USA > Massachusetts > Worcester County > Westminster > History of Westminster, Massachusetts (first named Narragansett no. 2) from the date of the original grant of the township to the present time, 1728-1893, with a biographic-genealogical register of its principal families > Part 41
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Soon after his settlement, Sabbath schools were established in the eastern part of the State, and being favorably impressed with their utility, Mr. Mann was instrumental, contrary to the feelings of many of his people, in having one started in connec- tion with this church in 1818. From humble beginnings, and in spite of many hindrances, it has kept steadily on its way for nearly three-quarters of a century with an ever-widening sweep of influence, and is everywhere gratefully recognized as a power for good.
The cause of missions was warmly advocated by this pastor, and the monthly concert of prayer for the work was instituted during his ministry. As a result of the interest awakened in this behalf, several daughters of the church were induced to enter the foreign missionary field, among whom the name of Myra Wood shines resplendent.
The Ladies' Sewing Society was formed during the adminis- tration of Mr. Mann, and for fifty years has been rendering quiet but valuable service in its annual donations of money, clothing, or family supplies to needy missionary laborers in
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HISTORY OF WESTMINSTER, MASS.
various localities, as well as to the freed people of the South. At the same time it has not been neglectful of the poor and unfortunate near at hand, but made many a heart and home glad and grateful by its timely and generous benefactions.
Mr. Mann was one of the prime movers in the formation of the Worcester North Ministerial Association of which he was an influential and much respected member, and the efficient scribe for many years.
Near the close of his ministry the old meetinghouse on the hill was abandoned, giving place to the more modern, more conveniently located, and better arranged one which had been built in the village and made ready for occupancy, and which was dedicated with appropriate services Jan. 3, 1837, the pastor preaching the sermon from the text found in Haggai 2:9, "The glory of this latter house shall be greater than of the former.'
[NOTE. For some years previous to the erection of this (the present) house of worship, efforts had been made by interested parties within the parish to have that body assume the responsibility of a similar enterprise, but the strong opposition developed among the members residing in the south, southeast, and east parts of the town defeated them all. At length some thirty persons, interested in the project and determined to have it carried into effect. formed a "Meetinghouse Company." which voted to build, pledging money for the purpose and choosing Edward Kendall, Esq., Col. Asa Bigelow, Joseph Whitney, Thomas Knower, and Thomas Damon a committee to execute their plans in this regard. After the structure was completed, the proprietors offered it to their fellow-members of the parish at cost. The offer was declined, when the owners proceeded to sell what slips they could, and then donated their remaining interest in the edifice to the society. The gift could not well be refused. Ed.]
Thus for twenty-six years this earnest and faithful ambassa- dor for Christ was permitted to impress himself upon many lives, animating them with holy aspirations and giving them impulses heavenward. The generation nurtured under his min- isterial care, for solidity and strength of character, and for tense moral fiber, would not suffer in comparison with any other of the town's history. The worker passed on, but the work remains imperishable.
Rev. Stephen S. Smith succeeded to the vacant pastorate a few months subsequent to the retirement of Mr. Mann. He had been trained to the printer's calling, but, like his predeces- sor, was turned, under the influence of powerful religious im- pressions, from his original purpose in this regard to the work of the ministry.
In the last years of the preceding pastorate several of the leading members of the church, together with a few recent con- verts, embraced what were known as "Perfection " views, which were at that period disturbing the harmony of many churches. The new pastor was thought to be friendly to those tenets, and yet some of the more zealous champions of them, feeling that
PASTORATES OF REVS. S. S. SMITH AND O. H. WHITE. 339
they must bear emphatic testimony against the church as anti- Christ, either withdrew from it or courted its discipline by their defiant attitude in maintaining their newly received opinions. In denying natural immortality and affirming the annihilation of the wicked, they rendered themselves specially obnoxious to many of their fellow-members of the same covenant of faith. Had they been less vehement in speech and action, and the church as tolerant of divergent views as at present, much bitter feeling would have been saved and devout people would have wrought together in peace and harmony for a common end.
Soon after the settlement of Mr. Smith, the "Millerite" doc- trine made some converts in the congregation and some discord in the church. The temperance cause in its onward course claimed much attention and awakened much discussion. The same was true in regard to the anti-slavery reform, concerning which some intemperate zeal was at times displayed, though on the whole great good no doubt was done. Many persons, here as elsewhere, on account of the timid and hesitating policy of the American Board, transferred their sympathy and contribu- tions to the American Missionary Association, whose action was more uncompromising and satisfactory. Under Mr. Gar- rison's influence a few repudiated the conservative church and came out from it because of its slow pace in the path of reform.
