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CONTRIBUTIONS
ECCLESIASTICAL HISTORY
OOMNECTIOUT;
mmUx the §ixt(im of t\u ^^weval gi^isi^y^intiott,
COMMEMORATE THE COMPLETION OF
ONE HUNDRED AND FIFTY YEARS
SINCE ITS FIRST ANNUAL ASSEMBLY.
NEW HAVEN:
PUBLISHED BY WILLIAM L. KINGSLEY
J. H. BENHAJr, PRIMER.
l&GL
PREFACE
1^'
A BRIEF statement seems necessary by way of introduction
to the somewhat miscellaneous compilation in the volume
now offered to the public.
At the annual meeting of the Association of New Haven
West, in December, 1857, it was suggested by Rev. E. W".
Robinson, then pastor of the church in Bethany, that the hun-
■"j dred-and-fiftieth anniversary of the General Association of
Connecticut ought not to pass without some special commem-
oration. The suggestion was favorably received ; and the as-
sembling of the General Association in 1859, (the first Gener-
al Association having been convened in 1709,) was fixed upon
as the best time for the purpose. A circular to the several As-
sociations was issued, proposing certain arrangements, which^
if acceptable, might be ratified by the General Association
next to be convened,
V The General Association for 1858 was to be held at Nor-
wich ; and by the rule then in force, the meeting for the next
year would have fallen to the Windham Association. But no
place in the County of Windham seemed large enough for the
accommodation of so great a concourse as might be expected
to attend upon the proposed commemoration. The good peo-
ple of Norwich, it was found, were ready to accept an arrange-
ment by which the General Association for 1859 should have
the benefit of their large and generous hospitality ; and, by
general consent, the meeting for 1858 was regularly transferred
to Danielsonville, in West Killingly.
Accordingly, the proposal for a commemoration came, in
due form, before the General Association convened at Daniel-
sonville on the third Tuesday in June, 1858. Overtures on
the subject from New Haven West, Litchfield South and other
iv Prefice.
Associations, were referred to the Rev. R. C. Learned, W. R.
Long, Jason Atwater, L. H. Barber and Orson Cowles. On
the report of that Committee, it was resolved —
1. That the hundred-and-fiftieth anniversary of this Associ-
ation be celebrated at its next annual meeting to be held in the
city of Norwich in June, 1859.
2. That the whole of Thursday, if possible, be devoted to
this subject ; the forenoon being occupied with a historical dis-
course by the Rev. Dr. Bacon, or, in case of his failure, by
the Rev. David L. Parmelee, and the afternoon with addresses
by those who have been previously secured for this pu"pose.
4. That Rev. J. P. Gulliver, Rev. Dr. Bond, Rev. H. P.
Arms, Rev. R. P. Stanton, N. A. Fisher, M. D., George Coit,
Esq., Lewis Hyde, Esq., and Benjamin Durfee, Esq., be a
Central Committee to procure speakers and make all necessary
arrangements for said celebration.
4. That Rev. E. W. Robinson, Rev. W. H. Moore, and Rev.
M. N. Morris be authorized to collect such facts and statistics
as they deem desirable for the purposes of this celebration, and
prepare them for presentation at that time, and for subsequent
publication, if deemed expedient by the General Association.
5. That the Rev. Messrs. S. H. Allen, Noah Porter, D. D.,
A. C. Washburn, L. B. Rockwood, S. W. S. Dutton, D. D.,
A.C.Pierce, A. McEwen, D. D., S. J. M. 'Merwin, R. C.
Learned, J. Eld ridge, D. D., D. L. Parmelee, Isaac Parsons
and Merrick Knight, be appointed to assist the last named
Committee in the collections proposed within the limits of
their several Associations.
In conformity with the foregoing arrangements, the hundred-
and-fiftieth annual assembly of the General Association was
held at the Broadway Church, in the city of Norwich, on the
third Tuesday (21) in June, 1859. The first two days of the
session were occupied with the routine of business. On
Wednesday, " Rev. E. W. Robinson presented the report of
the Committee, appointed at the last meeting, on facts and
statistics with reference to the celebration of the hundred-and-
fiftieth anniversary of the Association, — which was read and
Preface. v
referred to a committee consisting of Rev. Messrs. Jonathan
Brace, D. D., and D. S. Brainerd." In the afternoon of the
same day, " the following report, presented by Rev. Dr. Brace,
was accepted and adopted : —
" The committee to whom were referred the collections of the
Committee on Facts and Statistics, to report what disposition
should be made of the same, and of the historical discom-se for the
celebration ; also to nominate a committee of publication, and pre-
sent plans and estimates for accomplishing the work ; report —
That they recommend the putting of these collections and the
historical discourse into a pamphlet, or a bound volume to those
who prefer it, and nominate as a committee of publication and to
complete the collections, Rev. Messrs. Leonard Bacon, D. D., S. W*
S. Dutton, D. D., and E. W. Robinson ; — and, since the cost of
publishing the same cannot now be correctly estimated, that this
matter be left with the publishing committee, in the hope that they
will be able to devise some method of publication by which the
sales of the work may defray the expense."
On Thursday, after a few items of business, the entire day
was devoted to the appointed celebration. The proceedings
are recorded on the Minutes of the General Association, as fol-
lows :
" The ordinary business of the annual meeting having now been
finished, the exercises connected with the celebration of the one
hundred and fiftieth anniversary of the General Association were
opened, under the direction of the committee of arrangements, by
the reading of extracts from historical papers prepared for the oc-
casion.
Rev. E. W. Robinson read a list of the half-century ministers of
Connecticut from the beginning.
Rev. W. H. Moore read a paper, prepared by Rev. Henry Jones,
on the Relation of the rise and growth of other denominations in
this State to Congregationalism.
At 10 o'clock, after singing, and prayer by Rev. David Smith,
D. D., a historical discourse was delivered by Rev. Leonard Bacon,
D. D.
After prayer by Rev. Dr. Hawes, a recess was taken till half-past
2 o'clock, P. M.
Thursday afternoon, hafpast 2 o^clock. — The session was opened
with singing. Prayer was ofiered by Rev. Dr. Calhoun.
vi Preface.
Voted, That each speaker this afternoon and evening be limited
to twenty minutes ; and that the Moderator be requested to give
notice, Avhen necessary, of the expiration of the allotted time.
Rev, Abel McEwen, D. D., read a paper on Congregationalists
in their relations to religious sects characterized by error, fenati-
cism, or disorder ; or the Isms of Connecticut.
Prof. E. A. Lawrence, D. D., made an address on the Principles
of our Fathers historically considered ; Rev. T. D. Woolsey, D. D.^
on the Catholicity of true Congregationalism ; and Rev. Joel
Hawes, D, D., on the First Church formed in the State.
A few stanzas of a hymn were sung.
Rev. T. M. Post, D. D., of St. Louis, Mo., then spoke on the
Mission of Congregationalism in the West ; and Rev. E. P. Bar-
rows, D. D., of Andover, Mass., on Congregationalism as in har-
mony with the Scriptural idea of Christian Union.
Rev. John Waddington, of Southwark, London, being present,
and specially invited by the Moderator, addressed the audience
briefly, and very acceptably, with reference to the interests of Con-
gregationalism in the Old and the New World.
He was followed by Rev. A. L. Chapin, D. D., President of Be-
loit College, whose subject was, Connecticut Puritans in the West.
After the doxology and the benediction, a recess was taken till
half-past seven in the evening.
Thursday evening, half-past 7 d'docJc. — The session was opened
"with singing. Prayer was offered by Rev. George Bnshnell.
Rev. E. W. Robinson read a paper relative to the First Meeting
of the A. B. C. F. Missions at the house of Noah Porter, D. D., in
Farraington, — prepared by Dr. Porter. Rev. S. W. S. Dutton, D,
D., addressed the audience upon the safety and Avisdom of entire
religious liberty, as illustrated by our history ; Rev. Joseph El-
dridge, D. D., upon Consociated Congregationalism ; Rev. Samuel
Wolcott, of Providence, R. I,, upon the Lessons of our day as sug-
gested by the leading aim of our fathers ; Rev. .Joseph P. Thomp-
son, D. D., of New York City, upon the Congregational Polity as
adapted to the highest development of the individual Christian, in
harmony with the practical union of all Christians m the faith and
the Avork of Christ ; and Rev. William I. Budington, D. D., of
Brooklyn, N. Y., upon the Mission of our Churches as defined by
our history.
The promiscuous audience convened to listen to the public ad-
dresses was dismissed after the singing of a hymn, by the benedic-
tion. It was then Resolved, That, in view of that inheritance
Preface. vii
which we have received from our fathers, — the principles of which
have been so fully set before us on this occasion, — this Association
at this closing hour feel called upon not only unitedly to express
our deepest gratitude to God for the same, but also to do all m our
power to transmit it to the latest time.
Voted, That the thanks of the General Association be presented
to Rev. Leonard Bacon, D. D., for the clear and most important
history contained in the able discourse pronounced by him to-day,
and that a copy be requested for publication.
Voted, That the thanks of the Association be pi-esented to those
gentlemen Avho have given extempore addresses, and that they be
requested to revise them from the printed reports for publication iu
the forthcoming volume.
Voted, That the thanks of the Association be presented to those
who have j^repared essays for publication in connection with this
occasion.
Voted, likewise, That the thanks of this body be presented to
the committee on facts and statistics, and esj^ecially to the chair-
man, Rev. E. W. Robinson, for his diligent, persevering and suc-
cessful labors.
Resolved, That the thanks of the Association be presented to the
families of this city and vicinity for their libei-al and courteous hos-
pitality ; to the two Congregational societies, for the use of their
houses of worship ; to the committee of arrangements for their del-
icate and unwearied attention to our minutest wants ; to the choirs
of the respective churches, for their attendance and assistance in
our public praises ; and to the members of the press Avho have so
largely contributed to awaken and keep alive the interest felt on
this important occasion.
In the discharge of the duty imposed upon the subscribers
by the General Association of 1859, this volume of contribu-
tions to the Ecclesiastical History of Connecticut is now offered
to the public. Much labor has been bestowed upon the prepa-
ration of it since the materials, in an unfinished state, were put
into our hands. It will be observed, as one result of the nec-
essary delay in the publication, that the statistical and histor-
ical information collected from the District Associations, and
from the churches, is brought down to the present year.
In so large a volume, containing contributions of so many
different kinds, and from so many different sources, the reader
Avill naturally expect to find some diversity in matters of opm-
viii Preface.
ion, and will neither be surprised nor offended at unimportant
discrepances of statement in matters of fact. On the ques-
tion, for example, whether the First Church in Hartford or the
the First Church in Windsor is to be regarded as the oldest in
the State, the reader may judge for himself, or hold his
judgment in suspense. It was not our duty as a publishing
committee to decide any such questions. While we have done
what we could to perfect the historical and statistical papers
which constitute so large a portion of this volume, we trust
that neither the Committee nor the General Association will
be held responsible for the statements or the arguments of in-
dividual contributors. We are sorry to be obliged to add that
no inconsiderable number of errors has been discovered in
these pages, particularly in the matter of names and dates. It
is hoped that most of these will be found to be of no great
importance. A full list of errata is given at the end of
the volume. It would be well if each person would make
the proper corrections in his own copy at the outset.
Important service has been rendered by the members of the
committee appointed by the General Association to assist in
making collections within their several Associations ; and ac-
knowledgments are due to them and to the Rev. Messrs. W.
C. Fowler, H. G. Jesup, J. A. Gallup, W. H. Moore, Abram
Marsh, J. H. Newton and A. Putnam ; particularly in the
preparation of the Sketches of the District Associations and
the Lists of Licentiates.
Our thanks, and the thanks of the General Association and of
the churches, are also due to Mr. William L. Kingsley, whose
diligence and skill have greatly aided our editorial labors, and
whose generous zeal has undertaken the publication of these
Contributions to the Ecclesiastical History of his native State,
with no prospect of gain, and with no security against pecu-
niary loss. Only a small edition has been printed. We hope
it will not be permitted to remain upon his hands.
LEONARD BACON, ) ^
S. W. S. DUTTON, < , Comnnilee
E. W. ROBINSON, S "-^ ^"^^^^«^^«'^-
Preface. ' ix
New Haven, Dec. 1860.
Few readers, save those who have had some experience of
such work, can understand how great the labor has been of
collecting, condensing, completing and editing the Historical
Sketches of the District Associations and the Churches ; and
how much of correspondence, and of patient waiting, and of
renewed and repeated inquiry, that labor has involved. The
two first named members of the Committee may be allowed to
say that this great labor could not have been performed but for
the zeal and unwearied diligence of their colleague. Rev. E.
W. Robinson. From the first suggestion of the commemora-
tion to the completion of the indexes which will make this
volume valuable as a book of reference, his industry has nev-
er been weary. He has been, as many of the contributors
have had occasion to know, the working member of the com-
mittee.
LEONARD BACON,
S. W. S. DUTTON.
CONTENTS.
/
Preface, iii
Contents, x
Sunniiaiy, xiii
Historical Discourse, by Rev. Leonard Bacon, D. D. . . 1
ADDRESSES.
The Three Principles of Congregationalism, by Prof E. A. Law-
rence, D. D., East Windsor Hill, 73
The Catholicity of Congregationalism, by Rev. T. D. Woolsey,
D. D., President of Yale College, 82
The First Church in Connecticut, by Rev. Joel Hawes, D, D.,
Hartford, 85
The Mission of Congregationalism at the West, by Rev. T. M.
Post, D. D., St. Louis, Mo., 93
Congregationalism as in Harmony with the Scriptural Idea of
Christian ITnion, by Prof E. P. Barrows, Andover, Mass., 103
The Pilgrim Fathers, by Rev. John Waddington, d. d., London,
England, 110
Puritan Pioneering in New England, as compared Avith Puritan
Pioneering at the West, by Rev. A. L. Chapin, D, D.,
President of Beloit College, Wis., Ill
The Safety and Wisdom of complete Religious Liberty, as illustra-
ted in Connecticut, during the last One Hundred and Fifty
Years, by Rev. S. W. S. Dutton, D. D., New Haven, .118
Consociated Congregationalism, by Rev. Joseph Eldridge, D.
D., Norfolk, 125
The Lessons of our Day, as suggested by the Leading Aim of our
Fathers, by Rev. Samuel Wolcott, Providence, . .128
The Congregational Polity adapted both to Individual and
United Action in the Cause of Christ, by Rev. Joseph P.
Thompson, D. D., New York City, 134
The Mission of our Churches as defined by our History, by
Rev. AVilliam Tves Budington, D. D., Brooklyn, N. Y. 138
CONTEXTS. XI
HISTORICAL PAPERS.
Meetings of the General Association, by Rev. M. N. Morris,
Register, 144
Dr. E. Wheelock's (Moor's) Indian Charity School, . . 148
First Meeting of the American Board of Commissioners for
Foreign Missions, by Rev. N. Porter, D. D,, . . . loi
Foreign Missionaries from Connecticut, ..... 154
Cornwall Mission School, 160
Congregational Home Missions in Connecticut, by Rev. Hor-
ace Hooker, . . . . . . . . .163
Graduates of Yale College Arho have served as Foreign Mis-
sionaries, . . . . . . . . . .180
Theological Department of Yale College, .... 182
Theological Institute of Connecticut, at East Windsor Hill, by
Rev. Charles Hyde, . . . . . . .185
Sabbath Schools, by Rev. Joel Hawes, D. D., . . . .190
Revivals of Religion in Connecticut, . . . . .197
Contributions for Benevolent purposes, ..... 203
Connection of the Congregational Ministers and Churches of
Connecticut with the rise and progress of the Temperance
reformation, by Rev. Johu Marsh, D. D,, Xew York City, 205
Pastors and Stated Sui^plies, by Rev. George P. Prudden, . 221
History and Results of the diiferent methods of raising Salaries
in Connecticut, by Rev. Hiram P. Arms, . . . 226
Parsonages and Permanent Funds, ..... 230
The Permanent Fund System, by Rev, G. A. Calhoun, D. D., . 233
A Permanent Ministry, by Rev. Timothy Tuttle, . . .239
Common School and Academical Education as indebted to Con-
gregationalists, by David X. Camp, Esq., State Superin-
tendent of Schools, 248
Separate Churches in Connecticut, by Rev. ]l. C. Learned, . 253
On the Rise, Growth and Comparative Relations of other Evan-
gelical Denominations in Connecticut, to Congregational-
ism, by Rev. Henry Jones,
Presbyterians, 200
Baptists, 262
Episcopalians, 263
Methodists, 267
Congregationalists in their relations to other Sects, character-
ized by Error, Fanaticism, or Disorder, by Rev. Abel Mc-
Ewen, D. D.,
L^nitarians, . . - • • • .2/4
xu
CONTENTS.
TJniversalists, 277
Separates, 280
Millerites, or Second Adventists, . . . 281
Spiritualists, 282
Rogerenes, . . . . . . .283
Sandemanians, . . . . . . .284
Summary of Decisions of the Courts of Connecticut in Eccle-
siastical cases, . . . . . . . . .286
Half Century Ministers of Connecticut, 289
Early Theological Education, 296
HISTORICAL SKETCHES OF THE DISTRICT ASSOCIA-
TIONS, WITH LISTS OF THEIR LICENTIATES.
Fairfield East,
. 298
Fairfield West,
. 301
Hartford Central, ....
. 304
Hartford Fourth, ....
. 306
Hartford North, ....
. 307
Hartford South, . • . .
. 310
Litchfield North, ....
. 313
Litchfield South, ....
. 316
Middlesex,
. 319
New Haven Central, ....
. 320
New Haven East, ....
. 321
New Haven West, ....
. 327
New London, .....
. 332
Tolland,
. 33.5
Windham, ......
. 337
HISTORICAL SKETCHES OF THE CONGREGATIONAL
CHURCHES OF CONNECTICUT,
In Alphabetical Ordek, 340, 516
APPENDIX.
List of Towns, Churches and Post Offices of different names, . 517
Early Theological Education, [Supplement.] . . .518
Half Century Ministers, [Additional.] 518
Errata, 520
CONTENTS. xiii
TOPICAL INDEX.
INDEX OF NAMES.
BIBLIOGRAPHY.
SUMMARY.
The following statistical items — some of them scattered through
the volume, and a i'ew of them not elsewhere to be found — are here
grouped together for convenience of reference.
Associations in the State, . . . . .15
Churches now existing and reported, . . . 284
Whole Number of Church Members, (Minutes Gen. Assoc.) 47,109
Extinct Churches reported, . . . . .21
"Separate" Churches, extinct, merged or changed, . . 30
Towns in the State, ...... 161
Town having no Congregational Church, (Waterford,) . 1
Pastors who went on Missionary tours before 1798, . . 45
Missionaries sent to New Settlements and the West, . .279
Amount expended for these Missions, and paid to Am. Home
Miss. Society, (June, 1859,) . . .$654,304.40
Number of Churches formed by these Missionaries, about, . 500
Churches and Congregations aided in Conn., by the Connec-
ticut Missionary Society, . 93
Of these there are now self-suj^porting, . . .53
Still receiving aid, . . . . . .35
Have become extinct or changed, . . . .5
Expended for Home Missions in the State, (June, 1859,) $117,422.29
Foreign Missionaries from Connecticut, . . .103
Female Foreign Missionaiies reported, . . .72
Foreign Missionaries, Graduates of Yale College, . . 54
Students of Yale Theological Seminary, (1859,) about, . 700
Students of East Windsor Theological Institute, (1859,) . 238
llalf-Century Ministers, on both Lists, . . . 250
Those who have ministered in the State, . . .175
Natives and Licentiates who have ministered out of the State, 70
Who have left the Congregational ministry, . . .5
Licentiates reported, ..... 1320
Of these there were licensed before 1760, by six Associations, 125
XIV CONTENTS.
Pastors Keported, . . . . . 1870
Stated Supplies, mostly for one year or more, . . 595
Ministers raised up, (many probably not reported,) . 1493
Names in Index, including repetitions, . . . 6000
Contributions for benevolent purposes, 224 Churches, 1857, $ 90,870
Contributions, (Minutes General Assoc.,) 275 Churches.,
1859, ...... $121,860
Home expenses of Churches. (Minutes Gen. Assoc , 1859, $344,103
Number of Parsonages, " " " " 118
Societies having Funds, " " " " 197
Value of Parsonages and funds, " " " " $828,980
Pastoral Libraries, ..... 20
HISTORICAL DISCOURSE,
DELIVERED AT NORWICH, JUNE 23, 1859,
BEFORE THE
#iwwl Sss0aatt0« d §mudmi
AT THE CELEBRATION OF ITS
ONE HUNDRED AND FIFTIETH ANNIVERSARY.
BY LEONARD BACON, D. D.
HISTORICAL DISCOURSE.
-<-♦< — — . —
In attempting to fulfill the appointment which I received
from the last General Association, I throw myself frankly on
that Christian liberality and fraternal kindness, of which the
appointment itself was an expression. I am not the pastor of
a consociated church. I have been sometimes, and in some
quarters, reputed to be unfriendly to that form of confederation
which our fathers and predecessors established among the
churches in this Puritan commonwealth. Others are in many
respects more competent than I am, to the duty of setting
forth in a historical discourse the origin and design, the working,
and the results of that ecclesiastical constitution. Assured that
the appointment was not made inconsiderately, nor without
the understood consent of the pastors and other ministers re-
presented in the General Association, I accept the task in the
same spirit in which it was assigned to me. Addressing my-
self on this occasion, not to the General Association as a repre-
sentative body, but to its constituency assembled as in a mass
meeting, I speak in all freedom ; for I am sure that what is
expected of me is not a set defense of any particular arrange-
ment for maintaining that great principle of " the Congrega-
tional way," the communion of churches, but only an honest
attempt to set forth those facts of our ecclesiastical history,
which are most pertinent to this commemoration.
One hundred and fifty-one years ago, that is in the year
1708, on the 9th, or according to our present calendar, the 20th
day of September, a meeting of pastors and lay messengers,
hardly more numerous than an ordaining council of these
times, was convened in the little town of Sayhrook. The
2
time of meeting was the time of commencement in the •' Col-
legiate School," which has since become Yale College, and in
which the seventh commencement Avas then to be celebrated.
The place may be presumed, and is reported by the local tra-
dition to have been at the house which Mr. Nathaniel liynde
of Saybrook had generously given for the use of the college,
so long as it should be continued in that town. Commence-
ment in those days brought no great concourse to the town ;
for as yet the degrees were conferred with no public demon-
stration, only a few friends of the candidates, in addition to the
trustees, being admitted to the ceremony. Nor did the pre-
sence of the synod, if we may so call it, add much to the
attendance in Saybrook at that commencement ; for of the
twelve ministers whose names appear upon the roll of that
synod, nine were at the time trustees of the Collegiate School.
The synod then, (for by that name it will be convenient to
speak of it,) was hardly more than a meeting of the trustees
in another capacity.
Let us name then, one by one, the men Avho formed the
Saybrook constitution. What else is there to be known con-
cerning them ? What sort of men were they in their gene-
ration ?
Small as that synod was numerically, it had two modera-
tors, not so much for use as for dignity ; not so much because
the assembly was expected to be turbulent, as because such
had been the way in the preceding synods of New England.
The senior moderator was Jamks Noyes, of Stonington, at that
time a venerated father among the clergy of Connecticut,
being in the sixty-ninth year of his age. His father, of the
same name, the first teacher of the church in Newbury, Mas-
sachusetts, was one of those eminent men among the first
ministers of New England, whose lives are recorded in Mather's
Magnalia, and was greatly distinguished in his day, like his
colleague and kinsman Thomas Parker, by his dissent from
the Congregational way, and by the approximation of his
views to the Presbyterian system. Our James Noyes was an
akmmns of Harvard College, a graduate of 1659. He had been
for forty-fonr years the minister of Stonington, and for thirty-
four years the pastor there ; the first church in Stonington not
having been instituted till ten years after the commencement
of his labors in the town.
The adsessor of James Noyes in moderating the synod, was
ThOxMas Buckingham, pastor of the church in Saybrook. He
was a son of Thomas Buckingham, one of the "seven pillars"
who were chosen to begin the church in Milford. As he does
not appoar among the alumni of Harvard College, it may be
presumed that he received his education in the New Haven "col-
ony school." He appears to have commenced his ministry at
Saybrook, not far from the year 1667, when the candlestick had
been removed out of its place, by the migration of the church
with its pastor to Norwich. Before 1669 another church had
been gathered in Saybrook, and soon afterwards Thomas
Buckingham had become its pastor. At the date of the synod he
was sixty-two years of age, and had been in the pastoral office
not far from forty years. All the indications of his character
and position that appear upon the documents that have come
down to us from that age, show that he was one of the most
conspicuous among the clergy of the colony. To us assem-
bled here, it is an interesting fact that the honored and beloved
chief magistrate of this ancient commonwealth, at the present
time, is his descendant.
Where there were two moderators, it is not strange that there
were two scribes. These Avere Stephen Mix, of Wethers-
field, and John Woodward, of Norwich. The former was at
that time about thirty-six years old. He was a native of New-
Haven, the youngest son of one who was a young man among
the earliest inhabitants of the town. Educated at Harvard
College, a graduate of 1690, he became pastor of the Weth-
4 ^
ersfield church in 1694, when he was only twenty-two years
of age ; and in that place the traditionary remembrance of his
ministry, and especially of the authority with which he ruled
the people, was long maintained, and I dare say is not yet ex-
tinguished. The other scribe, John Woodward, was a still
younger man. He had been less than nine years a pastor,
though he had been fifteen years a graduate of Harvard.
Another aged pastor, deputed by the council of New Lon-
don county, was present in the synod, namely, Moses Noyes,
of Lyme. He had been minister in that place from the be-
ginning of the settlement there, forty-two years ; but he had
sustained the pastoral office only fifteen years, for, from 1666
till 1693, though public worship was maintained in Lyme, and
a minister supported, without aid from any Home Missionary
Society, no church was instituted in that settlement. It seems
difficult to reconcile such a fact with another equally attested
fact, namely, that the man who labored as minister of the
gospel twenty-seven years in a single parish, without gathering
a church, and therefore without any administration of sacra-
mental ordinances, was nevertheless a man of mark among the
clergy of the colony, a Calvinist without reproach in his doc-
trinal scheme, and esteemed by the best judges that knew him,
a man of great and extensive learning, an excellent Christian,
and judicious divine. He was three years younger than his
brother the moderator, but the two were classmates at Harvard
College in the class of 1659.
Two other members of the synod, the next after Buckingham
in the order of age, were also classmates at Harvard, in the class
of 1675. Samuel Andrew, of Milford was at that time in the
fifty-second year of his age, and was just completing the twenty-
third year of his pastorate. He was the acting rector or presi-
dent of the Collegiate School, which ofiicehe continued to hold
without resigning his pastoral charge, till after the removal of
the school to New Haven, and the completion of its first col-
lege building there in 1718, when his son-in-law, the pastor of
Stratford, was appointed rector. His ministry at Milford, pro-
longed through more than half a century, seems to have been
steadily prosperous, and the effects of it upon the habits of the
people are visible at this day. His classmate, Timothy Wood-
bridge, of Hartford, was a son of that John Woodbridge who
came to New England in 1634, at the age of twenty-one, and
was pastor for a little while at Andover, but resigned his
charge and returned to England while Puritanism was in the
ascendant there, and then, after many years, came back, and
was settled in Newbury as colleague with his aged uncle,
Thomas Parker, and successor to his kinsman, the father of
the Noyeses. Timothy Woodbridge was ordained pastor of
the First Church in Hartford, on the same day on which his
college classmate was ordained at Milford. He came into
the pastoral office in that church, only nineteen years after
the decease of Samuel Stone, the surviving colleague of
Thomas Hooker. How well he bore himself in that office,
and to what degree of honor and public confidence he attained
among his contemporaries, is amply testified by the eulogium
which Timothy Edwards pronounced upon him, when preach-
ing the election sermon before the authorities of the colony,
the week after his death, [1732.] Both the Hartford minis-
ters had died within the year, and both were commemorated
by the preacher, standing in the pulpit where both had been
for many years accustomed to sit on the occasion of that great
solemnity. Having spoken first of the pastor of the South
Church who had died six months before, he proceeded to speak
more at large of " that aged and eminent servant of Christ,
who died in this town this last week, who was one of the
principal men of his order in the land. Him, we that were
his contemporaries in the sacred work of the evangelical min-
istry in the towns about him, generally considered as one much
our senior and superior; and in cases of weight and difficulty
advised with and hearkened to him as our head and guide,
yea very much as to a father, who was indeed one of the
chief of the fathers of that tribe in Israel which he, by office
as a minister of Christ, stood especially related to.'' All this
might seem to be no more than the common-place eulogium
that naturally follows the hearse of an aged and respected
minister. But when we remember that the preacher who said
all this, was himself well advanced in life, these strong ex-
pressions of veneration for a departed leader and father, become
more significant. Nor was all this enough for his own feeling,
or for the expectation of his hearers. He went on to speak of
the departed more particularly: "the goodness of his natural
temper ; the gravity, greatness and superiority that appeared
m his countenance ; his bodily presence being so far from
being mean and contemptible, that it was great, much above
what is ordinary, his proper stature, (he being taller than the
common size,) with his comely and majestic aspect, being such
as commanded reverence ;" — " how wise and judicious he
was ; with his great prudence, his entertaining freedom, oblig-
ing courtesy and affability ; his superior learning, reading and
knowledge ; his liberal, bountiful, generous and public spirit ;"
— "his great ability for, and readiness in giving counsel in diffi-
cult and important cases, and how much the care of the churches
and of the College lay upon him;" — "and how happy a
hand he had in managing of controversies and differences ; and
what influence, sway, and authority he had with ministers and
people ;•' — " and how from place to place he carried the bless-
ing of peace with him ; and how ready and willing he was
with love to serve men and do good to all." The hearers
were furthermore reminded of " his orthodoxy and soundness
in the Christian faith, and how much he savored of a gracious
spirit — particularly in his great love to our Lord Jesus Christ,
his blessed master ; his holy zeal for God and against sin ; his
humble submission and resignation to divine sovereignty ;
[and] his great mortification to the world." It seemed not ne-
cessary to tell them, but only to remind them, •' for hoM'" many
years and how well he filled the pulpit, and (in our councils
and associations.) the moderator's chair : and with how amiable
a conversation he adorned his profession ;" — " and how becom-
ing a Christian and a minister he carried himself, both living
and dying." When such men die," exclaimed the preacher,
"we may well weep' over them, us the king of Israel wept
over the holy prophet, ' O my fat he?', my father ! the chariots
of Israel, and the horsemen thereof !^ "
I may add that he who was the subject of all this eulogy, left
in print one specimen of his ability in the ministry, — an
election sermon preached in 1727. when he was already far
advanced in age. An attentive examination of that sermon,
especially in the light of the testimony given so soon after-
wards over his recent grave, shows that he was a strong and
deep thinker, and that he must have been to an intelligent con-
gregation an eminently impressive preacher.
Another class of graduates from Harvard, that of 16S1, gave
three members to our little synod, namely, James Pierpont,
of New Haven, Noadiah Russell, of Middletown, and Sam-
uel Russell, of Branford. The first of these is traditionally
reported to have made the original draught of the articles
adopted by the synod. At the house where some of his de-
scendants live on his old homestead in New Haven, his coun-
tenance — slightly shaded with a look of sadness yet expressive
of whatever quality can win alfection, gentle and scholarly
yet full of manly beauty, with the high, thoughtful forehead,
the delicately chiseled features, and the dark, keen eye — still
looks upon us from the canvas. And well do the rich masses
of hair falling upon his shoulders, the neat white bands, and
the scholar's gown with its loose folds, set off the serious
beauty of that countenance. One printed sermon remains to
tell us with what force and fervor, as well as doctrinal sound-
8
ness, he performed his work in preaching the word. The time
at which he came to the pastoral office in the New Haven
Church, required in the pastor peculiar gifts of influence and
of wisdom, and especially a manifest eminence in the wisdom
that cometh from above. The generation that came out of
England had just passed away. Eaton and Goodyear, Greg-
son and the Newmans, and others like them who had first en-
countered the temptations of the wilderness, and had laid the
foundations of what they hoped would be a glorious temple,
had left behind them none that could be called their equals.
The first pastor Davenport, seventeen years before, had forsaken
the church in his old age, not only because he felt himself called
to do battle in a broader field for what he esteemed an essen-
tial principle of the Congregational way, but also because, in
the midst of thickening disappointments, he was depressed and
discouraged. His colleague, Street, had labored on alone six
years, and his death had left the church for the first time with-
out a minister. Ten years of trouble, of discouragement, of
division, and of steady declension followed, and then, by the
kind providence of God, the young man came to them, in
whom, after a few months of probation, their hearts were
united. His wisdom, his gentleness, his faithfulness, carried
that church through a perilous crisis in its history. His public
spirit, as well as his eminent gifts, made him conspicuous in
the colony. It was out of his consultations with his two next
neighbors in the ministry, Andrew, of Milford, and Russell, of
Branford, that the movement came which resulted in the
founding of a college under the humble name of a collegiate
school. In the words of Cotton Mather, " New Haven valued
him — all Connecticut honored him." When he came to the
commencement at Saybrook, in 1708, making his slow jour-
ney through the woods that had as yet receded from the shore
only at distant intervals, and discussing the aff'airs of the col-
ony, the college, and the churches, with his friend and class-
mate Samuel Russell, as they rode side by Side from Branford
to the river, he was less than fifty years old, but he had been
more than twenty-three years in the pastoral office. He died
six years afterwards, at the age of fifty-five, when the college
of which he was a principal founder had not yet found its per-
manent abode, and when the system of church government
which he helped to frame had not yet begun to show what it
could do. But his usefulness has survived him in his descend-
ants to this day. His beautiful and gifted daughter, Sarah, a
great grand daughter of Thomas Hooker, was like a minister-
ing angel to her husband,* that wonderful preacher and theo-
logian, whose name is to this day the most illustrious in the
church history of New England, but who could never have
fulfilled his destiny without her. A grandson of hisf enriched
our New England theology with his unanswerable exposition
and defense of the divine fact of the atonement for the sins of
men. A great grandson of his J presided over the college for
more than twenty years with eminent success and wide re-
nown, and left to all the evangelical churches that read or
worship in our English language, the only System of Theo-
logy that ever has become in two hemispheres a popular reli-
'gious classic. Nor is this all. The humble collegiate school,
which in 1708 was sending out a class of three graduates, and
which, when James Pierpont died had not yet dared to call
itself a college, has grown into a university with five distinct
faculties of instruction, with almost six hundred students, and
with more than three thousand living alumni ; and its beloved
and honored president, with those various gifts of genius, of
learning and of grace, which so adorn the office made illus-
trious by his predecessors, is a great great grandson of the
same James Pierpont,
Of Pierpont's two classmates, the Russells, we know less ;
♦President Edwards, t The younger Presideut Edwards. ^Presideut D wight.
10
but what we know is of the same sort with what we know
of him. The church of Middletown was in its stage of early
weakness when Noadiah Russell became the pastor there. His
only predecessor in office had died after a ministry of only
sixteen years, and an interregnum of four years had followed.
That was, as I have intimated, a time of greater depression,
and greater peril in church and state than any other time in
the history of New England. Just then it was that Noadiah
Russell, whose childhood and early youth had been passed
under the ministry of Davenport and Street, in New Haven,
began his ministry in Middletown. How well he performed
his work, how effectually he molded the character, and formed
the habits of the people, and how much he had of their grate-
ful affection, may be inferred from the fact that when he died,
in the fifty-fifth year of his age, and the twenty-ninth of his
pastorate, his son became in a few months his successor, and
labored there for almost fifty years — the entire period from the
ordination of the father to the funeral of the son being more
than three-quarters of a century. In like manner Samuel
Russell, son of the first minister of Hadley, came to the pas-
toral office in Branford at the re-organization of the church
there, twenty-two years after the removal of Abraham Pierson"
with his flock to New Jersey. He became the second father
of the town. His ministry, peaceful and prosperous, was pro-
longed forty-four years, till his death in 1731, at the age of
seventy. It was at his house that the ceremony of founding
the college, by the ten ministers who had been designated for
that purpose, took place in the year 1700.
Of the twelve clergymen in our little synod, I have already
mentioned ten. The two tliat remain to be commemorated, were
contemporaries in college, though not classmates, — Charles
Chauncey, who graduated in 1686, and John Davenport,
who graduated one year later — the one being a grandson of
that Charles Chauncey who, in the first generation of our New
11
England history, was President of Harvard College, and the
other being the only grandson of the first pastor of New Ha-
ven. The first was forty years old in 1708 ; the second, one
year younger, they being the youngest members of the synod
with the exception of the scribes. Chauncey was pastor of
the Stratfield church, now the First church in Bridgeport. He
■was born in Stratford, where his father, the youngest son of
President Chauncey, was pastor. He was twenty-seven years
old, and had been nine years a graduate, when a new parish
was instituted, which received the name of Stratfield as signi-
fying that part of it was in Stratford, and part in Fairfield. At
the organization of the church in that new parish, he was or-
dained to the pastoral office over a people among whom he had
been known from his childhood. In that office he continued
till his death in 1714. John Davenport, pastor of the church
in Stamford, was not inferior in ability to any other member
of the synod. In his own church and town, and among the
ministers and churches of that county, he had a commanding
influence. In the election sermon for 1731, his death, which
had taken place three months before, was spoken of by the
preacher (Samuel Whittelsey, of Wallingford) as "the remo-
val of one eminent for learning, and who was a bulwark and a
barrier upon our frontiers." Nor was this an unmeaning eu-
logy. As to his learning, it was testified at his funeral, by one
of his neighbors in the ministry, (Samuel Cooke, the successor
of Chauncey at Stratfield,) that '-he had the advantage of an
accurate knowledge of those languages wherein the scriptures
were given by Divine inspiration, probably far beyond the com-
pass of any of his survivors within many scores of miles every
way ; and so could drink immediately out of the sacred foun-
tain, those languages being almost as familiar to him as his
mother tongue." And that he was not a scholar merely, but a
man of action and of influence, was largely testified. His rela-
tions to the civil interests of the colony, to the college, (of which
12
he had been for fourteen years a trustee,) and to the ecclesiastical
common weahh at large, as well as to his own parish, having
been referred to, and his ability and bold fidelity as a minister
of God's word, having been commemorated, the speaker went on
to say, he " was both our crown and our bulwark" ; — " it was
many years since looked upon by the serious and judicious as
a special favor of Divine Providence that a person of such dis-
tinction was seated so near the western limits of New England
as a bulwark against any irruptions of corrupt doctrines or
manners."
Of the four lay messengers who were delegated to that sy-
nod from the several constituent councils, little can be reported.
" The council of Hartford county sent John Haynes, Esq., of
the First church in Hartford, who was a son of the second
pastor of that church, and a grandson of the first governor of
that colony. He had been liberally educated at Harvard Col-
lege, and was eminent in civil life, being a Judge and an " as-
sistant." " From the council of Fairfield county" came Dea-
con Samuel Hoyt, an officer of the church in Stamford. " From
the council of New London county" there were two, of whom
one was Robert Chapman, of Saybrook, a man who often
represented that town in the colonial legislature, and whose
memorial among his descendants is that " he walked with
God;" and the other was Deacon William Parker, of whom
I have been able to find no traces elsewhere.
The synod, consisting of these sixteen members, was con-
vened by an order from the civil government of the colony.
Such a call was in accordance not only with the ideas then
prevalent, but with all the precedents in the history of New
England. It was universally understood in those days — and
rarely was there an election sermon in which it was not explic-
itly or implicitly repeated — that Moses and Aaron were to
embrace each other in the mount ; that Christian magis-
trates were to care for the peace and purity of the churches ; and
13
that those who were entrusted with the government of the com-
monweahh were to be regarded, and were to regard themselves,
in their relation to the churches, as episcopi quoad externa. Ac-
cordingly, ill May, 1708, the legislature entered upon the rec-
ord of its doings an order which not only convened the synod,
but prescribed its duties, and Avhich should therefore be read in
full on such an occasion as the present.
"This Assembly, from their own observation, and the complaint
of many others, being made sensible of the defects of discipline in
the chnrches of this government, arising from the want of more
explicit asserting of the rules given for that end in the Holy Scrip-
tures, from M'hich would arise a permanent establishment among
ourselves, a good and regular issue in cases subject to ecclesiastical
discipline, glory to Christ our head, and edification to his members,
hath seen fit to ordain and require, and it is by the authority of the
same ordained and recpiired, that the ministers of the several coun-
ties in this government shall meet together, at their respective coun-
ty towns, with such messengers as the churches to which they be-
long shall see cause to send Avith them, on the last Monday in June
next, there to consider and agree upon those methods and rules for
the management of ecclesiastical discipline, which by them shall
be judged agreeable and conformable to the word of God, and shall,
at the same meeting, appoint two or more of their number to be
their delegates, who shall all meet together at Saybrook, at the next
commencement to be held there, where they shall compare the results
of the ministers of the several counties, and out of and from them
to draw a form of ecclesiastical discipline, which, by two or more
persons delegated by them, shall be oftered to this court, at their
session at New Haven in October next, to be considered of and af-
firmed by them ; and the expense of the above mentioned meetings
shall be defrayed out of the public treasury of this colony."
The alleged occasion of this ordinance, and the ends which
it was expected to answer, require some attention on our part
if we would fully understand this important chapter in the
church history of Connecticut. " Defects of the discipline of
14
the churches" are referred to as obvious and notorious, but are
not described or specified. What were those defects, so noto-
rious that there was no need of naming them? It is affirmed
that those defects, whatever they may have been, " arise from
the want of a more explicit asserting of the rules given for that
end in the Holy Scriptures." What rules for the discipline of
the churches are those which, as the framers of this ordinance
thought, are given in the scriptures, but which were not suffi-
ciently asserted in the then existing platform of the Connecti-
cut churches ? It was expected that from the more explicit as-
sertion of those rules, there would arise ''a permanent estab-
lishment" in Connecticut. What was the meaning of that
phrase " permanent establishment ?" Establishment — of what ?
And how was that expected establishment to differ from the
establishment then existing ? It was furthermore expected that
from this more explicit asserting of scriptural rules, there would
arise " a good and regular issue in cases subject to ecclesiasti-
cal discipline," as well as " glory to Christ and edification to
his members." What did this language mean as used by the
framers of the ordinance ? If we can fairly answer these ques-
tions I think we shall understand the views and aims of the
men who projected the Saybrook synod.
We may get some help in our exegesis by remembering what
former synods had been held in New England, and with what
results. The first — that of 1637 — was held that the churches,
and their ministers, might come, by discussion and fraternal
consultation to some united judgment concerning an enthusias-
tic antinomianism, which had become a perilous and disorgan-
izing heresy in the Boston church, and was mixing itself dis-
astrously with all the interests of the colonies. The second —
that which met in 1647, and again by adjournment in 1648 —
was called to digest and set forth a system of principles for the
guidance of the churches in matters of discipline, and its result
was the Cambridge Platform. In this as well as at the first sy-
w
nod, the churches, not of Massachusetts only, but of the other
colonies, were represented. The platform elaborated by the
synod had not indeed the authority of a constitution or of a
code of laws ; it was law to the churches, only in the sense in
which Kent's Commentaries or Story on the Constitution is
law to courts of justice. It was nothing else than an " expli-
cit asserting" of rules given in the scriptures. As such it was
accepted in Connecticut not less than in Massachusetts, and was
held to be full and sufficient for the guidance of churches in
their self-government, and in their relations to each other.
Even now, after a lapse of more than two hundred years, that
platform, (notwithstanding its errors here and there in the ap-
plication of proof texts, and its one great error in regard to the
power of the civil magistrate in matters of religion,) is the
most authentic exposition of the Congregational church order
as given in the scriptures. At first, it was the more effectually
commended to general acceptance because it was understood
as having satisfactorily adjusted whatever differences on the
subject of church discipline had been developed in New Eng-
land. But not many years had passed, when difficulties arose
in the churches on the Connecticut, and especially in the Hart-
ford church, from which the admired and venerated Thomas
Hooker had recently been removed by death. That passage
in our church history is an obscure one, the documents by
which it might be illustrated having mostly perished. But we
may be sure the conflict was not by any means a merely per-
sonal collision between the Teaching Elder Stone and the Ru-
ling Elder Goodwin, or between any other, individuals who
were involved in it. Whatever may have been the beginning
of it, the controversy itself was a conflict between opposite
principles of ecclesiastical order. It is often said that there
was a Presbyterian element or tendency among the original
Puritans of New England ; and so there was, but what was it ?
None but the shallowest and most isnorant readers of our his-
16
tory will undertake to find that Presbyterian element in the
fact that every church was to have its eldership, including one
at least beside the teaching elders ; nor in the fact that the
Cambridge Platform insists on the duties of churches toward
each other. Neither of these facts has any relation to the dif-
ference between the Presbyterianism of that age, and '•' the
Congregational way." Some of the first ministers of New
England were avowed Presbyterians. Such were Thomas
Parker of Newbury, and his kinsman and colleague James
Noyes, the father of the two Noyeses in our Saybrook synod.
Such was also John Woodbridge, first of Andover, and after-
wards of Newbury, another kinsman of Thomas Parker, and
the father of that Timothy Woodbridge who was also a mem-
ber of our synod. Others were semi-presbyterians, or infected
with a presbyterian tendency. Such was Samuel Stone, the
famous colleague of the more famous Hooker. He appears to
have held firmly enough the principle that all church power
inheres in every organized local church ; but his Presbyterian
tendency is intimated by the tradition which imputes to him
the saying that " a church is a speaking aristocracy in the face
of a silent democracy." The elders only were to speak in the
transaction of church affairs ; the brethren were to give their
consent in silence. While Thomas Hooker lived, the presby-
terianizing tendency in his colleague teacher was eff"ectually
counteracted, or perhaps was not developed. But soon after the
first pastor's death, the conflict of opinions in that most important
church began. And soon, as all the traces of the story show,
the conflict involved not only the rights and functions of the
brotherhood in the government of the church, but also the
qualifications for baptism, and the conditions and nature of
church-membership. Soon, thoughtful men, in various parts
of New England, were able to discern how far the influence
of the principles that had been newly broached at Hartford
might extend, and how perilous a defection from the Congre-
17
gational way was impending. The demand for a promiscuous
administration of baptism after the way of national churches,
and for tlie recognized church-membership of all baptized per-
sons not convicted of some overt and positive offence, had been
peeped and muttered elsewhere, but had been suppressed with-
out much trouble. It has been often alleged, that this de-
mand originated in the unwise exclusion of all but church
members from participation in political power, and that a
reasonable extension of the right of suffrage would have
silenced the demand. But on such a theory how is it to be
explained that the troubles which the theory accounts for, be-
gan in just that colony in which no such exclusion had ever
been established or attempted ? No ; the controversy which
agitated the churches on the river, however it may have been
embittered by political interests, as well as by personal feel-
ings, was essentially nothing else than the fermentation of
that leaven of Presbyterianism which came over not with the
Pilgrims in the Mayflower, but with the later Puritan emigra-
tion, and which the Cambridge Platform, with all its explicit-
ness in asserting the rules given in the Scriptures, had not
effectually purged out.
That local controversy at Hartford and Wethersfield, gave
origin to the third New England Synod. Once and again the
General Court of the colony had interposed in vain. Council
after council had given advice iti vain. At last, at the request
of the government in Connecticut, the government of Massa-
chusetts gave out the invitation for a synod, which was con-
vened in 1657. Twenty-one questions '"about church af-
fairs,'' and especially about the relation of baptized persons as
such to the church, had been sent from Connecticut to Massa-
chusetts, and were the subject matter on which the synod was
to give light. In one respect this differed from the two forr
mer synods. Instead of being a general convention of " el-
ders and other messengers" from the churches, it was rather a
18
select assembly of divines, commissioned by the several gov-
ernments. Twelve eminent elders were appointed by the
General Conrt of Massachusetts. Fonr, viz : the aged War-
ham, of Windsor, Stone, of Hartford, Blinman, of New Lon-
don, and Russell of Wethersfield, (the father of that Samuel
Russell who was a member of our Saybrook synod,) Avere
commissioned from Connecticut. But the General Court of
the New Haven jurisdiction having, " seriously considered "
the matter, " with the help of such elders as were present,"
declined the invitation in a courteous but significant letter,
which they carefully put upon their own records. They had
" heard of some petitions and questions at first unwarrantably
procured and presented at Connecticut, but since, under the
name of liberty, offensively if not mutinously prosecuted."
They " approved the readiness " of Massachusetts " to afford
help when the case requires it, yet themselves conceive that
the elders of Connecticut colony, with due assistance from
their court, had been fully sufficient to clear and maintain the
truth, and to suppress the boldness of such petitioners, without
calling a synod or any such meeting, which in such times may
prove dangerous to the purity and peace of these churches and
colonies." They say, " We hear the petitioners, or others
closing with them, are very confident they shall obtain great
alterations both in civil government and in church discipline,
and that some of them have procured and hired one as their
agent, to maintain in writing (as is conceived,) that parishes
in England, consenting to and continuing their meetings to
worship God, are true churches, and such persons coming over
hither, (without holding forth any work of faith, &c.,) have
right to all church privileges. And probably they expect their
deputy should employ himself and improve his interests, to
spread and press such paradoxes in the Massachusetts, yea at the
synod or meeting." Intimating the probability that "some
in all the colonics, affecting such liberty, may too readily
19
hearken and comply," they at the same time expressed their
hope that the "general courts who have framed their civil pol-
ity and laws according to the rules of God's most holy word,
and the elders and churches who have gathered and received
their discipline out of the same holy Scriptures, will unani-
mously improve their power, and endeavor to preserve the same
inviolably." They refer to the condition of their churches,
weakened within a few years by the removal or death of sev-
eral elders, whose places had not been supplied, and to " Mr.
Davenport's personal unfitness for so long a journey in the
heat of summer," as showing that " it would be very inconve-
nient for them to send or spare any of their remaining teach-
ing officers to a service like to require much time." At the
same time the elders of that jurisdiction have perused the
twenty-one questions that are to be considered by the synod ;
and their answer, "drawn up by Mr. Davenport," and "fully
approved " by the court, is sent Avith the letter, and so the
whole matter is by them devoutly commended to God, " without
whose special blessing, (according to the present state and frame
of things in Connecticut colony, which may soon spread farther,)
such a meeting if it hold, may produce sad effects."* How
much effect this indirect but strong remonstrance had upon the
meeting in its discussions and conclusions, does not distinctly
appear. The result of the meeting w^as to some extent, (per-
haps not entirely,) what the New Haven authorities, civil and
ecclesiastical, had feared ; for that meeting of divines first gave
authority and credit to the notion of what afterwards became
so celebrated in our church history, under the name of the
" half way covenant."
At first the churches seem not to have accepted at all the
new principle which had been commended to them. But the
proposal struck the previously existing system just at its weak-
* New Haven Colonial Eecords, (C. J. Hoadly,) vol. ii, pp. 195, 198.
20
est point. Some modification of what had been, till then,
the actual working of the Congregational church order, was
inevitable. Two serious inconveniences (to use the softest
phrase) had been developed in attempting to carry into effect
that cardinal principle, that " saints by calling" are the only fit
material of a church. First, there was felt to be a necessity
for some arrangement that should recognize the obvious rights
of those who, while they were required to aid in the support
of the ministry, had no voice or power in the election of the
ministers — the class whose rights are now amply guarded in
the constitution and powers of our parishes or ecclesiastical
societies ; and, secondly, there must needs be some arrangement
that should recognize the Christian standing of those other-
wise Christian people, who misled by inadequate or erroneous
views of religious experience, or trying their own experience
by traditional and technical methods, or for any other reason,
dared not profess that they had been effectually called by the
work of the Holy Spirit — a class of worshipers whom we now
endeavor to instruct and guide by setting'before them the prima-
ry act of repentance towards God and of trust in Christ, not mere-
ly as an experience to be waited for, but rather as an immediate
and urgent duty, and by illustrating in every way the simpli-
city, and (so far as consciousness reaches) the naturalness of a
truly Christian experience. The expedient of recognizing a
qualified church-membership in all baptized persons, not only
during their childhood, but after coming to maturity, and of
inviting them to assume and renew the engagements that were
made for them in their baptism, and to bind themselves by a
public religious vow to live a Christian life, without any pro-
fession of a Christian experience, — aggravated, instead of expo-
sing to refutation, the religious and theological error from which
it sprung. Thus the synod of 1656 prepared the way for
another which was assembled only six years afterwards.
Under the continued and growing pressure of the difficulties
which I have jnst mentioned, the General Court of Massachu-
setts issued an order for a general synod of elders and messen-
gers from all the churches of that colony. That fourth synod
met at Boston in 1662. Two questions only were referred to
it for discussion and decision : — first, " Who are the subjects
of baptism ?"' — and secondly, " Whether according to the word
of God there ought to be a consociation of churches, and
what should be the manner of it?" After much deliberation
and debate, the synod gave its answer, not unanimously, but
by a vote of more than seven to one, as reported by Cotton Ma-
ther. Yet in that small minority there were " several reverend
and judicious persons," whose dissent greatly impaired the force
of the result. Most of the seven " propositions " in which the
judgment of the majority concerning the subjects of baptism was
summed up, are substantially accordant with what I suppose
to be the ordinary practice in our churches at the present
time. But the fifth of those propositions reaffirmed and com-
mended to the churches the crude expedient of the half-way
covenant.* It did not merely provide that baptized persons
growing up in the bosom of the church with blameless char-
acter, and without any overt denial of the faith in which they
were nurtured, might offer their children for baptism without
being required to demand and obtain at the same time the
privilege of full communion. But it also provided that such
persons, as a condition preliminary to the baptism of their
children, should make a certain public profession of Christian
faith and Christian obedience, including a formal covenant with
God and with the church, which at the same time was to be
understood as implying no profession of any Christian experi-
* " Church members who were admitted in minority, understanding the doctrine of
faith, and publicly professing their assent thereto ; not scandalous in life ; and
solemnly owning the covenant before the church, wherein they give up themselves
and children to the Lord, and subject themselves to the government of Christ in the
church, — their cMldren are to be baptized."
22
ence. The former, by itself, might have been a comparatively-
harmless innovation. The latter was a grave theological error,
hardening and establishing itself in the form of an ecclesias-
tical system.
Neither of the two western colonies was represented in that
synod. Connecticut was occupied just then with the excite-
ment of receiving its charter from the king, and with the effort
to extinguish the independent jurisdiction of the New Haven
colony, in which there was a strong and united opposition to the
principles that seemed likely to prevail. But as soon as it had
become certain that New Haven was under a necessity of
giving up its independence, and that a new and greater danger,
impending over all the colonies, would compel those towns
to take refuge under the charter, the General Court of Con-
necticut availed itself of the opportunity to give a very explicit
sanction to the new principle of church-membership, com-
mending it to all the ministers and churches, for adoption, as
a rule of practice. It even " desired that the several officers
of the respective churches would be pleased to consider whe-
ther it be not the duty of the court to order the churches to
practice according to the premises, if they do not practice
without such order."* Here is evidence not only that the old
way of the churches was to be subverted, but also that the
churches were slow in yielding to the outside pressure. Had
they stood upon their congregational independency alone, they
would not have submitted.
Less than two years after that intermeddling of the legisla-
ture with a purely ecclesiastical question, the difficulties that
had so long existed in the chnrch at Hartford, were coming to
a crisis. John Whiting, a son of one of the wealthiest and
most honored among the first planters of Hartford, and Joseph
Haynes, a son of the first governor of that colony, had be-
* Colonial Kecords of Coun., (J. H. Trumbull,) vol. i, 438. 1
23
come the successors of Hooker and Stone. Both were young;
Whiting thirty-one years old, and Haynes only twenty-five.
A letter from John Davenport to Gov. Winthrop, dated Jnne
14, [24] 1666, gives us some insight into the state and pro-
gress of the controversy. " I feel at my heart," said the stiff
old Congregationalist, "no small sorrow for the public divi-
sions and distractions at Hartford. Were Mr. Hooker now in
V vis, it would be as a sword in his bones that the church
which he had planted there should be thus disturbed by inno-
vations brought in and urged so vehemently by his young suc-
cessor in office, not in spirit ; who was so far from these lax
ways that he opposed the baptizing of grandchildren by their
grandfathers' right." "But he is at rest; and the people
there grow wofully divided, and the better sort are exceedingly
grieved, while the looser and worser party insult, hoping that
it will be as they would have it, viz : that the plantations shall
be brought into a parish way, against which Mr. Hooker hath
openly borne a strong testimony in print. The most of the
churches in this jurisdiction are professedly against this new
way, both in judgment and practice, upon gospel grounds,
namely : New Haven, Milford, Stratford, Branford, Guilford,
Norwalk, Stamford, and those nearer to Hartford, namely Farm-
ington, and the sounder portion of Windsor, together with their
reverend pastor Mr. Warham, and I think Mr. Fitch and his
church also." Probably the writer suspected, if he did not
positively know, that his friend the governor was prudently
favoring the innovation. If so, we can easily understand the
reason of his writing just in this vein. After having intimated
that he and others who were of the same opinion, could not
be expected to continue silent when " the faith and order of
the churches of Christ " were to be contended for ; and having
made allusion to the work which he had published against the
propositions of " the Bay-Synod," and to another book of his
on the same theme, which remained unpublished, he proceeds
to let the governor know how the facts then recent at Hartford,
seemed, when reported at a distance. " I shall briefly sug-
gest unto you what I have heard, viz : that before the last
lecture-day, when it was young Mr. Haynes' turn to preach,
he sent three of his party to tell Mr. Whiting, that the next
lecture-day he would preach about his way of baptizing, and
would begin the practising of it on that day. Accordingly he
preached, and water was prepared for baptism, (which I
suppose was never administered in a week-day in that church
before,) but Mr. Whiting, as his place and duty required, testi-
fied against it, and refused to consent to it. Much was spoken
to little purpose by some of Mr. Haynes' party. [The " silent
democracy " had found their tongues.] But when Mr. War-
ham began to speak, one of the church rudely hindered him,
saying to this purpose, 'What hath Mr. Warham to do to speak
in our church matters ?' This check stopped Mr. Warham's
proceeding at that time." The writer then interrupts his nar-
rative to show that inasmuch as the matter in hand con-
cerned not that church only, but was " of common concern-
ment to all the churches in these parts," Mr. Warham ought
to have been heard ; " but," he adds, with something of
an old man's querulousness, *' we live in times and places
when the faces of the elders are not duly honored." Resu-
ming his narrative, he says, " Yourself prudently concluded that
that day was not a fit season to begin their purposed practice,
seeing it was not consented to but opposed. And so it ceased
for that time." He then proceeds to expostulate against an
arrangement which, as he was informed, had been made for a
public dispute between the two ministers on the next lecture
day, and to propose in place of it, a written discussion of the
question. Of the former plan he says, " No good issue can ra-
tionally be expected of a verbal dispute, at that time, and in
that place, where so many are likely to disturb the business
with interruptions and clamors, and to prepare a suificient
25
number to overvote the better party, for the establishment of
the worser way. So truth shall be dethroned, and error set
up in the thronq." Of his own plan he says, "This is the
most suitable way for a peaceable issuing of the dispute, with
solid judgment, and with due moderation and satisfaction ;
and let all practice of Mr. Haynes' opinion be forborne till the
truth be cleared. But if Mr. Haynes refuseth this way, I
shall suspect that he more confides in the clamors of his party
than in the goodness of his cause, or in the strength of his
arguments, or in his ability for disputation."* What the result
was of young Mr. Haynes' challenge of his colleague to a
public dispute, or of old Mr. Davenport's gratuitously offered
advice, we have no means of knowing, except in general that
Mr. Haynes and " his way of baptizing," were in the major-
ity ; and that three years afterwards Mr. Whiting and his ad-
herents, under the advice of a council of elders, and with a
full permission from the General Court, withdrew from the
original church in Hartford, for the sake of ^^ practicing the
Congregational way.^^ In the preamble to the covenant
which they adopted on the day of their being formally con-
stituted a distinct church, (Feb. 12, [22] 1670,) the seceding
party made a distinct profession of the Congregationalism,
from which the First church had departed. " Public opposi-
tion and disturbance," such was the language of their pre-
amble, " hath of late years been given, both by preaching and
practice, to the Congregational way of church order, by all
manner of orderly establishments settled, and for a long time
unanimously approved and peaceably practiced in this place."
" We," therefore, " declare that according to the light we have
hitherto received, the forementioned Congregational way (for
the substance of it,) as formerly settled, professed and prac-
ticed, under the guidance of the first leaders of this church of
* History and Genealogy of tlie Davenport Family, pp. 360-364,
5
26
Hartford, is the way of Christ." Their statement of the
" main heads or principles " which constitute and define the
Congregational way, though very brief, is an exact summary
of the Congregationalism which we find asserted in the Cam-
bridge Platform.*
Notwithstanding the strenuousness of the opposition, and
the divisions among ministers and churches, — of which the
proceedings at Hartford are a specimen, — the new principles
and practice gradually prevailed. There was no longer any
pretense that the new way was really and simply the Congre-
gational way. In 1676, the ecclesiastical and religious character
of Connecticut was officially represented to the Lords of trade and
plantations, in these words : " Our people, in this colony, are
some of them strict Congregational men, others more large
Congregational men, and some moderate Presbyterians. The
Congregational men of both sorts are the greatest part of the
people of the colony. There are four or five Seventh-day
men, and about so many more Quakers." A very intelligible
classification in the light of what we know about the eccle-
siastical movement then in progress ! The new system was
" LARGE Congregationalism," with some not yet assimilated
mixture of " moderate Presbyterianism ;" and the " strictness"
of the old Congregational way was gradually failing and
dying out. As the aged ministers and other old men, honored
and influential, who had resisted the conclusions of the Mas-
sachusetts synod, passed away, the half-way covenant came in
with the new generation of pastors and church members.
From the first, the predominating influence in the govern-
ment seems to have favored the new system. I have already men-
tioned one instance of direct legislative intermeddling, which
occured even before the absorption of the New Haven colony
by Connecticut had been quite consummated. Another in-
stance took place in 1666, while Mr, Whiting and Mr. Haynes,
* Trumbull's History, vol. i, pp. 461-463.
27
in the church at Hartford, were at the hight of their dispute.
At that time the General Court undertook to force the new
system into operation by means of a clerical convention, in-
cluding all the teaching elders in the colony, together with
those ministers who, like the two Noyeses, were settled in
towns where no churches had been gathered, to whom were to
be added four from Massachusetts, selected and invited by the
same authority. At first it was thought that such a conven-
tion might be made to pass for a synod, and it was so denom-
inated in the order. But the jealousy of the churches having
had time to manifest itself, the name was changed, and by a
new order the meeting was required to take the humbler title
of " an assembly of the ministers of this colony." The
whole movement, however, notwithstanding this timely con-
cession, seems not to have proceeded according to the inten-
tion of its authors, and after one session, [May, 1667] in which
it became manifest that the ministers were not very manage-
able, the assembly was quietly and adroitly got rid of before
the time arrived to which it had adjourned itself.
The next year a different movement was made. Four min-
isters, one from each county,* were commissioned to meet at
Saybrook, *'to consider of some expedient for our peace, by
searching out the rule, and thereby clearing up how far the
churches and people may walk together within themselves,
and one with another, in the fellowship and order of the Gos-
pel, notwithstanding some various apprehensions among them
in matters of discipline respecting membership and baptism,
&.C." Those commissioners made their report in May, 1669,
but what it was does not appear. No trace of it can be found,
save one enactment which stands upon the record of that ses-
sion, and which appears to have been intended as a comprom-
ise. The preamble of that act refers to the great divisions
* The ministers appointed were James Fitch, of Norwich, Gershom Bulkley, of
Wethersfield, Joseph Eliot, of Guilford, and Samuel Wakeman, of Fairfield.
28
in the colony " about matters of church government." Moved
by a regard " for the honor of God," for the '^ welfare of the
churches," and for " the public peace so greatly endangered,"
the court undertakes to pronounce upon the matter. First,
" This Court do declare, that whereas the Congregational
churches in these parts, for the general of their profession and
practice, have hitherto been approved, we can do no less than
still approve and countenance the same to be without disturb-
ance until better light in an orderly way doth appear." Is
there not something particularly significant in this? "The
Congregational Churches in these parts," whose way was mark-
ed out and defended by Hooker and Davenport, as well as by
Cotton and the authors of the Cambridge Platform, have hith-
erto been approved " for the general of their profession and
practice," and therefore their liberty to continue in their course
is to be undisturbed " until better light in an orderly way doth
appear." But this intimation of another ecclesiastical system
looming in the future is not all. In the second place, "For-
asmuch as sundry persons of worth for prudence and piety
amongst us are otherwise persuaded, (whose welfare and peace-
able satisfaction we desire to accommodate,) this Court doth
declare that all such persons, being also approved according to
law as orthodox and sound in the fundamentals of Christian
religion, may have allowance of their persuasion and profes-
sion in church ways or assemblies without disturbance." All
this was right undoubtedly. But it shows, plainly enough,
that the deplored divisions about church government Avere
caused by the strong preference which "sundry persons of worth
for prudence and piety" had manifested for a new ecclesiastical
system which was not Congregationalism. That system was
old in the old world, but new in New England. It was the
system of all national churches, and therefore of the Presbyte-
rian party in the Long Parliament and the Westminster Assem-
bly. It was what Davenport called the " parish way" — a sys-
29
tem under which the local church, as a covenanted brother-
hood of souls renewed by the experience of God's grace, was
to be merged in the parish ; and all persons of good moral
character living Avithin the parochial bounds, were to have, as
in England and Scotland, the privilege of baptism for their
households, and of access to the Lord's table.*
P^rom that time, the Legislature seems not to have meddled
again directly with the question, being satisfied, perhaps, that
time would bring the change so much desired. And time did
bring the change. It is difficult to say where the resistance
to the half-way covenant ceased. Gradually, the churches,
weary of contention, fell into the new way for the sake of
peace. Perhaps the great movement for a moral and religious
reformation, inaugurated in Massachusettsby the reforming synod
(as it is called) of 1679-80, with those solemn covenantings which
ensued, contributed something to the change. The church at
New Haven, I suspect, yielded at or soon after the ordination
of Mr. Pierpont in 1684. Near the close of the century when
Haynes and Whiting had been succeeded by Woodbridge in
the First church, and Buckingham in the Second, we find
both pastors and both churches united in the half-way cove-
nant method of churchdiscipHne. The principles of the synod
of 1662 were for the time victorious throughout New England;
* "At a Court of Election held at Hartford, May 13th, 1(369"
********
" The return of the Eeverend Mr. James Fitch, Mr. Buckler, Mr. Wakeman and
Mr. Eliot was read iu this Court, and left upon the file"
********
" This Court having seriously considered the great divisions tliat arise amongst us
about matters of Church government, for the honor of God, welfare of the churches,
and preservation of the public peace so greatly hazarded, do declare that whereas the
Congregational churches in these parts, for the general of their profession and prac-
tice have hitherto been approved, we can do no less than still aj)prove and counte-
nance the same to be without disturbance until better light in an orderly way doth ap-
pear ; but yet forasmuch as sundry persons of worth for prudence and piety amongst
us are otherwise persuaded, (whose welfare and peaceable satisfaction we desire to
accommodate,) this Court doth declare that all such persons, being also approved
according to law as orthodox and sound in the fundamentals of Christian religion, may
have allowance of their persuasion and profession in church way^ or assemblies
without disturbance." J. H. TrumbxdVs Colonial Records of Connecticut
30
and the new system was bringing forth fruit after its kind, in
the wide growth of a reliance on forms and outward moralities
as the only attainable substitute for an unattainable experience
of spiritual conversion, and in the development of a porten-
tous though unrecognized tendency toward the hierarchical and
sacramentarian type of Christianity. In 1708, when the Gen-
eral Court of Connecticut issued its rescript to convene our
Saybrook synod, the venerable Stoddard, of Northampton, a
soundly Calvinistic divine, a faithful pastor, an earnest and evan-
gelical preacher, had already published his argument to prove
that men confessedly without any spiritual experience are fit
subjects of full communion in the church, and ought not to be
excluded from that most important means of spiritual quicken-
ing, the Lord's Supper, if only they will honestly engage to con-
form their outward conduct to the accepted rules of Christian
morality. Nor was the principle for which he argued, and
which afterwards bore his name, a novelty at that time in New
England. Silently, widely, and for at least a quarter of a
century, the practice had preceded the public vindication of it.
What then remained to carry out and finish the great change
which had already been achieved ? It will be remembered that
two questions had been referred to the Massachusetts synod of
1662. In the great controversy and agitation that arose upon
the answer given to the first of those questions, the whole sub-
ject matter of the second seems to have been for the time for-
gotten. But there was an answer to the second question and
in proportion as the principles asserted by the synod in relation
to church membership prevail, and are carried out to their re-
sults, it becomes necessary to provide a government not only in
the churches, but over them. To the question, " whether, ac-
cording to the word of God, there ought to be a consociation
of churches, and what should be the manner of it ?" — the sy-
nod of 16G2 had given a clear and unequivocally Congrega-
tional answer. It declared the entire and complete ecclesiasti-
31
ca] power of every local or particular church. It re-affirmed,
with much accuracy of statemeut, the principles which the
Cambridge Platform had affirmed concerning " the commun-
ion of churches one with another." It defined " the consoci-
ation of churches " as " their mutual and solemn agreement to
exercise communion in such acts as aforesaid among them-
selves, with special reference to those churches which by Prov-
idence are planted in a convenient vicinity, though with liberty
reserved, without offense, to make use of others, as the nature of
the case, or the advantage of opportunity may be had thereun-
to." It commended such consociation to " the churches of
Christ in this country having so good opportunity for it," as a
duty urged upon them by various considerations of expedi-
ency, and warranted by principles laid down in texts of Holy
writ. It proposed, as the manner in which this consociation,
or explicit covenant of communion between churches, should
be effected; that each church should enter into the confedera-
tion by giving its open consent to these principles and rules of
intercourse. In Massachusetts, the ancient charter of self-
government had been abrogated, and the colony had been
brought into a stricter dependence on the king, before the the-
ory of the half-way covenant had obtained its full ascendency
in the churches ; and there it could not but be felt that any
attempt to set up a new and more formal church-establishment,
might possibly result in subjecting all their churches to Eng-
lish laws and the English Episcopacy. But in this colony
there was a different condition of affairs, and a different feeling.
Here the ample charter of political power, obtained by the ad-
mirable diplomacy of Winthrop from the easy good-nature of
Charles H, and the ignorance or thoughtlessness of his minis-
ters, had been strangely continued in force ; and a more explicit
ecclesiastical establishment might seem to be as practicable as
it was desirable.
Do we not find, in all this, some illustration to aid in the in-
32
terpretation of that legislative order by which the synod of
1708 was convened at Saybrook ? What were the " defects in
the discipline of the churches of this government ?" What
need was there of " a more explicit asserting of the rules giv-
en in the Holy Scrictures?" The notorious defects, and the
want of a more explicit asserting of scriptural rules, might all
be summed up in two facts. First, the old Congregational
way had been gradually given up, and what they called a
" large" Congregationalism — a loose half-way covenant Congre-
gationalism, "moderately Presbyterian " in its sympathies and
tendencies, and more than moderately Presbyterian in its needs,
had been gradually accepted ; — and secondly, those loosely Con-
gregational churches, with all their Presbyterian need of gov-
ernment over them, were independent of external rule. The
General Court, with its constant intermeddling in church quar-
rels, could only aggravate the evils which it could not control ;
and there was no ecclesiastical authority that could decide judi-
cially and conclusively. Here then was the need of a new plat-
form in order to a more formal and explicit church establish-
ment. " Strict Congregationalism," whatever may be its ad-
vantages in other respects, is, for such purposes, a very incon-
venient and intractable form of organic Christianity.
The original bill for that act of the General Court — the ver-
itable autograph, as it passed through the forms of legislation
one hundred and fifty-one years ago, has been preserved in the
archives of the State. A few days ago, I had the opportunity
of seeing it. The endorsements on that little slip of paper tell
us that the bill passed first in the upper House (no date being
given) — then, that on the 22d of May, a committee of confer-
ence was appointed in the lower House — then, that on the
24th the bill passed. Evidently there was something in it
which encountered opposition among the plain honest men of
democratic tendencies and sympathies, such as have always
constituted the House of Representatives in the General As-
33
sembly of Connecticut. Some of them were evidently afraid
that some danger to liberty, or to the true order of the gospel,
might be concealed in the proposal. It would be interesting
to know what was said in the House, and what was done in
the committee of conference. Did mere explanation satisfy ?
Or was some amendment necessary, before the deputies from
the towns would consent to the proposal which had come from
Governor Saltonstall andthe Assistants? Turning from the en-
dorsements to the face of the bi.'l, we find one significant inti-
mation. In its original draft, the order required the ministers
of the colony to meet at their respective county towns to con-
sult and agree on plans for the government of the churches.
The words, " ivitk such messengers as the churches to which
they belong shall see cause to send with them,'^ are an interlin-
eation. Whoever may have been the author of this project,
the first intention was, that a representative body of ministers,
convened by the authority of the civil government, without
any opportunity given for the churches to express either ap-
probation or dissent, should prepare a system or " form of
ecclesiastical discipline,'" which might be commended to the
churches, perhaps imposed upon them, by the legislative power
of the colony. By way of afterthought and concession, an
opportunity was given to the churches to participate in the
proceeding by sending messengers, or to express their disap-
probation by refusing to send.
It is noticeable that the records of the meeting at Saybrook
show a very great disparity of numbers between the ministers
who were present and the messengers of the churches ; the
ratio of the ministers to the messengers being that of three to
one. How many of the churches had" seen cause " to give
their sanction to the constituent county meetings by sending
their delegates, does not appear. Was it merely accidental that
from New Haven county not one individual appeared as repre-
senting any church ? Had the old antipathy which the church-
6
34
es in the New Haven jurisdiction cherished against any possi-
bility of subjecting the churches to tlie civil power, survived
so long ?
The first act of the synod was one in which we may be sure
they were unanimous. As yet there had been in New England,
since the synod of 1637, no controversy or discussion properly
theological. No indication of any serious difference of judg-
ment among the churches, or among their pastors and teachers,
on any doctrinal question, appears till a much later date, so far
as I can remember. Doubtless, then, it was with one consent,
and without any demurrer or delay, or any suspicion of each
other's soundness, that the synod (for so it was in some
sense, though it did not formally represent the churches) ac-
cepted the Confession of Faith which stands connected with
the Saybrook Platform. '• We agree that the Confession of
Faith owned and assented unto by the elders and messengers
assembled at Boston, in New England, May 12, 1780, being the
second session of that synod, be recommeiided to the Honora-
ble General Assembly of this Colony, at the next session, for
their public testimony thereunto as the faith of the churches of
this Colony.''^ There was no need for them to declare, by any
authority of their own, what was, and ever had been the doc-
trinal belief of the churches of Connecticut. But what they
proposed was that the civil government of the Colony should
give a " public testimony " to that well known confession —
originally drawn up by the Westminster Assembly imder a
commission from the Long Parliament ; then revised and mod-
ified by a meeting of Congregational pastors and delegates con-
vened at the Savoy in London by the permission of the Lord
Protector Cromwell ; then modified again by the Reforming Sy-
nod of Massachusetts in 1680, and by them brought into a near-
er conformity with tlie original Westminster Confession. By
a " public testimony from the civil government," that confession
was tp be invested with a new authority in Connecticut, and
36
was to become the doctrinal basis of a new ecclesiastical " es-
tablishment." 1135785
The next act of the synod, in the order of their report, is
given in these words : " We agree also, that the Heads of Agree
ment assented to by the United Ministers, formerly called Pres-
byterian and Congregational, be observed by the churches
throughout this Colony." Here we find the synod acting, or
seeming to act, as if it were invested with full and final power
to impose a Platform on the churches. "We agree " that a
certain code of rules and principles " be observed by the
churches throughout this Colony." Doubtless it was a very
reasonable and proper thing for them to agree in accepting and
approving the Heads of Agreement. And if they had com-
mended those Heads of Agreement to the churches for their
acceptance and adoption, that also would have been a very
reasonable and proper thing. Or if they had commended the
Heads of Agreement to the government of the Colony that it
might be by them incorporated with the basis of the proposed
religious establishment, that would have been in full conform-
ity with the commission under which they were sitting as a
synod. But that imperious phrase, " We agree that the Heads
of Agreement he observed by the churches throughout this Col-
ony " might seem to have been an oversight.
Those '' Heads of Agreement, assented to by the United
Ministers formerly called Presbyterian and Congregational,"
were an English platform. In old England, Puritanism had
been broken down, and had suffered a total defeat, in conse-
quence of the pertinacious disagreement between the Presby-
terians with their passion for a national church and a state es-
tablishment of religion, and the Independents or Congregation-
alists, with their unyielding demand for a more radical refor-
mation, and a larger measure of ecclesiastical liberty. After the
restoration of the Stuarts to the throne, and of the old ecclesi-
astical system, the mutual repulsion between those two bodies
36
of Nonconformists was gradually weakened under the pressure
of an impartial persecution ; while the restraints and disabil-
ities which hedged them in, made it impossible for them to
organize anything. When a more tolerant policy had begun
to prevail luider the reign of William and Mary, the differences
between Presbyterians on the one hand, who could only gather
isolated congregations, and who had lost all hope of ever be-
coming the national church of England, and Independents on
the other, who repudiated the idea of a national church ; and
who desired no classical . or synodical organizations — was
theoretical rather than practical. At last, in the year 1691, a
formal union of the Pedo-baptist dissenting ministers in and
about London, was effected on a platform of rules and Scrip-
tural principles, which, for the most part, ignored, or covered
up m comprehensive statements, the heads of difference be-
tween the Presbyterian and Congregational theories. That
platform, for so it might have been denominated by those who
framed it, was modestly entitled " Heads of Agreement." It
was not a compact among churches, nor was it formed by any
representative convention. It was only the statement of a
method in which certain ministers of the gospel, differing in
the theory of ecclesiastical order, had agreed to recognize each
other, and to bring about, if they could, a more intimate com-
munion among their churches. Framed for such a purpose, it
could not but im]ily as its basis the right of each congregation
or worshiping society to manage its affairs in its own way ; and
so it was in fact, though not in name, a Congregational plat-
form. While the differences between that and the Cambridge
Platform arc not very striking, and are by no means offensive
in expression, even to a rigid Congregational ist, the setting up
of the Heads of Agreement by the Saybrook synod, as a substi-
tute for the old platform, was not without significance. It im-
plied that the new form of ecclesiastical government in Connec-
37
ticut was to be, in some sort, and to some extent, a compro-
mise Avith Presbyterian principles.
A single glance at the English platform thus introduced and
commended, is sufficient to discover that it is designed to pro-
duce some uniformity of discipline in churches mutually inde-
pendent. But in respect to any method of making an appeal
from the erroneous judgment of a particular church, or bring-
ing the influence of neighbor churches to bear on a delin-
quent church, it is far less explicit than the Cambridge Plat-
form. There remained, therefore, for the synod, another, and
more difficult duty. That " permanent establishment among
ourselves " which the political leaders of the Colony so much
desired, and that " good and regular issue in cases subject to
ecclesiastical discipline," without which, the hope of an estab-
lishment would be chimerical, had not yet been provided for.
Fifteen "Articles of Discipline" — the synod's own work —
were therefore introduced into the report, as having been
agreed upon " for the better regulation of the administration
of church discipline in relation to all cases ecclesiastical, both
in particular churches and councils, to the full determining and
executing the rules in all such cases." What the meaning of
those articles is, or rather what their meaning was when they
were new, remains to this day a doubtful question : and I
believe that I may say that, even now, one of our heads of
agreement, here in Connecticut, is that on that question we agree
to differ. The synod's fifteen Articles seem to be, in effect, a
compromise between that simple and purely Congregational
method of consociation which was proposed by the Massachu-
setts synod of 1662, and something else that was intended to
be a great deal more stringent.
Thus the work of the synod was completed. Whether they
understood their own work or not, they unanimously voted for
it ; ^and the three documents which constitute the Saybrook
Platform, were, one month afterward, presented to the legisla-
38
tiire, in its October session at New Haven, for approval and es-
tablishment. The legislative act which ensued, is, every word
of it, worth repeating here.
" The Reverend niinistei-s, delegates from the elders and messen-
gers of this government, met at Saybrook September 9th, 1708,
having presented to this A ssembly a Confession of Faith, Heads of
Agreement, and regnlations in the administration of church disci-
jDline, as unanimously agreed and consented to by the elders and
churches in this government ; this Assembly doth declare their great
approbation of such an happy agreement, and do ordain that all the
churches within this government that are, or shall be, thus united
in doctrine, worship, and discipline, be, and for the future shall be
owned and acknowledged established by law ; — provided that
nothing herein shall be intended or construed to hinder or prevent
any society or church, that is or shall be allowed by the laws of this
government, who soberly difter or dissent from the united churches
hereby established, from exercising worship and discipline, in their
own way, according to their consciences."
Several particulars in this act seem remarkably significant.
First, it is very coolly — and, with due reverence to the memory
of Governor Saltonstall and his associates in the government,
we might even say, audaciously — affirmed that the Saybrook
Platform had been presented to that General Court as a thing
" unariimoushj agreed and consented to by the elders and
churches.^^ In other words it was pretended that those sixteen
men at Saybrook, twelve of them ministers convened only as
ministers by the simple mandate of the government without
any reference whatever to the consent of the churches, and the
other four of them deputies of the deputies whom some of the
churches had sent to the several county meetings — were " the
elders and churches of this government ;" and that what they,
in that little conclave, had "agreed and consented to," needed
no approbation or acceptance from any of the forty churches
39
then existing in Connecticut. It may be doubted whether a more
signal instance of merely arbitrary imputation can be found any
where save in some men's science of theology. Yet this is
only an instance of the style in which the legislature of Con-
necticut, from the first, was wont to meddle in ecclesiastical
affairs.
In the next place, the new Platform is deliberately and dis-
tinctly imposed upon the churches by exclnding from the
benefits of the previously existing establishment every church
that should refnse conformity. Heretofore, all churches, formed
with the consent of the government and the approbation of
neighbor churches, had been equal in privileges. Their teach-
ing elders, and none others, were the authorized ministry in the
several towns and parishes, their administrations the only au-
thorized administrations. But this act expresses the intention
of the government to repudiate and disown all churches that
should insist on the ancient system of church order, or what
was called the Congregational way. Forty years before, it had
been ordained that as the Congregational churches had been
approved, they should still be countenanced and protected till
better light should appear ; though, inasmuch as there were
sundry persons of prudence and piety presbyterially inclined,
it was provided that such persons, being approved according
to law as orthodox in the fundamentals of the Christian reli-
gion, should be allowed their own persuasion and profession of
church ways without disturbance. But now the long expected
light had come, and henceforth the churches of the new Plat-
form were to be the only ecclesiastical establishment in Con-
necticut.
In the third place, was the proviso at the close of the act
fairly understood on all sides ? The fair construction of it
seems to be that if the church in New Haven, for example, or
the church in Norwich, should refuse submission to the Say-
brook Platform, and insist upon proceeding in the Congrega-
40
tional way, it might indeed maintain its separate worship
without disturbance, but it should no longer be in a legal con-
nection with the town ; it should no longer have a right to the
place of worship established by the town, and its ministers
should no longer have a right to public encouragement and
support. But there is reason to doubt whether the proviso was
so understood by those who enacted it — or at least whether it
was so understood by all of them.
In conformity with this new law, a convention, or council
of ministers and churches was soon held in each of the four
counties into which our territory was then divided. In Hart-
ford County, (which included Waterbury in one direction, and
Windham, Colchester and Plainfield in another,) the thirteen
churches then existing were confederated under the new reli-
gious constitution of the Colony in two consociations, and their
elders were accordingly united in two associations. Each of
the other counties became one ecclesiastical district. So that
when the first General Association of the Colony of Connecticut
was convened at Hartford in May, 1709 — a meetijig of which
no record is extant, but which is incidentally noted in the Colo-
nial Records* — the body included five particular associations.
But how was the new religious constitution received by the
churches ? And how did they understand it when they sub-
mitted to it ? Our venerable historian, Dr. Trumbull, says that
the Platform '• met with a general reception, though some of
the churches were extremely opposed to it." He also tells us
that " somewhat different constructions were put upon the con-
stitution. Those who were for a high consociational govern-
* May, 1709. "It is ordered and enacted by the Governor, Council, and Represen-
tatives in General Court assembled, and by authority of the same, That the Keverend
Elders, the General Delegates of the several Associations of Elders within this Colo-
ny, now assembled in Hartford, do revise and prepare for the press the Confession of
Faith, Articles of Agreement between the united brethren in England, formerly called
Presbyterian and Congregational, together with the Discipline agreed upon by the
General Council of the Keverend Elders and churches of this Colony assembled at
Saybrook " * * * " and being revised, that the same shall be forthwith printed."
4»
ment, construed it rigidly according to the Articles of Disci-
pline ;" and others by the Heads of Agreement : or at least they
were for softening down the more rigid articles by construing
them agreeably to those heads of union." There remain
within our reach at this day, some facts and documents to illus-
trate the testimony of this careful and honest historian.
For example : The convention for New Haven county was
held at Branford on the 13th of April, 1709. Five elders were
present ; and their five churches were represented by eight
messengers. Three churches and their elders made no appear-
ance in the council, — namely, Guilford, where Thomas Rug-
gles was pastor, — Wallingford, where Samuel Street had been
pastor more than thirty years, — and East Haven, where Jacob
Hemingway had been quite recently ordained to the pastoral
office. The story is that the churches which were represented
in the council had particularly charged their messengers to
"take care to secure their Congregational privileges." Of
course the Articles of Discipline were seriously called in ques-
tion by some members of the council ; and 'we are told that
" the Rev. Mr. Andrew and Mr. Pierpont interpreted these ar-
ticles to their satisfaction." Not content with oral explana-
tions, they insisted that the sense of the ambiguous articles
should be written and fixed to prevent a different interpreta-
tion in time to come ; and that written interpretation, which
they placed upon their minutes, makes the Platform a purely
and thoroughly Congregational confederation of Congregational
churches. Even "the sentence of non-communion" against
an erring and obstinate church, as provided for in the sixth
article, was not to be declared till the constituent churches
should have been informed of the council's judgment, and
should have expressed their approval of it.*
^Narrative of the Proceedings of the First Society and Cliurcli in Wallingford, &c.
By Jouathan Todd, 17.59, pp. 33-37. Also, Congregational Order, pp. 284-266.
7
42
On the other hand, the convention of elders and messengers
for Fairfield County had held its meeting, at Stratfield, just
four weeks earlier, [Mar. 16.] Every elder in the county was
there, six in all. Of the eight churches, Greenwich only (which
seems to have been in a disorganized condition) was not repre-
sented ; and Norwalk alone was contented with a single mes-
senger. The record of that meeting is preserved at length
upon the record-book of the Stratfield church. It was not till
the second day of the session that any vote was taken. Then,
after a vote to institute one consociation for the county, an ex-
tended ultra- Presbyterian interpretation and construction of the
Articles of Discipline was put upon the record. It was dis-
tinctly resolved that the pastors, met in one consociation, have
power, with the consent of the messengers of our churches
chosen and attending, authoritatively and decisively to deter-
mine ecclesiastical affairs brought to their cognizance, accord-
ing to the word of God : and that our pastors, with the con-
currence and consent of the messengers to be chosen and that
shall attend, upon all future occasions, have like authori-
tative, juridical and decisive power of determination of affairs
ecclesiastical ; and that in further and fuller meetings of two
consociations together * * * there is the like authorita-
tive, juridical, and decisive power," &c. It was also resolved
" that, in the sixth paragraph of said conclusions, we do not
hold ourselves obliged in our practice to use the phrase of ' the
sentence of ' no n- communion' but instead thereof to use the
phrase of the sentence of excommunication, which, in our
judgment, may be formally applied in the case expressed in
said paragraph ;" and furthermore, " that the judgment of the
consociation or council be executed by any pastor appointed
thereto by the council, when the pastor that hath already dealt
in the case, hath not a freedom of conscience to execute the
same." And as if to show more completely the genius of the
system under that construction of it, there was a formal reso-
43
lution " that all persons that are known to be baptized, shall,
in the places where they dwell, be subject to the censures of
admonition and excommunication, in case of scandal commit-
ted and obstinately persisted in."
How far this new ecclesiastical constitution, as expounded
and applied in Fairfield county, differed from the Congrega-
tional way as marked out by the fathers of New England — by
how many " degrees toward the antarctique" (in the phrase of
the first John Davenport,) it had "varied from the first ways
of reformation here begun" is evident enough to any who will
consult such an authority as our venerable Hooker. He says
distinctly. The church " is so far subject to the consociation of
churches, that she is bound, in case of doubt and difficulty, to
crave their counsel, and if it be according to God, to follow it;
and if she shall err from the rule, and continue obstinate there-
in, they have authority to renounce the right hand of felloW'
ship with her.^'* He says expressly, in treating of the
power of synods or councils, " They have not power infli-
gendi censuras, utpote excommunicationis.^'' " They have
no power to impose their canons or conclusions on the church-
es."! And throughout the whole of the fourth part of his Survey
of the sum of church discipline, he reasons continually against
that same juridical and decisive power of councils or synods,
and especially that power of excommunicating individuals or
churches, which the Fairfield consociation in 1709 dared to
challenge for itself.
John Woodward, pastor of the Norwich church, has already
been named as one of the scribes in the Saybrook synod. The
incident has been commemorated, doubtless with some degree
of correctness, that when the act of the legislature, adopting
the new Platform as the ecclesiastical constitution of the colo-
ny, had been passed, he read that act to his congregation but
without the proviso. Thereupon, as the story is given by
* T. Hooker, Survey, part 2, chap. 3, p. 80. + Ibid. p. 4, c. 3.
44
Isaac Backus the Baptist historian, "Richard Bushnell and
Joseph Backus, Esquires, who [as representatives of the town]
had opposed that scheme in the Assembly, informed the church
of the hberty they had to dissent from it ; but the minister
carried a major vote against them. Therefore these represen-
tatives and other fathers of the town withdrew * * and
held worship by themselves for three months. For this the
minister and his party censured them." " But not long after the
Norwich minister had censured their representatives, he con-
sented to refer the matter to a council ; and they followed it
with council after council for about six years." " At last, by
advice of a council that met August 31, 1716, said minister
was dismissed, and the church in Norwich determined to abide
upon Its ancient foundation." The successor of Mr. Wood-
ward, Dr. liOrd, was required at the time of his settlement to
accept the Cambridge Platform as the assertion of the rules of
discipline given in the Scriptures.*
Many incidents may be gleaned from public and private re-
cords to show what kind of a government in and over the
churches was intended by the anti-congregational party in
those times. The first pastor in Durham was Nathaniel Chaun-
cey, a very near relative of that Charles Chauncey who was a
member of the Saybrook synod. His ordination took place
in February 1711, after nearly five years of service as a candi-
date. The question of his settlement had been long pending,
because a portion of the people were not satisfied with his
"judgment as to matters of discipline." Here was an instance
of Ijie conflict of opinions which at that period was producing
so many divisions in Connecticut. What the particular ques-
tions were between Mr. Chauncey and the dissentients from
his judgment, does not distinctly appear. But just as the diffi-
culty was coming to a crisis, " I heard" says Chauncey, " of
* Hovey, Life and Times of Isaac Backus, pp. 23, 24. Backus, (1. c.) adds, "The
church in East Windsor, under the care of Mr. Timothy Edwards, father of Mr. Joua-
tlian, also refu.^ed to receive the Saybrook Platform."'
45
tlie general meeting of the elders to be held at Saybrook. I
told some of them [the malcontents] I thonght it was wisdom
to tarry until that was over. * * As soon as I could, I got a
copy [of the new Platform] and let them have it to read among
themselv^es. And having read and considered it, those that
were members in full communion came to me, and told me
that their business waste tell me they were all suited." There-
upon he was invited to " take the pastoral charge." " At this
meeting," he says, •' something was said about the understand-
ing of the Articles, to which I replied, if difficulty should be
there, we must refer ourselves to the same power which drew
them up, which was not objected against." The trouble, how-
ever, was not yet disposed of. A mutnal council was proposed,
and was agreed to, but was afterwards merged in the ordaining
council. The questions between the candidate and the minor-
ity were laid before that council ; and according to his state-
ment, " The result was this. I was called for and asked wheth-
er, in difficult and weighty cases, I was willing the mind of the
church should be known by some sign. I replied, I designed
never to be any other than tender in such cases, and should like
to have the concurrence of the church. But it may be that
might be insisted on by some in trivial matters ; whereto, reply
was made ' in things that I might judge or account best.' This
I duly assented to. This is the Avhole of Avhat I was obliga-
ted to at that time ; namely, that the mind of the church be
known by some sign in things that I myself should judge to
be weighty and difficult."* Such was Nathaniel Chauncey's
construction of the first article in the Saybrook Platform,
which is that " the elder or elders of a particular church, with
the consent of the brethren of the same, have power, and
ought to exercise church discipline according to the rule of
God's word in relation to all scandals that fall out within the
* Chaiincey Memorials, pp 10-2-103.
46
same."' Surely the notion of "a silent democracy" had been
fnlly developed when a pastor was settled with no other con-
cession of privilege to the brotherhood in matters of church
government, than that he would permit the mind of the church
to be known by some sign in difficult and weighty cases, he
himself being the sole judge as to what cases were weighty and
difficult.
The history of the churches in Connecticut, under the con-
stitution formed at Saybrook, divides itself naturally into three
half-century periods. For nearly fifty years, the working of
the constitution was chiefly in the hands of the men who, to-
ward the close of that period, became distinguishable as the
"old light" party, They were Calvinists in theory; they
seem to have accepted and held the established Confession of
Faith without any difficulty or equivocation ; but they had
been molded in their intellectual and religious habits, and in all
their ideas of the church and its ordinances, by the influences
which brought in the half-way covenant. They were very
naturally, not to say inevitably, formalists, if we may use that
word without implying that they rejected the idea of spiritual
religion. It is not for any of us to say that they were not truly
good men, and in their way earnest and faithful ; or that they
were not doing a good work in their day, unlike as their ideas
and modes of working were to ours. In those fifty years, the
ecclesiastical constitution, notwithstanding any imperfections
of its own, and notwithstanding any errors or excesses in the
administration of it, was gradually bringing the churches, and
especially the ministers into a closer union with each other ;
and was preparing them for perils and conflicts, and for achieve-
ments of which they had little anticipation. During that period,
new towns were settled and incorporated, and every new town
had its church, its meeting-house, and its minister ; two new
counties were organized, and each new county had its consocia-
tion of churches, and its association of pastors, according to the
47
Platform. The collegiate school soon migrated from its tem-
porary abode at Saybrook ; and in the home which, after a per-
ilous conflict, had been gained for it at New Haven, it grew
into a flourishing institution in a most intimate connection
with the clergy, who, at the close of this period, had been ed-
ucated there, almost without an exception. Great and persist-
ent eff'orts were made for the reformation of morals, for the
thorough indoctrination of the people by the domestic and pa-
rochial catechising of children, and for the general education
of the young in such parochial schools as the poverty of that
period could provide. The dreadful tendency to barbarism —
a tendency incident to the growing up of a colony in such a
wilderness, and aggravated by the efiects of wars, Indian,
French and Spanish, was heroically and not unsuccessfully re-
sisted. By the laborious fidelity of those pastors in their ways
of working, the people of their parishes were prepared, in some
sort, for the great and memorable religious awakening which
marks so signally the latter part of that half-century. And
that the enthusiastic excesses, and the acrimonious controver-
sies and recriminations which followed the awakening, did not
produce by their repulsive force a far wider defection through
cold Aminianism and Socinianism into mere Deism and Infi-
delity, may perhaps be ascribed in part, to those intimate rela-
tions among the churches, and especiall)'' among their pastors,
which had been eff'ected by the ecclesiastical constitution of
the colony.
But we must not forget what were the ends which the pro-
jectors and contrivers of this constitution had in view. " A
permanent establishment" was indeed obtained, for church and
state were more securely bound together than before ; but how
was it in regard to that " good and regular issue in cases sub-
ject to ecclesiastical discipline," which was hoped for? The
venerable Dr. Trumbull, ardent in everything, was an ardent
friend to the ecclesiastical constitution ; but the second volume
48
of his history shows what he thought about the way in which
it was administered while the " old light" men had the work-
ing of it. That it had any efficacy at all in preventing, or in
adjusting those local controversies which are inevitably inci-
dent to the government of all self-governed churches, does not
appear in all the history of that half- century.
For example : In 1728, a difficulty arose in Guilford about
the ordination of a pastor. A large minority of the church
and parish protested in vain. Finding their protest disregard-
ed by the ordaining council, as well as by the majority of the
church and parish, they refused to sit under the ministry that
had been thus imposed upon them, and withdrew. Nearly
fifty of them were members of the church. They were nu-
merous enough to be a church by themselves ; and they judged
themselves able to support the expenses of public worship.
They distinctly renounced the Saybrook Platform, and falling
back upon rights which they considered older and more sacred
than the M^ork of any synod, they set up worship as an inde-
pendent Christian congregation, having employed a regularly
approbated candidate to preach to them. In all these proceed-
ings, we find no interference of the consociation. On the
contrary when this seceding minority applied to the legislature,
in 1729, for leave to become a distinct ecclesiastical society,
their petition was rejected, and a commission of three minis-
ters was appointed by the General Court to visit Guilford and
attempt a reconciliation between the parties. That commit-
tee, having heard and considered the objections urged by the
seceding party against the minister, pronounced the objections
insufficient, and simply advised the secession to return and fill
up the vacant sittings in the great new meeting house, and to
let the past be forgiven and forgotten on both sides. Of course
such advice, offered in such a way, was not accepted ; and if
the Reverend Commissioners had understood the nature of a
Guilford parish controversy as well as we do in these later
49
times, they might have saved the paper on which their advice
was Avritten. Those seceders had made up their minds that
Mr. Ruggles, the young minister imposed upon them by the
majority, was not the minister for them. They had therefore
made up their minds to disown the Saybrook Platform, with
which, as the ecclesiastical establishment of the Colony, the
cause of Mr. Ruggles and the majority seemed to be, in some
way identified. On both points they were conscientious as
well as willful — perhaps the more conscientious for being will-
ful — certainly the more willful for being conscientious. The
result of their petition to the General Court had wakened them
to grave doubts concerning the right of the legislature to in-
terpose with unsolicited advice in a dispute about the fitness
of a given preacher for a given parish. Guided either by their
own ingenuity or by that of some adviser, they came to the
conclusion that as British subjects, they had a right to se-
cede from the establishment. XAu act of Parliament, passed in
the reign of William and Mary, and referred to in a statute of
the Colony, for similar purposes, provided relief for sober dis-
senters from the established order, and prescribed the steps by
which a dissenting preacher and his congregation might obtain
a legal protection. Claiming the benefit of that twofold legis-
lation, the seceding party presented themselves before the coun-
ty court in New Haven, that by taking the necessary oaths,
and subscribing the required declaration, they might be qualified
in law to worship by themselves. After a five months' oppor-
tunity for deliberation and for consultation, the court yielded
to their demand. But this, of course, did not exempt them
from the necessity of paying the taxes imposed upon them by
the parish from which they had seceded. They, therefore,
from the vantage ground which they had gained, renewed their
petition to the legislature for relief, and for a full incorporation
as an ecclesiastical society. A partial relief was granted ; but
the legislature adhering to its old habit of playing the bishop
50
over the churches, must needs persist in the preposterous at-
tempt to bring the seceders back, and make them settle down
under the ministry of Mr. Ruggles. An ecclesiastical council
of ten ministers and churches, selected from three counties by
the legislature, was ordered to meet in Guilford, and bring the
controversy to a close. In compliance with the advice of that
council, the church, acting judicially, suspended from com-
munion those who had seceded from it, already more numerous
than those they had left behind. It was yet to be discovered
that church-censures in such cases have no efficacy for good.
Thus the controversy proceeded. The General Association,
at the proposal of the legislature, and with the consent of the
separating party, met at Guilford, heard the parties, and adjourn-
ed. Then the legislature sent a committee of its own, who
heard the parties and reported recommending the appointment
of another council. Such a council was appointed, with a
commission from the legislature to hear and " finally deter-
mine" the case ; but it accomplished nothing. Then anotKer
committee from the legislature went, heard the parties and report-
ed ; then a third legislative committee went, who at last reported
that to grant the prayer of the persevering petitioners, whose
continual coming had so long wearied that honorable body,
would be " for the peace of the town and the interests of reli-
gion." Five years that conflict raged, and thus it ended.*
All this while the church in Guilford, so persistently patron-
ized by the General Court, had never accepted the Saybrook
Constitution, and therefore was not really one of the established
churches according to the act of 1708. In that case, the
church was not considered as dis-established by adhering to
the original platform of the New England churches. But when
a somewhat similar case of difficulty arose in Canterbury, a few
years later, a very dissimilar course was taken. The majority of
the church refused to accept, as their pastor, the minister whom
* Trumbull, Hist, of Conu. vol, ii, chap. 7.
61
the majority of the parish had chosen. Yet the consociation
of Windham county convened ; and by counting in sundry de-
linquent members who were under censure, they increased the
minority into Avhat they thought might pass for a majority,
and then proceeded to ordination. The church withdrew from
the consociation, and from the parish, placed itself upon the
ancient Congregational platform, and found that its separate
meeting for worship was pronounced not only schismatic but
illegal.* In Milford, not far from the same time, a minority
protesting against the settlement of a pastor, and afterwards
seceding, were compelled to take a course like that which had
been taken by the minority at Guilford, and were even con-
strained to make themselves, for the time being, Presbyterians
under the presbytery of New Brunswick, in order to gain a
toleration which they could not have as Congregationalists.
After twelve years of legalized annoyance, they obtained from
the legislature an incorporation as the Second Ecclesiastical
Society in Milford, and their Presbyterianism vanished away.f
At an early stage in the progress — or perhaps I might more
properly say, in the sequel — of the great awakening, as soon as
the irregularities and extravagances incidental to such a move-
ment in such times, began to appear, the great body of the
ministers througliout the colony were not unreasonably alarm-
ed ; and it is not to be wondered at that, in their inexperience
as to the way of dealing with such perils, and under the guid-
ance of principles which they had always assumed as axioms,
they were led into a too conservative policy. In New Haven
county especially, the severest measures were employed by the
association and the consociation against those pastors who
could be charged with any irregularity. The pastor of Derby
was excluded from the association because he had preached to
a Baptist congregation within some other minister's parochial
* Tnimbull, vol. ii, pp. 17S-1S4. Hovey, Life and Times of Isaac Backus, p. 18.
\ Trumbull, vol. ii, chap. IS.
52
bounds. The pastor of West Haven, for some imprudent ex-
pressions, was dismissed from liis charge, notwithstanding his
frankly expressed regret, and thereupon the " old light" men
expressed their exultation by saying that they had put out one
new light, and would put them all out. Three of the members
of the New Haven association assisted in the ordination of a
pastor over the church in Salisbury, which had been formed
on the Cambridge Platform, and for that reason they were sus-
pended from all associational communion.* The minister of
Branford was a new light. On one occasion he preached to a
little Baptist church in Wallingford. His so doing was, by the
consociation, pronounced disorderly, and he was therefore de-
prived of his seat in that body. Not long afterwards, he was
arraigned for various extravagant expressions in his sermons —
some of them obviously perverted and distorted, and for the
general course of his policy in regard to the excitements of those
times, and at last he was, in form, deposed from the ministry.
He went on with his work in his own church and parish, his
people, with few exceptions, adhered to him, not forgetting to
pay his salary, and even increasing it. The legislature, on the
petition of a few disaffected parishioners of his, endeavored to
interfere, but did not succeed ; and that was the end of it.
About seven years afterwards, he Avas quietly invited to sit
with the consociation ; and no more was said on the subject. f
The extant records of the General Association begin with
the year 1738. That year there was a full meeting of ten
members, every association being represented by two delegates.
In 1741, eight were present, of whom the youngest was Joseph
Bellamy. On that occasion, with warm expressions of thank-
fulness to God " for an extraordinary revival of religion in this
land," the most judicious and Christian suggestions were made
to the particular associations as to what ministers should do at
* Trumbull, vol. ii, pp. 195, 19G. + Trumbull, vol. ii, pp. 196-230.
53
such a time, not only to promote the great awakening, but to
maintain mutual confidence and earnest co-operation among
themselves. The next year, with renewed expressions of
thankfulness, warnings and cautions against errors of doctrine
and irregularities in practice, and against the impending danger
of divisions in the churches, were given out to the ministers
and to the churches. The next year, (1743,) the utterances
from the General Association are in a tone of still greater alarm ;
yet there is no syllable which we, as their successors, after the
lapse of one hundred and sixteen years, have any occasion to
regret. But two years afterwards, (1745,) eight members be-
ing present, " the following resolve was come into."
" Whereas there has of late years lieen many errors in doctrine,
and disorders in practice, preA^ailing in the churches of this land,
Avhich seem to have a threatening aspect upon these churches — and
Avhereas Mr. George Whitefield has been the promoter, or at least
the faulty occasion of many of these errors and disorders, this asso-
ciation think it needful for them to declare that if the said Mr.
Whitefield should make his progress through this government, it
would by no means be advisable for any of our ministers to admit
him into their pulpits, or for any of our people to attend iipon his
preaching and administrations."
This seems like a harsh judgment. We honor the name of
Whitefield. Doubtless,
" the teal'
Tliat fell upon his Bible was sincere."
But let us remember that the Whitefield of history, is not ex-
actly the Whitefield of popular traditions. The famous evan-
gelist, whose first visit to New England was coincident in time
with the religious revival of 1740, had been received by the
pastors and churches of Connecticut with an almost unanimous
welcome, as if he were an angel of God. He deserved such a
welcome ; for he was a true evangelist, earnest, faithful, fervent,
self-sacrificing, eloquent as if gifted with a tongue of fire. But
after all, he was only a man with more zeal than judgment.
54
better fitted to rouse and agitate, than to guide and instruct ;
and in the few years between his first visit and his second, a
thick growth of mischievous enthusiasms and disorganizing ex-
travagances had sprung up in his track, and were unquestion-
ably the result, in part, of his unbalanced and unguarded teach-
ing. Against those enthusiastic and destructive practices, and
against the erroneous opinions and beliefs with which they were
identified, Edwards, and all the New England pastors who
were known as sharing in the great revival, had freely and
boldly testified. But Whitefield had never off"ered one word
that could be construed as retracting any of the mischievous
words or actions which had proceeded from his ill informed and
inconsiderate zeal ; nor one word of caution against the principles
or the proceedings of those frantic admirers of his who were
spreading around them confusion and every evil work, and
were bringing not the great revival only but religion itself into
contempt. Every word alleged against him by that General
Association of 1745 was literally true. Yet it must be confess-
ed that in thus denouncing one who, with all his rashness, and
with all the shallowness of his views, and with all the inci-
dental mischiefs that attended his ministry, was nevertheless
most manifestly a chosen instrument of God for a blessed service,
both in Britain and in America, they committed an error as grave
perhaps, and as likely to be mischievous, as any error of his.
It is quite in keeping with the spirit then predominating in
church and state, that the fulmination against Whitefield, on
the record of 1745, is immediately followed by votes about the
revival and keeping up of ecclesiastical discipline. The next
year we find questions about ecclesiastical discipline again. In
1747, one question about discipline is answered ; and,
the scarcity of copies of the Saybrook Platform being
noticed, a member is appointed to procure and distribute a
number of copies which are understood to be in the custody of
the secretary of the colony. The next year, Joseph Bellamy
55
being again a member, the importance of catechising is the
first theme, and Watts's catechisms are commended, though
not as a substitiite for the Assembly's shorter catechism ;
another attempt is made to obtain from the secretary those re-
ported copies of the Saybrook Platform ; and, in view of "the
great prevalence of vice and profaneness," and of " a lamen-
table indifference in spiritual concerns among the people,"
ministers are earnestly entreated to deal with the people of their
charge by personal private addresses. For the two years next
following, no business was transacted ; the records seem as if
the General Association was dying if not already dead. But
from 1751 onward, there are new signs of life. Soon after-
wards a great alarm at the progress of doctrinal errors, Socin-
ian, Arian, Arminian and Pelagian, begins to show itself. The
minutes for 1758 are wanting. But in 1759, the record is
alive with references to the Wallingford case. It is the begin-
ning of the second half-century.
That Wallingford case — the ordination of James Dana, from
Harvard College, (afterwards Dr. Dana.) by an old light coun-
cil, against the protest of a respectable minority, and against a
positive prohibition from the consociation of ]New Haven coun-
ty, which had been convened to forbid the ordination of a can-
didate suspected of doctrinal unsoundness — marks the com-
plete and final overthrow of the " old lights " as a dominant
party. Their great fortress, " our ecclesiastical constitution/'
had been seized,. and all its guns were turned upon them. A
new generation of ministers, trained under the influences of
the great awakening, and indoctrinated to some extent by the
writings of Edwards and Bellamy, had come. The era of the
New England theology was opening. While the new lights
were in the minority, their respect for the ecclesiastical constitu-
tion had not been very profound, and on the whole, they can
hardly be said to have had much reason to think well of it.
But now they found it an exceedingly useful arrangement; —
56
though some of the churches which they had formed, irregu-
larly, still stood out against it.* Those ministers in New Ha-
ven county, who had so exaggerated and perverted the powers
of association and of consociation, found those powers no
longer under their control. They, in their turn, were cen-
sured and excluded for disorderly proceedings, with singular
poetic justice ; and in their turn they found that as long as
their churches and parishes stood by them, such censure and
exclusion was not very hard to bear.
The second half century of our ecclesiastical confederation,
from 1758 to 1808, has its memorable features. During that
half century our missionary work began, under the guidance
of the General Association. In 1774 the first notice of mis-
sions to the new settlements appears upon our records ; and a
system of operations was begun which, though often modified
according to the lessons of experience and the changes in the
work, has never been relinquished. In the year 1800, the
first attempt was made by our churches, through the same or-
ganization, to send a missionary far hence to the heathen of
the wilderness.f But of this topic a special statement has
already been given in another form.
* One of these was the White Haven Church in New Haven, now commonly known
as the North Church. See Dr. Button's Historical Discourses.
t The author of this discourse may be allowed to say that his father, the Keverend
David Bacon, was the missionary. Nor will it be impertinent to copy here a few sen-
tences concerning him, from a Historical Discourse pronounced at Tallmadge, Ohio,
June 24, 1857.
In early life — I know not at what age — he had been the subject of a deep and thor-
ough religious experience ; and through his spiritual conflicts and deliverances he had
been brought into a special sympathy with the self-sacriflcing spirit of Brainei-d, that
saintly New England missionary who wore his young life out among the Indians of
New Jersey and Pennsylvania long ago, and whose biography, written by Jonathan
Edwards, has wakened in later ages, and in other lands, such minds as Henry Mar-
tyn, to a holy emulation. Thus, at a period when missions to the heathen were little
thought of, he cherished in his solitary bosom the fire that is now glowing, less in-
tensely indeed, but with a vital warmth, in millions of Christian hearts. He longed
for that self-denying service ; but there were none to send him forth. Disappoint-
ments in his worldly business inflamed, instead of discouraging, his desire of a ser-
vice so self-denying, and to worldly minds so uninviting. With limited opportunities
and means, he devoted himself to study in preparation for that work. At last the
67
That date, 1774, which marks the beginning of our mis-
sions, is suggestive of another topic. In 1769, the General
Association was assembled in this town of Norwich ; and then,
for the first time, " the dark and threatening aspect of Divine
Providence upon our nation and land, in regard to their civil
liberties and public interest," is noticed on the record. In 1774,
a spirited and patriotic " letter of condolence" is prepared and
sent " to the ministers of Boston, under the present melan-
choly circumstances of that town," "suffering the severe
resentment of the British Parliament." In 1775, the General
Association, " taking into serious consideration the distressing
and melancholy stale of public affairs in the British American col-
onies, and the dangers they are now threatened with from the
oppressive measures of the British Court," summon tiiemselves
and their brethren, and the churches, to the religious duties of
so great a crisis, and especially to devout humiliation and
earnest prayer. In 1776, the " General Association of the pas-
the Trustees of the Connecticut Missionary Society, two years after the institution of
that Board, were persuaded to attempt, on a very small scale, a mission to the In-
dians; and he was commissioned, for six months, to perform a journey of exploration
and experiment among the Indian tribes in that unknown wilderness beyond Lake
Erie. On the eighth of August, 1800, he set forth from Hartford; and the scale
of liberality on which that mission was to be supported may be estimated from the
fact tliat the missionary went his way, not only alone, but on foot, and with his lug-
gage on his back, to rejoice in whatever opportunities he might find of being helped
along by any charitable traveler with a spare Sj^at in his wagon. Having acquired
such information as seemed sufficient to determine tlie locaaon of the mission, he im-
mediately returned, and on the first of January, 1801, having been in the meantime
solemnly consecrated to his work by ordination, he set his face towards the wilder-
ness again, with his young wife, and her younger brother, a boy of fourteen years,
[Beaumont Parks, Esq., now of Springfield, Illinois,] to encounter the hardships, not
of the long journey only, but of that new home to which their journey would conduct
them. Of their perils and privations there — of their disappointments and discour-
agements — I might speak, if the time and the occasion would permit. I will only
say that as soon as the inevitable expenses of a mission so far remote from all
civilized communities, and involving the necessity of an outlay for schools and for
industrial operations, began to confound the limited expectations with which the work
had been attempted, the Trustees, frightened by unexpected drafts on their treasury,
abandoned the enterprise ; and the missionary was ordered to New Connecticut. In
the month of August, he left the isle of Mackinaw, with his wife and their two chil-
dren, the youngest less than six weeks old ; and after a weary and dangerous voyage,
some part of which was performed in an open canoe, they arrived safe on the soil of
the Western Reserve. — Tallmadge Semi-centennial Commenwraiioii,j)^. 47 48.
9
58
tors of the consociated churches of the Colony of Connecti-
ciU" sends out, for the first time, a printed document. That
publication contains, among other matters, a formal address to
the pastors and the churches, j)ortraying the necessity of re-
pentance and general reformation, and of seeking God's favor
and help at such a crisis. In \777, the quiet change of a sin-
gle word in the customary heading of the minutes, intimates
that a great event in the world's history, had taken place :
"At a meeting of the General Association of the STATE of
Connecticut." The Colony of Connecticut had ceased to be.
Another significant fact records itself upon the minutes for
1788. "On motion made by the Association of the western
district of New Haven county, the Association voted that the
slave-trade is unjust, and that every justifiable measure ought
to be taken to suppress it. Voted also that Drs. Goodrich, Ed-
wards and Wales be a committee to draw up an address and
petition to the General Assembly, that some eff'ectual laws may
be made for the abolition of the slave- trade." A reference to
the records of the State will show that at the next session of
the legislature the slave-trade was prohibited, and heavy penal-
ties denounced against it. This action, however, in the Gen-
eral Association of 1788, was by no means the beginning of
agitation by the pastors of Connecticut against the slave-trade,
or against slavery. Long before that date, the pulpit had given
an unequivocal testimony against the injustice of converting
human beings into merchandize. For example, I have before
me here a printed copy of " a sermon preached to the Corpora-
tion of Freemen in Farmington, at their meeting on Tuesday,
September 20, 1774, and published at their desire." The occa-
sion of the meeting was the semi-annual election of repre-
sentatives to the legislature. The preacher was Levi Hart
a native of Farmington, but then, and for a long time after-
wards the honored " pastor of a church in Preston."* Lib-
* Dr. Hart's parish in Preston is now the town of Griswold.
