1 1 
 
 Manchester, Conn. 
 
 The 
 One Hundredth Anniversary 
 of the 
 Organization 
 
 of the 
 
 First Church of Christ 
 
 BX7I50 
 I.MI8F5 
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m 
 
 1779- 
 
 S 
 
 THE 
 
 ^^TH4 %( , 
 
 ORGANIZATION 
 
 1879. 
 
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 FIRST CHURCH OF CHRIST 
 
 / 
 
 MANCHESTER, CONN. 
 
 Jjistorual ^b&rtssts 
 
 By Rev. S. W. ROBBINS and Dea. R. R. DIMOCK. 
 
 SKETCHES OF MINISTERS FROM THE PARISH, 
 
 A BRIEF ACCOUNT OF 
 
 OTHER CHURCH ORGANIZATIONS, CHURCH EDIFICES, AND 
 
 PUBLIC SCHOOLS; ALSO THE NAMES OF THE 
 
 ORIGINAL PETITIONERS FOR THE 
 
 Ecclesiastical Society of Orford, 1772. 
 
 HARTFORD, CONN.: 
 
 The Case, Lockwood & Brainard Co. Print. 
 
 1880. 
 
1779- IHE ^79' 
 
 ^> OF THE A</ 
 
 ORGANIZATION 
 
 OF THE 
 
 FIRST CHURCH OF CHRIST 
 
 MANCHESTER, CONN. 
 
 Historical ^bbrcsses 
 
 By Rev. S. W. ROBBINS and Dea. R. R. DIMOCK. 
 
 SKETCHES OF MINISTERS FROM THE PARISH, 
 
 A BRIHF ACCOUNT OF 
 
 OTHER CHURCH ORGANIZATIONS, CHURCH EDIFICES, AND 
 
 PUBLIC SCHOOLS; ALSO THE NAMES OF THE 
 
 ORIGINAL PETITIONERS FOR THE 
 
 Ecclesiastical Society of Orford, 1772. 
 
 HARTFORD, CONN.: 
 
 The Case, Lockwood & Brainard Co. Print. 
 
 1880. 
 
,' 
 
 Psalm C, 2-5. 
 
 2 Serve the Lord with gladness : come before his presence with singing. 
 
 3 Know ye that the Lord he is God : it is he that hath made us, and not 
 we ourselves; we are his people, and the sheep of his pasture. 
 
 4 Enter into his gates with thanksgiving, and into his courts with praise : 
 be thankful unto him, and bless his name. 
 
 5 For the Lord is good ; his mercy is everlasting ; and his truth endureth 
 to all generations. 
 
I. 
 INTRODUCTORY. 
 
 The first week in December, 1879, will be memorable in 
 the annals of the First Church of Christ in Manchester as 
 including the dedication of its new house of worship, the 
 celebration of the one hundredth anniversary of the organiza- 
 tion of the church, and the occupation of the new edifice for 
 the first time for public worship on the Sabbath. The 
 weather was delightful, with an average temperature of 50 
 degrees, and all things favored the assembling of large 
 numbers from this and other places to participate in the 
 exercises. 
 
 At a meeting of the church held June 1, 1879, ft was voted 
 to observe the one hundredth anniversary on the 29th of July, 
 the date of its organization. For this purpose a committee 
 was chosen consisting of the following persons, viz. : Rev. 
 S. W. Robbins, Dea. R. R. Dimock, Dea. Francis Bidwell, 
 Aaron Cook, George Bunce, E. A. Bliss, Ralph Cone, Chaun- 
 cey B. Knox, Charles D. Parsons, James R. Pitkin, Dr. Oliver 
 B. Taylor, Calvin L. Tracy, and Daniel Wadsworth. 
 
 As a matter of convenience, it was afterwards decided to 
 defer the public observance of the centennial anniversary till 
 the new church edifice should be completed. Accordingly, 
 at a later time, the dedication was appointed to take place on 
 Wednesday afternoon, December 3d, and the centennial anni- 
 versary on Thursday morning and afternoon, December 4th. 
 
 ORDER OF EXERCISES AT THE DEDICATION. 
 
 I. Anthem : " Praise ye the mighty God" — by the choir 
 under the direction of Mr. James Hutchison, Miss Mary W. 
 Cone presiding at the organ. 
 
2. Selections from Psalms cxxii and cxxxii read and 
 prayer offered by Rev. N. J. Squires, pastor of the 2d Con- 
 gregational Church. 
 
 3. Hymn 991, read by Rev. S. Leader, pastor of the 
 Methodist Episcopal Church, North Manchester, sung by the 
 choir, the congregation joining : 
 
 Oh, bow Thine ear, Eternal One, 
 
 On Thee our heart adoring calls ; 
 To Thee the followers of Thy Son 
 
 Have raised and now devote these walls. 
 
 Here let Thy holy days be kept; 
 
 And be this place to worship given, 
 Like that bright spot where Jacob slept, 
 
 The house of God, the gate of heaven. 
 
 Here may Thine honor dwell ; and here, 
 
 As incense, let Thy children's prayer, 
 From contrite hearts and lips sincere, 
 
 Rise on the still and holy air. 
 
 Here be Thy praise devoutly sung ; 
 
 Here let Thy truth beam forth to save, 
 As when of old Thy Spirit hung, 
 
 On wings of light, o'er Jordan's wave. 
 
 And when the lips, that with Thy name 
 
 Are vocal now, to dust shall turn, 
 On others may devotion's flame 
 
 Be kindled here, and purely burn. 
 
 4. Sermon : by Rev. Nathaniel J. Burton, D. D., pastor of 
 Park Church, Hartford, from 1st Timothy, iii : 15 — "The 
 church of the living God" — a glowing presentation with the 
 preacher's peculiar power of the truth, The church is God's. 
 
 5. Dedicatory prayer: by Rev. S. W. Robbins, Pastor. 
 
 6. Anthem: "Holy Father, hear my cry" — with Dox- 
 ology : " Praise God from whom all blessings flow." 
 
 7. Benediction : by Rev. Dr. Burton. 
 
ORDER OF EXERCISES AT THE ANNIVERSARY, 
 Thursday, Dec. 4th, 10.30 a. "m. 
 
 1 . Anthem : " Praise the Lord." 
 
 2. Selections from Psalms cii and ciii read and prayer 
 offered by Rev. H. D. Robinson, pastor of M. E. Church, 
 South Manchester. 
 
 3. Hymn 1,151 : 
 
 " Glorious things of Thee are spoken. 
 Zion, city of our God." 
 
 4. Historical Address : by Rev. S. W. Robbins. 
 
 5. Hymn 383: 
 
 " Upon the gospel's sacred page 
 
 The gathered beams of ages shine." 
 
 6. Historical Address : by Dea. R. R. Dimock. 
 
 7. Hymn 1,292 : 
 
 " O God, beneath Thy guiding hand 
 Our exiled fathers crossed the sea." 
 
 RECESS COLLATION. 
 
 At 12.30 p. m. a collation was served at the Town Hall, at 
 which Rev. Dr. Burton invoked the divine blessing and about 
 five hundred persons partook of the entertainment provided. 
 The arrangements were under the direction of Mr. C. B. 
 Knox and Mrs. J. N. Bissell, with a large corps of assistants, 
 mostly the young people of the church and congregation. 
 
 2 P. M. PUBLIC EXERCISES RESUMED. 
 
 1. Hymn 229: " I love Thy kingdom, Lord." 
 
 2. Prayer : by Rev. S. B. Forbes, a former pastor. 
 
 3. A paper read by Rev. S. W. Robbins, giving brief 
 sketches of ministers of the gospel who have gone from the 
 parish ; followed by Rev. S. B. Forbes with an address full of 
 feeling and pleasant reminiscences of his work here. 
 
 4. A paper read by Dr. O. B. Taylor, giving the names of 
 
the deacons of the church, the date of their election, decease, 
 or retirement from office, so far as can be ascertained, with 
 various explanatory remarks ; followed by an address by Bro. 
 E. A. Bliss. Communications were read from Rev. Frederick 
 T. Perkins, a former pastor, Rev. E. W. Cook, Miss Esther 
 Cook, Prof. Chester S. Lyman, Rev. Rodolphus Landfear, 
 Rev. Charles Griswold, Rev. Frederick Alvord, Rev. Ralph 
 Perry, and Mr. George F. Bissell. 
 
 5. Hymn 763 : 
 
 " Ye servants of the Lord, 
 Each in His service wait." 
 
 6. The former members of the church now engaged in 
 the Master's work in other churches were represented by 
 Dea. C. D. Talcott, Dea. James B. Williams, Mr. James 
 Campbell, and Dea. Horace Pitkin of Philadelphia. The 
 addresses of these brethren, with that of Bro. E. A. Bliss, 
 touched all hearts by their grateful reference to the influence 
 of this church in their personal history, and their tribute of 
 honor and love to the men and women faithful and true who 
 here served their generation in the years gone by. 
 
 7. Addresses were made by the pastors of the neighboring 
 churches historically related to this — Rev. Austin Gardner, 
 pastor of the church in Buckingham, Rev. S. Leader, Rev. 
 H. D. Robinson, and Rev. N. J. Squires. 
 
 8. Brief remarks were made by the pastor, expressing 
 thanks to God and to those present for this joyful occasion, 
 requesting the prayers of all for the continued prosperity and 
 usefulness of this church in the years to come and in behalf 
 of all as individuals and as churches, imploring God's faithful 
 care and the riches of His grace in whatever service He may 
 yet appoint. 
 
 A motion was then made by Bro. C. L. Tracy, seconded 
 by Bro. E. A. Bliss, that this meeting (including this church 
 and the several churches which have participated in these 
 exercises) be adjourned till the next centennial anniversary, 
 to be observed in the year 1979. 
 
 All in favor of this motion were requested to signify their 
 
assent by rising. As the large congregation rose, the 
 unanimous vote was declared, the choir led in singing the 
 Doxology — "Praise God from whom all blessings flow" — 
 after which the benediction was pronounced by Rev. N. J. 
 Squires. 
 
 About five hundred persons were present at the Dedica- 
 tory services, and a still larger number attended the Anni- 
 versary exercises on the following day, including friends and 
 former members of the church from a distance and a large 
 representation of the pastors and members of the churches 
 in the vicinity. The deep and prevailing interest of the occa- 
 sion made it evident that the one want was that of more 
 time, especially for the social reunion of the friends of the 
 church from various places, for renewing friendships, recalling 
 past scenes, the memories of honored ones who now rest 
 from their labors, and the good influences of the old days 
 which have cheered life's after way. 
 
 With gratitude to Him whose favor has been so signally 
 revealed in the history of this church, we fill out the last page 
 in the record of the century. May the entry which we pro- 
 ceed to make as we turn the first leaf of the new volume be 
 worthy to be continued till the last page is filled and the 
 record of another- century is closed. 
 
II. 
 HISTORICAL ADDRESS. 
 
 THE CHURCH AND ITS PASTORS. 
 
 By Rev. S. W. Robbins, Pastor. 
 
 We are assembled by the divine favor to recall the past, to 
 rejoice in the present, to take hope and courage for the 
 future, and for all His mercies to render devout thanks to our 
 covenant-keeping God. Standing as we do on this height of 
 the century, we erect our Eben-ezer, writing against the years 
 which are closing behind us, The riches of His goodness ; 
 and over the gateway that opens still before us, The faithful- 
 ness of His promise. 
 
 The century which we review to-day falls short of the 
 middle point in that marvelous retrospect which takes in the 
 formation of the early churches in the valley of the Connecti- 
 cut. When this church was organized on the 29th of July, 
 1779, there were 183 churches of the Congregational order 
 within the present limits of the Commonwealth. Of these, 
 22 were already rejoicing in the history of a hundred years, 
 and 14 were far advanced in the first half of their second 
 century. This church, therefore, in its beginning was not a 
 frontier church. The perils of the wilderness and the savage 
 foe had not to be encountered. The days when the drum- 
 beat called the worshipers to the house of God and armed 
 men guarded without, belong to an earlier period in the his- 
 tory of New England. Here, in the eastern section of what 
 was then and until 1783 the town of Hartford, East Hartford 
 Society, was a quiet rural region, into which the settlers came 
 slowly on account of its distance on one side from the points 
 
of settlement on the river and on the other from the towns 
 already settled on the east. Those were days when rapid 
 growth as well as rapid transit, in the modern sense, was 
 unknown anywhere. This is why this church to-day is in a 
 neighborhood of churches with few exceptions older than 
 itself. These churches, blest as they were with able and 
 godly ministers, gave to this a cheering welcome at the first. 
 Their prayers, sympathies, and wise counsels were its support 
 in times of weakness and trial, its encouragement to fidelity 
 in its strength and prosperity. The record of this fellowship 
 awakens love and gratitude to-day and gives brightness to 
 the review as we glance backward along the years. 
 
 Of these churches with their ministers we may name here 
 Hartford ist, Rev. Nathan Strong, D. D., pastor, 1 774-1816; 
 Hartford 2d, vacant in 1779 but subsequently under the 
 pastoral care of Rev. Abel Flint, D. D., 1 788-1 825 ; Glaston- 
 bury 1 st, John Eells, 175 9-1 791 ; Glastonbury 2d (Buck- 
 ingham), James Eells, 1 769-1 805 ; Bolton, George Colton, 
 1763-1812; East Windsor, Thomas Potwine, 1754-1802 ; 
 Vernon (North B.), Ebenezer Kellogg, 1762-1817; South 
 Windsor (E. W. 2d), Joseph Perry, 175 5- 1783 ; East Hart- 
 ford, Eliphalet Williams, 1 748-1 803 ; Enfield, Nehemiah 
 Prudden, 1 782-1 81 5. 
 
 For a considerable time after the earliest settlement, which 
 took place about 1740, the inhabitants of this locality were 
 dependent for their religious privileges on the neighboring 
 churches, chiefly those in East Hartford and Bolton. Dis- 
 tance was less considered then than now. Men and women 
 knew how to go on foot as well as to ride on horseback, and 
 horses were accustomed to more than a single rider, especially 
 on Sundays. The church afar off did not signify Sabbath- 
 breaking and irreligion on the part of the people. In addition 
 to the benefits derived by special effort from the public ser- 
 vices of the less distant churches, the ministers of those 
 churches favored the people with occasional services here. 
 Christian homes were open for social worship. Parental 
 instruction, using faithfully the bible and the catechism, im- 
 pressing divine truth by example as well as precept, was a 
 2 
 
IO 
 
 strong power in those days, supplementing and enforcing the 
 teaching of the pulpit. Where the latter was to a great extent 
 wanting, the home power was still exercised, applying the 
 truth to the conscience and the life, especially of the young, 
 and causing the authority of God not to lose hold of the 
 moral sense of the people. 
 
 At length the time came with the increase of the number 
 of inhabitants when, by the consent of the parish of East 
 Hartford public preaching services were held during part of 
 the year, including the winter months, a percentage of the 
 tax received for the support of the gospel in the East Hart- 
 ford Society being allowed the people here for maintaining 
 public worship. In May, 1772, seven years before the organ- 
 ization of the church, the Ecclesiastical Society was estab- 
 lished by the General Court, and named the Ecclesiastical 
 Society of Orford. This name, formed from the last syllables 
 of Windsor and Hartford, had been applied to this locality 
 from an early day, and continued to designate it till it became 
 a town and took its present name in 1823. 
 
 On the 29th of July, 1779, eighteen persons who had 
 prayerfully considered the duty before them and the respon- 
 sibility they were about to assume, having provided a fitting 
 form of words to express their religious faith and their rela- 
 tions to one another, assembled for the public acknowledg- 
 ment of the covenant and formal incorporation " in Evan- 
 gelical Church State." The church thus formed was then 
 the fifth in the town of Hartford, later the second in East 
 Hartford, and later still the First Church of Christ in Man- 
 chester. 
 
 The following is the 
 
 Original Covenant. 
 
 We whose names are underwritten, members of different 
 churches, desirous to embody and incorporate ourselves in 
 evangelical church state, being now assembled in the holy 
 presence of God, after humble acknowledgment of our sin 
 and unworthiness to be owned for the Lord's covenant people 
 and our own inability to keep covenant with God without 
 
II 
 
 divine help, and being sensible that it is an awful thing to 
 transact with the great God ; do, in humble dependence on 
 his gracious assistance and acceptance through Christ, each 
 one of us for ourselves and jointly as a Church oLthe living 
 God, and one with another in manner following, that is — We 
 do give up ourselves to that God whose name alone is 
 Jehovah, Father, Son, and Holy Ghost, the only true and 
 living God, and to the Lord Jesus Christ as our only Saviour, 
 Prophet, Priest, and King of our souls, and only Mediator of 
 the covenant of Grace, promising by the help of his Spirit to 
 cleave unto God as our chief good, and to the Lord Jesus 
 Christ by faith, and a Gospel obedience as becometh his cov- 
 enant people for ever. We do also give up our offspring unto 
 God in Jesus Christ, avouching the Lord to be our God, and 
 the God of our children, and ourselves with our children to 
 be his people ; humbly adoring the divine grace that we and 
 our offspring with us may be looked upon to be the Lord's. 
 We do also give up ourselves to one another in the Lord, 
 and according to the will of God, freely covenanting and 
 binding ourselves to walk together as a right ordered Con- 
 gregation and Church of Christ in all the ways of his worship 
 according to the holy rules of the word of God (the sure and 
 infallible rule of faith and practice), promising in brotherly 
 love to watch over one another's souls, faithfully discharging 
 all covenant duties to one another in Church Communion, 
 and to submit ourselves unto the discipline and government 
 of Christ in his Church, and duly to attend all the Ordinances 
 which Christ has instituted in his Church according to the 
 order of the Gospel. 
 
