USA > Connecticut > Hartford County > South Windsor > One hundreth anniversary of the Wapping Congregational meeting house; erected 1801 and occupied 1802 in South Windsor, Connecticut > Part 2
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Skinner, Daniel Skinner, Daniel Skinner, Jr., Timothy Bissell, John Bowlen, David Wright, Alexander Elmer, Rockwell Grant, Benjamin Smith, Zalmon Kingsley, Phineas Strong.
With no services for four months in each year, it is evident that no permanent ministry could be secured.
In January, 1799, the old house of worship was torn down, and it was not till 1802, one hundred years ago, that the present one was occupied. Various ministers preached to the people. Rev. Mr. Blakely, a Baptist minister, preached for two years, 1816, '17, and with considerable success, though there was some dissatisfaction with him on the part of some of the congre- gation. The close of his ministry here marks also the end of the Wapping Half Society. With the new State Constitution, the Ecclesiastical Society of the Standing Order, as it was called, was changed to a voluntary organization, and the School Society was separated from the Ecclesiastical, retaining the old Society boundaries.
For about nine years following there was no preaching service in Wapping. The people who attended church, went to the Street, and some, perhaps, to Scantic. Some of them were members of the First Church. Intemperance came in and made sad havoc in the community.
About 1826, Rev. V. Osborn, a Methodist minister, began to preach to the people of Wapping, and continued for two years. He was disposed to be controversial and there was friction and dissatisfaction in his congregation. In 1827, he organized the Methodist Episcopal Church in this place with eight mem- bers, and which in 1833 erected its present house of worship. Today the pastors and people of the two churches are in har- mony, working together in this vineyard of the Lord.
It was a time of theological controversy, not only as between Arminians and Calvinists, but there was a sharper and more bitter one, even, between the old and new schools, both in the Presbyterian and in the Congregational churches. The East Windsor Hill Seminary was founded to combat the heresies of the New Haven Seminary. Drs. Tyler and Taylor, now we trust of one mind and knowing more than they could know when on earth, were leaders of opposing forces. Men contended earnestly for the faith which was supposed to have been once delivered to the saints, and in our churches "the doctrines" were made prominent in religious teaching.
In 1838 at the examination of a young girl of fifteen for admission to this church, one of the deacons questioned her as to her belief in foreordination. Some of the people here were members of the First Church, and in discussing this ques- tion, "Must our children be brought up under a religious belief different from the one which we and our fathers embraced?" resolved to make an effort to sustain a minister of their own, and Rev. Hiram N. Brinsmade labored among them for six months. A revival commenced in the North School District,
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among children belonging to the school, which soon spread to the adults, and the organization of a church began to be talked about.
Mr. Brinsmade closed his labors here in the spring of 1829. Mr. Roland and Mr. Kennedy supplied till July when Rev. Henry Morris began his work here. A Council met at the house of Mr. Samuel Hall, February 2, 1830. Rev. Samuel Whelpley of the First Church was moderator. The Council proceeded to organize a church. Twenty-five persons were received by letters from the First Church and three from the Second or Scantic Church, a total of 28. In April, 22 united on profession of faith and four by letter, making a total of 54 members at the beginning of this church. The next year there was a powerful work of grace, beginning with a protracted meeting of six days conducted by Mr. Barrows, an evangelist, commencing August 30, and before Mr. Morris closed his pastorate in 1832, 28 persons united on confession.
Rev. David L. Hunn began his ministry here July, 1832, coming from the neighboring church at Vernon, and the church soon received several families from the North or Scantic parish and from Vernon. Deacon Anson Bissell from the Scantic church, became a deacon of this church. Deacon Bissell had three sons who became ministers. Rev. Dr. Lemuel Bissell for many years connected with the Mahratta mission in India, and whose children, Rev. Henry and Misses Julia and Emily Bissell are prominent in missionary and medical work in that mission. Rev. Henry N. Bissell was a pastor in Michigan and Rev. Sanford Bissell, in Illinois.
In September, 1832, and January, 1833, the church received 14 by letter, 11 of whom were from the Scantic church and three from Vernon. Four united on profession, two of whom were from Scantic.
