USA > Massachusetts > Middlesex County > Lexington > History of the town of Lexington, Middlesex County, Massachusetts, from its first settlement to 1868, Volume I > Part 35
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"While the social Compact subsists, the whole state, and all its Members, are bound by it, and a sacred Regard ought to be paid to it. No Man, Party, Order, or Body of Men in the State have any Right, Power, or Authority to alter, change, or violate the social Compact. Nor can any Change, Amendment, or Alteration be in- troduced but by common Consent. ... It remains, however, with the Community, State or Nation, as a public, Political Body, at any Time, at Pleasure, to change, alter, or totally dissolve the Con- stitution, and return to a state of Nature, or form anew as to them shall seem Meet. These Principles being admitted, it is evident that no Man or Body of Men, however great or good - No Nation, Kingdom or Power on Earth, hath any Right to make or impose a Constitution of Government upon a free People. .
"Equality and Independence are the just Claim - the inde- feasible Birth-right, of Men. In a State of Nature, as Individuals, in Society, as States and Nations, Nothing short of these ever did or ever will satisfy a Man or a People truly Free - truly Brave. . Dispute the Duty of such a Nation to assert its Native Liberty, to . When Opportunity offers, and Power is given, it is beyond shake off the Tyrant's Yoke, and maintain its Equality and Inde- pendence among the Nations: and either resume their former, or
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establish a New Constitution of Government, as they shall judge best. Upon the whole, this is a Right, the Violation, or Infringe- ment of which, upon any Consideration, whatever, no Man can justify upon the Principles of Reason, the Laws of Nature, or the Rules of Equity. Even God himself, the great, the supreme Ruler of the World, whose Government is absolute and whose authority is uncontroulable, hath ever paid a sacred Attention to this important Right -hath ever patronized this interesting Claim in the Sons of Men. The only Constitution of Government that can plead its Origin as immediately from Heaven, was the Theocracy of the Jews. But even this Form of Government, though dictated by infinite Wisdom, and wrote by the Finger of God, was laid before his People for their Consideration, and ratified, introduced, and established by their common Consent. . . .
"A series of oppressive Measures and lawless Claims of Power, adopted and pursued by the Court of Great Britain in open Viola- tion of the most sacred Chartered Rights, ... aroused the spirit of liberty in the Free-born Sons of America to the highest Pitch: and no other Alternative being left them but the Sword or Slavery, the Colonies, unitedly declared their Choice of the former - and greatly dared to be free! The important Die was cast - and the glorious Era of Liberty commenced. ... To Heaven the Appeal was made. - By Heaven the Claim hath been supported. - And that God who sitteth upon the Throne of his Holiness, as Gov- ernor among the Nations, the Patron of the injured and oppressed, . hath hitherto maintained our Right to Freedom, Equality, and Independence - and given Us a Name among the Nations of the Earth. . .
"To rouse our Attention, and to give a Spring to the noblest Exertion, may we realize the Greatness of the Cause, and attend to the Voice of our Brethren's Blood, who have nobly fought and bled in its Defence. O, my Fathers & Brethren, All, All is yet at Stake. All may yet be lost, if We rise not as one Man to the noble Cause. How inglorious must it be to fail at the Last, where then the pleasing Scenes of Liberty and Independence, where the glori- ous Foundations of Safety and Freedom which our Civil Constitu- tions have laid! They vanish, they are gone, they are lost! forever lost!
"But can this be the Event? Shall this be the fatal end, the shameful issue of all the glorious exertions that have been made, of all the bitter sufferings that have been endured, of all the precious blood that hath been shed? Is this possible? Can it be? Forbid it, righteous Heaven! Forbid it, O my country! America rises indig- nant at the slavish thought. Her free-born sons are not so lost to the sentiments of liberty, the love of country, or the feelings of humanity, as to breathe the most distant idea of such a disgraceful
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end of this glorious contest. Nor can they ever be so debased as to retain a wish to survive the loss of liberty, or their country's inde- pendence. Much less to stand the tame spectators of the sacrifices that (in such a case) must and will be made of the noble patriots, wise counsellors, faithful rulers, brave commanders and illustrious heroes - and in fine of the best friends and the best blood of America, by the axe or halter, to satiate the rage, and glut the vengeance of a British conqueror! Or perhaps, that which is still more affecting and degrading, to be doomed to waste away the remains of a wretched life in poverty, chains, slavery, or a cruel imprisonment."
