McMurray Family, Payne Family (Click for Family Tree)

[Am I related? Yes, if you are a descendant of Dr. Edward A. McMurray, Dr. Herbert McMurray, or Maude “Midge” (McMurray) Cook. If you are not related, you may still enjoy this series of posts, since this is National Poetry Month (!!) and because this poem speaks to our history, psyche, and culture. Hopefully all will enjoy.]

Fifty years ago today, in 1970, a group of concerned environmentalists celebrated the first official “Earth Day.” Pollution of water and air, as well as trash and litter, were becoming bigger problems as our population increased and the “things” we purchased as individuals and a society became disposable. So many of our ‘throw-away’ items never really went away, however, just temporarily out of sight into a landfill or an old overgrown lot in a neighborhood or down by a river. Our country, states, and municipalities have developed regulations over these last fifty years to help control trash and minimize pollution to help us all stay healthier and to maintain our precious water, air, land, and ecosystems. Although we have not made the progress those early Earth Day celebrants knew was needed, we have come a long way over these fifty years, and Americans are healthier, in some ways, because of this awareness and drive for change.

Our ancestors knew that polluted land, air, and water were unhealthy for us all, and that trash piling up could cause outbreaks of disease, draw vermin that carried disease, and was smelly and unsightly.  Our ancestors also were frugal, and many of them quite poor- they could not afford to throw away old clothing and bedding, glass bottles, or fabric sacks (bags). They did have some mechanisms to collect these items and reuse them, and one of the ways they did that was by allowing ‘rag pickers’ and others to assist with solid waste ‘disposal’- really “reuse” and “recycle” before those words were trendy. Some of our immigrant ancestors would have this job soon after they got off the boat, since they likely had little money once they had paid their passage and rented a home or apartment in America, and they probably spoke no English which was a barrier to a conventional job. There was also quite a lot of anti-immigrant sentiment at times as a new ethnic group flooded in, and these groups felt discrimination in economic as well as physical ways. Rag pickers were considered some of the lowest in society, sadly. Some of our Broida family (unrelated to the McMurrays and Paynes) came over as immigrants from Lithuania, and were rag pickers in New York City right off the boat. They worked hard, brought over the rest of the family, and finally became merchants of fine men’s and women’s clothing- the American dream and truly a “rags to (what would have seemed like) riches” story.

We do not know much about our very early McMurray and Payne ancestors, but rag picking  could have been a job some of them did, or it could have been a way to make a little money on the side. Many persons “of an age” will remember collecting glass soda bottles and later cans along the side of the road and turning them in for two cents or a nickel each, and then using that money for a comic book or candy at the five-and-dime, or to help buy dinner if the family was in dire circumstances.  Salvage yards, flea markets, and those who dumpster dive or pick up ‘good’ trash from the ends of driveways on pick-up days are also carrying on the tradition of caring for the earth and reusing/recycling materials.

In earlier days, a rag picker would have a cart or a pack animal and walk through the streets, calling out their offer to buy rags, bottles, cloth sacks, metals, even bones. Sometimes the rag picker would purchase the items, other times they would just remove garbage for a citizen or business who would be grateful to see it gone. The rag picker or the family might clean and/or sell the items to a person or business who would then reuse or recycle the product. Glass bottles are one example- they could be cleaned and reused, or melted to form new glass. Sometimes ragpickers sold their finds to a middle person who would then work with purchasers.

Rev. Edward B. Payne (1847-1923) was living in Berkeley, California in 1892 when this poem was published. He had been brought up in the Congregational faith with deep New England roots. His father, Joseph H. Payne, was an ordained minister, and his mother, Nancy (Deming) Payne, came from a line of Congregational deacons. Edward’s wife, Nannie (Burnell) Payne, also came from deep New England Congregational roots- her father Kingsley Abner Burnell was a lay missionary who travelled the world and her mother, Cynthia Maria (Pomeroy) Burnell, had a father who was a deacon in the church. Edward and Nannie lived in Berkeley from 1875-1880, after he was ordained. He ministered to the first church built in Berkeley, the Congregational Church. Edward had a crisis of faith though, and became a Unitarian minister, serving in New England for some time before he was called again to Berkeley in December, 1891. He was the first Unitarian minister installed in Berkeley, and he helped develop a very active Unitarian Society. According to this poem, he was challenged by a Book Club Committee, which may have been a Unitarian group, though could have been a secular local group, since the University of California was also in Berkeley. The city was still small- just 5,101 citizens in the 1890 census, and likely had rag pickers who helped keep the small town clean. The Book Club tasked Edward with determining how waste materials gathered by these persons, such as “Rags and bottles, sacks and bags” could possibly have any relationship to literature. Rev. Payne was a perfect candidate for this mind-tickling task, as he was incredibly well-read, a deep thinker, and an excellent writer. The committee most likely thought that the Reverend would devise an intriguing story to tie together these incongruous topics, and that he did. He even set the story in poetry, and, like any talented religious teacher, he provided a number of morals to the story.

