MAGLTMHarris

THADDEUS MASON HARRIS 1768-1842

Junior Grand Warden, 1800
Deputy Grand Master, 1812
Grand Chaplain 1797, 1798, 1799, 1804, 1839, 1840.

MEMORIAL

From the Proceedings, 1842, Page V-544:

Whereas: — Death having suddenly removed from the Masonic family, him who may well deserve the distinction of being our "venerable father in Masonry" — who, for more than half a century, was the undeviating advocate of our cherished principles, & whose whole life was a practical exposition of what "good may come from our Nazareth.—

Therefore. Resolved. — That we deeply lament the decease of our aged & highly respected Br. the Rev. Thaddeus Mason Harris, & that we view this dispensation as an extinction of one of the brightest lights in Masonry.

Resolved. — That this Gr. Lodge deeply & most sincerely sympathise with the family of our late distinguished Brother, & respectfully tender them our fraternal condolence in the severe affliction which through the dispensation of Divine Providence, they have been called to sustain.

Resolved. — That the Grand Secretary be requested to furnish the family of Dr. Harris, with a copy of the above resolutions.

From Moore's Freemason's Monthly, Vol. I, No. 8, June 1842, p. 252 (The Huntoon address is from Vol. I, No 9, July 1842, p. 272).

PUBLIC CEREMONIES IN MEMORY OF THE LATE R. W. AND REV. THADDEUS MASON HARRIS, S. D.

By the authority, and with the approbation of the Grand Master, a special communication of the M. W. Grand Lodge of Massachusetts, was convened at the Masonic Temple, in this city, on Wednesday evening, the 4th of May last, for the purpose of paying due honors to the memory of the late distinguished and lamented Brother Thaddeps Mason Harris. The illness of the Grand Master having prevented his attendance, the Chair was taken by the Deputy Grand Master, Simon W. Robinson, Esq., and the Grand Lodge was opened at half-past six o'clock. The object of the meeting was officially stated, and the order of the ceremonies of the evening announced, from the Chair.

The public Lecture Room of the Temple, in which the services were performed, had been appropriately dressed for the occasion. The eastern wall was shrouded in deep mourning. On either side of the hall, were hung the various beautiful Banners of the different Lodges and Chapters in the city. The Grand Lodge Banners and those belonging to the Grand Chapter and the Encampment, were placed in the East. The whole appearance of the room was in keeping with the character and solemnities of the occasion.

Arrangements had been made for the accommodation of about eight hundred persons, and, it is computed, that number were present,—including members of the Fraternity, their ladies, and invited guests. The ceremonies were conducted by the Grand Marshal of the Grand Lodge, John R. Bradford, Esq., assisted by Brothers Elijah M. Davis, Peter C. Jones, Ebenezer Smith, Jr., Benj. B. Appleton, Jr., George M. Thacher, Robt. N. Tullock, James Cobb, and Osgood Eaton. Two assistant Marshals were stationed at the door—two in each of the avenues between the ranges of the seats, and two in front of the East. The seats on the right and left of the hall, were assigned to gentlemen not of the Fraternity, arid their ladies. The centre range was reserved for the Brethren. The families of the late Dr. Harris, and bf the late Br. Samuel Thaxter, occupied the lower seats in either wing. (Br. Thaxter died after the arrangements for noticing the death of Dr. Harris had been completed. His family were especially invited, and his death noticed by the orator.)

At half-past seven o'clock, the Boston Encampment, under the command of Sir Ruel Baker, entered the hall in two divisions, passed down the avenues, and formed in the semi-circular area, in front of the altar. The Grand Lodge followed immediately after, right in front, preceded by the Grand Tyler, received the salute of the Templars, and occupied the seats which had been prepared for them on the platform. The services of the evening then commenced. We give the order of ceremonies entire.

Order of Ceremonies
by the
GRAND LODGE OF MASSACHUSETTS,
IN MEMORY OF THE LATE
R. W. THADDEUS M. HARRIS AND SAMUEL THAXTER,
AT THE MASONIC TEMPLE,
MAY 4, 1842.

INVOCATION, By Rev. Mr. Streeter.
ANTHEM.
I heard a voice from heaven saying unto me, Write, henceforth blessed are the dead who die in the Lord, for they rest from their labors.

SELECTIONS FROM THE SCRIPTURES
By Rev. Mr. Baury.

DIRGE
Tune—Pleyel's Hymn.

Solemn strikes the funeral chime—
Notes of our departing time,
As we journey here below
Through a pilgrimage of woe.

Here, another guest we bring
Seraphs, of celestial wing,
To our funeral altar come,
Waft a Friend and Brother home.

Calm the good man meets his fate,
Guards celestial round him wait :
See! he bursts these mortal chains,
And, o'er Death the Vict'ry gains!

Lord of all below, above,
Fill our souls with Truth and Love -
As dissolves our earthly tie, Take us to thy Lodge on high!

PRAYER
by Rev. E. M. P. Wells.

EULOGY.
by Rev. Benjamin Huntoon, of Canton.

Our present service has a definite object Our solemn assembly—in the appropriate costumes of our Order, shrouded with these gloomy badges of sorrow —is to bring our humble and hearty tribute of grateful Masonic esteem and respect to the memory of Dr. Harris, as a Right Worshipful Brother, and Excellent and Reverend Companion, and most sincerely beloved, and deeply lament d member of our ancient Masonic Fraternity.

This exclusive and appropriate service cannot be deemed obtrusive or uncalled for, by any who "would live respected, or die regretted by "their fellow-travellers to that country, "from whose bourne no traveller returns." The elevated rank, the conspicuous station, which Dr. Harris held in the various departments and distinguished offices of the Masonic household; the many important services which he rendered by his talents and virtues, by his active labors, and personal sacrifices, entitle him to the full meed of Masonic gratitude and love. He was an ardent, sonsistent, steadfast Mason. He brought the energy of his gifted mind—the patronage of his immaculate reputation—and the weight of his personal character—as a willing offering to the altar of Freemasonry—for which generous oblation, he has received, and will ever receive, the respect and veneration of the Fraternity through all coming time.

His first great Masonic work was the editing of a collation, revision and publication of the Constitutions of the Ancient and Honorable Fraternity of Free and Accepted Masons, a quarto volume, printed at Worcester, Mass., 1792. A work which he accomplished with the accustomed diligence, and "known fideli y" with which he performed every enterprise confided to his care. His various, occasional addresses, while Grand Chaplain of the Grand Lodge—his Masonic defences—anonymous tracts—and his volume of Masonic Discourses, published in 1801, constitute a large past, and valuable portion of the Masonic classic literature of America. They contain a faithful and dispassionate exhibition of our principles, in that chaste and captivating style, that graceful and easy diction, that forcible and earnest language which characterize all the productions which he has given to the public. They are a rich legacy to our Fraternity from an accomplished mind, a ripe scholar, and an intelligent Mason, and they will connect his name and his memory with whatever is dear and hallowed in our recollections of his amiable virtues and personal endowments. And when the grass and wild flower shall long have mantled his sepulchre, and the high places of literature, and the elevated walks of life, which have known him on earth, shall have forgotten him, there is one spot to furnish a noble exception to the oblivious triumph of the grave. In the Masonic heart he will be held in undying remembrance—with the immortality of the affections. In that simple memorial, of the justly appreciated services, which he had rendered to .the cause of Freemasonry, in the capacities of Grand Chaplain, and Corresponding Grand Secretary, given by the Grand Lodge of Massachusetts, A. L. 5816, this sentiment is forcibly expressed in the touching inscription,

Memoria tenemut, quae non remunerate possumus.
Memory shall retain a sense of obligation which we can never remunerate.

In the fiery ordeal, that inquisition of prejudice, that hurricane of malignity, through which onr Institution has been forced to pass, Dr. Harris was firm and unshaken. From his age, his character, his profession, and high standing in Society, he was selected as a prominent mark for the shafts of antimasonic proscription and vituperation. His extreme sensibility to the veriest breath of censure,—his shrinking delicacy of feeling at every rough accent of reproach, made this attack the more unmanly, not to say cowardly. He was frequently insulted by printed papers sent to him, containing the most scurrilous abuse of his character, as a Christian and a minister of the Gospel, because he would not, with the vaunting, self-styled champions of religion, piety, and patriotism, renounce our time-hallowed Institution—whose principles he had early espoused—whose patrons he deeply revered—whose members he sincerely loved—whose generous philanthropy, and expansive charity accorded with the native feelings and instinctive promptings of his large, noble and humane heart—his brotherly-love and universal good will to man. His whole character was the complete impersonation of Masonic benevolence. His only prayer, for his most abusive tradu- cers, was, "Father, forgive them, for they know not what they do."

His conduct in this trying exigency was marked by exemplary caution, prudence, mildness, moderation, ana firmness. Although every vein and fibre of his sensitive frame tingled with the stings of unkindness, yet he could not be shaken from his attachment and adherence to our Institution, nor intimidated from an open and uncompromising avowal of his confidence in its triumphant success, by any threats, slanders, or insinuations of its bitterest adversaries. His conscious integrity, his just appreciation of the righteousness of our cause, and his belief in the final return of the good sense of the community, led him to perceive that the storm would pass away, leaving a calm, serene, and tranquil atmosphere In the firmament of "Freemasonry, anil to believe that justice in the end would be awarded to the character and motives of its abettors and friends. In the midst of the dark rolling torrent, he stood a rock, the peaceful sunbeams of heaven resting upon its smiling brow.

