USA > Massachusetts > Middlesex County > Cambridge > Lectures on the history of the First Church in Cambridge > Part 14
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the church and society had walked together, and ex- pressed their fear lest there should arise disaffection and disunion in consequence of the pastor's action, and requested him "to exchange a reasonable proportion of the time with such respectable clergymen of liberal sentiments in this vicinity as had heretofore been ad- mitted into his pulpit, and with others of similar character." The pastor replied, in dignified terms, that he thought an interview with him, before any paper had been drawn up, would have been more favorable to truth and peace. He said, further, to show that this ceasing of professional intercourse was not all with the orthodox ministers, that some liberal ministers were of the opinion that such exchanges as were proposed were not desirable. He added : " The subject is believed to be uniformly left to the discretion of the pastors, who are, or ought to be, the best judges of what is profitable for their hearers, and who are bound religiously to de- termine what is right and consistent for themselves." This was the beginning of a protracted controversy, which I have neither time nor heart to review. The whole discussion is in print. It was conducted with a
large amount of earnest feeling on both sides. The effort of the parish was to secure the preaching of Unitarian ministers here for a portion of the time. This was to be brought about either by exchanges with such clergymen, or by the settlement of a colleague of liberal sentiments, or by the introduction of ministers of the liberal denomination at such times as would not interfere with the services already established. To neither of these measures would Dr. Holmes consent. He claimed that the original principles of the church had been maintained here with remarkable uniformity
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during its whole history, inclusive of his own ministry. From these principles he would not depart, neither could he consent that others should come in to undo the work which his predecessors and himself had ac- complished. His ordination vows were upon him.
I have a document prepared by him, which he en- titled " Religious Principles of the Ministers of Cam- bridge." By citations from their printed works, or their manuscripts, he traces the line of doctrine from Shepard to himself. He then adds, " Doctrines held and taught by the present pastor from the commencement of his ministry here to this time ; collected from his discourses on the Anniversary of his Installation." The object is to show that there has been no change in doctrinal teaching, and that he is standing on the old foundation, and continuing the instruction for which he was called to this pastorate.
Through all this trial of his constancy the church stood by him, upholding him in his action, and express- ing their decided approbation of the doctrines and duties uniformly inculcated by the pastor. They re- monstrated in writing against the course which things had taken. " Let us not attempt to drive from us a man, by urging upon him a course of measures, which, should he submit to them, would render him a stranger among his brethren, not satisfy those who make the demand, and would leave him dishonored in his own eyes and in theirs." They made their plea for those not permitted to speak for themselves. "We also apprehend that, were the females of this parish allowed to come here and speak, a majority of them would entreat you to forbear ; and we would hope that we shall not be regardless of their feelings, because they
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are not allowed the poor privilege of begging you to consider them." It became evident that the difficulty was not to be settled by discussion. The church and pastor on one side, and the parish on the other, were alike decided. The pastor would be master of his pulpit, admitting and excluding according to his own discretion. The parish would hear liberal preaching, and would not listen to certain preachers, Calvinists, who were invited by the pastor. For such differences as this Congregationalism, in the days of the Apostles, had made provision. In the multitude of counsellors wisdom was to be sought, Therefore, at length, the parish proposed to the pastor to unite in calling a mutual ecclesiastical council to advise in regard to the matter in controversy. There could be no objection to a council. But the church and a minority of the parish declared that the ancient usage in New England, and invariably in this parish, was for the church and par- ish to concur in questions touching the settlement of a minister, and in his removal if that should become necessary. It was proposed, therefore, that the council should be called by the church and parish in concur- rence. But these memorials did not induce the parish to change its course.