With so many great questions agitating and dividing the community, it is not strange that this pastorate was a somewhat stormy one. Nevertheless, Mr. Smith was instrumental in gath- ering a large number into church fellowship. Large congrega- tions listened to his preaching from Sabbath to Sabbath, and his eight years' ministry may be regarded as exceptionally suc- cessful.
After various temporary supplies of the pulpit, Rev. Orlando H. White, having been duly called, was ordained Aug. 21, 1851, his wife's father, Rev. Dr. S. L. Pomeroy, preaching on the occasion. Doctor White, writing of his ministry in this place, says: "Those were years of intense excitement on the great questions of Slavery, Temperance, and the Oberlin Theology. The 'Fugitive Slave Law' was just beginning to be executed and this town was one of the stations of the 'underground rail- road.'"
As under previous pastorates, the church during the incum- bency of Mr. White received large accessions to its membership. Congregations of five or six hundred gladly waited on and sus- tained their young and eloquent pastor. After three years of successful labor he was dismissed to work in other and import- ant fields of Christian service. He has filled prominent and influential positions in the Congregational body, both in this country and in England, since leaving here, and is, at the pres- ent writing, supplying the pulpit of the College Church in Mid- dlebury, Vt.
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HISTORY OF WESTMINSTER, MASS.
For nearly two years after Mr. White left the place the church and society had no regularly settled pastor. But May 1, 1856, Rev. Marcus Ames, who, educated for missionary labor, had served as minister and physician for several years in Western Africa, and who, later, had been in charge of a church in Patterson, N. J., was installed. He was from his childhood of a most gentle and lovable spirit, and by his tact and kind- ness here easily won the hearts of his people and the regard of all who knew him. His three years' service was most satisfac- tory and profitable to the church and community. A good deal of religious interest prevailed, especially in the years 1857-8, and many additions were made to the number of Christian pro- tessors.
Rev. Brown Emerson was the immediate successor of Mr. Ames, having been installed June 7, 1859. He was a sound preacher and labored about three years with general acceptance, surrendering his charge in March, 1862. He afterward entered the ministry of a sister denomination-the Presbyterian - passing thence to his reward on high some two years since.
Rev. Milan H. Hitchcock, returning from two years' success- ful missionary service in Ceylon, supplied the desk for six months during the year 1862, and proving satisfactory was crowned with the honors and powers of the pastoral office on the 18th of December. His labors, continuing for five years, were marked by tireless energy, thorough consecration, and faithful pastoral care. Many were added to the church under his administration, and he gained a high place in the esteem of his people.
The next minister of this church and society was Rev. A. Judson Rich, who was inducted into the sacred office May 22, I 867. He labored three years with a good degree of accept- ance. He displayed great energy in his work, and enlisted in everything that would seem to advance the well-being of the town. The Sabbath audiences increased perceptibly under his preaching. With more liberal views than many of his sup- porters, some of his utterances gave some umbrage and he withdrew from this field in the carly part of 1870. He has since been in the fellowship of the Unitarian denomination and is now the esteemed pastor of a church at Fall River.
Rev. William H. Cutler assumed the duties of the vacant pastorate in due and proper ecclesiastical form Oct. 3d of the year just named. During his ministry, which continued about two years, there was an extensive work of grace carried on under the leadership of the Evangelist, Henry F. Durant, who, by his powerful appeals to the reason and conscience, induced a large number to enter the Christian life. Among these were several persons of mature years not previously in sympathy with evangelical sentiments. After leaving his charge in this place, Mr. Cutler took orders in the Episcopal Church and is
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PASTORATES OF REVS. C. E. COOLIDGE AND C. M. PALMER.
now in active service as a minister of the form of faith and ecclesiastical polity which that body represents.
For nearly two years subsequent to the close of the last pas- torate, the duties of the ministerial office were discharged by different clergymen acting as temporary supply, of whom Rev. B. F. Parsons of Derry, N. H., was the one chiefly employed.