59
erty is the subject of the sermon ; and on the title-page is that
holy motto, " The Spirit of the Lord God is upon me, because
he hath annointed me — to proclaim liberty to the captives."
Treating of liberty, the preacher could not but treat of slavery.
In the preface to his pamphlet, he offers it as his reason for
consenting to publish his discourse, " that the subject and oc-
casion gave him opportunity to cast in his mite for the oppress-
ed and injured Africans whose cause he thought himself bound
to plead, and to bear his testimony against the cruel and bar-
barous slave-trade." He " pretends not to pronounce on the
impropriety of the slave-trade in a political view — this would
be out of his province ; but he would submit to the gentlemen
of the law, whether the admission of slavery in a government
so democratical as that of the colony of Connecticut, doth not
tend to the subversion of its happy constitution." He adds,
" Be this as it may, if the slave-trade is contrary to the law of
nature, which is the law of God, it is more than time it was ef-
fectually prohibited." He professes himself " fully convinced
that there is no more reason or justice in our enslaving the Af-
ricans than there would be in their enslaving us." In the ser-
mon itself, he says, " Of all the enjoyments of the present life,
that of liberty is the most precious and valuable, and a state of
slavery the most gloomy to a generous mind ; to enslave men,
therefore, who have not forfeited their liberty, is a most atro-
cious violation of one of the first laws of nature." He pro-
nounces " the horrible slave-trade, carried on by numbers, and
tolerated by authority in this country," "a flagrant violation
of the law of nature, of the natural rights of mankind." Such
preaching was orthodox before the Declaration of Indepen-
dence, and however it may be elsewhere, such preaching has
never ceased to be orthodox in Connecticut. In that very year,
1774, the doctrine of that sermon began to take effect upon
the legislation of the Colony that had not yet become a state.
The bringing of another slave into Connecticut was thence-
60
forward prohibited ; and heavy penalties were laid upon the
importer and the purchaser. The continued agitation of the
great wrong, continued to have its effect upon our legislation.
Slavery and the slave-trade, being persistently denounced as
wrong, were persistently discouraged by the state. Four years
before the date of that memorial from the General Association,
slavery itself had been prospectively abolished by an act provi-
ding for the freedom of all persons born thereafter. The memo-
rial then, from the General Association in 1788, was not a me-
morial against the importation of slaves into Connecticut ; for
that sort of slave-trade was already effectually prohibited. The
law which that memorial asked for, and which was enacted
accordingly, was a law making it penal for any citizen of Con-
necticut to have any concern in the African slave-trade any-
where, " as master, factor, supercargo, owner or hirer, in whole,
or in part, of any vessel." It ought not to be forgotten, on
such an occasion as tiiis, that the abolition of slavery in this
State, and in every state in which it has been abolished as
yet, is due in no small measure to the testimony which the min-
isters of God's word have given against the moral wrong of
slavery.
It was not found in those days, nor was it pretended, that a
fearless holding forth of God's word against the wickedness of
oppressing the poor, and of buying and selling men for gain,
was inconsistent with the prosperity of spiritual religion. The
transition is easy, then, to another feature in the history of our
second half-century. It deserves our thankful commemoration
that while this period began in the depth of the religious de-
clension which followed the revival of 1740, — and while the
first five and twenty years of the half-century [1758-1783]
are dark with sigtis of growing demoralization, and with the
progressive decay of godliness under the influence of war, of
political agitation and revolution, of universal insolvency, and
of every temptation which comes with the fluctuations of a
61
paper currency and with a general failure to fulfill commercial
engagements — the close of the eighteenth century and the
beginning of the nineteenth, mark the blessed era of the re-
newed and continued influence of God's Holy Spirit in the
revolving of religion. From that time forward the blessing
has never been entirely withdrawn from our churches. The
steady prosperity and progress of religion in the form of a
manifested work of God's grace within the soul, — our increa-
sed familiarity with the phenomena of conversion as developed
in the consciousness and in the life, — and our habit of distin-
guishing and teaching our people to distinguish, more carefully
and exactly, after the manner of Edwards, between what are
and what are not the tests of religious experience — have reac-
ted, perhaps, on our theology in some particulars ; and on the
other hand, our theology, coming out of its scholastic formu-
las, and laying aside, to some extent, in our public minis-
trations, the costume of technical phrases, brings forth the
ancient and immutable truth with more simplicity, and with
less danger of its being perverted to enthusiastic or fanatical ex-
travagance, if not with greater power of impression on the
conscience and the emotions. May we not say with humility
that we have learned, better than our fathers knew — nay that
we have learned by their experience and by our own — how to
deal with the irregularities and extravagances that frightened
them ? By the favor of God, the religious awakenings of the
present century, in the field of our immediate care and labor,
have been followed with less and less of such reaction and de-
pression as followed the great awakening of 1740, and caused
it to stand the glorious but lonely landmark of that age.
There are many here to whom the most memorable changes
of the last half-century, beginning in 1808, are matters of
personal remembrance. Who of us, for example, needs to be
reminded that the missionary aspiration and effort which made
its little mark upon our records in 1774, and which, from that
62
time forward, began to mingle itself with all the sympathies
and yearnings of devotion in our churches, was only the inti-
mation, or the faintly dawning light of a new era of evangel-
ism, which in 1808 had not yet begun ? At that date, the only
organization which our churches had, through which to act for
the propagation of the gospel at home or abroad, was the old
Connecticut Missionary Society with its annual contribution
in the month of May, taken in all the congregations by virtue
of a " brief" from the Governor, and in conformity with a leg-
islative order. The entire system of those arrangements by
which we are now acting on all the extent of our country,
from ocean to ocean, and from the head springs of the Missis-
sippi to the Southern Gulf — the entire system by which we
are sending out the knowledge of God in Christ, not only to
the waste places and wildernesses of our own broad Union, but
to the ends of the earth, — was yet to be developed, and has
been the growth of our last half-century.
That annual rescript from the Governor, authorizing a con-
tribution in the churches of our order for missions to the new
settlements, reminds us of another and most conspicuous fact
in the history of the last fifty years. The legal establish-
ment of the Saybrook Platform — always an equivocal thing,
and more of a burthen than a dignity or immunity to the
churches that did not distinctly dissent from the system — was
silently but finally repealed in 1784, in a revision of the stat-
ute book. The churches and parishes were by that repeal left
to adopt whatever scheme of doctrine or of discipline they
might severally choose, and to change the same at their discre-
tion. But still ours was, in some vague sense, '• the standing
order. " The adherents of every other religious or ecclesias-
tical system had been freed from every burthen or shadow of
a burthen ; but public worship in some form was still presu-
med, by law, to be the duty of every citizen, and those who
did not prefer to be enrolled elsewhere were members of
63
our parishes.^ Forty-two years ago, this last vestige of the
ancient union of our churches with the civil order of the com-
monwealth was swept away, and we were placed fairly and
unequivocally on that basis of absolute religions liberty which
Roger Williams invented as a '• permanent establishment " for
Rhode Island. That slight change was, in fact, the completed
emancipation of our churches./
At the same time, though not wholly by the same process,
our churches have recovered their original Congregationalism ;
and perhaps I may say Avithout offense, they value it so much
the more for their having had some experience of what it is to
be Avithout it. Our ancient Congregationalism began to be re-
covered in the great awakening of 1740, and in those sharp and
strong discussions by which first the Stoddardean Sacramental-
ism, and then the half-way covenant were demolished. When
that leaven of a national church, and of what John Davenport
called a " parish way," had been purged out by sounder doc-
trine and by the wide revival of religion as a personal experi-
ence, there began to be of course a yearning and a half-con-
scious endeavor after the old Congregational way. A natural
reaction against the enthusiastic errors of the Separates, made
the name of Congregationalism, to some extent obnoxious to
ministers and even to churches, of the "standing order;" and
the struggle against the already incipient rationalism of the
following age, increased in the clergy at least, a sense of the
value of some controlling power over the churches. About
sixty years ago, several of the most honored pastors in Con-
necticut, gave a public certificate to the effect that the system
of church order here was Presbyterianism. I myself remem-
ber when the name " Congregational " was not ordinarily
known as the proper and distinctive designation of our churches;
and when the honored successor of Thomas Hooker and imme-
diate predecessor of Dr. Hawes, wrote himself, and printed
64
himself "Pastor of the North* Presbyterian Church in Hart-
ford. " An alliance with the Americanized Presbyterians of
the Middle and Southern States was begun in the common
resistance to the proposed establishment of an American Epis-
copate by the British government before the revolution, and
\vas renewed after the war of independence, in the expectation,
doubtlesS; that both parties would be gradually assimilated
to each other, and would ultimately become one great and
powerful body. The events of the last thirty years have
taught us most effectually, that the idea once so widely cher-
ished, is purely chimerical. We have learned that nothing on
earth is more impracticable than the scheme of an organic Pres-
byterian unity, extending its jurisdiction over the whole terri-
tory of our common country, and binding together the Chris-
tian sympathies and co-operative efforts of all who hold our
evangelical faith, and who reject, on the one hand, the prelat-
ical theory of church government, yet accept, on the other
hand, that view of the church and of God's covenant with his
people, which regards the children of the church as subjects of
baptism. Our exclusive alliance with the Scoto-American
Presbyterianism in distinction from the Dutch, the German Re-
formed, the Lutheran, and all other organizations of like princi-
ples and spirit, may have been wise and useful in its day ; but
it has answered its purpose, and has passed away, leaving no
trace of its former importance, save the ceremonious but
pleasant interchange of single delegates with one fraction of
the now broken organization with which our fathers concerted
their " plan of union. " Our churches and our ministers, deliv-
ered from what had become an "entangling alliance," are
content, and more than content with the simple and Scriptural
policy which rejects all ecumenical, national, provincial, and
classical judicatures ruling the churches of Christ, and recogni-
* At that time what is now " tlie Nortli Church" in Hartford was not instituted!;
and the First Church and Society was commonly known as the " North."
65
zes no church on earth save the local or parochial assembly and
fellowship of believers, and the Church Universal which in-
cludes all that are Christ's. We have learned, and I trust
we shall never forget, that the only visible union attainable or
really desirable, is to be found not in the Presbyterian idea of
government over churches, but in the Congregational idea of
the communion of churches.
Meanwhile in proportion as that old and true idea of the
communion of churches, in distinction from the idea of na-
tioual, provincial and classical jurisdiction, has been more clearly
developed, — and in proportion as our ecclesiastical forms and
practices have been progressively disentangled from their un-
natural connection with principles which our New England pol-
ity originally rejected, there has been a steady progress in the feel-
ing of forbearance and kindness toward all evangelical dissenters
from our order, and in the free sense of catholic unity with all
the churches of Christ around us, whatever their distinctive
names or forms. Our relations to other bodies of professed
Christians holding the vital truths of the common salvation,
are gradually putting off the unseemly form of ecclesiastical
separation and non-intercourse, and are becoming more and
more transformed by the spirit of Christian brotherhood, of
mutual recognition, and of cooperation in the common cause.
We have learned that such acts of church fellowship with
churches outside of our own connection, as we find to be prac-
ticable, are our privilege and our duty. We are learning to
avoid all needless conflict with their prejudices against our
forms of order and discipline, and of doctrinal statement, and
to count it among our advantages that we can recognize them
as churches of Christ, even where it happens that by their sub-
jection to some " law of commandments contained in ordin-
ances " they are unable to acknowledge us. I trust we are
learning not to annoy with obtrusive offers of cooperation those
whose forms forbid them to cooperate with us, nor to demand
10
66
a sacramental communion as the first condition of Christian
fraternity with those whose misfortune is that they find them-
selves forbidden not so much by their feelings as by their lo-
gic or their traditions, to commune with us in the recognition
of our sacraments. In this respect the true genius of our Con-
gregational system is better developed with us, than it was with
our fathers ; and is it not in this direction that the prospect
opens of the coming age, when differences of judgment in the less
momentous things shall no longer produce alienation of feeling,
or any incapacity of cooperation for Christ and his kingdom,
among those who unite in accepting the faithful saying, that
" Christ Jesus came into the world to save sinners, " and in
maintaining the Apostolic principle that " with the heart man
believeth unto righteousness, and with the mouth confession is
made unto salvation." Let us be willing to learn more tho-
roughly — as God in his providence and by his grace has already
constrained us to learn in part — the wisdom that can bear the
infirmities of the weak, and that can be tolerant and patient
toward the ignorance and the errors, the defects and the ex-
cesses, and even toward the narrowness and schismatic exclu-
siveness, which are not wholly inconsistent with the reality of
a professed faith in the Saviour of sinners. As we have learned
to cooperate with other churches in all good works in which
they can cooperate with us, let us be willing to learn the added
lesson of a larger and more cathoHc charity toward those who
separate themselves and work apart. So shall we, cheerfully
following others when they go before us, and gently winning
and leading onward those who can be moved by our example,
leave still further behind us the days and the spirit of sectarian
strife. He who leads the blind by a way which they know
not, has led us in this way; and as we find ourselves brought
out by no wisdom of our own, from the chilling enclosure of
high and strong division walls, into the warm sunshine of a
new and brighter day, —
67
"The breath of heaven, fresh blowing, pure and sweet,
With daj'-spring born," —
let us say to that guiding spirit of catholic freedom and frater-
nity which we have learned already to enjoy — ^nay, rather let
us say to that Holy Spirit of God who seals and sanctifies his
elect not under our forms of ministration only, but under many
forms,
"A little onward lend thy guiding hand
To these dark steps, — a little further on."
Our churches then, in recovering their original Congrega-
tionalism from an unfortunate complication with ideas and prin-
ciples derived from other systems, have become, and are still
becoming, not more sectarian, but less so. They are gaining,
year by year, if I mistake not, a larger and more catholic habit
of thought and practice in relation to other Christian bodies, than
our fathers knew ; and in this way the true genius of our sys-
tem, with its two cardinal principles of the completeness and
self-government of each local church under Christ, and of the
free communion of the churches with each other, — is finding
its natural and full development.
I feel that the historical survey which we have taken is in-
adequate to the theme, and may be found to need correction in
many of the particulars, if not in the general outline ; but I
may say that I have endeavored to perform, in a truthful and
impartial spirit, the duty which was assigned to me. We have
traced imperfectly indeed, and indistinctly, but not without
conscientious care, the circumstances in which the peculiar
confederation of our churches had its beginning, the original
intent and purpose of the arrangement, the method in which
it was established, the measure of success which attended its
early administration as a scheme of ecclesiastical power, and
the modifications which three half-centuries, so full of moral
and political changes, and of religious awakening and progress,
have wrought in the manner and spirit of its working. What
then has been the use of that " ecclesiastical constitution"
68
which was set up in the little wilderness colony of Connec-
ticut, one hundred and fifty years ago ? What is there which
makes the first meeting of our General Association an event
worthy of the commemoration which it receives from us to-
day ? The answer to such a question is incorporated with all
the history of American Congregationalism from that day to
the present hour. Nowhere in the United States does any
intelligent man think of Congregationalism as a method of ec-
clesiastical organization and communion without including in
the thought two elements which are, partly at least, the con-
tribution of Connecticut to the completeness and stability of
the system.
Everywhere throughout the United States, we find as an
inevitable incident of Congregationalism, the voluntary but
formal and recognized association of pastors and other min-
isters. These clerical " Associations " are not for any juris-
diction or government over the churches ; they abjure all pre-
tense of corporate authority, and the churches everywhere have,
long ago, ceased to regard them with suspicion. They are
simply associations of Congregational ministers for fellowship
and mutual improvement, for mutual advice and help in the
exigencies of their work, for examining and certifying to the
churches the qualifications of candidates for the ministry, for
consultation on whatever relates to the interests of Christ's
kingdom, and for giving united counsel or testimony on what-
ever question of ecclesiastical order, of Christian duty, or, if
need be, of religious doctrine, may fairly come before them.
It has been proved by experience that without the recognized
and formal association of pastors for such purposes, the churches
will become, in the strife of sects and the fluctuations of opin-
ion, a prey to the spoiler. It was in Connecticut, and as a re-
sult of our Saybrook constitution, that such association of pas-
tors, never dreamed of by the framers of the Cambridge Plat-
form, became an established arrangement in the system of Con-
69
gregationalism. Some mdimental attempts at such association
seem to have been made before, especially in the neighborhood
of Boston ; but the idea now universally accepted, of a sys-
tem of clerical associations spreading over the whole country,
including all Congregational ministers who recognize each oth-
er's regular standing in the clerical profession, maintaining a
widely extended intercourse by delegation and correspondence,
and giving unity and completeness to our ecclesiastical system
without infringing at any point on the self-government of the
churches, seems not to have been entertained elsewhere till the
usefulness of associations had been proved by experience in
Connecticut.
The other element of our Saybrook constitution, namely,
the special consociation of churches in districts, has found less
favor beyond the limits of Connecticut ; but the example of
our confederation has had its influence everywhere. The sta-
ted annual meeting of churches by their delegates in what are
called " Conferences of churches," for consultation on the
state of religion within their own bounds, and on the ways and
means of doing good, is only another form of consociation,
which differs from ours by leaving to each church an unlimited
liberty to select its own councils in all cases of difFiculty in the
administration of its own affairs. And everywhere — unless
the partiality incident to my position as a Connecticut Congre-
gationalist misleads my judgment — the sentiment of the com-
munion of churches, the consciousness of the duty which
churches owe to each other, and the habit of mutual watchful-
ness and helpfulness among churches of the same vicinity, have
been sustained and invigorated by the example of constant
fidelity to each other among our churches. Notwithstanding
the well defined propositions of the Cambridge Platform con-
cerning " the communion of churches one with another, " and
notwithstanding the many recorded yearnings of the New Eng-
land fathers for some stipulated and constant intercourse that
70
should not impair the independence of the churches, our Amer-
ican Congregationalism might have lost, in process of time, that
great principle of communion and mutual responsibility which
is no less essential to the system than the coordinate principle
of independence ; each being the complement of the other. If
the churches of Massachusetts, by their chronic jealousy of con-
sociation, have guarded and kept intact, for us and our succes-
sors, the independence of the parochial or local church, the
churches of Connecticut, on the other hand, by their strict con-
federation, have guarded and maintained, and have effectually
commended to Congregationalists everywhere, that equally
important and equally distinctive principle of our polity, the
communion of churches.
But it is here chiefly, in our own goodly heritage, that we are
to look for the good that has resulted from what our old-time
predecessors loved to call " the ecclesiastical constitution of
the colony." Our own Connecticut — to our filial hearts the
glory of all lands — how much is it indebted for the present as-
pect of its Christian civilization, to that organized association
of its clergy, and that strict confederation of its churches,
which were effected when as yet there was within our boun-
daries neither church nor pastorof any other ecclesiastical order !
The unconsociated churches, yielding to the genius of the
system while rejecting its forms, have shared in the blessing.
The churches that have been formed by dissent and secession
from us — Episcopalian, Baptist, and Methodist — have had in
all their growth, the benefit of being planted in our Puritan
soil, and of being stimulated and invigorated by the strong re-
ligious influence that has not yet ceased to mold the character
of our native population. Is there no meaning in the fact that
not one of our churches, and only one of our parishes fell in
the Unitarian defection ? To my thought there is a similar
meaning in the fact that while Congregationalism still remains
stronger in Connecticut than in any other State, the Episcopa-
71
Hans of Connecticut are, in proportion to onr aggregate popu-
lation, one of the strongest dioceses in the Union, and the Bap-
tist and Methodist clun'ches among ns, are also almost as strong
in numbers, and quite as strong in the elements of religious
character and influence, if I mistake not, as the average of those
two most numerous and powerful bodies of Christian churches
in all the states and territories of the Union. To my thought
there is a meaning of the same sort in the fact that of all the re-
ligious organizations commonly regarded as anti-evangelical
or anti-orthodox, not one has ever flourished among the native
population of our State. Whatever fault we may find in our
ecclesiastical system — whatever errors may have been made from
time to time in the working of it, — whatever reason we may have
to inquire whether the system needs revision and reconstruction,
or to blame ourselves as ministers and churches of Christ, that we
have not adapted our arrangements with adequate skill and zeal
to the changes which have taken place in the habits and condi-
tion of our people — our own Connecticut, to-day, with all its
imperfections, is the convincing testimony to the value of those
two principles — the association of pastors for professional fellow-
ship and mutual cooperation, and the friendly confederation of
churches — which were first inaugurated and made effective by
our fathers, one hundred and fifty years ago. Where does the
sunlight gild a landscape more adorned with the evidences of
Christian civilization ? Where can we find so large a body of
churches in so small a territory, maintaining more effectually,
on the whole, ''the unity of the Spirit in the bond of peace,"
and cherishing at the same time a more catholic charity toward
dissenters and seceders from their order ? Where, notwith-
standing the perpetually renewed investigation of all truth, and
the sometimes personal sharpness of our theological debates,
do we find, in so large a body of pastors and ministers, so little
of factious partizanship, and so much of fraternal intimacy, as
among our clergy ? Where shall we find a happier solution of
72
the difficult problem how to reconcile a complete ecclesiastical
liberty with a well guarded ecclesiastical fellowship, evangel-
ical orthodoxy with evangelical liberality and charity ; the con-
servative reverence that stands upon the ancient paths, with
the progressive spirit that prays for new light from the fountain
of light, and ever striving to keep pace with the progress of the
ages, honors God by expecting a brighter future ?
Such is our inheritance. Such the trust which we have re-
ceived from those who have lived and labored here before us.
It is for us, in our turn, not merely to preserve the inheritance
unimpaired, but to amplify it with new riches, and to adorn it
with a fairer beauty. May God give us grace so to live and la-
bor through the remnant of our time, that those who are to come
after us shall bless him for our memory, as we bless him for the
memory of our fathers !
ADDRESSES.
THE THREE PRINCIPLES OF CONGREGA-
TIONALISM.
BY PROF. E. A. LAWRENCE, D. D., EAST WINDSOR HILL.
Mr. Moderator :
There are epochs in history, or, as Bossiiet calls them, stand-
still points, at which institutions and principles disclose their
character by their results. The present occasion is such a
point in the history of the Congregationalism of Connecticut
and New England. It is wise, sir, to stop awhile here and
question the past respecting those principles which we and our
fathers have regarded as fundamental. We do well to come up
to this post of retrospection, and ask our history to give us the
elements of prophecy and of future guidance.
A little more than two hundred and twenty years ago, a com-
pany of men, w^omen and children " with the cattle, " started
from Dorchester, in the " Bay" Colony for the Connecticut
valley. It comprised the larger part of the church in that town,
with, as some say, Mr. Wareham, the pastor, at its head. They
made their way slowiy through the wilderness, up ravines and
over mountain-passes, beginning and ending each day's journey
with prayer and songs of praise. Their settlement was at
Matianuck, now Windsor ; and in its spirit of Christian enter-
prise, was a genuine " church extension movement. " They
were soon followed by Hooker and his company from Cam-
bridge, who went on to Hartford. After these came Daven-
port and his companions, just from England, whom, because
they were a '"'very desirable folk, " the Massachusetts people
wished to have settle in " the Bay. " But because, as Daven-
port said "they were Londoners and not so well fitted for an
agricultural as a commercial settlement, " they went on " in
advance of all others " to duinnipiac, now New Haven. Their
arrival was on Saturday evening, and the next day, Mr. Dav-
12
74
enport preached on the '- Temptation in the wilderness. " At
the beat of the drum, they assembled in the forest aisles of
that vast temple whose arch is the blue expanse, and where,
from forest harps, the winds made rich choral music for the
devout worshippers, and sweetly mingled it with their vocal
praises.
The animus of these extension-movements in New England,
dates back historically to the Puritan struggles for the rights
of conscience in Old England, and indicates the three great
principles of Congregationalism — Christ the sole Legislatir in
the church, his Word the Law, and his Spirit, the Life of the
church.
It was upon the first of these principles that the Non-Con-
formists separated from the Church of England under Eliz-
abeth in 1566. The Kingly office of Christ, so patent in the
New Testament, and in early Church History, though re-
maining in the creeds of the Romish Church, had been practi-
cally displaced by the assumption of Pontifical power. The
English Reformation only transferred the sovereignty of the
Church in England from the Pope to the King, and the evil
remained. In connection with this infelicity in the constitu-
tion of the church, "as by law established, " she who was
reigning sovereign when the Puritan struggle began, and who,
by the apostolic constitution, was required to " keep silence in
the churches, " or if she would learn anything, "ask her hus-
band at home, "' not only had no husband and would not be
silent, but, with her advisers claimed that her word was abso-
lute. This brought on the issue.
It was not a question of doctrine, for the parties were in essen-
tial agreement on the Thirty-nine Articles. Nor was it one of
apparel, for the Puritans allowed this to be, in itself, non-essen-
tial. But it was, of the binding force in the church of this wo-
man's word, as above the kingly authority of Christ. She
forbade them to preach, except what she authorized, and as she
authorized it. The Puritans protested, and, trusting them-
selves to the adjudication of the Great Lawgiver, preached on.
In the time of Charles I. and Laud, the restrictions and pro-
hibitions became still more oppressive. The royal will was
supreme in matters spiritual as well as temporal. Passive sub-
75
mission was the regnant dogma, and personal freedom was lost
in the power of the prince. The rights of conscience were
nothing ; the Bible was nothing; the Kingship of Christ, even
in his own spiritual domain, was nothing. Honest and Chris-
tian men in vain pleaded it in their defence as free preachers of
a free Gospel. This pressure of arbitrar}?" power on such men,
in such a cause, produced the Hegira of Congregationalism,
first to free Holland, and afterwards into this wide and freer
wilderness.
Here the framers of our polity made loving loyalty to Christ
as the sole Lord and Legislator, the chief corner-stone of their
ecclesiastical and doctrinal system, " This was and is our
cause in coming here, " said honest John Higginson, of Salem,
" that Christ alone might be acknowledged by ns as the only
Head, Lord, and Lawgiver. " This principle gradually, but le-
gitimately worked out the separation of the Church and the
State, and gave to them both, liberty, harmony and vitality.
It secured religious toleration to all, by the doctrine of a strict
accountability of each, in matters of conscience, to one com-
mon Head. And so salutary were its results in the mother coun-
try, that the sceptical Hume admits that the English nation is
indebted to the Puritans for all the liberty of its Constitution.
And the Westminster Review, with all its antipathy to the doc-
trines of Calvin, is forced to yield the eulogium which the his-
toric conscience demands, that his polity was a vigorous effort
to supply a positive education of the individual soul- — to substi-
tute free obedience for passive submission — not a police, but an
education, self-government mutually enforced by equals upon
each other — that Sparta against Persia, was not such odds as
Geneva against Spain with the Jesuits and the Inquisition —
that Calvinism saved Europe.
The second of these great principles follows logically from
the first — Christ's Word the only laio in the church. This
Word, with the Fathers of Congregationalism, was not simply
a higher law, but the highest. In their constructive work,
they applied faithfully the Protestant principle — '•' The Bible,
the whole Bible, and nothing but the Bible. " Cotton Mather
says of them " The Bible was their perpetual and only guide. "
*' The parts of our government," says the Cambridge Platform,
76
" are all of them exactly described in the Word of God. " And
the counsels of the Saybrook fathers, whose wisdom we here
commend to-day, by commemorating it, are explicit and in
point — " That you be immovably and unchangably agreed in
the only sufficient and invariable rule of religion, which is the
Holy Scriptures. You ought to account nothing ancient that
will not stand by this rule, and nothing modern that will.
That you be determined by this rule in the whole of religion.
That your faith be right and divine, the Word of God must be
the foundation of it, and the authority of the Word the rea-
son of it."
This Word of God was not indeed, their only book, though
it was their Alpha and Omega. They studied it most, and in
such a manner, according to the rule of Melanclhon, as to judge
of the advice and decrees of men, by comparing them with
this as a touchstone. They had all of the argument from anti-
quity which is worth anything, by making this Divine Law,
which is the most ancient, the sum or the source of all their au-
thoritative regulations. Their faith and polity were, in the best
sense, traditional, because they started from those infallible
Scriptures which were " given by inspiration of God." The
old writers with whom this principle of Congregationalism
brings its adherents into most constant and living communion,
are the writers of our old Bible. Whosoever of the reputed
fathers stands opposed to these, is not of the fathers, but the
children, and those too described by Isaiah, who "behave
themselves proudly against the ancients, the base against the
honorable. "
The polity which Avas thus drawn out of the Scriptures, and
arranged in the Platform, is not Brownism, as it has sometimes
been called, — an absolute independency ; for the independency
is modified by the community and fellowship of the churches
and the moral power of councils. It differs also from Presby-
terian ism, the community of churches being prevented from
becoming an organic external unity by the individualizing in-
fluence of the independency. It is simply Congregational, pla-
cing the governing power, not in the elders exclusive of the
church, but in the church inclusive of the elders. It embraces
the Consociation of churchesj and the Association of ministers,
77
and makes use of both stated and occasional councils. It holds
to the church and the churches, the visible and invisible, the
militant and triumphant ; and harmonizes and employs to the
practical ends of life and love, the elements of freedom and
fellowship, dependence and responsibiUty, law and liberty.
The Law stands sentinel to guard the churches from anarchy,
and the Liberty in like manner, to preserve the church from
despotism. •
It is one of the crowning excellencies of these principles,
that they allow us to erect no human fences around our most
sacred enclosure ; but on the other hand, require us to frater-
nize with all Christ-loving evangelists, in seeking what is bet-
ter than any mere forms or polity, as our " Plans of Union "
and " Heads of Agreement " abundantly testify. With an
unsparing hand, under their influence, we have soAvn our purest
seed-wheat upon the virgin soil of the boundless West, and
with little unhallowed jealousy, seen the golden harvest gath-
ered by Presbyterian reapers into the Presbyterian barns. The
flax, even in our own New England fields, has been freely
pulled by Presbyterian hands, and the wool clipped, with our
consent, from the flocks on our New England hills, by Presby-
terian shearers, and spun and woven into Presbyterian fabrics.
In a similar spirit, Presbyterianism has in turn placed itself in
helpful relations to Congregationalism. Boih have joined
their forces without stint, as sowers and reapers in the same
iields, according to the law of Christ, which makes his chiu'ch
one, and that love of Christ, in the exercise of \vhich, each
was more desirous that men should become Christians than
Congregationalists or Presbyterians.
With the same reverent regard to the authority of Christ's
Word as law, the confessions of our faith were framed. When
the Saybrook fathers came to their work in 1708, they found
a time-honored symbol drawn from the Word of God by the
Westminster divines, in 1643. Five years later, after careful
examination and comparison with the Bible, it was adopted by
the framers of the Cambridge Platform at Boston. — Still again
in 1680, a synod in Boston placed this Confession on more
thorough trial, according to the Law and the Testimony, and
with slight, verbal alterations, made by the Independents at the
7S
Savoy, London, in 1658, it was again adopted as the teaching
of scripture, and the faith of the churches.
After all these trial -processes, by the best minds and hearts,
the most learned and self-denying of the age, the fathers at
Saybrook once more bring it, sentence by sentence, to the Di-
vine standard, and, upon this " diligent inquiry, solicitous
search, and faithful prayer,'' commended it to the churches of
Connecticut, as " well and fully grounded upon Holy Scrip-
ture."
In its general type of doctrine, it was termed Calvinian,
not that Calvin invented it, or gave it authority or efficacy. For
it had been germinating in the church long before John Cal-
vin's day, and by God's grace, made him what he was, one of
the most lucid expounders and illustrious exemplifiers of its
truth, by his life of laborious self-denial and love. It was also,
in its main features, Lutheran and Augustinian, yet older than
either of these distinguished men, whom it drew, the one from
the dead body of forms and will-worship, and the other from
the pride of the philosophies, evincing by these and similar
sublime moral victories, that it is the power of God and the
wisdom of God unto salvation to them that believe. In the
present century, it has fought with Unitarianism in New Eng-
land, and conquered : — with the vaunting hosts of German
Rationalism and conquered ; and on the same field, with the
subtlest forms of spiritualistic Pantheism and conquered. And
now it is abroad, in the name and by the power of the Lord,
making conquests from Brahmanism, Buddhism and Moham-
edanism, causing the wilderness of heathendom to bud and
blossom as the rose.
The impugners of this Puritan theology have pronounced
upon it as contracted, contradictory and adverse to the culture
and advancement of the age. But these pronouncings are
contradicted by every fair rendering of the facts of history.
These show that the profoundest masters of wisdom and of
reason — the most pains-taking and successful students in his-
tory, philosophy and the Divine Word, have been the products
of its power, and the producers of all the worthiest advance-
ment and culture. In the judgment of Bancroft, our most
philosophic historian, the Calvinian theology, instead of being
79
narrow, illiberal, or irrational, "combines and perfects the sym-
bolic wisdom of the Orient, and the reflective genius of Greece ;
conforming to reason, yet enkindling enthusiasm, * * *
guaranteeing absolute freedom, yet invoking the inexorable re-
straints of duty ; awakening the inner man to a consciousness
of his destiny, and yet adapted with exact harmony to the outer
world." Of President Edwards, the most profound, yet prac-
tical New England representative of this theology, the same his-
torian has more recently said, " All his teachings bear the marks
of universality, and he looked to the establishment of his
views as reasonable. The practical character of his system, in
its adaptation to Christian life and action, is worthy of partic-
ular observation. On the one hand it has ever asserted against
the pride and pomp of human oppressors, the doctrines of divine
sovereignly and election, thus giving individual freedom to
society, under the' restraints of self-imposed divine law. On
the other, looking to the mediation of Christ, as the manifested
fulness of the Godhead, in union with the equally complete,
the recovered and fully developed manhood for the world's
highest weal, it places ' love as the central point of its view
of creation, and the duty of the created.' " This is the judg-
ment of historical criticism upon the doctrinal system of our
churches, rendered by the most dispassionate and impartial ex-
aminers. It bears the marks of universality because of its de-
rivation from the Word of the Universal Lord and Father of
all ; because it has from the beginning, been in the bosom of
the living, universal church, and has ever fully met the deepest
spiritual needs of the universal fallen humanity.
The third grand principle of Congregationalism, completes
its basis — Christ's spirit the life of the Church.
The former two find their complement in this, not in the Pan-
theistic theory of an identity of substance and life in God and
man, but of a fallen, dependent creature, dead in sin, yet cre-
ated anew in Christ Jesus unto all holy obedience. The com-
mencement of this new life in man is regeneration, and makes
him like Christ ; and the fellowship of the regenerate consti-
tutes, in its vital principle, the church. Without this, it fails,
whatever may be its doctrines, polity or activities. And what-
ever of these in the church, does not minister to this Christ-like
80
life in its members is useless, and does not belong to it. And
whatsoever obstructs its free and full onward, conquering move-
ment in the individual soul, or the church, is anti-Christ; and
however time-honored, corporate or organic, must be thrown
off. In this view our Puritan fathers were most solidly grounded.
As everything in the vegetable and animal kingdom holds a
subservient relation to the vital principle, so they believed it
was divinely arranged to be in the church. This spirit of
Christ, which is the life of the church, is central^ and works as
in its Head, from the interior outward. The law and order
which Christ hasestabhshed, are its normal forms, and the con-
ditions of its freest and most salutary activities. Little by little
it works the soul free from its prejudices, errors and sins, and
brings it into the completed likeness of Christ. It incorporates
into the church whatsoever of human susceptibilities, senti-
ments or culture is homogeneous, and beats back and destroys
whatsoever in humanity is antagonistic, which it does not trans-
form into an ally.
Hence from this central and vital principle of our polity,
Congregationalism is charitable and catholic as well as discrim-
inating. It believes in " the Holy Catholic Church," and em-
braces in it all who, by faith and obedience, embrace Christ as
the head. It opens its communion to all who are in commun-
ion with Him, while it makes compromises with none in their
errors, or in the evil of their life. Hence, too, the Congrega-
tional idea of unity lies deeper, and is more vital than that
of uniformity. The true apostolic succession is in the doc-
trine, life and labors of the apostles, with apostolic results. It
is a " unity of the spirit, " with " diversities of gifts," like the
law of the vegetable world, which holds all the divers plants
and trees, buds and blossoms, fragrance, fruits and beauty —
all by the central, organific unity of life, as living subjects of
the same vast kingdom.
" All that believe," said Cromwell to the Long Parliament,
"have the real unity, which is the most glorious because in-
ward and spiritual, in the Body, and to the Head."
Our fathers loved their church-order, because it was so sim-
ple, so scriptural, and tended to what is superior to any mere
polity — to the truth of doctrine, purity of morals and the life
81
of Christian love. And the history of New England from the
time the Mayflower moored at Plymouth, amply justifies their
preference. "Where are churches marked by a more patient
and prayerful study of the Scriptures, or a more profound, yet
rational reverence for their sovereign wisdom and authority,
as a rule of faith and life ? Where those distinguished by a
purer and more salutary doctrine, or the application of more
deep, practical, heaven-guided thought to the great problems
of man's being, duties and destiny? Where, since the age of
the apostles, has faith wrought out more amply and legitimately
the works of godlike charity to the poor at home, and the hea-
then abroad, than has this faith of Eliot and Mayhew, of Ed-
wards and Brainard, of onr Harriet Newells and Mrs. Judson's?
Where has been nurtured a purer social ethics, that has made
the family more a seminary of all that is pure and lovely and
of good report, and raised around the marriage covenant, the
sacred center of the family, its heaven-high walls of defense ?
Where are found such systems of instruction for all classes,
such philanthropic and charitable institutions for the poor, the
deaf, the dumb, and the blind ; — such Christ-like exertions for
mitigating the miseries of this life, and inspiring hope for the
life to come, as have sprung up here in ISew England, where
the doctrines and polity of our fathers, for nearly two centuries
and a half, have had their existence and action ? In what place
or period, in, or out of New England, has the reverse of this
been most realized in history, — or the picture been most marred
or darkened by the vices of men and their demoralizing doc-
trines ? Just where this Bible faith and ethics have been most
resisted and impugned.
Thus, by an appeal to that trial-word of Christ the Lord,
" By their fruits ye shall know them," the faith of our fathers
stands historically verified as genuine, and their doctrine as
substantial truth. They are verified by the constant endeavors
after moral perfection, by the transparent sincerity and self-de-
nial which they have produced, and by a free obedience to ev-
ery word of the Supreme from the life-forces of truth and love
which they have occasioned.
12
THE CATHOLICITY OF CONGREGATIONALISM.
BY REV. THEODORE WOOLSEY, D. D., PRESIDENT OF YALE COLLEGE.
The subject of President Woolsey's address was the Catho-
licity of the Congregational Body. Having attempted after
many months to revive his recollections of his address, the
speaker was able by the aid of very brief notes to give the fol-
lowing outline :
Holding in his hand an ancient copy of the Saybrook Plat-
form, which had come down from President Stiles, as an heir-
loom of the Presidents of Yale College, he read from the heads
of agreement, assented to at the time when the Saybrook Plat-
form was arranged, that the ministers of Connecticut, as others
had done before them, received the doctrinal Articles of the
Church of England, the Confession or Catechisms, shorter or
larger, of the Westminster Assembly, and the Savoy Confes-
sion to be agreeable to the word of God. This readiness to re-
ceive various expositions of their faith as equivalents, and the
habit of accepting them for substance of doctrine, shows the
independence of Congregationalists upon any human standards.
Connected with this independence is their catholicity.
But what is catholicity? The speaker, while confessing
that perhaps his conception of it was not quite as definite as it
ought to be, defined it :
1. To be a preponderance of belief, and of interest in the
Church Universal, while the particular church or form or polity
takes the background in the mind.
2. It consists in an overlooking of things wherein Christians
differ, and a disposition to unite in common fundamental doc-
trines.
3. It is manifested by a readiness to cooperate with other
Christians in movements of religion and benevolence. Those
who lack the catholic spirit separate themselves from general
efforts, and feel that their field lies in promoting the interests
§3
of a particular church or denomination ; they suspect true
Christian union ; they suspect the theories of other Christian
bodies as being heretical or unchristian ; in short the reasons
for separate action accumulate before their minds, while those
for joint action become faint and few, until they can scarcely
contemplate religion in its brightness, but only as it is colored
by the goggles of their own sect.
It was then asked whether Congregationalism has a catholic
tendency. That it has such a tendency was argued from sev-
eral facts. First, we see willingness to cooperate, without
thinking of sectarian advantage. Instances of this were drawn
from the old agreement, or plan of miion between the Gen-
eral Association of Connecticut and the General Assembly,
and from the cooperation in the American Home Missionary
Society, in which, to say the least, the churches of New Eng-
land never asked, and never would have asked, but for move-
ments begun by others, whether they were not doing more than
their share.
Another proof was derived from great liberality in doctrine.
The Congregationalists have always put faith before forms, and
have thought lightly of forms : they might, notwithstanding,
have been narrow in doctrine, had not the free spirit of the in-
dividual and of the single independent church promoted free-
dom of thought among them, and given rise to smaller differ-
ences of opinion amid agreement in fundamentals. The ac-
tive spirit of theological inquiry, which has been prevalent in
New England, shows that the churches exercise no repressing
influence on religious speculation ; and the alarms which are
continually given out, that they are breaking away from the
moorings of the gospel, show that churches nearly akin to them
in theology, but unlike them in constitution, cannot understand
or receive such freedom.
Still another illustration of the catholic spirit was drawn
from the ease and freedom with which Congregationalists pass
over into another denomination. The Church Universal is
the highest idea at home, and when they find the essential el-
ements of that idea realized elsewhere in their emigrations,
their chief religious want in regard to a church is satisfied.
But how, it was asked, does Congregationalism promote the
84
catholic spirit ? Two ways were mentioned. First by the
simplicity of its worship and organization. It may be lia-
ble to the reproach of being naked and disjointed, of being bare
bones without flesh, and of being a collection of atoms forming
no whole. Whether this reproach be just or not, this is cer-
tain : that no great organized body comes between the partic-
ular church and the holy Church Universal, to catch and detain
the affections as they rise up toward the lofty idea of a Chris-
tian community, or to produce party spirit, and sectarian zeal,
and mingle a certain selfish interest in eff"orts for the noblest
of causes.
Again, the power of the laity in the Congregational churches
favors a catholic spirit. Whether the just balance of power is
attained in their system or not may be questioned ; but this seems
to be sure, that where the clergy have the chief or sole power,
a large catholic feeling becomes nearly impossible ; that
an order of ecclesiastics, placed above, depresses a laity placed
below, and by this depression, if it would support its power by
argument, must make the church narrow and exclusive. The
laity, enjoying power, will not be apt to use that power fur-
ther than for the purpose of promoting their own freedom, for
they are not officers ; but the officers, having acquired power,
will use it to control the private members of the church, and
must maintain themselves by a theory opposed to the doctrine
of parity in the body of the faithful.
THE FIRST CHURCH IN CONNECTICUT.
BY REV. JOEL HAWES, D. D. OF HARTFORD.
Mr. Moderator :
I am sure that my brethren in the ministry know well how
perplexing it is to a speaker to have several subjects before his
mind at the same time, and not know which one to select as
the theme of his address. I find myself in just such perplexity at
this time. When requested a few weeks since to say some-
thing on the present occasion, my thoughts fixed upon a sub-
ject which seemed appropriate, and which, having much occu-
pied my mind of late, I intended to make the topic of present
remark. " It is the means of improving and extending our
Conrrres^ationalism.'''' But since I came here I have doubted
whether I could do any thing like justice to the subject in the
few minutes allowed me. And besides, being, as you know,
naturally of a rather timid make, I feared that if I should give
full utterance to my sentiments on the subject in question, I
might disturb the feelings of some of my too independent
brethren, and so I thought it best to pass it by. I then pro-
posed to be silent. But as I could not willingly be excused, I
shall confine myself to a few remarks on the first church estab-
lished in Connecticut. I feel a delicacy in speaking on that
subject in this presence, as it comes too nearly in contact with
myself. But I wish to forget, and to have my hearers forget,
for the time, that I have any connection with the church of
which I am to speak, and to say what I have to say simply as
a matter of history.
The first church established in this State removed from
Newtown, now Cambridge, Mass., to its present locality in
Hartford, in the early part of June, 1630, — just two hundred
and twenty-three years ago this month.* Its founders were,
* As it was claimed by oae of the speakers at the late meetiiag at Norwich that, not
V
86
as Cotton Mather calls them, a "choice collection of men"
from Braintree and its vicinity in Essex county, England. A
portion of them came to this country in 1632, and settled at
Newtown. There, on the 11th of October the next year,
having been joined by several others who came over the pre-
ceding month with Messrs. Hooker and Stone, whose ministry
they had enjoyed in England, they were organized into a
church, and the two distinguished men just named were or-
dained its pastor and teacher. It was the eighth church estab-
lished in New England, and the first in Connecticut. It came
through the wilderness with its pastor and teacher, and about
one hundred souls ; and after a wearisome journey of fourteen
days over hills and valleys, and rivers and swamps, the compa-
ny of pilgrims arrived on the banks of the " beautiful Connec-
ticut," and set up the standard of the cross on the spot where
the church now has its home, and where it has, from the first,
maintained uninterruptedly the worship of God and the ordi-
the church in Hartford, but the church in Windsor was the first established in Con-
necticut, it seems proper briefly to state the facts in tlie case.
The church in Windsor was organized in Plymouth, England, January, 1630, and
Messrs. Warham and Maverick were constituted its pastors. It removed to this coun-
try the summer following and commenced a settlement in Dorchester. The church
in Wethersfield was org.«inized in February, the same year, at Watertown, and Rev.
Mr. Phillips became its pastor.
The church in Hartford was organized Oct. 1633, at Newtown — now Cambridge,
and Messrs. Hooker and Stone were ordained its pastor and teacher.
The question in regard to removing to Connecticut began to be agitated in each of
these churches about the same time. Some of the members visited Connecticut as
early as 1632 or 1633. A small company established themselves at Wethersfield in
1684, and made, it is believed, the first settlement on the river.
During the summer of 1635 several of the people of Dorchester congregation re-
moved to a point on the river near the Plymouth trading house, and prepared to lay
the foundations of the town of Windsor. In the autumn of this year a company of
si.xty persons, among whom were many women and children, set out on their tedious
march for this new country. Most of these settled in Hartford. As yet no church
existed in the State. There were individu.al Christians but no organized church.
In June, 1636, as stated in the text, the church at Newtown removed with its pastor
and teacher, and settled in Hartford. This then was the first church estab-
lished in the State. There were settlers at Windsor as there were also at Wethers-
field, but no church, no minister, no preaching, nor ordinances. Rev. Mr. Phillips
never removed with his people to Wethersfield. Rev. Mr Maverick, pastor of the
Windsor church, died in 1636, and Rev. Mr. Warham his colleague, did not remove
to Windsor till the September following.
The question whether the church in Hartford or the church in Windsor was the
first established in the State, is in itself of very little importance. But one does not
like to be put in the wrong when he knows he is in the right.
87-
nances of the gospel. It has had ten pastors — I am the tenth,
and nine of them he buried with the people to whom they
preached. It has never dismissed a minister — a fact which
speaks well for the church and also for the ministers who have
served them in the Lord ; and I account it a far higher honor
to be found in this succession of faithful servants of God, than
I should, to be numbered in what is proudly claimed, in certain
quarters, as the Apostolical succession. The church, establish-
ed at the first on sound, evangelical doctrine, has maintained
essentially the same doctrine through every successive genera-
tion of its membership. Slight deviations there may have
been, but never such as to shake or mar the fundamentals of
faith, its first faith. Always Calvinistic, always holding the
great essentials of New England orthodoxy, it has never
swung from the foundation on which it was built by Hooker
and Stone, nor been carried about or disturbed by any of the
many winds of doctrine that have swept over the land ; and it
deserves to be mentioned as an interesting historic fact, that
just the periods when evangelical doctrine was held in highest
esteem in the church, and preached most plainly from the pul-
pit, have been the periods of the church's greatest spiritual
prosperity and growth. Hooker and Stone were marked men
in their day, especially the former. He has been called " the
light of the New England churches, and the oracle of the Col-
ony of Connecticut ;" and his influence, there can be no doubt,
did more than that of any other man to give form and order to
the churches of this State. He was the father of the sys-
tem of consociation. It was a favorite and oft repeated re-
mark of his — " We must have the consociation of the churches,
or we are ruined ;" and the good working of the system for a
hundred and fifty years shows that he did not attach too much
importance to it. It has exerted a most happy and efficient
influence in preserving the faith and order of our churches, and
it has secured to them a measure of peace and prosperity, un-
surpassed by any other equal number of churches in the land.
The first chnrch in Hartford is a consociated church, and snch,
I trust, it wil'. ever remain, as sure I am that it will, so long as it
conducts orderly and well, but should it shake off this charac-
ter and become unsettled in faith, or impatient of rule and or-
88
der, it will be quite likely to break off from consociation and
unite with others to pull down the system as a useless and
hurtful incumbrance to the churches. And this, I am sorry to
believe, is one of the unhappy tendencies of our times. There
is, 1 fear, a growing disposition among many to break down
the order of the churches established by our fathers and fall
back into loose independency. That the effect of this will be
to weaken onr churches and gradually to open the way for the
coming in of error and misrule, I have the deepest conviction;
and with this conviction, I cannot forbear to repeat, for the ad-
monition of all whom it may concern, the language of two
of the venerable fathers of New England, uttered by them
just before they ascended to their reward in heaven. " We do
earnestly testify that if any who are given to change, do rise
up to unhinge the well established churches in this land, it will
be the duty and the interest of the churches to examine
whether the men of this trespass are more prayerful, more
watchful, more zealous, more heavenly, more universally con-
scientious, and more willing to be informed and advised, than
those great and good men who left unto the churches what
they now enjoy ; if they be not so, it will be wisdom for the
children to forbear pulling down with their own hands the
houses of God which were built by their wiser fathers, till they
have better satisfaction." You see how the subject on which
I first intended to speak will intrude itself into my mind. I
wished to show that it is no time to weaken or to cut asunder
the few bands that bind the several parts of our Congregational-
ism together. They need rather to be strengthened and
drawn closer together so that there may be more compactness
and organic unity in our denomination both in this State and
throughout the land. We want, our whole denomination
wants, a common platform of faith and order, a declaration,
or manifestation of doctrine and polity, which shall operate as
a band of union to our entire body, and serve both to bind us
together in unity of faith and action, and to declare to all who
may wish to know, distinctly, and fully, who and what we
are ; what we believe ; and what we do in the order and gov-
ernment of our churches ; a fact which cannot now be learnt
from any general document of acknowledged authority.
89
But this is off my track. I shall be pardoned, however, I
trust ; for I was pressed by an internal force which Avould
not be resisted. I return to my subject. The church of which
I am giving a brief historic sketch, as the first established in
the State, has been distinguished for its stability, peace and
harmony. So far as I can learn it has never been agitated or
disturbed, but in a single instance, since its formation, by any
serious controversy or dispute either about doctrine or disci-
pline. The case of difficulty referred to occurred in the early
history of the church, and was occasioned by a dispute upon
some ecclesiastical topic between Mr. Stone and the ruling elder,
relating, it is thought, to the qualifications for baptism, church-
membership and the rights of the brotherhood. It was of long
continuance, and of wide spread and disastrous influence. Cot-
ton Mather, in his quaint style, remarks " that from the fire of
the altar there issued thunderings and lightnings and earthquakes
through the colony." He says also, that the true original of
the misunderstanding was about as obscure as the rise of Con-
necticut river. It is known, however, that Mr. Stone's ideas
of Congregationalism bordered more on Presbyterianism than
those of most of the first ministers in New England. His
sententious definition of Congregationalism was, " A speaking
aristocracy in the face of a silent democracy." From this it
would seem not unnatural to infer that the schism referred to
had in it a spice of Presbyterianism, and this perhaps was one
reason why it was so long continued and so hard to be cured.
However this may be, it is good to know that this is the first
and only difficulty of any importance that has existed in the
church to disturb its peace for more than two hundred years.
And I am happy to be able to say that, during the almost forty-
two years I have been with the people as their minister, they
have never by any associated act or movement of theirs, given
me an half hour's uneasiness. Were I to assign the cause of
this long continued union and harmony enjoyed by the people,
I should say that, under God, it has been owing to a spirit of
mutual concession; to the fact that none have assumed to dictate
or to rule without the consent of others, and that when the
majority have decided a question, the minority have been ac-
customed peaceably to acquiesce. The church has ever be-
13
90
lieved in revivals of religion, and owes all its prosperity to
these oft repeated visitations of heaven's mercy. The ministry
of Mr. Hooker, while in his native land, " was crowned with
wonderful success by the Holy Spirit." Multitudes under his
preaching became the subjects of renewing grace, many of
whom removed to this country and were the founders and first
members of the church of which he and Mr. Stone were con-
stituted pastors. After its removal from Cambridge and estab-
lishment in its present location, signal were the displays of
grace in the midst of it. An early writer referring to this
period, exclaims: — " O, that converting glory, which did then
appear! Multitudes were converted to thee, O Zion ! — Multi-
tudes, multitudes were converted to thee, O Hartford ! to thee,
O New Haven ! to thee, O Windsor!" Passing over the inter-
vening period during which there is evidence that the church
was frequently blessed with revivals, we come to the ministry of
my immediate predecessor, Dr. Strong. He was ordained in
1774. The first twenty years of his ministry were compara-
tively imfruitful, owing in part to the disturbed state of the
country, occasioned by the revolutionary war, and in part to
his own deficiency in fidelity and devotedness to his work.
But the last twenty-two or three years of his life, witnessed a
great change in him and in the fruits of his labors. A con-
verted man, it is believed, before this, he now experienced
what seemed a second conversion, and his ministry Avas in de-
monstration of the Spirit and with power. He lived to witness
four revivals among the people of his charge. Large numbers
were added to the church, among whom were many leading
men in the community; and the general tone of religion was
greatly elevated and advanced in spirituality and power.
In 1818, I was called to take charge of the church, since
which it has been my privilege to witness nine special seasons
of revival among the people, the most remarkable of which
was in 1821 when nearly two hundred were added to the
church during the year. As the result of these revivals the
church has been largely increased in numbers, and I trust also
in spirituality and fruitfulness unto God. Three colonies have
gone forth from it, since I became its pastor, to form other
91
churches in the city. It has sent eighteen* young men into
the ministry, once of its membership, and nurtured and trained in
i(s bosom. It has borne a comparatively generous part in sus-
taining and promoting t[ie cause of home and foreign mis-
sions, and the various other benevolent operations of the day.
Its contributions (including the congregation,) in aid of these
objects have amounted for the last twenty years, to from six
to eight thousand dollars antuially.
Such is a brief historical sketch of the First Church estab-
lished in Connecticut. In many respects it maybe put down as
a model church. And yet it is far, very far removed from the
scriptural standard. It has faults, many and great faults,
which, if I thought it would do any good either to it or to
other sister churches, I would be just as frank to name as I have
been to speak of its virtues. The millennium has not yet
dawned upon it. Indeed it is far from having come to that
spirituality and fruitfulness in its membership and communion
which I trust it will attain at some future day. Being the
oldest church in the State, it is somewhat too staid and un-
hcndahle in its habits. It is perhaps too much afraid of
Young America, and is not sufficiently aware that the best
way to guide that fast youngster is not to stand off at a for-
bidding distance, but to come near, lay a soft hand upon him,
and go along by his side speaking kind words and gently hold-
ing him in with a flexible rein. The church has always seem-
ed willing to let me do very much as I had a mind to do ; but
I have not found them just as ready as I could Avish to come
forward and help me, especially in occasional religious meet-
ings, and other active labors. I have often complained of
this to them, as they do very vwll knoio — and I have hoped
that there has been some improvement of late in a free out-
flow of feeling and speech, and active co-operation, one with
another and with the pastor. Still there is great room for
progress in the matters here referred to as well as in many
others that might be named. But \ must say of the old first
church in Connecticut, as Cowper said of his native Old Eng-
land : " With all thy faults, I love thee still." And I account it
* Besides these, seventeen others, though less directly trained in the churph, have
passed from its membership into the ministry,
92
the greatest joy and blessing of my life, that I have been per-
mitted to serve the church as its pastor so many laborious, but
very happy years. And now as I look to the end of my course —
not distant I know, and see the river before me on the shore of
which I have parted with so many of my dear people, the
loved members of my church, as I clasped them by the hand
and bade them farewell on their way to heaven, it gives me
new joy to think that I shall ere long cross the same stream,
and through grace, as I humbly hope, shall go to join them in
the celestial city, and with them rejoice forever in the presence
of God and the Lamb.
THE MISSION OF CONGREGATIONALISM AT THE
WEST.
BY REV. T. M. POST, D. D., ST. LOUIS, MO
Mr. Moderator :
I have interpreted my call to this historic commemoration as
a recognition of the fact that Western Congregationalism is a part
of your history ; a colonial offshoot and exponent. As in the
triumphs of ancient Rome, representatives from the frontiers and
outposts — from Thrace and Germania, the Euphrates and the
Nile — swelled the pageant of the ovation, as exponential of the
expansive genius and aspirations of the empire ; so your sons
from beyond the Mississippi are invited here to-day as represen-
tatives not of imperial, but of evangelical aspirations, stretch-
ing to the Pacific. I have supposed it the expectation of that
call that I should speak of the relations of Congregationalism
to that new world where my manly life has been spent. In so
doing, I design to speak, not by way of arraignment of those
differing from myself — among such are my true brothers, both
in blood and in the Gospel of Christ — but, fraternally conce-
ding to them the same right of judgment I claim for myself, I
design to look simply to the logic of our position as Congrega-
tionalists. All that I would say is the evolution of a few great
principles which I can do little but barely state on this occasion.
And, first, I may certainly assume in this presence that
Congregationalism is a distinctive, substantive entity, not a
mere accident, prejudice, caprice, or custom, commutable into
something else at pleasure ; but an individual essence, trans-
latable by no synonym, and having characteristic principles,
peculiar either in kind or in degree and extent of working, found-
ed on Scripture and the nature of man.
I do not believe that those distinctive principles of church
polity for which our fathers in the seventeenth century separa-
ted from other Non-conformists, in that conflict which shook
down the English monarchy, and those which they so much
prized as the great gift of God to them in the wilderness of the
94
INew World — I do not believe these distinctive principles are
mere unsubstantial illusions or prejudices.
I will premise, morever, that as these principles lie not within
the domain of feeling, but of logic, and are not the creations
of feeling, nor to be assumed or laid down at its behests ; so a
plea to charity as against their entertainment or assertion is en-
tirely alien and irrelevant. Charity has her own beautiful
sphere ; but she cannot make or unmake facts or principles,
cannot mend or mar an argument, is no solvent or solderer of
logic. Charity worthy the name can live only with clear
self-consciousness and ingenuous self-utterance, and, till the
milleimium, certainly, with variant opinion.
We glory in the large-heartedness of Congregationalism.
Long may she wear the honor of catholicity so ably vindicated
for her here this day. But certainly this claim to catholicity
and charity is not to be vindicated by the abnegation of her
own distinctive essence or self-assertion. Our system surely is
not so catholic that it is nothing. That which produces such
beautiful charity, certainly has no right to carry charity to the
extent of suicide — to the destruction of the distinctive individ-
ual life-principle that bears a fruit so fair. Charity must not
quench the fountain of charity. We may not reason in this
wise : " Congregationalism glories in producing a spirit which
seeketh not its own but another's good. Therefore let us give
it up." We may sacrifice interest and feeling, but never truth
and principle. We may die for a brother, but we may not for
him suppress a truth or enact or utter a falsehood. If, there-
fore, the logic of our position and principles demands of Con-
gregationalism a policy of self-diffusion, let not her attempt at
duty, due to herself and her Lord, be paralized by that song of
the Lotus-eaters to which she has so long listened ; — charming
her energies to sleep, by an abuse of the beautiful and blessed
name of charity to a mere good feeling, which melts into itself
all logic and all distinctive principle and all conscious individ-
uality.
Let not these arguments for the extension of Congregation-
alism be met by mere deprecation of denominationalism, or by
mere pleasant words of the beauty and blessedness of brotherly
love. If in the alembic of charity all distinctive organic prin-
95
cipies exhale, and nothing is left but a catechism and a kindly
feeling, ready to melt into any order that maybe presented, the
quicker our individual existence is abandoned the better ; we
have no right to be. If this adhesion to our church-order can-
not abide in the strongest Christian love, then its existence at all
is an offense. Our cherished principles are merely prejudice —
nothing more ; when we feel right they disappear.
But if our church order stands with us on the only ground
on which it is entitled to stand at all — as embracing peculiar
principles and forces adapted in their working to glorify Christ
and save men, then the stronger our love for Christ and our
brethren, the stronger our attachment to it will be.
Self-diffusion, Congregationalism owes to her own principles
and to her own life. To limit a principle to geographic boun-
daries is to destroy it. This denies its universality — its foun-
dation in the nature of things and the Word of God ; and to
deny this is abnegation of its own existence. Self-diffusion is
the prerogative and duty of Truth. To deny it expansion is
to slay it. As well hope to maintain the life of a tree while
cutting off its lateral branches and roots. To assume that Con-
gregationalism may not live beyond New England, is fatal to
its abiding in New England ; and would necessitate ultimately,
as a logical and natural consequence, a contest for the right of
your Association to exist in the state of Connecticut.
Again, such diffusion is due to the West. Whether we con-
sider vastness and resources of territory and prospective pop-
ulation, or energy of civilization, never since Christianity strove
for the possession of the Roman empire, or the barbaric world
in which that empire sunk, or since the Reformation wrestled for
the supremacy of Christendon in the sixteenth century — never
has so mighty a game been presented, or one staking on its is-
sue such vast results for the kingdom of God, as that now wa-
ged by divisive and antagonistic, social and religious forces, for
the rising world of the West — never one with necessity more
urgent, because of the rapidity of the step of Destiny. While
every form of belief and misbelief, from Mormonism to the
Papacy, is looking to that world as its quarry, shall the religious
order of the founders of our nation alone be excluded ? The
cry that this order is unfitted to the West is, in regard to
.<r
96
large portions, at least, of the West, sheer, indolent, and hos-
tile cant ; unsupported alike by facts, philosophy or history.
All these indicate a peculiar adaptedness of it to that field.
It is due, again, to the history of Congregationalism in the
past, that her children should carry her institutions Westward ;
that that church-order, which has been the chief social arch-
itect of your commonwealths — than which the sun shines on
no fairer in all its course — should be introduced amid the plas-
tic and organic forces in the genesis of the new states in the
West. Her past protests against her exclusion from the future.
But if self-ditfnsion be -a duty, how shall this be effected ?
There are two methods. One extensively adopted in the past,
is the interpenetration of other denominations with her own
ideas, by surrendering her own distinctive organization, and
merging herself in them. But whatever we may think of the
expediency or the ingenuousness of this procedure in the past,
its time is gone. The reactionary spasm is on all the great ec-
clesiastical systems. The tendency everywhere is to a more
stringent ecclesiasticism. Compromises are repelled and re-
sented.
Another mode, that of distinctive assertion and organization,
alone is left us. We must advance under our own symbol.
And it is better thus. The West loves boldness and frankness.
Other denominations appear with generous and explicit self-as-
sertion. Why not the sons of the Pilgrims?
But what means shall we employ to this effect ? Shall we or-
ganize a system of crusade and aggression ? Shall we have
but one idea? Shall we advocate an impracticable, factious
course in our emigrant members ? Do we exalt the church
above Christ ? Order above life ? No, by no means ! The
great means is that duty which every system owes to itself,
self-indoctrination ; the interpenetration of our own body with
a more distinctive, appreciative, grateful self-consciousness.
We need to understand better the principles of our own sys-
tem ; to be taught in our homes and sanctuaries, our theologi-
cal schools, and by our religious press, its characteristic excel-
lencies ; its beneficent relations, social and religious, to truth,
brotherhood, freedom, life, and power. Our great policy is
self-instruction. Our weapons are ideas. Our mode of self-
97
diffusion is self-consciousness. We have no great ecclesiastic
arm by which to reach into vacant realms and map them into
ecclesiastical jurisdictions, and frame outlines into which com-
ing people may shape themselves. Our reliance is on ideas
implanted in the minds of our sons and daughters. If there
are enduring principles in our system, and we expect poster-
ity to abide by them, our children must be taught what they
are ; not to estimate them as the Gospel, or as paramount to
Christian life or love ; but to hold them in their true rank, and
their proper relations to these mterests, and cleave to them for
the sake of these interests, and these only. I urge this point,
because this duty seems to have been falsely estimated and stu-
diously neglected. In order to cooperation with other ecclesi-
astical systems, and to facilitate transition to them, we seem
purposely to have ignored the principles of our own, till we
have well-nigh forgotten it has any, and it stands with us as a
mere matter of conveniency, custom or prejudice.
Now, not as against charity, but for the sake of charity, of
peace, and of sobriety of thought and feeling, all this should be
changed. These can abide permanently only with a clear and
comprehensive appreciation of principles, a distinct discernment
of their proper limit and consequence, and their due relation
and proportion. A system dimly self-conscious, or held merely
in prejudice, passion, or custom, is of necessity exposed to the
alternative of fanaticism and ultraism on the one hand, or of
formalism and indifferentism on the other — an indifferentism
extending ultimately to other things than forms of church or-
der. Its adherents must defend it ignorantly, or abandon it
with many hazards to character, ever arising from abandonment
of what is clearly inwrought in the past with our moral and
religious sentiment and practice.
Again, the want of indoctrination, and the sending of your
children westward with their church institutions — if borne
with them at all — labelled " Things indifferent," breeds a strife
of tongues and much uncharitableness. If they cleave to these
institutions as matters of principle, they incur suspicion and re-
port as factious and impracticable agitators, troubling the church
for mere forms and punctilios. Their attempt at practical as-
sertion of their principles, is resented as stolid or schismatic ob-
14
98
stinacy ; and often by none more than by those from your own
body who, under our past policy of ignoring our distinctive
principles, have easily fused with other ecclesiastical systems,
and consequently cannot appreciate the difficulties others may
find in pursuing the same course. Hence the most bitter op-
posers of our polity are found among those nurtured in its bo-
som, educated by its charities, and deriving much of the energy
and excellence of character they possess from the influence of
its institutions. I do not at all question their conscientiousness.
For their position and opinion are the natural consequences of
our past policy. But obviously it is for the interests of peace
that this policy of self-ignorance should not continue. A dis-
tinct self-consciousness will teach us when, how, and to what
extent we can cooperate with other denominations, and thus
save from the irritation of false expectations and misunder-
standings and attempts at impracticabilities. There are pri-
mary differences of organic principles between us and other
denominations, which, leaving us the power to do something
in common, make other things impracticable. If two neigh-
bors have distinct principles of architecture, while they may
beneficently unite in many things, — in constructing roads,
bridges, and various improvements of a country, — yet clearly if
they attempt house-building in common, they incur the hazard
of a quarrel. If, for instance, one wishes a circular and the
other a rectangular edifice, they cannot compromise by attempt-
ing to build a square circle or circular square ; nor will it relieve
the difficulty to invent some comprehensive misnomer that may
embrace both styles under one term. Nor will it make for
peace if one thinks to enter into his neighbor's house and knock
off the angles till the rectangular becomes circular, or crowd
the curve into angles till the circle becomes a square. Such
attempts at unity breed sharper discord in the end. On many
things they can beneficially and ]ileasantly unite ; but in house-
building only for temporary shelter, and with the understand-
ing that each, when strong enough, may without impeachment
build his own edifice and in accordance with his own taste.
So in regard to different churches at work in the West; similar
distinctness of self-consciousness and self-assertion should for
the interests of peace mark their relations to each other.
99
Again, it is due to the maintenance of Puritan manhood
among your children going westward, that they be taught
rightly to appreciate the Religious Order of their fathers as the
bequest of heroic and martyr ages ; and when practicable, to
bear them to the wilderness as the most precious part of their
birthright. But contrarywise, to inculcate that the emigrant
son of New England should initiate life in the West, by casting
away the church order connected with what is most sacred
and most cherished of his previous years, must tend to set him
on a course hazardous often to virtue and principle.
The abandonment of institutions is liable to draw after it
that of associated sentiment and principle, and a dangerous re-
laxation of the entire moral sentiment. No people can aban-
don what they have in early life been accustomed to regard as
sacred, without peril to character. Unless done at the behests
of a higher reason and conscience, it enfeebles and demoral-
izes. Facility of such transition has brought reproach on the
New England character ; nor has the fact that this has arisen
in many cases from conscientious motives, and often — from
want of education in our own church system — with conscious-
ness of little change save in names, prevented that injury to
character accruing to the mass, from the general habitude thus
induced. This habitude operating on the weak, the ambitious,
and the worldly, is wont to betray into a career of moral de-
generacy, ending often in apostacy. The whole man ultimate-
ly becomes venal ; yielding to the opinions and usages of all ma-
jorities. With his inbred love and faculty of gain, and his pe-
culiar energy and adroitness of character, he devotes himself,
mind and soul, to the "main chance." The result is a type of
character which becomes a reproach to the land of his birth,
and a by-word in the land of his adoption ; a type of sad no-
toriety in the history of the West. For while we are grateful
to recognize among the sons of New England specimens of the
noblest manhood, in all ecclesiastical connections, or in none ;
the most effective and honored agents in various interests, so-
cial, commercial, educational, and political ; still we are con-
strained to acknowledge among them types of degeneracy pror
verbial for opposite qualities and influence ; that — as the high-
est may sink lowest, as the sweetest things corrupt to the most
100
acrid of acids, as the most beautiful by degeneracy become
foulest, as the holiest become in their fall the most deformed,
as the types of bestial life approaching nearest the man, disgust
us the more from their carricature of hnmanity — so amid all
types of character wandering up and down amid the melange
of Western life, the most offensive and deformed is X\\e faded
Yankee. His moral manhood is perfectly blanched out of him.
He is ready for any color to strike through him. He slips out
of his early life as the serpent from his slough. He has over-
come his prejudices, and his principles are all prejudices. His
nativity is renounced. He has no longer a manly individuality.
His personality is gone. He is vacant for the occupancy of all
majorities. He reminds one of the process by which the mas-
ters of the mesmeric art sometimes break the will and subdue
the personality of their subject. In this process a glittering
coin is held up before him, and he is commanded to follow it
with his eye. It is waved above, around, below ; but he must
keep it constantly in sight. He pursues it with fascinated eye
in all its motions, now with upraised gaze, now with manifold
contortions of body, chasing the shining charm around him }
now crawling on hands and knees, now peering after it under
chairs and tables. By this preparation his independence of
will and his personality seem subdued ; and he is now ready
for his master's uses. He now feels, sees, touches, tastes, be-
lieves as he is bidden. He sees black or white ; shudders with
cold or heat ; tastes sweet or bitter : sings, dances, prays, blas-
phemes as the operator chooses ; catching up chips for gold,
having glorious fishing with his cane, or smelling the attar of
rose from the tobacco box. He is no longer anybody in par-
ticular, but anybody you please. He doffs and dons, at com-
mand, all personages from General Taylor to the last executed
murderer.
With similar process and result, often the New Englander
placed amid the tumult and scramble of Western life, and cha-
sing through all the charm of the glittering dollar — all princi-
ple ignored and forgotten in the fascinated gaze — seems at
last divested of his own personality, and subdued to the accep-
tance of all opinions and characters the popular voice may
command. He now is ready to ride each popular wave. He
101
becomes the most fierce in championship of servile usage, or
opinion, and the most bitter in denunciation of his former sen-
timents. He caters to vulgar prejudice in slang abuse of the
land of his birth. From the demagogue of Kansas frauds and
atrocities to the hardest of overseers, he is the prince of social
charlatans and mountebanks : emulating the individuality of
the chameleon or the sponge — a mere absorbent or reflector.
Such is the "Yankee" fully "faded," His case may be
regarded as an extreme one. But a feeling which initiates the
l^ew Englander into Western life with a renunciation of the
ecclesiastical institutions of his fathers, transferring itself to his
modes of thinking and acting in other interests, tends legit-
imately toward such results. Self-respect which shall protect
his individuality and innerve his moral manhood, demands he
should not — unlike every other race and sect— be required on
passing certain lines of longitude to abandon his principles of
church-order,
I will add, in conclusion : One of the happiest means of
arousing a beneficent self-consciousness in our system, and of
protecting against tendencies to degeneracy, is oftimes to do
what you are doing here this day, viz., revitalizing with solemn
celebration, with graphic and philosophic narrative, and with
grateful and genial reminiscences, the old metropolitan heart.
For such a heart, fathers and brethren, we of the West still re-
cognize as beating from your climes along the sea. Let it
ever beat strong and healthful. Infuse into it the life of elder
times — the life of a love of Truth and Liberty that shall grow
only the more intense as well cis more holy, in the love of
Christ and the Brotherhood. We shall feel its pulses, thus in-
vigorated, beating beyond the AUeghanies and the Mississippi,
up the streams of the Missouri, and through the passes of the
mountains to the Pacific seas.
And now, brethren, though in my argument I have challen-
ged for the principles which we in common hold, that practical
respect due to their truth and value, which all true men ever
owe to their own convictions, I believe I am as far removed as
any man, in both feeling and practice, from invoking in their
behalf sectarian passion and strife. Our principles are alien to
such agencies ; nor can our system be served of such. I sim-
102
ply urge that we should act truthfully from our own posi-
tion ; should fulfill the mission and occupy the sphere assigned
us hy the principles we hold, and by the Providence of God.
To that mission and sphere, as our allotment in Christ's work,
let us be faithful ; holding fast faith, hope, and charity ; and
working patiently on, whether with the multitude favoring, or
under overshadowing adverse majorities, as the Master may ap-
point. And when another century, rolling this occasion and
its actors far into the past, shall bring up a recurrence of this
day, let our fidelity to God's work assigned us in our time, pre-
sent for us a record worthy to rank beside our fathers, of whom
we have heard from a legitimate son this day — a record fitting
us to share with them, and the faithful of every name or school
on earth, in that song of victory which from a redeemed world
shall at last climb the hights around the Throne.
CONGREGATIONALISM AS IN HARMONY WITH THE
SCRIPTURAL IDEA OF CHRISTIAN UNION.
BY REV. PROF. E. P. BARROWS, ANDOVER, MASS.
Mr. Moderator:
If the Congregational polity is in harmony with the scriptu-
ral idea of Christian union, then it is the right polity, and
will work well, and be successful in accomplishing the ends for
which the Christian Church was established ; if not, it is a
wrong polity, and will not work well. I propose to show how
this system is permeated throughout with the true spirit of
Christian union, as it is delineated in the New Testament.
If we go back to the old Jewish theocracy, there we find a re-
ligious state ; not a mongrel union of church and state, as two
distinct organizations, after the modern European fashion ; but
simply a state invested by God's appointment with all the
functions of religion ; and as such, entrusted by God with the
sword which every state must bear, and punishing with the
sword idolatry and witchcraft, as it did murder and adultery.
But our Lord Jesus took out of the state the church elements
Avhich had hitherto lain embosomed in it, and constituted them
into a separate organization, which is the Christian church. In
doing this he left behind the sword, and all outward force of
which the sword is the representative. He did not give the
state one sword and the church another, that the two might be
used against each other ; he did not take the sword from the
state and commit it to the church, that she might have dominion
over the state; he did not make the state the menial of the
church (after the Romish notion) to use the sword at her di-
rection and for her aggrandizement ; nor did he make the church
the menial of the state, to be used in subservience to her secu-
lar ends. But he simply constituted churches independent of
the state in all their proper functions as churches, while yet
the individual members remain in all civil matters subject to
the state. And these churches he left without any sword.
J 04
For the principle of outward force he substituted that of inward
affinity of character. His plan was, by the glorious gospel which
he revealed, and the glorious power of the Spirit accompanying
it, to transform men into a likeness to himself, and thus into a
likeness to each other. He first draws men, one by one, into
union with himself, and in this way into an inward union with
each other. To all his followers he is the great central point
of unity. By making them one with himself and the Father
he makes them one with each other.
Upon this simple principle the Apostles proceeded in organ-
izing churches. They went every where preaching the gospel,
having full faith in its divine power to accomplish the end for
which it was given. And wherever a body of men and wo-
men had been brought by it into inward union with Christ and
each other, they formed them into a church under the few and
simple rules and ordinances which Christ had given, and thus
gave them also a visible and outward unity. Thus arose the
church in Jerusalem, the church in Antioch, the church in
Ephesus, the church in Rome. From the necessity of the
case, as well as from Christ's authority, these churches had the
officers necessary for the administration of their proper func-
tions as churches, as also the power of admission to their fel-
lowship and exclusion from it. This is the length, breadth,
and thickness of the New Testament doctrine of church poli-
ty. A common faith united these churches in a holy fellow-
ship with each other. They recognized each other as co-ordi-
nate branches of Christ's body ; as such they honored each
other, they took counsel with each other, they helped each
other in difficulties. But we do not find in the New Testa-
ment any trace of a plan on the part of our Saviour and his
Apostles to gather these churches or sections of them, outward-
ly and organically, into one compact body ; thus subjecting
each individual church to the proper authority and judicial
power of the whole, and making it no longer a church of Christ
in the full sense of the words, but only a part and parcel of the
Church.
Now let us look for a moment at the Congregational polity.
Here, to guard against misapprehension, I premise that in what
I have to say about ecclesiastical organizations, I have no refer-
105
ence to any minor differences that exist among Congregation-
alists. Coming, as I do, from another commonweaUh, this
wonld not be becoming in me on the present occasion. My re-
marks will apply only to those organizations that have proper
judicial power and binding authority over the separate churches,
as just now explained. I would simply say then, sir, that we
are content to take up the system of church polity as Christ
and his Apostles left it. If any think that this is not adequate
to the proper office of Christian churches, and that they must,
therefore, go on to compact the individual churches into ex-
tended organizations, we have no quarrel with them. In this
matter liberty of judgment belongs to them, as well as to us.
We only say that for their warrant they must go to the same
volume to which Rome goes — the volume of human tradition
and human wisdom. We are satisfied with the system as
Christ and his Apostles left it.
It may be objected that it is not strong enough. For what
ends is it not strong enough ? If the office of Christ's churches
be to control, in a direct way, the counsels of kings and cabi-
nets, and pull the wires of party organizations, doubtless the
Congregational polity is not strong enough for this end. If
their business be to legislate Christ's body into uniformity in
outward details — to prescribe, for example, what dress the
preacher shall wear in the pulpit, and whether the congrega-
tions shall use written or unwritten prayers — doubtless for this
purpose also it is not strong enough. But if, as we believe,
the great office of Christ's churches is to make men like Christ;
to build up their members in piety and fruitfulness, and to
spread every where the knowledge of the gospel, we think
that for this high and glorious end, our polity is strong enough.
Its freedom and elasticity give us full scope for every Chris-
tian enterprise. Take, for example, that of missions, foreign
and domestic. Under the simple system of Congregationalism
we have been able to work up to advantage every particle of
the missionary spirit that existed in our churches. Here we
have been, it is true, far, very far from doing what we ought to
have done. Shame and confusion of face belong to us. But
the fault has lain not in our organization, but in the fact that
we have had so little of the spirit of Christ. Had there been
15
106
in our churches a hundred fold more of this spirit, and conse-
quently a hundred fold more of missionary zeal, and a hun-
dred fold more of men and of money at our disposal, we should
not have been straitened one jot in our ecclesiastical system.
We could have worked up all these increased means to advan-
tage. And we are willing, sir, that our churches should look
directly in the face the great truth that the missionary spirit
can never be maintained separately from the solid every day
piety of the churches ; and, further, that this piety is to be fed
and nourished not by great and strong ecclesiastical systems,
but by the spiritual instrumentalities that Christ has appointed.
For the maintenance of sound doctrine, also, we think that
our polity has sufficient strength. If a minister of the gospel
departs from the faith, we can withdraw from him our appro-
bation for the exercise of the functions of the ministry (in techni-
cal language, we can depose or silence him,) and this is pre-
cisely the kind and degree of power that Christ has entrusted
to us. If he still goes on to preach, he does it on his own
foundation, and the Master releases us from all further respon-
sibility in the matter. Once more, if a church, or a portion of
its members, departs from the faith, we can labor with it ; can
give it our counsel and judgment ; can provide for the relief of
a minority in it that adheres to the truth as it is in Jesus ; and,
as a last step, can withdraw our fellowship from it. This,
again, is precisely that moral power which our Master has given
to us. Any further power he does not wish us to exercise. If
the church refuses to listen, and persists in its errors, Christ
will attend to that in his own way. It is true that in our
order one lamentable apostacy from the faith has taken place.
Bnt to ascribe this to the proper operation of our polity would
be a palpable non seqaitiir. We have heard this morniiig
abundantly of other causes that operated to bring about that
defection. If we unroll the scroll of history, we find that it
is precisely that church which has the strongest organization
that is the most corrupt ; and, further, that it is this very
strength of hierarchical power that makes it irreclaimable in its
corruptions. If it be said that a strong organization with a
sound creed is the bulwark of orthodoxy, then we point to the
church of England in the days when Whitfield and the Wes-
107
leys arose ; which, with both these defenses, had sunk into a
deplorable state of worldliness and corruption in both doctrines
and morals ; and was rescued, so far as it was rescued, not by
these, but by God's ancient method of raising up an evangeli-
cal ministry, and pouring out his spirit upon the churches.
We point also to the Reformed and Lutheran churches of
Europe, which, with the same two defenses, have lamentably
departed from the truth as it is in Jesus, and are now in the
process of regeneration by the same spiritual instrumentalities.
Sir, I am not going to say a word in disparagement of creeds.
I reverence them, and hold firmly to their necessity. But let
us not ascribe to either creeds or ecclesiastical organizations a
power which Christ has not given them. Vain is the idea that
one generation, by any outward system however elaborate,
can do up the work of orthodoxy for all coming ages. No
sir. Each generation must fight the battle against error for
itself, with the scriptural weapons which God has put into its
hands. We consider it an excellency of our system that it
does not in any way conceal or cover up the fact that, under
God, the hope of sound doctrine is in holy and zealous
churches under the instruction of holy and zealous teachers,
rather than in any elaborate ecclesiastical machinery.
In the matter of bearing testimony against great national
sins, we think that the freeness and elasticity of our system
gives us some pre-eminent advantages. Take, for example,
the system of American slavery, which overhangs our nation
like a dark and portentous cloud big with awful thunders.
Nobly, sir, have our churches borne their testimony against
this great evil. And it has been with less friction and colli-
sion than can be the case under strong and extended ecclesias-
tical organizations. In truth, we find that just in proportion as
an ecclesiastical body spreads itself out over wide regions, as
one compact, organic whole, the difficulties thicken in the
way of its finding resolutions on the subject of slavery that
suit all sides. Every resolution that can be framed then be-
comes subject to the evil which a venerable clergyman of my
state, somewhat distinguished for his wit, has ascribed to defi-
nitions in metaphysics. He compares a definition in meta-
physics to the cover of a tin pail that is a little grain too small.
108
You carefully adjust it on one side, and up it hops on the
other. Then you go to work too on that side, but just as you
have fixed it to your mind up hops the first side. In the same
manner one may see a denomination under one of these com-
pact and extended organizations working at its resolutions on
slavery — resolutions, counter-resolutions and amendments, with-
out either end or satisfying result — till at last God, who loves
his churches and desires their peace, sends them deliverance
by a secession, a process which needs only to be repeated a
sufficient number of times to produce something resembling
our Congregational way of disposing of the matter, namely,
that of leaving each body to satisfy itself.
That strong ecclesiastical organizations have their advan-
tages it is not necessary for us to deny. But we think that
these advantages may be purchased at too dear a price. To us
it seems that nothing is more conspicuous on the page of his-
tory than the tendency of such organizations to excess of
legislation. When a body of good men thus constituted has
become thoroughly penetrated with the high idea that God has
committed to it the care of the orthodoxy and the order of all
the churches, it feels conscience-bound to be always supervis-
ing them. It has taken upon itself a responsibility which the
great Head of the church never committed to it, and the
almost certain result will be excessive legislation. A hundred
things of minor importance will be brought under the tram-
mels of fixed law, that might be much better left to the good
sense of the individual churches ; and thus the cause of spir-
itual Christianity will be burdened instead of aided.
Mr. Moderator : allow me to say, in conclusion, that I have
the honor to be a native of this State, and the high honor to
have been ordained to the work of the ministry by one of its as-
sociations — the Hartford North. I see before me the reverend
and honored father in the Lord, who preached my ordi-
nation sermon on that occasion — " clarum et venerahile
nome7i"* 1 remained within the limits of the State three
years. Then I was two years connected with a purely Presby-
terian body. After that I was fifteen years in a Presbytery of
* Rev. .Joel liawes, D, T).
109
Ohio, formed upon the plan of Union. Far be it from me, sir,
to lisp one word to the disparagement of the beloved and hon-
ored men in another denomination with Avhom I have been in
former years so pleasantly associated. Many of them it is
my privilege to reckon among my dearest friends in the min-
istry. They have always treated me with Christian kindness.
I simply feel it my privilege to say, on the present occasion,
that as years roll on, I am becoming, as the result of observa-
tion (and I may add experience also) more strongly attached
to the Congregational polity. Of that polity in your State I
say : Esto perpetual May it live and flourish to the end of
time, and bring forth, as hitherto, the fruits of righteousness in
this ancient commonwealth !
THE PILGRIM FATHERS.
BY REV. JOHN WADDINGTON, LONDON, ENGLAND.
Rev. John Waddington, of the Southwark Church, London,
England, then addressed the Association ; but unfortunately
only the most meagre outline of his speech has been preserved.
He began by congratulating the Association on the harmonious
and fraternal spirit which had reigned over their meetings.
He then took a review of the Pilgrim principles which, he said,
it greatly pleased him to see fostered by this Association. He
hoped that all the papers that had been read would be pub-
lished. Mr Waddington concluded with the prayer that the
two nations — America and England, in holy fellowship, might
yet together work a great work, the glory of which would
be heard in all lands.
PURITAN PIONEERING IN NEW ENGLAND, COMPAR-
ED WITH PURITAN PIONEERING AT THE WEST.
BY REV. A. L. CHAPIN, D. D., PRESIDENT OF BELOIT COLLEGE, WIS.
Mr. Moderator :
I seem, to-day, to be living in two eras. The historic me-
morials which this occasion has gathered and spread before us,
set me down in the past. Sixteen years of life and labor in the
West have induced the habit of living much in the future.
The vividness with which past scenes have been here present-
ed as fact, gives intense glow to the bright visions sketched by
fancy of things to come. You have all, no doubt, seen that
beautiful print, just published, entitled " The Past and the Fu-
ture." The rapid alternations of thought and emotion here
seem to realize with me, at once, all that is expressed in the
two significant faces of the picture — the earnest reflection of a
soul chastened by experience, and the eager, expectant outlook
of one full of youthful hope and aspiration.
The speaker who preceded me, led us back to the fountain
of Pilgrim principles and movements in that little, persecuted,
Puritan church of London. The field of my labors pre-
sents a full, clear view of the breadth and depth which the
life-giving stream of blessed influences that proceeded from
that fountain, has attained, in its onward flow. liike the river
of classic fable, those principles crossed the ocean and burst
forth, unmixed and pure, at Plymouth Rock. Thence, they
have traversed the continent. The great central valley of the
Mississippi has been enriched by their presence, and precious
are the fruits already developed there. Over the Rocky Moun-
tains they have found a passage ; and into the heterogeneous
composition of society on the Pacific coast, these Puritan prin-
ciples are infusing themselves as saving elements. We find
them incorporated into the civil as well as the religious insti-
tutions of the land. And, viewed simply as principles of religious
faith and ecclesiastical polity, their presence and influence may
112
be traced, not only in the churches of pure Congregationalism,
but also, through the whole structure and action of other kin-
dred evangelical denominations. Wherever we find them,
simple, or in combination, they appear full of life and power,
the active elements of true progress for the spiritual growth of
individual souls and the Christian civilization of human society.
It is in their very nature to live and flourish. Drawn directly
from the divine word, they are already identified with the ad-
vancement of Christ's kingdom ; and all the precious promises of
the ultimate triumph of that kingdom are to us sure pledges
of what shall yet, by the blessing of God, be accomplished
through the spread and ascendancy of these principles. It is
good to stand thus, on this mount of vision and look both
ways — back to the apparently feeble beginnings, out upon the
wide-spread results already realized, and on to the greater and
better things to be hereafter developed. We see much to be
thankful for — much to confirm our faith in God and his word
— much to kindle higher aspirations and to prompt firmer pur-
poses and nobler undertakings and more fervent prayers.
The historical discourse, to which it was our privilege to
listen this morning, brought before us in graphic sketch that
scene of one hundred and fifty years ago, which gives chief
interest to this occasion. Let me now, for the few minutes
allotted me, bring to your notice some points of contrast and re-
semblance suggested by a comparison of the actors and the acts
of that date, with things pertaining to the more recent but
similar work of organizing Christian institutions in the West.
Look again upon that little synod at Saybrook, in the olden
time. Sixteen men of God, mostly advanced in years and of
great dignity, are gathered in conclave. Two, of ripest age
and wisdom preside over the council as moderators, while the
two youngest are set as scribes to record the doings. Their
personal appearance and all their proceedings are characterized
by the calm deliberation and stately courtesy which marked
that former age. With earnest look and solemn speech they
take up the matter before them. They see not all the future
growth which is to come of their planting, but their expecta-
tions are large enough to convince them that the business they
are undertaking is of serious moment, as it concerns the vital
113
interests of the Redeemer's kingdom and the welfare of com-
ing generations. So they deal with it and lay foundations fit
to bear up, for centuries, this edifice of organized Christian
union, most simple in its structure, yet full of enduring beauty
and strength.
Now look on another scene. Its date about a dozen years
ago, and its place in the mining region of Wisconsin. There,
in one of the ravines which break the country and make it as
wild and rough as this hilly Connecticut, is assembled a band of
nearly forty Christian men, charged as they believe with the
duty of setting up and maintaining in that new state, the insti-
tutions of the gospel on the Pilgrim plan. They are mostly
young men, with scarcely a gray head to give dignity or so-
briety to their council. Where two men of gravest learning
would hardly be able to moderate the impetuous zeal of young
life on that broad arena, there is set as the single official mode-
rator, one, not yet turned of thirty, who has had less than five
years of service in the ministry, to give him wisdom by expe-
rience. But these are not ^'- faded Yankeesy In the New
England homes of their nativity, (some in that old first church
of Hartford,) they were baptized into the spirit of those vene-
rable Saybrook fathers, and educated in their principles of
Christian faith and polity, too thoroughly to lose them by mere
change of place. The precious fruits of those principles,
which passing years have developed so richly, inspire them
with full confidence in their soundness, and efficiency. The
swift progress of our country, since its independence, prompts
sanguine, almost unlimited hope for the future contemplated in
their work. So, with no less of devotion to the master's ser-
vice, and solemn, prayerful regard for the consequences of their
action, but with a quicker pulse, and bolder faith and a freer
swing than the Connecticut fathers, they move in a style which
would have seemed in the former age, frightful presumption
and recklessness. Yet shall their foundations also stand ; for
in the true spirit of the fathers, they are laying down the solid
granite blocks, the same enduring principles of gospel truth
and order.
Observe the contrast yet further, with respect to some cir-
cumstances of each scene. The area of the State of Connec-
16
114
ticiit is less than five thousand square miles. Wisconsin em-
braces more than fifty thousand. At the date we have in
mind, the population here has grown slowly, through three
quarters of a century, to fifteen thousand souls. There, ten
years have spread over the Indian hunting grounds more than
three hundred thousand. Here, the population is select and
homogeneous in respect of origin, domestic and social customs
and religious faith and practice. There, it is mixed and di-
verse, drawn by immigration from all civilized nations, with
different languages and habits and representing all shades of
Christian faith and unchristian skepticism. Here, the pressure
of tyranny, felt by the earlier fathers and remembered by their
sons, binds all together for the maintenance of highest public
freedom. There, freedom enjoyed, without being appreciated,
tends to disintegrate society under the prevalent maxim,
" Every man for himself in greatest individual liberty." Here,
a sterile soil and the struggles and hardships incident to those
times which tried men's souls, have developed habits of care-
ful thrift and a spirit of self-sacrifice, There, the idolatry of
mammon prevails, and genders wild speculation rather than
patient industry ; and the abundant fruits of a fertile soil, gath-
ered in peace, without care or fear, encourage profusion for
present self indulgence. Here, all the institutions of civilized
society make progress under a process of slow development, in
which the depths are sounded and the bearings all taken, and
with narrow sails, the whole movement is safe and strong and
grand. There, every thing goes with a rush, and careless confi-
dence at the helm hardly deigns to glance at the charts and
tables prepared by past labor, and reckless presumption in the
engine-room crowds on steam to the utmost, and the excite-
ment of the race makes the eager voyagers almost heedless of
the awful collapse or tremendous explosion by which, ever
and anon, nature protests against the violation of her laws and
warns them to "make haste slowly."
Now, for a moment, suppose those venerable Saybrook
fathers suddenly called forth from their graves and sent out
West to settle foundations there, in just the present condition
of things ; or conversely, suppose those young western pioneers,
such as they are, carried back a hundred and fifty years and
115
entrusted with that ancient work of the giants. Surely, it is
no disparagement to them of the former age and no affectation
of modesty in us of the present, to say that, in either case,
nothing could have been fitly or succesfuUy done. See, then,
the wisdom with which divine providence ordered the times
and circumstances and relations of things. Wisely did God
choose the time, and the place, and the men, and guide the
process for the slow and sure unfolding of these precious Puri-
tan principles, and the form of organization, through which
their value was to be tested by first experiments. And, not in
false assumption, but in simple faith, we may add, wisely has
God chosen the time and the place and the men for carrying
out the process on a grand scale by giving wide, rapid and
varied application of these principles to all kinds of people for
the ultimate transformation of the world. We have made out
many points of strong contrast ; yet the work is really one,
only viewed at different stages, widely separated. The labor
of discovery and invention must precede that of application.
The care and wisdom with which the fathers defined and illustra-
ted their principles is the conservative element in the enthusiastic
swift action of their descendants, the inheritors of those princi-
ples ; and the very difficulties which attend and embarass the
present stage of the work in those newer portions of the coun-
try present that as the proper field for the ultimate triumph of
those principles, and promise to unfold in due time, even in
these striplings, the true strength and mettle of the noble stock
from which they sprang. So we see realized another feature
of the picture before referred to. She, whose face glows with
the inspiration of hope as her eye dwells on bright visions of
the future, sits leaning back upon her sister, whose soul wrapped
in meditation on the past reads its lessons of wisdom, and the
lessons of wisdom read by the one are the true source of in-
spiration to the other.
Yes, the work is one. The contrast respects only external
circumstances. The Puritan pioneers of the West, in organiz-
ing Christian institutions there, have to study the same problem
which exercised the minds of the Connecticut fathers. That
problem may be propounded in a threefold form thus :
1. How shall beliefs be harmonized and defined in fixed
116
symbols of evangelical faith, \Anthout restricting private judg-
ment, or abating the sense of personal accountability for
opinions ?
2. How shall mutual co-operation and efficient combination
be secured, without infringing individual liberty or relieving
personal responsibility ?
3. How shall the great agencies for the work of education
and the thorough evangelization of the country be established
and maintained, without centralizing power, stimulating selfish
ambition and chilling the glow of piety ?
This is no place to enter upon the discussion of this prob-
lem. Yet it must and will surely be discussed. Earnest
minds are now actively engaged in its discussion. Nowhere
does the dispute run higher than in the region of country from
which I come. Just now, the work which most needs to be
done there seems to be hindered by the heat of this discussion
Yet we may believe that God will overrule even this, in the
final issue, for the more rapid extension of the Redeemer's king-
dom. A final solution of the problem has not yet been found,
and will not be, very likely, till the millenium.
By the very statement of the question, in either form, we
make a balanced sentence. Two opposite tendencies of the
human mind are to be reconciled. A great and good end is to
be attained and a danger to be guarded against. Diverse an-
swers will be given, according as he who attempts the solution
leans, through the bias of natural temperament, education or
existing relations, to the one side or the other. So we have
two solutions proposed. Ecclesiastical control is the watchword,
on the one hand, and untrammeled independenci/ on the other.
Each answer bears upon the problem, but the trouble is that
either taken by itself provides for only one side of the case.
Therefore, either pushed to its extreme is false and mischiev-
ous. The one, seeking efficiency by centralization tends to-
wards the despotism of the Papacy. The other, guarding
liberty by standing aloof from necessary bonds and alliances,
tends towards latitudinarianism in matters of faith and sepa-
rate, discordant and therefore inefficient action. We approxi-
mate a true solution only as we expand our views to embrace the
whole end to be attained. In other words we must free our-
117
selves from intolerance and exclusiveness and with genuine
catholicity of spirit, contemplate with single eye the wide-
sweeping interests of the Redeemer's kingdom. We need not
believe that all wisdom died with the fathers of Connecticut.
Yet who can fail, considering what they did in their day and
their circumstances, to wonder and rejoice that they were ena-
bled with such large comprehension and clear foresight, to
provide so well for the interests involved in both parts of the
great question. I will not say that they reached a perfect
result, or that the form of organization adopted by them is to
be exactly imitated in all circumstances. But I do believe that
the happiest result will be reached in all cases, in proportion
as the question is met in the large, free spirit which animated
them. In this respect they present a worthy example.
As a last remark, I offer a thought suggested by some of the
historical facts presented this morning. It appeared that the
times of greatest agitation and hottest dispute were times of
great spiritual declension in the churches. The two things
are reciprocally cause and effect. Our grand safeguard there-
fore in all this work of building up the temple of God, which
is the church of Christ, is in the pervading presence of the
Holy Ghost, keeping each soul true in supreme devotion to
the Head, and therefore humble, and because humble and obe-
dient, wise to carry out his blessed plan. " Not by might nor
by power, but by my Spirit, saith the Lord." Let us all take
the lesson. May the Spirit of God ever dwell in these old
churches of Connecticut to make them live and flourish, for
centuries to come, on the foundations so wisely laid, centuries
ago ! May the same Spirit animate and guide the sons of Con-
necticut and those associated with them in the present work of
laying foundations for the building of God in the newer states !
May the one Spirit thus make the work one and advance all
parts in harmony towards a blessed consummation for the good
of men and the glory of God !
THE SAFETY AND WISDOM OF COMPLETE RELI-
GIOUS LIBERTY, AS ILLUSTRATED IN CON-
NECTICUT DURING THE LAST ONE
HUNDRED AND FIFTY YEARS.
BY REV S. W. S. DUTTON, D. D., NEW HAVEN, (tHE MODERATOR.)
Mr. Scribe :
I propose to speak briefly of the illustration, which we have
in the history of the past one hundred and fifty years in Con-
necticut, of the safety and wisdom of complete religious lib-
erty, and of the peril and folly of restricting it : or the safety
and wisdom of leaving the reception and support of religion
wholly to the voluntary principle, without any legal or civil
compulsion.
This seems very plain to us. But it was not so to our fa-
thers. From the beginning of the colonies down to 1818, in
Connecticut, and to a later period in Massachusetts, religious
liberty was more or less restricted. It was not till then com-
plete. It advanced to completeness by slow steps, and resisted
steps as it regards Congregationalists — steps directly against the
protests, the prayers and the efforts of our fathers. In this we
see that God in his providence is wiser than the wisest of men.
Let us look at some of these steps or stages in the progress
of religious liberty here.
At the beginning, in these Puritan colonies, all were com-
pelled to support the Congregational order, which was the
order of religion established by the civil government. And
not only that, none had any liberty to worship publicly in
any other way. Moreover, in those colonies, Connecticut
excepted, men could not vote or hold any civil office, un-
less they were members of some Congregational church. So
close at first was the union of Church and State. The rigor
of this rule began to be abated in 170S, when the General
Assembly of the State passed the Act of Toleration, as it was
called, by which all persons, who soberly dissented from the
worship and ministry by law established, (i. e. the Congrega-
119
tional,) were permitted to enjoy the same liberty of conscience
with the Dissenters in England, under the act of William and
Mary ; i. e. they were exempt from punishment for not con-
forming to the established religion, but not exempt from taxa-
tion for its support. By appearing before the County Court,
and there in legal forms declaring their •' sober dissent," they
could obtain permission to have public worship in their own
way, but were still obliged to pay for the support of the Con-
gregational churches in the places of their residence. There
was a further relaxation, as it regards Episcopalians, in 1727,
and as it regards Quakers and Baptists in 1729. They were
then exempted from taxation by the established churches, pro-
vided they attended on the worship of God in a tolerated soci-
ety of their own denomination. But Congregationalists and
Presbyterians had no such exemption. If, for any reason, any
of them wished to secede from churches or societies, and wor-
ship by themselves, they were still obliged to pay their taxes
for the support of the churches from which they had seceded.
And even this small degree of liberty for seceding Congrega-
tionalists and Presbyterians, was restricted by special acts of
the Legislature, in the time of the " Great Awakening " of
1740, through the influence of the " Old Lights," or opposers
of that Awakening. The Legislature, to suppress enthusiasm,
as was alleged, repealed, in 1743, the Act of Toleration, so
that thereafter none could secede from the established ecclesi-
astical societies, (Congregational.) and worship by themselves,
without punishment, unless they should ask and obtain special
permission from the Legislature ; which special permission, it
was plainly intimated, Congregationalists and Presbyterians
should not have. And in the previous year, 1742, for the same
purpose of suppressing enthusiasm, i. e. suppressing the " New
Lights," a law was passed to this effect, that if any ordained
or licensed preacher should preach, or exhort, within the limits
of any parish, Avithout the consent of the pastor and majority
of that parish, if he was from without the colony, he should
be arrested and carried out of the colony as a vagrant. If he
was from within the colony, he should be deprived of his sal-
ary, and that without any trial, simply upon information,
whether true or false, lodged by any person, with the clerk of
120
his parish. Also, if any person not licensed to preach, should
exhort, within the limits of any parish, without the consent of
the pastor and majority of that parish, he should for every such
offense be bound to keep the peace, by any assistant or Justice
of the Peace, in the penal sum of one hundred pounds.
The operation of these severe restrictions on religious liberty
is so well illustrated in the history of the church of which I
am pastor, the INorth Church in New Haven, that I will make
a few references to that history.
That church was organized in 1742, by a Council consisting
of five ministers, one of whom was Dr. Bellamy, and was com-
posed of members who favored the revival of religion which
was then in progress, and seceded from the First Church in
New Haven on account of the opposition of the pastor of that
church. Rev. Mr. Noyes, and of the majority of the church to
that revival, and to its chief promoter, the celebrated Whitfield.
Yet they could gain no permission to form an ecclesiastical
society, nor to hold public worship. They did have public
worship however, but under much oppression. For eighteen
years they were taxed for the support of the church which
they had left, besides bearing a heavy voluntary burden for
the support of their own church. Then, for a large part of
that eighteen years they could have no regular minister, at least
not without having him molested, fined and punished by the
officers of the law. For attempting to preach to that church,
Rev. Samuel Finley — afterward President of Princeton College,
whose name is familiar to all who have read Dr. John Mason's
eloquent Contrast between the Death of David Hume and
that of Samuel Finley — was arrested and carried out of
the colony as a vagrant. He had previously been treated in
the same way for preaching to a church which seceded, or
" separated," as the term was, for the same purpose, in Mil-
ford. The tradition is, that Finley having been arrested on
Saturday, in anticipation of his preaching, was kept in custody
by the officer of justice on the Sabbath, and by him was taken
to Rev. Mr. Noyes's church, and made to sit in the aisle — prob-
ably to expose him as an offender against the laws, and to give
him the privilege of hearing preaching and praying specially
designed for his benefit.
121
Great was the hostility against the " Separates" of that day,
who, according to our present views of religious liberty, should
have been freely allowed to secede and form distinct churches ;
and whose motive was, to say the least, honorable to their
Christian zeal and devotion. And their oppression was often
severe, as is seen by the laws enacted and enforced against
them. One or two illustrations of this hostile feeling occur to
me. The father of one of the deacons of the new (the Sepa-
rate) church in New Haven was deacon of the First Church.
The child of the son died. The father, in a written note, de-
clined to attend the funeral, because the son belonged to the
"New Light" church ! After the frame of the "New Light"
meeting house was prepared to be raised, all the long pieces of
timber were cut in two in the night. The " New Lights " re-
placed them by others, over which they kept guard. The late
Chief Justice Daggett used to illustrate this state of feeling by
an anecdote, which I will relate. He said that his father, who
resided in the town of Attleboro, Mass., attended the Congre-
gational church ; but being a Baptist in sentiment, he had some
sympathy with the "Separates," many of whom were, or be-
came. Baptists. Rev. Mr. Thacher, a minister of the vicinity,
preaching on a certain Sabbath in Attleboro, in giving a sum-
mary catalogue of those who would be excluded from the
kingdom of heaven, ended off with the expression, " a7id all
Separates^ Mr. Daggett, meeting him during the week, said
to him : " Mr. Thacher, I did not like that passage in your
sermon, last Sabbath, in which you classed the Separates
with thieves and liars, and others who would be exckided from
the kingdom of heaven." "Oh," said he, " Brother Daggett,
I meant those who are separate from all righteousness !^'
" Ah ! Was that your meaning ? Then, I think that when you
preach here again, you had better explain it : for you was un-
derstood to have a very different meaning." Mr. Thacher's
reply may as well be added : for, thougii it does not further
illustrate the point in hand, it does illustrate something else.
"Brother Daggett, I am well aware that I am very liable to
err. But, Brother Daggett, I have no knack at cotifessifig" !'^
There are many who have " no knack at confessing," especially
men of strong will.
17
122
The Saybrook Platform, or the consociational system, was
at that time made an instnimeiit of restricting religions liberty.
The Presbyterian or strict constrnction of its articles prevailed
at that period, which made the consociation a judicial and au-
thoritative tribunal. And this power was used to prevent the
•formation of " New Light " churches ; the ruling party in-
sisting that no new churches should be formed, unless they
would agree to be bound by the Saybrook Platform, i. e. be
coiisociated, and so far forth give up their Congregational
liberty.
In the year 1784, another of the steps toward complete reli-
gious liberty, which I am noticing, was taken. The legal es-
tablishment of the Saybrook Platform was abrogated, leaving all
free to worship with whatever denomination they preferred.
All, however, were still taxed for the support of some church,
the church of their choice. In the year 1818, when the new
constitution was formed, this last restriction was removed ; and
religion was left entirely to voluntary support. A plan which
the experience of forty years has proved to be by far the best.
And yet our fathers feared it, and protested, prayed and strove
against it. They dared not trust complete religious liberty.
They feared to leave religion to the free reception and support
of the people. They thought that it would not do not to com-
pel men to support that which they disbelieve. I have lately
read over again a sermon, preached by Dr. Lyman Beecher,
during the period when the question of the new constitution
was pending, in which with all his eloquence he sets forth the
plan of leaving religion to voluntary support, as one which
would open the floodgates of ruin on the state.
I need spend only a iew moments, in conclusion, in advert-
ing to the evils of these restrictions on religious liberty, as
they have appeared in our history,
1. The strict union of church and state which existed at the
first was very disastrous. As only members of the established
churches were allowed to vote or hold office, imrenewed men
were tempted to become members of the church ; membership
was construed, also, to include all baptized persons ; and then, in
order that children of parents not members in full standing, not
participants of the Lord's supper, might be baptized, and so be
^ 123
called members so far forth as to vote and hold civil office, the
pernicious ^^ Half- vmy -covenant ^^ was invented and practised.
Under such influences, the vital church was merged to a la-
mentable extent in a mass of unconverted members. Uncon-
verted men, to some extent, were in the ministry. The dis-
tinction between those renewed by the grace of God and the
unrenewed, between the real church and the world, was in a
great measure obliterated : and the standard, both of religion
and morals, became very low, — so low that it seemed that nothing
but the extraordinary grace of God in the great Awakening of
1740 could have saved the churches from apostasy.
2. These restrictions, or some of them, tended to decrease
Congregationalism and to increase other sects. At one period,
as I have shown, if Congregationalists, dissatisfied with the
administration of the church to which they belonged, seceded
and formed another Congregational church, they were doubly
taxed — i. e. for the new church and the old one also — by law
for the old one, and voluntarily for the new one ; whereas, if
they formed a church of another denomination, they were re-
leased from taxation to the church which they had left. This,
especially in the time of the great Awakening, resulted in the
formation of many Baptist churches. The larger part of the
Separate churches became Baptist, not because they preferred
distinctive Baptist principles, but because the Baptists were
Congregational in government, and for the most. part in doc-
trine, and they, by calling themselves Baptist, could escape the
oppression of double taxation. Indeed, the formation of those
Separate churches, and the earher growth of the Baptist denom-
ination in this state, was little more than a practical protest
against the prevalent violation of religions liberty.
3. That state of the laws which obliged all to pay for the
support of some church, but allowed them to choose which, was
found to favor the laxer kinds of religion. Infidels and
Nothingarians, compelled to support some kind of religion and
allowed to choose which, of course chose the least strict, both
as to orthodoxy and practice. They practised on the principle
of an infidel, who attended Matthew Hale Smith's church,
when he was a Universal ist minister in Hartford. Said he to
Mr. Smith : " I go to hear you preach. Bnt I don't believe your
124
doctrine. I go to hear you, because your doctrine is nearest to
nothing of any that I know ofP'' This result, which I have
described, was what might have been expected from such a
state of the laws. And accordingly it has been found in Mass-
achusetts especially, that the repeal of the law for the compul-
sory support of religion has been a very severe blow to Unita-
rianism, so prevalent there, and to all the laxer forms of Chris-
tianity.
On the other hand, it has been found since religion has been
put upon the voluntary principle and the free choice of men for
support, that men generally have more interest in it, and are
more active to extend it. And voluntary enterprise and gene-
rosity in the work of Home Missions have done far more to
build up waste places, and to prevent places from becoming
waste, than was ever done, or could be done, by force of law.
But my time is up, and I must conclude. Let us lay to
heart the great lesson of this subject, and have entire faith,
imder God, in full religious freedom.
CONSOCIATED CONGREGATIONALISM.
BY REV. JOSEPH ELDRIDGE, D. D., NORFOLK.
Mr. Moderator :
Congregationalism, Consociated Congregationalism is my
theme.
I love Congregationalism of every description, but acknowl-
edge a preference for Consociated Congregationalism ; that of
Connecticut, as distinguished from that of Massachusetts. My
preference is not a hereditary feeling ; for I was born and re-
ceived my early training in the Old Bay State. It is the result
of my observation of its working in Litchfield County during
a period of more than a quarter of a century. The Congre-
gational churches of that county have been consociated from
the beginning. During nearly the entire period of their history,
they have settled and dismissed their pastors, and transacted all
that ecclesiastical business, that is elsewhere performed by
Councils, through the agency of the Consociation. In proof
of the salutary operation of the system, I appeal with confi-
dence to the general character of their pastors, past and pre-
sent, — and to the condition of the churches.
Consociation has supplied those churches with a succession
of ministers, competent and orthodox, faithful and devoted.
Among the fathers, Avere Halleck, Griffin, Hooker, Bellamy,
Backus, and others. There were giants in those days. Speak-
ing of my immediate predecessors and cotemporaries, I can
testify to their soundness in character and doctrine, to their
fidelity and usefulness.
The churches in that connection have been a sort of seed
plot for the West ; and subjected to a constant drain from emi-
gration. Yet they have lived and flourished. They have
been the lights in their own region, and have done their part in
originating and sustaining the Christian and benevolent enter-
prises of modern times, both domestic and foreign. The best
evidence that a machine is adapted to any end — is to be found
in the fact that it successfudy accomplishes the end in question.
126
Consociated Congregationalism, thus judged by its fruits,
challenges our approval ; but Mr. Moderator, I think the ra-
tionale of its successful working may be explained.
Consociation is a mixed body — in which the clerical and lay
elements exist in equal proportions. It is a permanent body
on the same ground. Its discretion is limited — its powers be-
ing defined, audits duties specified. Its mixed character, being
composed equally of laymen and clergymen, is at once a check
and protection to both parties. Neither can easily infringe
upon the rights and'privileges of the other. Then the specula-
tive wisdom of the clergy and the practical experience of the
laymen both come into useful play in all matters of interest
that come before the Consociation.
The permanence of the Consociation on the same ground
where its action takes effect is a very important circumstance.
An independent Council may be packed in reference to the ob-
ject for which it is called ; a Consociation cannot be. A Coun-
cil has no permanent existence, and consequently no character
to maintain. Its decision having been given, its members dis-
perse in every direction never to meet more. It is soon out of
sight, and out of hearing of any trouble that its proceedings
may create.
Consociation, on the contrary, has a permanent existence ; it
has a character to sustain for intelligence, impartiality and con-
sistency. The members of it are to remain in the vicinity of
the place where the action takes effect ; they are to see and
hear the results of that action, and to be held in a degree re-
sponsible for them. Still further, the pastors and representa-
tives of the churches know that their decision in each case is
to be put on record — that it will be a rod in pickle, a precedent
to be applied in their own case, should occasion arise. Who
that knows anything of human nature can doubt that these
circumstances will tend to produce caution, deliberation, and
fairness ? Then Consociation is not left to unlimited discre-
tion ; not merely to the common law of usage and undefined
customs. Its powers are defined, its duties are specified, and it
acts under a constitution that has been framed and accepted by
the churches themselves. The moral authority of their decis-
ions is thereby greatly enhanced.
127
I have found Consociation also eminently conducive to mu-
tual acquaintance and sympathy among the pastors and churches
embraced in its limits. They are often summoned together —
they become acquainted with each others state, condition, in-
terests, duties, and the best means to be employed to promote
the great cause of the Lord. These matters are discussed,
good feeling is elicited, and judicious plans are struck out and
adopted — and executed. We recall the good men that have
preceded us, we anticipate those who are to come after us, we
are stimulated by our recollections of the past, we are an-
imated with hope for the future. (Here the Moderator of
the Association said — Your time is up !) Wed, then, in my
judgment, Consociation is a precious legacy of our ancestors,
and I pray God, it may be transmitted to the latest generation
of our posterity.
THb: LESSONS OF OUR DAY AS SUGGESTED BY
THE LEADING AIM OF OUR FATHERS.
BY REV. SAMUEL WOLCOTT, PROVIDENCE, R. I.
