took it with him when he went away. W. A. Dickerman, as agent for the church, subsequently purchased a Meneely bell in New York, weighing six hundred and forty pounds. When it was brought to town by team it was first delivered in a warehouse. So anxious were the people to hear a bell in Rockford, that a platform was extemporized, so that it rang out loud and clear, and attracted all the parishioners, before it was taken to the church.

No picture of this church is known to have been preserved. The exterior was finished nearly in the Tuscan style of architecture, and it presented a very attractive appearance. A vestibule extended across the interior front, with a choir gallery overhead. In this vestibule were held the prayer-meetings of the church. Two aisles extended from the vestibule to the pulpit at the rear of the church. The pews were shut in by doors in the old-fashioned way. This building had a seating capacity of about three hundred and fifty, and cost not far from eight thousand dollars. Galleries were subsequently built, with a seating capacity of one hundred and fifty. This church continued to be the house of worship for this congregation until 1870.

The construction of a new house of worship is frequently, and perhaps generally, followed by a change in the pastorate. Such was the experience of this society soon after the dedication of its new church. The resignation of Rev. Lansing Porter was followed by a call to the Rev. Lewis H. Loss, whose pastorate began in August, 1846.

Many recollections of those early days are recalled by citizens who are still residents of the city. "Everybody went to church in those days," said H. H. Waldo on one occasion, while in a reminiscent mood. "I sang with the ladies, the Misses Silsby and others, in the First Congregational church, when it was where the East side fire station is now. I could write a book of the pranks and jokes of the members of that choir and my early friends. I remember one Sunday Jason Marsh came to church wearing the first pair of prunella shoes that we had ever seen. He stuck them up conspicuously on the railing. I came in from the country with my boots all covered with mud, and espying those prunella shoes, put mine up beside them. He took his down, and was never known again to sit with his feet on the choir rail.

"Catlin Spafford," continued Mr. Waldo, "used to be doorkeeper at the First church, and while the minister was praying,

would allow no one to take a seat. I reached church one cold day just as Dr. Loss had started prayer, and it was no fun standing outside. 'Cat.,' says I, 'how much longer will he be?' He pulled out his watch. 'Fifteen minutes; he's just praying for the Mexican war,' Mr. Spafford answered." In reply to the question as to whether he remembered any of the girls of those days, Mr. Waldo said: "Well, I should say so. There were a lot of them, but they are all dead and gone to heaven now. There were Mrs. Knowlton, Mrs. Hitchcock, Mrs. George W. Barnes, Mrs. General Chetlain, who was Miss Edwards, and others."

Upon the fiftieth anniversary of the founding of the church, Dr. Goodwin prepared a memorial address, which abounded in those felicitous character sketches for which he was noted. A few of those personal allusions to the members of the church and congregation who worshiped in the old brick church are quoted herewith. E. H. Potter was indeed a pillar both of the church and the community, a granite column whose firmness and solidity of character no force of circumstances or opinions of others could shake. His place in the sanctuary was as fixed and constant as that of the seasons, and his support of the gospel and all Christian charity was relied on with a confidence like that we repose in the laws of nature. Joel Potter, his brother, was also a pillar, but of a somewhat different type. He was of a more gentle and flexible mould, more delicate in feeling and sensibility, less self-poised and resolute, at least in manner, though not wanting in strength of conviction and of character. He was a leader in the spiritual concerns of the church, as the other was in its material affairs. His wise spiritual exhortations came from a soul that knew how to commune with God and had learned the ways of the Spirit. Deacon Skinner was undemonstrative, humble-minded, plain and even rustic in his nature and habit, but disclosing, like certain rough minerals, a hidden ore of gold to those who examined it. Deacon Crosby was one of those silent, modest, thoughtful and steadfast souls whose power lies in their character, rather than in what they say and do. Deacon Baker was familiarly known and revered as "Good Deacon Baker." Dr. Goodwin's memory of him was like that of a long, mellow, sunshiny afternoon in autumn, when the sun seems to shine lovingly and lingeringly on all things, and to impart a golden luster to everything on which it shines. Bela Shaw was a man whom to know at all was to esteem. His

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urbanity of manner, the combined integrity and gentleness of his bearing, his uniform kindness and courtesy, and the soul of honor and integrity that shone through it all, and gave to his character a diamond luster—these traits marked him as the true gentleman. Volney A. Marsh was a devoted member, and superintendent of the sabbath-school. William H. Townsend proved his faith by his works. He was modest and sensitive as a woman, retiring and almost shy in his disposition, and shrank from all display or publicity. He was the very soul of honor and integrity. He felt the slightest breath of suspicion as a deadly miasma that infected the seat of life and struck at the vitals of his character. David S. Penfield, a member of the society, was highly esteemed for his Christian character. He was one of the pillars upon which the church and society leaned for support. Samuel I. Church was one of its earliest and most constant supporters. William T. Wallis was distinguished for his generous social qualities, refined courtesy and gentleness of spirit. He was a true Christian gentleman and helper.

