The ministry of Taunton, with incidental notices of other professions

Front matter

BEQUEATHED BY HIM TO

THE LIBRARY OF

PRINCETON THEOLOGICAL SEMINARY

Appendix To Chapter I

Note A. Barnum's Sermon in 1762, 11-22

Note B. Barnum's Sermon in 1 769, 23-27

Note C. Barnum's Sermon in 1775, 27-29

CHAPTER H.

REV. ELIAS JONES, THE EIGHTH MINISTER OP TAUNTON, 30-33

Appendix To Chapter II

Not« A. Report of a Committee to supply the pulpit, 34

CHAPTER in.

REV. EPHRAIM JUDSON, THE NINTH MINISTER OP TAUNTON, .. 35-43

An Ordination Sermon by Mr. Jndson, in 1789, 45-76

A Sermon on the Judgment of the Great Day, 77-113

Appendix To Chapter Ih

Note A. Appeal of the Church to the Congregation. 114-115

Note B. Council called on dismission of Mr. Judson, 115-118

Ancient Articles of Faith, of the Church in Taunton, 118-120

CHAPTER IV.

The Meeting of Friends in Taunton, 121

The Sandemanian Meeting, 121-122

The Protestant Episcopal Church, 122-126

The Congregational Church. West Taunton, 126-129

The Congregational Church. Taunton Green, 129-140

The Six Principle Baptist Church, 141-142

The Taunton Green Baptist Church (Calvinistic,) 142-143

The Trinitarian Congregational Church, 143-146

The Free Will Baptist Church. North Taunton, 146

The Universalist Church, 147-148

VI CONTENTS.

Page.

The Methodist Episcopal Church. Weir Village, 148

The Protest, or Reformed Methodist Church. South Taunton,. 148-149

The Roman Catholic Church, , 149

The Spring Street Church, 149-151

The Wesleyan Methodist Church, 151

The Methodist Episcopal Church. Whittenton Village, 151-152

The Central Christian Church, 152

The Swedenborgians, 1 52

CHAPTER V.

THE CHURCHES AND MINISTRY OF NORTON.

Original Church Organization and Covenant, 153-155

Rev. Joseph Avery, the first minister, 156

Rev. Joseph Palmer, the second minister, 158-161

Rev. Pitt Clarke, the third minister, 161-169

Clarke's Sermon in 1794, 170-179

Clarke's Right Hand of Fellowship in 1800, 179-182

The Baptist Church in Norton, 182-183

Congregational Trinitarian Church in Norton, 1 83-1 84

The Wesleyan Methodist Church. Norton, 185

CHAPTER VI.

THE CHURCHES AND MINISTRY OF DIGHTON.

Rev. Nathaniel Fisher, the first minister, 186-187

Rev. John Smith, the second minister, 187-188

Second Congregational Society in Dighton, 189-190

Calvinistic Baptist Church and Society, 190

First and Second Christian Baptist Churches, 191

Methodist Episcopal Church, 191

CHAPTER VII.

THE CHURCHES AND MINISTRY OF EASTON.

Rev. Matthew Short, the first minister, 192-193

Rev. Joseph Belcher, the second minister, 193

Rev. Solomon Prentice, the third minister, 193-200

Church Covenant of Easton, 194-198

Rev. Archibald Campbell, the fourth minister, 200

Rev. William Reed, the fifth minister, 200-203

Rev. Mr. Reed's Sermon in 1784, 204-209

Second Congregational Church, 209

CONTENTS. vii

Page.

Episcopal Methodist Church and Protestant Methodist Church, 209

Roman Catholic Church, 210

CHAPTER VIII.

THE CHURCHES AND MINISTRY OF RAYNHAM.

Rev. John Wales, the first minister, 212-218

Rev. Peres Fobes, the second minister, 218-235

Dr. Fobes' Sermon at the Execution of Dixon in 1784, 235-247

Rev. Stephen Hull, the third minister, 247

Rev. Enoch Sanford, the fourth minister, 247-248

Rev. Robert Carver, the fifth minister, 248

The Calvinistic Baptist Church, 248

The Second Congregational Church, 248-249

Union Meeting, 249

CHAPTER IX.

THE CHURCHES AND MINISTRY OP BERKLEY.

Organization of the Church, 250

Rev. Samuel Tobey, the first minister, 251-254

Rev. Thomas Andros, the second minister, 254-263

Sermon of Mr. Andros in 1790, 263-277

Rev. Ebenezer Poor, the third minister, 277-278

Rev. J. U. Parsons, the fourth minister, 278

Rev. Charles Chamberlain, the fifth minister, 278

The Second Trinitarian Congregational Church, 278

CHAPTER X,

THE CHURCHES AND MINISTRY OP MANSFIELD.

