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common course. They are of the class, which are fondly related by the old, and attentively heard by the young.
"The village matron, round the blazing hearth,
Suspends the infant audience with her tales,
Breathing astonishment."--Akenside.


No concerns, when considered as to the highest good of a community, are so vitally important as these. As they are either habitually neglected or cherished by any people, so are such people either debased or elevated. Wherein the religious privileges, offered by concerns of this kind, demand one sacrifice on our part, they bestow upon us a thousand richer benefits. Who would wish the Deity to banish the cloud from the heavens, which puts the vapors of the earth under a light contribution, so as to pour down refreshing showers upon its surface, adorn it with fruitful fields, and fill the garner with an abundant harvest? Far less should we entertain or manifest a desire to have him diminish or destroy our Gospel institutions, because they make a small levy on our possessions for their continuance; institutions, which, like the cloud of His presence, lead us by night and by day, scattering upon us the needed gifts of mercy, and showing us the way to a heavenly Canaan. To enjoy these institutions with purity of conscience and liberty of person, our ancestors sundered the ties of relationship, submitted to losses of property, forsook the home of their nativity, braved perils by sea, and endured sufferings by land. Indeed, our ancestors passed through a fiery trial, so that they might secure for themselves and their children a religious as well as political portion, which should be as free from blemish, as the imperfection of human nature would admit, and as durable as the decay and uncertainty of earthly things would allow. If we would not show ourselves unworthy to be called by their name, we should cherish views, and be actuated by motives, magnanimous as theirs, in sustaining and bearing forward the ark of the Lord.
A fuller and more interesting account of church and parish affairs might be given, if the records of them had not been lost for about sixty years. Such a lamentable chasm of information must be partially supplied from other sources.

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WORSHIP. 221633, Nov. 26th. Rev. John Wilson, by leave of his Church, comes to preach for the people here.
1634, April 3d. Governor Winthrop sets out on foot to prophesy for them on the Sabbath.
FORM OF WORSHIP. 231641. The Pastor begins with prayer, and the Teacher reads and expounds a chapter. The practice of reading the Scriptures was dispensed with here about sixty years ago. It was revived in the First Parish 1807, and in the South Parish 1826. When it was dropped, the worship began with singing. Formerly, when a portion of the Bible had been read, one of the Ruling Elders would give out a Psalm. Then a sermon, and sometimes an extempore address would follow. This service was often beyond an hour. Then came singing, a prayer, and a blessing. In the afternoon performances, Josselyn says, 1663, that a Psalm was sung before the benediction. This, as the "Ratio Disciplinœ" states, 1725, was preceded by the phrase, — "Blessed are all they, that hear the word of God and keep it."
LECTURES. 1641. These were every week on Thursday, and commenced at 11 o’clock, A.M. They were superseded by monthly lectures 1753. They were attended by the Courts, if in session here, till late years. Evening lectures were first held in Ipswich 1742, because of great attention to religion.
SINGING. While Ruling Elders were continued, one of them read a single line, and such of the congregation as could sing, arose in different parts of the meeting-house, and sung it; and then another line, till the Psalm was through. In the later societies, where no such officers were chosen, a Deacon performed the same duty. Sternhold & Hopkins’s version of the Psalms appears to have been first used. About 1667, the Bay Psalm-Book took place of the preceding. Before 1757, Tate & Brady were adopted. Not long after this year, the Bay Psalm-Book, as revised and improved by the Rev. Thomas Prince, was reinstated in some of the parishes. In the Hamlet, Tate & Brady continued till 1772, when Watts was introduced. The latter was adopted by the South Parish 1785, instead of Prince.
As to seats for choirs, they were designated by the First Parish 1763, being "two back on each side of the front

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alley." Similar provision was made at the Hamlet 1764, and at Chebacco 1788. The choir of the First Parish begin to sit in the gallery 1781. This alteration was soon imitated in other parishes.
1790. Deacon Perkins informed the First Church, that at the request of the singers, he had read a whole verse at once for them in the Psalms. About 1793, the Psalms and Hymns began to be read wholly at once by the ministers, as at present.
HOUR-GLASS. For a long period before watches became so common as in late years, an hour-glass was used to measure the time of religious performances. There is a place still remaining for such a glass, on one side, fronting the Elders’ seat, in the house of the First Parish; and there was another, till within a few years, in the South meeting-house. Hour-glasses were thus employed here till seventy years since. They had been common in Old as well as in New England. In allusion to this fact, a painter, though not in the most delicate manner, represented Hugh Peters, as in a pulpit with a large assembly before him, turning an hour-glass, and using these words, — "I know you are good fellows; stay and take another glass."
CONTRIBUTION. 231641. This was every Sabbath afternoon; — "one of the Deacons saying, — ‘Brethren, now there is time left for contribution, wherefore, as God hath prospered you, so freely offer.’ — On some extraordinary occasions, the ministers presse a liberal contribution. The magistrates and chief gentlemen first, and then Elders, and all the congregation come up one after another one way and bring their offerings to the Deacon at his seate, and put it into a box, if it be money or papers; if it be any other chattel, they set it down before the Deacons, and so passe another way to the seats againe." It was customary in all congregations, till seventy years ago, for persons visiting in town on the Sabbath, to put some money into the box. This was called, "the strangers’ money," and was often stipulated as a perquisite of clergymen when settled. The collection on every Sabbath began to be omitted 1763.

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321646. "The Church of Christ here consists of one hundred and sixty souls, being exact in their conversation, and free from epidemicall disease of all Reforming Churches, which, under Christ, is procured by their pious and orthodox ministry."
61742, July 25th. Up to this date from April, 1741, one hundred persons were added to the Church. From Jan. 9th, 1743, to Oct. 30th, twenty-three more were admitted.
651743, July 2d. Rev. John Rogers writes to the Convention of Ministers in Boston, — "I have the utmost reason to bless God, who has given me to see a day of such marvellous power and grace, particularly in this place, and since the Rev. Messrs. Whitefield and Tennant came among us. Wherein great numbers of our young people and others of more advanced age give clear evidence of a saving change wrought in them, and, by the fruits of the Spirit, show that they are born of the Spirit."
1746, Aug. 21st. There are 304 members.
1798. More than usual additions.
1800, Nov. 30th. Up to this time, from April, 28 are added.
1827. There were 25 male, and 85 female communicants.
1830, Nov. 21st. To this date, from May 2d, 88 are admitted to full communion, besides several by letter.
1832. There were 55 male, and 158 female members.
CHURCH DISCIPLINE. 181635. All churches of the Colony are to consult about one uniform order of discipline.
1643, May 3d. Each church is to deal with those of its members, who refuse to become freemen.
1656. The Church pass the following votes. "1. We look at children of members in full communion, which are about fourteen years old when their father and mother joined the Church, or were born since, to be members in and with their parents. 2. We look at such children under the care and watch of our Church, and as they grow up to be about fourteen years old, to be liable to our Church censures in case of offence and scandal. 3. We look at it as the duty of Elders and brethren