Our next post will provide the poem in its entirety. We hope that you will enjoy the poem, and think of how it has meaning for us today. With the Covid-19 virus pandemic shedding a glaring light on human social and economic disparities, our divisiveness as a country, and a (sometimes) lack of understanding that all humans are equal, we can take these words from 1892 and bring new meaning into our 21st century lives.

Stay safe out there, and wash your hands, please.

Notes, Sources, and References: 

1. The “Waste Philosophy” booklet/poem presented in these posts is scanned from a family copy, so very generously given to the author by her dear aunt in 2018. It is quite treasured, knowing that it was held in the hand of Edward B. Payne, and then his daughter, Lynette (Payne) McMurray, who may have been the person who underlined some of the words in the poem. The Bancroft Library, University of California-Berkeley, also has a copy of this booklet- the only other copy found in many years of searching libraries. A scan was requested and paid for in 2014 (prior to knowing of the family copy), but was not posted here as permissions would have been required from the Bancroft. This booklet should be considered Public Domain due to its age.
2. Berkeley, California population statistics– http://www.bayareacensus.ca.gov/cities/Berkeley40.htm

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Original content copyright 2013-2019 by Heritage Ramblings Blog and pmm.

McMurray Family, Payne Family (Click for Family Tree)

It is with great sadness that our flag today flies at half mast*- our country has lost a military hero and a man who has given most of the years of his life to service for our country, its values, its preservation, and its people.

Whether or not you like the politics of John McCain doesn’t matter, and yes, he was not a perfect human- none of us are. But he loved this country and its citizens, and did his best to honor them, whether it was his resolve to survive honorably as a downed Navy pilot enduring the horrors of the Hanoi Hilton (North Vietnamese POW camp for you young’uns) or negotiating across the aisle in the halls of Congress to enact legislation that would better the lives of everyday Americans. John McCain is a true American Hero, and it is good that we honor him.

This is not meant to be a political post, but the feelings of his passing weigh heavy on many hearts, mine included. These feelings have also made me think of our own ancestors who devoted their energy to preserving our freedoms, helping us all to be better souls, and even those who braved a wide, unpredictable ocean and the unknown to start a new and better life in America for their families and descendants. They too are American Heroes- our ‘quiet’ heroes.

All of our immigrant ancestors fit into the hero category, in my not-always-so-humble opinion. The very earliest, in the 1600s, would have known little about this country before they came. (And yes, some of our lines go back that far!) Later immigrants would have had more knowledge, though probably little about the conditions on board ship, or the terrible way many immigrants were treated once they got to our shores. Some came to build a new civilization where men (literally- only men like them) would be free, some were fleeing persecution due to religion, and others came to enrich their fortunes, help their families to survive, and have some land to leave their children. They braved unbelievable circumstances to get here and to settle here, and leave us an incredible legacy- the United States of America.

Our ancestors of the McMurray-Payne-Burnell line are a great example of those who chose to serve in various ways. Robert Burnell (1669-1737) was born in Essex, Massachusetts, so his father (still a question to this researcher) may have been our immigrant ancestor before 1669. Both families would have been involved in protecting homes, farms, and businesses, theirs and their neighbors. They would have lived through the Salem Witch Hysteria of 1692- wonder if they had any involvement? (There were also other cases of accused ‘witches’ in other parts of Massachusetts and Connecticut, where other early family lived.) It would have been hard to speak up against the hysteria without being accused yourself- there are always such considerations when taking a stand.

