Becoming the Obsessive Male Lead’s Ex-

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 Becoming the Obsessive Male Lead’s Ex-Wife

Read manhwa Becoming the Obsessive Male Lead’s Ex-Wife / MENJADI MANTAN ISTRI DAR
OBSESIF / 집착 남주의 전부인이 되었습니다
Irwen, it’s already been four years since I married you. You think I wouldn’t recognize
such a shallow trick?” Princess Irwen, the princess of defeat, the wife of the greatest
evil, and the wicked woman who is executed for attempting to kill her husband..

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 20 History of Hingham. sors of religion, it was yet more
distasteful to him, who in his own behaviour was a great example of
temperance. Pride, expressed in a gaiety and bravery of apparel,
would also cause him with much compassion to address the young
persons with whom he saw it budding, and advise them to correct it,
with more care to adorn their souls with such things as were of
great price before God : and here likewise his own example joined
handsomeness with gravity, and a moderation that could not endure
a show. But there was no sort of men from whom he more turned
away than those who, under a pretence of zeal for church discipline,
were very pragmatical in controversies, and furiously set upon
having all things carried their way, which they would call " the rule,"
but at the same time were most insipid creatures, destitute of the "
life and power of godliness," and perhaps unmoral in their
conversations. To these he would apply a saying of Mr. Cotton's, "
that some men are all church and no Christ." He was a person that
met with many temptations and afflictions, which are better
forgotten than remembered, but he was internally and is now
eternally a gainer by them. It is remarked of the Patriarch Jacob that
when he was a very old man, and much older than the most that
lived after him, he complained, 'l Few and evil have been the days of
the years of myJlife," in which complaint the few is explained by the
evil. His days were winter-days, and spent in the darkness of sore
calamity. Winterdays are twenty-four hours long as well as other
days, yea, longer, if the equation of time should be mathematically
considered, yet we count them the shorter days. Thus, although our
Hobart lived unto old age, he might call his days few, because they
had been evil. But " mark this perfect man, and behold this upright
one ; for the end of this man was peace." In the spring of the year
1G70, he was visited with a sickness that seemed the " messenger
of death ; " but it was his humble desire that, by having his life
prolonged a little further, he might see the education of his own
younger children perfected, and bestow more labour also upon the
conversion of the young people in his congregation. " I have
travelled in the ministry in this place thirty-five years, and might it
please God so far to lengthen out my days, as to make it up forty, I
should not, I think desire any more." Now, the Lord heard this desire
of his praying servant, and added no less than eight years more unto
his days. The most part of which time, except the last three-quarters
of a year, he was employed in the publick services of his ministry.
Being recovered from his illness, he proved that he did not flatter
with his lips in the vows that he had made for his recovery, for he
now set himself with great fervor to gather the children of his church
under the saving wings of the Lord Jesus Christ, and in order
thereunto he preached many pungent sermons on Eccl. xi. 9, 10,
and Eccl. xii. 1, and used many other successful endeavours. Though
his labours were not without success, yet the success was not so
general and notable but that he would complain, " Alas, for the
barrenness of my ministry ! " And when he found his lungs decay by
old age and fever, he would clap his hands on his breast, and say, "
The bellows are burnt, the founder has melted in vain ! " At length,
infirmities grew so fast upon this painful servant of our Lord, that in
the summer of the year 1678 he seemed apace drawing on to his
end, but after some revivals he again got abroad ; however, he
seldom, if ever, preached after it, but only administered the
sacraments. In this time his humility, and consequently
 Ecclesiastical History. 21 all the other graces which God
gives unto the humble, grew exceedingly and observably ; and
hence he took delight in hearing the commendations of other men,
though sometimes they were so unwisely uttered as to carry some
diminutions unto himself, and he set himself particularly to put all
respect and' honour upon the ministers that came in the time of his
weakness to supply his place. After and under his confinement, the
singing of psalms was an exercise wherein he took a particular
delight, saying, " That it was the work of heaven, which he was
willing to anticipate." But about eight weeks before his expiration, he
did with his aged hand ordain a successor ; which, when he had
performed with much solemnity, he did afterwards with an assembly
of ministers and other Christians at his own house, joyfully sing the
song of aged Simeon, " Thy servant now lettest thou depart in
peace." He had now " nothing to do but to die," and he spent his
hours accordingly in assiduous preparations, not without some dark
intervals of temptation, but at last with "light arising in darkness
"unto him. While his exteriour was decaying, his interiour was
renewing every day, until the twentieth day of January, 1678, when
he quietly and silently resigned his holy soul unto its faithful Creator.