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to endeavour, in their respective places, to instruct them, and to call upon them to know the Lord, and to carry it according to the rules of the Gospel. 4. We look upon it as the Elder’s duty to call upon such children, being adults, and are of understanding, and not scandalous, to take the covenant solemnly before our assembly. 5. We judge that the children of such adult persons, that are of understanding, and not scandalous, and shall take the covenant, that their children shall be baptized. 6. That notwithstanding the baptizing the children of such, yet we judge, that those adult persons are not to come to the Lord’s table, nor to act in Church votes, unless they satisfy the reasonable charity of the Elders or Church, that they have a work of faith and repentance in them."
Giles Firman said, in 1658, "In Ipswich, N.E., when those two worthy men, Mr. Nathaniel Rogers, pastor, and Mr. John Norton, teacher, had the managing of this ordinance, they carried on the work with so much prudence and long-suffering (if the cause did permit,) before they came to the execution of it, and with so much majesty and terror when they came to the sentence, that the hearts of all the members (I think) were struck with fear, and many eyes could not but let drop tears."
CHURCH OFFICERS. The first Church of Ipswich continued to have a Pastor and Teacher for one hundred and ten years. They had Ruling Elders, also, till after 1727; who commonly held their office two at a time. Their seat was directly under the pulpit. For a considerable period, such officers were regarded as set apart from civil trusts, and did not accept them. Their duties, as well as those of the Deacons, may be seen particularly specified in the seventh chapter of the "Cambridge Platform." 23"When a minister preacheth abroad in another congregation, the Ruling Elder of the place, after the Psalm is sung, says publicly; — ‘If this present brother hath any word of exhortation for the people at this time, in the name of God, let him say on.’" There were, also, generally two deacons; their seat was next to that of the Ruling Elders, somewhat lower than theirs, and in front of the pulpit. For more than a century, they collected the ministerial taxes here, and bestowed on paupers what the town raised for their support.

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221634, May. Thomas Parker, from Wiltshire, England, became a resident at Ipswich. 73Mr. Sewall says, that Mr. Parker "was much about this time preaching and proving, at Ipswich, that the passengers came over on good grounds, and that God would multiply them, as he did the children of Israel." Having labored here in the ministry one year, Mr. Parker removed to Newbury, where a new settlement was formed. For an account of his parentage, labors, character, and death, see Mather’s "Magnalia."


He was son of the Rev. John Ward, of the Episcopal Church; born at Haverhill, England, and educated at Cambridge. He studied and practised law. After this he travelled into Holland, Germany, Prussia, and Denmark. At the University of Heidelberg he became acquainted with the learned Pareus, who prevailed on him to become a preacher. On his return home, he was ordained at Standon, about 27 miles from London. 74Mr. Ward, having expressed himself against the "Book of Sports," and against bowing at the name of Jesus, added, that "The Church of England was ready to ring changes in religion; and that the Gospel stood a tip-toe, ready to be gone to America." For this he was suspended, and required to make a public recantation. Sooner than comply, and thus wrong his conscience, he forsook his country, and came to this. He arrived here in June, 1634, and soon took charge of the Ipswich Church. How this "judicious servant of Christ," as Johnson calls him, toiled for building up the walls of Zion, we have no record to give us particular information. Such were his motives and character, however, that we have reason to believe he was not slack in so important a work. — 321637, Feb. 20th. As his health had become impaired, he resigned his pastoral office to Nathaniel Rogers. He still preached when he was able, till he left the colony. — 181638, March 12th. As great inconvenience had been experienced, for want of written laws, he is appointed on a committee by the General Court, to draw up a code for the consideration of

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the Freemen. —
221639, Sept. He hands in the result of his labor, in this respect, to the Governor. — 181640, May 13th. Mr. Ward, with some men of Newbury, is conditionally allowed to form a settlement either at Haverhill, or at Andover. This privilege was improved, and the former place was chosen before October. His chief object in obtaining such a grant was to prepare a residence for his son John, who became an estimable minister there. — 221641, June 2d. He preaches the Election Sermon. He was chosen to do this by the Freemen, before the General Court sat. The Governor looked on this mode of election as irregular; but he suffered it to pass. Mr. Ward advanced several things in his discourse, which savoured more of liberty, than our magistrates of that period were disposed to approve. It was very evident, that his ideas of political rights were more popular with the Deputies, than with the Assistants. — 18Oct. 7th. The Governor and Mr. Hathorne are desired to wait on Mr. Ward, for a copy of the Liberties and Capital laws, so that they may be transcribed, and forwarded to the several towns. Thus, however unable to minister often at the altar, he was not weary in watchfulness and exertion for the welfare of our infant country. — 1643, May 10th. He is granted 600 acres of land near Pentuckett, or Haverhill. This was, probably, for his public services. July. He addresses, with others, the Governor and Assistants, on the impolicy of assisting La Tour. — 1644, May 29th. The Deputies earnestly propose to the Assistants, that there be Commissioners, in the recess of the General Court, to perform public business. For such a Board, they nominate Mr. Ward, with ten others. This proposal was not allowed. — 1645, May 25th. Mr. Ward is chosen on a Committee of Essex, to draw up a body of laws, and lay them before the next Legislature. These laws, in the composition and arrangement of which he had a principal hand, were printed in 1648. Not long after this last appointment of his, he returned to England, and became minister of Shenfield, in Essex. — 751647. He publishes "The Simple Cobbler of Agawam," a satirical and witty performance. It encouraged opposers to the King and Parliament; though suited to moderate the excesses of the two parties then in England. The want of polish in this book was in keeping with the

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character he assumed, and with the style of the time. The severe manner of his handling denominations different from his own, was common with every sect. June 30th. He preaches before the House of Commons. He is supposed to have been the author of "A religious Retreat sounded to a religious Army," printed in 1647; and "A Word to Mr. Peters, and Two Words to the Parliament and Kingdom"; and the writer of "Pulpit Incendiary." He also published a small satire against the preachers of London, called "Mercurius Antimecharius, or, The Simple Cobbler’s Boy, with his Lap full of Caveats." Mr. Ward died in 1653, Æ. 83. Of his children, were John, minister of Haverhill; James, who returned to England with his father, and became a doctor; and a daughter, married to Giles Firman. His talents, acquirements, and piety were of a high order. Mather tells us, that he had inscribed over his mantel-piece, Sobrie, juste, pie, lœte. Because Mr. Ward did not continue as pastor and preach every Sabbath, and because he was so much concerned in affairs of legislation, and was wittily inclined in his writings, the impression appears to have been cherished, that his heart was set more on the world, than on God. But such a suspicion is not truly founded. He did not constantly labor in the ministry, as previously stated, because a dispensation of Providence rendered him unable. He was frequently engaged in assisting the General Court, at their particular request, as was very common with the most devoted ministers of the colony, when Church and State were closely allied, and to serve the one was to do much for the other. There is no evidence, that the talent of wit, with which he was largely endowed, was ever turned to any account, except to lash and put down follies and vices, and to promote propriety, morality, and religion. From his entrance upon the ministry till the close of his life, he devoted what measure of strength he had, to advance the temporal and spiritual good of his fellow men. He held a rank among the first, who are divinely blessed for strict and untiring compliance with the rules of their stewardship.