The pipe organ used in the church was built by H. H. Silsby and his brother. The organist at one time was Rufus Hatch, who subsequently removed to New York, and became one of the most famous operators of Wall street. During his residence in Rockford he was engaged in the dry goods business, on East State street, near the site of Mr. Coyner's drug store. His home was on South Madison street, where Miss Kate O'Connor's residence now stands. Mr. Hatch removed from Rockford about 1856. His house was purchased by Dr. Hale, who lived in it until he built another on the corner, where Mrs. Hale now resides. When Mr. Hatch became wealthy, he presented the pipe organ which is now in use in the present house of worship, to Dr. and Mrs. Goodwin. The Doctor was pastor when this church was dedicated. This splendid gift, which cost about four thousand dollars, was Mr. Hatch's personal token of esteem for Dr. Goodwin. Some time later Dr. Goodwin preached a sermon on Music, in which he referred to its high place in Christian worship. At the close of this discourse Dr. Goodwin said that he and Mrs. Goodwin relinquished all claim to the organ. "It is henceforth neither mine nor yours, but the Lord's, to whom I now dedicate it."

Mrs. E. P. Catlin recalls the time when the young people were not so prominent in the devotional meetings as in these later years. Upon this point Mrs. Catlin writes this interesting

reminiscence: "The social life of the church was of a very sedate and discreet quality in those days. The prayer-meeting could hardly be called a social function. I heard one of sainted memory liken it to a pole under a sagging clothes-line. It always braced her up at the right point. We young people rarely invaded its sacred precincts, and I recall how we admired the courage of the sisters who dared to say a few words in these meetings. I am sure we could detect a little apprehensive quiver in their voices, lest they receive merited rebuke, but the sweet words of counsel or admonition uttered by Mrs. Mary Potter, Mrs. Mary Penfield and Mrs. Sarah Catlin are among those beautiful early memories. The singing by the church choir was truly a part of the worship, and not a musical entertainment merely. Prominent and dignified members of the church were willing to assist in the singing. We can recall the clear soprano of Miss Sill, principal of the seminary, and the deep bass of 'Squire Marsh, whose position as one of the first lawyers did not prevent his giving his services gladly. The little wheezy melodeon contributed its quota when the day of the tuning-fork had passed. In all this the children and very young people had no place. In comparing this social life with the present, nothing is more marked than the absence of young people in the church membership, as well as in its relations. While some of our church entertainments bring and deserve criticism, the younger element is certainly more in evidence now, and adds very materially to our efficiency and enjoyment.

Dr. Loss' pastorate continued until November, 1849. He was a man of ability and thorough education. He went from Rockford to Joliet, where he had charge of a church until 1856. His last pastorate was at Marshalltown, Iowa, where he died. In his last illness he longed to see his old friend and physician, Dr. Lucius Clark, of this city; and his church sent for the Doctor and paid his traveling expenses.

Dr. Loss was succeeded by the Rev. Henry M. Goodwin, D. D., who perhaps gave to the church its most distinctive pastorate. It extended from August, 1850, to January, 1872. This period of more than twenty-one years constitutes fully onethird of its entire history. The interim between the departure of Dr. Loss and Dr. Goodwin's acceptance of a call was supplied by Prof. Joseph Emerson, of Beloit college. Dr. Goodwin was a native of Hartford, Connecticut. He was graduated from Yale, and the Rockford church was his first parish. A

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long and close acquaintance with Dr. Goodwin was necessary in order to form a correct estimate of his character. With the reserved quiet of the scholar, he "opened not his heart to each passer-by." His people enjoyed his sermons, and carried thoughts from them through the busy week; thoughts that inspired to high endeavor, and stirred a feeling of reverence toward the pastor. The intellectual quality and literary finish of his sermons did not always insure general appreciation. He did not aspire to be a "popular preacher," in the modern use of the term. Some of his admirers would have been surprised if they had been told that Dr. Goodwin possessed a keen sense of humor, and that he could tell a bright story in a charming way. He was criticised for not always recognizing acquaintances on thestreet; yet this same abstracted scholar knew the little ones of the flock by name; and no one could be more tender in his ministrations when sickness and sorrow came into the home.

Dr. Goodwin was a progressive thinker; and in certain lines he was far in advance of his time. On one occasion he remarked that the name of one of the church papers, the Advance, should be changed to the Retreat. Had the term "higher criticism" been in vogue in his day, he would have been classed with such critics. His broad Christian charity caused some anxiety among his more conservative friends. This fact was illustrated during revival services about 1860, when Dr. Goodwin invited a Unitarian minister, with others, to join in the meetings. The censure thus incurred was not measured or unspoken. One zealous man gave utterance to his amazement and indignation at the service in question. He was allowed free and full expression of his feelings without protest. After he had finished, Dr. Goodwin arose, and in gentle, dignified tones, repeated Leigh Hunt's famous poem, "Abou Ben Adhem"—may his tribe in

crease.

Ben Adhem truly loved his fellow men, and so the angel, who came to him by night, recorded his name among the first of those whom the love of God had blest. The moral was obvious; and the silence that followed this recital was of that quality that could be felt. No finer illustration of Dr. Goodwin's all-embracing and forgiving charity could have been given.

Dr. Goodwin was an enthusiastic disciple of Dr. Horace Bushnell. In his work, The Vicarious Sacrifice, Dr. Bushnell formulates in a clear and forcible manner the moral influence theory of Christ's atonement. Dr. Bushnell and Dr. Goodwin believed that the substitutionary and the governmental views