. Mr. Newman and his church were again aroused at the revival of this dangerous sect, and they again united with the other orthodox churches of the colony in soliciting the Court to interpose its influence against them, and the members of this little church were each fined five pounds, for setting up a public meeting without the knowledge and approbation of the Court, to the disturbance of the peace of the place,--ordered to desist from their meeting for the space of a month, and advised to remove their meeting to some other place where they might not prejudice any other church. The worthy magistrates of Plymouth have not told us how these few Baptist brethren "disturbed the peace" of quiet old Rehoboth. Good old Rehoboth, that roomy place, was not big enough to contain this church of seven members, and we have to-day to thank the spirit of Newman and the order of Plymouth Court for the handful of seed-corn, which they cast upon the waters, which here took root and has brought forth the fruits of a sixty-fold growth.

From a careful reading of the first covenant of the church, we judge that it was a breach of ecclesiastical, rather than of civil, law, and that the fines and banishment from the limits of Rehoboth were imposed as a preventive against any further inroads upon the membership of Mr. Newman's church. In obedience to the orders of the Court, the members of Mr. Myles's church looked about for a more convenient dwelling-place, and found it as near to the limits of the old town and their original homes as the law would allow. Within the bounds of Old Swanzey, Massachusetts, in the northern part of the present town of Barrington, Rhode Island, they selected a site for a church edifice. The spot now pointed out as the location of this building for public worship is near the main road from Warren by Munro's Tavern to Providence, on the east side of a by-way leading from said road to the residence of Joseph G. West, Esq. A plain and simple structure, it was undoubtedly fitted up quickly by their own labor, to meet the exigency of the times. Here they planted their first spiritual home, and enjoyed a peace which pastor and people had long sought for.

The original covenant is a remarkable paper, toned with deep piety and a broad and comprehensive spirit of Christian fellowship.

HOLY COVENANT.

SWANSEY IN NEW ENGLAND.--A true coppy of the Holy Covenant the first founders of Swansey Entred into at the first beginning and all the members thereof for Divers years.

Whereas we Poor Creatures are through the exceeding Riches of Gods Infinite Grace Mercyfully snatched out of the Kingdom of darkness and by his Infinite Power translated into the Kingdom of his dear Son, there to be partakers with all Saints of all those Priviledges which Christ by the Shedding of his Pretious Blood hath purchased for us, and that we do find our Souls in Some good Measure wrought on by Divine Grace to desire to be Conformable to Christ in all things, being also constrained by the matchless love and wonderfull Distinguishing Mercies that we Abundantly Injoy from his most free grace to Serve him according to our utmost capacitys, and that we also know that it is our most bounden Duty to Walk in Visible Communion with Christ and Each other according to the Prescript Rule of his most holy word, and also that it is our undoubted Right through Christ to Injoy all the Priviledges of Gods House which our souls have for a long time panted after. And finding no other way at Present by the all-working Providence of our only wise God and gracious Father to us opened for the Injoyment of the same. We do therefore after often and Solemn Seeking to the Lord for Help and direction in the fear of his holy Name, and with hands lifted up to him the most High God, Humbly and freely offer up ourselves this day a Living Sacrifice unto him who is our God in Covenant through Christ our Lord and only Savior to walk together according to his revealed word in the Visible Gospel Relation both to Christ our only head, and to each other as fellow-members and Brethren and of the Same Household faith. And we do Humbly praye that that through his Strength we will henceforth Endeavor to Perform all our Respective Duties towards God and each other and to practice all the ordinances of Christ according to what is or shall be revealed to us in our Respective Places to exercise Practice and Submit to the Government of Christ in this his Church! viz. furthur Protesting against all Rending or Dividing Principles or Practices from any of the People of God as being most abominable and loathsome to our souls and utterly inconsistent with that Christian Charity which declare men to be Christ's Disciples. Indeed further declaring in that as Union in Christ is the sole ground of our Communion, each with other, So we are ready to accept of, Receive too and hold Communion with all such as by a judgment of Charity we conceive to be fellow-members with us in our head Christ Jesus tho Differing from us in Such Controversial Points as are not absolutely and essencially necessary to salvation. We also hope that though of ourselves we are altogether unworthy and unfit thus to offer up ourselves to God or to do him a--or to expect any favor with, or mercy from Him. He will graciously accept of this our free will offering in and through the merit and mediation of our Dear Redeemer. And that he will imploy and emprove us in his service to his Praise, to whom be all Glory, Honor, now and forever, Amen.

The names of the persons that first joyned themselves in the Covanant aforesaid as a Church of Christ,

JOHN MYLES, Elder,
JAMES BROWN,
NICHOLAS TANNER,
JOSEPH CARPENTER,
JOHN BUTTERWORTH,
ELDAD KINGSLEY,
BENJAMIN ALBY.

The catholic spirit of Mr. Myles soon drew to the new settlement on New Meadow Neck many families who held to Baptist opinions, as well as some of other church relations friendly to their interests. The opposition which their principles had awakened, had brought the little company into public notice, and their character had won for them the respect and confidence of their neighbors.

The Rehoboth church had come to regard Mr. Myles and his followers with more kindly feelings, and, in 1666, after the death of the Reverend Mr. Newman, it was voted by the town that Mr. Myles be invited to "preach, namely: once in a fortnight on the week day, and once on the Sabbath day." And in August of the same year the town voted "that Mr. Myles shall still continue to lecture on the week day, and further on the Sabbath, if he be thereunto legally called."

This interchange of pulpit relations indicates a cordial sentiment between the two parishes, which is in striking contrast to the hostility manifested to the new church but three years before, when they were warned out of the town, and suggests the probable fact that animosities had been conquered by good will, and that sober judgment had taken the place of passionate bigotry.

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CHURCH SERVICES IN PURITAN TIMES.

_The Elders' Advice in Matrimonial Matters._

From the Baptist Church records copied from the Welsh, which were brought from Swansea, Wales, by the Reverend John Myles, we quote, as follows:--

"The Sabbath meeting shall begin at 8 A.M., and on the fourth day of the weeke begins at nine of the Clock."...

"That one brother extemporize in Welsh for an hour, and after the said Welsh brother there shall be a publick sermon to the world, after this breaking bread."...

"That such brethren or sisters as shall any way hereafter intend to change their calling or condition of life by marriage or otherwise, do propose their cases to the elders or ablest brethren of the church, to have council from before they make any engagements, and in all difficult cases, and before all marriages, the churches council be taken therein."

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THE RENT VEIL.

By Henry B. Carrington.

"And the veil of the temple was rent in twain."