These extracts from a discourse delivered while the War of the Revolution was still raging - extracts, "which those who look at, will think too long, but those who read, will think too short" - clearly show that Mr. Clarke fully understood the nature of human government, and rightly appreciated the prerogatives of rulers and the rights and duties of the people. He was also fully aware that these rights and privileges must be guarded with care and watchfulness; that freemen must not only know their rights, but must be ready at all times to assert and maintain them, if necessary, even by the sword. Instead, therefore, of condemning war in all cases and under all circumstances, he would rather sanctify it and bring all military operations under the control of high religious prin- ciple. He had no sympathy for the display of mere brute force, but knew the worth of that true valor which struck for human rights - for liberty - for God.
In a discourse delivered before the Ancient and Honorable Artillery Company, in 1768, he presents his views with great clearness and force: -
"Valour, or true fortitude, is that virtue by which men are enabled to preserve presence of mind, to possess themselves fully, think clearly, judge wisely, and act with calmness, firmness and resolu- tion, in times of great confusion and tumult, in the midst of most pressing dangers and perplexing distresses. A virtue which excites to the noblest actions, stimulates to the boldest enterprises, which reason dictates, judgment directs, or duty calls them to engage in. . . . True valour is, therefore, to be considered as a moral virtue, having reason for its foundation, and religion for its encouragement and support. And where courage, valour or fortitude, has reason for its basis, and is encouraged, cultivated and supported, by the principles of religion, it becomes a virtue of the highest rank, and prompts and leads men on to the most heroic undertakings: And when properly called, in a cause worthy their attention, it
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enables men, with calmness and composure of mind, to face the greatest dangers, to stand the severest shocks, to meet, undaunted and serene the charge of the most formidable enemy, and all the horrors of war. The want of fortitude, is always attended with disgrace and reproach, frequently with shameful defeats, and some- times with total destruction. But, inspired with this virtue, a man may engage the boldest rival, in arms, and perform the most glorious exploits."
The various resolutions and instructions given to the Rep- resentatives of the town from time to time, which are found upon the town records and of which mention has been made, are all the handiwork of Rev. Jonas Clarke.
As Mr. Hancock and Mr. Clarke were both distinguished in their profession, and each of them labored in the vineyard of their Lord half a century with eminent success, and each died greatly lamented by the people of the place, and as the char- acters of these eminent divines are not sufficiently known by the people of this generation, it is thought that some light may be cast upon the character of each by drawing a parallel between them. But, in the first place, we should clearly understand in what points they agree. No two clergymen out of Boston filled a larger space in the public mind, in their respective generations, than Mr. Hancock and Mr. Clarke. They were both men of distinguished talents and ardent piety; of great industry and method in business; and, being well acquainted with the wants of their people, they were eminently successful in their calling.
In theology, their sentiments were very similar, each taking a practical view of the religion they taught. They knew that the Gospel, though a scheme of salvation into which the angels desire to look, was adapted to the wants of men, and that the earth was the field in which to train men for the skies. Knowing that religion was designed to fit men to dwell together harmoniously in heaven, they both strove to induce them to live peaceably on earth, as the best preparation for their ultimate abode. But while they both labored to make their people benevolent, kind, and peaceable as men and as citizens, they were not insensible to the higher aspirations and the immortal destiny of the human soul. Hence they labored to raise men above mere earthly things. In one word, though they taught a pure morality, they did not rest in morality alone; but added thereto an active, ardent piety.
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Another leading characteristic in both of these servants of the Lord was that of independence. Though kind and concilia- tory, they were both open and frank in the declaration of their views, and their preaching was characterized by a bold- ness which plainly indicated that they preached not the pleasing words of man's wisdom, but the sublime truths of the Gospel which God had committed to them, and which they would proclaim, whether men would hear or forbear.