This person was of Ipswich in 1635. Cotton Mather remarks, "I say nothing, because I know nothing, of Mr. Brecy." This clergyman was, probably, an assistant to Mr. Ward, in the ministry, and returned to England about, or before, the time he did.

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63He was the second son of John, minister of Dedham, and a descendant of the martyr, and was born while his father was settled at Haverhill in 1598. He knew the invaluable blessing of having a pious mother, who, in the first years of his intelligence, often directed him, both by her precept and example, to the Saviour of sinners. He gave evidence of piety in his childhood. At about fourteen he entered Emanuel College, where he was eminent both as a scholar and a Christian. He was particular in his attendance on social and secret prayer. Having one morning omitted the last duty, through a press of business, he was going to some place on a horse, which, stumbling, threw and bruised him. From the time of this perilous event, he was very careful not to omit any daily service of devotion, for the sake of temporal calls. He began his ministerial course as chaplain to a person of high rank. He afterwards became curate to Dr. Barkham, at Bocking, in Essex, and conformed with the requisitions of the established Church. On this point, he said, in 1627, "I am somewhat troubled sometimes at my subscription; but I saw sundry men of good gifts, and good hearts, as I thought, that did so. And I could not prove that there was any thing contrary to the Word of God; though I disliked them much, and I knew them unprofitable burthens of the Church of God." As Dr. Barkham saw that Mr. Rogers did not put on his surplice at the funeral of a noted person, he privately told him to seek some other place of employment. Having served at Bocking four or five years, he was called to Assington, in Suffolk, where he preached five years more. Here his labors were abundantly successful. But seeing that he could not dutifully subscribe "the Articles of Visitation," and that a storm of persecution was about to overtake him, he concluded to flee to New England. He was encouraged to do this by Mr. Thomas Hooker. He had married a daughter Mr. Robert Crane, of Coggeshall, a worthy gentleman, who offered to maintain him and his family, if he would stay at home. This kind proposal Mr. Rogers thought it his duty to decline. After a long passage he arrived at Boston, in November, 1636. Speaking of this fact, Johnson said, in reference to him, that he was "an able disputant, whose mouth

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the Lord was pleased to fill with many arguments for the defence of the truth." The year following, Mr. Rogers was a member of the Synod, which convened to suppress the animosity existing between the Legalists and Antinomians. He was invited to settle at Dorchester; but as those, who came with him, could not be accommodated there, he chose to come with them to Ipswich. Here he was ordained pastor, Feb. 20th, 1638, when he preached from 2 Cor. ii. 16. The General Court grant him leave, Sept. 6th, to take the oath of freeman, before two magistrates in Ipswich. —
221643, June. Mr. Rogers being earnest in a cause between the town and Mr. Bradstreet, which also concerned his own interest, Mr. Dudley used this speech to him, "Do you think to come with your Eldership here to carry matters." Mr. Dudley was somewhat hard at first to be convinced, that such language was indecorous; but he confessed it was so, at last, and they were reconciled. Treatment of this kind must have wounded the feelings of Mr. Rogers, whose sensibility was often too great for his comfort. Dec. 17th. He writes a letter, printed the next year, to a member of the House of Commons, "discovering the cause of God’s wrath against the nation, notwithstanding the present endeavours of reformation; directing to the means of appeasing that wrath, and encouraging to constancy in those endeavours. It was composed with much judgment and pious affection." Having been long subject to occasional turns of dejected spirits and of spitting blood, and bestowing great care on whatever of his composition was to come before the public, his physician advised him not to transcribe his sermons, while his health was so precarious. This is a reason why none of his rich performances on the Sabbath have come down to us. He was known to have kept a diary; but, at his request, two of his friends cast it into the fire, where it was entirely consumed. Pity indeed, that a treasure, which, if preserved, would serve not only to satisfy curiosity, but inform and edify, should have been thus destroyed! He left a manuscript, written in Latin, of which he was a complete master. This production was in favor of congregational church government. Though not gifted with strong lungs, Mr. Rogers spoke eloquently, and was heard with marked attention. Having become excessively attached to tobacco, he

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resolutely gave it up before his decease; because he found that it had made him a slave to its use. Over two years before he died, Mr. Norton, his colleague, was invited to settle in Boston. This was the origin of much uneasiness at Ipswich and of trial to Mr. Rogers, because some suspected that he was not sufficiently active to retain his colleague. Being almost exhausted with infirmities, Mr. Rogers was taken with an influenza, which prevailed through the country. Thus attacked, he gradually failed. One of his last acts was to bless the three children of his daughter, who was remarkably faithful in discharging her duties to him. As he was about to breathe his last, he was heard to say, "My times are in thy hands." Thus departed a "man of God," in the afternoon of July 3d, 1655, Æ. 57. His estate in Old and New England amounted to £1200. To each of his five sons, John, Nathaniel, Samuel, Timothy, and Ezekiel, he gave £200. He had already paid £200 to his daughter, the wife of the Rev. Wm. Hubbard. He left £5 for Harvard College, and £3 for the poor. His wife, Margaret, died Jan. 23d, 1656. He is thus described by his son-in-law, Hubbard; "He had eminent learning, singular piety, and holy zeal. His auditory were his Epistle, seen and read of all that knew them." This was a merited description. The toils of Mr. Rogers, in the vineyard of Christ here, were crowned with much success. The heaven, to which he guided others, there is reason to believe, became his own perpetual and glorious abode.


He was descended from respectable ancestors and was born May 6th, 1606, at Starford, in the county of Hertford. He early discovered uncommon talents, and entered the University of Cambridge at fourteen. Here he shone as a scholar, and took his first degree. A zealous Catholic, who regarded him as a youth of much promise, endeavoured to have him embrace the profession of Popery. The attempt was vain. Mr. Norton’s father having become embarrassed in his pecuniary affairs, he left college and engaged as an Usher and Curate in his native place. At this time, however, he felt not the power of religion. But he soon realized the deep necessities of his soul and penitently fled to the Saviour for help and eternal life. He rapidly gained the reputation of an able minister of the New Testament. His uncle offered him