Church organized, its Creed and Covenant, 279-280

Rev. Ebenezer White, the first minister, 281-284

Rev. Roland Green, the second minister, 284-289

Rev. Richard Briggs, the third minister, 289-292

Rev. James H. Sayward, the fourth minister, 292-293

Second Congregational Society, 293-294

Rev. Mortimer Blake, its first minister, 294

Society of Friends, 294-295

Methodist Episcopal Church, 295

Christian Baptist and Calyinistic Baptist Churches, 295

Vlll CONTENTS.

Page.

Appendix To Chapter X

Note A. Roland Green's last Sermon, 296-300

Notb B. Roland Green's Ofcarge, 301-304

CHAPTER XL

Concluding Remarks, 305-308

Appendix To Chapter XI

Not* A. Notice of Hon. Robert Treat Paine, 339-316

Note B. Letters of early ministers and settlers of Taunton, found among

the Blather and Hinckley Papers of the Mass. Hist. Society,. . . .316-329

The Lithographs and Autographs in this work, 330-336

Index of subjects, 337-341

Index of names, 341-345

Chapter of errata, 346

THE MINISTRY OF TAUNTON.

CHAPTER I.

REV. CALEB BARNUM, THE SEVENTH MINISTER OP TAUNTON.

After the dismission of Mr. Crocker in 1765, several ministers occupied the pulpit, two of whom received a call to settle, which they declined, viz., Mr. Camp, and Mr. Lathrop, the latter afterward locating in Boston. The people at length were united in Rev. Caleb Barnum, who, accepting the call extended to him, became the seventh minister of the town. Mr. Barnum was a native of Danbury,* Conn. The early records of that town were destroyed in the Revolutionary War. The British advanced from Norwalk to Danbury, and burnt every public building, thus laying waste the reserved stores for the American army, and leaving not a vestige of the Town Records behind them. Nor can the memories of the fathers, nor family records, so far as I have been able to learn, supply

* Of this town, Rev. Seth Shove, son of Rev. George Shove, the third minister of Taunton, was, as haa been remarked in another part of this work, the first minister. 1

THE MINISTRY OF TAUNTON.

this deficiency in the case of the Barnum family. Rev. Mr. Coe of Danbury informs me, that he sent my letter of enquiry ato Bethel,* a sort of hive of the Barnums, but without deriving any satisfactory information. "I have gone out," he continues, " in another direction some four miles, but dense darkness seems to rest upon the subject."

From a descendant of the minister, residing in Taunton, I learn, (and it is the sum total concerning the ancestry from that source -which I can learn,) that the name of his father was Thomas — of his mother, Deborah. A work has recently made its appearance in Hartford, Conn., called "R. R. Hinman's Catalogue of the first Puritan Settlers of the Colony of Connecticut," to be issued in a series of numbers, the first of which, through the kindness of the author, I have been permitted to examine. Under the name of Barnum, he says : "In the early records of the Colony, this name is usually written Barnam, though it has changed to Barnum. It is supposed by many, that it was originally the same as Burnhain, Burnam, or Burnum, as the name is found on the different records in Connecticut. I am inclined to believe the name is Barnham. If the family have their coat of arms, they may settle the question. Thomas Barnum, (Barnam, or Barnham,) of Fairfield, purchased land at Norwalk, as early as 1662. He received an appointment at Norwalk, as late as 1676. His children born at Norwalk were Thomas, born July 9, 1663 ; John, born February 24, 1676-7 ; Hannah, born October 4, 1680 ; Ebbinezer, bom May 29, 1682. Mr. Barnum removed to Danbury in the early settlement of

* If the name given to this locality was suggested by the character of the people, it 6poaks well for "the Barnums."

CALEB BARNUM.

the town,* and, perhaps had other children after his removal. Thomas Barnum, in 1681, was appointed by the town, (that is, Nor walk,) i to keep deeorum during the exercises on the Sabbath, and at other public meetings, and to keep a small stick, with which moderately to correct the disorderly.' In 1671, he was put down in the list of estates at <£40 of commonage. Barnum has three coata of arms."