Agreeing in so many particulars, and conforming so ex- actly to each other and to the divine standard of a Christian minister, we can find few traits of character on which to institute a parallel. But yet it is believed that there are some points on which they differed, and the exact character of each will best be shown by the contrast. Though remarkable for their social qualities, in their intercourse with their fellow men, Mr. Hancock had more pleasantry and Mr. Clarke more dignity; and while the former would more frequently unbend himself and indulge in playful wit or humor, the latter would always come down to familiar companionship, but would never put off the character of the clergyman. This difference arose probably more from the temperament of the two men than from any real differences of sentiment. Of Mr. Hancock it may be said that he had more art, more of what may be called management, than Mr. Clarke; though in him it never degenerated into low cunning or craft. He was minutely acquainted with all the temporal affairs of his people and here he exerted his influence to a very great ex- tent, and generally, it is believed, for their best good. Mr. Hancock and Mr. Clarke were well acquainted with men and things; but the former knew more of men in their individual character and the latter in their associated condition. And hence the one was the better calculated to rear up a feeble parish in a new settlement and the other to guide a ris- ing State. Of intellectual power, - that creative energy of mind which originates and combines, which meets present emergencies and provides for future contingencies, - the preference must be given to Mr. Clarke. If Mr. Hancock's vision was more microscopic, Mr. Clarke's extended over a broader field; so that the exact observation of the one was more than compensated by the broader survey of the other. Mr. Hancock could meet the wants of the present, Mr. Clarke could anticipate those of the future.
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The training of Mr. Hancock's powers was on a scale more limited than that of Mr. Clarke's. The former circumscribed his powers to the wants of his parish and the interests of the churches around him, where he exerted an almost unbounded sway; while the latter entered upon a broader field and brought his energies to bear upon the affairs of states and the destinies of nations; and if his influence was not as controlling in his particular sphere as his predecessor's was in his, it was only because the field was broader and the rivals more num- erous and distinguished. Mr. Hancock's sphere of labor being more circumscribed and the themes of his contemplation being more common, his reputation will be less lasting than that of Mr. Clarke, who has left his impress upon subjects which will ever engage the popular mind.
But it is unprofitable to pursue this parallel and point out differences discoverable in these great and good men. Each of them filled with fidelity the sphere in which he was placed. And as they were perhaps equally successful in the common field, that of the Christian minister, it may be true that if their circumstances had been reversed, we should see as many of the characteristics of a statesman in Mr. Hancock as were so eminently displayed by his distinguished successor.
The remains of Mr. Hancock and Mr. Clarke, with their wives and several members of their families, were deposited in the same tomb in the Lexington graveyard and one com- mon stone marks their resting-place.
CHAPTER XV
ECCLESIASTICAL AFFAIRS
The First Parish from the Death of Mr. Clarke to 1868 - Mr. Williams invited to become the Pastor, and accepts - His Dismissal - Settlement and Dismissal of Rev. Mr. Briggs - Ministry of Rev. Mr. Swett - Settlement and Death of Rev. Mr. Whitman - Ministry of Rev. Mr. Barrett - Ministry of Rev. Mr. Staples - Ministry of Rev. Mr. Livermore - Settlement of Rev. Mr. Westcott - Second Congregational Society - Labors and Death of Dr. Follen - Minis- try of Rev. Mr. Dorr - Ministry of Rev. Mr. Bridge - The Union Society - Settlement of Rev. Mr. Stowe - The Baptist Society and its Clergymen - The Universalist Society and its Clergymen.
AFTER the death of Mr. Clarke and before the settlement of his successor, a period of about two years, the church records are quite meagre. In August, 1807, Mr. Avery Williams was first heard as a candidate, and on the 8th of October he re- ceived a unanimous invitation to become their pastor. He accepted the call and was ordained December 30, 1807. Rev. Dr. Kendall, of Weston, preached the sermon; Rev. Mr. Marrett, of Burlington, made the consecrating prayer, and Rev. Dr. Cushing, of Waltham, gave the charge.
His health failing him, by the advice of his physician Mr. Williams spent a winter at the South, but obtained no perma- nent relief. The parish supplied the pulpit during his absence; but when it became apparent that his pastoral labors were at an end, it was arranged with the parish that his connection with them should terminate in September, 1815.1 His minis- try was a successful one.
On the 31st of March, 1813, Mr. Williams preached a century sermon, which was published. This discourse is well written and does credit to the author. It is a succinct and well-digested sketch of the early settlement of the place. He pays a just tribute to the memories of his predecessors in the ministry, Mr. Hancock and Mr. Clarke. The sermon shows careful research, sound judgment, and good taste.