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a considerable benefice; but he could not subscribe to the conditions, with which it was clogged. For a similar reason he declined a fellowship, as proffered him by Dr. Sibs, master of Catherine Hall in Cambridge. Still he was not idle. He served as Chaplain to Sir Wm. Marsham, while waiting to see if a more extensive sphere of usefulness would be opened to him. Perceiving that his expectations in this respect were crossed by the impositions of Church Conformity, he resolved to visit the refuge of the Puritan Pilgrims. In one attempt to effect this purpose, he came near being shipwrecked between Harwich and Yarmouth. The vessel had to return, which disappointed him for that season. The next year he was enabled to succeed. When he departed from England, an aged clergyman said "he believed that there was not more grace and holiness left in all Essex, than what Mr. Norton had carried with him." Previously to his embarkation, he married a lady of considerable estate and of estimable character, who accompanied him.
36Mr. Norton arrived at Plymouth, Oct. 1635. Here he was invited to settle, as well as at Ipswich. While considering which of these towns he ought to choose, he resided in Boston. At this time his controversial abilities were called into exercise by the arguments of a French Friar. — 1637. He was an influential member of the Synod, which sat to compose the differences between the advocates and opposers of Mrs. Hutchinson. He finally concluded to make Ipswich the field of his labors. He assisted Mr. Ward, and was ordained Teacher when Mr. Rogers was ordained Pastor. 5As he was looking for friends from England to join him here, he desired farms to be laid out for them. This was granted. — 181639, Nov. 5th. The General Court vote him two hundred acres of land. — 1645, Dec. 22d. He dates his Answer to Questions on Ecclesiastical Government, as proposed by the Rev. Wm. Apollonius, of Middleburg, under direction of the clergymen of New Zealand. Mr. Norton composed this reply at the request of New England Ministers. It is able, and classically written in Latin, and contains a valuable exposition of Church usages among our fathers. It was the first book, composed in that language, that was ever printed in this country. While he was engaged about it, some of his people thought his sermons not so good as usual. They desired Mr.

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Whiting, of Lynn, to mention the subject to him. Mr. Norton took the admonition in good part and gave it suitable heed. Fuller, in his "Church History," says of this production, "Of all authors I have perused concerning those opinions, none to me was more informative than John Norton’s; one of no less learning than modesty." Mr. Norton sent a Latin letter to John Drury (who labored in vain to promote pacification among the Reformed Churches), which was signed by forty-three clergymen. — 1646, Sept. 2d. As a member of the Synod, convened at Cambridge, he preaches in Boston. His discourse, as it was intended, led the church there to lay aside their scruples about being represented in such an Assembly. — 1647. He had an efficient hand in forming the Cambridge Platform. He proposed to have some rules connected with it, as to the watch which churches should have over their baptized children. But he withdrew his motion because of some opposition, though similar rules were adopted fourteen years afterwards. — 1651, May 7th. Mr. Wm. Pynchon is to appear before the General Court, Dec. 14th, when Mr. Norton’s Answer to his Treatise on Redempton [sic] and Justification is to be ready. This reply was presented the next Session and ordered to England to be printed. — After the death of the Rev. John Cotton, 1652, who advised his church to obtain Mr. Norton, if they could, he began to preach for them. They supposed that Ipswich Church would consent to part with him for the greater good of the colony. In addition to this, Mr. Norton had wished to return to England, and his people had agreed, that, if he did not alter his mind, he might go. But when they perceived that he was likely to reside in Boston, they demurred as to his removing thither. Hence a sharp controversy arose between the two churches. — 1653, May 18th. The Legislature, lamenting the decease of Mr. Cotton, congratulate Mr. Norton on his acceptance of the call from Boston. This year he has much influence in preventing a war with the Dutch at Minhadoes. After the death of Mr. Rogers, the Ipswich Church renewed their claim on Mr. Norton. The Governor and Magistrates called a council, stating, that, while such counter claims were insisted on, there was danger that Mr. Norton would carry into effect his previous design, of leaving the Colony. The agitation of the question, what Mr. Norton ought to do, was so long and so vehement, that it excited the fears of many, lest it should seriously and extensively injure

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chief priest in Boston, by the immediate power of the Lord, was smitten and died." The delivery and discourses of Mr. Norton were of the first order. His devotional performances were uncommonly interesting. One of his church-members at Ipswich, after his removal to Boston, would commonly walk thither, then about thirty miles distant, so that he might hear him at the weekly lecture, and would remark, "that it was worth a great journey to be a partaker in one of Mr. Norton’s prayers." This eminent servant of the Lord knew what the frowns of enemies were, as well as the smiles of friends. But his fortitude, based on Christian principles, suffered him not to sink under the apparent and expressed displeasure of his opponents. He was glad to have it in his power so to act, as to merit and receive the approbation of the worthy, while he pitied those who envied his fame, and prayed for their highest welfare. He was, undoubtedly, one of the greatest divines, who ever graced this or any other country. He was emphatically "diligent in business, fervent in spirit, serving the Lord." As the result of this, many souls were given to him as the seals of his ministry. He realized that all his earthly portion of honors and enjoyments would soon pass away, and he purposed and acted with a wise reference to an incorruptible heritage. When the message of death came, it found him in his Master’s service, and quickly changed his mortal for an immortal existence, wherein he might receive, with perfected saints, abounding knowledge, improvement, engagedness, and bliss, in glorifying God for ever and ever.

63He was born in Newbury, England, 1608. He entered the University of Oxford, and continued there some time. When the plague raged, he, with others, became a pupil of the celebrated Dr. Twiss, of his native town. He prepared for the ministry, and was settled in a small place in Lincolnshire. It was not long before he was called on to comply with Ecclesiastical conditions, which he could not conscientiously approve. Consequently, like many other servants of Christ, he was under the necessity of seeking a refuge in the New World. He arrived here June 26th, 1637, and was soon invited by his former friend, Samuel Whiting, to be a colleague with

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him at Lynn. He consented. His parents afterwards followed him hither. In his new field of labor he was no loiterer, but did whatsoever his hands found dutifully to do. He and Mr. Whiting exerted themselves harmoniously, ably, and efficiently, to further the cause of pure religion. Soon after Mr. Roger's decease, he, not having sufficient support in Lynn, began to preach at Ipswich, and was chosen pastor here. Though he came to a new place, he retained his old desires and industry to do good.
181657, June 5th. He is one of thirteen Elders, who meet in Boston, on Ecclesiastical questions, proposed by the Legislature of Connecticut. Divines from other Colonies were to meet with them. The main subject for their deliberation, was the baptism of children. — 1661, June 7th. Mr. Cobbet is on a committee to consider "Our patent, laws, and privileges, and duty to His Majesty." Their report was made June 10th, and was a very interesting document, on account of its relativeness to the critical state of the Colony. — 1662, May 7th. The Legislature grant him five hundred acres of land. — 1668, April 14th. He is one of six clergymen appointed by the General Court to argue with several Baptists in Boston against their particular tenets. — 1671, May 31st. He is among fifteen ministers, who had counselled the Third Church of Boston to form a society by themselves, and who now present an address to the Legislature, requesting, that as their committee reported them, last year, to be disorganizers, for having given such counsel, they may have a hearing either before the Court or a convention of churches. The Court considered their address, and owned that their committee had uttered themselves improperly. — 1676, Aug. 9th. Mr. Cobbet is of twenty-four Elders, who assemble in Boston by desire of the Assistants, to advise them about the complaint of Gorges and Mason to the King. This year he was severely tried in the capture of his son by the Indians at the Eastward. Public prayers were offered, not only in his own congregation, but also in others of the vicinity, for the deliverance of this captive. They were answered, and the heart of an afflicted parent was comforted. — 1677. Mr. Cobbet writes a narrative of striking events to Increase Mather.
As to his publications, few if any clergymen of his day had more or better than he. 1643. He takes up his

