A modern history of Windham county, Connecticut : a Windham county treasure book, Volume I, Part 59

Author: Lincoln, Allen B
Publication date: 1920
Publisher: Chicago : S. J. Clarke publ. co.
Number of Pages: 930

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My father, like his father and grandfather before him, always staunch sup- porters of the church financially, was nevertheless inclined to be a "free- thinker," and had little use for "doctrines"; but had full faith in my mother's religion as sufficient for the family. Of his father, Capt. Dan Lincoln (so-called because of his activity with the old-time militia in training days on the flats west of Windham Green) and his wife Mehitabel Flint (known around North Windham as "Aunt Hitty") the saying then current regarding them was that "Dan did as Hitty said, and Hitty went accordin' to the Bible." But my mother couldn't get my father to join the Baptist Church, so she, with a pur- pose in her mind, joined the Congregational Church when they moved from Chaplin to Willimantic in 1864; and two years later my mother's purpose was realized and my father joined this church. And that's how we children came to be Congregationalists !

The Congregationalist Church of that day (built in 1828) is now made over into what is known as the Melony Block, opposite the Hooker House on

Rev. Samuel G. Willard Pastor, Scholar, Educator, Last of the Orthodox Line.

Rev. Charles P. Croft

Broad-gauge Thinker - Tactful Peacemaker. He welded the fac- tions.

Rev. Samuel H. Fellows Orthodox, yet Charitable. He poured the oil of common sense on troubled waters.

Rev. Horace Winslow Soldier, Organizer, Citizen. Pro moter of the new building.

Rev. Charles A. Dinsmore The old faith in modern form. He rebuilt on firm spiritual founda- tions.

Rev. Samuel R. Free Humanitarian, Iconoclast, Kindly Neighbor. He broke the fetters of narrow creed.

Rev. William S. Beard Leader in Applied Christianity, Builder of the Parish House.

A NOTABLE GROUP OF PASTORS OF THE FIRST CONGREGATIONAL CHURCH, WILLIMANTIC

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Main Street. I well remember that old structure. I cannot describe it accur- ately, but it was the typical white frame building common to Congregational churches of that day, with the tall white spire pointing heavenward; and similar structures may still be seen in the smaller towns of Windham County ; of plain, cheerless barn-like interior; some of those still standing have been considerably improved in appearance in later days; but religion in those days was an aus- tere thing. I recall that the main auditorium stood high up from the Main Street, approached by at least fifteen or twenty steep steps; and occasionally little children, who always had to go to church as well as Sunday school in those days, would tumble down those steps and get severely bumped. The vestry was underneath, at ground level, entered by a side door at the northeast corner, just off Main Street, and equipped with hard "settees," and a melodeon made by Deacon Edwin Barrows, father of the late Mayor D. Clifford Barrows of Willimantic. The auditorium above had galleries running north and south on either side, with built-in benches of fitting hardness and discomfort, prob- ably to induce reflection on one's sins; while the equally hard and uncomfort- able pews below faced north towards the old-fashioned, high-up, built-in pulpit at the north end; the ceiled railing of the pulpit standing up so high that the minister could be seen only from the gallery, until he stood up and raised his hand in the customary devotional attitude to pronounce the "invocation." The custom of many clergymen was to raise one hand for the invocation and two for the benediction.

The choir was in the gallery loft back of the pulpit, and the instrument to lead the singing was another of Deacon Barrows' melodeons.

Even more vivid than the minister, in my childhood's memory today, is the old sexton, James Martin, an energetic workman of the severe type; of rugged honesty and determined purpose, and a veritable terror to evildoers, especially to small boys and unruly youth; and woe be to any who whispered or giggled during the service. The sexton enjoyed the ancient prerogative of "tything- man," and was indeed the minister's right-hand reliance for the maintenance of law and order in the church. Tradition has it that this sexton sought no authority from the minister nor from any of the society's committee, but was a law unto himself, where matters of order and discipline were concerned. Occasionally some youthful disturber of the service would be led by the ear from the gallery to the street in full view of the congregation, and the effect was always wholesome. A story still survives, although suppressed as far as possible at the time, that one Thursday evening, when a rare thing occurred and the sexton was a minute or two late in ringing the bell for the prayer meet- ing, someone ventured to enter the dark vestibule to sound the call, only to find himself unceremoniously ejected, before the sexton realized that the offender was the minister !

