1826- Extremely Rare And Early Supporter Of African Americans And The Right To Marry - Rev. Otis Thompson

October 8th, 1826– Letter from the Reverend Otis Thompson Jonathan Cobb, a printer in Sharon Mass to send the magazines to John Hutchens, a Providence Bookseller about the “Hopkinsonian Magazine” that was being taken over by two new investors. The magazine was born around the teachings of Reverend Samuel Hopkins and a revival of religion swept the Northeast about this time. Single page with torn side but not affecting text. A ‘delivery’ stamp, quite rare, on front. Measures 7.75 by 6.75 inches. Extremely Rare.
Estimate: $400-$600
Reference: 204-54
Samuel Hopkins (September 17, 1721 – December 20, 1803) was an American Congregationalist theologian of the late colonial era of the United States, and from whom the Hopkinsian theology takes its name. He was also an opponent of slavery, saying that it was in the interest and duty of the U.S. to set free all their slaves.
The New Divinity (or Hopkinsianism, after Samuel Hopkins) is a system of Christian theology that was very prominent among the Congregationalists of New England in the late 18th century. Its roots are embedded in the published and unpublished writings of Jonathan Edwards; hence it has also been called the "Edwardian Divinity." It modifies several tenets of Calvinism, most notably the notion of free will and original sin, the nature of the atonement of Jesus, and His righteousness being imputed to believers. Traditional New England Calvinists, such as Edward Dorr Griffin, president of Williams College and minister of Park Street Church, opposed New Divinity's theology. The main principles of it are either taught or implied in the writings of Samuel Hopkins. Those principles that are merely implied in the system of Hopkins were unfolded and somewhat modified by his three friends Stephen West, Nathanael Emmons, and Samuel Spring. As logically connected with each other, and as understood by most of its advocates, the system contains the following principles:
• Every moral agent choosing right has the natural power to choose wrong, and choosing wrong has the natural power to choose right.
• He is under no obligation to perform an act unless he has the natural ability to perform it. Although in the act of choosing, every man is as free as any moral agent can be, yet he is acted upon while he acts freely, and the divine providence, as well as decree, extends to all his wrong as to his right volitions. All sin is so overruled by God as to become the occasion of good to the universe.
• The holiness and the sinfulness of every moral agent belong to him personally and exclusively and cannot be imputed in a literal sense to any other agent. As the holiness and the sin of man are exercises of his will, there is neither holiness nor sin in his nature viewed as distinct from these exercises (cf. original sin). As all his moral acts before regeneration are certain to be entirely sinful, no promise of regenerating grace is made to any of them.
• The impenitent sinner is obligated, and should be exhorted, to cease from all impenitent acts, and to begin a holy life at once. His moral inability to obey this exhortation is not a literal inability (cf. total depravity) but is a mere certainty that while left to himself, he will sin; and this certainty is no reason for his not being required and urged to abstain immediately from all sin.
Reverend Otis Thompson and his wife Charlotte Thompson of Rehoboth, Massachusetts in 1838 were embroiled in an action or a petition to be able to marry African Americans in their church. Two political newspapers published and filed a petition to 'not to repeal the marriage law' which in Massachusetts forbade African Americans to be wed with other races and frankly to not be recognized by the State even amongst themselves. This protest was in fact, a hoax, and used by Southern Dixiecrats to point to the legislation and exclaim "see even the black man does not want to taint their heritage with white blood....' The abolitionist movement of the 1820's was picking up steam and laws across the states were being changed to not only allow interracial marriage but to also recognize African American marriages at a State level.
More on Otis Thompson and his actions:
Rogerson was followed by Rev. Otis Thompson, who was ordained pastor of this church Sept. 24, 1800, and continued in its service twenty - five years. He was the son of Nathaniel Thompson and was born at Middleborough, Mass. , Sept. 14 , 1776 , and graduated at Brown University in 1798 , where he remained two years as tutor . During this period, he applied himself to the study of theology. After preaching a year as candidate, he was unanimously called by the Church and Society and entered upon his pastorate under the most favorable conditions. He had a " hundred pounds settlement " and a salary of three hundred and fifty dollars, which in 1816 was increased to five hundred dollars. The community was at once awakened in religious matters and forty persons were added to the Church in the first year of his ministry. For more than twenty years nothing occurred to interrupt the harmonious relations of pastor and people. Mr. Thompson's century sermon, preached in 1821, states that the number of members of the Church at that time was fifty-six, and that seventy-seven had been enrolled during his twenty - one years of service; the total enrollment for the century being three hundred and three. Mr. Thompson was a man of scholarly habits and a writer of ability. He printed numerous funeral and ordination sermons and edited the " Hopkinsian Magazine " for several years, making four octavo volumes. He superintended the theological studies of fifteen students. Among these may be mentioned the brothers Moses Thacher and Tyler Thacher, grandsons of Rev. Peter Thacher, first pastor of the Second Congregational Church in Attleborough. Tyler Thacher married Mr. Thompson's daughter, Fidelia. Also, Elam Smalley, Dr. Emmons's successor in Franklin; Jason Chamberlain, who became a professor at Vermont University.