Robert’s grandson, Capt. Joseph Burnell (1725-1807) was a volunteer to the American Revolutionary War in 1775, and participated in the Siege of Boston. He is also noted as being on duty during the war at West Point Military Academy, working as an ‘artificer’- someone skilled in working on artillery in the field. He likely was teaching others those skills so that our rag-tag Revolutionaries would at long last win the war against the British, giving us freedom from king and tyranny.

Capt. Burnell’s son John Burnell (1750-1837), another of our ancestors,  was 26 in 1776, and he too served his country as a Continental soldier. There are quite a lot of documents for men named John Burnell from Massachusetts, so we will need more research to determine his actual service.

Rufus Burnell (1796-1875) was the son of John Burnell and Mary Bannister (1752-1838). (“Rufus” is from the same Latin word that means ‘red’ or ‘reddish hair’- without color photography can you get a sense of what he looked like?) Rufus was a Deacon in the church, and was serving his neighbors in a spiritual manner. Nancy Kingsley (1792-1839) was his first wife of three- sadly, he buried the first two. Their son, Kingsley Abner Burnell (1824-1905) spent his own life spiritually ministering to others. He travelled around the world with his brother, Thomas Scott Burnell (1823-1899), also a missionary. Both men were very involved with the American Missionary Society, and Kingsley, also known as “K. A.” journeyed through the United States promoting the Young Men’s Christian Association, or Y.M.C.A. Soldiers during the Civil War throughout the South were served by K. A. as well. The stories of these two Burnell brothers is an incredible one, and we will tell much more in upcoming posts.

Of course, we must, “remember the ladies” as Abigail Adams wrote to her husband John Adams as our new republic was being organized. There is very little that survives of their lives, unfortunately, but we know that they would have been beside their husband, supporting him in his efforts to serve, while raising their children, maintaining the household and garden, etc.- they served their families and communities in their own quiet ways.

The only daughter of Kingsley Abner Burnell was Nancy Maria Burnell (1847-1898), who married Edward Biron Payne (1847-1923). Edward was the son of a minister, Joseph Hitchcock Payne (1810-1884), became a minister himself, and even founded a short-lived Utopian colony in California. He wrote as well as lectured, and was a Christian Socialist who stood up for the rights of “the common man.” Edward gave up a pulpit in a wealthy church in New England in order to minister to others who needed him more because of their life situations in the mill towns of the Northeast. He may have contracted tuberculosis there, or possibly earlier, when he and Nanie (Nancy’s nickname) were in Chicago, Illinois, working in the poorest areas with Dwight L. Moody. Despite going blind in her early 20s, Nanie worked alongside Edward, and was involved with women’s groups in his pastorate.

Lynette Payne (1879-1968) was the only child of Edward and Nanie, and she grew up in the liberal town of Berkeley, California. As a teen she read a paper of her father’s to a Socialist group, and she likely attended meetings and lectures of socialists during her teenage years. She also probably attended lectures of the leading as well as local Suffragists who spoke in Berkeley and across the bay in San Francisco. (There was no Golden Gate Bridge back then!) Her father gave a series of lectures on female suffrage, and Lynette was 17 years old in 1896 when California voters decided not to ‘give’ the vote to women. Lynette moved to small-town Iowa after her high school graduation in 1897. She was outspoken there on women’s rights too- she was the first woman to ride a bicycle in Newton, Iowa, and even wore the scandalous new “bloomers.” Lynette was a devout Episcopalian and served her church with work done at St. Stephens in Newton.

Lynette married William E. McMurray (1874-1957) who owned a grocery store and meat market in Newton, always serving his customers  with a kind attitude. They had three children, and the two sons, Edward A. McMurray (1900-1992) and Herbert C. McMurray (1911-1989), both became doctors, serving their patients with kindness and understanding.

Dr. Edward A. McMurray’s son with Edith Roberts (1899-1982) served his country in World War II. Edward A. McMurray, Jr. (1924-2010), was an aircraft mechanic in the South Pacific. Our Marines would take a small island from the Japanese, the Seabees would go in and bulldoze a landing strip, then Ed and other Army-Air corp members would be taken in to set up the mechanics shop for the airplanes. His enlistment lasted the duration of the war, and their ship was in Tokyo Harbor on 2 September 1945 when the Japanese signed their surrender. He always was so proud to have served, and helped preserve, the freedom of our country and of those around the world.