Mr. Moderator :
I am present at this festival as a son of Connecticut — a rela-
tionship which has always seemed to me so near akin to the
family connection, that the two have been scarcely separate
in my heart. As such, I feel an interest in her churches and
in the history of Congregationalism within her borders, not
merely as embraced in the graphic delineation which a mas-
ter's hand has sketched to-day — the rise and the decline
of that Consociationism, which is such a favorite with the
respected speaker, who has just preceded me ; but also as
embodied in the forms of that earlier and broader Congrega-
tionalism, which came to Connecticut with her first churches,
and will be found, I trust, abiding with her last. Thus com-
prehensively viewed, what collection of churches in our land
comprises, in its records, a more complete exhibition of the ele-
ments which, through a protracted and eventful period, have
entered into the very constitution of a civil society, and made
the history of a community memorable, than this ? What
were the history of Connecticut, without this history, and
God's hand therein ? The heroic days of this Commonwealth,
the days when her direct influence in the national confederacy,
of which she was one of the smallest members, was almost un-
surpassed ; when her Trumbulls, and Griswolds, and Ells-
worths, and Shermans were her representative statesmen, and
Washington leaned upon her counsels in the cabinet, and her
armies in the field — those days, with all their fruitful achieve-
ments, had their root and growth and fair development in the
faith and polity of her churches, here represented. Through
the combined instrumentality of the school, the college, and
the sanctuary, were molded by these churches the characters
that adorn her historic eras.
129
The lesson of the hour is obvious to us all, and the simple
narrative which has been rehearsed in our ears is its best en-
forcement. It will be conceded by all who are familiar with our
annals, that for the agencies which have advanced and eleva-
ted us as a people, and for the results accomplished which con-
stitute our distinctive crown and glory, we are mainly indebt-
ed, under God, to the views and aims which brought our fore-
fathers to this land — to the tendencies impressed upon our ear-
ly life and forming character, upon all our sentiments and
habits, by their cherished principles. And this admission in-
volves another, viz : that in a faithful adherence to the course
on which the favor of heaven has so manifestly rested, and
which has been fraught with such signal benefits in the past,
we shall find our continued safety and permanent prosperity.
This gathering, then, is designed to remind us of the lead-
ing object which governed the men who sought their homes in
this land and planted these churches and gave tone to our his-
tory, and to bring us into fresh sympathy with the spirit which
animated them. Nor can we be too often reminded of the
truth, familiar as it may be, that the ships which brought over
the Pilgrim Fathers did not convey to the savage coast of New
England companies of trading adventurers, or individual emi-
grants, seeking each a separate and selfish end. They brought
the household, with all its dependent members, the aged and
the young, and with all its dear and sacred ties. They
brought the civil government in an organic form, with its writ-
ten constitution and its appointed officers. They brought the
Christian church, with its simple, scriptural polity, its covenant,
its sacraments, and its pastor and teacher. The vessels which
bore to their several destinations the early colonists of New
England, came freighted — with what ? With social, civil, and
religious institutions.
In the quiet and venerable churchyard of the ancient town
of Windsor, rest the mortal remains of that company of Pil-
grims, already described, who traversed the unbroken forests of
Massachusetts, and accomplished, with untold hardships, in a
weary fortnight, a journey which may now be made with ease
in four or five hours. Some of them had left in the Old
World homes of comfort and affluence, but they cheerfully
18
130
shared the toils, privations, and perils of the way ; and on
reaching the banks of the River, they gratefully welcomed the
common termination of their earthly journeyings.
" They thought on England's fields of green,
Nor wept that Ocean rolled between,
But praised the Lord tiieir guide, whose hand
Had brought them to their promised land."
Along those smiling meadows they reared their humble
dwellings ; on that swelling upland they built their sanctuary ;
in that lone cemetery they made their graves. Beneath a
monument, the tablet of which has been piously renewed,
sleeps the dust of the learned and sainted Warham, their be-
loved and venerated Pastor. On another monument which
has happily escaped the ravages of time, is inscribed the name
of a worthy fellow-pilgrim,* one of the first Magistrates of the
Colony. Around these are scattered the rude memorials of
others of the company, men and women, who left the shores
of England together in the spring of 1630. Here, undisturb-
ed by the noise of the loaded trains which thunder daily along
the iron track by their side, startling with strange echoes that
sweet and sacred solitude, they rest, pastor and flock, where
two centuries ago they laid them down together, in the joyful
hope of an associated rising on the morning of the resurrec-
tion. But the bond of this tender relation, as has been stated
here to-day, was formed before they left their native land. Af-
ter their passage had been engaged, they were granted the
privilege of assembling in an apartment of the new hospital at
Plymouth, and forming a church organization. They came
as such, with their confession of faith and covenant, and enjoy-
ed church ordinances and pastoral ministrations on shipboard.
It was not a company of individual passengers — it was a church
of Christ that crossed the ocean in the good ship which
brought them over. And other companies, that were not dis-
tinct organizations, were actuated by the same principles and
purposes ; they all came to plant permanent institutions in these
wild solitudes which had been reserved for the purpose — the
only spot in the world where such institutions could have a
fair trial and room for full expansion.
*Henrv Wolcott.
131
If our privileges and blessings are to be perpetuated, it is
most evident that a work is to be done in this generation, sim-
ilar to that which our honored ancestors did in theirs, and that
this service is to be repeated in coming generations, until our
territory is subdued and our population evangelized. The
principles and the institutions which were worth transporting
across the ocean at such cost and peril, are worth preserving at
every cost, and worth transplanting in the newly settled por-
tions of our land at every personal sacrifice. The spirit of
emigration to our Western States, — now Western, but soon to be
Central, and the seat of empire and of destiny to our Re-
public — is not to be stimulated as a spirit of commercial spec-
ulation and private gain ; but as a spirit of patriotic, philan-
thropic, and Christian enterprise, it deserves our fostering care
and warmest encouragement. There, as here, must be laid the
deep and broad foundations of those institutions which cluster
around a living faith, and with which are identified the stabil-
ity, purity, and safety of the community. That faith, which
is consecrated to us by hallowed memories, and which has
been the source and basis of our highest prosperity, we are to
preserve and propagate, guarding it alike against the "rampant
ecclesiasticism" which would corrupt its simplicity, and the
more hateful despotism which would crush its moral life. We
are to disseminate it in its integrity, and through it secure, if
possible, to the new settlements of the West the same auspi-
cious beginnings with the early settlements of the East.
I cannot but think that it is in this field that Connecticut
has done her greatest work, reproducing herself in the young
and growing West. Within a few years, as I was passing
through the thriving towns and villages of northern Ohio, I
was constantly and pleasantly reminded of my native State.
More than once have I thought of her with pride and gratitude,
as I have stood on the gentle ascent which overlooks the most
charming scene in Illinois, the site of a college which a band
of her youthful students consecrated to sound learning and to
Christ, and which does not dishonor its parentage as a daughter
of Yale. And she has her memorial in the New England
churches, and Plymouth churches, and nameless Christian
churches, springing up over all the boundless West, and whose
132
filial greetings have reached us here to-day. I deem it worthy
of special mention, that she has fm-nished settlers, good men
and true, for that dark " Border Line," along which the stern
resolve of Christian freemen, under God, now holds to the an-
gry surges of the menacing curse of our Republic the relation
of that decree of the Almighty which binds the ocean tides —
" Hitherto shalt thou come, hut no further. ^^
We have every encouragement to prosecute this good work
of Christian emigration and colonization. While colonists and
emigrants who have gone forth in the spirit of worldly adven-
ture, or in quest of gain, have met with various, and often,
adverse fortunes, never, to my knowledge, have they borne
with them a principle which was vital, in behalf of which they
were ready to dare and to suffer, and failed, sooner or later, to
effect its permanent establishment. The history of New Eng-
land, from the day that the Mayflower moored in Plymouth
harbor, is the glorious witness to this truth. Our own shores
are its special monuments ; for our pleasant homes and sanc-
tuaries, our dearest possessions and jDrivileges, are the fair pro-
duct of that tender germ of freedom, which distressed men
brought across these waters, and planted in this solitude, and
which has here expanded and blossomed and ripened into
forms of social beauty and the fruits of a religious liberty,
which is now the boast of our land, and the immortal trea-
sure of our age and of the ages. And what is this band-
ed emigration of New England Freemen, but the exodus of
another Pilgrim Brotherhood, bearing with them the principles
of our fathers, and transplanting to the fertile bosom of the
far West the perfected institutions of civil and religious free-
dom ? May we not believe, that the guardian Power, that
brought out of oppression the choice vine that was planted on
these coasts, and which has here sent out her boughs unto the
sea, and her branches unto the river, will watch over and pro-
tect it there, and prepare room before it, and cause it to take
deep root and fill the land, until the hills of Kansas and Ne-
braska shall be covered with the shadow of it, and the boughs
thereof shall wave on the summits of Oregon like the goodly
cedars of Lebanon ?
I cannot refrain from a grateful recognition of the Provi-
133
dence which has assembled us for such a celebration on this
spot, combining with the unrivaled charms of the natural land-
scape and the pleasant social life that dwells beneath its shades,
the associations of a town distinctively Puritan in its origin and
history, in which the principles that are dear to us have had
an ascendency from the beginning — represented to-day in her
sons, appreciated and honored throughout the State, and repre-
sented in her model schools and pleasant sanctuaries ; and
blessed, early and late, with the special influences of the Holy
Spirit. Have we not been brought here to-day, that we may
have before us a happy illustration of the legitimate fruits of
our system, and an example of the kind of community which
it must be our aim to establish across the breadth of our Con-
tinent, from shore to shore?
THE CONGREGATIONAL POLITY ADAPTED BOTH
TO INDIVIDUAL AND TO UNITED ACTION
IN THE CAUSE OF CHRIST.
BY REV. JOSEPH P. THOMPSON, D. D., NEW YORK CITY.
Mr. Moderator :
No careful reader of the New Testament can fail to be im-
pressed with these two facts, as comprising the method and
adaptation of Christianity as a working system, viz. : The m-
tense persotiality of the Gospel in its instructions, addresses,
appeals, commands and promises ; and the spiritual unitij and
7noral co-operation of all who accept it. The feature of indi-
vidualism is always prominent. All that the Gospel is, in its
blessings, its hopes, its promises — all that the Gospel requires,
in its obligations and commands, pertains to the individual soul.
Each man renewed in Christ is made a king and priest unto
God, and each disciple is commissioned to preach the Gospel
to every creature.
Out of this individual, personal union with and resemblance
to Christ, arises the moral affinity of all true believers, which
draws them together in associations for his service and glory,
and combines them for more efficient action.
It is the beauty of Congregationalism, that it combines in
their just proportions these two features or elements of the em-
bodied Christianity of the New Testament. This polity re-
cognizes to the full the individualism of which I have spoken.
It looks for the elements of a church to individual souls renew-
ed and sanctified ; then it unites these under natural laws of
association, with Christ as their common head ; but in the as-
sociation called a church, it guards every right, reserves every
privilege, of the individual. Moreover, by the very nature of
the association — one of equality in power, privilege and re-
sponsibility — it developes, in the highest degree, individual
character. Now, wherever organic unity is placed first in order,
the source of vital power in the organization itself is wanting ;
for the vital power resides not in the organization, but in in-
I
135
dividual souls composing that organization, and making it vital
through their personal union with Christ, by his Spirit. Ec-
clesiasticism, under whatever form, cripples, if it does not de-
stroy this power. The moment the church as an organiza-
tion, is preferred before the individual as a Christian, the church
stands in the way of its own life, and hinders the power of the
Gospel. This may be true of the simplest as well as the
most elaborate system ; for as there may be just as much of
formalism in the manner in which the Quaker takes his seat
in meeting, as in the bows and genu-flexions with which the
stoled priest performs the mass — ^just as much pride in the Qua-
keress when selecting the most subdued mouse-color for her
shawl or bonnet, as in Eugenie when ordaining a new fashion
for the world ;— so there may be just as much of Ecclesiasticism
in the administration of our simple polity, as in the most im-
perious Churchism. Indeed our very liberty of association may
become a bondage. The tendency to association and to organic
action has been pushed in our times as far as it will bear. No
man can go beyond me in valuing that principle for all its le-
gitimate ends ; but how natural it is for us when we desire to
accomplish a particular object, to form an Association for that
purpose, and imagine that the thing is done. But this is just
like the many patent inventions for perpetual motion, which
are perfect in every respect but one — they will not move. How
much rhetoric, of which I confess my full share, was wasted
over the telegraphic cable ; but just at the moment when we
were chaining the sea, and girdling the world, and flashing in-
telligence in advance of time, the magnetism oozed out, and
the batteries refused to speak. We frame our complicated or-
ganizations, nicely adjusted, wheel within wheel, but they stand
a gazing stock, or a monument of folly and extravagance ; but
when the living spirit enters within the wheels, they move, not
with the noise and clatter of human machinery, but are lifted
up from the earth, and their noise is as the voice of the
Almighty, the voice of speech, as the noise of a host.
Whenever any organization, however wisely planned, how-
ever piously designed, comes to regard itself as indispensable
to the cause of Christ, this is a sign that the time has come
when it should be dispensed vnth. The laudation of associa-
136
tions or societies, the making these paramount or essential to
individual churches, and to the efficiency of individual Chris-
tians, the attempt to submerge individualism in mere organiza-
tion, argues that the time has come for modifying the principle
of associated effort, or for making associations conform to' the
laws and principles of tlie New Testament, And here lies the
power of our Congregational system. The remedy for an
abuse of the principle of voluntary association, does not lie in
Ecclesiasticism. That were even a greater evil, for how tre-
mendous the pressure, and how corrupting the influence of
Ecclesiasticism on the individual Christian life, all history testi-
fies. But this system, keeping the individual alive, making
him conscious of his rights, and privileges, and duties under
the Gospel, supplies the safe corrective for all such evils.
Professor Barrows, in his admirable portraiture of the New
Testament polity, said of it, that it had no power as against
kings and temporal power. But is this so ? Is not the indi-
vidual soul, living for truth, greater than the organized power
against it ? Is not the simple association of believing, praying
men, for the worship of God and the defence of his truth,
mightier than church-and-state organization against them ?
When Algernon Sydney was condemned by the brutal Jeffries
for having written, in an unpublished manuscript, that kings
have no right to govern except for the good of the people, and
laid his hoary head upon the block, he made his appeal to God
and to posterity. Ten years after, the English Revolution
answered that appeal. A new dynasty came in at the call of
the people. The parliament effaced from his name the attain-
der of treason. The liberties of England to-day bear witness
that the martyr Sydney was mightier than the House of Stuart.
Barrowe, Penry, Greenwood, the noble pioneers of religious free-
dom and of our Congregational polity, seemed weaker in their
time than the judges and prelates who shut them up in prison
and condemned them to the scaffold. But which lives to-day
as a power in the world, that persecuting ecclesiasticism of
Elizabeth, or that free polity of those heroic souls ? Our
brother said also, that this system is weak for wire-pulling.
And so it is ; — but it is not weak against the loire 'pullers. For
when they have held their caucuses and laid their plans to tri-
umph over individual rights, and to manage everything in their
137
own way, men trained in that simple regard for truth and duty,
which our system inculcates, bolt up before them some great
principle of God's word, some fact of Christian obligation, and
in the attempt to pull this down, the wires snap and the wire-
pullers fall to the ground discomfitted.
De Tocqueville, who was a most sagacious and philosophical
observer of our institutions, remarked that the individualism
fostered by democracy tends to Atheism. This may be true
of a purely natural individualism. So it may be that physical
science and speculative philosophy, apart from religion, with their
freedom of investigation and their pride of discovery, tend
to Atheism, though I deny that this is the legitimate tendency
of any science, and where there is Atheism in science, it is
found rather in Pantheistic tendencies, which neutralize or ab-
sorb the individual. But we speak of a sanctified individual-
ism, which proceeds from God and lives in God, so that the
man is nothing in himself, but everything in Christ and because
Christ dwells in him. There is no danger of Atheism here,
for the whole strength of the individual Christian lies in his
humility, and his dependence. And for the same reason, this
secures the highest conservatism ; for he who has the weight-
iest interests committed to his trust, a soul to save, a kingdom
on earth to win for his Master, a kingdom in heaven to enjoy
as his reward, will not knowingly thrust aside or destroy any-
thing that God approves or values or has appointed for the good
of man. This sanctified individualism also favors the moral
co-operation of Christians under the best forms, leaving them
free to choose the time and mode of their organic action. Who
has not felt to-day that the men wiio framed that Platform
whose history has been reviewed, were greater than the Plat-
form which they made ; and that the instrument made for the
exigency of their times derives for us much of its value from
their characters. Let us go down then, from this glad fellow-
ship one with another, from this high and sacred fellowship
with the illustrious dead, with a renewed determination to be
as individuals, faithful to our times, as they were to theirs ; and
to vitalize our churches, under God, by summoning them
anew to the highest individual consecration and the most zeal-
ous and efficient, because the simplest and the purest united
effort for the advancement and the glory of His kingdom.
19
THE MISSION OF OUR CHURCHES AS DEFINED BY
OUR HISTORY.
BY REV. WM. I. BUDINGTON, D. D., OF BROOKLYN, N. Y.
Mr. Moderator :
The design of history is to teach every man and every body
of men their true mission. We who are assembled here, in this
scene of commemoration, ourselves a part of history, in the
midst of its solemn processes, do not come to celebrate a con-
summation already completed, but to feel for and find the threads
of influence which are passing through our hands into the im-
measurable future before us ; — we look behind, that we may
look forward and go forward. We do not claim, we scarce
need to say it, that we are the church ; we have no disposition
to fence off other claimants from the common heritage. We
have no wish even to determine which of all the various
churches, bearing the name of Christ, has the most honorable
position, and renders the most distinguished service in the work
of Christ's kingdom. Our purpose is simply by a study of
the past, to ascertain, who and what we are ; the principles
we have inherited, the work we have done, and the contri-
butions which we, as a distinct communion, are to make to
the church of the future ; and how to do our work wisely and
well.
The great truth, that confronts us all, is that we have re-
ceived and are to transmit to others, the common faith of
Christ's church, in connection with the simplest and freest pol-
ity which any denomination of Christians has inherited. We
have to combine the largest liberty with the strictest and broad-
est fellowship. This describes our danger and our glory. We
find our being, and are to exercise our mission, in freedom as
between man and man, and fidelity as toward God. In com-
mon with all orthodox Christians we are to contend earnestly
for the faith as delivered to the saints ; while more than others
we are to contend for the rights of private judgment, and the
139
independence of local churches. Fidelity to our distinctive
mission, therefore, if we intelligently apprehend it, will not
only make us catholic, but make catholicity our necessary
manifestation. Polity with us is so subordinate to doctrine,
that in many places and for long periods Congregationalism has
been synonymous with orthodoxy, and we have scarcely been
conscious what our polity is. and when conscious, oftimes in-
ditferent to it ; and where its distinctive features have been
zealously espoused, it has been because of their supposed in-
dispensableness to the reorganization of the church upon a
catholic basis.
If this be true, it will not be disputed that catholicity itself
requires us to move on in the line of our history. We believe
that we are carrying through the centuries a most precious and
indispensable contribution to the church of the future.
Other churches have something we have not, we deny not to
other and fellow laborers, the honor and blessedness of bring-
ing each their contribution to this great building of God ;
we shall not contend with them about the relative values
of our several tributes, we will not say that God hath pro-
vided " some better thing for us," we are content to believe,
•' that they without us should not be made perfect." God
has set men in families and families in states, and attachment
to the family does not conflict with fidelity to the state. Just
so is it in the household of faith, our fidelity to the Christian
family, in which the Providence and grace of God has inserted
us, will but make us the more serviceable to that church
which has the world for its field and the ages for its history.
We are to contribute to the solution of a problem, which
touches the central life of the coming age ; it is to determine
whether an untrammelled freedom of the individual conscience
and of the local church can be made to consist with conserva-
tion of the truth, and the strictest Christian fellowship. How
much more important will be our office-work and function
among the tribes of Israel, if we shall be able to show that
the gospel of Christ unrestrained by governmental rule has been
preserved in its greatest purity, and has freed itself most easi-
ly from error, when it has been connected with the largest lib-
erties of the individual and the church. We have entered
140
upon an age of critical investigation, and of rapid advance-
ment in knowledge ; tastes the most differing and activities the
most diverse, are mingled and opposed; every polity will
be subjected to severe strains ; but the most rigorous, the most
minutely prescriptive, that which offers an inelastic mold, to
which the church's thought and action must shape themselves,
will infallibly be broken in pieces. Let us therefore be true to
the traditions of our churches, and show our catholicity by
doing well the work which Providence assigns us.
Let us cherish our history. It is a great and distinctive ad-
vantage, that we have behind us the beginning and growth
of an orderly history ; that our civil and ecclesiastical histories
are similar, that they spring from the same fountains. We
ought not to forget that our fathers came here, to practise "the
positive part of church reformation." They laid down princi-
ples, which we are bringing more and more to the test ; they
began to apply them, and we are to carry on the application in
the new method our new circumstances require. Let us honor
our fathers' memory, by preserving their memorials ; and let
us unite, under the auspices of the " Library Association," in
gathering together our treasures, and making their rooms in
Boston our historic galleries. Let us also follow our brethren
westward, with our sympathies, and our co-operation ; and en-
courage them to build upon their own foundations, by making
the " Union" at New York the almoner of our charity, and the
bond of our fellowship. Let us at the same time encourage,
around these earlier homes and more ancient seats, the full and
free expression of every grace that God vouchsafes our mem-
bers, and every endowment of mind and taste by which He
has enriched us. Our maxim should be, not repression, but
development and comprehension. Freedom is the summer
sunshine. Power is a winter's sun ; and the most it can effect
is but the growth of a hot-house.
But suffer me to add one more suggestion, now that these
commemorative services are about to end. We leave behind
us the century and a half of our history, and begin amid hopes
and fears, the experience of another half century. We who have
taken part in these services, and have been gathering up the
influences of this occasion, shall drop by the way, we shall not
141
live to carry on the history we now begin to its issues ; but
with us or without us, it will go on, and the centennial or semi-
centennial will come round again, and amid those future com-
memorations, what shall be the aspect of our churches, and of
the Redeemer's kingdom ? It may be that our posterity will
re-assemble here, to review their past, which is in part our fu-
ture ; and shall it be amid joy or sorrow ? We know that
some things will be here to welcome them, as they have us.
This leafy month of June will return with its beauty and its
fragrance. These broad and shady streets, these hospitable
homes, this picturesque euvironment of hills will remain to
attract and charm them, as they do us. The monument of
Uncas will be here, and it shall be re-visited by young men
and maidens of that coming day. But what shall be the spirit
that is to actuate them, and amid what scenes of millennial
glory in the earth shall they come ? Will other Lathrops and
Huntingtons, and Winslows, and Aitchisons, and Tracys be
treading these streets, and gathering in these consecrated
places ? Will the treasured dust of Norwich in other genera-
tions be left to hallow other and distant lands, and her ceme-
tery claim a share in almost every acre throughout the mis-
sionary field ? The answer to this question is left in part to
us ; and upon the spirit with which we return to our respect-
ive charges and spheres of labor, will depend, in some meas-
ure, the spirit with which our children re-assemble here the
next century !
HISTORICAL PAPERS.
MEETINGS OF THE GENERAL ASSOCIATION.
BY REV^ MYRON N. MORRIS, REGISTER, WEST HARTFORD.
The records of the General Association of Connecticut, now
in the hands of the Register, commence with the year 1738.
From a note in the Congregational Order, page 67, it appears
that " Hartford was designated as the place where the first meet-
ing should be held for the purpose of organization. Tlie dele-
gates met there accordingly on the 18th of May, 1709. Where
the meeting was held in 1710 is not certainly known ; the pre-
sumption is it was held in New Haven. It was in New London
in 1711, in Fairfield 1712, Wethersfield 1713, Milford 1714,
Norwich 1715, and Stratford 1717. Where it was in 1716,
1718, 1719, 1720 and 1721, we are unable to state." '' When it
met twice a year, as it did from 1721 until 1735, unless 1732
be an exception, it met at Hartford and New Haven." The
place of meeting in 1735 is not known. In 1736 it was in
Killing worth, and in 1737 in Middletown.
No record appears to have been made of the Associational ser-
mon previous to 1770. It had been the custom, however, to
have an annual sermon, or " public lecture," so called, as ap-
pears from the following action taken in 1768. " The As-
sociation, finding some inconveniences attending the present
practice of this body in delaying the public lecture upon these
occasions to the second day of the session, ordered that it be
declared as our advice that, for the future, the lecture be at-
tended on the first day of the session." Formerly, and for
many years it was the practice to have two or three sermons,
besides that to the Association, preached by clergymen who,
as delegates from other bodies, or otherwise, were providen-
tially present.
The following table gives, so far as has been ascertained, the
place of meeting, and the names of the Moderator, Scribes and
Preacher for each year from 1738 to the present time :
Meetings of the General Association.
143
YR.
173S
1739
17-40
1741
1742
1743
1744
1745
1746
1747
PLACE. MODERATOR.
Stratford, William Biirnham,
( Appointed at
-j Wallingford,
{ no record,
Hartford, Tiruotliy Edwards,
Lebanon, Eleazer Williams,
New London, Elipbalet Adams,
Fairfield, Jacob Hemmingway,
Durbam, Nathaniel Chavmcey,
Newington, Benjamin Coltou,
Lebanon (Go- Stephen Steele,
shen,) ^
(Saybrook,W'st
Parish, now Jarcd Eliot,
Westbrooli,
1743 Reading,
Benjamin Colton,
SCRIBE.
Tliomas Chipp.
Asbbel Woodbridge.
Ephraim Little.
Benjamin Colton.
William Eussel.
William Eu&sel.
Elnatbau AVbitnian.
Ephraim Little.
Jonathan ilerrielc.
Sam"l W^hittelsey Jr.
1749
New Haven,
William Eussel.
1750
West Hartford,
William Russel,
Joliu Trumbull.
1751
Windham,
William Gaylord,
Noah Welles.
1752
Killingworth,
Jared Eliot,
Thomas Euggles,
1753
i Fairfield, West
-| Parish, now
( Green's Farms,
Noah Hobart,
Samnel Whittelsey.
1754
i New Chesliire,
< inWallmgford,
( now Cheshire,
Samuel Hall,
Timothy Pitkin.
1755
I Middletown,
■< North Society,
( now Cromwell,
, Jared Eliot,
Noah Welles.
1756
Windham,
Solomon Williams,
Elnatlian Whitman.
1757
j Stonington,
1 East Society,
Jacob Eliot,
i JoseplujFish.
"( EbenezerDevotiou.
1758
( No Eecord, ap-
•< pointed at
( Woodbury,
1759
Daubury,
Moses Dickinson,
Elnathan Whitman.
1760
North Branford,
Samuel Hall,
EInathan Whitman.
1761
Hartford,
Jared Eliot,]-
Elnathan Whitman.
1762
Mansfield,
George Beckwith,
Noah Welles.
1763
Lyme, 3d Parish
Ephraim Little,
Ebenezer Devotion.
1764
"Woodbury,
Jedediah MOls,
Robert Eoss.
1765
Norwalk,
Edward Ealls,
Izraliiah Wetraore.
1766
Guilford,
Thomas Buggies,
Edward Eells.
1767
Middletown,
Thomas Ruggles,
William Eussel.
1768
Coventry,
Solomon Williams,
Noaii Welles.
1769
Norwich,
Solomon WDhams,
Ebenezer Devotion.
No business done,
so few present.
144
Meetings of the General Association.
YR.
1770
1771
1772
1773
PLACE. MODERATOR.
New Milford, Daniel Humphrey,
Eeading, Joseph Bellamy, d.d.
( We.tbury,now Elnathan Whitman,
( Watertown, '
SCRIBE.
Robert Ross,
PREACHER.
Jonathan Lee.
Simon Waterman,
Samuel Lockwood, Benj. Woodbridgc.
New Cam-
brid(,'e, now George Beckwith
Bristol,
1774 Mansfield,
1775
Benj'n Boardman, Ilezekiah Bissel.
Benjamin Throop, Ebenezer Baldwin, James Cogswell.
Norwich, New
Coneord Soc'y, Elnathan Whitman,
now Bozrali,
Elizur Goodrich, Eliph't Huntington
1776
1777
1778
1779
1780
1781
1782
1783
1784
1785
1786
John Trumbull,
Nathaniel Bartlett,
Joseph Bellamy, d.d.
Benj. Pomeroy, d. d.
Samuel Lockwood,
Cornwall,
Fairfield,
Northford,
Had dam,
Tolland,
j ^'^:^/''- ^^^^^<^^
\ Kng^ Samuel Newell,
Lyme, James Cogswell,
Torringford, Timothy Pitkin,
Franklin, James Cogswell,
Durham, Joseph Bellamy, d.d.
Berlin, Britain
Society, now John Smallcy,
New Britain,
Ebenezer Baldwin,
Samuel Wales,
Andrew Eliot,
David Ely,
Joseph Huntington,
Thomas Wells Bray,
Cyprian Strong,
Elizur Goodrich,
Justus Mitchell,
Josiah Whitney,
Enoch Huntington,
Enoch Huntington.
Nicholas Street.
Benj. Pomeroy,D.D.
Theodore Hinsdale
Jeremiah Day.
Elisha Eexford.
Josiah Whitney.
Jeremiah Day.
Jo'n Edwards, d.d.
Benjn Trumbull, Benj. Trumbull.
1787
1788 West Hartford, Nathaniel Taylor, Cyprian Strong, John Willard.
1789
Lebanon, 2d
Parish, now Saniuel Lockwood,
Columbia,
1790
Greenfield,
Nathaniel Taylor,
1791
Wasliington,
Nathaniel Bartlett,
1792
Waterbury,
Mark Leavenworth,
1793
Cheshire,
Elizur Goodrich, d.d.
1794
j Berlin, Ken-
1 sington Soci'y,
Nathan Williams,
1795
Killingworth,
Elizur Goodrich, d.d.
1796
Norwich,
Nathan Williams d.d.
1797
Windham,
John Smallcy,
1798
Hebron,
Benj. Trumbull, d. d.
1799
Hartford,
Levi Hart,
1800
Norfolk,
Levi Hart,
William Lockwood, Timothy Stone.
Benj. Trumbull, William Seward.
Jon'n Edwards, d.d. Cotton M. Smith.
Cyprian Strong, Isaac Lewis.
( Jon'n Ed wards, D.D -.t ■. -r, t *
i Nathan Perkins, ^oah Benedict.
i Jon'n Edwards, D.D -r -r, , -i
\ Nathan Perkins, J^"*^" ^^'' ''»"^*' "•"•
t Jon'n Ed wards, D.D t,,., f, t ,• , , „
1 Nathan Fenn, ' Eh'r Goodrich, d.d.
i Jon'n Edwards D.D Cvprian Strong.
( Henry A. Rowland ' '■ =
( Jon'n Edwards, D.D . , •,, ■^,T „ « ii
] Daniel Smith, ' ^<^^"''^^ Mansfield.
j Nathan Perkins, s,„,,„el Nott.
( .John Marsh,
j Samuel Blatchford, ^ ^, ^^r^^^^,_
j John Elliot,
j Samuel Blatchford, Charles Backus.
j William Lyman,
Meetings of the General Association.
145
TR.
1801
1802
1803
1804
1805
1806
1807
ISOS
1809
1810
1811
1812
1813
1814
1815
1816
1817
1S18
1810
1820
1821
1822
1823
1824
1825
1826
1827
1828
1829
1830
1831
1832
1833
1834
1835
PLACE. MODERATOR.
Litchfield, Jeremiah Day,
Norwalk, Noah Benedict,
Stratford, Noah Benedict,
North Haven, Cyprian Strong, d. d.
Guilford, John Foote,
Wethersfield, Cyprian Strong, d. d.
( Saybrook, 2d
■I Society, now Nathan Perkins, d.d.
( Saybrook,
New Loudon, Azel Backus,
Lebanon.
Ellington,
Farmington,
Sharon,
Watertown,
Fail-field,
Danbury,
New Haven,
Nehemiah Prudden,
Moses C. Welch,
Nathan Perkins, d.d.
Elijah Parsons,
David Ely, d. d.,
Samuel Goodrich,
Daniel Smith,
Nathan Perkins, d.d.
East Guilford, ^jjij^^^^^ j^yman, d.d.
now Madison, •' '
Middletowu,
( Lyme, now
I old Lyme,
Colchester,
Thompson,
Tolland,
Windsor,
Goshen,
Litchfield,
Stamford,
Stratford,
New Haven,
Wallingford,
Abel Flint,
Moses C.Welch, d.d,
Samuel Nott,
Samuel Nott,
Aaron Dutton,
William L. Strong,
Samuel Goodrich,
Calvin Cliapin, d. d.
Samuel Goodrich,
Daniel Dow,
Henry A. Eowland,
Jeremiah Day, d.d.,
Wethersfield, N. W. Taylor, d. d,
( Saybrook, now -r ,, „ tt ,,.t
i Old Saybrook, ^""^'^'^ H'^'^'
Norwich,
Brooklyn,
Vernon,
Enfield,
Cileb J. Tenney,D.n,
Aaron Dutton,
Calvin Chapin, d.d.,
Jeremiah Day, d. d.,
j Asahol Hooker,
( Nathan Perkins,
j Henrv C banning,
\ David Ely,
( William Lyman,
\ Lemuel Tyler,
j Lemuel Tyler,
j Andrew Yates,
( Calvin Chapinj
\ Samuel Goodrich,
J John Elliot,
j Azel Backus,
( David Ely,
I Bezaleel Pinneo,
( Chauncev Lee,
\ Abel Flint,
j Cliaunccy Lee,
( Elijah Waterman,
\ Samuel Merwin,
\ Heman Humphrey,
] Win. Lyman, d. d.
\ David Smith,
\ Andrew Yates,
1 Daniel Dow,
( Elijah Waterman,
"( Bezaleel Pinneo,
J Henry A. Rowland,
( Dan Huntington,
J Sam'l Whittlesey,
( Horatio Waldo,
j Lyman Beecher,
( Sam'l P. Williams,
( Ira Hart,
\ David D. Field,
( Aaron Hovev,
\ Caleb J. Tenney,
j Thomas Bobbins,
I Samuel Merwin,
( Nath'l W. Taylor,
\ Joseph Harvey,
\ Samuel Merwin,
\ William Andrews,
( Joab Brace,
\ Hart Talcott,
i Abel McEwen,
"( Nathaniel Hewit,
1 Noah Porter,
\ Timothy P. Gillet,
\ Thomas Robbiiis,
"I JoshuaL. Williams,
\ Thomas Prudden,
] EpaphrasGoodman
\ Samuel Merwin,
"( Caleb J. Tenney,
\ John Marsh,
■( Edw'd W. Hooker,
\ Abel J*IcEwen,
] Isaac Parsons,
( Edward Bull,
"/ LeonVlE. Lathrop,
\ Ansel Nasli,
"/ Samuel Merwin,
\ Timothy P. Gillet,
' "/ .loseph Harvey,
\ Cyrus Yale,
( George A. Calhoun,
( L. P. Hickok,
"( Joel Mann,
j Thomas F. Davies,
) Tho's L. Shipraau,
PREACHER.
Nathan Perkins.
Asahel Hooker.
Noah Benedict.
Hez. Eipley, d. d.
David Ely.
Ben. Trumbull, d.d.
Thomas W. Bray.
Calvin Chapin.
David Selden.
Walter King.
Zebulon Ely.
William L. Strong.
Nathaniel Gaylord.
Peter Starr.
Uriel Gridley.
Heinan Humphrey.
William Andrews.
Samuel Merwin.
John Elliot.
Royal Bobbins.
Fred.W. Hotchkiss
Abel McEweu.
Erastus Learned.
Hubbel Loomis.
Thomas Eobbins.
James Beach.
Noah Smith.
Edw. W. Hooker.
Thorn. Punderson.
Nat. W.Taylor, d.d.
Daniel Smith, d. d.
C. J.Tenney, d.d.
Chester Coltou.
C. B. Everest.
Anson Atwood.
20
146
Meetings of the General Association.
TR. PLACE.
1836 Norfolk,
1837 NewMilford,
1838 Norwiilk,
1839 Danbiiry,
1840 New Haven,
1841 New Haven,
1842 Wethersfield,
1843 Westbrook,
1844 New London,
1845 Plainfield,
1846 Soniers,
1847 Siiffield,
1848 Hartford,
1849 Salisbury,
1850 Litchfield,
1851 Bridgeport,
1852 Danbiuy,
1853 Watcrbury,
1854 New Haven,
1855 Meriden,
1856 Middletown,
1857 Lyme,
1858 WestKillino-lv.
MODERATOR.
George A. Calhoun,
Noah Porter, d. d.,
Nath. W. Taylor,D.D.
Jei'eniiah Day, i). v.,
David D. Field, d.d.
Nath. W.Taylor, d.d.
Juuies Beach,
Nath'l He wit, d.d.,
Joab Brace,
Leonard Bacon, d. d.,
Abel McKwen,
Jeremiah Day, d. d.,
Samuel Merwin,
C. A. Goodrich, D.D.,
Nath'l Hewit, d. d.,
Hiram P. Arms,
Nath'l Hewit, d. d.,
George J. Tillotson,
Joel H. Linsley, d. d.
Theo.D.Woolsey,D.D.
David L. Parmelee,
Jared E. Avery,
Elisha C. Jones,
\ Anson Rood,
"( Sam'l H. Eiddel,
j Anson Kood,
( Eleazer T. Fitch,
j Horace Bushnell,
I Alvan Bond,
( Oliver E. Daggett,
"/ Theophilus Smith,
( Theophilus Smith,
] Henry N. Day,
( Zebulon Crocker,
"l L. H. At water,
I S;iiii. N. Shcpard,
) Geo. J. Tillotsou,
J Leverett Griggs,
I Spofford D.Jewett,
S S. W. S. Duttou,
"( Joseph Eldridge,
( Edwin Hall,
'{ A. L. Whitman,
( E. L. Cleaveland,
) Ephraim Lyman,
\ Tryon Edwards,
] J. F. Norton.
\ Theophilus Smith,
"( D. M. Seward,
\ Eollin S. Stone,
j Davis S. Braincrd,
J Hiram P. Arms,
I Edward Strong,
\ S. W. S. Dutton,
\ S. J. M. Merwin,
j Jonathan Brace,
( ChaunceyGoodrich
( Chauncev Good rich
I W. H. Moore,
( William T. Eustis,
"j L. B. Eockwood,
( M. N. Morris,
"( Burdett Hart,
\ Lavalette Perrin,
"I E. C. Jones,
( Tlio'sH.Fessenden,
] W. H. Moore,
j EobertC. Learned,
( Eobert G.Williams,
PREACHER.
George A.Calhoun.
Bennett Tyler,D. d.
Jairus Burt.
Gurdon Hayes.
Nath'l Hewitt, d.d.
Abner Brundage.
Leonard Bacon.
C.A. Goodrich d.d.
Zebulon Crocker.
Isaac Parsons.
Alvan Bond.
Geo. J. Tillotson.
Albert Smith.
W. Thoi-npson,D.D.
Noah Porter, d. d.
Cyrus Yale.
John Churchill.
S. B. S. Bissell.
William B. Weed.
T. D. Woolsey d.d.
Jonathan Brace.
George I. Wood.
J. L. Dudley.
REGISTERS OF THE GENERAL ASSOCIATION.
No Register was appointed until 1774. Previous to this
time, the Scribe, each year, recorded the minutes, and passed
the book to his successor.
Benjamin Trumbull, appointed in 1774, resigned 1795.
Cyprian Strong, '' 1795, " 1807.
Calvin Chapin, " 1807, died 1S51.
Theophilus Smith, " 1851, " 1853.
Myron N. Morris, " 1854.
Meetings of the General Association.
147
Treasurers.
Abel Flint, appointed in 1799, served till 1824.
Joel H. Linsley, "
Samuel Spring, "
Horace Bushnell, "
Samuel H. Riddel, "
Edward R. Tyler, "
Edward Strong, "
Edward R. Tyler, "
Austin Putnam, •"
Statistical Secretary and Treasurer,
Austin Putnam, '' 1857, '' 1859.
William H. Moore, " 1859.
1824,
' 1832.
1832,
1836.
1836,
1837.
1837,
1841.
1841,
1846.
1846,
1847.
1847,
1848.
1849.
MOOR'S INDIAN CHARITY SCHOOL.
After the Great Awakening, Rev. Eleazar Wheelock, pastor
of the church in Lebanon, Second Society, now Cohimbia,
commenced his labors as a teacher of youth. In December,
1743, he was induced to receive among the boys in his
school, Samson Occum, a Mohegan Indian, aged about
nineteen, whom he kept in his family for four or five years
and educated. This Indian, as it is well known, became
a preacher of distinction. Mr. Wheelock soon formed the
plan of an Indian Missionary School. He conceived that
educated Indians would be more successful than white
men, as missionaries among the red men, though he proposed
also to educate a few English youth as missionaries. The
project was new, for the labors of Sargent and the Brainerds,
as well as those of Eliot and the Mayhews, were the labors of
missionaries among the Indians, and not labors designed to form
a band of Indian missionaries. Two Indian boys of the Dela-
ware tribe entered the school in Dec, 1754, and others soon
joined them. In 1762 he had more then twenty youths under
his care, chiefly Indians. For their maintenance, funds were
obtained by subscription, from benevolent individuals, from the
Legislatures of Connecticut and Massachusetts, and from the
Commissioners, in Boston, of the Scotch Society for Propagating
Christian Knowledge. Joshua Moor, a farmer in Mansfield,
having, about the year 1754, made a donation of a house and
two acres of land in Lebanon, contiguous to Mr. Wheelock's
house, the institution received the name of " Moor's Indian
Charity School." In this school several gentlemen were asso-
ciated with Mr. Wheelock as teachers ; but in 1764, the Scotch
Society appointed a Board of Correspondents in Connecticut,
who, in 1765, sent out white missionaries and Indian school
masters to the Indians on the Mohawk, in New York.
In 1766, Mr. Wheelock sent Mr. Occum, and Rev. Nathaniel
Whitaker to Great Britain, to solicite benefactions to the
school, that its operations might be enlarged. The success of
Moor^s Indian Charity School. 149
this mission was great, and was owing chiefly to the labors of
Mr, Occura. He was the first Indian preacher from America,
who ever visited Great Britain, and he preached several hnn-
dred sermons, with great acceptance, to numerous assemblies in
England and Scotland. The King subscribed £200, and Lord
Dartmouth 50 guineas. The amount of monies collected in
England was about £7000 sterling, and between £2000 and
£3000 in Scotland, held by a board of trustees, of which Lord
Dartmouth was president, and by the Scotch Society. To them
Mr. Wheelock presented his accounts, on the allowance of
which he drew for the monies voted. The expenditui^es were
chiefly for the support of the scholars in the school, (of
whom, in some years there were thirty or forty,) of their teach-
er, and of missionaries and school masters among the Indians.
After conducting Moor's School in Lebanon about fifteen
years. Dr. Wheelock, in order to increase its usefulness, deter-
mined to remove it to some new country, and to obtain for it
an incorporation as an academy, in which a regular and thor-
ough education might be given to the youth, Indian and En-
glish, who should be assembled in it. At this time there were
only three colleges in New England : Harvard, Yale, and
Brown University, in its infancy, at Warren, R. I. When the
design was made known to the public, he received various of-
fers from the owners of new lands, and from different towns.
At length, in 1770, he removed to Hanover, New Hampshire,
and obtained the charter of Dartmouth College, which was
partly endowed by Gov. Wentworth. But the school was
not merged in the college, though the President of the college
was the President of the school. Of Moor's school the Earl
of Dartmouth was a benefactor, but not of Dartmouth College,
— to the establishment of which he and the other trustees were
opposed, as being a departure from the original design.
Dr. Wheelock lived but nine years in his new location, but
was succeeded by his son, John Wheelock, as President of the
school and college. Soon after Dr. Wheelock began to send out
missionaries into the wilderness, the controversy with Great
Britain commenced, which blighted his fair and encouraging
prospects ; and during the last few years of his life, there was ac-
tual war, in which many of the Indians acted with the enemy.
150 Maoris Indian Charity School.
The whole number of missionaries, educated at this school, we
are unable to state ; but, at the period of the first college com-
mencement, in 1771, the number of scholars destined to be
missionaries was twenty-four, of whom eighteen were white
and only six were Indians. The change which Wheelock
made from his original plan was the result of experience. He
had found that of forty Indian youths who had been under his
care, twenty had returned to the vices of savage life. The cel-
ebrated Brant was one of his pupils. Among the missionaries
whom he employed wers Occam, C. J. Smith, T. Chamberlain,
S, Kirkland, L, Frisbie, and D. McClure. The missionary
Kirkland, was the father of President Kirkland of Harvard
College, and the missionary Frisbie was the father of Professor
Frisbie of the same college. The missionary McClure was
the Rev. D. McClure of East Windsor, Connecticut. Dr.
Wheelock died in 1771. See notice of his life in Sprague's
Annals, Vol. 1., 397, and Dr, Aliens' Biog. Diet. ', of Samson
Cecum, Sprague's Annals. Vol. 3, 192.
FIRST MEETING OF THE AMERICAN BOARD OF
COMMISSIONERS FOR FOREIGN MISSIONS.
BY REV. NOAH POKTER, D. D., FARMINGTON.
The American Board of Commissioners for Foreign Missions
was first organized at Farmington, in this State, Sept. 5, 1810.
At the annnal meeting of the General Association of Massa-
chusetts, held in Bradford, in June of that year, four young
men, Adoniram Judson, Jr., Samuel Nott, Jr., Samuel J. Mills
and Samuel Newell, members of the Theological Seminary in
Andover, had offered themselves to be Missionaries of Christ to
the heathen, and committed themselves to the Association for
advice and direction as to the course they should take in enter-
ing on the work to which they w^ere devoted ; and the Associ-
ation had proceeded, with solemn deliberation and prayer, to
institute a Board for that purpose, and for the general object to
which these young men had consecrated themselves, under the
name of " Tlie American Board of Commissioners for Foreign
Missions,'' consisting of nine members, all of them, in the
first instance, chosen by that Association, and afterwards to be
chosen annually, five of them by that body, and four of them
by the General Association of Connecticut ; and had chosen
the following gentlemen to constitute the Board : His Excel-
lency John Treadwell, Esq., Rev. Dr. Timothy Dwight, Gen.
Jedediah Huntington, and Rev. Calvin Chapin, of Connecticut ;
Rev. Dr. Joseph Lyman, Rev. Dr. Samuel Spring, William
Bartlett, Esq., Rev. Samuel Worcester and Deacon Samuel H.
Walley, of Massachnsetts. In complaisance to Governor
Treadwell, chairman of the Commissioners, their first meeting
was held in Farmington ; and, circumstances making it incon-
venient to accommodate them at his house, the meeting w^as
held at the house of Rev. Noah Porter, the pastor of the church
there, who was invited to take part in their deliberations. A
majority only were present, viz., Governor Treadwell, Doctors
Lyman and Spring, and Messrs. Worcester and Chapin. The
first day and part of the second were employed ui anxious
152 First Meeting of the American Board.
consultations relative to the Constitution of the Board, the di-
rection to be given to its missionaries, and the raising of the
necessary funds. The Constitution being formed, the Board
was organized by the choice of the following gentlemen as its
officers :*
His Excellency, John Treadwell, Esq., President.
Rev. Dr. Spring, Vice President.
William Bartlett, Esq., -\
Rev. Dr. Spring, C Prudential Committee.
Rev. Samuel Worcester, )
Rev. Calvin Chapin, Recording Secretary.
Rev. Samuel Worcester, Corresponding Secretary.
Deacon Samuel H. Walley, Treasurer.
Mr. Joshua Goodale, Auditor.
The sensation excited by this movement, among the pastors
and churches of New England, was profound. No doubt was
entertained that the young men, in whose minds it began,
were moved by the Spirit of Christ. They were now publicly
devoted to the service of Christ among the heathen, for life.
Their example furnished an appeal to the churches for their co-
operation that could not be unheeded ; and the Commissioners
selected to receive and apply their charities, and to direct and
superintend their missions, were among the choicest of New
England's sons. Of Governor Treadwell, a few years after
his death, it was said that he was "the last of the Puritan Gov-
ernors of Connecticut.'" Perhaps this could not now be said
with due consideration of the piety of some who have suc-
ceeded him ; but it was said of him, with reference not to his
piety alone, but also to his theological knowledge, his simplicity
of manners, his firmness of purpose, and the interest which he
took in the order of the churches, the propagation of the Gos-
pel, and the cause of evangelical religion. When he was made
the first President of the Board of Commissioners for Foreign
Missions, he had long been prized by the ministers of New
England as one of the ablest theological writers in this coun-
try : and had for many years been the Chairman of the Trus-
* A more ample account of the above may be fouud in the ranoplist, Vol. 3, pp.
88—90, and 181.
First Meeting of the American Board. 153
tees of the Missionary Society of Connecticut, to which office
he had been chosen at the first organization of that Board.
Dr. Spring, of Newburyport, also was eminently a pubhc man,
and was honorably connected with some of the most important
philanthropic, educational and evangelical enterprises of his
day. Dr. Lyman, of Hatfield, was one of the earliest friends
and patrons of the Hampshire Missionary Society, and in IS] 2
was chosen its President. On the death of Dr. Spring in 1819,
he was chosen Yice President of the American Board of Coni'
missioners, and in 1823 its President. Dr. Worcester, of Salem,
also stood eminent among the ablest ministers of New England,
as a preacher and an author, an expounder of the Christian faith,
and its defender ; and as the Corresponding Secretary of the
American Board from its institution till his death in 1821, he
contributed, probably, more than any other man to the high
and honorable character which it has sustained. Dr. Chapin,
of Rocky Hill, was too well known to need any extended no-
tice. He was distinguished for exactness, enterprise and hu-
mor, and a constant interest in all Christian and benevolent en-
terprises. He continued the Recording Secretary of the Board
from its organization till near the close of his useful life.
21
MISSIONARIES TO FOREIGN LANDS
NECTICUT*
FROM CON-
Rev. William Aitchison,
Mrs. Samuel Allis,
(Eiiieluie Palmer.)
Rev. Lorin Andrews,
Mrs. S. L. Andrews,
(Purnelly Fierce.)
Rev. William T. Arms,
Mr. Daniel H. Austin,
Mrs. D. H. Austin,
(Lydia Hovey.)
Mrs. P. Auten,
(Lydia Chapman.)
Rev. David Avery,
Rev. David Bacon,
Mrs. David Bacon,
(Alice Parks.)
Rev. D. Baldwin, m. d.,
Mrs. D. Baldwin,
(Charlotte F.iwler.)
Mrs. Dj^er Ball,
(Lncy H. Mills.)
Mrs. Elias R. Beadle,
(Hannah Jones.)
Rev. William A. Benton.
Rev. Isaac Bird,
Rev. William Bird,
Rev. Lemuel Bissell,
Abraham Blatcheley, m. d.
Mrs. A. Blatcheley,
(Jemima ilarvin.)
PLACE OF BIRTH OR
EARLY RESIDENCE.
Norwich,
Woodbury,
FIELD OF
MISSIONARY LABOR.
China.
Pawnees.
Sandwich Islands.
Sandwich Islands.
Norwich Town,
Armenians.
Winchester,
Osages.
Mansfield,
Osages.
Fairfield,
Choctaws.
Franklin,
N. Y. Indians.
Woodstock,
Mackinaw.
Bethlem,
Mackinaw.
Durham,
Sandwich Islands.
Northford,
Sandwich Islands.
New Haven,
Singapore.
Hartford,
Syria.
Tolland,
Syria.
Salisbury,
Syria.
Hartford,
Syria.
East Windsor,
Ahmednuggur.
Madison,
Sandwich Islands,
Lyme,
Sandwich Islands.
* The list of missionaries here given, includes the names of several who went to
different Indian tribes before the formation of the American Board of Commissioners
for Foreign Missions ; also the names of a few who, though not born in Connecticut,
spent their youth in the state, made here a profession of their faith, and were mem-
bers of our churches at the time of their leaving for their fields of labor. The names
ot missionaries who were born in other states and who came to Connecticut only for
the purpose of education, or who resided here only while they were pursuing their
■• jlli-'fre studies, are not ffiven.
Foreign Missionaries from Connecticut.
155
Mrs. A. C. Blunt,
Chatham,
Cherokees.
(Harriet Ellsworth.)
Rev. H. Bradley,
East Haven,
N. Y. Indians.
Mrs. H. Bradley,
Fairfield,
N. Y. Indians.
(Catliariuu Wheeler.)
Rev. D. Brainerd,
Haddam,
N. Y. Indians.
Rev. J. Brainerd,
Haddam,
N. Y. Indians,
Rev. David Breed,
New Haven,
Choctaws.
Mrs. David Breed,
Colchester,
Choctaws.
(Sarah A. Griswold,)
Mrs. Ebenezer Burgess,
Colebrook,
Satara.
(Mary Grant.)
Rev, E. Butler, m. d.,
Norfolk,
Cherokees.
Mrs. E. Butler,
Canaan,
Cherokees.
(Esther Post.)
Rev. Cyrus Byington,
Bristol,
Choctaws.
Mrs. W. Chamberlin,
Danbury,
Cherokees.
(Flora Iloyt.)
R^v. G. Champion,
Westchester,
Zulus.
Rev. J, E. Chandler,
N. Woodstock,
Madura.
Mrs. Henry Cherry,
Norwich,
Madura.
(Charlotte H.'Lathrop.)
Mrs. H. Cherry,
Bozrah,
Madura.
(.Jane E. Lathrop.)
Rev. Epaph's Chapman,
East Haddam.
Rev. Edward Chester,
New Haven,
Madura.
Rev. Titus Coan,
Killing worth,
Sandwich Islands.
Mr. Amos S. Cooke,
Danbury,
Sandwich Islands.
Miss Delia Cooke,
New Hartford,
Ojibwas.
Mrs. C. C. Copeland,
Franklin,
Choctaws.
(Cornelia Ladd.)
Henry DeForest, m. d.
Seymour,
Syria
Rev. J. T. Dickinson,
Norwich,
Singapore.
Mr. Henry Dimond,
Fairfield,
Sandwich Islands,
Miss Lucinda Downer,
Norwich,
Choctaws,
Mrs. Sylvester Ellis,
Danbury,
Cherokees.
(Sarah Hoyt.)
Mr. J. C. Elisworth,
Chatham,
Cherokees.
Rev. James Ely,
Lyme,
Sandwich Islands,
Mrs. James Ely,
Cornwall,
Sandwich Islands.
CLouisaEvcre.st.'t
Rev. Levi Frisbie,
Bran ford.
Delaware Indians,
Rev Stephen Fuller,
East Haddam.
Rev. Charles Gager.
Bozrah.
156
Foreign Missionai^ies from Connecticut.
Rev. Anson Gleason,
•Mrs. A. Gleason,
(Bcthiah W. Tracy.)
Rev. J. Goodrich,
Rev. Jona'n S. Green,
Mrs., J. S. Green,
(Theodocia Arnold.)
Rev. Elnathan Gridley,
Mrs Peter J. Gulick,
(Fanny H. Tliomas.)
Mrs. C. Hall,
(Matilda Hotolikiss.)
Mrs. Wm. Hall,
(Eineline Gaylord.)
Mrs. Charles Harding,
(Julia M. Terry.)
Mrs. Sarah Haskell,
(Sarah Brewster.)
Mrs. Allen Hazen,
(Martlia K. Cliapin.)
Mrs. Story Hebard,
(Eebeeca W. Williams.)
Rev. Abel H. Hinsdale,
Rev. H. R. Hitchcock,
Mrs. J. Hitchcock,
(Nancy Brown.)
Mrs. Thomas Holman,
(Lucia Ruggles. )
Miss Elizabeth J. Hough,
Rev. A. Hoyt,
Mrs. A. Hoyt,
(Esther Booth. )
Mrs. S. Hiitchings,
(Elizabeth C. Lathro)). )
Mrs. William Hutchison,
(Forresta G. Shepherd.)
Rev. Mark Ives,
Mrs. M. Ives,
(Mary A. Brainerd.")
Rev. Stephen Johnson,
Rev. Samuel Kirkland,
Mr. H. O. Knapp,
Mrs. H. O. Knapp,
(Charlotte Close.)
Mrs. E. Lathrop,
(Cornelia F. Dolbear.j
Mrs. J. Y. Leonard,
1 Amelia A. Gilbert.)
Hartford,
Choctaws.
Lebanon,
Choctaws.
Wethersfield,
Sandwich Islands.
Lebanon,
Sandwich Islands.
Millington,
Sandwich Islands.
Farmington,
Turkey.
Lebanon,
Sandwich Islands.
Cheshire,
Stockbridge Ind's,
Norfolk,
Senecas.
Plymouth,
Bombay.
Norwich,
Assyria.
Somers,
Ahmednugger.
Lebanon,
Syria.
Torrington,
Assyria.
Manchester,
Sandwich Islands.
Eastbury,
Cherokees.
Brookfield,
Sandwich Islands.
New Britain,
Choctaws.
Danbury,
Cherokees.
Southbury,
Clierokees.
New London,
Ceylon.
New Haven,
Turkey.
Goshen,
Sandwich Islands.
Haddam,
Sandwich Islands.
Griswold,
China.
Lisbon,
N. Y. Indians.
Greenwich,
Sandwich Islands.
Greenwich,
Sandwich Islands.
Montvihe,
Choctaws.
New Haven,
Armenians.
Foreign Missionaries from Connecticut.
157
Rev. Charles Little,
Rev. H. Lobdell, m. d,,
Mi-s. H. Lobdell,
(Lucy C. Williams.)
Rev. J. Lockwood,
Rev. Nathan L. Lord,
Rev. D. B. Lyman,
Rev. David McCliire,
Mrs. Dwight W. March,
( Julia W. Peck, i
Mrs. Samuel D. Marsh,
( ilary Skiuuer.]
Rev. Samuel J. Mills,
Rev. C. C. Mitchell,
Mrs. C. C. Mitchell,
(Eliza A. Eiehai-d.s.)
Rev. Samuel Moseley,
Mr. W. H. Manwaring,
Rev. Benjamin C. Meigs,
Mrs. B. C. Meigs,
i Sarah M. Feet.)
Rev. J. Miner,
Mr. Eastman S. Minor,
Mr. Samuel Moulton,
Mrs. S. Moulton,
( Lucinda Field.)
Mrs. Murgee,
Olary .)
Rev. Samuel Nott,
Rev. Samuel Occum,
Mr. J. Olmsted,
Mrs. Benjamin Parker,
(Mary E. Baker.)
Mr. Henry Parker,
Mrs. H. Parker,
(Philena Griffin.)
Rev. M. Palmer, m. d.
Mrs. M. Palmer,
(Clarissa Johnson.)'
Mrs. M. Palmer,
(Jerusha Johnson.)
Mrs. J. W. Parsons,
( Catharine .Jennings.)
Rev. John M. S. Perry,
Columbia,
Madura.
Danbury,
Assyria.
Ridgefield,
Assyria.
New Haven,
Choctaws.
Norwich,
Ceylon.
New Hartford,
Sandwich Islands,
Delaware Indians,
New Haven,
Assyria.
Fairfield,
Zulus.
Torringford,
Africa.
Groton,
Nestorians.
Meriden,
Nestorians.
Mansfield,
Choctaws.
Norwich,
Cherokees.
Bethlem,
Ceylon.
Bethlem,
Ceylon.
Guilford,
Stockbridge Ind's,
New Haven,
Ceylon.
Bolton,
Choctaws.
Killingworth,
Choctaws.
Lyme,
India.
Franklin,
Mahrattas.
Columbia.
Ridgefield,
Choctaws.
Branford,
Sandwich Islands,
Litchfield,
Cherokees.
Simsbury,
Cherokees.
Stanwich,
Cherokees.
Colchester,
Cherokees.
Colchester,
Cherokees.
Derby,
Armenians.
Sharon,
Cevlon.
158
Foreign Missionaries from Connecticut.
Mrs. J. M. S. Perry,
(Harriet J. Latlirop.)
Rev. Benj. Parsons,
Rev. Gideon H. Poud,
Rev. S. W. Pond,
Mrs. S. W. Pond,
(Eebecca Smith.)
Rev. Rollin Porter,
Mrs. Rollin Porter,
(Nancy A. .)
Rev. William Potter,
Mrs. W. Potter.
(Laura Weld. )
Rev. A. T. Pratt, m. d.
Mrs. A. T. Pratt,
(Sarah F. Goodyear.)
Mrs. Wm. C. Reqiia,
(Susan Comstock.)
Rev. Elijah Robbins,
Mrs. E. Robbins,
(Adaline Bissell.)
Mrs. Samuel P. Robbins,
(Martha E- Pierce.)
Miss Emily Root,
Mr. Samuel Ruggles,
Mrs. Samuel Ruggles,
(Nancy Wells.)
Rev. J. L. Seymour,
Charles S. Shelton, m. d.
Mrs. C. S. Sherman,
(Martha E. Williams.)
Rev. Wm. C. Shipman,
Miss Pamela Skinner,
Miss .Juliette Slate,
Rev. Eli Smith, d. d.
Mrs. E. Smith,
(Sarah L. Hunting-ton.)
Mrs. Henry H. Spaulding,
(Eliza Hart. )
Rev. S. M. Spencer,
Miss Eunice Starr,
Rev. Edwin Stevens,
Rev. W. R. Stocking,
Mrs. W. R. Stockhig,
(Jerusha E. Gilbert.)
Norwich,
Ceylon.
Fairfield,
Armenians.
Washington,
Sioux.
Washington,
Dakotas.
Washington,
Dakotas.
Somers,
Gaboon.
Somers,
Gaboon.
Lisbon,
Cherokees.
Hampton,
Cherokees.
Berlin,
Armenians.
New Haven,
Armenians.
Wilton,
Osages.
Thompson,
Zulus.
Rockwell,
Zulus.
Enfield,
Siam.
Farming ton.
N. Y. Indians.
Brookfield,
Sandwich Islands,
East Windsor,
Sandwich Islands,
Plymouth,
Ojibwas.
Huntington,
Madura.
Stoninston,
Syria.
Wethersfield,
Sandwich Islands.
Glastenbury,
Choctaws.
Manchester,
Choctaws.
Northford,
Syria.
Norwich,
Syria.
Berlin,
Oregon.
West Hartford.
Norwich,
Choctaws.
New Canaan,
China.
Middle town,
Nestorians.
Weston,
Nestorians.
Foreign Missionaries from Connecticut.
159
Rev. Seth B. Stone.
Rev. John C. Strong,
Mrs. Charles L. Stewart,
(Harriet Tiffany.)
Rev. H. S. Taylor,
Mrs. D. Temple,
(p]liza Hart.)
Mr. W. A. Thayer,
Mrs. W. A. Thayer,
(Susan Whiting.)
Rev. J. L. Thompson.
Miss Cynthia Thrall^
Rev. R. Tinker,
Mrs. E. S. Town,
(Hannah E. Coue.)
Miss Susan Tracy,
Rev. William Tracy,
Rev. William F. VaiU,
Mrs. W. F. Vaill,
( Ascnath Selden.)
Mrs. H. J. Van Lennep,
(Mary E. Hawes.)
Mrs. H. J. Van Lennep,
(Emily F. Bird.)
C. H. Wetmore, m. d..
Rev. Samuel Whitney,
Rev. E. Whittlesey,
Rev. S. G. Whittlesey,
Mrs. Miron Winslow,
(Harriet W. Lathrop.)
Mr. Abner Wilcox,
Mrs. A. Wilcox,
(Lucy E. Hart.)
Mrs. L. S. Williams,
( Matilda Looiiii.s. )
Rev. Samnel Wolcott,
Rev. A. Wright,
Madison,
Granby,
Stamford,
Zulus.
Choctaws.
Sandwich Islands.
West Hartford, Madura.
Hartford, Tm-key.
Roxbury,
Colebrook.
Montville,
Windsor,
Hartford,
Manchester,
Norwich,
Norwich,
Hadlyme,
Hadlyme,
Hartford,
Hartford,
Lebanon,
Bran ford,
Salisbury,
New Preston,
Norwich,
Harwinton,
Norfolk,
N. Y. Indians.
N. Y. Indians.
Cyprus.
Cherokees.
Sandwich Islands.
Choctaws.
Choctaws.
Madura.
Osages.
Osages.
Turkey.
Turkey.
Sandwich Islands.
Sandwich Islands.
Sandwich Islands.
Ceylon.
Madras.
Sandwich Islands.
Sandwich Islands.
Winchester, Choctaws.
East Windsor,
Columbia,
Syria.
Choctaws.
CORNWALL MISSION SCHOOL.
At the meeting of the Board for Foreign Missions in 1816,
it was resolved that a school for the education of foreign youths
should be established in this country, and a committee of seven
were appointed to carry out the design of the Board in this
respect. The committee met October 29th, 1816, in New Ha-
ven, at the house of Dr. Dwigiit, and adopted a constitution, in
which the object of the school, and the means for securing the
object were specified. The object of the school was stated to
be " to educate heathen youth in such a manner, that with fu-
ture professional studies they might be qualified for mission-
aries, schoolmasters, interpreters and physicians among heathen
nations ; and to communicate such information in agriculture
and the arts as should tend to promote Christianity and civil-
ization." To carry out this design, a farm and suitable build-
ings were to be provided for the practice of agricultural pur-
suits ; the useful branches of education were to be taught, and
also the leading truths of the Christian religion. Accordingly
a farm was purchased at Cornwall, suitable buildings erected,
and a school commenced about the first of May, 1817, with
twelve pupils.
Rev. Herman Daggett, of New Canaan, for several years a
pastor on Long Island, and also a teacher of academies in dif-
ferent places, was soon thought of as a suitable person to be
placed at the head of it ; but as he was detained by his engage-
ment in the academy at New Canaan, Mr. Edwin W. Dwight,
of Stockbridge, Massachusetts, took his place for one year.
Mr. Daggett, at his inauguration, in May, 1818, delivered an
address. Gov. Treadwell also made an address ; and Rev.
Joseph Harvey, of Goshen, preached a sermon. All of these
were published in connection with the memoirs of Obookiah.
Considering the great variety of taste, disposition, age, lan-
guage and character of the pupils, a more difficult task can
hardly be conceived than the management of such a school;
and Mr. Daggett, by his great kindness and wisdom sue-
Cornwall Mission Schod. 161
ceeded in giving to the school a very harmonious char-
acter, and in rendering it for a season, the instrument of no
inconsiderable usefulness. His pupils were greatly attached to
him, and not a few of them thought to have been radically and
permanently benefitted by his influence. But Mr. Daggett's
health gave w^ay, and hiscotmection WMth the school ceased in a
little less than six years. Being thus obliged to retire from all
public service, he still resided in Cornwall about eight years lon-
ger, and died in March, 1832. Rev. Amos Bassett, U. D., who
had just left the pastorate at Hebron, (subsequently settled at
Monroe,) succeeded Mr. Daggett in 1824, and continued in
charge of the school, till it was disbanded. Dr. Bassett died
in 1828. having been a member of the corporation of Yale
College from 1810. He was an excellent scholar, a sensible
and solemn preacher, and especially distinguished for the grav-
ity of his deportment, and for godly simplicity and sincerity.
Rev. Herman L. Vaill, now of Litchfield, was for a time an
assistant in the school.
The Prudential Conmiittee reported in 1817, that the condi-
tion of the school was highly satisfactory ; five of the scholars
were from the Sandwich Islands ; four of whom were hope-
fully pious and exemplary in their conduct ; Henry Obookiah
was of the number. For several following years the school
seems to have grown in numbers, and in the confidence and
regard of the Christian public. The reports of the Prudential
Committee for the successive years indicate a satisfactory pro-
gress in the various branches of education, and an encouraging
degree of interest in spiritual things.
The committee in their report for the year 1821 say, '' The
expectations of the community are surpassed — the history of
its progress is such as to encourage the education of heathen
youth, and it is hoped that the number of scholars may be
greatly increased through the agency of our commerce, which
extends to all parts of the world." The conduct of the scholars
was declared good, and their progress in study connnendable.
In 1822 the whole number of scholars was thirty-four, of
whom twenty-nine were heathen, representing more than half
as many different nations and tribes. There were natives of Su-
matra, China, Bengal, Hindostan, Mexico, New Zealand ; of the
22
162 Cornwall Mission School.
Society, Sandwich and Marquesas Islands, the Isles of Greece
and the Azores; and from among the North American Indians,
there were Cherokees, Choctaws, Osages, Oneidas, Tuscaroras,
Senecas, and of the St. Regis tribe, in Canada. In age they
ranged from mere childhood to adult years. The languages
which they spoke rivalled in number, those which were heard at
Jerusalem on the day of Pentecost. Though the ends of the
school were secured, and its general interests were remarkably
sustained amid all the difficulties attending it ; yet it became,
after a few years, obnoxious to public censure, — perhaps to an
undue measure of prejudice, — on account of the intermarriage
of two or three Indians with respectable young ladies in the
neighborhood. In 1825 the Prudential Committee raised the
question whether the school should be continued. It had
answered the expectations of its friends, but the relations of
the Board with foreign lands had changed, so that the reasons
which led to the establishment of the school had lost their force.
It was thought best, however, to continue it for the present,
but without special effort to increase its numbers.
The committee appointed in 1827 for investigating the whole
subject, reported that the school be discontinued. Their rea-
son was not that the school in itself was a failure, but that the
objects which it was designed to secure could now be se-
cured better in some other way. Schools had now become es-
tablished at the various Missions. Natives could be educated at
these schools cheaper, and with a better prospect of being di-
rectly engaged in tlie service of the Missions. Besides, there
were difficulties in educating them here, arising from the curi-
osity of the public from visiting, and consequently too much
diversion from their studies and pursuits.
In view of these and various other reasons the Board thought
best to discontinue the school, though not regretting the estab-
lishment and continuance of it thus far.
For full accounts of the origin, progress and results of the
School, see Missionary Herald, and Reports of the Board,
1816-1827 ; and for notices of Mr. Daggett and Dr. Bassett^
see Dr. Sprague's Annals, vol. 2, page 291, and Dr. Allen's Bi-
ographical Dictionary.
CONGREGATIONAL HOME MISSIONS IN
CONNECTICUT.
BY REV. HORACE HOOKER, HARTFORD.
Connecticut, from the character of its founders and their
aim in its settlement, ought to be, and in fact to a good degree
has been a misssionary State.
First in order, we may reckon the attempts at different
times to Christianize the native tribes within the limits of the
colony. For our present purpose, it is enough to say that
these attempts were both more numerous and successful than
is generally supposed.
The next exhibition of the home missionary spirit, as it
would now be regarded, was by " divers ministers in the eastern
part of the colony, who, early in the last century, were at the
pains and charge of going and preaching in the town of Provi-
dence, R. I., by turns." In 1722, " the Association of New
London County petitioned Gov. SaJtonstall to grant a brief for
contributions in so many towns and congregations as his wis-
dom should see meet," for the support of preaching in that
place. In 1724, the General Court, upon application, allowed
a brief to '• be emitted " to " encourage the building and finish-
ing of a meeting house in Providence" — the beginning of that
care of Connecticut for her " little sister," which has been ex-
ercised so beneficially in later days.
In 1774, the General Association recommended subscriptions
among the people for supporting missionaries " to the scattered
back settlements in the wilderness to the northwestward," in
what is now Vermont and the northern part of New York
These settlements, to a large extent, were composed of emi-
grants from Connecticut. Rev. Messrs. Williams of Northford,
Goodrich of Durham, and Trumbull of North Haven, were
chosen a committee to receive funds and supply the place of
missionaries, when those appointed by the General Association
failed. Rev. Messrs. Taylor of New Milfard, Waterman of
Wallingford, and Bliss of Ellington, were selected as missiona-
164 Home Missions in Connecticut.
ries, to spend five or six months on a missionary tonr, " if the
committee are able to provide for their support so long." The
war of the revolution interrupted the scheme and the growth
of the settlements.
In 1788, the subject came again before the General Associa-
tion, in consequence of an address by New Haven West As-
sociation ; and Rev. Messrs. Jonathan • Edwards, Timothy
Dvvight, Joseph Huntington and Cotton M. Smith, were chosen
a committee to consider and report what was proper to be done
in the matter. It was again before the General Association in
1791. In 1792, Middlesex County Association having report-
ed to the General Association that they had appointed Rev.
Mr. Yaill as missionary to the new settlements, the General
Association voted its approval of the measure, and a commit-
tee was choseji to ask liberty from the General Assembly to
take up collections in the churches for the support of missiona-
ries in this service. In 1793, it was voted that the missiona-
ries spend four months on their tours. Pastors were allowed
$5.00 per week for their services and $4.00 per week for sup-
plying their pulpits in their absence. For several succeeding
years, a Committee of Missions was appointed by the General
Association—annual contributions were taken up in our
churches — and numbers of missionaries entered the field —
chiefly pastors, who left their flocks, temporarily, to minister to
the destitute in the wilderness.
What, at that tmie, were the location and condition of the
ever shifting West, may be gathered from the directions given by
the Committee of Missions to one of the missionaries, [Rev.
Aaron Kinne,] "to go north and south of the Mohawk river,
in Otsego and Herkimer counties, as far westward as there are
settlements proper to be visited." In 1793, a misssionary from
Connecticut held the " first regular meeting ever attended," at
Manlius, in the center of New York, and the next day, another
at Pompey, ten miles further south, also *' the first ever at-
tended " there. Finding the settlements, to use his own
language, " more numerous than had been suspected," he ven-
tured to deviate from the course prescribed in his instructions,
that he might be able to give to the committee, composed of
such men as the younger President Edwards and Dr. Trum-
Home Missions in Coffineciicut. 165
bull, information " which might be useful to them in regulating
future missions," and save- others from the embarrassments he
had experienced from his " ignorance of the country," and
from not meeting a person who couJd give him " any extensive
description of it." The labor of the missionary seems more
strange than it was needless, in preparing for the use of such a
committee a rude map of this region, now filled with populous
towns, and even cities, which were then of too recent origin to
have a fixed name. A year later, Utica Avas composed of "^a
log tavern and two or three other buildings." On this map it
is called " Fort Schuyler ;" and on a later one by the same
missionary, has still the alias, "Old Fort Schuyler •" while
Rome is called " Fort Stanvnx.-^
The fields entered by the missionaries from Connecticut,
during this period, were chiefly in Vermont and New York.
The western part of New Hampshire was also visited.
LIST OF MISSIOXARIES APPOIXTED BY THE GENERAL ASSOCIATIOX,,
EEOM 1774 TO 1798- *
1774 — Rev. Messrs. Taylor, Waterman, Bliss.
1788— *Rev. Jeremiah bay.
1793 — Rev. 3Iessrs. David Huntington, Arftmi R. Robbins, *Sara!-
uel J. Mills, *Cotton M. Smith, Jos. Vaill, Samuel Eells,
Theodore Hinsdale, *Jolm Shepherd.
1794 — Rev. Messrs. Theodore Hinsdale, Aaron Kinne, *Moses C.
Welch, *Jeremiah Day, *AsaheI Hooker, Azel Backus, Cyp-
rian Strong, William Lyman, *David Higgins, and 3Ir.
Benjamin Wooster.
1795 — Rev. Messrs. *Kinne, Robbin:?, Knapp, "Hart and Justus
Mitchell.
1796— Rev. Messrs. *Joel Benedict, Nott, *Re\-ford, Taill, *Miteb-
ell, *McClure, W. Lyman, *PnKlden, and John D. Perkins.
1797 — Rev. Messrs. Solomon Morg^an, *David Huntington, P. V.
Booge, Alexander Gillet, Simon Watenuan, *Jesse Towns-
end.
1798— Andrew Judson, Ammi Lewis, Seth WillLston, Walter Kin^,
Zebulon Ely, Amos Bassett.
*Tliose marked thus * are known to have gone on missionary tonrs; others, dovtbtles?,
(lid the same, but the scanty documents do not show the fact.
166 Home Missions in Connecticut.
APPOINTED BY THE COMMITTEE.
1795— Rev. p. Y. Booge, Rev. *Lemuel Tvler, (Iluiitinorton,)
*Rev. J. D. Perkins, (Plain field )
1796 — Rev. John Guiiey, (Lebanon,) Rev. Mr. King.
At the meeting of the General Association, in 1797, Rev.
Messrs. Levi Hart, Joseph Strong, and Samuel Miller — the last
a delegate from the General Assembly of the Presbyterian
Church in the United States — " were appointed to draft an ad-
dress to the several associations on the subj-ect of a Missionary
Society" for the state. " Drs. Dvvight, Dana and Trumbull
were appointed a committee of correspondence" on the same
subject. At the meeting of the General Association, at Hebron,
in 1798, Rev. Messrs. Hart, Edvvards, Nathan Strong and
Nathaniel Irwin — the last a delegate from the Presbyterian
General Assembly — were appointed to draft a constitution of
a Missionary Society, which, " after due consideration," was
adopted. The General Association is the " Missionary Socie-
ty of Connecticut, '' the objects of which are "to Christianize
the heathen in North America, and to support and promote
Christian knowledge in the new settlements of the United
States," — " both to be pursued as circumstances shall point out,
and as the trustees, under the superintendence of the General
Association, shall direct." The trustees, twelve in number,
six clergymen and six lay brethren of our churches, were to
be appointed by ballot. In 1802, the trustees were incorpo-
rated by the General Assembly, with power to hold property
not exceeding $100,000. Collections, authorized for some
time by the state, were made annually in our denomination, on
the first Sabbath in May, from 1798 to 1830, except in the
years 1809, ISIO, 1811. The whole amount contributed is
177,223.29.
A Narrative of Missions was published annually by the
trustees. The Connecticut Evangelical Magazine devoted no
small share of its pages, and all its profits, amounting to $11,-
520.07, to promote the interests of the society. This socie-
ty is among the oldest of the kind in the country, in respect to
organization ; and in effect it is the oldest, the General Associa-
tion having begun to act by a committee in 1792. For many
Home Missions in Cojuiecticut. 167
years, its operations were more extensive than those of any
kindred institution in the land. Its resources were, perhaps, as
well proportioned to the wants of that period, as the larger
resources of national societies are to the existing wants.
" To Christianize the Heathen in North America," is the
first object mentioned in the constitution to be accomplished
by the society, and several of its early donations were for that
specific purpose. In 1800, Mr. David Bacon was sent to ex-
plore the condition of the Indian tribes south and Avest of
Lake Erie. On his return, he was ordained at the close of the
same year — and taking his station at Mackinaw, established
a mission among the Chippeways. Here, he continued labor-
ing faithfully in hardships and sufferings, till 1805; — when the
enterprise proving more expensive than the limited means of
the Society could bear, consistently with the increasing de-
mands of the white settlements, the mission was discontin-
ued. He returned to New Connecticut, where he is still held
in grateful remembrance.
With the exception of a small grant ($100) to the Wyandott
Indians in 1809, and the more recent aid to the Mohegans in
supporting a minister eleven years, in Coimecticut — no further
attempts have been made for the conversion of the natives,
through the medium of this society. The whole amount it
has expended on account of Indian missions, is $3,665.01.
At the beginning of the present century, missionaries sent
out by the Board, were found among the granite mountains
of New Hampshire — on the beautiful hills of Vermont, then
covered with woods, or sparsely dotted with log huts or lowly
cottages — among the scattered settlements of middle or north-
ern New York, and a little later, along the delightful borders
of the Seneca Lake, and in the rich valley of the Genesee.
They searched for "the lost sheep of the house of Israel" on
the pine-clad acclivities of northern Pennsylvania, and wended
their solitary way through the dense and lofty forests of New
Connecticut. This region the society began to cultivate when
its whole population was less than twelve hundred.
In 1812-13, the trustees, in connection with the Missionary
Society of Massachusetts, sent out Rev. Samuel J. Mills, with
an associate, to explore the valley of the Mississippi, which
168 Home Missions in Connecticut.
was then almost a terra incognita, in regard to its religious con-
dition. Tiieir report was widely circulated, and had more
influence, probably, than any measure of the period, in awaking
public attention to the bearing of that valley on the future
destinies of our country. The trustees soon after established
Kentucky, the Missouri Territory, and Louisiana as missionary
fields.
In 1816, the venerated Giddings, a missionary of this socie-
ty, organized a Presbyterian church in St. Louis, the first, it
is believed, in Missouri. In 1817, Rev. Elias Cornelius, also
commissioned by the trustees, laid the foundation of a church
in New Orleans, of which the lamented Larned soon after
became pastor.
The Missionary Society of Connecticut, has, it is reckoned,
organized not far from 500 churches — some of them now
among the most flourishing in the land. Its receipts from
1798 to 1859, have been $252,512.83.
In 1799, the trustees began to procure books for the new
settlements — and in 1803, a committee, among whom were
his Honor John Treadwell, Chief Justice Ellsworth, and Rev.
Drs. Strong and Perkins, was appointed to prepare a " Sum-
mary of Christian Doctrine,''^ for distribution among the des-
titute — of which 6000 copies were published in 1804, as a first
edition. Before societies were organized specially for this part
of the work, the trustees had expended, in 1820, more than
$6000 for books — beside distributing large numbers presented
by authors and benevolent individuals.
At first, the missionaries of the society were, of necessity,
itinerant — as there were no churches, and the population was
scattered. Afterwards, the trustees availed themselves of the
services of local pastors, for what time these could spare from
their own congregations. For many years, their grants have
been chiefly confined to aiding in the support of pastors over
one or two churches. Not a few of the missionaries were set-
tled in churches which they had organized. The whole num-
ber of missionaries employed by this society is 277.
To prepare the way for a change in the mode of conducting
our home missionary operations, the Missionary Society of Con-
necticut, in 1830, ceased to solicit annual contributions from
Home Missions in Connecticut.
169
the churches — though still acting independently in expending
the income of its Permanent Fund, and such legacies as now
and then come into its treasury.
MISSIOXAEIES EilPLOYED BY THE MISSIONARY SOCIETY OF COXNECTI-
CUT FROM 1798.*
Rev. "Walter King,
Rev. Amos Bassett,
Rev. Publius V. Booge,
John Spencer,
Alexander Gillet,
Andrew Judson,
George Colton,
Seth Williston,
Thomas Punderson,
Henry Chapman,
Salmon King,
Sylvester Dana,
Aaron Kinne,
Royal Phelps,
Jedediah Bushnell,
Holland Weeks,
Marshfield Steele,
Silas Huhbard,
Amasa Jerome,
William Storrs,
David Bacon,
Robert Porter,
David Huntington,
Josiah B. Andrews,
Joseph Badger,
Jeremiah Hallock,
Abrahani Scott,
Job Swift,
New York and Vermont.
New Hampshire.
New York.
New York.
New York.
New York and Pennsylvania.
New York,
New York.
Yew York.
Vermont.
Pennsylvania, (probably. )
New York and Vermont.
New York.
Vermont.
Vermont and New York.
Vermont and New York.
New York.
New York.
Vermont.
Indians.
New York.
Verrnont.
Pennsylvania and New York.
Western Reserve.
Western Reserve and Vermont.
Western Reserve.
Vermont.
* It was intended that the names of the missionaries in this list should be arranged
in the order of their appointment. Only an approximation to chronological order
however has been attained, and it must be acknowledged that the list in this respect
is very defective. It is a matter of regret also that the specific dates of the commis-
sions given to the missionaries cannot be added ; but to do this would require a review
of the Records of the Board, and of the Committee of Missions, the annual narra-
tives of missions, the books of accounts, and to a great extent, the reports of mission-
aries, from the beginning. This would be '■' renovare dolorem^'' for which time is
wanting.
23
170
Home Missions in Connecticut.
Simon Watermaiij
Thomas Barr,
Hezekiah May,
Ezekiel J. Chapman,
James W. Woodward,
Daniel Higgins,
Solomon Morgan,
William Wick,
John Willard,
William F. IMiller,
Samuel Leonard,
Samuel P. Robbins,
Thomas Robbins,
Thomas Williams,
Ira Hart,
Calvin Ingalls,
Timothy Harris,
Oliver Wetmore,
Ebenezer Kingsbury,
Eli Hyde,
William Graves,
Israel Day,
Calvin Chapin,
Joseph Yaill,
Asa Carpenter,
Ebenezer J. Leavenworth,
John Hough,
Israel Brainerd,
Archibald Bassett,
Aaron Cleveland,
Jonathan Leslie,
John Denison,
David narrower,
Mark Mead,
Nathan B. Darrow,
Joel Byington-
Silas L. Bingliam,
Enoch Burt,
Erastus Ripley,
Chaimcey Lee,
Daniel Waldo,
Joshua l)Cor,
Samuel Sweezey,
Samuel Baldridge,
New York.
Western Reserve.
New York and Pennsylvania.
Western Reserve.
New York.
New York.
Vermont.
Western Reserve.
Vermont.
New York.
Vermont.
Ohio.
Western Reserve.
New York.
New York.
Vermont, New York and Penn.
Ohio.
Vermont.
New York and Pennsylvania.
New York,
NeAv York.
Vermont.
Western Reserve.
New York.
Verinont and New York.
New York.
Vermont.
NeAV York and Pensylvania.
New York.
New York and Vermont.
Western Reserve.
Vermont.
New York and Pennsylvania.
New York.
Western Reserve and Ind.
Vermont.
Vermont.
AVestern Reserve.
Vt. and N. Y., Penn, and Ohio.
Vei'mont and New York.
New York and Pennsylvania.
Western Reserve.
New York.
Illinois.
Home Missions in Connecticut.
171
Oliver Ayer,
Reuben Porter,
Abner Benedict, Jr.
Lemuel Haynes,
Eleazer Fairbanks,
Joseph Avery,
John Bascom,
James Boyd,
Salmon King,
Hubbel Loomis,
Elihu Mason,
Israel Shailer,
Giles H. Cowles,
Cyrus Nichols,
William Lockwood,
Alvan Coe,
John F. Bliss,
Daniel G. Sprague,
Joseph M. Sadd,
Asahel Gaylord,
Ammi Nichols,
James Parker,
Asa Johnson,
Benj. F. Hoxey,
Jonathan A. Woodruff,
Caleb Pitkin,
Heniy Frost,
Worthington Wright,
Ebenezer Fitch,
John Matthews,
Simeon Parmelee,
John Lawton,
Samuel Royce,
Alfred H. Betts,
Joel F. Benedict,
Caleb Alexander,
Daniel Miller,
John Field,
Nathan Waldo,
David H. Williston,
Lucas Hart,
Moses Elliot,
Jonathan Hovey,
Ephraim T. Woodruff,
New York and Pennsylvania.
Pennsylvania.
New York.
Vermont and New York.
New York.
Vermont, New York and Penn.
Pennsylvania.
Western Reserve.
Vermont and New York.
New York.
New York.
Western Reserve.
Western Reserve.
Missouri.
New York and Pennsylvania.
Western Reserve.
New York and Pennsylvania.
West of Alleghanies.
Missouri.
Vermont and New York.
Vermont.
Vermont and New York.
Missouri.
Missouri.
Illinois.
Western Reserve.
New York.
Pennsylvania.
New York.
Missouri.
Vermont and New York.
Vermont.
Louisiana.
Western Reserve.
New York and Pennsylvania.
New York.
Western Reserve.
Western Reserve.
New Hampshire and Vermont,
Vermont.
Pennsylvania.
Vermont.
Vermont.
Western Reserve.
172
Home Missions in Connecticut.
Nathaniel Cobb,
John Seward,
Flavel S. Gaylord,
M. M. York,
Samuel J. Mills,
Orange Lyman,
Orin Fowler,
William Shedd,
John F. Schermerhorn,
David D. Field,
Joel Davis,
George C. Wood,
Elias Cornelius,
Harvey Coe,
Oliver Hill,
Asaph Morgan,
Abiel Jones,
Joel Goodell,
Simeon Woodrufi^
Simeon Snow,
Eli Hyde,
Charles B. Storrs,
Harvey Coe,
Isaac Reed,
Joseph Treat,
Comfort Williams,
Orin Catlin,
Josiah Hopkins,
David M. Smith,
William Hanford,
Ard Hoyt,
Hezekiah Hull,
John F. Crow,
William Williams,
Eliphalet Austin, Jr.
William Wisner,
Ahab Jincks,
Chester Colton,
Amos Chase,
William R. Gould,
Warren Swift,
Luther Humphrey,
Justin Parsons,
Western Reserve.
Western Reserve.
Western Reserve.
Pennsylvania and New York.
Mississippi Valley.
New York.
Indiana.
New Orleans.
Mississippi Valley.
New York.
Vermont.
Missouri.
Louisiana.
Western Reserve.
Pennsylvania and New York.
Vermont and New Hampshire.
Western Reserve.
Missouri.
Western Reserve.
New York.
New York.
Western Reserve.
Western Reserve.
Kentucky and Indiana.
Western Reserve.
New York.
Illinois.
Vermont.
New York.
Western Reser\'e.
Pennsylvania.
Louisiana.
Indiana.
New York.
Western Reserve.
Pennsylvania.
Indiana.
New York.
Pennsylvania.
Ohio.
Western Reserve.
Western Reserve.
Vermont.
Home Missions in Connecticut.
173
Timoth)- Flint,
Daniel W. Lathrop,
Daniel C. Banks,
Salmon Gidclings,
Matthew Taylor,
Amasa Loomis,
Cyrus Kingsbury,
John Sanford,
Dexter Witter,
Stephen Mason,
Stephen W. Burritt,
Hervey Lyon,
Jason Olds,
Herman Halsey,
Henry Cowles,
Dewey Whitney,
Luther G. Bingham,
Prince Hawes,
William Fisher,
Joseph H. Breck,
Horace Smith,
Lot B. Sullivan,
David Smith,
Eli Smith,
Edward Hollister,
Elbridge G. Howe,
Daniel Gould,
Edson Hart,
Jesse Townsend,
Isaac W. Warner,
William Boies,
Luke Wood,
WiUiam W. Niles,
Myron Tracy,
Randolph Stone,
Lyman Whitney,
Ludovicus Robbing,
David C. Proctor,
Noah Smith,
Caleb Burbank,
Alfred Wright,
Asa Johnson,
Nathaniel Cobb,
Ohio and Missouri.
Western Reserve.
Ohio and Kentucky.
IVIissouri.
Ohio.
Ohio.
Tennessee.
Virginia and Tennessee.
Western Reserve.
Kentucky.
New York.
Western Reserve.
Western Reserve.
Kentucky.
Illinois.
Kentucky.
Ohio.
New York.
New York.
Western Reserve.
Missouri and Illinois.
Western Reserve.
New York.
Kentucky, Indiana and Illinois.
Illinois and Missouri.
Illinois.
Illinois and Missouri.
Western Reserve.
Illinois.
Western Reserve.
Ohio.
New York and Pennsylvania.
Tennessee.
Western Reserve.
Western Reserve.
Kentucky.
Western Reserve.
Illinois.
New York.
Western Reserve.
Missouri.
Missouri.
Western Reserve.
174
Home Missions in Connecticut.
Benjamin Fenn,
Thomas H. Rood.
William Johnson,
O. Parker,
Gideon C. Clark,
Jonathan Sampson,
E. I. Montague,
L. H. Parker,
Benj. Walker,
James Langhead,
John L. Seymour,
John Wilcox,
J. B. Parlin,
Franklin Maginnis,
Joel Talcott,
Ansel R. Clark,
Calvin Porter,
Z. K. Hawley,
Eldad Barber,
Nelson Slater,
George Schlosser,
Warren C, Fiske,
Edward C. Betts,
A. G. Hibbard,
Anson Gleason,
Octavius Fitch,
Erastus Cole,
D. R. Miller,
William Whittlesey,
James Nail,
Luther Shaw,
Ithamar Pillsbury,
S. S. Brown,
Sherman B. Canfield,
Christian Sans,
John W. Beecher,
Mark Gould,
Elery Curtis,
Louis F. Lane,
Josephus Morton,
M. P. Kinney,
Jonathan W. Goodell,
H. H. Morgan,
Western Reserve. >
Wisconsin.
Western Reserve.
Michigan.
Illinois.
Western Reserve.
Wisconsin.
Illinois.
Western Reserve.
Western Reserve.
Western Reserve.
Western Reserve.
Western Reserve.
Western Reserve.
Western Reserve.
Western Reserve.
Western Reserve.
Illinois.
Western Reserve.
Western Reserve.
Western Reserve.
Wisconsin.
Western Reserve.
Illinois.
Mohegans.
Pennsylvania.
Western Reserve.
Illinois.
Illinois.
Michigan.
Western Reserve.
Illinois.
Michigan.
Western Reserve.
Wisconsin.
Western Reserve.
Western Reserve.
Western Reserve.
Western Reserve.
Western Reserve.
Wisconsin.
Westei'n Reserve.
Minnesota.
Home Missions in Connecticut.
175
Solomon Stevens,
Philip Everleth,
Enos H. Rice,
Hiram Smith,
A. L. Leonard,
E. X. Bartlett,
Charles Morgan,
Urban Palmer,
Benson C. Baldwin,
Frederic H. Brown,
William Carter,
William Kirby,
Thomas Riggs,
William F. Yaill,
Samuel Lee,
Xenophon Betts,
F. E. Lord,
W. T. Bartle,
Aaron K. Wright,
Stephen C. Hickok,
George D. Young,
J. H. Dill,
Warren Taylor,
William Wolcott,
O. Hosford,
31. W. Fairfield,
J. H. Payne,
W. B. Atkinson,
Joseph C. Cooper,
J. O. Knapp,
J. A. R. Rogers,
Burdett Hart.
Western Reserve.
Western Reserve.
Michigan.
Western Reserve.
Iowa.
Michigan and Iowa.
Wisconsin.
Western Reserve.
Western Reserve.
Western Reserve.
Llinois.
Illinois.
Western Reserve. ,
Illinois.
Western Reserve.
Western Reserve.
Michigan.
Illinois.
Western Reserve.
Western Reserve.
Western Reserve.
Xew York.
Western Reserve.
Michigan.
Michigan.
Illinois and Michigan.
Wisconsin.
Iowa.
Iowa.
Xew York.
Illinois.
3Iinnesota.
DOMESTIC MISSIONARY SOCIETY OF CONNECTICUT.
For a long period after the settlement of the colony of Con-
necticut, there was within its borders no call for that form
of home missions which consists in aiding existing churches.
The civil government, which was virtually a home missiona-
ry society, provided against such a contingency, by refusing to
incorporate a town, unless there were inhabitants enough to
support a minister — by taxing for the support of religious as
well as other institutions — by allowing winter privileges to
176 Home Missions in Connecticut.
those too far from the place of worship to attend meeting con-
veniently at that season of the year — by fixing the limits of
new parishes when a division became necessary, and suffering
no church to be formed " without consent of the general court,
and approbation of neighboring elders."
At length, however,, from a variety of causes which this is
not the place to detail, the churches became weakened, and it
required some outward impulse to secure their existence. In
1783, the " Eastern Association of New London County " pro-
posed to the General Association, sitting in Lyme, the question
— " What shall be done respecting our destitute churches and
congregations whose re-settlement in the enjoyment of Gospel
ordinances is improbable ?" The General Association resolved
in substance, at its next meeting, that a church guilty of "a
faulty neglect to settle a minister" — if on conference and ad-
monition it continued its neglect — should be cut off from the
consociation ; — a measure which would rather aggravate than
cure the disease. The evil continued to grow in magnitude,
until it was said, in 1814, in a sermon which had no small
share in hastening the application of a remedy — " There are, in
this state, districts as far from heaven — and without help, as
hopeless of heaven — as the pagans of Hindoostan and China.*"
At the meeting of the General Association in 1815, Rev.
Messrs. Bassett, Nelson, and James Buchanan, the last named, a
delegate from the General Assembly of the Presbyterian church
in the United States — were chosen a committee to report on
the request of the New London County Association, for the
formation of a Domestic Missionary Society.f The result was
* Beecher'^s Sermon, on Waste Places in Connecticut. Among the means suggested in
this sermon, for building up these wastes is the formation of a "general society for
the special purpose."
+ " When I was ordained here, (New London,) in 1806, I was the only pastor of a
Congregational church, on a territory in Connecticut, of fifty miles in length by
twelve in width. Eleven large contiguous parishes, stretching from Sterling to the
sea-board on the line of Ehodc Island — thence to the western boundrey of East
Lym3; thence northward to the southern line of Colchester, were, except New
London, destitute of Congregational ministers. In 1808, the Rev. Ira Hart took
charge of the church in Stonington, and in 1811, the Rev. Timothy Tuttle be-
came the pastor of the church in Groton — an event better than our hope. In
all the residue of the wide waste, nothing indicated resuscitation or improvement.
Wealth enough there was ; ])cople enough there were ; a meeting house stood in every
parish ; but men of energy, influence, and device, to step forth and regain the minis-
Home Missions in Connecticut. 177
the choice of a committee to consider the subject and report at
the next meeting of the body. On their report, at its next
meeting in New Haven, it was resolved, unanimously, to form
*' a Domestic Missionary Society, for Connecticut and its
vicinity."
At their first meeting, the directors voted that 17 churches
of our denomination in this state needed aid. Six more were
soon added to the list, while others seem not to have had energy
enough to attempt recovery. Annual contributions were taken
up, in September and October. By circulars and other meas-
ures, the directors endeavored to awaken interest in the object
— but the receipts of the Society seldom exceeded $1500, and
sometimes were less than ^1000, annually, — a sum entirely
inadequate to the wants of the feeble churches. The whole
amount of contributions, from 1816 to 1830, was $20,386.69.
During the 14 years of its independent action, 50 churches
sought its aid. Two or three of these are extinct, and but for
its aid, others now self-sustaining might have shared the same
fate.
In 1831, this Society became auxiliary to the American
Home Missionary Society. The terms of union secure to the
Auxiliary the control of the raising and application of funds,
the selection and appointment of missionaries within this
state — and the right to nominate for appointment by the Ex-
ecutive Committee of the American Home Missionary Society,
missionaries out of the state, to the amount of its surplus
funds ; such missionaries to be commissioned by the American
Home Missionary Society, and to report to the Auxiliary
whenever required by its directors.
The result of this union has been eminently happy. The
treasury of the Auxiliary has never wanted means to minister
try, were not to be found. The few pastors, who were at length established on the
outposts of this waste, were impatient of this rapid and constant degeneracy toward
a state of heathenism, in a land of Christianity. At the old parsonage of this parish,
one evening in 1815, the Eev. Ira Hart and myself conversed on the subject, and form-
ed a project for a county missionary society, to restore the dilapidated churches and
societies. The project, after a few wec-ks, was referred to the association ; who, after
consultation resolved to forward a petition to the General Association of tlic Stale,
soon to meet at Farmington, that a Hofne Missionary Society might be instituted for
repairing the waste places of Connecticut and its vicinity." — McEweii's Half -Century
Sermon.
24
178
Home Missions in Connecticut.
to the necesities of our own churches, and for liberal supplies
to the destitute in other portions of the field. Very little has
been expended for foreign agencies — the services of local pas-
tors and churches having proved sufficient to place Connecticut
among the foremost, in proportion to its population, resources
and number of churches, in the amount devoted to home
missions.
The receipts by the treasury of the Auxiliary to June 1,
1S59, are |176,7S5.91. The treasury of the A. H. M. S. has
received directly from Connecticut, $342,427.95 — making in
the whole, as the contribution of our churches and congrega-
tions to Home Missions, since the union of the Domestic Mis-
sionary Society of Connecticut, with the American Home
Missionary Society, $519,213.86, of which $401,791.57
were for missions out of the state.
The Auxiliary has aided about 80 churches in this state, of
which 42 became self-supporting under its patronage. Three or
four of the number have found it necessary to re-apply for aid,
which will be only temporarily needed, it is hoped, except in
a single case. It has aided several other congregations where
no church has been oraranized.
CHURCHES AND SOCIETIES AIDED BY THE DOMESTIC AND AUXILIARY
MISSIONARY SOCIETIES OF CONNECTICUT.
Begun. Ended
1816 1818
1816
1816 1833
North Stonington,
East Lyme,
Chesterfield
Volant own and
Sterling,
Poquonnoc,
Middk'field,
Ridgebury,
Bethel,
New Stratford,
(Monroe,)
1816
1816
1816
West Stafford,
Milton,
Bridgewater,
East Franklin,
Westfield,
NcAvtown,
Chaplin,
1816 1836 Seymonr,
1816 1842 Salem,
Naugatuck,
1816 1846 Eastford,
Northfield in Weston, 1816 1824 Eastbnry,
Greenwich, 1816 1817 Darien,
Oxford, 1816 1837 New Fairfield,
Union, 1816 WilHmantie,
Staftbrd, (East,) 1816 1836 West Suffield,
Begun. Ended.
1816
1816
1817 1852
1817 1818
1817 1833
1817
1817 1818
1817
1817
1833 1834
1817
1822 1858
1824 1836
1825 1845
1827 1839
1827 1854
Home Missions in Connecticut.
179
Bozrahville,
1827
1846
Windham,
1836
Haraden, (E. Plains)
1827
1846
South Glastenbury,
1837
Westford,
1828
1856
West Hartland,
1839
Exeter,
1827
1853
Col'd Church, New
East Hampton,
1828
1845
Haven,
1840
North Stamford,
1828
1829
Groton,
1841
1848
Turkey Hills,
1829
1857
South Canaan,
1842
1843
Jewett City,
1829
1855
Hitchcockville,
1842
Andover,
1829
1836
Abington,
1844
1845
Killingworth,
1829
1830
Sherman,
1844
1845
North Madison,
1831
Rainbow,
1844
1850
Grassy Hill,
1831
Windsor Locks,
1845
1852
North Mansfield,
1824
Middle Haddam,
1845
Burlington,
1831
Kensington,
1845
1846
Mohegan Indians.
1832
1834
East Hartland,
1847
Wolcottville,
1832
1835
North Lyme,
1847
Wapping,
1832
1860
Putnam,
1847
1857
Millington,
1832
1833
Ashford,
1850
Greenville.
1832
1839
Barkhamsted,
1849
New Fairfield,
1832
1845
Daysville,
1849
1850
South Killingly,
1832
1856
German Mission in
Hadlyme,
1832
Connecticut,
1848
Tariftville,
1832
1843
Stafford Springs,
1850
1858
Unionville,
1833
1852
Ansonia,
1850
1851
West Avon,
1834
1848
Broad Brook,
1850
Col'd Cong. Church,
Stalfordville,
1852
Hartford,
1834
Danbury, 2d Church,
1852
1854
West Haven,
1834
1843
Essex,
1852
1853
Long Soc, Preston,
1833
1850
Wauregan,
1855
Bolton,
1834
West Woodstock,
1854
Westville,
1835
1855
Northfield,
1855
1856
Franklin,
1835
1840
Falls Village,
1859
North Goshen,
1835
1845
With regard to some churches on the list, it is impossible to present all the facts in
the case in a brief table. For example, some to whom aid was extended in 1816 are
still on the list, though they have not been aided every year since. In some
cases there may have been half a dozen breaks in the chain of aid. For perfect accu-
racy in individual churches, it will be necessary to consult the original records.
GRADUATES OF YALE COLLEGE WHO HAVE
SERYED AS FOREIGN MISSIONARIES.
MISSIONAKIES OF THE AMERICAX BOARD OF COMMISSIONERS FOR
FOREIGN MISSIONS.
GKAD.
1809, Benjamin C. Meigs,
1816, Isaac Bird,
Asa Thurston,
1819, Elnathan Gridley,
1821, D wight Baldwin, M. D.
Josiah Brewer,
Joseph Goodrich,
EU Smith,
1826, James T. Dickinson,
1827, John M. S. Perry,
1828, Edwin Stevens,
1829, George H. Apthorp,
John F. Lanneau,
1831, George Champion,
Peter Parker, M. D.,
1832, Henry A. DeForest, M. D.,
1833, Samuel Wolcott,
1834, Henry S. G. French,
Samuel G. Whittlesey,
1835, Charles S. Sherman,
1837, Azariah Smith, M. D.,
1838, David T. Stoddard,
1840, Timothy D wight Hunt,
Charles S. Shelton, M. D.,
1842, LeAvis Grout,
Seth B. Stone,
1843, William A. Benton,
1844, JohnW. Dulles,
Henry Kinney,
Charles Little,
William A. Macy,
Samuel D. Marsh,
1845, Oliver Crane,
1846, William B. Capron,
Ceylon.
Western Asia.
Sandwich Islands.
Western Asia.
Sandwich Islands.
Western Asia,
Sandwich Islands.
Western Asia.
Singapore.
Ceylon.
China.
Ceylon.
Western Asia.
South Africa.
China.
Western Asia.
Western Asia.
Siam.
Ceylon.
Western Asia.
Western Asia.
Western Asia.
Sandwich Islands.
India.
South Africa.
South Africa.
Western Asia.
India.
Sandwich Islands.
India.
China.
South Africa.
Western Asia.
India.
Foreign Missionaries. ^ 181
1847, Andrew T. Pratt, M. D., Western Asia.
1848, William Aitchison, China.
Henry Blodget, China.
1849, Augustus Walker, Western Asia.
1850, Benjamin Parsons, Western Asia.
1851, Henry H. Jessup, Western Asia.
Julius Y. Leonard, Western Asia.
1853, William Frederick Arms, Western Asia.
Hiram Bingham, Jr., Micronesia.
Charles Harding, India.
1854, William Hutchison, Turkey.
1855, Henry X. Cobb, Kurdistan.
MISSIOJfARIES OF THE PROTESTA^"^ EPISCOPAI. CHURCH.
1825, Thomas S. Savage, M. D., West Africa.
18.31, Wm. I. Kip, Mis'y Bishop, California.
1850, Robert Smith, Western Africa.
MISSIOXARXES AMONG THE NORTH AMERICAN INDIANS.
N 1720, Jonathan Edwards, Stockbridge Indians.
1729, John Sergeant, Stockbridge Indians.
1746, John Brainerd, New York Indians.
1806, WiUiam F. Vaill. Osages.
MISSIONARY OF THE DUTCH REFORMED BOARD.
1853, Samuel R. Brown, Japan.
THEOLOGICAL DEPARTMENT OF YALE COLLEGE.
We have no knowledge of a time in the history of Yale
College when there were not resident graduates preparing for
the ministry. From the year 1755, this class of pupils were in
the habit of pursuing their studies under the guidance of the
Professor of Divinity. By Dr. Dwight and by his predecessors
Doctors Daggett and Wales, several hundred of the Alumni of
the college were educated for the pastoral office. Among the
persons who studied theology under the direction of Dr.
Dwight, may be named, for example. Rev. Moses Stuart, who
was converted in the revival of 1801, united with the
College Church in 1803, and was the first Professor of Sacred
Literature at Andover. As the need of a more extensive course
of theological study came to be felt. Dr. Dwight began to cherish
the purpose of increasing the means of instruction thus fur-
nished. When the project of a seminary at Andover was un-
der discussion in Massachusetts, his advice was sought by Dr.
Morse of Charlestown, and Dr. Spring of Newburyport, who
visited New Haven for the purpose of consulting him. He
expressed to them his warm approval of the proposed underta-
king, at the same time assuring them that he had long been de-
sirous of providing a more complete and systematic course of
theological instruction in Yale College ; and that he should
embrace the earliest opportunity of carrying out, in this partic-
ular, what he deemed to be the design of its founders. After
the interview with these gentlemen, he stated confidentially to
his young friend and amanuensis, Mr Taylor, (the late Rev.
Dr. Taylor,) that his eldest son, Mr. Timothy Dwight, a mer-
chant of New Haven, had invested a sum of money in a bu-
siness enterprise, which, with the profits arising from it, was
to be ultimately given for the object above mentioned. In
1822, fifteen young men, graduates of the college, laid before
the faculty a petition that they might be received as a theolo-
gical class for the ensuing year. This petition was made at
the suggestion of Rev. Professor Fitch, and to him belongs in
no small measure the credit of its success. He addressed to
the corporation an able argument on the subject.
Theological Department of Yale College. 183
The question was thus distinctly presented whether Yale
College should cease to be a school for theological education.
The faculty considering the original design of the pious found-
ers of the institution, and the importance of maintaining its
dignity and religious usefulness, determined to recommend to
the corporation to establish a theological department upon an
improved and permanent basis. At this time Mr. Dwight came
forward with a subscription of $5,000 towards an endowment
for a Professor of Didactic Theology. Had he not been pre-
vented by misfortunes in trade, he would have fulfilled his in-
tention of greatly increasing his first donation. The sum of
$20,000 was collected for the professorship. This was accep-
ted by the corporation, who proceeded to establish the Theo-
logical Department, grounding their action on the fact that " one
of the principal objects of the pious founders of this college,
was the education of pious young men for the work of the min-
istry." The corporation likewise voted " that in commemora-
tion of the high sense which this board entertains of the dis-
tinguished merits of the Rev. Timothy Dwight, D. D., late
President of this college, and of his eminent services and use-
fulness while in office, the professorship this day established,
shall take his name, and be styled the Dwight Professorship of
Didactic Theology." The Rev. Nathaniel W. Taylor, then
Pastor of the First Church in New Haven, who had been a be-
loved pupil of Dr. Dwight, was elected to fill the office. In-
struction in Hebrew was first given by Professor Kingsley, the
Professor of Languages in College, and in the Greek of the New
Testament by Dr. Fitch, Professor of Divinity. Subsequently,
in 1824, Mr. Josiah W. Gibbs was invited to act as Professor
of Sacred Literature. The Professorship in that department
was instituted in 1826, and Mr. Gibbs was then elected Profes-
sor. The Rev, Dr. Goodrich was afterwards made Professor of
the Pastoral charge, and Dr. Fitch retained his connection with
the Seminary, as instructor in Homiletics. The death of Dr.
Taylor occurred in 1858, and that of Dr. Goodrich in 1860.
Mr. Timothy Dwight, grandson of President Dwight, was made
an Assistant Professor of Sacred Literature, in the same year.
The number of students who have received instruction in
the theological school since its re-orsanization is about 700.
184 Theological Department of Yale College.
FACULTY.
Presidents.*
ELECTED. RETIRED.
1822. Rev. Jeremiah Day, d.d., ll.d. 1846.
1840. Rev. Theo. D. Woolsey, d.d., ll.d..
Livingston Professors of Divinity.
1755. Naphtali Daggett, d.d. 1780.
1782. Samuel Wales ,d. d. 1794.
1805. Timothy Dwight, d. d. 1817.
1817. EleazarT. Fitch, d. d. 1852.
1854. George P. Fisher.
Professor of Ecclesiastical History.
1777. Ezra Stiles, d. d. 1795.
Dicight Professor of iJidactic Theology.
1822. t Nathaniel W. Taylor, d. d. 1858.
Professor of Sacred Literature.
1824. Josiah W. Gibhs, ll.d.
Professor of the Pastoral Care.
1839. Chaimcey A. Goodrich, d. d. 1860.
Assistant Professor of Sacred Literature.
1858. Timothy Dwight.
* Accordiiig to the present organization, the President of the College is the Presi-
dent of the Theological Faculty.
t Since the death of Dr. Taylor, the duties of this professorship have been dis-
charged by Kev. Noah Porter, d. d., Clark Professor of Moral Philosophy and Meta-
physics in the Academical Department.
THEOLOGICAL INSTITUTE OF CONNECTICUT.
BY REV. CHARLES HYDE. ELLINGTON.
The establishment of the Theological Seminary at East
Windsor Hill now forms part of the history of Congregation-
alism in Connecticut. Whatever difference of opinion there
may be as to its expediency, the facts connected with its estab-
lishment cannot be altered ; and simply as matters of history
they are here presented.
This Seminary originated, as its friends have no wish to dis-
guise, principally, in the solicitude felt at the time by many, es-
pecially of the Congregational ministers of this state, in ref-
erence to certain doctrines taught, and the mode of instruction
and principles of interpretation adopted, at New Haven. It
seemed to them that the sound doctrines of New England Cal-
vinism, as taught by Edwards, Bellamy, Smalley, and Dwight,
were in danger of being undermined and swept away. And
they felt constrained to devise, if possible, some judicious and
practicable method to preserve and perpetuate them.
As early as January 1833, at the suggestion and earnest re-
quest of the venerable Dr. Perkins, of West Hartford, a confer-
ence of ministers on the state of the churches was held at
Hartford. Invitations had been sent to all tlie associations of
the state, requesting them to send each two pastors. A few,
also, in the nearest portions of Massachusetts were invited.
About twenty only were present.
On invitation of a committee appointed at this meeting,
another was held at East Windsor on September 10th, 1S33,
for consultation, and such action as should seem to be desira-
ble. About forty ministers were present. Two days were
spent in prayerful deliberation, resulting in the determination
to establish a new Theological Seminary, provided a subscrip-
tion of twenty thousand dollars could be obtained. These
brethren formed themselves into a Pastoral Union, adopted a
constitution and creed as the basis of their organization, and ap-
25
'm
186 Theological Institute of Connecticut.
pointed a board of trustees. They then opened a subscrip-
tion upon the spot, and the twenty thousand dollars were se-
cured in the January following.
The wish and design of these ministers was not only to
check the prevailing tendencies to error, but, as far as human
means could avail, to guard against future lapses. Hence they
not only adopted what they considered a sound creed, to which
the professors in the new institution should be required to give
their assent, renewing it yearly, but sought to establish a sem-
inary that should be in closer connection with the churches
than any then existing in New England. The trustees are
elected by the '• Pastoral Union," and amenable, directly, and
through them the professors, to that body.
" The growing demand for ministers of the gospel, and the
rapid increase of theological students, the liability of such in-
stitutions to become corrupt in doctrine, and the necessity of
increasing their number that they might operate as a check upon
each other, and that no one shall become overgrown," were
also assigned as reasons for establishing the new seminary.
In the Constitution of the Pastoral Union, its object is stated
to be, the promotion of ministerial intercourse, fellowship and
pastoral usefulness ; the promotion of revivals of religion, the
defense of evangelical truth against prevailing errors in doc-
trine or in practice, and the raising up of sound and faithful min-
isters for the supply of the churches. The " Articles of Agree-
ment" adopted by our brethren convened at Hartford, January
9, 1833, as amended, shall be the doctrinal basis of this union.
The number of articles is twenty, and they are too long to be
here inserted. The Constitution also provides that pastors and
ordained ministers may become members of the Union by nom-
ination and vote, and signing the Articles of Agreement ; the
Union may establish seminaries and periodical publications ;
the Constitution, but not the Articles of Agreement, may be al-
tered ; and ministers out of the state may become members.
This constitutional basis being adopted, the Pastoral Union
immediately ado})ted a plan for the regulation of the coiitem-
])lated Seminary, the distinguishing features of which are that
its title should be the Tlieological Institute of Connecticut,
that its general management and oversight should be vested in
Theological Institute of Connecticut. 187
a Board of Trustees, consisting of at least twelve ministers,
and eight laymen, to be appointed annually by the Pastoral Un-
ion, and that " every trustee and officer in the Institute shall,
on entering upon his duties, subscribe the Creed of the Pastoral
Union of Connecticut." He shall also declare his full assent to
it every year during his continuance in office.
In virtue of their ai)pointment, and in accordance with the
constitution of the Institute, the Trustees proceeded to locate
the Institute, to elect a Faculty, to provide the requisite build-
ings and library, and to do whatever was necessary to put the
Seminary into operation.
The Institute was located at East Windsor Hill. The Rev.