The church insisted upon their right to participation in the calling of a mutual council, because Dr. Holmes was their minister, as well as the minister of the parish, and had been settled by them in concurrence with the parish, and because the proposed changes deeply affected their interests. The parish objected to the admission of the church, on the ground that, if admitted, "they would make all the resistance in their power to the attempts of the parish to remedy the evils of which they com-
13
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plained, and would give Dr. Holmes all their assistance and support in his opposition to the principles and wishes of the parish." This fear was certainly well grounded. The church were as firm in defence of the pastor as the parish in opposing him.
The pastor was asked to confer with the parish com- mittee. He took time to consider his reply. The church sent him a memorial assuring him of their approval and support. Dr. Holmes replied to the par- ish, that he had been settled by the distinct and sepa- rate, yet concurrent, invitation of the church and the parish, and that he was not at liberty to overlook or to interfere with the equitable claims of the church ; and that he would consent to a mutual ecclesiastical council, if regularly called, according to the usage of our churches, that is, by the church and parish together. The parish refused to have the church considered in the matter, placing their refusal upon the ground that the church had no complaint against the pastor or the parish. The pastor would not deny the church their right in a matter so greatly concerning their welfare. Again, there was no hope of agreement by discussion. The parish proceeded to call an ex parte council, which assembled in the old Court House on the 19th of May, 1829. It was composed of the representatives of six Unitarian churches. A copy of the complaint to be presented against him was given to the pastor before the meeting of the council. In a written communication to the ministers and delegates who had been called to- gether Dr. Holmes denied the jurisdiction of a council called after this manner, and the remonstrance of the church and a minority of the parish was presented. These were of no avail. The council sent a committee
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to apprise Dr. Holmes of their readiness to receive any further information which he or the remonstrants should think proper to introduce. He received the committee kindly, and replied " that he had no further communication to make to this council." After hearing the complaint of the parish against the pastor, which embraced eight specifications, the substance of which has already been given, and listening to the evidence which was presented by the committee, and to the argument of the Hon. Samuel Hoar, counsel for the parish, this ex parte council " voted, That the First Parish in Cam- bridge have sufficient cause to terminate the contract subsisting between them and the Rev. Dr. Holmes as their minister, and this council recommend the measure as necessary to the existence and spiritual prosperity of the society." The parish accepted and confirmed this "result," and voted that the " Rev. Dr. Abiel Holmes be, and he hereby is, dismissed from his office of min- ister of the gospel and teacher of piety, religion, and morality in said parish, and that all connection be- tween said Holmes as such minister, or teacher, and said parish, do and shall henceforth cease." But a grant of three months' salary was made " to said Holmes, on equitable principles, but not as legal right"; and he was to have the use and occupation of the real estate held by him as pastor of the parish " until the twenty- fifth day of January next, but no longer." In a com- munication of the 12th of June, the committee of the parish inform the discarded friend of thirty-eight years, that "they have employed a preacher to supply the pulpit in the meeting-house of the First Parish in Cambridge on the next ensuing Sabbath, that they will procure and employ a preacher or preachers for the
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succeeding Sabbaths, and that your services will not be required or authorized in the public religious services in the meeting-house in said parish hereafter." Dr. Holmes replied that he had entered his protest against the jurisdiction of the council, and added, "I now give notice to you, and, through you, to the inhabitants of the parish, that I still consider myself as the lawful minister of the parish, and hold myself ready to per- form any and all the duties, in or out of the pulpit, which belong to my office as pastor of the First Church
and Society in Cambridge." The closing communica- tion of this long series was addressed by the parish committee to the pastor, and concludes in these words : " In answer to your said letter, said committee, in be- half of said parish, state to you that said council had jurisdiction of the complaint exhibited to said council against you; that said result is legal and valid ; that said dismission from said office conforms to said result and to law ; that your connection with said parish as their minister is legally dissolved ; that you are not the minister or pastor of said parish, nor have you been such minister or pastor since said dismission ; that as such minister or pastor you do not owe any such duties as aforesaid to said parish, and that said parish refuses to accept from you any service, or services, as such minister or pastor thereof. Hereafter you can- not occupy nor use the pulpit of the meeting-house of said parish, as it will be exclusively appropriated to such preacher or preachers as said parish shall employ to supply it."