EPITAPHIUM D. PETRI HOBARTI. Ossa sub hoc Saxo Latitant,
defossa Sepulchro, Spiritus in Coelo, carcere, missus agit. Mr.
Savage, the learned editor of " Winthrop's Journal," says of this
mention of Mr. Hobart in the " Magnalia " : — " As usual, Mather
proves his kindness more than his accuracy ; for he speaks of Hobart
as having been a minister at Haverhill, in England, and without
hesitation affirms that he was earnestly invited to return thither after
he had been here some years. Hobart's own journal does not
encourage such a representation, and -all other old writings in our
Hingham uniformly claim the derivation of the pastor and flock from
the village of the same name in Norfolk. This is probably a mere
blunder, for the ecclesiastical historian, as he has sometimes been
absurdly called, has repeated correctly some things, — as that he
was born in 1604 and died January, 1678-9. Mather says he took
ship in the summer of 1635, when we know it was in April ; and he
adds that, on arriving at Charlestown, 'he found his desired relations
got safe there before him.' But his father had been here nearly two
years, and two of his brothers, at least, not less than one year, so
that he, no doubt, had letters from them before leaving home. From
Mather, too, we might be in doubt whether he had ' four, or five '
sons in the ministry, though the author had certainly inquired of one
of them. Such is the customary laxness of the ' Magnalia.' ' Rev.
John Norton, the second minister, was born in Ipswich about 1650,
and was graduated at Harvard College in 1671, ChiefJustice Sewall
being one of his classmates. He was ordained colleague pastor with
Mr. Hobart, Nov. 27, 1678. Of Mr. Norton little is known. His ministry
seems to have been for the most part quiet and peaceable. He is
described as a man of amiable character, fervent piety, and religious
zeal, a faithful and beloved
The text on this page is estimated to be only 29.94%
accurate

22 History of Hingham. pastor. Only one of his sermons was

printed. This was an Election Sermon, delivered on May 26, 1708.
Judge Sewall makes the following entry in his " Diary " : — "
Midweek, May 26, 1708. Mr. Jno. Norton preaches a Flattering
Sermon as to the Governour." " May 27. I was with a Comittee in the
morn, . . . and so by God's good providence absent when Mr. Corwin
and Cushing were order'd to Thank Mr. Norton for his sermon and
desire a Copy." Praise of Governor Dudley was distasteful to Judge
Sewall, who was opposed to the policy of the Governor. March 26,
1710, Judge Sewall " went to Hingham to Meeting, heard Mr. Norton
from Psal. cxlv. 18. Setting forth the Propitiousness of God." Mr.
Norton died Oct. 3, 1716, in the sixty-sixth year of his age, and the
thirty-eighth year of his ministry. It was during the ministrv of Mr.
Norton that the first meetinghouse became too small for the growing
town, and a second house was erected. The first meeting-house was
built shortly after the gathering of the church in 1635. It was on the
main street, on a hill in front of the present site of the Derby
Academy. It was surrounded by a palisade erected in 1645 " to
prevent any danger that may come into this town by any assault of
the Indians," and was surmounted by a belfry with a bell. Around it
upon the slope of the hill the dead were buried. The hill was
removed in 1831, and the remains, which were disinterred by the
removal, were buried within the old fort in the Hingham cemetery,
and a monument erected over them by the town, bearing the
inscription " To the first settlers of Hingham. Erected by the Town,
1839." The first meeting-house was undoubtedly a rude structure,
but there are indications that it was not wholly without ornament.