By 1836, the southern portion of the North parish had been transferred to Wapping, and from these families we have today, some of those who are active in our church work.
June 29, 1836, Rev. Marvin Root was installed as pastor. September 26, 1837, the church became connected with the Hartford North Consociation. Mr. Root resigned April, 1839, but the resignation was not accepted. He was dismissed April, 1840.
The church was supplied by various ministers and in the latter part of 1841 when the church was still without a pastor, 21 persons were received on profession of faith.
The early period of the church was marked by most wonderful seasons of revival. January 1, 1843, Mr. O. F. Parker began to supply the pulpit and January 3, 1844, he was ordained and installed pastor. In 1846, 13 persons united with the church, the fruits of a revival.
About 1845 or '46 the church edifice had come to be un- satisfactory, and the question of repair or rebuilding was agitated
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and with differing minds, but in January, 1849, the remodelled church was dedicated. Mr. Parker's health failed and he was dismissed a few months previous to the dedication.
For the next following years there was no settled pastor. Rev. John Frazer supplied for two years. Rev. Mr. Strong, one, and Dr. Tyler and others from the Seminary supplied till the coming and installation of Rev. William Wright, in 1854. Mr. Wright was dismissed after a pastorate of nearly eleven years. When the church was without a pastor in 1852, 14 united on profession and again in January, 1868, six more were added.
Rev. Winfield S. Hawkes was installed pastor in 1868 and in January, 1869, 13 more were received, the fruit of his labors. He was dismissed March, 1871.
Rev. Charles W. Drake followed and was succeeded by Rev. Stephen Fenn, who died here three years later. Rev. Henry E. Hart, his successor, received 29 to the church in the three years he was with us.
Our next pastor, Rev. C. N. Flanders, was with us six years, and in this time the afternoon services were given up.
Rev. G. A. Bryan was here for eighteen months and in this time the Christian Endeavor Society was formed. Rev. Daniel Phillips served here one year. Rev. O. G. McIntyre followed and in August, 1889, Rev. Edwin N. Hardy came to us, quickening into new life the Endeavor Society and the church, and during that one year 19 new members were added to the church.
Rev. F. M. Hollister's pastorate of a year and three months followed. He was dismissed April, 1892, being called to Water- bury.
Rev. C. A. Redgrave supplied for the next three years, followed by Rev. W. S. Post as acting pastor till April, 1900, a pastorate of four and a half years.
Mr. George B. Hawkes, son of our former pastor, supplied during the summer, and October 1, Rev. John E. Hurlbut came to us, from the Church of the Covenant, Worcester, Mass.
In February of last year the church became incorporated under the state law, and the Society transferred to the church the real estate, house of worship and parsonage, the trust funds which were then in its possession and the support of public worship here. Fourteen of our young people came into the church during the pastorate of Mr. Post, and since our present pastor came 15 more have professed their faith in Christ.
The hope of our Church is in its young people who are coming in to take the places of some of us who will soon pass away. We owe much to those who have sustained our Christian En- deavor Society, and the Junior Society, the nursery from which this church has received some of its fruitful members.
In January, 1833, after the accessions from Scantic and Vernon, there were 98 members, since which there have been
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received 223 by profession and 151 by letter. The present number is 124.
PAPER BY MRS. E. S. BISSELL.
In visiting the home of his childhood a celebrated physician once said, "It surprises me how the sight of these familiar fields, rocks and brooks bring back to my mind impressions made upon me by my family training. I suppose they are the friends to whom I unconsciously told my joys and sorrows. But the strangest part is that they bring back so vividly my father, mother, brother and sister, that they seem to be present with me now, I hear my father telling of the building of that house, our home, till I realize more fully than in my childhood days the tremendous power of his muscular frame, his indom- nitable will and his loving heart."
And so my friends within these walls and listening to the history of effort, discouragement and final success in obtaining permission to build a house of worship, we feel the very presence of those resolute men and women who gave us this heritage.
Though memory cannot quite reach the beginnings, we look upon the faces of those who were there, and many incidents of the past come floating through our minds as recounted to us in our youth by those "gone before."
William Sadd, one of the original members of this church, tells of the hard work and scant gatherings of money that they might have a home place of worship.