Mr. Martin was also sexton of the Willimantic Cemetery on West Main Street for more than fifty years, being succeeded by his son James Martin, Jr .; who, counting the time he helped his father, has also served in that capacity for more than fifty years, and is still in the service-certainly an unique rec- ord for father and son.

Among the leaders in the choir in those days was Henry L. Hall, son of Horace Hall, the village magnate and trial justice. The drug store of the Elder Hall was then at the corner of Main Street and Walnut (Cunningham's Lane). Henry was a brother of the late John M. Hall, lawyer, political leader,

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speaker of the house, judge and railroad president; and Henry was ofter spoken of as naturally more brilliant than his distinguished brother, but less ambitious, and content to serve his native community for many years as editor of the Willimantic Weekly Journal, which, under his unique guidance, was one of the best weekly newspapers of the state.

Henry L. Hall had a wonderful bass voice, deep, musical, of round full tones, and he was not only the basso for the Congregationalist Church for many years, but as soloist was sought for many public functions. My memory retains a vivid picture of him as leading a chorus of men in singing political and topical songs at the old Methodist vestry on Church Street, during the famous Grant vs. Greeley campaign of 1872 (for Grant's second term), and amidst the greatest enthusiasm they were singing verses which Henry himself had com- posed, the chorus running like this, to the tune of the then still-popular Civil war song, "Tramp, Tramp, Tramp, the Boys Are Marching":

"Grant, Grant, Grant, The boys are shouting, Loud hosannas fill the air ; To swap horses we'll not dream While we're crossing o'er the stream So we'll keep him in the presidential chair."

But, as they used to say, you shouldn't mix religion and politics-so I'll return to my Congregational story.

My boyish mind always visualized the elder James Martin as "the old sexton," whenever Henry Hall was called upon, as he often was, to sing the famous song of that title. Those vivid words have never gone from my mind, and are now written from memory after fifty-five years :

"Nigh to a grave that was newly made, Leaned a sexton old, on his earth-worn spade. His work was done, and he paused to wait. The funeral train through the open gate.

A relic of by-gone days was he And his locks were as white as the foamy sea. And these words came from his lips so thin, I gather them in, I gather them in."

I recall one other verse, still so true and impressive :

"I gather them, for man and boy Year after year my time employ I've builded the houses that lie around In every nook of this burial ground, Mother and daughter, father and son, Come to my solitude, one by one, But come they stranger, or come they kin, I gather them in, I gather them in."

Do you think I'm getting gruesome! It may seem so in these days, when as a sort of psychological antidote to all our troubles, there is such a confident, cheerful note in the songs of religious life; but let me tell you that in those

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days we were "fed up" on solemn things; and let me also say frankly that, as my memory recalls, there was no note of gruesomeness in the teaching, but only that solemn feeling of personal responsibility to God which those old songs and similar preaching were intended to impress. Even as children we were taught to live in daily fear of that "summons into Eternity" which might come "at any moment," and which, if it found us unrepentant, or even failing to ack- nowledge Christ as our Lord and Master, would put us in danger of "eternal punishment. "

And yet, amid all those fearly lessons, the bright hope of a Heaven of eternal bliss for them who did repent, was held out so vividly and confidently that on the whole, especially in the environment of a faithful Christian home, the vision of a happy life here and hereafter was the impression that prevailed in our lives.

The minister of that day, or clergyman, as he was more commonly called, was the Rev. Samuel G. Willard, a scholarly gentleman of the austere type and of strict Puritan orthodoxy; and yet with a kindly paternal gleam in his eye. He came to this church in 1849 and it is a curious fact that there is no record of his ever having been "installed." I can see him now, with his dark-brown, fine-grained hair and reddish-brown whiskers, his finely-chiselled, classic fea- tures, as he stopped me one day on Depot Street (now Railroad)-I was prob- ably about eight years old-and laying his hand gently on my head, said, with a kindly smile, "Allie, do you love the Savior?" I stood transfixed, too scared to move; and I don't remember how I got away; but I never forgot the blessing. We children surely did fear the minister in those days; I suppose as a part of the fear of God which was impressed upon us.