He met this struggle, from which his nature recoiled, with no ordinary stead¬ fastness and decision. He knew that, by embarking with us in the tempest, upon an ocean swept by fierce winds and arched with threatening skies, he would have to breast the fury of the storm, and shape his course upon a boisterous sea. But fortified by the principles of Masonry—and cheered by the animating examples of Christianity, he saw that there is no safety for a vessel freighted with immortality, unless she be tempest-tost by the billows of suffering, and beat upon by the purifying waters of affliction; and that, though there may be a smoother expanse, dotted with islands, which seem clad with a softer verdure, and sparkling with a sunshine which is more inviting to the senses of the voyager, yet, that it is on the lake; thus sleeping in its beauty, that the ship is in most peril; and that, if: in obedience to the glorious captain of salvation, who was himself "made perfect through suffering," the peaceful lake be exchanged for the wild broad ocean, then only will a home be reached, where no storm rages, and no clouds darken, but where in one unbroken tranquility, those who have braved the tempest, will repose in the sunlight of God's countenance forever.

Released, perfected, glorified spirit! The incense of thy many virtues, holy prayers, and pious ministrations, is lingering in the still air of this Temple of thy love and adoption, while with us on earth, and its purity and fragrance breathe peace and consolation to all our wounded hearts—and while assembled in these walls, consecrated to Masonic charity, to embalm the recollections of thy lovely character, and to enshrine the memory of thy beautiful goodness, and to pour out our souls in humble and submissive devotion to Heaven, will not our Father smile in mercy on us, and graciously sanctify this, and his every afflictive dispensation to us, so as to prepare us for a joyous meeting—a holy greeting of our sainted Brother and Companion in the many mansions of eternal life.

REQUIEM.
Written for the occasion by Br. Thomas Power, Esq.

From earthly care and earthly woes,
Rest, spirit, rest; take thy reward:
Unending be thy blest repose,
Thy home in heaven, and near thy Lord.

The course of life with honor run,
Friend of the good, the true, the wise,
Though clouds may dim the setting sun,
A brighter morn shall see thee rise.

While Brothers' tears unbidden flow,
Silent and sad they gather round;
Enduring faith the grave shall know,
There bonds of love be truly found.

In God's own love, in endless peace,
Rest, spirit, rest, forever free;
Though time and life and hope may cease,
The soul shall rise at Heaven's decree.

See from the grave a glorious light!
A Brother rises to his home:
There fleeting change, nor shadrs of night,
Nor saddening tears shall ever come.

BENEDICTION.
By Rev. Paul Dean.

The music was gratuitously performed by members of the Choir of Trinity Church, consisting of Mrs. Franklin, Miss Stone, and Messrs. Byrum and Franklin, accompanied, by Mr. Hayter on the Organ.

The ceremonies were signally solemn and impressive, and were conducted in a manner worthy of the occasion. It would be invidious to particularize where all was so well and acceptably executed. The Eulogy, so far as we have heard opinions expressed, equalled the fondest expectations and wishes of the friends of the orator. It was a spirited and interesting performance. It has been published, and will be generally read by the members of the Fraternity in this vicinity. In our next we shall extract that part of it which particularly refers to the Masonic character of the deceased.

After the services were concluded, the Grand Lodge returned, in procession, to their hall, where the usual votes of thanks were passed. The Grand Lodge was then closed in due form.

We were highly gratified to see so many of the aged and venerable members of the Grand Lodge present. They were the early friends and associates of the lamented deceased. They had labored with him in the Masonic vineyard for half a century. And they now came forth as Masons, some of them probably for the last time, to mingle their sympathies with those of their younger Brethren, in grateful remembrance of the virtues and distinguished worth of him whom they all alike loved and honored while living, and mourn now dead.

Obituary

In this city, on the 3d of April last, Thaddeus Mason Harris, D. D., formerly Pastor of the first Church in Dorchester, aged 74. Dr. Harris was born in Charlestown, on the 7th July, 1768. He entered Harvard University in 1783, and graduated in 1787. He was a gentleman of extensive general reading, and deep Theological learning. We believe he was initiated into Masonry in Union Lodge, Dorchester. In 1799, he was elected Junior Grand Warden of the Grand Lodge of Massachusetts. He subsequently filled the office of Corresponding Grand Secretary, and several times received the appointment of Grand Chaplain. At the time of his decease he was ono of the Trustees of the Grand Charity Fund. His Masonic writings consist of a volume of twelve Masonic Discourses, published in 1801; Sermon before the Union Lodge, Dorchester, 1807; Sermon before Rising-Star Lodge, Stoughton, 1818; Sermon before Philanthropic Lodge, Marblehead, 1823; Address to Union Lodge, 1824; and the compilation of the Ancient Constitutions, published in 1792.

BIOGRAPHY

FROM PROCEEDINGS, 1873

From the Proceedings 1873, Page 1873-185ff; in the Biographies of Grand Chaplains, compiled by John T. Heard, Past Grand Master.

REV. THADDEUS M. HARRIS, D.D., was born in Charlestown, Mass., July 7, 1768, and graduated at Harvard University, 1787. On the 23d of October, 1793, he was ordained over the Congregational Society in Dorchester. He died in Boston April 3, 1842, in the 74th year of his age, and was buried in the cemetery at Dorchester. In the eulogy pronounced before the Grand Lodge, by Bro. Huntoon, to commemorate the virtues of Bro. Harris, it is truthfully said : "His first great Masonic work was the editing of a collation, revision and publication of the Constitutions of the Ancient and Honorable Fraternity of Free and Accepted Masons; a quarto volume printed at Worcester, Mass., 1792; a work which he accomplished with the accustomed diligence and known fidelity with which he performed every enterprise confided to his care. His various occasional addresses, while Grand Chaplain of the Grand Lodge, Masonic defences, and his volume of Masonic Discourses, published in 1801, constitute a large part and valuable portion of the Masonic literature of America."

The "History of Columbian Lodge " contains an Address of Bro. Harris delivered before the Lodge, June 24, 1800, on the occasion of the dedication of the new hall then situated on Ann Street. The building in which the hall was is now standing.

Previous to Dec. 12, 1796, the devotional services were conducted by clergymen appointed from time to time by the Grand Master, as occasion might demand, of whom several were members of the Grand Lodge. In 1804, 1805, and 1812, no Chaplain was appointed; but Bro. Harris, who was Corresponding Grand Secretary, often served in that capacity. He was Deputy Grand Master in 1812, and Corresponding Grand Secretary during eleven years.

The following letter, now published for the first time, has recently been discovered: —

DORCHESTER, Aug. 30, 1806.
DEAR SIR AND BRO.: —

As it will not be in my power to attend this day, the meeting of the Comee. of the G-. L. at your house, I take the liberty of transmitting my present opinion on the subject of their commission. I consider the District Deputy G. Master as the entire representative of the M. W. G. M. in the District for which he is appointed; and empowered to form a G. L. in due form, for tho purposes of installing officers or consecrating Lodges, when that service is assigned him. But in visiting Lodges and inspecting their records, etc., not to take the Master's chair and govern a Lodge, which he only reviews. I consider, however, that if the M. W. G. M. sends the Dy. G. M. of the G. L., the District D. G. M. gives him precedence; that in his District, he takes rank of the Senior or Junior G. Warden, but not in the G. L. at Quarterly Communications; for in the latter place he is only a REPRESENTATIVE of his District, and not invested with prerogatives. As a member, however, of the G. L., he takes the rank of Past Deputy Grand Master. I know not if I have clearly expressed my ideas, nor am I positive that they are correct; but they are formed by consulting all the authorities in my possession, and is the best statement I can give on the subject.

With much respect,
Your Friend and Brother,
ISAIAH THOMAS, ESQ., T. M. HARRIS.
Newbury Street, Boston.

LETTERS

The following letters are copied from Sprague's Annals of American Unitarian Pulpit: —

FROM THE REV. JOHN PIERCE, D.D.
BROOKLINE, March 1, 1849.
MT DEAR SIR: — Doctor Harris was the friend of both my earlier and later years. He passed the whole period of his ministry in the congregation in the bosom of which I was born, and baptized, and spent the days of my youth. I respected, reverenced, loved him; and you may well suppose that it costs me no self-denial to perform the service you have requested of me, in giving you a brief sketch of his life and character.

Thaddeus Mason Harris was a descendant, of the sixth generation, from William Harris, who came to this country at an early period, was a barrister, accompanied Roger Williams to Providence, was taken captive by the Algerines on his return to England, was redeemed for two hundred dollars, and died in London, in 1680. His grandfather, Cary Harris, died in 1750, under somewhat peculiar circumstances. He had invited company to commemorate his nuptials. On asking a blessing at the table one of his friends removed his chair, and he fell backwards, which occasioned his immediate death. His father, William Harris, born in 1744, was first assistant teacher of a school in Boston, and afterwards preceptor of a school in Charlestown. Here he built a small house, and married Rebeckah Mason, daughter of Thaddeus Mason, of Cambridge, for many years Clerk of the Courts for Middlesex County. Here the subject of this sketch was born, on the 7th of July, 1768. After the first hostile demonstrations on the part of the mother country, at Lexington, fears were entertained for the safety of Charlestown; so that, just before the battle of Bunker Hill, Mr. Harris fled, with his family, in the hope that they might somewhere find a refuge from the threatening danger.

