1824 Berry Street Essay: The Reverend Nathan Parker

On the duties of the church as distinct from the congregation and on advantages
that might result from using it as an association for religious and benevolent exertion
114th Berry Street Essay
Delivered by The Reverend Nathan Parker
Boston, MA
May 1824

[No copy of the essay itself survives, but Henry Ware, Jr., wrote a memoir of Rev. Parker as a preface to a book of Parker’s sermons published in 1835; there, he mentions this address as follows:

“In an Address delivered in 1824, before the Ministerial Conference in Berry Street, Boston, he explained his views on this point, and illustrated the principles on which he acting. I regret that no copy of this Address has been found among his papers. It was in conformity with those views, that the church in his own parish instituted, in 1813, a regular series of quarterly meetings as of a society for devotion and charity.”

Ware includes an extensive description of what this meant for Parker’s practice as a minister; this excerpt from the memoir provides Ware’s account of what Parker described in his 1824 Essay.]

In filling up his office as a parish minister, it was his object to be always doing something, and in as various ways as possible, but with as little of noise and notoriety as might be. Perpetual activity, but no bustle, seemed to be his design. He therefore, in his plans for doing good, consulted circumstances and occasions, and pressed no measure till he had prepared the way for its success. Hence he rarely if ever failed in any measure which he attempted. Being resolute and persevering, but never rash, he went in accordance with the intimations of providence and found aid from thence. When he would kindle the flame of devotion and philanthropy, he blew upon it gently, and never gave those furious and impatient blasts which put out the fire they are over eager to light. It would be well if all who conduct important enterprises, would study such examples, and learn that bustle is not strength, nor precipitation success. Real energy is calm; true power works without passion. I have seen the commander of a ship on the Atlantic Ocean move about the vessel quietly, never raising his voice, never looking or speaking as if excited, equally composed in pleasant weather and in storms, maintaining order by the power of his self-possession and tranquillity, and keeping all as quiet as himself, by the confidence which he inspired. So should it be with the spiritual pilot of the church; steadily watching for the safety and progress of all, but without impatience, impetuosity or tumult, he should neither strive, nor cry, nor cause his voice to be heard in the street; but with the gentleness of his Master when on earth, and imitating the sober order of Providence, should lead the way to charity and truth.

It was in this spirit that Dr Parker projected and executed the several plans which he set on foot for the improvement of his flock, and by means of which he effected so much for its advancement in knowledge and true holiness. It is necessary to describe these at some length, because they exhibit his pastoral policy and the genius of his ministry, and present the picture of the religious organization of society on principles and in a method which can hardly fail to secure happy results wherever adopted.

The first of these in point of time, and certainly not the least in usefulness, was the formation of the Church, that is, the communicants, — which had formerly been a body, like most churches, set apart simply for maintaining the ordinances, — into an association for religious improvement and benevolent action. It was a favorite idea of Dr Parker, that the Founder of Christianity was the originator of that great system of associated action by which his followers are in the present age accomplishing so much. The institution of the Christian church was the first instance of this association, and by the power which belongs to it as such, it has made its way through the world. He wished to restore to the body of the communicants its place and duty in this regard. He thought that it possessed advantages beyond most other methods of organization, for the promotion of truth and charity. In an Address delivered in 1824, before the Ministerial Conference in Berry Street, Boston, he explained his views on this point, and illustrated the principles on which he was acting. I regret that no copy of this Address has been found among his papers. It was inconformity with those views, that the church in his own parish had instituted, in 1813, a regular series of quarterly meetings as a society for devotion and charity. At these meetings is transacted all the business which ordinarily demands attention, such as the appointment of delegates to any council, the care of the charity funds, and the discussion of cases of discipline. Then conversation ensues on the state of religion, the condition and wants of the poor or tempted brethren, and the measures to be devised for their relief. The meetings are thus a great means of keeping up a mutual acquaintance among the members and a proper Christian sympathy in each other — an end still further secured, by the regulation that every individual shall keep by him a list of the members. Since 1823, one of the brethren has for each meeting written a dissertation on some important subject of religious inquiry or duty, which has given a direction to the conversation of the evening. Thus the Church acts as a perpetual standing committee of inquiry and charity, ready to consider and pursue any suggestions of truth and usefulness. It is not a nominal, but a visible and effective bond of faith and love; and a constant excitement to individual activity, fidelity and watchfulness. The records of the meetings testify to the many solemn and affecting interviews to which this arrangement has given rise; they contain elaborate reports on church relations and personal responsibility, and discussions of vital questions of truth and duty. To show the spirit of the institution, and the influence which it has been adapted to exert. I am desirous of extracting a brief passage from a Report on the state of the church, in August, 1822.

This report showed that the condition of the Church had remained very nearly the same for more than a century. In answering the question, why there had been no improvement during later years, three causes of hindrance were enumerated: — the controversial spirit of the times, prevalent errors respecting the Lord’s supper, and the imperfections of church members. Each of these causes is dwelt upon at some length. I quote a portion of the appeal to the brethren under the last head; premising, that it was written by one of the lay members.

Perpetual watchfulness and care are the conditions on which we hold all our virtues as well as all our worldly possessions. As repentance is the foundation of all Christian virtue and implies an abhorrence of sin as such, — do we keep alive our strong impressions on this subject? Do we ever think lightly of sin, or lead others to believe that we do? Do we give any countenance to the commission of sin, by our presence, or indirect approbation or permission?

Christian penitence is accompanied and followed by faith. Do we believe,—really believe,— all the promises and threatenings of Jesus Christ? Do we feel daily and hourly that the eye of God is upon us? Do we realize that we shall certainly appear before the judgment seat of Christ, not merely to answer for the deeds done in the body, but to give an account of every idle word, and to have every thought of the heart revealed? Do we act as if we were indeed pilgrims and strangers in the world? or are we as much excited by its ambition arid allured by its pleasures and engrossed by its business and distracted by its cares and grieved by its troubles, as if we had no other world upon which to fix our attention?”

Similar inquiries are then suggested respecting the duties of Christian love and active benevolence. And the Report end.