F0% ^OKALIFOfcfc, ^V**. &* s~^ V- ^- ^Aavaan-^ * i n^ CONTRIBUTIONS ECCLESIASTICAL HISTORY CONNECTICUT; PREPARED tte gtwtfott Committee E. W. ROBINSON, ^ Publication. Preface. ' ix NEW HAVEN, Dec. 1860. Few readers, save those who have had some experience of such work, can understand how great the labor has heen of collecting, condensing, completing and editing the Historical Sketches of the District Associations and the Churches ; and how much of correspondence, and of patient waiting, and of renewed and repeated inquiry, that labor has involved. The two first named members of the Committee may be allowed to say that this great labor could not have been performed but for the zeal and unwearied diligence of their colleague, Rev. E. W. Robinson. From the first suggestion of the commemora- tion to the completion of the indexes which will make this volume valuable as a book of reference, his industry has nev- er been weary. He has been, as many of the contributors have had occasion to know, the working member of the com- mittee. LEONARD BACON, S. W. S. DUTTON. CONTENTS. Preface, lii Contents, < x Summary, xiii HISTORICAL DISCOURSE, by Rev. Leonard Bacon, D. D. . . 1 ADDRESSES. The Three Principles of Congregationalism, by Prof. E. A. Law- rence, D. D., East Windsor Hill, Y3 The Catholicity of Congregationalism, by Rev. T. D. Woolsey, D. D., President of Yale College, 82 The First Church in Connecticut, by Rev. Joel Hawes, D. D., Hartford, 85 The Mission of Congregationalism at the West, by Rev. T. M. Post, D. D., St. Louis, Mo., 93 Congregationalism as in Harmony with the Scriptural Idea of Christian Union, by Prof. E. P. Barrows, Andover, Mass., 103 The Pilgrim Fathers, by Rev. John Waddington, D. D., London, England, 110 Puritan Pioneering in New England, as compared with Puritan Pioneering at the West, by Rev. A. L. Chapin, D. D., President of Beloit College, Wis., . . . . .111 The Safety and Wisdom of complete Religious Liberty, as illustra- ted in Connecticut, during the last One Hundred and Fifty Years, by Rev. S. W. S. Dutton, D. D., New Haven, .118 Consociated Congregationalism, by Rev. Joseph Eldridge, D. D., Norfolk, 125 The Lessons of our Day, as suggested by the Leading Aim of our Fathers, by Rev. Samuel Wolcott, Providence, . .128 The] Congregational Polity adapted both to Individual and United Action in the Cause of Christ, by Rev. Joseph P. Thompson, D. D., New York City, 134 The Mission of our Churches as defined by our History, by Rev. William Ives Budington, D. D., Brooklyn, N. Y. 138 CONTENTS. XI HISTORICAL PAPERS. Meetings of the General Association, by Rev. M. N. Morris, Register, 144 Dr. E. Wheelock's (Moor's) Indian Charity School, . . 148 First Meeting of the American Board of Commissioners for Foreign Missions, by Rev. N. Porter, D. D., . . . 15 [ Foreign Missionaries from Connecticut, . . . . .154 Cornwall Mission School, . . . . . .160 Congregational Home Missions in Connecticut, by Rev. Hor- ace Hooker, 163 Graduates of Yale College Avho have served as Foreign Mis- sionaries, .......... 180 Theological Department of Yale College, .... 182 Theological Institute of Connecticut, at East Windsor Hill, by Rev. Charles Hyde, 185 Sabbath Schools, by Rev. Joel Hawes, D. D., . . . .190 Revivals of Religion in Connecticut, 197 Contributions for Benevolent purposes, 203 Connection of the Congregational Ministers and Churches of Connecticut with the rise and progress of the Temperance reformation, by Rev. John Marsh, D. D., New York City, 205 Pastors and Stated Supplies, by Rev. George P. Prudden, . 221 History and Results of the different methods of raising Salaries in Connecticut, by Rev. Hiram P. Arms, . . . 226 Parsonages and Permanent Funds, 230 The Permanent Fund System, by Rev, G. A. Calhoun, D. D., . 233 A Permanent Ministry, by Rev. Timothy Tut tie, . . .239 Common School and Academical Education as indebted to Con- gregationalists, by David N. Camp, Esq., State Superin- tendent of Schools, 248 Separate Churches in Connecticut, by Rev. R. C. Learned, . 253 On the Rise, Growth and Comparative Relations of other Evan- gelical Denominations in Connecticut, to Congregational- ism, by Rev. Henry Jones, Presbyterians, ..*.... 260 Baptists, 262 Episcopalians, 263 Methodists, 267 Congregationalists in their relations to other Sects, character- ized by Error, Fanaticism, or Disorder, by Rev. Abel Mc- Ewen, D. D., Unitarians, . . . . . . .274 xii CONTENTS. Universalists, 277 Separates, 280 Hitlerites, or Second Adventists, . . .281 Spiritualists, 282 Rogerenes, 283 Sandemanians, . . . . . . .284 Summary of Decisions of the Courts of Connecticut in Eccle- siastical cases, 286 Half Century Ministers of Connecticut, 289 Early Theological Education, 296 HISTORICAL SKETCHES OF THE DISTRICT ASSOCIA- TIONS, WITH LISTS OF THEIR LICENTIATES. Fairfield East, 298 Fairfield West 301 Hartford Central, 304 Hartford Fourth, 306 Hartford North, 307 Hartford South, . . . . .310 Litchfield North, 313 Litchfield South, 316 Middlesex, 319 New Haven Central, 320 New Haven East, 321 New Haven West, 327 New London, 332 Tolland, . . . . . . . 