Mr. Thompson was " an acute metaphysical thinker, " rigid and uncompromising in his opinions, with an imperious will which would brook no opposition. He would rule or ruin. In 1825 a serious difficulty arose which greatly disturbed the harmony of the Church and Society and kept them in a bitter wrangle with the pastor and his friends for months and years. It grew out of a breach of promise suit brought by Mr. Thompson against a gentleman belonging to one of the foremost families of the Church. At first the people took sides, some for and others against the pastor, and all attempts to reconcile the parties were in vain. Before long, however, Mr. Thompson's arbitrary proceedings alienated nearly all the active members of the Church and Society. To carry his points, he depended upon non-residents and minors, and the few members he had rushed into the Church for the occasion. Many pages of the records are given to this controversy, and a full account is contained in a pamphlet of thirty pages published by the Church in 1826, entitled " A Narrative of the Difficulties in which the Church has been involved and a just Statement of their Proceedings Concerning them. " From a careful study of the documents we gather the following facts: (1), There was antagonism between Reverend Otis Thompson and Elijah A. Reed, a prominent member of his Church. (2), A paper was drawn up by the Church urging both parties to drop the whole matter and " let good feeling and brotherly love continue. " This paper Mr. Thompson alone refused to sign, and so made a bad matter worse. To ward off a course of discipline against himself he began such a course against Mr. Reed.
He showed his analytical keenness in drawing up five articles with definite specifications under each: Article I, Slander. Article II, Falsehood. Article III, Neglect of Duty. Article IV, Un-Christian Conduct. Article V, Covetous Practices. In a Church trial lasting several months, these articles were taken up seriatim with witnesses and affidavits on each separate count. To illustrate the trivial nature of most of these counts, take several under Article V, Covetous Practices:
1. In demanding and receiving of Deacon Ezra Perry an unreasonable sum for an injury caused to his chaise.
2. In demanding an unreasonable sum of the pastor for a ton of hay.
3. In taking an unreasonable sum of Seth Follet for a second- hand axe.
4. In taking soil from a piece of common land which he had no right to take, etc.
The result of the trial was that Mr. Thompson excommunicated Mr. Reed and delivered him “over to Satan.” He then proceeded to excommunicate Brother Samuel Smith and Dr. James Bliss, (1) for neglecting family worship. (2) for joining in " irregular and improper measures for the dismission of the pastor."
August 15, 1825. At a meeting of the Society a motion to dis- miss Rev. Otis Thompson was lost thirty to twenty-nine. September 9. A vote for his dismissal was carried. October 11. An ex-parte Council met and sent a request to Mr. Thompson to unite with the Society in calling a mutual council. October 27. Mr. Thompson having refused to join in calling a mutual council, the following motion was made in the Society: " Whereas we consider the usefulness of the Rev. Otis Thompson as a minister of the Gospel very much at an end in this place on account of his conduct, and of consequence that the peace, union and well - being of this Society require it. " I therefore move that he be dismissed from his ministerial relation to us. ' Twenty - seven voted for the motion and none against it. November 1. A second ecclesiastical council (ex - parte) met and recommended the dissolution of the pastoral relation. November 23. At a meeting of the Church, Rev. Thomas Williams, moderator, strong resolutions condemning Mr. Thompson were passed. " The duty which we owe to God and this Church requires us to dismiss him.” To a committee urging a mutual council, Mr. Thompson replied: " Neither the body which you represent nor the council that dismissed me are worthy of my notice."
At this meeting the three " excommunicated " brethren were declared to be members in good standing. In truth, they were brethren highly respected, and later Elijah A. Reed was chosen deacon. On November 29, a third ex - parte council met. The following churches were represented by pastor and delegate: Berkeley, Providence (Beneficent), Attleborough (First), and Bristol. In this council a communication was read from Mr. Thompson. After reviewing the conditions, the council voted unanimously to approve the vote of the Church, dismissing Mr. Thompson. " There are in our view special reasons for the dismission of the Rev. Otis Thompson founded on his impropriety of conduct: first, his unjustifiable and oppressive manner of conducting church discipline, or lording it over God's heritage. (2) The consequent alienation of a large portion of the Church and Society from him. (3) His repeated refusal of propositions for a mutual council, and, (4) That his usefulness in this place is very greatly diminished if not destroyed. THOMAS ANDROS, Moderator. JOEL MANN, Scribe. "
November 30. Voted that the salary of the Rev. Otis Thompson shall be discontinued from and after this day, he is having been dis- missed from his ministerial and pastoral connection with this Society. Voted to choose a committee of five to take charge of and shut up the meeting - house. 1826, November 14. Christopher Carpenter, Jr., was chosen as agent to defend the suit brought against the Society by Rev. Otis Thompson for his salary. During this year no less than twenty - seven members of the Society, utterly wearied with the strife, requested to have their names dropped, while the Church became weak and inactive. Even Asahel Bliss and his wife left and joined the Church in Attle- borough, although they came back in December of that year (1826) , and the following March he was a second time chosen deacon . 