Mr. Willard was not only an efficient minister, but took an active interest in town affairs, serving especially on the school committee, as the ministers in those days were expected to do. He was known widely outside the town for his scholarly attainments, and became one of the Fellows of Yale College. He was later called to Colchester, where he served for many years and died there, full of years and deeply respected. His children are still active in the life of that community and with a wide range of benevolent influence radiating from their honored father and saintly mother. The son and eldest, Samuel Porter Willard, was my playmate, and many of you know him now as for many years purchasing agent and property custodian for the State Board of Education, having especially in charge the expense and supplies of the State Normal Schools, so that he visits Willimantic very frequently.

His two sisters have proved equally valuable members of society in their respective spheres; Miss Abby G. Willard, still resident in Colchester, and known throughout Eastern Connecticut and personally to many of you through her service for foreign missions; and Mrs. Mary Willard Cragin, whose hus- band, Dr. E. B. Cragin, lately deceased, became one of the most famous physi- cians in New York City ; and he and his wife gave the Cragin Memorial Library at, Colchester. Mr. Willard resigned October 25, 1860, but was persuaded to remain. August 23, 1868, he accepted a call to the church at Colchester.

The notion sometimes advanced that Puritan strictness in child training would often react in youth, who would then "sow wild oats," was true in com- paratively few instances, which were naturally conspicuous as a whole. Pur- itan training, based on deep and genuine religious conviction, produced a high

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type of citizen, loyal and efficient. As a rule, the children of ministers' fam- ilies "turned out well" and it is a pleasure to cite the Willard family as an illustration of the best types.

When the Parish Committee began to look for Pastor Willard's successor, the need of a new church building was the uppermost thought in the minds of the people, and to that end they called as their new pastor the Rev. Horace Winslow, who had won fame as a church building promoter in several other communities.

Mr. Winslow began to preach here in the autumn of 1868, and from the rather indefinite records it appears that he was called to the pastorate January 26, 1869, and was installed April 28th. The first thing that Pastor Winslow did was to tear down that ancient high pulpit and establish an open platform of the modern type, whence he could address his people with direct and effective appeal. His ministry was naturally in marked contrast to that of Mr. Willard. The old-time traditions of doctrinal conservatism were soon replaced by meth- ods of business vigor, not only to attain the new church building, but also affecting the regular church activities. The people of the entire parish were enlisted. The corner-stone was laid in July, 1869, fifty-one years ago-and one year later (July 20, 1870) the main structure was dedicated. Within another year the chapel was dedicated. The sale of the old property netted $19,578, the total cost of the new building and chapel was $46,700, and was all paid for and free from debt by October 1, 1872.

There are probably some living in Willimantic now who remember that brilliant and even gaudy interior of the new church, with its wonderful con- trasts of blue and gold, with veritable stars of heaven studding the cerulean overhead. The purpose of Pastor Winslow and his society committee in those decorations was undoubtedly to provoke an atmosphere of cheerfulness; but it was generally agreed that the decorator got away from them. The stained windows, given by individual donors in memoriam, were considered really beautiful, and do now certainly stand out in fine contrast to the more modest interior colorings of the later-day renovation. The story of those windows has been told elsewhere in this volume by Pastor Winslow's daughter, Miss Mary Winslow, who now lives near Rev. Mr. Croft in Simsbury. Her sister Fanny, now Mrs. William Smith, is an active factor in the community life of . Simsbury, and was at one time postmistress at Weatogue. Another daughter, Lillian, whom some of you remember, married Dr. Charles James Fox, a for- mer Willimantic practitioner, but she died in early life. Mrs. Winslow, during her husband's pastorate, was prominent in women's activities, especially in your Ladies' Society.

Mr. Winslow bore an honorable part in the Civil war as chaplain of his regiment, and always carried an erect and military bearing. He lived in retire- ment at Simsbury for the later years of his life, and died above age ninety. One of the last acts of his vigorous life was to march with erect and manly bearing in a G. A. R. parade in Boston when he was eighty-five. He was essentially a business promoter in all branches of church affairs-and he did know and love a good horse! The beautiful white mare "Pet," which the family drove, was a familiar and admired figure on the streets for many years. During his twelve years' pastorate Mr. Winslow was active in community life, on the School Board, and in many public matters; of progressive civic spirit and always a hard worker for what he believed should be done.