Rev. Charles E. Coolidge assumed pastoral charge of the church and society in August, 1874. Fresh from his studies and full of the enthusiasm of early manhood, he at once won a place in the hearts of the people and entered upon a prosperous ministry of eight years' continuance. By his genuine interest in the young he gained great and salutary influence over them, leading many of them to Christ and helping them to a higher life. He left in November, 1882, to the deep regret of all who had been privileged to know him.
The successor of Mr. Coolidge was Rev. Charles M. Palmer, the present incumbent, who entered upon his labors March 18, 1883. He has found a church and congregation which, though decimated by death and removal, are much after the spirit and traditions of their fathers, showing the home and church influ- ence of the past in many families, and auguring well for the cause of virtue and piety in this community in coming genera- tions.
In completing this brief sketch one is impelled to inquire who can estimate the influence of this church in the almost one hundred and fifty years of its existence. It has brightened and purified homes and shaped many lives to high ideals by the secret power of its Sabbath services, Sunday school instruction, social meetings, and bands of workers in various lines of benev- olence and helpfulness. Strange and unnatural is it that any well-wisher of society, or lover of his kindred and family, could withdraw himself and those dependent upon him from its varied educative and uplifting ministrations. Most power- fully has it aided in developing that type of personal character which has given pre-eminence and honor to New England life and history. Instead of throwing down the ladder by which the present has risen to its acknowledged high state of civili- zation, let us, pressing forward still along the same path of progress, encouraged by the successes and warned by the mis- takes and imperfections of the past, prove worthy of our place and inheritance. [C. M. P. written in 1890.]
THE METHODIST EPISCOPAL SOCIETY.
The preaching of the principles and general ideas of the re- ligious life represented by the Methodist denomination first took place in the northern part of Worcester County, in the year 1793. Rev. John Hill, an accredited minister of that form of faith, came to Ashburnham from some one of the towns near Boston, and commenced holding services there, which re-
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HISTORY OF WESTMINSTER, MASS.
sulted in the formation of a society early in 1794. A few per- sons in the northerly part of this town became interested in the meetings of the Ashburnham society, and possibly had services from time to time in their own homes.
The first one of these to formally connect himself with this movement, so far as can be learned, was Luther Barrell, a young man about nineteen years of age, who joined the church in 1811, and who remained faithful to his early vows through life, becoming an active promoter of the faith he had espoused, a lay preacher of good repute, and a worthy representative of the gospel of Christ. In the latter part of 1814 three taxpaying residents of Westminster, Samuel Marsh, William Barrell, and Silas Smith, filed certificates with the town clerk, testifying to their membership in the Methodist society of Ashburnham, as a ground of exemption from the payment of the regular minis- terial tax. Before the 28th of the following March, a Metho- dist society had been formed in Westminster, of which Luther Barrell, who had previously resided for a time in Ashburnham, was a certified member. The records of the town clerk show that the following persons, in addition to those already named, withdrew from the support of the town ministry and joined this new movement during the six or seven years subsequent to its organization : Samuel Marsh, Jr., Stephen Puffer, Elisha Tot- tingham, James Puffer, Joshua Burgess, Abigail Barrell, Joseph Mudge, Jr., Joseph G. Whitney, James Sawin, and Oliver Sampson who had recently moved into the place from Ash- burnham, where he had been an active and influential member of the church. The Westminster society, though composed chiefly of inhabitants of the north part of the town, had mem- bers belonging to adjacent portions of neighboring towns, making it respectable in size, as it was in ecclesiastical stand- ing, among the churches with which it was in fellowship.
In the year 1817 a house of worship was erected and formally dedicated to God and to the uses for which it was designed. It was located on the left hand side of the road leading to South Ashburnham, a few rods west of the former Luther Barrell place, now owned by Frederick W. Smith. It was a small structure, measuring only 30 feet in length and 24 in width. The outside was whitewashed, to give it a comely appearance, but the inside was void of any coloring, being finished in the natural wood. The pulpit was of the simplest form, and wholly unadorned; the seats were plain benches, with no pretence of beauty or good taste. The whole constituted a typical Metho- dist meetinghouse of the primitive pattern. No doubt it had within its walls, upon the Sabbath, as devout, as sincere, as ac- ceptable worshipers as gather in the more stately and ornate churches of that faith of the present day.