In 1819, both church and society extended an invitation to Mr. Charles Briggs to become their pastor. The invitation being accepted, the 28th of April, 1819, was agreed upon as
1 For a notice of his family, see Genealogy. (Vol. II. Ed.)
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the time for the ordination. Rev. Dr. Richmond preached the sermon and Rev. Dr. Kirkland made the consecrating prayer.
Nothing of special moment occurred during Mr. Briggs's ministry. The church records, kept by him, are not only meagre, but loose, and compare poorly with those of his pre- decessors. The records of his marriages and of the deaths in the parish are so imperfect as to be of but little value.
Mr. Briggs was graduated at Harvard in 1815, and his first and only settlement was at Lexington. His ministry extended over a period of more than sixteen years, and was on the whole a successful one, though his health was delicate, and at times he was scarcely able to attend to his ordinary duties. Nevertheless, he retained the affections of the people, who expressed their sympathy by several gratuities, in conse- quence of his sickness and feeble health. In 1827, the town voted him five hundred dollars, to be paid out of the Minis- terial Fund; and in 1835, they voted to give him two hundred dollars in addition to his salary. During this year, his health continuing feeble, Mr. Briggs requested that his connection with the parish be dissolved, which was granted. The feelings of the town towards him, on the sundering of their relations, were fully expressed in the following resolution, which was unanimously adopted: -
"Resolved - That the First Congregational Society in Lexington exceedingly regret that the health of the Reverend Charles Briggs, is such as to render it imprudent for him, with a just regard to him- self & family, to fulfil all the duties appertaining to his Ministerial office; that his labors among them hitherto will long be remembered with gratitude and affection; that his talents & ministerial charac- ter eminently entitle him to their highest respect; that his discreet & conciliatory deportment has been a strong bond of union to this Society; - that they most deeply sympathize with him & his family in his present precarious state of health."
It is due to Mr. Briggs to say that the last years of his min- istry in Lexington were rendered embarrassing by the un- profitable controversy growing out of the Ministerial Fund.1 Though he managed prudently, his labors must have been
1 For a presentation of the controversy from the standpoint of the First Congre- gational Society, see a pamphlet, The Origin and Ownership of the Lexington Ministerial Fund, issued by the Parish Committee in 1879. Ed.
REV. WILLIAM G. SWETT
REV. JASON WHITMAN
REV. JONAS CLARKE
REV. LEONARD A. LIVERMORE
REV. HENRY WESTCOTT Past Pastors of the First Parish Church
-
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greatly neutralized by the unhappy state of feeling which pervaded the community.
About a year after Mr. Briggs left the society, Mr. William G. Swett was invited to become their pastor, with a salary of seven hundred dollars. He accepted the call, and was or- dained July 13, 1836. He was son of Colonel Samuel Swett,1 and was graduated at Harvard in 1828. He was subsequently settled in Lynn. He married Charlotte B. Phinney, daughter of Elias Phinney, Esq., of Lexington. On January 15, 1839, his relations with the society were dissolved at his own re- quest. During his ministry the controversy relative to the Fund must have made his position unpleasant. His salary of seven hundred dollars being deemed insufficient, two hundred dollars was subsequently added, showing a kind feeling towards him personally.
After Rev. Mr. Swett left the parish, they continued in a broken state for some time. That disturbing element, the Fund, kept the town in commotion; and in this distracted state of affairs it was difficult to find any man who would settle with them. The pulpit was supplied from time to time by such preachers as they could obtain. Rev. George M. Rice supplied for a period. Rev. Mr. Knapp, by temporary en- gagements, supplied the desk several months; and after that, Rev. S. B. Cruft was employed a year or more.
After the close of Mr. Cruft's brief ministry, Rev. Samuel J. May supplied the desk about six months. He saw the dis- tracted state of the town and set himself at work to heal these disorders; and it is due to him to say that by his energetic labors and conciliatory spirit he did more towards bringing about an amicable adjustment of the bitter controversy about the Fund than any other man; for which he received the thanks of the town.