Accordingly, with a few necessary articles of clothing, such as they could carry in their hands, they set out on foot, — Thaddeus, then not quito seven years old, leading his twin sisters next in age to himself, the father and mother each carrying a child, and an aged grandmother also making one of the company. They spent the first night at Lexington with a remote relative; and, while there, an empty wagon was about leaving, in which they bespoke a passage to any place to which the owner was bound. Accordingly, they were carried to Chookset, part of Sterling, where Mr. Harris took a small house, and supported his family by keeping a district school. Meanwhile, he went to Charlestown, and brought away a few articles of value which he had left behind. But soon the Battle of Bunker Hill took place, Charlestown was laid in ashes, and the house of Mr. Harris, with whatever of its contents remained, was demolished. Shortly after this, he joined the army as captain and paymaster; and, on a visit to his family, died of a fever, October 30, 1778, aged thirty-four years.

Thaddeus then went to live with a farmer by the name of Haughton. Here he went to school with the farmer's children; and, as they lived at some distance from school, he used to be furnished with dinner to stay at noon, which he invariably carried to his mother, depending on his schoolmates to supply his own wants. As soon as the family with which he lived discovered this, they generously made such provision for the Harrises as kept them from want. After having resided a short time at Westminster, and afterwards at Templeton, he went back, in the latter part of the year 1779, to Chookset, and was soon introduced into the family of Dr. Ebenezer Morse of Boylston (Note: Ebenezer Morse was a native of Medfield; was graduated at Harvard College in 1737; was ordained and installed pastor of the church in Boylston, October 26, 1743; was dismissed November 10, 1775; and died January 3,1802, aged eighty-four.), who had been obliged to leave the ministry, on suspicion of Toryism, and was supporting his family by the practice of medicine, and by fitting young men for college. This good man kindly took this unprotected orphan into his study, and assisted him to go through the preparatory course for college, with his own son. While here, young Harris did something for his own support, by different kinds of manual labor.

In July, 1782, he went to visit his mother, who, in the mean time, had married Samuel Wait, of Malden, and informed her that he was fitted for college by Dr. Morse, who had advised him to enter at Cambridge, trusting to the provision there made for the education of the indigent. She, however, strongly disapproved of such a course, and at once put him to learn a mechanical trade; but, in consequence of an accident that happened to him, he was obliged to leave the place, and went to write in his grandfather Mason's office, with the intention of becoming a merchant. With a view to qualify himself for this occupation, he contracted with his grandfather to pay for his board by writing, and went to Cambridge school, then kept by Mr. Samuel Kendal, afterwards the Rev. Dr. Kendal, of Weston. Finding him an apt scholar, his teacher strongly urged his taking a collegiate course. By his recommendation, the late Doctors Stillman and Thacher, of Boston, issued subscription papers, which procured him the means of defraying his college expenses. He entered college in July, 1783.

In March, 1786, his junior year, his mother came to his room in college to examine his wardrobe. Finding it very destitute, she proposed to take the money which he had earned, by writing for his grandfather, and purchase some necessary articles of clothing. Arrangements were, accordingly, made, that he should obtain his dues from his grandfather, meet his mother on a certain day at Charlestown, and accompany her to Boston.

But he neglected to call on his grandfather for the money till the morning of the appointed day, when he found he was out of town. He tried in vain to borrow what he needed, and started for Charlestown with a heavy heart, indulging many rash and even impious reflections on his hard lot. On his way he cut a stick for a cane, and, as he was passing Charlestown Neck, with gloomy thoughts and weary steps, he perceived something at the end of his stick, which he in vain attempted to shake off. On examining it, he found that it was some kind of metal — he knew not what—but thought it might be an ornament for a negro, by whose hut he was then passing. Without much thought he put it into his pocket. On crossing the ferry, as he was leaning on the side of the boat, the thing in his pocket hurt him. He took it out and found that it had become bright by friction. On entering Boston he carried it to a goldsmith who, cutting it open, pronounced it to be gold, and showed him the motto, which was, " God speed thee, friend;" and added, "Here are two dollars for you, sir, which is the worth of the ring." This affected the young man to tears; for he felt that Providence was rebuking him for his despondence and fretfulness, and was providing for him in a way which ought to excite his warmest gratitude. The goldsmith, finding him so much affected, added another dollar. Mr. Harris then hastened to his mother with the joyful news; and she at once resolved to call upon the goldsmith and inspect the ring. On seeing it she also wept; whereupon, the goldsmith added three dollars more, making six dollars in all. This was amply sufficient for the present supply of his necessities.

This remarkable occurrence made so deep an impression on his mind that, in May following, he felt it his duty to unite, and, accordingly, did unite, with the Cambridge Church; the Rev. Timothy Hilliard, the pastor, preaching an appropriate sermon on the occasion, from Psalm cxix. 9: " Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word."

He was graduated in July, 1787, at the age of nineteen, with John Quincy Adams, Judge Putnam, Judge Cranch, James Lloyd, etc., among whom he sustained a highly respectable rank. He delivered a poem at Commencement which attracted no small attention, insomuch that Dr. Belknap and Dr. Thacher unitedly solicited a copy for publication in the "Columbian Magazine," at Philadelphia, and urged their request on the ground that they were "fully persuaded that it would tend to increase the reputation of the college at the southward." This request, however, he promptly declined.

On leaving college he taught a school for a year at Worcester; and, at the end of that time, was applied to to become General Washington's Private Secretary. He had consented to serve; but, in consequence of taking the small-pox, he was prevented from entering at once on the duties of the place, and it was filled by Tobias Lear.

After studying theology a while with the Rev. Samuel Kendal, of Weston, he went, by advice of President Willard, to Cambridge, to continue his studies there. He was soon appointed sub-librarian, and, in 1791, librarian, of the University. He received approbation to preach, from the Cambridge Association, in June, 1789, — a little before he was twenty-one years of age; and he preached, for the first time, on the 26th of July following, in the pulpit of my predecessor, the Rev. Joseph Jackson. After preaching in several of the neighboring parishes, he accepted a call from the church in Dorchester, where he was ordained as sole pastor, October 23, 1793, — the Rev. Moses Everett having resigned his charge in the early part of the same year.

Mr. Harris was married on the 28th of January, 1795, to Mary, only daughter of Dr. Elijah and Dorothy (Lynde) Dix, of Worcester, Mass. They had eight children,— five sons and three daughters. Their eldest son {Thaddeus William), the only one who received a collegiate education, was graduated at Harvard College in 1815, studied medicine and practised the same till the summer of 1831, when he was elected librarian of Harvard College, which office he still retains. (note: he died in 1856.) Being appointed one of the administrators of the estate of his wife's father, he was obliged to make a voyage to England, on business relating to the settlement of this estate. He improved the opportunity to visit various parts of England, Wales, Scotland and Ireland; leaving New York for the voyage, August 7, 1810, and returning there again, May 13, 1811, after an absence of about nine months. During this time, he made many friends in the places he visited, and left (as is said by one of the Boston clergy who soon afterwards followed him) very favorable impressions upon some of the leading minds of the independent denomination there.

Until 1804 Mr. Harris' pastoral charge included the entire town, which then comprehended the whole of what is now called South Boston. He was truly "in labors more abundant;" writing more sermons than almost any of his brethren; more prolific in publications of various kinds than almost any contemporary divine; making frequent visits to the University, of which, during his whole pastorate, he was an overseer, — arranging its library, and presenting, nearly every year, an elaborate report. He spent much time, also, in superintending the common schools, and performed the laborious task of arranging Washington's papers, in one hundred and thirty-two volumes, and aiding Mr. Sparks, by copious indexes and notes, in preparing them for publication.

The secret of his accomplishing so much was his untiring industry, and a perfectly methodical arrangement of his time. He was an early riser, and had a time for everything, and took care that everything was done in its time. He was so remarkable for punctuality to his engagements that no instance can be recollected in which he was at any place of meeting, where his duty required him to be, one moment after the appointed hour.

An alarming attack of illness, in the winter of 1832-33, reduced him to a state of great debility, and it became necessary for him to seek the influence of a Southern climate during the following winter. He embarked at Boston for South Carolina, December, 1833, arrived at Charleston, passed some time there and at Savannah and Augusta, where he occasionally preached, and returned from Charleston, and reached home, May 31, 1834. During his visit to Savannah, he became interested in the life and labors of General Oglethorpe, and collected some materials for a biographical and historical account, which he finished, and published at Boston, in one volume, octavo, in May, 1811.

Mr. Nathaniel Hall was ordained his colleague on the 16th of July, 1835, when Dr. Harris was sixty-seven years of age. But this measure was altogether of his own choice, not a single member of his parish having so much as intimated even the expediency of it. So also, when he sought the dissolution of his pastoral relation, it was not only without the desire, but, in spite of the remonstrances, of all who took an active part in the concerns of the parish. A dismission was granted him, at his own earnest request, in October, 1836, when he had been settled just forty-three years. The separation was attended with mutual expressions of good will, of the pastors toward each other and toward their people. While he was librarian at Harvard University, he published, in a small duodecimo volume, the natural history of the Bible. In 1820, he issued a new edition of this work, greatly enlarged and improved, which is thought to be very complete of its kind. So at least thought a foreign publisher, who purloined the whole work, issuing it from the press under his own name, and realizing from its sale substantial profits.