The Methodist society continued for about seventeen years, or until 1832, when it disbanded, the then existing members
UNIVERSALIST CHURCH,
343
METHODIST AND UNIVERSALIST MOVEMENTS.
uniting with the society in Ashburnham, which had increased considerably in numbers and importance, and which was exhib- iting the prophetic indications of that life and prosperity which have since characterized it. There they could have better priv- ileges of worship and religious edification for themselves and their families than had been previously enjoyed, or was practi- cable under a separate organization, and there they could labor more effectively for the cause of Christ and for the distinctive principles and church polity in which they believed, and which they wished to see diffused and extended as far and wide as was possible among men. Their house of worship was sold, the proceeds going to aid in the erection of a new church edifice in Ashburnham, under the auspices of the society there, with which the interests of whatever Methodists have remained in Westminster have been to this day identified.
It does not appear from existing records and authorities, so far as found, that the society under notice ever had any regular and permanent minister of its own-a resident citizen of the place, although Rev. Stephen Cushing, in his discourse deliv- ered on the fiftieth anniversary of the dedication of the Ash- burnham church, July 9, 1882, states that a parsonage was bought in 1819. It seems probable that the pulpit was supplied from time to time, as opportunity allowed, by circuit preachers and itinerant clergymen, the vacant Sabbaths being occupied by local talent in the form of lay preaching and exhortation, of which there was no lack.
THE UNIVERSALIST SOCIETY AND CHURCH.
There are no data known to exist by which it can be ascer- tained when or by whom the doctrine of the final salvation of all souls was first preached in Westminster. The earliest authentic record going to show that there were any adherents of the doctrine here has already been spoken of, and is to be found in the clerk's book, No. 4, page 415. It bears date April 1, 1814, as stated, and certifies that John Dupee has joined the Universalist society in Dana. In April, 1816, Merari Spaulding is declared by the proper officers to have become a member of the Universalist society in Shirley. The following year an organization of those who had espoused that form of faith was effected, the persons whose names are herewith given lodging certificates to that effect with the clerk, to wit : Zebina Spaulding, Daniel Lincoln, Charles Smith, Dan- iel Lincoln, Jr., Joshua Moore, Heman Ray, Samuel Gates, Jonathan Whitman, and Caleb Wetherbee. Charles Smith, Jon- athan Whitman, and Hayman Wheeler were chosen parish committee for the year. In 1818 the new organization had aug- mented its numbers by the addition of Jesse Spaulding, Silas Smith, Jr., Samuel Foster, Aaron Monroe, Levi Graves, Joel Baker, Cyrus Winship, Jonas Ward, Moses Mosman, Daniel
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HISTORY OF WESTMINSTER, MASS.
Sawin, Joseph Howard, Isaac Blodgett, Caleb Lincoln, Nathaniel Blodgett, Elias Blodgett, Henry Coolidge, Charles Coolidge, and Merari Spaulding, Jr. There also joined it, as shown by the proper vouchers, in 1819, John G. Hadley, Joseph Beaman, Jr., Jonas Winship, Jr., Joseph Polley, Stillman Brooks, John Mosman, Elizabeth Holden, Amos Sawyer, Benjamin Seaver, Aaron Tay- lor, Asa W. Rand; in 1820, Sidney Smith, Amos Sawyer, Jr., Wonder Wears, Levi Holden, Elias Holden, John Miller, Abner Holden, Elisha Hall, Asa Ray; in 1821, Farwell Cowee. Nathan Raymond, Pearson Cowee, Manasseh S. Forbush, Sam- uel Mosman, Jr., Joseph Beaman, Amos Ray, Asa Brooks, and Lucy Brooks ; in 1822, Henry Connery, Cummings Hadley, Asa Wheeler, John Winship, Betsey Wheeler, Mary Ray, Nathaniel Wheeler, Abel Woodward, Benjamin Lewis, Walter Spaulding, Joseph Darby, Nathan Corey, Benjamin Davis, Samuel Miller, and Joseph Howard, Jr. The whole number thus appearing to have formally withdrawn from the support of the old church, and to have united with the Universalists, was seventy-four, not including the wives of any of those named, who may or may not have sympathized with their husbands in the change made. The women whose names are in the list were taxpayers, and as such indicated their preferences in this regard.