Lyman Sadd, a young man of 28 or 29 years, the first super- intendent of Sunday school which was formed before the church was organized, with the woman of his choice, Mary Skinner, as his wife, devoted their energies for years to the best interests of church and Sunday school.
Aunt Mary Lyman-as we familiarly called her-I can see her with the little ones gathered around her, looking up lov- ingly in her face, as she told them of the love of Jesus, and of the necessity of always doing right.
She was never too old to be wanted as a teacher. Class after class passed into life's arena and still she was at her post. Some of the oldest here present were doubtless among her boys and girls.
Rosina Green tells of the lack of cushioned pews and plastered walls. No smoke troubled the singers' voices. Footstoves contained the only artificial heat. Home-made woolen stockings in cowhide boots kept the feet of the sturdy farmers warm, while their hearts glowed with spiritual fire kindled at the family altar, and fanned by the preacher's words of exhortation and warning.
Was it a hardship for those men and women to gather within that desolate room, and, seated on the rude benches made of slabs, listen to long doctrinal sermons, forenoon and afternoon,
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and Sunday school, with only time in the intermission to eat a cooky or two and replenish coals in footstove from neighboring fires? If a hardship it was a hardship they loved, made bearable by looking forward to a better condition of creature comforts and an expectation of the continued presence of God's Spirit. Religion to them was life.
As George McDonald says, "Religion is not an addition to life, or a starry crown set upon the head of humanity. The man to whom virtue is but the ornament of character, something over and above and not essential to it, is not yet a man." So their life was growth and when the meetinghouse became the home of one denomination they grew united in effort to better their home.
Instead of rough slab seats with men on one side of the room and women on the other, and children in the gallery, they wanted family pews and pews they had. Instead of galleries with floor boards unnailed, they wanted them finished and so it was. The opportunity for the children to devise mischief was great. And whether the stick of timber that fell from the side gallery into Priest Root's pew, where his wife was sitting, was aided by the kick of little toes will probably never be known. Those square pews! They embody my first recollections of
church going, and the minister, who wore the first pair of gold spectacles I had ever seen, was a terror to my childish imagi- nation. I thought his double pair of eyes could tell even my thoughts. But seated on a low stool behind the high back of the pew with father and our family and Uncle Kellogg and his family, I thought I could escape his vision. My little cousin Jennie, younger than myself, now risen to the dignity of Grandma Howe, beguiled the time by playing bopeep with her handker- chief. I essayed to do likewise, but a reproving glance from Aunt Margaret convinced me that the minister could see me through the boards. As Nicholas Minturn, who was always studying cause and effect, looking from a garret window, seeing the tree tops in the distance swaying in the breeze, concluded it was the trees that caused the wind to blow, so I concluded that my misdemeanors had come to be unbearable and father suddenly decided to take us to Vernon to church. Alas! I never saw those square pews again. Progress was the watch- word. Life was growth, and the church home was again to be renovated.
Some wanted the old building removed and a new one built on a hill to the northeast, claiming it would be more nearly the center of the parish. Mr. Parker preached a sermon on "Sanballat and Tobiah hindering the work of the Lord," which caused offense not only to the High Hill people who seceded, but to some who remained. The subsequent history of those who seceded justifies us in believing that they were not lacking in Christian love and service.
I am told that three heads of families left the room in sermon
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time. James Skinner said he did not blame them and felt inclined to do the same thing himself. My sister, Mrs. Parsons, told me that she remembered that when father drove home that day he plied the whip with unusual vigor, saying, "Get up, Sanballat, go it Tobiah."
He with William Kellogg and Oliver Dart, unlike Tobiah and Sanballat, had their part and lot in the remodelling, inas- much as they paid their full quota in money for the repairs, but they and their families left and went to Vernon. Just here I would like to read a portion of a letter received from my sister in Milwaukee.
"My recollections of the old church as it was in the times before the advent of Mr. Parker, through whose endeavors it was remodelled are restricted to the exterior with the exception that on the day of the sermon wherein the High Hill people were scored for "hindering the work of the Lord." I distinctly remember sitting in a high backed, square pew next the wall on the right hand aisle about a third of the way from door to pulpit. All the pews by the wall were of the square, old fashioned kind, but I think those in the center of the building were like the modern slip though short and narrow. The exterior as I recall it to my mental vision, was a very model of ugliness, high, square and somewhat weather beaten, with a multitude of curtainless windows that seemed to stare reproachfully at the little reprobate, who at an early age developed a dislike of long, doctrinal sermons and of the books in the Sunday school library.