In a communication received from Mr. Hinman, he states with considerable confidence that Rev. Caleb Barnum " was a descendant of Thomas Barnum the first," whom he describes, " but through which son," he is unable to decide. He may have been the son of the eldest child of " Thomas the first," who bore the name of his father f but more probably, he was of the third generation. He was born June 80, 1737. Peter T. Barnum, Esq., of Bridgeport, consulted an aged aunt of his, who was a Barnum, and married a Eairchild, now ninety year3 of age, who remembers to have heard her father speak of a Caleb Barnum. He was three years younger than her father, whose name was Ephraim. " There is no one living now, who knows any thing about him." Thus ignorant concerning one, who was no ordinary man, are the nearest family connections in a neighboring State. The truth appears to be that the seventh minister of Taunton was either a grandson or great-grandson of one of the original settlers first of Norwalk, and next of Danbury, Connecticut. "He was educated," according to the assertion of some one in a newspaper paragraph, " at Princeton College, New-Jersey, where he was graduated in 1757," but

* Thomas Barnum "\ras one of the first eight settlers of Danburjv IIc had five sons. (Bobbins' Century Sermon.^)

THE MINISTRY OF TAUNTON.

I find no record of this in '"Farmer's Complete list of graduates/' although it is stated, that Rev. Caleb Barnum received the honorary degree of Master of Arts in 1768, both at Princeton College, and at Harvard University. He was settled in the ministry first at Wrentham, hi that part of the town now called Franklin, in the year 1 7 G 0 . Here he prepared the way for his distinguished succ. the Rev. Doctor Nathaniel Emmons. It was no small privilege to precede such a man in the ministry. It was sometime during the year 170S, that the minister of Franklin found his way to this place. He was not unknown to the people. His predecessor. Rev. Mr. Crocker, had been hi the habit of exchanging with him. I have read some of the sermons,* which were preached on these exchanges, and do not wonder at the interest which their delivery excited.

Mr. Barnum was installed February 2, lTGO.f This fact is stated on the authority of one. who was formerly conversant with the records. We are without information concerning the services of that occasion. The minutes of the Installing Council, if there were any : the proceedings of the church and society, and Pastor elect, have irretrievably perished.

When Mr. Barnum entered upon his ministerial work in Taunton, he was little aware probably of its short continuance, of its summary conclusion hi the midst of less peacefid scenes than await one in the quiet retreat of a small country parish. Bamuni was one of the clergy who, in the exciting movements of the age in which he lived, caught the enthusiasm of the times, and yielded himself up most heartily to the service of his country. He was a

* Note A. t Note B.

CALEB BARNUM.

fearless, christian patriot. When the tidings of the battle of Lexington reached Taunton, we are informed, that the Preacher of the town took occasion to speak of it from the pulpit,* and to rouse the patriotism and energy of his fellow-citizens to do their appropriate work. In an animated, and eloquent address, he invoked their aid in resisting oppression and procuring the liberties of their country. Nor did hi3 own patriotism confine itself to words. It shared in the sacrifices and endured the toil, even " the burden and heat of the day." His sympathies were with those who in the Providence of God had been called from the quietude and security of their own peaceful firesides to the perils and exposure of the camp and the battle-field. Ho followed them in their wanderings, and on the 10th of February, 1776, entered the army in the capacity of a Chaplain, and was attached to the 24th Regiment commanded by Col. John Greaton, then stationed in the vicinity of Boston. When Boston was evacuated, Barnum accompanied his Regiment to New- York, thence to Montreal, where he was inoculated for the small pox. In the disastrous retreat from that Province, the minister of Taunton, unaccustomed to such scenes, endured great hardships, as they who accompanied him testified, with exemplary christian fortitude. On the arrival of the army at Ticonderoga, he was attacked with a bilious disorder, ■which so impaired his health, and incapacitated him for his station, that he obtained a discharge on the 24th of July, and commenced his homeward journey, which however was never completed. On the 2d of August, he reached Pittsfield, in [this State, and there his progress was arrested by an increase of the disease, which at length * Note C terminated his life the 23d day of August, 1TTG, in the fortieth year of his age. He languished and died in the midst of strangers, but not unattended, nor uncared for by the kindest of friends, as the following letter from Rev. Thomas Allen, the minister of Pittsfield, addressed to the Representatives of that town, most amply testifies:

"Pittsfield, Aiig'st 26th, 1TT6.

Last Friday died here, in the 40th year of his age, after an illness of about thirty-six days, the Rev. Mr. Caleb Bamum, late minister of the Gospel in Taunton, much respected and greatly lamented.

As this valuable person was much a stranger in this part of the country, we shall speak of him only in his last sickness and death, which seemed to verify that inspired declaration, "The path of the just is as the shining light, that shineth more and more to the perfect day."

