USA > Connecticut > Litchfield County > Litchfield > The bi-centennial celebration of the settlement of Litchfield, Connecticut, August 1-4, 1920 > Part 2
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The General Assembly of the English "Colony of Con- necticut in New England", at its May session in 1722, granted "Liberty unto the inhabitants of the town of Litchfield to imbody into church estate with the approbation of the neigh- bouring churches, and to settle an orthodox minister amongst them".
PASTORS AND PEOPLE.
Address by The Hon. George M. Woodruff. Congregational Church, August 1, 1920.
As the oldest male member of this church and for a little over one-quarter of its lifetime one of its deacons, it has been thought essential that I should take some part in these exer- cises. Naturally that part will be reminiscent. It should be remembered that at and for many years after the settle- ment of the town it constituted but one Ecclesiastical Society and all votes relative to Ecclesiastical matters were passed in town meetings.
Our first pastor, as that tablet shows, was the Rev. Timo- thy Collins. At the first town meeting of which we have any record, on November 6th, 1721, some eighteen months after the General Assembly of Connecticut had granted liberty to Lieut. John Marsh and Deacon John Buel, with others, to settle a town at a place called Bantam, to be known as Litch- field, it was voted that Mr. Collins be "called to a settlement in this place in the work of the ministry". A salary liberal for those days was voted him and he was ordained on the 19th of June, 1723 and continued as the minister until November 15th, 1752 and remained a resident of Litchfield, practicing medicine and acting as Justice of the Peace until his death in 1776. During the earlier years of his ministry, the feeling between him and his people was very harmonious, but later there was a good deal of friction over the matter of his salary and alleged "absence from the work of the ministry". Indica- tion of this friction is seen in the record of the vote passed on the 14th of April, 1731, in regard to "seating the meeting house". The record reads, "Voted, after dark, that Mr. Col- lins have the choice of pews for himself and family", but the town at a previous meeting had voted that no act of the town should stand in force that was passed after day light failed to record it. It would seem therefore that what was apparently a courtesy to Mr. Collins was in fact and perhaps intentionally an affront. The controversy over salary evidently continued
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for some time after he ceased his ministry, as the Rev. Doctor Mendenhall has a writ issued by Abijah Catlin, Justice of the Peace of Harwinton, on April 8th, 1758 and served by Oliver Wolcott, Sheriff, by which Mr. Collins brought suit against Ebenezer Marsh, Esq., and the rest of the inhabitants of the Town of Litchfield to recover one hundred and seventy pounds which he claimed was due him as salary. In 1765 he was appointed a surgeon in one of the Connecticut Regiments in the expedition against Crown Point. He was described as a gentleman of good talents and stately demeanor, but with. manners by no means conciliatory or popular. A disqualifi- cation both as minister and physician.
Mr. Collins was succeeded by the Rev. Judah Champion in 1753, a very able man and of most kindly nature. His portrait is in our Historical Rooms. He was the beloved minister for forty-five years, including the trying and stirring days of the American Revolution. Two instances may be cited as illustrating Mr. Champion's belief that the service of God and Country were one. Both instances are worth recalling in detail. One was his famous prayer, a comming- ling of Cromwellism and Mohammedism, on the occasion of the presence in his congregation of Colonel Tallmadge and his squadron of cavalry at the time when Lord Cornwallis was approaching our shores with a large fleet. The prayer is well known but is so illustrative of the times and of the man you will pardon its reproduction. Thus he prayed: "O Lord, we view with terror the approach of the enemies of thy holy religion. Wilt thou send storm and tempest to toss then upon the sea and overwhelm them upon the mighty deep, or to scatter them to the uttermost parts of the earth. But, per- adventure, should any escape thy vengence, collect them together again, O Lord, as in the hollow of thy hand, and let thy lightnings play upon them. We beseech thee moreover, that thou do gird up the loins of these thy servants who are going forth to fight thy battles. Make them strong men, that one shall chase a thousand, and two shall put ten thousand to flight. Hold before them the shield with which thou was wont in the old time to protect thy chosen people. Give them swift feet, that they may pursue their enemies, and swords terrible as thy destroying Angel that they may cleave theni down when they have overtaken them. Preserve these ser-