During the early part of his ministry, he travelled, for the benefit of his health, to the State of Ohio, then a new country. On his return, he published an account of his tour, which was every way creditable to him. This work has been out of print for many years. The celebrated John Foster, of England, author of " Essays," etc., employed a friend, some years ago, to procure it for him; and, as it could not be found elsewhere, I reluctantly parted with my copy to gratify the curiosity of that distinguished man.

His last disease was peripneumony, which attacked him on the last Lord's day of his life, — seven days after his last appearance in the pulpit. It immediately prostrated his strength, and very soon deprived him of the use of his reason. This may truly be considered as a merciful interposition of Providence in his behalf; for such was his nervous excitability, that, notwithstanding his oft-repeated desire to be released from this body of sin and death, he would have instinctively shrunk from the pains which imagination associates with the last struggles of dissolving nature.

His funeral was attended in the meeting-house, where he had so long officiated, on the afternoon of the 7th of April, 1842, the day of the Annual Fast, — a prayer having been previously offered at his late residence in Boston, by the Rev. Dr. Frothingham, whose church he had attended. Though the weather was unfavorable the house was crowded; several clergymen in the neighborhood, and among them Dr. Codman, of the Second Church, having omitted their usual afternoon services that they might be present. It fell to me to offer the funeral prayer. His late colleague, and now his successor, the Rev. Nathaniel Hall, delivered an address, containing an outline of his life and character. In giving out the hymn, I remarked to the choir that, a few years before, their departed pastor, in the ordinary service of the Sabbath, set them a hymn which he desired them to sing to the tune of Jordan, and expressed the hope that they would sing the same hymn to the same tune at his funeral. Accordingly, I gave out the hymn: "There is a land of pure delight," etc. I could not perceive but that his former charge manifested as deep emotion as if he had been removed from them during his ministry, and in the midst of his days and usefulness.

Dr. Harris was an early member of the Massachusetts Historical Society, and, after the close of his ministry, became its librarian. He was a member of the Humane Society; of the American Academy of Arts and Sciences; of the Massachusetts Bible Society; of the Society for Propagating the Gospel; of the American Antiquarian Society; of the American Peace Society; Vice-President of the Congregational Charitable Society; overseer of Harvard University during his ministry; member of the Horticultural Society; corresponding member of the Georgia Historical Society, and of the Archaeological Society in Athens, Greece. Besides the works already referred to, Dr. Harris published the following:

Occasional Discourses

• a New Year's sermon, 1796;
• a sermon at the ordination of John Pierce, 1797;
• a sermon on occasion of the national fast, 1798;
• a century sermon addressed particularly to a religious society of young men, 1798;
• a sermon on the death of Washington, 1799;
• a sermon on the death of the author's mother, 1801;
• a sermon preached at Dedham, on the day after the execution of Jason Fairbanks, 1801;
• twelve Masonic discourses, with several charges, etc., 1801, 8vo;
• a sermon at the installation of the Rev. Abiel Abbot, Beverly, 1803;
• a sermon on the death of Deacon Abijah White, 1804;
• the artillery election sermon, 1805;
• a sermon before the Massachusetts Humane Society, 1806;
• a sermon at the dedication of the South meeting-house, Dorchester, 1806;
• a sermon at the ordination of C. H. Shearman, 1807;
• a sermon before the Union Lodge, Dorchester, 1807;
• a sermon at the ordination of Enoch Pratt, 1807;
• a Thanksgiving sermon, 1807;
• three sermons addressed to the Second Church in Dorchester, 1807;
• a sermon preached at Plymouth on the anniversary of the landing of the fathers, 1808;
• a sermon preached at the ordination of Samuel Osgood, at Springfield, 1809;
• tribute of respect to the memory of the Hon. James Bowdoin, 1811;
• a sermon against suicide, 1812;
• a sermon on sensibility, 1812;
• a sermon on the death of Ebenezer Wales, Esq., 1813;
• a discourse at the funeral of Moses Everett, Esq., 1813;
• a sermon before the Boston Female Asylum, 1813;
• a sermon at the ordination of Ephraim Randall, 1814;
• a sermon at the ordination of Lemuel Capen, 1815;
• pray for the Jews, Thursday lecture at Boston, 1816;
• two sermons, one on leaving the old church, the other on entering the new one, at Dorchester, 1816;
• a sermon on the death of Nathaniel Topliff, 1819;
• a sermon before the Society for Propagating the Gospel, 1823;
• a centennial discourse, 1830;
• a farewell sermon, 1836.

Other Miscellaneous Publications

• Triumphs of superstition, an elegy, 1790;
• a system of punctuation, 1797;
• an address on occasion of the drowning of three persons, 1803;
• history of Dorchester, 1804;
• an address before the Washington Benevolent Society, 1813;
• happy death of a child, 1815;
• a textuary for preachers, 1818;
• serious soliloquies, 1819;
• biography of Father Rasle (Mass. Hist. Coll.);
• an address at the installation of the Union Union Lodge, Dorchester, 1824;
• an account of the old book of records, 1834.

Compilations and Abridgments

• Constitution of the Masons, 1792, 1798;
• Massachusetts Magazine, edited by him, 1795, 1796;
• beauties of nature, by Sturm, 1800, 1801;
• hymns for the Lord's Supper, 1801-1820;
• Zollikoffer's exercises of piety, 1803, 1807;
• minor encyclopaedia, 4 vols., 1803;
• Sephora, a Hebrew tale, 1835.

I might add many interesting incidents in the life of my friend; but I suppose the above is all that your request contemplated.

Very sincerely your friend,
JOHN PIERCE.

FROM NEW ENGLAND CRAFTSMAN, 1916

From New England Craftsman, Vol. XI, No. 4, January 1916, Page 114:

Thaddus Mason Harris D. D.
Grand Chaplain

Among the Reverend Brethren who have served the Grand Lodge of Massachusetts as Chaplains none were more widely known than Thaddeus Mason Harris, D. D., of Dorchester, who was the first appointed to serve in that capacity.

His appointment was in consequence of a vote of the Grand Lodge December 12, 1796, which authorized the Grand Master "at every Annual Meeting to nominate and appiont a Grand Chaplain."

This distinguished clergyman was born in Charlestown, Mass., January 7, 1768. He graduated at Harvard University in 1787. In 1793 he was ordained over the Congregational Society in Dorchester. He died in Boston April 3, 1842 in the 74th year of his age. An excellent biographical sketch of his life was prepared by Grand Master Heard and printed in the Proceedings of the Grand Lodge of Massachusetts in 1873. A good portion of the sketch was obtained from Spragues' Annals of the American Unitarian Pulpit and was prepared by John Pierce, D. D., a personal friend of Rev, Bro. Harris.

Thaddeus Mason Harris was a son of William Harris who was born in 1744. The father was assistant teacher of a school in Boston and afterward preceptor of a school in Charlestown where he built a small house and married Rebecca Mason, daughter of Thaddeus Mason of Cambridge. The following interesting incidents regarding his life we quote from the sketch beforementioned.

"After the first hostile demonstrations on the part of the mother country, at Lexington, fears were entertained for the safety of Charlestown; so that, just before the battle of Bunker Hill, Mr. Harris fled, with his family, in the hope that they might somewhere find a refuge from the threatening danger.

"Accordingly, with a few necessary articles of clothing, such as they could carry in their hands, they set out on foot, - Thaddeus, then not quite seven years old leading his twin sisters next in age to himself, the father and mother each carrying a child, and an aged grandmother also making one of the company. They spent the first night at Lexington, with a remote relative; and, while there, an empty wagon was about leaving, in which they bespoke a passage to any place to which the owner was bound. Accordingly they were carried to Chookset, part of Sterling, where Mr. Harris took a small house, and supported his family by keeping a district school. Meanwhile, he went to Charlestown, and brought away a few articles of value which he had left behind. But soon the Battle of Bunker Hill took place. Charlestown was laid in ashes, and the house of Mr. Harris, with whatever of the contents remained, was demolished. Shortly after this, he joined the army as captain and paymaster; and, on a visit to his family, died of a fever, October 30, 1778, aged thirty-four years.


Thaddeus then went to live with a farmer by the name of Haughton. Here he went to school with the farmer's children; and, as they lived at some distance from school, he used to be furnished with dinner to stay at noon, which he invariably carried to his mother, depending on his schoolmates to supply his own wants. As soon as the family with which he lived discovered this, they generously made such provision for the Harrises as kept them from want. After having resided a short time at Westminister, and afterwards at Templeton, he went back, in the latter part of the year 1779, to Chookset, and was soon introduced into the family of Dr. Ebenezer Morse of Boylston, who had been
obliged to leave the ministry, on suspicion of Toryism and was supporting his family by the practise of medicine, and by fitting young men for college. This good man kindly took this unprotected orphan into his study, and assisted him to go through the preparatory course for college, with his own son. While here, young Harris did something for his own support by different kinds of manual labor.

In July, 1782, he went to visit his mother, who, in the meantime, had married Samuel Wait of Malden and informed her that he was fitted for college by Dr. Morse who had advised him to enter Cambridge, trusting to the provision there made for the education of the indigent. She, however, strongly disapproved of such a course, and at once put him to learn a mechanical trade; but, in consequence of an accident that happened to him, he was obliged to leave the place, and went to write in his grandfather Mason's office, with the intention of becoming a merchant. With a view to qualify himself for this occupation, he contracted with his grandfather to pay for his board by writing, and went to Cambridge school, then kept by Mr. Samuel Kendal, afterwards the Rev. Dr. Kendal, of Weston.