Ed served his community as a trusted pharmacist for many years after the war. Some of his customers called him, “Doc,” showing the respect they had for his knowledge and loving care.

These are just some of the people in our McMurray-Payne-Burnell family lines who are “quiet” American Heroes. There are so many more who have served others throughout the years. These Heroes have served as role models for their children and communities, and we can never know the true extent of their legacy.

You can read more about the above persons in other blog posts- there are too many to reference- just put their name in the search box, or click on the tagged name that is a part of this post to find other stories about these fine people.

There are many more blog posts planned to tell the stories of these quiet American Heroes.

A heartfelt thank you to them all, and to John McCain. May they all Rest in Peace.

Notes, Sources, and References: 

1. * Half-mast vs. half-staff- technically, flags are flown in the US at half-staff, as the staff is the flagpole. Only on Navy ships is ‘half-mast’ technically appropriate, as flags there are flown from a mast. Since the Honorable John McCain as well as this writer are Navy veterans, we shall let it be ‘half-mast’ for today.By the way, the flag should always be raised to full height first, then lowered halfway, in honor of the fallen- not just raised to half-way up.
2. Please check out other, more detailed stories of our “quiet” American Hero ancestors on this blog.
3. Subscribe to the blog to be notified of new posts.

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Original content copyright 2013-2018 by Heritage Ramblings Blog and pmm.

McMurray Family (Click for Family Tree)

[How are we related? Nancy Maria Burnell married Edward Byron Payne, and was the great-grandmother of Edward A. McMurray, Jr. He did not know her, however, since she sadly died in 1898 and he was not born until 1924.]

New babies in a family are always quite sentimental to think about. New life, full of promise and possibilities, so sweet, so innocent, and they have that wonderful baby smell, too.  Babies are the result of love between two people, and that makes them all the sweeter, all the more sentimental to think about on this lovely Sunday.

Nancy Maria Burnell is listed at the bottom of the above excerpt from the Williamsburg, Massachusetts Vital Records. Under the heading “Sex” it notes she is a “Dautr” and was born Oct. 18, 1847 in Williamsburg.

The right-hand page in the record book contains information about her parents. Kingsley & Cynthia [Pomeroy] Burnell are listed (again, at the bottom of the excerpt) so this record confirms our other research. This birth record also lists the occupation of the father, and in this case, it was “Carpenter.” Other records also show that Kingsley, or Kingsley Abner “K.A.” Burnell, did practice that craft. He was much more than just a carpenter, though, and future posts will share more about this family.

Notes, Sources, and References: 

1. Williamsburg, Massachusetts, Vital Records, no page number.

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McMurray Family (Click for Family Tree)

They say that folks can only remember the stories of three generations these days- that would be you, your parents, and grandparents; maybe we can leave “you” out and go to great-grandparents, especially if you were lucky enough to actually know them. That may be why the name “Cynthia Maria Pomeroy” is unfamiliar to many McMurrays- she is more than 3 generations back from all of us.

Most of our McMurray readers know who Dr. Edward A. McMurray (1900-1992) was, and their relationship to him. His mother was Lynette (Payne) McMurray, her mother Nanie Maria (Burnell) Payne, and Nanie’s mother was Cynthia Maria (Pomeroy) Burnell, married to Kingsley Abner “K.A.” Burnell. So C. Maria, or Maria, as she was known,  was Dr. McMurray’s great-grandmother (3 generations). Add the number of generations you are from the Doctor, and that will tell you how many times to put ‘great’ in front of ‘great-grandmother’ to know your relationship to Maria. Easy to see how her name might be forgotten, and the story of her life, since she was born in February of 1824.

I don’t remember Dr. McMurray ever talking about her, and he definitely would never have met her since she died in 1862. (I do believe he knew her name though and shared that many many years ago to help in our genealogical search.) Sadly he would not have met his maternal grandmother, Nanie M. Burnell Payne either, as she died just two years before he was born.