For forty-five years it was the only house for public worship in the
town. Jan. 19, 1679-80, the town agreed to build a new meeting-
house " with all convenient speed," and a committee was appointed
to view the meeting-houses of other towns, for the purpose of
ascertaining the dimensions of a building necessary to accommodate
the inhabitants, and the probable expense. This committee were to
report to the town at the next town-meeting in May following. May
3, 1680, the Selectmen were directed to " carry on the business to
effect about building a new meeting-house," and it was voted " to
have the new meeting-house set up in the place where the old one
doth now stand." On this last question the Town Records give the
names of thirty-four persons voting in the affirmative, and eleven in
the negative. Aug. 11, 1680, the dimensions of the house were fixed
by the town as follows: length, 35 feet; breadth, 45 feet; and height
 Ecclesiastical History. 23 of the posts " twenty, or one and
twenty feet," with galleries on one side and at both ends. May 2,
1681, the town approved of the action of the Selectmen in relation
to the building of the new meeting-house, and the place where it
was to be set. Thirty-seven persons dissented from this vote. These
transactions were brought to the notice of the Governor, and the
authority of the magistrates interposed. The following are copies of
papers in the State archives : — Boston, May 16th, 1681. The
Governor and Magistrates having considered the prsent motions in
Hingham relating to the placing of a New meeting house, and also
perceiving by Information of the Hond Wm- Stoughton and Joseph
Dudley Esq" who were desired to view the place of the present
House (which is judged to be inconvenient by them), do therefore
hereby disallow of the setting up of a New meeting house either in
the old place or in the plaine. And do further order that a new
meeting of all persons in the Towne who have right to vote in such
cases be speedily ordered at which it may be fairly voted where to
place the new meeting house, and the Selectmen are hereby
required to make a speedy returne of the number of votes to the
Honrd Governor. Jn°- Hull, pr order. Superscribed to the Selectmen
of Hingham, to be communicated to the Towne. At a Towne meeting
holden at Hingham on the 24th day of May, 1681, Thomas Andrews
was Chosen moderator of that meeting, and at the said meeting the
vote passed by papers, with seventy-three hands for the new
meeting house that is now building in Hingham to be set in the
convenientest place in Captaine Hobart's land, next or nearest to
Samuell Thaxter's house. As Attest, Daniell Cushing, Towne Clarke.
26 May, 1681. The magis*3 having Considered the Returne of the
Selectmen of Hingham in refferenc to the voate for setting the
meeting house there, Doe Approove of said vote and Judge meete,
all Circumstances considered, that the new meeting house be
errected accordingly in the convenientest place in Cap| Hubbards
land neerest to Samuell Thaxters house. Past by y" Council, Edwd
Rawson, Secre1And so, after a controversy of more than a year the
location of the new house was settled. Immediate measures were
taken to carry the votes of the town into effect. July 8, 1681, Capt.