Finding him an apt scholar, his teacher strongly urged his taking a collegiate course. By his recommendation, the late Doctors Stillman and Thacher, of Boston, issued subscription papers, which procured him the means of defraying his College expenses. He entered college in July, 1783.

In March, 1786, his junior year, his mother came to his room in college to examine his wardrobe. Finding it very destitute, she proposed to take the money which he had earned, by writing for his grandfather, and purchase some necessary articles of clothing. Arrangements were accordingly made, that he should obtain his dues from his grandfather, meet his mother on a certain day at Charles-town, and accompany her to Boston.

But he neglected to call on his grandfather for the money till the morning of the appointed day, when he found he was out of town. He tried in vain to borrow what he needed, and started for Charlestown with a heavy heart, indulging many rash and impious reflections on his hard lot. On his way he cut a stick for a cane and, as he was passing Charlestown Neck, with gloomy thoughts and weary steps, he perceived something at the end of his stick, which he in vain attempted to shake off. On examining it, he found that it was some kind of metal — he knew not what — but thought it might be an ornament for a negro, bv whose hut he was then passing. Without much thought he put it into his pocket. On crossing the ferry as he was leaning on the side of the boat, the thing in his pocket hurt him. He took it out and found that it had become bright by friction. On entering Boston he took it to a goldsmith who, cutting it open, pronounced it to be gold, and showed him the motto, which, was, "God speed thee, friend"; and said "Here are two dollars for you sir, which is the worth of the ring."

This affected the young man to tears; for he felt that Providence was rebuking him for his despondency and fretfulness, and was providing for him in a way which ought to excite his warmest gratitude. The goldsmith, finding him so much affected, added another dollar. Mr. Harris then hastened to his mother with the joyful news; and she at once resolved to call upon the goldsmith and inspect the ring. On seeing it she also wept; whereupon, the goldsmith added three dollars more, making six dollars in all. This was amply sufficient for the present supply of his necessities.

This remarkable occurance made so deep an impression on his mind that in May following, he felt it his duty to unite, and accordingly, did unite, with the Cambridge Church; the Rev. Timothy Hilliard, the pastor, preaching an appropriate sermon on the occasion, from Psalm cxix. 9: "Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word."

He was graduated in July, 1788, at the age of nineteen, with John Quincy Adams, Judge Putnam, Judge Cranch, James Lloyd, etc., among whom he sustained a highly respectable rank. He delivered a poem at Commencement which attracted no small attention, insomuch that Dr. Belknap and Dr. Thacher unitedly solicited a copy for publication in the Columbian Magazine at Philadelphia, and urged their request on thf ground that they were "fully persuaded that it would tend to increase the reputation of the college at the southward." This request, however, he promptly declined.

On leaving college he taught school for a year at Worcester; and, at the end of that time, was applied to become General Washington's private secretary. He consented to serve but in consequence of taking the small-pox, he was prevented from entering at once on the duties of the place, and it was filled by Tobias Lear.

After studing theology a while with the Rev. Samuel Kendal, of Weston, he went, by advise of President Wil1ard, to Cambridge, to continue his studies there. He was soon appointed sub-librarian, and in 1791, librarian of the University.

He received approbation to preach, from the Cambridge Association, in June, 1789, — a little before he was twenty-one years of age; and he preached, for the first time, on the 26th of July following, in the pulpit of the Rev. Joseph Jackson. After preaching in several of the neighboring parishes, he accepted a call from the church in Dorchester, where he was ordained sole pastor, October 23, 1793."

Dr. Harris was an industrious worker and wrote more sermons than almost any of his Brethren and was more prolific in publications of various kinds than almost any contemporary divine. He devoted much time to Harvard University, of which during his whole pastorage he was overseer. He spent much time also in superintending the common schools and performed the laborious task of arranging Washington's papers in 132 volumes.

Dr. Harris was an early member of the Massachusetts Historical Society, and, alter the close of his ministry, became its librarian. He was a member of the Humane Society; of the American Academy of Arts and Sciences; of the Massachusetts Bible Society; of the Society for Propagating the Cospel; of American Antiquarian Society; of the American Peace Society; Vice-President of the Congregational Charitable Society; overseer of Harvard University during his ministry; member of the Horticultural Society; corresponding member of the Georgia Historical Society, and of the Archaeological Society in Athens, Greece.

The titles of his sermons and papers published by him form a long list and included many subjects. Many of the most important of which were related to or connected with Masonic functions.

His personal characteristics are thus described by one who knew him well: "His features were regular and the expression of his countenance uncommonly benign and amiable. His perceptions were clear, his intellectual processes direct and natural, and his knowledge in some departments very acurate and extensive. He was a great lover of natural history, and was better acquainted with the lives and characters of the distinguished men of not only his own but of preceding generations, than almost any other man of his day. His very extensive knowledge of this kind rendered him not only a very agreeable but very useful companion. He had naturally a most kindly spirit, and delighted in dispensing favors whenever he had an opportunity. Though not particularly animated in conversation, his friendly and genial manner always conciliated good-will, and made him a favorite among his acquaintance."

FROM NEW ENGLAND CRAFTSMAN, 1917

From New England Craftsman, Vol. XII, No. 8, May 1917, Page 269:

Commemorative Service
In Honor of Rev. Thaddeus Mason Harris, D. D.

Sermon Delivered by Rev. Roger S. Forbes

Rev. Thaddeus Mason Harris was the first chaplain of the Grand Lodge A. F. & A. M. of Massachusetts. His appointment was in consequence of a vote of the Grand Lodge, Dec. 12, 1796. He was a prominent Mason and a prominent clergyman. He was pastor of the First Parish Church, Dorchester, Mass., from 1793 until 1836. He was also a member of Union Lodge, Dorchester. Under the auspices of Union Lodge and with the assistance of several other Masonic bodies, a commemorative service of great interest was observed in the First Parish Church, Sunday, April 22, 1917.

Most Worshipful Leon M. Abbott, Grand Master, assisted in the exercises and a hymn written for consecration of Union Lodge in 1796 by Dr. Harris was sung.

The special feature of the service was a sermon of remarkable interest by Rev. Roger S. Forbes, as follows:

As the scream of the eagle is heard when she has passed over,
so a man's name remains after his death.

This ancient proverb from the Chinese was never more applicable than in the present instance.

Seventy-five years ago on the afternoon of April seventh, though the day was rainy and forbidding, the church on Meeting House Hill was filled with the parishioners and other friends of one whose death was as widely as it was sincerely mourned. Extraordinary the changes which have taken place in the community since 1842—a transformation quite complete. Yet I think that of the nine years of my residence here there has not been one when I have not heard mention made of the name, the work, the life of Thaddeus Mason Harris.

During the early days the ministry in New England included the efforts and the offices which have since been divided among several other and distinct professions. Thus the Rev. Dr. Morse, a good friend to the boy Thaddeus Harris has left behind him a reputation for having been an eminent physician and surgeon. The New England minister was not seldom doctor or tutor or school visitor or director of charities or local historian as well as pastor. We find Dr. Harris on one occasion actively at work 'pleading for the poor of this town.' 'Having,' he says, 'with my beloved parents, shared deeply in the distresses and desolations which war occasioned here, most sensibly can I feel,' and so forth.

His parish was nine miles long; and his biographers have discovered no instance of neglect or delay on his part. We see him courageously continuing to visit a family where eight thrown persons died of a malignant fever, within a few days, till he has attended the funeral of the sixth, and is himself obliged to battle long and hard with the disease. 'Be instant in season, out of season.' He needed not to hear the injunction.

Upon his preaching many favorable comments have been recorded, among them, this, 'He attempted no display.' Brief but significant:

He looms large, when we look back to his day and generation, as a scholar. One of his contemporaries said, "There was no one of whom we could more sucessfully inquire for direction, as to works we might wish to consult in any department of literature.' When one remembers that he was at one time Librarian at Harvard College and for many years chairman of the visiting committee of the Harvard Library, presenting a most careful and painstaking report annually, one can appreciate the truth which lay back of this tribute. Appointed by General George Washington to be his private secretary and prevented only by sickness from filling the office; faithful trustee of the Academy at Milton; orator before the Phi Beta Kappa Society; elected a member of the American Academy of Arts and Sciences; member of the Archaeological Society in Athens, Greece—many were the honors which came to him, and all unsought.

His printed works number almost eighty. We come upon A Textuary, or Guide to Preachers, A Clear and Practical System of Punctuation, the Biographical Memorials of James Oglethorpe, Journal of a Tour to Ohio, and many another work. We find him giving an address at Plymouth and another at Marblehead.

His greatest work, perhaps, was his Natural History of the Bible, which came to be known both in England and to some extent on the Continent of Europe. Yet to the present-day preacher his little monograph on The Tessera Hospitalis, which throws much light upon the meaning of Revelation II, 17, appeals as being a model of the commentator's art.

One of my professors at the university, himself the author of a lexicon, used to say, 'Gentlemen, such is my opinion; but after the arrival of the next steamer from Europe, I may have to revise it.'

The day is coming when the opinion of the American scholar will be quite as fundamental, and his authority as nearly ultimate as those of his foreign brethren. And the coming of that day has been inaugurated by just such tireless investigators and truthful reporters and teachers as was the scholar whose memory we meet today to honor.