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pen in favor of the Assistants' negative vote, then deemed a subject of great importance; — 1644, preaches an Election Sermon. Of his printed productions are the following. — 1645. A Defence of Infant Baptism, highly commended by Mr. Cotton, in his preface to Norton's Answer to Apollonius. A Treatise on Prayer; Treatises on the First, Second, and Fifth Commandments. "Toleration, and the Duties of the Civil Magistrates." — 1653. " A Vindication of the Government of New England against their Aspersions, who thought themselves persecuted by it." " The Civil Magistrate's Power in Matters of Religion mostly debated." — 1656. The Duty of Children to Parents, and of Parents to Children. — 1666. An Election Discourse.
The talents, attainments, piety, and usefulness of Mr. Cobbet were of no ordinary rank. He was justly accounted by his brethren, and by the principal civil characters of the Colony, as among the most prominent divines of New England. He was a skilful writer. He spared not himself in using the pen to defend both church and state in their relative claims. He was a man, who could be depended on by the friends of righteousness, when the storms of adversity beat upon the land. Then he was seen under no other shelter than that founded upon equity. His friends, having approved his principles once, had no occasion to fear his change of them for unholy reasons. Whether with their eye upon him or not, their hearts trusted safely in him till the last. He suffered not the tares of error and iniquity to spring up and grow under his feet, because of timidity and inaction. He might ever be found with the armour of godliness girded about him, and awake to encounter the foes of Zion. He neither watched nor strove in vain. The divine blessing rested upon his efforts, and many souls were rescued, through his exertions, from remediless ruin. So far as human imperfection permitted, he was a pastor after God's own heart. He rested from his labors Nov 5, 1685, Æ. 77. He was not, for the Lord took him. He left a widow, Elizabeth, who d. the next year, and children, Samuel, Thomas, John, and Elizabeth. He had been called to mourn over three other deceased children. His estate was £607 1s. 6d. The epitaph, assigned to Mr. Cobbet by Cotton Mather, there is reason to believe, was in his imagination and not upon a tomb-stone, as some have supposed and stated. As it was pertinent, however

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fictitious, a translation of it may be properly given: --"Stay, passenger, for here lies a treasure, Thomas Cobbet, of whose availing prayers and most approved manners, you, if an inhabitant of New England, need not be told. If you cultivate piety, admire him; if you wish for happiness, follow him."

He was son of William, who was an eminent inhabitant of Ipswich, and afterwards of Boston. He was born in England 1621, came with his father to Massachusetts about 1630, and took his degree with the class who first graduated at Harvard College in 1642. — 1656, July 4th. He is desired to preach for the Society here, as colleague with Mr. Cobbet. — 1667; He was one of the seventeen, who bore testimony against the Old Church in Boston, when they settled John Davenport from New Haven. -- 1671, May 31st. He is one of the fifteen, who send in a long and able protest to the General Court, against the censure passed on them by a Committee of the Legislature of 1670, for being of the Council who formed the South Church of Boston. To this protest the Court replied, and apologized for some severe and improper expressions of the committee. — 161675, Nov. 4th. With other clergymen, Mr. Hubbard advises the Church at Rowley to cease from their contention about Mr. Jeremiah Shepard, who had preached for them, and was much wanted by some for their pastor, and not by others. — 1676. He preaches an able Election Sermon. — 1677. He is tried in having a part of his people at Chebacco much engaged in endeavours to have Mr. Shepard for their minister. His chief objection to this candidate was, that he had not become a member of any church. March 29th, his first Historical work receives the approbation of the colonial licensers, and was soon published in Boston. It contained "A Narrative of the Troubles with the Indians in 1676 and 1677, with a Supplement concerning the War with the Pequods in 1637," and a Table and Postscript; also, "A Narrative of the Troubles with the Indians in New England from Piscataqua to Pemaquid." The same book was licensed in London, June 27th, and was immediately printed there under the title, "Present State of New England." Mr. Hubbard was on a visit to England in 1678, and was probably

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there to superintend the publishing of this work. He returned from this voyage by October, to the great satisfaction of his parishioners. What he thus gave to the public, was afterwards thrown into the present form of his "Indian Wars." —
181680, May 19th. " As Mr. Hubbard hath compiled a History of New England, a committee are chosen to peruse the same and report, so that the General Court may judge about having it printed." 1682, June 24th. He delivers a Fast Sermon, and, in September, a Discourse on the Death of General Dennison. Both of these were superior productions, and were printed. Oct. 11th. The Legislature vote him £50 for his History of New England. — 1683, Feb. 17th. They order a half of this sum to be paid him now, if "he procure a fayre coppie to be written, that it be fitted for the presse." Such a copy was obtained, and was amended by his own hand. The Massachusetts Historical Society, aided by a liberal donation from the General Court, had it printed in a volume, distinct from those of their Collections, which contain it, in 1815. This History of Mr. Hubbard was chiefly indebted for its facts to the Journal of Governor Winthrop. Had his parochial labors allowed him to increase the information in his book, much more than they did, so that he could have saved a greater share of credible traditions, and of events passing in his time, the worth of its pages would have been proportionably enhanced. Still, as it is, this work has been of much service to the most eminent New England historians. There is reason to believe, from the known fairness of his character, that, had not the introductory leaves of his manuscript History been lost, there would be found in them not only a reference to Winthrop and Johnson, but to other authorities, as the sources of his materials, so that no suspicion of pretence to originality, for the greater part of these materials, could be justly charged to him. His History was long under the supervision of an intelligent committee, appointed by the General Court. This committee could judge whether, with the helps, as then existing, for the compilation of such a work, Mr. Hubbard had done it in a commendable manner. They did report to the Legislature, that his exertions in this respect were worthy of praise, and that he ought to receive, what was then thought a liberal compensation. Their opinion weighed

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much in his favor then, and it should not be light with us now. Though his History is much less consulted since the documents for much of it have been published, yet its author should be held in grateful and honorable remembrance for doing far more than any of his contemporaries, for resorting to secret lights, and bringing them out to the view of the public, so that they might more clearly and interestingly look back on the events of their beloved country. The voyager who dares exceed the lines of latitude, within which most others sail, and by such enterprise, though guided by rare charts, brings us the rich productions of a climate, where we will not go ourselves, should share largely in our esteem, however the track he pursued may afterwards become a common one, and the guides he followed become familiar to all. — 1684. Eliot says, "Mr. Hubbard presided at Commencement. This was after the death of President Rogers." It appears that Mr. Rogers died very suddenly the day after Commencement, that the duties of that occcasion hastened his end, and that Mr. Hubbard did not then preside. It is probable, that the statement of Dr. Eliot was derived from the following.
761688, June 2d. Mr. Hubbard is appointed by Sir Edmund Andros to officiate as President of the College the following Commencement. As there were no degrees conferred this year, it is doubtful whether Mr. Hubbard complied with this honorary appointment. — 1686. Mr. Hubbard receives a visit from John Dunton, who gave the subsequent description of him. "The benefit of nature, and the fatigue of study, have equally contributed to his eminence. Neither are we less obliged to both than himself; he freely communicates of his learning to all, who have the happiness to share in his converse. In a word, he is learned without ostentation and vanity, and gives all his productions such a delicate turn and grace (as seen in his printed Sermons and History of the Indians), that the features and lineaments of the child make a clear discovery and distinction of the father; yet he is a man of singular modesty, of strict morals, and has done as much for the conversion of the Indians, as most men in New England." This is no flattery. It had the sanction of truth. -- Mr. Hubbard receives aid in the ministry from John Dennison. — 21694, March 15th. He