 This covenant was read by Rev. James Eells, and assented 
 to by the individuals here named : 
 
 ORIGINAL MEMBERS. 
 
 Richard Keeney, Benjamin Mann, 
 
 Thomas Trill, Joseph Sweatland, 
 
 Silas Spencer, Elijah Peck, 
 
 Joseph Symonds, Stephen Cone, 
 
 Solomon Gillman, Seth Talcott, 
 
12 
 
 Daniel Sweatland, Elias Skinner, 
 
 Joseph Benton, Josiah Olcott, Jr., 
 
 Jabez Dart, Esther Bidwell, 
 
 David Damon, Sarah Sweatland. 
 
 Of the persons above mentioned a few are recognized as 
 ancestors of individuals now living and active among us. Of 
 most of them, however, little is at present known. The 
 exercises on the occasion took place in the old meeting-house 
 as it was called in later years — a small one-story building 
 formerly used as a dwelling-house, and situated under the 
 oak trees about eight rods east of the present church edifice. 
 This meeting-house was used for occasional worship and for 
 regular worship during part of the year for a considerable 
 time previous to the formation of the church. At that time 
 the Ecclesiastical Society had been engaged for several years 
 in plans and efforts for locating 'and building another house 
 of worship, a more particular account of which will be given 
 in another paper. 
 
 Rev. Benajah Phelps. 
 
 The first pastor of the church was Rev. Benajah Phelps, 
 who was invited to settle in the work of the ministry in 
 March, 1780. He soon after accepted the invitation, but his 
 formal settlement did not take place till the following year, 
 1 78 1. To our great regret we have no record either of his 
 installation or his pastoral work. The call which was 
 extended to him and his letter of acceptance are preserved. 
 Besides these we have only the minutes of the council con- 
 vened to act with reference to his dismission, which took 
 place June 19, 1793, closing a ministry of thirteen years. 
 This council, the first in the history of the church of which 
 the records are preserved, was composed of the following 
 churches represented by their pastors and delegates : 
 
 Hebron 2d church, Rev. Elijah Lathrop, Moderator, 
 
 Dea. Jabez Ellis. 
 North Bolton (Vernon), Rev. Ebenezer Kellogg, 
 
 Dea. Elisha Ladd. 
 
*3 
 
 Coventry (South), 
 Glastonbury 2d (Buck'am) 
 
 Lebanon 2d (Columbia), 
 
 East Windsor 2d 
 
 (So. Windsor), 
 
 Marlborough, 
 
 Enfield, 
 
 Hartford 2d. 
 
 Rev. Joseph Huntington, D.D. 
 Benajah Strong, Esq. 
 Rev. James Eells, 
 Dea. Elisha Hollister, 
 
 Rev. Thomas Brockway, 
 Dea. Wadsworth Brewster. 
 
 Rev. David MeClurc, 
 William Wolcott, Esq. 
 Rev. David Huntington, 
 Dea. David Skinner. 
 Rev. Nehemiah Prudden, 
 Mr. Joseph Kingsbury. 
 Rev. Abel Flint, 
 Mr. John Babcock. 
 
 Mr. Phelps was born in Hebron, Conn., March 30, 1737. 
 He was the third of four children of Nathaniel Phelps, Jr., 
 and his wife Mary (Curtis) Phelps. He was four years 
 younger than Dr. Benjamin Trumbull, a native of the same 
 town, author of the History of Connecticut, and pastor for 
 sixty years of the church in North Haven ; five years younger 
 than Oliver Noble, also a native of Hebron, and for some 
 time pastor of the church in Coventry. He was graduated 
 at Yale College in 1761. Four years afterwards he went as 
 a missionary to the province of Nova Scotia, and entered 
 upon the work of the ministry at Cornwallis in 1765 Here 
 he continued, happy and successful in his gospel work, till 
 1778. At that time, amid the increasing excitement attend- 
 ing the war of the Revolution, Mr. Phelps began to suffer 
 on account of his patriotic sentiments. He was put to the 
 alternative of leaving the province or taking an oath to take 
 up arms and fight against his native country. Absolutely 
 refusing the latter course, he was treated by the officers of 
 the British government with the greatest insults, and threat- 
 ened to be carried to England to suffer death as a rebel. He 
 found means to escape with about three hundred pounds 
 value in effects, leaving about five hundred pounds to be for- 
 
14 
 
 feited to the king, and came to Boston, leaving his family in 
 Nova Scotia. Having obtained a permit to go back for his 
 family, he was taken by a British man-of-war, and after some 
 time was with a number of others put on board a boat about 
 fourteen miles from land, in very rough weather, and left to 
 the mercy of the seas, but arrived at Machias, and never 
 returned to Nova Scotia. In 1780 his family came to him 
 at Boston, and it took nearly all his available means to pay 
 the cost of their removal to this State. 
 
 In the reduced circumstances which thus attended the 
 beginning of his ministry in this place, Mr. Phelps presented 
 a memorial to the General Assembly, setting forth his trials 
 and losses, together with the inability of the people of his 
 new parish, pressed by the burden of public expense as well 
 as that of building a new meeting-house, to furnish the assist- 
 ance he needed, and praying that honorable body to take his 
 pitiable case into consideration and grant such relief as they 
 should see cause as a charitable compensation for his losses. 
 The memorial was favorably received, and a grant was made 
 of one hundred and fifty pounds. 
 
 When and where Mr. Phelps was ordained, and by what 
 means he was supported in the early stages of his missionary 
 work, are questions concerning which we have no definite 
 information. David McClure, about ten years younger than 
 he, and subsequently pastor of the church in South Windsor, 
 was ordained in 1772 to go on a mission to the Delaware 
 Indians, to be sustained by the society in Scotland for the 
 propagation of the gospel. We have a strong conviction 
 that Dr. Eleazer Wheelock, pastor of the church at Lebanon 
 Crank, who had not yet removed to New Hampshire, noted 
 for his service in educating young men for the ministry, at 
 the same time furnishing them employment as teachers in 
 the Indian Charity School of which he was the head, had an 
 important relation to Mr. Phelps's early labors as a Christian 
 minister ; also that either the society above named, or the 
 London Society which sustained Jonathan Edwards at Stock- 
 bridge, had an equally important relation to his missionary 
 work. His home was not removed from this place on the 
 
i5 
 
 termination of his pastoral relation. Here he passed his last 
 days and died February 10, 1817, at the age of seventy-nine — 
 fifty-six years from the date of his graduation, thirty-seven 
 years from the beginning and twenty-four years from the 
 close of his ministry with this church. He was married to 
 Miss Phebe Denison of New Haven. To them were born 
 seven children, of whom five — one son and four daughters — 
 lived to adult years. He was buried in the East Cemetery, 
 where rest the remains of his wife, who died March, 18 16. 
 Here also were buried three children, Sally, an unmarried 
 daughter, who died October 15, 1875, aged 91 ; Eunice,' who 
 became the wife of James Foster, and who died May 29, 1850, 
 aged 74 ; and Ralph R. Phelps, the youngest of the family, 
 born during his father's pastorate here, who passed a long life 
 in this his native town, devoted to the legal profession and 
 to agricultural pursuits, concerned for the various interests 
 of the church, the community, and the commonwealth, and 
 who died February 26, 1874, aged Sy. 
 
 Rev. Salmon King. 
 
 The second pastor of the church, Rev. Salmon King, son 
 of Gideon and Charity (Tucker) King, was born in Vernon — 
 then a part of Bolton — October 4, 1771. He was graduated 
 at Yale College in 1796; made a public profession of religion 
 in 1797 ; was licensed to preach April 1 1, 1798 ; was ordained 
 and settled here November 5, 1800, and was dismissed Octo- 
 ber 25, 1808. He was subsequently pastor of the Congrega- 
 tional church in Greensboro, Vt, July n, 1810-January 26, 
 1 8 14. Removing from Vermont, he began labor in Warren, 
 Bradford Co., Penn., where he gathered a church with which 
 his ministry was continued for twenty-five years, until his 
 death, April 15, 1839, at tne a S e °f 68. 
 
 At the ordination of Mr. King, Rev. Charles Backus of 
 Somers, was Moderator of the Council, and Rev. Jonathan 
 Miller of Bristol (Burlington), Scribe. The public exercises 
 took place after the following order : Introductory Prayer, 
 Rev. Mr. Miller ; Sermon, Rev. Mr. Backus ; Consecrating 
 Prayer, Rev. George Colton ; Charge to Pastor, Rev. Eben- 
 
i6 
 
 ezer Kellogg ; Right Hand of Fellowship, Rev. David 
 McClure ; Concluding Prayer, Rev. Jeremiah Hallock. The 
 minutes of the Council close with the record that "Agreeable 
 to the foregoing arrangements, on the 5th day of November, 
 
 1800, Mr. Salmon King was ordained over the Church of 
 Christ in Orford in the presence of a large, respectable, and 
 attentive assembly." 
 
 Mr. King was thrice married. His first wife was Mary 
 Isham of Marlborough, to whom he was united February 18, 
 
 1 80 1, and who died January 1, 1807. A publication contain- 
 ing two sermons of Mr. King, one preached the Sabbath 
 after his ordination, the other the Sabbath after his dismission, 
 has an " Appendix, containing Memoirs of Mrs. King, late 
 consort of the Rev. Salmon King," written by another hand," 
 which represents her as a person of amiable disposition, good 
 natural and acquired accomplishments, and eminently quali- 
 fied for the station in which Providence placed her; a woman 
 of thoughtful mind, deep spiritual experience, and earnest 
 Christian life. Her grave is in the East Cemetery, a few feet 
 from the entrance, where all who choose may read her epitaph. 
 
 The second wife of Mr. King was Mary Ames of Wethers- 
 field, who died September 15, 1821. His third wife was 
 Mrs. Eunice Talmadge of Albany, N. Y., who survived him 
 six years. He had seven children, two sons and five daugh- 
 ters, all of whom lived to mature years and were members of 
 the visible church of Christ. A son and daughter in Penn- 
 sylvania, and a daughter in Bristol, Conn., still survive. 
 
 At the time of Mr. King's removal to Pennsylvania the 
 northern part of the State was sparsely settled, and the 
 pastor shared with his people the inconvenience of a home 
 in the wilderness. There were no roads, and wheel-vehicles 
 were curiosities. On alternate Sabbaths the pastor rode ten 
 miles on horseback, the way being indicated by marked trees, 
 to preach in another town. From the two towns a church 
 of eight members was gathered, and services were held first 
 in a log school-house, then in a frame school-house, until 
 finally a church was erected in which he continued to min- 
 ister until called to a better country. An address by a pastor 
 
i7 
 
 in Warren, containing reminiscences of the early history of 
 that church and from which we gather these facts, speaks of 
 Mr. King as a plain, primitive man, somewhat eccentric. His 
 talents, piety, and worth placed him on an eminence. He 
 was remarkable in particular for his prompt performance of 
 duty. No weather kept him from the place of meeting. He 
 would sometimes remark, after a stormy Sabbath, "We had 
 a good meeting." " Who were there ? " " The Lord and Mr. 
 King." Even when enfeebled by his last sickness he desired 
 to be carried to the church, that he might once more stand 
 up in his place and speak in the name of Christ. His labors 
 continued thus to the end of life were rewarded with a good 
 measure of success. His tombstone bears these lines, which 
 were found among his papers : 
 
 " In yonder sacred house I spent my breath, 
 Now silent mouldering here I lie in death ; 
 These silent lips shall wake and yet declare 
 A dread amen to truths they published there." 
 
 Calling back your thoughts from the forests of Pennsylva- 
 nia to Orford, from the grave of Mr. King to the beginning of 
 his ministry, let us observe that at that time the church had 
 been seven years without a settled pastor. The ministerial 
 service it had received had been miscellaneous and irregular. 
 There were as yet but twenty-eight members, a gain of only 
 ten in the twenty-one years since its organization. Of the 
 original number three still appear on the roll, Silas Spencer, 
 Joseph Benton, Elias Skinner. Among others, at this time 
 we find the names of Dea. Ebenezer Bryant, Dea. Joseph 
 Lyman, and Doct. George Griswold, taking an active part in 
 the affairs of the church. 
 
 Rev. Elisha B. Cook. 
 
 After the dismission of Mr. King there was again an inter- 
 val of over five years during which the church was without a 
 pastor, and for not a little of that time without preaching or 
 public service, when with great unanimity a call was extended 
 to Mr. Elisha B. Cook to become the pastor. He accepted 
 the invitation, and was ordained March 3, 1814. On this 
 3 
 
1 8 
 
 occasion Rev. T. M. Cooley, D. D., of Granville, Mass., 
 preached from Heb. xiii : 17, "They watch for souls as they 
 that must give account." Other parts in the service were — 
 consecrating prayer, Rev. Nehemiah Prudden, Enfield ; 
 charge, Rev. Abel Flint, Hartford ; right hand of fellowship, 
 Rev. Andrew Yates, East Hartford ; concluding prayer, Rev. 
 Thomas Robbins, East Windsor. It is recorded that "A 
 numerous audience conducting with great decorum evinced 
 their approbation of the performances by a solemn and 
 respectful attention. The pleasing union of this church and 
 society, with their earnest exertion for the enjoyment of 
 gospel institutions, affords an encouraging prospect to the 
 pastor and people, and may animate the hopes of the friends 
 of Zion." 
 
 The settlement of Mr. Cook marks a turning point in the 
 history of the church, introducing an era of prosperity and 
 progress unknown before. Thirty-four years had passed — 
 years of slow growth, and at times amid many discourage- 
 ments. The intervals between the pastorates thus far 
 amounted to thirteen years, during which there was no shep- 
 herd to watch over the flock ; while in the sixty years which 
 have since elapsed the vacancies include less than five years. 
 The work of the church was begun three years after the Dec- 
 laration of Independence, amid the struggles and distractions 
 of the war of the Revolution. The years immediately following 
 were characterized by no special revival influences in the land. 
 The state of religion in the churches was low. Great burdens 
 were upon the people. Important problems were before the 
 country in the organization of the national government and 
 the adjustment of its finances. The tendency to unbelief 
 was strong, wide-spread, and progressive, fostered by the 
 demoralizing influences of the war at home and the inroads 
 of infidelity from abroad. 
 
 While the churches were affected by the state of things 
 without, they suffered also in many cases from occasions of 
 evil within themselves. In seeking an insight into the spir- 
 itual condition of this church at the time under review, it 
 should be observed that at its formation the half-way covenant, 
 
f 9 
 
 so called, was adopted, in accordance with which the privilege 
 of baptism for themselves and their children was granted to 
 those who desired it — a relation of membership being allowed 
 without requiring a profession of regeneration and participa- 
 tion in the ordinance of the Lord's supper. This practice, 
 which widely prevailed in New England in the early part of 
 the eighteenth century, began to be discountenanced and set 
 aside before the powerful influence of the great awakening 
 which, beginning about 1740, affected to a remarkable degree 
 the spirit and practice of the churches during the last half 
 of the century. In this church the change did not take place 
 tiil 1800. In that year, Sept. 24th and 25th, an important 
 meeting was held, at which Dr. Nathan Strong presided, for 
 the purpose of taking action with reference to the conditions 
 of membership, and also of concurring with the action of the 
 Ecclesiastical Society, which had already extended a call to 
 Mr King. The action taken at this meeting was prefaced 
 with the following preamble and question : 
 
 " This church, being one of the Consociated churches of 
 the State of Connecticut, and being convened by special call 
 to prepare the way for the settlement of the Gospel ministry, 
 having by solemn prayer invoked the presence and blessing 
 of God, took into consideration the following question : 
 Whether it be fit and agreeable to the laws of Christ to sep- 
 arate the ordinances of baptism and the Lord's Supper." 
 The record continues : " Having referred back to the original 
 agreement on which the church was founded, seriously con- 
 sidered the subject as they hope with reference to the will of 
 Christ and their own duty as Christians ; also, considering 
 the present state of this church and society, passed the fol- 
 lowing votes : 
 
 Voted, That it is the opinion of this Church that no persons 
 in future shall be admitted as members into this Church to 
 receive baptism for themselves or their children without giv- 
 ing satisfactory evidence of their personal qualification as 
 Christians and of their determination to attend on the Sacra- 
 ment of the Lord's Supper." By the other votes the church 
 concedes to a number of covenanted members the privilege 
 
20 
 
 still of having their children baptized, but at the same time 
 earnestly requests them to consider their solemn covenant, 
 and anxiously entreats them to honor God in the celebration 
 of all His ordinances. It is also declared that when such 
 covenanted members shall desire to come to the Communion 
 the church will not require their public repetition of the cov- 
 enant, but that their desire be made known to the pastor, or 
 in his absence to the deacons, who shall publish it to the 
 church ; and if within a specified time no objection to their 
 moral or Christian character be made, such persons shall be 
 considered as having a right to the Communion, and shall 
 also have a right to vote in church meetings and all other 
 privileges equal to any other member. This action was 
 taken, doubtless, in accordance with the expressed wish of 
 the pastor-elect, and seems to have been made a condition of 
 his accepting the invitation to settle in the pastoral office. 
 It indicates a strong desire on the part of the church to re- 
 move existing hindrances to its saving work and to secure 
 for the future a deeper spiritual life. In view of the circum- 
 stances, therefore, it is not surprising that serious obstacles 
 to the spiritual work of the church were encountered, and 
 that these, at times, were connected especially with the en- 
 forcement of discipline in the endeavor to reclaim erring 
 members. On one occasion the pastor made the following 
 statement of his feelings in reference to this matter : " I would 
 here place on record the great goodness of God in being with 
 this church thus far in her difficulties, and the harmony and 
 zeal of the brethren in general. In these dark and dismal 
 days we stand in need of Thine assistance, O Lord. It is in 
 vain that we try to reform each other unless Thou sanctify 
 our endeavors. We lament our wanderings from Thee ; we 
 ask for forgiveness, and pray that Thou wouldst pardon us 
 and enable us to attend to our difficulties without prejudice 
 in the fear of God. Wilt Thou give these offenders repent- 
 ance ; take Thy church into Thy special care and build it up 
 in the faith and purity of the gospel ; pour out Thy Spirit 
 upon us, and may this church and people be brought to re- 
 pentance and saved from impending ruin, and prepared for 
 
21 
 
 Thy glorious kingdom above. But not our will but Thine be 
 done." 
 