1827, July 24. The fourth of a series of ecclesiastical ex - parte councils called by the Catholic Congregational Church and Society met at the house of Capt. Stephen Carpenter. The churches represented were Berkeley, Norton, Attleborough First, Seekonk and Providence. Charges were presented reflecting severely upon the teaching and conduct of Mr. Thompson. In fact, the Church and Society turned the tables on him and formulated several distinct charges against him which were in part as follows: - 1. That of late years he had propagated theological principles subversive of morality and godliness, -e. g., that God by an im- mediate creating power produces all the most vile and bloody crimes and abominations in the hearts of the wicked. That there can be no real piety and goodness in a man unless he is willing to be damned, etc. 2. That by his imprudent and uncandid acts of ministerial conduct he has subjected himself generally to the loss of the fellowship of other churches and pastors to the detriment of this Church and Society. 3. That he has subjected certain members of the Society to the loss of Christian character and privilege merely for exercising their right to vote in said Society. Under this charge are five counts. 4. That the said Thompson has been guilty of dishonest practices toward said Society, especially in prosecuting an action against the Society to recover the part of the Hunt legacy which he had relinquished when he agreed upon a stipulated salary. 5. That he had willfully aggravated difficulties between himself and members of his Church and Society and " has been guilty of gross indecency, falsehood, and immorality in repeatedly charging said persons with want of veracity and other crimes. " Under this charge are seven counts. One copy of these charges was given to Mr. Thompson and one to the council. A protest from Mr. Thompson was read. The council voted that " several of the charges and specifications have been substantiated and that they can entertain no hope that his ministry will be of any further use to this Congregational Society; They therefore advise to the dissolution of his ministerial connection with them. PITT CLARK (Norton), Moderator. JAMES O. BARNEY (Seekonk), Scribe. "From the " Narrative of Difficulties " we learn incidentally that Mr. Thompson sometime during the trouble called a council to suit himself without consulting the Church and Society, but we can find no record of its date or doings. Thompson, knowing that he was settled for life, he had small regard for councils. When the Church was closed against him, he continued to hold services, one year at Wheaton Hall, then at his home or in the " Old Red " school - house nearby (district No. 7), and the Catholic Congregational Church and Society were obliged to pay his salary. Neither by law nor by persuasion could they move him to a settlement. This condition of strife and bitterness continued year after year until finally with a cash payment of $ 1,000 he agreed to relinquish all claims upon Society. And yet, according to Bliss, who was a member of the Church, and whose parents re- sided in Rehoboth at the time, attempts were afterwards made by Mr. Thompson and his friends, but without success, " to revive the old precinct, and wrest from the Church and Society a part or the whole of the funds which are now in their possession. " He was dismissed from his pastorate October 30, 1832, after seven years of strife and bitterness, perhaps unparalleled in the church- annals of New England. We would like to be fair to this keen and learned minister, and we regret that we have no writing which gives his point of view in the sad controversy which did great harm and nearly wrecked a church. That he was headstrong and unyielding no one can doubt. " He is of one mind, who can turn him? "
For several terms he taught a select school at his home, to the great advantage of the young people who attended. We have heard men like William Henry Bowen and his brother George, and John C. Marvel, speak highly of the instruction they received in his school. Mr. Thompson's first wife was Miss Rachel Chandler of Plympton, Mass., who died Sept. 6, 1827, aged forty - seven, by whom he had four sons and five daughters. His second wife was Miss Charlotte Fales of Bristol, R.I., to whom he was married Sept. 10, 1828. She died Dec. 12, 1848. Mr. Thompson continued to reside in Rehoboth until 1840. Thence he went to Litchfield, N.Y., and preached there until 1850. In May of that year, he married Miss Polly Shaw of North Abington, Mass., where he resided until his death, which occurred June 26, 1859, at the age of eighty - two. His widow died Feb. 3, 1874. From the receipt of the Hunt legacy in 1776 to the settlement of Rev. Mr. Vernon in 1826 the Church and Society had a yearly income amounting to about $600. A fund of $ 5,000 was represented by numerous individual notes bearing interest. The annual sale of wood, timber, and hoop - poles brought, on an average, about $ 250. In 1797 the amount was $596. These products were frequently sold at " vandues " where rum was furnished: e. g., on page 310 of the Precinct record is this item: " Paid Jonathan Wheaton, Jr., rum for vandue, $ 2.74. (Nov. 28, 1819.) The ministerial farm rented for $ 100 a year and upwards. The farmhouse was built in 1808 for $200. In recent years the Society's annual income from farming and funds has been about $ 350. It is worthy of note that Capt. Shubael Goff and " Aunt Sally, " his wife, lived on this farm for many years, where they brought up fifteen hardy children, whose numerous descendants enjoy yearly a great family clam - bake in town. Only in emergencies was it necessary to make any assessment of the members of the Society, as in the case of the depreciated currency or the one hundred pounds settlement paid the minister in the year 1800. But the forced payments to Mr. Thompson after the trouble, in addition to the new minister's salary, drew heavily upon the funds in hand.

Notes: Torn seal and paper with loss. Toned, lightly stained and fold marks.

$400 - $600

7.75" x 0.001" x 6.75"

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