"At that time, the only books she could get hold of were mem- oirs of good little children who suffered so patiently that they died young.
"To my childish mind the logic of it all was that it didn't pay to be good and patient in illness.
"I wanted to live and grow up and I hated those scenes so thoroughly that even the walls of the old church where the books were kept never failed to arouse my "innate cussedness" and at the same time to awaken my New England conscience to such an extent that I felt as though the Day of Judgment was star- ing at me through the ugly, curtainless windows. To this day I am inclined to shiver at the thought of the old church as it was, and without entering into the whys and wherefores of the oppo- sition movement, which took us children from Wapping at an early age, I am truly grateful to those who persisted in their efforts to transform the ugly old building into a neat, tasteful modern church."
Staunch members continued the building. Herman Hall, who lived on the site of the present high school building, gave the stone underpinning, and was always active in the interest of the edifice. He took care of the building, in other words was janitor for upwards of twenty years, and received in compen- sation one dollar a year.
It was the custom for the congregation to stand during the
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long prayer (said sometimes to be an hour long, timed by the watch). After the custom ceased Deacon Horace Stoughton always reverently stood facing the minister with his head slightly bowed, while John Stoughton also stood with his back to the minister and looked out of the window.
The children, both boys and girls, went barefoot in the summer both at their homes and at school, but it was out of character to appear on holy ground without shoes on their feet. They carried them in their hand till within sight of the church when they would put them on, much to their discomfort. One lady here present tells me that she remembers when she was four years old, walking over two miles to church and wearing a blue dress with polka dots, and when near here, put on her shoes as was the custom, as did her sister with her.
This little girl was in after years assistant superintendent of the Sunday school and was also secretary of the Ladies' Sew- ing Society eight years.
Cora Martin, living with her grandmother, was dressed ready for church and then required to sit still till all were ready to go. That to her was the most tedious part of the day. A penny for keeping quiet in service time was a compensation. Then in the intermission a walk to the graveyard was enlivening.
Doubtless heads of dill, caraway seed and fennel (meeting seed as it was called), beguiled the time for many little ones.
You who pity those children for being made to go to church, please remember they could not have been hired to stay at home. They were used to hardships and were not carried around on pillows till they were six years old.
It seems strange to us to think of our late Deacon Collins as a little boy, but Mrs. Alonzo Barber tells me she remembers at the time Mr. Barrows held protracted meetings, that he and his sister Henrietta, with other children, were baptized. He was then about ten years old. She also remembers Mrs. John Collins (the deacon's mother), Mrs. Eldad Barber (my grandmother), and Mrs. William Sadd, going forward for prayers.
The singing in church was an important feature, and was at one time led by Colonel Frederick H. Sadd, who, with his tuning fork pitched the tune, beat the time, and the choir fol- lowed his lead with uplifted voices as near together as possible.
The "Psalms and Hymns" was universally used and had to be set to appropriate music by the chorister.
If the leader was absent an attempt would be made to start the tune, sometimes pitched so high that at the second verse another member of the choir would hurriedly start on a lower key, and "others boldly waded in and chased each other" till they triumphantly finished the tune.
I do not know just when instrumental music was introduced but the need of a reliable guide was felt and a bass viol played by Avery Stoughton was used, though I think a euphoniad was tried first.
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Mr. Lorin Loomis had a small melodeon which he brought to church with him, taking it home at night. He took it to re- hearsals also. It was a happy day for the choir (and congrega- tion too) when they were able to purchase their first organ.
The donation party was one of the events of the year. Per- haps not so much to the minister and his family, as it is possible Will Carleton went behind the scenes in many a parsonage when he wrote "Elder Lamb's Donation." But to the young people it afforded a social opportunity unequalled by any other event.
Sleighîng parties were planned and singing schools started when all met together at the minister's and weddings were the outcome.