335 Windham, 337 HISTORICAL SKETCHES OF THE CONGREGATIONAL CHURCHES OF CONNECTICUT, Ix ALPHABETICAL ORDER, 340, 516 APPENDIX. List of Towns, Churches and Post Offices of different names, . 517 Early Theological Education, [Supplement.] . . .518 Half Century Ministers, [Additional.] 518 Errata, ........... 520 CONTENTS. X1U TOPICAL INDEX. INDEX OF NAMES. BIBLIOGRAPHY. SUMMARY. The following statistical items some of them scattered through the volume, and a few of them not elsewhere to be found are here grouped together for convenience of reference. Associations in the State, . . . . .15 Churches now existing and reported, . . . 284 Whole Number of Church Members, (Minutes Gen. Assoc.) 47,109 Extinct Churches reported, . . . . .21 "Separate" Churches, extinct, merged or changed, . . 30 Towns in the State, ...... 161 Town having no Congregational Church, (Waterford,) . 1 Pastors who went on Missionary tours before 1798, . . 45 Missionaries sent to New Settlements and the West, . . 279 Amount expended for these Missions, and paid to Am. Home Miss. Society, (June, 1859,) . . .$654,304.40 Number of Churches formed by these Missionaries, about, . 500 Churches and Congregations aided in Conn., by the Connec- ticut Missionary Society, . 93 Of these there are now self-supporting, . . .53 Still receiving aid, . . . . . .35 Have become extinct or changed, . . . .5 Expended for Home Missions in the State, (June, 1859,) $117,422.29 Foreign Missionaries from Connecticut, . . . 103 Female Foreign Missionaries reported, . . .72 Foreign Missionaries, Graduates of Yale College, . . 54 Students of Yale Theological Seminary, (1859,) about, . 700 Students of East Windsor Theological Institute, (1859,) . 238 Half-Century Ministers, on both Lists, . . .250 Those who have ministered in the State, . . .175 Natives and Licentiates who have ministered out of the State, 70 Who have left the Congregational ministry, . . .5 Licentiates reported, ..... 1320 Of these there were licensed before 1760, by six Associations, 125 Xiv CONTENTS. Pastors Reported, ..... 1870 Stated Supplies, mostly for one year or more, . . 595 Ministers raised up, (many probably not reported,) . 1493 Names in Index, including repetitions, . . . 6000 Contributions for benevolent purposes, 224 Churches, 1857, $ 90,870 Contributions, (Minutes General Assoc.,) 275 Churches., 1859, ...... $121,860 Home expenses of Churches. (Minutes Gen. Assoc., 1859, $344,103 Number of Parsonages, " " 118 Societies having Funds, " " " " 197 Value of Parsonages and funds, " " " " $828,980 Pastoral Libraries, ..... 20 HISTORICAL DISCOURSE, DELIVERED AT NORWICH, JUNE 23, 1859, BEFORE THE AT THE CELEBRATION OP ITS ONE HUNDRED AND FIFTIETH ANNIVERSARY. BY LEONARD BACON, D. D HISTORICAL DISCOURSE. IN attempting to fulfill the appointment which I received from the last General Association, I throw myself frankly on that Christian liberality and fraternal kindness, of which the appointment itself was an expression. I am not the pastor of a consociated church. I have been sometimes, and in some quarters, reputed to be unfriendly to that form of confederation which our fathers and predecessors established among the churches in this Puritan commonwealth. Others are in many respects more competent than I am, to the duty of setting forth in a historical discourse the origin and design, the working, and the results of that ecclesiastical constitution. Assured that the appointment was not made inconsiderately, nor without the understood consent of the pastors and other ministers re- presented in the General Association, I accept the task in the same spirit in which it was assigned to me. Addressing my- self on this occasion, not to the General Association as a repre- sentative body, but to its constituency assembled as in a mass meeting, I speak in all freedom ; for I am sure that what is expected of me is not a set defense of any particular arrange- ment for maintaining that great principle of " the Congrega- tional way," the communion of churches, but only an honest attempt to set forth those facts of our ecclesiastical history, which are most pertinent to this commemoration. One hundred and fifty-one years ago, that is in the year 1708, on the 9th, or according to our present calendar, the 20th day of September, a meeting of pastors and lay messengers, hardly more numerous than an ordaining council of these times, was convened in the little town of Saybrook. The 2 time of meeting was the time of commencement in the " Col- legiate School," which has since become Yale College, and in which the seventh commencement was then to be celebrated. The place may be