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vants of thine, Almighty God, and bring them once more to their home and friends, if thou canst do it consistently with thine high purposes. If, on the other hand, thou has decreed that they shall die in battle, let thy spirit be present with them, and breathe upon them, that they may go up as a sweet sacrifice into the courts of thy temple, where are habitations prepared for them from the foundations of the world". The other occasion is thus described:
"One pleasant Sabbath morning the congregation had gathered together and had just commenced the morning hymn, when, through the still streets, there came the sharp clatter of a horse's hoofs, always so ominous, at that time, of tidings from the army. As usual, when the courier arrived in any town on the Sabbath he made straight for the "meeting-house". Reaching the door he dismounted and flinging the bridle over the horse's neck, entered the building. The singing ceased, and every eye was turned on the stranger as he walked up the broad aisle and ascended the pulpit stairs. He handed Mr. Champion a paper, who, with a smile of triumph on his face, arose and read: "St. Johns is taken". It must be remembered that this place had been besieged six weeks, till people began almost to dispair of its ever being taken. The noble pastor, the moment he had finished the sentence, lifted his eyes to heaven and exclaimed: "Thank God for the victory". The chorister, sitting opposite the pulpit, in the gallery, clap- ped his hands and shouted: "Amen and Amen". For awhile the joy was unrestrained, but the pastor soon checked it by saying: "There is something more to be heard". HIe then read a lengthy communication stating that the army was in a suffering condition. It was now the latter part of Novem- ber, and there on the borders of Canada, the winter was already setting in, and yet the troops were about to march for Quebec to undergo the rigors of a winter campaign. It described in vivid language their suffering condition. They were desti- tute of clothing, without shoes or stockings, and yet were ordered to traverse the frozen fields of the north. The touch- ing description lost none of its pathos as read by the pastor and commented on by him at its close. When he had finished, there was hardly a dry eye in the house. Especially the women were overcome with emotion. As soon as the congre-
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gation was dismissed, a few prominent ladies were seen to gather round the young pastor with eager countenances. They were evidently asking him some questions, and it was equally evident, from his benevolent smile and nodding head, that he . was answering them satisfactorily. Soon they began to move rapidly among the other women, who in turn, gathered into groups in earnest conversation. After a little while they all dispersed to their homes. When the congregation assembled for the afternoon service not a woman was in the church. The wives, mothers and maidens had laid aside their Sabbath apparel, and drawn forth their spinning-wheels, set in motion their looms, and brought out their knitting-needles and hand cards, and the village suddenly became a hive of industry. On that usually still Puritan Sabbath afternoon there now rung out on every side the hum of the wheel and the click of the shuttle-sounds never before heard in Litchfield on the Sabbath Day, and which contrasted strangely with those of prayer and praise in the adjoining sanctuary. Yet both believed that they were serving God. The women were work- ing for those brave patriots who were about to march, desti- tute and barefoot, over the frozen ground to strike for free- dom. Many years after, when a venerable old man, Mr. Cham- pion was asked by his granddaughter how he could approve such desecration of the Sabbath, he turned on her a solemn look and replied simply: "Mercy before sacrifice"." A pre- cedent worthily followed by our own "Red Cross" in the late World War.