The monthly missionary concert was a regular part of the service, and not to be interested in foreign missions was falling short of duty and bordered on heathenism. Doubtless interest in the subject was increased by the fact that Deacon Anson Bissell's son Lemuel, went out as a missionary to India.
The young ladies who were appointed by the church, among whom were Harriet Green and Fanny Skinner, to canvass the parish and collect money for the American Board sometimes met with sharp rebuffs as though begging money for themselves, but oftener found members ready with money laid by in store for those who should gather the Lord's tithes.
In order to preserve due decorum during divine service, a tithing man was annually appointed. He was to have special care of the boys and girls in the gallery and also to waken sleep-' ers in the congregation. The boys and girls naturally found playing and whispering more interesting than the sixthlys and tenthlys of the sermon, but Laura Ann, Amelia and Miranda found the reprimand at home not so interesting. The boys who were taken by the coat collar down the gallery stairs dreaded the approach of the tithing man and were made glad to keep their ears busy and their tongues idle. Sometimes the pastors took matters in their own hands and publicly rebuked disturbers. Mr. Root once, when annoyed by whisperers, stopped in his ser- mon and in his deep toned voice said, "Boys, keep your tongues between your teeth." I can remember when the tithing man's labors were confined to the singers' gallery, where the boys liked to sit behind the singers. Lorenzo Crane as tithing man was not so much feared, as he persuaded to good behavior by sugar plums instead of force. Perhaps the removal of the singers to the front in the audience-room made the office less onerous. The youth of today are more angelic and only need a figure head, the present tithing man never exercising the power of his office.
Well do I remember those singers in the gallery, Chauncey Stoughton, Wolcott, Gertrude, Charlotte, Cornelia, Sarah, Alice, Laura, Josie, Helen, Edith, Henry, Frank, Revillo, Seth and many others. I think one only remains in the choir who was among the gallery singers.
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I have mentioned the custom of standing in prayer time. It was also the custom for the congregation to rise when the choir sang and turning with their backs to the preacher face the singers in the gallery. But there came into our midst a lady from the city unused to the custom, who stood facing the minister and remained so in her decided but unobtrusive manner. The next Sabbath and succeeding ones many followed her ex- ample until half turned one way and half the other. The pastor asked for uniformity and all quietly gave up the old custom. So much for the force of Mrs. H. W. Sadd's example.
Does memory bring back to us the sermon preached? It certainly does many texts. "And lo, a cake of barley bread tumbled into the host of Midian," was the text of the first ser- mon Mr. Hawkes preached here. Mr. Winch from Enfield preached here one Sunday from the text, "Thou fool." Others had this text, "Speak unto the children of Israel that they go forward;" and another, "First cast out the beam out of thine own eye and then shalt thou see clearly to pull the mote out of thy brother's eye."
Rev. Daniel Phillips, whose stay here was only too short, gave a discourse one fast day on the political phase which was much enjoyed.
Mr. Hardy's prayer meeting talks made us feel the necessity of our own right living and our responsibility for our neighbors conversion.
Mr. Wright in his farewell sermon spoke of the impossibility of pleasing everybody. One wanted the minister to do things in his way and another in his way, and perhaps he commits the unpardonable offense of having a mind of his own.
While the Seminary was located at East Windsor Hill this church had the benefit of weighty instruction. Doctor Tyler and Doctor Thompson, professors in the Seminary, frequently discoursed on Foreordination, Total Depravity, Perseverance of the Saints, Original Sin, Future Punishment, Sanctification and Redemption. Were candidates for admission to the church supposed to fully understand these subjects?
I remember talking with two daughters of a former member here. One joined the Congregationalists and one the Method- ists. When asked why they did not both join the same church the reply was, "I believe in total depravity and live up to it. She believes in falling from grace and practices it."
"Assurance of hope," was a subject often discussed. Method- ist camp meetings were held in neighboring woods. One year the camp meeting ground was near where Elam Belknap now lives. A crowd had gathered when a down pour of rain drove them to their tents and then from their tents to houses in the neighborhood. Lorenzo Dow, an eccentric preacher with great force of character, with other Methodist brothers, found grand- father's hospitable roof a shelter from the storm. Naturally conversation at meal time was upon the all engrossing topic of
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