Joshua Hobart conveyed to the town by deed of gift the site for the
meeting-house, which is the same upon which it now stands. The
frame of the meeting-house was raised on the 26th, 27th, and 28th
days of July, 1681, and it was opened for public worship Jan. 8,
1681-82. It cost the town £430 and the old house,
 24 History of Hingham. the necessary amount being raised
by a rate which had been made in October, 1680. There is a tradition
that the site for the house was fixed on the Lower Plain, and that on
the night preceding the day appointed for the raising of the frame it
was carried to the spot where the house now stands ; but there is
no record of a vote of the town fixing the site on the Plain, and the
story does not have a very plausible foundation. After the death of
Mr. Norton the parish was without a settled minister for a period of
twenty months. During this interval Mr. Samuel Fisk and Mr. Thomas
Prince were invited to take the office, but neither accepted the
invitation. Towards the latter part of the year 1717 Mr. Ebenezer Gay
preached as a candidate, and on Dec. 30, 1717, the church and
congregation by their unanimous votes invited him to become their
minister. Mr. Gay accepted the invitation, and was ordained June 11,
1718. Mr. Gay was born in Dedham, Aug. 26, 1696. l He was
graduated from Harvard College in 1714, being one of a class of
eleven members, of whom four were from Hingham. At less than
twenty -two years of age this remarkable man began his ministry
here. " He was a burning and a shining light," and this people did "
rejoice in his light for a season ; " his ministry falling short, by a few
months only, of seventy years. He died on Sunday morning, March 8,
1787, when he was preparing for the services of the day, in the 91st
year of his age. He received the degree of S. T. D. from Harvard
College in 1785. MEMOIR OF THE REV. DR. GAY. BY SOLOMON
LINCOLN. The Rev. Dr. Gay was the third minister of this my native
town, and of the parish in which I was born and nurtured. Though
he had passed away before I came upon the stage, I have had a
good opportunity of exploring the best sources of information
concerning him, and of gathering many traditionary reminiscences
illustrative of his character. Dr. Gay outlived two generations of his
parishioners ; and not one of those who was a member of the parish
at the time of his birth, was living at his decease. Nor can I ascertain
that a single individual who was an acting member at the time of his
ordination survived him. More than three fourths of a century has
elapsed since his decease, yet his memory is preserved fresh in the
traditions of the generations who knew him long and well. I have
known many persons who recollected him in his old a"e. He was of
about the middle size, of dignified and patriarchal appearance, and,
if we can judge of his features as delineated by the pencil of Hazlitt,
they were not particularly handsome. He had, however, in the
recollection of those who knew him, a grave, yet benignant
expression of 1 August 15, 1606. — Dedham Records.
The text on this page is estimated to be only 0.33%
accurate

A. §GwC'j 
 Ecclesiastical History. 25 countenance. Those who loved
him held him in such affection and reverence that they would not
admit that Hazlitt's portrait was not a beautiful picture. The Hon.
Alden Bradford, in his Historical Sketch of Harvard University,
published in the American Quarterly Register, in May, 1837, states
that he recollected seeing three venerable and learned men, — Dr.
Gay, Dr. Chauncy, and Dr. Appleton, — pass through the college yard
to the Library. " Dr. Gay and Dr. Chauncy were on a visit to Dr.
Appleton, and they walked up to the chapel together, two being
nearly ninety years old, and the other, Dr. Chauncy, about eighty-
three. It excited great attention at the time." Great intimacy existed
between these three patriarchs during their long and useful lives.
Chauncy and Gay died in the same year. Appleton 's death took
place about three years earlier. At the ordination of Mr. (afterwards
Dr.) Simeon Howard, as pastor of the West Church, in Boston, Dr.
Chauncy preached the Sermon, Dr. Gay gave the Charge, and Dr.
Appleton presented the Fellowship of the Churches. They were often
associated in similar services. The earliest sermon of Dr. Gay's which
was printed was delivered at the ordination of Rev. Joseph Green, at
Barnstable, from Acts xiv. 15, — " We are also men of like passions
with you," — which was much admired for its wise lessons,
seasonable admonitions, and moving exhortations. His classmate
(Foxcroft) accompanied its publication with a Prefatory Address "To
the Reader," commending the sermon in the most affectionate
terms. Towards the close of this most impressive discourse, we find
the following passages in Dr. Gay's peculiar vein. Speaking of the
candidate for ordination, Joseph Green, he says : " We trust that he
will be a Joseph unto his Brethren, whom he is to feed with the
Bread of Life, and that God sendeth him here to preserve their Souls
from Perishing. The Lord make him a. fruitful Bough, even a fruitful
Bough by a well, grafted into the Tree of Life, and always Green, and
flourishing in the Courts of our God." Dr. Gay was remarkable in the
selection and application of the texts of his sermons. Having for a
long time been unsuccessful in procuring a well of water on his
homestead, he introduced the subject into his prayers, and also
preached a sermon from Num. xxi. 17, "Then Israel sang this song,
Spring up, O well, sing ye unto it." In 1728 he delivered a lecture in
his own pulpit " to bring Lot's wife to remembrance," from the text
in Luke xvii. 32, " Remember Lot's wife," and entitled this very able
and interesting lecture, " A Pillar of Salt to Season a Corrupt Age."
