“The consideration of the Petition of Preserved Clap”

In the spring of 1776, Dr. Preserved Clap was forty-five years old. He had a wife and young children back in Amherst. And in Boston he was being hailed as a “Genius” for his idea of how to put damaged cannon back to work. So he stayed.

Though he used the title ”Doctor” and was identified by the Rev. Samuel Cooper as “a Country Surgeon,” I haven’t come across any example of Clap performing medicine. But he threw himself into mechanical tasks.

The authorities put Clap in charge of a team to salvage as many of the artillery pieces the British left behind as they could. Those men appear to have worked into the summer, and then Clap petitioned the Massachusetts General Court for pay.

On 16 September that legislature put into its record:

MEMORIAL of PRESERVED CLAP Overseer. of the Men employed in opening, and stocking the Cannon at Boston, and Castle William.
setting forth
That he and the Men attended that service, for the term of Time specified, for which he, nor they have received any pay therefore the memorialist prays, that the Honorable Court would give him an Order upon the Treasurer for the State aforesaid for the Amount of his Account. or otherwise relieve him as shall seem meet.

The Committee to whom was referr’d the consideration of the Petition of Preserved Clap, have attended that Service, and beg leave to Report by way of Resolve.

several other Accounts exclusive of said Clap’s accompanying this petition, the Committee did not take into consideration as said Clap had no orders to receive the amount of the same,

said Committee do not know of any further service for said Clap.

Resolved that there be paid out of the Publick Treasury of this state to Preserved Clap Forty Three Pound one shilling & Tenpence in full for his within account

and whereas Said Clap Says that he has envented a machine for Boreing Cannon, which may be improved to the grate advantage of this State, therefore

Resolved, That if Said Clap will exhibet a Plan, or Modle of Said Machine, to Hugh orr Esqr and others, a Comtee. for Casting Large Cannon So as to Satisfy them of its Superior utility, upon their report thereof to this Court there Shall then be granted to him Such a Sum for his envention as may appear to be adequate to its Superior usefulness.

Hugh Orr (1715–1798) had come to Massachusetts from Scotland in 1737, settling in Bridgewater after a couple of years. There he built a forge and the first known trip-hammer in British America. Though Orr’s main product was farming implements, at times of war he shifted his works toward making weapons, including muskets in 1748.

In 1776, Orr was representing Bridgewater in the General Court and working to set up a cannon manufactory. Naturally, the legislature set Dr. Clap to him. However, there’s no evidence anything came of that.

Two months later, on 14 November, the Independent Chronicle newspaper ran this notice:

BOSTON, November 11, 1776.

THIS may certify, that Doctor Preserved Clap, has opened the cannon at Castle-William that were spiked up by the enemy; and is the real inventor of a carriage, whereby the cannon that had their trunnions broken off, by this new invented carriage the guns are rendered serviceable, which otherwise would have been useless.

Attest, RICH. GRIDLEY, Chief Engineer.

I looked to see if there was any competing claim to have invented that method of mounting guns in 1776, but I couldn’t find one. Dr. Clap really wanted public credit for his ideas.

TOMORROW: Making a national case.

Rev. Ebenezer Thompson, Minister to the Marshfield Loyalists

Ebenezer Thompson was born in West Haven, Connecticut, in 1712. He graduated from Yale College in 1733, married the following March, and then did what Yale graduates weren’t supposed to do: start worshipping in the Church of England. In fact, in 1743 Thompson took holy orders in England, becoming an ordained Anglican minister.

At that time the Church of England considered most of New England to be missionary territory, hostile or indifferent to the established denomination. The Society for the Propagation of the Gospel in Foreign Parts (seal shown here) paid ministers to take posts there since the congregations were too small to support them.

The S.P.G. sent Thompson to Scituate, Massachusetts, at the end of 1743 with a salary of £40 per year. His job was not only to serve Anglicans in that town, where St. Andrew’s Church had been built in 1731, but also to proselytize in the neighboring towns.

In November 1748 Thompson wrote back to his employer:

I beg leave to acquaint the Venerable Society that by the blessing of God on my sincere Endeavours, the Church of England continues to increase in these parts, and people in general begin to conceive a much better opinion of it than they had when I first came here. The good people of Marshfield have so far finished the new Church that on Sunday the 18th of September last, I preached in it to a large Congregation and administered the Sacrament of the Lord’s Supper to 18 regular Communicants. I hope the Honorable Society will be pleased to favour this new Church with a Bible and Prayer Book.

Thompson’s reports back to the S.P.G. appear to be almost the only records of Marshfield’s first Anglican church, called Trinity. The presence of that place of worship was a big change for the community. Marshfield was one of Massachusetts’s oldest settlements, its earliest English inhabitants defining themselves by not being Anglican. When Thompson reported performing a service in nearby Plymouth in 1755, he added, “although the town had been settled more than 120 years, the Liturgy of the Church of England had never before been used in public.”

By 1754 Thompson was preaching “once a Month to the New Church at Marshfield, where, and at his own Church of Scituate he has the Pleasure to see the neigbouring Indians come frequently to Church.” Four years later the S.P.G. understood his three churches “at Scituate, Marshfield, and Bridgewater” to be “in a flourishing and encreasing State.” He received a raise to £50 per year.

In March 1760 Thompson reported that his three congregations “live among themselves and with the Dissenters their Neighbours in Friendship and Love; some of whom, of various Denominations, observing the Order and Regularity of our Church, begin to have a much better Opinion thereof than heretofore.” As of 1763 he counted “700 Families of various Persuasions” in those towns, “50 of which profess themselves of the Church of England, and attend the publick Worship with Seriousness, Decency and Devotion.” He had forty-seven white communicants and three Indians, and preached once every five weeks in Marshfield.

