WATERTOWN.

First Church.

WATERTOWN, known originally as Sir Richard Saltonstall's plantation, was incorporated Sept. 7, 1630 (apswering to Sept. 17, 1630, N. S.), the same day with Boston.1 It then included within its limits, Weston, Waltham, and a part of Lincoln. ' With regard to the time, when its First Church was gathered, there has been much difference of opinion. Johnson dates this church from 1631; and calls it the seventh gathered church in the colony: giving precedence, in respect to age, to the churches of Salem, Charlestown, Dorchester, Boston, Roxbury and Lynn; though the five last named he represents to have been gathered in 1631, as well as that of Watertown. This loose, and in some respects, certainly inaccurate arrangement, is followed by C. Mather. 3 But an earlier date for the imbodying of this church, sanctioned by Mather himself in his Life of Rev. George Phillips, and adopted as the most probable by Rev. Dr. Francis in his History of Watertown, is July 30, 1630. On that day, according to the author of the Magnalia, in the above named memoir, about forty men, of whom Sir Richard Saltonstall was first, subscribed a solemn covenant (there cited at full length) "in order unto their coalescence into a church estate." " And by this transaction, it is assumed, in the next section of the memoir just referred to, that "a church of believers" (was)" gathered at Watertown." Viewing this then as its true date, the first church of Watertown was coeval with the first church of Boston, and posterior to none in the Massachusetts colony, in point of time, except the first church in Salem, and the original church of Dorchester, which removed to Windsor in Connecticut.

This ancient church contained in 1651 about 250 members; 2 and continued to be the only church in Watertown upwards of sixty years from its foundation. But a division was then effected in it. In 1692, during an earnest contention respecting the site for a new meeting-house, the parties agreed to refer the matter in debate to a committee, to be appointed by the governor and council. This committee fixed, for the purpose intended, on a spot west of the original place of worship, but nearer than that to the centre of the town, and within the present bounds of Watertown. Their report was protested against by a numerous minority, who were extremely dissatisfied with the location which it proposed for a new meeting-house. But notwithstanding their opposition, a meeting-house was erected on the site recommended by the committee; and when it was finished, it was accepted by vote in town meeting, as the place of public worship for the whole town. Measures were now taken to procure for it a minister. After repeated unsuccessful proposals for settlement in it to Mr. Henry Gibbs, who had been preaching in the old meeting-house the chief of the time since 1690, though without ordination," the church," with the concurrence of the town, invited Rev. Samuel Angier in 1696 to become their minister in the new house of worship. Mr. Angier accepted their invitation, and was installed May 25, 1697. And Oct. 6, following, a church was gathered from among the adherents to the old ineeting-house, (though with much opposition from "the western party, having the selectmen on their side;") and Mr. Gibbs above mentioned was ordained its pastor the same day. 5

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Watertown now contained two churches, and two religious societies, with a settled minister in each, beside an association for holding public worship among themselves by the Farmers," so called, inhabitants of the most westerly part of the town, which was incorporated in 1713, as the town of Weston. 1 Still the town was not as yet legally divided into parishes; and both its ministers appear to have been paid from its public treasury. 1

But after the death of Mr. Angier, the town was divided in 1720 by the general court of the Province into two distinct precincts, viz. the eastern, comprehending Mr. Gibbs's people, and the western, comprising those who had been Mr. Angier's. At the same time, for the better accommodation of those concerned, the court likewise ordered, by their committee for running the dividing line, that in each precinct, the existing meetinghouse should be removed to a spot designated by that committee, or otherwise that a new meeting-house should be erected upon that spot within a given time. With this order of court, a majority of the inhabitants of the western precinct, (including doubtless a majority of the church belonging to it,) promptly complied. They first attempted to purchase (of the town, it is supposed, for whose use it was originally built) the meetinghouse that had been Mr. Angier's, in which all or most of them had hitherto been accustomed to worship, for the purpose of removing it to the site which the court's committee had pitched upon. But not succeeding in this effort, they bought the old meeting-house in Newton, then for sale; removed the materials to the place appointed by the committee, near the present meeting-house of Rev. Mr. Ripley in Waltham, and there erected them anew in 1721.1 In 1723, Mr. Warham Williams was ordained as the minister of the west precinct in Watertown; and as there is no account on record of the gathering of

a church in this precinct upon or previously to that solemnity, it is presumed that the church of which Mr. Williams was the pastor, was the same as that to which Mr. Angier had formerly ministered within the present limits of Watertown. (A1) At the incorpora. tion of this precinct, as the town of Waltham, in 1738, its church became of course the church of Waltham.