The text of his sermon preached at the instalment of the Rev. Ezra
Carpenter, at Keene, in 1753, was from Zech. ii. 1, "I lift up mine
eyes again, and looked, and behold a man with a measuring line in
his hand." Whatever may have been the theological views
entertained by Dr. Gay in the early part of his ministry, it is well
understood that he sympathized with the spirit of free inquiry, which
gradually wrought a change in the opinions of many eminent divines,
commencing about the middle of the last century. In his Convention
Sermon of 1746, he attributes dissensions among the clergy to "
ministers so often choosing to insist upon the offensive peculiarities
of the party they had espoused, rather than upon the more mighty
things in which we are all agreed." He was opposed to creeds, or
written Articles of Faith, proposed by men. He thus expresses
himself, in 1751, in his sermon at the ordina 
 26 History of Hingham. tion of Rev. Jonathan Dorby, at
Scituate : " And 'tis pity any man, at his entrance into the ministry,
should, in his ordination vows, get a snare to his soul by subscribing,
or any ways engaging to preach according to another rule of faith,
creed, or confession, which is merely of human prescription or
imposition." He was a warm friend of the celebrated Dr. Mayhew, of
Boston, whose biograpber thinks tbe latter was indebted to Dr. Gay
for the adoption of the " liberal and rational views " which he
embraced. President John Adams, in a letter to Dr. Morse, dated May
15, 1815, remarks as follows : '• Sixty years ago my own minister,
Rev. Lemuel Bryant, Dr. Jonathan Mayhew, of the West Church, in
Boston, Rev. Mr. Shute, of Hingham, Rev. John Brown, of Cohasset,
and perhaps equal to all, if not above all, Rev. Dr. Gay, of Hingham,
were Unitarians." By some, who fully understand the position of Dr.
Gay after the middle of the last century, he has been claimed to
have been the father of American Unitarianism. This must be
conceded, that his discourses will be searched in vain, after that
point of time, for any discussions of controversial theology, any
advocacy of the peculiar doctrine regarded as orthodox, or the
expression of any opinions at variance with those of his
distinguished successor in the same joulpit, the Rev. Dr. Ware. But I
cannot leave Dr. Gay without adverting to his political opinions, for
our traditionary information concerning them finely illustrates his
character. He was opposed to the measures which preceded the
American Revolution and Declaration of Independence. His
sympathies were not with the Whigs. Yet, such was his discretion
that he maintained his position at the head of fa large and intelligent
parish, comprising all shades of political opinion, but in the main
Whigs, without alienating the affection of his people or impairing his
usefulness. On one occasion he and his friend and neighbor, Dr.
Shute, who was an ardent Whig, were invited to address the people
in town-meeting on a political question, and they both succeeded so
well that the town gave them a vote of thanks. Still, Dr. Gay's
political sentiments were well understood, and were a cause of
occasional uneasiness among his parishioners during the period of
the Revolution. We have this anecdote from an authentic source : It
was a part of the duty of the Committee of Correspondence,
Inspection, and Safety to call upon suspected citizens, and those
known to be loyalists, to demand a search for arms. It was proposed
that the Committee should call upon Dr. Gay and demand his arms,
probably not because they supposed he had any of which he would
make improper use against the new government, but because the
opportunity was a good one to give him a sort of official admonition
that he held obnoxious sentiments, in which some of the most
influential of his people did not share. That the thing to be done was
a little aggravating did not take away the zest of doing it ; it would
have been ungenerous also, had there not been a very perfect
accord between Dr. Gay and his parish, as pastor and people, on all
subjects save politics. The Committee presented themselves before
the Doctor, who received them in his study, standing, and with entire
calmness and dignity, when he inquired of them, " What do you wish
with me, gentlemen ? " "We have come, sir, in accordance with our
duty as the Committee of Safety, to ask you what arms you have in
the house." He looked at them kindly, perhaps a little reproachfully,
for a moment or two before answering, and then said, laying his
hand upon a large
 Ecclesiastical History. 27 Bible on the table by which he
stood, " There, my friends, are my arms, and I trust to find them
ever sufficient for me." The Committee retired with some
precipitation, discomfited by the dignified manner and implied
rebuke of Dr. Gay, and the chairman was heard to say to his
associates, as they passed out of the yard, "The old gentleman is
always ready." Notwithstanding the political opinions entertained by
Dr. Gay, he found among the clergy who held opposite views his
most ardent friends. The intercourse between him and the Rev. Dr.