Thompson’s Anglican community continued to grow through conversions. In 1771 the minister wrote, “there has been added to the Church four families of good reputation from among the Dissenters.” In 1774 the S.P.G. understood, “The Rev. Mr. Thompson's congregation at Scituate and Marshfield have received an addition of 8 families from the Dissenters.” The Anglican communicants were up to 57 people in 1774, the year that Marshfield had its open political split.

Clearly most of Thompson’s adherents were in Scituate, but it appears some of the most prominent were in Marshfield. Without surviving church records, I can’t say for sure which of Marshfield’s political leaders became Anglican. Cynthia Hagar Krusell’s 1976 pamphlet Of Tea and Tories says the White and Little families did, and Loyalist leader Nathaniel Ray Thomas was definitely C. of E. after he settled in Nova Scotia in 1776.

In the early 1770s the S.P.G. reported, “The Rev. Mr. Thompson Missionary at Scituate and Marshfield, informs the Society that there is more harmony than formerly between his People and the Dissenters.” But that denominational difference was probably significant in the split of 1774. The Anglican ministers of New England were among the strongest proponents of remaining loyal to the government of the king, who was also the head of their church. Thompson’s work was a likely factor in how Marshfield had more Loyalists, and more fervent Loyalists, than nearby towns—even Scituate.

The Rev. Mr. Thompson died on 2 Dec 1775, after the outbreak of the Revolutionary War. In reporting his death to the S.P.G. the following April, the Rev. Edward Winslow of Braintree said:

He continued firm to his principles to the last. In the support of them, and of his duty to the Church, he met with some harsh treatment, under which he gave substantial evidence of a truly Christian temper, as he also did under a long and painful exercise from bodily infirmities.

The Rev. Dr. Henry Caner of Boston’s King’s Chapel wrote, “It is said that his death was partly owing to bodily disorder, and partly to some uncivil treatment from the rebels in his neighbourhood.” An 1899 book went further: “Being a Royalist he felt it imperative upon him, during the Revolution, to continue praying for the King and was imprisoned therefor, dying from the accompanying exposure.” That was too far, in fact—there are no records of Thompson’s imprisonment. But political stress probably contributed to Thompson’s death at sixty-three.

Thompson’s widow stayed in Scituate and died there in 1813 at the age of ninety-nine. After 1775 the Anglican church in Marshfield lacked both a minister and enough parishioners to remain open. Not until decades later did Trinity Church have a significant presence in the town again.

TOMORROW: A child’s view of Marshfield’s Revolution.

Tracking Another Early American Female Poet

Folks from the American Antiquarian Society alerted me yesterday that its catalog entry for the broadside I’ve been discussing is the source of the credit “Composed by H----h W----n.” I’m not sure how that matches the newsletter article saying the document credits “H---. W---.,” but it does suggest a stronger tie to Hannah Wheaton.

We know that broadside came from the print shop of Ezekiel and Sarah Russell because its last line reads:

Sold next Lib. Pole: Where may be also had, the particulars of the late fire, and a poem composed by Miss J---y F--o, a sufferer.

That line thus offers evidence for another American woman publishing poetry by 1787, though her own broadside apparently doesn’t survive. So who was “J---y F--o”?

The name “Jenny” seems like a good guess, and fortunately it was a lot less common in eighteenth-century Boston than “Hannah.” A quick search took me to this page about Jenny Fenno, which appears to have been plagiarized from this Oxford Reference page behind a paywall. So I read the information, tsk-tsk’ing all the while over piracy.

“Jennet Fenno” was born on 26 May 1765, daughter of John and Katharine Fenno. After the Revolutionary War that John Fenno might have had some tie to the town granary, which stood on the site of the Park Street Church (shown above), and gave its name to the neighboring Granary Burying Ground. The 1787 broadside suggests that by that date Jenny Fenno was living in the South End, where the fire spread.

In 1791, “Miss J. Fenno” published Original Compositions in Prose and Verse on Subjects Moral and Religious from the press of Joseph Bumstead. That book included remarks on the fire of 1787, as well as elegies, pious verse, didactic essays, and praise for the British author Elizabeth Singer Rowe. Some remarks in that book indicate that Fenno was a member of Boston’s Second Baptist Church.

On 11 Nov 1794, that church’s minister married Jenny Fenno to James Ames of Bridgewater, a man six years younger than she and with an even more rhyming name. Nahum Mitchell’s history of Bridgewater (1897) and Ann Theobold Chaplin’s Descendants of William Ames (2004) indicate that James and now Jane Ames had children starting the next September, with sons Leonard (who died as a baby), another Leonard (“killed by the falling of a tree”), Franklin, and James, Jr.

Jane Ames’s book was republished in Wrentham in 1803, still credited to her maiden name. Two years later, the Boston printer and Baptist preacher Ensign Lincoln issued Compositions, Original and Selected, by “Mrs. Jane Ames.” It was a collection of Christian essays and poems. Three years after that, Lincoln and his new partner Thomas Edmands published Compositions, Original and Selected…Part Second.

Thus, Jenny Fenno/Jane Ames wrote for the public from 1787 to 1808, at least, while marrying and raising children. I don’t think anyone has indicated those two authors were the same before. According to Chaplin, the widow Ames died in Mansfield on 16 Sept 1849, aged eighty-four.