Bennet Tyler, D. D., of Portland, Maine, was chosen Pres-
ident and professor of Theology, and Rev. Jonathan Cogswell,
D. D., of New Britain, professor of Ecclesiastical History.
On the 13th May, 1834, the corner stone of the seminary
edifice was laid by Rev. Dr. Perkins, and on the same day the
two elected professors were inducted into office. In October
following, Rev. William Thompson of North Bridgewater,
Mass., was chosen professor of Biblical Literature, and the sem-
inary went into full operation with a respectable number of
students.
The course of instruction in this institution has ever been
peculiarly Biblical. The professors have aimed to inculcate
God's truth. The great question has been what has God said,
and not what does human philosojihy teach. The doctrines
taught are such as for the most part have been held by the
great lights of New England already named, but with no sla-
vish regard to human authority. Associations and Ecclesias-
tical Councils have borne pleasing testimony to the thorough-
ness of instruction, as well as soundness in the faith of the
graduates of the Institute.
The friends of the Institute, though struggling against many
opposing influences, feel that they have not labored in vain.
They think that something has been done to maintain and per-
petuate what they believe to be the true gospel, to check the
tendencies to error, and greatly to modify the theological views
of those who had strongly sympathized with the speculations
and doctrines which led to their enterprise.
188 Theological Institute of Connecticut.
Within a few years past several friends of the two institu-
tions of the state have cherished the hope that they might be
united. The heat of the controversy had subsided, both insti-
tutions were depressed, each having but few students, and great
advantages it was thought would result from their union.
Seeming obstacles it was thought could be removed. At all
events it was worth while to make the attempt. The matter
was laid before the trustees, committees were appointed to con-
fer with the New Haven gentlemen and see on what terms the
union could be consummated. But it was soon found that dif-
ficulties insuperable were in the way, and the design was re-
linquished.
It should be gratefully recorded, that the leaders in the con-
troversy which so long continued, while they earnestly con-
tended for their respective views, never ceased to cherish and
to manifest to each other feelings of Christian kindness and
charity. The senior professors of the two institutions have
now gone to their account, and we doubt not their gracious
reward. They doubtless now see eye to eye. New professors
have been chosen in their places.
Its whole number of students have been, to September 1859,
238; its graduates, 148.
The Institute has revived from its late depression, and with
what may be esteemed for its age, a liberal endowment, and
provision to a considerable extent for the aid of necessitous
students. Under the smiles of a gracious Providence it is ho-
ped it may be a fountain, yearly sending forth streams to make
glad the city of God.
FACULTY.
President and Professor of Christian Theology.
ELECTED, RESIGNED.
1833. Rev. Bennet Tyler, d. d. 1857.
Professor of Ecclesiastical History.
1834. Rev. Jonathan Cogswell, d. d. 1844,
Nettleton Professor of Bihlical Literature.
1834. Rev= William Thompson, d. d.
Theological Institute of Connecticut. 189
Professor of Sacred Mhetoric.
1844. Rev. Edward W. Hooker, d. d. 1848.
'Waldo Professor of Ecelesiastical History and Pastoral Duty.
1851. Rev. Nahum Gale, d. d. 1853.
1854. Rev. Edward A. Lawrence, d. d.
Piley Professor of Christian Theology.
1858. Rev. Robert G. Vermilye, d. d.
Dr. Nettleton, also, gave occasional familiar lectures to the
students on Revivals of Religion and kindred topics, from
1834 to 1844.
SABBATH SCHOOLS.
BY REV. JOEL HAWES, D. D., HARTFORD.
As Sabbath schools have come to be regarded as a perma-
nent agency in promoting the cause of Christ, it has been
thought proper to present on this occasion, a brief notice of
their origin, progress, and present condition, especiahy in con-
nection with our denomination.
It is not easy to mark the precise time of the commence-
ment of Sabbath schools. It is the common belief that they
originated with Robert Raikes in the city of Gloucester, Eng-
land, in 1781. And this is probably true, if reference be had
only to the present system of Sabbath school instruction. But
something equivalent to this mode of instruction, and often
approaching very near to it in form, can be traced through every
period of the history of the church. Not to refer to earlier
examples, as far back as the beginning of the 16th century.
Carlo Borromeo, Archbishop of Milan, though a Catholic,
feeling a deep interest in the instruction of the young, founded
within his diocese 740 schools, v/ith 3,040 teachers and 40,098
scholars. At the Cathedral in Milan he gathered children by
thousands on the Sabbath, classified under catechetical teachers,
and superintended by himself. The Waldenses pursued a very
similar course in the religious instruction of their children and
youth. Schools though in a somewhat different form from the
present system, have been coeval with the settlement of New
England. Our pilgrim fathers showed the greatest care in the
religious instruction of the young. They were accustomed to
spend a portion of each Sabbath in gathering around them the
younger members of their households, and teaching them from
the word of God. The pastors, too, had their appointed sea-
sons for catechising the children and youth of their charge on
the Sabbath, and at other times ; and in this good work they
were wont to be urged by the officers and other members of
the church.
Sabbath Schools. 191
In Roxbiiry, Masachusetts, a Sabbath school was established
in the Congregational church there in 1764, in Nvhich the male
youth remained every Sabbath, after morning service, to be
instructed by their elders, and the female youth by their elders,
in the catechism and the Scriptures. Dr. Bellamy, pastor of
the church in Bethlehem in this state, from 1740 till the time
of his death, was accustomed to meet the youth of his con-
gregation on the Sabbath, not merely for a catechetical exer-
cise, but for a recitation from the Bible, accompanied with
familiar instruction, suited to the capacities of the young. In
this exercise, loo, he was often assisted by members of his
church. And it was said by the Rev. Mr. Langdon, who was
settled for some time in the same parish, that he had reason to
believe they had never been without a Sabbath school from
the earliest settlement of the toAvn.
In Washington, in this state, about the year 1781, the same
yearin which Robert Raikes commenced the first Sabbath school
in Gloucester, some of the fathers of the church gathered their
children around them under the trees which shaded the Green,
and there, during the Sabbath intermissions in the summer, in-
structed them in the word of God and the Assembly's Cate-
chism. Examples similar to the two last named might be mul-
tiplied to almost any extent. Indeed it has been characteristic
of our Congregational churches, from their earliest history, to
care for the religious training of the rising generation, and this
duty has always been faithfully performed just in proportion as
religion has revived and flourished among the people. The
modern system of Sabbath school instruction has changed
somewhat the form, but did not originate the fact of the social
teaching of the young in our congregations on the Sabbath in
the knowledge of God and salvation.
The first Sabbath school, or among the first, after the modern
system, in this country, was established, it is said, in Philadel-
phia in 1791, ten years after its origin in England. In 1803
the late Mr. Bethune, with his wife and her mother, Mrs. Isa-
bella Graham, of blessed memory, opened a school at her own
expense in the city of New York, and superintended two or three
others, established through their instrumentality. From 1812 to
1824, Sabbath schools were established to a wide extent in New
192 Sabbath Schools.
England and the middle states. The system was introduced
into this state about this period. I find it stated that a Sabbath
school was opened by six young men in the city of Norwich in
1816. In 1818, about a month after my ordination, the four
churches in Hartford united and formed a Sabbath school
society, and adopted measures for an efficient organization of
a Sunday school in each of the congregations. Something
had been done in the way of collecting and teaching the
young on the Sabbath some time before. But the system as
such was inaugurated on the 8th of April, 1818. Soor. the
same system spread into other parts of the state, and ere long
a Sabbath school came to be regarded as an essential appendage
to every healthy and growing church. The system was at
first very imperfect. But experience worked improvement,
and gradually it has grown to what it is, not yet perfect, but
far in advance of what it was in the beginning ; and it is now
justly regarded as one of the most efficient agencies we have
for instructing the young, and building up our churches in
truth and faithfulness unto God. It reaches not the young
alone, but all ages and classes of society. There is not a
church of our denomination in the state, nor of any other,
having a well conducted Sabbath school, that is not the better
in all its interests, for sustaining such an institution. Take a
few facts. It is estimated that there are now 66.000 scholars
of all ages in the various Sabbath schools in this state, some
15,000 of whom are over 18 years of age. There are 9,500
teachers in these schools, engaged from Sabbath to Sabbath in
planting the seed of the Word in these 66.000 tender, receptive
minds. Instruction is given, sympathy is expressed, prayer is
offered, and God sends down His Sj)irit to bless both the teach-
ers and the taught. During the year 1858, memorable for the
great revival, 8,000 were reported as having been hopefully
converted and brought to Christ in all the Sabbath schools of
the state. What number of these were of our denommation
I have not the means of stating. For many years past it ap-
pears from the best evidence that a very large proportion, at
least seventy-five per cent., probably more, of all that unite
with our churches on a profession of religion, are gathered
Sabbath Schools. 193
from those who have been or were at the time, members of
the Sabbath school.
And very gratifying it is to mark the steady progress of the
Sabbath school system, not only in the character and extent of
its influence, but \n the methods and subjects of its instruction.
At first the chief aim was to gather the poor and the neglected
into the schools and teach them the common rudiments of
learning, and to commit texts of Scripture with the catechism
to memory. Soon the better classes of society, observing the
happy influence of this mode of instruction, sought to place
their children in Sabbath schools, and now the youthful mem-
bers of our first families are found, in large proportion, in these
nurseries of Bible knowledge and early piety. At first those
who taught were hired to do then' work, as was the fact in the
schools established by Mr. Raikes in Gloucester, and for a time
this practice seems to have been common. To John Wesley,
in 1 785, is attributed the credit of introducing the present sys-
tem of unpaid teachiug, and of exclusive religious instruction.
Now the whole work is by a voluntary agency, and teachers,
prompted by benevolence, rejoice to engage in this method of
doing good. At first only small children were thought to be
proper subjects of Sabbath school instruction, and almost any
one, who could be obtained, was deemed qualified to instruct
them. Now thousands of our youth, over eighteen years of
age, with large numbers of adult persons, are found in the
Sabbath school, and a full share of the best talent in our
churches is engaged in the business of instruction. At first,
and indeed for a long time, there were very few helps in the
work of Sabbath school instruction ; the Bible, ahoays in
place, and the catechism being almost the only books in use.
There were no appropriate Sunday school books, or teachers,
or libraries, and few commentaries that were suited to aid in
the work to be done. But in process of time, a Sabbath school
literature of a high character has grown up ; hundreds, not to
say thousands of Sunday school books, excellently adapted to
interest, and instruct the young, have been published and as-
sorted into libraries ; and these, with the numerous helps now
afl"orded the teacher, to assist him to understand the Bible and
the best mode of communicating its precious truth to the young
26
194 Sabbath Schools.
mind, leave scarcely anything to be desired in the way of ex-
ternal appliances to make our Sabbath school apparatus com-
plete. At first, the object of Sabbath schools scarcely rose
higher than to keep children out of mischief, or teach them to
recite from memory passages of Scripture, iu the hope that
perchance some good influence might emanate from the exer-
cise. Bnt this low aim has long since passed away, and one
much more elevated and spiritual has taken its place. The
object now iu every well conducted. Sabbath school is to teach
the young the way of salvation, to lodge in their minds the
saving truths of the gospel, and bring them all into the fold of
the good shepherd. This is as it should be, aud corresponding
have been the tokens of God's approbation.
Such are some of the marks of progress in the system of
Sabbath school instruction. And they are certainly very en-
couraging. But the system, though greatly in advance of what
it was only a few years since, is still far from being perfect.
There are, no doubt, defects, both in organization, mode of
teaching, and books, which more experience will discover and
correct ; and happy will he be, who shall be enabled to do
anything to add to the completeness and efficiency of a system
which has been and is productive of wide spread and most
beneficent results.
The phrase " well conducted Sabbath school " occurs in
what is said above. Were I to describe such a school it would
be in thiswise; — the superintendent, who is in fact the motive
power at the center of the whole machine, should be a man
well qualified for his place, intelligent, kind, genial, warm-heart-
ed, with aptness and skill to discern character, and adapt himself
to different temperaments, and earnestly devoted to his work,
from the love of it. He should be surrounded with a band of in-
telligent, faithful, cooperative teaciiers of different ages and of
both sexes, who shall be prompt and punctual in their places,
thoroughly prepared in their lessons, and ready to meet then-
classes with hearts of love and words of kindness, earnestly de-
siring to win them to Christ. The scholars should be taught,
both at home and in the school, to be always in season, ready
to meet their teacher and listen to his instruction the moment
the exercises commence ; and it should be understood both by
Sabbath Schools. 195
teachers and pupils, that the hour they spend together is not
to be spent, as it sometimes is, in small talk, or in telling sto-
ries to entertain and amuse, but in the serious, earnest study of
the Bible, in order to communicate and learn its truths, and so
become wise unto salvation. Measures should be adopted by
visitation, or otherwise, to draw all the children and youth of
the congregation into the school, with as many others of adult
age as can be persuaded to attend ; and then all should be or-
ganized in well assorted classes, and each class furnished with
a well qualified teacher, suited to their different ages a] id char-
acters. The pastor should feel a deep and lively interest in
the school ; he should look upon it as the right arm of his
ministry ; as the pleasantest and most hopeful part of the gar-
den he is called to cultivate : and encouraging all who labor in
it by his counsels and presence, he should tenderly nurture the
plants gathered there, that they may grow and bring forth fruit
unto eternal life. With the pastor, the parents of the scholars,
and all the members of the church should join their influence ;
the one instructing and preparing the children at home in the
lesbons which are appoiiued in school, and all remembering
both scholars and teachers in their prayers, and all coming to-
gether at the monthly Sabbath school concert, which should
by all means be kept up, to unite in mutual counsel, sympathy
and supplication, for the blessing of God to rest upon the good
work and crown it with success in the salvation of those for
whom this labor of love is performed. Added to all, the mis-
sionary element should enter prominently into the manage-
ment of the school, and all the members of it should be taught
from their earliest age to feel an interest in the poor and per-
ishing, wherever they are, and to contribute their mites, from
time to time, to aid in sending to them the blessings of the
gospel.
Somethuig like this is the idea in my mind of a well con-
ducted Sabbath school. I would, of course, have it well fur-
nished with a teacher's library, and a library of judiciously
selected books for the scholars ; and then I would concentrate
upon it the united, intelligent. Christian influence of superin-
tendent, teachers, pastor, parents, members of the church, and
all, in the one great object, of making the school a school for
196 Sabbath Schools.
training up immortal beings to serve God and their generation
on earth, and to inherit everlasting happiness in Heaven.
What proportion of the Sabbath schools in the state, or in
connection with our denomination, realize in any good measure
this idea of what they should be, I have no means of knowing.
But I cannot avoid thinking, tliat a Sunday school conducted
after the model here presented, or coming near to it, \vouId
send a constant flow of increase both of piety and of members
into the churches, first training its pupils for the communion of
the church on earth, and then transferring them to the com-
munion of saints above. And the time will come, I am sure,
when this will be the process of luu'turing the rising genera-
tion ; it will commence in early and faithful parental instruc-
tion in the family ; then pass into the Sabbath school to
be advanced there ; and next into the church, to be car-
ried still further on ; and finally be perfected in Heaven, in
the happy reunion of parents, children, teachers, pastors and
all who have heartily aided in the good work, with the great
family of the redeemed in Heaven. Such a day is yet to rise
and bless the church and the world ; and happy they who con-
tribute anything by their prayers and efiorts to hasten so glo-
rious a consummation !
REVIVALS OF RELIGION.
The history of special revivals of religion in Connecticut need
not be written here. Contemporaneous memoirs of two impor-
tant periods are preserved in Prince's Christian History, (2 vols.
Boston 1743, 1744,) and in the Connecticut Evangelical Maga-
zine, (Hartford, 1800—1814.) Tracy's " Great Awakening "
sums up with much ability the memoirs of the former period,
and the late Dr. Tyler re-edited the materials which had been
collected in the successive volumes of the Evangelical Maga-
zine, but had ceased to be generally accessible. Both these
works are published by the Congregational Board of Publica-
tion. In this article nothing more is proposed than briefly to
indicate the distinct periods of spiritual reviving in our
churches, the extent of those revivals, the means which have
been used, and some of the results.
Probably all our churches have been visited, at one time or
another, with special revivals of religion. Some of them have
been blessed in this way very frequently. The first general
awakening which makes its mark distinctly in our religious his-
tory was about the year 1740, commencing in some churches
four or five years earlier, and continuing for several years.
That movement began at Northampton, Mass., in 1735, under
the ministry of Jonathan Edwards, and extended into various
parts of New England. The formalism of the precedmg age,
the general use of the half way covenant, and at last the Stod-
dardean principle that the Lord's Supper is to be used as a
means of regeneration, had brought into full communion in the
churches a body of confessedly unregenerate men. Edwards
and others saw that in faithfulness to that class of hearers, it
was necessary to preach to them such truth, and with such
personal application, as they had not been wont to hear. His
sermons on justification by faith, and his sermons proving that
"every mouth shall be stopped," had a powerful effect, and
several persons were wrought upon in a remarkable manner,
— some to all appearance savingly converted. According to
Tracy's account, the report of this state of things at North-
198 Revivals of Religicn.
ampton spread into other towns; great numbers went to North-
ampton to see for themselves, and not a few of them from
various ph\ces were awakened and apparently brought to re-
pentance. The revival began to be general in Suffield and in
Windsor about the same time as at Northampton. Edwards
himself preached in some places in Connecticut, as at Enfield
in July 1740, what was noted as his Enfield sermon, " Sinners
in the hands of an angry God." The work had spread before
this into almost all the region. It was " remarkable " at East
Windsor, and " wonderful " at Coventry. Similar scenes were
also witnessed at Lebanon,. Durham, Stratford, Huntington,
New Haven, Guilford, Mansfield, Tolland, Hebron, Bolton,
Preston, Groton and Woodbury. Prince's '•' Christian History,"
contains accounts of the revival in fourteen churches, written
or subscribed by their pastors ; thirty churches in Connecticut
are mentioned as having shared in the blessing.
Among a portion of the ministers, and of the churches, there
was great opposition to this revival, or rather to some of its ac-
companiments. The measures adopted by some excited their
fears, and the extravagances practiced led them to use all the
caution and influence in their power, in opposition. Resulting
from these and other causes, there was a great decay of revi-
vals for many years after. At the cl-^se of the great revival of
1740, James Davenport, and others misled by him, fell into
grievous fanatical excesses, rent asunder churches, and occa-
sioned much confusion in the estimate of many who did not
sufiiciently discriminate, thus bringing all revivals into suspi-
cion and discredit. After that, the rise of the Separate churches,
growing partly out of opposition to the revival, and occasion-
ing much controversy not favorable to high religious feeling ;
the civil troubles of the times, in the old French war from 1756
to 1763, the revolutionary war from 1775 to 1783 ; the gradual
restoration of domestic tranquility on the conclusion of peace ;
the agitation of questions concerning the establishment of a
general government • — all constituting so many exciting and
important public matters, crowded upon the attention of the
people, and thereby the things of true religion were kept in
the back-ground and there were scarcely any revivals in the
land. These causes partly account for the infrequency of
Revivals of Religion. 199
special eftusions of the Spirit, without ascribing it wholly to
the judgment of Heaven for opposition, from differences of
views and spirit, to the great awakening. Considering all the
exciting topics of the times, and the state of the people in their
civil and ecclesiastical affairs, it had been strange if revivals
had been as numerous from 1750 to 1790, as before and since.
But even in those troublous times, the churches were not
wholly forsaken. There \yexe here and there revivals, which
made considerable additions to their membership, 10, 20, 30,
and in one instance in 1774, 85. There were some revivals in
1783, several in 1768-9, and others from 1780 to 1785.
But the era of modern revivals dates from the year
1792. During all tlie closing years of the last century and as
many of the present, revivals were very general, not only in
this state, but throughout New England. Dr. Griffin says,
" from that date I saw a continued succession of heavenly
sprinklings, until I could stand at my door in INew Hartford,
and number fifty or sixty congregations laid down in one field
of divine wonders." The Evangelical Magazine contains ac-
counts of these works of grace during that period, in every
part of the state. There were also revivals in many more
places, concerning which no accounts were published.
Since that revival period at the beginning of the century,
these seasons of refreshing have been frequent. Particularly
the years 1816, "21, '26, '31, '38, '49, '53 and '58, and in many
cases, years preceding or succeeding these, have been the most
favored.
The great Awakening originated under the preaching of
Edwards as already stated. Among the chief instruments of
furthering the work were pastors Parsons of Lyme, Wheelock
of Columbia, Pomroy of Hebron, Bellamy of Bethlem, Gris-
wold of East Lyme, Croswell of Ledyard, and others. These
and others labored more or less beyond the bounds of their
own parishes, as they were invited to aid other pastors. Whit-
field made one rapid tour across the state from Sprnig-
field by Hartford and New Haven to New York. The fervor
of Parsons, who learned quickly by experience the dangers of
the times, the zeal of Wheelock and Pomroy, and the activity
and wisdom and doctrinal depth of Bellamy, gave a pow-
200 Revivals of Religion.
erful impulse to the work. They found kindred spirits in both
clergy and laity to cooperate with them.
In 175.5 and for several years after, circular fasts were adopt-
ed as means for awakening and promoting attention to true re-
ligion, in some parts of the State. Sev^eral churches by their
ministers, delegates and members voluntarily attending, went
from church to church to hold seasons of fasting and religious
services for the reviving of true religion ; and these means
proved instrumental of much good.
In the revivals of 1792 to 1808, the means used were little
else than the official preaching of the doctrines of the cross,
with such illustrations and applications as resulted from the
thoroughly Calvinistic views advanced by Bellamy and Smalley,
and taught by them and by Backus. Hooker and others of a
kindred spirit, to their pupils in theology. Dr. Bellamy died
just before these last revival days. Dr. Backus in the midst of
them, and Smalley and Hooker lived several years after. But
their teachings and the kind of preaching which characterized
the ministry of Griffin, Hallock, Mills, Gillett and many others
might well result in a general revival. Other states also shared
in the divine effusions of these days.
Next came in 1813, and till after the revival of 1831, the la-
bors of Dr. Nettleton. His judicious and well-directed efforts
in aid of pastors and the almost unexceptionable measures and
influence he used, are well known, though in the view of some
his itinerating has furnished an example and occasion for other
evangelists, destitute of his wisdom and respect for the settled
ministry, to run into excesses and extremes in their measures,
productive of infinite mischief for the time being, rendering
the ordinary means of grace inefficient in following their ex-
citements, causing many men to lose all respect for revivals
and thus doing incalculable and lasting evil, though not with-
out some partial good.
In 1821, there seemed to be no immediate cause of the re-
markable awakening, in the special efforts of ministers and
Christians, but while they were mourning over the low state of
Zion, suddenly the Lord appeared to build up Zion in his
glory.
In 1826-7, conferences of churches were held — pastors and
Revivals of Religion. 201
particularly laymen of several churches visited particular
churches in turn, and attended public meetings for conference
and prayer.
In 1831, and for a few years following, continuous or pro-
tracted meetings for some days were held, and when wisely
and cautiously conducted, were productive of much good.
The extravagances and extreme measures practiced in some
other states never accorded with the staid habits and religious
principle of our churcbes and people, and were but seldom
adopted. From that time, — after these meetings bad passed
away, occasional itinerant evangelists have labored in here and
there a church, assisting its pastor during a time of religious
interest, but more frequently pastors have aided one another,
as the most judicious and unexceptional method.
The revival of 1858 seemed to be chiefly originated and
carried on by means ditferent from any preceding, by prayer
and conference meetings, with comparatively a small number
of extra meetings for preaching, and without the special ex-
citement or influence of evangelists or noted preachers of any
kind. Not that prayer meetings had been little used before,
but they had not been the main dependence and chief means
of influence. Daily prayer meetings first commenced in New
York, became common in very many of the cities and villages
of this state, as throughout the land. Tbe Spirit of the Lord
descended and largely blessed these seasons of spiritual commu-
nion, together with the means of personal conversation with
the unconverted, and the ordinary preaching of the gospel on
the Sabbath and occasionally on other days. It is thus demon-
strated that these diversities of gifts and of operations, are of one
Spirit that worketh withal, in bis own way, so that God and
His grace are alone to be honored and have all the praise.
The results of revivals in Connecticut it is easy to tell. Since
the controversies of the great awakening and the disorders of
Davenport and the Separates, the measures adopted having been
for the most part wise and spiritual, the results have been most
happy. Not a single church is known to have been excepted
from the blessing of these divine effusions of grace. Some-
times ten or twenty, and sometimes 100, 150 and even 200 in a
single congregation have been the reputed converts in these
27
202 Revivals of Religion.
seasons of religions interest. Men, women and children have
come to see themselves as sinners, in the light of the divine
law, and been led by the spirit of God, throngh the truth and
the motives of the gospel, to penitence for sin, and to lead a
new life, — a life of penitence and prayer and godliness. Ex-
perimental religion has thus been proved before the eyes of
the irreligious, the worldly, the universalist, the sceptic, and the
infidel of every town and neighborhood in the state, to be a
solemn and blessed reality. These classes have had the pnrity
and consistency of the new life in men, once their companions
and sympathizers to preach to them of the reality of true re-
ligion. Many have thus been convicted and ultimately conver-
ted to God. On the whole, these Connecticut revivals, in the
main pnre and genuine, have been the life of spirituality, and
the sources of perpetuity to our churches. We have now no
regular supply of church members by probation, or a half-way
covenant, or confirmation at a certain age, to replenish our
churches. The most of our flocks owe their perpetuity, in-
crease and prosperity, some of them their very existence to re-
vivals. None look at them in doubt or with discredit.
Though a perpetual revival is a beautiful theory, ordinary revi-
vals are a blessed reality. May they always, and with increas-
ing frequency and power bless our land and our fallen world.
CONTRIBUTIONS FOR BENEVOLENT PURPOSES.
Among the inquiries of the circular to the churches, for
facts and statistics, were the items and amount of charitable
donations for a single year. Replies were received from 224
churches and the amount of their contributions ^90,870, or an
average of 8406 each. Allowing but one-sixth of this aver-
age for the remaining 60 churches, the amount raised and paid
for benevolent objects is $95,000 ; which will very soon reach
$100,000, if it be not as much the current year. It requires
only three-eighths of said average to make that amount. This
is exclusive of the support of the Gospel, and many other ex-
penses for the poor, sabbath schools, and a iew pastoral libra-
ries, and other items frequently referred to, but not named.
The sum raised for all these objects in many of the churches
equals the expense of public worship, including salaries ; and in
a few of the more wealthy churches much exceeds that amount.
From nothing, fifty years ago, the churches have gradually
advanced to this standard, and yet it seldom has arisen to the
point of real self-denial of luxuries, much less of any of the
comforts of life, to save a perishing world. Though inqui-
ries have been repeated on this subject, the failure of obtaining
complete returns has been owing principally to the want of a
record of contributions. Some few reports have made no al-
lusion to this topic ; but in no instance has it been said that
there are no benevolent contributions made. There is occa-
sion for gratitude to God, that all onr churches acknowledge
the obligation of practical benevolence. Though in a consid-
erable number of them, there is need of training in the habit
of giving ; yet in the most of those reported, it was said that
such offerings were made as often as from four to six times in
a year, and in a few, for some object, nearly every month. It is
noticeable that where contributions were small, the reason fre-
quently assigned was, that the churcli liad no stated minister
through the year ; sliowing that the great causes of benevo-
lence mainly depend for their prosperity upon the interest taken
204 Contributions for Benevolent Purposes.
in them by pastors and upon the efficiency of the ministry. It
was intended to tabulate the donations, or at least to give the ag-
gregate for the several objects ; but the amount of other materials
for this volume, and the imperfection of returns in this first at-
tempt in this direction, has precluded both. The lessons learned
however, from these data, are not without great value. The in-
fluence of the ministry, and the ability of the church in the work
of providing means for the salvation of the world, when a high
standard of benevolence, and true self-denial shall be reached,
by doubling the amount now given, or still further multiplying
it, show our high responsibility to the great Head of the Chnrch,
and together with the calling forth of true faith in the proph-
ecies and promises of God, hold out to the humble Christian
the great hope of the perishing millions.
CONNECTION OF THE CONGREGATIONAL MINIS-
TERS AND CHURCHES OF CONNECTICUT, WITH
THE RISE AND PROGRESS OF THE TEMPE-
RANCE REFORMATION.
BY REV. JOHN MARSH, D. D., NEW YORK.
As in the dawn of morning it is difficult to determine Avhich
ray of light is first in the work of iUumination, so in a great
social and moral reform, it is often impossible to decide who
first aroused the community to a sense of the existing evil, or
first prompted in turning back the tide of desolation. Both
Massachusetts and Connecticut may Avell contend for pre-
cedence in the temperance movement ; and among the good
men of Connecticut who early bewailed the ravages of the
destroyer, we may never know which first of all cried, " How
long, O Lord, holy and true ! Cannot the plague be stayed ?".
but certain it is that no impression had before been made upon
the public mind like that produced by a sermon preached by
Rev. Ebenezer Porter, of Washington, Litchfield county, in
the winter of 1806, on the discovery of a man lying dead in
the snow, with a bottle of spirits at his side. The discoui«e
was entitled " Fatal Effects of Ardent Spirits." Text, Isaiah
V. 11. " Woe to them that rise up early," &c. After describing
the sin, intemperance, in all its bearings, showing that it
destroyed industry and health ; produced poverty ; impaired
reason ; unfitted men for all the duties and comforts of life ;
led to gaming, swearing, talebearing, extinguishing the best
sensibilities of the heart and producing a miserable death, the
preacher made a solemn appeal to various classes, inquiring,
What is to be done ? He computed that one in every fifteen
of all the deaths in the year was caused by the use of ardent
spirits. No man in Connecticut had ever fallen in a duel, but
thousands had fallen by strong drink.
206 Temperance Reformation.
The sermon was printed and widely circulated, and was
afterwards adopted as one of the permanent tracts of the Ameri-
can Tract Society".
The condition of the country at that time was very alarming.
In a note attached to Mr. Porter's sermon, it was stated offi-
cially, that 7,641,207 gallons of foreign spirits and 2,604,207
gallons of wine, paying duties of more than three milHons of
dollars, were introduced annually to the United States ; that the
number of distilleries was 30,000, and that the spirits consumed
would load 100,000 wagons, which in compact order, would
extend 1000 miles ; and that the annual expense of it all, if
paid in silver, would exceed 600 tons of dollars.
In Connecticut and throughout New England at that period,
the most unbounded license was given to the use of strong
drink. It was considered a luxury, a necessity'', and universal
panacea. It was in all families and on all tables, in all plea-
sures, recreations and labors; a regular ration in the hay and
harvest field, in all manufactories aud ship yards, in fishing,
boatmg and coasting, in the cold of winter and the heats of
summer. It Avas the universal proff"er of hospitality, freely
given and partaken of at weddings and funerals ; at ministerial
calls, at ordinations and associations, without the least sense of
impropriety, provided it was not used to excess. It was too
the universal panacea, good in heat and cold, in weariness and
painfulness, when sick and when exposed to sickness ; the
cure of children in all their complaints, the support of the
mother nursing her offspring, and of the old man going down
to the grave. It helped the lawyer plead, the minister preach,
and the physician go his rounds of duty. None could tell its
worth, but all were made to feel its curse. Not a family was
there in which there was not, at some time or other, one dead.
Sottishness and drunkenness marked every village. The high-
minded lawyer, the able physician, the eloquent preacher, were
found filling the drunkard's grave. The church was cursed with
a blight, if not as bad as in the days of Jeremiah, yet one that
filled good men with alarm as they looked into the future.
Such was the state of things when Ebenezer Porter, then a
young man, preached his sermon.
Litchfield County, trained under the ministry of Bellamy and
Temperance Reformation. 207
Backus, and Hooker and Mills, had a high tone of Christian
morals and was ready for resistance to all evil. As early as
17S9, twenty of the leading citizens of Litchfield, had com-
bined in a resistance to the universal custom of furnishing
laborers with strong drink, and yet none that we know of,
commenced a work of reform in their own persons or house-
holds. Excommunications were frequent for drunkenness, and
yet no church action was known to reach its cause. Ronsed
by the sermon of Porter, the South Association of the county
appointed a committee to inquire into the extent of the grow-
ing evil and report a remedy. In 1811, five years after the
sermon was preached, that committee reported that the
evil was wide spreading, but no remedy was feasible. Rev.
Ijyman Beecher, then recently installed as pastor of the Con-
gregational Church at Litchfield, with characteristic energy
moved that the committee be discharged, (of how long stand-
ing they had been, does not appear) and that a new committee
be appointed. His motion was agreed to. The committee
was appointed and he was made chairman. They imme-
diately reported that there was "a remedy in the universal
disuse of spirituous liquors by all good men and Christians ;"
but Avhat was implied in this does not appear ; snch disuse
does not seem then to have been adopted or recommended by
them, or by any other body as a practical principle, or in the
least binding the conscience. About the same time, and even
before, President Dwight, in his discourses to students, had
assumed the position, that the man who found in himself any
peculiar relish for spirituous liquor was bound to abstain from
it wholly, and that total abstinence was the only hope of the
drunkard; but this too made no impression; all assented to
. it, ministers and people, and yet all kept on drinking as in no
danger and doing no harm.
In 1812 the Fairfield Consociation entered zealously into the
work of reform, and issued an address to the miiiisters and
churches on the prevailing intemperance. It was the joint
work of the Rev. Rowell R. Swan of Norwalk, and the Rev.
Heman Humphrey of Fairfield, both Congregational ministers.
Few temperance publications of equal power have, to this day,
been sent from the press. The Consociation showed them-
1208 Temperance Reformation.
selves to be in earnest, and on the 13th of October, they unani-
mously 1
Resolved, " That tlie customary use of ardent spirits shall be
wholly discontinued from that hour."
This was, doubtless, the first decided movement of any
ecclesiastical body in the country. In their address they said
nothing about entire abstinence in the community at large ; but
in recommending remedies for the evil they did say :
"1. We suggest particularly to those whose apppetite for drink
is strong and increasing, total abstinence from all intoxicating
liquors.
" 2. Let those who are yet temperate, let him who thinketh he
standeth, take heed lest he fall. In short, let him consider that he
is a weak, dei^raved creature, and that total abstinence from strong
drink is the only course in which he can be certain that he shall not
be injured and even destroyed by it."
Out of this attempt at reform in that Consociation arose the
Connecticut Society for the Reformation of Morals, which, for
several years, was powerful in its attacks upon gambling,
lottery dealing, Sabbath breaking and intemperance ; but made
no special assault upon this last vice, and prescribed no special
remedy. The masterly sermons, however, of Humphrey,
Chapin and others at the annual meetings, did much to prepare
the ministers and churches for some bold and decided action.
The demoralizing influence of the war of 1812, created much
alarm among the ministers and churches ; and on the return
of peace, great anxiety was felt for a better state of religion
and morals ; and the use of strong drink, which had increased
on all occasions to the ruin of thousands, was greatly repro-
bated. In private circles and at ordination dinners and meet-
ings of ministers, its use was soon materially lessened ; and
through the wide circulation in the State of the " Well Con-
ducted Farm," a tract written in 1822, by Rev. Justin Edwards,
of And over, Mass., ardent spirits began to be dispensed with
in the hay and harvest field, in raising and removing buildings,
though often occasioning much trouble among the employed.
But nothing occurred to electrify and move the great body of
Temperance Reformation. 209
ministers and churches until 1826, a memorable year for tem-
perance.
In January of that year, the Rev. Calvin Chapin, D. D., of
Rocky-hill, who, in a missionary tour through Ohio, had become
deeply impressed with the whisky plague of that region, and
the belief that nothing would save the nation but an entire
abandonment of spirituous liqnors by the ministers and
churches, commenced in the Connecticut Observer at Hartford,
a series of short but caustic pieces, entitled " Entire Abstinence
the only Infallible Antidote," over the signature T. I. A, Some
laughed. ; some mocked ; some were indignant, and the editor
was assured by ministers and church members that if the
articles were continued, it would be the ruin of his paper. He
nobly replied, " If the paper stands on spirit drinking, let it
fall." They were continued weekly for a considerable period,
carrying conviction to many inquiring what is duty, and
what can and must be done ?
Another memorable event in that year was the delivery of
six sermons at Litchfield by Rev. Lyman Beecher, D. D., on
the nature, signs, evils and remedy of intemperance. Those
were printed and scattered widely abroad, and were destined
to have a mighty influence on the church and the world. A
third important event the same year was the formation at
Boston of the American Temperance Society, and the employ-
ment of the Rev. Nathaniel Hewit, the successor of Rev.
Heman Humphrey in the pastoral office at Fairfield, in a
temporary agency. This gentleman, who had already distin-
guished himself in such labor at home,* at once addressed
several large bodies in Massachusetts, Rhode Island, and
Connecticut. He appeared before the General Association of
Connecticut, the next year, 1S27, in their meeting at Stratford,
and made such an impression, that they unanimously
Resolved., That this Association do cordially approve of the
principles and objects of the American Society for the promotion of
temperance, and that we will use our intiuence as pastors to prevent
entirely the use and all abuses of strong drink.
*Dr. Hewitt, before 1826, had " distinguished himself" by maintaining not only
" at home " but in his exchanges with other pastors, the duty of entire abstinence from
the use of spirituous liquors except as a medicine, and as prescribed by a temperate
pliysiciau. Committee of Publication.
28
210 Temperance Reformation.
In their annual report that year on the state of religion, they
said : " The progress of intemperance, which once seemed
beyond control, is beginning to receive a check. In many
places the important discovery has been made by actual experi-
ment, that union and decision among the virtuous part of the
commiuiity in discountenancing the use of ardent spirits, is
eifeclual to check its progress, to guard the rising generation
against it, and to diminish very greatly its attendant evils."
At this jieriod most of the Congregational ministers and
members of churches had become abstainers from ardent
spirits, but not from vinous and fermented drinks. It took ten
years more of discipline and suifering to bring them to this.
The pastor of the Stratford church at that time, was the
Rev. Joshua lieavitt, who, for his clear understanding
of the subject and devotion to its interests, had just been
appointed to an agency for the American Society. He
visited thirteen towns in the state and several in iVJassa-
chusetts, preaching and obtaining pledges and donations ; but
being considered as peculiarly fitted for the office of secretary
to the Seamen's Friend Society in the city of New York, he
was, after four months' labor, removed to that station.
While in Stratford, he ably vindicated the principle of total
abstinence in an article published at New Haven in the Chris-
tian Spectator. The Rev. Nathaniel He wit had returned to
his pastoral labors ; but, on the 14th of November, 1827, he
was appointed to a three years mission in behalf of the
American Society, and was accordingly dismissed from his
charge by the Consociation, greatly to the regret of his people
and the people of the county. The United States, aye, the
Avorld, was his field ; and the amount of labor which this son
of Congregationalism performed in all tiie large cities and
towns and in Great Britain, raiuiot be known until the judg-
ment day. At Hartford, in the succeeding May, he addressed
the governor, legislature and a great crowd of citizens in the
Center Church, with all the boldness of John Knox. His
subject was " The Tree Known by its Fruit." The fruits of
intemperance were all spread out and laid at the door of all
who by example or legislation were in any manner accessory
to them ; and, as was afterwards said of an address by the
same fearless preacher of temperance and judgment to come,
Temperance Reformation. 211
" It hailed for about the space of two hours, and every stone
was of the weight of a talent."
Tlie earhest and most efficient county society in the state
\vas that of Middlesex, organized in the Congregational Church
at Haddam, September 2, 1828. It enrolled 600 members
pledged to total abstinence from ardent spirits, (the extent of
the pledge in that day) before there was half that number in
the rest of the state. Every Congregational minister in the
lower part of the county, and in Lyme in the county of New
London, became an active and efficient member. It met
moiithly in rotation in the parishes. In each town or parish
were one or more auxiliaries. Three of the monthly addresses
were printed and widely circulated. Soon the moral and reli-
gious community were embued with the proper spirit. At a
meeting of the Middlesex Consociation at Haddam, October
26, 1829, it was unanimously
Jiesolved, That this Consociation do liighly approve of the
measures which have been recently adopted for the supjjression of
intemperance, and that the success of these measures calls loudly for
the gratitude of the churches to God under M'hose blessing it has
been attained.
Jiesolved, That the Consociation do reoommend to the members
of the churches in their connection, total abstiaenoe from the
common use of ardent spirits and a, union with the temperance
societies — these societies being the most powerful antidote to the
alarming evil of intemperance, which the providence of God has
pointed oiit to his people.
In the autumn of this year, the Congregational minister of
Haddam, delivered an address, " Putnam and the Wolf, or the
Monster Destroyed," at Pomfret, before the Windham County
Temperance Society. Of this, more than 100,000 copies were
printed and scattered abroad, giving ^ new impulse to the
cause.
The Connecticut State Temperance Society was organized
at Hartford, May 20, 1829. The Rev. Jeremiah Day, D. D.,
President of Yale College, was chosen president. Rev. Calvin
Chapin, D. D., chairman of the executive committee, and Rev.
John Marsh, corresponding secretary. Its first anniversary
was held at New Haven, and was addressed by Hon. Timothy
Pitkin of Farmington, long arnemher of congregs, Daniel Frogt,
212 Temperance Reformation.
Esq., of Canterbury, Hon. Roger M. Sherman of Fairfield, and
Hon. Judge Daggett of New Haven. Seldom has such an array
of talent been brought to the support of any cause. The
governor and legislature were present, with most of the clergy
and leading citizens of New Haven. The annual report, read
by the corresponding secretary, presented the following and
many other appalling facts.
In addition to large annual importations of rum from the
West Indies, there were in the state two rum distilleries and
ten gin and whisky distilleries, all doing a large business, and
300 smaller distilleries, chiefly cider. There were 1026 licensed
retailers and 400 licensed taverners. A population of 275.248
consumed annually, (besides an untold amount of cider and
wines) 1,238,616 gallons of spirituous liquors, which, at 62 1-2
cents a gallon, cost the people $782,884.95. Every twenty-
fifth family among the 45,000 of the state was engaged in
supplying the rest with intoxicating drinks. As the frightful
result, there were in the state 6,881 common drunkards. In
nine parishes in Hartford county, there were found by actual
visitation, 594 drunkards, giving 2000 to the county. Not far
from 500 drunkards died annually in the state, while, by a
horrid machinery, continually kept in motion, their places
were punciually filled. Of 172 paupers in Middlesex county,
114 were reduced to beggary by intemperance ; and the keeper
of the State Prison, at Wethersfield, Moses C. Pillsbury, Esq.,
declared that all of 167 prisoners were brought, he was satis-
fied, to the commission of crime by intemperance. The great
foe to the church and the Sabbath, to education, to sound
morals and the peace and thrift of the community was strong
drink with the licensed grog shops. The report, with its
accompanying cheering intelligence of reform, then commenc-
ing and spreading throughout the United States, and the
speeches of those distinguished men, made a deep impression.
Hitherto, the cause in Connecticut had been sustained chiefly
by the Congregational ministry and members of their congrega-
tions. Other denominations, as a general thing, had stood aloof
from it, and even seemed willing for a time to profit by dis-
sensions in what had been called " The Standing Order." But
they could not appear in opposition, and, therefore, took some
independent ground, The Hartford Baptist Association, Octo-
Temperance Reformation. 213
ber 14, 1829, resolved, that, in the opinion of their "body, the
time had arrived when no preacher of the Gospel could either
liabitnally, or even occasionally, except as a medicine, use
ardent spirits without greatly abridging his usefulness : but at
the same time they resolved that " AJl the churches were tem-
perance societies by profession." This was enough for them^
and precluded them, almost universally, from uniting with
these organizations. Tfie Episcopal church took no action iiii
the matter, nor did her ministers and churches manifest any
special interest in it, sympathising much with Bishop Hopkins^
of Vermont, in his published views of the whole as at variance
with the Gospel. But one of her most distinguished ministers^
Rev. J. S. Stone, D. I)., of New Haven, delivered a thorough
and searching temperance sermon before tlie Young Mens"
Temperance Society of that city. The Methodist preachers,
at a camp-meeting in Somers, in 1829, adopted resolutions
commending it to all their brethren to unite in the temperance
societies as " a combination of all religious parties, a-nd no
religious party in a good cause ;" and the Rev. Wilbur Fiske,
D. D., head of the school at Wilbraham, Mass., and afterwards
president of the VVesleyan University, at Middletowu, was a
giant in the cause. But, as a general rule in the towns, the
Methodists opposed whatever the Congregatronalists favored^
and furnished homes of refuge for disaffected members. Sel-
dom were they found in a temperance meeting," but \i they
suffered the rum party to cleave to them, it was not always tO'
their honor and glory, or even their own satisfaction. In a
Congregational church in Middlesex county, controversy ran
high. The pastor said, " Sink or swim^ rum must be driven out
of this church." A large disaffected body took refuge with the
Methodists and worshiped there. The Congregationalists,
hearing of the decision and boldness of Dr. Fiske, invited him
to give them an address. He consented to do so. Consterna-
tion Seized the Methodists as they heard of his coijiiiig, and
on the appointed day they sent a delegation to meet him, and^
if possible, turn him back. Upon coming near they besought
him not to go on, saying to him, " The Congregationalists are
falling in pieces and we shall get some of their heaviest men.
If you go on, confusion will cover us, and our church will
214 Temperance Reformation.
fall." " Get out of my way, brethren," said he, " if the Metho-
dist church stands on a rum barrel, the sooner it falls the
better," and, putting spurs to his horse, on he went, much to
the confusion of the remonstrants. As he ascended, however,
his mantle fell upon his denomination, and the Methodist
churches and preachers have now long been foremost in the
cause.
Almost each successive General Association for years adopted
some resolution in favor of temperance ; and its condition
entered into the annual reports on tlie state of religion ; but
individual church action was slow. The elder members, who
had been accustomed to the use of ardent spirits in the house
and the field, in coasting and fishing, in ship-yards and quarries,
never considering it inconsistent with Christian character if
moderately indulged in, though frequently called to excom-
municate a brother for drunkenness, were slow to make entire
abstinence a term of communion even to those who should
come after them, as being a reflection upon themselves and
their fathers, and a yoke too heavy to be borne. But in the
numerous revivals which were then powerful, the entire aban-
donment of spirit-drinking, as at variance with the true self-de-
nial of the Gospel, was demanded before any expression of
Christian hope would be received as satisfactory ; and, ere
long, one church after another was found adopting it as a
standing rule, that no person should be admitted to church
fellowship but upon the principle of total abstinence. This
important action was much hastened by the Rev. Asahel Net-
tleton, the great revival preacher of that period. He narrowly
watched the effect of spirit-drinking upon awakened sinners,
removing their anxiety and alarm and causing them to indulge,
through momentary exhilaration, a false hope ; and also upon
hopeful converts, destroying their serious deportment and lead-
ing them to vain associations. He would not converse with
a man who came to know what he should do to be saved, if
his breath betrayed the use of spirits ; nor would he give
encouragement to any one who professed conversion, while
daily using the alcoholic stimulant. In long cases of deep
distress and earnestly expressed desire to become a Christian
and have the joy of God"s salvation, he would, with wonderful
Temperance Reformation. 215
skill, ferret out the secret indulgence as the only hindrance, and
either break it up, or see the subject, as he often did, tuin and
go away in a rage. In 1829 he gave the public his views in a
letter through the Spirit of the Pilgrims, published at Boston.
Wherever it was read, it deeply impressed ministers and mem-
bers of churches with their deep responsibility to practice total
abstinence, both to save themselves and those around them.
In 1835 the Rev. Dr. Chapin published his prize essay on
sacramental wines. He considered the use of any intoxicating
drink at the Lord's table inconsistent with the nature of the
ordinance, not demanded by the Master, and a decided hin-
drance to the temperance cause. He viewed water as the
emblem of purity and the fit representative of the Gospel.
But while he excited attention, to no great extent has fermented
wine been abandoned. Several Congregational churches, how-
ever, have provided themselves with the unfermented juice
of the grape, while anxiety has increased for those wines which
are least imbued with the intoxicating principle.
Into the pledge of total abstinence from all intoxicating
drinks, fermented as well as distilled, adopted by the National
Convention at Saratoga Springs, in 1836, the Congregational
ministers and churches of Connecticut at once fully entered,
and without any special attention, cider went, among all
Christian families, into general disuse. White tumblers graced
the tables of the high and the low, the rich and the poor ; and
the Washingtonian movement, in which hundreds and thou-
sands of miserable drunkards were reclaimed, was universally
acknowledged with thankfulness as the extraordinary and
gracious providence of God.
The reformation found many members of churches in the
business of importing, distilling and ver^ding that which was
so destructive to the community and to the great interests of
Christ's Kingdom. Churches were built, ministers were sup-
ported, and missionaries were sent forth by men who said,
" By this craft we have our wealth," and whose traffic had
been owned as legitimate by the churches as well as the
state. With such, the conflict on the part of ministers and
Christian brethren was often very severe, for were they not
frequently pious and praying men, good friends and even bene-
216 Temperunce Reformation.
factors of the minister, and how could he rebuke them before
all ? Bat the declaration of the National Convention at Phila-
delphia, in 1833, that the traffic was morally wrong, the awful
result of the traffic as seen in suffering families and ruined
men, in jails, in poor houses, and in murders ; and more than
all, perhaps, the taunts of the ungodly that such and such
pious men and church members sold rum, soon aided their
pulpit remonstrances, and in a short time almost the entire
business changed hands, and the principle was established that
the traffic as well as the use must be abandoned by all
who would be like Christ. If, at any time, deacons or other
influential men took offence at the fidelity of the ministry and
would cause disturbance, they soon found themselves in an
unpleasant position. A jiastor of a church in which were two
of the largest liquor dealers of the state, in a sermon fearlessly
and boldly denounced the traffic as at variance with all Chris-
tian character. The anger of these brethren was greatly
kindled, and as publicly they denounced him. They would
not stand such preaching, "That's right," said a cool by-
stander." " Do you gather J. B. and T. S. and B. U.,
(notorious infidels and scoffers,) and all the drunkards in the
place together, and drive this fellow out of town." Looking
at him lor a moment and seeing the drift of his advice, they
said (for they were good men at heart, though engaged in a bad
business,) " We'll do no such thing ; we'll not be found in such
company if we never sell any more rum." And so ended the
matter. In a short time after, though it had been very lucra-
tive, they had changed their business.
In this connection it may not seem perfectly in place to refer
to the legislation of Connecticut on the subject of temperance ;
still, the legal and moral action have been so closely cotmected
that it cannot well be passed without notice. Neither the
Congregational ministers or churches, nor any other class have
ever asked for the aid of legislation to compel men to be tem-
perate. Severe as were the early laws of Connecticut upon
habits and morals, no restraints have been laid by law upon
drinking, but there have been upon selling. From the earliest
period, the state adopted the English excise system, licensed
individuals to keep public houses and sell spirituous liquors to
Temperance Reftrmation. 217
lodgers and travelers. Revenue was thus raised to the state
and public houses were regulated by law ; and as men of good
morals were required to keep them, deacons and members of
churches became, to a considerable extent, in Connecticut, the
licensed keepers. Over all the rest of the community was a
strong prohibitory law, guarded strictly by the selectmen and
town constables. But iiere, under this solemn commission,
the infernal traffic held its revelries for two centuries. Here
were manufactured out of sound men and useful fathers and
sons, all that long line of drunkards who went in terrible pro-
cession, year after year, to the grave, dragging down with
them and after them many a promising and lovely household.
The license system held its monopoly of Satan's business until
Maine broke its power and cast it otf in 1851. Connecticut
followed in 1854. The law in this state took effect on the
first of August, and never, perhaps, was there a greater revolution
in public morals and domestic comfort than was experienced
throughout the state. At a public meeting in the city of ^e\v
York, in the winter of that year, Gov. Dntton, then governor
of the state, testified that not a grog shop to his knowledge,
had been found open in the state since the law came into
force ; that no drunkard had been publicly seen in the streets;
that crime had been materially diminished ; that hundreds of
families which had been great sufferers had been comfortably
supplied ; that public security had greatly increased, and that
opposition to the law was scarcely heard of. In these opera-
tions of the law, the ministry and the churches of all denomi-
nations greatly rejoiced ; the Sabbath was saved from deep
desecration. Sabbath-schools were filled up with children from
once drunken families, and the sanctuaries opened their portals
to men who had long spent their Sabbaths in the dram-shop,
or at home in stupid sensuality. The law still remains unre-
pealed and unimpaired ; and if '•' eternal vigilance is the price
of liberty," so is it of the enforcement of the law. If good
men grow weary of watching tlieir sacred trust — if violations
there are — (and what law of God or man is not daily broken)
— if public officers, secretly unfriendly to the law and in secret
alliance with off'enders, have winked at the violation, and there
have been few prosecutions — if politicians and office-seekers,
29
218 Temperance Reformation.
desirous of revolnti'^n, have heard all the complaints of the
disaffected and drawn them in their train, and threatened its
overthrow ; and fears of political changes have kept even the
best friends of the law from action — if the large towns and
cities filling up with a foreign population and subject to constant
and great excitements seem to be beyond control, yet the great
principles of temperance are firmly fixed in the minds of the
people : the law spreads over the state its broad, protecting
shield — it gives license to none, for a price, to do evil — it
stamps with its true mark, before all men, that traffic which is
a traffic in the souls and bodies of men — it deters all good
men, conscientious men, from engaging in it — it enables very
many of the towns of the state and all who please to keep
themselves perfectly free from it ; and if the moral and Chris-
tian community do their duty — if the church sets an example
of entire disuse in all her habitations and labors — if the pulpit
speaks out its thunders, and the Sabbath-schools, those blessed
mu'series of good, train up the children and youth to a right
observance of the moral and physical laAvs of the great Creator,
the future of Connecticut, will, it is believed, be becoming
the glorious inheritance which the fathers have given.
Do any flauntiiigly say, all has been humbug, delusion, im-
position ! Connecticut is as bad as ever; there is more drink-
ing than ever ! More than ever ? Is it so ? Where are those
large rum distilleries, and those mammoth Warehouse-point
gin-distilleries, and those one thousand cider mills, and the
three hundred cider-brandy distilleries of former days ? Where
the mugs of cider which were on every dinner table, and the
decanters of wine and brandy which were on every sideboard,
at every ministerial meeting, at conventions and ordinations,
at births and baptisms, weddings and fnnerals ? Where the
friendly greetings of every visitant and traveler, and almost
every man on business, with something to drink ? Where the
bottles under every tree in the hay and harvest field, in the
workshop and shipyard, at raisings and huskings ? and where
the regular rum rations in every stone-quarry, and on board
every coaster and merchant ship? and where the 594 miserable,
bloated, tottering drunkards in nine small parishes in one
county? Gone ! nearly all gone! The plague spots of the
Temperance Reformation. 219
days of our fathers are wiped out, though enough remains to
move our fears and call for repentance. Wliat the cause has
poured into the bosom of the churches, what of health and
wealth, what of physical energy, what of moral power, what
of ability to tread all enemies under their feet, and what higher
enjoyments of the presence of their great Head and His Holy
Spirit can never be known. A Congregational minister, or a
member of a Congregational church, and the same may be
said of some other denominations in Connecticut, now habit-
ually using intoxicating liquors, or giving or selling them to
others as a beverage, is a rare spectacle. Thanks be to God
for the timely redemption.
TEMPERAS' CE PUBLICATIOXS ISSUED IN COXXECTICUT BETWEEN 1806
AND 1840.*
Fatal Effects of Ardent Sprits, a sermon by Ebenezer Porter,
of Washington, Litchfield county, .... 1806.
Address on Intemperance, by the Fairfield Consociation, . 1812.
Entire Abstinence the only Infallible Antidote, by Calvin
Chapin, D. D., 1826.
Six Sermons on the Xature, Signs, Evils and Remedy of In-
temperance, by Lyman Beecher, D. D., of Litchfield, . 1826.
Address before the Canterbury Temperance Society, by Daniel
Frost, Esq., 1826.
Xorwich Falls Society, by W. Hines, . . 1827.
Article on total Abstinence in the Christian Spectator, by
Rev. Joshua Leavitt, 1828.
Address at Haddam, by Linus Parmelee, Esq., . . 1828.
Before the Middlesex Society, by Charles Griswold, Esq., 1828.
Total Abstinence from Ardent Spiiits : an Address_delivered by
request of the Young Men's Temperance Society of Xew
Haven. By Leonard Bacon, Pastor of the First Church in
Xew Haven. 1829.
Letter of Asahel Xettleton on Temperance and Revivals, . 1829.
Temperance Destructive of Xational Welfare, by Rev. Joel
Mann, Sufheld 1829.
Evil and Cure of Intemperance, a sermon, by the Rev. Erastus
Ripley, 1829.
Putnam and the Wolf, or the ^lonster Destroyed, an address
at Pomfret, by Rev. John Marsh, .... 1829.
*This Catalogue, though made with much care, is doubtless imperfect. — Com. of
Pvh.
220 Temperance Reformatioii.
AjDpeal to the Professors of Religion on the Use of Ardent
Spirits, by Rev. John Marsh, 1829,
Address to the Middlesex Temperance Society, by E. Selden,
Esq., ....... 1829,
The Rum Drinking Christian, a short sermon, by Rev. John
Marsh, ...... 1830,
Only This Once, a short poem, by Mrs. L. 11. Sigourney, 1830,
Address before the Wintonbnry Temperance Society, by
Francis Gillette, Esq., .... 1830
Address at Norwich, by Rev. C. W. Denison, . . 1830
Address to the Young Mens' Temperance Society, at New
Haven, by Rev. J. S. Stone, D. D., . . 1830
Report of the Connecticut State Temperance Society, . 1830
Report of the Hartford County Society, . . 1831
.'ippeal to Christians on Using and Vending Ardent Spirits,
by Rev. Joseph Harvey, . . . .1831
Bible Doctrine of Temperance, by Rev. G. T. Davis, Hart-
ford, ....... 1831
The Upas Tree, a hymn, by Mrs. Sigourney, . . 1831
Address before the Hartford County Society, by S. Sai'gent,
M.D., . . . . . . 1831
The Only Safe Expedient, a sermon, by the Hex. Samuel
Spring, of East Hartford, . . . .1832
The Christian Rumseller in his Closet, by Mrs Sigourney, 1832
The Intemperate, a tale, by Mrs. Sigourney, . . 1833
Oifence of Strong Drink, a sermon, by Rev. Edwin Hall,
D. D., Norwalk, . . . . .1834
Second Declaration of ludependcnce, by Rev. John Marsh, 1834
Prize Essay on Sacramental Wines, by Rev. Cahin Chapin,
D.D., of Rocky Hill, 1835
Rev. Joseph Harvey's Remarks at a County Meeting, . 1837
Discourse on the Traffic in Spirituous Liquors, by Rev.
Leonard Bacon, Pastor of the Frist Church in New
Haven, . . . . . .1837,
Is it Right to Use Intoxicating Liquors at the Present Day, a
sermon, by Rev. Samuel Andrew, AVoodbury, . . 1840,
PASTORS AND STATED SUPPLIES.
BY REV. GEO. P. PRUDDEN, WATERTOWN.
It has been a custom, nearly nniform from the beginning of
the churches of this state, to have their ministers duly install-
ed over them as Pastors.
To some extent, however, an opposite course obtains. In
some quarters there is a disposition to supersede this ministry
of pastors, by a ministry of stated supplies ; — men employed
to perform the duties of a pastor, but not inducted, in any ap-
propriate way into the pastoral office.
That it is eminently fit and proper, that one who in any
church exercises the functions of a Pastor, should be duly in-
ducted by some appropriate form of installation into the pas-
toral office, the following considerations will perhaps evince.
I. The office is one involving important respojisihilities,
lohich ought, by a process of installatio7i, to be recognized and
pointed out. A pastor is one appointed to the spiritual over-
sight of a flock of Christ's ransomed sheep ; one whose duty
is, " to feed a church of God, which He purchased with His own
blood." To him is committed as a trust, that " ministry of
reconciliation," through which in Christ Jesus sinners are be-
ing reconciled to God.
Such a position is one of very great responsibility. The
issues involved look forward through an eternity for their full
development.
And the trust is committed to the hands of one who is a
mere man, subject to all human frailties and imperfections.
That such a one is to receive such a trust, renders it eminently
fit and proper that he should, on receiving it, be reminded in
some public way of the responsibility, and of his duty. He
should enter upon it through some appropriate process, in
which he is recpiired openly to accept the trust involved,
and is openly charged, and openly covenants to be faithful to
222 Pastors and Stated Supplies.
its duties. The customary services of an installation consti-
tute such a process ; and to dispense with them entirely, with-
out providing any substitute, as is done by those whose minis-
ters are mere stated supplies, must be beyond measure unwise
and inexpedient.
II. The scriptural theory or the pastoral office seems to in-
volve the neceesity. not only of election to it.^ but of introduction
into it.
A pastor is an officer in a local church. Hence it is emi-
nently fit and proper, that the church to whom he is to
minister, should by their vote designate to the office the man
of their choice.
But the doctrine of the gospel is, that such a pastor holds an
office, and a trust, committed to him not by the church, but by
God himself. The pastoral office is Christ's, and has to do
with the enlargement of Christ's kingdom on the earth. Paul's
charge to some who held the office, was, " take heed to your-
selves, and to the flock over which the Holy Gho^t has made
you overseers.''^ This teaches us, that however he may be
voted, nominated or appointed to the office, the trust that the
true pastor receives, is one committed to his hands by the Ho-
ly Ghost. The vote appointing him comes from the church
and congregation to which he ministers, but the office com-
mitted to him is from above.
Those who compare the office of a pastor to that of a busi-
ness agent of a mercantile house, regarding him as employed
by the congregation, for a definite salary, to do a certain work
for them, entirely mistake the nature of the office. The work
of a pastor is work for Christ. He cannot be a faithful pastor
except as he daily asks his Lord and Master in reference to the
work, " Lord what will thou have me to do." Whatever he
clearly discerns to be the will of Christ, in reference to that
work, he is to do, whether it be the wish of those who pay his
salary or not. The church elects and employs him, and supports
him for this express purpose, that he may do the work of Christ
among them.
Since such is the nature of the pastor's office, since it is an
office that comes from Christ — the oversight of a flock com-
mitted to him by the Holy Ghost, it is not only eminently fit
Pastors and Stated Supplies. 223
and proper, but exceedingly important, that when one assumes
this office, there should be, in addition to this vote appointing
him, some religious service that will fitly represent to him the
oflice and trust which he receives from above.
That there should be such a service is a direct inference
from the nature of the office. The scriptures have not dis-
tinctly taught us what this service shall be ; leaving that to
human discretion; but when the churches by a custom that
has been observed with great uniformity for generations and
centuries, have established such a service — a service precisely
adapted and peculiarly appropriated to the end in view, this
custom, among those with whom it is established, is to be re-
garded as a divine ordinance.
It is not divine in the sense that it may not be changed, but
divine as human governments are a divine ordinance. The
nature of the pastoral office proves it to be the divine will that
there be some process of induction into it that shall represent
the fact that the office is from God, and when such a process
has been establislied by usage, it may be regarded as the di-
vine will that it shall not be set aside, except as something
else is substituted equally fitted to the same end.
If serious evils have blended with the ordinary process of
installation, they should be changed ; if sinful usages have
crept in, they should be reformed. But if not, if the customary
services are eminently fitted to the end in view, so much so
that human wisdom can devise nothing fitter, then to set
them aside entirely, without any substitute, to remove from
what is virtually the pastoral office whatever points to its re-
lations to God, must be to treat with contempt these relations,
and therefore must be plainly contrary to the will of God.
Serious evil has come, from mixing up this question with
that of permanency of pastors. With many, the one great ar-
gument for pastoral installations is that thus the ministry will
be rendered more permanent. With many, again, this very
permanency which it promises to give, is the one great argu-
ment against such installations. All this, however, is a diver-
sion from the real issue. The question of permanency is a
distinct question, standing on its own merits. And however
desirable it might be, were this possible, that every pastor
224 Pastors and Stated Supplies.
should remain for life in his first field ; yet long usage has set-
tled it, as the decision both of ministers and churches, that it is
neither desirable nor expedient that a pastor shall remain in
any field beyond the time, when, from any cause whatever, his
usefulness has ceased. This decision, however, does not in
any degree weaken the position that he who acts the part of a
pastor, should be properly inducted into the pastoral office.
III. The opposite custom is liable to serious evils and dan-
gers, against which every church ought to be on its guard. At
these, our space will allow merely a glance.
1. This custom of receiving a ministrj^ of mere stated sup-
plies, will cause men to be employed in the pastoral office, who
have not in any public way been charged with its responsibili-
ties, nor instructed into its duties, nor required to make promises
of fidelity.
2. It will tend to degrade the office of pastor by giving
prevalence to the idea that it is simply a business relation,
founded upon a mere business contract between the acting
minister and those who employ him.
3. It will tend to weaken and corrupt the church, by throw-
ing the choice of the officiating pastor into the hands of the
Society and perhaps of a mere society's committee, thus de-
priving the church of its just share in electing its pastor, and
exposing it to be under the ministrations of one not chosen
with any reference to its own edification,
4. It will tend to interrupt that beautiful fellowship of the
churches, which exhibits and expresses itself so fitly in the
various councils that have to do with the settlement and dis-
mission of pastors. One most pleasant result of the present
system of installations, is, that it tends to bring the neighboring
Pastors and churches into full acquaintance with a new pastor
at the beginning of his ministry.
5. It will expose the churches to be imposed upon by un-
worthy ministers. An installing council requires a stranger,
coming into any neighborhood, at once to show his credentials.
6. It will expose the churches to the assault of unexpected
heresies. A church and congregation who have simply heard
a minister preach a few Sabbaths, have no means whatever of
assurins; themselves that he is not holding in reserve fatal er-
Pastors and Stated Supplies. 225
rors. In this matter they can by no means afford to dispense
with the safeguard of an appropriate examination before an
installing council.
For these reasons, among others, it is to be hoped that the
churches will adhere to past usage in this matter, and earnestly
seek for themselves pastors duly installed, rather than mere
stated supplies.
30
HISTORY AND RESULTS OF THE DIFFERENT
METHODS OF RAISING THE SALARIES
OF MINISTERS IN CONNECTICUT.
BY REV. HIRAM P, ARMS, NORWICH TOWN
In the first settlement of the state all the inhabitants were
substantially of the same faith. They all had a common in-
terest in maintaining the institutions of religion. All were
therefore justly required to contribute accordii.g to their ability
for the support of the church as well as the state. Both were
constituent parts of the same commonwealth. Not only were
the men of that day required to support the ministry of the es-
tablished church, but they were bound, under a penalty of
three pounds for every instance of voluntary neglect, to attend
public worship on the Lord's day, and on days of fasting and
of thanksgiving appointed by the civil authority.
At an early day, however, provision was made that all sober
orthodox persons, dissenting from the Congregational churches,
should be allowed peaceably to worship in their own way.
Still they were reqmred to contribute to the support of " the
standing order,"
As the number of dissenters increased, complaint was made
of the injustice of taxing men to support a church on whose
ministry they did not attend. The Separates made this a mat-
ter of conscience, and refused to pay the assessment. Some of
them consented to be imprisoned rather than pay their ecclesi-
astical tax. Underlying the action of the Separates, with all
their fanaticism, was the principle of true religious liberty.
But the Christian world was not then prepared for its full de-
velopment. The Congregational churches, however, were the
first of all established churches, to respect the rights of the mi-
nority, and to release dissenters from contributing to the sup-
port of the state religion.
Methods of raising the Salaries of Mijiisters. 227
In 1727, Episcopalians were by law allowed to draw from the
public treasury, for the support of their own ministry, a sum
equal to that which they had paid. They were also permitted
to impose a tax upon their members to meet the expenses of
their separate organization.
Two years later, in 1729, Q,uakers and Baptists, on certain
conditions, were exempted from the support of the Congregation-
al churches. In 17S4 this exemption extended to all dissent-
ers of whatever denomination. Every man was required to
contribute to the support of public worship, somewhere, accord-
ing to his ability, but he might choose his own place of wor-
ship, and lend his support to the ministry which he preferred.
These laws continued in operation without material altera-
tion till the session of 1821.
Meantime, as other denominations increased, much dissatis-
faction was expressed at the prominence given to the Congre-
gregational churches. They still constituted a church estab-
lishment, and as such were subject to not a little undeserved
odium.
By the revision of 1S21, all denominations of Christians are
put upon the same footing. No man is now a member of any
ecclesiastical society till he voluntarily connects himself with
it. Formerly, one would withdraw from a society by lodging
a certificate with the clerk that he belonged to another society,
— but he could not "sign off" to nothing. At present a man
may withhold his support from all religious institutions, and
enjoy the collateral advantage of them, at the expense of his
neighbors.
Societies still have authority to impose a tax upon the prop-
erty of their members, and some continue to do so, though
most depend on voluntary contributions in one form or an-
other. Various methods are employed to meet the annual ex-
penses of our societies. The most common mode is, by the
rent of pews from year to year to the highest bidder. Some-
times a valuation is apprised on the pews, and the applicants bid
for a choice. In a few of our churches where pews are owned by
individuals as real estate, resort is had to subscription or taxation.
Formerly, and within the present century, the seats were
assigned by a committee of the society to the different families
228 Methods of raising the Salaries of Ministers.
according to some not very definite rule of dignity, — a process
which was called "dignifying the seats." This was always a
source of not a little dissatisfaction, which is avoided by our
modern method.
It was feared by good men, that the repeal under our present
constitution, of all laws which were designed to favor the
Congregational churches, and which required all men to con-
tribute to the support of public worship somewhere, would
prove disastrous to the cause of religion. These fears have
not been realized.
The voluntary system has been found by experience to work
better in every respect than taxation. It has lopped oft" many
of the dead branches which were unsightly in themselves and
impeded the growth of our churches. It allows men who are
not of us to go out from us, and exhibit themselves in their
true characters. It has relieved the Congregational churches
from the odium which attached to them as creatures and pro-
teges of the state. In the mean time, it has infused into them
new life, and very much increased their strength and efficiency.
AMOUNT OF SALARIES.
Our churches have been disposed, from the first, to give a
comfortable support to their ministers — not to surround them
with the luxuries of life, but to provide for their reasonable
wants. At the union of the two colonies of New Haven and
Connecticut in 1665, the united colony contained about 1700
families, eight or nine thousand inhabitants, who enjoyed the
instruction of about twenty ministers, an average of one to
every eighty-five famihes. Some of the stronger churches
had two ministers, a pastor and a teacher, besides ruling elders.
In some of the new plantations thu'ty or forty families sustain-
ed a minister.
The salaries of these ministers would range from fifty to
one hundred pounds. In addition to their salaries they were
accustomed to receive, at the time of their installation," a set-
tlement " of two hundred pounds or more, which, invested in
a homestead, formed an important item in their means of sup-
port. They were also exempted from taxation. If any min-
ister felt himself aggrieved by too scanty allowance, although
Methods of raising the Salaries of Ministers. 229
it was matter of agreement, he might apply to the General As-
sembly, whose duty it was to order his society to famish him
suitable maintenance.
By the revised statutes of 1821, ministers were allowed to
hold property to the amount of twenty-five hundred dollars
exempt from taxation. This law has since been repealed, and
no discrimination is now made in favor of ministers. Nor
have they any reason to complain of this.
The salaries paid to ministers in former times were nomi-
nally less than they receive at the present day. But if we
consider the cost of living in those times, with labor at four-
teen cents a day, and corn at nine pence a bushel, we must
conchide that the earlier ministers received a more liberal sup-
port than their successors. Many of them accumulated hand-
some estates, and few of them suffered any greater privations
than their people.
Salaries will necessarily regulate themselves by the cost of
living. They will rise or fall as the value of money is dimin-
ished or increased. Few ministers of the present day are ac-
cumulating property, and few, we cannot say none, are subject
to the privations of actual poverty. They who gather much
have nothing over, and they who gather little have no lack.
They gather every man according to his eating.
PARSONAGES AND PERMANENT FUNDS.
At the organization of churches, and of parishes or ecclesias-
tical societies, in the settlement of towns, it was customary in
order to secure a home for the minister, to set off to him a certain
portion of land, and aid him in building a house. This was
expected to be done as a matter of course, among their first
acts with reference to the establishment of the ministry among
them. The incorporation of any new town or ecclesiastical
society was not only controlled by the Legislature ; it was
also made to depend very much on the ability and disposition
of the inhabitants to support the gospel, without unduly weak-
ening the towns or societies to which they had previously be-
longed, since the preaching of the gospel was ever considered
essential to the prosperity of the civil state in every community.
The grant of land by each town to its first minister, when land
was of little comparative value, by vesting the title in him,
(as was right, because its chief value arose from the improve-
ments he made upon it,) left the people without a home for the
next or any succeeding minister. As the great idea they had
in mind was that of a permanent ministry, and of course they
saw the propriety of making provision for it, the next move-
ment for their second or any subsequent minister, was, after suffi-
cient trial of his gifts and acceptableness, to offer him a certain
sum for a " settlement," wherewith he might provide himself a
home besides his regular salary. If this had continued to be the
arrangement, as it has in some places, till within thirty or forty
years past, it would have been an important check on the peo-
ple, against moving for a dismission of their pastors.
After the practice of offering settlements was done away,
ministers themselves made arrangements to provide a liome
from their own, — too often scanty resources, even by run-
ning into debt. But their own changing spirit and the insta-
bility of their people, have come to make this a useless, an
embarrassing and a losing operation. Hiring such dwellings
as could be obtained was the next resort. At length the plan
Parsonages and Permanent Funds. 231
was adopted of securing a parsonage by the society itself, — in
some few cases, by individuals for the use of their successive
ministers, — a measure quite consonant and almost indispensable
with the too prevalent custom of frequent change and an un-
settled ministry. With some pastors there is still a decided
preference for the more ancient custom of a minister's having a
house of his own; but if the people are restless, difficult to
please, and changeable, as they frequently become even after a
long pastorate, that arrangement accomplishes little to secure
permanency. Until the evils of frequent change are thorough-
ly proved, in disaster and decline by many churches, and a re-
action takes place, the only convenient course is to have a par-
sonage provided, to make dismission and re-settlement as easy
as possible. In the present state of things, some are decidedly
of the opinion, that parsonages are rather favorable to perma-
nence than otherwise.
There are 115 ecclesiastical societies, that own 116 parson-
age houses, the aggregate value of which is given in the footing,
with the permanent funds.
Some ecclesiastical societies have possessed funds for the
support of the ministry from the beginning. In some instan-
ces lands were reserved for that purpose at the first settlement
of the towns. But more generally permanent funds have been
established by voluntary subscription or by legacies. The sup-
port of the gospel, partly in this way, seems to be more general
in Connecticut than in any other state. To favor this object,
the Legislature has sometimes incorporated banks with a clause
in their charter, allowing ecclesiastical societies a certain propor-
tion of their stock if they desired, exclusive of all other appli-
cants.
The amount of funds held for the support of the ministry in
a few cases comes up to .$10,000, in one the value is $50,000.
More generally, they vary from a few hundred to five or six
thousand. The number of ecclesiastical societies that hold
such funds in the state is 197, and the whole amount of funds
IS $820,511,34.
This amount of property is owned and improved by all these
different corporations, and not by any one ecclesiastical or con-
solidated establishment ; it is owned and controlled by the peo-
232 Parsonages and Permanent Funds.
pie and not by any association, bonference, convention, bishop or
pope. It is safe in the keeping of the people, and not liable to
be perverted or abused. There are special provisions and
safeguards to prevent its misuse. In a few cases some of the
funds raised have been lost, by unsafe deposits ; hut as the
general rule, they are well invested, and sacredly held by the
appropriate officers, in trust for their high and noble purpose.
A few of the most able churches were far better without these
funds, except it be a parsonage ; but in a large majority of
cases, they greatly subserve the interests of true religion, by
rendering the burdens of annual expense lighter, and by increas-
ing the annual salaries, asthe increased expenses of living and
therefore the real wants of ministers require. If the more able
churches could and would part with the most or all of their
funds, and bestow them on the weaker, or make some provision
for more generous salaries, and for proportionate contributions
for benevolent objects, their funds would still do good and not
evil.
PERMANENT FUNDS.
BY REV. G. A. CALHOUN, D. D., NORTH COVENTRY.
No doubt the system of Permanent Funds for supporting the
gospel, in connection with the churches of our denomination,
originated in a sincere desire to render enduring the institu-
tions of religion, and to perpetuate the usefulness of benefac-
tors beyond the short period of their generation. But in the
inauguration of the system in Congregational churches, two
mistakes were committed. First, the application of the funds
to the specific objects designed was not sufficiently defined
and guarded against perversion. "^Phey were often instituted
without designating what system of doctrines they were given
to support ; leaving those who should have control of them,
to apply them to the promulgation of truth or error according
to their pleasure.
And in the next place, funds, especially parochial funds, were
formed where they we-e not required. Large and wealthy
ecclesiastical societies are better without permanent funds for
the support of the gospel than with them. It is no favor to
them to be entirely exempt from pecuniary expense in sus-
taining the institutions of religion for themselves, and the com-
munities with which they are connected. As a general princi-
ple, that which costs nothing is lightly esteemed. It is be-
lieved that there are churches and societies in Comiecticut
which have been essentially injured by being freed from care
and effort in supporting the ministrations of the gospel. They
have not had imposed upon them the care and exertion need-
ful to awaken interest and efficiency in ecclesiastical matters ;
and hence their inactivity and inditference have reared a bar-
rier against benevolent exertions and spiritual progress. His-
toric facts in connection with our large churches and wealthy
societies lead us to expect a clearer manifestation of the spirit
of Christ where there are pecuniary sacrifices annually made,
31
234 Permanent Funds.
than where they are not demanded for sustaining religious in-
stitutions among themselves. They who have necessity laid
upon them of looking to God for their daily bread, in conse-
quence of this necessity may be brought nearer to God, have
a deeper sense of dependence on Him. and of their obligations
of gratitude, than if provision had been made for an abundant
supply of all their wants. We would aid poor churches in
sustaining religious institutions among them, and we would do
it in the way which will best subserve their permanent inter-
ests ; while we would be sure to let the weahhy churches
enjoy the favor of making annual provision for themselves, be-
lieving that permanent funds are rather an injury than a bene-
fit to them. As the Congregational churches of this state have
been kept thus long from a forfeiture of their evangelical char-
acter, so funds consecrated to the service of evangelical religion
have been wonderfully preserved from a perverted application.
As no original Congregational church in the state has fully
changed its denominational character, we know of no funds
which have been taken from our denomination and applied to
the support of a church of another name, or to the promul-
gation of fatal error. But the history of Congregational
churches and institutions out of Connecticut admonishes us of
danger, and the need of much caution. And close corporations
entrusted with treasures consecrated to the service of the Lord,
are invested with a power to do great evil whenever they
prove recreant to the trust reposed in them. The ecclesiasti-
cal history of New England, for the last half century, is proof
of this, without going further back, or to a greater distance.
But t!ie churches cannot be supplied with well qualified pastors
and missionaries without the endowment of literary and theo-
logical institutions.
Theological instruction must be gratuitous, and even be-
yond that ; students in theology must be aided in their self-de-
nying, struggling efforts to enter the miiiistry. The question
has long been settled, even from the first planting of Congre-
gationalism in New England, that a system of permanent funds
must be adopted for the education of Christian ministers. Aiid
this system has become imperative and more extended since
the establishment of theological seminaries. We have no
Permanent Funds. 235
desire to see these seminaries so riclily endowed as to
present a strong temptation to worldings to become occu-
pants of their professorships. A chair of gold, in process of
time, would probably be in the possession of a thief. A Judas
" had the bag and bare what was put therein." But profes-
sors in these institutions should be relieved from distressing
anxiety in reference to their pecuniary support ; and they and
their ])upils should be supplied with accommodations and means
requisite to the most efficient and successl'ul prosecution of
their appropriate work. This end cannot be attained without
permanent funds. And if there are permanent funds for the
support of professors, for the provision of needful buildings and.
large and well selected libraries, a field will then he left open for
benevolent exertion in aiding indigent students in meeting their
necessary expenses. The danger of a perversion of funds in con-
nection with our theological institutions is probably greater
than from any other quarter.
It is a singular fact, that most of the theological seminaries
of New England, established by Congregationalists are, in their
organic form, more thoroughly anti-congregational than those
of other denominations. They have been committed to the
management of self-perpetuating bodies, over whom neither
the churches, nor their pastors have any control. In these
seminaries, so long as they are held in reputation, centers a
powerful influence for or against evangelical religion. And
instructors in them are in circumstances most favorable for
swaying public sentiment according to their pleasure. As it
is expected that they will take the sons of the churches, im-
press on them their own views of the revealed will of God,
and send them forth to be pastors and missionaries of the
churches, a godly jealousy in reference to the kind of instruc-
tion given in these seats of learning, is not out of place. The
influence of universities in Europe in opposition to evangelical
religion, as also that of one planted by our Puritan Fathers,
admonishes us of danger from these needful engines of great
power.
The system of Permanent Funds in supporting the gospel
should not be applied to our charitable institutions but to a limi-
ted extent, especially to voluntary associations. We do not ob-
236 Permanent Funds.
ject to the Foreign Missionary Board possessing their mission
house, and funds to support their secretaries; but the spirit of mis-
sions would not be sustained, much less increased, were it not for
an annual application to the churches for means to continue the
work of faith and labor of love. And to secure permanency
and efficiency to the other great charitable societies, they should
be intrusted with property sufficient to give them a local and
convenient position for transacting the business allotted them ;
but we would have them dependent on annual contributions
for means to sustain their operations. We should deeply re-
gret the loss of the fund created by the missionary societies of
Connecticut, or what is denominated the " Everest Fund."
There are metes and bounds set to the application of these
charities, and the General Association of this state is constituted
the almoner. We do not discover ground to fear, that they
will not be hereafter, as they have thus long been, a means of
great good to the destitute.
But while we would be thus cautious in adopting the sys-
tem of permanent funds for the support of the gospel ; we would
by no means discourage the benevolent, possessed of property,
from making friends of the mammon of unrighteousness, that
they may be doing good when they are dead and received into
everlasting habitations. There are churches in the hill towns
of New England, sound in the faith once delivered to the
saints, long since planted, and often watered with the dews
and showers of grace, \vhich are in pressing need of perma-
nent funds to aid them in supporting the gospel. Their necessi-
tous condition has not resulted from any marked neglect of
theirs, but from the providence of God in taking from them
their members to form in part churches at the west, and in man-
ufacturing villages, or to give additional strength ar.d efficiency
to wealthy churches in our own state. Most of the thirty-two
churches in Connecticut, assisted by the Home Missionary So-
ciety, were once, not only self-supporting, but M^ere efficient
members of our ecclesiastical community. They have made
great sacrifices to the spirit of emigration and to the extension
of the Kingdom of Christ. Compared with wealthy churches,
theirs has been a double sacrifice — of helpers in the good cause
and of pecuniary ability. Indeed to many of our wealthy
Permanent Funds. 237
churches it might be said, that though they Avere rich, yet for
your sakes they became poor, that ye through their poverty
might be rich.
We understand it to be tlie purpose of our Home Missionary
Society to prevent, if possible, any of these churches from be-
coming extinct, and eventually to repair all the waste places of
Connecticut. Great good has been accomplished by the assis-
tance granted ; but is an annual appropriation of a small sum
to each of these churches to keep them from becoming at once
defunct, the best method which can be adopted for effecting
the purpose formed ? There are some evils attending these
annual appropriations, and particularly to the old churches in
our rural districts ; it is an annual proclamation of their pau-
perism, which is dispiriting to them, and gratifying to their en-
emies. A church receives from the Home Missionary Society
an appropriation of ^100, for which they are truly grateful.
It may enable them to eke out the small salary of their pastor
for the coming year ; but what will become of us, it is said, if
this aid should hereafter be withheld, or if some of our mem-
bers should be taken from us? And then, the unfavorable in-
fluence which this state of things must have on the pastor, can
well be imagined. A bright boy in the poor house to-day, may
be at a future period an honor to the pulpit, to the bar or to
the congress of the nation ; but an old })auper, who will con-
nect their interest with his ? An infant village church may
be annually assisted by the missionary society, with the pros-
pect, that when old enough it will take care of itself. And
this assistance will not consign it, in public estimation, to hope-
less pauperism. But facts disclose a reluctance in many men
to becoming members of societies, connected with these old
feeble churches, who would not hesitate to unite with them
were their pecuniary condition fair and promising for the fu-
ture. Were the system of permanent funds tor the support of the
gospel adopted so far as to give weak societies strength to sus-
tain the institutions of religion without charitable assistance,
and without a heavy burden to be borne by their members ;
and also so far as to make the impression on friends and ene-
mies, that these churches are to live while generations pass
away ; their condition would be at once vastly improved.
238. Permanent Funds.
The correctness of this position has been tested by experiment
in the Consociation of Tolland County. When many of the
churches of that Consociation began to decline in pecuniary
strength, in consequence of emigration and the operation of
other causes, six of them, aware of their tendency to weakness,
secured each a permanent fund of some four or five thousand
dollars. With the assistance thus derived, they have been
self-supporting, and the prospect is, that they will continue to
be thus independent : otherwise they would have ere this be-
came beneficiaries of the Home Missionary Society. Neighbor-
ing churches, in like circumstances, not improving their oppor-
tunity, are now receiving charitable aid ; and we fear the
amount now annually bestowed will not for many years con-
tinue unto them the stated ministrations of the gospel. They
need each of them a fund of five thousand dollars, to awaken
in them hope and expectation of good, to gather strength from
the population around them, and with the blessing of God,
to win souls to Christ. So do other churches in smiilar cir-
cumstances. And we know not where the system of perma-
ent funds for the support of the gospel can be applied with less
danger of perversion, or with a fairer prospect of lasting good.
And we know not where emigrants from these churches, or
other persons who have property to bestow in charity, can
find objects more worthy of their generosity, than our feeble
churches.
The friends of God in their operations to enlarge the King-
dom of Christ on earth, would be greatly embarrassed without
the aid of permanent funds. These funds to be available of
good should be put in the right place, and the apj)lication of
them to the support of the faith and order of our churches be
guarded by explicit legal instruments.
A PERMANENT MINISTRY.
BY REV. TIMOTHY TUTTLE, LEDYARD
Time was, when the location of a minister in any particular
place, as pastor of a church, was regarded as a permanent es-
tablishment. Until near the close of the last century, the dis-
mission of a pastor was an event of uncommon occurrence ;
a thing which gave occasion for much remark, and the cause
of dismission was the subject of earnest inquiry. Councils,
when called to act on the question of dissolving the connection
between a pastor and his church, long hesitated before coming
to a decision. That churches and societies then considered the
installment of a minister as a permanent thing is evident from
the fact, that, in the call given to the candidate, they always
offered what they called a settlement, that is, something beyond
a yearly salary, — something to begin life with, or with which
he might purchase a home. Now, that thing is entirely done
away ; and well it may be ; for if it were continued, societies
woi^ld often be subject to pecuniary loss.
The frequency of the dismission of ministers began about
the commencement of the present century ; and now it is an
uncommon thing that a man continues the pastor of the same
church during the whole period of his ministry, unless his min-
isterial life should end at a very early stage. In one District
Association, (that of New London,) there have been, in less than
half a century, nearly sixty removals of pastors by dismission
alone, not including those who have been removed by death.
Now, if we inquire concerning the causes, or the circumstan-
ces, which have led to the frequency of dismissions, it may be
observed, that the closing period of the last century, or more
especially the beginning of the present, was an era, not only
of the commencement of revivals of religion, but was also more
distinguished than formerly for discriminating doctrinal preach-
240 A Permanent Ministry.
ing. The distinguishing doctrines of Calvinism were brought
out more fully and pointedly than they had been, in some of
the preceding years. They were dwelt upon by the younger
class of ministers in almost every sermon. In many pla-
ces, these doctrines were new to the people. By many, they
were termed " New Divinity ;" and much opposition to them
was awakened. This opposition, becoming somewhat formi-
dable, caused some instances of dismission. From that time
onward, restless spirits in churches and societies — men of stand-
ing and influence, fmding that they could worry out a minister
whom they disliked, and whose preaching was too searching for
them to bear submissively, began to make efforts to accomplish
their object ; and now it is not uncommon that a very few, thus
rising up, cause a minister's removal. Formerly, it seldom en-
tered into the minds of the disaflected, that a minister could be
dismissed ; or, if any had such an idea, and attempted to bring
it about, they were put down by the general voice of the par-
ish. But now, if the people composing our churches and con-
gregations manifest more uneasiness under a permanent minis-
try than in former times ; if they are more given to change,
more fastidious, or difficult to please, more fault-finding with
their minister, and ready to turn him off, (especiaWy if he has
arrived at the age of fifty years or more, or if not thought to
stand upon the very summit of modern excellence ;) the cause
of this state of things, is the ease, with which it is now found
that he can be removed.
At first, the reason assigned most commonly by ministers
themselves, in asking for a dismission, was want of support ;
though there might be, and often there were, other reasons un-
derlying the request. If now the frequency of dismissions is
a subject of lamentation, (and we know it has been by both
ministers and churches,) the writer of this article must be al-
lowed to express his opinion, that the action of ministers them-
selves, has, in many instances, tended to introduce this lamen-
table state of things ; and on them the blame must, in some
measure rest. A minister is justified in asking for a dismis-
sion when his health fails ; and so he may be when there is an
overbearing degree of disaffection in his parish ; but not be-
cause one or two individuals rise up against him. He may
.4 Permanent Ministry. 241
properly ask for a dismission, and he ought to do so, when it is
clearly manifest that his usefulness among his people is at an
end. But it must be admitted, that many have sought and ob-
tained a dismission when there was no urgent occasion for it,
and in cases, in which both the minister and the congregation
have been sufferers in consequence.
In further proof that ministers should take apart of the blame
to themselves in having prepared the way for the present state
of things, when changes are so frequent, we would state the
fact, that young men have sometimes consented to be settled
in a parish, with the intention on their part of not continuing
long in it. Perhaps it is some weak parish, or some obscure
place. But they have concluded that it will do for the present,
until they can make themselves better known, and rise to some
eminence ; and then they "mean to go up higher."
Strong and wealthy parishes also do wrong in inviting a min-
ister from one that is weaker. Sometimes they send spies to
hear one preach, concerning whom a good report has reached
them; and if the spies, after hearing, recommend him, then a
call is extended to him forthwith. This is not acting in ac-
cordance with the Savior's golden rule, not doing to others as
they would that others should do to them. A small and weak
parish needs an able minister, as well as a large one ; it needs
such a minister to build it up, otherwise it is liable to remain
always feeble. Ministers themselves ought to put down this
kind of traffic, and to show that they are not to be taken by
the highest bidder.
Now, as to the permanence of the pastoral office, we may
say, that more importance should be attached to it than is
usually done, — more than councils usually attach to it, when
called to dismiss a minister ; more than churches and societies
now attach to it. The reasons are,
1. The inigratory condition of a minister often operates
greatly to his disadvantage. It is possible that he may find a
wider and a more inviting field of usefulness, and he may have
a better support. But it is a common thing that he is no bet-
ter situated — perhaps not so well ; especially, if he goes from
a people strongly attached to him, and where his influence is
powerfully felt. Sometimes, like Jonah, he goes away from
32
242 A Permanent Ministry.
duty, and from the place where God sent him ; and though he
may not be cast into the sea, and be swallowed by a whale, he
becomes a wanderer on the land, having, it may be, no perma-
nent location. Thus, instead of being more useful, his useful-
ness may become in a measure abridged ; and if he has a fam-
ily, his care and anxiety for them are greatly increased. A
minister may go from a place where he is pastor, and find
another where he is only a stated supply ; and there, he knows
not what shall be at the end of his term. There, his days are
as the days of a hireling. Or, he may possibly find a place
where all things look pleasantly. But, has he, on the whole,
gained anything by the change ? It may be that he has gained
by experience the knowledge of one thing, and that is, that it
is not best to be unsettled again. But, admitting that he has
found another, and possibly a better place, still one thing may
cause him some embarrassment ; he has the character of his
people, as individuals, to learn ; and he may be left to find out
things to his own disadvantage, and to learn that some, in
whom he confided most, are the least friendly, or the least dis-
posed to aid him in his work.
But these are not all the disadvantages of shifting from place
to place. In most cases, it is thought that migrating minis-
ters do not study as much as those are iinder the necessity of
doing, who are permanently located ; and consequently there
is a lack of that mental improvement to which they might and
ought to have attained. Men are not apt to labor constantly and
untiringly, unless they have something to impel them to action.
They are liable to content themselves with the thought that
old sermons will answer very well for a new place. But if a
minister continues long in the same location, he must do some-
thing to maintain his standing, as compared with others. He
must keep up with the advancement of society. He must
bring out of his treasure things new as well as old ; otherwise,
as we sometimes say, " his pond will fail."
Further, as to the influence of a minister upon the minds of
his people, we do not believe, in most instances, that it is di-
minished by a long continuance with them ; unless he should
persist in laboring after his mental faculties have failed. If he
labors onward to advanced age in the same place, as ministers
A Permanent Ministry. 243
did formerly, he labors for those, the most of whom were born
and educated under his ministry. The members of his church
are tiie persons whom he has baptized. They regard him as
their spiritual father ; and they scarcely know any other min-
ister. He therefore exerts over their minds a powerful in-
fluence.
Such, to ministers themselves, are the advantages of a per-
manent ministry, as contrasted with frequent changes. Minis-
ters cannot be absolutely sure of being more useful by a change
of place ; and if they break away from a people who are
strongly attached to them, God may frown upon their acl, in-
stead of adding his blessing.
2. The frequent dismission of ministers operates to the dis-
advantage of parishes.
Particularly, we may observe, that weak parishes, when
called to part with their minister, especially if he be one to
whom they are warmly attached, are very liable to be discour-
aged, and to be broken down. They are willing, we will sup-
pose, to do all they can to retain him. But he has a call, it
may be, from some other parish — from one greater in numbers
and stronger in resources. Calls of this kind — the stronger
from the weaker — if justified at all, must be so mainly on the
principle, that power gives right. But suppose the minister, so
called, consents to leave his people. He leaves the few sheep
in the wilderness, it may be, to remain unfed, to be discour-
aged — perhaps to be scattered upon the mountains, and to be-
come an easy prey to any devourer that may be lying in wait.
Another evil resulting to parishes is, that they are apt to con-
tent themselves with only a stated supply. We will suppose a
parish, in which frequent dismissions have already occurred.
It may not be one of the stronger parishes, but one able to sup-
port a pastor. Why then do they not settle one ? They may
say, of what use will it be ? If we had one, we should prob-
ably soon have to dismiss him. His installation would be only
a useless ceremony, and therefore we may as well content our-
selves with hiring by the year, or by six months, as the case
may be. Besides, he cannot feel at home among them as he
otherwise would ; nor will he be apt to feel the responsibilities
of a pastor ; nor can they speak of him as sustaining that en-
244 A Permanent Ministry.
dearing relation. A " stated supply " is comparatively a new
order in our churches. Those of us, who are advanced in age,
never heard of it in our boyhood, nor have we ever read of it
among the different orders of officers in the church, as men-
tioned in the New Testament. If the practice of employing
stated supplies continues to prevail, the time may soon come
when there will be very few pastors in our churches.
A further evil, resulting from the frequent dismission of
ministers, is the liability in parishes to become divided. If the
dismission of a minister does not, of itself, cause division, the
attempt to select another may have, and it often has had that
effect. Many candidates, it may be, are tried ; and some of
the parish are for Paul, and some for ApoUos, and some for
Cephas ; and it is found a difficult thing to agree upon any
one. Thus divisions are caused, and, perhaps, animosities are
enkindled, which may be lasting as a generation ; and if an-
other pastor should be settled, the disaffected ones may seek
a home somewhere else. It may be a question whether the
frequent dismission of ministers from our churches has not
tended to strengthen other denominations.
Still another evil may be mentioned, and that is, that there
is now less sacredness attached to the pastoral office, and that
ordinations and installations are regarded with far less solemnity
than they were in former times. Formerly, when such an
occurrence was to take place, it was a thing of great notoriety,
and there was a general gathering of the people, not only of
the parish, but from neighboring towns. Now, because it is
a thing of common occurrence, and there is so much uncertainty
about the ministers continuing in the pastoral office, the
importance of the transaction is not duly appreciated, and the
solemnity of it is not felt. Formerly, the settlement of a
pastor was considered in the light of a marriage — an agreement
which was to be lasting as life. Now, there is almost a moral
certainty, that, if the pastor should live a few years, a divorce
will take place. Thus an installation is liable to be looked
upon as a mere farce, and the office of the ministry is coming
to be regarded too much as a secular concern.
Viewing the subject in the light which has now been pre-
sented, and in reference to the evils resulting from frequent
A Permanent Ministry. 245
dismissions, we may see what degree of importance ought to
be attached to a permanent ministry.
Now, as to the remedij of the evils mentioned, it is difficult,
under present circumstances, to prescribe any course of action
which shall be effectual. Churches and societies, for their
own interest, need enlightening on the subject, that they may
learn how to appreciate the pastoral office. But much depends
on the action of ministers themselves. They should learn
wisdom from their own experience. Some ministers would,
probably, do well to be less aspiring than they are, and endea-
vor to learn, as did the apostle, in whatever state they are,
therewith to be content ; especially to be content with the place
where God, in his providence, has put them, so long as they
can be sustained, and so long as they have the prospect of
doing any good. Let them not seek to be dismissed, unless
absolute necessity requires it : and let all take a decided stand
in favor of a permanent ministry. Truly the present may be
termed a transition age, and it is considered to be an age of
progress ; and though it may be thought that the world is be-
coming better, yet, in respect to the permanency of the minis-
try, happier would it be, if the present were like the age of
our Puritan fathers. But it will never be such an age, unless
ministers themselves do all they can to make it so. But how,
it may be inquired, shall they attempt to make it so ? Let
them not be too aspiring — not so much given to change — not
so easily frightened by a few passing shadows ; for shadows
there will be in all their progress ; and let them labor on, con-
tented with such things as God appoints to them. Tf they
would have stable churches, they must themselves be stable.
[If ministers were not too modest, or too much affected by
the fear of the charge of sinister motives, they might enlighten
their people on the advantages of permanency, or at least
preach for one another on this subject. But there are some
things to be done also on the part of the people to favor a per-
manent ministry. Some things which they may and should
do, we will briefly indicate, though they are often repeated at
ordinations. Every church should devise generous things in
their relations with their minister, and treat him liberally in
246 A Permanent Ministry.
ill every respect ; they should be cordial toward him and his
family ; show him due respect and reverence ; make him feel
at home, so that he can labor heartily for them as for his own
people ; seek to be united, frown on tattlers and mischief-mak-
ers, and use all practicable means to promote harmony ; pray
for their minister, for when they do not care to pray for him.
he will soon, in their estimation, become unfit for their min-
ister; in a word, the people should make provision for per-
manency in everything. A condition of "notice to quit '"
in the terms of settlement ought never to be allowed, for in
nine cases out of ten, it will cause an unnecessary dismis-
sion ; it shows a distrust of a minister's capacity or integrity,
and is a libel on the Christian benevolence of both parties.
Churches that are waning, in agricultural towns, should,
of themselves, and with the aid of their sons who have gone
abroad, seek to raise a moderate permanent fund, so as to be de-
pendent on missionary aid as little as possible, which is needed
in the new settlements of the West. Every church and
society which desires a permanent ministry should with new
effort, and self-denial if need be, give a more liberal salary, ac-
cording to the changes of style and the habits of society,
if they have not already done so. The cost of living has nearly
or quite doubled within fifty years; but salaries have in-
creased at a far less ratio. The people are also greatly in-
creasing their gains, by extending their business and receiv-
ing higher prices for their products ; but many churches are
not in any like degree advancing in their liberality to their
ministers. They charge double for what they furnish him by
sale, but do not double his means of paying, or of educating
his children, and meeting all other expenses at enhanced cost.
Frequent and generous donations greatly strengthen the confi-
dence, and encourage the hearts of a minister and his family ;
but unfortunately for them, every lamb and chicken, every
peck of apples and potatoes, the people have to spare, now
find so ready a market and at such advanced prices, that
the gifts which were once so common, and which serve so well
to inspire mutual interest and confidence, now seldom find
their way to the minister's pantry or cellar. An inviting
jiarsonage, with ample and efiicient means for needed repairs.
A Permanent Ministry. 247
if not already provided, would secure and help to retain a desir-
able minister. Since few can furnish dwellings for themselves,
this now seems almost indispensable under the new order of
things — with "settlements" among the things which are now
obsolete. And last, though not least, every church needs a pas-
toral library for the use of their successive ministers. Many of
the best ministers, especially those with the smallest salaries, find
it impossible to furnish themselves with the standard theologi-
cal books — commentaries, and books of reference, which
every minister needs for the most intelligent, satisfactory and
useful discharge of his ministry. But a well selected library
would be a great consideration with most ministers, in accepting
a call to a church. It would be for the interest of any church
to tax themselves 50 or ^100 a year for a course of years for
such a library ; for they would be constantly receiving in
return more that compound interest. A country or village
church, paying from 600 to $1000 salary, could save one half
of what they felt to be a necessary increase, by devoting a yearly
sum to the purchase of books. A less salary would be accepted
than otherwise, both for the sake of the attractiveness of the
library itself, and because of the saving in that bill of personal
expenses. When this measure shall be fully inaugurated, and
a pastoral library become as common as a parsonage, a great
stride will have been taken on the road to permanence in the
ministry. Funds need to be established for this purpose, por-
tions of overgrown funds, if possible, should be devoted to it,
legacies given and annual contributions made by the people
— funds and legacies conditioned, perhaps, on the raising of
proportionate annual contributions.
With the use of these and kindred means, many an undesir-
able parish may gain and keep desirable ministers ; and thus
may permanency as of old, with all its blessings, return to
our ministry.] — Com. of Pub.
COMMON SCHOOL AND ACADEMICAL EDUCATION
AS INDEBTED TO CONGREGATIONALISTS.*
BY DAVID N. CAMP, ESQ,., STATE SUPERINTENDENT OF SCHOOLS.
In speaking of the relations of any particular church or
denomination to the school system of the state it is difficult to
separate the distinctive denominational action from that of the
whole community, for, in many instances, though action may
have been by a particular body, the records of such action do
not conclusively establish such fact. No one, however, who
has been conversant either with the history of Congregational-
ism in Connecticut, or with the earlier history of common
schools and academies, can have failed to see that elementary
education has always found among Congregationalists warm
advocates and firm supporters.
The early settlers of the towns which composed the two
original colonies of Connecticut and New Haven were mostly
Congregationalists. They came to these settlements with their
families and all the family relations existing from the first. They
came with all the elements of the state combined in vigorous
action, and with a firm purpose to make the then wilderness
their permanent home. They came with earnest religious
convictions, made more earnest by the trials of persecution.
United in a common faith, bound together by strong sym-
pathies, and already organized in churches for religious im-
provement, it was in harmony with their circumstances that
they should seek the intellectual and moral culture of their
children. But there were other reasons why they should do
this. They held the Bible as the only authoritative expression
* This article, prepared in ill health, and amid the pressure of official duties, is an
inadequate exhibition of the subject. The hope has been indulged of making it more
complete, but too much research and investigation seem to be required to reuder it
practicable.
Common Schools and Academies. 249
of the divine will, and that every man was able to judge for
himself in its interpretation. Their civil government was
organized, as they believed, on the principles of the Bible, and its
teachings were their rule of faith and practice. It became,
therefore, necessary that all should understand the Scriptures,
and receive that intellectual culture which would enable them
to read the Bible and judge of its meaning. Thus, among the
earliest laws of the colonies, were statutes requiring parents
and masters to teach their children, either themselves or by
others, so as to enable them perfectly to read the English
tongue, also to catechize them in the grounds and principles
of religion.
The members of their churches had many^ of them received
a good education in the best grammar schools of England.
They knew the value of good schools, and felt the necessity
of establishing them in the colonies, so that almost immedi-
ately on the formation of a settlement a school as well as a
church was organized. And these pious men not only sought to
provide for their own children, but also endeavored to make
provision for the elementary education of all by establishing
common schools, and, in some instances, making these schools
free. The supervision of the schools, though provided for by the
towns, was, generally, committed to the pastors of the churches.
Thus, in the records of the New Haven colony, at a general
court, held 25th of 12th month, 1641, it was ordered " That
a free school be set up in this town, and our pastor, together
with the magistrates, shall consider what yearly allowance is
meet to be given to it out of the common stock of the town, and
also what rule and orders are meet to be observed in and about
the same."" In the continued legislation, the pastor or minister
is often referred to as superintending the schools. Not only
were the individual pastors deeply interested in the common
schools, but it appears that the governor, council and repre-
sentatives in general court assembled, in May, 1714, recom-
mended to the General Association of the churches, in this
colony, to inquire into the state of religion in this govern-
ment. In compliance wherewith, the Association reported to
the Assembly several heads relating to religion and education.
These were considered by the next General Assembly, and an
33
250 Common Schools and Academies.
act was passed designed to secure the due execution of the law
for the education of children. After the establishment of
parishes or societies within the limits of incorporated towns,
the common schools were under the supervision of officers
appointed by school societies coterminous with the parishes.
Among these officers was almost always found the "minister."
Prom that time to the present, the Congregational clergy
have almost universally been actively engaged in promoting
the cause of common schools.
The influence of the Congregational denomination on
academies and high schools is seen chiefly in the results of
individual or extraordinary action, while the benefits are
undoubtedly much greater, from the constant influence of a
deep and abiding feeling that pervaded the ministry, that it
was important that the facilities for higher education should be
abundantly provided.
Among the earliest and best established schools of higher
order, were the Hopkins Grammar School of New Haven, and
the Public Grammar School of Hartford. Both of these in-
stitutions received important bequests from Governor Edward
Hopkins, who, at his death, left by will a sum for the educa-
tion of hopeful youths, both at the Grammar School and
College. Gov. Hopkins was, in early life, a convert to the
religious doctrines and observances of the Puritans, and came
to this state in 1637, where he resided for about fifteen years.
His deep religious feeling, and his own high culture enabled
him to see the need of snch institutions as his wealth permitted
him to foster and endow.
The Hopkins Grammar School at New Haven has been
successfully maintained for nearly two centuries, and is still
doing good service as a classical school of high character.
The Hartford Grammar School, after many vicissitudes, but
with eminent success, has been united with the Public High
School of that city, yet is still so far distinct as to answer the
true "intent and purpose " of Mr. Hopkins, by being open to
young men from abroad.
Dr. Dwight, afterwards president of Yale College, started an
academy at Green's Farms, Fairfield, in 1783, and continued
the same till his removal to New Haven, in 1796. This
Common Schools and Academies. 251
school obtained a high reputation, not only in Connecticut but
in other states, and may be taken as the type of numerous
similar institutions established by Congregational ministers and
maintained by them at the same time that they were filling
the office of pastors to large parishes.
The term " Academy," which in the mother country had
been applied to seminaries of learning established by the non-
conformists, to distinguish them from the schools and colleges
of the Church of England, seems to have been applied, very
naturally, by the sons of the Puritans to similar institutions in
this country, and though not confined to schools founded by
Congregationalists, was generally applied to such. Some of
these institutions ceased to exist after a few years, while others
were merged in the higher departments of common schools,
but many of them were incorporated by the General Assembly,
and became permanent educational institutions.
It is interesting to notice the date of incorporation of the
principal of these schools, and the position which they occupied.
Most of them Avere incorporated in the first thirty-five years of
the present century, as follows :
In 1802 Berlin Academy at Berlin.
" 1802 Woodstock •' '• Woodstock.
" 1803 Bacon -• " Colchester.
'• 1806 Stratford '•' '' Stratford.
'• 1809 New Township Academy " New Haven.
•' 1814 Danbury ''• " Danbury.
'- 1821 Fan-field " " Fairfield. ^
" 1823 Goshen -• •' Goshen.
" 1825 Lee's " '' Madison.
" 1829 Greenwich - •' Greenwich.
'• 1829 Tolland " " Tolland.
" 1830 Brooklyn " '•' Brooklyn.
" 1833 Hill's
" 1834 Killingworth
'' 1834 North Greenwich
- 1334 Ellington
" Say brook.
" Killingworth.
" N. Greenwich.
•' Ellington.
A few of the above had considerable endowments. Two
or three others, as the Brainard Academy, Guilford Institute,
and Norwich Free Academy, have been more recently endowed.
252 Common Schools and Academies.
Besides these, there were two or three female academies, and a
few others whose existence was brief. These mentioned were
not usually denominational in character, but to a great extent had
their origin in the efforts of Congregational pastors and laymen.
Some of them were general in character, but the great object
of their founders seems to have been to provide educational
institutions, either academies or grammar schools, which would
afford young men an opportunity to fit for college, and afford
both young men and young women a place where they
might obtain a better education than the common schools then
offered.
The influence of these academies and high or grammar
schools has been felt in the denomination and in the state at
large.
The results of the action of Congregationalists cannot so
easily be separated from the aggregate results of educational
improvements and influences. It has generally been their aim
not simply to provide means of instruction for their own
children and those of their faith, but to extend the opportunities
of a good education to all classes, and bring superior schools
within the reach of all. Their efforts have been abundantly
blessed to the Congregational church and to the state at
large.
SEPARATE CHURCHES IN CONNECTICUT.
BY REV, ROBERT C. LEARNED, BERLIN.
It is commonly known that during the Great Awakening of
the eighteenth century, there were in New England many di-
visions and contentions arising out of the fervent zeal of some
members of the churches and the more conservative spirit of
most of the pastors and brethren. As a consequence of these
divisions there arose a class of churches, considerably numerous
for a time, which though purely Congregational in their princi-
ples and practices were not in fellowship with the churches of
" the standing order." They insisted strongly on the neces-
sity of a clear evidence of regeneration and an open confession
of faith with a public recital of religious experience ; they asser-
ted the right of choosing and ordaining officers for themselves,
and claimed the privilege for every member of the church to
exercise the gifts which God had bestowed to the edification of
their brethren. They were truly evangelical in their general
doctrine, though somewhat enthusiastic in some of their views,
and extravagant in their practices.
They seceded from churches on the Saybrook platform, and
were therefore called Separatists. They jr)re/errec? the name
of Strict Congregationalists. These churches have, in some few
cases, been received into fellowship with the other Congrega-
tional churches, the occasion of their separation having been
obliterated in the lapse of time ; in others, their adherents have
turned away to the Baptist connection. In many particular
cases it is now diffcult to trace the history of these churches.
In some, it is uncertain whether or not a church organization
was ever effected. An attempt is here made to give an outline
of the history of these churches in Connecticut.
The first Separate church was that in Canterbury. A divi-
sion took place about the time of Dr. Coggswell's settlement
in the old church in 1744. They had first as a pastor one of
254 Separate Churches in Connecticut.
their own number. Solomon Payne, — ordained Sept. 10, 17 16,
died October 25, 1754. Mr. Payne was succeeded by Joseph
Marshall, — ordained April 18, 1759, dismissed Aug. 20, 1768.
After this the church never settled a pastor. Efforts were
repeatedly made to reunite this church to the church which
stood on the old platform. However, in 1782 the Separate
church was reorganized and was finally admitted into fellow-
ship with the regular churches, being known as the church in
the North Society, its house of worship having been removed
to the north part of the town. There Rev. William Bradford, a
native of Canterbury, ministered in his last years, and here
other laborers were temporarily employed. At length, how-
ever, the old red meeting house fell into neglect and decay, and
about the year 1853 was taken down.
In Scotland, (then a part of Windham,) a Separate church
of more than twenty members, cut off from Scotland church,
was formed in 1746, known by the local name of " Brunswick
Church.^'' It had only one pastor, — John Palmer, — who was
ordained May 17, 1749, and continued hi charge till his death,
August 13, 1807, at the age of eighty-six. The church after-
wards wasted away until, in 1813, it was dissolved by vote,
most of the members going to the Presbyterian church, Can-
terbury, in which town part of them lived. The house of
worship, south-east of Scotland Village, stood till about 1850.
In Windham, (First Society,) there was a secession ; but, if
organized at all, it did not long continue its church-life. Back-
us says tliat Elihu Marsh was ordained pastor there Oct. 7,
1747, and afterwards became a Baptist.
In Mansfield, there was a Separate church formed Oct. 9,
1745, being the first after the division in Canterbury. They
elected Dea. Thomas Marsh to be their Pastor, and appointed
January 6, 1746, for his ordination : but the day before, he was
seized and imprisoned for preaching the gospel without license.
On the day appointed Mr. Elisha Paine preached to a great con-
course of people. In February they chose John Hovey pastor,
and ordained him, the first Separatist pastor. He continued in
this office for many years, but died Oct. 28, 1775. Mr. Marsh
having been released from prison was ordained colleague with
Hovey in July, 1746. But this church had wasted so much,
Separate Churches in Connecticut. 255
that in 1765, two men and two women, then ••'the remaining
members," obtained •' liberty of communion '' with the church
in South Killingly, "until God in his Providence should other-
wise provide."
In Killingly a Separate church was formed about 1746. lo-
cated in the southern part of the town, over which were set-
tled these pastors. Samuel Wads worth, ordained Jan. 3, 1747,
died 176'2. Eliphalet Wright, ordained May 16. 1705, died
Aug. 4, 1784. Israel Day, ordained June 1, 1785. dismissed
May 23, 1S26.
During Mr. Day's ministry, he was received by special vote
into the County Association. After his death the church was
supplied for a while by several ministers, and one was settled,
the church being connected with the others of the county in
full fellowship.
Since 1856, the meeting house has been loaned to the Free
Will Baptists, and the church is nearly extirict.
There seems to have been a branch of this church in
the eastern part of Killingly, which perhips prepared the
way for the Baptist church now established there.
In Brooklyn, (then a society in Pomfret.) there was a sep-
aration, but whether a church was established is uncertain.
The records of the Brooklyn Church show that in Dec, 1742,
twenty-six persons signified by letter their " dissent and with-
draws " from the pastor as from one that had the form but
denied the power of godliness. Most of these persons after
repeated admonitions were excluded from fellowship.
In Plainfield a Separate church was formed about 1744, of
which Thomas Stevens was ordained pastor on the 11th of
September in that year. He was a man of some native talent, a
worthy minister, and became one of the leaders of his party. He
died in charge Nov. 15, 1755, and was succeeded by Alexan-
der Miller about 1758, who ministered till his death. Their
church being on the wane, and the old church being without a
pastor and in a feeble state, a desire for re-union, felt in both
churches, was realized in Feb. 1769 ; the house of worship was
removed, and Mr. Fuller who had preached to other Separate
churches was settled pastor of the united church.
In YoLUNTowN there was a Separate church, over which Al-
256 Separate Churches in Connecticut.
exander Miller was ordained, April 15, 1851, and presided till
his removal to Plainfield, when the two churches seemed to
have united in one.
In Preston a Separate church was formed March 17, 1747,
and Paul Park was ordained pastor July 15, 1747. He con-
tinued in office more than fifty years, and in 1797 preached a
half century sermon. He had no regular successor in the pas-
torate, though the church held meetings for some time after
his death, and their last records come down to 1817.
There was another Separate church in the " Long Society "
in Preston, over which Jonathan Story was ordained in 1742,
but it seems to have been broken up in a few years.