Shute, of the Second Parish, who was a zealous Whig, was of the
most friendly character, and he was on excellent terms with Mr.
Smith, of Weymouth, the father of Mrs. John Adams, and Mr. Brown
of Cohasset, who, at one time was chaplain to the troops in Nova
Scotia, before the Revolution. Dr. Gay's son, Jotham Gay, was a
captain in the same department. The Doctor, in writing to Mr. Brown,
says, " I wish you may visit Jotham and minister good instruction to
him and his company, and furnish him with suitable sermons in print,
or in your own very legible, if not very intelligible manuscripts, to
read to his men, who are without a preacher, — in the room of one,
constitute Jotham curate." I *Mnk I may safely say that New
England could boast of few ministers during the last century who
exerted a wider influence than Dr. Gay. Many amusing and
characteristic anecdotes are told of Dr. Gay. The following will
illustrate his ready wit and humor. During the Revolutionarv War, a
little before the time of the annual Thanksgiving, and when it was
generally expected that there would be a great deficiency of the
foreign fruits, as raisins, currants, etc., with which that festival had
abounded, several English vessels laden with those productions were
driven by a storm upon our coast, captured, and brought into
Boston. Dr. Gay, who was considered a prudent loyalist, was
accustomed on Thanksgiving Days to make mention in his prayer of
the special blessings of the year. Such a token of Divine favor did not
escape without due notice. Accordingly, in his Thanksgiving prayer,
he gratefully acknowledged the unexpected bounty somewhat after
this sort : " Oh Lord, who art the infinite Disposer of all things, who
rulest the winds and the waves according to thy own good pleasure,
we devoutly thank thee for the gracious interposition of thy
Providence in wafting upon our shores so many of thy rich bounties,
to make glad the dwellings of thy people on this joyful occasion."
Shortly after its occurrence, some one repeated the Doctor's
ejaculation to Samuel Adams, who, with his usual promptness and
decision, exclaimed, " That is trimming with the Almighty." Dr. Gay
had, for some time, missed the hay from his barn, and was satisfied
that it was stolen. With a view to detect the thief, Dr. Gay took a
dark lantern and stationed himself near his barn. In due time a
person whom he knew passed along into the barn, and quickly came
out with as large a load of hay as he could carry upon his back. The
Doctor, without saying a word, fol 
 28 History of Hingham. lowed the thief took the candle out
of his dark lantern, stuck it into the bundle of hay, and then
retreated. In a moment the hay was in a light blaze, and the fellow,
throwing it from him in utter consternation, ran away from his
perishing booty. The Doctor kept the affair a secret, even from his
own family, and within a day or two the thief came to him in great
agitation, and told him he wished to confess to him a grievous sin,
— that he had been tempted to steal some of his hay, and as he was
carrying it away the Almighty was so angry with him that he had
sent fire from heaven, and set it to blazing upon his back. The
Doctor agreed to forgive him on condition of his never repeating the
offence. A young minister having preached his first sermon in Dr.
Gay's pulpit, and having, as he thought, done it with considerable
eloquence, was anxious to obtain the approbation of his learned
brother. "Tell me sincerely what you think of this first effort of mine."
" I think it sensible and well written," replied Dr. Gay, " but another
text would have been more appropriate." " What would you have
selected, sir?" "When you preach it again, I would advise you to
prefix this text, ' Alas, master, for it was borrowed.' " On one
occasion Dr. Barnes, of Scituate, preached for Dr. Gay, when he was
at home to hear him. The manner of Dr. Barnes was exceedingly
drawling, and when the services were concluded, and the two
clergymen were on their way home, Dr. Gay said : "Dr. Barnes, your
discourse was excellent, but you spoil all you say by your manner.