presumed, and is reported by the local tra- dition to have been at the house which Mr. Nathaniel Lynde of Saybrook had generously given for the use of the college, so long as it should be continued in that town. Commence- ment in those days brought no great concourse to the town ; for as yet the degrees were conferred with no public demon- stration, only a few friends of the candidates, in addition to the trustees, being admitted to the ceremony. Nor did the pre- sence of the synod, if we may so call it, add much to the attendance in Saybrook at that commencement ; for of the twelve ministers whose names appear upon the roll of that synod, nine were at the time trustees of the Collegiate School. The synod then, (for by that name it will be convenient to speak of it,) was hardly more than a meeting of the trustees in another capacity. Let us name then, one by one, the men who formed the Saybrook constitution. What else is there to be known con- cerning them ? What sort of men were they in their gene- ration ? Small as that synod was numerically, it had two modera- tors, not so much for use as for dignity ; not so much because the assembly was expected to be turbulent, as because such had been the way in the preceding synods of New England. The senior moderator was JAMES NOTES, of Stonington, at that time a venerated father among the clergy of Connecticut, being in the sixty-ninth year of his age. His father, of the same name, the first teacher of the church in Newbury, Mas- sachusetts, was one of those eminent men among the first ministers of New England, whose lives are recorded in Mather's Magnalia, and was greatly distinguished in his day, like his colleague and kinsman Thomas Parker, by his dissent from the Congregational way, and by the approximation of his views to the Presbyterian system. Our James Noyes was an alumnus of Harvard College, a graduate of 1659. He had been for forty-four years the minister of Stonington, and for thirty- four years the pastor there ; the first church in Stonington not having been instituted till ten years after the commencement of his labors in the town. The adsessor of James Noyes in moderating the synod, was THOMAS BUCKINGHAM, pastor of the church in Saybrook. He was a son of Thomas Buckingham, one of the "seven pillars" who were chosen to begin the church in Milford. As he does not appear among the alumni of Harvard College, it may be presumed that he received his education in the New Haven "col- ony school." He appears to have commenced his ministry at Saybrook, not far from the year 1667, when the candlestick had been removed out of its place, by the migration of the church with its pastor to Norwich. Before 1669 another church had been gathered in Saybrook, and soon afterwards Thomas Buckingham had become its pastor. At the date of the synod he was sixty-two years of age, and had been in the pastoral office not far from forty years. All the indications of his character and position that appear upon the documents that have come down to us from that age, show that he was one of the most conspicuous among the clergy of the colony. To us assem- bled here, it is an interesting fact that the honored and beloved chief magistrate of this ancient commonwealth, at the present time, is his descendant. Where there were two moderators, it is not strange that there were two scribes. These were STEPHEN Mix, of Wethers- field, and JOHN WOODWARD, of Norwich. The former was at that time about thirty-six years old. He was a native of New Haven, the youngest son of one who was a young man among the earliest inhabitants of the town. Educated at Harvard College, a graduate of 1690, he became pastor of the Weth- ersfield church in 1694, when he was only twenty-two years of age ; and in that place the traditionary remembrance of his ministry, and especially of the authority with which he ruled the people, was long maintained, and I dare say is not yet ex- tinguished. The other scribe, John Woodward, was a still younger man. He had been less than nine years a pastor, though he had been fifteen years a graduate of Harvard. Another aged pastor, deputed by the council of New Lon- don county, was present in the synod, namely, MOSES NOTES, of Lyme. He had been minister in that place from the be- ginning of the settlement there, forty-two years ; but he had sustained the pastoral office only fifteen years, for, from 1666 till 1693, though public worship was maintained in Lyme, and a minister supported, without aid from any Home Missionary Society, no church was instituted in that settlement. It seems difficult to reconcile such a fact with another equally attested fact, namely, that the man who labored as minister of the gospel twenty-seven years in a single parish, without gathering a church, and therefore without any administration of sacra- mental ordinances, was nevertheless a man of