 The church was not in harmonious condition at the time 
 of Mr. King's removal, and in the years immediately follow- 
 ing its prospects grew more disheartening. Dr. Thomas 
 Robbins, speaking eighteen years afterwards of Mr. Cook's 
 settlement, says : " The people had been destitute of the regu- 
 lar ministration of gospel ordinances for five years. For a 
 considerable part of this time the pulpit was not supplied ; 
 various divisions and unhappy alienations existed ; the society 
 had become very much reduced ; the church was small ; to 
 the faithful friends of Zion the prospect was dark, painful, 
 and gloomy. Little expectation was entertained that he, or 
 any other person, could soon be settled here in the work of 
 the ministry." "At this discouraging period," Dr. R. con- 
 tinues, "a few knew that there was help on high, and resolved 
 not to despair. When the meeting-house had been closed 
 for a considerable time and there was no public worship on 
 the Sabbath, two persons agreed together that they would go 
 to the house of prayer on each returning Lord's day, and if 
 no others joined them unite in the worship of the living God 
 and Saviour. The little band was soon increased to a good 
 number, presenting their united and persevering supplications 
 to a prayer-hearing God that He would remember them in 
 their low estate, for His mercy endureth for ever. The grain 
 of mustard seed was planted ; from the high residence of 
 redeeming glory the Angel 'of the Covenant beheld the at- 
 tempt ; the seed was watered by the tear of his love ; it 
 sprouted towards heaven and soon became a wide-spreading 
 tree bearing the fruits of a Saviour's mercy." 
 
 It is interesting thus to note that God had already set a 
 light here by these special efforts of his praying disciples 
 which at once cheered the heart of the young minister on his 
 coming among them. He in turn gave comfort and strength 
 to them. His words were with power ; new interest was 
 awakened in divine worship, alienations and prejudices were 
 obliterated. The impressions produced by the earnestness 
 and devotion of the preacher led to large and important 
 
22 
 
 accessions to the society, and they proceeded at once to in- 
 vite Mr. Cook to settle with them, with a liberal provision 
 for his support — a step which would have been regarded im- 
 possible a short time before. When the day of ordination 
 came it was said that " many could hardly believe their senses 
 when, they contemplated the change effected by the good 
 providence of God in a few months." 
 
 The hopes entertained at the beginning of Mr. Cook's min- 
 istry were abundantly realized. A work of grace soon after 
 began which was characterized as "great, powerful, and rapid, 
 such as has been but seldom witnessed. It overspread the 
 society ; no class of people were passed by ; an uninterested 
 beholder could scarcely be found. In a few months many 
 were rejoicing in hope. As the fruits of this work about one 
 hundred members were added to the church." Again, in 
 1821, the society was a sharer in the great work of grace in 
 this vicinity and throughout the State, from which about fifty 
 were added to the church. Besides these special visitations 
 of the Spirit, God was with His people by His saving power 
 from year to year. Though not every year was one of in- 
 crease there were added in all, during Mr. Cook's ministry, 
 one hundred and ninety-nine. 
 
 In the midst of his prosperity and usefulness his career 
 was terminated by sudden and unexpected death. He was 
 drowned in a deep place in the small stream, about eighty 
 rods above the bridge, in the rear of this church. In the 
 haying season he had been in the field assisting his neighbor 
 and friend, R. R. Phelps, Esq. Mr. Phelps was driving home 
 with the load, and Mr. Cook, taking a different direction, was 
 crossing the stream on a log where he had crossed repeatedly 
 the same day. He had passed over, as is supposed, and in 
 attempting to ascend the bank, two or three feet perpendicu- 
 lar, took hold of a post which, being unsupported, fell with 
 him into the water. A small contusion on his right temple 
 indicated that he either struck the log or was struck by the 
 post in falling. Life was extinct when he was taken up, 
 though it is stated that he could not have been in the water 
 more than two or three minutes. Particulars of the sad 
 
event were published and widely circulated at the time. A 
 very deep impression was made upon this and the commu- 
 nities round about. His people were overwhelmed with 
 sorrow at their great bereavement. His funeral solemnities 
 were attended by a large assembly, including many of his 
 brethren in the ministry and people from the neighboring 
 towns. Dr. Thomas Robbins preached the sermon, which 
 was a loving tribute to the excellent qualities of the departed 
 servant of God, a message of sympathy and consolation to 
 the bereaved — his widow and children, his parents and breth- 
 ren, his stricken and sorrowing people. A minute appears 
 in the obituary record of the church in the handwriting of 
 the friend to whom his last earthly service was rendered, 
 from which, in connection with the peculiar circumstances of 
 his decease, we read : " In activity, zeal, and faithfulness, as 
 well as in the success of his ministry, he has been very rarely 
 surpassed. As a Christian he was ardent and zealous ; as a 
 man he was amiable, and as a neighbor he was kind and 
 obliging in an unusual degree, and to this last trait of char- 
 acter he owed his death — he fell while in the act of assisting 
 his friend." 
 
 Mr. Cook was born in Otis, Mass., April 28, 1787 ; was 
 graduated at Yale College in 181 1; studied theology with 
 Rev. Dr. Yates ; was licensed to preach by the Association 
 of Berkshire ; became the pastor of this church at the age of 
 twenty-seven; and on the 11th of July, 1823, in the full 
 strength of his young manhood, rested from his labors, after 
 a ministry of nine years, aged thirty-six. He was a careful 
 student as well as an earnest Christian and devoted pastor. 
 A small volume was published by him, entitled, " Testimony 
 of God on some important doctrines of Revelation, to which 
 is annexed a Bible Creed," which showed his extensive and 
 accurate knowledge of the Scriptures, and his strong love for 
 the truths which they teach. The work, which was chiefly a 
 compilation and arrangement of texts bearing on the important 
 doctrines of Revelation, at the request of leading ministers of 
 the State, Dr. Chapin, Dr. Hawes, Dr. Moses Cook Welch, 
 and others, was revised and enlarged in a second edition, 
 
2 4 
 
 which was his last literary work, having been completed the 
 day preceding his death. 
 
 Traditions of Mr. Cook represent him as a man of very 
 genial, cheerful spirit ; of small stature but of intense physical 
 activity, capable, it was said, of visiting the entire parish in 
 half a day — a statement in which ministers of the present 
 time will see as much of hyperbole as may be needful for 
 their special comfort ; of exceedingly quick and tenacious 
 memory, so that he could write a sermon and, after once read- 
 ing, preach it verbatim without manuscript ; of a remarkably 
 unsectarian spirit at a time when this virtue was rarer than 
 now. " In proof of this," says his son now living, " I remem- 
 ber standing on the timbers of the Methodist church just 
 about to be erected only a few rods from his own, and that 
 he held my hand within his while offering a fervent prayer 
 for the success of the enterprise." 
 
 Mr. Cook was married, March 3, 1815, to Esther Hills 
 Woodbridge of this parish, who died December 25, 18 16. 
 His second wife was Harriet Sweatland of Hartford, who 
 subsequently became the wife of Moses Talcott of Marl- 
 borough. Two children are now living, Harriet Esther Cook 
 and Rev. Elisha Woodbridge Cook, who was born July 28, 
 1816; was graduated at Yale College, 1837; at Yale Theo- 
 logical Seminary, 1845 5 was ordained pastor of the Congre- 
 gational church in Haddam, Conn., November 18, 1846, and 
 has labored since in various places in the ministry of the 
 Congregational church. 
 
 Rev. Enoch Burt. 
 
 Rev. Enoch Burt, the fourth pastor, was installed July 1, 
 1824. He was born in South Wilbraham, Mass., October 26, 
 1779. A P art °f his early life was spent in Springfield and 
 Hartford. In the latter city he made a profession of religion, 
 and became a member of the Center church. He was grad- 
 uated at the College of New Jersey in 1805, and studied 
 theology at Princeton Theological Seminary. At a meeting 
 of the Association of the Eastern District of Fairfield County, 
 convened at Stratford, May 31, 1808, an application was made 
 
25 
 
 by Dr. Nathan Perkins and Rev. Calvin Chapin, from the 
 Committee of Missions of the Trustees of the Missionary 
 Society of Connecticut, requesting the Association in behalf 
 of said Trustees (should they see fit) to ordain Mr. Enoch 
 Burt, a licentiate from the County of Hampshire, Mass., to 
 the work of the gospel ministry, to be employed as a mis- 
 sionary to New Connecticut. The ordination took place on 
 the following day, June I, 1808, Rev. Dr. Perkins preaching 
 the sermon, and Rev. David Ely making the consecrating 
 prayer. After one year in missionary service, Mr. Burt 
 became pastor of the Presbyterian church in Lamington, 
 N. J., where he remained about nine years. Removing with 
 his family to North Carolina, he had charge of two churches 
 for a time, one in Bath, the other in Washington, supplying 
 them alternately. Returning to New England, he was pastor, 
 for about four years, of the Congregational church in Tolland, 
 Mass. While visiting friends in Manchester in the summer 
 of 1823, he preached, by invitation, for Mr. Cook, on the 
 Sabbath preceding the decease of that lamented pastor. By 
 request of the committee he supplied the pulpit also the 
 following Sabbath. Thus by a singular coincidence of the 
 ordinary and extraordinary in the providence of God, the 
 attention of the people was called to Mr. Burt as Mr. Cook's 
 successor. He was engaged as a supply the following winter, 
 and on the first Sabbath of July, one year from the day of 
 his first preaching, he occupied the pulpit as pastor of the 
 church. 
 
 At his installation the sermon was preached by Rev. Dr. 
 Thomas Robbins, from I. Cor. i. : 18 — " For the preaching of 
 the cross is to them tha,t perish foolishness, but unto us that 
 are saved it is the power of God." The installing prayer was 
 offered by Dr. Nathan Perkins, the charge to the pastor was 
 by Rev. Mr. Rowland of Simsbury, right hand of fellowship 
 by Rev. Joy H. Fairchild of East Hartford. The sermon of 
 Dr. Robbins, who was the trusted friend and counselor of the 
 church in its varied fortunes, was published by request, and 
 the sum of twenty dollars was appropriated to meet the cost 
 of printing. There is a preliminary note which states that 
 4 
 
26 
 
 " The most of the following sermon was delivered at Windsor 
 at the ordination of Messrs. Leonard Bacon and Erastus 
 Maltby as Evangelists, Sept. 24, 1824." Of these ministers, 
 one became pastor of the First Church in New Haven in 1825 ; 
 the other of the Trinity Congregational Church, Taunton, 
 Mass., in 1826. Both retain at this date the same pastoral 
 relation, though not held to the discharge of full pastoral 
 duty. Thus we note the fact not known to all students of 
 history, but interesting to some, that Dr. Bacon's ordination 
 sermon was first preached in Manchester. There is also in 
 this publication " An appendix containing the Minutes of the 
 General Consociation, holden at Guilford, Nov. 14, 1741, by 
 order of the General Assembly, supposed to have been lost." 
 This Consociation had been called to consult and give expres- 
 sion to its views concerning the disorders that had arisen in 
 connection with the great revival movement of the time. A 
 subsequent act of the General Assembly was strongly cen- 
 sured on account of the unhappy effects of its execution, and 
 the severity with which it bore on certain zealous and useful 
 ministers in the State. Dr. Trumbull in his history censures 
 not only the law but also the proceedings of the Consocia- 
 tion, on which he supposed the legislative act to be founded, 
 though he had not seen the Minutes of the Consociation, and 
 it was supposed they were not to be found. Dr. Robbins 
 having secured a copy of these Minutes published them with 
 the sermon above mentioned, saying in his preface, " With a 
 moderate allowance for the changes in the state of society in 
 a period of more than eighty years, and the different usages 
 of the times, I see nothing in them to be disapproved. And 
 they afford an additional proof that the churches of the State 
 have ever enjoyed the signal mercies of God and been favored 
 with a faithful and evangelical ministry." His objection 
 seems to have been not so much to the spirit of the act of 
 the Legislature as to the extent to which it was carried and 
 the severity of its penalty. We in our time would see the 
 trouble not in the Resolves of the Council at Guilford, but 
 rather in the Church and State policy of the time, which 
 made the General Assembly the regulator of ecclesiastical 
 affairs. 
 
27 
 
 Recalling our thoughts from the former century, into which 
 the "Appendix" has led us, let us note that the church, which 
 consisted of sixty-seven members at the time of Mr. Cook's 
 ordination, numbered one hundred and ninety-eight when 
 Mr. Burt took charge of it. Thirty-six were added during 
 his ministry, which was comparatively brief — three and a 
 half years. He assumed the pastorate at a critical time. 
 The membership of the church had been largely increased. 
 The people had been called to part with a pastor greatly be- 
 loved at a time when his zeal and ability were needed for 
 strengthening and upbuilding even more than before for 
 awakening and ingathering. The charge of the new pastor 
 is seen to have involved peculiar difficulty, as we reflect that 
 a large increase of numbers does not always imply a propor- 
 tional increase of strength — that many who come into the 
 church only add to the care and anxiety of the faithful min- 
 ister. There is nothing to indicate the spiritual condition of 
 the church at this time except that it was voted in February, 
 1826, on account of the languishing state of vital religion, to 
 observe a day of fasting and prayer. The termination of the 
 pastoral relation of Mr. Burt occurred in February, 1828. 
 We have no account of his dismission, and no record except 
 the concurrent votes of the church and society with reference 
 to the call of the council to consider and act upon the 
 subject. 
 
 He was never afterwards settled in the ministry. Before 
 commencing his professional studies he had learned the trade 
 of a watchmaker and employed himself in mechanical opera- 
 tions, for which he had a natural taste, together with consider- 
 able inventive genius. His attention in later life was thus 
 turned to secular affairs. He was the author of various me- 
 chanical inventions which it is understood brought him some 
 pecuniary returns, and which would have been more valuable 
 had he been in circumstances to bring them into more exten- 
 sive and permanent use. He continued to reside in this place, 
 enjoying the respect of his former parishioners, until his death, 
 which occurred November 11, 1856. Mr. Burt was married 
 in 1807 t0 Martha Hamilton of Princeton, N. J., who died 
 
28 
 
 December 13, 1809, leaving one daughter, the only child of 
 Mr. Burt, and who now resides in Hartford. He was after- 
 wards married to Phebe Jagger of South Hampton, Mass., 
 who died August 9, 1856. 
 
 Rev. B. F. Northrop. 
 
 After an interval of one year the church and society united 
 in extending a call to Mr. Bennett F. Northrop, who as fifth 
 pastor was ordained February 4, 1829. He was born at 
 Brookfield, Conn., October 16, 1801 ; was graduated at Yale 
 College in 1824; studied theology at the Theological Semi- 
 nary, Auburn, N. Y., and preached one year in Tolland, Mass., 
 before his settlement here. He was dismissed October 29, 
 1850. After a year of rest and two years in the service of 
 the Am. S. S. Union, he was installed pastor of the First 
 Church in Griswold July 1, 1853. This position he held 
 till July 3, 1870 — seventeen years. He died at Griswold, of 
 softening of the brain, March 4, 1875. The discourse at his 
 funeral, by Rev. H. P. Arms, D. D., of Norwich, was pub- 
 lished. 
 
 In January, 1840, after the church edifice had received 
 important repairs, Mr. Northrop preached a dedicatory dis- 
 course from Is. Ixiii, 7 — " I will make mention of the loving- 
 kindnesses of the Lord," etc., setting forth — 1st, God's 
 loving-kindness in the history of the church hitherto ; 2d, 
 How the continuance of His loving-kindness may be secured ; 
 3d, Considerations which should lead His people to secure 
 His favor. In this discourse Mr. Northrop refers to the min- 
 istry of his predecessor as the period which was signalized 
 by the erection of the present house of worship, and remarks 
 in language not inapposite to our circumstances at the 
 present time, " In moving the people to build and in giving 
 them a mind to the work, the great goodness of the Lord is 
 to be essentially noted as imparting a fresh impulse to the 
 prosperity of the church, and constituting a cheering spot on 
 the page of her history. For a disposition to build a commo- 
 dious and comfortable house of worship, with the ability and 
 energy to carry it through, is not to be reckoned among the 
 
2 9 
 
 least of God's loving-kindnesses." In further reference to the 
 tokens of divine favor during his own ministry, he says : "In 
 1 83 i the Lord was pleased to pour out his spirit and bless 
 the church with an extensive revival of religion. It com- 
 menced in the bible class, of which the pastor then had 
 charge, and ultimately spread through the society and town, 
 continuing nearly or quite through the year. One hundred 
 and thirty-eight were added to the church as the fruit of this 
 revival." There were subsequently other seasons of special 
 interest, the most important of which occurred in 1843, when 
 the power of the Holy Spirit was manifested in an unusual 
 degree. Seventy persons weie added to the church on pro- 
 fession of their faith. The fruits of this revival long 
 remained. Not only did this church receive new spiritual 
 force which it has continued to feel ever since, but churches 
 in other places — Glastonbury, North Manchester, Talcottville, 
 Hartford, Chicago, Philadelphia, and some on the far western 
 prairies — have been strengthened by the faith and works of 
 individuals who in that year of refreshing stood before this 
 altar of God to confess their faith and say, " We are on the 
 Lord's side." 
 