In Lisbon, (then a part of Norwich,) a Separate church was
formed which had for its pastor Jeremiah Tracy, one of the
seceders, but of its history no further particulars are known.
In BozRAH (then called Norwich Plains,) there was like-
wise a Separate church, but no account can be given of it.
Probably it was over this church that Bliss Willoughby was
pastor in 1756.
In Franklin (then Norwich Farms,) there was another
Separate church, over which Thomas Denison was ordained
pastor Oct. 29, 1746, and continued till about 1759. He ap-
pears at various places and times in the history of the churches
of this order.
In Norwich there was a Separate church, located at Bean
Hill which began about 1745. Here Jedediah Hide was or-
dained Pastor Oct. 30, 1747, but was deposed Sept. 22, 1757.
John Fuller was ordained Aug. 17, 1759, but removed and a
Mr. Reynolds was ordained in his place, Dec. 22, 1762, who
four years later became a Baptist, and the Separate church was
scattered.
In MoNTViLLE (then North Parish, New London,) there was
a separation in 1747-8, and Joshua Morse was ordained pastor
there May 17, 1750. They kept together about thirty years,
but elder Morse removing in 1799 to Landisfield, Mass., the
church became extinct.
In New London there was a Separate church gathered, over
which Rev. Timothy Allen presided for a time, who had been
deposed at West Haven for his New Light views. This church,
however, did not continue long.
Separate Churches in Cotinecticiit. 257
In Waterford (then part of New London,) a Separate church
was gathered about 174S with Nathan Howard for its elder.
This church early adopted Baptist principles.
In East Lyme there was a Separate church, over which Eb-
enezer Mack was ordained June 12, 1749, They erected a
meeting house in 1755, but most of them soon became Bap-
tists.
In Lyme there was another Separate church, of Avhich John
Fuller was ordained pastor Dec. 25, 1746, He removed to
Norwich in 1759. Of the subsequent history of the church
no account is at hand.
In North Stonington a Separate chin'ch was formed Sept.
11, 1746, of which Matthew Smith was ordained pastor Dec. 10.
1746, but on the 3d of Aug., 1749, he was excommunicated by
the church. Oliver Prentice succeeded him, ordained May 22,
1753, died in office Oct IS, 1755. Then succeeded Nathan
Avery, ordained April 25, 1759 ; died in the 22d year of
his ministry. Sept, 7, 17S0, He was followed after an inter-
val by Christopher Avery, ordained Nov, 29, 1786, who minis-
tered till his death, July 5, 1819. This church finally coal-
esced with the church from which it had originally separated.
In Ledyard, (then North Groton,) there was a small body
of Separatists, of which Nathaniel Brown, Jr., was ordained
pastor, Nov, 14, 1751, who fell under censure in 1755. It
probably did not have a long life, but was supplied for a time
by elder Park Allyn.
In Enfield there was a Separate church formed in 1770,
which is supposed to have continued twelve or fifteen years.
but no record of it now remains.
In SuFFiELD a Separate church was formed, of which Jo-
seph Hastings Avas ordained pastor April 18, 1750. They
built a house of worship in 1762, but soon became divi-
ded and broken up. Mr. Hastings became a Baptist, and, in
1769, the pastor of the Baptist church, into which a portion of
his church had been organized. The Separatists then chose
Israel Holley as their pastor, who was ordained June 29, 1763,
but was afterwards dismissed, and preached in Granby and in
Cornwall, This church was dissolved about 1784, the mem-
bers mostly returning to the old church.
34
253 Separate Clturches in Connecticut.
Ill MiDDLETOwN there was a Separate church which at first
embraced members in Wethersfield, where Ebenezer Froth-
ingham was ordained Pastor Oct. 2S, 1747. After a time the
members in Wethersfield having removed to New York, Mr.
Frothingham took np his residence in Middletown, and was
instahed there about 1754. His people resided in the First
and Fourth Societies, and in 1778 were divided into two
parties, about which time Mr. F. was dismissed. He died in
Middletown Nov. 30, 1798, aged 81. Stephen Parsons, his
successor, was ordained Jan. 31, 1788 ; dis. Aug. 9, 1795. David
Huntington, was ordained Nov. 8, 1797; dis. Oct. J800. Ben-
jamin Graves was ordained Oct. 3, 1803 ; dis. 1812. About
the time of Mr. Graves' dismission, the church was dis-
solved, but was re-organized in 1816, and is now known as
the South Church in Middletown.
In Colchester there appears to have been a Separate church,
of which Jabez Jones was ordained pastor in 1751. Nothing
more is at hand concerning it.
In SoMERs a Separate church was organized in 1769. The
First church had become very much distracted after the death of
Mr. Leavitt in 1761, and was divided ; a part becoming Separ-
ates, built a meeting house, but returned in great harmony un-
der Dr. Backus. Mr. Ely who was the first pastor of the Sep-
arate church — from about 1769 to 1774 — was afterwards
prominent in Shay's rebellion in western Massachusetts, and
ended his days in prison.
In Haddam there were movements towards separation, and
a society was formed in 1785, who in 1792 professed them-
selves Baptists,
In Tolland a number known as New Lights withdrew them-
selves from the communion of the church about 1740, but in
1760 only a few of them remained. There is no evidence ex-
isting of their having formed a church.
In Prospect, formerly Columbia Society, there was a Sepa-
rate church, probably formed between 1770 and '80, of whicli
Benjamin Beach was several years pastor, till 1797, when the
present church was formed in Prospect. Being unable to sup-
port the gospel alone, the most of them united with that
church.
Separate Churches in Connecticut. 259
In ToRRiNGTox a number of the members of the church united
with a class denominated Separates and formed a society styled
the Strict Congregational Society. The same year (1786.)
they commenced a house of worship on the site of the present
church. By a vote of this church, March, 1787, Rev. Lemuel
Haynes, a colored preacher, became their pastor, an office
which he held about two years, though not installed. In 1791,
by the aid of a council, both churches adopted new articles of
faith and a covenant and became re-united, and soon after made
the new house their place of worship.
In Bethlem Dr. Bellamy made record in 1740, •' A number
of the middle aged stand up for false religion and plead for the
Separatists." But after a prevailing epidemic in 1750, he notes
as one of the favorable results that " the separate spirit did not
appear as before."
In Coventry and New Milford there are believed to have
been movements towards separation, but no certain infor-
mation has been obtained concerning them. The Second
Church in Milford and the North Church in New Haven arose
from the revival influences of the 18th century, but were not
Separatists.
See Dr. Trumbull's History of Connecticut, Vol. 2, pp. 103 — 195 ; Tracy's Great
Awakening, pp. 310 — 325; and Eev. Dr. McEwen's Historical Paper in this volume, p.
280.
ERRATA.
Page 254, line 1, put a comma after "number."
Page 254, line IS, put quotation marks around tlie words "the old red meeting
house."
Page 254, line 22, for Presbytci-iau, read Congregational.
Page 255, line 7, for " Jan. 3," read " June 3."
Page 256, line 1, for " 1851," read " 1751."
Page 256, line 2, for " seemed," read " seem."
Page 256, line II, for " 1742," read " 1752."
Page 256, line 35, for " Landisfield," read " Sandisfield."
ON THE RISE, GROWTH AND COMPARATIVE RE-
LATIONS OF OTHER EVANGELICAL DENOMINA-
TIONS IN CONNECTICUT TO CONGREGATIONAL-
ISM.*
BY REV. HENRY JONES, BRIDGEPORT.
Presbyterians. — In a survey of the minor evangelical de-
nominations in Connecticut, the first place may be fairly
assigned by us to the Presbyterians as next of kin.
In Voluntown a Presbyterian church was organized on the
15th October, 1723. Its first pastor, settled in 1723, was dis-
missed in 1770, and died in November, 1775. The church was
reorganized as Congregational in June, 1779. The church
in South Mansfield also is or has been nominally Presbyterian,
but practically Congregational.
At the present time there are six Presbyterian churches in
Connecticut, of which the Old School General Assembly claims
five, and the New School one. Of these churches we present
ths following tabular view :
Thompsonville, 0. S.,
Tariffville, 0. S., . .
Hartford, O.S., .
Stamford, N. S., .
Bridgeport, O. S., .
Deep River, O. S., .
Date of organi-
Number of origi-
Number of mem-
zation.
nal members.
bers at the pre-
sent time.
July 5, 1839.
162
Oct. 24, 1844
20
Oct. 4, 1851.
32
149
Feb. 25, 1853.
26
149
Oct. 31, 1853.
78
124
July 27, 1856.
19
18
The numbers in the last column are taken from the published
minutes of the two General Assemblies for 1859.
The churches in Thompsonville, Tariffville, Hartford and
* The liistorical facts and statistics embraced in this paper are based mainly on the
authorities given iu the margin ; and from these, whatever seemed to tlie purpose,
has been quoted without scruple.
Other Evangelical Denominations. 261
Stamford were originally composed almost exclusively of those
who had been previously members of Presbyterian churches
elsewhere, and who imagined that their spiritual interests would
be better secured under that organization.
The church in Bridgeport was the result of a secession
from the Second Congregational church, on the dismission of
Rev. Dr. Nathaniel Hewit, at his own instance, by the Con-
sociation of Fairfield West.
The church at Deep River was also composed originally of
members seceding from a Congregational church. The reasons
distinctly assigned in this instance were, the refusal of that
church to hear from its pulpit the doctrines of the Saybrook
platform, and the dismission, without trial, by a unanimous
vote of the council of consociation, of the pastor, whom the
same council had, eighteen months before, with the same
unanimity ordained.
But we must be allowed to doubt whether the council of
consociation could have been led so summarily and unani-
mously to reverse its own recent action, had not the disaffec-
tion seemed to have been caused, not by the doctrines them-
selves of our platform, but by their nude and disproportionately
frequent, and so far unscriptural exhibition. It may indeed
be questioned which is the most lamentable in the Christian
pastor, an affected championship of doctrines supposed to be
specially offensive to the natural heart, or an over prudent
silence in respect to them. And in the present case the Con-
sociation might justly demand why has not this church been
carefully and kindly trained to an intelligent acceptance of
those doctrines, which by an over zealous assertion of them,
have been rendered so distasteful. The seceding brethren,
doubtless, felt themselves called upon thus to bear their testi-
mony to the truth. But might they not have yielded a more
quiet, indeed, but more effective testimony by remaining at
their post? Two like secessions have taken place, (in Enfield
and Fair Haven,) without a change of denomination, fully in
the spirit of that at Deep River.
The church in Tariffville, in October, 1852, saw their
pastor dismissed, and their church edifice soon after sold to
Episcopalians. They have still an existence as a church, but
262 Other Evangelical Denominatiotis.
have had no preaching except at long intervals for the last
seven years.
It appears that within the last ten years, four Presbyterian
churches have been organized in our state. If a necessity for
these churches has in any instance arisen from a want of
fidelity to the scriptural faith of our fathers, or from any failure
in the duties of church fellowship, to which we are mutually
pledged in our cherished system of consociation, let the
churches receive the lessson in a spirit which may prevent such
divisions in future years.
Baptists. — In 1705, just seventy years from the settlement
of the Connecticut River towns, a Baptist church Avas organ-
ized in Groton, by the Rev. Valentine Wightman, who removed
to that town from North Kingston, Rhode Island. There had
been previously a few scattered Q,uakers and Episcopalians
within the limits of the colony, but this appears to have been
the first attempt to establish a departure from the Congrega-
tional church order in Connecticut.
The Rev. Valentine Wightman remained pastor of the church
in Groton forty-two years, till his death at the age of sixty-six.
He was descended from the Rev. Edward Wightman, burnt
at the stake in England in 1612, the last man who suffered
death for conscience sake in the mother country by direct
course of law. He was followed in the pastorate, after an in-
terval of nine years, by his son, the Rev. Timothy Wightman,
who retained the office forty years till his death in 1796, and
was succeeded by his son John G. Wightman, who was pastor
of the same church from 1800 to 1841, when he died. Thus
the three Wightmans, father, son and grandson, sustained the
pastoral office in this church one hundred and twenty-three
years. Of the descendants of the Rev. Valentine Wightman,
nineteen have sustained the pastoral office with usefulness and
honor.
The church in Groton remained the only Baptist church in
Connecticut for twenty years. In 1726 another was organized
in New London, and in 1743 a third in North Stonington.
From these beginnings, small at first and slow in progress,
have arisen, amid much opposition and many discouragements,
we are told, the eight associations of Baptist churches in this
Other Evangelical Denominations. 263
state, embracing in 1S50, 121 ministers, 113 churches, and
16,617 communicants.*
The Baptists have been supposed to have received consider-
able accessions from the Separatists of the last century. But
it appears that out of twenty-five churches of the Separatists,
not more than four or five joined the Baptist denomination.
The rest resumed their conimunion with the Congregational
churches. f
Episcopalians. — The origin of Episcopacy in Connecticut,
as given by Trumbull, is substantially as follows :
The society for propagating the Gospel in foreign parts, in
1704, fixed the Rev. Mr. Muirson as a missionary at Rye.
Some of the people at Stratford had been educated in the
church of England, and others were not pleased with the rigid
doctrines and discipline of the New England churches ; and
they made an earnest application to Mr. Muirson to visit Strat-
ford and preach and baptize among them. About the year
1706, on their invitation, he came to Stratford. The novelty
of the affair, and other circumstances, brought together a con-
siderable assembly ; and Mr. Muirson baptized twenty-five
persons, principally adults. The churchmen in that town at
first consisted of about fifteen families, among whom were a
few landholders, but much the greatest number were trades-
people of English birth. In April, 1707, Mr. Muirson made
another visit, and preached this time in Fairfield as well as
Stratford, baptizing in both towns a number of children and
adults. In 1722, the Rev. Mr. Pigot was established as a
missionary at Stratford. He had twenty communicants and
about a hundred and fifty hearers. In 1723 Christ Church
was founded. |
Meantime a grand defection had occurred at the very center
of things. In March, 1713, the trustees of Yale College,
wishing to secure to the students the best advantages, had
appointed Rev. Timothy Cutler of Stratford as resident rector.
Mr. Cutler was acceptable to the legislature, and to the clergy,
and the students were quiet under his instruction and govern-
* HoJlister's Hist, of Conn., Vol. II., p. .560.
tNew Englander, Vol. XL, p. 216.
X Trunibuirs Hist, of Conn., Vol. I., p. 50-5.
264 Other Evangelical Denominaiions.
ment. Says Dr. Stiles, "In the philosophy, metaphysics and
ethics of his day, he was great. He spoke Latin with fluency,
and with great propriety of pronunciation. He was a man of
extensive reading in the academic sciences, divinity and eccle-
siastical history, and of a commanding presence and dignity in
government." The college, says Trumbull, appeared now to be
firmly established in a flourishing and happy state. But from
a quarter entirely unexpected, it sufl"ered a sudden and great
change. At the commencement in 1722, it was discovered
that the rector and Mr. Brown, one of the tutors, had embraced
Episcopacy, and that they and two of the neighboring minis-
ters, Rev. Samuel Johnson of West Haven, and Rev. James
Wetmore of North Haven, had agreed to renounce the commu-
nion of the churches in Connecticut, and to take a voyage to
England to receive Episcopal ordination.
Here was, indeed, a " dignus vindice nodus." Gurdon Sal-
tonstall had been for fourteen years the governor of the colony
by the annual vote of the people. In the first year of his
public service, through his personal influence, doubtless, to a
great extent, the vSaybrook Platform had been carried, and our
admirable system of church consociation secured. Before his
election he had been ten years a Congregational pastor, was
well versed in the Episcopal controversy, and attached to the
prevailing order. Nor in the dignity of personal presence did
he yield anything to the learned Rector. So important did he
deem it that the public should be informed on this great
question of the liberty of the churches, that he came forward,
amid the universal surprise, and, as tradition relates, disputed
openly with Rector Cutler the claims of prelatical supremacy.
Moveover, he was judged to have been superior in the argu-
ment, and gave much satisfaction to the clergy and others who
were present.
The trustees at the commencement passed no resolve rela-
tive to the Rector, but gave themselves time to know the pre-
valent opinion of the people, and to consult the legislature on
the subject. But meeting in October, while the assembly
were in session at New Haven, they adopted the following
resolutions :
" Voted, That the trustees, in faithfulness to the trust reposed
Other Evangelical Denominations. 265
in them, do excuse the Rev. Mr. Cutler from all further services
as rector of the college. That the trustees accept the resigna-
tion which Mr. Brown hath made as tutor.
" Voted, That all such persons as shall hereafter be elected
to the office of rector or tutor in this college, shall, before they
are accepted therein, before the trustees, declare their assent to
the confession of faith, owned and assented to by the elders and
messengers of the churches in this colony of Connecticut,
assembled by delegation at Saybrook, September 9, 1708, and
confirmed by the act of General Assembly, and shall particularly
give satisfaction to them of the soundness of their faith in
opposition to Arminian and prelatical corruptions, and of any
dangerous consequence to the purity and peace of our churches.
But if it cannot be before the trustees, it shall be in the power
of any two trustees, with the rector, to examine a tutor with
respect to the confession and soundness of his faith in opposi-
tion to such corruptions."*
It is impossible not to recognize an overruling providence in
the fact that fourteen years before this time the churches of
Connecticut had been led to provide themselves with a con-
fession of faith, adopted as if with special reference to just
such an emergency as had now so unexpectedly occurred.
Who can fail to see that the Saybrook Platform was at that
time, and has continued to be from that time, the sheet-anchor
of the freedom and unity of our churches ? — that it then held
our beloved college, and has since held it firmly moored in its
primitive and Puritan simplicity ? Had Harvard College,
founded in the united prayers and sacrifices of the sister colo-
nies, been pledged to some such standard as our platform
affords, could it have been so easily perverted from the holy
purposes of its founders, and be lending, as at this day, its
powerful influence to the propagation of fatal error.
Mr. Cutler and Mr. Brown, having been thus excused from
their services at the college, and Mr. Johnson having been
about the same time dismissed from his pastoral charge, as also
Mr. Wetmore, they all soon after proceeded to England and
received holy orders. Of these only one returned to the
* Trumbuirs Hist, of Conn., Vol. II., p. 82.
35
266 Other EvaiiE^elical Denominations.
is'
colony. The Rev Samuel Johnson, about the year 1724, was
stationed as missionary of the church at Stratford, in the place
of Mr. Pigot. Mr. Johnson is described by Dr. Dwight as the
father of Episcopacy in Connecticut, and, perhaps, the most
distinguished clergyman of that order who had settled within
its limits. In 1754, he was appointed president of King's Col-
lege in New York. He received the degree of D. D. from
the University of Oxford.
It was supposed that at this time several other gentlemen
of considerable character among the clergy were in the scheme
for declaring for Episcopacy, and of carrying over the people
of Connecticut in general to that persuasion. But as they had
not openly committed themselves, when they saw the conse-
quences with respect to the rector and the other ministers, that
the people would not hear them, but dismissed them from the
service, they were glad to conceal their former purposes and
continue in their respective places.* Three instances of defec-
tion, however, afterward occurred. The Rev. John Beach,
who had been the approved pastor of the Congregational
church in Newtown for seven years, seceded from the prevail-
ing order, and sailed for England, where he was Episcopally
ordained in September, 1732. He afterward preached as a
missionary in Newtown and Reading. The Rev. Samuel
Seabury, the father of the future bishop of the same name,
likewise gave up his charge as stated supply at Groton, declared
for Episcopacy, and sailed for England for holy orders. f And
Rev. Ebenezer Punderson, ordained at North Groton (Ledyard)
in 1728, after five years, relinquished his pastoral charge and
sought Episcopal ordination in England. The two last named
likewise returned to Connecticut and labored as missionaries in
New London county.
In 17S3, immediately after the close of the revolutionary
war, the Episcopal clergy of Connecticut and those of New
York held a private meeting and elected unanimously the
Rev. Samuel Seabury as bishop of the diocese of Connecticut ;
and soon after the bishop elect proceeded to England for con-
secration. He had been ordained as presbyter by the bishop
* Trumbull's Hist, of Conu., vol. II., p. 33.
tHollister's Hist, of Conn., vol. II., p. 544,
Other Evangelical Denominations. 267
of London in 1753, and had sustained the pastoral office at New
Brunswick, N. J., at Jamaica, L. I., and at Westchester, suc-
cessively. It were long to tell the perplexity and delay which
he encountered while urging in England his claim to the
apostolic miter. Suffice it to say that on the 14th November,
17S4, he received at Aberdeen in Scotland the consecration
which b^ngland had refused, and returned speedily to take
charge of the diocese of Connecticut and Rhode Island.*
With reference to the progress of Episcopacy in Connecticut,
the following statistics are given on the best authority :
Ministers of the church of England in Conn, in 1740, 7
Fifteen years later, . . . . . .11
Episcopal parishes in 1750, . . . . .25
Houses of worship, " . . . . .24
Episcopal parishes in 1800, . . . . .62
Increase in the half century, .... 37
The increase was largest soon after Whitfield's first visits to
New England, and just before the war of the revolution.
During the struggle for independence, and the separation of
the colonies from the mother country, there was a considera-
ble loss, which was only beginning to be recovered at the
opening of the present century.
The Episcopal clergy in 1800 numbered 17 ; the same as
immediately before the revolution. The parishes had again
multiplied, but so many families had been broken up by the war,
or had withdrawn after the declaration of peace in 1783, that
the communicants could not have numbered more than 1,500.
At the adoption of the present constitution in 1818, when
the clergy began to report to the convention of the diocese
in detail.
The communicants were . . . 3,400
In 1825, 600 had been added, making . . 4,000
In 1850, the Journal of the Convention gives 9,360
Methodists. — The first seeds of Methodism were sown in
Connecticut in 1789.f In June of that year, the Rev. Jesse
* Ilollister's Hist, of Coun., vol. II., p. 548.
+ This is the date given by Dr. Bangs, though it appears from the "Memorials of
Methodism," by Kev. Abel Stevens, that Eev. Messrs. Cook and Black had preached
in Connecticut a year or two previously.
268 Other Evangelical Denomhiations.
Lee preached in Norwalk, Fairfield, New Haven, Reading,
Hartford, Canaan, and other places, passing three months in
the state.
The first Methodist society was formed at Stratford, 26th
September, 1789, and consisted of three females. The next
was at Reading, and embraced but two persons, one of whom,
Mr. Aaron Sanford, became afterward a local preacher.
The first church edifice was built at Weston, and called
Lee's Chapel, in honor of its founder.
In 1790, the circuits of New Haven, Hartford and Litchfield
were established. There were at that time but four Methodist
ministers in New England. Yet there were more ministers
than classes, and scarcely more than two members to each
preacher. Yet under the earnest and devoted labors of the
pioneers of Methodism, the doctrine and discipline inculcated
by Wesley gradually extended over the state.
At the close of the year 1802 the number of members was
reported as 1,658. Efforts persistently made to obtain the
number of members at later periods have been unavailing.
At the adoption of the present constitution in
1818, the number of Methodist churches was, 53
In 1850, 185
Increase in thirty-two years, . , . 132
The increase of the number of Congregational
churches in the same thirty-two years was, 42
Of the Episcopal, 29
Of the Baptist, 25
Of the three last named united, ... 96
It thus appears that the excess of increase in the number of
Methodist churches from 1818 to 1850, over that of the Con-
gregational, the Episcopal, and the Baptist combined, was 36.
The whole number of Congregational churches in 1850 was
252. Excess over the number of Methodist churches 67.
With the same rates of increase respectively, the Methodist
churches would outnumber the Congregational in twenty-four
years, that is to say, in fifteen years from the present time.*
* Since the aliove was written the Cliristian Advoeate and Journal gives as the
number of Methodist churches iji Connecticut iu April, 1850, 1G4; members and
Other Evangelical Denominations. 269
To M'hat causes is this large increase of the Methodist
denomination to be ascribed ?
Our Methodist brethren, if called on for their honest convic-
tions, would probably assign, first and mainly, the formalism,
the world! iness, and the want of vital piety in the prevailing
order. And with too much reason, we must allow, especially
if we look back to the close of the last century, when the
mischief of the half-way covenant was at its bight, and when
Methodism made its entrance among us. Let us hope that they
could say it with less truth at the present time.
Another cause may, probably, be found in the fact that
Methodism commends itself in various respects to the sym-
pathy of the people. Its preachers are taken directly from the
body of the people, and without any extended course of pre-
paration, enter on their work with their previous habits of
intellect and feeling still unchanged. Thus they are able to
address the people more in accordance with their own modes
of thought, and to carry their sympathies more entirely with
them in their public devotions, than one can easily do, who
has raised himself by years of study, and of communion with
the choice minds of the world's history, to a higher sphere of
thought and emotion. From the efforts, however, which are
constantly made to elevate the tone of Methodist preaching, it
would seem that either our Wesleyan brethren are not conscious
of the advantage they have thus enjoyed, or are not careful
to retain it. The people, again, are admitted to a large share
of duty and responsibility in the common cause. Lay brethren
are regularly employed as class leaders and exhorters, and
amid volunteer prayers and exhortations, all raise, ad libitum,
their fervent responses. In these respects Methodism may be
characterized as the religion of the people.
Again, the Methodist organization should hold a place in
our account of their success. No church calls its own minister,
no preacher selects his own field. There is more than military
probationers, 18,500. The minutes of the General Association, just published, give
as the number of members of the Congregational churches in Connecticut, Jan. 1st,
1S59, 45,871. The numbers in tlie text were taken from the U. S. ceusus for 1S50,
and ought to be reliable. If so, -we liave a loss of 21 Methodist churches in nine
years. The respected historiographer of Methodism will, doubtless, be able to explain
this.
270 Other Evangelical Denominations.
subordination to the central power — a power which says to
this man go, and he goeth ; and to another, come, and he
Cometh ; and to its servant, do this, and he doeth it.
Add to all this its intensely aggressive policy — aggressive
not merely, it would seem, against the world lying in Avicked-
ness, but, to a good degree, against the churches and clergy of
another name, who, perhaps, in its opinion, all need re-convert-
ing, with whom, on the other hand, there has been, proverbially,
little or nothing of sectarian and proselyting zeal, and who, as
their formularies show, have no other object in their organiza-
tion than most effectively to fulfil the last command of our
common Master.
General View. — The change in the aspect of affairs since
the opening of the last century is indeed marvellous. At that
time not a single church existed in our Puritan Connecticut
which was not of the Congregational order. In 1850 there
were 734 churches, of which 252 only were Orthodox Con-
gregational, 29 per cent., or less than one third of the whole
number.
In view of this change, we rejoice to say that the legislation
of Connecticut has never been opposed to the progress of the
minor sects. In 1727, four years after the founding of Christ
Church in Stratford, it was enacted that "If it so happen that
there be a society of the church of England, where there is a
person in orders according to the canons of the church of
England, settled and abiding among them, and performing divine
service, so near to any person that hath declared himself of
the church of England, that he can conveniently and doth
attend public worship there," whatever tax he shall pay for the
support of religion shall be delivered " unto the minister of the
church of England." Those who conform to the church of
England were at the same time authorized to tax themselves
for the support of their clergy, and were excused from paying
any taxes for building meeting-houses. The (Quakers and the
Baptists received the same exemption and the same indulgence
in 1729.
The reports of religious oppression under these provisions
are, probably, to be traced to cases like the following. A
meeting-house was to be built, or other unusual expense incur-
Other Evangelical Denotninations. 271
red by a Congregational society ; and some who were opposed
to the proceeding, would declare themselves Episcopalians or
Baptists, and claim that they ought to be exempted from paying
the new tax. But unless there was an established society and
a resident minister of their professed faith, for whose support
they were taxed, according to the letter of statute above quoted,
the money was collected according to law, and this was called
persecution.
The law of 1727 was modified by subsequent acts of the
legislature, every change being intended to make a separation
from the Congregational churches more easy to those who
wished to leave them.*
By a statute passed October, 1708, the General Assembly
did indeed approve the Saybrook Platform, and ordain that
the churches within this government that were or should be
thus united in doctrine, worship and discipline, be owned and
acknowledged established by law, and from that time till the
revision of the laws in 1784, the Congregational churches
enjoyed the pre-eminence and patronage thus implied.
But in that revision of 1784, the legal establishment of the
Saybrook Platform was repealed by being omitted, and liberty
of conscience granted to Christians of every name. From
that day no sect in Connecticut has been invested with privileges
superior to another — no creed is established.
The state was divided into ecclesiastical societies, for the
purpose of maintaining religious worship and instruction.
Each society was at liberty to adopt such creed and form of
worship as it might choose, and to change the same at the
pleasure of the majority. To secure the consciences and pro-
perty of minorities, it was provided that Christians, of what-
ever denomination, differing from the worship and ministry
adopted by the majority in any " located society," might form
themselves into distinct churches and congregations for public
worship ; that the churches or congregations thus organized
should have all the corporate powers and privileges of the
located societies ; and that every person attending such
churches or congregations, and lodging a certificate of the
* Kingsley's Hist. Discourse, pp. 04 and 96.
272 Other Evans^elical Denominations
■a'
fact, signed by the minister or clerk of his own society, with
the clerk of the located society, should he exempt from all
taxation for religions purposes, except by the society of his
choice.
Every person was bound, indeed, to belong ecclesiastically
somewhere, and unless his certificate was given to the contrary?
he was presumed to belong to the located society. The sup-
port of Christian worship and instruction was taken to be one
of the great interests of the community ; and in theory no man
was allowed to rid himself of his part of the burden.
In 1791 the system was completed by an act authorizing
any man who might prefer some other place of worship to
that of the located society, to give a certificate of the fact
under his own hand, and by such a certificate to free himself
from all further responsibility to that society.*
By the new constitution formed and adopted in ISIS, the
long cherished principle was given up that every citizen should
bear his part in supporting public worship and Christian
instruction, as a matter of public benefit. Thus was the last
tie broken between church and state, and every man left to
contribute or not to contribute as he might please to the sup-
port of religious institutions.
And all these acts, be it remembered, securing to the citizen
of Connecticut the largest religions liberty, were passed, not
by the minor sects, for in those times they together formed
but a fraction of the people, but by the standing order.
It was certainly a picture fair to see, when the people of
Connecticut, with their religious teachers, were united under
one system of faith and worship. And if we might believe
that under this appearance of external conformity, there were
no jarring elements, that over all our hills and valleys heart
beat to heart iu Christian sympathy, it would be, indeed, a
scene over which angels might love to linger.
But alas ! the previous history of the Connecticut churches
shows that the elements of discord were rife within them.
The churches of Hartford, Windsor, Wethersfield and Stratford
were rent with internal dissensions, which in the cases of
* Quartui'ly Cliristiaii Spectator, vol. VIII., p. 500.
Other Evangelical Denominations. 273
Hartford and Stratford, were allayed only when one of the
contending parties withdrew to seek a new home in the
wilderness.*
And when we take into account the varying minds of men.
their right to differ, and the fact that in a free country that right
will be maintained, the only question seems to be, shall
men differ under apparent and pretended unity, or in open and
honorable dissent. Religious freedom was the boon which
ouf fathers sought in coming to this land. In all consistency,
then, let it prevail among us their descendants, and let us pre-
tend to no unity which is not hearty and free.
* la 1659 Gov. Johu Webster, Elder William Goodwin, and about thirty others
removed to Hadley ; and the agreement by which they mutually bound themselves ?'•
to do. now stands on the records of that town.
36
GONGREGATIONALISTS IN THEIR RELATION TO
OTHER RELIGIOUS SECTS, CHARACTERIZED
BY ERROR, FANATICISM. OR DISORDER
BY KEY. ABEL MC EWEN, D. D., NEW LONDON.
The Congregational ministry and chnrches of Connecticut
have, from abroad, been reproached for not having any gen-
eral confession of faith. The General Association has no
confession of faith. Neither has any District Association, nor
any Consociation of chnrches in the state, set forth any such
formulary. Each particular church makes, or adopts, its own
confession of faith. This has been deemed requisite to the
religious freedom of individual Christians. Though the sev-
eral chnrches have been indulged in this liberty, their confes-
sions have, for substance, been so harmonious, that no embar-
rassment, during more than two centuries, has been experienced
in transferring ordinary members, or pastors, from one church
to another.
By ecclesiastical bodies which use general confessions of
faith, Congregationalists have been admonished that they expose
their churches, by the absence of a general creed, toapostacies
from their faith and order into heretical sects.
, To this the pertinent reply is :
1. That no Congregational church in Connecticut has be-
come Unitarian.
Our state borders upon a state, some of whose churches
have made this departure from the religion of the Pilgrims.
Strenuous efforts, have, in a few instances, been made to seduce
churches in Connecticut from their Trinitarianism. But that
class of the population, somewhat elevated by taste and educa-
tion, which in Massachusetts became Unitarians, have, in our
commonwealth, chosen to be Episcopalians, so that the ma-
terial has here been wanting for proselytes to their faith.
Toward the close of the eighteenth century, the Rev. Stan-
ley Griswold became the pastor of the church in New Milford.
Unitarians. 275
Soon after his ordination he manifested religious sentiments di-
verse from those of his orthodox brethren. He labored to
break the distinction between the church and the world, invi-
ting all the congregation to the communion table. To this
the church did not respond ; nor is- it known that any individ-
ual member became a Unitarian. Yet this church so far sym-
pathized with its pastor, when he received the censure of the
surrounding pastors and churches, that the Consociation of
Litchfield South were constrained to exclude it from their fel-
lowship. Soon, however, Mr, Griswold was dismissed, and
immediately the church employed orthodox candidates, and, at
length, settled Mr. Elliot, under whom and succeeding pastors
of like soundness in the faith, this church returned to rejoice
and to be welcomed in hearty fellowship with the other church-
es of the state.
Contemporary with Mr. Griswold, the Rev. Whitfield Cowles,
pastor of a church in Granby, became a Unitarian, or something
like one. He seems to have had no success in alienating his
church and people from their established creed and practice ;
and his ministerial habits were such that he soon vanished
from public observation.
A little subsequent to these events, the Rev. John Sherman
was settled as an orthodox pastor of the South Church in
Mansfield. He soon swerved from what the people of his
charge and the surrounding clergy and churches took him to
be. After a violent struggle, the church and society on one
side and he on the other, called a mutual council, part orthodox
and part Unitarian, After a session of heat and strife he was
dismissed from his charge. The church having obtained re-
lief has since progressed in its original integrity, accommodated
with pastors faithful to their trust.
A sequel to the council at Mansfield is worthy of note. The
Rev. Henry Channing, pastor of a church in New London, was
the moderator of that council. He had been settled as an ortho-
dox minister ; but after two years, had become covertly a Uni-
tarian, and remained such for seventeen years. Though in the
chair, he so displayed himself as the advocate of Mr. Sherman,
that the Association of New London County immediately
passed and placed on record resolutions that they would not
276 Unitarians.
exchange pulpits with a man who denied the doctrine of the
Trinity, of the divinity of Christ, or of the personahty of the
Holy Spirit. As a test to try his own church and people, Mr,
Channing proposed to them to increase his salary, or to unite
with him in calling a council for his dismission. They unan-
imously complied with the last item of his request, and he be-
came a wandering apostle of the theology to which he gave
himself a martyr.
While these events were passing, the Rev. Abiel Abbot was
settled as pastor of the church in South Coventry. He was from
Massachusetts. His ministry had not progressed far before he
developed his Unitarian sentiments. For redress, or relief, the
church called in the Consociation. He denied its jurisdiction ;
nevertheless the Consociation dismissed him. He convoked
an ex-parte council, which declared the result of the Consocia-
tion null, and that Mr. Abbot was still in his pastoral office.
The decision of the Consociation, however, was respected, and
Mr. Abbott withdrew.
In the old age of Dr. Whitney, of Brooklyn, Mr. Luther
Wilson, a young clergyman, was brought in to aid the aged
pastor in his services. Whatever might have been expected of
Mr. Wilson, he was soon known as a preacher of Unitarian
doctrines. The old tenant of the pulpit was aroused to a
more distinctive exhibition of Calvinistic docrines than for
years he had been accustomed to make. To him the church
mainly adhered. The young man, however, attracted to him-
self a party who, acting as a majority, voted their aged pastor
and his church out of the parochial house for worship, and
subjected them to the expense of erecting a new building.
This they manfully encountered, and, under a succession of
able and faithful pastors, they have remained, and they still re-
main, the strong church of Brooklyn. Mr. Wilson, af-
ter a few years of isolated ministration and diminished influ-
ence, winning nothing from surrounding churches or societies,
left for distant fields of enterprise. He left behind him
a people obscurely known as prolonging an intermitteiit
ministration of a changeful gospel.
Early in the present century a Mr. Leonard became the
pastor of the church in Canterbury. He had studied theology
Universalists. 277
with a clergyman of Connecticut, who taught the common
faith of our churches. Mr. Leonard, however, so preached that
he was soon regarded as a Unitarian, and he was, after a short
time, dismissed from his charge. Trinitarian pastors have suc-
ceeded him, and no characteristic effects of his ministry in
Canterbury have been reported.
These are the prominent instances — perhaps all the instances
worthy of note — in which strenuous efforts have been made to
seduce our churches from their faith in their Divine Saviour.
They have all proved abortive, notwithstanding the churches
have not been put under the shelter of a general confession of
faith.
Besides these attempts to win some of our churches to Uni-
tarianism, enterprises have been undertaken to establish a few
original institutions of this exotic religion. In Hartford, Nor-
wich, and in a few others of our populous towns, congregations
have been gathered. The beginning of these ministrations
have been proclaimed with the sound of a trumpet before
them ; yet, their progress has been feeble, their attainments
have been unsuccessful, and their end has, in most instances,
been witnessed.
The experiment, for more than half a century, shows that
the population of our state, influenced directly or indirectly
by our Congregational ministry and churches, is not a soil in
which Unitarianism easily takes root.
2. Nor is it more congenial to the doctrine of Universal Sal-
vation. People professing this are an omnipresent sect.
Though they dwell in the presence of all their brethren, their
institutions throughout Christendom are of a fluctuating charac-
ter. In no part of the world have they been, it is conceived.
more unstable than in Connecticut. The boon which their
theory proposes may be had without institutions, without
ministrations, and even without faith during the present life.
Why should men tax themselves for what all may have, and
all will have, whether they will or not, without money and
without price ? No one doctrine in the whole catalogue of
errors has been more generally or constantly denounced, ex-
posed and refuted by the Congregational ministers and churches
of Connecticut than that of Universal Salvation. Still, so con-
278 Universalisls.
venient and welcome a hiding place does it present from the
call to immediate repentance and faith, backed by the doctrine
of an endless reprobation, which may, any moment, become
irretrievable, that individuals will often be found loosely con-
nected with orthodox congregations, or living in their neigh-
borhood, who try to believe, or profess to believe, that none of
the human race will be subjected to endless punishment.
Such individuals, by experiment, find that it is no more prac-
ticable to shelter themselves from the appeals of the Gospel,
honestly expounded, under the doctrine of universal salvation,
than by an open profession of infidelity.
Occasionally, in the past, here and there in a parish, attempts,
with short lived success, have been made to gather a congre-
gation of Universal ists for public worship. A rich individual,
or a combination of a few such, has had the temerity to build
a church. The outlay, with rare exceptions, has proved an
entire failure. The stock in it has been found not to pay.
The zeal for an antagonistic Gospel has been quenched by the
subsequent and prospective experience of a prolonged ministra-
tion ; the house, with debt hanging over it, has gone into the
hands of some other denomination, or has been converted to
some secular use. Tc prevent such a catastrophe, resort has
sometimes been had to a metropolitan policy. A church has
been built in a populous town, and little streamlets of a liberal
Christianity, so called, have been caused to run into u from
many surrounding towns. By this device an institution, feebly
sustained by the population of the place where it is, has kept
itself in public observation and sustained public worship for
some length of time.
Murray, in his day, visited Connecticut not unfrequently, and
tarried and labored in much hope and with some effect. If he
gathered any church or congregation, it did not survive him in
any distinct and permanent existence. Winchester died at
Hartford. On his death bed he sought counsel from the dis-
tinguished pastor of the North Church in that city. Dr. Strong
testified that he manifested amiable affections, though lament-
ably deluded concerning one point of doctrine.
No Congregational church in the state has ever apostatized
to Universalism. Some few churches have at times suffered
Universalists. 279
from the infection of its doctrines, but no one has ever been
extinguished. Very few of the pastors of our churches have
been suspected of being even covertly tinctured with this heresy.
Dr. Joseph Huntington, pastor of the church in South Coventry,
who died more than half a century ago, preserved a reputation
for orthodoxy until the close of his life. But he left a posthu-
mous manuscript, in which he advocated the restoration of all
men to holiness and salvation. His family divulged the fact, and
submitted the disposal of the writing to the discretion of a
company of ministers, by whose advice it was published, and
soon received its quietus from a refutation by Dr. Strong, of
Hartford, entitled " Benevolence and Misery."
The theory of this sect, if theory it can be said to have, has
undergone a very considerable change within twenty or thirty
years past. During the early stages of the appearance of
Universalists among us, they were ambitious to preach Calvin-
istic doctrines, until they came to the final pohit of the repro-
bation of a part of mankind. Orthodoxy was their grand
proselyting argument. The reply of Oongregationalists was,
that the nearer a scheme of theology came to the truth, the
more dangerous it was, if, in the end, it ignored or denied the
great sanction of the divine law and Gospel. In late years Uni-
versalists seem to have relied very little on the atonement, or on
the efficacy of any grace peculiar to the Gospel ; but, in com-
mon with infidels, they counsel men to confide in the uncove-
nanted gentleness and mercy of God. He is too good to inflict
lasting evil upon his creatures.
Formerly, Universalists presented themselves in two divis-
ions : Redemptionists, who ridiculed the fear of any punish-
ment after death, and Restorationists, who inculcated the ex-
pectation of future punishment, which would be remedial, and
would be successful in reclaiming all men to holiness and
happiness. The great mass of the population of this state
have, at all times, been preserved from confidence in either of
these snares. Their distrust was well expressed by the cele-
brated Mr. Pierpont Edwards, who said to Mr. Dodd, of Hart-
ford, that neither the doctrine of no punishment after death, nor
that of a limited punishment was salutary for man while in
this life ; " for," said he, " we are such rascals, that while the
280 Separates.
Gospel, in its true import, is preached, we can hardly live to-
gether ; but, were the doctrine of universal salvation generally
credited, earth would be turned into a hell before the time."
3. About ninety years ago a secession from the Congrega-
tional churches actually occurred of people who formed them-
selves into churches of a distinct denomination called Sepa-
rates.
After Whitfield had passed through the country, and great
effects had been produced by divine grace attending his minis-
trations, other ministers, especially one from Long Island, un-
dertook to be his followers. They had his zeal, but not all of
them his discretion. Some of the Congregational churches
welcomed, and some of them discouraged and even withstood
these itinerants. They were not sent, but they ran. They,
perhaps without mistake, regarded some of the pastors who de-
barred them from their pulpits as cold and unenterprising in
the work of the ministry. Some of the members of our
churches and congregations, disregarding the counsels of their
ministers, were determined to hear and follow these new
preachers. As a consequence, divisions occurred, separate con-
gregations for worship were instituted ; some of these assumed
permanence, and in some few of them churches were formally
established. The churches, from which large secessions were
made, were enfeebled ; some of them dwindled for a long time,
but none of them became extinct ; all of them, by our domes-
tic enterprise, have been restored to prosperity and strength.
The new churches, called Separates, or, as they preferred,
Strict Congregationalists, were not a new sect in the main
elements of evangelical doctrine. They were New Lights in
common with many of the old churches and ministers. But
they justified their separation from the churches from which
they withdrew on other grounds. They objected to the
ordination of ministers by councils, or, as the Gospel has
it, " by the laying on of the hands of the Presbytery." Each
of their churches ordained its own pastor. They objected to
the support of the ministry by taxes authorized and regulated by
civil law, and adopted what we have initiated, the voluntary
policy, thus making an advance, which we concede to them, in
religions liberty. They abhorred the civil enactments which
Separates. 28 1
authorized and regulated our associations and consociations.
which enactments have, long since, become obsolete, and have
left these institutions to rest, as they should, on the voluntary
principle.
But two Congregational churches, as churches, in the state
became Separates — that of Torrington and one m the south of
Middlctown. These reverted, one soon and the other after no
long time, to their original connection with Congregation-
alists. The churches which were instituted as the result of sep-
aration, continued for one generation, some of them for two :
they then found it impossible to obtain ministers, their senti-
ment concerning ordination was corrected, the obnoxious civil
enactments passed away, and they said that the reasons for their
separation had ceased to exist, so they were merged again into
Congregationalism, and, as a sect, are no longer known. They
went out from us, but they were of us : their return was
natural, pleasant to us, and honorable both to their candor and
to our common religion.
4. Millerites, a sect of Second Adventists, have, within a few
years, flashed upon Connecticut, as they have upon many parts
of the country, and in many places have gained more adhe-
rents than they have in this state. They hold, in common
with Christians at large, the doctrine of the second coming to
this earth of the Lord Jesus Christ. The distinctive feature of
the sect is, that they know and foretel the precise time of " the
coming," fix the day, and when the event nullifies their pre-
diction, they appoint the day again and again. They gain
very few, if any, proselytes from our Congregational churches,
and few from people instructed in our Sabbath schools or con-
gregations. Individuals constitutionally fanatical, and without
mental strength or culture to detect or resist imposition, have
given in their zealous adhesion to the faith that the day of the
Lord is at the door, and that it is as clearly revealed and pre-
cisely known as any day of any future month. To them it
has availed nothing that Christ said, " But of that day and that
hour knoweth uo man ; no, not the angels which are in
heaven ; neither the Son, but the Father." These people
have had the calamity, and mortification of having their
religious expectations again and again disappointed; and, as the
37
282 Spiritualists.
coining of the judgment was to bring with it the end of the
world, the real believers, those who were actually deluded, part-
ed with their property, and brought themselves and their fam-
ilies into want and distress. Less of this folly and suffer-
ing has been experienced in this state than in many other
parts of the country. Hardly any, perhaps none, of the mem-
bers of our Congregational churches have become spectacles
of this kind, and very rarely have any people who have sat
under the preaching of our ministry become the victims of this
delusion.
5. Spiritualism has ventured within our borders, as it has
into other parts of this country and other lands. It is a
matter of jugglery, rather than a religion. Still, as it pur-
ports to bring intelligence from the world of the dead to peo-
ple now on probation, it has the audacity to take precedence
of the Bible as a basis of faith. The Bible commits
the instruction of this world to the scriptures, and to
living men, who expound and inculcate them, but ignores the
teachings of dead men. Spiritualists fear not that their names
will be taken from the Lamb's Book of Life, because they add
to what is written in God's finished revelation.
Their assemblies are brought together more commonly for
amusement, curiosity, and the detection of imposition, than to
express veneration to God, or to engage in religious rites. Con-
gregationalists find little occasion or motive to refute the
pretence that intelligence is communicated by the dead to the
living, for were the concesssion made to Spiritualists that
through a medium they get communications from the un-
seen world, it is sufficient to ask what are these communi-
cations ? No doctrines, no precepts of God, are brought to
this world by what assumes to be a new revelation. Friv-
olous, and often absurd sayings of dead men, some of whom,
while living, were respected, and some of whom were not
respected for their veracity, are impudently reported. Were
the sum total of all that has been paraded as communica-
tions from the dead written in a book, that book would not
contain anything which would improve the morals of this
world, or increase the knowledge or consolation of men Jiow
Rogerines. ' 283
living, and soon to die. So confident are people instructed in
our congregations and schools, that the apostles of spiritualism
seek money, a sickly admiration, a renown tottering
though it be on imminent exposure, and not the salva-
vation of their disciples, that this new version of fanaticism is
regarded as too impotent to make any inroad upon our religious
denomination.
We have, in this country, the fulness of religious freedom.
We have been abundantly warned that without a general con-
fession of faith our churches will be swallowed up by wild
doctrines and disorder ; but, counselled as we are by the expe-
rience of more than two centuries, we feel a strong assurance
that these churches, organized as they are, connected and uni-
ted as they are, will still rest upon Christ as their foundation,
rejoicing in their integrity and peace.
Erratum. — Page -2^0, Hue 3", for "initiated" read " imitated."
[There have been also two small sects of religionists of the
same class with the above who ought not to be passed by wholly
unnoticed in this place, — especially as they belonged to
Connecticut, and were mostly, if not wholly, confined to our
borders. A few words are demanded concerning them from
this circumstance, rather than because of their numbers or im-
portance.
Rogerines*. — This sect took their name from John Rog-
ers, their chief leader. They first appeared in New London
County about 1720. They took it upon themselves, as fanatics
frequently do, to utter special denunciations and anathemas
against the regular ministry, however useful and godly. Rog-
ers, it is said, once met Dr. Lord of Norwich Town, at the
door of his meeting-house, and accosted him after his usual
manner of vulgar abuse with these words, as he took off his
hat, displaying a majestic wig: '-Benjamin, Benjamin, dost
thou think that they wear white wigs in heaven?" Dr.
Lord passed him and took no notice of the insult. The prin-
cipal distinguishing tenet of this sect was, that worship per-
formed on the first day of the week was a species of idolatry
which they ought to oppose. They held it also to be their special
* Trumbiill"s Hist, of Conn., vol. 11., pp. .38-40.
284 Sandemanians.
mission to destroy priestcraft. In carrying out their peculiar
notions, they used a variety of measures to disturb those who
were assembled for public worship on the Lord's day. They
traveled about in small companies, and entered churches and
other places of worship in a rude and boisterous manner, and
sometimes engaged in different kinds of manual labor in order
to break up and interrupt the religious services. Though
claiming the right to dissent from the views of the ministry
and churches among whom they had sprung up, they seemed
to have no true idea of religious liberty and toleration, as was
evident from their constant disturbance of the peaceful wor-
ship of others.
Sandemanians. — This sect originated in Scotland. They
received the name of Glasites after John Glas ; but in England
and in this country, they were called Sandemanians after Rob-
ert Sandeman. They held as one of their distinguishing tenets,
in the language of Mr. Sandeman, that " the essence of justify-
ing faith is nothing more nor less than the bare belief of the
bare truth." By this they meant nothing more than mere specu-
lative or intellectual belief ; for, practically, they admitted all
to their church privileges who avowed such faith, although in
their lives they gave no evidence of vital piety. They also
administered the Lord's Supper weekly ; had love feasts, in
which all were required to partake, dining together at each
other's houses in the interval of divine service ; they gave
" the kiss of charity " in admitting new members and at other
times ; they had a weekly collection before the Lord's Supper
for their necessary expenses and for the poor. They made
much of mutual exhortations ; abstinence from blood and things
strangled ; washing each others' feet ; community of goods so
far as the wants of the poor and of the church required ; the
unlawfulness of laying up treasures upon earth, or setting them
apart for any future uncertain use, — all which things they un-
derstood to be taught in the scriptures. They held to the plu-
rality of elders in each church, and the need of the presence
of at least two elders in all cases of discipline and at the Lord's
Supper ; the want of learning or engagement in trade being
no disqualification for the office. They were intolerant toward
other Christians, and were not disposed to admit strangers to
Sandemanians. 285
their worship. They declared that they took the Bible for
their guide, discarding articles of faith and a paid ministry.
They regarded the lot as sacred, and disapproved of all common
forms of its use. In all their transactions, unanimity was re-
garded as essential. Their worship was orderly and to some
extent, perhaps, profitable ; but some of their principles led
them into error and disorderly practices.
Mr. Sandeman was invited to come to this country by some
who had heard of his views ; and, after forming a few socie-
ties, he died at Danbury in 1771. Three or four of the neigh-
boring ministers were favorably impressed by his views and
came under his influence. Much trouble was caused thereby in
Danbury and Newtown. A majority of the church in Danbury
became Sandemanian, and that in Newtown became so weaken-
ed as to be reorganized with nine raembefs in 1799. In 1768,
the Fairfield East Association, who had taken a decided stand
against the innovation, stated publicly that as a body, they
were tinctured with Sandemanianism. See the Historical
Sketch of that body in this volume. The influence of the
Sandemanian views has not spread, though they have not be-
come extinct so rapidly as might have been expected. There
is still a small community of them at Danbury. See Andrew
Fuller's Works ; Historical Sketch Fairfield East Consoc,
1859 ; Sprague's Annals. 1. 297 ; Relig. Encyc] — Com. of
Pub.
SUMMARY OF DECISIONS OF THE COURTS OF
CONNECTICUT IN ECCLESIASTICAL CASES.*
If a society vote to hold their annual meetings upon a certain
day in each succeeding year, a meeting held on the day so
fixed, without further notice, is not legal, even after a practice
of holding them thus for fifty years. — 4 Day, 62 ; East
Granby, 1809.
The formation of a second ecclesiastical society within the
limits of a town, vested all the rights Avhich the town in its
ecclesiastical capacity. before had in the remaining inhabitants
of the town as a first society ; and a voluntary release from the
first society to the second of a portion of the lands sequestered
for the use of the ministry, and held by the town, vested a
good title in the second society to the land released for such
uses.— 4 Day, 360 ; Suffield, 1810.
The pastoral office with which a minister, duly called by an
ecclesiastical society, and set apart to the work of the gospel
ministry, as pastor of such society and of the church therein,
thus became vested, was an office not determinable at the will
of either party, but for the life of the incumbent.
What acts or omissions of the incumbent create a forfeiture
of the pastoral office, and thereby incapacitate him for the per-
formance of pastoral duties, is a question not within the pro-
vince of a court of law to determine — it being exclusively
within the cognizance of an ecclesiastical tribunal.
The offering and attempt of a minister to preach, who was
prevented by the society by a vote, and by a commitee shutting
* It was expected that a j)aper would have been prepared " on tlie rights and rela-
tions of pastors, churches and societies," to which this abstract of the " Decisions of
tlie Courts" was to have been appended. The pressure of other duties has
rendered it impossible for the gentleman who liad it in charge to furnish the
paper in season for the present volume. This is much to be regretted, since ignorance
uv misunderstanding on the subject is a source of much evil. Tlie article may be
given to our cliurclies soon in another form.
Decisions of the Courts. 287
him out of their meeting-house, was held equivalent to the
actual performance of that pastoral duty. — Whitney vs. Brook-
lyn, 5 Conn., 405, 1824.
An ecclesiastical society, established by local limits,
before the adoption of the constitution of this state, is not by
that constitution, and the subsequent laws relating to religious
societies, divested of its local character.
The statute of 1702, exempting from taxation all such lands,
tenements, hereditaments and other estates as had been or should
be given, for the maintenance of the ministry of the gospel,
extends to money at interest given for that object. The
government has contracted that all such property shall be for-
ever exempt from taxation, so long as it is applied to such uses ;
and has )io constitutional right or power to rescind or impair
such contract. It was held, therefore, that a tax laid by the
town of Woodbridge on such funds in the society of Bethany,
then in that town, was illegal.
It seems that the private property of the members of an
ecclesiastical society, duly organized, may be taken on a
legal warrant against the society. — Atwater vs. Woodbridge,
6 Cofui. 223 ; 1826.
Where funds were subscribed to be appropriated to the
support of a minister, to be approved by the association, within
whose limits the subscribers lived — and he was ordained by
the consociation, within the same limits (the ministers present
and concurring being a majority of the members of the associa-
tio7i) — and was ever afterward recognized by the association
as a member, it was held, that this condition of the subscrip-
tion was complied with. — Somers vs. Miner, 9 Conn., 458 ;
Woodbury, 1833.
The committee of an ecclesiastical society, appointed under
the statute " for the year ensuing," continue to hold their
offices after the expiration of the year, until suspended by the
appointment of another committee.
To constitute a legal meeting of an ecclesiastical society,
having a committee, it must be warned by that committee.
The power given by statute to an ecclesiastical society, to
288 Decisions of the Courts. '
prescribe the mode of warning its meetings, does not enable it
to dispense with a warning by its committee.
Where the clerk of the society, there being a committee,
affixed the names of the committee to a warning, and posted
it upon the public sign post, witjiout either the previous
authority or subsequent ratification of the committee, it was
held that such warning was ineffectual. — Bethany Society vs.
Sperry, 10 Conn. 200 ; 1834.
The members of an ecclesiastical society, without local
limits formed by voluntary association, pursuant to the 13th
section of the statute, relating to religious societies, are not
individually liable for the debts of such society. — Jewett vs.
Thames Bank, 16 Conn. 511; Norwich Falls Soc, 1844.
The name of a voluntary ecclesiastical corporation, formed
under the laws of this state, without a special legislative act
of incorporation, is arbitrary, and a change or alteration in its
name does not affect its identity. — Trinity Church, Portland,
vs. Hall, 22 Conn., 125 ; 1852.
Since the adoption of our present state constitution, how-
ever it may have been before, it is not competent to the
legislature to divide an ancient, local or territorial ecclesiastical
society, into two or more such societies, or divide the fund
owned by such ancient society, for the support of the
ministry, and to assign a part of such fund to a new society,
formed out of the ancient one. — 23 Connecticut, 255 ; Port-
land. 1854.
HALF CENTURY MINISTERS.
The following list, collected from the church reports chielly,
compared with Dr. Sprague's Annals, and Dr. Allen's Biogra-
phical Dictionary, is intended to give the names of all minis-
ters who were born in Connecticut, or here received their early
education and license to preach the gospel, who attained to the
ministerial age of fifty years. The list contains the names of
two hundred and fifteen ministers, of whom twenty-two were
supposed to be living July 1st, 1860, and only forty-one have
not ministered to our churches. Of this latter class there are
probably others who have been in the ministry fifty years,
but the fact has not been ascertained. Of nine the age is put
down as 49, but probably by reckoning from the date of their
license, as Dr. Sprague does, the most of these attained the full
period of 50 years. Many more were in the ministry nearly
fifty years. The average of the whole is about fifty-five
years. Five in italics, not counted above, did not continue
in the Congregational ministry, though once pastors.
Abiel Abbott, d. d., . . . Coventry ; New Hampshire, 64
*Caleb Alexander, . . . Lie. New London, . . . Mass.;
New York, • 50
Timothy Allen, . . . West Haven ; Ashford ; Massachnsetts, 68
Samuel Andrew, . . . Milford, 53
Samuel Allis, . . . Soniers, 69
Thomas Andros, . , . n. Plainfield, . . . Lie. New London, . . .
Berkley, Massachusetts, 58
Elisha Atkins, . . . East Putnam, (formerly North Killingl}), 55
Jeremiah Atwater, d. d., ... Pres, Middlebury Col., . . .
Northford ; New Haven, 60
Dav^id Aiistin, . . , Bozrah, 51
f John Bacon, . . , n. Canterbury, . . . Boston ; Stockbridge, 50
Simon Backus, . . . Massachusetts ; North Madison, 66
^Joseph Badger, . . . Lie. New Haven, . . . Plymouth ; Massa-
chusetts ; Ohio, 60
*Spragae's An. 3, 40.3. Menclon A.ssoc. 128 fSpr. An. 1, 68C, Allen. % Spr. An. 3, 473 .
38
290 Half Century Ministers.
Jonathan Bavtlett, . . . Redding, 62
Nathaniel Bartlett, . . . Redding, 57
Shubael Bartlett, . . . East Windsor, 51
Archibald Bassett, . . . Winchester ; New York, 59
John HeacJi, . . . Newtown, . . . became an Episcopalian, 57
Lyman Beecher, d, d,, . . . Litchfield ; Ohio, living, 60
George Beckwith, . . . Lyme; Hamburgh, 55
Joshua Belden, . . . Newington, 66
Joseph Bellamy, d. d., . . . Bethlem, 50
Noah Benedict, . . . Woodbury, 53
Nathan Birdseye, . . . West Haven ; retired and lived in Strat-
ford, 60 years, 76
John Bishop, . . , Stamford, 50
Joel Bordell, . . . Kent, 53
Joab Brace, d. d., . . . Newington ; Pittsfield, Mass., living, 54
Israel Brainerd, . . . Guilford ; Verona, New York, 54
Diodate Brockway, . . . Ellington, 50
Gershom Bulkley, . . . New Loudon ; Wethersfield, 52
Gershom Bulkley, . . . Cromwell, 54
*Samuel Buel, d. d,, . . . n, Coventry, .... Lie. New Haven,
. . . Long Island, 57
Piatt Buffett, . . . Stanwich. 54
Eden Burroughs, d. d., . . . S. Ch. Killingly ; New Hampshire, 53
f Asa Burton, d, d., . . . n. Stonington ; . . . Vermont, 59
Thomas Canfield, . . . Roxbury, 51
Judah Champion, . . . Litchfield, 5 7
Calvin Chapin, d. d., . . . Rocky Hill, 60
JJedediah Chapman, . . . n. East Haddam , . . . Orange,
New Jersey, 49
Amos Chase, . . . Morris, (formerly South Farms), 62
§Ebenezer Chaplin, . . . n. Chaplin , . . . Massachusetts. 58
Nathaniel Chauncey, . . . Durham, 50
Aaron Church, . . . Hartland, 50
Noah Coe, . . . New York ; Greenwich ; New Haven, living, 50
James Cogswell, d. d., . . . Canterbury ; Scotland, 63
Daniel Collins, . . . n. Guilford, . . . Lanesboro, Mass., 58
Nathaniel Collins, . . . Enfield, 59
Timothy Collins, . . . Litchfield, 53
George Colton, . . . Bolton, 49
Andrew Croswell, . . . Ledyai'd ; Boston, 49
Jeremiah Curtiss, . . . Southington, 67
02, Allen. tSpr. An. 2, 140. :JSpr. An. 3, 95. §Mend. Assoc. 163.
Half Century Ministers. 291
James Dana, . . . Wallingford ; New Haven, 54
*Henry Davis, d. d., . . . Lie, Tol. , . . President Middlebmy
and Hamilton Coll., . . . Middletown, 54
Jeremiah Day, d. d., . . . Lie. 1800, . . . President Yale Col-
lege, . . . NeAv Haven, liAang, 60
f Jonathan Dickinson, d. d., . . . Lie. Fairfield, , . . President
Nassau Hall, 57
Moses Dickinson, . . . Nor walk, 59
Stephen Dodd, . . . Xaugatuck ; East Haven, 50
Gordon Dorrance, . . . n. Sterling, . . . Mass. ; N. Y., 50
Daniel Dow, d. d., . . . Thompson, 54
"^ Timothy Edwards, . . . South Windsor, 62
Nathaniel Eells, . . . Stonington, 57
Jared Elliott, . . . Clinton, 54
John Ellis, . . . Franklin ; Rehoboth, Mass., 52
Ezra Stiles Ely, d. d., . . . "Westchester ; Philadelphia, living, 54
Richard Ely, . . . North Madison ; Centerbrook, 56
JNathanel Emmons, d.d., . . , n. East Haddam, . . . Lie. Hart-
ford South, . . . Mass., VI
Daniel Farrand, . . . Canaan, 51
David D. Field, d. d., . . . Haddam ; Stockbridge, living, 55
Joseph Fish, . . . North Stonington, 50
John Fisk, . . . East Putnam, 58
James Fitch, . . . Saybrook ; Norwich, 56
§Ji;stus Forward, . , . n Suffield , . . . Belchertown, Mass. 59
Ebenezer Frothingham, . . . Middletown, 51
Ebenezer Gay, d. d., . . . Suffield, 53
Nathaniel Gaylord, . . . West Hartland, 59
Maltby Gelston, . . . Sherman, 59
Alexander Gillett, . . . Wolcott ; Torringford, 53
Timothy P. Gillett, . . . Branford, living, 52
Samiiel Goodrich, . , . Ridgefield ; Berlin, 50
John Graham, . . . Stafford ; Southbridge, 51
John Graham, . . . West Suffield, 50
Sylvanus Haight, . . . Wilton ; South Norwalk, living, 50
llEnoch Hale, . . . n. Coventry, . . . Mass., 58
Samuel Hall, . . . Cheshire, 52
**Walter Harris, d. d., . . . n. Columbia, . , . Dunbarton, N. H., 54
f fRoger Harrison, . . . n. Branford , . . . Mass., 55
Rufus Hawley, . . , Axon, 57
*Spr. An. 4, 224. +Spr. An. 3, 14. JSpr. An. 1, 693. §Spr. An. 2, 297. llSpr. An.
2, 572. **Spr. An. 2, 277. Mendon Assoc. 231. ttSpr. An. 2, 531.
292 Half Century Ministers.
Lemuel ITaynes, . . . (eol'd) . . . Torrington ; Vennont, 54
Jacob Hemmingway, . . , East Haven, 50
Jolm Higgiuson, . . . Guilford; Mass., 72
*Abiel Holmes, d. d., . . . n. Woodstock ; . . . Mass., 53
V. Samuel Hopkins, d. d., . . . Xortli Stamford ; Rhode Island, 53
Frederic Wm. Hotchkiss, . . . Old Saybrook, 61
Heman Humphrey, d. d., . . . Fairfield, . . . Preis. Amh. Col.,
living, 53
f Daniel Humphreys, . . . Derby, 55
Aaron Hutchinson, . . , n. Hebron, . . , Ms. ; Vermont, 50
Elisha Hutchinson, . . . AYestford ; Vermont, 55
Eli Hyde, . . . Salem ; N'ew York ; Vermont, 50
JWilliam Jackson, d. d., . . , n. Cornwall ; . . . Vermont, 50
Evan Johns, . . . Berlin ; Xew Y'ork, 50
^-^ Saviuel Johnson^ . . . AYest Haven ; . . . became an Episco-
l)alian, 52
Eliphalet Jones, . . . n. Fairfield, . . . Himtington ; Long Island, 55
Isaac 'Tones, . . . Bethany, . . . became an Episcopalian, 53
§Jonathan Judd, . . . n. "VYaterbury ; . . . Mass., 60
Ebenezer Kellogg, . . . Vernon, 55
Aaron Kinne, . . . Groton ; Mass. 54
Daniel Kirkland, . . . Lisbon ; Groton, 50
Mark Leavenworth, . . . Waterbury, 57
llJoseph Lathrop, d. d., . . . n. Xorwich, . . . Mass., 64
Andrew Lee, d. d,, . . . Hanover, in Lisbon, 64
Chauncey Lee, d. d., . . . Colebrook ; Marlboro, 53
Amzi Lewis, . . . ISTorth Stamford ; New Y^ork, 49
Isaac Lewis, d. d., . . . "Wilton ; Greenwich, 72
Isaac Lewis, . . , N. Y". ; Greenwich ; R. I., 56
Ephraim Little, . . . Colchester, 55
Benjamin Lord, d. d., . . . Norwich Town, 67
Eliphalet Lyman, . , . Woodstock, 57
** Joseph Lyman, d. d., . . . n. Lebanon, . . . Massachusetts, 57
Abel McEwen, d. d., . . . Xew London, . . . living, 54
David McClure, d. c, . . . South Wmdsor, 50
Allen McLean, . . . Simsbury, living, 51
Frederick Marsh, . . . Winchester Centei", living, 51
John Marsh, d. d. . . . Wethersfield, 56
Jonathan Marsh, . . . New Hartford, 55
Moses Mather, d. d., . . . Darien, 62
*Spr. Au. 2, 240. fSpr. 1, 452. Mendon Assoc. 96. JSpr. An. 2, 336. §Spr. An.
1, 835. llSpr. All. 1, 528. Alleu. **Spr. An. 2, 10
Half Century Ministers. 293
Mark Mead, . . . Middlebury ; Greenwich, living, 61
Samuel Merwiii, . . . Xew Haven, 51
Jonathan ^Miller, . . , Burlington, 49
Ebenezer ]MilIs, . . . East Granby ; Massachusetts, 52
Jedediah Mills, . . . Huntington, 57
Samuel J. Mills, , . . Torringford, 65
Thomas Miner, . . . Westfield, (Middletown,) 53
Samuel Moseley, . . . Hampton, 57
Levi Nelson, . . . Lisbon, 51
Abel Newel, . . . Goshen, 58
•Asahel S. Norton, p. d., . . . n, Farmington ; . . . Clinton, New
York, 61
Eliphalet Nott, d. d., ... n. Saybrook, . . . (Lie. N. L.) . . .
President Union College, living, 63
Samuel Nott, d. d., . , . Franklhi, 70
James Noyes, . . . Stonington, 54
James Noyes, . . . Wallingford, 59
John Noyes, . . . Weston, 60
Matthew Noyes, . . . Northford, 50
Moses Noyes, . . . Old Lyme, 63
David Palmer, . . . n. Scotland, . . . Townsend ; Mass., 50
John Palmer, (Sep.) . . . Brunswick, (Scotland,) 58
Paul Parks, (Sep.) . . . Preston, 50
Elijah Parsons, . . . East Haddam, 55
f William Patten, Jr., d. d., . . . n Hartford, . . . Rhode Island, 53
Nathan Perkins, d. d., . . . West Hartford, 66
J John Pierson, . . . n. Clinton, . . . New Jersey, 57
Bealeel Pinneo, . . .Milford, 53
Timothy Pitkin, . . . Farmington, 60
Benjamin Pomeroy, d. d. ... Hebron, 50
§David Porter, d. d., . . . n. Hebron ; . . . Catskill, New York, 65
Noah Porter, d. d., . . . Farmington, living, 54
Thomas Potwine, . . . East Windsor, 49
Aaron Putnam, . . . Pomfret, 57
II James Richards, d. d., . . . n. New Canaan, . . . (Lie. F. W.)
New York, Prof. Aub. Theol. Sem. 50
John Richards, . . . North Guilford ; Vermont, 63
Hezekiah Ripley, d. d., . . .Green's Farms, 65
Annni R. Robbius, . . . Norfolk, 52
Philemon Robbing, . . . Branford, 50
*Spr. An. 2, 332. fSpr. Au. 1, 592. Allen. JSpr. An, 3, IG. fSpr. An. 3, 496.
iSpr. An. 4, 99.
294 Half Century Ministers.
Thonicas Robbiiis, d. d., . . . South Windsor ; Mass. ; Hartford, 49
*Jolm Robinson, . . . n Lebanon, . . . Westboro, Massacliusetts, 52
Ralph Robinson, . . . n, Scotland, . . . Pulaski ; New Haven ;
New York, living, . 51
William Robinson, . . . Southington, 49
John Rodgers, d. d., . . . Danbury ; Del. ; New York, 64
f William F. Rowland, . . . n. Plainfield, . . . Exeter, New
Hampshire, 53
i John Sawyer, d. d., . . . n. Hebron, . . . Maine, 72
Erastus Scranton, . . . Orange ; Burlington, living, 55
Samuel Shepard, . . . n. Portland ; . . . Massachusetts, 52
Tchahod L. SMnner., . . . North Coventry, became a lawyer, 58
John Smalley, d. d,, . . . New Britain, 62
Cotton Mather Smith, . . . Sharon, 51
Daniel Smith, . . . Stamford, 53
David Smith, d, d., . . . Durham, living, 60
Zephaniah H. Srnith., . . . Newtown, became a lawyer, 50
John Southmayd, . . . Waterbury, 55
James Sprout, d. d., . . . Guilford 4th ; Philadelphia, 50
Peter Starr, . . . Warren, 57
Stephen W. Stebbins, . . . Stratford ; West Haven, 57
J John H. Stevens, . . . n. Canterbury, . . . Mass., 60
Anthony Stoddard, . . . Woodbury, 58
Timothy Stone, . . . Cornwall, 50
Richard S. Storrs, d. d., . . . n. West Haven, . . . Massachu-
setts, living, 50
Samuel Stow, . . . Middletown, 51
Nicholas Street, . . . Massachusetts; Noi'th Haven, , 51
Nicholas Street, . . . East Haven, 5 1
Joseph Strong, . . . Granby ; Massachusetts, 51
Joseph Strong, d. d., ... Norwich Town, 56
Nathan Strong, . . . North Coventry, 5o
Joseph Sumner, . . . n. Pomfret, . . . Shrewsbury, Mass. 62
Zephaniah Swift, . . . Roxbury ; Derby, 53
Nathaniel Taylor, . . . New Milford, 52
Jonathan Todd, . . . Madison, 58
Samuel Todd, . . . Plymouth ; Massachusetts, 50
Salmon Treat, . . . Preston, 64
Benjamin Trumbull, d. d., . . . North Haven, 60
Bennet Tyler, d. d., . . . South Britam ; Portland, Me.; Presi-
dent East Windsor Seminary, 50
*Spr. An. 1, 697. tSpr. Au. 1, 722. JSpr. An. 1. 598.
Half Century Ministers. 295
^Vlvan Underwood, . . . West Woodstock, 57
Joseph Vaill, . . . HadljTue, 58
Daniel Waldo, . . . West Siiffield ; Xew York, living, 68
Simon Waterman, . . . Wallingford, 2d, 52
*Ezra Weld, . . . n. Pomfret ; . . . Massachusetts, 50
Ludovicus Weld, . . . Hampton, 54
f Stephen West, d. d., . . . n. Tolland ; . . . Stockbridge, Mass. 60
Nathaniel Whitaker, . . . Norwich, 2d, 60
Stephen White, . . . AVindhara, 53
Josiah Whitney, d. d Brooklyn, 57
Jabez Wight, . . . Norwich, (Preston, Long Society,) 56
John Willard, d. d,, . . . Staflbrd, 50
Eliphalet Williams, d. d., . . . East Hartford, 55
Joshua Williams, . . . HarAvinton, 51
Nathan Williams, d. u., . . . Tolland, 69
Solomon Williams, . . . Lebanon, 54
Stephen Williams, . . . West Woodstock, 49
|Thomas Williams, . . . n. Pomfret, . . . Lie. M., . . . Eastbury,
Rhode Island, H\ing, 57
Noah Williston, . . . West Haven, 51
§Seth Williston, d. d., . . . n. Suffield, . . . Lie. T., . . . ord., H.
N. ; . . . N. Y., 57
Samuel Wood, d. c, . . . n. Mansfield, . . . New Hampshire. 57
John Woodb ridge, i>. d., . . . Bridgeport ; Hadley, Ms., living, 50
. *Spr. An. 1, 354. tSpr. An. 1, 548. Allen. :J;Mendon Assoc. 170. §Spr. An. 4, 140.
In this paper " u " signifies native of.
EARLY THEOLOGICAL EDUCATION.*
Before theological seminaries were established in this state,
the professors of divinity in Yale College were in the habit of
assisting in their studies such young men as were disposed to
put themselves under their direction. But they were not
the only instructors of candidates for the ministry. The
custom was, to a great extent, for young men to fit for
college with their pastors, and after graduation, to pursue
their theological studies also under the same direction. In the
case of those who were somewhat advanced in years, the
pastors frequently gave instruction in academic studies, as a
substitute for a public education, and our Associations granted
licenses to the candidates who took this short course, when
their hearts were set on the work of the ministry, and their
other qualifications were peculiarly marked and complete.
There were several pastors, not only in this but also in other
states, who became noted as theological teachers. Besides
their natural qualifications for the work, the habit of instruction
gave them facility and skill in their duties ; and soon other
pastors were, to a great extent, forsaken, and these came to
have well known " schools of the prophets." These teachers
were mostly of the New England or Edwardean stamp. They
gave shape to the theology of the succeeding generations of
ministers. There was an advantage in this method of instruc-
tion, that the teacher learned all the peculiarities of his pupils ;
and if any of them were warped in their views, a thorough
sifting and drilling was sure to set them right, which is not
always accomplished under the present method. The oppor-
tunities for becoming practically acquainted with pastoral duties
was also peculiarly favorable under the eye of such teachers.
* In printing these " Historical Papers," of wliich this is the last, it has not been
practicable to carry out any regular system of arrangement. This paper upon " Early
Theological Education," should have had a place before that upon " The Theological
Department of Yale College." — Com. of Puh.
Early Theological Education. 297
The term of study was usually short ; systematic theology,
with some practice iti sermonizing, being the principal subjects
attended to. It is to be feared that, according to the present
system, while great advantage is now gained in auxiliary
branches, it is often with the sacrifice of these essential things.
Soon after the great awakening of 1740, Dr. Bellamy of
Bethlem, whose pastorate was from 1737 to 1790, began to
receive theological students, and was a pioneer in this depart-
ment, and highly distinguished. Dr. Smalley, of New Britain.
1757 to 1820, Dr. Charles Backus, of Somers, 1773 to 1803,
Dr. Levi Hart, of Griswold, 1761 to 1808, and Rev. Asahel
Hooker in Goshen and Norwich, 1790 to 1813, were noted and
much resorted to by theological students. Rev. Jedediah Mills
of Huntington, 1724 to 1776, was the instructor of David
Brainerd and some others ; Dr. Wheelock of Columbia, ] 735
to 1770, was an instructor of youth, a trainer of missionaries,
and a teacher in theology ; Rev. William Robinson of South-
ington, 1776 to 1825, received students ; several others also,
whom our imperfect knowledge does not enable us to enumer-
ate. Dr. Stephen West of Stockbridge, Mass., 1756 to 1819,
Dr. Samuel Hopkins, of Newport, R. I., 1742 to 1803, and Dr.
Nathaniel Emmons of Franklin, Mass., 1769 to 1840, all natives
of Connecticut, were also distingushed teachers of theological
students, and did much to mold the theology of New England.
39
HISTORICAL SKETCHES
OF THE
DISTRICT ASSOCIATIONS.
FAIRFIELD EAST ASSOCIATION.
The Association of Fairfield County, in a meeting at Stamford, Aug. 27tli,
1734, resolved itself into two Associations " by a line running on the east
side of Fairfield and Greenfield, and on the west side of Redding and Dan-
bury."
1735, Nov. 11th. — The associated elders resolved to move their several
churches to form a Consooiation. The Consociation of Fairfield county met
at Fairfield June 8th, 1736 and resolved itself into two Consociations,
and fixed upon the same dividing line.
1738, the Association voted that no person having a call to settle over
any church in the Consociation should accept the same until he had been
examined and approved by the Association.
1739-40, Jan. 22d. — Joseph Bellamy was recommended as a candidate for
settlement at Bethlem.
1740. — It was decided that a man cannot scripturally marry his deceased
wife's sister, and the reasons were put on record.
Circular fasts were agreed upon. These fasts were observed for twelve
years in succession, though with some changes in the order of procedure.
The usual course was to begin them in the fall, soon after the annual meet-
ing of the Consociation, and hold them once a fortnight with each church
until all the churches had been visited. They seem to have been greatly
blessed at first, and in connection with the general awakening in and about
1740. They were afterwards appointed on account of the declension which
followed that work of grace.
1740, October. — The Consociation resolved to endeavor to secure the labors
of Rev. George Whitefield for this district.
1741, October. — The Consociation refer to the revival and to the circular
fasts as productive of a glorious revival of religion.
1742, July 29th. — The Association licensed David Brainerd, and placed
on record a vindication of themselves in so doing, while he was under the
censure of Yale College.
At the same meeting they gave important advice in respect to lay meet-
ings, — sanctioning them and showing how they should be conducted.
1763, May 29th. — The Association met at Bethel and heard complaints of
false doctrine — Sandemanianism — aginst Rev. Noah "Wetmore, of Bethel,
Fairfield East Association. 299
Rev. Ebenezer White, of Danbury, and Rev. James Taylor, of New Fairfield
South — now New Fairfield. Mr. Wetmore was cleared, but Mr. White
and Mr. Taylor were held to trial before the Consociation and silenced.
In 1768 the Association sent a delegate to a General Convention at Eliz-
abethtown, which seems to have met yearly alternately in New Jersey, and in
the western part of this State, as at Norwalk, Stamford and Greenfield, till
broken up by the war.
In 1774 the Association memorialized the General Association with refer-
ence to devising some plan to provide the preached Gospel for the inhabit-
ants who were scattered in the wilderness in various provinces.
In 1778 it was voted to continue public lectures and special services on
account of the war. And because of the low state of schools, and the in-
competency, immorality and Toryism of some of the teachers, the Associa-
tion resolved to apply to the General Association for some action suited to re-
vive learning and religion.
1783, Oct. 28th. — The members resolve to preach to the vacant churches
and stir them up to the work of getting pastors.
1805, May 28th. — The Association of Fairfield West having inquired of
this Association if it would not be best to admit lay delegates to the meet-
ings of the District Associations as witnesses of their proceedings, and to
show that they were not engaged in political intrigues, this Association re-
plied in the negative, and gave their reasons.
1812, Oct. 7th. — The Association accepted and approved the recommend-
ation of the General Association not to introduce ardent spirits at meetings
of this Association.
1814, May 31st. — Measures were taken to form an Auxiliary Bible Society.
1821. ^Sabbath schools reported as generally established.
1821. — A Foreign Mission Society was formed, auxiliary to the American
Board.
The years of general revivals in these churches were 1740-41, 1821, 1831,
1843 and 1858. That of 1831 was probably the most fruitful one which
these churches have ever experienced.
The spirit of this body commends it to all who go through with its well-
kept records. It has been zealous for purity of doctrine and the wholesome
administration of discipline. Its measures have, as a general thing, been
marked by sound wisdom. It has had the confidence of the churches, has
been largely consulted by them in cases of difficulty, and has sympathized
with them and aided them in their trials. It has been in favor of revivals
and of an active piety from its organization until now. The associated pas-
tors, with the exception of the White controversy, [Sandemanianism] have
dwelt together in harmony and good fellowship, assisting each other in sick-
ness or distress, advising each other in perplexity, and strengthening each
other for the responsibilities of the gospel ministry.
LICENCIATES.
NAMES. WHEN LICENSED. NAMES. WHEN LICENSED.
Ebenezer Dibble, Mar, 4, 1734 Ebenezer Mills, May 2, 1739
Robert Silliman, May 2, 1739 David Judson, Oct. 7, 1740
:joo
Fairfield East Association.
Samuel Bucl,
.lohu Graham, Jr.,
Jacob Johnson,
Samuel Hopkins,
Jonathan Jiidd,
Keuben Judd,
David Braiuerd,
Nathan Strong.
David S. Kowland,
Nathaniel Taylor,
Daniel Brinsmade,
Ephraim Judson,
Ohauncey Graham,
Jonathan Elmer,
Gideon Hawley,
Deliverance Smith,
Hczekiali Gold,
William Kamsey,
Abraham Ketteltas,
Joseph Peck,
Elnathan Gregoiy,
Noah Benedict,
Hugh "Williamson,
Eden Burroughs,
Caleb Barnum,
Ebenezer Kellogg,
Benjamin Dunning,
John Chandler,
Joseph Moss White,
Benjamin Wildman,
James Johnson,
Noadiah Warner,
Oct. 7, 1741
Nov. 12, 1741
Apr. 29, 1742
Apr. 39, 1742
Apr. 29, 1742
July 29, 1742
July 29,1742
Nov. 10, 1742
Aug. 12,1746
Oct. 7, 1744
Oct. 7, 1747
Dec. 1,1747
Jan 14, 1747
May 4, 174S
May 23, 1750
May 29, 1751
May 16, 1753
Nov. 25, 1755
Aug. 23, 1756
May 29, 1758
May 29, 1758
Oct. 14, 1758
Mar. 20, 1759
May 30 ,1759
May 30, 1759
May 28, 1760
May 28, 1760
Apr. 16, 1761
Oct. 28,1761
Oct. 28, 1761
May 26, 1762
Oct. 31, 1764
George Gilmore,
Ichabod Lewis, Jr.,
Isaac Lewis,
Blackleach Burritt,
Sanniel Mills,
Peter Starr,
William Plum,
Abraham Camp,
Joshua Perry,
Ard Hoyt,
Nathaniel Kenneday,
Hezekiah G. Ufford,
John Clark,
Thomas E. Davies,
Charles E. Butler,
Charles A. Boardman,
Peter Lockwood,
Laurens P. Hickok,
Ebenezer Piatt,
Alansou Benedict,
John Smith,
Orrin Hyde,
Thomas T. Waterman,
Epenetus Piatt Benedict,
George Carringtou,
Eausom Hawley,
Piatt Tyler Holley,
WilUam F. Dibble,
Nathaniel Augustus Hewit,
Samuel T. Seelye,
Cliarles S. Shelton,
May 27
Oct. 29
Feb. 24
Feb. 24
May 31
June £
May 27
Feb. 15
Oct. SO
Oct.
Oct. 14
Oct. 15
May 29
May 29
May 28
Oct
Oct. 7
May 28
May 28
Apr. 24
Apr. 24
Apr. 24
June 1
June 1
Alay 28
June 1
Oct. 13
Oct. 12
Oct. 15
Mar. 28
, 1765
, 1766
,1768
, 1768
, 1768
1, 1769
,1772
, 1775
,1776
, 1805
, 1807
, 1807
, 1810
,1816
, 1817
, 1817
, 1819
, 1822
, 1822
, 1824
, 1824
,1824
, 1825
, 1825
1825
, 1828
, 1831
, 1841
,1842
, 1845
, 1848
FAIRFIELD WEST ASSOCIATION.
The Saybrook platform was adopted by the ministers and churches of
Fairfield County, March 17th, 1709, at which time the County Association
was probably first organized.
Fairfield County Association was divided into two bodies in 1734.
The records of this Association were burned in the house of Rev. Andrew
Eliot, of Fairfield, July 8th, 1779, when the British, commanded by Gen.
Tryon, entered and destroyed that town. From that date to the present the
records are complete.
1787, May 29th. — "A method for celebrating public worship " was recom-
mended. This is substantially the same with that now used.
1788, May 27th. — Mr. Ripley and Dr. Dwight " present a plan for promo-
ting a general union among the Presbyterians throughout the United States,"
which it was ordered should be presented to General Association at their
next annual meeting.
1788, Oct. 14th. — Six Sabbaths of supply were voted to the destitute con-
gregations in Vermont, as recommended by General Association.
1789, May 26th. — The Association instructed its delegates to General As-
sociation to "move that a minister be appointed by said Association yearly
to preach in the first church in Hartford, on the afternoon of the general
election day, a sermon in support of the divine authority of the holy scrip-
tures ;" also, in 1791, that "a preacher be appointed in the same way for the
same object at New Haven, the day before commencement."
1790, May 25th. — The delegates to General Association were directed to
move that the plan of union between Presbyterians and Congregationalists
in this country, proposed by this Association in 1788, be again considered-
1794, May 27th. — The Association voted in favor of the formation of a
General Consociation.
1795, May 26th — It was voted to comply with the recommendation of
General Association to report annually the state of religion within the lim-
its of the Association.
The " concert in prayers, proposed by several ministers of difierent de.
nominations in the United States," was highly approved. It was thought,
however, to be inconvenient for the churches to meet oftener than once in
each quarter of the year, and that then "it will be expedient for each mint
ister to deliver at every such meeting a sermon respecting the futui'e ad
vancement of Christ's kingdom, and that it will also be proper and desirable
to make the prosperity of the civil government in these states a stated ob
ject of public prayer in the proposed meetings."
1797, May 30th. — It was proposed to General Association that a society
be formed in this state "for the purpose of enlarging the Redeemer's king-
dom and propagating the gospel among the heathen."
1799. — The Association voted that, in their opinion, the imposition of hands
in the ordination of deacons is expedient, but not indispensably necessary.
302 Fairfield West Association.
The churches are directed to " collect a stock by free contributions for
benevolent purposes, and particularly for the assistance of their indigent
members."
The means adopted by "the Missionary Society of Connnecticut" are
heartily approved.
1804, May 29th. — The Association decided "that the ministers should
take a tour of preaching within the bounds of the district," " and that they
go forth two and two." Four days were to be spent in this tour, and two
rotations of this service to be performed during the year.
1808. — The report of the state of religion is such that the Association
think " the friends of Zion have reason to thank God and take courage."
1812. — It was "voted to recommend the formation of a Foreign Mission-
ary Society in this district." A society was accordingly formed which is
now auxiliary to " The American Board."
Voted, also, "wholly to discontinue the use of ardent spirits at all future
meetings of this body, except in cases of real necessity." Messrs. Roswell
R. Swan, of Norwalk, Heman Humphrey, of Fairfield, and Wm. Bonney, of
Canaan, were appointed a committee to prepare and lay before the Consoci-
ation " an address respecting the use of ardent spirits." This was the first
decided movement on the subject of temperance made by any ecclesiastical
body, and the address prepared by IMessrs. Swan and Humphrey was one of
unusual power.
1813. — Voted, that once a quarter the ministers and churches of three or
more neighboring societies meet in rotation at their respective places of
worship to unite in the monthly concert.
1814. — It was recommended that the ministers and churches hold meet-
ings for extraordinary prayer. This is supposed to refer to the state of the
country, then engaged in war with Great Britain.
In compliance with the recommendation of General Association, it was
voted to use all practicable means for the formation of female charitable so-
cieties for the education of indigent and pious youth for the gospel ministry.
1817. — In view of furnishing a supply of future laborers in the vineyard
of Christ, the Association resolved to pay special attention to the subject of
providing means for the education of pious youth.
1819. — The members of the Association were desired to read publicly in
all their churches the tract entitled "The Claims of Six Hundred Millions,
or the Conversion of the World," and to make a new effort to increase the
charitable contributions for the support of foreign missions.
1820. — It was recommended that extraordinary exertions on the subject of
foreign missions should be continued. Notice was taken of the " alarming
degree" to which "the intemperate use of ardent spirits prevailed."
1822. — The Association cordially approved of the efforts then being made
to extend the theological department of Yale College, inasmuch as it was an
important part of the design of the founders of that institution that it
should be a school for the church.
1827. — Sabbath schools were found to be very generally established, and
many of them very flourishing.
Fairfield West Associatiou.
303
1828, May 27th. — A general interest in all the churches on the subject of
religion prevailed. The delegates to General Association were directed to
use their influence to have means taken to have the Missionary Society of
Connecticut become auxiliary to "The American Home Missionary Society."
1829. — The Association noticed that the cause of temperance was gaining
ground, and that the number of those who espoused the doctrine of entire
abstinence had considerably increased. The efforts of " The Connecticut
Sabbath School Union " were highly approved.
1830. — The cause of temperance is observed to be rapidly advancing.
The monthh' concert of praj^er for the conversion of the world is generally
observed, and Bible classes and Sabbath schools exist generally and are in a
flourishing condition.
1831. — The Association took notice of "the signal outpouring of the
Spirit " in many of the churches.
1832. — Revivals are reported as in nearly all the churches to an extent
never before experienced.
1835. — Auxiliar}' Home Missionary Society formed.
1836. — Certain measures were recommended to Association to be used
for the revival of religion within its bounds.
1839. — Certain doctrinal errors alleged by the Pastoral Union's Protest
are not held in this body.
1849. — It is believed that doctrinal errors concerning the Trinity, the In-
carnation and the Atonement are extensively propagated in the state, and
its delegates are to request action of General Association in the matter.
LICENCIATES.
NAMES.
WHEN LICENSED.
NAMES.
WHEN LICENSED.
-Jolin Noyes,
Oct.
14,
1783
Dennis Piatt,
Oct.
10,
1826
James Noyes,
Oct.
12,
, 1784
Henry Dean,
Oct.
10,
,1826
William Brintnal Ripley,
. May
26,
1789
Charles G. Selleck,
Mar,
2
, 1830
Samuel Sturges,
May
26,
1789
Frederick H. Ayres,
Oct.
12,
1831
James Riebards,
May
26,
1793
"Wm. B. Sherwood,
June 24,
1834
Jonathan Law Pomeroy,
Oct.
!?,
1793
Samuel B. S. Bissell,
Oct.
1.5,
1834
Jonathan Bartlett,
Oct.
8,
1793
Alexander H. Bishop,
May
26,
1835
David Hill,
Oct.
8,
, 1793
Gilbert L. Smith,
May
26,
1835
Zachary Lewis,
Oct.
12.
1796
Benjamin L. Swan,
Oct.
14,
1835
Isaac Lewis, Jr.,
Oct.
12,
1796
Hiram Doaue,
Mar.
22,
1836
Andrew Eliot, Jr.,
Oct.
12,
1796
Aaron M. Colton,
May
SO,
1838
Daniel C. Banks,
Oct.
8,
1805
Daniel March,
May
31,
1842
Daniel Banks,
Oct.
9,
1810
Abel B. Burke,
May
31,
1842
Isaac Reed,
May
28,
1816
Samuel G. Coe,
Sep.
20,
1842
Orrin Fowler.
Oct.
28,
1816
Bronson C. Beardsley,
Oct.
11,
1848
Nathan Burton,
Dec.
26,
1820
David M. Elwood,
May
29,
1849
Richard V. Dey,
Aug.
27,
1822
Talmon C. Perry,
Oct.
9.
1850
Benaiah Y. Morse,
May
25,
1824
Benjamin Parsons,
May
31,
1853
Henry Benedict.
May
31,
1S25
Edwin Hall, Jr.,
May
31,
1853
HARTFORD CENTRAL ASSOCIATION.
BY REV. NOAH PORTER, D. D.
Hartford Central Association was constituted October 10, 1848. At that
time the old Hartford North Association had become inconveniently large
in the number of its members, as it had before been in territory, and a
division was agreed on by a line across the county from east to west, ma-
king the two parts, as nearlj' as could be, equal. In A. D., 1852, Hart-
ford Fourth Association was formed by members seceding from this Associa-
tion, on account of a difference of sentiment, growing out of certain publica-
tions of Dr. Bushnell, and uniting themselves with others from Hartford
North and Hartford South Associations. This has made it difficult to de-
scribe the present local boundaries of this Association.
Its annual meeting is on the first Tuesday in June, when its oflScers for
the year are chosen, except the register, whose office is permanent. It also
meets on the first Tuesdays of September, December, and March for critical
reading of the Greek Scriptures, discussion of subjects, and reading of
dissertations, sermons, and plans of sermons, previously assigned, and for
prayer. The meetings are ordinarily opened at 10 o'clock, A. M., and closed
before sun-set. They are uniformly fraternal and highly useful. The
churches whose pastors originally constituted this Association, except
Hartford Fourth and the churches of Collinsville and Unionville, had be-
longed to Hartford North Consociation. In September, 1854, they obtained
leave of the Consociation to form themselves into a distinct body, by the
name of Hartford Central Consociation. But at a convention of the pastors
and delegates of these churches, called for the purpose of forming either a
consociation or a conference, as might be agreed on, it appeared that a
majority of the churches preferred the latter. A conference was accordingly
formed, incuding all the churches within the bounds of Hartford Central
Association, except one or two, which afterwards joined it. The Conference
meets statedly twice a year, and at other times on invitation of the churches
and at the call of the moderator. Its exercises are not ecclesiastical, but
consist of prayer, preaching, and conference on subjects pertaining to the
spiritual state, and improvement of the churches. They have been found
highly useful.
The writer will take occasion to say that he has been a member of
Hartfokd Consociation more than fifty years, and its doings, so far
as he has observed, have been salutary only. It has deposed one
bad minister, who disowned its jurisdiction and refused submission of
his case, on complaint of a deacon of his church, to the judgment of
Consociation. It has dismissed another minister from his pastoral relation
Hartford Central Associatioti. 305
to the church, although both he and a majority of the church refused to sub-
mit the case, either to the Consociation or a select council, on complaint of
a minority of aggrieved members. In another case, on apjilication of a
minority in a church, it has formed them into a distinct church against the
will and without the consent of the majority and the pastor. On application
of two members of another church, it has thrown out a complaint on which
they were convicted by the church and restored them to good standing
without confession, the case having been mutually submitted. I have men-
tioned only some of the extreme cases which have come before us within
these fifty years. In all these cases the judgment of Consociation has
terminated the quarrels, and the result in all, except one, which is too
recent for the full and final effect to be seen, has been peace. And I know
not how the same happy effect could have been secured in any other way.
Of course I believe that Consociation ought to have the power of judi-
cial and final determination — although, where mutual submission can be
gained, it should be advisory only. Nor does it seem to me contrary to
the principles of Congregationalism, for a church, having in itself the
power of self-government, to constitute the Consociation a standing council
for ultimate decision in those extreme cases which require it. Churches are
liable to be rent into parties — to be biased in their judgment — to pass
censures wrongfully — and their is need of some standing body to which the
injured may appeal, with consent of the churches where it can be had, and
without it when it is refused. Ministers too, sad experience shows, may
come under charge of heresy or scandal, on which their churches cannot
arraign them for trial, and which they will not consent to refer to select
councils. And what can be done in such a case without Consociation ? An
ex 2^(irte council, indeed, may be called, but how inadequate this is to meet
the exigencies of the case, especially if it be a doubtful one, and strong
parties are enlisted, is manifest. You see, then, that I am strongly in favor of
Consociation, and I believe that the excellent Dr. Bacon himself, had he
lived in Thomas Hooker's time, would have been so also.
LICENTIATES.
Henry M. Goodwin, S. D wight Pitkin,
George Bushnell, Stephen H. Bumond,
Isaac M. Ely, William U. Colt,
Josiali T. King, Pearl S. Cossit,
Charles K. McHarg, Joseph M. Smith.
George W. Colmau,
40
HARTFORD FOURTH ASSOCIATION.
This Association was formed October, 18, 1852. Until this time the
principle of the formation of Associations in the state had been with local
and territorial bounds. — New Haven Central also departing from that rule,
in May, 1858, both were received to the General Association at their next
annual meeting.
This Association meets on the third Tuesday in every month, at 10 o'clock,
and adjourns about 4 P. M. The ordinary exercises are of a social, literary
and religious nature, designed for the mutual improvement of all the mem-
bers. These meetings have, from the first, proved exceedingly pleasant,
harmonious and profitable. The compact of the Hartford South Association
of 1811, of individual amenability to the body, is assented to by each
member.
LICENTIATES.
Henry Pratt,
Edwin Goodell,
Henry M. Adams,
Edward W. Bentley,
Henry M. Parsons,
Henry Kies,
Edward H. Pratt,
Erskine J. Hawes,
Charles B. Ball,
George H. White,
Samuel B. Forbes,
Frederick Alvord,
Thomas S. Potwiu,
Lemuel S. Potwin,
Elijah Eobbins,
Ezra Haskell,
Edward M. Pease,
William A. Hallock,
George A. Miller.
«
HARTFORD NORTH ASSOCIATION.
The Hartford North Association was organized at Hartford, March 0th,
1709, according to an agreement entered into by the assembled ministers of
the county, at the same place, February 2d, 1709. This agreement provided
that all the ministers of the county should form two Associations, the first
consisting of the ministers of Hartford, Windsor, Farmington and Simsbury,
and the second, (Hartford South Association) consisting of the ministers of
Wethersfield, Middletown, Haddam, "Watei'bury, Windham, Glastenbury and
Colchester.
The original members of the Association were
Timothy Woodbridge, minister of the First Church, Hartford,
Thomas Buckingham, " Second " " [Windsor,)
Timothy Edwards, " East Windsor, (now 1 st Ch., South
Dudley Woodbridge, " Symsbury,
Samuel Whitman, " Farmington,
Samuel Woodbridge, " East Hartford.
Jonathan Marsh, pastor of the church in Windsor was settled probably
subsecjuently to the organization of the Association, but was present at
its next meeting, two months later. The seven churches here mentioned
were all that then existed within the northern half of the county, including
the greater part of the present counties of Tolland and Litchfield. Hartford
South Association embraced the same number of churches at first, the whole
number of churches in the state at that time being thirty-nine. Two other
churches, Enfield First and Sufiield First, now connected with this Associa-
tion, were organized before this date, but were then included within the
limits of Massachusetts colony.
The existing records of the Association cover the whole period since it^
formation, except a hiatus of eighteen years between 1765 and 1783, and
several other periods in the first half century, viz. : 1710-13, 1715-16,
1718, 1729, 1733,1736, 1739 and 1752. In many cases however we have the
record of only one or two of the three regular sessions of the body each year,
and the records which remain of the earlier years contain frequently little
more than the names of the members present, always arranged according to
seniority, and the appointment of meetings and preachers for the ensuing
year. The Association undoubtedl}^ maintained three sessions each year
regularly, February, June and October, until 1801, when the October session
was omitted, and semi-annual sessions were held until 1850. Since the
last mentioned date the Association has held quarterly sessions.
The records first notice the great revival of 1740 in June 1741, when the
Association advised a large increase of ministerial labor, frequent lectures,
&c., neighboring ministers assisting each other. It is evident that all the
churches were deeply moved, and the many disorders incident brought
308 Hartford North Association.
many questions of interest into the Association. In 1845 the Association
adopted a "testimony against Mr. Whitefield," which is referred to, but not
recorded.
October 7, 1788, the Association adojjted " a plan for sending a missionary
into the new countries (probably Vermont) for ten weeks," and appointed
Rev. Mr. Perkins of West Hartford to the work, who accepted. This is,
probably, the beginning of the modern missionary work by the churches of
this country. The work thus begun seems to have been continued, and in
October, 1797, the Association "resolved themselves into a missionary
society," which was merged in the general society, subsequently formed in
October of the following year.
In October, 1794, the Association established or recommended a " concert
of prayer for the revival of religion," to be observed by their churches once
a fortnight, and issued a circular on the subject to the other associations of
the state. The churches of this Association seem to have shared largely in
the revivals which marked the closing years of the last century.
Like all the other original Associations, Hartford North has been reduced
in numbers from time to time, by the formation of new Associations. Five
of the fifteen Associations in the state have come out of the original Hart-
ford North Association; and 88 of the 284 churches in the state have grown
from the churches originally connected with it, if we include Enfield and
Suffield among them.
The whole number of churches which have been in connection with the
Association from the beginning is forty-nine.
The meetings of the Association are quarterly, on the first Monday and
Tuesday of March, June, September and December. The proceedings
embrace public worship, reading of essays or reviews, sermons and plans of
sermons for criticism, critical reading of Greek Testament, discussion of
doctrinal and practical questions, and miscellaneous business.
The moderator and scribe are chosen at each session.
The Hartford North Consociation had the same bounds as the Association
till the division of the latter in 1844. Subsequently it embraced the
churches of the two Associations, Hartford North and Hartford Central. It
now embraces all the churches of Hartford North Association, except two,
and a portion of those of the Central and Fourth Associations.
LICENTIATES.
NAME.
DATE.
NAME.
DATE
Dauiel Newell,
Aug.
ly, iTiit
Ashbel Pitkin,
Feb.
")
175,S
Dauiel Edwards,
Miv^
9, 1723
George Colton,
Levi Hart,
Oct.
June
3,
2
175S
Joiiatli aii^Afa old ,
June
2, IV2T
1761
Kehemiali Bull,
June
1, 1725
Seth Lee,
Oct.
6,
1761
Timothy Woodbridge, Jr.,
June
3, 1735
Jedediah Strong,
Oct.
4,
1703
Isaac Baldwin,
Oct.
4, 1737
Jesse Goodell,
Oct.
4,
1763
Joshua Belden,
Oct.
1, 1745
Simeon Miller,
June
5,
1764
Elijah Mason,
Oct.
6, 1747
Ebenezer Kingsbury,
June
6,
17S6
Aaron Brown,
June
5. 1750
Abiel Jones,
June
2,
17S9
Benjamin Griswold, Jr.,
Oct.
2, 1750
Calvin Chayiin,
Oct.
6,
1791
Abel Newell,
Feb.
5, 1754
Gordon Johnson,
Oct.
1,
1799
Nathaniel Hooker, Jr.,
Feb.
1. 1757
Jonathan Belden,
Oct. •
1,
1799
Hartford North Association.
300
NAUE.
Natlianiel Dwiglit,
James Wheelock Wood war
Baucroft Fowler,
Oliver Wetmoro,
Elislia Yale,
Jeremiah Osboru,
Thomas Adams,
Nathan Strong, Jr.,
Cornelius Adams,
Silas Higley,
Nathan Johnson,
Koswell Swan,
Ilenry Chapman,
Elijah G. Welles,
Keuben Chapin,
Chester Colton,
Gilbert E. Livingston,
Nathaniel G. Huntington,
Nathan Perkins, Jr.
John Bartlett, Jr.,
Amasa Loomis, Jr.,
Cornelius B. Everest,
Cyrus Yale,
Royal Eobbms,
Joseph Mix,
George Allyn,
Austin Dickinson,
Anson Hubbard,
Wm. C. Woodbridgr,
Epaphras Goodman,
Amzi Francis,
F lav el S. Gaylord,
Eluathan Gridley,
Chester Isham,
Charles Wadsworth,
Alpheus Ferry,
John Richards,
Horatio M. Brinsmade,
Joseph Foot,
Reuben Porter,
Walter Colton,
Horatio N. Hubbell,
Bennett Roberts,
Justin Marsh,
Algernon L. Kennedy,
Joel Talcott,
Lemuel Foster,
Elijah P. Barrows,
John L. Bartlett,
Abel L. Barber,
Noah Porter, Jr.,
Wm. E. Dixon, Jr.,
Oct.
7
1801
•d, Oct.
'i')
1801
June
1,
1802
Feb.
15,
1803
Feb.
1.5,
1803
Feb.
15,
1803
Feb.
1804
Feb.
7^
1804
June,
1S04
Feb.
6,
1805
Feb.
6,
1805
Feb.
6,
1805
June
3,
1806
June
3,
1806
Feb.
4,
1807
June
8,
1808
June
8,
1808
June
6
1809
Feb.
7
1810
Fel).
' )
1810
Feb.
6,
1811
Feb.
3,
1813
Feb.
3,
1813
Feb.
2,
1814
Feb.
2,
1814
Feb.
4,
1818
Feb.
4,
1819
Feb.
4,
1819
Feb.
4,
1819
June
6,
1820
June
4,
1822
June
4,
1822
June
4,
1823
June
4,
1823
June
4
1823
Feb.
3
1824
June
1,
1824
June
1
1824
June
1
1824
June
1
1824
June
1 ,
1825
Feb.
7,
1826
■ Feb.
7
1826
Feb.
c,
1827
June
3,
1828
June
3,
1828
June
1,
1830
June
' 1
1831
June
7,
1831
June
4,
1833
June
-I
1835
Sept.
17
1835
NAME. DATE.
Mark Ives. June 7
George W. Bassett, Pec. 14
Eufus C. Clapp, Dec. 14
Ansel Dewey, Dec. 14
Gushing Eells, Dee. 14
John F. Norton, Dec. 14
Royal Reed, Dec. 14
Ezra Adams, Jr., Dec. 19
David Bancroft, Jr., Dec. 19
Lnmas H. Pease, Dec. 19
Lemuel Pomercy, Dec. 19
James P. Terry, Dec. 19
Augustus C. Thompson, Dec. 1
George Butterfield, Dec. 19
James A.'Hazen, Dec. 19
Benjamin B. Parsons, Dec. 19
Amos G. Bemau, (African) June C
James A. Hawley, June 4
Charles B. McLean, June 4
Collins Stone, June 4
David F. Robertson, Nov. 5
Nahum Gale, June 1
Thomes 0. Rice, July 11
Charles F. Gleason, July 11
Melzar Montague, July 11
Alexander Yerrington, July 11
Samuel H. Galpin, June 3
John C. Strong, June 3
W. A. Benton, Feb.
Hiram N. Gates, June
Andrew C. Deuisou, June
Isaac N. Lincoln, June
Charles H. Norton, June
Ira Case, June
Frederick H.Brewster, June
Francis F. Williams, June
David Breed, June
Charles Hartwell, June
Robert D. Miller, June
Wm. R. Palmer, June
George J. Stearns, June
Joseph D. Strong, June
John M. Francis, Sept.
Oscar P. Bissell, June 1
George W. Connitt, June 1
Timothy A. Hazen, June 1
William B. Lee, June 1
Marcus M. Carlton, June 7
J. W. Marcussohn (Jew), March 7
0. W. Merrill, June 6
* J. K. Nutting, June 6
, 1836
, 1836
, 1836
, 1836
, 1836
, 1836
, 1836
, 1837
, 1837
, 1837
, 1837
, 1837
, 1837
,1837
, 1837
, 1837
>, 1838
,1839
, 1840
, 1840
, 1840
, 1841
, 1843
,1843
, 1843
, 1843
, 1845
;, 1845
, 1846
, 1849
, 1849
, 1849
, 1849
, 1850
, 1850
, 1850
, 1851
, 1851
, 18.51
, 1851
, 1851
,1851
, 1851
, 1852
, 1852
, 1852
, 1852
, 1853
, 1854
, 1855
, 1855
^
•'■License withdrawn from Mr. Nutting, September 2, 1856.
HARTFORD SOUTH ASSOCIATION.
In 1811, the following " associational compact" was adopted and signed
by the members, and is the compact of the Association at this time :
" We the subscribers, who constitute the South Association of Hartford
county, do engage and covenant to watch over each other in things pertain-
ing to our Christian and ministerial conduct, and to consider ourselves indi-
vidually as amenable to the said Association, whenever it shall call us to an
account."'
" We further agree that a subscription to this covenant shall constitute
membership of the Association."
At the time this " compact" was adopted it was signed by twenty-four
ministers.
In October, 1823,
Resolved^ That the members of this Association will abstain in their per-
sons and families from the use of ardent spirits ; and also that they will not
give such spirits either to those who labor for them or to those who enjoy
hospitality at their houses.
On the subject of Domestic Missions the following passed October 6,
1829:
Resolved, That the members of this Association do cordially approve the
object of the Domestic Missionary Society, and that we will exert ourselvef^
in aid of such Society.
1832, the Association declare, with regard to religious charities, that they
consider the most important objects to be Home and Foreign Missions, the
Bible Society and the American Education Society. They assume the whole
responsibility of raising funds, considering each minister to be an agent in
his own parish ; but in any special emergencj^, and at least once in four
years, the Association will appoint one of their number to act as agent for
each of these objects.
1845. Resolced, That the Association be an Auxiliary Home Missionary
Society.
1856, June 3d, A resolution was passed "That it is competent for an As-
sociation to ordain a candidate to the work of the gospel ministry."
The Association regards with disapprobation the too common asperitj^ in
the tone and language of religious newspapers, and desires the General Asso-
ciation to give the weight of its influence against it.
Hartford South Association.
311
LICENTIATES.
I
Josiah Wolcott,
Oct.,
1744
Sylvester Sage,
June,
1788
Samuel Fisk,
Feb.,
1745
Gad Newell,
June,
1789
Aaron Hutchiuson,
Oct.,
1747
Joseph E. Camp,
Oct.,
1789
Samuel Lockwood,
(I
Asahel Hooker,
(1
Joseph Clark,
Feb.,
1748
Silas Churchill,
Feb.,
1790
Samuel Lankton,
Oct.,
1749
Isaac Porter,
June,
1790
Izrahiah Wetmore,
June,
1750
Whitefield Cowles,
Oct.,
1790
Joseph Fowler,
June,
1751
James K. Garusey,
"
Noadiah Russel,
Oct.,
1753
Israel B. Woodward,
June,
1791
Jesse Root,
June,
1757
Stephen Fenn,
"
Oliver Noble,
Feb.,
1758
Asahel S. Norton,
June,
1792
John Eells,
Oct.,
1758
Bezaleel Pinneo,
Oct.,
1793
Benj. Boardman,
Feb.,
1760
Ebenezer Porter,
June,
1794
Caleb Fuller,
u
Samuel Shepard,
"
Jacob Sherwin,
June,
1761
Joseph Washburn,
"
Night Saxton, Jr.,
(1
William Hart,
June,
1800
Thomas Niles,
Oct.,
1761
Mark Mead,
June,
1804
Eliphalet Huntington,
((
Eli Hyde,
u
Robert Robbins,
June,
1763
Samuel Whittlesey,
11
Jedidiah Chapman,
June,
1764
Hosea Beckley,
June,
1805
Daniel Fuller,
<(
Samuel Rich,
1
■'
Elijah Mason,
((
r
Jonathan Bird,
June,
1807
Samuel Woodbridge,
Oct.,
1765
John Chester, Jr.,
Oct.,
1807
Salmon Ilurlbutt,
June,
1766
John Marsh, Jr.,
June,
1809
Chauncey Whittlesey,
June
1767
Charles A. Goodrich,
June,
1815
Sterling Graves,
Oct.,
1767
William Chester,
Oct.,
1817
Samuel Eells,
Feb.,
1768
William Williams,
June,
1820
James Eells,
Oct.,
1768
Joseph Goodrich,
June,
1822
Oliver Deming,
Oct,,
1769
Edward Robinson,
Oct.,
1822
Nathaniel Emmons,
(
Samuel H Cowles,
Oct.
1824
Robert Hubbard, Jr.,
Oct.,
1771
Timothy Stillman, 2d,
Oct.
1829
Josepb Kirby, Jr.
u
Harvey R. Hitchcock,
Oct,
1830
Gershom Bulkley,
June,
1772
Judah Ely, (revoked June 5,
Selden Church,
Feb.,
1774
1832),
June
1831
Wm. Lockwood,
June
1777
Zebulon Crocker,
Oct.
1831
Joshua Johnson,
):
Samuel Porter,
June
1835
Timothy Woodbridge,
Oct.,
1778
Luzerne Ray,
Oct.
1835
John Lewis,
June,
1780
Josiah Abbott,
June
1838
William Plum,
June,
1781
Henry Clark,
Oct.
1838
Joseph Barker,
<
'
Amos S. Chesebrough,
June
1839
Fred. W. Hotchkiss,
Oct.,
1782
James Averill,
Aug.
1839
Joshua Williams,
<(
Thomas Bailey,
u
Thomas Low,
:(
Phineas Blakeman,
<(
David Selden,
June,
1783
Sidney Bryant,
i<
Zephaniah Hollister Smith,
u
Charles P. Bush,
l(
Wait Cornwell,
Feb.,
1784
David B. Coe,
«
John Willard, Jr.,
u
Horace Day,
(.
Jonathan Fuller,
June,
1784
Friend A. Deming,
it
Ethan Osborn,
June,
1786
Charles Dickinson,
(1
David Iliggins,
i(
Edgar J. Doolittle,
((
Samuel Kellogg,
Oct.,
1787
Stedman W. Hanks,
((
Elija Gridley,
June,
1788
Philo R. Hurd,
«
!12
Hartford South Associatmi.
NAME.
David Judson,
Benjamin N. Martin,
James P. McCord,
Colby C. Mitchel,
Oscar F. Parker,
Charles Kich,
Thomas Tallman,
Horace A. Taylor,
Samnel M. Wood,
Elias Clark,
Israel P. Warren,
Isaac W. Plummer,
DATE.
NAME.
DATE.
Aug. 1838
Kalpli Perry ,
Oct., 1S42
u
James Kilbouru,
"
a
Wm. S. Wright,
June, 1843
u
Wm. A. Thompson,
i(
i(
John S. Whittlesey,
11
(1
Nathaniel H. Eggleston,
i(
a
Lewis Edwards Sykes,
u
u
Rollin D. H. Allen,
June, 1844
(1
S. R. Davis,
June, 1845
11
W. W.Belden,
Oct., 1845
June, 1841
Guy B. Day,
Oct., 1847
Oct., 1842
John H. Newton,
June, 1854
LITCHFIELD NORTH ASSOCIATION.
The Association of Litchfield County was formed July 7th, 1752, and then
embraced the pastors of all the Congregational churches within the county.
The churches were at the same time organized into a Consociation. In 1791,
the Consociation was divided, and the Association was divided the next year ;
the limits of each corresponding with those of the Consociation. The As-
sociation, when it embraced all the Congregational pastors in the county,
were remarkably harmonious in their views of truth and duty.