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contracts to marry Mary, widow of Samuel Pearce, who died 1691. This marriage soon took place. It was not agreeable to most of his parish. They would allow her to be a worthy woman, but not of sufficient note to be their minister's wife. Mr. Hubbard, however, set more by intellectual, moral, and pious qualifications, as he ought, than by those, which rest on the arbitrary, and oftentimes incorrect, decisions of public partiality. — 1696, June 26th. An interesting letter of this date, written from Ipswich to John Archdale, Governor of South Carolina, about emigrants going from this town to that Colony, bears conclusive marks of being Mr. Hubbard's. — 1699. Mr. Hubbard, with others, protests against the declaration of Brattle Street Church in Boston, as too lax in doctrine, the ordinance of baptism, and admission to communion. — 1701. He publishes with his friend, Mr. Higginson of Salem, "Dying Testimony to the Order of the Churches." — 1702. Mather says, in his Magnalia, " Mr. J. Higginson and Mr. W. Hubbard have assisted me and much obliged me with information for many parts of our History." Aug. 2d, on account of his inability through age, to carry on the ministry, Mr. Hubbard desires his church to get him more help. — 1703, May 6th. He gives up all ministerial labor, and his people vote him £60 as a gift. — Thus gradually approaching his latter end, with which he had held frequent communion, he died Sept. 14th, 1704, Æ. 83. Oct. 26th, his congregation vote £32 to pay his funeral charges. — His house was about one hundred rods from the late Dr. Dana's meeting-house, near the bank of the river, commonly called Turkey Shore. His first wife was Margaret, the daughter of the Rev. Nathaniel Rogers. She was a lady of excellent reputation. He had three children, John, Nathaniel, and Margaret, who m. John Pynchon of Springfield. His last wife, Mary, was living in 1710, when his people administered to her necessities. Though Mr. Hubbard had a large patrimony, yet he expended this as well as his salary in the support of his family, and in discharging the duties of hospitality and other beneficence. As an intelligent and judicious adviser, he was called on many councils, and had a prominent part in them. He spent his days, he toiled, for knowledge both human and divine; he put forth the energies of his mind, he faithfully complied with his obligations, as a member of society and a minister of the gospel; he sought the salvation

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of the heathen, as well as of the civilized, not to lay up his chief treasure on earth, but in heaven, -- not to gain the applause of men, as his supreme good, but the approbation of God. His object has its unchangeable commendation in the Word of Eternal Truth. Though he lived long, he labored till the last to be found faithful. Nor was his exertion unnoticed nor unrewarded by Him, who rules over all. He was made an instrument for turning back the captivity of many souls. Mr. Hubbard "certainly was for many years the most eminent minister in the County of Essex, equal to any in the Province for learning and candor, and superior to all his contemporaries as a writer." Thus approved by human testimony, there is cause to believe, that he found his "record on high," as a passport to the mansions of blessedness.

He was son of the Rev. Nathaniel Rogers, was probably born at Assington, and came with his father to New England 1636. He graduated at Harvard College 1649, and studied, as was usual in his time, both physic and divinity. — 1656, July 4th. He is invited with William Hubbard to preach here. It appears, that previously to this he had not been actively engaged in any employment, probably on account of inheriting the depression of spirits, to which his father was subject, who remarked in his will, that however John was his eldest son, he should not leave him a double portion, because he was not serviceable. But had this parent lived to see the diligence, with which his son applied himself, not only to his studies, as he already had, but also to his public duties, he would have reversed the opinion formed of him, and have rejoiced to say, that he was indeed useful to all around him. True, the parochial services of Mr. Rogers were not so many as they would have been, if not connected with such men as Messrs. Hubbard and Cobbet. Tradition informs us, that he took the principal charge of the Thursday lecture, while they attended to other church and parish concerns. His salary for a considerable part of the time was less than theirs, because they were expected to do more in the ministry than he. A sufficient reason for his not engaging to take more on himself in preaching, was that he had many other calls as the principal physician in the town. Allen's Biographical Dictionary says of Mr. Rogers, -- "His inclination to the study of

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physic withdrew his attention from theology." This is a mistake, as appears from the fact, that his salary was voted here down to 1681. He pursued "the noiseless tenor of his way," in storing his mind with the rich treasures of knowledge both human and divine, in discharging his obligations to his fellow beings and to his God. With high purposes and pure motives, he rose to eminence. On the decease of Urian Oakes, President of Harvard College, Mr. Rogers was chosen to succeed him, and was installed Aug. 12th, 1683. But his continuance in so responsible and arduous a station, was of short duration. While devising and acting for the welfare of the College, while his varied prospect was brightened with the rays of hopeful promise, he was cut off. The day succeeding Commencement saw the last of his living efforts. He was then suddenly called to resign his spirit into the hands of his Maker. Mr. Rogers m. Elizabeth, daughter of General Dennison. She d. June 13th, 1723, Æ. 82. He had children, Elizabeth, Margaret, John, Daniel, Nathaniel, and Patience. The following is a translation of the epitaph, deservedly inscribed on his tombstone at Cambridge: --
"There is committed to this earth and this tomb, a depositary of kindness, a garner of divine knowledge, a library of polite literature, a system of medicine, a residence of integrity, an abode of faith, an example of Christian sincerity; a treasury of all these excellencies was the earthly part of Rev. John Rogers, son of the very learned Rogers of Ipswich, and grandson of the noted Rogers of Dedham, Old England, the excellent and justly beloved President of Harvard College. His spirit was suddenly taken from us July 20th, A. D. 1684, in the 54th year of his agee. Precious is the part that remains with us, even while a corpse."


He was son of John, and grandson of General Daniel Dennison. His mother was Martha, daughter of Deputy-Governor Symonds. He graduated at Harvard College 1684. He engages, April 5th, 1686, to preach one quarter of the time, as helper to Mr. Hubbard, and, the next year, one third of the time. The affections of his people were strong towards him, and their estimation of his merit uncommonly high. They elected him for their pastor, but he was not ordained. God, who knows the end from the beginning, who often looks

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on the objects of his favor with eyes different from those of short-sighted men, designed him only for a transient residence on earth. Thus controlled by a power, in whose government he reposed an affectionate confidence, he, however strongly drawn to life by the wishes of many hearts, dutifully yielded to the message of his heavenly Father, and fell asleep in Jesus Christ. His decease was Sept. 14th, 1689, in his 24th year. He left a wife, Elizabeth, who was daughter of Nathaniel Saltonstall of Haverhill, and who m. the Rev. Rowland Cotton of Sandwich, and d. in Boston July 9th, 1726, in her 58th year. He also left a son, John. The description given of Mr. Dennison by Cotton Mather, was deserved: -- "A gentleman of uncommon accomplishments and expectations, of whom the Church in Ipswich hoped, that under his shadow they should sit many years. He was to them a pastor, of whose fruit they tasted with an uncommon satisfaction."