 At Mr. Northrop's settlement the church consisted of two 
 hundred and eight members. The whole number received 
 during his ministry was about four hundred and fourteen. 
 The list of members reached the highest number in 1847, 
 three years before his dismission. It was then three hundred 
 and twenty-four, and at the close of his ministry was about 
 three hundred. 
 
 In Nov., 1831, after the arduous and protracted labors con- 
 nected with the revival at that time, Mr. Northrop was con- 
 strained to ask his people either to release him from pastoral 
 duty for a year, or to unite with him in calling a council for 
 his dismission. After serious consideration of the subject, 
 and the observance of a day of fasting and prayer, the church 
 voted to unite with the pastor in calling a council. It does 
 not appear, however, that the proposed council was convened. 
 The needed rest was doubtless taken, and the pastor contin- 
 ued in his place. Thus a pastorate which might have termi- 
 
30 
 
 nated in two years became, by the blessing of God, the 
 longest that has been known in the history of the church. 
 In 1850, his health again suffering from the strain of long- 
 continued pastoral duty, Mr. Northrop resigned his charge, 
 hoping, by a season of rest and a change in his field of labor, 
 to extend the period of his active usefulness in the ministry. 
 In this he was not disappointed, as his subsequent years of 
 successful service abundantly proved. He was a man strong 
 in his love of spiritual things, and earnestly devoted to his 
 calling; firm without self-assertion, of good natural powers 
 strengthened by thorough culture, combining a clear percep- 
 tion of scriptural truth with facility in its presentation. He 
 was consistent in life, faithful in service, beloved by the peo- 
 ple of both parishes which he served, never losing his inter- 
 est and affection for this church, to which he gave the 
 strength of his early manhood, and bearing with him to the 
 grave the love of many here who could never forget their 
 devoted pastor and friend. 
 
 Mr. Northrop was married May 7, 1827, to Martha Still- 
 man of Wethersfield, who died Sept. 17, 1844. Of eight 
 children born to them, three are still living. He was married 
 June 24, 1845, to Mary W. Bull of Hartford, who still resides 
 at Griswold. 
 
 Rev. Frederick T. Perkins. 
 
 Having spoken of those who rest from their labors, we 
 now speak more briefly of the living. Rev. Frederick T. Per- 
 kins, sixth pastor, was installed June 11, 1851. Dr. Bennett 
 Tyler was Moderator of the Council, and the order of public 
 exercises as follows : Sermon, Rev. Isaac P. Langworthy, 
 Chelsea, Mass. ; Installing Prayer, Rev. Joel Hawes, D.D., 
 Hartford ; Charge to Pastor, Rev. B. F. Northrop ; Right 
 Hand of Fellowship, Rev. Geo. E. Hill, North Manchester ; 
 Address to the people, Rev. Walter Clarke, D.D., Hartford. 
 
 Mr. Perkins was born in Sanbornton, N. H., Aug. 16, 
 181 1 ; was graduated at Yale College 1839, studied theology 
 at Yale Theological Seminary, was pastor at East Cambridge, 
 Mass., Jan. 11, 1843, to May 26, 1851. After a successful 
 
3i 
 
 ministry of a little more than five years in Manchester, dur- 
 ing which twenty-nine members were added to the church 
 by letter and sixty-nine by profession, he was dismissed Oct. 
 14, 1856. Since that time he has been in active service in 
 various places: Williamsburg, Mass., Galesburg, 111., Hart- 
 ford and Naugatuck, Conn., and is at present acting pastor 
 of the church at Tilton, N. H. In* the first year of Mr. Per- 
 kins' ministry occurred a work of grace very fruitful in its 
 results, beginning in December and continuing through the 
 winter. " The Spirit of God," it is stated, " moved with great 
 power upon the hearts of the young people. About one 
 hundred and fifty were hopefully converted, many of whom 
 united with this church, while others were received into the 
 churches of neighboring towns. Subsequently, another sea- 
 son of deep interest was enjoyed, when the Spirit descended 
 upon the children gently but with quickening power, leading 
 many to the knowledge of a Saviour's love, the blessedness 
 of seeking first the kingdom of God." 
 
 Rev. S. B. Forbes. 
 
 Rev. Samuel B. Forbes, the seventh pastor, was ordained 
 Oct. 20, 1857, and dismissed April, 1859. 
 
 At his ordination the sermon was preached by Rev. Mark 
 Hopkins, D.D. ; the Ordaining Prayer was made by Rev. G. 
 A. Calhoun, D.D. ; the Charge to the Pastor was given by 
 Rev. J. C. Webster of Hopkinton, Mass. ; the Right Hand 
 of Fellowship by Rev. Hiram Day ; the Charge to the Peo- 
 ple by Rev. Walter Clarke, D.D. Mr. Forbes was born in 
 Westborough, Mass., Aug. 1, 1826; was graduated at Williams 
 College in 1855, and completed his theological studies at the 
 Theological Institute, East Windsor, in 1857. He entered 
 upon his work here with the strong affection and confidence 
 of the people, and with great promise of usefulness. Failing 
 health, however, compelled him early to relinquish his pas- 
 toral work and to devote himself to secular pursuits. He has 
 since resided in Winsted, useful in the church while active 
 in business life. 
 
32 
 Rev. L. M. Dorman. 
 
 Rev. Lester M. Dorman, eighth pastor, was ordained June 
 6, i860, and dismissed May 10, 1870. At his ordination 
 Rev. Joel Hawes, D.D. of Hartford, was Moderator of the 
 Council, and the order of public service as follows : Scripture 
 lesson and prayer by Rev. George N. Webber of Hartford ; 
 Sermon by Rev. Horatio W. Brown, then a member of the 
 Faculty of Yale College ; Ordaining Prayer by Rev. C. W. 
 Clapp of Rockville; Charge to Pastor and people, in one 
 address, by Rev. Dr. Hawes ; Right Hand of Fellowship by 
 Rev. E. P. Parker. 
 
 Mr. Dorman was born at Hamden, Conn., Nov. 5, 1829; 
 was graduated at Yale College 1854 ; studied theology at the 
 Union Theological Seminary in New York. For several 
 months previous to his settlement the church had been sup- 
 plied by Rev. Warren G. Jones, whose labors met with favor 
 both from the Lord and the people, sixty members having 
 been added by profession and nine by letter in 1859. Dur- 
 ing Mr. Dorman's ministry of ten years, eighty-two persons 
 were received into the church — the largest increase having 
 been in connection with a season of spiritual refreshing in 
 1865. This period is noted, also, as including the memorable 
 war years — years of struggle and victory for the preservation 
 of the National Union. In those dark times when all hearts 
 were tried, no heart was more loyal in feeling, or more ear- 
 nest in utterance for the principles on which the nation's 
 life depended than that of the pastor of this church. 
 
 In 1870 a difference of opinion having arisen with respect 
 to the advisability of changing the place of public worship, 
 Mr. Dorman was led to resign his charge and ask for a coun- 
 cil for his dismission. After ministering for about nine 
 months to a congregation worshiping in Cheneys' Hall, he 
 entered the communion of the Protestant Episcopal Church. 
 He has since resided in New York, devoting himself in part 
 to literary work, and in part to the work of the ministry in 
 connection with the Church of the Ascension. 
 
 After an interval of one year the present pastor was in- 
 stalled June 8, 1 87 1. Rev. B. F. Northrop was Moderator of 
 
33 
 
 the Council. The sermon was preached by Rev. Nathaniel J. 
 Burton, D.D., of Hartford. Other parts in the service as 
 follows : Installing prayer, Rev. Geo. A. Oviatt, Talcottville ; 
 Charge to Pastor, Rev. Amos S. Chesebrough, Vernon ; 
 Right Hand of Fellowship, Rev. Theodore J. Holmes, East 
 Hartford ; Charge to People, Rev. B. F. Northrop, Griswold. 
 
 The exact membership of the church at that time it has 
 been difficult to ascertain. It is given in the minutes of the 
 State Conference as two hundred and thirty-five, but this 
 includes not less than fifty absent members, whose residence 
 in some cases it was impossible to trace. Eighty members 
 have been added since 1870, and the number whose residence 
 is now known is a little less than two hundred. While there 
 has been no powerful and extensive revival work among us 
 during the last eight years, there have been two occasions — 
 one in 1872, the other in 1877 — when special influences of 
 the Spirit have been graciously manifested, when some have 
 been brought to the new life of faith, when Christians have 
 been refreshed and strengthened, " walking in the fear of the 
 Lord and in the comfort of the Holy Ghost." 
 
 Of ourselves and our works, brethren, it does not become 
 us now to speak. God has set us here where what we do, be 
 it little or much, will not escape the scrutiny of other times. 
 In the measure of the centuries we are cutting our notch, 
 which we hope will be visible a hundred years hence, and 
 that those who study our record will find some evidence of 
 the existence of a church in 1879 which was not unmindful 
 of the faith and works of the fathers, nor unconcerned for 
 the spiritual welfare of the generations to come. Early in the 
 present year the subject of repairing extensively the former 
 house of worship was seriously considered, as a matter to be 
 deferred no longer. The result was the determination to 
 build anew. For this enterprise, so successfully completed, 
 we make grateful mention of the divine goodness, the sympa- 
 thy and aid of friends and former members of the church in 
 this and other towns, while the zeal and self-sacrifice of those 
 who have here borne the burden, giving heart and time and 
 money to the work, we leave for others to commend. 
 
 5 
 
34 
 
 Settled Pastors. 
 
 Pausing here for a glance over the field which we have 
 surveyed, it is seen from the review that the practice of the 
 church has been to have settled pastors. The vacancies 
 which have occurred have been incidental and temporary, 
 and though sometimes protracted, never with the purpose 
 relinquished of restoring the settled ministry. The church 
 has been, however, twenty years without a settled pastor. 
 Of these, sixteen belong to the first half of the century, and 
 four to the second half. Making these deductions, the aver- 
 age term of pastoral service is, for the first fifty years, eight 
 and one-half years, and for the second fifty years, nine and 
 one-fifth years ; while in the eighty years during which the 
 pastoral office has been filled there have been nine pastors, 
 with an average term of a little less than nine years. While 
 it has been easy to name those who have labored thus in the 
 word and doctrine, it is not so easy to measure the influence 
 of individual workers ; sometimes the faithful few whose light 
 has shone in dark times, and whose lives, by the fruit they 
 bore, have been felt long after their work was done. It is 
 well for us to reflect that the blessings which enrich us to-day 
 may be largely due to the fidelity of those whose patience 
 and faith have no adequate record but in God's book of 
 remembrance. 
 
 Service of Song. 
 
 The service of song has ever been regarded as a most 
 important department of worship, if not coordinate with the 
 preaching of the Word. In the old sanctuaries the choir- 
 gallery facing the congregation on three sides indicated not 
 only the provision made for the service, but also the numbers 
 engaged in it. This church has been favored in the course 
 of its history by the presence of individuals and of families 
 gifted in heart and voice, whose zeal for the praises of Zion 
 has inspired enthusiasm in others and given character and 
 efficiency to this branch of divine service. For a long period 
 of time, during which the choir was famed for its excellence 
 in the region round about, many prominent members of it 
 
35 
 
 were connected with the several branches of one family. 
 The Woodbridge blood, flowing in successive generations 
 and taking different family names, carried with it the gift and 
 love of song, of which the religious services here for three- 
 quarters of a century have had the benefit. 
 
 In this connection reference may be made to Mr. Jarvis 
 Crandall, an esteemed teacher of music, though not a resi- 
 dent of the place ; to Mr. Samuel Chandler, to Dea. Horace 
 Pitkin, and Dea. Normand Spencer, leaders of the choir suc- 
 cessively for many years — men with music in their souls, and 
 with it a living faith, in whose singing the spirit and the 
 understanding were worthily blended ; not to speak of some 
 now among us whose contribution to the worship of God in 
 past days is not forgotten by those who still "enter into His 
 gates with thanksgiving and into His courts with praise." 
 
 Articles of Faith. 
 
 The religious faith of those who acknowledged the covenant 
 when the church was formed was substantially that held by 
 the New England churches of that day. It has been main- 
 tained without essential change ever since. The first formal 
 Confession of Faith, aside from what was implied in the orig- 
 inal covenant, was adopted, October 9, 1800. At the same 
 time a form of covenant was adopted, brief but admirable 
 both in spirit and expression. This confession Mr. Northrop 
 alludes to in his dedicatory sermon in 1840, as the present 
 Confession of Faith. It was subsequently revised during his 
 ministry, the revision consisting mainly in the division of 
 the topics into separate articles, and a brief addition to the 
 covenant. 
 
 At a meeting of the church held December 31, 1852, the 
 present form of Confession and Covenant was adopted, the 
 Confession having been drawn up, it is stated, by Dr. Bennett 
 Tyler, and the Covenant by Dr. Payson. It is a matter for 
 thankfulness that the church has been united through all its 
 history in the acceptance of the great truths of the gospel as 
 generally held by our Connecticut churches. Its -ministers 
 have been educated at various theological schools — Prince- 
 
36 
 
 ton, New Haven, East Windsor, Auburn, and New York, — 
 yet in their ministrations they have found the people united 
 as far as could be reasonably expected in accepting their 
 teachings. Whatever occasion of division in other matters 
 may have arisen, in this has prevailed the unity of the spirit 
 in the bond of peace. Mr. R. R. Phelps was never suspected 
 of laxity in. his doctrinal opinions; yet when, with his old 
 school pastor, he visited the people from time to time to aid 
 in clearing up difficult points of doctrine, such as election 
 and total depravity, it is understood that his explanations 
 were satisfactory to hitherto doubtful minds. May this 
 church continue to favor and to demand the preaching of the 
 truths of God's word, observing that what are called the dis- 
 tinctive doctrines of Calvinism are not for that reason to be 
 regarded as the most important doctrines of Calvinism ; that 
 doctrinal preaching, as some have assumed, is not simply the 
 preaching of decrees and election, but rather the great truths 
 of a personal God, his perfect law, man's guilt as a trans- 
 gressor, the provision of life in Jesus Christ, the power of the 
 Holy Spirit to renew and sanctify, the duty of coming to God 
 by faith, and of daily living by faith — doctrines which are the 
 only ground of hope and the only basis of Christian character, 
 and which make the preaching of such men as Moody and 
 Spurgeon, as they did that of Edwards and Wesley preemi- 
 nently doctrinal preaching. 
 
 Discipline. 
 
 This church, especially in its earlier history, was not inat- 
 tentive to the subject of discipline. Its rules received due 
 consideration. Indeed, one would judge from the records 
 that when no other business was on hand in church meeting, 
 a motion for a committee to revise the standing rules was 
 usually in order. The obligation to look after delinquent 
 members was recognized. It would occasion some surprise 
 for an erring brother to-day to receive notice that on a given 
 Sabbath he would be publicly admonished before the congre- 
 gation. Several instances of such admonition are recorded, 
 which seem to have been submitted to with becoming defer- 
 
37 
 
 ence. though not always with the effect to reclaim the offender. 
 By vote of the church, the practice of public admonition was 
 discontinued in 1834. The tendency of later times, it must 
 be confessed, is to the neglect of discipline in the church, 
 and the disregard of covenant obligations. Is there not a 
 like tendency in the family and in the State ? What occasion 
 have we to dread the peril impending on all sides from this 
 cause unless with the larger personal liberty there is felt a 
 stronger personal obligation to maintain good behavior ! 
 
 Revivals. 
 
 With the spirit and work of revivals this church has been 
 ever in sympathy, and owes to this fact much of its progress 
 and usefulness in the past. The great awakening which at- 
 tended the labors of Edwards and Whitefield about the mid- 
 dle of the eighteenth century, and in which not a few minis- 
 ters of Connecticut, of great faith and earnestness, had a 
 prominent part, left an influence with the churches which 
 did not die in the period of coldness and unbelief which sub- 
 sequently prevailed. Through earnest preaching, believing 
 prayer, and faithful Christian effort there had been an expe- 
 rience of power from God which did not permit His people 
 to forget their high privilege, even in times of greatest declen- 
 sion. The gracious illumination which came to New England 
 and extended widely west and south at the close of the cen- 
 tury shed its light upon Zion here, and Mr. King, in his fare- 
 well sermon eight years later, spoke of that time of refresh- 
 ing, and of more than forty members added to the church in 
 1800. Besides the powerful work of God which took place 
 in 1 8 14, at the beginning of Mr. Cook's ministry, bringing to 
 the things which here remained and were ready to die, the 
 vigor of a new life, this church in common with many others 
 shared largely in those visitations of divine grace which, at 
 times, have widely prevailed, as in 1821, 1831, 1843, and 1858 ; 
 while from time to time the blessing has come, the Spirit of 
 God has been manifested in saving power according to His 
 people's need and their purpose to claim His promise. Dr. 
 Asahel Nettleton, who preached with great effect in many 
 
38 
 
 places in Connecticut and Massachusetts from 1812 to 182 1, 
 was well known here. His name was long held in grateful 
 remembrance by many who had witnessed the power of God 
 in his ministrations, winning souls to Christ and adding to 
 the church such as should be saved. 
 
 Reform. 
 