The following extract from their minutes, dated May, 1757, shows what
were their views on theological subjects : " Whereas, the Rev. General As-
sociation in their meeting, June, 1756, recommended it to the particular As-
sociations of this colony to manifest their concurrence with the Saybrook
Confession of Faith ; this Association having taken it into consideration, do
hereby declare their unanimous assent and consent to the articles of the
Christian religion contained in said public confession so far as they are con-
tained in the Assembly of Divines' Shorter Catechism ; and as to the plat-
form of discipline, we think it not expedient that any alteration be made in
the public impression ; but that every Consociation be at liberty to vary in
such things as to them appear exceptionable."
A practice of the Association, designed to prevent the introduction of un-
sound men into their body, was that of examining those who had received
a call for settlement before an answer to such call might be given. The fol-
lowing is an example of their practice: "Mr. Samuel John Mills [having]
offered himself to examination, in order to his being approved of for ordina-
tion in the work of the gospel ministry over the church and people of Tor-
ringford, was examined and approved, and recommended to them as a meet
person, qualified to settle with them in that work." Sept. 20, 1768.
It was customary, also, for destitute churches of that day to request the
Association to recommend to them suitable persons to be employed as can-
didates for settlement.
The period, from the formation of these ecclesiastical bodies in 1752 to the
division of them in 1791, was for the greater part of it a time of great ca-
lamity and distress, by reason of war and the unsettled state of the colonies.
Instead of directing their attention to Christianizing the heathen, they
had, in common with others, to exert all their influence to prevent their
coming under the dominion of a persecuting Roman Catholic government.
While everything was thus unfriendly to the religious prosperity of the
churches, the Association yet ever evinced a readiness to engage in any en-
terprise which promised good to the cause of Christ or the welfare of man.
Witness their annual delegation to the convention of ministers of the synods
of New York and Philadelphia, from 1766 to 1775, when those conventions
were terminated by the Revolutionary war. See the measures they adopted
in 1774 for promoting the education of pious negroes for missionaries to Af-
41
314
Litchfield North Association.
rica, and for the extension of the gospel in Virginia in 1779. To this may
be added their ready response to a call for a mission to Vermont in 1788.
Those fathers and brethren lived in times which occasioned hardships and
self-denials of which tee have no experience. The newness of the settle-
ments — the imperfect state of the roads — the distance they had to travel in
attending ecclesiastical meetings — the straightened condition of their churches
and societies during the French and Revolutionary wars, and other difficul-
ties with which they had to struggle, laid on them burdens of no ordinary
weight. The manner in which most of them bore those burdens, proved
them to be good soldiers of Jesus Christ. Some of them were chaplains in
the army, and suflfered privations and toils peculiar to that service.
The harmony, zeal, and success with which many of those fathers labored
in promoting revivals of religion near the close of the last century and the
former part of the present, are too well known to require a particular descrip-
tion.
Of the forty-four ministers who belonged to the Association previous to
this division, twelve passed the fiftieth year of their ministry with the same
people.
1795. The Association, after discussion, resolved, that the duty of fam-
ily prayer is so clearly enjoined by the general tenor of scripture, that the
habitual neglect of it in a professor of Christianity, is censurable even to ex-
communication.
1796. Resolved, That it is inexpedient for niinisters to travel on the Sab-
bath for the purpose of exchange, except in cases of urgent necessity.
1798. Association drafted and adopted a constitution for a missionary so-
ciety.
1811. Resolved, That the use of wine and all ■ other ardent spirits shall
henceforth be excluded from our associational meetings. That the members
of the Association will use their influence to discountenance the use of wine
and all ardent spirits in their flimilies and in their social visits among their
people.
LICENTIATES.
NAME.
WHEN LICENSED.
NAME.
WHEN LICENSED.
Daniel Smith,
Oct. 2,
1792
John Woodbridge,
June, 1807
Thomas Eobbins,
Sep. 25,
1798
Wm. Bonney,
June, ^ 1807
Josiah B. Hawes,
Sep. 28,
1802
Caleb Pitkin,
June, 1807
James Beach,
June 11,
1805
Allen McLean.
Sep. 29, 1809
John Keep,
June 11,
1805
Francis King,
June 14, 1808
John Hyde,
June 11,
1805
Horatio Waldo,
June 14, 1808
Josiah W. Cannon,
June 11,
1805
Daniel Ilaskcll,
Sep. 27, 180S
Moses Gillett,
June 11
1805
Lucas Hart,
Sep. 25, 1810
Abel McEwen,
Sep. 24,
1805
Francis L. Eobbins,
Sep. 30, 1813
Experience Porter,
Dee. 21,
1805
Solyman Brown,
Sep. 30, 1813
Thomas Punderson,
June 11,
1806
Luther Humphrey,
Sep. 27, 1814
Prince Hawes,
June 11,
1806
Euggles Gould,
Sep. 29, 1815
Timothy P. Gillett,
Sep. 30,
1806
Walter Smith,
Sep. 30, 181S
Bennett Tyler,
Sep. 30,
1806
Chauncey Lee,
Sep. 26, 1820
Heman Humphrey,
Sep. 30,
1806
Abraham Baldwin,
June, 1822
Frederick Marsh,
Sep. 30,
1806
James Ely,
June, 1822
Litchfield North Association.
315
Jacob Catlin,
John H. Prentice,
George Cowles,
Stephen Peet,
llarley Goodwin,
Jairus Burt,
Peter A. Brinsmade,
Henry Gowles,
Josephus B. Loringf,
John M. S. Perry,
Eleazer Holt,
John P. Pepper,
Charles T. Prentice,
Sep. 30, 1S23
Sep. 30, 1823
June 8, 1824
Sep. 27, 1824
Sep. 1825
June 13, 1826
June 10, 1828
June 10, 1828
June 9, 1829
June 8, 1830
June 14, 1831
June 11, 1833
Sep. 30, 1834
Ephraini Lyman,
Willis Lord,
Milo N. Niles,
David C. Perry,
E. "W. Andrews,
Oliver St. John,
Almond B. Pratt,
Hiram Harris Kuyter,
Henry B. Blake,
Azariah Eldridge,
E. B. Andrews,
Samuel J. Andrews,
Elisha Whittlesey,
June, 1835
May, 1834
May, 1834
Mar. 28, 1836
May 23, 1837
June 9, 1841
June 9, 1841
Sep. 29, 1841
June 13, 1843
Sep. 24, 1844
June 4, 1845
June 16, 1846
June 12, 1849
LITCHFIELD SOUTH ASSOCIATION.
The Association of Litchfield County, formed in 1752, was divided in
1792. At first there were fifteen churches, and before the division they had
increased to twenty-eight. At the close of a century from the organization
of the original Association and Consociation, in 1852, both bodies, sixty
years after the division, met in convention at Litchfield for a century cele-
bration. There were then forty-four churches ; and two have been since
formed. Discourses were delivered on that occasion ; a historical address
by Rev. D. L. Parmelee ; an address on the religious society of the olden
time, by Rev. E. W. Hooker, D. D. ; biographical sketches of Litchfield
county ministers were read by Rev. Abel McEwen, D. D., and Rev. Cyrus
Yale ; and a report respecting revivals, by Rev. Joseph Eldridge, D. D.
During the first forty years, the Association rarely failed of two sessions
annually, with many occasional meetings. Its advice was constantly sought
by vacant churches in obtaining candidates. Pastors only were members of
it. No one was dismissed by vote ; its entire action was by those who were
pastors ; and its watch and care were extended over those who had been dis-
missed and continued unsettled. In the important duty of licensing candi-
dates, the Association was strict and faithful ; probably the majority of thera
were students of Dr. Bellamy, who kept one of the early "schools of the
prophets."
In regard to the sacredness of the pastoral relation, as held in early times,
the case of Dr. Bellamy is worthy of note. The Presbyterian church in
New York City had given him a call, and the Consociation of Litchfield
county, after several adjournments, found the affair attended with such diffi-
culties, as well as in its own nature of such importance, that they did not
look upon it as safe for them finally to determine on the case, but asked the
assistance of the neighboring Consociation, (Fairfield East.) After two
months the two bodies met at Bethlem, but did not come to their result till
the fourth day. Though they commiserated the destitute and melancholy
circumstances of the Presbyterian congregation in New York, yet, with all
the attending circumstances, in the best light afFoi'ded, they thought it not
for the honor of our common Lord and the best interests of our holy reli-
gion for Dr. Bellamy to be dismissed. Had he gone there, his ministry
would have been suspended during the most of the period of the Revolution-
ary war ; also his school of the prophets ; and possibly his labors as a theo-
logical writer had not blessed the church.
Some few of the churches were for a time affected by the Separatists ; two
or three pastors, in a measure, sympathized or favored them ; but, as sober
second thoughts prevailed, the evil gradually ceased, in a way, that while
some suffered loss, yet all escaped safe to land and returned to the old paths.
Litchfield South Association. 317
With regard to Sabbath schools, as their origin has been a question of in-
terest, it is proper to state that Dr. Bellamy, whose ministry commenced in
Bethlem, in 1740, had a Sabbath school from the beginning. It was com-
posed of two classes ; the older class was instructed by the pastor himself in
the scriptures, from which they learned portions and were questioned upon
them ; and the other class studied the Assembly's Catechism, under the in-
struction of a deacon or some prominent member of the church.
The half-way covenant caused much trouble where it was adopted. For
the sake of peace, it was recommended to churches to dismiss those who
could not acquiesce in their practice to a neighboring church where the usage
was the reverse. The great majority of the early pastors were firm in the
faith ; the influence of Dr. Bellamy and of others was for good beyond what
the records show.
The pastors of the county, with scarcely an exception were, in instruction,
influence and practice, on the side of temperance ; they were pioneers in
the work ; they performed their full portion of labor in annual missionary
tours among the forming settlements in Vermont and central and western
New York. While annual collections were taken under a " brief" from the
Governor for the Connecticut Missionary Society, the contributions of the
churches were among the most liberal ; and still later the various benevolent
objects have been well sustained. It is said during the early years of the
American Board, as the annual remittance from this county was received in a
pressing emergency, that Dr. Worcester, its first secretary, thanked God
that he had made Litchfield county.
The Consociational system of Litchfield South has generally commended
itself to the churches in its successful workings. The opposition to it has
been chiefly because it was not an ecclesiastical court, to accommodate
those of such hasty spirit that they are not willing to wait peaceably for the
result of peaceable reference. But such opposition has been chiefly occasional,
temporary and spasmodic. Only one church in more than two-thirds of a
century has withdrawn, and that more than half a century ago, but
has long since retuned. The Consociation has combined every advantage
of a select council, while it has given stability and influence to its results,
which occasional councils could not have done in the same degree. It has
been a bond of union and love among the pastors and churches. It is so es-
timated by ecclesiastical societies, and several of them hold their funds on
condition that their ministers are approved by the Consociation. Of the
influence of Consociations, whether their acts have been advisory or judicial,
their doings have, with rare exceptions, been approved ; though for a
time, some may have been disappointed in their results and grieved or offend-
ed. The fact that nearly every church voluntarily continues its connection,
is the best testimony that Consociations are a bond of union and fellowship
among the churches, and of assistance to them. Their perpetuity is proof
of their usefulness. See Proceedings at the Litchfield County Centennial
Anniversary, 1852.
318
Litchfield South Associatioji.
LICENTIATES.
1754 Noah Wadhams.
" Benajah Eoots,
" Benjamiu Chapman,
1755 Josiah Sherman,
" Seth Norton,
1756 Simeon Stoddard,
1757 John Smalley,
1758 Benoni Bradner,
" Caleb Curtis,
1760 William Hanna,
1762 Benjamin Prince,
" Eichard Crouch Graham,
1763 David Browuson,
1764 Ephraim Jndson,
1766 Samuel J. Mills,
" Samuel Camp,
" Henry Jackson,
" Moses Ilartwell,
" Job Smith,
" Jonathan Edwards,
1767 Jeremiah Day,
1768 Jehu Miner,
1769 Joel Benedict,
1770 Abner Benedict,
" Josiah Graves,
" Lemuel L. Bacon,
" Isaac Stoiy,
" Thomas Miner,
1771 Nathan Hale,
" Joshua Kuapp,
1772 Josiah Colton,
1775 William Bradford,
1778 Noble Everett,
1779 Justus Mitchel,
1780 John Stevens,
1781 Benjamin Bell,
1784 Isaac Osborn.
1789 Chauncey Lee,
1791 Nathan Eliot,
1796 John Clark,
1800 Benjamin Prime,
1803 Charles Prentice,
1805 Aaron Dutton,
1806 Mills Day,
1809 Joseph Harvey,
" JudsonHall
" Austin Hazen,
1811 John Seward,
" Mathew Rice Dutton,
" Asa Blair,
" Joseph Treat,
" Alfred Mitchell,
1812 AmmiLinsley,
1815 Edwin W. Dwight,
1816 Elias Cornelius,
1822 Erastus Clapp,
" Herman L. Vaill,
1823 Giles Doolittle,
" Benj. B. Smith,
1824 Samuel G. Orton,
1826 Moses Eaymond, Jr.,
1828 Isaac Beach, .
1829 Theron Baldwin,
"• Julian M. Sturtevant,
" Asa Turner,
" David A. Grosvencr,
" James T. Dickinson,
" George J. Tillotson,
1830 Wyllys Warner,
1831 Sidney Mills,
1832 John P. Cowles,
1833 Levi S. Beebe,
1834 Eichard M. Chipman,
1835 Merit T. Piatt,
" Isaac W. Warner,
" George T. Todd,
" William Pitcher,
1836 George Tomlinson,
" Samuel W. Pond,
1838 Henry F. Wadsworth,
" Austin Isham,
" Nathaniel Eichardson,
" Merritt Eichardson,
" Eeuben Gaylord,
1839 Samuel G. Whittlesey,
" William T. Balch,
" Walter Clark,
1840 Isaac Striker,
" Henry Clarke,
" Anson Smyth,
1841 John II. Pettingell,
" Andrew L. Stone,
1842 James H. Howe,
" William R. Chapman,
" George T. Dole,
" Isaac Jennings,
" Isaac G. Sawyer,
" Ephraim W. Allen,
" Ebeuezer P. Rogers,
1844 Darius M. Hoyt,
" Irall. Smith,
" Charles Fabrique,
" Elisha W. Cook,
" William Baldwin,
" Albert K. Teele,
" David B. Davidson,
1845 Chauncey H. Hubbard,
" William Smeaton,
MIDDLESEX ASSOCIATION.
When the Saybrook Platform went into operation, the ministers then living
within the present limits of Middlesex Association belonged to the Associa.
tions in the counties of NewLondon and Hartford. They and their churches
were also connected with the Consociation in those counties. The erection
of Middlesex county in 1785, consisting of towns taken from the counties of
New London and Hartford, opened the way for an ecclesiastical change.
Accordingly, at a meeting of the members of the "Western Association of
New London, living within the limits of the new county, held October 2d,
1787, a resolution was passed. That, whereas the Honorable General As-
sembly of this state have formed a new county by the name of Middlesex, it
becomes expedient, according to the Platform, that an Association and Con-
sociation should be formed consisting of ministers and churches within the
county. These bodies were accordingly formed by the ministers and
churches of Saybrook and Killingworth, (six churches and six pastors,) giv-
ing full liberty to those of Hartford South within the limits of the new
county to retain their former connection or join the new body, as they might
judge expedient ; and also agreeing to receive the pastor and churches of
Lyme according to their desire.
Agreeably to these provisions, the ministers of Haddam, Middle Haddani,
East Hampton, Westchester in Colchester, East Haddam and Lyme, and
also the churches at Deep River and Essex, since formed, united with the
Association. The churches and ministers of INIiddletown and Portland,
as a matter of convenience, retain their connection with Hartford South.
Durham, annexed to the county in 1799, for the same reason retains its con-
nection with New Haven East.
The rules and usages of this body are much like those of the other Asso-
ciations of the State.
LICENTIATES.
NAME.
WHEN LICENSED.
NAME.
WHEN LICENSED.
John Ely,
June
3, 1788
William Bushnell,
"
Matthew Noyes,
Sep.
3, 1788
Josiah S. Emery,
(i
John Eliot,
July
7, 1790
Isaac Hill,
June
4, 1833
Diodate Brockway,
Oct.
3, 1798
Ellery Bascom.
<(
William F. Vuill,'
Sep.
15, 1807
Marvin Koot,
((
Jonathan Cone,
Mar.
1810
Samuel E. Ely,
a
Samuel T. Mills,
Oct.
2, 1810
Elias r. Ely,
Oct.
2, 1833
Sylvester Selden,
((
Oliver B. Buttei-fiekl,
June
7, 183f>
Joseph Yaill, 2d,
June
1, 1813
Wm. C. Foote,
u
Willi.'.ia Elv,
June
3, 1817
Z. E. Ely,
(t
Israel Shaler,
June
2, 1818
Henry M. Field,
Oct.
6, 1840
William Mitchel,
June
5, 18-21
Edward W. Champlin,
Oct.
5, 1841
Jonathan Silliman,
li
Frederick A. 'Pratt,
June
7,1842
Noah Smith,
"
Edgar Perkins,
June
6, 1843
George W. Boggs,
Jane
8, ISSl
Wm. W. Atwater,
Aug.
7, 1849
320
Middlesex Association.
Frauklin Holmes,
Andrew F. Dickson,
Benj. B. Ilopkinson,
Chester N. Eighter,
James Weller,
Sylvaniis P. Marvin,
Swift Byington,
Aiiar.
7, 1S49 Allyn S. Kellogg,
Aug. 7, 1849
" Henry D. Piatt,
(<
" Edwin Johnson,
u
" Edward D. Chapman,
June 3, 1851
" Eichard B. Bull,
Oct. 4, 1854
" John C. Hutchinson,
Oct. 4, 1850
NEW HAVEN CENTRAL ASSOCIATION.
This Association was formed May 3cl, 1853, by members from the New
Haven West and New Haven East Associations — chiefly from New Haven
West. Its local limits are not exactly defined. Its present members are
chiefly in New Haven city and town, and in towns in New Haven county,
upon the New York and New Haven and the Naugatuck railroads. The object
of the Association is that the members may promote each other's improve-
ment in all the qualifications for the ministry of the gospel, and to aid each
other in the duties of the pastoral office, and in advancing the interests of
the churches. For this object they meet every month, and have an annual
meeting for review of the year in June.
1853.
William Elliott Bassett,
Greenleaf Cheney,
Stephen Fenn,
James A. Gallup,
Leonaixl W. Bacon.
1854.
Willis S. Colton,
J. L. Jenkins,
J. Y. Leonard,
Theodore T. Hunger,
C. T. Seropyan,
J. L. Tomlinson,
Henry Case.
1855.
Charles H. Bassett,
Henry Losch,
Andrew J. Willard.
1S56.
Kinsley Twining,
Charles M. Tyler,
LICENTIATES.
1857.
J. II. Anketell,
Henry Loomis,
C. C." Tiffany.
1858.
Edward A. Walker,
Edward P. Wells.
1859.
George M. Smith,
Charles B. Dye,
Eichard Crittenden,
Horace H. McFarland.
1860.
George B. Bacon,
Charles C. Carpenter,
E. N. Grossman,
Edgar L. Heermance,
P. II. Holister,
Daniel A. Miles,
John L. Mills,
Chauncey D. Murray,
.ok
NEW HAVEN EAST ASSOCIATION.
There are no records of the meetings of the Association back of March
28th, 1731; though the record book is dated May 27th, 1731. Long previous
to this, the Association not only existed, but probably, as afterwards, embra-
ced all the ordained ministers of the countar. Soon after the adoption of the
Saybrook Platform in 1708, the Associati '"I took a compact form ; though
the ministers had frequent meetings before that time, as is evident from the
comment on the 12th article of discipline in the Platform, agreed upon at the
meeting which formed the Consociation, April, 1709.
The minutes of that meeting are contained in the first book of records of
the Association ; — present Rev. Messrs. Andrew of New Haven, Pierpont
of Milford, Russell of Branford, Moss of Derby, and Hart of East Guil-
ford, with their delegates, of whom there were two from each church except
Derby and East Guilford. The object of this organization was stated
to be that communion which is a principal means for the preservation
of the peace, order, establishment and consolation of the churches. Votes
were also passed on thirteen "articles of the method of managing dis-
cipline as it was agreed on by the council at Saybrook, September, 1708,"
at the request of "some members desiring the council's sense" of those
articles. Since these comments show the understanding of the sys-
tem by its friends, they are here inserted. By comparing them with the
text of the Platform, which they are designed to illustrate, their full mean-
ing will be gathered.
1. As to the first article, we conclude, if the majority of the brethren do
not consent, the elders cannot proceed to act. If the elders cannot consent,
the fraternity cannot proceed, in which case it is proper to seek counsel.
2. The second article we understand to be an explanation and revival of
that duty engaged by our churches when they give the right hand of fellow-
ship.
3. The third article ; by "all cases of scandal," we suppose such cases as
need a council for their determination.
4. A major part of the elders we suppose necessary ; as in a particular
church the brethren cannot act without the elders, so in a council the mes-
sengers may not make an act of council without the elders, or a major part
of them.
5. " Shall see their determination," &c., i. e. shall by themselves or by
some of their members deputed thereunto, observe whether their counsel
sought of God in this way be complied with or refused.
6. Contempt of counsel, sought or offered in the way of God, must be
scandalous as a just offence, and should be dealt with ; and the clause, viz :
" The churches are to approve of such sentence," &c., we understand as the
Platform expresseth it, viz : The churches being informed of the council's
judgment, and the churches approving of said sentence, then non-com-
322 Neiv Haven East Association.
munion to be declared. Without the approbation of the churches there can-
not be a non-communion of said churches.
7. The seventh article only provides for joining two councils in weighty,
difficult, and dangerous cases.
8. Churches may call a council before they proceed to censure, if they
see cause. But without their allowance, no particular person may have a
council before excommunication.
9. That as no member of a council can remain such for longer than one
year, so the churches may choose new messengers for every council if they
see cause.
10. The tenth article directs with regard to the calling a first council
and adjourning the same not beyond a year, and how further councils may
afterwards be called.
11. The eleventh article shows how persons concerned may be obliged to
attend with their cases and evidence on a council.
12. The twelfth article is a revival of our former ministers' meetings (Asso-
ciations) for the ends and good service formerly aimed at, wherein our peo-
ple did rejoice for a season and as we hope yet will.
13. The thirteenth article shows how a minister offending may be pro-
ceeded against, till by the council of that Consociation he be reclaimed or
removed from his office.
This Association is one of the oldest in the state, and has been the battle-
field for the discussion of some of the most important questions relating to
ecclesiastical order, theological doctrines, ministerial duty and covenant
obligations that have ever agitated the churches in the state. Witness the
controversies in Branford, New Haven, Wallingford, Cheshire and Guilford.
During the Great Awakening, Rev. Philemon Bobbins, of Branford,
preached by particular request to a congregation of Baptists at Wallingford,
which led to the offering of a complaint against him, embracing several
charges of incorrect doctrine and disorderly practice, though he was not accu-
sed of the violation of any of the divine commands, or of doing anything
contrary to the word of God. The charges were sustained, and he was ex-
cluded from the Consociation ; but the majority of his church having full
confidence in him as a sound, faithful, godly minister, he was not dismissed,
and after a few years the controversy died awaj^ and he was at length invi-
ted to sit with the Consociation at an ordination, without objection. Trura-
lidVs Hist. 2,190—233.
Of the difficulty in New Haven with regard to the organization of the
North Church, see Dr. Dutton's address in this volume, page 120. Similar
troubles were experienced in Mil ford, in the formation of the Second church,
as is related concerning it, in its place in the list of churches, infra. Large
and respectable minorities were harassed and oppressed for man}'^ years by
legal exactions, not being allowed liberty of conscience and worship, and
being taxed for the support of the ministers of the First church in each of
these places. TrumhuII's Hist. 2, 335 — 50.
In 1V29, Rev. Thomas Ruggles, Jr., was ordained in Guilford against the
wishes of a large minority, who separated from the church and society. The
New Haven East Association. 323
Legislature interposed to effect a reconciliation in vain. They refused to
comply with resolutions of the Consociation, and hence forty-six members
of the church wei'e suspended. Repeated acts of the Assembly, of com-
mittees and of councils, all failed to reconcile them. At length, after a con-
tention of four or five years, with great irritations and alienations between
brethren and neighbors, and great expense of time and money before courts,
general assemblies and councils, the wishes of the minority were granted,
and they were allowed to have a church and minister of their own. Trum-
iiiirsllist. 2, 114—134.
Rev. Mr. Humphreys, of Derbj', was deprived of his seat in the Associa-
tion in 1747, for preaching to a Baptist society. Mr. Timothy Allen was dis-
missed from West Haven for an unguarded expression and being active in the
revival of 1740, though he offered a confession for his imprudencies. In dis-
missing him, his brethren uttered this ill-natured speech in triumph, that
they had blown out one " new light," and that they would blow them all out.
The Association also suspended Rev. Messrs. Humphreys of Derby, Leav-
enworth of Waterburj', and Todd of Plymouth, for assisting in the ordina-
tion of Rev. Jonathan Lee, in Salisbur}^, because he and the church had
adopted the Cambridge Platform. TmmhulV s Hist. 2, 195 — 6.
At the ordination of Rev. James Dana, in AYallingford, opposition arose
against him on account of his religious sentiments. The Consociation and
an ordaining covmcil were assembled at the same time, and he was ordained
against the remonstrance of the Consociation. With the advice of Hartford
South, they declared Mr. Dana and his church guilty of scandalous con-
tempt, and recognized the minority as the church. Rev. Simon Waterman
was afterwards ordained their pastor. TrunibulVs Hist. 2, 480 — 526.
Action preliminary to the division of the Association was taken at Water-
bury, September, 1786, and the division effected at Wolcott (Farmingbury)
Maj^ 1787. It was then voted to call a meeting of the Consociation before
their next meeting to effect a like division in that body. We have in this
vote a Recognition of the relation between the Association and the Consocia-
tion in the county in conformity with the articles agreed upon at Saybrook
in 1708. The dividing line fixed upon was the Quinnipiack river.
There was a tradition that one reason why the division of the Association
took place at that time was doctrinal, and that the movement for a division
came from those wTio favored the N^ew Divinity, of which Edwards the
younger, then a pastor in New Haven, was the champion, who, with him,
would fall into the Western District or Association. Some color of truth is
given to this tradition by the circumstance that Dr. Trumbull, of North
Haven, and one or two others joined each the other Association than that
into which they would fall by the territorial division. The records of the
Association and Consociation were to remain in the Eastern District.
LICENTIATES.
NAMES. NAMES.
1734. Benajah Case,
Samuel Eaton, Noah Merrick,
Eleazar Whoelock, Daniel Bliss.
324
New Haven East Association. ■
NAMES.
1735.
William Leete, Jr.,
Mr. Eaton,
Solomou Palmer,
Andrew Bartholomew,
Daniel Huntingtou,
William Seward.
1737.
Joseph Bellamy,
Nathan Blrdseye.
1738.
John Bunnell,
Mark Ijeavenwortb,
Moses Barr.
1739.
John Trumbull,
Timothy Judd,
Gideon Mills,
Samuel Walker,
Jared Harrison,
Stephen White.
1740.
Chester Williams,
Chavmcey Whittelsey^
Amos Mnnson.
1742,
Benjamin Woodbridge,
Thomas Canfield,
1743.
Thomas Darling.
1744.
Edward Dow,
Jonathan Lyman.
1745.
Thomas Arthur,
Stephen Johnson,
Israel Bunnell,
Elnathan Cliaunceyj
Aaron Eichards.
1746.
John Hubbard,
Ichabod Camp.
1748.
John Eichards.
1759.
Chandler Bobbins,
Noah Williston.
1760.
Jesse Ives,
Eoger Newton.
1761.
Ebenezer Grosvenor,
Stephen Hawley,
Ammi Euhamah Bobbins,
Mathew Merriara.
NAVES.
1762.
Pelatiah Tingley,
Albert Hall,
Abner Johnson,
Daniel Collins.
1763.
William Southmayd,
John Bliss,
Burrage Merriam.
1764.
Jonathan Lyman,
Elisha Eexford,
Whitman Walsh.
1765.
David Rose,
Timothy Stone.
1766
Thomas Yale, •**
John Foot,
Samuel Munson.
1769.
Isaiah Potter,
John Hubbard, renewed.
1770.
David Brooks,
Caleb Hotchkiss.
1771.
Punderson Austin,
Seth Sage.
1772.
Nathan Strong,
John Lewis.
1773.
David Perry,
Aaron Hale.
1775.
Achilles Mansfield,
Noah Merwin,
Abraham Baldwin.
1776.
William Robinson,
Nehcraiah Prudden,
Nathan Fenn.
1777.
Noah Atwater,
Aaron Hall, renewed.
1778.
John Camp,
Eozell Cook,
John Avery.
1779.
Joseph Vail.
1780.
Joel Barlow,
Medad Rogers,
New Haven East Association.
325
I
NAMES.
David Austin,
Zebulon Ely.
1781.
Levi Lankton,
Samuel Nott,
John Bamett.
1782.
Jason Atwater,
Henry Channing,
1783.
Jonathan Malthy,
Stephen William Stebbins,
John Eobinson.
1784.
David Tomlinson,
Samuel Goodrich.
1785.
Lemuel Tyler,
Jedediah Morse.
1786.
Walter King,
Thomas Holt,
Joseph Badger.
1787.
William Stone,
David Hale,
Samuel Perkins,
Isaac Clinton,
Aaron Collins.
1788.
Caleb Johnson.
1789.
Oliver Dudley Cook,
Isaac Maltby.
1790.
Hezekiah Goodrich.
1791,
Caleb Johnson.
1795.
Eoger Harrison,
Timothy Mather Cooley.
1797.
Erastus Eipley.
1798.
Jeremiah Atwater,
Archibald Bassett.
1799.
Timothy Field.
1801.
Ebenezer Grant Marsh.
NAMKS.
1803.
David D. Field.
1804.
Moses Stuart,
Samuel Merwin,
Erastus Scranton,
William L. Strong,
Andrew Eawson,
Horace Holley.
1807.
Henry Frost,
Nathaniel Freeman.
1810.
Noah Coe,
Comfort Williams,
Philander Parmelee.
1811.
G. Garnsey Brown.
1812.
Henry Sherman, renewed.
John D. Fowler.
1814.
Timothy Harrison.
1825.
Stephen D. Ward.
1826.
George Coan.
1827.
Milton Badger,
Sylvester Harvey,
Hiram P. Arms,
Jason Atwater,
Xenophon Betts,
Sanford Lawton,
Zachariah Mead,
Stephen Topliff,
Martyn Tiipper,
Asher H. Winslow,
Stiles Hawley,
Chester Birge.
1828.
Dyer Ball,
George W. Perkins.
1830.
Dana Goodsell.
1831.
Eomulus Barnes,
John F. Brooks,
Orin Cooley,
Albert Hale,
*Voted, 1773, that for the future the
Association, and not by committees,
committees are probably not on record
examination of candidates shall be before the
The names of some candidates examined by
326
New Haven East Association.
NAMES.
Lent S. Hough,
Williatn Kirby,
John B. Lyman,
Darius Mead,
Seth Sackett,
Alaoson Saunders,
Theophilus Smith,
Flavel Bascom,
Frederiek W. Chapman,
Erastus Curtiss,
Samuel J. Curtiss,
Jolm H. Eaton,
Solomon W. Edson,
Joseph Eldridge,
Edwin K. Gilbert,
Elisha Jenney,
Edwin Stevens,
Hoi-ace Woodruff,
Mason Grosvenor.
1838.
John T. Avery,
Jonathan Brace,
Thomas Bronson,
Amasa Dewey,
Henry Eddy,
Eobert B. Eiall,
Hiram Holcomb,
Elihu P. In^ersoll,
J. M. McDonald,
D wight M. Seward,
Albert Smith,
Eollin S. Stone,
James L. Wright,
Dorson E. Sykes,
John 0. Colton,
Harvey D. Sackett,
James H. Carruth,
John Mattocks,
Ashbel B. Haile.
1840.
Isaac P. Langworthy,
James Birney.
1843.
Theodore A. Leete,
Lewis Edwards Sykes.
1844.
Charles Jerome,
Samuel W. Eaton,
Joseph Chandler.
1848.
Nathaniel P. Bailey,
W. Edwin Catlin,
NAMES.
Theron G. Colton,
George A. Howard,
William Mellen,
Samuel G. Willard,
Edward W. Root.
1850.
Charles H. Bullard,
Henry Wickes,
William Aitchison,
A. Henry Barnes,
William W. Ciiapman,
John Edmands,
James B. Cleaveland,
Charles 0. Eeynolds,
William B. Greene,
Albert A. Sturges,
William C. Scofield.
1851.
Andrew T. Pratt,
1852.
Henry A. Eussell,
John C. Buel,
William B. Clark,
Elias B. Hillard,
Cordial Storrs,
Franklin W. Fisk,
Henry Blodget,
William D. Sands,
Jonathan E. Barnes,
Benjamin Talbot,
Samuel Johnson,
James M. B. Dwight,
Charles J, Hutchins,
William C. Shipman.
1853.
Nathaniel J. Burton,
1855.
Timothy Dwight,
John Elderkin.
1857.
Charles C. Salter,
Charles Brooks,
IraW. Smith,
James Cruikshanks.
1858.
James E. Bowman,
William A. Bushee,
John Edgar,
Jesse Winegar Hough,
Edward A. Smith,
Pliny Warner.
NEW HAVEN WEST ASSOCIATION,
The first meeting of this Association was held at the house of Mr Gillet,
of Faruiingbury, May 31, 1787. Present, Messrs. Leavenworth, WiUiston,
Foot, Edwards, Wales, Gillet, David Fuller, Fowler, Perry, and Martin
Fuller. Mr. Leavenworth was moderator, and Dr. Jonathan Edwards was
scribe.
1787, Mr. WiUiston, with the advice of the Association, Avent to Ver-
mont to spend a number of weeks in preaching the Gospel, and in laboring
to promote true religion, in such parts of that state as he might judge most
to stand in need of his labors. The next year Mr. Fowler was sent on a
similar mission ; and the Association prepared and presented to the General
Association an address " on the subject of sending missionaries to the new
settlements in Vermont and other parts." In May, 1788, the following vote
was passed :
" Voted, That the delegates from this Association be instructed to use
their influence in the General Association, that a dutiful petition be pre-
sented to the General Assembly of this state, praying that more effectual
means I e adopted to prevent the multiplicity of divorces, to preserve the
rights of marriage, and to punish the violation of the marriage vow. Also,
that a petition against the African slave trade be preferred to the General
Assembly."
1788, September, voted to recommend to the General Association the
adoption of measures for the preaching of a sermon annually at Hartford, at
the time of the general election.
1789, May, Mr. Gillet was appointed a missionary into the new settle-
ments; Mr. Williston the next year; and in 1796, an address was presented
to the General Association on the subject.
1799, "The question, whether deacons are to be ordained, was taken
into consideration, and, after mature deliberation, voted unanimously in the
negative."
Measures were adopted for forming a Consociation in this district. Voted,
to invite Dr. D wight to join the Association, and also, with the church in
Yale College, to come into the proposed Consociation.
Voted, in accordance with the recommendation of the General Association,
" to tax ourselves fifty cents for the support of delegates to the General
Assembly of the Presbyterian church."
The request of the General Association, to the particular Associations, to
make annual returns of the number of commtinicants in their respective
churches, together with the annual additions to their communion was
negatived.
Voted, That a communication respecting the state of religion in our
churches and societies be a part of associational business.
328 New Haven West Association.
1805. It was ujianimously agreed in the Association that the confessions
of church members for public offenses should be before the church and
congregation.
Voted^ That the discussion of theological questions may be in future a
part of associational business.
1806. It was voted that the moderator, scribe, preacher, and all appoint-
ments in this Association be by rotation, extraordinaries excepted.
1807. It was voted "that the members of this Association solicit their
respective churches, once at least in each month, to meet and unite with
them in prayer to God for the effusion of his Holy Spirit, and the revival of
religion among our and other churches and congregations."
1808. The Association requested their delegates " to recommend to the
General Association the expediency that no foreigner be ordained over any
of our churches, until he has preached one year at least in the place where
he is to be ordained."
1812. The opinions of the Association were taken on this question, "Is
a minister, dismissed without a recommendation, amenable to the church
of his former pastoral care ?" A majority favored the affirmative.
" Voted, That in all future meetings of this Association, ardent spii'its
form no part of the entertainment."
The records of this Association from 1814 to 1832 are lost. Consequently
no report of its doings or of its licentiates during this period can be given.
1834. The license of John H. Noyes was recalled on account of his views
on the subject of Christian perfection.
1836. A special meeting was held in the room of Dr. Taylor, in Yale
College, to discuss the subjects of slavery and intemperance.
1840. The Association made and put upon their records a declaration of
their doctrinal sentiments in reply to a protest of the Pastoral Union against
certain doctrinal errors alleged to be prevalent among the Congregational
ministers and churches of this state. The declaration was made after a long
and careful consideration, and discussion of the various matters embraced in
it, and was unanimous.
1842. " Besolved, That the duty of preaching the gospel to every creature
ought to be urged by all the ministers of Christ on all the churches with
more zeal and diligence, and with increased expectation of early and great
success."
1853. The Association was amicably divided, and the New Haven Central
Association was formed.
The meetings arc on Tuesday before the first Wednesday of May, and on
Tuesday after the annual thanksgiving, at the room of President Woolsey
in Yale College.
New Haven West Association.
329
LICENTIATES.
1787.
Levi Lankton,
Eeuben Hitchcock.
17S8.
Ebenezer Fitch,
Daniel Crocker,
Eeuben Morse,
Payson Williston.
1790.
David H. Williston,
Aaron Woodward,
Dan Bradley.
1791.
Joel Bradley,
Giles Hooker Cowles,
William Brown.
1792.
Amos Bassett,
Edward D. Griffin,
Benjamin Wooster,
Piatt Biiflfett,
Joseph Goffe.
1794.
Maltby Gelston.
1795.
Abraham AEing.
1796.
John Sherman, Jr.,
Isaac Jones, Jr.
1793.
Ira Hart,
Lyman Beecher,
John Niles.
1800.
Jeremiah Day, Jr.,
Timothy Stone.
1801.
Asa King.
1806.
Charles Atwater,
Thomas Euggles.
1808.
Bela Kellogg.
1809.
James W. Tucker.
isin.
Niitliaiiiol W. Taylor.
1811.
Asahel Nettleton.
1812.
David A. Sherman.
1813.
Nathan S. Bead.
43
1832.
Simeon North.
1833.
Henry Durant,
John Gridley,
Leverett Griggs,
Eobert McEwen,
William M. McLain,
Seagrove W. Magill,
Henry N. Day,
Alfred Newton,
Henry B. Camp,
Oliver Ellsworth Daggett,
William B. De Forest,
John N. Goodhue,
Charles T. GUbert,
Henry A. Homes,
Marcus A. Jones,
Jeremiah Miller,
John H. Noyes,
Ezekiel Marsh,
Peter Parker,
Thomas N. Wells,
Benjamin Lockwood.
1834.
John D. Baldwin,
Lewis Foster,
Benjamin B. Newton,
William B. Lewis,
James E. Davenport,
David C. Comstoek,
Lyman H. Atwater,
Edward O. Dunning.
1835.
Samuel Beman,
William W. Backus,
John B. Lyman,
Thomas Dutton,
Daniel H. Emerson,
Lorenzo L. Langstroth,
Philetus Montague,
Julius A. Eeed,
H. A. Sackett,
Samuel Lamson.
1836.
Jeremiah E. Barnes,
Thomas .J. Bradstreet,
James A. Clark,
Erastus Col ton,
Henry B. Eldred,
Zerah K. Hawley,
Hezekiah W. Osborn,
Edwin J. SherriU,
330
New Haven West Association.
i83r>.
George Tonilinson,
S. B. Morley.
1837.
William H. Adams,
Oliver B. Bidwell,
William Ives Budington,
Edward A. Cumpstou,
George E. Day,
Samuel W. S. Dutton,
Benjamin W. Dvnght,
Alfred E. Ives,
John E. Keep,
James D. Moore,
George A. Oviatt,
Aaron Snow,
Thomas B. Sturges,
Sanmel H. Whittelseyj
George I. Wood,
Thomas Wiekes,
"SVilliam Wright,
3). D. Chesnut,
Charles S. Shennan.
1838.
. Aaron C Beach,
John Churchill,
Eli B. Clark.
Dan C. Curtis,
Elbridge G. Cutler,
William D. Ely,
Jonathan B. Hubbard,
Harvey Hyde,
Samuel Moseley,
Charles E. Murdock,
George P. Prudden,
J. Addison Saxton,
William B. Weed,
Dillon Williams.
1840.
Orlo D, Hine,
L. Smith Hobart.
1841.
Mathew Hale Smith,
Benjamin Griswold,
William S. Curtis,
Samuel II. Elliot^
Chauncey Goodrich,
E. Edwin Hall,
Oliver W. Mather,
Amasa C. Frissell,
William Rnssell.
1842.
Joseph D. IIulL
1843
Loring B. Marsh ,
Martin Dudley,
Lavalette Perrin,
George Thacher.
1844.
Samuel W. Barnum,
S. J. M. Merwin.
1845.
William H. Gilbert,
Joel Grant,
Porter Le Conte,
Alexander McWhorter,
George Richards,
T. N. Benedict,
Birdsey G. Northrop.
1846.
J. Augustus Benton,
Mills B. Gelstou,
James H. Dill,
James B. Gibbs,
Burdett Hart,
Jared 0. Knapp,
George C. Lucas,
William H. Moore,
John Wickes,
Lewis Grout.
1847.
F. D. Avery,
John Avery.
William Burroughs,
William H. Goodrich,
Gordon Hall,
William L. Kingsley,
William De Loss Love,
Samuel D. Marsli,
James R. Mershon,
John D. Sands,
George S. F. Savage,
Robert P. Stanton,
Edward Sweet,
Martin K. Whittlesey,
Glen Wood.
1848. 1
William S. Huggins,
William J. Jennings,
William T. Reynolds,
Daniel S. Rodman.
1849.
George E. Hill.
1850.
Thonuis K. Beecher.
New Haven West Association. 331
1851, 1857.
Joseph W. Backus, Oliver S. Taylor.
Henry M. Coltou, 1858.
Josiah W. North, Carrol Cutler,
David Peck, Horatio W. Brown,
J. Leonard Corning, John Monteith.
William A. Macy, William Hutchison.
Silas W. Robbins, 1859.
James L. Willard, Solomon J. Douglass,
D. H. Thayer. Wilder Smith,
1852. Fisk P. Brewer,
George Bent. James M. Whiton.
NEW LONDON ASSOCIATION.
BY REV ABEL MC EWEN, D. D., NEW LONDON.
The records of the Association of New London county extend back to the
year 1750. An Association was then instituted, or one was remodeled from
a previously existing Association. The new institution was called "The
Eastern Association of New London County." According to the record, it
was established in conformity to the Saybrook Platform and the act of As-
sembly. In the year 1789 the epithet " Eastern" was dropped, and a constitu-
tion and rules of order were formed and adopted for the Association of the
County of New London.
Its territory is large, embracing most of the pastors and resident ministers
in the county. Occasionally one living on the borders has, for convenience,
attached himself to an adjacent Association; and onelivingout of the county
has, for the same reason, belonged to this body. At present three pastors
in Lyme and one in Westchester find it convenient to belong to Middlesex
Association. A few years past the transfer of the town of Lebanon from
Windham to New London county, brought the pastors in that town into the
Association of their new county. The Association has, within half a cen-
tury, increased in the number of its members threefold.
This Association is favored with a pleasant harmony in sentiment and
action.
A church in Chesterfield, the one in Long Society, (Preston,) and the Third
church in Norwich, have become extinct.
Some Separatist churches were formed in the county seventy or eighty
years ago, which have now become extinct, or have been merged in Congre-
gational churches.
The time of the stated meeting of the Association is the first Tuesday of
June annually.
Every clerical Association in Connecticut, that of New London county ex-
cepted, had, since 1708, a Consociation of churches connected with it. With
the exception of two or three churches on the western line of the county,
which, many years ago, connected themselves with a Consociation west of
them, and two churches in Lebanon, which, until a few years past, belonged
to Windham county, the churches in this county were never consociated un-
til 1814. The pastors often proposed such a connection, but one pastor
who had, covertly, become a Unitarian, and one layman, invariably met the
proposition with the monitory cry of " hierarchy ; " not understanding, or
not admitting, that the design and effect of Consociations are to raise up a
barrier to protect the churches from any hurtful administration of the minis-
try over them, and from the incursion of heresy from abroad.
New London Association. 333
The two uncompromising conservators of independency passed off the stage,
and, in 181-i, a convention of pastors and lay delegates from the churches
was called, which formed and adopted a constitution for a Consociation of the
churches. All the churches, one excepted, then existing within the bounds
of the Association, came cordially into the connection. Eleven churches,
since that date, have been instituted in the county, six of which have con-
sociated themselves with the body ; five of the eleven have not connected
themselves with the Consociation, though one of the five has declared its in-
tention of doing it One Separatist church of the straightest sect knocked
at the door of the Consociation and was admitted, and afterwards merged
itself in another Congregational church which was already consociated.
The territory of the Consociation is large, embracing the whole county,
with the exception of three churches in Lyme and the West church in Col-
chester, which, for convenience, are attached to Middlesex Consociation.
The pastors and churches are so attached to each other that hitherto they
have been unwilling to divide.
This Consociation has a special constitution, embracing the substance of
the provisions in the Saybrook Platform, with additional and somewhat dif-
ferent rules for the introduction of ecclesiastical business. The Consociation
is a council for the ordination, installation, and dismission of pastors ; pro-
vision being made, if a smaller council be preferred, for calling only the mod-
erator and six other pastors, with delegates from their churches, in cases in-
volving no complaint of moral delinquency. Within the forty -five years of
its existence, the Consociation has acted upon one complaint brought
against a pastor, and but one against a church, which was preferred by a sis-
ter church. Four appeals have been tried firom the action of churches in
matters of discipline, in two of which the results of church action were
confirmed, and in the other two annulled. Many years back, one church,
then recently instituted, withdrew from the Consociation, and soon became
extinct Since then, three churches have withdrawn : one, because its ac-
tion in the excommunicaton of two members was disapproved ; one be-
cause the Consociation did not, on complaint of the church against a sister
church, carry discipline to a satisfactory length ; and one, because it was re-
quired to disavow its action as disorderly in the admission of an excommuni-
cated person, and, perhaps, because a pastor elect preferred Independency
to Consociation.
In the annual meetings of this body, reports on the benevolent enterprises
of the country are made, and these topics are canvassed with deep interest and
great advantage. Beside the closer union and fellowship of the churches,
and the mutual aid which they render each other, which are benefits derived
from this Consociation, it has conformed us to the commonwealth of the
churches in the state. New London county now comes up and takes her
rank among the tribes in the sisterhood of Connecticut.
The mass of the churches in this county prefer an ecclesiastical council
made up of pastors and delegates from churches in the vicinity, to one com-
posed of members from other places, and a council statedly chosen and or-
ganized to one gathered for every occasion ; and, as the resort must some-
334
NeiD London Association.
times be, to an ex parte council. A mutual council for the occasion is liable,
when diflBculty and excitement exist, to be chosen and to act under the influ-
ence of a partizan spirit. A council from abroad comes to a result, the pro-
visions of which very little affect them, or religion, in their distant homes,
and for which they feel little responsibility. A stated council of the vicinity
makes a result for themselves, under the provisions of which they and their
neighbors must live, and for the good or evil consequences of this result
the council is held to a rigid and telling accountability. Consociated churches
have a council which they freely and actually choose, and which they can
repudiate by withdrawing from the Consociation, and to which abused
churches, pastors, and church members can resort for redress, as Independ-
ents must to occasional councils. Regulated liberty is preferred to liberty
more capricious. Consociated churches confide in their own mutual protec-
tion from the sway of metropolitan churches, and from the domination of
that one-man power which Independency gives to an aspiring minister.
LICENTIATES.
NAMES.
NAMES.
Elisha Fish,
1750
Joseph Hurlburt,
1822
Isaac Foster,
1761
Joseph Ayer,
1823
Levi Hart,
1762
Joseph Whiting,
1826
Ephraim Woodbridge,
1768
Joseph Tyler,
((
Charles Backus,
((
David B. Austin,
1830
Andrew Law,
1766
Stephen Ellis, Jr.,
((
Micaiah Porter,
((
Asa J. Hinckley,
1832
Eleazar Fairbanks,
u
Elisha C. Jones,
1834
Caleb Alexander,
1778
Joshua L. Maynard,
1840
William Patten,
(1
Cyrus Brewster,
1841
John "Wilder,
1784
Chester S. Lyman,
(C
Aaron "Woolworth,
1785
Frederick T. Perkins,
<t
Christopher Page,
((
L. Porter,
((
Elijah Parish,
1786
Owen Street,
«
Thomas Andros,
11
John C. Avery,
((
Hezekiah Woodruff,
1789
William Bams,
(1
Asahel Huntington,
"
William P. Avery,
u
John D. Perkins,
1793
Lansing Porter,
((
Elijah Waterman,
i<
Wilford L. Wilson,
<(
Daniel Hall,
1794
Edward Strong,
«
Eliphalet Nott,
1795
Buel M. Pearson,
((
Aaron Cleaveland,
1799
Giles M. Porter,
((
Asa Meech,
11
Abijah P. Marvin,
u
Hubbel liOomis,
1800
Lanson Gary,
<(
Joshua Huntington.
1806
Zalmon B. Burr,
II
Jason Allen,
1808
Gould C. Judson,
1842
Nathaniel Dwight,
1810
Eliphalet Parker,
11
Daniel Huntington,
1811
Enoch F. Burr,
((
Nathaniel Hewit,
t<
Myron N. Morris,
184S
Dudley Rossiter,
1814
John C. Downer,
t(
Samuel Phinney,
1815
Orrin F. Otis,
(1
John Ross,
i(
Daniel W. Havens,
1845
Lavias Hyde,
1816
Elijah B. Huntington,
u
William Nevins,
1819
James T. Hyde,
1850
Elijah Hartshorn,
1820
Jacob Eaton,
1856
Jedediah L. Stark.
(I
William F. Arms,
1859
Beriah Green,
1821
TOLLAND ASSOCL\TION.
The ministers of the county met at Tolland, August 1-i, 1V89, and unani-
mously "voted to form an Association on the same footing with sister
Associations in the state of Connecticut, professing their adherence to the
public formuhi? and the general plan of ecclesiastical polity adopted in the
Saybrook Platform." Their meetings for a time were on the first Tuesday
of June and October, at 11 o'clock, A. M. ; and there was a public lecture in
the afternoon. Subsequently the meeting in October was discontinued. The
Association appointed a standing committee, to examine candidates for the
ministry, and to advise " vacant churches" in relation to the choice of a
suitable individual to become pastor. At the organization of the Associa-
tion, no constitution was framed, and no by-laws were adopted ; the members
feeling competent to determine whether they would adhere to this or that
particular feature of the platform or not, as occasion required. The Associ-
ation has twice ordained Evangelists. From its existence, it has kept the rec-
ords of all select councils within its limits in the same books in which its
own doings are contained. Previous to the forming of this Association the
ministers who first constituted it belonged either to the Association of Hart-
ford North, or Hartford South. Besides attending to necessary business
and holding a public religious service, this Association shows, in its records,
that the great objects of the ministry have held a large place in its consul-
tations and plans of doing good. Its action in regard to missions " in the
new settlements;" its care for the instruction of youth in the Shorter Cat-
echism of Dr. Watts ; its interest in having tracts published before the for-
mation of any society for the purpose ; its early efforts for the education of
pious young men for the ministry who needed aid ; its monthl}^ meetings for
prayer, whenever there was a decline of religious interest ; and the early or-
ganization (1812) of a County Missionary Society to aid the American Board
of Commissioners for Foreign Missions ; all manifest that the members of
this Association have not been unmindful of the great work entrusted to
them by the Lord. The Association has sometimes exercised its right in
determining the question, with whom it would hold fellowship ; but while
it has done this, we can see that the respect it has shown for ministerial
character and for a sincere faith in true religion, is every way becoming the
ministers of Christ. In this particular their influence, we believe, has been
of the right kind and conducive of good. "The Ministers' Meeting," which
was established more than thirty years since, and, for the greater part of
this period, held once in two months, has proved highly profitable, and was
never more so than at present. The minutes of the Association do not show
that the churches experienced previous to 1815, much religious prosperity.
The decline of religion was very great in the latter part of the last century
and the opening years of the present. The ministers were led more and
more under this state of things to seek for a revival of religion, by means of
336
Tolland Association.
prayer, for the outpouring of the Holy Spirit. Hence, arose the monthly
meetings of the Association for prayer with a "lecture," which were con-
tinued for several years. The blessing sought was found. The Spirit de-
scended — the 2)resent era of revivals dawned upon these churches, while yet
many of the fathers of the Association had not fallen asleep. This Associ-
ation, as early as 1824, took action in favor of total abstinence from ardent
spirits. It has been very decided in its testimony against slavery, re-
garding it to be a violation of the most sacred rights of man, as deter-
mined by reason and Scripture. One of the early " Schools of the Proph •
ets" was within the limits of this Association — that of Dr. Backus, of So-
mers, who was a " bright and shining light" in the ministry. The pastors of
this Association are much united in their views of the doctrines of the
Gospel, and co-operate very heartily in the great responsibilities and duties
of their work. They have been wont to use special means for promoting the
great interests of religion, such as seasons of special prayer, and conferences
of from two to four churches, which have proved means of much good.
NAME.
LICENl
DATE.
:iATES.
NAME.
DATE.
Azel Backus,
June 1,
1790
John Lord,
Oct. 6, 1801
Freegraee Reynolds,
a
Ezekiel J. Chapman,
"
Alvan Hyde,
((
Isaac Knapp,
June 1, 1802
Salmon Cone,
Oct. 5,
1790
James Eells,
II
Jesse Townsend,
II
Elihu Smith,
June 1, 1802
TJri Tracy,
June 7,
1791
William Boies,
Oct. 5, 1802
Silas Long Bingham,
u
Henry Bigelow,
June 7, 1803
Titus Theodore Barton,
i<
Ebenezer Kellogg,
June 6, 1815
Asa Lyon,
Oct. 4,
1792
Hart Talcott,
June 4, 1816
Joseph Field,
June 4,
1793
William B. Sprague,
Aug. 28, 1818
Marshfield Steele,
June 3,
1794
Ebenezer Churchill,
June 5, 1821
Seth Williston,
Oct. 7,
1794
Ambrose Edson,
Sep. 3 1823
Thomas Suell,
Oct. 3,
1797
John Goddard,
Dec. 28, 1835
Eobert Porter,
<i
M. S. Goodale,
II
Sylvester Dana.
June 5,
1798
John Haven,
(1
Salmon King,
Apr. 10,
1798
John C. Puine,
(C
John H. Church,
"
Josiah W. Turner,
((
Henry Davis,
Aug. 7,
, 1798
Anson T. Tuttle,
Dec. 28, 1835
Josiali B. Andrews,
June 4,
1799
John E. Tyler,
II
Vincent Gould,
(1
Hiram Bell,
Oct. 9, 1838
Amasa Jerome,
11
Benjamin Howe,
Nov. 10, 1840
Israel Braynard,
Oct. 1,
1799
John A. McKinstry,
i<
Ephraim T. Woodruff,
June 3.
, 1800
Isaac H. Bassett,
u
Gideon Burt, Jr.,
u
David N. Coburn,
<(
Humphrey Moore,
"
Charles Hanmiond,
June 4, 1844
Jahez Munscll,
June 2,
. 1801
Thomas C. P. Hyde,
June 1, 18.52
David B. Kii)ley,
II
Samuel K. Dimock,
Nov. 7, 1854
William Patrick,
(1
Joel T. Bingham,
June 12, 1855
Caleb Knight,
i(
Louis E. Charpiot,
June 1, 1858
Claudius Herrick,
((
WINDHAM COUNTY ASSOCIATION.
At the time when Saybrook Platform was adopted, most of the present
territory of Windham county was included in New London county. The
settlements in this quarter of the state were comparatively new and feeble,
having advanced \eTy little before the close of the 17th century. Such pro-
gress did they make, however, that in 1723, the ministers in Franklin, Lis-
bon, Plainfield, and towns north, formed the North Association of New Lon-
don county. But in 1725 the General Assembly erected the county of Wind-
ham, and in 1726 the name of this Association was changed to Windham As-
sociation.
MEMBEKsnip. — According to Saybrook Platform every pastor of a church
within the limits of an Association was, o/ course, to be a member of it.
All the pastors in this county {and only they) seem for a time to have been
members of this Association. There appears to have been no vote of admis-
sion, with few exceptions in unusual cases, for seventy years, and in case of
discharge from the pastoral office, no vote of dismission passed in this body.
Division. — In October 17'J9, James Cogswell, Josiah Whitney, and An-
drew Lee, had leave to form the " Eastern Association of Windham County,"
and it was voted that any other member might jom them who should signify
his purpose within one year. In accordance with this vote, Messrs. Staples
Atkins, and Putnam joined the three above named, as also Messrs. George
Leonard, Luther Wilson and Abiel Williams, (of Dudley, Mass.,) who were
never members of the " Original Association," as it came to be called. There
was a theological difference at the foundation of this division ; the new Asso-
ciation inclining to Arminianism, while the leading minds in the " Original
Association " were Hopkinsian in their bias. The Eastern Association was
represented for some years in the meetings of the General Association, but
withdrew on account of objections made by the Original Association against
the reception of new members by it, an objection sustained by the General
Association on the ground of the faudamental agreement. It finally became
extinct by the removal of its younger members and the death of its fathers.
The book containing its records is now in the hands of Windham County As-
sociation. Since then there have been other proposals for a division of the
Association, one of which was voted, but finally abandoned.
Meetings. — There were originally three meetings in a year; of late years
but two ; on the first Tuesday of June and November. On these occasions
there is usuallj'^ public worship with a sermon, besides more private devo-
tional and literarj^ exercises. Questions for advice are propounded. The
decisions on some of these questions in the early meetings are curious
as illustrating the methods of discipline and guidance then in vogue.
Churches appl^^ for recommendation of candidates, pastors for solution of
cases of conscience or counsel in trouble. In later times agents of benevo-
lent societies appear, asking approval and commendation — resolutions and
44
338 Windham Association.
plans of effort are adopted — the affairs of the nation and the condition of the
world are considered and discussed. The examination of candidates for li-
censure, or ap2Jrolation, (as it was more properly called at first,) was some-
times entrusted, with other business, to a committee ad interim. Indeed,
for many years the Association divided its members into an eastern and a
western committee. Rules as to such examination have been adopted at
various times, the tendency being to greater stringency in the requisitions.
1729. — Voted, that a church member who turns Anabaptist is to be argued
and labored with ; but if obstinate, " the minister is publicly to bear testi-
mony against his error, and declare the church discharged from any partic-
ular relation to him."
1780. — Confessions of public scandal should be made before the congre-
gation.
1730. — Candidates elect to pastoral oflBces are to be called by the modera-
tor before the Association to give satisfaction of their abilities, &c.
1744. — Baptism by a Popish priest is not to be held valid.
1744. — Voted, that a woman divorced from hci" husband on account of his
absence for three years unheard of, has a lawful right to marrj^
1744. — A letter to the several societies in Windham county on the Sepa-
ratist movement was prepared and signed by the members.
174G. — Committee "to draw a narrative of the affair of a number of men
at Mansfield, pretending to form themselves into a church state and to ordain
officers."
1747. — Resolved, that baptism by unauthorized persons, such as Sol.
Paine, Thomas Marsh, &c., is not valid.
1748. — Committee to represent the case of Sampson Occum to the Com-
missioners of Indian Affairs at Boston, — he having been ill-treated and dis-
couraged while teaching last winter at Mohegan.
1752. — Committee to prepare a history of the Episcopal separation, in reply
to the Bishop of London.
1756. — Monthly hours of prayer agreed upon, on account of earthquakes
and war.
1757. — Mr. Devotion to reply to the misrepresentations of Willoughby
and Morse in England, about the support of the clergy here and their con-
duct towards the Separatists.
1757. — Consented that a messenger have equal voice with pastor in council.
1767. — In case of a j^oung man baptized by Solomon Paine, recomend-
ed re-baptism.
1778. — Voted, that a minister dismissed from his charge is not a member
without restriction.
1778. — Proposed to General Association to consider expediency of reprint-
ing, by subscription, books of piet}', and of forming societies for promoting
knowledge and special reformation of manners.
1780. — Renewal of covenant recommended.
A day of fasting to be observed by the Association, and an address to the
people to be distributed.
1789. — Messrs. Welch and Lyon missionaries to Vermont, for seven
months.
Windham Association.
339
1799. — Inexpedient, without urgent necessity, to travel on the Sabbath
for exchange.
Deacons to be ordained by prayer and the laying on of hands.
Rev. Israel Day voted a regular minister and admitted to Association, he
having been ordained a pastor among the Separatists.
1800. — A volume of sermons proposed.
1802 — Voted to print 1500 copies of the address of Westminster Associa-
tion on family religion.
ISO-t. — Association cannot hold fellowship with one who denies the Trinity.
Approved a proposal for Association with delegates.
1814. — Resolved, that belief in the Divine Trinity is a fundamental point.
1827. — Acknowledged a donation of books from Mr. Phillips.
Resolved to abstain from ardent spirits at Association meetings.
LICENTIATES.
NAMES.
NAIIES.
Setli Pauie,
Aug. 29,
1727
Amasa Learned,
Oct.
12,
1773
John Whiting,
Oct. 10,
1727
Enoch Hale,
Oct.
10,
1775
Eleazar Wales,
ii
Joseph Strong,
May
21,
1776
James Caulkin,
Aug.
1730
Ebeuezer Williams,
(1
Jonathan Trumble,
Oct. 13,
1730
Abraham Fowler,
((
William Metcalfe,
"
Moses C. Welch,
Oct.
8,
1782
Joseph Lovett,
Nov. 16,
1731
Samuel Austin,
Oct.
12,
1784
Shiibael Cooant,
May 31,
1734
Richard S. Storrs,
a
Benjamin Throop,
Aug. 31,
1736
Stephen Williams,
May
6,
1786
Abel Stiles,
Oct. 12,
1736
John Taylor,
"
Hobart Estabrook,
May Itj,
1738
Jonathan Ellis,
May
15,
1787
Jaeob Baker,
May 15,
1739
Solomon Spalding,
Oct.
9,
1787
Seth Dean,
Aug. 28,
1739
HendricDow,
May
20,
1783
Peter Pratt,
((
Gordon Dorrauce,
Oct.
14,
1788
Thomas Lewis,
Oct. 12,
1742
Daniel Waldo,
Oct.
13
1789
James Cogswell,
May 15,
1744
William Storrs,
u
William Throope,
"
Dyer Throop Hinckley,
May
18,
1790
Nathaniel Draper,
Oct. 14,
1746
Amos Woodworth,
a
Daniel Welch,
May 15
1750
Timothy Williams,
May
15
1792
Joseph Strong,
May 21,
1751
Lathrop Rockwell,
11
David Ripley,
May 19
1752
Lynde Huntington,
May
1793
Samuel Cary,
Oct. 9,
1759
Daniel Dow,
May
1795
Caleb Turner,
May 21
1760
Joseph Russell,
n
Benjamin Trumble,
Asa Lyman,
May,
1799
Ephraim Hide,
Oct. 13,
1761
Aaron Hovey, Jr.,
May
18,
1802
Andrew Storrs,
May 18,
1762
Abiel Russell,
Oct.
12
1802
Joseph Dennison,
May 15
1764
Thomas Williams,
May
17,
1803
Eleazar Storrs,
Oct. 9,
1764
John G. Dorrauce,
June
20
1803
Hezekiali Ripley,
n
Ezra Stiles Ely,
Dec.
12,
1804
Eleazar Wales,
May 21,
1765
John W. Judsou,
May
21,
1805
Simon Lane,
((
John Hough,
Oct.
8,
1805
Josiah Dana,
li
Richard Williams,
ii
Enocli White,
May 17
176S
HoUis Sampson,
May
19
1809
Joseph Howe,
May 17
1769
Natiian Grosveuor,
Oct.
8
1811
Joseph Lyman,
Oct. 10
1769
Israel Ely,
Oct.
13
1812
Joseph Pope,
May 19
1772
George Payson,
May
17
1S15
Nehemiuh Williams,
May 1^
1773
JasoH Park,
It
340
Windham Association.
NAMES.
Stephen Crosby, Jr.,
Eliakim Phelps,
Ludoviciis Robbins,
Ebenezer Ilalping,
William Potter,
Aaron Putnam,
Archibald Burgess,
Charles Walker,
Nathaniel Kingsbury,
Daniel G. Spragne,
Samuel Porter Storrs,
Nehemiah Brown,
David Metcalf, Jr.,
George Marsh,
John Storrs,
George Shepard,
Charles Fiteh.
William Fuller,
Barnabas Phinney,
Mason Grosvenor,
John J. Clate,
Oct. 4, 1815
Sept. 3, 1816
Sept. 2, 1817
Jan. 20,1820
May 16, 1820
May 16, 1821
June 18, 1821
May 22, 1822
Oct, 7, 1823
May 20, 1823
Sept. 6, 1S25
May 17, 1826
May 16, 1827
Get. 5, 1827
Oct. 6, 1829
May 19, 1830
NAMES.
Charles P. Grosvenor,
Orson Cowles,
Harvey Gleason,
James M. Davis,
William A. Larned,
Andrew Sharpe,
David E. Goodwin,
Asa F. Clark,
Thomas G. Clark,
James C. Houghton,
Ezra Gordon Johnson,
Hiram Day,
Melzar Parker,
Lulher H. Barber,
Francis L. Fuller,
Jonas B. Clark,
Henry C. Morse,
Alden Sonthworth,
George Soule,
Jolni R. Freeman,
Charles L. Ayer,
May, 1831
Aug. 30, 1831
Aug. 28, 1833
Aug. 28, 1839
June 2, 1841
Sept. 1, 1841
Aug. 28, 1844
Mar. 4, 1846
June 4, 1850
Nov. 4, 1852
1855
HISTORICAL SKETCHES
OF THE
CONGREGATIONAL CHURCHES
IN
CONNECTICUT.
In the preparation of these Historical Sketches of the Congregational
Churches in Connecticut, it has been found necessary to abbreviate and con-
dense the reports which have been provided for the use of the committee.
It is believed, however, that every fact of importance has been retained. It
will be seen that frequent references are made to Dr. Sprague's "Annals,"
and to Dr. Allen's " Biographical Dictionary," wherever those volumes fur-
nish more elaborate notices of the lives of the ministers of Connecticut than
it was possible to insert in this work. Dr. Emerson Davis's "Sketches of
the Ministers of New England," which is soon to be published, will also un-
doubtedly give much valuable information. It may be well, perhaps, to men-
tion for the benefit of those who are making inquiries on this subject, that
much may be learned by consulting the American Quarterly Register of the
Education Society, particularly the volume for the year 1832, pp. 307 — 322 ;
also the lists of ministers in Trumbull's History of Connecticut, vol. i, pp.
492 — 49-t ; and vol. ii. pp. 527 — 533 ; and the Associational and Church
Manuals.
It was intended that the accounts of the Revivals of Religion in the state
should be more complete than has been practicable. For everything addi-
tional respecting them, reference must be made to the "Christian History,"
Boston, 1743 — 44. The Connecticut Evangelical Magazine, Hartford, 1800 —
1814; and the Religious Intelligencer, New Haven, 1817 — 1834.
In the following pages (h) designates a Home Missionary ; (f) a For-
eign Missionary; (c) denotes that a minister received a "call to settle,"
which he did not accept. The names of Stated Supplies are printed in
italics. Extinct churches have been designated by priming their titles in
" Antique letter."
The Church in Abington, (in Pomfuet,) Organized Jan. 31st, 1753.
MINISTER?. SETTLED. DISMISSED. DIED.
David Ripley,* Feb. 1753 1778 Sept. 1785
Walter Lyon, Jan. 1783 Feb. 1826
343 History of the Churches.
MINISTEES. SETTLED. DISMISSED. DIED.
Dmid B. Ripley, 1827-28
Charles Fitch, April, 1828 May, 1833 1843
William U Whittemore, 1833-34:
Nathan S. Hunt, Feb. 1834 April, 1845
Edward Pratt, 1847-48
Sylvester Hine, 1850-51
H. B. Smith, Jan. 1852
At the organization of the Church in Abington, it numbered 63 members,
who were dismissed from the Church in Pomfret. Mr. Lyon left several
hundred dollars as a fund to the society. The Church has enjoyed many
revivals of religion. As the fruits of one in 1858, thirty-one were added.
MiNisTEKS Raised Up. — Joseph Dana, Eleazer Craft, Jesse Goodell, Asa
Lyon, Calvin Ingalls, Erastus Spaulding, David B. Ripley, Thomas Williams,
John Paine, Andrew Sharpe, William Grow.
* Sp. An. 1. 648. Allen.
The Church in Andover, Org. Feb. 14, 1749.
Samuel Lockwood, d. d ,* Feb. 1749 June, 1791
Royal Tyler,! July, 1792 May, 1817
Augustus B. Collins, Sept. 1818 Oct. 1827
Alpha Miller, June, 1829 June, 1851
Levi Smith, April, 1852 April, 1853 1853
Eliphalet Birchard, lie, 1853 1854 1855
Samuel Oriswold, Sept. 1854 Sept. 1855
John R Freeman, June, 1856
The Society was incorporated May, 1747. Dr. Lockwood " was a firm ad-
vocate of the doctrines of grace, and of evangelical purity in religion. He
fulfilled the work of the ministry with ability, zeal and faithfulness."
Ministers Raised Up. — Jesse Townsend|, Silas L. Bingham, William B
Sprague, d. d., Milton Badger, d.d., Ebenezer Loomis, (Bap.,) Charles C.
Townsend, (Ep.,) Joel F. Bingham.
* Sp. Au.l, 465, Allen, t Mendoa Assoc. 240. % Sp. An. 4, 572.
The Church in Ansonia, (in Derby,) Org. April 17, 1850.
James R. Mershon, April, 1850 April, 1851
Owen Street, Sept. 1852 April, 1857
Alvah L. Frisbie, Mar. 1800
Permanent religious worship was commenced in the village in the winter
of 1849 — 50, and the church was organized with 31 members. In 1859 the
number had increased to 158. The Home Missionary Society granted aid
History of the Churches. 343
one year, and after this the increase of members and means rendered the
church self-sustaining. The winter of 1851 was marked by a very ex-
tensive revival, adding 44 to the church ; another in 1858, adding about
20 ; and other refreshings have been enjoyed.
First Church in Ashford, Org. Nov. 26, 1718.
MINISTERS.
SETTLED.
DISMISSED.
DIED.
James Hale,*
Nov.
1718
1742
John Bass,
Sept.
1742
June, 1751
1751
Timothy Allen,t
Oct.
1757
Jan. 1704
1806
James Messenger,
Feb.
1769
Jan. 1782
Enoch Pond,!
Sept.
1789
Aug. 1807
Philo Judson,
Sept.
1811
Mar. 1833
Job Hall,
Jan.
1834
July, 1837
Charles Hyde,
Feb.
1838
June, 1845
Charles Peabody,
Jan.
1847
Sept. 1850
George Soule,
Jan.
1851
Jan. 1852
Charles Chamberlain,
June,
1854
Mar. 1858
Thomas Button,
May,
1859
According to the town records of Ashford, the church was formed about
ten years after the first inhabitants came to the place. The society gave Mr.
Hall as a salary at first £45, which they increased to £60. They voted also
to give him one hundred acres of land, to Vjuild him a house, and to supply
him with fire-wood during his ministry. The meeting-house, somewhat en-
larged in after years, served the society from 1716 to 1830. During the pas-
torate of Mr. Bass, the church was disquieted on account of his first incli-
ning to, and then adopting Arminian sentiments, which produced so great
disaffection as to result in his dismission. Between several of the early pas-
torates, there were long intervals, during which, several candidates were in-
vited to become pastors, but because the calls were not sufficiently unani-
mous, or for other reasons, they declined. The first " revival of religion"
in Ashford, was in 1798-9 ; fifty-eight persons united with the church as the
fruits of it. The labors of Mr. Judson and Mr. Hyde were especially blest
with revivals ; eighty-three being added in 1819, and ninetj'-one in 1838 and
1845. The society was never, perhaps, weaker than it is at present. For the
last seven or eight years, it has received aid from the Home Missionary Soci-
ety ; whereas it had always before been self-sustaining. The reasons for this
decline in strength are emigration, the coming in of but few religious families
and the territory being reduced to less than a fifth of its original extent.
Ministers Raised Up. — Eliphalet Nott, d. d., Daniel Dow, d. d., John
Newman Whipple, Sylvester Dana.
* Allen, t Allen. IMeiulou Assoc. 229. Sp. An. 2. 370. Allen.
344 History of the Churches.
The First Church in Avon, (West,) Org. Nov. 20, 1751.
MINISTERS. SETTLED. DISMISSED. DIED.
Ebenezer Booge, Nov. 1751 Feb. 1767
Rufus Hawley,* 1769 1826
Ludovicus Robbins, April, 1820 1822
Harvey Bushnell, Jan. 1824 18.S4
John Bartlett, Oct. 1835 Oct. 1847
Joel Grant, June, 1848 Oct. 1852
William S. Wright, Feb. 1853
In 1746, thirty-one individuals presented a petition to the General Assem-
bly, praying that they would be pleased to grant them "winter privileges,"
i. e. the right to hire a minister to labor with them four months in a year,
from December 1, to March 1, and exemption from taxes to the society of
which they were members, during that period ; the petition was granted.
When three winters had passed, they judged themselves "ripe for being
a society among themselves," which was formed in 1750. In 1754 their first
meeting-house was built amid the native forests, on the east side of the Farm-
ington river, and about two miles east of the one now standing.
Mr. Hawlej% in preaching, spoke from short notes, and made use of a con-
ver.sational style. Profesi5or Silliman, in his volume of travels, speaks of him
as a patriarchal teacher, not caring much for balanced nicety of phrase, but
giving his flock wholesome food and sound doctrine in plain speech. His
prayers had that detail of petition, that specific application both to public
and private concerns, and that directness of allusion to the momentous polit-
ical events of the day, and their apparent bearing upon his people, which
was common among our ancestors, and especially among the first ministers
who brought with them the fervor of the times, when they emigrated from
England."
Until the year 1830, when Avon became a town, the parish, which was
part of Farmington, was called Northington. In 1808 a difficulty arose in
the society respecting the location of a new meeting house. It grew so seri-
ous at length, that in 1818, when a vote was taken to erect the house of
worship on its present site, the minority separated themselves and formed a
new society. East Avon. During the excitement on this question, Decem-
ber, 1817, the old house took fire and burned to the ground.
■ A signal religious awakening occurred in this parish in the year 1800 ; as
a fruit of which fifty were added to the church. There were two revivals
under the ministry of Mr. Bushnell. t
Ministers Raised Up. — Aaron J. Booge, Publius V. Bogue, Oswald L.
Woodford.
* Allen. t Evaiigellciil Mag. 1-102.
The CiirucH in Bakkhamsted, Org. April 20, 1781.
OziasEells, Jan. 1787 May, 1813
Elihu Mason,* Mar. 1814 1817
History of the Churches. 345
MINISTERS.
SETTLED.
UISIIISSED.
Saul Clark,
Jan.
1819
1829
William R. Gould,
Sept.
1832
1838
Reuben S. Hazen,
May,
1843
1849
Aaron Gates^
Jan.
1850
Hugh Gibson,
1850
1852
A. B. Collins,
1852
1853
P. T. Hawley,
1853
1855
F. Norwood,
Jan.
1855
Mar.
1857
T. E. Roberts,
April
1858
April
1859
April, 1850
Since Mr. Hazen's dismission, the church has been in a very divided and
broken condition, not having all the time even a stated supply, or
missionary aid. There was a revival in 1840, which added thirty to the
church, and another in 1848. The church needs sympathy as well as aid in
the support of the gospel.
* Sp. Au. 2, 3.
The Second Church in Barkhamsted.
William Goodwin, 1849 1850
Twenty members of the First Church were dismissed and organized as
the Second Church. The division grew out of difficulties in regard to the
location of a new church edifice. They occupied a house, then vacant, of
another denomination, and were occasionally supplied till Nov., 1853, since
which, they have had no preaching, and no public worship. Though not
formally disbanded, the church cannot be revived.
The Church in Berlin, (Worthington Society,) now Second Church
IN Berlin, Org. Feb. 9, 1775.
Nathan Fenn,
Evans Johns,*
Samuel Goodrich,t
Ambrose Edson,
James M. McDonald,
Joseph Whittlesey,
William W. Woodworth,
William De Loss Love,
Robert C. Learned, Dec. 1858
Worthington Society was included in Kensington Society, Berlin, until
1772. Their first meeting-house, (now used as a Town Hall,) was opened
for worship Oct., 1774; the present one, Feb., 1851. The church, when
formed, was the Third Church in Berlin, but since the separation of New
Britain from Berlin, the Second. Mr. Johns was a native of Wales, educa-
45
May, 1780
April, 1799
June, 1802
Feb.
1811
May, 1849
May, 1811
Nov.
1834
April, 1835
June, 1831
Nov.
1834
Aug. 1836
April, 1835
Nov.
1837
May, 1838
Aug.
1841
July, 1842
April
1852
Oct. 1853
Nov.
1857
346
History of the Churches.
ted in England, where he was some time minister at Bury St. Edmonds,
Suffolk; he came to America in 1801. After leaving Berlin, he was pastor
in Canandaigua, N. Y., and died aged eighty-six. There have been repeated
revivals in this church, at least in ten different years, with marked and spe-
cial interest, since 1812.
Ministers Raised Up. — Hosea Beckley,| George Dunham, Simeon North,
Josiah W. North, Andrew Pratt, (f.)
* Sp. An. 4, 566. + Sp. An. 1, 512. Allen, t A"- 2, 326.
The Cuukch in Bethany, Org. Oct. 12, 1763.
MINISTERS. SETTLED. DISMISSED.
Stephen Hawley,*
Oct.
1763
Aug.
1804
Isaac Jones,
June.
,1804
Nov.
1806
May,
1850
Nathaniel G. Huntington,
Oct.
1809
Mar.
1823
Feb.
1848
Abraham Ailing,
Mar.
1823
Mar.
1827
July
1837
TiUotson Babbitt,
Mar.
1826
Mar.
1827
Ephraim G. Sioift^-f
Jan.
1828
Jan.
1830
Aug.
1858
B. C. Baldicin,
1830
George Goodyear,
1830-31
N. W. Taylor, d. d.,
1831-32
Jairus Wilcox,
Nov.
1832
June,
.1834
Sept.
1851
John B. Kendall,
Aug.
1834
June.
,1836
Urastus Colton,
1836
William H. Adams,
1838
Saul Clark,
Mar.
1840
Mar.
1842
Dec.
1849
Cyrus Brewster,
1842
George Thatcher,
1842-43
JD. B. Butts,
May,
1843
Jan.
1848
W. W. Belden, (c)
1848
Augustus Smith,
1848
Fosdiclc Harrison, ,
Mar.
1849
Dec.
1851
Feb.
1858
Alexander Leadbetter,
Dec.
1851
Sept.
1854
E. W. Robinson,
May,
1855
Bethany was the second church in Woodbridge until 1832. It was a long
time after first petitioning, before they could be released to become an eccle-
siastical society. Two very important suits, in which decisions were made by
the courts with regard to the rights of societies, originated in Bethany, with
regard to the exemption of church funds from taxation, in 1820 ; and re-
specting the proper manner of warning meetings, and the rights of annual
committees, 1832. See synopsis court decisions, page 286. Mr. Jones was
deposed and became an Episcopalian, carrying off' a large part of the people ;
from that time the church has been small. Mr. Kendall was also depo-
sed at South Wilbraham, Mass., shortly after his dismission, on complaint of
New Haven West Association. There have been several seasons of special
History of the Churches. 347
religious interest. This would have long been a missionary church, except
for the donations and legacies of the fathers. The instability of frequent
changes in the ministry and the employment of supplies have been unfavorable
to its prosperity. A small house of worship, one mile south of the present
church, was used till 1769; a very large house was then built half a mile
south, which stood until 1881, when the third was built ; the dedication ser-
mon was by Dr. N. AY. Taylor.
i\. iNisTERS Raised Up. — Israel P. Warren.
* Allen's Biog. Diet, t AUen.
The Church in Bethel, Org. Nov. 25, 1760,
MINL3TER8. SETTLED. DISMISSED. DIED.
Noah Wetmore, Nov. 1760 Nov. 1784
John Ely, Nov. 1791 June, 180-i
Samuel Sturges, April, 1806 Dec. 1811
John G. Lowe, Jan. 1822 Jan. 1829
Erastus Cole, Sept. 1830 Sept. 18.37
John Greenwood, April, 1838 April, 1842
James Knox, 1842
Lent S. HougTi, 1846
Sylvanus Haight, Nov. 1846 Feb. 1848
John S. Whittlesey, Dec. 1849 Jan. 1852
W. Nye Harvey, May, 1853 June, 1858
Newell A Prince, April, 1859
There are few records before the settlement of Mr. Cole. His labors, and
those of Mr. Greenwood, were greatly blessed. Mr. Cole took special pains
to preach the distinguishing Calvinistic doctrines, as many of the older mem-
bers, well established in the faith, gratefully I'emember. About 1840, dis-
sensions arose, which increased until a final separation into two feeble
churches was contemplated ; but the Lord rebuked this spirit, by the burn-
ing of their church building, July 21, 1842. This brought them to reflec-
tion, humiliation, and the renewal of their covenant with deep penitence,
and there soon followed what is known as the great revival, as the fruit of
which one hundred and nineteen entered into covenant with the church on
the day of the dedication of their new church edifice, June, 1843. Cost
$3000; enlarged 1856, cost $3000 more. Added to the church in 1858,
sixty. The society received aid from the Home Missionary Society, until the
great revival ; since then it is self-sustaining, with a great increase of salary,
and making liberal benevolent contributions.
Ministers Raised Up. — Ebenezer Piatt, Dennis Piatt, Laurens P. Hickok,
D. D., George Barnum, John S. Ambler, vSamuel T. Seelye, Julius H. Seelye,
Bennet F. Northrop, Theodore Benjamin, Laurens C. Seelye.
348 History of the Churches.
The Church in Bethlem, Org. March 27, 1739.
MINISTEKS.
BETTLED.
DISMISSED.
DIED.
Joseph Bellamy, d. d.,*
1738
1789
Azel Backus, d. D.,t
1791
1813
1816
John Langdon,!
1816
1825
1830
Benjamin F. Stanton,
1825
1829
1843
Paul Couch,
1829
1834
Fosdic Harrison,
1835
1850
1858
Aretas G. Loomis,
1850
1860
Bethlem was the eastern part of the north purchase of Woodbury. Dr.
Bellamy entered at large on the church records an account of the revivals
during his ministry. In 1740— tl, according to his account, " religion was
revived greatly, and flourished wonderfully. In 1740 every man, woman
and child, above five or six years old, were under religious concern more or
less ; quarrels were ended, frolics flung up, praying meetings began, and
matters of religion were all the talk. This universal concern about religion
lasted about a year. In its hight many were seemingly converted, but there
were false comforts and experiences among the rest, which laid a foundation
for false religion to rise and prevail ; and when that was down, some fell
into a melancholy sour frame of spirit, bordering on dispair ; and others
into carnal security, and the truly godly seemed to be very few. And now
very trying times follow. 1. A number of them who are elderly people, being
ambitious, and having a grudge at each other, are continually fermenting
contention, strife and division about society affairs. 2. A number of the
middle aged stand up for false religion, and plead for the Separatists. 3. A
number of the younger sort, set themselves to set up frolicing, and serve the
flesh ; true piety and serious godliness are almost banished." This is a
summary of things from 1740 to 1750; and much so has it been in other
places. " In the spring of 1750 there was a prevailing, malignant nervous fe-
ver, of which thirty died. God sent his destroying angel and filled the
place with the greatest distress, and in some things a reformation followed ;
contentions. Separatism, and rude frolicing did not appear, and the people
became in a good measure peaceable and orderly." Dr. Backus was dismiss-
ed to become President of Hamilton College. See Dr. Bellamy's Life and
Works.
Mi>isTERS Raised Up. — Robert Crane, David Brown, Moses Raymond,
Charles Prentice, Benjamin C. Meigs, (f) Julius Steel, Homer Prentice,
Frederick Munson.
*Spr. An. 1, 404, Allen. Litchfield Centen., 18, 82. +Sp. An. 2, 281. Allen. Litch-
field Centeu. 86. % Sp. An. 1, 410, Allen. Litchfield Centen., 117.
The Church of Birmingham, (in Derbv,) Org. Feb. 25, 1846.
Charles Dickinson, Sept. 1846 April, 1854
Zachary Eddy, Dec. 1855 Feb. 1858
Charles Wihy, T>.i> , Nov. 1858 July, 1859
History of the Churches. 349
Fifty-nine members from the church in Derby were the original members
of this church, which increased during the first year to 73. The church ed-
ifice was enlarged in 1859 by the addition of sixteen feet to the length, with
a recess of six feet for the pulpit. There were two or three seasons of re-
freshing during Mr. Dickinson's pastorate, which furnished many additions
to the church ; two hundred and thirty-two having united with it since its
organization.
The Church of Black Rock, in Fairfield, Org. Sept. 11, 1849.
ministers. settled. dismissed. died.
William J. Jennings, April, 1850 Oct. 1857
Marinus Willett, May, 1858
The church was originally composed of twenty-four members from the
first church in Fairfield, and the South church in Bridgeport ; increased in
eight years to seventy -one.
The Church in Bloomfield, (Wintonbury,) Org. Feb. 14, 1Y38.
Hezekiah Bissell, Feb. 1738 Jan. 1783
Solomon Walcott, May, 1786 1790
William F. Miller, Nov. 1791 1811
John Bartlett, Feb. 1815 1831
AnsellNash,* Sept. 1831 1835
Cornelius B. Everest, June, 1836 1840
William W. Backus, Mar. 1841 1844
John Gibbs, Aug. 1844 Aug. 1845
Alfred C. Raymond, Dec. 1845 1848
Francis Williams, Dec. 1851 1858
The Church erected a house of worship during the past year, costing ten
thousand dollars. The last revival was in 1858, when twenty members
were added. It is thought that the Society, much more than the Church,
has been the cause ©f the frequent dismission of ministers.
* Allen.
The Church in Bolton, Org. Oct. 27, 1725.
Jonathan Edwards, (c.)
1722
Thomas White,*
Oct.
1725
Feb. 1763
George Colton,t
Nov.
1763
June, 1812
Philander Parmelee,}:
Nov.
1815
Dec. 1822
Lavius Hyde,
Dec.
1823
Apr.
1830
April, 1830
James Ely,
Sept.
1830
1846
Lavius Hyde, Dec. 1849 Jan. 1860
350 History of the Churches.
This town began to be settled in 1717 or 1718. Rev. Jonathan Edwards
preached during some part of the year 1722, and received a call to settle. —
The terms stated were ,£200 settlement, one fiftieth part of the real estate
held by the proprietors of the town ; £80 annually after the second year,
increasing by £'o till it reached £100, and that continued as the stated
salary. Every male inhabitant over sixteen was to labor for him in clear-
ing his land, fencing it, cultivating and securing the crops. December 10,
1722, he wrote : " I assure you, I have a great esteem of, and affection to
the people of your town, so far as I am acquainted with them, and should
count it a smile of Providence upon me, if ever I should be settled
amongst such a people, as your Society seems at present, to me, to be."
Nov. 11, 1723. The following record is entered in his hand writing up-
on the town records : " Upon the terms that are here recorded, I do consent
to be the settled pastor of this town of Bolton. Jonathan Edwards.
On the following January, he was performing the duties of a Tutor in
Yale College.
Mr. White's successor made the following record : " He was a sound or-
thodox preacher, though never favored with any special out-pouring of the
Divine Spirit, save what took place soon after 1740. He was a friend of
peace and order. He admitted 310 ; baptized 914.
*Sp. An. 1. 528, Allen. +Sp. An. 1. 180, Allen. JSp. An. 2. 546. Allen. Eelig.
Intel. 7. 780.
SETTLED.
DISMISSED.
DIED.
Aug. 1747
Feb. 1789
Oct. 1792
May, 1810
May, 1811
Mar. 1828
Dec. 1829
Sept. 1831 .
Feb. 1832
Feb. 1841
July, 1843
Jan. 1849
Mar. 1850
Oct. 1854
Feb, 1856
The Church in Bristol, Org. August 12, 1747.
MINISTERS.
Samuel Newell,*
Giles H. Cowles,t
Jonathan Cone,
Abner J. Leavenworth,
David L. Parmelee,
Raymond H. Seeley,
William H. Goodrich,
Leverett Griggs,
In October, 1742, liberty was granted by the General Assembly for the in-
habitants residing on the lands now embraced within the limits of the town,
to hire for six months, during the winter season, annually, an orthodox and
well qualified person to preach among them. In May, 1774, the society was
incorporated by the name of New Cambridge. The ministry of Mr. New-
ell covered the periods of the old French and Revolutionary wars — periods
of much absorbing interest ; yet his ministry seems to have been blessed
with several seasons of spiritual refreshing. Mr. Cowles's ministry was a
valuable one. The refreshing showers of the Holy Spirit were enjoyed sev-
eral times. The year 1799 was a season of great religious interest, and a
History of the Churches. 351
large number was added to the church. The first ten or twelve years of Mr.
Cone's ministry were pleasant and profitable — many were added to the
church. The five or six last years of his ministry were unpleasant and con-
tentious, causing his dismission. In the year 1858 ninety-four were added
to the church by profession.
Ministers Raised Up. Ira Hart, Samuel Rich, Asahel Hooker, Cyrus By-
ington, (f.) Swift Byington.
* Allen, t Sp. An. 2. 830.
The Church in Broad Brook, Org. Mat 4, 1851.
MINISTERS. SETTLED. DISMISSED. DIED.
Charles N. Seymour, May, 1851 May, 1853
William M. Brichard, Sept. 1854 Dec. 1858
The church was formed with twenty members. It is in a manufacturing
village, with a floating population, which renders it difficult to support the
gospel. A house of public worship was opened Jan. 1, 1854. In 1858 there
was unusual interest in the subject of religion, and ten were added to the
church.
The Church in Brookfield, (Newbury,) Org. Sept. 28, 175T.
Thomas Brooks,
Erastus Ripley,*
Richard Williams,
Bela Kellogg,
A. B. Hull,
Abner Brundage,
Dan. C. Curtiss,
Thomas J^. Benedict, April, 1859
There have been several seasons of special religious interest since 1807,
adding a goodly number to the church. The present neat and commodious
house of worship was built in 1853.
Ministers Raised Up. — 0. S. St. John, Oliver S. Taylor.
* Allen.
Sept.
1757
Sept.
1799
Mar.
1800
Nov. 1801
Nov.
1843
June,
1807
April, 1811
Jan.
1813
Oct. 1816
1831
Oct,
1819
Oct. 1820
May,
1821
Oct. 1839
Oct.
1843
Oct. 1855
The Church in Brooklyn, (Pomfret,) Org. November 21, 1734.
Ephraim Avery, Sept. 1735 Oct. 1754
Josiah Whitney, D. D.,* Feb. 1756 Sept. 1824
Luther Wilson, June, 1813 Feb. 1817 (Deposed.)
Ambrose Edson, April, 1824 Dec. 18G0 Aug. 1836
George J. Tillotson, May, 1831 Mar. 1858
353 History of the Churches.
MINISTERS. SETTLED. DISMISSED. DIED.
Edward C. Miles, Oct. 1858 Oct. 1859
C. N. Seymour, Dec. 1859
Unitarianism was introduced into Brooklyn, in consequence of the settle-
ment of Mr. Luther Wilson, as colleague pastor with Rev. Dr. Whitney, in
1813. At the time of his ordination he was, by some of the council, re-
garded as of somewhat doubtful orthodoxy ; and he soon revealed himself
to be an Arian, and increasingly bold and decided in his errors. The better
portion of the church and society, after making long continued efforts in
vain to get rid of him, left the old house of worship and set up worship by
themselves in 1817 ; thus cutting themselves off from further influence in the
old society for the removing of the offending pastor. Had they still more
patiently and perseveringly continued with their former associates in eccle-
siastical affairs, it is most probable, that ere long, orthodox preaching might
have been reinstated, and a Unitarian church i^revented. Yet the orthodox
church steadily grew and prospered ; and has been signallj^ blessed with re-
vivals ; six of which were enjoyed during the pastorate of Mr. Tillotson,
which continued for twenty-seven years. The church has been unusually
liberal in the way of contributions to benevolent objects, in proportion to its
ability. With the exception of the first two years of Mr. Tillotson's min-
istry, the contributions to charitable objects amounted to just about as much
as his aggregate salary, ranging annually from about $450 to $700.
Ministers Raised Up. — John Brown, d. D.,t William R. Weeks, d. d.,|
John Dorrance, George Clark, Harvey Hyde, (h.)
* Sp. An. 1. 529. Allen, t Sp. An. 2. 589. X Sp. An. 4. 473.
1831
The '
Ohurch in
: Burlington,
Org. July
3, m
Jonathan Miller,*
Nov.
1783
Erastus Clapp, (Colleague,)
Jan.
1823
Dec.
1828
Erastus Scranton,
do.
Jan.
1830
May,
1840
Lumas Pease,
1840
Nov.
1841
James Noyes,
Aug.
1843
Nov.
1846
William Ooodicin.
Jan.
1847
1848
James L. Wright,
Mar.
1849
Dec.
1854
Am M. Train,
Jan.
1855
1856
Henry Clark,
Jan.
1857
Nov.
1859
George A. Miller,
Nov.
1859
The Church in this place has done much for the evangelization of the
country. It has sent out many excellent men to colonize the "Western coun-
try, and to settle in neighboring towns. Indeed this church has at times
been almost depleted by emigration. The consequence has been that to sus-
tain the preaching of the gospel here, aid has been afforded by the Connec-
ticut Missionary Society.
Ministers Raised Up. — Heman Humphrey, d. d., Luther Humphrey, Lu-
cas Hart.
*Sp. An. 1, 690. Allen.
Historij of the Churches. 3
The Church in Bozrah, Org. Jan. 3, 1739.
MIXISTERS. SETTLED. DISMISSED. DIED.
Benjamin Throop,* Jan. 1739 Sept. 1788
Jonathan Murdock,t Oct. 1786 Jan. 1813
David Austin,! May, 1815 Feb. 1831
Jared Andrus, April, 1831 April, 1832 Not. 1832
John W. Salter, Sept. 1832 Mar. 1835
John Hyde, April, 1835 April, 1837 1849
Thos.L.Shipman, Oct. 1837 May, 1841
John W. Salter, May, 1841 April, 1842
William M. Birchard, April, 1842 Oct. 1848
Edward Eells, June, 1849 April, 1850
William P. Avery, April, 1850 Maj', 1855
T. D. P. Stone, April, 1856 April, 1857
N. S. Hunt, April, 1858
Added to the Church during the pastorate of the first minister, '.277 ; 2d,
46 ; 3d, 208 ; 4th, 44.
Two colonies went from this Church ; to Bozrahville in 1828, and Fitch-
ville in 1854.
Ministers Raised Up. — David Smith, d. d., Charles Gager, Simon Wa-
terman, Elijah Huntington, John C. Downer, (h.) Elijah Waterman, Jede-
niah L. Stark.
*Sp. An. 1. 6139. Allen. tSp. An. 2. 41. Allen. ;Sp. An. 2. 195. Allen.
The Church in Bozrahville, Org. April 10, 1828.
David Sanford, 1825
Erastus Ripley, 1828
Nathaniel Minor, 1829 1831
Mr. Read, 1831 1832
Rodolphus Lamphear, 1832 1834
Oliver Broion, 1834 1840
George Perkins, 1840 1845
Stephen Hayes, 1845 1849
D. C. Sterry, April, 1851 April, 1852
George Cryer, April, 1852 " 1853
D. a Sterry, 1 853 " 1855
J. C. Nichols, April, 1855 " 1856
Phineas Crandall, April, 1856 Dec. 1856
George Cryer, Jan. 1857 Jan. 1860
The village came into the possession of the Thames IManufacturing Com-
pany in 1825, by whose aid and influence the interests of the Church have
been greatly promoted. Before the Church was formed, an extensive revi-
val, under the ministry of Mr. Sanford, added seventy at one time to the
46
354 History of the Churches.
Bozrah Church ; and another under Mr. Minor, which commenced after the
sudden death of a young woman who had agreed with another, at the close
of a solemn meeting, that they should need true religion if they were aged,
or about to die, but that they did not then. Before the week was out, she
was giving a dying warning to her family, not to do as she had done, and
she concluded by saying, ''I am lost." Revivals since have been frequent,
with considerable additions. The monthly concert has been generally held,
and a Sabbath School sustained with prayer meetings, and liberal contribu-
tions made to benevolent objects, although the Church has never had a
settled pastor.
The Church in Bkanfokd, 0kg. 1647.
MINISTERS,
SETTLED.
DISMISSED.
DIED.
Joh/i Shennan,
1644
1646
1685
Abraham Pierson,*
1647
1667
16V8
John Bowers,
1671
1678
Samvel Mather,
1680
1684
Samuel Russell,t
1687
June, 1731
Philemon Robbins,:J:
Feb.
1733
Aug. 1781
Jason Atwater,
Mar.
1784
June, 1794
Lynde Huntington,
Oct.
1795
Sept. 1804
Timothy Phelps Gillett,
June,
1808
Jacob G. Miller,
Oct.
1859
The tract of land constituting the town of Branford was purchased of the
town of New Haven in 1644, by immigrants from "VVethersfield. The set-
tlers of New Haven had purchased it of the Indian Sachems in 1638. The
Indian name was Totoket. The tract included North Branford, and most of
Northford, and constituted but one Ecclesiastical Society. The original
records of the church, if any existed, were carried away in 1667. It is,
therefore, uncertain, when and where it was organized, but it was certainly
as early as 1647 — when Mr. Pierson, with part of his church, came from
South Hampton, L. I. He removed with a majority of the church, and set-
tled in Newark, N. J. A new church was organized in Branford , March 7,
1688. A colony from this church in 1725, was regularly organized into a
church in the North Farms, and named the church in North Branford. At
an early period, though at difterent times, the Society purchased lands of
the Indians, and appropriated the rent of them to the support of the niin-
istry. The annual rent is at present about $500.
Since the organization of 1688, all the pastors previous to the present one
have died in office. There have been no dismissals up to the date of Jan-
uary, 1859. See Mr. Gilletfs Half Century Sermon, 1858, and Mr.
Wood's Historical Discourse, Xorth Branford, 1850.
MijsiSTEKS Raised Up. — Samuel Russell, Roger Harrison,! Chandler Rob-
History of the Churches. 355
bins,! Ammi Robbing, Levi Frisbie,"r Joseph Barber, Joel T. Benedict, Sol-
omon Palmer, Jared Harrison, John Foot.
*Sp. An. 1. 116. Allen. Math. Mag. 1. 357. +Sp. An. 1. 175, 261. Allen. JSp. An.
1. 367. Allen. §Sp. An. 2. 531. 1 Sp. An. 1. 573. f Sp. An. 1. 402.
The Church in Bridgewater, Org. 1809.
MINISTERS.
Reuben Taylor,
F. Harrison,
Maltly Gelston,
Alberts. Camp,
James Kilbourn,
Dillon Williams,
F. Harrison,
The Society was formed from a part of New Milford in 1803. The
church has been favored with several revivals, one in 1816, under the
preaching of Rev. Dr. Nettleton. Church edifice built in 1807 ; re-built in
1842 ; again re-built in 1855. From 1824 to 1859, Mr Harrison supplied
the pulpit one third of the time.
Ministers Raised Up. — Joseph Treat, "Wm. A. Hawley, Levi Smith,
Isaac C. Beach, Julius 0. Beardsley, (f ), Philo R. Hurd.
SETTLED.
DISMISSED.
Jan.
1810
April, 1815
1824
1829
1831
1832
Dec.
1834
May, 1843
Aug.
1843
July, 1850
Sept.
1850
Dec. 1853
Nov.
1854
Feb. 1858
The First Church in Bridgeport, (formerly called Stratfield,) Org.
June 13, 1695.
Charles Chauncey,*= June, 1695 Dec. 1714
Samuel Cooke, July, 1715 " 1747
Lyman Hall, Sept. 1749 June, 1751 1791
Robert Ross,t Nov. 1753 Aug. 1799
Samuel Blatchford, d. d.| Nov. 1797 Mar. 1804
Elijah Waterman, Jan. 1806 Oct. 1825
Franklin Y. Yail, Oct. 1826 July, 1828
John Blatchford,§ Mar. 1830 " 1886 April, 1855
John VVoodbridge, d. d., June, 1837 Nov. 1838
John H. Hunter, Mar. 1839 " 1845
Benjamin S. J. Page, Feb. 1847 Aug. 1853
Joseph H. Towne, June, 1854 June, 1858
Matson M. Smith, Jan. 1859
Mr. Chauncey made the following record : "In May, 1708, the Legislature
of Connecticut, it will be remembered, passed an act requiring the ministers
and churches to meet and form an ecclesiastical constitution. It was or-
dained and required, in the words of the act, ' that the ministers of the
356 History of the Churches.
several counties in this government shall meet together at their respective
county towns, with such messengers as the churches to which they belong
shall see cause to send them, on the last Monday in June next ; then to con-
sider and argue upon those methods and rules for the management of eccle-
siastical discipline, which by them shall be judged agreeable and confor-
mable to the word of God ; and shall at the same meeting appoint two of
their number to be their delegates, who shall all meet together, at Saybrook,
at the next commencement to be held there, when they shall compare the
results of the ministers of the several counties, and out of, and from them
draw a form of ecclesiastical discipline, which, by two or more persons del-
egated by them, shall be offered to this court at their session, at New Haven,
in October next, to be considered and confirmed by them.'" The action of the
church is thus recorded : " July 27, 1708. Voted, on the Sabbath, that
Leverett Bennet or Ensign Sherman, or both, be the messengers of this
church at the meeting of the elders, at Fairfield, on ye 28th of ye same
month, by the appointment of the General Assembly, at Hartford, in May
last, ye end of which meeting of ye elders and messengers, is to cons, the
matter of church discipline, &c." The Act of Assembly adopting the Say-
brook Platform, was passed in the Oct. following. Thereupon Mr. Chauncey
records: " Feb. 16th, 1708-9, 1 published the Confession of Faith, ye Articles of
Union between the United Presbyterians and Congregational men in Eng-
land, and also read the regulations for church discipline agreed upon in this
colony, and confirmed by authority ; none among the brethren objecting."
Copied in the firm, clear hand of Rev. Samuel Cooke, Mareh 16, 1708-9,
is a record of the formation of the old Consociation of Fairfield County,
then including the whole territory allotted forty years afterward to the
county of Litchfield.
Art. 2, says in part : " That ye pastors met in our Consociation have
power, with ye consent of the Messengers of our churches chosen, and at-
tending, authoritatively, juridically and decisively to determine ecclesiasti-
cal affairs, brought to their cognizance, according to the word of God."
There is a tradition that Rev. George Whitfield visited and preached in
this parish, and that considerable religious interest followed.
Subsequent records give account of four revivals of religion which the
church has enjoyed in 1815, 1821, 1827, and in 1844, in common with several
other churches in the city ; and in the great revival of 1858, it largely shared.
Four houses for public worship have been built by this Society, in 1695,
1717, 1807, and 1850.
The Rev. Charles Chauncey was the eldest son of Rev. Israel Chauncey,
of Stratford, and grandson of Rev. Charles Chauncey, second President of
Harvard College. Messrs. Cooke and Ross were gentlemen of great dignity,
of the old school, clad in the ancient garb of hat, wig, and small clothes,
and had a commanding influence over the people. Dr. Blatchford was af-
terwards settled in Lansingburg, N. Y. The ministry of Mr. Waterman
was attended with large ingatherings to the church. These four issued sev-
eral publications.
Hislory of the Churches. 357
Ministers Raised Up. — Henry Blatchford, John Blatchford, Peter Lock-
wood, Nathaniel Bouton, Epinetus Piatt Benedict, Ransom Hawley (h.),
Alanson Benedict, Thomas Tileston Waterman, Nathaniel Wade, "Willis
Lord, George Alexander Oviatt, Thomas Benedict Sturges, William Walter
Woodworth, Bronson B. Beardsley.
* St>. Au. 1. U-i. Allen. + Allen. % Sp. An. 4. 158. § Sp. Au. 4. 163.
The Second Church IX Bridgeport, Org. Jan. 30, 1880.
MINISTERS. SETTLED. DISMISSED. DIED.
Nathaniel Hewit, d. d. Dec. 1830 Sept. 1853
Asahel L. Brooks, Jan. 18.54 March, 1866
Benjamin L. Siran, May, 1856 Oct. 1858
Alexander R. Thompson, Mar. 1859 March, 1859
Original members, 117, dismissed from the First Church. Religious ser-
vices were held temporarily in the High School House, till November, 1830,
when their house of worship was opened. The church became con-
sociated Oct., 1830. In Oct., 1853, 78 members were dismissed by their
own request, to form a Presbyterian Church, of which Dr. Hewit became
pastor.
Ministers Raised Up. — Philo Canfield, John R. Freeman, Charles T.
Prentice, AVillis Lord, d. d., George L Wood, Talmon C. Perry, Samuel W.
Phelps, Nathaniel Hewit (Rom. Cath.)
March,
1803
May,
1838
1843
18.54
Jan.
1855
1856
1860
The Church in Canaan, Org. March. 1741.
Elisha Webster, Oct. 1740 Oct. 1752
Daniel Farrand,* Aug. 1752
Charles Prentice,t Sept. 1804
Edward B. Emerson, April, 1841 May,
Harley Goodwin, Nov. 1845
Isaac Be Voe, 1855
Henry Snyder, May, 1858 April,
This Church and Society included North Canaan, till a division was ef-
fected in December, 1769. About that time the house of worship was
moved nearly a mile from the old site. It was occupied till 1804, when the
present house was built, which has been twice repaired ; the last time in
1859. This church has enjoyed repeated revivals, adding, in six different
years, from twenty-one to fifty-two members, and less numbers in several
other years. In 1858, the Consociation formed a church at Falls Village of
some of its members who had been refused a dismission, whereupon this
church felt so aggrieved that it left the Consociation.
Ministers Raised Up. — Charles T. Prentice, Cyrus Prindle, Cyrus G.
Prindle, Robert Campbell, Lyman Prindle.
*Sp. An. 1. 490. Allen. Litclifleld Centennial, 88. t Allen, Litchfield Ceiiten. 121.
SETTLED.
DISMISSED.
DIED.
June, 1711
June, 1727
Sept. 1729
May, 1741
June, 1766
Dec. 1 744
Nov. 1771
Jan. 1807
358 History of the Churches.
The First Church in Canterbury, Org. June 13, 1711.
MINISTERS.
Samuel Estabrook,
John Wadsworth,
James Cogswell,'^
Natha7iiel Niles.
Eplirahn Judson.
Samuel Ilojjkins,
Job Sicift,
Solomon Morgan, t Sept. 1783 Mar. 1797 Sept. 1804
Daniel G. Banks.
Thaddeus Fairhanls.
George Leonard,
Asa Meech,
Thomas J. Murdock,|
James R. Wheelock,
Dennis Piatt,
OtisC. AVhiton,
Charles J. Warren,§
Walter Clarke,
Alanson Ahoiid,
Robert C. Learned,
Charles P. Grosvenor,
This church was constituted with seven male members, including the pas-
tor, who had preached there some years previous. Mr. Estabrook had
sons who were pastors in Mansfield and Willington. Mr. Wadsworth is
said to have died in the pulpit. Dr. Cogswell was 32 years pastor in Scot-
land, Conn., after leaving Canterbury. Mr. Morgan, from Nazareth Church,
Volentown, went to North Canaan. Mr. Meech, first a pastor in North
Bridgewater, Mass., went to Hull, in Canada, and was in the ministry nearly
fifty years. The more zealous of the church were not pleased with Dr.
Cogswell, and the church was rent asunder at the time of his ordination,
and a part, claiming to be the majority, continued from this time for many
years a separate organization. Cong. Quarterhj, Oct. 1859, 352-7.
Ministers Raised Up. — Hobart Estabrook, Ebenezer Fitch, Samuel Phin-
ney (Ep.), Moses Bradford, Ebenezer Bradford, Amzi Lewis, William Brad-
ford, John Cleaveland, Ebenezer Cleaveland, Daniel Adams, Nathan Waldo,
Jr.ll Parker Adams (Ep.), John Bacon, IT John H. Stevens,** E. R. Johnson,
Luther Clark, Daniel C. Frost, Asa F. Clark, Cornelius Adams, John Hough,
J. S. Pattengill, Pattengill,
*Sp An. 1, 445. Allen. tSp. An. 2. 526. Allen, J Sp. An. 2. 356. § Mendou
Assoc. 182. i Mendon. Assoc. 275. H Sp. An. 1. 598. ** Sp. An, 1. 686. Allen.
Feb.
1808
Aug. 1809
June, 1834
Oct.
1812
May, 1822
Feb. 1849
Nov.
1812
Dec. 1826
Dec.
1827
April, 1829
Nov. 1841
May,
18.30
Jan. 1833
June,
1833
" 1837
Sept.
1837
April, 1840
May,
1842
May, 1845
May,
1845-6
Dec.
1847
Nov. 1858
Mar.
1859
Histonj of the Churches. 359
The North Church in Canterbury, Sepeirated Dec. 1744.*
MINISTERS. SETTLED. DISMISSED. DIED.
Solomon Payne, Sept 1746 Oct. 1754
Joseph Marshall, April, 1759 Aug. 1768 Feb. 1813
William Bradford, Mar. 18U8
The opponents of Dr. Cogswell at his settlement over the first church,
became the first Separate church in Connecticut. They claimed to be the
majority, retained the records and communion sei'vice, and always professed
themselves the original church. About 1782, this church was re-orga-
nized, and its house of worship, which stood a little west of " The Green,"
was removed and set up in the north part of the town, where it stood till
about 1853. The church, under its latter organization, was known as the
church in the North Society, and was received into the communion of the
regular Congregational churches. It had some other preachers, whose
names are not at hand ; but it became virtually extinct before 1831.
* See Canterbury Separate Church, p. 253.
May,
1750
April, 1751
1759
1772
1774
1778
1780
1783
1815
1783
1784
Oct.
1785
June,
, 1826
Dec.
1826
Jan.
1857
Feb.
1858
The Chukch in Canton Center, Oug. May, 1750.
Evander Morrison,
Gideon Mills,
Seth Sage,
Abraham Fowler*
Edmund Mills,t
Jeremiah Hallock,+
Jairus Burt,
AVarren C. Fiske,
The first meeting house, built in 1763, was occupied fifty-one years. A
second was then erected, which has been remodeled, and is now in use. Af-
ter the dismission of Rev. Mr. Sage, the church was in a broken state — the
records of the church were lost — there was not even a list of the church
members to be found. Soon after Mr. Mills commenced his labors, a revi-
val of religion commenced, and progressed with great power, and many
were converted. It continued for nearly two years. Before this revival,
the church had tried to exist under M'hat was called the " Halfway Cove-
nant System." But after the revival commenced, they voted to abandon
that, and adopted a covenant purely orthodox, and requiring credible evi-
dence of personal piety as requisite for admission to church membership. In
1798, there was a powerful work of the Holy Spirit in this place, and many
were added to the church ; also in 1821, 18J7, 1831, and 1858.
Ministers Raised Up. — Hector Humphrey, Chester Humphrey, Sidney
Mills, Levinette Spencer, Luther H. Barber.
* Sp. All. 2. 230. t Sp. An. 1. 696. X Sp. An. 2. 229. Allen. Memoir, by Kev. Cyrus
Yale. Litchfield Centen, 114.
360 Histort/ of the Churches.
The Church in Centerbbook, in Essex (Pantapang), Org. 17i25.
MINISTERS. SETTLED. DISMISSED. DIED,
Abraham Nott,*
Nov.
1725
Jan.
1756
Stephen Hohnes,
Nov.
1757
Sept.
1773
Benjamin Dunning,
May
1775
May.
1785
Richard Ely,t
Jan.
1786
Aug.
1814
Aaron Hovey,
Sept.
1804
Sept.
1843
Joseph D. Hull,
Jan.
1844
Oct.
1848
John H. Pettingill,
April,
1849
Oct.
1852
Joseph W. Sessions,
Dec.
1852
April,
1854
Elijah D. Murphy,
Oct.
1854
Dec.
1855
Henry K. Hoisington,
April,
, 1857
May,
1858
John G. Baird,
June,
1859
The Society was incorporated as the Second Ecclesiastical Society of
Saybrook in 1722, and then included the present towns of Saybrook, Essex
and Chester. The early records were lost about 1756, by the burning of
the house where they were kept. Mr. Ely received to the church 104 ; Mr.
Hovey 403. There were revivals in 1791-2, and in several different j'ears
since, adding 90, 71, 50, 38, 22, 20, in a year. In 1834, 42 were dismissed
to form the church in Deep River. In 1852, 62 were dismissed to form a
church in Essex. Besides these offshoots, five churches of other denomina-
tions have been formed within the original bounds of the Society. The
present is the second house of worship, built in 1789, and remodeled in 1839.
Ministers Raised Up. — Samuel Nott, D. D., Edward Bull, Horace S.
Pratt, Nathaniel A. Pratt, Handel G. Nott, (Bap.,) Aaron Snow, Augustus
Pratt, Richard B. Bull.
* Allen, t Allen.
The Church in Central Village (Plainfield,) Org. April 15, 1846.
Jared 0. Knapp,
Sept.
1846
Nov.
1850
Nathaniel A. Hyde,
Nov.
1852
March,
, 1853
James Bates,
Jan.
1853
July,
1855
VVm. Elliott Bassett,
Oct.
1856
April,
1859
George Hall,
Nov.
1859
This church was organized with forty-six members, in the North part of
the township, as the old church in Plainfield was too remote for the people
to attend worship in it. One hundred and nine members have since been
added. The present number is one hundred and five. There have been
two or three seasons of marked religious interest.
The Church in Chaplain, Org. May 31, 1810.
David Avery* June, 1810 ISlV Sept. 1818
History of the Churches.
361
SETTLED,
DISMISSE11.
DIED.
Dec. 1820
May,
1830
Nov. 1832
Aug. 1831
Dec.
1836
Oct. 1837
Jan.
1849
May, 1850
Dec.
1852
April, 1853
May,
1855
Jan. 1856
Dec.
1857
Feb. 1858
illN'ISTERS.