He engaged in the Continental service, as Chaplain to Col. Greaton's Regiment, stationed before Boston, sometime in February last. After the precipitate flight of the rebels from Boston in the March following, he went with his Regiment to New- York, and from thence soon after to Montreal in Canada, where he was inoculated for the small pox. In this northern tour, he underwent various fatigues, from several causes, in an heroic manner. After the return of the army to Ticonderoga, he was taken sick of the bilious cholic, about the 18th of July, and obtained such relief from it, that on account of his ill state of health, having obtained a dismission from the army on the :>4th, he was making his way home.

He arrived at this place August 2d, in a weak state, where he languished of a bilious fever till the 23d, and then died.

CALEB BABNUM.

During this season of distress, aggravated by diverse moving considerations, he maintained an unclouded serenity of mind, the most exemplary patience, and submission to the will of Heaven. Not a repining word was uttered by him. He received the report of his physician, of the great hazard of his case, with equable firmness and composure of mind. Such sweetness of temper, such tranquillity of spirit, such serenity and peace in the near view of death and eternity, such patience under pain, and entire submission to God's disposing will, which appeared in him, manifested at once the power of those supports and consolation which he enjoyed, and the excellence of the Christian religion. " Mark the perfect man, and behold the upright, for the end of that man is peace."

He discovered much of a spirit of gratitude to God in his last sickness, and a firm trust and confidence in Him, to take care of, support and provide for his wife and children.

Being asked his present views, in the approach of death, as to the goodness of the American cause, in which he had been engaged, and by means of which he was now about to die, he replied:

" I have no doubts concerning the justice and goodness of that cause, and had I a thousand lives, they should all be willingly laid down in it."

He was interred yesterday afternoon, with great respect, when a funeral sermon was delivered from these words: (John 14th ch. 28th verse.) "If ye loved me, ye would rejoice, because I said, I go unto the Father; for my Father is greater than I."

He has left a widow, and seven children to lament their

L irreparable loss. "Lever and friend hast Thou put far from me, and mine acquaintance into darkness."

Mr. Valentine Ratiibun, ) Representatives for Capt. Israel Dickinson, ) Pittsfield.

"The appearance of Mr. Barnum," as those who remember him represent it, " was commanding, his deportment dignified, and his manners pleasing and affable, uniting the paternal mildness of tho clergyman with the grace and polish of the gentleman." But, as Mr. Baylies remarks, " the same fearless spirit, which bore him through the perils of war, developed itself in his pulpit, and in the administration of his parochial, and ecclesiastical affairs.* His contest with the Hon. Robert Treat Paine, respecting the baptism of his children, showed him the determined supporter of the rights of his church against that distinguished and eminent parishioner.! Notwithstanding such occasional misunderstandings, he retained the strong attachment of his people to the last."

Mr. Barnum married Priscilla, daughter of Rev. Caleb Rice of Sturbridge, Mass., and sister of Col. Nathan Rice, formerly of Hingham, afterward of Burlington, Vt., an aid-de-camp to Gen. Lincoln, during his Southern Campaign.

* The portrait which accompanies this sketch, would indicate the same traits — amiability, and mildness, not however without duo energy of character, and when the exigency required, firmness.

t The particulars of this " contest," as Mr. Baylies calls it, aro not known to me. Mr. Paine, a native of Boston in 1731, was the son of a clergyman, who for a time was settled in Weymouth, but through failing health engaged as a merchant in Boston. "His mother was a daughter of Rev. Mr. Treat of Eastham, who was son of Gov. Treat of Connecticut, whose wife was daughter of Rev. Samuel Willard of Boston. Of clerical descent on both sides, Robert Treat himself tried that profession first, and preached several times in his native city. He relinquished it however after a brief trial, but ever after, as I have understood, took great interest in theological subjects, and in one instance at least, came in collision with tho views of Mr. Barnum, hia minister, and tho church.

CALEB I5ARNUM.

Mrs. Barnum was born May 16, 1741, and was married to Mr. Barnum, June 18, 1761. They had the following children :

(1) Caleb, born April 11, 1762, who married Nancy Paine of Thctford, Vt. Two children survive and reside in Maine.

(2) Triscilla, born April 1, 1764, who married Capt. David Vickery of Taunton. Three children survive, viz: Charles R. Vickery, Esq., formerly Postmaster of the town, and present Cashier of the Machinists Bank, Taunton ; Mrs. Paddock Dean of Taunton, and a son in Fall River.