Our third pastor was the Rev. Dan Huntington, who came to us from a tutorship at Yale. He was an eloquent preacher and a very learned man. His ministry seems to have been greatly enjoyed both by pastor and people. He wrote of Litchfield and his congregation: "A delightful village on a fruitful hill, richly endowed with its schools, both professional and scientific and their accomplished teachers; with its learned lawyers and Senators and Representatives, both in the National and State departments; and with a population enlightened and respectable". During the ministry of the Rev. Mr. Collins, the town had voted in regard to a proposed visit of some "revivalists", so-called, that it did not wish to see them; so the report was circulated that Litchfield had
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"voted Christ out of their borders", but during the ministry of Mr. Huntington, occurred a remarkable revival of religious interest, resulting in the admission to the various churches of the town of some three hundred persons. Mr. Huntington was a gentleman of some property and built for himself the house which stood where Mr. Granniss now resides and was burned in 1862. In 1807 Mr. Huntington felt obliged to tender his resignation but the Church and Society voted not to concur. Two years later however, on advice of a council called for the purpose, his resignation was regretfully accepted. Mr. Hunt- ington was the father of the Rev. Frederick S. Huntington, who when I was in the Cambridge Law School, was a profes- sor, and the college preacher, at Harvard. A most delightful gentleman and interesting preacher. He subsequently, as you know, became the Episcopal Bishop of Central New York. A granddaughter of the Rev. Dan Huntington is with us today. I would here say that the relations between Congregational- ists and Episcopalians in Litchfield have always been unus- ually friendly, and we all recall with amusement the letter which Mary Powell Davies, wife of John Davies, Jr., who was such a tower of strength for the Episcopal Church in its early days in this town, and was an ancestor of Bishop Davies, wrote back to old England, in which she enlarged upon the beauties of the scenery by which she was surrounded in "Davies Hollow" but described herself as "entirely alone, having no society and no one to associate with but Presby- terians and Wolves".
My own memory goes back to the fourth pastor, Doctor Lyman Beecher, not to his ministry, as he left here before I was born, but to the man himself. Dr. Beecher was installed in March, 1810, President Dwight of Yale College preaching the sermon. When I was a school boy at Andover, Doctor Beecher was living in Boston and at a time of unusual religi. ous interest in the school he came up to talk with and advise the boys, and though physically so weak that he was obliged to recline upon his couch while talking to us, his mind was as alert as at his best. As he reasoned with us of "righteous- ness, temperance and judgment to come", we did not tremble like Felix before Paul, but the impressions we then received remained with us through life. The story of the introduction
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of stoves into the church in Doctor Beecher's time, and the fainting of the good woman when there was no fire in them is too well known to be here repeated. His six temperance sermons, following the organization here in 1789 of the first temperance society in the country, marked a new era in the history of the nation. We are fortunate in having several of Doctor Beecher's great-grandchildren with us at this time and shall hear from one or more of them.
Doctor Beecher's immediate successor for two years, the Rev. Mr. Carroll, I do not remember ever to have seen, but I was baptised by his successor, Doctor Laurens P. Hickok, who while living in Amherst after his distinguished presi- dency of Union College, I met several times, and who as some of you will remember, offered the prayer at the dedication of this building. During his ministry of seven years 214 per- sons were received into the church.
The Rev. Jonathan Brace, pastor from 1838 to 1844 was the first whose personal appearance, while here, I remember, though I was too young to remember his sermons. His dig- nified bearing as he walked our streets, especially in cool weather, in his long circular cloak, with its fold, toga like, over his left shoulder was most awe inspiring.
The sermons of the Rev. Benjamin L. Swan, our pastor from 1846 to 1856, were all of a high order, but the one which was most impressed on the minds of all who heard it, was on the death and burial of Moses from the text (Deut. 32: 48-50) ; "And the Lord spake unto Moses that self same day saying, Get thee up into this mountain, Abarim, unto Mount Nebo, which is in the land of Moab, over against Jericho and die in the mount whither thou goest up and be gathered unto thy people". Mr. Swan was I believe the first homeopathist in town and it was said that he carried his belief so far that he allowed his boys only one huckle-berry at a time. This story would however give an impression of eccentricities which did not exist.