I make no comments upon this termination of thirty- eight years of affectionate intercourse in cares and pleasures, in worship and work. But the pastor, thus
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thrust out by his own people, was not without com- fort. He had the testimony of a good conscience, and he knew that he had kept faith with the illustrious line of ministers to which he belonged, and he had peace with God. In one of the sermons upon the anniversary of his installation, preached a few months before his dismission, and while the controversy was at its height, he used this language : "I acknowledge that the precept of the gospel, ' If it be possible, as much as lieth in you, live peaceably with all men,' is alike bind- ing upon us, the ministers of Christ, as upon you who pertain to our charge. But whether it were possible for a minister to live peaceably with those who would con- strain him to bring into the pulpit doctrines which he does not believe to be Scriptural, or to invite others to stand there and deliver them in his place; with those, who, in disregard of his pastoral responsibility, and of his right of private judgment and conscience, would have him do what he cannot do honestly, and what, if done, would, in his judgment, be of baneful tendency and influence, with respect both to the peace of the society and to the welfare of the church com- mitted to his care, - whether it were possible to live peaceably with all men, were such things asked or expected of him, judge ye." Thus speaks the pastor in his own defence. He carried a manly, dignified, Christian spirit through the whole discussion. He was willing to give to others the liberty of conscience he asked for himself. He was the minister of Christ, set for the defence and furtherance of the gospel. It was his heart's desire to gratify his beloved people in all ways consistent with his vows, and with his duty to Christ and the church. He was not his own. What
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would the Lord have him to do ? He testified that he had " devoutly and importunately sought Divine light and guidance." He spoke like an apostle : " If I seem to disregard the wishes or the taste of my hearers, it is because I am more desirous to save than to please them." In his reply to a letter asking a copy of these anniversary sermons for publication, Dr. Holmes writes, "The fulness of our assemblies, and their in- creased solemnity ; the considerable accessions to the church ; the degree of unanimity of the church in its memorial, and in its address to the pastor, are at once consolatory and encouraging."
There was but one course open to the church, and that was to withdraw from the parish. They desired to go out from the parish meeting-house, and to meet for worship in some other place, where they could enjoy the ministrations of their pastor. He acceded to their desire, and, crossing the street, as the founder of the church had crossed the sea, the pastor and church began Divine service in the old Court House, in the presence of " a full, attentive, and solemn assembly." On the last Sabbath which the church spent in the old meeting-house, Dr. Holmes preached from St. John's words, "I have no greater joy than to hear that my children walk in truth." Near the close he said, ten- derly, "These, my beloved brethren, these, my dear children, - for such you will allow me to call you, - these are sources of the greatest joy to him who labors among you in word and doctrine. Fulfil ye therefore my joy. Be steadfast in faith and holy in life." The next Sabbath morning the church was in the Court House, when the pastor preached from the words of St. Peter, "Beloved, think it not strange concerning the
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fiery trial which is to try you, as though some strange thing happened unto you ; but rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also.with ex- ceeding joy." The text was affectionately commended to the remembrance of " all who are in affliction, and especially to the church and the attendant worshippers constrained to assemble in this place."