Jared Andrus,
Lent S. Hough,
Erastus Dickinson,
Merrick Knight,
John E. Freeman^
Joseph AV. Backus,
Francis Williams,
Benjamin Chaplin, Esq , a member of the church in South Mansfield, of-
fered a certain amount of property, as a ministerial fund, for a new church
and society, to be composed of portions of Mansfield, Ashford, Hampton,
and Windham, provided such a church should be formed, and the gospel be
preached at or near a given spot, within a limited time. The conditions
prescribed by Mr. Chaplin were complied with, and thus the church origi-
nated. After a time the town was named Chaplin in honor of their benefac-
tor. The church has alwaj's been self-supporting, and has enjoyed a good de-
gree of prosperity, having been blessed with repeated revivals.
* History Mendon Assoc, p. l'2-l.
The Church ix Cheshire, Org. Dec. 9th, 172-1.
Samuel Hall, *=
Dec.
1724
Feb,
1776
John Foot,t
Mar.
1767
Aug.
1813
Humphrey H. Perrine,
June,
1813
April,
1816
Jerem iah Atica ter,
D. D.,t
April,
1816
July,
1817
Juh^,
1858
M. Kellogg,
Nov.
1818
Nov.
1819
Roger Hitchcock,
Sept.
1820
Jan.
1823
Zul-e Wood,
Dec.
1824
1826
Joseph Whiting,
Oct.
1827
Dec.
1836
Erastus Colton,
Jan.
1838
July,
1843
Daniel March,
April
1845
Nov.
1848
Daniel S. Rodman,
Oct.
1849
Dec.
1854
C. AY. Clapp
May,
1855
May,
1857
David Hoot,
Oct.
1857
April,
1859
J. S. a Abbott,
April
1860
Cheshire was originally a part of AVallingfoi'd. The first settlement took
place in 1719. The first meeting house was built in 1724 ; the second in
1738, on the public Green ; the present one in 1826. Mr. Hall received
to the church 670, baptized 2013, buried 626; Mr. Foot, received into the
church 603, baptized 1767, buried 1109; Mr. Whiting received into the
church 241, baptized 165; Mr. Colton received into the church 133, baptized
61. Mr. Hitchcock had been a deacon of the church, and stipulated that
one-fifth of his salary of $500 should be reserved by the Society annually
and put at interest for the future support of the ministry. He was taken sick
one year after his settlement, and was never afterwards able to preach. Calls
47
362 History of the Churches.
were extended (not accepted) to Revs. John Marsh, in 1817, Cornelius Tut-
hill, in 1818, Handel Nott, in 1826, Judson A. Root, in 1827, Dwight M.
Seward, in 1842. There was a continuous revival under Mr. Whiting's
ministry. Extensive revivals also in 1838 and 1858, M'hich added 88 and 104
to the church.
Ministers Raised Up. — Reuben Moss, Reuben Hitchcock, Roger Hitch-
cock, Sherlock Bristol, Asahel A. Stevens, Ab raham B each. D. D. § (Ep.)
* Sp. An. 287. Allen, t Allen. % (-^ong. Year Book, 1859, p. 118. § Allen.
The Church in Chester, Org. Sept. 1742.
MINISTERS.
SETTLED.
DISMISSED.
DIED.
Jared Harrison,
Sept. 1742
1751
Simeon Stoddard,
Oct. 1759
Oct.
1765
Elijah Mason,
May, 1767
Feb.
1770
Robert Silliman,
Jan. 1772
April
,1781
Samuel Mills,
Oct. 1786
Feb.
1814
Nehemiah B. Beards! ey.
Jan. 1810
Feb. 1822
William Case,
Sept. 1824
Mar. 1835
1857
Samuel T. Mills,
July, 1835
April, 1838
1853
Edward Peterson,
Sept. 1838
Oct. 1839
1856
Amos S. Chesebrough,
Dec. 1841
Jan. 1853
Edgar J. Doolittle,
April, 1853
April, 1859
William S. Wright,
June, 1859
Chester Parish, formerly called Patequonck, was set off fi'om Petapaug, a
parish of Saybrook in 1740. The church, though small and weak in its be-
ginning, has (Jan. 1859) a membership of one hundred and fifty, a good
church edifice erected in 1846, and a parsonage built in 1854. Its ministry
has generally been devoted, able and efficient ; it has enjoyed occasional re-
freshings from on high by which it has been enlarged both in number and in
graces. — Ev. Mag. 5, 109.
Ministers Raised Up. — Jonathan SiUiman, Samuel T. Mills, William Ely,
John Mitchell, William Mitchell, William Baldwin.
The Church in Chesterfield, (in Montville,) Org. May 27, 1824.
Nathaniel Miner, Oct. 1826 July, 1829
The Society of Chestei*field lies in the towns of Lj'me, Salem and Montville.
"Soon after 1758, the Chesterfield people made an attempt to found a Con-
gregational Church." It cannot now be determined when the society was
constituted ; it took the designation of "The Ecclesiastical Presbyterian Es-
tablishment of Chesterfield Society." Land for the site of a meeting-house,
and for a burial ground adjoining, was given to the society by Jonathan Lat-
timer, in 1773, at which time it is probable the meeting-house was built and
History of the Churches. 363
opened for service. Whether there was a church regularly constituted, and
connected with this society at so early a date, is now a matter of great un-
certainty. Rev. David Austin, Dr. Lyman, and the ministers of Montville
occasionally preached here ; but the pulpit was mostly occupied by Meth-
odists and Baptists. The old meeting-house being in a shattered condition
and hardly fit for public worship, in 1824 the people resolved to take it
down, and erect a new one about the time of the organization of the church.
Mr. Miner was dismissed solely because of the inability of the people to
raise his salary. The church has never been formally disbanded, but is vir-
tually extinct. It was aided part of the time, between 1816 and 1833, by
the Home Missionary Society. — Eel. Intel. 16, 280.
The Church in Clixtox, Org. 1667.
MINISTERS.
SETTLED.
DISMISSED.
DIED,
John Woodbridge,*
1667
1679
1690
Abraham Pierson,t
1694
Mar. 1707
Jared Elliot,^
Oct. 1709
April, 1763
Eliphalet Huntington,
Jan. 1764
Feb. 1777
Achilles Mansfield, ||
Jan. 1779
July, 1814
Hart Talcott,ir
June, 1817
Jan. 1824
Mar. 1836
Peter Crocher,
1826
1830
Luke Wood,
Oct. 1831
Mar. 1834
Aug. 1851
Lewis Foster,
Dec. 1834
Oct. 1839
Orlo D. Hine,
April, 1841
Oct. 1842
Enoch S. Huntington,
May, 1843
Mar. 1850
James D. Moore,
July, 1850
"Approbation and encouragement" to organize the church were given by
the " General Assembly" in Hartford, in October, 1667, upon petition of
Rev. John Woodbridge and others. The Rev. Abraham Pierson, second
pastor of this church was the first Rector of Yale College, and for several
years instructed the students in his house in Killingworth, now Clinton.
The church in Killingworth that now is, branched from this church early in
the last century.
* Allen. +Sp. An. 1, 174. Allen. I: Sp. An. 1, 176, 270. Alien. || Sp. An. 2, 321.
Allen. 1 Litchfield Centen. 119.
TheC
hurch in
COLEBROOK,
Org. 1795.
Jonathan Edwards,
D. D.
*
)
Dec.
1795
1799
Aug.
1801
Chauncey Lee, d. d
,t
Feb.
1800
Jan. 1828
Nov.
1842
Azariah Clark,
Mar.
1830
Oct.
1832
Edward R. Tyler, |
Mar.
1833
June, 1886
Sept.
1848
Alfi"ed E. Ives,
Sept.
1838
May, 1848
Archilald Geihie,
1854
364 History of the Churches.
The date of the first settlement of Colebrook is 1702 ; the date of the incor-
poration of the town is 1771). The people constantly assembled on the sab-
bath, and as far as they had opportunity and means, had preaching, before the
church was formed. In the summer of 1 783, God was pleased to visit them
with the special influences of the Holy Spirit ; also in 1799 they shared in the
blessing which came down so copiously upon all the churches in the state, and
twenty-six souls were added to their number. The church enjoyed seasons
of refreshing in 1806, in 1813, and most extensively in 1815, when more than
one hundred were added to their fellowship ; also in 1858. Many circum-
stances, however, had tended to weaken the church, especiall}'^ in later years,
when the irregularity of supply, and the absence of a settled pastor, loosen-
ed its hold upon the people, and engendered an indifference to gospel ordi-
nances.
Ministers Raised Up. — Chauncey G. Lee, Charles Rockwell, Henry
Cowles, John P. Cowles, Joel Grant, William H. Gilbert, Rufus Babcock, d. d.
(Bapt. )
* Sp. An. 1, G53 Allen. Litclilield Centen. 03. t Sp. An. 2. 28S, Allen. :|;New Eng-
lander, 6, 603.
The Church in Colchester, Org. December 20, 1703.
MINISTERS.
SETTLED.
DISMISSED.
DIED.
John Bulkley,*
Dec.
1703
June, 1781
Ephraim Little,t
Sept.
1732
June, 1787
Salmon Cone,|
Feb.
1792
Aug. 1830
Mar. 1834
Lyman Strong,
Aug.
1830
June, 1835
Joel R. Arnold,
June,
1836
July, 1849
Erastus Dickinson,
Oct.
1851
Sept. 1855
Lucius Curtis,
May,
1856
In a paper submitted by the church to Mr. Cone for his assent, as a con-
dition of his settlement, it is stated that the half-way covenant, (so called,)
had been a standing regulation of the church from the time of its organiza-
tion, but during his ministry, it went out of use, without, it would appear,
any formal action of the church on the subject. The following anecdote is giv-
en on the authority of Mr. Cone : While the society was holding their meeting
to vote on the question of his settlement, and the members of the church were
assembled by themselves in one of the jjeics, to act on the same question, a
member of the society, casting his eyes toward the little company, enquired
whether the same number of persons could not be picked from among them,
equal in all respects to those church members ? A venerable member of the
society by the name of Wright made the laconic reply, " You need not pick."
To so low a state was the church reduced in point of numbers and standing.
Between the time of Mr. Little's death, and Mr. Cone's ordination, the pul-
pit was supplied by no less than fifteen candidates. There were three revi-
vals during Mr. Cone's ministry, the most considerable of which was in the
winter of 1823-24. There were considerable additions to the church dur-
ing the ministry of Mr. Strong, but the largest number received into the
Histoi'ij of the Churches. 365
church in any one year, was in 1839, during the ministry of Mr. Arnold.
There have been three meeting-houses built by this society, the second of
which was finished in 1771, at which time it was one of the finest in the
state. It stood just seventy years, and then gave place to the present struc-
ture, much to the displeasure of some of the old inhabitants.
Ministers Raised Up. — Noah "Welles, d. d., Jeremiah Day, Thomas Niles,
James Treadway, Eliphalet Gillett, d. d., Jared Reid, Hubbel Loomis, Calvin
Foote, William Henry Foote, d. d., Joel W. Newton, Alfred Newton, Israel
T. Otis, Orrin Otis, Ezra Hall Gillett, Dillon Williams, David Trumbull,
James T. Hyde, Hobart M. Bartlett, Guy B. Day, Eleazer Aveiy.
* Sp. An. 1, 53, 235. t Allen. % Sp. An. 2. 204. •
The Church in Collinsville, 0kg. June 25, 1832.
iriNISTERS, SETTLED. DISMISSED. DIED.
E. K Brinsmade, 1832 1835
Stephen Ifason, 1835 1836
C. V. Vanarsdalen, 1836 1838
F. A. Barton, Oct. 1838 May, 1843 '
Charles B. McLean, Feb. 1844
This church has grown up in the midst of a thriving business community,
distinguished for enterprize, prosperity, and the high regard paid to educa-
tion, for which they are largely indebted to the proprietor of the manufac-
turing establishment, from whom the village is named.
The Church in Columbia, (formerly Lebanon Crank,) Org. 1720.
Samuel Smith,
William Gager,*
Eleazer Wheelock, d. D,t
Thomas Brockway,:}:
Thomas Rich,
William Burton,
David Dickinson,
Charles B. Kittredge,
James W. Woodward,
Frederick D. Avery,
This church was the first of four successive offshoots from the first church
in Lebanon. The Ecclesiastical society was constituted in 1716, and known
as the second society in Lebanon, or Lebanon-Crank, until 1804, when Co-
lumbia became a distinct town. Dr. Wheelock began his ministry just at
the commencement of the "Great Awakening," and he became an earnest
and efficient co laborer with President Edwards. His own people shared
largely in the blessing which everywhere attended his labors. At one time,
he said he " had charity to address the body of his own people as Christians."
1720
Dec.
1724
1725
May,
1725
Sept.
1734
May,
1739
June,
1735
1770
April
1779
June,
1772
July,
1807
Mar.
1811
June,
1817
Sept.
1836
Feb.
1818
June,
1819
Jan.
1820
July,
1837
Jan.
1857
Mar.
1839
Feb.
1841
Mar.
1842
Oct.
1848
June,
1850
366
History of the Churches.
The success of his labors outside of his own field is exemplified by the fact,
that being called to organize a church remote from his place of residence, it
was found, on personal examination, that all who then united in church cov-
enant referred to his preaching and efforts as the means of their conversion.
While he brought upon himself the severe censure of some good men be-
cause he felt at liberty to reach over his parish lines in his labors, he esca-
ped not, on the other hand, the denunciations of the Separatists of that day.
In 1755 Dr. Wheelock established "Moor's Indian Charity School," which,
after a prosperous growth of fifteen years, was transferred, against the ear-
nest remonstrances of his people, to Hanover, New Hampshire, and there it
became the foundation of Dartmouth College, Dr. Wheelock being its first
President. His immediate successor. Rev. Thomas Brockway, in the troub-
lous times of war, showed himself not only the faithful, devoted pastor, but
the patriotic citizen, offering to relinquish £15 a year of his salary, during
the struggle, and £10 until the continental debt should be paid. But this sa-
crifice, in the security of his home, was not enough ; no sooner did the news
of the burning of New London reach the place, than " he started off with his
long gun, and deacons and parishioners, to assist in doing battle with the
enemy."
During Mr. Brockway's ministry, the church and people were blessed
with two revival seasons, — in 1781 and in 1801, as the fruits of which, sixty-
five were added to the church. The subsequent periods of special religious
interest have been, in 1816, when fifty were gathered into the church ; in
1821, 1823, 1825 and 1831, adding one hundred ; in 1841, seventeen ; in
1854 and 1858, forty-three. The first meeting-house was completed in 1727,
the second in 1748, the third in 1852.— Eel. Intel. 16, 126. Bo. Mag. 3. 368.
Ministers Raised Up. — John Smalley, d. d., John Wheelock, Samson Oc-
cum§, Daniel Crocker, Elijah Parish, d. d., Walter Harris, d. d.||, Ariel Par-
ish, Ezra Woodworth, Joel West, Bezaleel Pinneo, Diodate Brockway, Alfred
Wright, James D. Chapman, Daniel Hunt, Amasa Dewey, Charles Little.
* Sp. An. 1, ISO. t Sp. An. 1, 397. Allen. % Sp. An. 1, 605. Allen. § Sp. An. 3, 102.
Eel. Intel. 7, 380, 393. || Mendon As. 231.
The Church in Cornwall, 0kg. 1740.
MIinSTERS.
SETTLED.
DISMISSED.
DIED.
Solomon Palmer,
Aug.
1741
1754
Hezekiah Gold, Jr.,
Aug.
1755
1790
Hercules Weston,
June,
1792
Nov.
1803
1811
Timothy Stone,*
Nov.
1803
May,
1827
April, 1852
William Andrews,t
July,
1827
Jan. 1838
Nathaniel M. Urmston,
June,
1838
May,
1840
Hiram Day,
Feb.
1844
Sept.
1848
Ralph Smith,
Sept.
1851
1855
Ira Pettihone,
Sept.
1854
Sept.
1857
Stephen Fenn,
May,
1859
History of the Churches. 367
The organization of this church was at the same time and place of that
of the town. Whole number of families at the time, twenty -five. The first
vote, passed at this first town meeting, after the election of town officers,
was "to provide for the preaching of the gospel among them." "Mr. Pal-
mer continued with them in peace until March, 1754-, when, on the sabbath,
to the great surprise of the people, he declared himself an Episcopalian. He
soon after went to England and obtained orders." There were three revi-
vals somewhat extensive, during the ministry of Mr. Stone, by whom, over
two hundred were received into the church by profession. During the min-
istry also of Mr. Andrews, through the blessing of God on his labors, there
were sixty or more added to the church. There were some indications of
the divine presence and blessing during the labors of most, if not all those
worthy men who have fulfilled their work among this church and people.
During the ministry of Mr. Stone, the Foreign Mission School was estab-
lished here, for the education of heathen youth, of different nations and
tribes, to prepare them to be missionaries of the gospel to their countrymen.
It commenced in 1818, and was closed in 1826. Henry Obookiah, from the
Sandwich Islands, died and was buried here ; seemingly at that time, a
dark providence for the cause of missions. See article on Foreign Mission
School, p. 160.
Ministers Raised Up. — William Bonney, Cornelius B. Everest, Thomas
R. Gold, T. D. P. Stone, Lucius C. Rouse, William Jackson, d. d.,I William
AV. Andrews, Samuel J. Andrews, Ebenezer B, Andrews, E. Warner An-
drews.
* Sp. An. 1, 634, Allen. Litclif. Centen. 130. + Sp. An. 2, 237, Litclif. Centen. 120.
itMeudou Assoc. 250, Sp. Ad. 2, 336.
The First CnuRcn in Coventry, (South,) Oimj. 1712.
MINISTERS. SETTLED.
Joseph Meacham,* Oct. 1Y14
Oliver Noble,t 1759
Joseph Huntington,]: June, 1763
Abiel Abbot, § Oct. l795
Chauncey Booth, Sept. 1815
Henry B. Blake, Jan. 1845
Charles Hyde, Oct. 1849
J. R. Arnold, Dec. 1854
Of the early history of this church but little is known. The central pe-
riod of its history furnishes proof that orthodoxy and vital godliness were
safer in the keeping of the church, than in that of the ministry. See page
276. In the spring and summer of 1736, the Church was blessed with an
interesting revival. But from the year 1736 to the year 1811, it is not known
that there was a single revival of religion.
DISMISSED.
DIED.
Dec. 1752
June, 1761
Dec. 1792
Dec. 1794
April, 1811
Jan. 1859
Mar. 1844
May, 1851
Sept. 1848
June, 1854
368 History of the Churches.
Under the ministry of Mr. Booth, there were added to the church two
hundred and ninety -two, mostly the fruits of five revivals ; under Mr. Hyde,
forty-nine were added. The ministry of Mr. Booth would seem to have
constituted the David-and-Solomon period of the church, in which it saw
the days of its greatest prosperity. It is now but a fragment of what it
might have been, on account of the loss of a pastor in whom they were hap-
pily united ; and of near fifty members, who left to form the "village church"
in consequence of a disagreement as to the site of the meeting-house.
Ministers Raised Up. — Enoch Hale,|| Samuel Buell, d. D.,ir David Hale.
* Sii. An. 1. 217. Allen, t Sp. An. 1, 602. Allen. J Sp. An. 1, 602. Allen. § Sp.
An. 2, 846. i Spr. An. 3, 102. T[ Spr. An. 2, 572.
The Village Church in (South) Coventry, Orc. Jan. 10, 1849.
MINISTERS. SETTLED. DISMISSED. DIED.
Marvin Hoot, 1848
Henry B. Blake, May, 1850 March 1855
Louis E. Charpiot, May, 1858 Ord. May, 1859.
The Society was formed about a year before the Church, and had preach-
ing in a private hall. This Church is a colony from the First Church in
Coventry, organized (with fifty members,) to accommodate the inhabitants
of that part of the town called "The Village." It has enjoyed several sea-
sons of revival. During the three years after Mr. Blake's dismission,
preaching was very irregular and mostly by the students from the Seminary
at East Windsor.
The Church in Cromwell, Org. Jan. 1705.
Joesph Smith, Jan. 1705 Sept. 1736
Edward Eells,* Sept. 1738 Oct. 1776
Gershom Bulkley, June, 1778 July 1808 April, 1833
Joshua L. Williams,! June, 1809 Dec. 1832
Zebulon Crocker, May, 1833 Nov. 1847
George A. Bryan, June 1849 Oct. 1857
James A. Clark, " 1858
Cromwell was formerly the second or North Ecclesiastical Society in Mid-
dletown, called "Upper Houses" in Middletown. The Society was incor-
porated May, 1703. Mr. Smith was born in Concord, ]\Iass., and graduated
at Harvard University. Mr. Eells was a son of Rev. Nathaniel Eells of
Scituate, Mass., and graduated at Harvard University, in 1733. He published
a pamphlet on the " Wallingford Case ;" and had three sons who became cler-
gymen in Eastbury, North Branford, and Barkhamsted.
History of the Churches.
369
Mr. Bulkley was born in Wethersfield, and graduated at Yale College in
1670. He died in his former parish, aged 84. Mr. Williams was born in
Wethersfield, and graduated at Yale College in 1805.
Ministers Raised Up.— Wm. W. Woodworth, Jairus Wilcox.
* Spr. An. 1, 383. Alleu.
1696
Oct.
1735
March 1736
March
1764
1779
Feb. 1765
Feb.
1708
Sept. 1770
Oct.
1776
April, 1777
Nov.
1779
1780
Jan.
1782
Aug. 1786
Feb.
1801
Ma}', 1803
Aug.
1810
June, 1813
Maj^
1820
Jan.
1838
April, 1829
Dec.
1837
Jan. 1838
Feb.
1850
Dec. 1850
The Fikst Church in Daxbcry, Org. 1696.
KINISTERS, SETTLED. DISMISSED. DIED.
Seth Shove,*
Ebenezer White,!
Noadiah Warner,
Ebenezer Baldwin, J
Ebenezer Bradford,
John Eodgers, d. d.,§
Timothy Langdon,
Israel Ward,
William Andrews,!
Anson Rood,
Rollin S. Stone,
Samuel G. Coe,
The early records of the Church being lost, if any were ever kept, little is
known of its origin.
Mr. White, after officiating acceptably for nearlj^ thirty j^ears, withdrew
and formed a separate society under the name of " New Danbury," which
finally coalesced with the sect of the Sandemanians, followers of one Rob-
ert Sandeman, a Scotchman. This breach is the only one in the history of
the Church occasioned by theological controversy. The heretical offshoot
has nearly run out, while the original stock is yet firm and vigorous.
The Church has enjoyed several seasons of religious awakening, and most
of the additions within the last forty years have been the fruits of revivals.
The years 1815, 1824, 1831, 1855, and 1858, were specially years of ingath-
ering. Seventy-five years ago the number of communicants was 63 ; now
it is 300. In 1851, eighteen persons went off harmoniously from the
Church and formed a second Church. In the same year, the same number of
persons took letters and formed themselves into a Church at Mill Plain.
The Church has worshiped in four successive Church edifices; the last
one, a new and commodious structure, being occupied within the last year.
Ministers Raised Up. — Caleb Barnum,!r James Beebee, Nathaniel Tay-
lor, Ebenezer White, Benjamin Wildman, Noah Benedict, John Langdon
Samuel Cooke, (Ep.) Henry Lobdell,** (f )
*Sp. An. 1,116. AUeu. t Sp. An. 1, 315. JSp. An. 1, 635. Allen. §Sp. An.
3,154. i Sp. An. 2, 237. Litchfield Centen, 120. T[ Mendon Assoc, p. 100. **Mea-
don Assoc, p. 332.
4S
370 History of the Churches.
The Second Church in Danbury, 0kg. July, 1851.
MINISTERS. SETTLED. DISMISSED. DIED.
William C. Scofleld,
July,
1851
April,
185-4
E. S. Huntington,
Sept.
1854
Sept.
185t)
Richard Hooker,
Nov.
1850
April,
1857
Samuel N'. Howell,
Nov.
1857
April,
1820
David Peck,
June,
1858
Twenty-five or thirty years ago some members of the First Congregational
Church had their attention called to the formation of a colonj^ for the pur-
pose of extending the influence of religion. Other denominations however
sprang up in the vicinity, and supplied for a period the spii'itual wants of an
increasing population.
About 1 850 it was again thought that there was a demand for a Second Con-
gregational Church. Accordingly in May, 1851, sixteen individuals received
the consent of the First Church to hold separate religious services, on con-
dition that tliey were to be held responsible " neither for the success nor
support " of the enterprise.
The house belonging to the Universalist Society was rented, and divine
services commenced June 1st. Such was the encouragement which a gra-
cious Providence afforded, that the brethren resolved, June 17, to proceed
to the formation of a Church.
During the subsequent Fall and Winter there was a revival of re-
ligion, as the result of which about 15 souls were added to the Church on
confession of their faith. Within a year after the commencement of religious
services, the Church erected a house of worship at an expense of $2500.
In the early part of 1858 this Church enjoyed another revival, as
the fruit of which about 35 persons, most of whom were young men, were
added to its membership. A revival also in 1859.
The Church in Darien, (formerly Middlesex,) Org. June, 1744.
Moses Mather, d. d. June, 1744 Sept. 1806
William Fisher, July, 1807
Jolin Noyes, 1820?
Ebenezer Piatt, Sept. 1825
B. Y. Messenger, 1834
Ulrie Maynard, June, 1835
Ezra D. Kinney, Aug. 1838
Jonathan E. Barnes, Aug. 1860
The town of Darien formerly belonged to Stamford. This Society was in-
corporated under the name of Middlesex, which name it retained till Nov.
1858, when it was voted that it should be called Dnrien. There have been
friequent revivals in this Church, which have kept it from becoming extinct.
One Sabbath, during the Revolution, the Church was suddenly surround-
ed by Tories and the British, and forty men, (nearly all who were in Church,
Sept.
March
,1819
1823?
Aug.
1833
1835
April,
1838
May,
1859
History of the Churches. ' 371
including Dr. Mather,) and as many horses, were carried off to Long Island.
Many of them never returned.
Ministers Raised Up. — Charles G. Selleck, (h.) Charles Richards, (h.)
The Church in Dayville, ( in Killinglv,) Org. May, 1849.
MINISTERS. SETTLED. DISMISSED. DIED.
Roswell Whitmore, (c.) April, 1849 Oct. 1857
D. a Frost,
G. F. R. Bacheller, (c.)
John D. Potter,
William W. Belden, 1859
There was a revival in 1858-9, under the preaching of Mr. Potter. This
is one of the manufacturing villages that have sprung up in Connecticut
within a few years, which have felt the need of a Church and the ministra-
tions of the gospel for their own convenience.
The Church in Deep River, (in Saybrook,) Org. April, 1834.
Nov. 1839
Darius Mead,
May,
1835
Oct.
1837
Zabdiel R. Ely,
Dec.
1837
May,
1839
Frederick W. Chapman,
May,
1839
Oct.
1850
James A Clark,
Dec.
1850
Nov.
1853
George W. Connitt,
Dec.
1854
July,
1856
K A. Hyde,
1857
D. Mead,
1858
Henry VVickes,
Dec.
1858
The members of the Churches of Saybrook 2d, and Chester, residing in Deep
River, feeling that the religious welfare of themselves and their children re-
quired the erection of a house of worship, and the organization of a Church
and congregation within their limits, adopted measures to carry their desires
into effect. The house of worship was completed in December, 1833, and a
Congregational Society was formed the same month.
Members in 1834, 68; added by Mr. Mead, 90; by Mr. Chapman, 148.
During the next two years after Mr. Connitt's dismission, the Church was
in a distracted state, and was at length divided, and a Presbyterian Church
formed, but the Church was blessed with a revival in which 3G were added.
Minister Raised Up. — Jackson J. Bushnell.
372
History of the Churches.
The Church ix Dekby, Org. 1677.
DISMISSED.
1700
1688
1731
1732
1787
1796
1813
1805
1812
1848
1838
1843
1848
1852
1856
MINISTEliS. SETTLED.
John Bowers, 1677
Mr. Weii, 16S8
John James, 1700
Joseph Moss, 1706
Daniel Humphreys,* 1733
Martin Tuller, 1783
Amasa Porter, 1797
Thomas Ruggles, 1809
Zephaniah Swift, 1813
Lewis D. Howell, 1836
Hollis Read, 1838
George Thacher, 1844
Jesse Guernsey, 1849
R. P. Stanton, 1853
C. C.Tiffiiny, 1857
The Church has had three houses of worship ; the first was destroyed
more than one hundred years since, the second gave place to the present, 45
years since, which was refitted very tastefully 15 years ago, and is beauti-
fully situated in a grove.
There have been several revivals of religion, when quite a large number
have been received into the church. The most extensive was in 1812, when
there was no pastor; nearly 100 were then added; in 1852, 34; and in
1858, 49.
It was the custom, some years since, under the ministry of Mr. Swift, to
hold protracted and three-days meetings, when several ministers would as-
semble and occupy the time in preaching and devotional exercises. These
meetings were almost always the occasion of the awakening and conversion
of many. The Churches in Birmingham and Ansonia were formed by mem-
bers from this Church They are in a flourishing condition.
MiNisTEUs Raised Up. — Amos Bassett, d. d., Daniel Tomlinson, Charles
Nichols, Isaac Jennings, Daniel S. Dickinson, Archibald Bassett, John L.
Tomlinson, Truman Coe, Wales Coe, William E. Bassett.
*Sp. An. 1, 315. Allen.
The First Church in Durham, Org. Feb. 11, 1711.
Nathaniel Chauncey,* Feb. 1706, ord. Feb. 1711 Feb. 1756
Elizur Goodrich, d. D.,t Dec. 1756 Nov. 1797
David Smith, d. d., Aug. 1799 Jan. 1832
Henry Gleason, Aug. 1832 Sept. 1839
Charles L. Mills, April, 1841 Sept. 1845
Merrill Richardson,
Jan. 1847
Jan, 1849
History of the Churches. 373
SinaSTERS. SETTLED. DISMISSED. DIED.
L. H. Pease, Jan. 1849 Jan. 1851
J. B. Cleaveland, Jan. 1852 1853
B. S. J. Page, Oct. 1853 Oct. 185G
A. C. Baldwin, Oct. 1857
The first pei'manent white settler in Durham removed to that place in
1698. In 1708, the male adult population had increased to thirty-four. In
that ye-iT they took measures to secure a permanent settled ministry. The
town proposed to give Mr. Chauncey a salary of £60 " in grain at
country 'price,'''' also a settlement of £55 "i/i grain at country yrice^'' to-
gether with a house, and certain lands which had previously been set apart
for the first minister, which he was to hold in his own right ; protided he
continued their pastor during his natural life. Mr. Chauncey accepted their
invitation, but was not ordained until February, 1711, after preaching there
five years. The ordaining council consisted of Revs. Timothy Woodbridge
of Hartford, Noadiah Russell of Middletown, Thomas Ruggles of Guil-
ford, and Samuel Russell of Branford. The following year, the town voted
to build a meeting-house 40 feet square. In 1735 larger accommodations
being necessary, a second house of worship was commenced and finished in
1737. This house continued just one century. In 1835, the third house
was erected on the site of the first. This building was consumed by fire in
1844. The fourth church edifice was located half a mile north of the place
where the others had stood, and was dedicated June, 1847. During this year
a second church and society were organized, who erected a house of worship
on the old site ; the dedication sermon by Professor W. C. Fowler, contains
much historical matter. Mr. Chauncey, born September 26, 1681, was
grandson of Rev. Charles, second President of Harvard College, and son of
Rev. Nathaniel, of Windsor, and Hatfield, Mass. He was a member of the
first class that graduated at Yale College, 1702. Dr. Goodrich, born at
Rocky Hill, October 26, 1734 was, in 1777, a candidate for the Presidency
of Yale, in connection with Dr. Stiles. On counting the votes of the Corpo-
ration, they were found to be equally divided ; whereupon Dr. Goodrich in-
sisted upon his right to vote as a member, and gave the Presidency to Dr.
Stiles.
Ministers Raised Up. — "William Seward, Elnathan Chauncey, Ichabod
Camp, (Ep.) Roger Newton, d. d., Ebenezer Guernsey, Samuel Johnson,
Noah Merwin, Lemuel Parsons, Samuel Goodrich, Joseph E. Camp, Noah
Coe, Timothy Tuttle, David Marsh Smith, William C. Fowler, Elizur G.
Smith, Talcott Bates, Henry B. Camp, Dwight M. Seward, Collins Stone.
* Alleu. t Sp. An. 1, 506. Allen.
\
The Church in Durham Cen'tek, Org. May 4, 1847.
James R. Mershon, April, 1848 April, 1850
George E Hill, July, 1850 July, 1851
L. H. Pease, July, 1851 July, 1852
374 History of the Churches.
MINISTERS. SETTLED. DISMISSED. DIE D.
R. G. Williams, Oct. 1853 April, 1855
RicTiurd Hooler, Dec. 1857 Dec. 1858
Irem AV. Smith, Aug. 1858
On the 16th of November, 1844, the house of worship belonging to the
Congregational Church in Durham, took fire and was burned to the ground.
In making arrangements for the erection of a new building, the members of
the church and society were unable to agree upon a location. After many
months spent in unavailing efforts to attain unity of feeling and action,
it seemed to the members of the church residing in the south part of the
town that their duty clearly directed them to the formation of a new church
and society ; accordingly a church was organized hy a committee of the Con-
sociation. In 1858, forty-four united with this church, as the result of a
revival. — Prof. Fowler's Dedication Sermon.
The Church in East Avon, Org. March 17, 1819.
Bela Kellogg,*
Nov.
1819
Sept. 1829
April, 1831
Francis H. Case,
Dec.
1830
April, 1840
Stephen Hubbell,
Dec.
1840
May, 1853
J. 8. Whittlesey,
July,
1863
Oct. 1854
H. M. Coltim,
Feb.
1855
April, 1857
E. D. Murphy, April, 1858, inst. June, 1859.
Some unhappy divisions having existed in the society of Northington, for
a number of years, relative to the most convenient place for erecting a new
meeting-house, the former one having been consumed by fire in 1817, and
the society continuing unable to unite on any place for the erection of a
house of worship, in 1818 they erected two, about two and a half miles
from each other. The proprietors of this place petitioned the General As-
sembly in October, 1818, for an act of incorporation, which was granted.
The old church declining to give letters of dismission for the organization of
a new church, even after the incorporation of the society, the Consociation,
being called, judged it best that there should be another formed, and so consti-
tuted the petitioners a church. This church, from its commencement, has had
a steady and permanent growth; has ever contributed to the various benev-
olent societies, and has been blessed with several interesting revivals of reli-
gion. It has ever been prompt to the day in paying the minister's salary.
It has not been destitute altogether of troubles and divisions, yet the bless-
ing of the Lord has been upon it; and during the year 1858 it shared
richly in the precious outpouring of the Spirit.
* Allen.
History of the Churches.
B75
The Church
IN Eastford, Org.
Sept.
23, 1778.
illXISTEP.S.
SETTLED.
DISMISSED.
DIED.
Andrew Judson,*
Dec.
1T78
June, 1808
John Judson,
1807?
1809?
HoUis Sampson,
Dec.
1809
1815
John yichoh,
1816
1818
Reuben Torrey,
May,
1820
April
,1840
Francis Williams,
Sept.
1841
Nov.
1851
William M. Birchard,
1853
1854
Henry Hanmer,
1854
1855
Sumner Clarl;
1856
1857
Charles Chamberlin,
April
1858
L
Mr. Sampson came from the Methodists ; had gifts, but little education.
His ministerial character suffered from habits of drinking, till at length he
was carried home intoxicated. He made confessions, but it was feared never
wholly reformed. His truthfulness was often very seriouslj' questioned. A
member commenced discipline with him, whereupon he disciplined the mem-
ber, and had him excommunicated. On an appeal, the Consociation, without
deciding the case, advised both parties to make confession, with which Mr.
Sampson complied. He was afterwards dismissed without complaint ; but
final!}' silenced by Consociation ; after which, he went into Vermont, and
preached Universalism many years. Mr. Nichols was unstable, anti-Calvin-
istic, and led many away from the truth. In the fall of 1818, Dr. Nettleton
came and preached here and at Ashford alternately, through the winter, and
a most glorious revival was experienced. Almost all the youth, all the choir
but one, who were not previously professors, and many of our most substan-
tial men and women were the subjects, and the church was greatly strength-
ened. There were several revivals during the ministry of Mr. Torrey and Mr.
Williams.
Ministers Raised Up. — John Judson, Chester Carpenter.
* Allen.
I
The Church in East Glastenbury, (formerly Eastbury,) Org. 1727.
Ebenezer Wright, (c.)
Jonathan Hubhard, (c.)
John Williams, (c )
Daniel Blish, (c.)
William Gager, c.)
Chiliab Brainard, Jan. 1786 Jan. 1739
Nehemiah Brainard, Jan. 1740 Nov. 1742
Isaac Chalker, Oct. 1744 May, 1765
Samuel "Woodbridge, June, 1766 June, 1768 ? 1797
James Eells, Aug. 1769 Jan, 1805
Joseph Strong, Jr.* April, 1806 1817 1823
376 History of Hip. Churches.
MINISTERS. SETTLED. DISMISSED. DIED.
Jacob Allen, July, 1822 1835 Mar. 185G
Thomas Williams, 1839 1840
Aaron Snow, April, 1841
The society was formed 1731, and a meeting-house was soon built. Rev.
N. Brainard was a brother of David Brainard. Mr. Woodbridge lost his
reason about a year after his settlement, owing to unremitting study, as he
allowed but four hours daily for sleep. After recovering his reason, he
preached in Virginia and Georgia, and was a chaplain in the army ; at length
he located in W. Hartland. Mr. Eells found his salary too small. His prop-
erty passed into the hands of trustees, of whom it was rented for the nom-
inal sum of £5 per annum. During the last two years of his life, the soci-
ety provided him with a home, board, clothing, and $50 a year. Some of
the votes respecting the matter may interest the curious. Oct. 11, 1803,
" Voted that Capt. take care of Mr. Eells the ensuing year. Voted
that Capt. shall procure clothing for Mr. Eells, as shall be necessary,
the ensuing year. Nov. 4, 1804, Voted that the committee dispose of Mr.
Eells as the}' shall think best." After his death, March, 1805, " Voted that
Deacon G — go among the neighboring priests to see if they will give us
assistance. Voted S — C — - take care of the priests, Sundays." Mr. Williams
has preached in various places in Conn, for short periods ; in all, five or six
years, during fifty seven years ministry. There have been frequent revivals
during the last two pastorates. The society received Home Missionary
aid till 1858.
* Allen.
The Church in East Granby, (formerly Turkey Hills,) Org. 1737.
Ebenezer Mills,
1742
1755
1799
Nehemiah Strong,*
Jan.
1761
1767
Aug. 1807
Abel Forward,
Jan.
1773
Jan.
1774
Aaron J. Booge,
Nov.
1776
Dec.
1785
Whitfield Cowles,
May,
1794
Nov.
1808
Nov. 1840
John Taylor,
1810?
1815?
Eber L. Clark,
July,
1816
Jul}',
1820
1857
Erastus Ripley,
1820
1822
Chester Chajnn,
1822
1823
Ebenezer Holping,
1824
1826
Stephen Crosby,
Nov.
1826
Jan.
1832
Daniel Hemenway,
July
1832
June,
, 1842
J. Bowen Clarke,
Nov.
1842
Aug.
1845
Pliny F. Sanborne,
April,
, 1846
Feb.
1853
Sidney Bryant,
Oct.
1855
April
, 1800
Rev. Mr. Wolcott was the preacher here in 1737, and during that year
the ecclesiastical society was formed, but there are no records of the church
History of the Churches. 377
previous to 1776. The Rev. Whitfield Cowles became, during his ministry,
an open believer in universal salvation, and was silenced Nov. 1808, but his
influence for evil long continued.
MixisTEKS Raised Up. — Alexander Gillet, Newton Skinner,
*Sp. An. 1, 4S1.
The First Church in East Haddaii, Org. May 3, 1704.
MINISTERS.
SETTLED.
DISMISSED.
DIED.
Stephen Ilosmer,
May,
1704
June, 1749
Joseph Fowler,
May,
1751
June, 1771
Elijah Parsons,*
Oct.
1772
Jan. 1827
Isaac Parsons,
Oct.
1816
April, 1856
Silas W. Robbins,
Oct.
1856
The town of East Haddam was originally included in the town of Had-
dam, and the inhabitants on the east side of Connecticut river, previous to
the year 1700, went over the river to attend public worship, and to transact
town business. The Ecclesiastical Society, formed in 1700, at first embra-
ced the entire town of East Haddam ; the church was organized of members
detached from the Church in Haddam. Their first house of worship was
occupied twenty -three years ; the second, sixty -six ; their third, built in
1794, at an expense of $4000, having been remodeled and improved, in ac-
cordance with the taste of the age, is still a commodious, tasteful and desirable
church edifice. Added to the church in the first pastorate, of forty-five years,
two hundred and fifty-four ; second pastorate, of twenty-one years, one hun-
dred and thirty-two ; third pastorate, of forty-four years, one hundred and
sixty-two ; fourth pastorate, of forty years, four hundred and fifty-two ; fifth
pastorate, to Jan. 1859, ninety-four. There were eight revivals of religion
during the ministry of Mr. Isaac Parsons, and the additions to the church
were for the most part, fruits of these revivals ; thougli in every year, with
only one or two exceptions, one or more were added by letter or profession.
Ministers Raised Up. — Jedediah Chapman,! Elihu Spencer, d. d.,I
George Hall, Epaphras Chapman, (f) Robert D. Gardner, Henry M. Parsons,
Stephen Fuller, (f.)
*Sr. An. 1. 60r. Allen. +Sp. An. 3. 165. tSp. An. 4. 95.
The Church in East Hampton, ix Ch.vtham, Org. Nov. 30, 1748.
John Norton,* Nov. 1748 Mar. 1778
Samuel Parsons, Feb. 1779 Feb. 1791
Joel West,t Oct. 1792 Oct. 1825
Timothy Stone,]: June, 1828 Feb. 1832 1852
Samuel J. Curtis, Nov. 1832 Nov. 1837
* Allen. + Allen, t Sp. An. 1. 684, Allen.
49
378 History of the Churches.
MINISTERS. SETTLED. DISMISSED. DIED.
Rufus Smith, Sept. 1838 June, 1845
William Russell, Oct. 1846 Oct. 1855
S. H. Pease, 1856 1858
Henry H. Russell, Dec. 1859
The Society was incorporated May, 1746. Mr. Norton was settled in Ber-
nardstoh, Mass., in 1741, but dismissed in 1748 by reason of disturbances
in the French war. In the second French war he went as chaplaia in the
expedition to Crown Point, and his association, (Hartford South,) agreed to
supply his pulpit in his absence, from October 12, 1755, to the next Febru-
ary. Mr. Stone first studied the art of painting under the celebra'.;ed John
Trumbull ; and afterwards studied theology under Dr. D wight. -■
The old house of worship was torn down in 1854, having stood nearly
100 years, and a new one Avas erected on the same site.
* Allen, t Allen. % Sp. An. 1. C34. Allen.
The Church in East Hartfokd, Org. 1695.
Samuel Woodbridge,* 1705 1746
Eliphalet Williams, D. D.t 1748 June, 1803
Andrew Yates, D. D. 1801 1813 1844
Joy H. Fairchild, 1816 1827 Feb. 1859
Asa Mead, 1830 1831
Samuel Spring, D. D., 1833
This was known as the Third Church in Hartford, till the town of East
Hartford was incorporated in 1784. Dr. Yates left to fill a professorship in
Union College. Mr. Mead died after a ministry of 11 months.
Three houses of worship have been built by this congregation since the
settlement of the town. The first was a small, low building, and stood
about 45 years. The second was built in 1740, and taken down in 1835,
having been occupied 95 years. The present house was dedicated January
20, 1836. There have been several marked seasons of revival since the
formation of this church ; but as the present pastor's private papers, together
with some of the most reliable and valuable records of the church, were de-
stroyed by fire in 1858, no minute and correct account can be given of these.
Six "times of refreshing" since 1833 are well remembered, during which
nearly 300 have been added to the church.
Ministers Raised Up. — Allen Olcott, Eliphalet Williams, Jr. (Bap.) Chas.
0. Reynolds, Frederick H. Pitkin (h.)
*Allen. t Sp. An. 1. 323. Allen.
The Church in East Haven, Org. Oct. 8, 1711.
Jacob Hemingway, 1704, ord. Oct. 1711 Oct. 174
Nicholas Street,* Oct. 1755 Oct. 1860
History of the Churches. 379
MINISTERS. SETTLED. DISMISSED. DIED.
Saul Clark, Jan. 1808 May, 1817 Dec. 1846
Stephen Dodd,t Dec. 1817 April, 1847 Feb. 1856
D. W. Havens, June, 1847
Mr. Hemingway preached about seven years before the church was
formed, the original members having belonged to the church in New Ha-
ven. Mr. Street died on the 51st anniversary of his ordination. Added
during his ministry, 230 ; in a revival in 1817, 118 ; under Mr. Dodd, 181 ;
in 1852, 85, as the fruits of an extensive work of divine grace.
Ministers Raised Up. — Jacob Hemingwaj^, Dana Goodsell, Owen Street.
* Sp. Au. 2. 202. Allen, t Allen. Cong. Y.B. 3, 95.
The Church in East Lyme, Org. 1719.
Ebenezer Mack,
George Griswold, 1724 l76I
George Ofiborn, 1816 I8l7
William Locliicood, 1817
Beriah Green, 1821 1822
John R. St. John, 1823 1827 1828
Herman L. Vaill, 1823 1836
Frederick Gridley, 1836 1856
Joseph Ayer, 1857
Mr. Griswold was an active promoter of the great awakening. He la-
bored not only at home, but also in other parishes. The work continued
nearly two years, and one hundred white persons, and thirteen Indians be-
came members of the church. Traci/^s Great Aical-e?ii7ig, -pp. \50. 156. From
1761, the church was able to have but little preaching, until 1793, when it had
become virtually extinct, in that year it was re-organized. Henceforth it main-
tained public worship constantly, by services of the brethren, in praj'ers and
the reading of sermons, and by occasional preaching. In 1816, domestic mis-
sionaries began their labors in this place ; under which the church and con-
gregation increased, until the settlement of Mr. St. John, in 1823. Since
that time it has been favored with constant preaching, and with occasional
revivals of religion. It is still feeble ; but with some aid from the Domestic
Missionary Society, it continues, and has a prospect of being perpetuated.
Ministers Raised Up. — George Griswold, Daniel Smith, Samuel Griswold,
Seth Lee (Bap.), Jason Lee (Bap.)
The Church in Easton (for.merly North Fairfield,) Org. Dec. 13, 1763.
James Johnson,* Dec. 1763 Sept. 1810
Henry Sherman, April, 1813 June, 1815
Nathaniel Freeman,t Feb. 1819 April, 1832 June, 1854
380 History of the Churches.
MINISTERS. SETTLED. DISMISSED. • DIED.
Geo. H. Hulin, April, 1833 Oct. 1834
Chas. T. Prentice, June, 1836 April, 1851
Martin Dudley, Dec. 1851
This church at its organization embraced nine male members, of
whom its first pastor was one. After the Council had "owned them" as a
consociated church, " the church proceeded to invite Mr. Johnson to take
the pastoral care and charge of them." Mr. Johnson accepted the invita-
tion. " The council then proceeded to the ordination." During a part —
if not the whole of Mr. Johnson's ministry — the practice of " owning the
covenant" prevailed ; 83 being received to full communion — and 87 " own-
ing the covenant," had their children baptized — 295 in all. From being
a beneficiary of the A. H. M. S., the church has become self-supporting, hav-
ing a fu ndof $3,200.
* Allen, t Allen.
The Church IN East Putnam, (formerly North Killingly,) Org. Oct. 1715.
May, 1773
Mar. 1753
Sept. 1775
June, 1839
John Fisk,*
Oct. 1715
Aug.
1741
Perley Howe,
1746
Aaron Brown,
Jan. 1754
Emerson Foster,
" 1788
1779
Elisha Atkins,f
June, 1784
William Bushnell,
Aug. 1832
Mar.
1835
Sidney Holman,
Mar. 1836
Apr.
1838
Henry Robinson,
Nov. 1838
t(
1845
John D. Baldwin,
April, 1846
Sept.
1849
Norris G. Lippitt, (Meth.)
1850
1851
Benj. B. Hoj^lcinson^
June, 1851
June,
1855
Edward F. Brooks,
April, 1856
((
1858
Eezelciah Ramsdell, {S
:eth.)
1858
The church has enjoyed repeated seasons of retival, in which large num-
bers were received into it. The whole number of members from the be-
ginning is about 750 ; the number of baptisms, about 1600.
Ministers Raised Up. — Perley Howe, Joseph Howe, Manasseh Cutler,
D. D., LL. D.,J Erastus Larned.
* Allen, -f Allen. 1 Sp. An. 2. 14.
The First Church in East Windsor, Org. June, 1752,
Thomas Potwine,* May, 1754 Nov. 1802
Shubael Bartlett,t Feb. 1804 June, 1854
Samuel J. Andrews, Oct. 1848 May, 1855
Frederick Munson, Sept. 1856
History of the Churches. 381
This church, at its foundation, was the sixth in the ancient town of Wind-
sor. When East Windsor was incorporated as a town in 1768, this church
was the third in that town ; when Ellington was set off in 178G, it became
the second ; and when Windsor became a distinct town, it became the first
church in East Windsor. It has been blessed with stability in the pasto-
rate.
In 1827, an addition to the society funds was made, which became available
in 1849. They then amounted to $4,000, and were held on the following con-
ditions : " That the Society shall maintain a decent meeting-house for public
worship ; that the meeting-house shall be entirely the property of the Soci-
ty ; that the Society shall not at any time be destitute of an ordained minis-
ter more than two years, which minister shall be a learned man of true
orthodox principles, according to the sense in which our fathers maintained
the same."
Ministers Raised Up. — Henry Bissell, (h. ) Sanford Bissell, (h.) Lemuel
Bissell, (f ) Eldad Barber, I. N. Tarbox, Thomas S. Potwin, Lemuel S. Pot-
win.
* Sp. An. 2. 9. Allen. +Sp. An. 2; 192. Allen.
The Church in the Theological Institute, East Windsor Hill, Org. Nov.
18, 1835.
MINISTERS. SETTLED. DISMISSED. DIED.
Bennet Tyler, D. D.* Nov. 1835 May, 1858
The church was organized for the accommodation of the professors of the
Theological Institute, together with their families and the students — the
nearest place of worship being about two miles distant. Their worship is
conducted in the chapel of the Institute, and some of the families in the im-
mediate neighborhood attend with them. Rev. Asahel Nettleton, D. D., re-
sided near the Seminary, from 1834 to 1844, made donations to its funds,
and gave the students familiar lectures on revivals and kindred topics. See
notice of him in Dr. Siirague's Annals, Vol. 2. 542 ; also, Memoir hy Dr.
Tyler, 1844.
Minister Raised Up. — Josiah Tyler (f )
* New Englander, 1859, p. 746.
The Church in East Woodstock, Org. 1759.
Abel Stiles,*
1759
July, 1738
Joshua Johnson,
Dec.
1780
Sept.
1790
Wm. Graves, t
Aug.
1791
Aug. 1813
Samuel Backus,
Jan.
1815
June,
1830
JSzekiel Hick,
1830
1831
382 His'ory of the Churches.
MINISTERS.
SETTLED.
DISMISSED.
Wm.M. Cornell,
1831 *
1832
Orson Cowles,
April, 1832
Sept.
1837
Thos. Boutelle,
Dec. 1837
Mar.
1849
Jas. A. Clark,
1850
Michael Burdett,
April, 1852
Jan.
1854
Jas. A. Roherts,
Mar. 1854
1855
Edward H. Pratt,
Dec. 1855
About the year 1759, a part of the First Congregational Church of Wood-
stock (South), removed from South Woodstock, to the then North Wood-
stock, comprising the present Societies of East and North Woodstock. It
seems hardly probable that this church was ever regularly organized ; but
taking the original records, and the pastor of the old church, it proceeded
without a new organization after the removal. It has been blessed with fre-
quent revival seasons. Some of these occurred in the years 1815, '31, '32, '39,
'42, '55, and '58. In 1831, a diflBculty concerning the site of the meeting-
house, led to the formation — by a part of the church — of a new church in North
Woodstock ; and this church, which, in some sense, appears to be the orig-
inal church, removed again, taking once more a new name, and leaving the
secession to form anew, at the location of the first removal.
Ministers Raised Up. — Willard Child, D. D., Albert Paine, Charles
Walker, D. D.
* Sp. An. 1. 470. Allen, t Sp. An. 2. 10. Allen.
The Chu
RCH IN
Ellington,
Org. ;
1730.
John McKinstry,*
1730
1749
Jan.
1753
Nathaniel Huntington,
Oct.
1749
April,
, 1856
Seth Norton,
1756?
Jan.
1762
John Bliss,
Oct.
1764
Dec.
1780
Feb.
1790
Joshua Leonard,
Sept.
1791
Oct.
1798
Diodate Brockway,t
Sept.
1799
Jan.
1849
Lavius Hyde,
Nov.
1830
Feb.
1834
Ezekiel Marsh,
April,
1835
April
. 1844
Aug.
1844
Nathaniel II. Eggleston,
Feb.
1845
Mar.
1850
George I. Wood,
June,
1850
June,
1854
Thomas K. Fessenden,
Jan.
1855
The first settlement of Ellington was made in 1720 ; though the town
was not incorporated till 1786. In 1730 there were eleven families in the
place, at which time Mr. McKinstrj'', a native of Scotland, purchased land
there ; though he was not installed till three years after. Mr. Huntington,
born in Windham, died at the age of 31, much beloved. Mr. Norton, born
in Farmington, died at the early age of 30.
Ministers Raised Up. — Wm. Andrews, Horace Belknap, Otis Saxton,
History of the Churches. 38S
(Mcth.), J. M. Willey, (Ep.), Darius Morris, Roswell Shurtleif, John Ells-
worth, Norman Nash, J. Addison Saxton, S. D. Pitkin.
* Sp. An. 1. 357. Allen, -f- Sp. An. 1. 605. Allen.
Miiy,
1802
Nov.
1812
1832
Aug.
1813
Sept.
1816
July,
1851
June,
1820
Mar.
1836
Dec.
1841
1849
Sept.
1847
1851
Jan.
1858
Feb.
1852
Dec.
1853
1853
Aug.
1857
The Church in Ellsworth, in Sharon, Org. March, 15, 1802.
MINISTERS, SETTLED. DISMISSED. DIED.
Daniel Parker,
Orange l<yman,
Frederick Gridley,
John W. Beecher,
William W. Baldwin,
William J. Alger,
Porte?' B. Parry,
Robert D. Gardner, June, 1858
A boarding school was established by the Rev. Daniel Parker, which at-
tained to considerable celebrity, and was continued by him for some time af-
ter his dismission. Several men who have risen to eminence, are said to
have been members of this school. A fund was raised by subscription
about thetime of the organization of the church, amounting to one thousand
pounds (to which was added $2,500 in 1813,) the subscription payable in
farmer's produce, or bar iron, at the market price, with provision that it
should be loaned on mortgage for double the amount, and in case of any loss,
it was to be made good by the society, under the penalty of the income's re-
verting to the subscribers, or to their heirs, until the conditions are complied
with. A similar penalty is annexed to a failure to provide preaching for the
term of a year, either by a pastor or candidates for settlement.
Ministers Raised Up. — Gad Smith, (Meth.) Gad Smith, 2d, (Meth.)
Edwin Baily, (Bap.) Seymour Landon, (Meth.) Walter Chamberlain, Alvin
Somers, Charles Y. Chase, Thomas Beebe, (Bap.) Milo N. Miles, (h.) Elisha
Frink, (Meth.)
The First Church in Enfield, Org. 1683.
Mr. Welch,
Nathaniel Collins,* 1699 1724 1856
Peter Raynolds,t 1725 1768
Elam Potter, 1769 1776
Nehemiah Prudden,! 1782 1815
Francis L. Robbins,§ 1816 1850
Charles A. G. Brigham, 1851 1855
Abraham L. Bloodgood, 1855
When Mr. Prudden was settled, the church was in a very divided state.
He was a peace-maker, a wise and judicious man, and Calvinistic in his
384 History of the Churches.
views, and under his ministry the church was built up. Mr. Robbins was a
Calvinist ; his preaching was more practical and experimental than his pre-
decessor. Under his ministry there were several revivals ; in 1821 more
than 100 were added to the church ; also in 1830 and 1841, large additions,
and he died in the midst of a revival. When Mr. Brigham was settled, the
church and society were harmonious ; but soon discord and contention
sprang up, on account of the sentiments he advanced, which ended in his
dismission, and the division of the church, and his settlement over the se-
cession.
For an account of the revival in 1740, and President Edwards' noted Enfield
sermon, see Tracy's Great Awak. 276, and Trumbull's Hist. 2. 145.
Ministers Raised Up. — Origen Morrison, James P. Terry, Nehemiah P.
Pierce, Joseph Meacham, William Dixon, Calvin Terry.
* Sp. An. 1. 183. Allen. fSp. An. 1. 180, Allen, |Sp. An. 1. 585. Allen. § Sp.
An. 1. 370.
The North Church in Enfield, Org. March 7, 1855.
MINISTERS. SETTLED. DISMISSED. DIED.
Charles k. G. Brigham, Mar. 1855
This church separated from the First Church in consequence of the dis-
missal of their pastor, Mr. Brigham, by the Consociation, in disregard of
the protest of both the pastor and the church. They did this on grounds of
expediency, in view of the divided state, and deep feeling of the church, on
account of the extreme Calvinistic views of the pastor advanced in his
preaching. A majority of the church took letters of dismission, and orga-
nized a new church, leaving a majority of the society, and the remainder of
the church to retain their old organization, with all the ecclesiastical prop-
erty. The house of worship of the new society was built the same year.
The Church in Essex, Org. Sept. 1, 1852.
E. W. Tucker, Aug. 1852 Aug. 1853
James A. Gallup, May, 1854
The church in Essex is a branch from the church at Center Brook,
formed with 52 members; since added ninety-two. Efforts were immedi-
ately made to erect a house of worship, and the society have now, free from
debt, a very tasteful and commodious house, built at a cost of $8,000 ; and
also a very fine and capacious lecture room. The entire current expenses
are raised promptly from the income of pew rents and subscriptions, and
about $200 are contributed annually to benevolent objects abroad. Several
seasons of spiritual refreshing have been enjoyed, but none of such power
as during the winter and spring of 1858. The chief characteristics of the
church and society have been from the beginning an entire unity of feeling
History of the Churches. 385
and action — a self-denying liberality, and a deeply felt dependence on the
divine presence and aid to give success to all plans and labors.
SETTLED.
DISMISSED.
DIED.
May, 1775
Feb. 1812
Oct. 1813
Mar. 1821
1829
Sept. 1823
b'ept. 1834
1835
July, 1841
Jul}', 1841
April, 1846
The Church in Exeter, in Lebaxox, Org. 1773.
MIXISTERa.
John Gurley,*
John H. Fo\^■ler,
Daniel Waldo,
Lyman Strong,
Stephen Hayes,
John Avery, June, 1848
The church in Exeter is a branch of the church in Goshen. The separa-
tion was occasioned principal!}' by the fact that the people could not unite on
a position for a church edifice. There have been several revivals since
18U'J ; adding 67 in 1821 ; 26 in 1845 ; and 55 since 1848. The first church
edifice was erected in 1773; the second in 1844. The church received aid
from the Home Missionary Society in former j'ears; but since 1852, it has
been self-sustaining.
Ministers Raised Up. — Shiibael Bartlett, John Bartlett, Ralph R. Gurley,
Flavel Bascom, Hobart Bartlett.
* Sp. An. 2. 192. Allen.
The First Church
IN Fairfield, Org. 1650.
John Jones,*
1639
1664
Samuel Wakeman,
Sept.
1665
Mar.
1692
Joseph Webb,
Aug.
1694
Sept.
1732
Noah Hobart, +
Feb.
1733
Dec.
1773
Andrew Eliot, +
June,
1774
Sept.
1805
Heman Humphrey, d. d.,
April,
1807
May, 1817
Nathaniel Hewit, d. d..
Jan.
1818
Dec. 1827
John Hunter,
Dec.
1828
1834
Lyman Atwater, d. d.,
July,
1835
Sept. 1854
"Willis Lord,
Nov.
1854
1856
Alexander McLean, Jr.,
Jan.
1857
I
Mr Hobart, in consequence of the springing up of Episcopacy around him,
undertook the vindication of ordination other than prelatical ; whence arose
a controversy which continued several years. The opponents of Mr. Ho-
bart were Dr. Johnson, and Messrs. Beach, Wetmore, and Caner, who had
swerved from Congiegationalism. He had few equals in this country for
acuteness and learning. He published two addresses to the members of tho
Episcopal separation in New England. Mr. Eliot was the son of Rev. An-
drew Eliot, of the North Church, Boston, and his son, of the same name,
m
386 History of the Churches.
was pastor at New Milford. Mr Eliot is highlj^ extolled by Dr. Dana in
Spragiies Annals. When Gen. Tr3'0n burnt the town of Fairfield in 1779,
his house, with a large and choice librarj% was burnt ; the latter was re-
stored by contributions of his friends in Boston. Hon. Roger M. Sherman
left to the society a parsonage valued at $10,000, and $2,500 as a fund to keep
it perpetually in repair. The ministerial fund of the society is also $5,700.
Ministers Raised Up. — Eliphalet Jones,§ Andrew Eliot, Jonathan Row-
land, Oliver Dimon, Richard Woodhull, Ebenezer P. Rogers, Benjamin Par-
sons, Isaac M. Eh% E. P. Humphre3',D. d., John Humphre}^,!
* Allen, t Sp. All. 1. 375. Allen. % Sp. An. 1. 4l'0. § Sp. An. 3. 31. 1 Sp. An. 4, S21.
First Church in Fair Haven, (in New Haven,) Org. June 23, 1830.
MINI.'^TEKS. SETTLED. DISMISSED. DIED,
John Mitchell, Dec. 1830 Nov. 1836
B. L. Swan, Nov. 1836 June, 1845
BurdettHart, Sept. 1846 Aug. 1860
On the same day that this church was organized, a commodious house of
worship was dedicated. The number of original members was fiftj'-three ;
thirty of whom were from the East Haven church, and twenty-three from
the North Church in New Haven ; eighteen more were soon after added
from the North Church. This church was founded with no sectarian or par-
tisan intent, nor to carry any points of theological difference : but to meet
the actual want of the community for the means and agencies of worship,
and to secure here the great ends of religion, the observance of Christian or-
dinances, and the preaching of the free and blessed gospel of Christ. Soon
after it was formed it was favored with successive revivals. The year 1848
was also peculiarly distinguished in its history as a season of refreshing
from the Lord. On the 20th day of April, 1854, the new edifice of the First
Society was publicly set apart for the uses of divine worship. It is a large,
substantial and attractive church, seating fourteen hundred persons. It be-
longs to the society, and its slips are annually rented to defray the current
expenses. Under the first pastorate there were added to the church one
hundred and nineteen ; under the second, seventy -three ; under the third,
thus far, three hundred and eighty. A colony of one hundred and nineteen
members from the First Church was organized as the "Second Congrega-
tional Church in Fair Haven," on the 31st day of March, 1852. — Rel. In-
tel. 17, 250.
Second Church in Fair Haven, (in East Haven,) Org. March 31, 1852.
Nathaniel J. Burton, July, 1853 Sept. 1857
Tlniuthy Dwight, Sept. 1853 Aug. 1859
History of the Churches. 387
MINISTERS. SETTLED. DISMISSED. DIED.
C. D. Murray, lie. ISfiO
Edwin Dirnocl\ lie. ISfiO
To furnish needed church accommodation?, a house of worship, costing,
with organ, $16,000, was erected on the east side of the river, and completed
March, 1852. The church was formed with ninety-three members from the
First Church, and twentj'-six more soon after. In March, 1853, forty-one
members were dismissed, to form the Third Church. The revival of 1858
added sixteen.
The Center Church in Fair Haven, (in New Haven,) Org. May 3, 1853.
W. B Lee, Aug, 1853 Mar. 1860
There were thirty-eight members in this church at the time of its organ-
ization, who had taken letters, in regular form, from the Second Congrega-
tional Church in Fair Haven. They met in Walworth Uall, on Grand street,
until their church edifice was completed and dedicated, Sept. 6th, 1854.
The Church in Falls Village, (in Canaan,) Org. Oct. 27, 1858.
H. A. Russell, Oct. 1858 Oct. 1859
John Edgar, Oct. 1859
Formed by Consociation with twelve members. Twenty- seven persons were
added in the A'ear following. A house of worship has been erected thirty-
four feet by forty-eight, at a total cost with the land on which it stands, of
$2,400. Expenses and benevolent contributions for the year $902.
The Church in Farmington, Org. Oct. 13, 1652.
Roger Newton,* 1652 1657 June, 1683
Samuel Hooker,t 1661 1697
Samuel Whitman,! 1706 1751
Timothy Pitkin,§ 1752 1785 1811
Allen Olcott,! 1787 1791 1811
Edward D. Griffin, D. D.1[ June, 1793 1794
Joseph Washburn,** 1795 1805
Noah Porter, D. D. 1806
The church in Farmington was constituted with seven male members, inclu-
ding the pastor. The half-way covenant was adopted under Mr. Whitman's
ministry, and discontinued after much debate and difficulty imder his suc-
cessor, Mr. Pitkin. The present meeting house was built in 1771, in the
best manner, and of the choicest materials — an evidence of which is, that
388 History of the Chinches.
the outside covering, first put on, (including the shingles,) is yet sound and
good. The steeple, above the belfry, was raised entire, where it has stood
unimpaired, to the present day. The present town, till 1825, when a Meth-
odist church was formed, was one Ecclesiastical Society or Parish, with no
house of worship, church or religious teacher, besides the Congregational.
Nov. 4, 1840, a historical discourse was delivered before the citizens of Far-
mington, in commemoration of the original settlement of the ancient town,
in 1G50, by Noah Porter, Jr., now Professor in Yale College. The discourse,
together with valuable historical and biographical notes, was published.
There have been revivals of religion in the Congregational church of this
town from its first organization to this time ; and more frequently since 1793.
Memoir of Dr. Nettlefon^ 140. E\). Mag. 1. 378, 420.
^Ministers Raised Up. — Daniel Hooker, Elnathan Whitman, John Hart,
Lathrop Thomson, Edward Porter, Giles H. Cowles, D. D., Isaac Porter,
Robert Porter, Hezekiah N. Woodruft" Asahel Hooker, Ephraim T. Wood-
ruff", N(iah Porter, D. D, Elnathan Gridley (f), John Richards, D. D.,tt
James Wilcox, Horace Woodruff, George J. Tillotson, William S. Porter,
Noah Porter, Jr., D. D., Walter Clarke, D. D., Giles M. Porter, Chauncey D.
Cowles, Lewis Bodwell, (h.)
*Sp. An. 1.37. Allen, t Sp. An. 1. 37. Allen. J 8p. An. 1. 315. Allen. §Sp-
An. 1.347. Allen. || Allen. H Sp. 4, 26. Allen. ** Allen. t+ Cong. Quar. 1. vol.
1. Allen.
The Church in Fraxkmn, 0r6, Jan. 4, 1718.
Henry Willes,* Oct. 1718 Sept, 1758
JohnEllis,t Sept. 1753 1779 Oct. 1805
Samuel Nott, D.D.t Mar. 1782 May, 1852
George Justus Harrison, Mar, 1849 Oct. 185 1
Jared Reid Avery, Dec. 1851, installed Mar. 1854
This church was organized with eight members, all males. The Ecclesi-
astical Society was in existence more than a yea? before this. Provision for
religious worship was made during the winter of 1716-17, in private
houses : and the following summer, the people worshiped in a barn. At
this time, there was in the neighborhood an old meeting house, in ruins,
whose " pulpit, and seats, and canopee" the society agreed to take at five
pounds, ten sMllings, money, or as money. By vote of society, Nov. 22,
1716, the new meeting house was located " at the place commonly known
by the name of Arnold's barn, or about 12 rods southward therefrom:"
house to be '"forty foot long, thirty-five feet wide, and eighteen foot between
joints." It was finally left with the carpenter to decide whether the house
should " stand at the place where the timber lies, or down at the walnut
bush where the path comes up the hill." The meeting-house was geated by
a committee, according to age and- estate.
Norwich, West Fanus, was constituted the town of Franklin in 1786. A
great raviyal added to the chureh 100 members in 1741*3 ; on© in 1855
History of the Churches. 389
added 33. In 1753, there were more than 100 members of the society.
The ministry of the first three pastors embraces a period of 136 years, or
two years more than the whole period of the church's existence, prior to
the death of Dr. Nott. The present house of worship was erected in 1836.
MiNisTEKS Raised Up. — David Aver3-,§ Oliver Ayer, Eliphalet Nott, John
Hyde, Eli Hyde, Samuel Nott, Charles Hyde, Lavius Hyde, Elijah Harts-
horn, Beaufort Ladd, Stephen T. Nott, Robert P. Stanton, Joseph W. Back-
us, Alvan Hyde,! Asahel Huntington.**
* Sp. An. 1. 299. Allen. + Sp. An. 1. 604. + Sp. An. 2. 190. Allen. § Mendon
As. 124. I Sp. An. 2. 300. Allen. ** Allen.
The Church in Fitchville, in Bozrah, Org. Dec. 1, 1854.
William Aitchison, April, 1852 April, 1855 Aug. 1859
W W. BeUen, " 1855 " 1857
T. D. P. Stone, " 1857 Jan. 1859
Joseph A. Saxton, Jan. 1859
The house of worship was erected by Asa Fitch, Esq., the owner of the
factory and village ; and the ministers have been supported mainly by him,
on a liberal salary. After more than two years from the erection of the
house, the church was formed.
Aug. 1797
1799?
Jan.
1824
July, 1845
Oct.
1856
The Church in Gilead (in Hebron,) Org. (probably) 1748.
MINISTERS. SETTLED. DISMISSED. DIED.
Samuel Langdon, 1750 1751
Elijah Lothrop,* April, 1752
Ammi Rogers, 1797 ?
Nathan Gillet, Nov 1799
Charles Nichols, Sept. 1825
The Ecclesiastical Society in Gilead was organized May, 1748. The first
church edifice was erected in 1749. The occasions of special religious in-
terest during the century were in the years 1824 and 1831. During the revival
in 1831, there were 54 persons added to the church. During the early part of
the year 1858, a work of grace resulted in upwards of twenty cases of hopeful
conversion. A fund established in 1794, by Mr. John Gilbert, now amounts
to $4,000.
Ministers Raised Up. — Eleazar C. Hutchinson, D. D., Edwin R. Gilbert,
Samuel Post.
* Allen.
The First Church :n Glastenbury, Org. July, 1692.
Timothy Stevens,* Oct. 1693 April, 1726
Ashbel Woodbridge,t " 1728 Aug, 1758
DISMISSED.
DIED.
May, 1791
Jan. 1797
May, 1804
June, 1828
1820
Nov. 1825
Feb. 1837
Jan. 1858
390 History of the Churches.
MIXISTER9. SETTLED.
John Eell.'!, June, 1759
William Brown, | May, 1792
William Lockwood,§ Aug. 1797
Prince Hawes, June, 1807
Caleb Burge, Aug. 1821
Samuel A. Riddel, June, 1827
James Smith, Dec. 1837
Amos L. Chesebrough, July, 1858
Those members of the First Church in Wethersfield who resided on the
east side of the Connecticut River, were duly organized into a distinct
church July 28, 1692— denominated the First Church in Glastenbury. In
May, 1731, a new Ecclesiastical Society was incorporated within the limits
of Glastenbury, hy the name of Easthury, and a church immediately or-
ganized, consisting of those members of the First Church whose home was
within the bounds of the new society. The First Church was again divi-
ded by the organization of the church in South Glastenbury, Dec. 22, 1836.
Hel. Intel. 11. 460.
Ministers Raised Up. — John Bulkley, Samuel Welles, Charles Treat,
Jonathan Hubbard, Richard Treat, Samuel Woodbridge, Timothy Wood-
bridge, William Woodbridge, Anson Hubbard, Albert Hale, Isaac Plum-
mer, James L. Wright, William S. Wright.
* Allen, t Allen, j. Sp. An. 1. 657. § Sp. An. 1. 413. Allen.
The Church in Goshen, Org. Nov. 1740.
Stephen Heaton,
Nov.
1740
May,
1753
Dec. 1788
Abel Newel,*
Aug.
1755
Jan.
1781
1813
Josiah Sherman,
June,
1783
Feb.
1789
Asahel Hooker,t
Sept.
1791
June,
1810
April, 1813
Joseph Harvey,
Oct.
1810
Sept.
1825
Francis H. Case,
Feb.
1826
"
1828
Grant Powers, J
Aug.
1829
April, 1841
Lavalette Perrin,
Dec.
1843
Sept.
18.57
Joel F. Bingham,
Jan.
1859
May,
1860
The lands in Goshen were originally divided, in 1739, into 53 shares —
one for the ministry, one for the first settled minister, one for schools, and
the other fifty were sold at public vendue. At the first town meeting, in
that year, it was voted " that the selectmen shall ascertain the places of
holding the meetings for the public worship of God." Mr. Heaton's salary
was£lOO "settlement," to be paid in labor in two years, and £llO the first
year, increasing £lO a year to £170. But he was found not to have much
fixedness of opinion on theological subjects, sometimes preaching to please
Arminians, and again to please the Orthodox, the consequence of which
was, that he lost the confidence of all. Complaint was at length made to
History of the Churches. 391
the Consociation, iy the town, against him, of " immoral conduct ;" "impru-
dent conduct unbecoming a minister ;" " a great deficiency in ministerial
qualifications." Six years were spent in the trial. His confession was ac-
accepted as Christian satisftiction, and he Avas dismissed. He died at Go-
shen, leaving a large estate.
Mr. Sherman (brother of Hon. Roger Sherman, of New Haven,) wore a
large white wig, and was very imposing and winning in appearance. He
had popular talents, and at first was very acceptable. But alienation arose,
in consequence of his avowing, in his preaching, Arminian sentiments.
When the leading members of the church who felt aggrieved went to him
to talk about it. he took offense, and they complained that he treated them
in a very arbitrarj' ^ay, " overrating human knowledge as essential to con-
version." Three brethren, at this time, attended service one Sabbath at a
neighbormg church, for which they were disciplined ; and things grew
worse till Mr. Sherman agreed to a dismission, — the town paying him £50.
Then the church were in a confused state, and called a council of ministers
for advice ; which was to annul all votes during Mr. Sherman's ministry.
Messrs. H Bingham and Thurston were ordaine 1 missionaries to the Sand-
wich Islands, at Goshen, Sept. 1819 There have been frequent revivals in
the last sixty years, — in six cases adding from 30 to 72 members in a year
Ev. Mag. 1. 341. Rel. Intel, 7- 232 ; 12. 731,
Ministers Raised Up. — Xoah Wadhams, Elisha Parmelee, Reuben Par-
melee, Darius 0. Griswold, Edward W. Hooker, n. d., William Thompson,
D D., Orlo Bartholomew, A. T. Norton (h), Luther Hart., Ephraim Lyman,
Mark Ives (f.), John F. Norton, Augustus Thompson, Luther H. Beecher, d. d.
* Allen. tSp.An. 2. 317. Allen. Litebf. Centeu. 92. t Alien. Litchf. Ceuten. 123.
The Church in Goshen (in Leb.\non,) Org. Nov. 26, 1729.
MINISTERS.
Jacob Eliot,*
Timoth}' Stone, t
Wm. B. Ripley, t
Erastus Ripley, §
Salmon Cone,
Israel T. Otis,
Joshua R. Brown, II
Elijah W. Tucker,
Aaron R. Livermore,
This church was formed by a colony of twenty-nine males from the First
Church in Lebanon. On the following year, (1730) .56 females were re-
ceived. About the year 1770, a part of the church was dismissed, for the
purpose of forming a church in Exeter Society.
SETTLED
DWillSSED.
DIED.
Nov.
1729
April,
1766
Oct.
1766
Sept.
1767
May,
1797
Nov.
1798
July,
1822
Sept.
1823
Feb.
1832
Nov.
1843
1832
Mar.
1834
June,
1835
Mar.
1844
May,
1845
June
1852
Sept.
1858
Sept.
1853
1858
Feb.
1860
392 History of the Churches.
Ministers Raised Up. — Abraham Fowler, Dyar T. Hinkley, Timothy
Stone, Orrin Fowler, Salmon McCall.
* Sp. An. 1. 32S. tSp. An. 1. 631. Allen. JAllftn. gAllen. | Cong. Y. B. 6.
lilt.
DISMISSED.
Nov.
174-2
Aug.
1747
Dec.
1748
Dec
1751
Nov.
1779
1793
Dec.
1832
Mar.
1839
Juh%
1841
May,
1845
April,
, 1847
Jul3S
1848
April,
1850
Mar.
1854
The Church in Granby, Org. 1739.
MI>fISTEE8. SETTLED.
Eli Colton, Dec. 1740
David S. Roicland, Feb. 1745 Aug. 1747 1794
Burr^ Aug. 1747
Aaron Brown, Oct. 1750
Joseph Strong,* Nov. 1752 Nov. 1779 Jan. 1803
Israel Holly, Oct. 1784
Isaac Porter.t June, 1794 Dec. 1832 1844
Charles Bentley, Aug. 1833
Chauncey D. Rice, Oct. 1839
Israel P. Warren, April, 1842
James C. Houghton, June, 1845
Alfred White, July, 1847
Samuel W. Barnum, April, 1849
C. F. Page, Oct. 1850
Wm. H. Gilbert, July, 1856
The earliest Ecclesiastical record extant pertaining to this church and so-
ciety, is dated May, 1739. In the volume which contains it, a part of
which is obliterated, the records of the church and society are blended.
On the 27th page — the 21st now existing, we find the first distinct notice of
the church, as follows :
" Att a meeting of ye Northwest Society of Simsbury on ye last Mon-
day of January, 1 746-7. Voted,
1. Yt we chuse yt ye church in this society shall be settled a Congrega-
tional church.
2. Voted yt ye Scriptures of ye Old and New Testaments, as they are ye
onl^Minering rule of faith and practis to Christians, so they are ye only un-
ering rule of church government and discipline.
3. Yt as we know of no humm composition yt comes nearer to ye
Scriptures than Cambrig platform in j^e substance of it, so we chuse 3^t ye
church in this society, shall take it in ye substance of it under ye scriptures
for their rule of church government and discipline.
4. Yt in ye administration of church membours, we judge it necessary
yt ye porsons to be admitted, give to ye minister an account of their knoleg
in ye fundamental docterings of ye gospel, their faith therein to his satisfac-
tion and acceptance, and yt every such person being free from scandal, and
of regular conversation, being propounded to ye church 3 Lords da\'s before
admition, may then be admited, by and with ye consent of ye church, pro-
vided no valid objection be laid against them.
5. Voted yt we naurtheless are not straited in our charity towards
History of the Churches. 393
our neighboring churches yt are settled under Saybrook platform, or those
called Presbyterians, but are willing yt any of their members in good
standing in their churches shall be admitted to communion in this church
as opportunity may present— as also yt we are willing yt our ministers for
ye time being shall exchang labours with any of ye ministers of any of
s'd churches yt are in good standing, then alway provided yt it be with ye
consent of ye church."
The whole number of additions to the church, exclusive of its original
founders, is 604.
Ministers Raised Up.— Joel Hayes, Silas Higby, Harvey Hayes, John C.
Strong, Joseph D. Strong, Reuben Holcomb, Gordon Hayes, Amasa A. Hayes,
James B. Cleaveland.
* Sp. An. 2. 229. + Allen.
The CHURcn in Grassy Hill, (in Lyme,) Org. 1755.
MIKISTER3. SETTLED. DISinSSED. DIED.
Daniel Miner, iVoT April, 1799
Seth Lee, Oct. 1817 Oct. 1826
Nathaniel Miner,' Mar. 1827 Mar. 1829
A. Alden, May, 1830 Sept. 1831
Mark Mead, July, 1833 July, 1836
Warner, 1837 1838
Olir:er Brown, May, 1839 Feb. 1853
Alpha Miller, May, 1853
The original members constituting the St rict Cong regational, or Sepa-
rate Church of Grassy Hill, mostly withdrew from the church of North
Lyme, now Hamburg. This church united with the Middlesex Consocia-
ation Oct. 183-1. Their records were destroyed by fire, with the house of
the first minister. It is not known precisely when the church was gathered.
A very interesting revival of religion, which resulted in a very considera-
ble addition to the numbers and strength of the church, commenced in the
winter of l8-t2. There was also one in 1858. In 1847, their house of wor-
ship was remodeled. They have during a series of years received $100 from
the Home Missionary Society. The whole number of families embraced in
the Congregation does not exceed twenty.
Ministers Raised Up. — Noah H. Gillett, Sylvester P. Marvin, Oliver
Brown, Jr., George A. Miller.
The Church in Greenfield, (in Fairfield,) Org. May 18, 1726.
John Goodsel, May, 1726 April, 1756
Seth Pomeroy,* Jan. 1758 ? 1769
51
/
394
History of the Churches.
MINISTERS.
William M. Tennent,t
Timothy D\vight,D. D.,:f
Samuel Blatchford, d. d. ,§
David Austin,}
Horace Holly, d. d.,
William Belden,
Richard V. Dey,
Nathaniel Freeman,%
T. B. Sturges,
SETTLED.
June, 1772
Nov. 1783
1796
1797
Sept. 1805
Oct. 1812
Jan. 1823
April, 1833
June, 1842
This church has had five houses of worship. Dr. Dwight had a noted
classical school at Greenfield. He left to accept the Presidency of Yale
College. n/
Ministers Raised Up. — Aaron Burr, d. d.,** President of New Jersey Col.
lege, Daniel Banks, Pomeroy.
* Allen, t Sp. An. 3, 26. J Sj). An. 2. 152, Allen. § Sp. An. 4, 158. i Sp. An. 2, 195.
Allen. H Allen. ** Allen.
DISMISSED.
DIED.
Dec. 1781
1810
1795
Jan. 1817
1797
Mar. 1828
1798
Feb. 1831
Sept. 1808
1827
1821
1828
1836
1840
June, 1854
The Church in Green's Farms, (in Westport,) Org. Oct. 26, 1715.
Daniel Chapman,
Oct.
1715
Nov.
1741
Daniel Buckingham,*
Mar.
1742
May,
1766
Hezekiah Ripley,D. D.,t
Feb.
1767
Aug.
1821
Nov.
1831
Edward W. Hooker,
Aug.
1821
Jan.
1829
Thomas F. Davies,
Oct.
1829
Aug.
1839
Dan C. Curtiss,
June,
1840
Jan.
1843
Giles M. Porter,
Dec.
1844
Mar.
1850
Charles Bentley,
May,
1850
May,
1858
R. 8. Egleston,
April,
1859
From the state records, in Hartford, it appears that West Farms, Fairfield,
was made a distinct society and parish in Ma}'', l7ll, and that at their Octo-
ber session, 1714, the General Assembly did allow the inhabitants of West
Farms, in Fairfield, to embody themselves into a Church Estate. The ori-
ginal covenant was subscribed by seven persons besides Mr. Chapman.
There teas no Confession of Faith distinct from this Covenant, which as it
appears to have been retained, without alteration or addition for ninety-
three years, is here given :
" We do, in the humble sense of our deep unworthiness of an acknowledge-
ment in the covenant of divine grace and also of our inability unto the per-
formance of the duties of the holy covenant, through the strength and grace
of Christ alone, heartily and sincerely engage and promise, in the presence
of God and his people, denying all ungodliness and worldly lusts, to live so-
berly, righteously and godly in this present world, solemnly devoting our-
selves and our seed unto the Lord, to be his people ; avouching Almighty God
for our God and portion ; avouching the Lord Jesus Christ for our only
Prophet and Teacher, and for our only Priest and Propitiation, and for our
History of the Churches. 395
only King and Lawgiver ; avouching the Holy Ghost for our Sanctifier ; pro-
fessing our subjection to the gospel of Christ, and that we will walk together
in a conscionable attendance upon all the ordinances of the gospel, and in
a member-like communion, helpfulness, and watchfulness according unto
Christ."
Members at the close of the first pastorate, eighty; of the second, seventy-
five; of the third, one hundred and thirty ; added during the fourth, nine-
teen ; the fifth, one hundred and ten ; the sixth, thirty-one ; the seventh,
eighteen ; the eighth, seventy-seven. Present number one hundred and thirty.
In 1831, about forty were dismissed to unite in the formation of a church
in the village of Westport. The present meeting-house is the fourth which
has been erected. . The second was destroyed by the British troops in 1779,
when many dwellings, including that of the pastor, were consumed. The
third house of worship was lost by accidental conflagration in April, 1852.
Ministers Raised Up. — Samuel Sherwood, Samuel Sturges, William B.
Ripley, Daniel C. Banks, Zalmon B. Burr, Enoch F. Burr, William J. Jen-
nings, Edward Allen.
* Sp. An. 1, 648, fSp. An. 1. 647. Allen.
The First C
HURCH
in Greenwich, Org. 1670.
MINISTERS,
SETTLED.
DISMISSED.
died.
Jeremiah Peck,
1679
1689
Abraham Pierson,
1691
1694
Salmon Treat,
1695
1697
Joseph Morgan,
1697
1700
Nathaniel Bowers,
1700
Ephraim Bostwick,
1730?
1746
Ebenezer Davenport,
1767
1773
Robert Morris,
1785
1794
Plait Buffet,
1794
1796
Simons,
1796
Ahner Benedict,
1800
Samuel Sturges,
1800
1807
John Noyes,
1810
1824
Charles F. Butler,
1824
1835
Thomas Payne,
May,
1837
Feb.
1842
S B. S. Bissell,
Sept.
1842
Sept.
1853
William A. Hyde,
Sept.
1854
This church has had four houses of worship. The first existed previous
to 1694, as in that year a vote was passed to build a new meeting-house.
Two others were successively occupied till 1838, when the present house
was erected. For many years previous to 1835, this church was small and
feeble, and in a very low state ; since then it has been greatly blessed, and
sustained. As the fruits of a revival in 1839, thirty -nine were added; in
1843, thirty-two ; in 1855, thirty.
396 [ History of the Churches.
The Second Chubch in Greenwich, Org. 1705.
MINISTEP.S.
SETTLED.
DISMISSED.
DEED.
Joseph ]\Iorgan,
1705
Oct. 1708
Richard Sackett,
1717
1727
Stephen Monson,
May,
1728
1733 .
Abraham Todd,
May,
1734 •
1773
Jonathan Murdock,*
June,
1774
Mar. 1785
Jan. 1813
Isaac Lewis, d. D.,t
Oct.
1786
1818
Aug. 1840
Isaac Lewis, Jr. J
Dec.
1818
1828
Sept, 1854
If'oah C Saxton,
Albert Judso7i,
Ulam Clarl\
Joel Mann,
Sept.
1830
Aug. 1830
Noah Coe,
May,
1837
May, 1845
Frederic G. Clarl\
V
George Bushnell,
Ebenezer Mead,
Joel H. Linsley,
Dec.
1847
This church is located in the west part of the town of Greenwich, and its
separation from the first church appears to have arisen from the jealousy of
the proprietors of the town, lest the holding of worship at Horseneck (as the
west part was then called,) should injure their interests. The society was
weak till after the close of the revolution, at which time tradition says that the
society owed £30, and it was admitted that the money was not in the place.
Since 1793 there has been a great increase of wealth in this community, so
that there are now eleven houses of worship in the town, west of Mianus
river, occupied by four denominations. A stone meeting-house, the contract
for which was $32,500, was built in 1859. There are few records of the
church for the first seventy years. In the revolutionary war, this society
suffered severely, being between the British and American lines for about
four years, in which there was no law, but robbery and plunder ran riot .
the minister parolled by the British, and nearly all the stable inhabitants were
compelled to flee ; a few that were too poor to remove, remained to be made still
poorer or join the enemy. A dread of revivals which grew out of the excesses
in the great revival of 1740 has had an extended influence down to the present
day ; and yet God has favored this church above many in this respect, for
since 1816, when the first revival after 1740 occurred, there have been revi-
vals in 1822, in 1828, in 1831, in 1839, in 1843, in 1850, in 1854, in 1858,
besides several others which did not bring so many into the church. — Rel.
Intel, 13, 188; 16, 620.
The settlement of Rer. Isaac Lewis, d. d., appears to have been one of the
events that turned the tide in favor of this church. His long faithful min-
istry was the means of raising the church from forty -seven members to one
hundred and eighty-five. One of his best measures was leading the church
to abandon the "half-way covenant," and to admit only professors of piety
to the communion, and only the children of such persons to baptism. In
History of the Churches. 397
March, 1831, the first? " four days" or " protracted meeting" east of By-
ram river was held in this church, which was attended with a great blessing.
Ministers Raised Up. — Mark Mead, Samuel Howe, Piatt Tyler Ilolley,
Ebenezer Mead, Zachariah Mead, (Epis.,) Whitman Peck, John Peck, Isaac
Peck. (Epis.,) Enoch Mead.
* Allen. Sp. An. 2. 41. + Allen. Sp. An. 1. 602. JAUen. Sp. An. 1. 6G7.
Sept.
1832
1833
Mar.
1834
April, 1835
1835
1837
1837
June, 1838
Dec.
1838
Mar. 1846
Dec.
1846
Jan. 1856
June,
1856
The Chdrch in Greeneville, (in Norwich,) Orc. Jan. 1, 1833.
MINISTERS. SETTLED. DISMISSED. DIED,
Dennis Piatt,
JohnStorrs, Mar. 1834 April, 1835 1854
Spencer F. Beard.,*-
Stephen Crosby ., {e. )
Alphonso L. Whitman,
Charles P. Bush,
R. P. Stanton,
Soon after the commencement of works for the manufacturing establish-
ments in the village in 1829, a prayer meeting was commenced by brethren
of the second church. In 1832, when the inhabitants were multiplied, the
prayer meeting was changed to a regular sabbath service, and a Sabbath
School was gathered in the autumn, and a minister employed. A meeting
house, commenced in 1834, was completed in the spring of 1835. The Sab-
bath School has here, as elsewhere, proved a nursery of the tthurch. One of
its members. Rev. William Aichison who went as a missionary to China has
fallen at his post. There have been frequent revivals, and in five several
years there have been added from twenty -six to forty -three members.
Minister Raised Up. — William Aichison, (f.)
The First Church in Griswold, Org. Nov. 20, 1720
Hezekiah Lord,
Nov.
1720
June, 1761
Levi Hart, d. d.,*
Nov.
1762
1808
Horatio Waldo, t
Feb.
1810
Aug. 1828
Spofford D. Jewett,
Feb.
1830
June, 1836
William R. Jewett,
Dec.
1836
July, 1843
Roswell Whitmore,
1844
1846
Calvin Terry,
Nov.
1846
April, 1851
Bennett F. Northrop,
July,
1853
Dr. Hart was a man of eminence, and conducted the studies of some the-
ological students. There were extensive revivals in 1820, and 1831, and
more limited revivals in 1852 and 1858. — Eel. Intel. 5, 376; 13, 551.
Ministers Raised Up. — Asa Burton, d, d.,^ Daniel Haskell,§ Punderson
398 History of the Churches.
Tyler, Stephen Johnson, (f.) Robert Staunton, James •Averill, William Clift,
William P. Avery, (h.) Alexander Yerington, William R. Palmer.
* Sp. Au. 1. 590. Alleu. t Sp. An. 4. 630. % Sp. An 2. 140. § Sp. An. 2. 526.
The Church in Groton, Org. 1705.
MINISTERS.
SETTLED.
DISMISSED.
DIE!
).
Ephraim Woodbridge,
Nov.
1704
1724
Dec.
1725
John Owen,*
Nov.
1727
1753
June,
1753
Daniel Kirkland,t
Dec.
1755
1758
May,
1773
Jonathan Barber,
Nov.
1758
1768
1783
Aaron Kinne,:}:
Oct
1769
Nov.
1798
1824
Timothy Tuttle,
Aug.
1811
Apr.
1834
Jared R. Avery,
Oct.
1839
Apr.
1851
George H. Woodward,
Oct.
1851
Jan.
1856
Sylvester Hine^
1856
The church was formed from the church in New London. The records
were destroyed, or disappeared, amid the terrible scenes through which the
people here were called to pass during the war of the revolution, and the in-
human massacre at the Fort in 1781 ; they are very meager till within the
last fifty years. The first house of worship was located near the center of
the town, as at present bounded. A house of worship was subsequently
erected three-fourths of a mile east of the present village of Groton, and
was occupied for a considerable time previous to the Revolution, and after,
till the present house in Groton village was dedicated in 1834.
Ministers Raised Up. — Elisha Fish,§ Solomon Morgan, Colby C. Mitch-
ell, (f) Joseph Morgan,! Jared R. Averj^, Frederick D. Avery.
* Sp. Au. 1. 235. Allen. Tracy's Great Awak. 307-9. t Sp. An. 1. 623. Allen.
X Allen. § Mendon. Assoc. 89. 1 Sp. An. 3. 19.
The First Church in Guilford,
Org. June 19,
1643.
Henry Whitfield,*
1639
1650
1658
John Higginson,t
1643?
1659
1708
John Bowers^
1660?
Joseph Eliot, t
1664
May,
1694
Thomas Ruggles,§
Nov.
1695
June,
1728
Thomas Ruggles, Jr.,§
Mar.
1729
Nov.
1770
Amos Fowler, II
June,
1758
Feb.
1800
Israel Brainerd,'^*
June,
1850
Jan.
1806
Oct.
1854
Aaron Dutton,tt
Dec.
1806
June,
1842
June,
1849
E. Edwin Hall,
Oct.
1843
July,
1855
Henry Wickes,
May,
1856
July,
1858
Wm. S. Smith,
May,
1859
Mr. Whitfield, with a large part of those who had been under his charge
History of the Churches. 399
in England, began a settlement in Guilford in 1639. He returned to Eng-
land, and died at Winchester. Mr. Higginson, his son-in-law, was " teach-
er" till his removal, and left himself to return to England, but was induced
to settle at Salem, Mass. Mr. Brainerd's ministry of thirty years at Verona,
N. Y., was attended with several extensive revivals. Mr. Button was an
able and devoted minister, and his labors were eminently blessed with sev-
eral revivals of great power. On taking leave of the old meeting-house, in
1830, he stated that about eight hundred had professed religion, and sixteen
hundred had been baptized in it.
Ministers Raised Up. — Jared Eliot, Daniel Collins, Timothy Collins,
Edmund Ward, Bela Hubbard, d. d. (Ep.) Samuel Johnson, d. d. (Ep.)
Thomas Ruggles, William Seward, Timothy Stone, Andrew Fowler, (Ep.)
Thomas Ruggles, Jr., Joy H. Fairchild,§§ William Leete, Jr., Thomas But-
ton, Edwin D. Seward, Theodore A. Leete, Beriah Hotchkin, John H. Pow-
er, Henry Robinson, Sherman Griswold, (Bap.) S. AV S. Button, d. d., Mar-
tin Dudley.
*Math. Mag. 1. 541. Sp. An. 1. 10. Allen, t Sp. An. 1. 91. Allen. J Sp. An.
1.22. Allen. § Sp. An. 1. 261. Allen. 1 Sp. An. 1.383. ** Cong. Y. B. 2.89.
+tSp. An. 2. 489. Allen. ^ Sp. An. 3.497. §§Sp. An. 3.-497. §§ Cong.
Quar. 1. 314.
The Third Church in Guilford, Org. Nov. 23. 1843.
MINISTERS. SETTLED. DISMISSED. DIKD.
David Root, Jan. 1845 April, 1851
R. M. Chipman, Jan. 1852 May, 1858
Geo. I. Wood, Nov. 1858
This church was formed by a secession from the First Church. The
church in Madison (East Guilford,) was formerly the Third Church ; that
at North Guilford being the Second ; and a church formed in 1773, (now
extinct, on account of the disagreement of a large majority of the First
Church in the settlement of Mr. Ruggles, Jr.,) having been the Fourth in
Guilford.
The Fovurth Church in Guilford, Org. 1733.
Edmund Ward, Sept. 1733 1735
Joseph Lamb,
James Sprout, d. d.,* April, 1743 Oct. 1768 1793
John Hunt, 1769 ? I77l
Daniel Brewer, Sept. 1771 1778
Beriah Hotchkin, Aug. 1785 1790? 1829
This church was formed by reason of a controversy arising in 1729, with
reference to the settlement of Mr. Ruggles, Jr. A meeting-house was
erected in 1730. Dr. Sprout, after an able and prosperous ministry, was
400 History of the Churches.
re-settled in Philadelphia. Mr. Hotchkin, after a few years, removed to
Western New York, where he was eminently useful in preaching and plant-
ing new churches. The church became extinct soon after 1800. See Trum-
huirs History, Vol. 2, CAap. 7, j^. 114.
* Sp. An. 8. 125.
Nov.
1715
Oct.
1738
1746
1767
1753
April,
1803
April, 1818
April, 1834
Feb. 1837
April, 1844
April, 1852
May, 1854
The Church in H add am. Org. 1700.
MINISTERS. SETTLED. DISMISSED. DIED.
Jonathan Willoiche,
Nicholas Noyes* 1668 1682
John James, 1686
Jeremiah Hobart,t 1690, inst. Nov. 1700
Phinehas Fiske, Sept. 1714
Aaron Cleaveland, July, 1739
Joshua Elderkin, June, 1749
Eleazar May,| June, 1756
David D. Field, d. d. April, 1804
John Marsh, Dec. 1818
Tertius S. Clark, April, 1834
David D. Field, d. d. April, 1837
Elisha W, Cook, Nov. 1846
' Erastus Colton, Dec. 1852
James L. Wright, May, 1855
As no church records exist in Haddam of an earlier date than 1756, it
cannot be determined with certainty when the church was organized ; it is
supposed to have been at the time of the ordination of Mr. Hobart. Some
circumstances, however, lead to a belief that it was done at a much earlier
period. Public worship appears to have been observed from the first set-
tlement. For a time the people met in a private house. The first meeting-
house was built in 1673-4; the second in 1721 ; the third in 1770-1, (still
standing ;) the present house in 1847.
The first preacher here of whom mention is made in the records of the
town, was Mr. Jonathan Willowbe. In 1668, Mr. Nicholas Noyes began to
preach here, and continued thirteen or fourteen years ; though it is said he
was not ordained. Mr. John James preached here as early as 1686. How
long he continued is unknown. Mr. Hobart came to Haddam in 1690 or
1691. "As he had been consecrated to the ministry before," the people
seem to have recognized him as their minister without a formal installation.
In 1695, they voted that they did not consider themselves under the charge
of Mr. Hobart as pastor ; and " that with the consent of the General As-
sembly, and the approbation of the neighboring churches, they would em •
body in church way, and order, according to the gospel." Mr. Hobart was,
however, not installed till November, 1700.
History of the Churches. 401
Ministers Raised Up. — David Br;iinerd,§ John Brainerd,! Hezekiah May,
Elijah Brainerd, Jonathan Hubbard, Eleazar Brainerd, Charles Dickinson,
Henry Field, Chiliab Brainerd, Nehemiah Brainerd, Israel Brainerd, Israel
Brainerd, 2d, James Brainerd, Israel Shailer, Davis S. Brainerd, Dan. C. Tyler.
*Sp. Au. 1. 91. Allen. tSp. An. 1.69. Allen. J Sp. An. 1. 4U. Allen. § Sp.
An. .3. 113. Allen. 1 Sp. An. 149.
Sept.
1745
Mar. 1777
Feb.
1780
Nov. 1838
May,
1833
Nov.
1834
Feb.
18.35
Feb.
1843
1843?
The Church in Hadlyme, in East Haddam, Org. June 26, 1745.
MINISTERS. SETTLED. DISMISSED. DIED.
Ciirindall Rawson,*
Joseph Vaill,t
Ralph S. Crampton,
George Carrington,|
Stephen A. Loper, Mar. 1842, inst. May, 1845, June, 1850
Wm. Goodwin,
James Koyes,
Elias B. Hillard, Mar. 1855 1860
Hadlyme lies partly in East Haddam, and partly in Lyme ; whence its
name ; the society was formed Nov. 1742. Mr. Rawson was a plain preach-
er, gifted in prayer, remarkably social, and had an uncommon talent in recon-
ciling parties at variance. Mr. Vaill was a man eminent in goodness, of
substantial character, a faithful preacher, a devoted pastor, and a vian of
God. He conducted a school in his house for many years, where were in-
structed many men who became eminent in church and state, among whom
were his own sons, Joseph and Wm. F. Vaill, and Griffin, Harvey, Hunger-
ford, and others. There is no record of a revival till 1808. In 1813 a revival
began, which continued two years, adding 30; 56 in 182V; also revivals in
1846, '54, and '58. The half-way covenant was practiced till the time of
Mr. Vaill. The first meeting-house was erected in 1843; the second in
1840. Nettleton's Mem. 67. Eel Intel. 13, 61.
Ministers Raised Up. — Joseph Harvey, d. d., Joseph Vaill, d. d., Wm.
F. Vaill, (h.)
*Sp. An. 1. 168. Allen, t Sp. An. 4. 26. J. Litchf. Centen. 117.
The Church in Hamburg, in Lyme, Org. (probably) in 1727.
George Beckwith, Jan. 1730 Dec. 1785
David Higgin?, Oct. 1787 1801
David Huntington, Dec. 1803 April, 1812
Asahel Nettleton, April, 1813 May, 1844
Josiah Hawes, Nov. 1814 Jan. 1883
Harvey Bushncll, Jan. 1835 April, 1838
Pkilij-) Pat/son, Oct. 1838 Oct. 1841
52
SETTLED.
DISMISSED.
June, 1842
1844
Oct. 1844
Oct. 1845
Oct. 1845
Sept. 1848
Oct. 1850
402 History of the Churches.
MINISTEKS.
Charles E. Murdock, June, 1842 Jan. 1844
James A. Moore,
Daniel G. Tyler,
Samuel Griswold,
E. F. Burr,
Before the division of the town, this was the third church in Lyme ; now
the first. After Mr. Huntington's death, the pulpit was supplied one year
by the Middlesex Association. There was a revival under Mr. Nettleton's la-
bors, attended with great solemnity and deep conviction of sin, promoted by
the preaching of the distinguishing doctrines of the gospel ; 31 added. Me-
moir, 67. Also in April, 1824, a work of divine grace commenced under the
ministration of Rev. Noah C. Saxton, progressed rapidly, and forty-eight
were added, four of whom entered the ministry. In April, 1831, Rev. War-
ren G. Jones commenced assisting Mr. Hawes, and a powerlul revival fol-
lowed, adding forty-five to the church. There was also a revival in the
winter of 1836, and there have been two within the last ten years. Hel. In-
tel. 9. 175.
Ministers Raised Up. — David Ely, d. d., Zebulon Ely, John Ely, Elias
P. Ely, Daniel M. Lord, L. F. T. Huntington, Richard Ely, Samuel Ely,
Zabdiel R. Ely, Joseph T. Lord, Abijah P. Marvin, George W, Sill.
The Church in Hamden, East Plains, Org. Aug. 18, 1775.
Abraham AUing, Oct. 1797 Oct. 1822 July, 1837
George E. Delman, May, 1833 Aug. 1834
Austin Putnam, Oct. 1838
For many years, under the ministry of Mr. Ailing, the church enjoyed a
good degree of prosperity. At the time of bis dismission, it was afflicted
and weakened by divisions. During 16 years after his dismission, the
church was served by more than two hundred different ministers. These
were years of severe trial to this little flock of Christ. They were few,
poor and feeble. They had no pastor, no place of worship that was con-
venient, no parsonage, no fund. They feared that they should be obliged to
disband and go to other churches. They had many a communion season,
which they thought might be their last. They could pay only two dollars a
Sabbath for preaching. But a few, faithful brethren, held on. The church
still lives, having a comfortable house of worship, and a parsonage, and has
been self-supporting fifteen years, paying a good salary, and $150 to $200 to
benevolent objects, although there has been but little increase of business
or population.
History of the Churches. 403
The Church in Hampton, 0kg., June 5, 1723.
MINISTERS.
William Billings,
Samuel Moseley,*
Ludovicus Weld,
Daniel G. Sprague,
Daniel C. Frost,
William Barnes,
Richard Woodruffs
George Soule, Sept. '53. ord. Sept. 1855
This Church was called the church in Windham Village, then the Second or
Canada Society Church, until the town (Hampton,) was incorporated. It
consisted of a colony of 29 persons from the church in Windham. It has re-
cently refitted its house of worship and received to itself a large number
of new members as the results of the great revival of 1858. Rel. Intel. 16,
476.
Ministers Raised Up. — Ebenezer Moseley, Charles Fitch, A. C. Denison,
Ludovicus Robbins, Joseph Stewart.
*Sp. An. 1,446. Allen.
SETTLED.
DISMISSED.
DIED.
June, 1723
May, 1783
May, 1734
July, 1791
Oct. 1792
March, 1824
Oct. 1844
May, 1824
April, 1839
Sept. 1840
Oct. 1841
Sept. 1842
Sept. 1847
Feb. 1848
April, 1852
The Church in
Hanover, in Lisbon
Org. May 13,
1766,
Timothy Stone,*
Oct. 1765
1766
May,
1797
Andrew Lee, d. D.,t
Oct. 1768
Aug.
1832
Barnabas Phinney,
Feb. 1830
Nov.
1832
Philo Judson,
June, 1833
July,
1834
Daniil Waldo,
Edwa/rd Cleaveland,
Joseph Ayer,
Sept. 1837
June,
1848
Ebenezer W. Robinson,
Mar. 1849
April,
1852
James A. Hazen,
Dec. 1852
The Hanover Ecclesiastical Society in Lisbon was incorporated in 1761, in-
cluding small portions of Canterbury and Windham. A fund of £1400
•was raised by subscription for the support of the gospel ministry before the
incorporation of the Society. The church at its formation consisted of
fourteen members. It has been greatly blessed by revivals.
Ministers Raised Up. — Ezra Witter, Horace Bushnell, James Abel, An-
son P. Brooks, Charles L. Ayer.
* Sp. An. 1, 631. Allen. + Sp. An. 1, 668. Allen.
The Church in Hanover, in Meriden, Org. Feb. 13, 1853.
James A. Clark, Dec. 1853 April, 1855
Jacob Eaton, May, 1857
404 History of the Churches.
Early in the year 1852 members of different Congregational Churches re-
siding in Hanover^ and attending worship at the chapel opened for that pur-
pose, began to contemplate the organizatinn of a Church; it had at first 25
members. This church has been repeatedly blessed with tlie outpouring of
God's Spirit.
In the Spring of 1857 a most powerful work of grace was enjoyed, and
32 persons united with the church.
TnK FiKST Church in Hartford, Org. Ifi-S.".
MINISTERS.
SETTLED. DIf<MISSF.I). DIY
:d.
Thomas Hooker,*
Oct. 1633
July,
1647
Samuel Stone,t
Oct. 1633
July,
1063
John Whiting, +
1060
Nov.
1689
Joseph Haynes,§
1664
May,
1079
Isaac Foster,
1670
Jan.
1683
Timothy Woodbridge,||
Nov. 1085
April,
1732
Daniel Wadsworth,^
Sept. 1732
Nov.
1747
Edward Dorr,**
Apr. 1748
Oct.
1772
Nathan Strong, d. D.,tt
Jan. 1774
Dec.
1816
Joel Hawes, d. d.,
Mar. 1818
This Church was originally gathered in Newtown, (now Cambridge) Mass.,
and was duly organized by the installation of Thomas Hooker as pastor,
and Samuel Stone as teacher, Oct. 11th, 1633. It is supposed that William
Goodwin was ordained as ruling elder, and Andrew Warner as deacon at the
same time.
In June, 1636, Messrs. Hooker and Stone, with about one hundred of their
people, removed to this place. Here the Church was permanently planted,
being the first Church established in Connecticut ; and here the ordinances
of the gospel have been regularly administered from that time to the present.
This Church embraced the territory now occupied by the Churches of the
City, of East Hartford, and of West Hartford.
Mr. Woodbridge was a member of the Saybrook Synod, 1708.
We give a list of Churches formed from this Church wholly or in part; viz :
South Church, Feb., 1669, 31 members; East Hartford, May 1702; West
Hartford, Feb. 1713; North Church, Sept. 1824, 97 members; Fourth
Church, Jan. 1832, 18 members; Pearl Street Church, Oct. 1852, 47 mem-
bers. See Dr. Hawes's Ventennial Discourse, 1836; '^'' First Church in
Connecticut,'''' Dr. Haloes' s Address at N^orwich, 2>(i(jie 85 (siqjr a;) also Ilis-
tory of the Church in Windsor, {infra,) which also claims to be the First
Church in Connecticut. Ev. Mag. 8, 263, 470.
Ministers Raised Up. — Thomas H. Gallaudet,|| James Anderson, Algernon
S. Kennedy, Anson Gleason, (f ) Reuben Tinker,§§ (f ) Alfred AVright, Benj. B.
Wright, H. J. Van Lennep, (f.) Shearjashub Bourne, George Thacher, Jona^
than Brace, d. d., Asa T. Hopkins, d. D.,i|| Douglas K. Turner, Josiah H.
History of the Churches.
405
Temple, Charles 0. Reynolds, William Bird, (f.) Erskine J. Hawes, John
Willard, William U. Colt, Chester Isham,!l«[ Marshfield Steele,***
*Sp. An. 1, 34. Math. Mag. 1, 302. fSp. An. 1,37. Math. Mag 1, 3y2. JSp. An.
1,182. Allen. § Dr. Bacon's Historical Discourse, supra, 24-25. | Allen. If Allen.
**Sp. An. 1,387. Allen, ft Sp. An. 2, 34. Allen. Am. Qr. Reg. 13, 129. Jt Sp.
An. 2, 609. Allen. §§ Sp. An. 4, 770. l||Sp. An. 4, 741. HHSp. An. 2, 704. *** Sp.
An. 2, 347.
The South Church, Hartford, Org. Feb. 12, 1669.
MINISTERS.
John Whiting,
Thomas Buckingham,*
Elnathan Whitman,!
William Patten, J
Benjamin Boardman,§
Abel Flint, d. d.,||
Joel H. Linsley, d. d.
C. C. Vanarsdalen,
Oliver E. Daggett, d. d.
Walter Clark, d. d.,
Edwin P. Parker,
During the ministry of Mr. Whiting and Mr. Haynes, joint pastors of the
First Church, some difference of opinion arose, which resulted in a regular
and amicable division of the Church. The senior pastor and 31 members
withdrew and formed this Church. Mr. Whitman recovering his health,
was sole pastor about 4 years. During the troubles of the Revolutionary
war from '77 to '84, there was no pastor.
Ministers Raised Up. — William Patten, Jr. d. d., John A. Hempsted,
Andrew Benton, Albert Smith, Charles Rockwell, W. H. Corning, Charles
N. Seymour, Elijah P. Barrows, Charles E. Linsley.
*Sp. An. 1, 260. Allen, t Sp. An. 1.315. J Sp. An. 1, 592. Allen. § Sp. An.
1,513. jSp. An. 2, 273. Allen.
SETTLED.
DISMISSED.
DIED,
Feb. 1669
1689
1690
1730
1733
March, 1777
July, 1767
1773
Jan. 1775
1784
Feb. 1802
Apr. 1791
Jan. 1824
Feb. 1824
Aug. 1832
Dec. 1832
March, 1836
Apr. 1837
June, 1843
June, 1845
Jan. 1859
Jan. 1860
The North Church, Hartford, Org. Sept. 23, 1824.
Carlos Wilcox,*
Samuel Spring, d. d.
Horace Bushnell, d. d.,
James T. Uyde,
George N. Webber,
May,
Jan.
Nov.
April,
1826
1833
1859
1857
May, 1827
Dec. 1824
Mar. 1827
May, 1833
July, 1855
Nov. 1859
Organized by a Colony from the Center Church of Hartford. It has had
a steady and vigorous growth ; and especially under the ministry of Dr.
Bushnell, enjoyed great prosperity, both in the increase of the congregation
and of the Church.
406 History of the Churches.
Ministers Raised Up. — Erastus Col ton, Henry N. Day, Tryon Edwards,
D. D., John Erskine Edwards, James M. Smith, Aaron L. Chapin.
* Sp. An. 2, 653. Allen.
The Fourth Church in HARTroRo, Org. Jan. 10, 1832.
MINISTERS. SETTLED. DISMISSED. DIED.
Feb. 1834
William C. Walton,
Jan.
1833
Charles Fitch,
June,
, 1834
May,
1836
Isaac N. Sprague,
Oct.
1837
Oct.
1845
William W. Patton,
Jan.
1846
Dec.
1856
Nathaniel J. Burton,
Oct.
1857
The original members of the Fourth Church numbered thirty-three. The
organization grew out of efforts to bring the gospel to bear more effectively
on the mass of the people. To encourage the attendance of the poor, the
"free seat plan" was tried for several years, after which it was abandoned
as not securing a self-supporting Church, and as therefore endangering the
safety of the enterprise. The Church worshiped for about two years in the
old Baptist Church in Market Street, now Washington Hall ; in 1835, re-
moved to a new house they had built, now the Melodeon; and in 1850 to
their present edifice. The Church has been greatly blessed with revivals,
and is now one of the largest in the State.
The "Colored" (Fifth or Talcott St.) Church, Hartford, Org. 18S3.
Sept. 1848
John A. Htmfited^
June,
1837
Aug.
1838
E. R. Tyler,
1839
1840
J. AY. C. Pennington, d. d.
July,
1840
Nov.
1847
J, A. Prime,
Nov.
1849
May,
1851
G. W. Gardner,
May,
1851
Mar.
1853
J. W. G. Pennington,
1855
Samiiel Griswold,
1855
1856
E. J. Adams,
Aug.
1857
Aug.
1858
Joseph D. Hull,
1859
The name of this Church was changed by vote, August, 1837, from " Af-
rican," to "Colored Congregational Church" It was consociated with
Hartford South, August, 1837. It has had but one settled pastor.
The Church has a fund j^ielding about $100 annually, a legacy from Cath-
arine Freebody, a worthy colored woman of Hartford.
Ministers Raised Up. — E. P. Rogers, Amos G. Beman.
History of the Churches. 407
The Pearl Street Church in Hartford, Org. Oct. 15, 1852.
MINISTERS. SETTLED. DISMISSED. DIED.
Elias K. Beadle, Dec. 1852
The Pearl Street Church was formed from members of the four Congrega-
tional Churches in Hartford, who, with some others, were duly constituted
a Christian Church, with appropriate religious services, in the edifice recent-
ly erected by the Pearl Street Congregational Society, and for the purpose of
completing its ecclesiastical organization. The whole number of members
was ninety-one, viz : forty-six males, and forty-five females.
Minister Raised Up. — Theodore J. Holmes.
The Market Street Church, Hartford, Org. Jan. 8, 1854.
Warren G. Jones, April, 1853 April, 1858
Organized with twenty-four members, after sustaining public worship
nine months. It adopted the free Church system, but proved fully in five
years not to be self-sustaining, and though remarkably blessed in the
outward reformation and hopeful conversion of many, (147 being added to
their number in four years,) was disbanded.