 With the great reform movements which belong to our time 
 the churches of our faith have been intimately allied. With- 
 out the favor and cooperation of the churches slavery, so far 
 as we can see, would not have been abolished ; the temper- 
 ance reform would never have reached its present stage of 
 progress. Individuals in their zeal may be effective in a de- 
 gree. But the church of God, in its steady and constant 
 devotion to the cause of true reform responding to the divine 
 injunction, " Be not weary in well doing," gives the only hope 
 of certain and permanent success. It is gratifying to note 
 the readiness with which the churches of this State entered 
 into the early temperance movement, beginning the reform 
 with themselves, as indeed there was need, then by example 
 and precept appealing to others, and thus extending and car- 
 rying forward the work. The influence of Mr. Cook was a 
 strong force in the early stages of this reform. He began 
 his ministry at the time when deacons and other friends vis- 
 iting the parsonage on Sabbath-noon were refreshed from 
 generous decanters ; when for the pastor to take his morning 
 dram and give the children the sugar at the bottom was not 
 an unusual thing ; when the entertainment of ministerial 
 gatherings was not complete without the provision of strong 
 drink, with the inevitable liability to the embarrassment 
 arising, in some cases, from over-indulgence. It is related 
 that on one occasion at a ministers' meeting in Hartford, Mr. 
 Cook, with some others, became so impressed with the evil 
 tendency of the drinking practice that then and there they 
 came together and pledged themselves to each other to aban- 
 don entirely the use of ardent spirits. This was, doubtless, 
 the first decided movement on the side of total abstinence in 
 Hartford and vicinity. The interest of this church in this 
 
39 
 
 cause is seen from the record of a meeting held Sept. 26, 
 1833, at which it was voted : That hereafter no person shall 
 be admitted to the communion of this church, either upon 
 confession or by letter, who does not recognize the principle 
 of total abstinence from spirituous liquors, and practice ac- 
 cordingly. The same requirement has a place in the last 
 revision of the standing rules. Let us hope that its faithful 
 observance will be fruitful of good for a century to come. It 
 is understood that the first wedding in this town at which 
 wine was discarded in the entertainment of guests took place 
 at the house of a member of this church now living and now 
 present. 
 
 General Benevolence. 
 
 The first third of the century now in review had passed 
 before the great missionary movements in this country had 
 begun. The American Board was organized in 18 10, during 
 the interval between the ministry of Mr. King and that of 
 Mr. Cook. The large number added to the church during 
 Mr. Cook's ministry included members who have been spoken 
 of as pillars of the church for half a century. Among them 
 were those who gave the appeals of the missionary cause a 
 hearty response, who made it a principle to give of their sub- 
 stance systematically and regularly as the Lord had prospered 
 them. Thus the church came into immediate cooperation 
 with the great benevolent societies as they were formed, one 
 after another, to extend the power of divine truth in the 
 world. Forty years ago, Mr. Northrop, reviewing God's lov- 
 ing-kindness to this people, said : " For many years the va- 
 rious causes of Christian benevolence have been winding 
 themselves deeper and deeper into the affections of the 
 church. And I think I may say with truth, without being 
 guilty of vain boasting, as due to God who hath inclined the 
 hearts of His people to devise liberal things, that there is no 
 one of the leading objects of Christian enterprise, when 
 properly presented before them, which has not received its 
 due share of consideration and the call for assistance been 
 cordially and liberally responded to." Grateful for all the 
 indications in our later records of our sympathy with the 
 
40 
 
 benevolent spirit of the past, we may unite in Mr. Northrop's 
 expression of the earnest desire " that it may always be thus 
 so long as suffering humanity exists, or a nation or a tribe 
 remains ignorant of the glorious gospel of the blessed God," 
 
 The Sunday-School. 
 
 Of the Sunday-school the early records make no mention. 
 It was organized in 1820 and has been maintained without 
 interruption since that time. The following action is re- 
 corded, passed July 1, 1832 : 
 
 Voted, That this church will adopt the Sabbath-school as 
 the school of the church and take the guardianship and over- 
 sight of the same. 
 
 Voted, That in view of the importance of Sabbath-school 
 instruction to our children, we will do all in our power to sus- 
 tain the Sabbath-school now taken under our care ; and also 
 that we will exert ourselves to secure its benefits to all the 
 children within our influence. This action was followed by 
 the appointment of committees to visit in the different parts 
 of the parish to awaken interest and gather scholars into the 
 school. This appointment was renewed for several successive 
 years. The following list of officers in the Sabbath-school 
 at the time this action was taken is the first of which there 
 is any record : Superintendent, Martin H. Keeney ; Secre- 
 tary, Normand Spencer ; Treasurer, George Bunce ; Librarian, 
 Frederick Woodbridge. In the years immediately succeed- 
 ing, the superintendency was held by Samuel C. McKee, 
 George Bunce, and Horace Pitkin. Since that time the 
 church has continued to recognize its responsible relation to 
 the Sabbath-school. It has participated in the growing in- 
 terest in Sabbath-school work in our land during the last 
 forty years, and rejoiced in the zeal and facilities for this 
 work which have been so remarkably developed within the 
 last ten years. It becomes us here to record our estimate of 
 the Sabbath-school — its special provision for the young, iis 
 call to personal, individual study of the word of God, and to 
 renew our devotion to it as a chief department of the church's 
 power and usefulness ; not to the exclusion of family instruc- 
 
41 
 
 tion, but as a vital agency through which the home power 
 shall continue most effectively to work. 
 
 Relation to Other Churches. 
 
 The relation of this church to other churches deserves 
 special mention. There are feelings of gratitude and honor 
 for those which are older, which gave to this the hand of 
 sympathy and help in its early history. There is joy in the 
 fellowship of those which have since entered into covenant 
 with Christ and become new centers of spiritual life and 
 power. Then the thought cheers us that in these several 
 churches are true servants who have gone from the commun- 
 ion of this, bearing their light with them, earnest in their 
 Master's work in the time and place which He has appointed. 
 
 On the 8th of January, 185 1, the Second Church — the 
 church in North Manchester — was organized, sixty-sever, 
 persons having received letters of dismission and recom- 
 mendation from this church for that purpose. This occurred 
 a few weeks after Mr. Northrop's dismission, and several 
 months before the settlement of his successor — a time fitly 
 chosen, whether by a favoring providence or by the consid- 
 eration of the out-going members we know not, when there 
 was no pastor of the mother church to be pained by the 
 separation of so many beloved members of his flock. The 
 Second Church, prospered of God in its important work, 
 observed, in 1876, its quarter-centennial anniversary, in which 
 this church joined in delightful reunion, mingling its own 
 with the cordial greetings and congratulations of various 
 neighboring churches. These two churches must ever be 
 held together by their historic relationship, as well as by 
 their common obligation to the kingdom of God here where 
 the Head of the church has established their foundations. 
 
 Scarcely had our fathers fixed the bounds of their ecclesi- 
 astical habitation ere the pioneers of Methodism were on 
 their track. The Methodist church is about twelve years 
 younger than this. With some prejudices, doubtless, in the 
 early time, when their methods were more unlike and their 
 understanding of each other less clear, there has yet existed, 
 6 
 
42 
 
 in later years, between these churches a relation of harmony, 
 confidence, and cooperation in the Lord's work. This has 
 been manifested in their occasional union in public services 
 and the interchange of invitations, from time to time, to unite 
 in the observance of the sacrament of the Lord's Supper. 
 For many years the two houses of worship stood side by side 
 on this pleasant elevation, thus affording facility for the exer- 
 cise of the spirit of comity and cooperation ; a convenience, 
 likewise, for those hearers who are specially fond of variety, 
 consulting their own preference if not always that of their 
 minister in their place of worship — a class that might be 
 called the pendulum class, save that they have not the pend- 
 ulum's regularity in their vibrations 
 
 In process of time the Methodist church also became two, 
 the new organization taking its place beside the Congrega- 
 tional church already established in the north village, the 
 two resuming relations similar to those which had existed 
 between the parent churches in former years. About two 
 years later the elder Methodist church removed its place of 
 worship, to its present site in the south village, leaving the 
 old church at the center somewhat lonely in her solitariness, 
 yet not deserted by her Lord and Head, and still feeling the 
 pulse of life and sympathy in these several churches spring- 
 ing from their relations so intimate in the past, and their 
 consecration to a mission so important and promising for the 
 future. Thus there is much in the history of this quarto of 
 churches to make strong the bond which unites them to- 
 day — a bond which we trust will grow stronger with the 
 lapse of time, making them rivals only in the purpose to 
 excel in love to one another and in zeal for the Master's 
 glory. 
 
 Conclusion. 
 
 In concluding this survey we feel how impossible it is to 
 bring the life of a church for so long a time, with its mani- 
 fold experience and service, fully under observation. With 
 records imperfect, and for important periods entirely want- 
 ing, with the fact well understood that even the best records 
 fail to represent the condition of a people, we are compelled 
 
43 
 
 to judge the past in great measure by the present, and from 
 our knowledge of life fill in the outline which at best we par- 
 tially sketch. Gladly would we have given a more particular 
 account of the early residents here, the manners and charac- 
 teristics of the ministers of the church during the first half 
 of the century, with incidents illustrative of the social and 
 religious life of those days. But this neither our sources of 
 information nor the limits prescribed by this occasion have 
 allowed. 
 
 Our fathers of a century ago did not dwell in the world of 
 to-day — they saw not the America of to-day, the England of 
 to-day, the Germany of to-day, the Russia of to-day ; they 
 caught but glimpses of the mighty East which the drawn 
 curtains reveal to us — India, China, Japan, exposing their 
 hoary institutions and usages to the dissolving and quicken- 
 ing light of our Christian civilization, responding to the forces 
 which are hastening the new era to all the nations. Yet, 
 though we sometimes sing 
 
 " We are living, we are dwelling 
 In a grand and awful time,' 1 
 
 we forget not that our fathers lived in great days, witnesses 
 not only but earnest actors in the progress of events which 
 were directing all the future. 
 
 The history of this church coincides with the first century 
 of our national existence. Formed three years after the 
 great declaration, when the burden of conflict, hardship, and 
 uncertainty was at its heaviest, it saw the issue of the struggle 
 which brought upon the victorious but exhausted colonies the 
 responsibility of organizing a nation, of possessing and devel- 
 oping a continent. Peace came in time for them to look on 
 the storm which broke over Europe in the French Revolution 
 and the wars of Napoleon. Subsequently came the second 
 conflict with the mother country, and its successful issue ; 
 later, the war with Mexico, with the consequent enlargement 
 of our territory; the sudden and rapid settlement of Cali- 
 fornia, adding force to the " irrepressible conflict" between 
 freedom and slavery, which, after fifty years of controversy, 
 
44 
 
 precipitated the great civil war, upon which we look back 
 to-day as observers on the shore look on the restless waves 
 when the thunder of the storm is dying far off on the sea. 
 
 The work of this church, inaugurated at such a time, steadily 
 prosecuted through the course of this unparalleled century, 
 is witness to us of the faith of our fathers. We learn what 
 they believed concerning the living forces of truth and right- 
 eousness as the strength and hope of the land — the Christian 
 home, the Christian church, the word of God — the leaven 
 ever working and ever producing life, without which the great 
 actors on whom the world gazes, and the great events which 
 fill the historic page will accomplish little enduring good. 
 
 In our loyal devotion to these living, spiritual forces, we 
 honor those who have gone before us for the work they did 
 in their day, and consecrate ourselves to its perpetuation. 
 We have built and dedicated this house in which we are now 
 assembled, praying that the glory of the Lord may fill it, that 
 multitudes may be gathered here in devout worship as the 
 years go by, and, filled with the Spirit of truth and grace, 
 may be instruments of His saving power in our own time 
 and in times to come. So may if be that if the hundredth 
 year from this shall open on our world and its busy scenes, 
 this church shall still remain with a grander record of deeds 
 accomplished and blessings received. And in that com- 
 memoration which spans the two centuries in its retrospect, 
 may it be ours to have place and part — if not by our presence 
 with visible form and feature as to-day, if not as living 
 spirits, looking from within the vail and joining in the com- 
 munion, even as now we love to think of those who have 
 gone before us, nevertheless, by the perpetuated influence of 
 our faith working by love, according to God's wise order, by 
 which every true life carries with it a power not bounded by 
 time. In the experience of this faith-power, endowing all 
 present service and sacrifice with eternal significance, be it 
 ours to obtain the witness that we are righteous, God testify- 
 ing of our gifts ; and for each may the record be made, to be 
 read in the clearer light of the future : " By it he being dead 
 yet speaketh." 
 
III. 
 HISTORICAL ADDRESS, 
 
 By Dea. R. R. Dimock. 
 
 Of the present appearance of the town of Manchester I 
 have no need to speak. It lies spread out beiore us and 
 around us like a beautiful panorama, with all its varied and 
 beautiful natural scenery — its forests and hills, its valleys and 
 streams. We look with satisfaction and delight upon its 
 churches, its school-houses, its manufactories, its neat and 
 comfortable homes, its smoothly-shaven lawns, its delightful 
 drives, its green meadows, and cultivated fields. We rejoice 
 in the thrift and prosperity that seems to abound within her 
 borders. 
 
 But it has not always been so. Let us turn back the leaves 
 of history and read the record of a hundred years ago, and we 
 can better understand and appreciate the wonderful changes 
 that have been wrought during the century. Go back still 
 another hundred years and instead of these neat and com- 
 fortable homes we shall find the rude hut, covered with skins 
 and barks, and that then these beautiful fields were a dark 
 and gloomy wilderness — the haunts of savage beasts and 
 savage men. The native Indian roamed through these for- 
 ests, and the wild deer gamboled upon these hills. 
 
 Manchester can number but little over half a century of 
 years since it assumed the dignity of a town ; as an ecclesi- 
 astical society it can number a little more than a century. 
 Seven years after it became a society, this church was organ- 
 ized, and together they constituted the Fifth Congregational 
 Church and Society in Hartford. The inhabitants, scattered 
 
4 6 
 
 here and there over these hills and plains, were citizens of 
 Hartford, enjoying their country residences and rural homes 
 out here in the suburbs. 
 
 Two hundred and forty-four years ago, Rev. Thomas 
 Hooker, with a little colony of one hundred persons, consist- 
 ing of men, women, and children, bid adieu to their temporary 
 homes in Newtown, Mass., and journeyed on foot, driving 
 their cattle before them and carrying Mrs. Hooker, who was 
 feeble, on a litter, one hundred miles through a trackless 
 wilderness, with no guide but their compass, to their destined 
 settlement on the banks of the Connecticut — at first naming 
 the settlement Newtown, and afterwards Hartford. 
 
 The first purchase of lands was made of the Connecticut 
 Indians, and extended six miles west of Connecticut river 
 and three miles east of the river, and was bounded north by 
 Windsor settlement and south by Wethersfield. The first 
 division of these lands among the proprietors was made in 
 1639. The land west of the river was divided into two sec- 
 tions, each three miles wide east and west, and called the 
 east and west divisions. The plantations east of the river 
 were known as the " Three-mile Lots," and were supposed to 
 extend east as far as the Hills-Town road in Manchester. 
 The land lying east of the Three-mile Lots was known as the 
 commons, and belonged to and formed a part of the hunting 
 grounds of Joshua, sachem of the western Niantic Indians, who 
 was the third son of Uncas, sachem of the Mohegan Indians. 
 Somewhere about the year 1675 or 'j6, Joshua sold to Major 
 Talcott of Hartford, for the use and behoof of the town of 
 Hartford, a tract of this common land, extending from the 
 aforesaid "Three-mile Lots" five miles still further east, the 
 whole width of the town of Hartford from Windsor to Weth- 
 ersfield, and bounded east by other lands claimed by Joshua, 
 which now constitute the town of Bolton ; but the convey- 
 ance was not made till after Joshua's death, which occurred 
 in May, 1676. The Governor and Council, or General Court, 
 nevertheless claimed and exercised authority over this land 
 under and by virtue of the Charter of King Charles II., 
 and in 1672 had passed an order extending the boundaries of 
 
47 
 
 Hartford five miles further east, for the " encouragement of 
 planters to plant there," which covered the same ground 
 afterwards sold to Major Talcott by Joshua. In 1682, after 
 Joshua's death, Capt. James Fitch of Norwich, and Mr. 
 Thomas Buckingham of Saybrook, administrators on the 
 estate of said Joshua, sachem, conveyed the same by deed 
 to Mr. Seaborn Nichols, Serj. Caleb Stanley, and John Marsh, 
 selectmen of the town of Hartford, and from that time on- 
 ward till 1772 it was known as the" Five Miles." 
 
 This tract remained common and undivided land (with the 
 exception of a few grants of the General Court to individuals 
 for services rendered the Colony) till 173 1,* when the pro- 
 prietors appointed a committee to lay out three miles and one 
 hundred rods of said land on the east side next to Bolton, the 
 whole width of the town of Hartford, from Windsor to Glas- 
 senburyf bounds, to be divided to the original proprietors or 
 their heirs according to their rate as it stood recorded on the 
 " Town Book," including necessary ways. The same year 
 this committee laid out four strips or tiers of this land, each 
 tier being two hundred and forty rods or three-fourths of a mile 
 wide, running north and south parallel with Bolton town line 
 from Windsor toGlassenbury. Each of these tiers was divided 
 among the proprietors in proportion to their rates by parallel 
 east and west lines, reserving a strip thirty rods wide for a 
 highway between the 1st and 2d tiers on the east, also a forty 
 
 * In 1666 the General Court ordered that four men and horses be speedily 
 sent to Springfield to accompany such as should be sent by Capt. Pinchon to 
 Fort Albany or further as should be judged meet, to " atteine certeine under- 
 standinge concerninge y e motion of y e French." Corporal John Gilbert was 
 one of the men sent, for which service the General Court in 1669 granted 
 him 200 acres of land, whereof 20 acres might be meadow. In October, 
 1672, the Court appointed James Steele and Nathaniel Willett to lay out 
 to Corp 1 John Gilbert his grant, and they in March, 1673, ^ a '^ out to him 200 
 acres on the east side of the Great River, about two miles eastwardly from Mi. 
 Crow's saw-mill, upon a brook called Hop Brook. This land came into the 
 possession of Joseph and Thomas Gilbert, sons of Corporal John aforesaid, and 
 in 1707, one hundred acres of it was deeded to Tho 3 Olcott, jr., by Joseph Gil- 
 bert as administrator of Tho f Gilbert's estate. (This land, or a portion of it, 
 has remained in the Olcott family 172 years.) 
 
 t Old orthography. 
 