Maria’s parent were William Pomeroy (1785-1867) and Rachel (Edwards) Pomeroy (1785-1860). The family lived in Williamsburg, Hampshire County, Massachusetts, where William had been born. Rachel was from Chesterfield, Hampshire, Massachusetts, where they were married.

The above record is from the Massachusetts Town and Vital records of Williamsburg. Here is my transcription of the record:

137

Joulian Daught to William and Rachal Pomory
born _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ 14 June 1811
Nancy Parsons _ _ _ _ _ _ _ _ _ _ _ _ 22 April 1813
Elizabeth _ _ _ _ _ _ _ _ _ _ _ _ _ _30 Novmbr 1816
Synthia Maria daughter born               Feb. 1824
Adaughter still born _ _ _ _ _ _ _ _ 2nd Nov. 1826

“Jouian” was Julia Ann Pomeroy, daughter to William and Rachel Pomeroy.

“Synthia Maria” was later spelled as “Cynthia Maria”- the ‘S’ was common for this name early on, but was changed to a ‘C’ in later years. (We have a few other ‘Synthia’ relatives who became ‘Cynthia.’)

Both the Pomeroy and Edwards families have very old roots in New England- back to “the Great Migration” of the mid-1600s. We will tell more of their stories in upcoming posts.

Notes, Sources, and References: 

1. Image per caption.
2. Oral family history, verified with censuses, vital records, etc.

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Original content copyright 2013-2015 by Heritage Ramblings Blog and pmm.

McMurray Family (Click for Family Tree)

Deep into records and books of the mid- to late-1600s and the “Great Migration” of the English to America, the name ‘Jonathan Edwards’ kept surfacing. The name was already somewhat familiar from readings about later family members, as Jonathan was a British colonial theologian who influenced so many ministers and missionaries who came after him- and we have quite a few of those in the McMurray-Payne-Burnell lines. Additionally, many of our family members lived in the same area at the same time as Jonathan Edwards, and most listened to his sermons every Sunday during the 23 years of his church service in Northampton, Massachusetts. Since October 5 is the anniversary of Rev. Edwards’ birth (312 years ago!), it seemed a good time to learn more about this man.

I also found some Edwards surnames in our family around the same time and place- related? Possibly. People back then came in groups to America, and were often closely related, or else ‘cousins’ in a much looser meaning of the word than we now use. Research has not yet shown a definite connection, but there may still be one- possibly.  As an example of the families to sort out, family members and other researchers have listed Mehitebel EDWARDS (?-1716) as the spouse of John BURNELL (1696-1744). The Lynn, Essex, Massachusetts marriage records list them as “John BURNULL” and  “Mehitabel EDMONS” married 15 Jan 1716/7 with intention (to marry) filed previously. (Seeing Mehitebel’s possible birthdate, she would likely be a cousin of some degree to Jonathan if actually related.) No other records could be found for a Mehitebel Edwards, but there are records for the Edmons family, although she is not included.  We also have a Rachel EDWARDS in the family who married William POMEROY; she was born in 1785 in Chesterfield, Massachusetts, and died in the same county, Hampshire, in Williamsburg, in 1860, so geographically it is possible. We do not yet know her parents, who may be descendants of the great theologian. So more research is definitely needed on the ‘are we related to Jonathan Edwards?’ question.

There is, of course, also a possibility that there is no family relation at all.

Jonathan Edwards was still important to our family, whether or not genetically related, as he was preaching in places they lived. (Genealogy is not just about being related to ‘famous’ people but it is important to learn about them as they often influenced the non-famous folks and impacted their lives even on a daily basis.) Since religion was a part of the government pre- Revolution/Constitution, what Rev. Edwards said and wrote mattered. He is still considered to be one of the greatest thinkers of all time, definitely one of the greatest theologians, and his books and sermons continue to be published and read.

Jonathan Edwards was born in East Windsor, Connecticut, to Timothy Edwards (1668-1759) and Esther Stoddard , daughter of Rev. Solomon Stoddard; she was said to have ‘unusual mental gifts and independence of character.’ Jonathan was their only son, a middle child of 11 children, and education was important in the family- even the daughters were educated. Jonathan enrolled in Yale College just before he attained 13, graduated at 17, and in addition to spiritual matters, he was very interested in the natural world. Throughout his life he prayed and worshiped in the beauty of nature, rather than only inside a church. He also wrote papers on science topics, and felt that the wonders of science and nature were evidence of what was then called the ‘masterful design’ of God, (today called ‘intelligent design’); he felt science and nature therefore proved God’s wisdom and care for humans. Jonathan’s thinking was shaped by the ‘Age of Enlightenment’ (AKA ‘Age of Reason’) and he emphasized the aesthetic beauty of God, scripture, and the world in his writings and sermons.