Presenting certain 'honest reflections,' on one occasion, he said, 'I shall make them with freedom, for I am an American,; with sincerity, for I am a Christian.'

This American Christian was a great scholar. For that reason he was strong as a defender and an exponent. Knowing himself to be free to study and to investigate, he showed himself to be fearless in his exposition and his argument.

I need not tell you that all through his career he devoted much time and strength to the practice, the study, the defense of Freemasonry. Everybody will be quick to admit that his works constitute a large part of the Masonic classic literature of America.

The spirit of the man was so excellent that his defence was unusually effective. Because of his prominence he had to meet the full force of the wave of hostility which swept over the country. No one could have received the shock and borne the brunt more sturdily and more graciously than did he. An almost constant stream of letters and papers, filled (we read) with 'indecent remonstrances and personal insult,' poured in upon him. The doctor placed them all on a high shelf in his library. One day he said to a friend — and I imagine that the wit, the comic element, of his nature, well known to those who knew him, came slyly forward on this occasion, in the form of a little smile, perhaps, playing over his features— 'All the pieces there contain something abusive of me; but I have put them far out of the way. I never take them down.'

To him they were doubtless reminders of the mountains of prejudice which he was called upon, through faith and the diligence begotten thereby, to help to remove. Nathaniel Hall, colleague and successor, another giant in the defence of things lovely and of good report used to say that the Doc-f0y seemed not to harbor a particle of ill will to a single soul. For such an ne to cherish enmities would have been less than possible.

The titles of his addresses tell the story of his endeavors: On the Religious Character and Benevolent Aims of Freemasonry, On the Peaceful Genius of Freemasonry, On the Charitable Purpose of Freemasonry, On Illustrating Our Profession by Example.

To him the lodge was a haven — not to say a heaven — of refuge and peace and kindly, genial atmosphere as was the Communion table in the church. There he obtained 'relief from his cares, or strength to rise above them.' 'There,' as he said of George Washington, a distinguished Mason himself, 'his spirit was enlivened and his joys restored; every cloud dispersed and a bright sunshine illuminated his prospects.'

The healing power of unaffected but undisguised brotherliness! How we need it, in these days, where there seems to be no opportunity to know any one well, and we substitute for the encouraging hand-clasp the telephone bell.

His famous address delivered before Union Lodge when the news of Washington's death reached Dorchester, was prepared in one short afternoon. Oh! personality needs personality in order to live. There is no substitute for friendship.

Why did this man become such an ardent advocate of this institution? Because of the remarkable correspondence between his charcter and the principles and the ideals of Freemasonry. Nature ordained him unto this championship.

Freemasonry has been thus defined: 'The activity of closely united when, who, employing symbolical forms borrowed principally from the mason's trade, and from architecture, work for the welfare of mankind, ^striving morally to ennoble themselves, and others, and thereby to bring about a universal league of mankind, which they aspire to exhibit even now on a small scale.'

Can you imagine any society which would have so strongly attracted the heart and the soul of Thaddeus Mason Harris as did this? He was born for and to the work. To him it was meat and drink, a joy and a crown.

To every mortal man the mysterious, questioning universe has always said, 'Whence came you?' and Whither art thou bound?' God be thanked for every soul who, in the face of these impenetrable mysteries, has been thrilled by reverence and hope and has given himself unto the increase of toleration and sympathy (that most expansive of all forces and principles, which enlarges itself by the complete giving of itself) throughout the earth.

With all his might, and with all his light, this champion rose to the defence of an institution which, as he declared, 'has the most manifest tendency to annihilate all party spirit, to conciliate all private opinions, and by the sweet and powerful attractions of love to draw into one harmonious fraternity men of all nations and all opinions.'

A secret society? Yes, but how much, how very much, more than that. A password and a token, a closed door well guarded. Yes! but, oh! the fine democracy, with obedience, within. And how sure the opening of that door to every friendly, honest-minded, true-hearted man who would prepare himself to enter. Officers and titles? Yes, but only that those highly exalted may the more largely help in the education of the uninstructed and the strengthening of the weak. Rulers, leaders? Assuredly ; but no room, place or space for the least bit of tyranny. An institution whose mission is bound to be vital and important as long as humanity lives. He who has labored in behalf of it has built for the future.

One who was very near to Dr. Harris has assured us that 'He coveted an immortality in the affections and regard of his fellowman, rejoiced in the anticipation of an honored name.' "That immortality he has attained. 'As the scream of the eagle is heard when she has passed over, so a man's name remains after his death.' Remains, not simply as so many letters cut in cold marble; not merely like ; lingering cry; but as a spirited challenge to active emulation; as a note of victory in the midst of a thousan* uncertainties; as a mighty encouragement in the face of present tasks.

ADDRESSES

SERMON, JUNE 1796

From New England Galaxy, Vol. I, No. 21, 03/06/1818, Page 1:
From New England Galaxy, Vol. I, No. 22, 03/13/1818, Page 1:

Delivered before King Solomon's Lodge, Charlestown, June 24, 1796.

Behold I send you forth as sheep among wolves; Be ye therefore wise as serpents and harmless as doves.

In these words our Saviour addressed his Apostles, whom he sent forth into the world to teach and to recommend his religion by their instruction and example. At the same time he very frankly warned them of the dangers to which they would be exposed, and counselled them how to conduct so as to shun, or to bear, the opposition they must expect. Making a strong and expressive allusion to the known qualities of some of the inferior animals, he bid them take a hint of the expediency of non-resistance from the sheep, a lesson of wisdom from the serpents, a recommendation of harmlessness from the dove. Such allusions to sensible objects was one of the earliest, and most engaging methods of instructing mankind in moral and divine truths. Assembling images from nature, it speaks to the understanding by the senses. These pleasing illustrations lead us, by an easy process, to form the most important, and often times the most subtle ideas, from things most familiar and intelligible. Hence, the loftiness of style and sentiment, the rich imagery, the animated description, the enchanting grace, which pervade and embellish all the productions of the East. And hence the admiral tissue of allegory with which they decorated wisdom and virtue.

This method of imparting the most sage and salutary lessons was, by our Lord, repeatedly used with the happiest efficiency. Our text is a pleasing instance. The purport of the advice it contains is, that his disciples should act with prudence, caution and mildness, and exhibit such traits of inoffensiveness, wisdom and innocence as to give no occasion for any thing to be alleged agains them or their doctrine, nor any handle for their being ill used. These admonitions, my hearers, are still important and salutary. No individual person, nor any body of men, can be beyond the necessity of their service. And there is scarcely a day but calls for their exercise and displays their utility. Let me assure myself, then, that this large and respectable assembly will not be displeased if I dwell a little upon the important qualities enjoined and recommended in our text: while my beloved Brethren of the Free Mason Society acknowledge my obedience to their commission, in my public defence and illustration of their primary and favourite principles.

Since He who is 'the Mighty counsellor' hath thought fit to set forth this instruction, to which I would lead you, under the expressive emblems of the Sheep, the Serpent and the Dove, it may be very proper for us to observe what there is in these animals that affords matter for our imitation with reference to our conducting of ourselves in the world.

I. From the sheep we may learn Patience and silence. These are, on many occasions, very becoming, discreet, and laudable: but preeminently requisite in situations exposed to disingenuous opposition or taunting reproach. In such circumstances the blessed Saviour gave these qualities the expressive recommendation of His own example. "He was led as a lamb to the slaughter: and as a sheep before his shearers is dumb, so he opened not his mouth."

II. Our Lord, designing to join Wisdom and Innocence together, proposes the serpent for the one, and the dove for the other; to let his disciples know that he allows them so much wisdom as is consistent with innocence, and persuades them to no more simplicity than is consistent with wisdom. A reference is made to the commendable qualities of both; that what was wanting in one might be suppled from the other; and that from their conjunction might result a perfect wisdom free from all guile, and a well-guarded innocence without the least mixture of indiscretion. This would produce a character at once superior to the iniquitous contrivance of fraud and the yielding timorousness of mental imbecility; too generous to impose upon others, and too cautious to be imposed upon.

Whatever skill or prudence we may possess separate from inoffensiveness, our skill is dangerous and our prudence ineffectual; the former may terminate in destructive mischief, and the latter degenerate into contracted selfishness. Wisdom without innocence turns into craft and cunning, and simplicity without wisdom is mere folly.

So hazardous, also, is our situation amidst the corruptions of the world, that even blamelessness yields not security: it will only expose us unless it be guarded by discretion. The Christian Fathers often insist upon both of these, and join them together. "Let no man impose upon you," saith Ignatius, "and see that you do not impose upon any one." Jerome thus recommends: "Have the simplicity of the dove, that thou mayest not contrive to cheat any one; and the wariness of the serpent, that thou mayest not be supplanted by the snares that others lay for thee." Gregory Nazianzen said of his father that "he neither suffered the wisdom of the serpent to degenerate into cunning, nor the innocence of the dove into indiscretion; but made up one complete kind of virtue from the union of both together." This union he afterwards describes under the name of "goodness combined with understanding". By Hilary it is called "wise simplicity." It is this union of Wisdom and Innocence with perfects the character of man. It gives him all that commands respect and conciliates esteem; all that is venerable, and all that is lovely. The injunction, then may bear repeating, that we blend the wisdom of the serpent without its malignity, with the innocence of the dove without its silliness. In short, to designate our wisdom as coming from above, it must be "first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality and without hypocrisy."