It is not to be presumed that all the persons mentioned above had any definite positive convictions in respect to the doctrines represented by the Universalist denomination, and that they all intelligently and conscientiously espoused them. It is more probable that the action of many of them was of the nature of a revolt, on moral, rational, or sentimental grounds- possibly on grounds of religious prejudice -against the harsher features of the old Calvinism, which constituted the acknowledged basis of the existing town church ; or it may be against the preaching of the recently settled minister, Rev. Mr. Mann, who, as stated by Mr. Palmer (page 336), proclaimed and defended those feat- ures in his sermons, with special emphasis and with marked directness of application. Moreover, it is quite likely that the simple idea of the final salvation of all men may have had a charm for unregenerate, as well as regenerate, ears and minds, and so attracted for the time being persons of little or no interest in, or care for, religious concerns of any kind or name, as matters of belief, as motives to virtue and piety, or as guides and helps to the right ordering of heart and life. These sup- positions are warranted not only by the nature of the case, but by the fact that in the more permanent readjustment of things, a considerable number of those who, at the outset, called them- selves Universalists, did not retain their connection for any great length of time with the society bearing that name, but fell out of all religious or ecclesiastical associations whatsoever.
Nevertheless, it is to be remembered that among these early professed believers in Universalism, there were persons of high
345
UNIVERSALIST SOCIETY INCORPORATED.
character, of well-defined and well-settled convictions, of clear intellect and sound judgment - persons who held their newly avowed opinions in a good understanding, and who could, when occasion required, "give a reason for the hope that was in them," both on rational and on scriptural grounds, to the confounding and silencing, if not to the convincement, of those with whom they had argument. Of these was Elias Holden, grandson of Dea. Joseph Holden, a man of strong mind and of great power of reasoning which he loved to exercise, who knew the Bible from beginning to end as few in town did, and who was able to defend his faith in the finally all-conquering grace of God, against all opposers with singular efficiency and skill. Moreover, it may be said that some of the letters resigning membership in the church of the fathers and embodying rea- sons for the change of ecclesiastical relations, were notable specimens of polemic ability and theological discussion, worthy a place in the exegetical and controversial religious literature of that period. To this class belonged the one written by Cyrus Winship, a copy of which has been preserved. It evinces an intelligent comprehension of the points of doctrine involved, a wide acquaintance with the Hebrew and Christian Scriptures, a vigorous and logical mind, and a reverent spirit withal, worthy of the cause in behalf of which he writes.
Under such auspices as are thus indicated was the Universal- ist Society of Westminster founded. The subjoined sketch of its history is derived largely from the full, well-kept, and care- fully preserved records of its different clerks, supplemented by personal observation, memoranda, and reminiscence.
Mention has already been made of the fact that an associa- tion representing a liberal form of Christian faith was formed in the year 1817. Three years later the movement secured official recognition and legal standing before the public by special action of the Legislature of the State as the following document, copied from its records, witnesseth :
"AN ACT
TO INCORPORATE THE FIRST UNIVERSALIST SOCIETY IN WESTMINSTER.
"Sec. I. Be it enacted by the Senate and House of Representatives in General Court assembled and by the authority of the same, That Heman Ray. Caleb Witherbee, Joshua Moore, Henry Coolidge, Jesse Spaulding, Caleb Lincoln, Daniel Lincoln, Elias' Blodgett. Isaac Blodgett, Jonas Win- ship, Jonas Holden, Jonas Winship. Jr., Silas Smith, Jr., Merari Spaulding. Cyrus Winship, Joseph Howard, Asa W. Rand, Zachariah Whitman, Charles Smith, Jonathan Whitman, Joseph Beaman, Jr., Moses Mosman, Benjamin Seaver, Zebina Spaulding. Caleb Wilder. John Mosman, Stillman Brooks, Joel Baker, Abner Holden, Levi Sawyer, and Jacob Sawyer, with their fam- ilies. polls. and estates. together with such others as may hereafter associate with them, and their successors, be and they are hereby incorporated into a religious society by the name of The First Universalist Society in Westmin- ster, with all the privileges powers rights and immunities to which other Par- ishes are entitled by the Constitution of this Commonwealth.
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HISTORY OF WESTMINSTER, MASS.
"Art. 3. Be it further enacted that either of the Justices of the Peace for the County of Worcester, upon application therefor, is authorized to issue his warrant directed to some member of said Society requiring him to warn the members thereof to meet at such time and place as shall be ap- pointed in said warrant, to choose such officers as Parishes are by law empowered and required to choose at their annual meetings.
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