The Rev. Leonard W. Bacon, who came to us while I was in College, was a Boanerges or son of thunder, in a two-fold capacity-both as a worthy son of that great Congregational Divine and Authority, Doctor Leonard Bacon of the Center Church, New Haven and individually. He was fearless and
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sometime rash in his attacks on everything and everybody he thought wrong, and therefore made decided enemies and warm friends, and left without the kindest feelings towards us as was indicated in his reply to the Rev. Mr. McLean's request for a word of remembrance for his historical address. In ack- nowledgement Mr. Bacon sent a postal card with: "see Exodus 32:9". Which reads: "And the Lord said unto Moses, I have seen this people and behold it is a stiff-necked people". In later years Mr. Bacon's feelings towards us materially changed. He was very energetic and progressive in all matters of interest in the church and society. He was instrumental in the purchase by the Society of the land for the horse-sheds and the erection of forty, all of which were usually occupied in his day, on Sundays, instead of only four or five as at present. He intro- duced new hymn books and raised the money for a new organ and had the organ and choir located in the gallery at the rear of the church instead of over the vestibule back of the pulpit, which was between the doors as you entered.
Our minister during the civil war was the Rev. George Richards, a worthy successor of Judah Champion of Revolu- tionary fame and like him of a most lovable nature, though Parson Champion's warlike prayer would give a different impression of him. Mr. Richards did noble work in encourag- ing enlistments and upon him rested the burden of solacing many a mourning heart for the soldier dead. On one occa- sion the caskets containing the remains of five soldiers were arranged in front of our church for funeral services-three of them brothers who had been killed or died of wounds received in battle within eighteen days of each other, though in differ- ent regiments and at different places.
Following Mr. Richards came the Rev. William B. Clark for four years. He had been the College Preacher at Yale and was a finished sermonizer and devoted to parish work.
The Rev. Henry B. Elliott was in all places and under all circumstances the educated clergyman.
His successor, the Rev. Allan McLean was a man of peculiarly lovely character which seemed to draw men into the service of his Master. Except during the revivals in Mr. Huntington's and Doctor Hickok's' time, never were more
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adults received into church membership than during the minis- try of Mr. McLean.
The pastorates of his successors are all so recent that they do not need to be called to your remembrance.
In April 1723 the people of Litchfield voted to build their first church. It was 45 feet long by 35 feet broad and at its raising all the adult males in the town sat on the sills at one time. The second church was finished in 1762 and was 60 feet by 45 and had a steeple. Both stood in the center of the village about where the Beecher monument now stands. The third church was dedicated on the 15th of July, 1829, the same day that Doctor Hickok was installed. It stood as you know on the same site as this building. When I was young the Chapel, or Conference or Lecture Room as it was always called, was a separate one-story building standing back of and a little to the right of the church. The seats were of the natural wood, unpainted, on each side of a middle aisle and the men and women sat on opposite sides. Later the arrange- ment was changed, a double row of more comfortable and cushioned seats occupying the center with two side aisles along the walls.
The exterior of the church itself is familiar to your sight as Colonial Hall though now without the steeple, which gave it an added dignity. It had a double row of straight backed pews through the center of the audience room with single rows on each side with aisles between the body and side pews. Each pew had a door opening upon the aisle and closed with a brass button. The pulpit was between the entrance doors, the pews facing the pulpit so that all had to pass inspec- tion as they walked up to their respective seats. I say walked "up" advisedly as the floor rose several inches from front to rear, which sometimes caused those not accustomed to it to waver a little as they passed to their seats. I well remember how in frosty weather Doctor Henry W. Buel would stop and wipe the moisture from his glasses before starting up the incline. The audience room was lofty, being open from what is now the lower floor to the rounded ceiling. The galleries occupied the sides and rear as at present in the Hall, but were higher in front and more on a level. The space now occupied by the stage was the gallery for the organ and choir.
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This arrangement enabled the chorister to communicate easily with the minister.