Upon the division however of the town into two precincts in 1720, and the appointment of a new place for public worship in each, by order of court, there was a party in the western precinct, that firmly adhered to the meeting-house in which Mr. Angier had officiated. They assumed to be a distinct, or third church and society in the town and had for their minister a Mr. Robert Sturgeon, who had been employed with others, at the death of Mr. Angier, to supply his pulpit; and who now, whether regularly or not inducted into office, performed among them the proper duties of a pastor, baptizing their children, &c. 1 To decide upon the regularity of these proceedings, two Ecclesiastical councils were convened at Watertown in 1722, probably by the invitation of the western precinct. (B) The latter of these councils assembled May 1, and condemned the doings of Mr. Sturgeon and his party. And from this time his friends seem to have gradually withdrawn from him, and united themselves to one or other of the two regular societies: and his meeting-house, which had been for thirty years a cause of contention, has long since been demolished, or crumbled of itself into ruins. [1 Historical Sketch of Watertown, by Rev. Convers Francis. 2 Wond. W. Prov. B. I.

ch. 23. 4 3 Magn. B. I. ch. 5. * Magn. B. III. 5 Sewall's Journal. Rev. Mr. Ripley, Waltham. MS. Journal of Rev. Joseph Sewall.]

PHILLIPS. Mr. Phillips was educated (as Prince supposes) at Cambridge University, and settled in the ministry at Boxted in Suffolk, Eng.1 He came to this country in 1630 with Gov. Winthrop, and assisted in gathering the church at Watertown, of which he lived and died the pastor. He was eininent in his day, as "a man mighty in the Scriptures," which he used, it is said, to read through entirely six times a year; 2 and as one, who was "at the first more acquainted with the way of church discipline, since owned by Congregational churches," (C) than others of the early settlers; and at his death he was mentioned with honor, as "a godly man, specially gifted, and very peaceful in his place, much lamented of his own people and others."5 He published a treatise entitled, "A Vindication of Infant Baptism;" to which was added another, "Of the Church." He was the father of Rev. Samuel Phillips of Rowley; great-grandfather of Rev. Samuel Phillips of Andover; and the common ancestor of other individuals of his name in succeeding generations, distinguished for their liberal patronage of literary, charitable, and religious institutions. [Francis's Hist. pp. 33, 34. 2 Mather's Magn. B. III. 3 Johnson's W. W. Providence, B. I. ch. 33. 4 Hubbard's Hist. p. 186. Winthrop's Hist. Vol. II. p. 171.]

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KNOWLES. Mr. Knowles, "a godly man, and a prime scholar," had been a student of Magdalen College, and a fellow, in 1625, of Katharine Hall, Cambridge; and after commencing preaching, a lecturer (D1) at Colchester. 2 He came to New England in 1639; and was ordained as colleague pastor with Rev. Mr. Phillips of Watertown the following year. In 1642, he went with Mr. Thompson of Braintree, and Mr. James formerly of Charlestown, to preach the gospel in Virginia. Upon his return to Massachusetts, he was for a short time "again in the ministry at Watertown, associated with Mr. Phillips's successor.' In 1650 Mr. Knowles returned to England; 3 preached in the cathedral at Bristol; and being ejected thence in 1662 by the Act of Uniformity, he retired to London. 3 Here, in 1672, he was settled as colleague with Rev. Thomas Kentish at St. Katharine's; 2 and died April 10, 1685, "probably between 80 and 90 years of age." [Winthrop's Hist. II. 18. Francis's Hist. Allen's Biog.]