(3) Deborah, born Oct. 27, 1766, who married Thomas S. Baylies of Dighton, and died June 8, 1851, leaving no children.

(4) George, born May 25, 1768, who married Sally Cutler of Weston, Mass., and died Oct. 30, 1850, leaving one son, who resides in Warren, Mass.

(5) Mary, born Sept. 13, 1770, who died in infancy.

(6) Thomas, born Oct. 30, 1772, who married Sally Abraham of New- York City. They have no children.

(7) Anna, born Dec. 30, 1773, who married Rufus Child of Woodstock, Conn. Of ten children, seven are now living, and three, one son and two daughters, reside in Taunton. Mrs. Child is still living in Taunton, although entirely blind and quite infirm.

(8) Polly, born Oct. 11, 1775, who married Rev. Peter Nourse of Ellsworth, Me. They have no children.

Mr. Barnum occupied the house, which a few years since was removed from the present site of S. O. Dunbar's Apothecary Shop, on Main Street, opposite "the Green,' ' and is now- occupied by Samuel Wilde, Jr., nephew of Judge Wilde. The Parsonage," where Mr. Crocker lived, is situated, now bears the name of "Barnuni Street," and it may be, that the minister lived there for a time.

Appendix To Chapter First

Note A. Pago 4.

I have twenty of Mr. Barnum's sermons in my hands, besides several fragmentary productions, which were loaned me by the minister's daughter, Mrs. Child. Of the sermons, ten were preached before Mr. Barnum's Installation in Taunton, and of these, six were delivered both in Wrentham (Franklin) and in Taunton. One in 1765, from the text, (Matt. 8 : 25,) "And His disciples came to Him, and awoke Him, saying, Lord, save us; we perish." Concerning which text and the context, the Preacher observes,

1st. The greatness and extreme severity of the storm.

2d. The fact, Christ was asleep.

3d. When all their attempts are baffled, and they begin to despair of help from any other quarter, the disciples fly to Christ.

4th. He reproves them for their timorousness.

5th. He arises and with the majesty of a Cod, speaks the word, which stills the tempest, and creates a calm.

From which points, considered at length, he passes to remark :

1st. That the Church sometimes is in stormy and perilous circumstances in this world.

. 2d. That the Great Master and Head of the Church may seem, as it were, asleep and inattentive to their distresses.

3d. That it is the duty of His followers, at such a time to awake Him out of sleep by earnest prayer and supplication.

It is a discourse eminently practical, and making a forcible appeal to the hearts of his hearers.

Another sermon is from the Text (Matt. 3 : 7,) " Who hath warned you to flee from the wrath to come?" The object of the discourse is, to show,

1st. "What we are to understand by this "wrath to come?1'

2d. What we are to understand by the flight from it?

3d. The dangers which usually attend such a flight.

Among the dangers named under the last head, is the following: " Trusting in the external performance of a round of duty on the one hand, or resting in an imaginary compliance with the terms of the Gospel on the other." And in concluding his consideration of this point he says : "Thus have I endeavored to guard you against the two rocks, on which millions have run to their ruin, under a notion of flying to and trusting in Christ. And may I not hope that some of you, who have long been settled on a false foundation are now convinced of your mistake and the rottenness of your foundation. Alas, Sirs, here is now a space for repentance, and why will you stifle the conviction, that gathers upon you apace, in spite of your disinclination to act under its influence. The reasons which induce me to guard you with so much care against a mistake here, are these, That it is so frequent — so easy — and its consequences so appalling. May each of them have their due operation on you, to awaken just fear, and concern lest you come short of this rest."

A third sermon in the series, was preached on a Thanksgiving occasion, in the year 1762, the 9th day of December. Text, Deut. 8 : 10, "When thou hast eaten, and art full, then thou shalt bless the Lord, thy God for the good land, which lie hath given thee." On which, the Preacher proceeds to discourse, as follows :