Although Jonathan Edwards grew up in a Puritan household with strong Calvinist roots, he came to believe that personal religious experience was more important than doctrine and ritual. He served at a Presbyterian Church in New York City for eight months in 1722-3, became a tutor at Yale, and then was ordained as a minister on 15 February 1727 in Northampton, Massachusetts. His maternal grandfather, Rev. Solomon Stoddard, was pastor, and Jonathan became his assistant. Jonathan worked part-time as a pastor, but also studied 13 hours a day. He became a working pastor after the death of his grandfather about 2 years later, and served the Northampton Church for 23 years. Our Parsons, Strong, Edwards, Warner, Phelps, Pomeroy/Pomroy, Kingsley, Allis, Lyman, and other families who lived in Northampton during his tenure would have attended the church and listened to the sermons of Pastor Edwards.

The second and third generation of Puritans whose parents had migrated to the American British colonies as part of “The Great Migration” were not as pious as their elders. Secular influences such as politics and economics, plus the logic and reason espoused by Enlightenment writers, distracted some younger Puritans from religious obligations and a deep commitment to the church. There was also a decline in morals as a belief took hold that it was easier to get into Heaven than originally thought.

To counter this decline, in July of 1732 Edwards preached a sermon in Boston that declared how absolute was the sovereignty of God in deciding who would be saved by grace, and who would not; his sermon was published as, “God Glorified in the Work of Redemption, by the Greatness of Man’s Dependence upon Him, in the Whole of It.” Shortly thereafter, a revival of religion began in Northampton, a town with only about 200 families about this time. By the winter of 1734 and spring of 1735, the intensity and popularity of the revival actually hampered business in the town- in just 6 months over 300 persons had become new church members. (Some scholars estimate the rate of church attendance as 75-80% between 1700 and 1740.)

The revival spread throughout the Connecticut River Vally and as far as New Jersey. The camp meetings were emotional since Edwards spoke to the heart, and emphasized a personal experience with God and religion. Instead of the usual stern Congregational church decorum, at times listeners would moan, groan, and move about in the rapture of the moment in these great outdoor meetings. Some began to wonder, however, if followers were becoming fanatics. To add fuel to this turn of attitude, some members became convinced of their unavoidable damnation, and, it was believed, urged by Satan, they committed suicide, including Rev. Edward’s uncle, Joseph Hawley II. This dark side of the revivals effectively cooled the religious fervor, although, at the same time, the movement’s premises began to be known and appreciated in England and Scotland.

George Whitefield, a Calvinist British evangelist, came to the American colonies in 1740 and preached ideas similar to Edwards’; this time period and religious movement became known as “The Great Awakening.” Whitefield worked with Edwards and preached in Northampton, with Edwards weeping at the emotion of Whitfield’s discourse.  Whitefield also travelled around the colonies, including the Middle Colonies and Southern Colonies. He drew great crowds- 30,000 persons came to hear him in Boston alone, significantly increasing the number of persons influenced by “The Great Awakening.”

Jonathan Edwards preached his most famous sermon, “Sinners in the Hands of an Angry God” first to his own Northampton congregation. (Our ancestors probably heard it on a Sabbath in June, 1741.) He was then invited by a pastor to repeat the sermon on 08 July 1741 in Enfield, Connecticut. The Connecticut congregation had not been much affected by “The Great Awakening”- at least, not until this sermon.

This most famous of Edwards’ sermons is still studied today. In it, he described in vivid detail the horrors of a very real Hell, and explained that humanity has a chance to rectify their sins and return to Christ, in order to avoid the torment of Satan through eternity. People in the audience interrupted his sermon many times, crying out, “What shall I do to be saved?”