He was son of John, President of Harvard College; b. July 7th, 1666, graduated at Harvard College 1684. He is desired, March 9th, 1686, with Mr. Dennison, to assist in the ministry here. He appears to have complied till Dec. 24th, 1689, when he is offered land, if he would be settled. — 1692, Sept. 1st. A committee prepare for his ordination, which is to be on the 12th of October. A reason why he was not ordained before, was, that he and his parishioners did not have the same understanding about one hundred acres of land, which were promised him, on the condition previously mentioned. — 1702, Aug. 13th. As Mr. Hubbard was unable to preach, Mr. Rogers, at the request of the Church, agrees to carry on the whole work of the ministry, till suitable help can be obtained. Aid of this kind was procured for him the last of this year. — 201705, Dec. 5th. The Legislature order two pamphlets, sent them by John Rogers and John Rogers, Jr., to be burnt by the common hangman, near the whipping-post in Boston. There can be little doubt but that one of these individuals was the Rev. Mr. Rogers of Ipswich, and the other the Rev. Mr. Rogers of Boxford, and afterwards of Leominster. What the pamphlets were, which gave

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so great offence, is not related, though it is likely, that they were upon the opposition, which the House was making to Her Majesty's instructions to the Governor, about his salary and other topics, which produced much excitement. — 1706, May 26th. Mr. Rogers preaches an Election Sermon. It seems that the displeasure of a preceding Legislature did not debar him from being thus honorably noticed. Perhaps the excessive severity, which brought down fire upon his pamphlet, produced a reaction in his favor. — 1726, Oct. 6th. He writes to his people that he had served them thirty-seven years, had lost by having his salary in depreciated bills, had sold one portion and another of his estate, and mortgaged the remainder to make up the deficiency of maintenance for his family; had said nothing to his parish about his condition, and wished to live in love with them and die in peace. This appeal was not without effect. His Congregation immediately vote him £100 to clear his property from incumbrance. He was not alone in having his salary paid in depreciated bills. The clergy of his day were generally and similarly tried. This was the cause of much uneasiness in many parishes. — 1733, March 15th. Mr. Rogers's people grant him £40 to repair his house. — 1739, Sept. He preaches a sermon on the death of John Appleton, which was printed. — 1743, July. He writes an interesting account of a revival in his congregation, which was published in "Christian History." — Such was the strength of his mind, the amount of his acquisitions in learning and theology, the prominence of his piety, and the persevering labors of his ministry, that he held a high rank in the estimation of his people and of the public. Like his Saviour, he looked upon the salvation of souls, as an object, for which men should spend and be spent more than for any other object upon earth. With merits and views like these, he was indeed a pillar in the temple of God; he had the rich satisfaction of being an instrument of turning many to the altar of mercy, to the feet of Him, who came to seek and save the lost. Thus serving the Lord, he looked on death as a welcome messenger for transferring his soul to a perfect and glorious state of existence. He died Dec. 28th, 1745, in his eightieth year. His parishioners voted £200 O.T. for his funeral expenses. He m. Martha Smith, Jan. 12th, 1687, and Martha, daughter of William Whittingham, Nov. 4th, 1691, who d. March 9th,

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1759, Æ. 89. He left children, John, Samuel, William, Nathaniel, and Daniel. He had had other children, Richard, Martha, Mary, Elizabeth, d. when an infant, and Elizabeth, a twin with Daniel. His portrait is among the collections of the Essex Historical Society. According to the custom of his time, it has a white, full-bottomed wig. It presents a fair complexion and an intelligent countenance. Mr. Wigglesworth of the Hamlet preached a sermon on the occasion of Mr. Rogers's death, Jan. 5th, the Sabbath after his funeral, and gave the following merited character of him : --
"He was blessed with a clear apprehension and sound judgment, was of a thoughtful and inquisitive mind. In the diligent improvement of which natural advantages, through the blessing of God, he acquired much knowledge. Christ was pleased to make him a wise steward of the mysteries of the Gospel. What a multitude of most instructive discourses upon the fundamental truths of Christianity hath he delivered from hence! How edifying, even his private and pleasant conversation to such as visited him! The doctrines of grace hung much upon his lips. He understood them clearly, and taught them ungainsayingably. We have abundant reason to think, that be was possessed of the treasure of grace as well as gifts. If the tree is to be known and judged by its fruits, we have reason to think him as eminent for his piety as learning; as great a Christian as a divine. There are many living witnesses of the success of his ministerial labors, as was a multitude, who went before him to glory, both of which shall be his crown, when the great Shepherd shall appear. His old age was not infirm and decrepid, but robust, active, and useful, whereby he was enabled to labor in word and doctrine to the last, and quit the stage of life in action."

He was son of the Rev. James Fitch, of Norwich, Conn. He graduated at Harvard College in 1694; was there elected Tutor and Fellow. 1702, Dec. 11th, he consents to become colleague with John Rogers; and is ordained, Oct. 24th, 1703. As he and his people did not agree about a part of what he considered his salary, he became cool in his attachment to them, and thought of some other place for his labors. This, as well as other cases, shows, that explicit agreements at first are best for every party concerned in them. After

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laboring here ably and successfully, he engaged to supply a pulpit at Portsmouth, Aug. 1724. The result was, that he there received an invitation to settle.
77Nov. 17th. A council sit in Boston, about his accepting such a call. He still labored some at Ipswich, up to Dec. 13th. The next summer he was installed at Portsmouth. His chief plea for quitting his charge at Ipswich, was insufficiency of support. The people here strove hard to retain him. His claim for their arrearages to him was settled by referees, Sept. 22d, 1726. He m. Elizabeth, daughter of Colonel John Appleton, June 10th, 1704. He d. of a nervous fever Nov. 22d, 1746, in his seventy-fifth year. He collected facts, relative to New Hampshire, which were of much assistance to Dr. Belknap, in his history of that State. He published a sermon occasioned by the earthquake of 1727; another at the ordination of John Tuck, at the Isle of Shoals, in 1732; two on the prevailing throat-distemper, and an account of the same disease in 1736. His mind was strong and richly stored with learning. His heart was swayed by benevolent affections, and eminently sanctified by the Spirit of grace. His life was long, not only as to years, but also as to usefulness.