mark among the clergy of the colony, a Calvinist without reproach in his doc- trinal scheme, and esteemed by the best judges that knew him, a man of great and extensive learning, an excellent Christian, and judicious divine. He was three years younger than his brother the moderator, but the two were classmates at Harvard College in the class of 1659. Two other members of the synod, the next after Buckingham in the order of age, were also classmates at Harvard, in the class of 1675. SAMUEL ANDREW, of Milford was at that time in the fifty-second year of his age, and was just completing the twenty- third year of his pastorate. He was the acting rector or presi- dent of the Collegiate School, which office he continued to hold without resigning his pastoral charge, till after the removal of the school to New Haven, and the completion of its first col- 5 lege building there in 1718, when his son-in-law, the pastor of Stratford, was appointed rector. His ministry at Milford, pro- longed through more than half a century, seems to have been steadily prosperous, and the effects of it upon the habits of the people are visible at this day. His classmate. TIMOTHY WOOD- BRIDGE, of Hartford, was a son of that John Wood bridge who came to New England in 1634, at the age of twenty-one, and was pastor for a little while at Andover, but resigned his charge and returned to England while Puritanism was in the ascendant there, and then, after many years, came back, and was settled in New bury as colleague with his aged uncle, Thomas Parker, and successor to his kinsman, the father of the Noyeses. Timothy Woodbridge was ordained pastor of the First Church in Hartford, on the same day on which his college classmate was ordained at Milford. He came into the pastoral office in that church, only nineteen years after the decease of Samuel Stone, the surviving colleague of Thomas Hooker. How well he bore himself in that office, and to what degree of honor and public confidence he attained among his contemporaries, is amply testified by the eulogium which Timothy Edwards pronounced upon him, when preach- ing the election sermon before the authorities of the colony, the week after his death, [1732.] Both the Hartford minis- ters had died within the year, and both were commemorated by the preacher, standing in the pulpit where both had been for many years accustomed to sit on the occasion of that great solemnity. Having spoken first of the pastor of the South Church who had died six months before, he proceeded to speak more at large of " that aged and eminent servant of Christ, who died in this town this last week, who was one of the principal men of his order in the land. Him, we that were his contemporaries in the sacred work of the evangelical min- istry in the towns about him, generally considered as one much our senior and superior j and in cases of weight and difficulty 6 advised with and hearkened to him as our head and guide, yea very much as to a father, who was indeed one of the chief of the fathers of that tribe in Israel which he, by office as a minister of Christ, stood especially related to." All this might seem to be no more than the common-place eulogium that naturally follows the hearse of an aged and respected minister. But when we remember that the preacher who said all this, was himself well advanced in life, these strong ex- pressions of veneration for a departed leader and father, become more significant. Nor was all this enough for his own feeling, or for the expectation of his hearers. He went on to speak of the departed more particularly: "the goodness of his natural temper ; the gravity, greatness and superiority that appeared in his countenance ; his bodily presence being so far from being mean and contemptible, that it was great, much above what is ordinary, his proper stature, (he being taller than the common size,) with his comely and majestic aspect, being such as commanded reverence ;" " how wise and judicious he was ; with his great prudence, his entertaining freedom, oblig- ing courtesy and affability ; his superior learning, reading and knowledge ; his liberal, bountiful, generous and public spirit;" "his great ability for, and readiness in giving counsel in diffi- cult and important cases, and how much the care of the churches and of the College lay upon him;" "and how happy a hand he had in managing of controversies and differences ; and what influence, sway, and authority he had with ministers and people ;'' " and how from place to place he carried the bless- ing of peace with him ; and how ready and willing he was with love to serve men and do good to all." The hearers were furthermore reminded of " his orthodoxy and soundness in the Christian faith, and how much he savored of a gracious spirit particularly in his great love to our Lord Jesus Christ, his blessed master ; his holy zeal for God