Although seemingly a ‘fire and brimstone’ sermon, Jonathan Edwards did not need to sermonize in such a way- his parishioners were already quite familiar with that aspect of the Bible. Instead, he talked quietly to his audience, but with much emotion although he did not shout. He calmly laid out a series of logical points from which they could easily draw the conclusion he desired- in this case, that humanity was lost without the grace of God.

As might be obvious, the different thinking of Edwards caused a division in the Congregational Church. The actions of followers at revivals that included fainting, crying out, moaning, even convulsive fits led him to defend his evangelical preaching, and he even had to write a second apology. Edwards developed a test for membership in his church, and members old and new balked at taking it. His sermons became unpopular- attended by visitors, but not local church members. (Wonder which of our ancestors followed him?) He then published a list of young people who, he suspected, had been reading ‘improper books,’ (definitely need to check this list for our ancestors) and this incident further distanced him from his congregation. The church council and town meeting voted Jonathan Edwards out of the pulpit, and he preached his last sermon at Northampton Church in October, 1751.

Edwards was still popular in other places, however, and became pastor in Stockbridge, Massachusetts, and a Indian missionary and advocate. Although in ill health, he next accepted the presidency of the College of New Jersey (now known as Princeton University) and was installed on 16 Feb 1758.

With his interest in science, Jonathan Edwards was a supporter of the new smallpox vaccine. It was still experimental, but Edwards became inoculated so that others would be encouraged to get the vaccine and help eliminate one of the great killers of the era. (Mortality rate for smallpox was up to 35%.) Sadly, the health of Jonathan Edwards was not robust enough to recover from the mild fever that most got after the vaccine, or the vaccine may have been contaminated, and he died on 22 March 1758.

In addition to the great changes brought to many versions of Protestantism, Jonathan Edwards influenced society in many other ways, and our family, as well. Our McMurray ancestor Rev. Edward B. Payne (1847-1923) most likely read the works of Edwards, and although schooled in the modified Congregational church inspired by Edwards, he too parted ways with the old tradition. He also embraced Edwards’ conception of the beauty and aesthetic aspects of religious thought. E.B. Payne preached outdoors as well, and many of his sermons also focused on inward discipline to control one’s morals in order to gain Heaven, rather than predestination. A collateral ancestor, Thomas Scott Burnell (1823-1899) was a missionary of the American Board of Commissioners for Foreign Missions, which was heavily influenced by Jonathan Edwards. His brother and our ancestor, Kingsley Abner Burnell (1824-1905), became a lay preacher- a condition made more acceptable by the emphasis Jonathan Edwards gave to personal experience over formal education for preachers. K.A. Burnell also travelled as a foreign missionary. Deacon Moses Kingsley (1743-1829) became the 21st Deacon at Northampton Church, most likely growing up in the church while Edwards was still pastor; Moses Kingsley served there for 9 years.

There is much more to come on these family members, and many more ancestors. Their lives will be put in context by knowing more about Jonathan Edwards- theologian, philosopher, educator, evangelist.

Notes, Sources, and References: 

1. Note in 1741 sermon that an ‘f’ often stands for an ‘s’ in early Colonial writing. Thus “Impreffions” is actually ‘Impressions.’ Also note use of phrase, “…a Time of great Awakenings…”
2. “Antiquities, Historiais and Graduates of Northampton” by Rev. Solomon Clark, 1882. via Archive.org.
3. Jonathan Edwards- https://en.wikipedia.org/wiki/Jonathan_Edwards_(theologian)

4. “Edwards on Revivals: Containing a Faithful Narrative of the Surprising Work of God … in Northampton, Massachusetts, A.D. 1735. Also, Thoughts on the Revival of Religion in New England, 1742, and the Way in which it Ought to be Acknowledged and Promoted” by Jonathan Edwards, Dunning & Spalding 1832, via GoogleBooks.com.

5. The author is far from a scholar of theology, but there is quite a lot of information online about Jonathan Edwards. Here are some links that were useful:

   https://en.wikipedia.org/wiki/Sinners_in_the_Hands_of_an_Angry_God

   https://en.wikipedia.org/wiki/First_Great_Awakening

   https://en.wikipedia.org/wiki/Jonathan_Edwards_(theologian)

   http://www.loc.gov/exhibits/religion/rel02.html

   http://colonialwarsct.org/1740_s.htm

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