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SHERMAN. Mr. Sherman was educated at Emmanuel College, Cambridge: but scrupling the required subscription, he retired from the university without a degree, "under the persecuted character of a Colledge Puritan.'" He came to this country in 1634; and preached his first sermon at Watertown. After a few weeks' continuance there, he went to New Haven; preached with great acceptance in most of the towns in that vicinity, and was invited to take charge of the church at Milford. But now, declining for some reasons to preach altogether, he was chosen a magistrate of that colony, and continued in this office two or three years. At the death of Mr. Phillips, receiving an invitation to become his successor, he resumed preaching, was settled at Watertown, and during his protracted ministry there, sustained a very exalted character, both as a scholar, a divine, and a Christian. 1 For mathematical and astronomical learning he was particularly eminent. So much did he excel in the pulpit, that he obtained with his most judicious hearers the appellations of "a second Isaiah, the honey dropping, and golden mouthed preacher." And his lectures (E 1) delivered once a fortnight for thirty years, many of the students at Cambridge used to walk to Watertown to hear;

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and afterwards acknowledged "the durable and abundant advantage," which they had derived from them. 1 He was a Fellow of the Corporation of Harvard College, and one of the joint moderators of the Reforming Synod in 1679.2 He preached before the Convention of Congregational Ministers in Massachusetts in 1682; and his sermon is the first on that occasion upon record. 2 [Mather's Magn. B. III. 2 Francis's Hist.]

BAILEY. Mr. Bailey, "having received a good classical and general education," commenced preaching at Chester, Eng.; went to Ireland shortly after, and spent about fourteen years in the ministry of the gospel at Limerick. Here the success of his labors was so remarkable, that (in the words of Mather) "he seemed rather to fish with a net, than with an hook, for the kingdom of God." But neither his acknowledged talents and piety, nor his abundant usefulness, could save him from persecution for his nonconformity. After several imprisonments on this account, he came to New England probably in 1684; took up his residence at Boston; and beside preaching occasionally for other ministers, he appears to have been for some time a stated assistant of Rev. Mr. Willard of the South Church, till his removal to Watertown in order to settlement. (G) He was installed (H1) at Watertown, Oct. 6, 1686; and here as well as in Boston, "his services were much sought, and highly valued." But suffering much from ill health and low spirits, he resigned his pastoral charge in 1692; returned to Boston, and became an assistant minister of the First Church till his death. Mr. Bailey preached the Artillery Election Sermon, 1692. His publications were, "A Farewell Address to his loving and dearly beloved Christian friends in and about Limerick;" and "Man's Chief End to glorifie God, or some brief Sermon-Notes on 1 Cor. x. 31."1 ['Francis's Hist. Mather's Magn. B. III. Pt. 4, ch. 7.]

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BAILEY, Jr. Mr. Thomas Bailey was a younger brother of the above Rev. John Bailey, and came to this country with him. ' While at Boston where he and his brother at first lived, he preached occasionally, especially at the Thursday Lecture;2 went to Watertown to reside, at the earnest request of the people, as an assistant minister (J1) to his brother, Nov. 2, 1687, and died shortly after, Jan. 21, 1689. At his decease, his brother remarked in his diary respecting him, He died well, which is a great word; so sweetly, as I never saw the like before." "[Francis's Hist. 2 Sewall's Journ. Aug. 27, 1685; April 8, 1686.]

ANGIER. Mr. Angier was son of Edmund Angier of Cambridge, and a descendant, on the mother's side, from the celebrated Dr. Ames, author of the Medulla Theologiæ. Previously to his installation (K1) at Watertown, he had been settled at Rehoboth, where he was ordained Oct. 19, 1679. He was the father of Rev. John Angier of Bridgewater. [Francis's Hist.]

Church of.

This church was originally distinguished by the title of "The East Church." The circumstances which led to its formation, have been briefly narrated under the "First Church." The following notice of its gathering, and of the ordination of its first pastor, is from the Journal of Judge Sewall. "Fourth day Oct. 6. 1697. A Ch. is gathered at Watertown, East-End, and Mr. Gibbs Ordained. Mr. Fox ordains, Mr. Sherman gives the Right Hand of Fellowship. This was done in y Afternoon in ye open Aer tho' a Cold day. The Western party having y Selectmen on y Side, got possession of ye. Meeting-house, and would not suffer the Assembly to enter there. The Lord be mercifull to his people, pardon our Sins, and heal our gaping Wounds!" At the division of the town by the General Court in 1720 into two precincts, this church was comprehended in the East Precinct; and since the incorporation of the Western Precinct, as the town of Waltham, it has been the only Congregational church in Watertown.