and against sin ; his humble submission and resignation to divine sovereignty ; [and] his great mortification to the world." It seemed not ne- cessary to tell them, but only to remind them, " for how many years and how well he filled the pulpit, and (in our councils and associations,) the moderator's chair ; and with how amiable a conversation he adorned his profession ;" " and how becom- ing a Christian and a minister he carried himself, both living and dying." When such men die," exclaimed the preacher, "we may well weep over them, as the king of Israel wept over the holy prophet, ' O my father, my father ! the chariots of Israel, and the horsemen thereof /' ' I may add that he who was the subject of all this eulogy, left in print one specimen of his ability in the ministry, an election sermon preached in 1727, when he was already far advanced in age. An attentive examination of that sermon, especially in the light of the testimony given so soon after- wards over his recent grave, shows that he was a strong and deep thinker, and that he must have been to an intelligent con- gregation an eminently impressive preacher. Another class of graduates from Harvard, that of 1681, gave three members to our little synod, namely, JAMES PIERPONT, of New Haven, NOADIAH RUSSELL, of Middletown, and SAM- UEL RUSSELL, of Branford. The first of these is traditionally reported to have made the original draught of the articles adopted by the synod. At the house where some of his de- scendants live on his old homestead in New Haven, his coun- tenance slightly shaded with a look of sadness yet expressive of whatever quality can win affection, gentle and scholarly yet full of manly beauty, with the high, thoughtful forehead, the delicately chiseled features, and the dark, keen eye still looks upon us from the canvas. And well do the rich masses of hair falling upon his shoulders, the neat white bands, and the scholar's gown with its loose folds, set off the serious beauty of that countenance. One printed sermon remains to tell us with what force and fervor, as well as doctrinal sound- 8 ness, he performed his work in preaching the word. The time at which he came to the pastoral office in the New Haven Church, required in the pastor peculiar gifts of influence and of wisdom, and especially a manifest eminence in the wisdom that cometh from above. The generation that came out of England had just passed away. Eaton and Goodyear, Greg- son and the Newmans, and others like them who had first en- countered the temptations of the wilderness, and had laid the foundations of what they hoped would be a glorious temple, had left behind them none that could be called their equals. The first pastor Davenport, seventeen years before, had forsaken the church in his old age, not only because he felt himself called to do battle in a broader field for what he esteemed an essen- tial principle of the Congregational way, but also because, in the midst of thickening disappointments, he was depressed and discouraged. His colleague, Street, had labored on alone six years, and his death had left the church for the first time with- out a minister. Ten years of trouble, of discouragement, of division, and of steady declension followed, and then, by the kind providence of God, the young man came to them, in whom, after a few months of probation, their hearts were united. His wisdom, his gentleness, his faithfulness, carried that church through a perilous crisis in its history. His public spirit, as well as his eminent gifts, made him conspicuous in the colony. It was out of his consultations with his two next neighbors in the ministry, Andrew, of Milford, and Russell, of Branford, that the movement came which resulted in the founding of a college under the humble name of a collegiate school. In the words of Cotton Mather, " New Haven valued him all Connecticut honored him." When he came to the commencement at Saybrook, in 1708, making his slow jour- ney through the woods that had as yet receded from the shore only at distant intervals, and discussing the affairs of the col- ony, the college, and the churches, with his friend and class- mate Samuel Russell, as they rode side by Side from Branford to the river, he was less than fifty years old, but he had been more than twenty-three years in the pastoral office. He died six years afterwards, at the age of fifty-five, when the college of which he was a principal founder had not yet found its per- manent abode, and when the system of church government which he helped to frame had not yet begun to show what it could do. But his usefulness has survived him in his descend- ants to this day. His beautiful and gifted daughter, Sarah, a great grand daughter of Thomas Hooker, was like a minister- ing angel to her husband,* that wonderful preacher and theo- logian, whose name is to this day the most illustrious