These hints for the better understanding of the text being premised, let us proceed to consider these things separately; that is to say, let us instance wherein we may lawfully imitate the wisdom of the serpent, or advantageously display the harmlessness of the dove.

From remotest antiquity to the present day the serpent has been remarkable for a peculiar penetration and artfulness. This rendered him, unhappily, a fit instrument under the management of the malignant deceiver to effectuate the fall of man. This natural sagacity was not evil in itself; however, the abuse of it, by the Devil's means, was unspeakably evil and destructive.

From this disastrous period enmity irreconcilable has subsisted between the serpent and man. It is natural for us to dread even the tool by which we have been wounded, though we cannot predicate guilt of the instrument, or rationally account for our aversion. But this need not prejudice us against the instruction we may hence derive. Let me make the creature which was instrumental in teaching our progenitor evil and misery, instrumental in teaching us, his descendants, good and happiness.

1. The first lesson of wisdom we may learn from the serpent is that of Prudence. This animal is said always to endeavor, when assaulted, to defend his head; he secures that, if it be possible, though the body be exposed. It becomes us, in imitation of this, when exposed to danger, to take care to defend and secure the capital, the principal, the chief concern.

2. We may learn from the serpent Perspicacity and Circumspection. The ancients have celebrated all the species for quickness of sight. Hence the poets have placed them as keepers of the garden of the Hesperides. He who has joined prudence to his wisdom will acquire these also. He will look about him: espy both his advantage and his danger; especially if by discerning the latter he may know how to bring about the former. His watchfulness will either prevent the evil which is designed against him, or to which he is exposed, or it will enable him to provide against it effectually.

3. We are taught by the example of the serpent, the advantages of Secrecy and Retirement. He owes to them his safety and repose. In them we may find security, tranquility, and peace. In the sacred silence of retreat from the world the mind collects its powers and rebraces its energies. There we find leisure, opportunity, and inclination to think and to resolve; and there acquire the ability and the vigour to perform. There, too, we escape from temptation, disembarrass our perplexities, and get beyond the reach of care. There we acquire the knowledge of ourselves; hear the "still, small voice" of reason and of conscience which was drowned in noise and bustle of life; and there we find access to the Divinity. "The eye which seeth in secret" beholds us with complacency: while the benignity of his love hides us with sheltering safety in the recesses of his pavilion.

4. The serpent is said to evade the force of the enchanter by laying one ear close to the ground, and stopping the other by the extreme end of the body. Let us hence take a hint of caution to shut our ears to the enchantments of pleasure and voluptuousness, the spells of wealth, the delusion of ambition, and the temptations of sin. If we give ear to them we may be seduced from the secure condition of innocence and duty, to the ruinous one of guilt and apostasy.

5. It is observed of serpents that they cast off their old skins in the spring, and a new one succeeds them, and they grew as it were young again. It may be proper for us, in imitation of this, to throw aside our rough exterior and become smooth, pliant and insinuating. Morosity and austerity are no parts of the wisdom we are recommending. They are "the superfluous matter which must be knocked off." External embellishment is not to be disregarded. Many people form their opinion at first sight. The outward deportment should be prepossessing; it should have a polished grace. Then it will approve a kind of letter of introduction to the good opinion of those who have not better means of knowing us. By becoming more agreeable we may render ourselves the more useful. But the man of roughness will be either neglected or despised.

There is an inference yet more instructive and important to be derived from this peculiar circumstance in he history of the serpent. We are by it reminded of that Moral Renovation of life our religion enjoins. Would we become "wise unto salvation", we must "put off the old man, be renewed in the spirit of our minds, and put on the new man which is created in righteousness and true holiness."

And then still further may we extend the metaphor to that more perfect transformation, when our vile bodies shall be changed after the fashion of Christ's most glorious body, and this mortal shall be clothed with immortality.

These three stages of advance, from unformed roughness to complete perfection, are understood by my brethren of the Lodge in a manner emphatically clear and important. Here they revolve some of the sublimest mysteries of Free Masonry. But here a solemn awe pervades my soul: nor would my trembling hand presume to draw aside the veil which hides the bright transcendence of wisdom.

III. Let us turn, my brethren, from ineffable wonders and overdazzling splendors to the contemplation of those mild and lovely graces prefigured to us in the symbol of the dove. Thus we cease to gaze at the glorious magnificence of the setting sun, to view the tempered radiance of the starry sky.

Without dwelling upon particulars, it will be sufficient here to enumerate some of those qualities ascribable to the dove proper for our initiation. At the head of these are Harmlessness, Mildness and Innocence. The bird has always ben the emblem of these. Indeed it is so remarkable for being placid and gentle that the ancients supposed it had no gall. Doves are, also, Familiar, Friendly and Peaceable. They take injuries rather than offer them. They are likewise signalized for being Pure and Chaste, very Loving and very Constant in affection. They seem to have a Social Disposition, and go in flocks. And they are said to be Pitiful and Compassionate. Such lovely qualities have always insured them the protection and endeared to the partiality of man. Lodges are erected for them near our houses; and refreshments furnished them from our own supplies. And with such pleasing monitors, my friends, before your eyes, shall we not be prompted and allured to every thing amiable, endearing and kind? Shall we not soar above each low and sordid scene of vice and wanton folly, and stretch our eager pinions toward the sky? And tired with earth and vanity, take to ourselves wings as a dove, and fly away and be at rest?

Thus, my hearers, have I endeavored to convey to you some of the ideas which presented themselves in contemplating our text. I hope the lessons of Wisdom and Innocence, will be allowed a general application, although the enumerated qualities of the one and the other are purely Masonic. Not that they are the prevailing features in every Mason's character; for there are bad men among us, as well as amongst Christians, and other associations for virtue. These are spots on our, and in their, feasts of charity. But the moralities pointed out are the acknowledged appropriate articles of every Mason's creed. In our lodges they are illustrated by the most expressive symbols, recommended by the most engaging examples, and enforced by the most pathetic lectures; while the signet of heavenly Truth stamps them on every yielding receptive heart, in characters indelible. This solemn declaration I make in the fear of God as well as the love of the Brethren.

In conclusion, allow me to observe to you that though you should understand all mysteries and all knowledge, and have not Charity, it will profit you nothing. In vain is it, my brethren, that you have been illuminated by a sun more glorious than that which rules the day, if its kindly beams have not warmed and melted your heart to softenings of love and generosity. "To do good, then, and to communicate forget not, for with such sacrifices God is well pleased." An opportunity is now offered for that liberal bestowment of alms so grateful to the indigent receiver, so honourable to the generous bestower, and so acceptable to the Lord of mercy, who acknowledges the smallest instance of relief done for one of the least of these his brethren as bestowed upon himself.

In pleading for the poor of this town I can use all the emphasis which confraternity in alliance and affection excites. Here are my dearest kindred and friends. Here first I drew the vital air; and with it inhaled a sentiment of partiality for my native place which has blended itself with all the affections of my heart, and breathed in all my prayers to heaven. Having, with my beloved Parents, shared deeply in the distresses and desolations which war occasioned here, most sensibly can I feel for those who yet sink under the accumulated pressure of disappointed expectations and penurious circumstances. And devoutly do I hope that those who share a kindlier fate will now be excited tenderly to commiserate and bountifully to relieve their unfortunate brethren.

Permit me, my fellow townsmen, on this day consecrated to the memory of worth departed, to tender you the condolences of my sympathy upon the recent death of two most valuable members of our community. A Russell and a Gorham are lost indeed to earth, though gained to heaven. To the circle of private relations and extensive friendship they were deservedly and invaluably dear; their removal from these is felt with all the poignancy of remediless grief. To the interests of their country, of humanity and of virtue, they were patrons whose loss is irreparable. But they have left us the bright legacy of their example. Let us all strive to emulate their never to be forgotten excellencies; and our names shall be recorded with theirs in the registry of immortal glory.

AT THE CONSECRATION OF ST. PAUL LODGE, AYER, AUGUST 1797

From New England Craftsman, Vol. I, No. 2, November 1905, Page 48:

The Secrets of Freemasonry

From an address delivered at the consecration of St. Paul Lodge of Ayer, August 9, 1797.

One of the most frequent objections urged against Free Masonry, is "the profound secrecy observed upon certain parts of the initiation."

It is queried how it is consistent with those principles of good will we profess, to conceal any thing from the world. We answer, that the principles and privileges of the institution are open to all such as are qualified to receive them but of these qualifications we must reserve the power of judging for ourselves. To the wise and virtuous the arcana of the Craft, under proper sanctions, are freely communicated. But to reveal them to the ignorant and vicious, would be prostituting their purpose and profaning their sanctity. To divulge them in common, would be to annihilate the society, because they are its distinguishing features, the characteristics of the order and the means of its preservation. Without them, therefore, it could not subsist. Besides, were all men acquainted with them, without regard to selection or desert, the peculiar obligation to good offices arising from the institution would revert back to the general duty of all mankind, and be subject to all those deductions it now meets with in the world at large, and against which it is our endeavor to guard.

However, to have secrets is not peculiar to Free Masonry. Every trade, every art, and every occupation has its secrets, not to be communicated but to such as have become proficient in the science connected with them, nor then but with proper caution and restriction and oftentimes under the guard of heavy penalties. Charters of incorporation are granted by civil governments for their greater security, and patents for their encouragement. Nay, every government, every statesman, and even-individual, has secrets, which art concealed with prudent care, and confided only in the trusty and true.