Your method of drawling out your words is so intolerable that you
put nearly all my people to sleep." To which frank testimony Dr.
Barnes then and there made no reply. Now it happened that Dr. Gay
had an unusually large mouth. In the afternoon Dr. Barnes again
occupied the sacred desk, and after going through the preliminary
services, — putting the congregation, as usual, to sleep in the long
prayer, he came to the sermon. " My text, my brethren," he said, "
may be found in the eleventh verse of the fourth chapter of the
Book of Exodus, and is in these words," — he paused, and looking
down over the high pulpit into the pew of Dr. Gay beneath, and upon
the very top of Dr. Gay's head, he proceeded with a drawl more
pronounced than ever, but with a manner most emphatic, " in these
words : ' Who — hath — made — man's — mouth.'' Dr. Gay had no
occasion then to complain of the drowsiness of his congregation, for
they all woke up and audibly tittered. The old Arminian and
Calvinistic clergy, ere the bitter controversy broke out, used to meet
and criticise, in a friendly way, each other's theology. In the same
association met Dr. Gay and Dr. Dunbar, — the former representing
Arminianism, the latter Calvinism. It fell to the lot of Dr. Dunbar to
preach before the Association. He felt moved to be very positive, and
make a very distinct enunciation of Calvinism. With each of the five
points
 Ecclesiastical History. 29 he would bring down his fist upon
the desk, with the exclamation, " This is the gospel ! " First, total
depravity was depicted, with the emphatic endorsement, iC This is
the gospel ! " Then election and reprobation, then irresistible grace,
then effectual calling, and so on to the end ; and under each a
tremendous sledge blow on the pulpit, with " This is the gospel ! ':
After service the ministers met, and each in turn was asked by the
moderator to give his views of the sermon. Dr. Gay had a sly, genial
humor, which diffused good-nature through the clerical body he
belonged to, and kept out of it the theological odium. His turn came
to criticise the sermon, and he delivered himself in this way : — "The
sermon reminded me of the earliest efforts at painting. When the art
was in its infancy, and the first rude drawings were made, they
wrote the name of an animal under the figure which was drawn, so
that the people could be sure to identify it. Under one rude figure
you would see written, ' This is a horse ; ' under another, ' This is an
ox ; ' and so on. When the art is perfected a little, this becomes
unnecessary, and the animal is recognized without the underscript, I
am greatly obliged to my brother Dunbar, in this infancy of the art,
that he helped me in this way to identify the gospel. As I followed
him through the five figures which he sketched for us, I must
confess that unless he had written under each one of them, in large
letters, ' This is the gospel ! ' I never should have known it." The
following is from an article in the Massachusetts Gazette, shortly
after his decease : — " His prudent and obliging conduct rendered
him amiable and beloved as a neighbour. His tender feelings for the
distressed induced him to afford relief to the poor, according to his
ability. His beneficent actions indicated the practical sense he had of
the Lord's own words, ' It is more blessed to give than to receive.'