It was not however in our church that the minister having fallen asleep during the singing of a long hymn and being awakened by a touch from the chorister, who informed him that the hymn "was out", rousing up, replied: "fill it up then -fill it up". There was no cellar under the church and the icy winds of winter had free circulation under the floor, so that the only way to keep one's feet from being icy, also, was the family foot stove carried to church usually by one of the younger members of the family. What warmth there was in the church came from big box stoves in the corners, the pipes running from those in front to the chimneys in the rear and always when the fires were started dripping creosote. The most startling innovation in the established order of things after the introduction of stoves in the time of Doctor Beecher, was the trimming of the church for Christmas, first done in 1859. One of those most opposed to allowing this to be done was the son of the good deacon who had so violently opposed the introduction of stoves, and it was a singular coincidence that when one of the long wreaths which stretched from the corner of the church to the center of the ceiling, broke from its fastenings, the only person hit by it was this son of the old deacon. Fortunately he was not at all injured. A large and handsome cross of evergreens had been hung upon the wall above the pulpit on Saturday evening, but when the con- gregation assembled on Sunday morning, it had disappeared, the explanation being that when the chairman of the Society's Committee came early to church to see if everything was all right he discovered the cross, and ordered the sexton forthwith to remove the "emblem of papacy".
And now I suppose I am expected to apologize for the building of this Church, instead of preserving that fine old specimen of so-called colonial architecture now around the corner. There is no apology coming, but an explanation may be in order. In the late sixties, no one thought of preserving the old, if new could be had. As an instance in point, Mrs. Lucy Beach offered to contribute $10,000 towards building a new church or $1,000 towards remodeling the old. And it was found easier to raise the amount necessary for a new
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building than what would be required to remodel the old. To keep it unchanged was not to be thought of. An effort was also made to secure the lot north of the Bank and build thereon a stone church. Two subscriptions of $1,000 each, and one of $300 were all that could be secured for that purpose. When this building was completed, the very few who had opposed rebuilding expressed themselves as more than satisfied.
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THE MISSION OF THE MEETING HOUSE.
Address by The Rev. Rockwell Harmon Potter, D. D. (Pastor of the Center Church, Hartford.)
Congregational Church, August 1, 1920.
The sermon at the Sunday morning service was preached by Rev. Rockwell Harmon Potter, D.D., upon the subject "The Mission of the Meeting House". The masterly argument, given in fine, nervous English with an abundance of unusual illus- trations, proved the Church to be an essential of human pro- gress, contributing to spiritual health and stability. Life, apparently Christian, but lived apart from and outside of the Church, is life, that perhaps unrecognized by itself, has drawn all its strength, all its ideals from the Christian formula as evidenced in Church organizations; and the test of such a life is that it stops with itself-it has no vitality to pass on. It is non-propagating. The impression made by the preacher was one of earnestness and power .*
The sermon was not a written discourse and can be given only in the following brief summary furnished by Dr. Potter. Text-Haggai 1:4: "Is it a time for you yourselves to dwell in your ceiled houses while this house lieth waste?"
The rebuke of the prophet was challenged by the spokes- men of the people. They offered the excuse that they had not lacked in a willingness to undertake the task of rebuilding the temple, but that the imperative and immediate necessities of providing for the physical life had been so great as to prevent them from undertaking the task of providing for the temple's ministration to their spiritual wants. They had no time for so relatively useless an undertaking.
They offered also an apology. They said they had learned that it is possible to worship God without a temple, and there- fore they had no need of rebuilding the temple that had fallen in ruins.
And again they offered an appeal contending that the tem-
*Note by Rev. Frank J. Goodwin, D.D. .
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ple had been a place where the religion of their fathers had been degraded and prostituted. They therefore were slow to rebuild it lest it again should degrade and prostitute the faith.
Now this excuse and this apology and this appeal have . been made in every age and are made today.
In answer to the excuse let us affirm that man does not live by bread alone. It is the spiritual values that give worth to all material things, and for the cultivation of these spiritual values we need the place of prayer and the house of meeting.
In meeting the apology let us insist that man is such a being that unless he learn to worship God somewhere at some time, he does not worship God anywhere at any time. It is the mission of the Meeting House to provide that instruction and discipline and exercise in worship which will make it pos- sible for man to live in communion with God.
In answer to the appeal let us confess that too often the Church in the present, as the temple in the past, has been unworthily used, but let us bear witness that the noblest lives we have known have been lives taught and trained in the fel- lowship of the Church as the organized institution of religion. Let us rejoice that the Church has so taught the Christian gos- pel that many who are outside her walls have learned to live by the power of that gospel.
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