We only claim a like indulgence, "that of conducting ourselves by our own rules, and of admitting to a participation of our secrets and privileges such as choose to apply for them, upon our own terms. So far from wishing to deprive any one of the light we enjoy, we sincerely wish all the race of men were qualified to receive it; and if so, our doors shall never be shut against them, but our lodge, our hearts and souls, shall be open to their reception."

ADDRESS, AUGUST 1797

From New England Craftsman, Vol. I, No. 4, January 1906, Page 119:

What Freemasonry Really Is
August 6, 1797

It is a moral order of enlightened men, founded on a sublime, rational, and manly piety, and pure and active virtue; with the praiseworthy design of recalling to our remembrance the most interesting truths in the midst of the most sociable and innocent pleasures, and of promoting, without ostentation, or hope of reward, the most diffusive benevolence, the most generous and extensive philanthropy, and the most warm affectionate brotherly love. The members are united together by particular obligations, and acquainted by certain signs and tokens preserved with inviolable secrecy, from remotest ages. These were originally adopted in order to distinguish one another with ease and certainty from the rest of the world; that impostors might not intrude upon their confidence and brotherly affection, nor intercept the fruits of their beneficence. They become an universal language, which, "notwithstanding the confusion of foreign tongues, and the forbidding alienation of custom, draws from the heart of a stranger the acknowledgment of a brother, with all its attendant endearments,"

The decorations and symbols of the Craft which are those of a very common and useful art, and the phraseology, which is borrowed from its higher orders, serve to characterize an institution which might justly claim more noble devices; and at the same time are used either as emblems or indications of the simplest and most important moral truths.

It collects men of all nations and opinions into one amiable and permanent association, and binds them by new and irrefragable obligations to the discharge of every relative and moral duty: and thus becomes the most effectual support and brightest ornament of social life, and opens a wider channel for the current of benevolent affections, and a new source to human happiness.

Its laws are reason, and equity; its principles, benevolence and love; and its religion, purity and truth. Its intention is peace on earth; and its disposition, good will towards men.

"I think (says a fine writer) we are warranted in concluding that a society thus constituted, and which may be rendered so admirable an engine of improvement, far from meriting any reproachful or contumelious treatment, deserves highly of the community; and that the ridicule and affected contempt which it has sometimes experienced can proceed only from ignorance or from arrogance; from those, in fine, whose opposition does it honor, whose censure is panegyric, and praise would be censure."

BEFORE ST. ANDREW'S ROYAL ARCH CHAPTER, DECEMBER 1811

From Liberal Freemason, Vol. XI, No. 11, February 1888, Page 321:

An Address Delivered Before
ST. ANDREW'S ROYAL ARCH CHAPTER, IN BOSTON,
December 4, A. L. 5811,
ON OCCASION OF THE
Installation of Officers,
and the Promotion of a Fund for General Charity.

By the R. W. and Rev. Thaddeus Mason Harris, Past Chaplain to the Grand Royal Arch Lodge of Massachusetts.

Most Excellent High Priest, King and Scribe, and Beloved Companions:

Accept my respectful and affectionate felicitations on the joyous solemnities of this hour; and permit me to call your attention to a few topics which may increase your respect for our Order, and encourage that charity which, though a secondary, is an important object of our present assembling.

The institution of Freemasonry has so long been supported by the great, honored by the wise, and commended by the good, that to attempt now to enlarge upon its utility, recommend its principles, or repeat its praise, would be wholly superfluous and unnecessary. Venerable for its antiquity, respected for its patrons, and distinguished for its extent in every region of the habitable globe, it bears everywhere with its diffusion the light of a sublime knowledge, a pure morality, ind a benignant charity, and has the highest claims on the regard and attachment of all its members, and it becomes our indispensable duty to maintain its credit, fulfil its purposes and increase its influence.

I. We maintain its credit when we discover an enlightened zeal in its cause, and never suffer it to be slighted through our indifference, or its jewels to grow rusty by our neglect. (The badges are all symbolical. "The heart to feel, the will to relieve, and the power to bless, are the noblest jewels in the Masonic ephod.")

We pay it a proper regard by being cautious of admitting any to its privileges who are in any sense unqualified to receive, unworthy to profess, or unlikely to improve them. None should enter these sacred recesses but such as bring those "letters of recommendation, known and read of all men," a fair character, an enlightened mind, and a heart alive to all the best sensibilities of our nature.

We are attentive to its interests when ambitious to raise to offices of rule and trust those only who will do honor to their appointment, dignify their exaltation, and diffuse the light of wisdom and the warmth of virtue through all the sphere in which they move.

We respect its principles when we never suffer discordant passions or party prejudices to blend their malignant influence with our elections, or restrict the freedom and interrupt the delightful harmony of our intercourse.

Lastly, we secure the respectability of our Order in the opinion of others when we reflect upon it the lustre of a life not only free from reproach, but honorable and estimable in the view of mankind, so as to convince them that in becoming Masons we have acquired new motives to goodness, and increased claims on their approbation and esteem.

II. We fulfill its purposes when we avail ourselves of those new sources it opens for the acquisition of knowledge: a knowledge which elevates our conceptions of the Supreme Architect of the Universe, makes us better acquainted with the wisdom and symmetry and beauty of his works, and inspires towards him a most pure and devout homage and praise, which has given no better views of the nature and situation of our fellow men, and draws forth in their behalf our affectionate regards and beneficent assistance; which has taught us more of ourselves, our powers and their application, our duties and the motives to discharge them, and our necessities and the means for their supply; and which embraces those sciences that most enlarge the mind, and those arts that most improve the condition of man.

We fulfill, also, its purposes when we cherish and exercise that Charity which is the prime and animating spirit of our Order, remembering that Benevolence, Compassion, and Relief are essential principles in our code of social morality. We profess, indeed, and feel a cordial and unbounded Philanthropy, and aim to do good to all as we have opportunity; but since our power to bless is not always equal to our will, and we cannot even pretend to relieve every distress and supply every necessity that meets our view, we must restrict our acts of charity to those who have the most immediate and appropriate claim. We therefore collect, as in a lens, the divergent rays of our benevolence, to shed their light upon the gloomy abode, and their warmth upon the cheerless heart of a Brother.

As Royal Arch Masons we remember the Companion who trod with us the rugged paths, and shared the same fatigues and encountered the same dangers till he entered with us in safety the sanctuary of the faithful; and when we meet him again if prosperous he shares our congratulations, if afflicted our condolence. Brotherly love interests us in his situation, Relief contributes to his benefit and comfort, and Truth fulfills in his favor its vow of fidelity and attachment. And when the funds which benevolence had devoted to poverty, misfortune, or sickness, are inadequate to relieve the sufferer, a strenuous endeavor to sweeten the hour of adversity by the gentle offices of kindness and sympathy is added to make up the deficiency.

By thus acting in the spirit of our Order we accomplish its purposes, and " fulfil the whole law of love."

III. We extend its influence when we constitute more Lodges, or form other Encampments, and when we devise additional plans for increasing its utility, or open new channels for the current of its benevolence.

It is the nature of true and genuine charity to be aspiring and progressive, and to deliberate and consult concerning the best and most successful methods of making its benefactions as extensive and enduring as possible.

Quantum possumus, boni ac benefici esse meditemur; si quid nobis opum, si quid suppetit copiarum id non, voluptati unius, sed multorum saltiti impartiatur. Voluptas enim tarn mortalis est, quam corpus cui cxhibet miiiisterium. Justitia vero et beneficentia tam immortales, quam mens et anima, quæ bonis operibus similtudinem Dei assequitur."— Lactantius.

It is never satisfied with individual and partial instances of relief or benefit; never stops to look back with self-complacency upon what has been already done, as if its duty was accomplished and its praise entire; but seeks fresh opportunities for the exercise of its benignity, and a more enlarged sphere for the circulation of its bounty. Such is the purpose of the fund you have established and which it is the design of this meeting to promote. It is a new appropriation of your beneficence, and extends to other objects than those to whom it has been usual to contribute relief. It admits of liberal claims upon your benevolent regards, and includes in its wide embrace all the applicants for charity belonging to our Order, "of whatever rank, degree, religion, or country." It affords succor to the stranger, known only by his misfortunes, to the sojourner wearied with his travels through the vale of tears, to the prisoner despairing in his dungeon of woe, and to the mariner wrecked on a desolate shore; "to any unhappy sufferer who (pining with want or writhing with pain, or fainting with sickness, and severed from the gladdening presence of kindred and friends, cannot find, but in such a refuge, where to recline his drooping head." And supplied with those more ample means of doing good, you will never see the uplifted hands of any, imploring relief, stretched out in vain, or fall unsupplied.

Without disparaging other provisions for charity, let me express a high approbation of this, encourage you to proceed in it, and assure you that, while they ought not to be neglected, this requires and deserves a more than common share of attention and support.

Come, then, and let us contribute to the noble purposes which this charity intends. Let us be generous, kind and candid, all that is humane and benevolent, all that our Order inculcates! Honor from men, peace within, and hope in God will sweeten our pilgrimage on earth, till fit for a higher walk of love and a purer blessedness, we rise to enter the Celestial Temple, pass approved to the most Holy place, and become companions of Angels!

So mote it be.

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