In 1845, after the Legislature had provided for the division of the Ministerial Fund among the different societies, the first parish, which up to that period had transacted their business under a town warrant, organized as a parish, under a warrant issued by William Chandler, justice of the peace.
At a meeting, June 30, 1845, the parish voted unanimously to invite Rev. Jason Whitman 2 to become their pastor, on a salary of nine hundred dollars. Mr. Whitman accepted the
1 See Genealogy. (Vol. II.) Also illustrations. Ed.
? See Illustrations. Ed.
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invitation, and July 30, 1845, was agreed upon for his instal- lation. Mr. Whitman had previously been settled at Saco, and at Portland, Maine.
Immediately after the settlement of Mr. Whitman, the society voted to reconstruct their meeting-house; and at a meeting held February 9, 1846, William Chandler, Sullivan Burbank, J. Simonds Parker, William Locke, Isaac Parker, Isaac N. Damon, and Joseph Davis were appointed a com- mittee to carry that vote into effect. The committee con- tracted with Mr. S. B. Temple to remodel the house; and when it was substantially completed, namely, December 17, 1846, it took fire and was entirely consumed. Being thus deprived of a place of worship, the Baptist society generously offered the use of their house every Sunday morning till the first parish could provide some place for themselves; which offer was thankfully accepted. The house not being insured, and the work on the old house being in the nature of repairs, the loss fell entirely upon the society.
Being thus deprived of a house of worship, the society, at a meeting held February 15, 1847, voted to erect a new meet- ing-house, at a cost not exceeding eight thousand dollars, and chose a committee to carry the vote into effect. The house was completed and dedicated, February 28, 1848. The pews were appraised and sold at public auction for a sum sufficient to pay for the building.1
Though Mr. Whitman was settled over the society under very flattering circumstances, unforeseen causes disturbed the peace and prosperity of the parish. The loss of their old house by fire interrupted in some degree his ministry, and the division of the people relative to the location of the new house would naturally impair the harmony of the society; and though no objection was raised against him, the success of his ministry must have been somewhat impeded by these un- toward circumstances. Being in Maine to attend the funeral of a brother-in-law, he was taken suddenly ill and died a few weeks before the completion of the new meeting-house.
1 The architect of this typical New England meeting-house was Isaac Melvin, of whom little is known. He was the architect also of the old Town Hall, - subse- quently used as a high-school building and now suffering the ignominy of conversion into a tenement house, - the Stone Building, in East Lexington, and the beautiful doorway of the house on the east corner of Massachusetts Avenue and Pleasant Street. See Architectural Yesterdays in Lexington, by Dr. F. S. Piper, Proc. Lex. Hist. Soc., Vol. Iv, p. 114. Ed.
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The parish records contain the following brief notice of the event: -
"The Rev. Jason Whitman died, January 25th, 1848, at Port- land, Maine. He was buried from the Baptist meeting-house, on Saturday the 28th."
Mr. Whitman was highly esteemed by his people; and as a testimonial of their regard for him and his family, the parish, at their meeting, March 13, 1848, voted, -
"That the salary of our highly esteemed friend and minister, Rev. Jason Whitman, deceased, be continued up to the first day of May next, and be paid to Mrs. Whitman, widow of the deceased, as a token of the high esteem of the society for him and his family, and for his unceasing labors to promote the cause of religion, education, and every good work, while he was permitted to remain among the living."
Mr. Whitman was a man of feeble constitution and yet he performed a vast amount of labor. He was born in Bridge- water, April 30, 1799,1 was graduated at Harvard in 1825. He was settled over a small society in Saco, Maine, where he married, March, 1832, Mary Fairfield. The society in Saco being unable to give him a suitable support, he left, and took the general agency of the American Unitarian Association. A new Unitarian society being formed in Portland, Maine, Mr. Whitman was induced to take charge of it, where, by his almost incessant labor, his health gave way, and he was ad- vised to seek a warmer clime. He went to Savannah, Georgia, where his health was soon so improved that he entered upon his labors in that city and vicinity; but seeing that the South was no place to preach with the freedom to which he was accustomed or to educate his children, he returned to Port- land, in 1842, with invigorated health, where he remained till 1845, when he received a unanimous invitation to settle in Lexington. Accepting the call, he was installed, July 30, 1845.
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