to build a new meetinghouse on the top of the hill. The house was built, but in the meantime the society lost members. Following the dedication of the new house, there came complaints against Hubbard as a preacher. He made enemies, and his enemies promoted disturbances. Efforts were made to dissolve the connection. Hubbard having been settled for life, those efforts were ineffectual. Finally his salary was withheld and the house was closed against him. Sunday after Sunday, morning and afternoon, Hubbard would walk from the parsonage to the meetinghouse, try the doors and then return home. As long as the doors were open, I attended the services—the congregation diminishing until the pews were given up to boys and those who attended from curiosity. One morning the seats of the singers were vacant, and Hubbard read the hymn commencing: “Let those refuse to sing, who never knew their God.” That was the last, or near the last of his Sunday services.
As the controversy went on, the members of the parish withdrew, until the only one remaining who possessed any property was an uncle of mine, Timothy Marshall. He lived in the easterly part of the town, and he was a Universalist in opinion. He owned a small farm and a sawmill on the Mulpus Brook. His chief delights were reading, discussing political and religious questions, and gathering information in the department of the natural sciences. He associated a good deal with Dr. Bard, but he never accepted Bard’s views of the Bible. He had continued with the old society from indisposition to disturb himself rather than from sympathy with its teachings, or regard for its interests. At the conclusion of the active controversy between Hubbard and the society, the unpaid salary amounted to several hundred dollars. Hubbard threatened suit, and he may have commenced one. In that juncture my uncle went over the town and gathered the signatures of those nominal members who had no prop-