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When he resigned, April 28, 1881, the committee to secure a new pastor heard much about a so-called liberal preacher who was then serving the Con- gregational Church at Stafford Springs, the Rev. Samuel R. Free. In the later days of Pastor Winslow's service much had been heard of the "higher criticism"; and it was beginning to be felt that possibly all the old-time Biblical legends and miracles and orthodox doctrines were not as literally true as had so long been believed. Pastor Winslow's period, as already indicated, had been more concerned with practical achievements in church and community action than with doctrinal points, and the mind of the parish was ready for something new. "Liberal thought" was in the air.

It was into an atmosphere of this sort that the Rev. Samuel R. Free was engaged by the Society Committee to come as acting pastor. He began preach- ing October 2, 1881, and the records say that November 6, 1881, "he com- menced his ministrations with this people under an engagement for six months."

In a very short time he became the sensation of the parish and indeed of the entire community and the country 'round. His most famous sermons, "Beliefs that Cannot be Believed," and "Beliefs that Can be Believed," shook the foundations of orthodox Congregationalism in these parts. There was a tremendous popular response to such preaching-the times were ripe for it. The church was filled to hear the "heretic," as his critics called him, and his Sunday evening lectures were especially popular.

Mr. Free preached a practical every-day morality with a genuine devotion and enthusiasm for the highest ideals of personal and civic living. His faith was expressed in "the Fatherhood of God and the Brotherhood of Man," and he not only preached it but he lived it. He was a genial companion, a kind, thoughtful neighbor, a friend of the sick and needy, and a quiet but effective worker for the welfare of the people of his parish and of the community. He was frank and fearless in his criticism of theological pretense and social shams. But his pulpit influence was more destructive than constructive, so far as church organization was concerned; and after a few years of wide popularity, he had cleared away the ancient debris of the old-time orthodoxy-and his work here was done. He made two or three attempts to rally his followers for constructive progress on high ethical lines, but his destructive criticisms had sunk deep into the hearts of the followers of the old school, and they were grieved; while the devotees of the new thought were as yet too much enjoying their freedom from the hell they were brought up to fear, to enlist for constructive work. Hence, there was schism in this dear old church, of a serious sort, which for a time threatened to sunder it.

The still-orthodox clergymen of the neighboring Congregationalist churches, together with a few laymen of similar belief, called a conference with the pur- pose to discipline or perhaps expel the "heretic," and such a conference actually met in this church. But as the clergy and delegates were trying to devise some form of action, one of their number, himself a firm adherent of the old-time faith, but a man of practical common sense-the Rev. S. H. Fellows of Wau- regan-rose to his feet and in a quiet, calm and convincing talk, told the mem- bers of the conference that in view of Congregational usage they were in dan- ger of exceeding their province if any attempt were made to discipline or con- demn the Willimantic Church or its pastor, as the association of neighboring Congregational churches possessed no authority, but existed only for friendly fellowship and counsel, and for cooperative endeavor; and that in accordance

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with ancient polity each Congregational Church and parish was an independent body, and free to take its own course; and much as they might regret the situa- tion in the Willimantic church, it was really none of their business in any formal or authoritative way; and he therefore moved that the conference "adjourn without day." His quiet common sense convinced the assembled brethren, and they forthwith adjourned-and thus ended all chance of sensa- tional developments !

But the schism was widening, nevertheless, and it soon became apparent to the Free faction that it was impracticable to go on. Mr. Free therefore resigned February 2, to take effect April 1, 1888. But notwithstanding these differences, it is to be said to Samuel R. Free, this church and parish owe a deep debt of gratitude for the fearless, devoted and thorough manner in which he did here the work which he surely felt God had called him to do. It is rarely that a reformer possesses also constructive ability, his function is rather to agitate and attack until the fundamentals of the new order appear. Every minister who has come to this church since that day, Messrs. Croft, Dinsmore, George, Beard, Leavitt, Cooke, and I doubt not the present incumbent, will tell you that he found here among this people a spirit of freedom from theological bias which has enabled the preacher to bring out in clearer light the great underlying truths of the Christian faith; and that there is also here a spirit of Christian unity which makes for efficient parish and community work. The fearless criticisms of Samuel R. Free were a powerful influence for the establishment of this freedom, to a degree not found in many other churches, and have also made the pastorate of this church an opportunity for the devel- opment of strong men who have invariably been called hence to higher service elsewhere.