in the church history of New England, but who could never have fulfilled his destiny without her. A grandson of hisf enriched our New England theology with his unanswerable exposition and defense of the divine fact of the atonement for the sins of men. A great grandson of hisj presided over the college for more than twenty years with eminent success and wide re- nown, and left to all the evangelical churches that read or worship in our English language, the only System of Theo- logy that ever has become in two hemispheres a popular reli- gious classic. Nor is this all. The humble collegiate school, which in 1708 was sending out a class of three graduates, and which, when James Pierpont died had not yet dared to call itself a college, has grown into a university with five distinct faculties of instruction, with almost six hundred students, and with more than three thousand living alumni ; and its beloved and honored president, with those various gifts of genius, of learning and of grace, which so adorn the office made illus- trious by his predecessors, is a great great grandson of the same James Pierpont. Of Pierpont's two classmates, the Russells, we know less ; * President Edwards, f The younger President Edwards. J President Dwight. 3 10 but what we know is of the same sort with what we know of him. The church of Middletown was in its stage of early weakness when Noadiah Russell became the pastor there. His only predecessor in office had died after a ministry of only sixteen years, and an interregnum of four years had followed. That was, as I have intimated, a time of greater depression, and greater peril in church and state than any other time in the history of New England. Just then it was that Noadiah Russell, whose childhood and early youth had been passed under the ministry of Davenport and Street, in New Haven, began his ministry in Middletown. How well he performed his work, how effectually he molded the character, and formed the habits of the people, and how much he had of their grate- ful affection, may be inferred from the fact that when he died, in the fifty-fifth year of his age, and the twenty-ninth of his pastorate, his son became in a few months his successor, and labored there for almost fifty years the entire period from the ordination of the father to the funeral of the son being more than three-quarters of a century. In like manner Samuel Russell, son of the first minister of Hadley, came to the pas- toral office in Branford at the re-organization of the church there, twenty-two years after the removal of Abraham Pierson with his flock to New Jersey. He became the second father of the town. His ministry, peaceful and prosperous, was pro- longed forty-four years, till his death in 1731, at the age of seventy. It was at his house that the ceremony of founding the college, by the ten ministers who had been designated for that purpose, took place in the year 1700. Of the twelve clergymen in our little synod, I have already mentioned ten. The two that remain to be commemorated, were contemporaries in college, though not classmates, CHARLES CHAUNCEY, who graduated in 1686, and JOHN DAVENPORT, who graduated one year later the one being a grandson of that Charles Chauncey who, in the first generation of our New 11 England history, was President of Harvard College, and the other being the only grandson of the first pastor of New Ha- ven. The first was forty years old in 1708 ; the second, one year younger, they being the youngest members of the synod with the exception of the scribes. Chauncey was pastor of the Stratfield church, now the First church in Bridgeport. He was born in Stratford, where his father, the youngest son of President Chauncey, was pastor. He was twenty-seven years old, and had been nine years a graduate, when a new parish was instituted, which received the name of Stratfield as signi- fying that part of it was in Stratford, and part in Fairfield. At the organization of the church in that new parish, he was or- dained to the pastoral office over a people among whom he had been known from his childhood. In that office he continued till his death in 1714. John Davenport, pastor of the church in Stamford, was not inferior in ability to any other member of the synod. In his own church and town, and among the ministers and churches of that county, he had a commanding influence. In the election sermon for 1731, his death, which had taken place three months before, was spoken of by the preacher (Samuel Whittelsey, of Wallingford) as "the remo- val of one eminent for learning, and who was a bulwark and a barrier upon our frontiers." Nor was this an unmeaning eu- logy. As to his learning, it was testified at his funeral, by one of his neighbors in the ministry, (Samuel Cooke, the successor of Chauncey at Stratfield,) that "he had the advantage of an accurate knowledge of those