" The inspired apostle of the Gentiles, when speaking of the duty of Thanksgiving, enjoins it in these very extensive terms — "in every thing give thanks," intimating that we should live hctbituaUy thankful. Let gratitude bear a part in all our reflections on the Divine Conduct; for every dealing whether at present it have a more smiling or frowning aspect, being dictated barxum's sermon in 1762. 13

by Infinite Tenderness, and accommodated by unerring wisdom to some nolle purpose, well deserves such a tribute from us. But yet this argues not, but that some particular seasons in life arc more suited to inspire us with such sentiments than others. As in our text, we find the duty reduced to the particular circumstance and season of fullness and satisfaction — "When thou hast eaten and art full, &c." This is part of the solemn address, which Moses made to the children of Israel just before they went over Jordan to possess the promised land — an address full of the most lively and striking remonstrances against the stupidity and ingratitude which might lead them into a forgetf ulness of their kind Benefactor. Such remonstrances, my friends, as well suit our character, as a stupid and ungrateful People. Like Rebellious Israel, we need line upon line, precept upon precept to keep us from the same excess of Ingratitude. Moses here speaks of what is eminently their duty, when they shall be brought to the land of plenty and wealth to which they were going. The whole chapter contains many important advices. (It has been read in your hearing this morning.) You easily see how frequently and solemnly Moses repeats his charges of the same import to the Israelites, with a diversity of expression, to the degree that we are ready to object in our own mind against such a multiplicity of charges of the same nature, and say, what need is there of dwelling so long on the subject. One or tico admonitions might be thought sufficient to engage the practice of a well disposed people. Yes, indeed a well disposed people ! But alas ! how far were they from meriting such a character? They proved themselves to be a stiff-necked and rebellious nation, in a variety of instances with which Moses upbraids them, and by which he enforces his exhortations to their future obedience. All which is an argument of his just suspicion and fear that when they were brought into the rich and plentiful land of Canaan and made partakers of its dainties, they would be stupid enough to deny God the due return of praise, which he justly demands. God certifies to them by the mouth of Moses, that they shall surely perish in consequence of 9

.

such conduct. And now, my hearers, judge I pray you between God and His people of old, and say whether there is any unreasonable suspicion in these fears, or any unjust severity in the sentence passed upon them. Consider attentively and judge impartially. But take heed, lest while you judge others, you condemn yourselves. For it shall bo our present business —

1st. To attempt to show what peculiar obligations and motives tho current year affords us to bless God for the comforts of life. Then

2d. What reason wo havo to fear this just tribute will bo denied him.

Now as this is what we call our annual Thanksgiving, tho peculiar design of which is for a religious remembrance of the valuable productions of the earth, and God's crowning the year with His Goodness in this respect, so I shall principally retain your attention here, and endeavor to assist your meditation $ in the Review. Yet I hope not entirely to pass over in silence those never to be forgotten Blessings with which our arms have been crowned, and above all, those blessings which the Gospel affords.

1st. We are to mention some of those circumstances which render the productions of the Earth this year more than com - monly valuable to us, which may add a peculiar force to the motives of our Thanksgiving this day. Nature herself teaches us that we ought to be thankful to the bestower of any benefit, by abhorring the ungrateful beggar, who receives the alms of unobliged Benefactors without some warm expressions of Gratitude. Now, then, my hearers, if we are unthankful, the baseness of our Ingratitude will arise in proportion as the hand of God was observable in relieving us from the extremity of last Summer's Drought. The motives which arise from this quarter are as important as they are plain and familiar to every one's mind. I entreat you a little to consider, to what a sad extremity we were reduced — by what means we were relieved — and how conspicuous the hand of God was both in the extremity and tho relief.

barxum's sermon in 1762. 15

1. Consider to what fearful straits we were reduced. I can hardly persuade myself that your memories are so dull, but that you often reflect on the day of distress. Especially since you have so many sad monuments to remind you of it. For how many sad revolving days and weeks, and months, did the Heavens seem to he as brass over us, and the Earth as iron under us, and the rain of our land but powder and dust, and in consequence of this, with what difficulty did we sometimes find icater, the common refreshment of Xature to relieve our thirst and the thirst of our cattle. How melancholy was the Prospect when like the People in Jeremiah's time, we came to the water pits, (I mean our wells, the common reservoirs of water,) and found none — we returned with our vessels empty. Because the ground was chapt — for there was no rain in the Earth. The plowmen might be justly ashamed and confounded, and how did our cattle snuff up the wind, as an expression of their distress, while their eyes failed, because there was no grass. (Jer. 14: 3, 4.) And there cannot be a reasonable douht with any of us, but if God had not changed the dealings of His Providence speedily, the consequence of such a calamity would have been inevitable death perhaps to many of us, and the most of our cattle — a death dreadful in proportion to all those bright horrors which must have attended the lingering circumstances of it. But, my friends, in proportion to the horror and dread of such an extremity must be the joy of our kind deliverance, (as, Blessed be God ! wo are so far delivered as to wait His further bounty,) and the manner in which relief was sent in such great distress must give the blessings consequent on them a most endearing recommendation.