GIBBS. Mr. Gibbs was a son of Mr. Robert Gibbs, merchant, of Boston. He went to Watertown Nov. 1690, as an assistant to Rev. John Bailey after the death of his brother Thomas; continued to preach there after Mr. Bailey's resignation and removal to Boston; was recommended to the town for settlement over them by the committee appointed by the Governor and Council for determining the site of a new meeting-house; and received repeated applications from the town to become their minister, especially after that building was completed. But seeing cause to decline these applications, he was not ordained till after the installation of Mr. Angier in the new meeting-house; when he was permanently settled over the friends of the old meeting-house, in which he had then been preaching, with but little interruption, about seven years. 1 Though the former part of Mr. Gibbs's ministry was spent in the midst of strife and contention at Watertown, yet he conducted himself with so much prudence and integrity, as that he secured the love, respect and confidence of both parties. He preached the Artillery

Election sermon in 1704, which was published: as was also a little treatise of his, entitled, "The certain Blessedness of all those, whose sins are forgiven, considered, confirmed and applyed, from Psalm xxxii. 1, 2;” and after his death, a little volume gathered from his papers, "full of affectionate and practical counsels," with the title, "Godly Children their Parents Joy; exhibited in several Sermons, &c. 1727." 1 (L1) [1 Francis's Hist.]

STORER. Mr. Storer was a son of Col. Joseph Storer of Wells, Me. His ministry at Watertown was a quiet and useful one, and of fifty years' continuance. [Francis's Hist.]

ADAMS. Mr. Adams, his successor, a son of Elisha Adams, Esq. of Medway, studied divinity"partly with the Rev. Mr. Bucknam of his native town, and partly with the Rev. Mr. Browne of Sherburne :" and died lamented within six months of his settlement. [Francis's Hist.]

ELIOT. Mr. Eliot, a lineal descendant of Rev. John Eliot, the "memorable apostle of the Indians," pursued the study of theology under the direction of Rev. Mr. Leonard of Woodstock, Ct. and when called to the pastoral office in Watertown, was a tutor at Harvard College. He published A Discourse delivered at Athol at the Consecration of a Lodge, Oct. 13. 1803: " "A Discourse delivered at Dedham, at the Consecration of Constellation Lodge, Oct. 19th. 1803:" "Two Sermons preached at Watertown, Sept. 30th. and Oct. 7th. 1810," from Acts ii. 47: and "Two Sermons preached at Watertown, Sept. 22d. 1816," from Deut. xxxii. 47. [Francis's Hist.]

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FRANCIS. Dr. Francis studied divinity at Harvard University. The sermon at his ordination was preached by Rev. Dr. Osgood of Medford, from 1 Tim. i. 15, was "printed at the request of the Society, and was the last production published by the venerable and eloquent preacher." "2 [Rev. Mr. Francis. 2 Francis's Hist.]

[To be continued.]

ON THE MODESTY BECOMING A CHRISTIAN MINISTER.

[By Rev. Daniel Dana, D. D.]

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NOTHING is so essential to the prosperity of religion, as the character of its ministers. Their office and work require high and peculiar qualifications. this point all are substantially agreed.

In the character of an untaught teacher, the most ignorant perceive an incongruity. The veriest of hypocrites demands in a minister, unimpeached sincerity; and the most profligate of men, a spotless example.

So pervading and general a sentiment carries with it decisive evidence of truth. It is drawn from the inmost depths of the human mind. It may be impaired; but it cannot be effaced. Even in the present low state of religion and morals in the community, it retains much of its original strength.

Many things, indeed, in the existing condition of our country, are adapted to improve the ministerial character, by eliciting and strengthening some of its best attributes.

While most other sciences are making rapid advances, it would be unnatural that religion, the best of all sciences, should stand still.