He was son of the Rev. John Rogers, b. March 4th, 1702; and graduated at Harvard College in 1721. After having assisted his father and supplied the place of Mr. Fitch, more than a year, he received a call from the majority of the church here, Aug. 16th, 1726. This call was confirmed by the parish Sept. 15th, if he would settle on congregational principles, as specified in the platform of church government. His father objected to such a condition, as unprecedented. Still the society held to it, as indispensable. Their being so particular, seems to have been caused by the increasing desire of young ministers to put down the office of Ruling Elder, which was fully recognised by the Cambridge Platform. — 1727, Oct. 18th. Mr. Rogers is ordained. — 1739, Sept. 7th. He preaches a sermon, as did his father, on the decease of John Appleton. — 1743, July 8th. He is on a Committee, who report in Boston, a testimony, signed by himself and many other ministers: "That there has been a happy and remarkable revival of religion in many parts of this land, through an

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uncommon divine influence, after a long time of great decay and deadness." In connexion with the testimony, the same Committee give advice against abuses of the revival. — 1746. He declines to have John Walley as his colleague, because he was unwilling to exchange with a preacher, who had officiated for a new church in Boston, which had seceded from other orthodox churches. This produced considerable excitement against Mr. Rogers; still he adhered to his purpose. — 1747, Feb. 25th. After much controversy with Mr. Pickering, of Chebacco, which began in 1742, concerning the means used for the revival, Mr. Rogers takes part in the ordination of Mr. Cleaveland over the newly formed church there. — 1752, Sept. 27th. He proposes to relinquish one third of his salary, towards the support of a colleague. He recommends Timothy Symmes, who had assisted him, and who continues several years to labor with him. — 1763, March 2d. He preaches at the ordination of John Treadwell, at Lynn; and, in the same year, delivers a sermon on the death of Dea. Samuel Williams. These discourses were published. — 1764, March 30th. He is so sick, as to have help in the ministry. — 1765, Nov. 7th. He gives the right hand of fellowship at the ordination of the Rev. Joseph Dana.
Grappling with the infirmities of his nature, he sunk under them and died peacefully, May 10th, 1775. Thus, he was taken away at a period, when, with the most of his ministerial brethren, his patriotic feelings were severely tried by the proceedings of the mother country, and when he had deep anxiety as to the results of the revolution, upon which his countrymen had entered. He m. Mary, widow of Colonel John Dennison and daughter of President Leverett, Dec. 25th, 1728; and the widow Mary Staniford, May 4th, 1758, who survived him and d. in 1780. His children were, Margaret, Sarah, Elizabeth, Martha, Lucy, and Nathaniel. Mr. Rogers was a man of Superior intellect, which he industriously cultivated in literary and theological studies. When called upon councils, he was intrusted with a prominent part. It was from a deep sense of duty, that he took on himself and continued to exercise the office of minister. When the path of duty was plainly marked out for him, he resolutely pursued it, whether accompanied by few or many. His great end was to have a clear conscience before the eye of Him, who searches most deeply and most infallibly. To the poor and afflicted, he was a son of consolation

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in word and deed. His untiring exertions to build up the cause of Zion, were much blessed by the great Head of the Church. In view of his motives and conduct, as compared with the teachings of Revelation, he cherished a hope, which was to his soul as an anchor, sure and steadfast.
The following lines, illustrating the character of Mr. Rogers, are upon his tomb-stone.
"A mind profoundly great, a heart that felt
The ties of nature, friendship, and humanity,
Distinguish'd wisdom, dignity of manners;
Those mark'd the man; - but with superior grace,
The Christian shone in faith and heavenly zeal,
Sweet peace, true greatness, and prevailing prayer.
Dear man of God! with what strong agonies
He wrestled for his flock and for the world;
And, like Apollos, mighty in the Scriptures,
Opened the mysteries of love divine,
And the great name of Jesus!
Warm from his lips the heavenly doctrine fell,
And numbers, rescued from the jaws of hell,
Shall hail him blest in realms of light unknown,
And add immortal lustre to his crown."

51He was a native of Scituate, Mass., and graduated at Harvard College in 1733. He was ordained at Millington, in East Haddam, Conn., Dec. 2d, 1736. In the revival of 1742, be did whatsoever his hand found to do. The result of his being so commendably on the side of religion, was opposition; which drove him from his society. He came to Ipswich and assisted Mr. Rogers, in 1752; and continued here, laboring in season and out of season for the good of souls. In the midst of life, of purposes and endeavours to show himself as a laborer having no need to be ashamed, he was called to number and finish his days. This occurred April 6th, 1756, in his forty-lirst year. He m. Eunice, daughter of Francis and Hannah Cogswell. She survived him and m. Richard Potter. He left two sons, Ebenezer and William. In 1771, the former of these children was Æ. 16, and the latter 15.

He was born at Branford, Conn., about 1748. At the age of sixteen, he gave evidence of piety, and began to fit for College, under the Rev. Eliezer Wheelock, of Lebanon. He also studied with Dr. Bellamy, of Bethlehem. He entered Yale College in 1767. Here he stayed over three years,

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but finished his education at Dartmouth in 1771, in the first class who graduated at this institution. — 1772, May 21st. He and David Maccluer are ordained at Dartmouth College, as missionaries to the Indians at Muskingum, "where a remarkable door is opened for the Gospel." - 1772, June 19th. He and his fellow-laborer set out on their mission, expecting to be supported by the Society for Propagating Christian Knowledge. While on their journey, they heard, that the Indians, to whom they were going, were inclined to a war with the English. Before getting to the immediate vicinity of their intended station, Mr. Frisbie was taken dangerously sick with a fever. He recovered; and as the condition of the Indians at Muskingum was very unsettled, he and Mr. Maccluer spent about seven months among the white scattered population, making their chief place of residence at Fort Pitt. After this period, they returned to New England. We are informed, that Mr. Frisbie, still desirous to prosecute the duties of a missionary, travelled to the southward and also to Canada. In a letter of his to a friend, he states that he was on a mission in the counties of Lincoln and Kennebec, Me. But this specific manner of preaching the Gospel he was constrained to relinquish, on account of the unsettled state of the whole country, occasioned by the Revolution. — 1775, March. As Mr. Rogers was unable to perform his parish duties, Mr. Frisbie is engaged to assist him. Being approved by the people, they gave him a call, and he was installed Feb. 7th, 1776. With his brethren in the ministry, he was deeply interested in the struggle of our country for Independence. While he chiefly sought the spiritual welfare of his flock, he was not inactive for the temporal prosperity of the nation. When the tidings of peace came, he was selected by the town to deliver an oration. This, being pertinent to the occasion, was published, as well as the following productions of his. — 1784. A Funeral Address, at the interment of the Rev. Moses Parsons, of Newbury. — 1799. Two Fast Sermons. A Right Hand of Fellowship, at the ordination of Josiah Webster. — 1800. Thanksgiving Sermon. Eulogy, occasioned by the death of Washington. — 1804. A Sermon, before the Society for Propagating the Gospel among the Indians.
The last days of Mr. Frisbie were considerably embittered by the loss of some parishoners, who left him to aid in the formation of a new society in the town. His sensibility was great,

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