" The whole number of members belonging to the church at that time was about ninety, full two thirds of whom followed the pastor and attended upon his ministry. The number of male members was twenty- one, fifteen of whom were the uniform friends and sup- porters of the pastor, and two only took an active part in the measures of the parish " for his dismission. "Of the whole number who usually worshipped in the meeting-house previous to the separation, about one half have withdrawn, and statedly worship with the church and its pastor." " Let all things be done de- cently and in order." The church and pastor proceeded to call an advisory council, which met on the 17th of June, 1829. Did they select the 17th of June from any feeling of its fitness to their condition and reso- lution arising from its historic associations ? Ten churches were represented in the council. It was a grand assembly of men. William Greenough was moderator. There were Daniel Dana, Moses Stuart, Benjamin B. Wisner, and others worthy of such fellow- ship. The church and the pastor told their story. The substance of the result was in these words : " As Dr. Holmes is still, according to ecclesiastical usage, the pastor and minister of the first church and parish in Cambridge, and as the parish has by its votes excluded
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him from its pulpit, the council approve the course. pur- sued by him in continuing to perform parochial duties wherever and to whomsoever he may have opportunity, and advise him and the church and other friends of truth 'not to forsake the assembling of themselves together'; but to maintain Divine worship and the celebration of Divine ordinances." The church approved this advice, and resolved to follow religiously the counsel given them.
As the church was separated from the First Parish, it was necessary to organize another society, to include others besides members of the church, and to be the parish with which the church should be connected. Such a society was formed, and the society unanimously voted that it should bear the name of "The Holmes Congregational Society." But the good man declined the proffered honor, and advised that the name of the first of his line should be chosen for that use. In accordance with his wish the new body took the title of "The Shepard Congregational Society." The pastor could not connect himself with this organization, because he did not consider himself legally and accord- ing to established usage dismissed from his pastoral connection with the First Parish. But the church agreed to unite with the new society to maintain " the worship and ordinances of the gospel, according to the established principles and usages of Congregational churches in this Commonwealth." This union was to last until the rights of the church and pastor should be again respected by the First Parish.
With the approval of the aged pastor, it was decided to associate a colleague with him, and Mr. Nehemiah Adams, Jr., was invited, and was ordained on the 17th of December, 1829. A lot of land for a new meet-
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ing-house was given by Miss Sarah Ann Dana, and funds were collected at home and abroad for the erec- tion of the house. It is said that Dr. Holmes was the largest contributor to the building-fund for the new house. At six o'clock on the morning of the 5th of August, 1830, the ground was broken, with prayer and singing, and a brief address by the senior pastor. On the 21st of September the corner-stone was laid with fitting ceremonies. On that occasion an address was delivered by the Rev. Samuel Green, of Boston. This address is an index of the feeling of the church, and of the sentiment of those around them who held with them to the faith and order of the fathers, and many of whom had suffered in like manner. This speaker felt the greatness of the time and the significance of the service in which he bore a part. One sentence will illustrate the prevailing feeling: "We speak with freedom and boldness, as becometh the descendants of Puritans on Puritan ground." On the 23d of February, 1831, the house was dedicated to God, the Father, Son, and Holy Ghost. The sermon was preached by the senior pastor from the words of the Lord by Jeremiah : " Therefore hear, ye nations, and know, O congregation, what is among them." The sermon in the new house on the first Sabbath morning after the dedication was also by Dr. Holmes, and was from the words, " The Lord is in his holy temple." After the sermon the sacrament of the Lord's Supper was administered. That house, repeatedly enlarged and improved, has been the home of this church until this day.
After the separation the Rev. William Newell was called to the pastoral care of the parish, and he was ordained May 19, 1830. The old meeting-house con-
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tinued to be used by the parish until December, 1833, when it was taken down. A new house had been erected nearly opposite, and this was dedicated Decem- ber 12, 1833. That is the house still used by the First Parish, although it has been very much changed in its interior arrangements. Its ample walls have held most of the large assemblies in connection with the College, and from its doors year by year the graduating class has gone out to its work in the world.
Dr. Newell has remained until recently in the pas- toral office here ; and now, although released from offi- cial service, he dwells among his own people, crowning the labors of forty years by ministering to them still in their joy and grief with paternal kindness, blessing them with the ripe and abundant fruitage of his long, industrious, and beautiful life.