The rapid extension of the gospel, with the imperious demand for its still farther extension, is fitted to rouse the energies of every minister, to quicken the impulses of his heart, and nerve the vigor of his arm.

In the mean time, an endless variety of domestic objects and interests prefer their claims. While societies, anniversaries, public assemblies, resolutions and speeches are indefinitely multiplied, no minister can well be idle. His thoughts and feelings, and, if he has them, his talents and eloquence, will have an ample field for their exhibition.

But amidst these demands for energy, and temptations to display, there is latent danger. Especially there is danger lest virtues of the more passive or secluded cast, be neglected and forgotten. There is one virtue, I mean that

of modesty, which is already cast into the shade; and is, indeed, in some danger of being transferred from the list of virtues to that of weaknesses.

It is my wish to speak a word for this lovely stranger; to lead her out from her seclusion, to vindicate her rights, and to assign her due importance and praise.

I remark, then, in the first place, genuine modesty does not imply, strictly speaking, an undervaluing of one's own character and attainments. This is true in an absolute, and a comparative sense. It is admitted that the apostle, in addressing Christians, enjoins them, in lowliness of mind, each to esteem others better than themselves. But these expressions cannot bear a literal construction. Thus understood, they would inculcate on Christians the sweeping conclusion, that all around them were better men and better Christians than themselves; which, of course, would be false. Still the apostle's meaning is very plain; and he puts the guard in the right place. Knowing the pride of the human heart, and the proneness even of the partially sanctified to judge too unfavorably of others, and too favorably of themselves, he would have them reverse the proceeding. He would have them transfer to themselves that severity which they are prone to exercise toward others; and to others, that unbounded candor which they are apt to indulge toward themselves. Just as in the case of a staff, or wand, which has been much bent a particular way, we correct the obliquity, not simply by giving it a straight position, but by bending it the opposite way. Thus viewed, the apostle's direction will coincide with the idea of the ancient philosopher, who represented mankind as passing through the world with each a bag, or wallet, on his shoulder, in the fore-part of which he placed the faults of his neighbors, and in the hinder part, his own. "The business of philosophy," he adds, "is to turn the wallel." The business of Christianity is substantially the same. And what a delightful revolution would be witnessed in neighborhoods, in churches and communities, if all Christians, and all ministers, adopted these lovely principles of judgment.

If modesty does not consist in forming too low an opinion of our own characters and attainments, still less is it found in the habit of verbally disparaging ourselves. Some persons never speak of themselves, but in the most debasing terms. This, however, is a very equivocal proof of modesty. Rather, it is an artful, but ill-concealed attempt at self-exaltation. Believe the declarations of these very modest persons, and you bitterly disappoint them. Adopt their opinions, and you incur their resentment and hatred.

Nor is true modesty inconsistent with decision in opinions, or in character. The modest man, indeed, forms his opinions on great and interesting subjects with caution; for he investigates coolly; he sees difficulties, and feels the force of objections. But this caution is the parent of confidence-a just confidence, which, as it is not easily acquired, is not easily resigned. It is the superficial thinker who never patiently examines, never doubts, and never hesitates. And as his opinions are formed in the dark, it is not unnatural that they should take flight at the first approach of daylight. A volume might be written on the emptiness and superficiality of these arrogant pretenders, in contrast with the modesty of real science.

And why should it be thought that modesty is incompatible with decision of character? Does it obliterate from the mind a sense of moral obligation; of the immutable distinction between right and wrong? Does it destroy the fear of God, and reverence for his laws? Does it efface the impression of his allsurrounding presence, and all-seeing eye? These are the elements which go to constitute genuine decision of character. And they all find a natural and welcome abode in the subdued and self-diffident mind.

Indeed it is the modest man alone, who duly appreciates the difficulties, as well as the motives of virtue; its obstacles, not less than its rewards. Of course, he alone is prepared to pursue a uniform and inflexible line of rectitude. Let the world, then, correct its estimate of things. Let it transfer to this unassuming class, that praise of decision and energy, which it has been too apt to bestow on the bold, the self-confident, and the reckless.

Nor is there any thing in genuine modesty which relucts from the loftiest enterprises, or the most vigorous efforts. The motto adopted by one of the most