Samuel R. Free was born at Clinton, N. Y., in 1843; educated at Amenia Seminary; ordained to the Congregational ministry, and in that denomination held pastorates successively at Winsted, Conn., Hartsville and Rutherford, Mass., then in Connecticut again at Stafford Springs and at Willimantic. After his Willimantic experience he withdrew from the Congregational denom- ination and associated himself with the Unitarian Church. He was then for several years pastor of the Unitarian Church at Chattanooga, Tenn., then returned for a time to Willimantic to preach to a body of "liberals"; but not enough support was received to warrant the continuance of this movement. Mr. Free returned to his old home in Amenia, N. Y., accepting occasional engagements to preach or lecture. He was twice married : his first wife, Jeanie B. Ingraham, daughter of George W. Ingraham, at the time of her marriage was preceptress at Amenia Seminary. During his Willimantic pastorate, Mrs. Free shared with him the high esteem of the public. She died at Amenia in 1900. Later he married her sister, Phoebe W. Ingraham, and she survived him only a few months. He died in August, 1916.

During the controversy over Mr. Free, and because of the threatening attempt of outside churches to bring pressure to bear to oust him, a vote was passed June 28, 1887, "To declare ourselves an independent Congregational Church"; but later, after it had appeared that the proposed disciplinary coun- cil adjourned without day, as confessedly having no authority, the above-quoted vote was rescinded, by vote of the church in November, 1888. Because of the serious nature of the schism, however, it was difficult to secure a new minister. Yet in a remarkably short time, by August 7, 1888, a call was accepted by the

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Rev. Andrew Jackson Sullivan. It proved "too sudden," however, and solely because of the situation, which probably no one could have handled success- fully so soon after the trouble, Mr. Sullivan's stay was very short. He began preaching September 2, 1888, and resigned January 20, 1889.

After an interval of reflection and various supplies, the Society Committee finally secured the services of the Rev. Charles P. Croft of Simsbury, an able preacher who had a considerable reputation as a harmonizer of local church difficulties. It appears that in his early manhood Mr. Croft had begun a bril- liant career as preacher in Terre Haute, Ind., but through ill health lost his voice and was compelled to relinquish the pulpit. He returned to Connecticut and became confidential business adviser in the management of large proper- ties, for which a natural business ability qualified him. Later, in response to calls, he resumed preaching occasionally, but never returned to any regular charge, because of business engagements. He was a preacher of unusual ability and power, and possessed withal a magnetic personality, with rare tact, which enabled him to speak the truth plainly and in love, wherever frank counsels were needed. He proved just the man for the Congregational crisis in Willi- mantic. He came for Sundays only, returning to Simsbury for the week days.

For a time he preached sermons of splendid eloquence on general themes, and thus gained the confidence of the people, and they forgot much of their theological troubles. Then he began his work on the delicate problem of really re-uniting the parish. Some of the parish people will remember well how he did it. One Sunday he would glorify the old-time doctrines of the orthodox faith, pointing out their saving power unto salvation, until he warmed the hearts of the elder school; and then he would kindly indicate that nevertheless it was to be expected that some new views of faith and doctrine would appear as time passed on, and they of the ancient faith must be willing to consider such advances with charity and hope, remembering that even in their own earlier days they had not thought quite as their fathers did; and that after all a faith that brought good works was perhaps acceptable unto God. And so they of the orthodox faith would go home from that service gratified, but more tolerant.

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A modern history of Windham county, Connecticut : a Windham county treasure book, Volume I, Part 59

Author: Lincoln, Allen B Publication date: 1920 Publisher: Chicago : S. J. Clarke publ. co. Number of Pages: 930

Author: Lincoln, Allen B
Publication date: 1920
Publisher: Chicago : S. J. Clarke publ. co.
Number of Pages: 930