The German Mission, Hartford.
Henner, 1848
J. Conrad Buenner, 1849
Christoj)her Fopp, 1850
John Kilian, 1855
F. M. Serenletz, 1856
Without a Church organization, the preaching of the gospel among resi-
dents of German origin aided by the Connecticut Missionary Society, has
been productive of good. There is also a German congregation connected
with another denomination. H. S. Ollendorf, a converted Jew, of German
origin, a member of Dr. Hawes's Church, not a licensed minister, labored a
few months in 1858-9, among the Germans in Broad Brook, Ellington and
Rockville, with favorable prospects, but was cut oflF by an early death.
The First Church in Hartland, (East,) Org. May 1, 1768.
Starling Graves,* July, 1768 1773
Aaron Church,
Oct. 1773
1815
April, 1823
Ammi Linsley,
July, 1815
Dec.
1835
Aaron Gates,
1836
1841
Mar. 1849
J. C. Houghton,
1843
1845
Nelson Scott,
Sept. 1846
June,
1857
408
History of the Churches.
MINISTERS.
DISMISSED.
Ogden Hall, Oct. 1858 1859
Alfred White, 1859 1860
Hartland was incorporated in 1761. It then belonged to Litchfield County,
but was afterwards annexed to Hartford Count}'. It is centrally divided by a
branch of the Farmington River, and two Congregational Churches were
early formed in the east and west divisions of the town, — the one in West
Hartland twelve years after this Church. Mr. Graves was ordained in the
open air, on a knoll about a mile south of the present church. The first
Church edifice was erected in 1770.
Ministers Raised Up. — Salmon Giddings, (h.) Lewis Foster, Orson
Cowles, Elisha C. Jones, Lemuel Foster, Anson McCloud, Chas. L. Loomis.
* Sp. An. 2. 229.
The Church
IN Harwinton,
Org. Oct.
4, 1738.
Timothy Woodhridge,
Jr.
1735
1737
Andrew Bartholomew,
Oct. 1738
Jan.
1774
March, 1776
David Perry,*
Feb. 1774
Dec.
1783
June, 1817
Joshua Williams, t
Mar. 1790
Jan.
1822
Feb. 1835
George Pierce,
July, 1822
June,
1834
R. M. Chipman,
Mar. 1835
March
, 1839
Charles Bentley,
Sept. 1839
Jan.
1850
Warren G. Jones,
Oct. 1850
June,
1853
Jacob G. Miller,
July, 1854
May,
1857
John A. McKinstry,
Oct. 1857
The ministry of Mr. Bartholomew was, so far as appears, generally pros-
perous, though not accompanied with those manifestations of divine power
that have been witnessed since. Under his ministry the Half-way Coven-
ant was adopted. Mr. Perry opposed it; M'as truly an evangelical man, and
his labors were blessed by the Divine Spirit.
Since 1774, in six revivals there were added from 20 to 85 ; in five others,
from 96 to 150 each. Ev. Mag. 1,462.
Under the ministry of Mr. Williams commenced that series of revivals
which crowned the closing years of the last and the commencement of the
present century. Mr. Williams was ordained pastor of a Presbyterian
Church, Southampton, L. L, Dec, 1784. Mr. Pierce was dismissed to become
President of Western Reserve College. See Chipman's History of the town.
Ministers Raised Up.— Norris Bull, d. d.,| Richard Chester, David But-
ler, D. D., Jacob Catlin,§ Russell Catlin, Simeon Catlin, Clement Merriam,
David Perry, (h.) Rodney Rossiter, (Ep.) H. C. Abernethy, (h.) Abner Wil-
cox, (lay missionary.)
*Sp. An. 2, 303. 1" Litchfield Centen. 114. t Sp. An. 4,615. § Sp. An. 2, 260.
Allen.
July,
1793
Sept.
1824
Feb.
1830
Sept.
1832
Jan.
1835
May,
1841
Dec.
1852
April,
1854
June,
1830
History of the Churches. 409
The Church in Hebron, Org. 1717.
MINISTERS. SETTLED. DISMISSED. DIED.
Samnel Terry, 1714
John Bliss, 1715, ord. Nov. 1717 1734
Benjamin Pomeroy,* 1734, ord. 1735 Dec. 1784
Samuel Kellogg, June, 1788
Amos Bassett, d. D.,t Nov. 1794 Sept. 1824 1828
Lyman Strong, Aug 1825
Hiram P. Arms, June, 1830
Moses T. Harris, Jan. 1834
Sylvester Selden, Sept. 1835 May, 1841 Oct. 1841
Edgar J. Doolittle, May, 1842
William Jif. Birchard, April, 1853
Merrick Knight, June, 1854
The first settlement was in 1704. In 1712, the town appointed a com-
mittee to procure a minister. In l7l4, the town passed votes making
grants of land to the first minister, (170 acres,) and "ordered that three or
four acres be broken up and sowed with wheat, for the encouragement of a
minister settling among us, and appointed a committee to inspect the afore-
said affair."
Public worship, until the erection of a meeting house, was held in private
houses and in a new barn, where fourteen children were baptized in one
day. The people disagreeing about the site for the meeting house, it was
fixed by a committee of the General Assembly ; soon after the house was
raised, but it was not completed for several years.
Mr. Pomeroy's salary was to be paid " in grain, or as grain goes in market,"
but in a few years the '" Old Tenor" currency of the country became
very much depreciated, so that in the year 1747, he received for his salary
of £100 lawful money, £420 of depreciated money, payable in corn at 12
shillings per bushel, pork at 18 pence, and beef at 11 pence per pound, and
in another year £685, and £85 to get his fire wood.
In 1733 we find records of a movement for a division of the town into
two Ecclesiastical Societies, resulting in 1747, in setting off Andover and
Gilead.
An incendiary, Moses Hutchinson, set fire to the meeting house and it was
burnt in Oct., 1747. He was prosecuted and committed to jail, and after
wards sold into service to Samuel Gilbert, Esq., to pay damages and costs.
The present edifice was erected in 1828.
It is recorded of Mr. Kellogg, that he was ordained by the Rev. President
Stiles and others, by the style and title of Bishop. Dr. Bassett was dis-
missed to take charge of the Foreign Mission School at Cornwall. The
practice of half way membership was continued until 1793, there being as
many as 60 thus received.
The history of the Church does not appear to have been marked by any
particular seasons of general religious interest until 1817, which with 1824
53
4 1 History of the Churches.
and 1831, are to be remembered for a general and powerful outpouring of the
Spirit. Eel. Intel. 16, 15(5.
MiNisTEits Raised Up. — Ambrose Porter, David Porter, d. b.,| Aaron
Hutchinson, Oliver Noble, Benjamin Trumbull, Jacob Sherwin, John Saw-
yer,! Amasa Porter, Flavel Bliss, Ralph Perry, Alfred White, Moses Smith.
*Sp. An. 1,304. Allen, t Sp. An. 2, 294. Allen, t Sp. An. 3, 496. § Cong.
Y. B. 6,131.
The Church in Higganum, in IIaddam, Oko. May 1, 1844.
MINISTERS. SETTLED. DISMISSED. DIKD.
David D. Field., d. d., May, 1844 June, 1850
Stephen A. Loper., July, 1850 June, 1856
Charles Nichols, April, 1857
The village of Higganum is in the town of Haddam. The members of the
Church and Society formerly belonged to the First Church and Society in
Haddam ; a division of that being effected, it resulted in the formation
of this.
The Church in Hitchcockville, in Barkhamsted, Org. April 19, 1842.
Luther H. Barber, Oct. 1843
The Church at its organization consisted of 53 members. There was a
revival in 1S57-8. The pas' or commenced his labors in June, 1842,
there being then no house of worship ; the use of the Episcopal House
being allowed them every alternate Sabbath, about one year. The Church
was dedicated at the time of the ordination.
The Church in Huntington, (formerly Ripton,) Org. Feb. 12, 1724*
Jedediah Mills,*
Feb.
1724
Jan.
1776
David Ely, d. D.,t
Oct.
1773
Feb.
1816
Thomas F. Davies,
Mar.
1817
July,
18J8
Thomas Punderson,
Nov.
1818
Jan.
1844
Aug.
1848
Charles N. Seymour,
June,
,1844
July,
1847
Eliakim Phelps., d. d..
Nov.
1847
March,
,1849
William B. Curtiss,
Feb.
1850
June,
1857
John Blood,
Sept.
1858
The Church was organized with 92 members. During Dr. Ely's ministry
there were additions by profession every year, except six ; in all 158. Dr.
Ely instructed and prepared many young mm for college and also for the
ministry. The Panoplist contains a sketch of his life and character.
History of the Churches. / 411
y
The following is a copy of the Hal^[_WayCovenant which stands upon
the records of the Church at the date of 1773, which was done away in
1817 :—
" You do now, before God and these witnesses, avouch the Lord Jehovah
to be your covenant God and Father, viewing yourself under solemn bonds
and obligations to be the Lord's by your baptismal vows. You do, so far
as you know your own heart, make choice of Jesus Christ to be your only
Saviour and Redeemer, and the Holy Ghost to be your Sanctifier, solemnly
engaging to serve the Lord and him only, as he shall by his grace enable
you ; that you will deny all ungodliness and worldly lusts ; that you will be
careful to keep a conscience void of offense, so as to do honor to God and
the religion you profess ; that j^ou will endeavor by strength from God to
walk in all his commandments and ordinances blameless, desiring to put
yourself under the watch and care of this Church, to be trained up in the school
of Christ for his heavenly kingdom ; promising also that you will give up
your children to God in baptism, and to bring them up in the fear of the
Lord ; and to attend upon all the ordinances of Christ as administered in
this place ; also that it is your full purpose to oVjey God in the ordinance of
the Holy Supper as God shall give you light, and show you his will herein.
And j'ou covenant, and you promise, relying for help, strength and ability
on the blood of the everlasting covenant, to perform all and every duty to
the praise and glory of God."
During Mr. Punderson's ministry of 26 years, 28 persons were admitted
to the Church by letter, and 186 by profession ; 214 in all.
Rev Jedediah Mills was a warm hearted divine, and entered fully into the
spirit and preaching of Whitefield and Tennent. He cooperated with Bel-
lamy and Edwards. In 1742 he was a member of a voluntary association
which met at Wethersfleld to promote the awakening and salvation of souls.
A copy of the doings of that meeting is in the hands of the Clerk of the
Church in Huntington.
Ministers Raised Up. — Isaac Lewis, d. d., Joshua Perry, David Perryi
William A. Hawley,J George Carrington, Henry S. Nichols.
*Sp. An. 1, «62; 2, 5. Allen, t Sp. An. 2, 4. Allen. J Cong. Y. B. 2, 97,
The Church in Jewett City, in Griswold, Org. April 14, 1825.
DIED.
Sept. 1852
MINISTERS.
SETTLED.
DISMISSED.
Seth Bliss,
June, 1825
April, 1832
George Perkins,
Aug. 1832
Sept. 1838
William Wright,
Nov. 1838
April, 1842
Thomas L. Shipman,
Apr. 1843
Sept. 1854
Henry T. Cheever,
May, 185S
412 History of the Chinches.
The Church is an offshoot from the old church in Griswold. The Society-
is the 2d Congregational Society of Griswold. For several years the (Church
received aid from the Domestic Missionary Society of Connecticut. In 1855
a fund of $80U0 was raised, which placed the support of the go.-pel upon a
permanent basis.
Ministers Raised Up. — Stephen Johnson, (f ) William A. Hyde.
The Chlkch in Kensington, in Beklin, Oug. Dec 10, 1712.
ministers. settled. dismissed. died.
William Burnham, Dec. I7l2 Sept. 1750
Bzra Stiles, d. d.
Aaron Broion,
Samuel She7-wood,
Elizur Goodrich, d. d.
Samuel Clark, July, 1756 Nov. 1775
Timothy Bioight, d. d. 1777
Benoni Upson, d. d. April, 1779 Nov. 1826
Royal Bobbins, June, 1816 June, 1859
Elias B. Hillard, May, 1860
This church was originally the second church in Farmington. The Eccle-
siastical Society in Kensington was probably set off from Farmington about
the year 1712, and included New Britain and Worthington. At that time there
were but fourteen families in the place ; the church had at first but ten mem-
bers. Mr. Burnham was considered a sound preacher, and was accustomed
to refer much to the scriptures in support of his doctrines. He possessed a
large estate. Under his ministry, a prayer and conference meeting existed,
at which the brethren presided in rotation, and each one, before closing the
meeting of his charge, named the next brother to preside, and the theme
for consideration. Mr. Clark appeared well in the pulpit ; and the epitaph
on his tombstone mentions among other estimable qualities of the man, that
he was " in the gift of preaching, excellent, laborious and pathetic." Dr.
Upson was a wise and benevolent man, a lover of peace, and a peace-maker,
and distinguished with his family for hospitality. There have been several
seasons of special attention to religion in this place during the present cen-
tury.
Ministers Raised Up. — Thomas Hooker, Elijah Gridley, Uriel Gridley,
Horace Hooker, John Gridley, Samuel Lee.
The Chtrch in Kent, Oro. April 29, 1741.
Cyrus Marsh, May, 1741 Dec. 1755
Joel Bord well,* Oct. 1758 Dec. 1811
AsaBlair,t May, 1813 Jan. 1823
Laurens P. Hickok, d. d., Dec. 1823 April, 1829
History of the Churches. 413
MINISTERS. SETTLED. DISMIS.SED. DIED.
Wm. W. Andrews, May, 1834 April, 1849
Wm. VV. Page, Dec. 1753 Ma\^, 1854
Elisha Whittlesey, 1856 1858
Evarts Scudder, June, 1859
The settlement of this town began in 1737 ; incorporated in l7o9. The
church has been blessed with repeated revivals ; as the result of the most
extensive, fifty-six were added in 1812, fifty in 1816, and forty-two in 1831.
The church has a considerable fund for the support of the gospel, and a good
parsonage.
Ministers Eaised Up. — Samuel J. Mills, Walter Smith, Seth Swift, J Ed-
mund Mills,§ Birdsey G. Northrop.
* Sp. An. 1. r,7-2. t Litchf. Centen. 118. % Allen, § Mendon. Assoc. 133.
The South Church in Killingly, Org. 1746.
Nehcmiah Barker, 174G 1755
Eden Borroughs, D. D,* Jan. 1760 1771 May, 1813
This church was formed by a division of the First Church, now East
Putnam, on account of a controversy about the location of a meeting-house.
Dr. Burroughs was the last pastor, and the church became extinct before the
close of the century.
*Sp. An. 2. 53,90. Allen.
Feb. 1801
April, 1811
Aug. 1832
Dec.
1849
Nov. 1850
Aug.
1858
The Church in Killingworth, Oro. Jan. 18, 1738.
William Seward,* Jan. 1738 1782
Henry Ely, Sept. 1782
Josiah B Andrews, April, 1802
AsaKing,t Nov. 1811
Ephraim G. Swift, J Dec. 1833
Hiram Bell, Nov. 1850
The church in Killingworth was formed for the most part, of members
from the First Church, now Clinton. It was called North Killingworth till
the division of the town. Original members, 50 ; added by the first pastor,
160; .second, 131; third, 143: fifth, 262 ; sixth, nine year.s, 114; total,
1002. Ev. Mag 4. 419 ; 5. 31. The first revival ever enjoyed by this
church, was at the commencement of Mr. Andrews' ministry, an account of
which was published in the Connecticut Evangelical Magazine ; since which
time it has been refreshed by frequent revivals up to the present year ; the
most powerful of which were in 1811, when 183 were added — in 1836, 61 ;
in 1843, 72; in 1854, 50 ; in 1858, 46. Memoir of Dr. Kettleton, 133.
The congregation occupies its third meeting-house, which was built about
thirty years ago, and it embraces a large portion of the inhabitants of the
town, who may be designated as a church-going people.
414 History of the Churches.
Ministers Raised Up — William Seward, Asahel Nettleton, d. d. § Josiah
Pierson, George Coan, Martin Wilcox, Alvin Parmelee, Henry Lord, Philan-
der Parmelee,! Titus Coan, (f.) John Wilcox, Ebenczer H. Wilcox.
* Allen, t Allen. % Cong. Y. B. 6. 135. § Sp. An. 2. 542. 1 Sp. Au. 2. 546.
The First Church in Lebanon, Org. Nov. 27, 1700.
MINISTERS.
SETTLED.
DISMISSED.
DIED.
Joseph Parsons,
Nov. 1700
1708
Samuel Wells,
Dec. 1711
Dec. 1722
Solomon Williams, d. d.,
* Dec. 1722
Feb. 1776
Zebulon Ely,t
Nov. 1782
Nov. 1824
Edward Bull,
Sept. 1825
1837
John C. Nichols,
Feb. 1840
Mar. 1854
0. D. Hine,
May, 1856
The year in which the organization of the town was perfected, the church
was gathered, and a pastor ordained. The growth of the church was
rapid. In little more than half a century it became one of the strongest
and most influential churches in the colony. Its most prosperous days were
during the long ministry of Dr. Williams, when such men as the elder
Governor Trumbull, and William Williams, signer of the Declaration of
Independence, were active members. The population of the town was larger
before the war of the Revolution than it has been since. A dispute as to
the position of the meeting house had prevailed at intervals from the organi-
zation of the society. In 1730, those living north of a certain line en-
tered into an agreement with the society that they would not vote in mat-
ters pertaining to the meeting-house. After a generation, this agreement
was forgotten or disregarded; and in 1804, those living north of the line,
who, with others acting with them, constituted a majority of the society, vo-
ted to pull down the existing meeting-house, and build another a mile north ;
and persons acting in their interest, proceeded amid strife, and with much
violence, to demolish the meeting-house then in use. The civil courts deci-
ded that those living north of the line had no right to act in the case ; — and
the General Assembly set off those living south of the line into a separate
society, upon evidence being exhibited that they were able to sustain the in-
stitutions of the Gospel. In order to furnish such evidence, 2k fund was cre-
ated, now amounting to $7,000. Dr. ATilliams was prominent among the
ministers of his time. He sympathised with the great awakening. There
is extant a printed sermon which he preached in 1741, occasioned by the oc-
currence of swooning and pretended revelations in an adjoining parish of
the town, entitled " The More Excellent Way ;" in which, while he
put these singular manifestations in their true place, he speaks of the revi-
val generally — "as the glorious work of God." It is singular that with
such a character, and such views, he took ground against Edwards in his
History of the Churches. 415
great controversy as to the terms of admission to the church, involving the
half-way covenant.
Mr. Ely was a good preacher and pastor. He was characterized by sound-
ness and strength of intellect rather than by imagination, and was reserved
in his manners. During his ministry, revivals were frequentl}' enjoyed, and
his labors were adapted to promote an earnest piety. It is a little remarkable
that he preached at the funerals of the first and second Governors Trumbull,
and of AVilliam Williams, signer of the Declaration of Independence.
MiNisTEKS Raised Up. — Peter Pratt, Eliphalet Williams, d. d., Eliphalet
Huntington, Joseph Lyman, d. d.| AVilliam Robinson, David Huntington,
John Griswold, Eliphalet Lj-man, John Robinson, § Elijah Parish, d. d.1|
Lynde Huntington, Ariel Parish,! William Lyman, d. d., Asa Lyman, An-
drew Huntington, Richard AVilliams,"i Ezra Stiles Ely, d.d., Nathaniel Free-
man, Dan Huntington, Jonathan!. Ely, David DeF. El}^ David Metcalf, War-
ren B. Dutton, D. D., Samuel G. Buckingham, Elijah F. Rockwell, James A.
Clark, AVilliam AI. Birchard.
The following Licentiates were nevek Ordained — Jonathan Seymour,
Jonathan Trumbull, Eliphalet Birchard, Henry AA'oodworth, AVilliam Met-
calf
* Sp. An. 1. 207, 321. Allen. + Sp. An. 2. 192. Allen, t Am. Qu. Keg. 12. 329.
§ Mendon As. 134. | Sp. An. 2. 268. Allen. 1 Sp. An. 3. 497.
The North Church in Lebanon, Org. 1804.
In consequence of a disagreement about the location of the house of wor-
ship, a new congregation was gathered, nearly a mile north of the old one,
which at first conformed to Congregational usages, but has since become
a Baptist Church. A little yielding on the part of those living in the south-
ern part of the town, a Christian regard to the convenience and interests of
the whole society, would doubtless have saved the integrity of the congre-
gation, and entailed countless benefits on succeeding generations.
The Church in Ledyard, Org. Oct. 1729.
JirNISTEFS.
Ebenezer Punderson,*
Andrew Croswell,t
Jacob Johnson, J
Timothy Tuttle,
The town of Ledj^ard was formerly the second society in Groton, incor-
porated in 1724. The church remained vacant from 1772 to 1811. Mr.
Punderson became an Episcopalian, and preached some years at New Ha-
ven. ' As the former church had become entirely extinct, a new church was
organized Dec. 12, 1810, consisting at the time of five members. From the
SETTLED.
DISMISSED.
DIED.
Dec. 1723
Feb. 1734
1771
Oct. 1736
Aug. 1746
Apr. 1785
June, 1749
1772
1794
Aug. 1811
416 History of the Churches.
time of Mr. Tuttle's ordination, to April, 1834, his labors were equally di-
vided between the two parishes, Groton and Ledyard ; and since that time,
devoted to Ledyard only. It may be seen from the foregoing statement
that the society of Ledyard lay as a waste place daring thirty-nine years.
Sometimes it employed preachers of different kinds, and sometimes nor .
Added to the church since 1811, 204.
Minister Raised Up. — James A. Gallup.
* Allen. tSp. An. 1. 322. Allen. J Alien.
The First Church in Lisbon, Newent Society, Org. Dec. 1723.
MINISTERS. SETTLED. DISMISSED. DIED.
Daniel Kirkland,*
Dec.
1723
1752
Peter Powers,t
Dec.
1756
1764
Joel Benedict, d. d.,|
1770
1781
David Hale,§
June,
1790
April, 1803
David B. Ripley^
1803
1804
Levi Nelson,!
Dec.
1804
David Breed,
Feb.
1857
Dec. 1855
A separate church formed during Mr. Kirkland's ministry, was soon dis-
banded. Dr. Benedict was dismissed on account of the severity of the
times, and their straitened circumstances ; and the church was vacant eight
years. The inscription on Mr. Nelson's monument testifies that he was, "An
able divine, an impressive preacher, a good man, faithful to his trust." The
present tasteful church edifice was built in 1858; the former one stood 87
years. Rev. Samuel Kirkland, born here, was a missionary to the Indians, in
Oneida County, N. Y., and the founder of Hamilton College. Rel. Intel.
45. 376.
Ministers Raised Up. — Samuel Kirkland, (f) Caleb Knight, IF William
Potter, (f ) Wm. A. Hyde, Hiram Tracy, AYm. R. Palmer, Aaron Kinne.**
*Sp. An. 1. 623. Allen, t Sp. An. 2. 346. Allen. JSp. An. 1. 682. Allen.
§ Allen, i Mendon As. 276. Cong. Y. B. 3. 108. 1 Cong. Y. B. 2. 100. ** Allen.
The First Church in Litchfield, Org. 1722.
Timothy Collins,* June, 1723 Nov. 1752 l77(i
Judah Champion,* July, 1753 Dct. 1810
Dan Huntington,* Oct. 1798 Jan. 1809
Lyman Beecher, d. d.. May, 1810 Feb. 1826
Daniel L. Carrol, d. d., Oct- 1827 Mar., 1829
Laurens P. Hickok, d. d., July, 1829 Nov. 1836
Jonathan Brace, d. d., June, 1838 Feb. 1844
Benjamin Lincoln Swan, Oct. 1846 May, 1856
Leonard Woolsey Bacon, Oct. 1856 June, 1860
History of the Churches. 417
No great revival occurred here until the year 1808. During the progress
of the " great awakening," this church by special vote expressed their aver-
sion to that work, and their unwillingness to receive visits from the Evan-
gelists. An account of the first revival in Litchfield may be found in the
Connecticut Evangelical Magazme for 1813, from the pen of Rev. Mr. Hunt-
ington, and of Hon. Tapping Reeve. Since that time, the history of this
community has been signalized by many and great revivals, especially un-
der the ministries of Drs. Beecher, Hickok and Brace. Memoir of Dr. Net-
tleton, 158. Ec. Mag, 8. 155, 313. Rel. Intel 15. 777 ; 16, 286. Under
the administration of Dr. Beecher, the Temperance Reformation was pow-
erfully advanced, if, indeed, it was not originated by his well known " Six
Sermons." Owing, doubtless, to his influence, also, the LitcTifeltl County
Missionary Society was formed — the earliest of the auxiliaries of the A. B.
C. F. M.
Ministers Raised Up. — Charles Wadsworth, d. d., Herman L. Vaill, Da-
vid L. Parmelee, James Kilbourn, (h.) McNeil, (Meth.) Joseph Vaill,
Ethan Osborn, Benjamin Osborn, Edward P. Abbe, Frederick R. Abbe, Os-
car Bissell, Horace Bushnell, d. d., Henry Ward Beecher, Charles Beecher,
Thomas K. Beecher, Edward Nolen, Charles L. Brace, Ambrose Collins, John
Churchill, Stephen Mason, Hezekiah B. Pierpont, Almon B. Pratt, Holland
Weeks, Jeremiah Woodruff, Lewis H. Woodruff.
*Litchf.Cftuten. 70-72.
The Church in Long Ridge, in Stamford, Org. July 5, 1843.
MINISTERS. SETTLED. DISMISSED. DIED.
Frederick H. Ayers, 1843 1854
A. B. Collins, 1854 1856
John Smith, 1856 1858
Ezra D. Kinney, May, 1859 1860
C. H. Poicell, 1860
The church was organized with seventeen members from the church in
Stanwich. The enterprise is considered an experiment. They have a com-
fortable meeting-house, which is paid for, but are too poor to raise more than
half the ordinary salary paid to a minister.
The First Church in Madison, Org. Not. 1707.
John Hart,* 1705, ord. 1707 Mar. 1731
Jonathan Todd,t Oct. 1733 Feb. 1791
John Eliot,! Nov. 1791 Dec. 1824
Samuel N. Shepard,§ Nov. 1825 Sept. 1856
Samuel Fiske, June, 1857
Organized as the church in East Guilford, the society being then included
within the limits of the town of Guilford.
54
418 History of the Churches-
Ministers Raised Up. — Moses Bartlett, William Hart, William Stone,
Timothy Field, (h.) David D. Field, d. d., Erastus Scranton, Harvey Bush-
nell, William C. Fowler, Ralph S Crampton, Stephen A. Loper, Andrew L.
Stone, Seth B. Stone, (f.) James L. Willard, William B. Lee, Chauncey D.
M urray.
*Sp. An. 1. 260. i-Sp. An. 1. 383. J Sp. An. 2. 321. Allen. § Sp. An. 2. 365.
Allen.
The Fikst Church in
Manchester (formerly Orford) Org.
July, 1779.
MINISTERS.
SETTLED.
DISMISSED.
DIED.
Beriah Phelps,*
Mar. 1780
June, 1793
Feb. 1817
Salmon King,
Nov. 1800
Oct. 1808
Elisha B. Cook,
Mar. 1814
July, 1823
Enoch Burt,
July, 1824
1828
Nov. 1856
Bennett F. Northrop,
Feb. 1829
Oct. 1850
Frederick T. Perkins,
June, 1851
Oct. 1856
Samuel B. Forbes,
Oct. 1857
April, 1859
Lester M. Dorman, June, 1860
* Allen.
1853
Jan,
1856
1857
Mar.
1859
1859
The Second Church in Manchester, Org. Jan. 8, 1851.
Geo. E.Hill, June, 1851 Feb. 1853
Francis F. Williams, Dec.
Hiram Day, May,
Warren G. Jo7ies,
For many years previous to the organization of the church, a Sabbath
School was sustained in Union Village by the united efforts of the Congre-
gational and Methodist brethren ; and a few years before the erection of the
church, it became entirely a Congregational Sabbath School. The efforts
made in sustaining this school fully developed the necessity of establishing
there the stated preaching of the gospel ; and sixty-seven members, regu-
larly dismissed from the First Congregational Church in Manchester, were
duly organized, and their house of worship dedicated on the same day.
The First
Church in Mansfield
, Org.
Oct. 1710.
Eleazar Williams,*
Oct. 1710
Sept. 1742
Richard Salter, d. D.,t
June, 1744
April, 1787
Elijah Gridley,
April, 1789
July,
1796
John Sherman,
Nov. 1797
Oct.
1805
Samuel P. Williams,
Jan. 1807
Sept.
1817
Anson S. Atwood, Sept 1819
History of the Churches. 419
This was a colony from the Church in Windham. The first pastor, a son
of Rev. John Williams of Deerfield, escaped being captured with his father's
family by the Indians in 1704, as he was absent from home pursuing his
studies for the ministry. He was a godly man, and a faithful, successful min-
ister, receiving to the Church 409, and enjoying revivals in 1731 and '34. The
early part of Dr. Salter's ministry was embarrassed and tried by the
conduct of some of the members of his church who were the radicals of
the memorable revival of 1740. These denounced the Church and Pas-
tor as dead, hypocrites, and devoid of all spiritual religion, and went
out from them in a disorderly manner, and formed a separate church.
The Church after bearing with them for a time were constrained to
cut them off. Dr. S., lived in that age of our ecclesiastical history,
when " ministers w^ere law and gospel " to their people, and after
his first troubles were over he had a prosperous ministry, 347 being added
to the church. He was a sound and able theologian, highly respected and
beloved. Mr. Sherman became a Unitarian, but such was his hold on the
community and his popularity that he took with him almost the entire con-
gregation, and a large minority of the Church. The wonder is that the
Church was not a perfect wreck ; but under God, Consociation saved it ;
independency could not have done it. The Church was mercifully and un-
expectedly delivered, by the dismission of the pastor by a council, when
neither he nor the Society expected it. Eight years elapsed before the diffi-
culties of doctrinal views were reconciled, the last element of LFnitarianism
removed from the Church, and her unity and peace restored. Thus ended
the first conflict with Unitarianism in this State. Mr. S. P. Williams's la-
bors were blessed with a revival the year before his dismission, and during
the ne.xt 40 years, the Lord often refreshed his weary heritage with the influ-
ences of the Spirit. AVhole membership 1325.
Ministers Raised Up. — John Storrs, Eleazer Storrs, Andrew Storrs, Oli-
ver Arnold, Jonathan Hovey, Jonathan Hovey, 2d., Samuel Wood, Asa
King, Richard Salter Storrs, Allen ; Porter Storrs, John Storrs, Allen ; David
A. Grosvenor, Mason Grosvenor, John W". Salter, (Ep.) Thomas G. Salter,
Elijah P. Barrows, d. d., John A. Albro, d. d.
* Sp. An. 1, 226. Allen, t Sp. An. 1, 241. Allen.
The Church in Marlborough, Org. May, 1749.
iriNISTERS. SETTLED. DISMISSED. DIED.
Samuel Lockwood, (c.)
1748
Elijah Mason,
May,
1749
1761
1770
Benjamin Dunning,
Dec.
1762
1773
1785
David Huntington,
1776
1797
1812
David B. Ripley,
Sept.
1804
1827
1840
Chauncey Lee, d. d.'*'
1828
1837
Dec. 1842
Hiram Bell,
1840
1850
Warren Fiske,
1850
1858
Alpheus J. Pike,
Mar.
1859
420 History of the Churches.
According to tradition, the Indian name of Marlborough was Terramug-
gus. Previous to 1747, the few families occupying the three contiguous
corners of Colchester, Glastenbury and Hebron, assembled themselves oc-
casionally for public worship.
Tradition says that Mr. Mason was ordained on the timbers, which, in the
course of a year, were erected into a meeting-house, which was occupied till
1841, and then gave room for the present house. Before the erection of the
house, the people assembled at the tavern, the minister occupying the bar.
He soon formed the habit of intemperance, for which he was deposed, but
afterwards was restored, and installed at Chester. Mr. Huntington took his
dsimission against the wishes of the people, and settled at North Lyme. Mr.
Ripley was a worthy man, and after a successful ministry, removed to Virgil,
N. Y., and Northern Illinois, preaching in various destitute places.
Minister Raised Up. — Lewis Dunham, (Meth.)
* Alien.
;CH IX
Meriden,
Org. Oct. 22, 1729.
SETTLED.
DISMISSED.
DIED.
Oct.
1729
Mar.
1767
June,
1769
Nov.
1786
June,
, 1786
1802
1826
Feb.
1803
Feb.
1822
Nov.
1841
Jan.
1823
1834
Dec,
1833
1835
Mar.
1836
1840
Oct.
1838
1841
May,
1841
July,
1854
Nov.
1856
Nov.
1854
Theophilus Hall,*
John Hubbard, t
John Willard,
Erastus Riplej^,
Charles J. Hinsdale,
Wm. Me Lain,
Arthur Granger,
Charles Hick,
George W. Perkins, |
George Thacher,
The First Church in Meriden was organized with fifty-one members. The
society was within the limits of Wallingford, until May, 1806. There have
been frequent revivals, adding many members to the church. Under the
first pastorate, 250; the fourth, 100 hopeful converts; fifth, 50; seventh,
about 250 ; and during the last year, 80 were added. Under the "stated
supplies" in 1834 and 1840, 170. Hel. Intel. 14, 668. Two colonies have gone
from this church — one in 1848 of one hundred members, to constitute the
" Center Church ;" the other in 1853, of thirty persons, to form the "Third
Church," located in that part of Meriden called Hanover.
Ministers Raised Up. — Matthew Merriman, Avery Hall, Isaac Foster,
Thomas Holt,|| Samuel J. Curtis, (h.) Erastus Curtis, Charles E. Murdock, (h.)
Dan C. Curtis, (h.) Ralph Tyler, Lyman C. Hough.
*Sp. An. 1.668. Allen. + Sp. An. 415, 537. Allen, J. Cong. Y. B., 1857, 124.
E AUen.
History of the Churches. 421
The Center Church, Mekiden, 0kg. March, 1848.
MINISTERS. SETTLED. DISMISSED. DIED.
Asahel H. Stevens, Mar. 1848 Sept. 1854
A. S. Chesehrough, 1855 1857
Lewis C. Lockwood, June, 1857 Feb. 1858
0. H. White, (c.) June, 1858
The first house of worship was erected in 1727, in the south-eastern part
of the town ; the second in 1755, at the center ; the third in 1830, near the
same spot. In this house, the church continued to wor^;hip till 1848, when
a majority, with the pastor, removed to West Meriden ; and the remainder,
forming the second church, occupy the house where their fathers had wor-
shiped. There have been interesting revivals in this place both before and
since the division, — some of them in their details of great power and thril-
ling interest.
Oct. 1829
April, 1860
Several eminent men have been candidates in Middlebury, as Dr. E. D.
Griffin, Dr. E. Porter, Mr. Sherman of Mansfield, and Mr. Gelston of Sher-
man. Some of them were invited to settle.
The dismission of Mr. Hart, was the result of a struggle that was very
fierce and long continued. The people were very generally alienated from
their pastor. In those times it was customary for damages to be paid to the
dismissed pastor. It was left to the council to award the damages, and the
amounts set down by the different members were from five dollars to $1500.
The average of these was the amount fixed, — being somewhere from $400
to $500.
There have been several seasons of special ingathering. Especially was the
Church thus favored during the ministry of Mr. Atwater. Uo. Mag. 3,64,
102. IM. Intel. 6,153.
MiNiSTKRS Raised Up. — Bennet Tyler, d. d., John B. Richardson, Nathan-
iel S. Richardson, d. d., (Ep). Sylvester Hine, George F. Bronson, Henry A.
Russel.
>
The Church
IX Middlebury,
Org, Feb.
10,1
Ira Hart,
Nov. 1798
April
1809
Mark Mead,
Nov. 1809
Jilar.
1830
Jason Atwater,
Oct. 1830
Oct.
1845
George P. Pncdden,
Dec. 1845
Mar.
1851
Joel P. Arnold,
Sept. 1851
Dec.
1853
Eevilo J. Cone.
May, 1854
Dec.
1855
Jonathan S. Judd,
June, 1856
The Church in Middlefield, in Middletown, Org. 1745.
Ebenezer Gould,* 1747 1756
Joseph Denison, 1765 1770
422 History of the Churches.
MIUISTERS.
SETTLED.
DISMISSED.
Abner Benedict,!
1771
1785
Stephen Hayes,
May, 1820
May, 1827
James Noyes,
July, 1829
Jan. 1839
Dwight M. Seward^
James T. Dickinson,
James D. Moore,
Dec. 1846
Dec. 1850
Willard Jones,
Francis Dyer,
S. D. JeiPett,
July, 1858
1818
After the dismission of Mr. Benedict, the Church was for 23 years desti-
tute of a settled minister. Other denominations pressed sore upon it. The
sanctuary was obtained for erroneous preaching ; piety declined, and the
Church became nearly or quite extinct. The Church was reorganized in
1808, but passed on in darkness till 1820. It has now a neat and tasteful
sanctuary, a good lecture room and parsonage ; is united and harmonious,
with prospects highly favorable for the future.
* Allen, t Sp. An. 1, 682.
The Church in Midbli
! Haddam, in
Chatham, Org. Sept.
24, 1740.
Benjamin Bowers,
Sept. 1740
1761
Benjamin Boardman,*
Jan. 1762
1783
1802
David Selden,
Oct. 1785
Jan. 1825
Charles Bentley,
Feb. 1826
May,
1833
Stephen A. Leper,
Jan, 1834
Oct.
1841
William Case,
1842
1844
Fhilo Judson,
1846
1847
James C. Houghton,
Sept. 1847
Feb.
1831
William S Wright,
1851
1853
James Kilbourn,
May, 1853
July,
1857
Benjamin B. Fopl-inson,
1858
Added to the Church under the first pastorate, 199; second, 171 ; third
281 ; fourth, 90, of whom 51 at one time, July 1, 1827 ; baptized under
the second pastorate 690; third, 539; Marriages, 319.
From the formation of the Church the pulpit has very seldom been vacant.
The Church has been blessed with revivals. Bel. Intel. 11, 619.
Ministers Raised Up. — Israel Brainerd, James Brainerd Taylor, Thomas
Tallman, Jacob H. Strong, David Selden, Sylvester Selden, William Wright,
David A. Strong.
*Sp. An. 1, 515.
The Second Church in Middle Haddam, in Chatham, Org. March, 1855.
J. H. Newton, March, 1855
History of the Churches.
423
This Church was formed at Middle Haddam Landing, in consequence of
the inconvenience to many members of the Congregational Church of going
a long distance to public worship, and of the need of having a house of
worship of the Congregational denomination at the Landing. The Church
was formed with ii3 members.
H IN MiDDLETOWN,
0kg. Nov. 4,
1668.
SETTLED.
DISMISSED.
DIED.
1651 ?
1667?
Nov.
1668
Dec. 1684
Oct.
1688
Dec. 1713
June,
1715
June, 1761
June,
1762
June, 1809
Aug.
1809
Feb. 1816
July,
1816
Dec. 1817
Feb. 1860
Nov.
1818
Aug. 1856
Jan.
1854
April, 1856
Oct.
1856
"The great object of
MINISTERS.
Samuel Stoic,
Nathaniel Collins,*
Noadiah Russell,!
William Kussell,|
Enoch Huntington,§
Dan Huntington,
Chauncey A. Goodrich, d.d.|| July,
John R. Crane, d. D.,ir
James C. Crane,
Jeremiah Taylor,
The congregation was gathered as early as 1651.
the Colonists, who settled in Middletown, was to enjoy unmolested, the right
of worshiping God according to the dictates of their own consciences."
Difficulties arose in the congregation respecting Mr. Stow, and the question
in debate became so serious that the aid of the General Court was finally in-
voked to bring matters to a crisis. The decree of the Court was " that the
town of Middletown is free from Mr. Stow as their engaged minister, and
that the Court appoint a committee to further a settled ministry in that
place."
In the ministry of Mr. Collins the Church had great prosperity. Cotton
Mather says of him. "The Church of Middletown, upon Connecticut River,
was the golden candlestick, from whence this excellent person illuminated
more than that whole colony ; and all the qualities of most exemplary piety,
extraordinary integrity, obliging affability, joined with the accomplishments
of an extraordinary preacher, did render him truly excellent." He was a
member of the Saybrook Synod: p. 7, 10. The Russells, father and son,
were eminent in their day ; the father was one of the founders of Yale Col-
lege ; the son died on the 46th anniversary of his ordination. Whitfield,
having been his guest for a night, said of him, " I think him an Israelite in-
deed, and one who has been long mourning over the deadness of professors.
Oh ! that all ministers were like minded."
Enoch Huntington the fourth pastor, was a ripe scholar, and in connection
with his parochial labors, engaged in teaching young men.
A number of seasons of revival have been enjoyed ; and the num-
bers added to the Church from time to time, when such special seasons
have not been enjoyed evinces a healthy tone of piety at all times.
The Church and Society are now occupying their third house of worship.
424 History of the Churches.
Ministers Raised Up. — Nathaniel Collins, Jeremiah Learning, d. d., (Ep.)
Robert Hubbard, Joseph Washburn, J. P. K. Henshaw, d. d., (Ep.) James B.
Crane, Jonathan E. Barnes, Seth Wetmore, Tsrahiah Wetmorc, Wait Corn-
well, Seth B. Paddock, (Ep.) Simeon North, d. d., John H. Newton, Enoch
Huntington.
* Sp. An. 1. 183. Allen. + Sp. An. 1, 261 ; 2, 237. % Sp. An. 2. 237. Allen. § Sp.
An. 1, 606. Allen. [ New Euglauder for 1860, 328. ISp. An. 2, 562. Cong. Y. B.
2,93.
The South Church in Middletown.,
, Org. Oct. 28, 1747.
MINISTERS.
settled.
DISMISSED. DIED.
Ebenezer Frothingham,
Oct.
1747
1788 1798
Stephen Parsons,
Jan.
1788
Aug. 1795
David Huntington,
Nov.
1797
Oct. 1800
Horatio T. McGregor,
Oct.
1801
Jan. 1802
Benjamin Graves,
Oct.
1803
Jan. 1812
Ahab Jincks,
Aug.
1816
May, 1820
Thomas T. De Verell,
May,
1822
1828
Horace Hooher,
1826
Sept. 1827
Edward R. Tyler,
Dec.
182T
Apr. 1832 Sept 1848
Wm. H. Beecher,
Mar.
1833
Sept. 1833
Robert McEwen,
May,
1835
Aug. 1838
Arthur Granger,
April,
1839
May, 1844
Andrew L. Stone,
Sept.
1844
Jan. 1849
John L. Dudley,
Sept.
1849
Jan. 1854
John L. Dudley,
Jan.
1854
This church originated in the great revival of 1740. It was but one of
the organized results of the stirring preaching of Edwards, and men who
sympathized with him. It was no stranger to the salutary discipline at-
tendant upon such as strove for the direct spirituality^, pure doctrines, and
simple polity of the pilgrim fathers. Notwithstanding early trials, the
church advanced. Under its first ministry, its records show peculiar thrift
and vigor. That of Mr. Huntington contributed to the spiritual well-being
of the church. He labored with eminent success, and was a man of ardent
piety. From 1812 to 1827, the church passed through a varied history, and
some very dark and discouraging days. But under Mr. Tyler, it rallied. The
present church edifice was built during his pastorate; the first was built in
1774. To him the church and society owe much of their present vigor.
The First Church in Milford, Org. Aug. 22, 1639.
Peter Prudden,* April, 1640 July, 1656
Roger Newton,! Aug. 1660 June, 1683
Samuel Andrew, t Nov. 1685 Jan. 1738
MINISTEES.
tlistory oj the (
SETTLED.
Jliurches.
DISMISSED.
• *
425
DIED.
Samuel Whittlesey,!
Dec.
1737
Oct. 1768
Samuel Wales, d. d.,|
Dec.
1770
May, 1782
1794
"William Lockwood,T
Mar.
1784
Apr. 1796
June, 1828
Bezaleel Pinneo,**
Oct.
17y6
Sept. 1849
David B. Coe, d. d.,
Oct.
1840
Aug. 1844
Jonathan Brace, d. d.,
Sept.
1845
The church was organized before the settlement of the town was com-
menced. The formation of the church is thus referred to in Mather's Mag-
nalia : " There were then two famous churches gathered at New Haven ;
gathered in two days, one following upon the other, Mr. Davenport's and
Mr. Prudden's, and with this one singular circumstance, that a mighty barn
was the place wherein the duties of that solemnity were attended." There
have been two colonies from the church ; the first in 1741 ; the second in
1805. Both of these colonies were the germs of two now flourishing
churches, viz : the second church in Milford, and the Church of Christ in
Orange.
Mr. Andrew was one of the three prime movers in founding Yale College ;
also a member of the Saybrook Synod, in 1708, and Rector of the college;
pp. 4, 8, supra. The church has been destitute of a settled pastor, since its
formation, twelve years and eight months. None of the nine pastors ""ere
driven away ; and the average term of official service of each pastor '« about
a quarter of a century.
Ministers Raised Up. — Samuel Treat, Job Prudden, NehemiahPrudden,tt
Gibson Tomlinson, Abijah Carrington, Samuel Rogers Andrew, Samuel Mer-
win. Elijah Baldwin, Joseph Fowler, Benjamin Fenn, Piatt, Joseph
Whiting, Phineas Stowe, Samuel J. il. Merwin, William u. French, David
B. Davidson, Green Tibbals, Lewis French, Elijah C. Baldwin, John Gunn
Beard, W. I. Budington, d. d., Calvin Lord, Alansan Clark.
* Math, Mag. 1. 357. tSp. An. 1. 37. Allen. J Sp. An. 1. 269. Allen. § AUen.
II Sp.An. 1. 710. H Sp. An. 1. 413. Allen. ** Sp. An. 1. 605. +t Allen.
The Plymouth Church, in Milford, Org. 1741.
Job Prudden,*
May,
1747
June,
1774
Josiah Sherman,
■ Aug.
1775
June,
1781
Nov.
1789
David Tullar,
Nov.
1784
Dec.
1802
Sherman Johnson,!
Fe5.
1805
May,
1806
Caleb Pitkin,
Mar.
1808
Oct.
1816
Jehu Clark,
Dec.
1817
1826
Asa M. Train,
July,
1828
Jan.
1850
J. M. Sherwood,
May,
1841
Oct.
1852
S. G. Dodd,
Oct.
1852
July,
1854
Wm. Scofield,
Nov.
1854
Apr.
1858
W. Nye Harvey, (c.)
Oct,
1858
55
426 History of the Churches.
A large and respectable minority of the first church objected to the settle-
ment of Mr. Whittlesey, on suspicion of his being an Arminian. After
several months trial, they failed to gain satisfaction, and applied to the
church, then repeatedly to the Association, and next to the town, to' relieve
their grievances. Failing in these, they petitioned the County Court for re-
lief, and next, they were induced to dissent from the constitution of our
churches, and " declare for the excellent establishment of the church of
Scotland." After this, they repeatedly applied in vain to the court for relief
Gov. George Law, of the First Society, sent Mr. Benajah Case to prison for
J preaching to them ; issued warrants to arrest other ministers ; and sentenced
/ Eev. Samuel Finley, afterwards President of Princeton College, to be trans-
/ ported from the colony ; and Mr. Pomeroy, of Hebron, was called to answer
I to the General Assembly for preaching to them. At length, after five years,
/ the County Court granted them liberty to erect a house of worship, though the
\ doors of their own house were closed against five evangelical preachers du-
I ring the very year of its completion. In seven j^ears more, the Legislature
J released them from taxes to the Fn-st Society, but did not grant them ample
society privileges till ten years later. At length, in 1770, thirty-three years
irfter they began their dissent, they were allowed their proporlion of the
funds for the support of the gospel. While other denominations were early
'» tolerirf.ed, thus intolerant were " the powers that be" to dissenters of their
own orcler, — a course of procedure well calculated to build up other sects.
See TrunJ)uU, 2, 335-9, and Church Manual.
* Allen, t Meiidon. As. 278.
The Church in Miuington, in East HAODAir, Org. Dec. 2, 1736.
JJIMSTEEa.
Timothy Symmes,
Hobart Estabrook,
Diodate Johnson,
Eleazer Sweetland,
William Lyman, d. d.*
Herman L. Vaill,
Nathaniel Miner,
A. C. Beach,
The Ecclesiastical Society was formed Oct. 1733. Till some time in 1743,
when their meeting house— fifty feet by forty— was prepared for use, the
people worshiped in the dwelling house of Jonathan Chapman.
Ministers Raiskd Up. — Nathaniel Emmons, d. D,t Edward Dorr GriflQn,
D. D.,l Warren G. Jones, George A. Beckwith.
* Allen, t Moudon Assoc. lOU. Sp. An. 1. 693. Memoir and Works. J Sp. An.
4. 26.
SETTLED.
DISMISSED.
d:
[ED.
Dec.
1736
1743
Nov.
1745
Jan.
1766
Jul}-,
1767
Jan.
1773
May,
1777
Mar.
1787
Dec.
1787
Aug.
1823
1833
April,
1825
Apr.
1828
May,
1833
Oct.
1857
Feb.
1859
History of the Churches. 427
The Church in Millplane, in Danbury, Org. Oct. 29, 1851.
MINISTERS. SETTLED. DISMISSED. DIED.
Enoch S. Huntington, Oct. 18.51 1854
Nathan Burton, Oct. 1854 Oct. 1855
This church began with eighteen members, under the leading of a man of
energy and property — Mr. Birchard. But he soon died ; and after that
event it drooped and flagged. It had a neat meeting house, but no
funds. After being supplied by Methodist ministers about four year.s, it
disbanded April 28, 1860.
The Church is
MlLTOX, IX
LiTCHFIELI
), Org.
AUG.^
Benjamin Judd,
May,
1802
June,
1804*
Abraham Fowler,*
Sept.
1807
1813
Asahel Nettleton, d. d.
1813
Le-ci Smith,
1825
Ralph Smith,
Oct.
1841
1844
John F. Norton,
Oct.
1844
Apr.
1849
Herman L. Yaill,
June,
1849
Dec.
1851
Francis F. Williams,
Dec.
1851
Apr.
1853
James Noyes,
July,
1853
July,
1854
George J. Harrison,
Sept.
1854
1815
This is the parish described in the Life of Nettleton (p. 67) as " a waste
place" — " the people not only without a pastor, but so weakened by divisions,
and by the loss of their parish fund, that they almost despaired of ever en-
joying again the privilege of a preached gospel." The history of this feeble
missionary church is a deeply interesting and eventful one ; filled with sad-
ness — and yet with many signal interpositions of God in its behalf. For
long periods of time, the regular services of the sanctuary have been sus-
pended, and the scattered members of the church left to wander as sheep
without a shepherd. But when the church seemed ready to perish, Nettle-
ton, in 1813, and Levi Smith, in 1825, under the providence of God, were sent
to revive his work, gather in a new band of converts, and so strengthen the
things which remained. It appears to have been an error of great magni-
tude, that after the successful labors of Nettleton and Smith, the regular
ministry of the word was not secured and sustained. God's providence was
strikingly'Seen in causing the church to resume their efforts, and secure reg-
ular preaching in 1841. Had the effort been deferred for a single month,
there is reason to believe that the church would have been now extinct.
MixisTERS R.A.ISED Up. — Noah Bishop, James Kilbourn.
*Sp. An. 2. 229.
The Church ix Mohegax, ix Moxtville, Org. Jlly 9, 1832.
Anson Gleason, April, 1835 Sept, 1848
428 History of the Churches.
MINISTKRS. SETTLED. DISMISSED. DIED.
D. W. C. Sterrij, June, 1848 Apr. 1851
'William Palmer, (Bapt.) May, 1851 Dec. 1855
Oliver Brown, Jr. Oct. 1856 May, 1857
H. C. Ilayden^ June, 1857 June, 1858
J. W. Salter, Aug. 1858
The meeting-house was erected by donations of their friends, in 1831.
The people number about two hundred persons — one third Indians, and two-
thirds whites, settled on the tribe land. The origin of the church was in
this wise : " Miss Sarah L. Huntington, of Norwich, and Miss Elizabeth
Raymond, of Montville, commenced a day school at the house of Deacon
William Dolbeare, in December, 1829. Their compassion was moved, in
view of the moral desolations, and in 1830, they commenced a Sabbath
School, assisted by other sisters and brethren, of kindred spirit, from Nor-
wich and New London. Miss Huntington furnished her own supplies, and
often walked six miles to her charge. These labors of love she continued until
her marriage with Rev. Eli Smith, and her entrance on a foreign mission.
See Memoir of Mrs. Smith, Se2jt. 1831. Since the organization of the church
in 1832, which was composed of five whites and one aged female Mohe-
gan, there have been numerical and moral improvements in the church,
schools and society. The funds for the support of the ministry and educa-
tional purposes, are obtained from the United States, and from friends in
Norwich, New London and vicinity. Since 1848, Gen. William Williams,
of Norwich, assisted by other brethren in Norwich and New London, has
had a careful supervision of their religious affairs. For several years, Gen.
Williams has left the ministrations of his own pastor, attended service here,
superintended the Sabbath School, distributed thousands of tracts, and
mostly supported the minister. Their schools, congregation, society, deco-
rum and progress, would not suffer in comparison with those in any of
our rural districts.
The Chukcii IX Monroe, (formerly New Stratfohd,) Org. Dec. 14, lY64
Elisha Rexford, Jan. 1765 Apr. 1808
John Noyes,
Asahel Nettleton, d. d.
Chauncey G. Lee,
Amos Bassett, d. d.,* 1826 1828
Daniel Jones,
James Kent,-\
Robert D. Gardner,
Lewis M. Shepard,
Edward B. Emerson, April, 1858
As the first volume of the Church records is lost, many important facts are
buried in oblivion. Several revivals been enjoyed here ; two while Mr. Net-
tleton was here ; one in 1814, and one in 1815, — when about thirty were
1813
1814
1814
1815
Oct.
1821
1826
Apr.
1826
Sept.
1828
July.
1835
1837
1840
Mar.
1841
Sept.
1851
Aug.
1853
June,
1857
• History of the Churches. 429
added to the church. Memoir of Xettleton, 66. Also underj the ministry
of Mr. Lee, ^Mr Jones and Mr. Kent. The last, and most powerful one, was
in 1851, under Mr. Morgan's labors, when between thirty and forty were re-
ceived to the church. The house of worship is new, handsome, and paid for.
Minister Raised Up. — Tillotson Babbitt.
* Sp. An. 2. 29-4. Allen. Eel. Intel. 12. 735. t Allen.
The Church ix Moxtville, (formerly New London North,) Org. 1721.
MINISTERS.
.SETTLED.
DISMISSED.
DIED.
James Hillhouse,
Oct. 1722
I74O
David Jewett,*
Oct. 1739
June, 1783
Roswell Cook,
June, 1784:
Apr. 1798
Amos G. Thompson,
Sept. 1799
Oct. 1801
Abi.sha Alden,
Aug. 1803
Apr.
1826
1836
Rodolphus Landfear,
Aug. 1829
May,
1832
Erastus Ripley,
Jan. 1835
Nov.
1837
Spencer F. Beard,
July, 1838
June,
1846
John W. Salter,
Aug. 1847
Apr.
1858
Thomas L. Shipman,
April, 1858
1859
E. C. Hayden,
Sept. 1859
Mr. Hillhouse received his call at Boston, Feb. 5, 1721. His family re-
main to this day. The distinguished Senator, James Hillhouse, of New Ha-
ven, was his son. The church has been blessed with revivals at several
different times. For an account of a revival in 1741, see Tracy's Great
Awakening, pp. 156-8. The house of worship is new and commodious.
*Sp. An.3. 192. Allen.
The Church in Morris, (formerly Litchfield South Farms,) Org. 1768.
George Beckwith,*
1772
1781
Amos Chase, t
17S7
1814
Dec. 1849
William E. Weelcs, d. d.,|
Jan. 1815
Oct.
1815
June, 1848
Amos Pettengill,§
April, 1816
1822
Aug. 1830
Henry Robinson,
1823
1829
Yeron D. Taylor,
1831
1833
James F. Warner,
1833
1834
Ralph S. Crampton,
1834
1836
Stephen Hubhell,
June, 1836?
1837?
B. Y. Messenger,
1837?
1838?
Richard Woodruff, (c.)
Oct. 1838?
Jan
1841
David L. Parmelee,
Aug. 1841
E. E. Mc Far land.
Nov. 1859
The grant for "winter privileges" dates back to 1747; the incorporation
430
History of the Churches.
of the Society, 1767. There have been several revivals, with considerable in-
gatherings at frequent intervals, from 1799 ; in six different years, from 23
to 73 were added. In 1814, was the most extensive work, under the labors
of Dr. Nettleton ; an account of it was written by James Morris, and carefully
preserved in manuscript. It gives the names and age of SO individuals, the
time of each one's hopeful conversion, and some account of the religious ex-
ercises of almost all of them. See extracts in Memoir of Dr. Nettleton^ pp.
70-77.
South Farms Society became the town of Morris in 1859.
Ministers Raised Up. — Samuel Whittlesey, Simeon Woodruff, Samuel G.
Orton, John Pierpont, (Unita.) John W. Peck, d. d. (Bapt.)
*Litdif. Centen. 72. t Sp. An. 1, 592. Lltchf. Centen. 72. % Sp. An. 4, 473. § Sp.
All. 2, 524. Allen. Litchf. Centen. 127. Memoir by Eev. L. Hart, 1834.
The Church in Mt. Carmel, in IIamden, Org. Jan. 26, 1764.
MINISTERS. SETTLED. DISMISSED. DIED.
1797
1812
1838
1836
1849
1857?
This Church has had a frequent change of ministers, and none have ever
died among them in office. Revivals have been usual, as in other Churches
in the vicinity. The Church and Society have for several years been grow-
ing in numbers and strength, with some increase of population and the in-
troduction of manufactures. Rel. Intel. 13, 218.
Minister Raised Up. — George A. Dickerman.
*Sp. An. 1. 480. Allen. fAllen. t Sp. An. 1. 656. § Allen. 1 Sp. An. 2. 192.
Nathaniel Sherman,*
May,
1769
Aug.
1772.
Joshua Perry, t
Oct.
1783
1790
Dan Bradley, I
1792
1800?
Asa Lyman, §
Sept.
1800
April,
1803
John Hyde, 11
May,
1806
Jan.
1811
Eliphalet B. Coleman,
Feb.
.1812
Nov.
1825
Stephen Hubbell,
May,
1830
May,
1836
James Birney, \
June,
1842
March
, 1846
Israel P. Warren,
July,
1846
Sept.
1851
D. H. Thayer,
Jan.
1853
The Church in Mystic Bridge, in Stonington, Org. Jan. 20, 1852.
Walter R. Long, Sept. 1853
The Church was organized with a membership of 37, mostly from the
First Church in Stonington. There have been four seasons of revival
during its brief existence, one immediately after its organization, also in
'58. '55 and '58.
History of the Churches. 431
The Nazareth Church, in Sterling, (formerly Voluntown,) Org. Feb.
13, 1772.
MINISTERS. SETTLED. DISMISSED. DIED.
Solomon Morgan,* April, 1772 Feb. 1782 Sept. 1804
Allen Camphell, 179-4
This Church has had but one pastor, who afterwards was settled in
Canterbury and North Canaan. They encouraged Mr. Campbell, one of their
own members to preach for them, in which they had the approbation of the
Association. The Church though not formerly dissolved, is virtually extinct.
* Allen. Sp. An. 2, 526.
The Church in Naugatuck, (formerly Salem Society,) Org. Feb. 22, 1781.
Meclad Rogers,
1781
1784?
Abraham Fowler,*
Jan. 1785
Mar.
1799
Nor. 1815
Noah J. Simons,
Oct. 1799
1800
Jabez Chadwick,
Dec. 1800
Mar.
1803
Matthias Cazier,
May, 1804
Stephen Dodd,t
1811
April,
1817
Feb. 1856
Amos Pettengill,}:
Jan. 1823
Aug. 1830
J. B. Richardson,
1832
1834
Seth Sackett,
Oct. 1834
Jan.
1838
Chauncey G. Lee,
Jan. 1838
Nov.
1840
H. A. Taylor,
1840
1841?
Marshall Eames,
181:2
April,
1843
G. 8. Sherman,
July, 1843
April,
1844
Albert K. Teele,
June, 1845
Oct.
1849
Charles S. Sherman,
Nov. 1849
This Church was originally formed of 16 members, mostly from the First
Church in Waterbury. The town was then a parish of Waterbury, and
known by the name of Salem.
In January, 1781, it was "voted to make a petition to the General Assem-
bly, to lay a land tax of one shilling upon the acre,, upon all the land in the
Society of Salem, for the purpose of building a meeting house." This
meeting house was completed in 1782. Another was built occupying a new
and more central site in 1831. In 1853 this was sold and removed, and the
present house of worship dedicated in Sept. 1855.
The Church has experienced a varied and often a trying history ; at one
time the Presbyterian and Congregational elements in it refused to coalesce ;
at another, intemperance affected the standing and divided the ranks of
its members ; and still later, there was a division of feeling on the question
of Old and New School Theology.
In addition to these troubles, the Society has had to struggle with
limited means and a change of ministry, the latter growing in part out of
the former.
432
History of the Churches.
With the growth, however, of the manufacturing interests of the town,
the Society has increased in ability and has erected its present beautiful edi-
fice at a cost of 116,000, expecting at the time to cancel every pecuniary obli-
gation in a period of five years. This would probably have been done but for
the commercial distress which intervened. It is gratifying, however, to add
that the Church has for a long time been in a very harmonious state, has
gradually increased in membership, and been repeatedly favored with tlie
gentle and refreshing dews of the Holy Spirit. The whole number of per-
sons who have been admitted to the Church is 645.
Ministers Raised Up.— John U. PettengiU, John G. Hull, (Ep.) Thomas
Lewis.
* Sp. An. 2. 230. + Allen. J Sp. An. 2. 524.
Memoir by Rev. L. Hart, 1834.
Allen. Litchf. Centen. 127.
The First Church in New Britain, Org. April 19, 1758.
MINISTERS.
John Smalley, d. d.,*
Newton Skinner,!
Henry Jones,
Jason Aticater,
Jonathan Cogs vr ell, d. d.,
Dwight M. Seward,
Chester S. Lyman,
C. S. Sherman,
E. B. Andrews,
Horace Winslow,
Lavalette Perrin,
April, 1758
Feb. 1810
Oct. 1825
1827
April, 1829
Feb. 1836
Feb. 1843
May, 1845
June, 1850
Dec. 1852
DISMISSED.
DIED.
June, 1820
March, 1825
Dec. 1827
Nov. 1828
^
April, 1834
June, 1842
April, 1845
,1849
Nov. 1851
.
Dec. 1857
Feb. 1858
This Church has been greatly blessed of God, having enjoyed frequent
revivals, and some of great power. The frequent changes in the ministry
during the last twenty years have been occasioned chiefly by failure of
health in the pastors.
The most signal work of the Spirit under Dr. Smalley's ministry was in
1784-5, adding 38 ; 253 in all, during his ministry ; 28 admitted to certain
Church privileges, previous to 1767, without professing vital piety. There
was a signal revival under the second pastor in 1821, 119 making profession
of faith, 248 in all. Mr. Skinner was a man of great phj^sical as well as
mental strength. Under every pastor there have been consideraable acces-
sions, and also in 1828-9, when without one. The progressive and conserv-
ative elements, which agitated churches largely through New England, led
to a division of the church in 1842.
The first meeting house, a plain building, has long since disappeared ; the
second, a house much admired in its time, built in 1822, is now used for sec-
lar purposes; the third, built in 1855, is regarded as a model of church ar-
chitecture. Its centennial anniversary was observed April 19, 1858.
History of the Churches. 433
Ministers Raised Up. — William Whittlesey, Eliphalet Whittlesey, Levi,
W. Hart, Henry Eddy, John S. Whittlesey, Jonathan Bird, Burdett Hart.
* Sp. An. 1 .359. Allen. l:Sp. An. 1. -503.
The South Chirch in New Britain, Org. July 5, 1842.
MINISTERS. SETTLED. DISMISSED. DIED.
Samuel Rockwell, Jan. 1843 June, 1858
C. L. Goodell, Feb. 1859
The growth of the village prepared the way for a second church, besides
those of other denominations. Its house of worship was ereeted immediarely.
Original number of members, 120, who were dismissed from the Central
Church. Added during fifteen years, 270 ; baptisms, 144. Contributions
for benevolent objects in fifteen years, $13,418.91 ; in 1854, $1,983.49. Ag-
gregate with home expenses, s&26,000, e.xclusive of cost of house of wor-
ship.
Ministers Raised Up. — Levi W. Hart, E. Maynard, (f.j
The Church in New Canaan,
Org. June
20,1
John Eells,
June,
1733
June,
1741
Robert Silliman,*
Feb.
1742
Aug.
1771
William Druramond,
July,
1772
May,
1777
Justus Mitchell,t
Jan.
1783
William Bonney,
Feb.
1808
Aug.
1831
Theophilus Smith,|
Aug.
1831
Frederick W. Williams,
Feb.
1854
Dec.
1850
Ralph Smith,
May,
1860
April, 1781
Feb. 1806
Aug. 1853
The Canaan Society, lying in Norwalk and Stamford, and occupying the
same territory with the present town of New Canaan, was incorporated in
1731 ; the town in 1801. The church was formed with twenty-four mem-
bers, thirteen from the Norwalk church, and eleven from Stamford ; in one
hundred and twenty-six years, nine hundred and twenty-six persons have
been received into the church. Mr. Silliman settled in Chester in 1772.
Ministers Raised Up. — James Richards, ». d.,s Amzi Benedict, William
Carter, William B. Weed, James S. Hoyt, Daniel Smith, Edwin Stevens,
(f ) Darius Hoyt, (h.) David C. Comstock.
* Allen. tSp. An. 1. 666. Allen. + Cong. Y. Book, -2. 104. §Sp. An. 4. 99. Al-
len.
The Church in New Fairfield, Org. Nov. 9, 1742.
Benajah Case, Nov. 1742 Jan. 1753
James Taylor, Mar. 1758 June, 1764
56
434 History of the Churches.
MINISTERS.
Davenport^
Joseph Peck,
Mills,
Kittleton,
Medad Rogers,* 1786 Oct. 1822 Aug. 1824
Abraham 0. Stansbury,
Daniel Crocker, Oct. 1827 Mar. 1831
George Coan,
Benajah Y. Morse,
David C. Perry,
Henry H. Morgan,
Lewis Pennell,
Aaron B. Peifers,
Frederick J. Jackson,
Ezra D. Kinney, 1859
There was a noted revival of religion in 1818, by which the whole com-
munity was moved, and there was an ingathering of one hundred or more to
the kingdom of Christ. There was a meeting house in 1755, and the society
built another in 1786. In 1836, the society removed the site of the house,
by which some became disaffected and withdrew.
* Allen.
SETTLED.
DISMISSED.
1769
June,
1769
1780
1782
1775
1786
Oct.
1822
Oct.
1824
Jan.
1827
Oct.
1827
June,
1833
May,
1835
Apr.
1835
Mar.
1838
Dec.
1838
Nov.
1844
Dec.
1845
May,
1849
Oct.
1849
Oct.
1853
May,
1855
May,
1858
June,
1858
1859
The First Church in New Hartfcrd, Org. 1738.
Jonathan Marsh, Oct. 1739 July, 1794
Edward D. Griffin, d. d.* June, 1795 Aug. 1801 Nov. 1837
Amasa Jerome,! Aug. 1802 Dec. 1813
Cyrus Yale,t Oct. 1814 Dec. 1834
Cyrus Yale,t 1837 May, 1854
This church was greatly reduced in numbers by the formation of the
South Church in 1848. Public worship was suspended after Mr. Yale's
death, and it disbanded Oct. 1859. The location of the house, on a high
bleak hill, also conspired to effect this result. There were extensive re-
vivals, particularly under Dr. Griffin and Mr. Yale. In three different years,
one hundred to one hundred and ten were added, and in four other years,
48 to 78. Ev. Mag. 1. 217, 265. Rel. Intel. 16. 702.
* Sp. Au. 4. 26. Allen. Litclif. Centen. 109. Am. Qu. Eeg. 13, -365. t Allen.
Litchf. Centen. 118. % Sp. An. 2. 615.
\
The North Church in New Hartford, Org. Sept. 25, 1828.
Burr Baldwin, Jan. 1830 Feb. 1833
Willis Lord, Oct. 1834 Dec. 1838
John Woodbridge, d. d., April, 1839 Jan. 1842
History of the Churches. 435^
SnXISTERS. SETTLED. DISMISSED. DIED.
Hiram Daij, 1842 1844
Alexander Leadbetter, May, 1844 May, 1849
Joseph A. Saxton, Jan. 1851 Oct. 1852
Franklin A. Spencer, Sept. 1853
This Church was originally a colony from the First Church of the town,
and consisted of 62 members. Out of the thirty years since it was organ-
ized, it has had only 23 years of pastoral labor. The remaining portion of
time has been supplied temporarily by different persons.
There were limited revivals under the ministry of the first and fifth pas-
tors. Mr. Day's ministry was attended with many conversions. There
have been three refreshings from the presence of the Lord since the settle-
ment of the present pastor.
In 1850 the church edifice underwent a very extensive and thorough
repair, and is now one of the best in the County. It is lighted with gas.
Minister Raised Up. — William Goodwin, (Bap.)
The Sovth Church in New Hartford, Org. Aug. 8, 1848.
James C. Houghton. Dec 1851 Feb. 1854
Edwin Hall, Jr. Dec. 1854
The South Church was formed from the First Church of New Hartford,
whose house of worship is located on what is called Towai Hill, nearly two
miles north of the house of worship occupied by the South Society. The
principal reason for the separation was the inconveniently long distance the
people in the south part of the town were compelled to travel in order to at-
tend public worship.
The Church has never been a very strong one, and has enjoyed few exten-
sive revivals of religion, though it has not been without some seasons of re-
freshing from on high.
The First Church in New Haven, Org. Aug. 22, 1639.
Public worship had been maintained, and the word of God preached, un-
der a provisional arrangement or " plantation covenant," from the landing
of the first settlers, April 18, 1638. Rev. John Davenport, b. d. and Rev.
Samuel Eaton, being the ministers.
John Davenport,* Pastor. Aug. 1639 1667
William Hooke,+ Teacher, 1644 1656
Nicholas Street,! Teacher, Nov. 1659
John Harriman.X 1674 1682
JoscpTi Tayloi\X 1674
James Pierpont,§ Pastor, July, 1684
Joseph Noyes,l| July, 1716
Chauncey Whittelsey,,** Mar. 1758
Mar.
1670
Mar.
1678
April,
1674
April,
1682
Nov.
1714
June,
1761
July,
1787
436 History of the Churches.
MINISTEKS. SETTLED. DISMISSED. DIED.
James Dana, tt April, 1789 Nov. 1805 Aug. 1802
Moses Stuart,|t Mar. 1806 Jan. 1810 Jan. 1852
Nathaniel W. Taylor, D.D.,§,§ April, 1812 Dec. 1822 Mar. 1858
Leonard Bacon, d. d., Mar. 1825
Nathaniel H. Eggleston,"^ Sept. 1850 1851
*Sp. An. 1, 03, 96 ; Allen ; Matb. Mag. 1, 292. fSp. An. 1, 104 ; Allen. % Neither were
settled nor dismissed, but labored in the ministry of the word from 1G74 to 1682. §Sp
An. 1, 205 ; Allen. |1 Sp. An. 1, 362 ; Allen. ** Sp. An. 1, 414 ; Allen, ft Sp. An. 1,
565 ; Allen. \X Sp. An. 2, 475. §§ Memorial Discourses ; Cong. Qr. 2, 245. il| Mr.
Egglestou had charge of the pidpit during Dr. Bacon's absence in Europe.
The first pastor and leading members of the Church came from the parish
of St. Stephens, Coleman Street, London, to Boston, in 1637, arriving June
26. In April, 1638, they came to New Haven. The Church is the oldest
institution in the New Haven colony. Its first connection in the support
of public worship was with the town. East Haven, North Haven, and West
Haven, having been successively established as parishes, the separate rec-
ords of the First Ecclesiastical Society in New Haven begin on the first of
July, 1715.
The Society has a permanent "ministerial fund" of about $15,000, partly
the result of ancient donations and endowments, and partly the proceeds of
a subscription made under the pastorate of Dr. Dana.
This Church has shared in the revivals which in successive ages have
been granted to New England. In the pastorate of John Davenport, there
appears to have been a special efficacy in the means of grace, as is evidenced
by the number of the sons of this Church that entered the work of the min-
istry at that period. An allusion to the multiplied conversions at that time
is made in the Election Sermon of James Fitch, who could speak from his
own recollection. In 1735, while Joseph Noyes was pastor, there was
some special revival, forerunning "the great awakening" that came a few
years later. In the conflict incidental to "the great awakening" of 1740,
and subsequent to it, the Church was divided. The next marked revival
was in the pastorate of Moses Stuart, in the year 1808. The years 1815, and
1820-21, in the pastorate of the late Dr. Taylor, were memorable as years of
gracious visitation. Under the ministry of the present pastor, the years
1828, 1831, 1832, 1837, 1841 and 1858, have been the years most marked
with blessing. Mem. of Nettleton, 81, 125—33, 159. Reh Intel. 5, 668,
762 ; 6, 26.
Mr. Pierpont was one of three prime movers in founding Yale College, and
a member of Say brook Synod, 1708, pp. 7, 8.
In connection with this church there is a City-mission Chapel, built by
subscription in 1858, and know as the Davenport Chapel. Public worship
is regularly maintained there under the patronage of the First Church, the
Kev. Edward E. Atwater being the minister in charge.
Ministers Raised Up. — Michael Wigglesworth,* Samuel Cheever,t Sam-
uel Street, I John Harriman, Thomas Cheever,§ Noadiah Russell, John Dav-
enport, (Stamford,) Stephen Mix, Joseph Moss, Amos Munson, Samuel
History of the Churches. 437
Pierpont, John Hubbard, Samuel Munson, Stephen White, Benjamin Tal-
madge,!! John Noyes,T Jason Atwater, Achilles Mansfield, Sereno Edwards
Dwight, D. D., Gardiner Spring, d. d., George Chandler, (h.) David L.
Ogden, Charles C. Darling, Daniel D. Tappan, Seth Bliss, "William Bush-
nell, Jonathan Rowland, Abraham C. Baldwin, Joseph B. Stevens, John
Mitchell, Oliver B. Bidwell, Jeremiah R. Barnes, (h.) Lyman H. Atwater, d.
D., John C. Backus, Phineas Blakeman, (h.) Joseph D. Hull, Aldace Walker,
William T. Bacon, John H. Pettingill, Alfred E. Ives, Alfred C. Raymond,
John E. Chandler, (f.) James C. Moflfatt, Charles A. Raymond, (Bapt.)
Matthew Uale Smith, George B. Hubbard, (h.) Elisha W. Cook, Chauncey
Goodrich, William H. Goodrich, William L. Kingsley, William A. Macy,
James R. Mershon, (h.) Charles Henry Emerson, (h.) Kinsley Twining,
Leonard W. Bacon, Edward Chester, (f.) Jonathan L. Jenkins, John H.
Anketell, (Ep.) Edward Walker, George M. Smith, George B. Bacon.
•■* Sp. Au. 1, 143. t Sp. Au. 1, 253. % Sp. An. 1, 104. Allen. § Sp. An. 1, 244.
\ Sp. An. 3, 35. T[ Sp. An. 1, 363. Allen.
TuE North Chukch, or the CniRCii ix the United Society, New Havex,
Org. May 7, 1742.
This Church, under the name of the Church of Christ in White Haven
Society, was organized May 7, 1742.
MINISTERS. SETTLED. DISMISSED. DIED.
Samuel Bird, Oct. 1751 Jan. 1768 May, 1784
Jonathan Edwards, d. d.,* Jan. 1769 May, 1795 Aug. 1801
A Church was formed by secession from this, called The Church of Christ
in the Fair Haven Society, June 20, 1771.
Ally n Mather, t Feb. 1773 Nov. 1784
Samuel Austin, D. D.,t Nov. 1786 June, 1790 Dec. 1830
These Churches were united under the name of The Church of Christ
in the United Societies of White Haven and Fair Haven, Nov. 27, 1796.
John Gammil, D. D.,§ Nov. 1798 Not. 1801
Samuel Merwin,! Feb. 1805 Dec. 1831 Sept. 1856
Leicester A. Sawyer, June, 1835 Nov. 1837
Samuel W. S. Dutton, d. d., June, 1838
This Church was formed during " The Great Awakening," at the time of
Whitfield's second visit to this country. The pastor of the first and only
Church in New Haven, and a majority of the Church and Society, were op-
posed to the revival and to AVhitfield's preaching. Those who fiivored the
revival, called "New Lights," seceded, and were formed into a Church, by
some of the leading ministers of the " New Lights," convened in Council,
viz : Rev. Messrs. Samuel Cook, John Graham, Elisha Kent, and Joseph
Bellamy. Under the partial union of Church and State which then existed,
oppressive laws were passed to embarrass and suppress them, and those
like them ; the " Old Lights," being a majority, both in the State and in the
Associations and Consociations. This Church could legally have no one to
438 History of the Churches.
preach to them, except by consent of the pastor and a majority of the parish
of the First Church, which of course they could not obtain. Under this
restriction, eminent and excellent men, like Rev. Dr. Finley, afterwards Pres-
ident of Princeton College, wore arrested and punished for preaching to this
Church. Its members and adherents were taxed for the support of the
First Church, besides sustaining the expense of their own religious services.
This oppressive treatment continued for 15 years, until the New Lights became
a majority in the town, and in the Ecclesiastical Society, from which they had
never been released, and proceeded to vote the salary to the minister of the
New Church : whereupon, on the petition of the " Old Lights," the Legisla-
ture interposed, and divided the Society into two, according to elective affin-
ity ; there being of the "Old Lights" 111, and of the "New Lights" 212.
The new Society was called "^he White Haven Society." One of the pro-
fessed reasons for the original secession in 1742, was the adherence of the
First Church and pastor to the Saybrook platform, which the New Lights
insisted had never been adopted by the Church.
After about fifty years the two Churches became, and have ever since
been, harmonious.
Ministers Raised Up. — They cannot now be mentioned except for the
last half century, and those but partially. Frederick W. Hotchkiss, Jo-
seph Mix, Thomas Punderson, Samuel Austin, d. D.,ir David A. Sherman,
Prof Eleazar T. Fitch, d. d., Prof. Chauncey A. Goodrich, d. d.,** Henry
Herrick, (h.) 0. E. Daggett, d. d., Edward 0. Dunning, A. Hamilton Bishop,
•John D. Smith, William W. Woodworth, Samuel J. M. Merwin, Joseph
Brewster, (Ep.) Andrew T. Pratt, William B. Clarke.
*Sp. An. 1, G53. Allen. Am. Qr. Keg. 8, 290. + Allen. J Mendon As. 15G. Sp.
An. 2. 21. Allen. § Allen. 1 Cong. Y. Book, 1857, 118. t Am. Qr. Eeg. t), 201. Sp.
An. 2, 221. ** New Englander, 18, 328.
The Church in Yale College, New
H.
iVEN, Org. June
30,
1757.
MIXISTEES.
SETTLED.
DISMISSED.
DIED.
Naphtali Daggett, d. d.,*
1755
1780
Samuel Wales, d. D.,t
1782
1794
Timothy Dwight, d. d.|
1805
1817
Eleazar Thompson Fitch, d. d.,
1817
1852
George Park Fisher,
1854
The existence of the College Church is due in part to the commotions
which followed the great awakening of 1740; in particular, to a dissatisfac-
tion on the part of the College government Mith the doctrinal views and the
preaching of Rev. Mr. Noyes, the pastor of the First Church, where the stu-
dents attended worship from the time of the removal of the College to New
Haven. It was also believed bj^ President Clapp, who had a leading part in
the establishment of the Church, that the members of College would be
more profited by preaching and pastoral service, which should be provided
for them exclusively, and adapted to their peculiar character.
In 1 746, the corporation voted to choose a Professor of Divinity, as soon
as they could procure the means of support for him. This they were ena-
bled to do by a gift from Hon, Philip Livingston, and by other donations.
History of the Churches. 439
Pres. Stiles, § acted as College pastor for a time after the death of Prof.
Daggett. The College Church has enjoyed great prosperity. Numerous
revivals of religion have occurred, at short intervals since its formation,
which have given to the Church a large number of devoted and able minis-
ters, and to the State a large body of public men of enlightened Christian
principle. The most remarkable of these I'evivals were those of 1S02, 1881
and 1858. The number of members belonging to the College Church is
larger at present than at any former time. See Prof. Fbhe/s Century
Sermon, 1857.
*Sp. An. 1.479. Allen, t Sp. An. 1. 710. J Sp. An. 2. 152. Allen. §Sp. Au. 1.
470. Allen. Sparks' Amer. Biog., Second Series, vol. 6.
The Third Church in New Havex, Org. Sept. G, 1826.
MINISTERS. SETTLED. DISMISSED. DIED.
Nathaniel W. Tmjlor,Ji.-D.* 1826 1830 March, 1858
Charles A. Boardman, March, 1830 Sept. 1832
Elisha Lord Cleaveland,D. d., July, 1833
The Church has occupied three houses of worship ; the first on the cor-
ner of Chapel and Union streets, from 1830 to 1838; the second in Court
street, between State and Orange, from 1841 to 1856 ; and the third in
Church street, fronting the public square.
Since Jan. 1st, 1856, the congregation has doubled its numbers ; one hun-
dred and ninety-eight have been added to the Church, of whom ninety-seven
were by profession. Seventy of these made profession since the great revi-
val of 1858. The Church has enjoyed many seasons of refreshing from the
Lord, but none so remarkable as that of the last year. Within the above
named period of three years, the annual contribution to the cause of foreign
missions has increased from $800 to about $1000.
Ministers Raised Up. — Andrew Benton, (h.) Edward E. Atwater, Da-
vid Breed, Charles H. BuUard, Joseph Rowell, (h.) Everet W. Bedinger, John
C. Shackleford, (h.) Henry Powers.
* Cong. Y. Book, fi, 130.
The Temple St. Church, New Have x, (Colored,) Org. Sept. 1829.
Simeon S. Jocelyn, 1829 1834
David Dolie, 1835 1837
Amos G. Beman, Sept. 1841 Jan. 1853
Hiram Bingham, Mar. 1859 Jan. 1860
William T. Catto, Jan. 1860
The College Street Church, Org. Aug. 31, 1831.
Henry G. Ludlow, May 1837 Mar. 1842
Edward Strong, Dec. 1842
440 History of the Churches.
For two years the Church worshiped in the Oi'ange Sti'cet Chapel ; three
years in a large hall in the Exchange building ; and from September, 1836, in
a house of worship erected for it in Church street. Here it remained struggling
along with various success, sustained chiefly by the self-denying and extra-
ordinary sacrifices of a few leading men. Its house of worship being found
less convenient and pleasant than had been anticipated, it was sold in 1848,
and its present commodious and beautiful sanctuary erected in College st.
From the period of this last removal, the growth and general prosperity of
the church have been uniform and comparatively rapid. For the first six-
years of its existence, it had no pastor, but had the ministrations, for periods
of fi'om three to six months, of Revs. Waters Warren, Samuel Griswold,
James Boyle, Dexter Clary, Austin Putnam, John Ingersoll, and the late
N. W. Taylor, d. d.
Ministers Raised Up. — Enoch Hewitt, (h.) William W. Atwatcr, (h.) Wm.
A. Thompson, Joseph Chandler, Joseph A. Prime, (h.) Henry J.osch (h.) Da-
rius Hoyt, (h.) Samuel W. Strong, H. M. Colton, (h.) A. B. Hitchcock, (h.)
Irem W. Smith, Glen Wood, (h.) James A. Brainerd.
The Howe Street Church in New Haven, Org. March 14, 1838.
MINISTERS. SETTLKD. DISMISSED. DIED.
Leicester A. Sawyer,
July,
1838
Oct.
1840
Abraham C. Baldwin,
Jan.
1842
June,
1845
William D. L. Love,
Apr.
1848
Mar.
1852
S. Hale Higgins,
Mar.
1852
May,
1855
David H. Hamilton,
Mar.
1855
Jan.
1858
G. D. M^irray, (lie.)
May,
1859
Edwin Dimocli^
Jan.
1860
This church originated with the efforts of the City Missionary Society in
parts of the city remote from other places of worship. Public worship was
held for a few weeks in the Broadway School-house, — then for about four
years in a carriage shop, fitted up for the purpose in Park street, — till a
church edifice was opened in Howe street, in Jan. 1842. The church, though
laboring under embarassments and discouragements, has ever been harmoni-
ous and united. It has been much blessed with revivals, — there having
been years at a time, when additions were made by profession at every com-
munion season
The Chapel Street Church in New Hanen, Org. Nov. 4, 1838.
X. W. Taylor, n. d., Nov. 1838 1839 Mar. 1858
John 0. Colton,* Nov. 1839 Apr. 1840
Joseph P. Thompson, u. d., Oct. 1840 Mar. 1845
Leverett Griggs, Aug. 1845 Sept. 1847
WiUiam T. Eustis, Mar. 1848
History of the Churches. 44 1
There were sixt^'-oue members at the organization. The death of the
first pastor, following so soon after his ordination, was a severe trial. Al-
though the house of worship is somewhat removed from the dwellings of
the citizens, j'et the church and congregation have steadily grown, and have
been compelled to enlarge their accommodations ; having outlived the days
of feeble infancy, and attained a position of strength and stability which
may well compare with any of the city congregations.
The church has shared largely in the outpouring of the Holj' Spirit. The
years 1840, (while the Church had no pastor,) 1841, '42, '48, '49, '51, '55,
and '58, have been specially marked for the manifestations of the Divine Pow-
er in conversions ; and during the existence of the church, three hundred
and sixty-four have been added to its membership on profession of their faith
in Jesus Christ.
The South Church ix New Haven, 0kg. Nov. 8, 1852.
MINISTEHS. SETTLED. DISMISSED. DIED.
Joseph V. Stiles, d. d., Nov. 1852 Nov. 1857
Gurdon W. Xoyes, Apr. 1854 ^lay, 1858
Gurdon W. Noyes, May, 1858
In 1850, Gerard Hallock, Esq., residing in the south-eastern part of the cit}%
felt that accommodations for religious worship were needed in that vicinity
— a Sabbath School being already in successful operation there, lie, accor-
dingly, in connection with one or two land-holders in the neighborhood,
erected a large and convenient church and chapel, which were opened for
use in the summer of 1852. There was no ecclesiastical society till the be-
ginning of the year 1858 ; and then, Mr. Hallock, being the chief and almost
entire owner of the church buildings, gave them up for the free use of the
church, besides meeting most of the expenses, as he had done from the be-
ginning. From this time the other members of the church have felt a deep-
er interest than before, and raised more to sustain it, though never more
than $700 annually. The members of the congregation are generally from
the middling classes in society, and have but small worldly means at their
command ; many of them being mechanics and operatives without families-
The house of worship is three-quarters of a mile from any other of the Con-
gregational denomination, and was much needed. There are now over two
hundred members of the church, and there is a growing congregation,
which may become, in time, pecuniarily strong.
The Wooster Place Church in New Haven, Org. Dec. 18, 1855.
Samuel H. Coi; d. d. 1855
J. G. Hamner, d. d. Nov. 1855 Oct. 1856
Owing to the pecuniary embarrassments of Mr. Jerome, at whose cost the
church edifice was erected, it became necessary that the building should be
57
442 History of the Churches.
sold ; and the society finding themselves unable to command the funds requi-
site to purchase it — a contingency not thought of in the commencement of the
enterprise — voted, Oct. 28, 1856, that it was expedient to discontinue public
worship as a separate congregation, and the church was dissolved Oct. 1857,
ihaving had ninety-five members.
The German Mission, New Haven.
" HINISTERS. SETTLED. DISMISSED. DIED.
Christian Poi^p, 1851
J. E. Ran, 1855
C. F. Sleidel, 1855
a G. Bentel, 1860
This mission, with an organized Moravian church, has been under the pat-
ronage of the Connecticut Missionary Society. The congregation appears to
promise well.
1726 July, 1755
1745
The Church in
Newington, ]
[N WeTH
Elisha Williams,*
Oct.
1722
Simon Backus,!
Jan.
1725
Joshua Belden,
Nov.
1747
Joab Brace, d. d.,
Jan.
1805
Samuel J. Andrews,
Mar,
1856
William P. Aikin,
Jan.
1857
July, 1813
Jan. 1857
Newington was a branch of the Wethersfield Church. Mr. Williams re-
signed, to accept the Presidency of Yale College. Mr. Backus went as chap-
|iain in the army to Cape Breton, where he died, — no doubt expecting to re-
turn, as no record is made of his dismission. Dr. Brace resigned the active
duties of the ministry at the close of his fiftieth year. It is worthy of note
that the active pastorates of Mr. Belden and Dr. Brace covered a period of
nearly 108 years. Among the revivals, one in 1820 was conducted by Dr.
Nettleton, with marked and blessed results. Memoir, 137. Bel. Intel. 6.
793, 16. 445.
Ministers Raised Up. — Simon Backus, Zadock Hunt, Silas Churchill,
Martin K. Whittlesey, (h.) Edward Joab Brace, Seth C. Brace.
*Sp. An. 1. 281. Allen, t Sp. An. 1. 231. Allen.
The First Church in New London, Org. 1650.
Richard Blinman, 1650 1659
Gershom Bulkley,* 1661 1666 Dec. 1713
:Simon Bradstreet, 1670 1683
Gurdon Saltonstall, Nov. 1691 Aug. 1707
History of the Churches. 443
Eliphalet Adams,t July, 1708 Oct. 1753
Mather Byles,t Nov. 1757 Apr. 1768
Ephraim Woodbridge,§ Oct. 1769 Sept. 1776
Henry Channing, May, 1787 May, 1806
Abel McEwen, d. d. Oct. 1806 Sept. I860'
Thomas P. Field, June, 1856
The records commence in 1670 ; members admitted under the several pas-
torates since— 58, 128, 410, 59, 23, 191 and 723, the last including four years-
of Mr Field as colleague ; in all, 1592. Mr. Saltonstall left the ministry for
civil life, and was for several years Governor of the State.
Repeated revivals of religion have occurred ; in 1807, over one hundred
were added ; in other years, 60, 50 and 40 in a year. Ev. Mag. 9. 339. In
1835, the congregation having become inconveniently large, a colony was
set off, now the large Second Church. Prior to 1806, this church was under
the ministry of a Unitarian pastor for seventeen years. But this ministry
produced no Unitarianism in the church or congregation, which survived his
dismission. Nothing but the remarkable interposition of Divine Providence
prevented the most disastrous results. For some time under tliat ministry,
religious meetings, except those on the Sabbath, and the preparatory lec-
ture, were very unpopular. Evening services, especially, encountered much
prejudice. Now, and for many years past, churches and people of all de-
nominations here, hold many such meetings. The Sabbath is much better
observed in this place now than it was fifty years ago, and family prayer and
family religion, generally, are more prevalent now than in the prior period.
Ministers Raised Up. — "William Adams,! John Avery, Joshua Hunting-
ton, ![ Joseph Hurlbut, Nathaniel Hewit, d. d., Daniel Huntington, John
Ross, Nathan Douglass, Thomas Huntington, Thomas "W. Coit, d. d., (Ep.)
Gurdon S. Coit, (Ep.) William Harris, Robert McEwen, d. d., Robert C.
Learned, George Richards, John Eliot.
* Sprague's Annals, 1. 53. t Sp. An. 1. 182, 233. X Sp. An. 1. 879. Allen, g Al-
len. ||Sp. An. 1. 235. H Allen.
The Second Church in New London, Org. April, 28 1835.
Sept. 1844
Joseph Hurlbut^
April,
1835
Mar.
1837
James Macdonald, d. d..
Dec.
1837
Jan.
1840
Artemas Boies,*
Mar.
1841
Tryon Edwards, d. d..
Mar.
1845
Aug.
1857
G.B. Wilcox,
1859
This church originally consisted of nineteen members of the First Church
in New London who, " believing that the increase of the city required, and
its resources would justify an extension of religious accommodations, and
444 History of the Churches.
that the cause of truth and piety would be promoted by the organization
of another church, of their own faith and order,'' were most amicably dis-
missed to unite in forming it.
Mlxisteks Raised Up. — Joseph Hurlbut, Jr., Joshua Coit.
Sp. An. 2. 664.
1716
1744
1748
1800
1790
1802
1808
1830
1835
• 1829
1836
1842
1844
1849
1850
The CnuKCH in New Milfoed, Org. Nov. 2, 1716.
MINISTERS. SETTLED. DISMISSED.
Daniel Boardman,*
Nathaniel Taylor,!
■ Stanley Griswold,|
Andrew Eliot,§
Ileman Rood,
Noah Porter, Jr.,
John Greenwood,
David Murdoch, Jr.,
By means of the "settlement" anciently given to ministers at their ordi-
nation, "the two fathers of New Milford, were able to give their families
foothold in their native town ; hence to the honor and gratification of the
parish, they have remained there, distinguished parts of the aristocracy of
that aristocratic town." Mr. Boardman lived strong in the confidence and
affection of his parishioners, and had not a little to do with and for the ab-
origines of the country, a conspicuous tribe of whom were located in his
neighborhood. Mr. Taj^lor was something of a farmer, and had also a con-
trolling influence, through his long ministry, in his large church and con-
gregation. Mr. Griswold gradually developed himself as a Unitarian, and
sought to break down the distinction of the church from the world. lie
was dismissed, but brought disaster upon the church, and so far misled
them, as to procure their exclusion from the Consociation, — a severe, but ul-
timately a beneficial measure. It was several years, under the next pasto-
rate, before prosperity, order and orthodoxy were restored. Eel. Intel. 16.
285.
Ministers Raised Up.— David Sanford,|| John Stephens, Benjamin Wild-
man, Gideon Bostwick, David Bronson, Whitman Welch, Joseph Treat, Da-
vid Baldwin, Daniel Marsh,ir Nathaniel W. Taylor, d. d., Charles A. Board-
man, Orlando Hine, David Bostwick.**
*Sp. Au. 1. 46S. LitcLf. Ccnten. 66. t Sp. An. 1. 467. Allen. Litchf. Centeu. C6.
+ Sp. An. 1. 468. Litchf. Centen. 66. § Sp. An. 2. 421. | Mendou As. p. 105. Sp.
An. 2. 42. Allen. T Sp, An. 2. 116. **Sp. An. 3. 131.
The First Church in New Preston, in Washington, Org. 1757.
Noah Wadhams, 1757 1768
Jeremiah Day,* Jan. 1770 Sept. 1806
History of the Churches. 445
MINISTERS.
SETTLED.
DISMISSED.
Samuel Whittlesey,t
Dec.
1807
Apr.
1817
Charles A. Boardman,
June,
1818
Mar.
1830
Kobert B. Campfield,
Not.
1831
1834
Cohimbus /Shumicay,
1834
1835
Merit S. Piatt,
1836
1837
Benjamin B. Parsons,
Apr.
1839
Sept.
1842
Hollis Read,
1845
1851
Samuel F. Bacon,
1851
1853
Charles S. Smith,
Sept.
1853
Mar.
1855
Jacob H. Strong,
Dec.
1857
In October, 1748, twenty persons obtained leave of the General Assembly
to hire a minister for six months in the year, on the ground of their living
from seven to ten miles from their places of worship in Kent and New Mil-
ford. In May, 1752, fortj^-one individuals petitioned the General Assembly
for a new Ecclesiastical Society. The societies of East Greenwich, (now
Warren,) Kent and New Milford, opposed the application, and it failed, but
was granted in October. In December, 1753, it was voted to lay a tax of 12
pence on the pound to hire a minister for a season ; and to build two school-
houses, by subscription, for the use of the society. Nov. 1754, it was voted
to build a meeting-house, 3(3 hy 26 feet, with five windows, of 12 lights each,
100 rods west of the present stone meeting-house. Dec. 1766, it was voted to
build another meetinghouse 50 by 40 feet. This house was enclosed three
years later, but was not entirely finished until 1798. In 1806, a permanent
fundof $5,000 was raised. In 1824, a third meetinghouse was built of stone,
54 by 44 feet. In 1853, a majority of the church, with a minority of the
society, upon their own responsibility, built a fourth meeting-house in the
village of AVaramaug, 60 by 39 feet, at an expense of about !^6,000, and the
church, by a majority vote, on the 27th of Jan. 1854, voted to remove their
place of worship to this house. The minority of the church, with a majori-
ty of tfeers0ciety, maintain worship at the stone house.
• There were added to the church by the first minister, 54 ; second, 123,
and 300 baptized ; third, 142, 167 baptized; fourth 134, 200 baptized ; fifth,
88, 79 baptized. The most extensive revival was in 181 G, when eighty were
added to the church.
Ministers Raised Up. — Jeremiah Day. d. d., Benjamin B. Smith, Levi
Smith, Joseph Whittlesey, Henry N. Day, Horace Bushnell, d. d., George
Tomlinson, Charles W. Camp, William Baldwin, Johnson L. Tomlinson,
George Bushnell.
* Sp. An. 1. 688. Allen, t Sp. An. 2. S20. Litclif. Ceuten. 118.
The Chukcii in New Preston Hill, (in Washington.)
A minority of the old church was left Jan. 27th, 1854, at the old house of
worship, but there was no new organization.
Levi S Becle, Feb. 1854 Feb 1855
John A. Hempstead, 1855 1856
446 History of the Churches.
MmiSTEES. SETTLED. DISMISSED. DIED.
Noah Coe, Feb. 1856 Jan. 1857
Williams H. Wliittemore, 1859 1860
George Tomlinson, Mar. 18G0
An unhappy division arose in New Preston in 1853-4, on account of a dis-
agreement about the place of worship. The majority of the society and the
minority of the church claim the original organization, though the Consoci-
ation decided that the majority of the Church, who removed, are to be con-
sidered the original church; while the minority retain the records and com-
munion service, and the society, with them, have the funds for the support
of the gospel. The old house has since been extensively repaired.
Minister Raised Up. — Philander Hollister.
y
The Church in Newtown,
Org. Oct.
19, 1715.
Thomas Tousey,
Oct.
1715
1724
Mar.
1761
John Beach,*
1724
Feb.
1732
Mar.
1782
Elisha Kent,
Sept
1732
Feb.
1743
July,
1776
David Judson,t
Sept.
1743
Sept.
1776
Zephaniah H. Smith,
Mar.
1786
Feb.
1790
Feb.
1836
Jehu Clarke,
Oct.
1799
Aug.
1816
May,
1838
William INIitchell,
June,
1825
May,
1831
Nathaniel M. Urmston,
Dec.
1832
Apr.
1838
Alexander Leadbetter,
1839
1842
John N. Amller^
1843
1845
May,
1859
Jason Ahcater,
1846
1856
Apr.
1860
William H. Moore,
Nov.
1856
The tract embraced by this town was called Pohtatuck, by the Indians,
and was deeded by them to certain men fi-om Stratford, in 1705. The town
was incorporated by an act of the General Court, Oct. 11, 1711. Before
this date, the people had tried to secure a minister, but without success.
The town voted Oct. 1, 1712, to invite the neighboring ministers to come
and spend a day with them in advice, humiliation and prayer, that they
might be directed and encouraged in trying to maintain the worship of God
among them.
Mr. Tousey began to preach here in May, 1713. In May, 1715, the town
got permission of the General Court to have a church gathered, in order
that Mr. Tousey might be regularly settled among them. After his dismis-
sion, he gave his attention to secular affairs, and was a prominent and in-
fluential man in the town.T~Mr. Beach became an Episcopalian, went to
England for ordination, and ministered to Episcopal churches in Redding
and Newtown forty years, and in Newtown alone till his death.
Mr. Judson's salary varied from £50 to £75 a year, and in 1758, the low-
est sum was paid, in part at the following prices: wheat 3s. 6d., rye 2s. 4d.
and corn Is. 9d. per bushel, flax 5d. a pound, and work Is. and 9d. per day.
History of the Churches. 447
During his ministry there were 226 marriages, (from 1756 to 1770,) 378
deaths, 887 baptisms, a yearly average of 27 ; half-way covenant dismissions,
90 ; about 300 added to the church.
Mr. Smith adopted some of the errors of Sandemanianisra, and by his in-
discretion and discipline, involved the church in trouble, from the disastrous
effects of which, it became so reduced, as to be organized anew in 1799,
having but nine male members.
Under Mr. Atwater, 69 were added, the meeting-house repaired, a confer-
ence room provided, and the society brought into a more hopeful condition
than for seventy-five years before. Without aid from the Home Missionary
Societj-, from 1825, it would have beconi^ extinct.
Minister Raised Up. — Isaac Beach. ^
* Alien, t Allen.
The Church in Norfolk, Org. Dec. 24, 1760.
MIXISTEKS. SETTLED. DISMISSED. DIED.
Ammi Ruhamah Robbins,* Oct. 1761 Oct. 1813
Ralph Emerson, D. D., June, 1815 Nov. 1829
Joseph Eldridge, d. d., Apr. 1832
Mr. Emerson was dismissed to accept the professorship of Ecclesiastical
History in Andover Seminary. The town was incorporated in 1758. The
church has never had a " stated supply," except a few weeks at a tune.
The church and people have never had any serious trouble among them, or
with their ministers. A serious quarrel in the choir has never occurred ; it
has generally been harmonious in every sense. Interesting and refreshing-
revivals of religion have been granted to the church, at intervals, through
the whole century of its existence. Ei\ Mag. 1, 211, 338. For a long time,
it has been subject to a heavy drain from emigration, particularly to the
West. During the ministry of the present pastor, all the other churches of
the Consociation have had at least two pastors, and most of them three and
four, or more.
Ministers Raised Up. — Thomas Robbins, d. D.,t Asahel Gaylord, Nathan
Turner, Francis L. Robbins,! Isaac Knapp,| Eleazar Holt, Joseph L. ]Mills,
Sheridan Guiteau, James W. Robbins, Reuben Gaylord.
* Sp. Au. 1. 36y. Allen. Litchf. Ceuten. 90. t Alien. ; Allen.
Jonathan Merrick,*
Samuel Eells,t
Charles Atwater,
Judson A. Root,
Henry B. Camp,
John D. Baldwin,
RANFORD,
Org.
11
AY 18,
1724
1726
June, 1772
1769
Apr. 1808
1809
Feb. 1825
1828
1834
1855
1835
1836
1838
1844
448 History of the Chu7xhes.
MINISTERS.
SETTLED.
DISMISSED.
Oeorge I. Wood,
Dec. 1844
June, 1850
Whitman Peck,
Mar. 1851
July, 1855
George I. Wood,
Oct. 1855
Nov. 1858
William B. Curtis,
Dec. 1859
This church was a colony from the church in Branford. Its first house of
worship was erected in 1724, at the expense of the town of Branford. At
the institution of the church, the funds owned by the society in Branford,
were equitably divided between the two societies. The settlement of this
part of Branford commenced about 1680 ; and in 1701, they were numerous
enough to have occasional preaching among themselves. The town at first
voted to support both ministers ; but six months after revoked this action,
and the North Branford society was then organized. Mr. Merrick was a
man of decision and energy, beloved and respected among his jseoj^le. Mr.
Eells had £200 settlement, besides materials for building a house and barn.
He was a man of great versatility and sympathy, and practiced to some ex-
tent as a physician. lie also became the captain of a company of 60 men
from his parish, in the Revolutionary war, though fortunately there was no
occasion for their services. The half-way covenant prevailed here, a source
of trouble in the church. See Mr. Wood's Historical Discourse, 1850.
Ministers Raised Up. — David Rose, Roger Harrison, Fosdick Harrison,
Levi Rose, Alonzo Loper.
*Sp. An. 1. (331. Allen. t.\llen.
The Church ix North
Canaan,
Oko. Dec. 5, 1769.
Asahel Hart,
Mar.
1770
Mar. 1775
Amos Thompson,
June,
1782
1788
Joshua Knapp,
1791
1795
Solomon Morgan,*
April,
1798
Sept. 1804
Pitkin Cowles.t
Aug.
1805
Jan. 1833
Feb. 1833
Henry H. AVoodbridge,
Oct.
1833
Oct. 1842
Daniel D. Francis,
May,
1844
Mar. 1850
Elisha Whittlesey,
June,
1851
Sept. 1853
Hiram Eddy, 1
854,
inst. June,
1856
18G0
This church was originally formed upon the application of eleven mem-
bers of the First Church, who were dismissed and reconmiended to organize
themselves into a church in the second Ecclesiastical Society in Canaan. It
is now, since the division of the town, the Congregational Church of North
Canaan.
Mr. Knapp had been seventeen years pastor in Winsted. Mr. Cowles
studied with Dr. Charles Backus, of Somers. He was a warm friend of
evangelical truth and practical religion, an affectionate pastor, an instructive
and impressive preacher. His ministry was blessed with several revivals ;
in one of them 100 were added to the church. See Litchf. Centen. 1852.
Ministers Raised Up — Grove L. Brownell, Zalmon Tobey, Linus Fellows,
Timothy Benedict, Aaron Peale, Calvin Peale.
*Allf;n, Sp. An. 2. 526. t Litclif. Centen. llfi.
History of the Churches. 449
The
Church in North Coknw
A I.I,, Orc
?. 1782
MINISTERS.
SETTLED
DTSMIS
f^ED.
John CornicaU^
Israel Eolley,
1795
1801
Josiah Hawes,
March, 1805
July,
1813
Grove L. Brownell,
1817
1818
Walter Smith,
June, 1819
April,
1838
S. J. Tracy,
1888
1839
Joshua L. Maynard
Jan. 1841
Maj-,
1852
W. B. Clarke,
May, 1855
May,
1859
Charles Wetherby,
Sept. 1859
Formed from the First Church (South Cornwall,) by secession. Has been
very greatly blessed Mith revivals from its beginning until the present time,
and is now in a prosperous condition. This Church was for several years, in
the early part of its existence, under the care of the Morristown Presbytery,
in New Jersey ; but was received into the Litchfield North Consociation in
1809.
Ministers Raised Up.— John C. Hart, Henry Wadsworth, .\lmon B.
Pratt, Henry G. Pendleton, Abram Baldwin.
The Church in North Coventry
Org. Oct. 8, 1745.
Nathan Strong,* Oct. 1745
Nov.
1795
Ichabod Lord Skinner,t Oct. 1794
Oct. 1798
1852
Ephraim T. Woodruff, Apr. 1801
Oct. 1817
George A. Calhoun, d. d.. Mar. 1819
Previous to 1736 the inhabitants of North Coventry were embraced in the
Congregational Church and Society of South Coventry. During three win-
ters after that date, the town assisted the inhabitants of this section of it in
supporting public worship at the house of Mr. Noah Russ ; and the Society
was incorporated in 1740. In May, 1742, the Legislature of this State enact-
ed a law prohibiting ministers from preaching and exhorting out of tlieir re-
spective parishes, unless they were invited by the minister, if tliere was no
minister, by the Church, and if there was no Church, by the Society.
This Society voted, June 21, 1742, that any of 24 ministers named, might
preach or exhort at any time in this Society upon invitation. " Then voted,
that any Church member, or any head of a family may invite any of the
above ministers to preach in said Societ3^"
The building of the first meeting house occasioned much trouble. In re-
gard to it the Legislature was repeatedly memorialized. The parish was
once and again surveyed to find the center ; and finally a Legislative com-
mittee was employed to determine the site. After years of agitation, tlie
second house was built in 1792, the third in 1847,
The Society agreed to give Mr. Strong for his support £()00 old tenor
bills as a settlement, and £200 (increasing to £270,) old tenor bills as an
58
450 History of the Churches.
annual salary, to vary nominally according to the change in the value of
produce. This arrangement for the support of the minister occasioned
trouble in after years.
For a number of years previous to 1828 the ability of this Society to sup-
port the gospel, gradually decreased, by emigration ; when a parochial fund
of $5,000 was raised to supply the deficiency.
This place has been repeatedly blessed with special effusions of the Holy
Spirit. There was a revival of religion in 1742, while there were two
societies in the town, also in 1765, 1781, 1800 and in the years of general
revival in the present century. Added in 1819, 65; 1822-3, 70. Ev. Mag.
9, 379. Rel. Intel. 6, 173.
During the last 50 years the Church has received 501 members, and has
dismissed on recommendation to other Churchce 147 more than it has re-
ceived from them.
Ministers Raised Up. — Nathan Strong, d. d., Joseph Strong, d. d., Thomas
Page, (h.) Ebenezer Kingsbury, (h.) Gershom E. Lyman, Horatio Waldo, Ja-
cob Allen, Clement Parker, Hervey Talcott, Eber Carpenter, Addison Kii^-
bury, D. D., Marvin Root, Naftian S. Hunt, Milton Badger, d. d., R. R. Gur-
ley, D. D., John A. Woodruff, Diodatius Baboock.
* Sp. An. 1, 28. 2, 34. Allen, t Sp. An. 2, 37.
DISMiasEU.
DIED.
April, 1788
Sept. 1839
Oct. 1849
June, 1849
July, 1850
Oct. 1851
The Church in Northford, in North Branford, Org. June 13, 1750.
MINISTERS. SETTLED.
Warham Williams,* June, 1750
Matthew Noyes,t Aug. 1790
William J. Boardman, Dec. 1835
Eenry S. Clark, d. d., April, 1847
E. W. Root, July, 1849
Charles H. Bullard, Oct. 1850
Asa C. Pierce, June, 1853
Meetings for public worship were held as early as 174G, when measures
were adopted for building a meeting house ; and soon after a committee was
appointed " to apply to the Rev. Association's Committee for advice in re-
spect to a candidate for a preacher."
Mr. Williams was descended from Revs. Robert Williams of Roxbury,
Mass., who came from England, John Williams of Deerfield, and Stephen
Williams, d. d., of Long Meadow, where he was born. He admitted to the
Church 256. Mr. Noyes, born in Lyme, also of Puritan ancestry, was a
. descendant of James Noyes, who came from Wiltshire, England. He stud-
ied Theology with Dr. AVhitney, of Brooklyn ; admitted to the Church 201 .
He was "distinguished as the richest minister in Conn." Mr. Boardman,
from North Haven, born in Dal ton, Mass., resigned his charge some years
before his death, through ill health, but not dismissed. The Church was in
a divided and troubled state for years after. Revivals in 1856 and 1858.
History of the Churches. 451
Ministers Raised Up.— Oliver D. Cook, Medad Rogers, Lemuel Tyler,
Jonathan Maltby, Isaac Maltby, L. Ives Hoadley, John Maltby, Erastus
Maltby, Samuel Whitney, (f.) Eli Smith, d. d.,X (f.) Benjamin S. J. Page.
" Sp. An. 1. 287. Allen, t Sp. An. 1, 513. Allen. J Cong. Y. Book, 5, 116..
The Church in Northfield, in Litchfield, Org. Jan. 1, 179.%
ministees. settled. dismissed. met>.
Joseph E. Camp,* Feb. 1795 1837 May, 1838
J. S. Dickinson, Feb. 1844 June, 1851
Lewis Jessup, Nov. 1851 Nov. 1854
Koah Coe, Nov. 1854 Feb. 1856
Stephen Rogers, Nov. 1856 Feb. 1859
James Richards, d. d", Feb. 1859 Aug. 1860
The Church and Society had a fund which a few years sipce was invested
in a parsonage, all but $500. Have since received $10,000, a legacy from
Asa Hopkins.
Mr. Richards is not in good standing, having been deposed from the min-
istry, several years since, by the Presbytery of New Orleans. The Church
since engaging his services, with the disapprobation of the Consociatioa,
have voted to dissolve their connection with that body.
Ministers Raised Up. — Wyllys Warner, Isaac Wariler, "William H.
Guernsey, Albert B. Camp, Lewis Smith, (Meth.)
*Sp. An. 2. 592.
The "Enrolled Church," in Northford, Org. 1801.
Huntington,
Clandius HerricTc,
ElipkaUt B. Coleman,
JeremiaTi Atwater,i>. d.
A house of worship was erected in 1805. This Church was a secession
frotn Mr. Noyes's Church, on ac^unt of an unhappy division of feeling
which prevailed at that time. Its existence continued till 1833, when by
advice and assistance of the Association, a reunion was effected.
The names •^' Revs. Messrs. Huntington, Claudius Herrick, Eliphalet B.Cole-
man, and Jeremiah Atwater, d. d., are given as having supplied their pulpit,
but no dates have been furnished ; the first is said to have aided in the forma-
tion of the Church, and the second in erecting its house of worship.
The Church in North Goshen, Org. 1828.
George Carrington,* Aug. 1829 Sept. 1833
Guy C. Sampson, Jan. 1886 May, 1837
452 History of the Churches.
MINISTERS. SETTLED. DISMIIhSED. DIED.
C.J. Tracy, 1837* 1839.?
Chester Colton, 1839'? 1845?
Freclerielc Marsh, May, 1846 Nov. 1847
During Mr. Tracy's labors, there was some revival and several additions
to the Church. The death of the leading man in the Society, and the remo-
val of the only deacon depended on for conducting religious meetings, to
Michigan, so weakened the Society as to prevent further attempts to sustain
preaching. By vote of the Church, the communion service was given to
the Congregational Church in Chelsea, Mich.
* Litohf. Ceoten. 117
Jan. 1852
A considerable part of the region from which this Church is njpw gath-
ered, was formerly included in the parish of the Second Congregational
Church in Greenwich. Another portion was united with the Society of
Stanwich ; and a district in which several families now connected with the
Church and congregation reside, belonged as at present to the State of New
York. Some of those who desired to enjoy the privileges of the sanctuary,
regularly traveled the distance of eight mijes for this purpose. A Church
edifice was erected in the summer of 18-27, and dedicated the same day that
the Church was organized.
The Chukch
IN North
QUEENWICII,
0kg. Dec. 25
Chauncey Wilcox,
June
1828
May, 1846
Frederick Munson,
Sept.
1847
April, 1856
John Blood,
Nov.
1850
Oct. 1858
William H. Knouse,
May,
1859
The Church in North Guilford, Org. June 10, 1725.
Jan. 1746
April, 1808
Samuel Kussell,*
June,
1725
John Richards,!
Nov.
1748
1765
Thomas W. Bray,^
Dec.
1700
William F. VaiU,
Dec.
1808
April,
1820
Zolva Whitmore,!
Sept.
1821
Aug.
1846
John L. Amller,
Jan.
1848
Jan.
1849
Henry Eddy,
Jan.
1849
March
1851
Fosdiclc Harrison,
Nov.
1851
Nov.
1854
Abraham C. Baldwin,
Nov.
1854
Oct.
1855
Thomas Dutton,
Dec.
1855
May,
1859
Ilichard Crittenden,
Aug.
1860
North Guilford was made a distinct parish. May, 1720. The first inhabi-
tants were people of propertj', and of strong religious principles and purpo-
ses. It indicates the elevation of their views and aims respecting education,