4 8 
 
 rods highway between the 2d and 3d tiers, and a thirty rods 
 highway between the 3d and 4th tiers ; the whole making 
 three miles and one hundred rods. The balance of the unap- 
 propriated five mile tract lying between the " Three-mile 
 Lots" on the west and the 4th tier of lots in the former 
 division on the east, remained common and undivided till 
 1753, when it was distributed among the proprietors and 
 their representatives by Mr. Samuel Wells, Nathaniel Olcott, 
 and Josiah Olcott, a committee appointed to distribute said 
 lands and to lay out suitable roads thereon. 
 
 At this date a considerable number of settlers had located 
 upon the Five-Mile purchase, and they had preaching some 
 portion of the time. Since 1748 they had been allowed their 
 proportion of the minister's rate not exceeding three months 
 in a year. Previous to 1748 they paid their minister's rate 
 wholly to the Third Society of Hartford, now the First Society 
 in East Hartford. 
 
 The early settlers of the colony suffered many privations 
 and inconveniences, and were for a long time almost constantly 
 annoyed by the depredations of Indians, requiring many of 
 their able-bodied men of military age to keep them in check 
 and guard the lives, property, and interests of the settlers. 
 Consequently, during the first one hundred years after the set- 
 tlement of Hartford, very little progress was made in literature 
 or mechanical or agricultural improvements. During the 
 second century after the settlement, and especially towards 
 its close, the progress in these particulars was more rapid ; 
 thinking minds had better facilities for communicating their 
 thoughts to the world, the results of inventive genius became 
 more common, many improvements were made in mechanics' 
 tools and in agricultural implements, and the press and the 
 steam-engine began to exert a tremendous power ; but at the 
 date of the organization of this ecclesiastical society, viz., in 
 1772, very few of these advantages were enjoyed by the people. 
 It has been reserved for us who are now living to receive the 
 full benefits of these improvements, and to enjoy social, civil, 
 and religious privileges equal to, if not greater than, any other 
 people in the world. We can truly say, " Other men have 
 
49 
 
 labored and we have entered into their labors." One hundred 
 years ago there was no railroad with its locomotive and train 
 of cars whizzing across these fields, — no Hartford bridge 
 spanning the Great River,— no turnpike roads with their 
 equipments of stage-coaches for the conveyance of travelers. — 
 There were no telegraph arrangements by which a person 
 could send a message to any part of the country and get an 
 answer back in about the same time it would take to copy it ; — 
 no telephones by which a person could sit in his office or 
 parlor, and converse with a friend or listen to the sweet tones 
 of music produced in a distant city ; — but there was a recent 
 arrangement at that time, by which a gentlemen in Boston 
 could send a letter to Philadelphia and get an answer back 
 in three weeks, the year round, whereas before that it took 
 six weeks in the winter season. The popular mode of travel 
 was then on foot or horseback ; with the exception of govern- 
 ment officers and public men, the people traveled but little 
 except to meeting and to mill. The meeting-house was a 
 common center, where the scattered population could meet 
 once a week and listen to the words of truth and exchange 
 salutations. At a later day, taverns became popular places 
 of resort, where the men would drop in of a week-day evening 
 to learn the news and discuss the prominent topics of the 
 day — for there wasn't a daily newspaper in all the colonies, 
 and only one weekly newspaper in Connecticut. Sabbath 
 observance was very strict, and in those days people were 
 compelled by law to go to meeting, with a severe penalty for 
 its non-observance, so on a Sunday morning the people of all 
 ages and both sexes might be seen issuing from their several 
 homes, some in the traveled ways, some cross-lots, some on 
 foot, some on horseback, all tending towards the meeting- 
 house. The head of the family would mount his horse and 
 ride round to the horse block which every genteel family was 
 supposed to have, from which his good wife would take her 
 seat on the pillion behind him, and thus they would jog along 
 on their winding way, through forests, over plains, and often 
 across bridgeless streams, to attend divine service. 
 
 The Puritan fathers had left their native land and sought 
 7 
 
SO 
 
 a country where they might enjoy freedom to worship God, 
 freedom of conscience, where they might have a church 
 without a bishop and a State without a king, and the early 
 settlers of Hartford partook of the same spirit, and kept a 
 strict watch over the morals of the people. The General 
 Court assumed jurisdiction in all matters, social, civil, moral, 
 and religious, and made and enforced such laws as in their 
 wisdom they deemed necessary to restrain men from vice and 
 cause them to properly observe the Sabbath, and avoid all 
 prodigality in living and superfluity in dress The following 
 extracts from the Colony Records serve as examples : 
 
 In 1 72 1 it was enacted, "That whatsoever person shall not 
 duly attend the public worship of God on the Lord's day in 
 some congregation by law allowed, unless hindered by sickness 
 or otherwise necessarily detained, and be thereof convicted, 
 shall incur the penalty of five shillings money for every such 
 offense " ; and it was further enacted that whatsoever person 
 should go from his or her place of abode on the Lord's day, 
 unless to or from the public worship of God attended or to 
 be attended upon by such person in some place by law 
 allowed for that end, or unless it be on some other work nec- 
 essary then to be done, and be thereof convicted, shall incur 
 the penalty of five shillings money for every such offense. 
 
 In 1709 it was "enacted that if any single persons being 
 boarders or sojourners, or any young persons whatsoever, 
 under the government of parents or masters within this Col- 
 ony shall convene or meet together in company on the street 
 or elsewhere, on the evening after the Sabbath or any public 
 day of fast or any lecture day, and be thereof duly convicted, 
 shall pay a fine of five shillings, or be set in the stocks two 
 hours for every offence — provided this act should not be 
 taken or construed to hinder the meeting of such single and 
 young persons upon any religious occasion." At an earlier 
 date the court prescribed laws for dress, and affixed a penalty 
 of ten shillings if any person should make, wear, or buy any 
 apparel exceeding the quality and condition of their persons 
 and estates, or that was beyond the necessary end of apparel 
 for covering or comeliness ; and the reason given in the 
 
5i 
 
 preamble was that wearing gold and silver lace, or gold or 
 silver buttons, silk ribbons, or other superfluous trimmings 
 was unbecoming a wilderness condition and the profession of 
 the gospel, whereby the rising generation was in danger of 
 being corrupted. Thus rigidly did our fathers provide for the 
 moral and religious welfare of the people, the maintenance of 
 the ordinances of the gospel, and the proper observance of 
 the Sabbath. The true worship of God with them appar- 
 ently occupied the foreground. 
 
 Ecclesiastical Societies 
 
 Were formed as the population increased and necessity or 
 convenience demanded. In 1636 the first or original society 
 provided themselves with a meeting-house, in which the 
 church, with the Rev. Mr. Hooker for a pastor, worshiped 
 for many years. It was a quaint looking structure, square in 
 form, one story high, with a steep, square roof in the form of 
 a pyramid, and the whole very roughly finished. The first 
 society was located north of the Little river. In due time a 
 second society was formed, and a meeting-house built south 
 of the Little river, or Rivulet, as it was called at that time, 
 somewhere near the south park. 
 
 In 1694 the planters on the east side of the Great river 
 petitioned the General Court to have the liberty of a minister, 
 for reasons therein set forth. Upon which the General Court 
 recommended to both societies west of the river to meet 
 together and consider the proposal, and afterwards the Court 
 passed the following order, as appears of record : 
 
 "Whereas, at a meeting of the town of Hartford Oct. 5, 
 1694, in compliance with the recommendation of the General 
 Court May last, sundry of both Societies being met together 
 and the rest being warned to meet, we have considered the 
 motion of our neighboures on the east side, and that in refer- 
 ence to their desire of settling a ministry on the east side of 
 the river, we doe declare we prize their good company and 
 cannot without their help well and comfortably carry on or 
 maintayne the ministry in the two Societies here, yet upon 
 the earnestness of our neisrhboures to be distinct because of 
 
C2 
 
 the trouble and danger they complayn they are exposed to 
 by coming over to the public worship here, which difficulty 
 they could not but foresee before they settled where they 
 are, and therefore is of less wayte to us, and upon these con- 
 siderations we cannot be free to parte with our good neigh- 
 boures, yet if the Gen 1 Court see cause to overrule in this 
 case, we must submit ; but we desire, if so it must be, that 
 then those of the good people of the East side that desire to 
 continue with us of the West side shall so doe, and that all 
 the land on the East that belongs to any of the people of the 
 West side shall pay to the ministry of the West side, and 
 that all the land of the West side shall pay to the ministry of 
 the West side, though it belong to the people of the East 
 side. • Also it is to be understood that the good people of the 
 East side shall pay to the ministry of the West side till the 
 people there have an orthodox minister amongst them ; and 
 at all times when they shall have no such minister amongst 
 them, they shall pay to the West side Ministry : Upon these 
 foregoing conditions and articles the Court grants them 
 liberty to procure and settle an Orthodox Minister on the 
 East side the great river in Hartford." 
 
 Under this grant, the people east of the river procured a 
 house and preaching. In 1701 the General Court granted 
 them liberty to embody themselves in church estate, they 
 obtaining consent of the neighboring churches. 
 
 In accordance therewith the people this side the river or- 
 ganized a church and constituted the third church and society 
 in Hartford till 1783, when all that part of Hartford lying 
 east of the river was set off and incorporated as the Town 
 of East Hartford. The first and second meeting-houses were 
 located near the junction of the country road with the north 
 and south road laid out on the upland east of the Great river 
 from Windsor to Glassenbury bounds about the year 1670, 
 for the planters to get to their farms, which is now East 
 Hartford street. The country road began at the ferry on 
 this side the river nearly opposite State street, and ran across 
 the meadow, nearly in the direction it runs now, till it inter- 
 sected this north and south road near the Hockanum river, 
 
53 
 
 and continued cast about as it now runs from Sisson's cor- 
 ner to the end of the Three-mile lots near the place where 
 Mr. Frank Spencer now lives. In the year 171 1 the General 
 Assembly granted the petition of the west division farmers 
 to be set off and constituted a separate parish. This was 
 the fourth, ecclesiastical society in Hartford, and was bounded 
 north by Windsor, south by Wethersfield, west by Farming- 
 ton, and extended east to the east end of the " West Division 
 Lots." (It will be remembered that the town extended six 
 miles west of the river and three miles east.) This territory 
 was first settled, and in the first division among the proprie- 
 tors in 1639 the ' an( l west of the Great river comprised 
 two sections — the east and west divisions, and the west divi- 
 sion is now embraced in the bounds of West Hartford. The 
 people east of the river for three-quarters of a century wor- 
 shiped in the old meeting-house located at the lower end of 
 Fast Hartford street, and there was no other church organi- 
 zation till after the Parish of Orford was constituted and a 
 church organized here in 1779 — seven years after the parish 
 was set off. 
 
 I think the Rev. John Rood ministered to the people before 
 and after the church east of the river was organized, about 
 the year 1701, and about this time a house was built for the 
 minister. The Rev. Samuel Woodbridge was pastor from 
 171 1 to 1746, a period of thirty-five years. He was succeeded 
 by the Rev. Fliphalet Williams, who labored with the people 
 in word and doctrine from 1747 to 1795, a period of forty- 
 eight years. The freemen met regularly every year in society 
 meeting and voted the minister's salary, and attended to all 
 the minutiae of conducting society affairs, as appears from 
 the following votes taken from the society records. "At a 
 meeting legally warned and held by the third society in Hart- 
 ford, Oct. 6. 1772, 'Voted that David Hills and John Risley 
 procure a boat to carry the people over the water at the 
 Meeting House on the Sabbath.' ' Voted that the singing in 
 public on the Sabbath in the afternoon be without reading 
 line by line.'" It was the custom in those days to line off 
 the hymns — a custom made necessary by reason of the 
 
54 
 
 scarcity of books. " Voted that Selah Norton and James 
 Olmstead be choristers to assist Capt. Pitkin in setting the 
 tunes." In 1779, "Voted Rev. Williams ,£90, to be paid in 
 money or grain as follows, viz. : wheat at 6/, rye 4/, Indian 
 corn 3/, or beef and pork in like proportion, or in silver at 
 6/8 the ounce, or in gold, or in Continental bills; also ^25 
 for firewood in like manner." The above prices for grain, 
 etc., were called regulation prices, being established by law. 
 The society of Orford passed similar votes from year to year 
 in making provision for the minister's salary so long as the 
 currency remained in its unsettled condition. The first vote 
 passed by Orford society, at a society meeting warned and 
 held Aug. 13, 1772, was to build a meeting-house for public 
 worship in said Orford, by more than two-thirds of the lawful 
 voters of said society. It was afterwards voted that said 
 house should be fifty-four feet long and forty feet wide. The 
 first house of worship on the Five Miles was fitted up about 
 the year 1762, and stood near the cluster of ancient oaks a 
 few rods east of the present structure, and about eighteen 
 rods northeast from the meeting-house built soon after the 
 society was incorporated. 
 
 The people in this part of the town had been allowed occa- 
 sional preaching from 1748 to 1763 ; at first, three months in 
 a year, and afterwards they had been allowed four months 
 winter preaching ; but in 1763, upon the memorial of forty- 
 two persons, leave was granted the people of the Five Miles 
 to have preaching seven months in a year and tax themselves 
 for the support of the minister ; and so long as they did this 
 they were exempt from paying the minister's tax to the east 
 or third society. In the memorial of these forty-two persons 
 they set forth, as a reason that their prayer should be granted, 
 the fact that they had provided a place for meeting ; and the 
 taxable property listed that year was ^3,000 (about $10,000). 
 
 In 1767 they petitioned the General Assembly to be incor- 
 porated a separate ecclesiastical society, but their petition 
 was not granted ; but they continued to file their petitions 
 from year to year, and as often had leave to withdraw till 
 1772, when their petition was granted, and the Five Miles 
 
55 
 
 was incorporated as a separate society by the name of the 
 Parish of Orford, and was bounded north by Windsor bounds, 
 east by Bolton town line, south by Glassenbury, and west by 
 a line drawn across the Town of Hartford from Windsor to 
 Glassenbury parallel with the west boundary line of the Town 
 of Bolton, and five and one-half miles west of the same, 
 which comprised all the territory embraced in the Town of 
 Manchester, except Oakland district. The General Assembly 
 appointed a committee to affix a site for a meeting-house ; but 
 the committee did not act, and application was made to the 
 County Court for the appointment of a committee to affix a 
 place ; and a committee was appointed and affixed a place 
 which was unsatisfactory ; and application was made to the 
 court for a second committee, which was refused. Where- 
 upon, at the May session in 1773, Messrs. Timothy Cheney, 
 Richard Pitkin, and Ward Woodbridge, agents for Orford 
 society, presented a memorial to the General Assembly set- 
 ting forth that "Their Honors in tender regard to the happi- 
 ness and welfare of the memorialists were pleased to establish 
 them an ecclesiastical society, and that they soon agreed, in 
 due form, to build a meeting-house, and applied to the County 
 Court for a committee to affix the place for that pupose ; that 
 said committee came out and affixed a place without notice 
 to the east part of the society, and they fixed on a side-hill 
 in a very inconvenient and very disgusting place, praying 
 that the stake may be stuck further east, at or near the point 
 where the four roads come together." After a long discussion 
 upon this memorial in both Houses, a committee, consisting 
 of Charles Webb and others, was appointed to view the prem- 
 ises, affix a place, and report. On the 2d day of June, 1773, 
 this committee reported that they had fixed the stake at about 
 the middle of a thirty-rod highway running north and south 
 from Glassenbury to Windsor, about eighteen rods southwest- 
 ward from the old meeting-house. The report was accepted, 
 and in October of the same year the society voted to build 
 on the site reported by the committee, and the next year, 
 1774, the Assembly reviewed the matter and instructed the 
 society to build on the place affixed, and have the stake stuck 
 
56 
 
 by said committee included within the sills of said house. 
 The people began to make preparation for building, and in 
 1776 the frame was raised, and after some delay it was cov- 
 ered ; but on account of the breaking out of the War of the 
 Revolution, which occupied the attention of the people to a 
 great extent, and greatly disturbed the finances, it remained 
 in an unfinished condition for a long time, having no pews 
 and only rough slab or plank seats. Up to this time there 
 had been no church organization in Orford society. Accord- 
 ing to the record the church was organized in 1779, during 
 the darkest period of the Revolutionary War. It was about 
 this time that New Haven and East Haven were plundered 
 by the British, and Fairfield and Norwalk and Greens Farms 
 were wantonly burned. It was a time distinguished for 
 nothing decisive on the part of the Americans or British, but 
 every thing pertaining to the final result of the war seemed 
 to hang in doubt. It was a time of great financial embar- 
 rassment. Continental money had depreciated in value so 
 that on the 29th day of July, 1779, — the date of the organiza- 
 tion, — one silver dollar was worth sixteen dollars of Conti- 
 nental currency ; and in March following, one dollar in silver 
 was worth forty of currency — so rapidly did the currency 
 depreciate. These financial discouragements, combined with 
 the general gloom and despondency of the people, caused the 
 completion of the meeting-house to be delayed. But as the 
 Rev. Mr. Northrop expresses it in his historical sermon 
 preached in 1840, "It was finally finished after the approved 
 models of ancient inconvenience and discomfort." 
 