When this church celebrated the twenty-fifth anni- versary of Dr. Albro's settlement, Dr. Newell was able to say, in all sincerity, that the personal relations of these neighboring ministers had always been pleasant and friendly. He was ready to manifest what he de- scribed as "the kindly feeling which I hope will always subsist, not only between your pastor and myself, but also between the societies with which we are connected ; branches as they are of the same old stock, descended from the same old congregational family, looking back, amidst their honest differences of opinion, with common pride to a common ancestry."
Let his good words stand in this record at the place where the church and the parish took their different paths.
It would be pleasant to pause here. But history sets its own bounds. In February, 1831, the deacon of the
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MEETING-HOUSE ERECTED BY THE FIRST PARISH IN 1833.
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portion of the church which remained with the First Parish demanded of the deacons of the church the delivery of certain articles of church property, to wit, the church fund, the poor's fund, the Communion ser- vice and baptismal basin, the church records and papers, the library, and a few minor things. The de- mand was not obeyed, and in August a suit at law was begun. The church appointed a committee to take legal advice, and to defend the church in its rights, or, if found necessary, to surrender the property to the parish. They found that, by a decision of the Supreme Court of the Commonwealth, the church could not re- tain the property, and it was accordingly given up to the parish under the constraint of the law as it had been interpreted. The decision upon which this action was based was made in what is known as the Dedham case, and was given in 1820. The principle laid down by the court was this : "Where a majority of the members of a congregational church separate from the majority of the parish, the members who remain, although a minority, constitute the church in such parish, and retain the rights and property belonging thereto." The church was regarded as holding ordinary property in trust for the benefit of the parish, while to property of such a nature as to be a trust simply for church uses, as the Communion service, and to property which might be given expressly for the use of the poor of the church, the parish would have no claim. But, so far as pro- perty was concerned, under this decision, there was no church separate from a parish. Property, I say. For the court said, " That any number of the members of a church, who disagree with their brethren or with the minister or with the parish, may withdraw from fellow-
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ship with them, and act as a church in a religious point of view, having the ordinances administered and other religious offices performed, it is not necessary to deny ; indeed, this would be a question proper for an ecclesias- tical council to settle, if any should dispute their claim. But as to all civil purposes, the secession of a whole church from the parish would be an extinction of the church ; and it is competent to the members of the parish to institute a new church, or to ingraft one upon the old stock if any of it should remain ; and this new church would succeed to all the rights of the old in relation to the parish." This distinction between a church in law, as a holder of property, and a church ecclesiastically, was repeated when the church in Harvard College was cited as an instance of a church existing without any parish. The court replied, " We have before said that it was not intended to deny that there may be such churches in an ecclesiastical sense." In this case of ours about one third of the members of the church had remained with the parish. This decision pronounced that fraction the church so far, and only so far, as civil rights were concerned. The property was therefore delivered to them, as it must have been had but a single person remained; nay, if not a member had remained, the parish could have organized a new church, which would have been entitled to all the prop- erty hitherto enjoyed by the old. I beg that it may be noticed that, even under this remarkable decision, the ecclesiastical existence and rights of the church were not impaired by the separation of the church from the parish. But the ecclesiastical existence of a church is surely its real existence. Under this decision, if the object of a church is to hold property, then the part of
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a church, be it large or small or imaginary, which adheres to the parish is the old church. But if the object of a church is to maintain the worship of God and observe his ordinances, then the church is in- dependent of the parish, and by its own action can re- move to another building or another town, and still be the old church with the old name. Therefore, even under this decision which took away the property, this church of ours ecclesiastically, and for those purposes for which churches were instituted by the Lord and his Apostles, and for which this church was established by men who had exiled themselves, not for property, but for con- science' sake ; not to hold lands, but to hold the faith, and enjoy it, and transmit it, - this church of the Puri- tans, this church of Christ, remains what it was in the days of Shepard, " The First Church in Cambridge." Such was the decision of the Supreme Court of Massa- chusetts ; such was the decision of an ecclesiastical council ; such has been the usage of Congregational churches from the beginning.
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