The serenity of his mind and evenness of his temper, under the
infirmities of advanced years, made him agreeable to his friends,
and continued to the last the happiness which had so long subsisted
in his family; in which he always presided with great tenderness and
dignity." Dr. Gay retained his mental faculties in a remarkable degree
of vis;or to the very close of his life. In his celebrated sermon,
entitled " The Old Man's Calendar," delivered Aug. 26, 1781, from
the text, " And now, lo, I am this day fourscore and five years old"
(Joshua xiv. 10), in speaking of his parishioners he says, " I retain a
grateful sense of the kindness (injuries I remember none) which I
have received from them." This sermon was reprinted in England,
translated into the Dutch language and published in Holland, and
several editions were published in this country. In a note attached to
Rev. Peter Hobart's Diary, written by Nehemiah Hobart, we read : —
 30 History of Hingham. " The Revd Mr. Gay, the third pastor
of the town, gave us an excellent sermon, Sept. 17th, 1735, on the
conclusion of the first century, from 1 Chron. xxix. 15." It was during
the ministry of Dr. Gay that the East, or Second, Precinct was formed
and a church established at Conohasset (now Cohasset). In 1713 the
proprietors of the undivided lands of Hingham gave their consent to
the erection of a meeting-house by the inhabitants of Conohasset "
on that land called the Plain." At a town-meeting, March 7, 1714-15,
the inhabitants of Conohasset " desired the town that they would be
pleased to give their consent that they might be made a precinct, or
that they might be allowed something out of the town treasury to
help to maintain the worship of God amongst them, or that they
might be abated that which they pay to the minister to maintain the
worship of God at the Town ; and the vote of the town passed in the
negative concerning all the forementioned particulars." This petition
having been rejected, the inhabitants of Conohasset presented their
case to the General Court, but the inhabitants of Hingham opposed
their petition and a committee was chosen " to give answer to it " at
the General Court in June, 1715. In July, 1715, the town voted to
remit to the inhabitants of Conohasset their ministerial taxes, on
condition " that they provide an orthodox minister among
themselves, provided they cheerfully accept of the same ; " but the
reply was made " that they could not cheerfully accept thereof." In
September, 1715, the town voted to reimburse to the inhabitants of
Conohasset, or to those who should afterwards inhabit the first and
second divisions of Conohasset uplands and the second part of the
Third Division, all their ministerial and school taxes so long as they
should maintain an orthodox minister among themselves, but this
did not give satisfaction ; and in March, 1715-16, the town voted to
remit to them their ministerial and school taxes for that year, but
even this was not satisfactory. In November, 1716, a committee was
chosen by the town to oppose the petition of the inhabitants of
Conohasset before the General Court, and again in 1716-17 the
town defeated a motion looking to an agreement with the
inhabitants of Conohasset about a precinct. In May, 1717, a
committee was appointed by the town to meet the committee of the
General Court appointed to view the " lands and dwellings of the
inhabitants of Conohasset [or Little Hingham, as it was also called],
to see if it be convenient to make them a precinct;" and about this
time the desired privileges of a separate parish, for which so long an
effort had been made, were obtained, a house of worship was
erected, and soon after a minister was settled.
 Ecclesiastical History. 31 In consequence of the creation of
the Second Precinct, the remaining inhabitants of Hingham, not
included within the limits of Conohasset, composed the First Parish
or Precinct, and organized as such, March 6, 1720-21, succeeding to
the parochial rights of the town. Still another church was formed
within the original limits of Hingham during the ministry of Dr. Gay. A
meeting-house was erected at what is now South Hingham in 1712.
This parish was set off March 25, 1745-46. This church was the "
Third Church " until the establishment of Cohasset as a separate
town in 1770, since which time it has been styled the " Second
Church." The second and third churches were not formed as
separate organizations without the earnest protests of the parent
church. Perhaps, like a fond mother, she could not bear the thought
of trusting her children alone, separated from her protecting
influence. But she could not restrain or control the independent
determination of her children, and, in spite of all her opposition, they
forced her to accede to their wishes. Undoubtedly this sentimental
view had much influence, but our ancestors were in a great degree
matter-of-fact people, and there was a practical side to this
opposition to the foundation of new parishes, which had more
weight than any sentiment. All real estate within the territorial limits
of a parish was in those days taxable for the support of preaching.
Much of the real estate lying within the limits of the proposed
Conohasset and South Parishes was originally granted to residents of
the more thickly settled portion of the town, and had been inherited
or purchased by those who would still remain residents of the First
Parish ; and naturally enough there was strong objection to being
taxed for the support of preaching in parishes from which no direct
benefit would be derived. The fourth minister of the First Parish was
Rev. Henry Ware. He was born in Sherborn, Mass., April 1, 1764,
was graduated at Harvard College in 1785, and was ordained
minister of the church and congregation Oct. 24, 1787. In 1805 he
was chosen Hollis Professor of Divinity in Harvard University, and his
request for a dismissal from his pastorate was granted. He delivered
his valedictory discourse May 5, 1805, in the eighteenth year of his
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