 This meeting-house was occupied as a house of worship 
 for nearly fifty years, till 1826, when the third church build- 
 ing was erected a few rods to the northeast of the former 
 one, nearly on the ground where the present structure now 
 stands, and the old one was torn down. After the third 
 church building had been occupied about twelve years it was 
 raised up, somewhat remodeled, and a basement room finished 
 underneath to be used for town purposes, conference meet- 
 ings, schools, etc. Previous to this the body of the church 
 had been used to hold town meetings since the town was 
 
57 
 
 incorporated, or rather since the church was built : and while 
 it was undergoing the change, the Methodist meeting- 
 house, which stood a short distance east of the Congrega- 
 tional house, was rented at eighteen dollars a year, and used 
 for that purpose. 
 
 The meeting-house was the place for holding town meet- 
 ings and electors' meetings in most of the towns in the Col- 
 ony and State till far into the present century — a custom, we 
 trust, that will henceforth be and remain among the things 
 that were. This old house of worship that we have just now 
 left and turned over to other than strictly pious uses is still 
 dear to the people. For more than half a century it has been 
 the Sabbath home of such as delight in the Lord's house, and 
 for forty years since her exaltation she has stood like a watch- 
 tower on the wall, her tall spire pointing the wayfarer towards 
 heaven, and upon each returning Sabbath opening wide her 
 doors, extending the invitation to all, and welcoming all to 
 come and worship at her altars. There the gospel message 
 has been proclaimed from the lips of God's living ministers, 
 and the old, old story of the cross and of a Saviour's love, oft 
 repeated, has fallen upon the ear of the anxious inquirer after 
 truth and salvation. There many have yielded to the Spirit's 
 invitation, saying, " This is the way, walk ye in it." Many have 
 bowed before her altars and publicly and professedly conse- 
 crated themselves to God and His service, solemnly promising 
 to observe the ordinances of the gospel and live sober and 
 godly lives in this present world. Many who have worshiped 
 God there in His earthly sanctuary have one after another bid 
 adieu to earth, and, we trust, are now worshiping in the inner 
 sanctuary on high. Many of the fathers and mothers and 
 friends with whom we have there sat at the table of our com- 
 mon Lord, we hope to meet on the other shore, where we may 
 enjoy a more perfect and blessed communion. Many who 
 still remain can say with the Psalmist, " Lord, I have loved 
 the habitation of Thy house and the place where Thine honor 
 dwelleth, and who hope to be among the number of those 
 whom the Lord shall count when He writeth up the people, 
 that this man was born there." Yes, we love the old church 
 8 
 
58 
 
 edifice still ; we love her sacred walls, scarred and discolored 
 though they be through age and long service ; we love her 
 for her associations and precious memories, and though 
 somewhat humiliated, being brought down from her high 
 position and bereft of her lofty spire, we desire to utter no 
 word of reproach — we loved her in her exaltation, we love 
 her in her humiliation ; we cherish her memory for what she 
 has been, and have reserved for her a corner of our family 
 lot, where she has been removed, and where we can resort as 
 friends resort to the place where their loved ones are laid 
 away, and look upon her as a monument of departed worth. 
 
 For nearly three-quarters of a century this was the only 
 Congregational church and society in this section, and during 
 that period the people from the north and the south, the east 
 and the west, congregated here for worship ; and in common 
 with most churches it has had its dark periods and its bright, 
 its seasons of unfruitfulness and its seasons of abundant har- 
 vests ; so that on the whole it has been a prosperous and 
 growing church, and its numbers increased, so that in process 
 of time some of the brethren spake unto the other brethren 
 and said, " Behold now the place where we dwell with thee is 
 too strait for us. Let us go, we pray thee, unto the North 
 Village, that lieth upon the Hockanum, and take thence every 
 man a beam, and let us make us a place there where we may 
 dwell." So the people answered and said, "Go ye." And they 
 went and cut down trees, and provided wood, and brick, and 
 stone, and built them a house at the North Village. And in 
 the first month, on the third day of the month, in the year of 
 our Lord one thousand eight hundred and fifty-one, the scribes 
 and elders gave letters to the brethren unto the council at 
 the North Village, and on the eighth day of the same month 
 three score and seven members of this ancient church united 
 with twenty-five members from other churches, entered 
 into covenant obligations with each other and were recog- 
 nized by the council called for that purpose as a distinct 
 Christian church ; and on the same day they dedicated their 
 new house of worship to the service of Almighty God. 
 
 This branch which was then severed from the old parent 
 
59 
 
 stem has been like a vine planted by the rivers of water, a 
 growing and prosperous vine. 
 
 Although the members of the old church who remained 
 parted with their Christian friends and co-laborers with great 
 reluctance, yet it seemed best it should be so ; and it was 
 and is no doubt a comforting thought, and a source of joy to 
 the members of both churches, that though separated they 
 are not alienated ; that it was the separation of friends and 
 not of enemies ; that we still have common interests ; that 
 our affection for each other as Christians is neither abated 
 nor diminished, and that we still regard each other as mem- 
 bers of the same family, the one occupying the old home, the 
 other having removed to a new one. 
 
 We feel grateful to all our friends who have and do still 
 manifest an interest in the welfare of the old Center Church. 
 We thank them for their sympathy, their kind and encouraging 
 words and deeds. And to those friends especially who have 
 given us valuable pecuniary aid in the erection of our new 
 church edifice we tender our hearty thanks ; we assure them 
 their gifts are appreciated. 
 
 And finally we welcome all our friends present to-day who 
 have come in to rejoice with us as we enter upon the second 
 century of our church existence with a new, chaste, and 
 beautiful house of worship. 
 
IV. 
 
 MINISTERS FROM THE PARISH. 
 
 Allen Olcott. 
 
 He was brother to Josiah Olcott, Jr., who was one of the 
 original members of this church. Both were sons of Josiah 
 Olcott, who was a descendant in the fourth generation from 
 Thomas Olcott, one of the original settlers of the town of 
 Hartford. Allen Olcott was born October 5, 1746, and was 
 contemporary with Benajah Phelps, the first pastor of the 
 church. He was graduated at Yale College in 1768 ; was 
 ordained pastor of the Congregational church in Farmington 
 in or about the year 1788, successor to the Rev. Timothy 
 Pitkin. He was married to Cynthia Hooker, a descendant 
 of Rev. Thomas Hooker, first minister of Hartford, June 11, 
 1792. He died at East Hartford, June 11, 181 1, aged 64. 
 He was the father of Sidney Olcott, now one of the oldest 
 residents of the town of Manchester. 
 
 RODOLPHUS LANDFEAR. 
 
 Rodolphus Landfear, son of David and Lucinda (Lord) 
 Landfear, was born November 2, 1 794 ; became a member of 
 this church May 6, 1812 ; was graduated at Yale College in 
 1 82 1 ; completed the course of theological study at Andover 
 in 1824; was installed pastor of the church at Montville, 
 Conn., August 26, 1829, having been ordained as an evan- 
 gelist in Hartford the year preceding. He was dismissed at 
 Montville May 30, 1832, and "subsequently labored in various 
 places as stated supply — Bozrahville, Westford, Andover in 
 this State, in Boston and Worcester, Mass., in western New 
 York as a home missionary. He was also for two years 
 
6i 
 
 engaged in Bible and Sunday-school work. After remitting 
 the work of the ministry, he resided for several years in this 
 his native town, and was for a time one of the deacons of 
 this church. From this place he removed to Hartford, where 
 he has since for many years resided. In a letter referring to 
 his inability to be present at this anniversary on account of 
 many infirmities, he says : " I retain a deep interest for my 
 native town, and my tears flow now as I call to mind many 
 scenes which I passed through there, and remember old asso- 
 ciates and relatives of my generation, especially the church 
 with which I first entered into covenant and took sweet 
 counsel as we went to the house of God in company, nearly 
 all of whom are now gone, I trust, to the church triumphant." 
 
 Anson Gleason. 
 
 Anson Gleason, son of Moses and Tryphena (Case) Glea- 
 son, was born May 2, 1797. At the age of twenty-three he 
 became the subject of renewing grace while residing in Hart- 
 ford, and united with the Center church, then under the 
 pastoral care of Dr. Hawes, on the first Sabbath in June, 
 18 19. Four years later he went as a missionary among the 
 Choctaw Indians, then in Mississippi, traveling the entire 
 distance on horseback in the winter of 1823. He continued 
 his labors in the Indian country till the tribe was removed to 
 the territory west of the Mississippi, about 1832. Returning 
 at this time to Connecticut, he settled among the Mohegan 
 Indians living between Norwich and New London. Here a 
 church was formed in 1833. Mr. Gleason was ordained as 
 the minister of this church April 1, 1835, and continued his 
 useful labors in this field for a period of sixteen years. Dur- 
 ing this time he visited the Choctaws again in 1845-6, taking 
 out a company of teachers, and remained about six months, 
 preaching at the various missionary stations, and was per- 
 mitted to enjoy a glorious revival of religion in connection 
 with his labors there. 
 
 He was subsequently District Secretary of the A. B. C. 
 F. M. in New Hampshire and Vermont for three years, when 
 he again engaged in missionary service, this time among the 
 
62 
 
 Seneca Indians in western New York, remaining with them 
 ten years. He was afterwards engaged as city missionary in 
 Rochester, N. Y. ; then in Utica, from which place he re- 
 moved to enter upon similar service in the City of Brooklyn, 
 where, in his eighty-third year, he still continues, hoping that 
 his missionary work is not yet at an end. 
 
 Mr. Gleason's life has been truly distinguished, not only 
 for its long continuance, but also for the ardor and energy 
 which he has brought to the Lord's service in all the fields 
 he has occupied. The prayer of his earnest heart still is : 
 " O for revival showers in all the churches ! " Many of the 
 Lord's humble ones, whom the world knows not, will rejoice 
 for ever for their knowledge of the Saviour's name and the 
 riches of the Saviour's blessing, brought to them by this 
 good and faithful servant, who waits a little longer for the 
 Master's final " Well done ! " Rev. James Anderson, in a 
 recent discourse reviewing his own ministry of fifty years in 
 Manchester, Vt., speaks thus of his early friend : " Rev. Anson 
 Gleason, with unabated warmth and zeal at his advanced age 
 still pursues his ministry at large, ready for every good word 
 and work, especially in visiting the poor and sick, and com- 
 forting with his presence and prayers a great many departing 
 saints, going down with them to the banks of the river while 
 signalling to them on the other side that another pilgrim is 
 passing over." 
 
 Nelson Bishop. 
 
 Nelson Bishop, son of Samuel and Sarah (Chapman) 
 Bishop, was born November 20, 1802 ; became a member of 
 this church April 29, 1821 ; studied at Bangor Theological 
 Seminary, 1 823-1 827 ; was ordained pastor of the Congrega- 
 tional church, Clinton, Maine, November 19, 1828 ; on account 
 of failing health through overwork, was dismissed August 24, 
 1834. Having spent four years in study at Andover, he 
 became pastor at Wethersfield, Vt., November 19, 1839. He 
 was dismissed February 22, 1842, to become associate editor 
 of the Vermont Chronicle, which place he held till January 1, 
 1866, when he became associate editor of the Boston Recorder, 
 and served there till that paper was merged in the Congrega- 
 
63 
 
 tionalist, in 1869. He was subsequently engaged in Bible 
 distribution in Vermont, and acted as agent for the Congre- 
 gationalist. He died, after a brief illness, of pneumonia, at 
 East St. Johnsbury, Vt., January 10, 1871, aged 69 years and 
 1 ] months. He was buried at Windsor, Vt., the place of his 
 residence. 
 
 Ralph Perky. 
 
 Ralph Perry, son of Joseph and Lydia (Kellogg) Perry, 
 was born December 20, 181 1. He made a profession of 
 religion and became a member of the Presbyterian church in 
 Jacksonville, 111., on the first Sabbath in April, 1832. He 
 was graduated at Illinois College in 1838; studied theology 
 at Yale Theological Seminary ; was ordained pastor of the 
 Congregational church at Agawam, Mass., January 3, 1844; 
 was dismissed November 18, 1846, and was reinstalled De- 
 cember 28, 1847. He continued in this relation, enjoying a 
 happy and useful ministry, until August 26, 1874, when he 
 was laid aside by severe injuries received at the railroad 
 crossing in Springfield. Being unable to resume the work 
 of the ministry, he was dismissed September 27, 1S75, after 
 a pastorate of more than thirty years. In view of the present 
 occasion, he writes expressing the hope that the God of glory 
 may be so served by this people as to bless them largely in 
 temporal and spiritual things. He further says : "As I have 
 not resided much of the time in Manchester since my child- 
 hood, and as nearly all persons with whom I was acquainted 
 have passed away, I am nearly a stranger in the place, but I 
 am not without a strong interest in it as my native place, and 
 as the place where the dust of my Christian parents is laid 
 in hope of a glorious resurrection." 
 
 Chester S. Lyman. 
 Chester S. Lyman, son "of Chester and Mary (Smith) Ly- 
 man, and grandson of Dea. Joseph L., was born Jan. 13, 18 14; 
 became a member of this church Jan. 1, 1832, at the age of 
 eighteen; was graduated at Yale College in 1837; studied 
 theology at Yale Theological Seminary ; was pastor of First 
 Congregational Church, New Britain, Feb. 15, 1843, to April 
 
6 4 
 
 25, 1 845. He subsequently resided four years in the Sand- 
 wich Islands and California, engaged in explorations and sci- 
 entific pursuits. Since 1850 he has resided in New Haven, 
 and since 1859 nas been a professor in Yale College. 
 
 He has been since 1859 President of the Connecticut 
 Academy of Arts and Sciences; since 1869, an honorary 
 member of the British Association for the Advancement of 
 Science, and contributor to various scientific journals. Since 
 1858 he has been a deacon of the First Church in New 
 Haven, and has preached occasionally. 
 
 Allen B. Hitchcock. 
 
 Allen B. Hitchcock, son of David H. and Elizabeth M. 
 Hitchcock, was born in Great Barrington, Mass., March 20, 
 1 8 14. He became a member of this church by profession 
 July 10, 183 1, his parents having united by letter a few 
 months previous. He was graduated at Illinois College in 
 1838 ; studied theology three years at Yale Theological Sem- 
 inary ; was ordained as an evangelist in New Haven, July 6, 
 1841 ; preached in Davenport, Iowa, 1841 to 1844, when he 
 removed to Moline, 111., where he organized the Congrega- 
 tional church of which he had charge for eighteen years, 
 resigning in 1862. During the remainder of his life he suf- 
 fered from ill health and preached only occasionally. He 
 died Dec. 15, 1873. A notice of his death, published at the 
 time, referred to him as one of the oldest pioneers of Moline ; 
 as a man of remarkably fine qualities and education ; as one 
 of the best geologists of the State ; as an ardent Abolitionist 
 in an early day when to be one was not pleasant ; as a worker 
 in the temperance cause, and always standing on the right 
 side of every reform. The present pastor of the church in 
 Moline says, " Mr. Hitchcock did a good work in this region, 
 and is held in grateful remembrance." 
 
 Both Mr. Hitchcock and Mr. Bishop enjoyed the favor of 
 the church in their efforts to obtain an education, and received 
 some material aid as the records show. 
 
 Horace Hitchcock an elder brother, and Elizabeth a sister 
 of Allen B., were among the early missionaries of the Amer- 
 
65 
 
 ican Board in the Sandwich Islands. H. R. Hitchcock, a son 
 of the missionary, was a commissioner in charge of the Ha- 
 waiian Exhibit at the Centennial Exposition in Philadelphia 
 in 1876. 
 
 Elisha W. Cook 
 
 Elisha W. Cook, son of Rev. Elisha B. and Esther Wood- 
 bridge Cook, was born July 28, 1816; became a member of 
 this church Nov. 6, 1831 ; was graduated at Yale College in 
 1837; studied theology at the Yale Theological Seminary; 
 was pastor of the Congregational church in Haddam, Nov. 
 18, 1846, to May, 1852 ; was engaged in missionary labor in 
 New York city for two years ; was pastor at Haydenville, 
 Mass., June 14, 1S54, to April 6, 1858; at Townsend, Mass., 
 April 28, 1858, to Oct. 12, 1859; at Hopkinton, N. H., 
 March 6, 1861, to Dec. 13, 1864. 
 
 He has since labored at different places in the West, a 
 part of the time at Ripon, Wis., where he now resides. 
 
 Frederick Alvord. 
 
 Frederick Alvord was born in Bolton, Dec. 5, 1828 ; be- 
 came a member of this church in July, 1845 '■> was graduated 
 at Yale College in 1855 ; studied theology at the Theological 
 Institute then at East Windsor. He was pastor of the Con- 
 gregational church, Chicopee Falls, Mass., July 21, 1858, to 
 Nov. 5, i860, and subsequently resided for six years at 
 Monson, Mass., supplying different churches, as his health 
 allowed. He was settled Dec. 26, 1866, as pastor of the 
 Congregational church, Darien, Conn., remaining till June 8, 
 1 8 '9. Since July 6, 1869, he has been pastor of the First 
 Congregational Church in Nashua, N. H., with the blessing 
 of God still attending his labors with this large and flourish- 
 ing church. 
 
 John B. Griswold. 
 
 John B. Griswold, son of Daniel and Anna (Bunce) Gris- 
 wold, was born Nov. 11, 1830; was graduated at Dartmouth 
 College in i860 and at Bangor Theological Seminary in 1863. 
 After laboring with different churches for several years as a 
 9 
 
66 
 
 supply, he was ordained as an evangelist at Talcottville, Conn., 
 Jan. 28, 1872. He was soon after engaged as acting pastor 
 of the Union Congregational Church, East Hampton, Conn. 
 Here he remained two years and then became acting pastor 
 of the Congregational church in Millington, Conn., where he 
 is still engaged in active and successful service. 
 
 Charles Griswold. 
 
 Charles Griswold, son of Edward and Laura (Hubbard) 
 Griswold, was born Oct. 7, 1832 ; became a member of this 
 church in July, 1843, at the age of eleven years. At twenty- 
 one years of age he went west, and at twenty-five, having 
 been greatly quickened in his spiritual life, he began studying 
 and preaching, his previous opportunities for education hav- 
 ing been such as his native town afforded. He was received 
 as a preacher on trial into the Minnesota Annual Conference 
 of the M. E. Church in Sept., i860; was ordained deacon 
 Sept. 21, 1862, and elder, Sept. 11, 1864; has since served 
 six years as presiding elder ; the remainder of the time as 
 pastor of different churches In May of the current year he 
 gave up his pastoral work on account of ill health. He has 
 received the degree of M. D., and since leaving the active 
 ministry has been engaged in the practice of medicine at 
 Anoka, Minn., the place of his last charge 
 
 Charles N. Lyman. 
 
 Charles N. Lyman, son of Diodate B. and Eliza (Vibbert) 
 Lyman, was born in Hartford, May 14, 1835 ; became a 
 member of this church May 2, 1852 ; was graduated at Yale 
 College in 1859 \ studied theology at Yale Theological Sem- 
 inary ; was pastor of the Congregational church at Canton 
 Center, Oct. 29, 1862, to Sept. 21, 1868, within which time 
 he was chaplain one year in the United States army. Sub- 
 sequently removing West he was pastor of the Congrega- 
 tional church, Dunlap, la., Dec. 16, 1868, to Jan. 1, 1871. He 
 then removed to Onowa, la., where he is still doing efficient 
 service as acting pastor of the Congregational church. He 
 is a great-grandson of Dea. Joseph Lyman. 
 
6 7 
 
 The list of laborers who have gone from this church to 
 other fields may also include the following : Juliaette Slate, 
 afterwards Mrs. Charles Stewart, a daughter of Dea. John 
 Slate, was for several years a teacher in the Choctaw nation 
 in the employment of the American Board, being among 
 those, it is presumed, whom Mr. Gleason attended to that 
 country in 1845. 
 
 Mary B. Knox, daughter of Chester J. Knox, and wife of 
 Rev. Charles W. Kilbon, went with her husband in 1873 to 
 South Africa, both being under appointment as missionaries 
 of the American Board. Since that time they have been in 
 active service, and are at present stationed at Amanzimtote 
 in the Zulu Mission. 
 
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6 9 
 
 VI. 
 
 NAMES OF MINISTERS 
 
 who supplied the Congregational church in Orford when it 
 had no settled pastor, viz. : 
 
 From 1793 to 1800. 
 
 Rev. Allen Olcott, Rev. Mr. Betley, 
 
 Rev. Mr. Boughman, Rev. Benj. Boardman, 
 
 Rev. Mr. Daney, Rev. John Smith, 
 
 Rev. Mr. Pines, Rev. Bassett. 
 
 From 1808 to 18 14. 
 
 Rev. Wm. Lockwood, Rev. Mr. Sheldon, 
 
 Rev. Mr. Sergeant, Rev. Mr. Flliot, 
 
 Rev. Mr. Marsh, Rev. Charles Backus, 
 
 Rev. Mr. Loomis, Rev. Everett. 
 
VII. 
 
 MEETING-HOUSES, CHURCH ORGANIZATIONS, 
 AND SCHOOLS. 
 
 By Dea. R. R. Dimock. 
 
 There have been at least fourteen meeting-houses of all 
 denominations, including the present ones, within the limits 
 of this town since the society of Orford was constituted, viz.: 
 five Congregational, four Methodist Episcopal, two Baptist, 
 one Episcopalian, and two Roman Catholic. Religious ser- 
 vices have also been held in Cheney Brothers' Hall. We 
 have already spoken of the Congregational houses of wor- 
 ship, with the exception of the one we occupy to-day for the 
 first time since its formal dedication to the worship of God. 
 This house has been erected the present year (1879) by the 
 First Congregational Society at a cost of about $8,000 — Mr. 
 John C. Mead of Hartford, being the architect and builder. 
 It stands on the site of the old church edifice which was sold 
 to the Town of Manchester, and moved a few rods to the 
 west to be used for a public town hall. The First Congre- 
 gational Church is now under the pastoral charge of Rev. Silas 
 Wright Robbius, and the Second Church, at North Manches- 
 ter, is under the pastoral charge of Rev. Norman J. Squires. 
 The First Methodist meeting-house in Orford society was built 
 in 1 794, near the west cemetery in this town, and was one of 
 the earliest built in the colony. Methodism was introduced 
 into New York as early as 1766, and had spread to some ex- 
 tent through the middle and southern colonies before its 
 introduction into New England. In the spring of 1789, 
 Rev. Jesse Lee came to Connecticut under the auspices of 
 
7i 
 
 Bishop Asbury of New York, and on the 26th of September 
 of the same year formed the first Methodist class in the 
 State, at Stratford. The next year, in the spring of 1790, 
 Mr. Thomas Spencer invited Rev. George Roberts, a Metho- 
 dist clergyman, to preach at his house ; and in August fol- 
 lowing a Methodist class was formed at the house of Mr. 
 Spencer, consisting of himself, Mr. Richard Keeney, and four 
 women — six in all. Such was the origin of the Methodist 
 church in Manchester ; and from this germ have grown the 
 two flourishing churches with which this town is now blessed. 
 Mr. Spencer's house stood a few rods east of the cemetery, 
 and the meeting-house a few rods east of the house. The 
 place where the house stood is still visible, and the ancient 
 elm that stood near it is still there, though it no longer lives ; 
 its life juices are dried out and its limbs have perished, yet 
 it still stands erect— dead ! Some of the oldest inhabitants 
 now living say that in the palmiest days of this church 
 out-door religious services were sometimes held in the 
 cool shade of this stately tree, when the weather was 
 favorable and the congregation too large to be comfort- 
 ably accommodated inside. In 1802 a parsonage was built 
 near the meeting-house and the church fairly started in its 
 career of usefulness. It made gradual progress, receiving 
 occasional additions and enjoying occasional seasons of re- 
 freshing, as did also the Congregational church, till 1 821, when 
 the churches were greatly blessed by a general outpouring of 
 the Holy Spirit. Many were inquiring what they should do 
 to be saved. Solemn and crowded meetings were held in 
 the churches on the Sabbath and at different places during 
 the week. The old brick schoolhouse at Manchester Green 
 became a central point of interest. The Rev. Eben. Blake 
 and Rev. Daniel Dorchester— Methodist ministers— were ac- 
 tive and zealous laborers and conducted meetings there in 
 connection with others, and a great number were hopefully 
 converted and professed their faith in Christ as a sufficient 
 Saviour. As a result of this awakening many were added to 
 the churches— some uniting with the Congregational and 
 some with the Methodist— and the churches were enlarged 
 
72 
 
 and strengthened. Another result of this revival was an 
 awakened desire for a Methodist meeting-house more central 
 than the old one, and the next year (1822) $1,000 was pledged 
 towards the building of one, and a new church edifice was 
 commenced and built at the center, nearly on the ground 
 where Mrs. Huntington now resides. The old meeting-house 
 in the west part of the parish was afterwards abandoned — 
 transformed into a barn, and was finally destroyed by fire. 
 The new building was dedicated while in an unfinished state, 
 and the Methodist people from all parts of the town (Man- 
 chester became a town in 1823) worshiped in it as one church 
 till 1851, when the church divided ; one part went north and 
 built a meeting-house a little west of the Congregational 
 house in North Manchester, which was dedicated Oct. 15, 
 185 1, and which they still occupy as a distinct church organ- 
 ization. The other part of the church worshiped in the old 
 meeting-house at the Center till 1854, when they removed to 
 the new church edifice which they had built and dedicated at 
 South Manchester, in which the church worships at the pres- 
 ent time. 
 
 The old one at the Center was sold to Mr. Henry E. 
 Rogers, taken down, carried away, and made into tenement 
 houses. Rev. S. Leader is pastor of the North M. E. Church, 
 and Rev. Henry D. Robinson of the South Manchester 
 M. E. Church. 
 
 The first Baptist meeting-house stood on the triangular 
 piece of land between the roads southeasterly from the house 
 of Mr. Hart Porter, and answered the double purpose of 
 schoolhouse and meeting-house. The second was built fur- 
 ther to the east, opposite the town farm, and was occupied 
 for a time ; but the Baptists being unable to sustain preach- 
 ing there it was finally sold and a portion of it, at least, was 
 taken to Buckland and made into a dwelling-house. A 
 small Episcopal church was built on the ground where my 
 house now stands, occupied for a time, and removed to North 
 Manchester where occasional religious services were kept up 
 for some years, when it was converted into a tenement house 
 which stands near the Second Coneresrational church. The 
 
73 
 
 two Catholic churches have been built within the recollection 
 of nearly all present. The one at the North, built about 
 twenty years ago, has recently been repaired and enlarged to 
 accommodate those who embrace the Catholic faith in the 
 north part of the town. The large and beautiful church 
 edifice in Cheneyville furnishes ample accommodation for 
 those living in South Manchester. Both churches are under 
 the pastoral charge of Rev. James F. Campbell. Episcopal 
 services are now regularly conducted by Rev. Mr. Warner in 
 the Center academy building, with a good attendance and a 
 prospect of a church edifice at no distant day. 
 
 Schools. 
 
 Schools were established in Hartford and other towns in 
 the colony at an early period. It seemed to be the settled 
 policy of the early settlers to provide for the education of the 
 masses. In 1689 a free school was established in Hartford, 
 and in 1700 four grammar schools were established by 
 authority of law, and located in the four county towns then 
 existing. In 1690 the General Court ordered: "That all 
 parents and masters should cause their children and servants 
 as they are capable, to be taught to read distinctly the Eng- 
 lish tongue, and that the Grand-Jurymen in each towne doe 
 once in the yeare at least visit each family they suspect to 
 neglect this order, and satisfy themselves wither all children 
 under age and servants in such suspect familyes can read 
 well the English tongue or be in good proceedure to learn 
 the same or not, and if they find any such children and ser- 
 vants not taught as their years are capable of they shall 
 return the names of the parents or masters of the sayd chil- 
 dren so untaught to the next County Court where the sayd 
 parents or masters shall be fyned 20 shillings for each child 
 or servant whose teaching is or shall be neglected according 
 to this order, unless it shall appear to the satisfaction of the 
 Court that the sayd neglect is not voluntary but necessitated 
 by the incapacity of the parents or their neighbors to cause 
 them to be taught as aforesayd or the incapacity of the said 
 children or servants to learn." And in those days they also 
 10 
 
74 
 
 fined the officers if they didn't do their duty. The Assembly 
 of Divines' Catechism or the New England Primer was re- 
 quired to be taught, and the custom was kept up for nearly 
 or quite two hundred years. To support the schools a tax 
 of 40s. on the .£1,000 was levied and collected with the town 
 rates or State tax. In 1733 the General Assembly appro- 
 priated the avails of seven townships of land lying in the 
 western part of the colony to the support of schools, the same 
 to be divided among the towns that were then settled, and 
 to remain a perpetual fund. Consequently the old towns 
 settled previous to that date have a local fund separate from 
 the general school fund and town deposit fund, but Man- 
 chester, being an outgrowth of Hartford, has no part of this 
 local fund. The history of these lands is as follows : 
 
 After the death of King Charles II, and the accession of 
 James II to the throne of England, Sir Edmund Andros 
 having been appointed Governor-General of his Majesty's 
 colonies in New England, etc., demanded and undertook to 
 wrest from the colony of Connecticut not only the unappro- 
 priated lands held by the governor and company of Connec- 
 ticut under the charter of King Charles II, but also the 
 charter itself ; but he failed in both projects, for the General 
 Court, anticipating his designs, in 1686 granted to the towns 
 of Hartford and Windsor, by a patent signed by the governor 
 and secretary, the land comprising fourteen townships, lying 
 in the northwestern part of the colony, which secured to 
 these towns a good and valid title. But after the danger of 
 falling into the hands of Andros was passed, the colonial 
 governor claimed the lands as if no grant had been made, 
 and demanded from Hartford and Windsor a release, which 
 was refused, and a long and angry controversy followed, 
 which was finally adjusted by compromise. Hartford and 
 Windsor took Torrington, Barkhamsted, Colebrook, Harwin- 
 ton, Hartland, Winchester, and New Hartford, which were 
 divided between the towns. The governor and company 
 took Norfolk, Goshen, Canaan, Cornwall, Kent, Salisbury, 
 and Sharon. These lands were disposed of and the avails, 
 
75 
 
 by order of the General Assembly in 1733, were appropriated 
 for schools. 
 
 The town deposit funds consist of the surplus funds dis- 
 tributed to the towns some years ago from the treasury of the 
 general government, and are also appropriated to schools. 
 
 The general school fund is derived from the avails of a 
 portion of the lands belonging to this State in the northern 
 part of Ohio, called the " Connecticut Reserve." There were 
 5,666,000 acres of these lands, of which 500,000 acres were 
 given to Norwalk, Danbury, and other towns which were 
 burned or suffered losses by fire during the Revolutionary 
 War. 
 
 The first school established within the present limits of 
 Manchester was in the year 1745. (The schools then were 
 under direction of the ecclesiastical societies.) The vote of 
 the Third Society of Hartford, now the First Society of East 
 Hartford, authorizing this school, was dated December 24, 
 1745, and reads as follows, viz.: "Voted that those persons 
 living on the five miles of land in this Society have their 
 ratable part of the school money improved among themselves 
 by direction of the School Committee from time to time 
 until the Society shall order otherwise." Mr. Josiah Olcott 
 was the first committee appointed by the society, who lived 
 where Mr. Sidney Olcott now lives, and the school was 
 located near his residence. 
 
 In 175 1 the society passed a vote authorizing the estab- 
 lishment of several schools on the Five Miles as follows, 
 viz. : one to accommodate Lieutenant Olcott, Sergeant Olcott, 
 the Simonds, and those living near them; one on "Jamb 
 Stone Plain," one near Ezekiel Webster's, one in the Center 
 between Sergeant Samuel Gaines and Alexander Keeney's, 
 and one near Dr. Clark's. At this date the population of 
 the whole town of Hartford was less than three thousand, 
 and Hartford then included the present towns of West Hart- 
 ford, East Hartford, and Manchester, and extended from 
 Avon and Farmington on the west, to Bolton line on the 
 east, a distance of nearly fifteen miles. The population of 
 Farmington then was much greater than Hartford ; and in 
 
76 
 
 population and wealth Middletown was nearly double that of 
 Hartford. Since that date the school districts in Orford and 
 Manchester have increased from five to nine, and public 
 schools from five to twenty. In 1784 there were seventeen 
 tax-payers in Orford. 
 
 When Manchester became a town in 1823, its population 
 was a little over fifteen hundred ; to-day probably six thou- 
 sand and upwards. The population of the colony in 1779 
 was about two hundred thousand, and during the century has 
 increased about threefold. The number of children between 
 the age of four and sixteen in this town, according to the 
 enumeration of January 1, 1880, is one thousand five hundred 
 and eighty-seven. 
 
77 
 
 VIII. 
 
 NAMES OF PERSONS 
 
 who signed the petition of 1772 for the new society which 
 was formed under the name of " The Parish of Orford." 
 
 Josiah Olcott, 
 Solomon Gilman, 
 Timothy Cheney, 
 Richard Keney, 
 Joseph Sweetland, 
 Richard Pitkin, 
 Robert McKee, 
 Malachi Corning, 
 Benjamin Man, 
 Daniel Sweetland, 
 Israel Sweetland, 
 Asa Woodruff, 
 Martin Woodruff, 
 John Keeney, 
 Thomas Keeney, 
 Joseph Keney, Jr., 
 Thomas Jasnall, 
 Jeremiah Hurlbut, 
 Timothy Wood, 
 Daniel Hills, 
 David Buckland, 
 Henry Treat, Jr., 
 Thomas Slate, 
 Joseph Case, 
 Joseph Benton, 
 Stephen Olmsted, Jr., 
 Alexander Keeney, 
 William Buckland, 
 Jabez Dart, Jr., 
 
 Daniel Chandler, 
 Alexander Stedman, 
 Nathan Stedman, 
 Benjamin Simonds, 
 Joseph McKee, 
 Joseph Simonds, 
 Jonathan Mygatt, 
 Benjamin Daman, 
 Joseph Stedman, 
 Jedediah Darling, 
 John McKee, 
 Samuel Simonds, 
 Silas Cheney, 
 David Keeney, 
 Timothy Stedman, 
 'Benjamin Man, Jr., 
 David Daman, 
 Elisha Buckland, 
 David Case, 
 Nathaniel Olcott, 
 Benjamin Cheney, 
 William Simonds, 
 Benjamin Brown, 
 Elisha Olcott, 
 Samuel Olcott, 
 Ebenezer Briant, Jr., 
 Timothy Briant, 
 Theodore Keeney, 
 Ephraim Webster, 
 
78 
 
 Peter Buckland, 
 Thomas Trill, 
 Stephen Bidwell, 
 Alexander Keney, Jr., 
 Elijah Peck, 
 Richard Keeney, Jr., 
 Simon Keeney, 
 
 Matthew Cadwell, 
 Josiah Loomis, 
 Aaron Right, 
 James Vibert, 
 John Cadwell, 
 Daniel Brewer. 
 
 Two names are omitted on this list, as they cannot be 
 read on account of the paper being badly broken where it 
 has been folded. 
 
'■■• 
 
PHOTOMOUNT 
 PAMPHLET BINDER 
 
 Manufactured by 
 GAYLORD BROS. Inc. , 
 Syracuse, N.Y. I 
 Stockton, Calif. 
 

 L! 1 °12 000$