languages wherein the scriptures were given by Divine inspiration, probably far beyond the com- pass of any of his survivors within many scores of miles every way ; and so could drink immediately out of the sacred foun- tain, those languages being almost as familiar to him as his mother tongue." And that he was not a scholar merely, but a man of action and of influence, was largely testified. His rela- tions to the civil interests, of the colony, to the college, (of which 12 he had been for fourteen years a trustee,) and to the ecclesiastical commonwealth at large, as well as to his own parish, having been referred to, and his ability and bold fidelity as a minister of God's word, having been commemorated, the speaker went on to say, he " was both our crown and our bulwark" ; " it was many years since looked upon by the serious and judicious as a special favor of Divine Providence that a person of such dis- tinction was seated so near the western limits of New England as a bulwark against any irruptions of corrupt doctrines or manners." Of the four lay messengers who were delegated to that sy- nod from the several constituent councils, little can be reported. " The council of Hartford county sent JOHN HAYNES, Esq., of the First church in Hartford, who was a son of the second pastor of that church, and a grandson of the first governor of that colony. He had been liberally educated at Harvard Col- lege, and was eminent in civil life, being a Judge and an " as- sistant." " From the council of Fairfield county" came Dea- con SAMUEL HOYT, an officer of the church in Stamford. " From the council of New London county" there were two, of whom one was ROBERT CHAPMAN, of Saybrook, a man who often represented that town in the colonial legislature, and whose memorial among his descendants is that "he walked with God;" and the other was Deacon WILLIAM PARKER, of whom I have been able to find no traces elsewhere. The synod, consisting of these sixteen members, was con- vened by an order from the civil government of the colony. Such a call was in. accordance not only with the ideas then prevalent, but with all the precedents in the history of New England. It was universally understood in those days and rarely was there an election sermon in which it was not explic- itly or implicitly repeated that Moses and Aaron were to embrace each other in the mount ; that Christian magis- trates were to care for the peace and purity of the churches ; and 13 that those who were entrusted with the government of the com- monwealth were to be regarded, and were to regard themselves, in their relation to the churches, as episcopi quoad externa. Ac- cordingly, in May, 1708, the legislature entered upon the rec- ord of its doings an order which not only convened the synod, but prescribed its duties, and which should therefore be read in full on such an occasion as the present. " This Assembly, from their own observation, and the complaint of many others, being made sensible of the defects of discipline in the churches of this government, arising from the want of more explicit asserting of the rules given for that end in the Holy Scrip- tures, from which would arise a permanent establishment among ourselves, a good and regular issue in cases subject to ecclesiastical discipline, glory to Christ our head, and edification to his members, hath seen fit to ordain and require, and it is by tht authority of the same ordained and required, that the ministers of the several coun- ties in this government shall meet together, at their respective coun- ty towns, with such messengers as the churches to which they be- long shall see cause to send with them, on the last Monday in June next, there to consider and agree upon those methods and rules for the management of ecclesiastical discipline, which by them shall be judged agreeable and conformable to the word of God, and shall, at the same meeting, appoint two or more of their number to be their delegates, who shall all meet together at Saybrook, at the next commencement to be held there, where they shall compare the results of the ministers of the several counties, and out of and from them to draw a form of ecclesiastical discipline, which, by two or more persons delegated by them, shall be offered to this court, at their session at Xew Haven in October next, to be considered of and af- firmed by them ; and the expense of the above mentioned meetings shall be defrayed out of the public treasury of this colony." The alleged occasion of this ordinance, and the ends which it was expected to answer, require some attention on our part if we would fully understand this important chapter in the church history of Connecticut. " Defects of the discipline of 14 the churches" are referred to as obvious and notorious, but are not described or specified. What were those defects, so noto- rious that there was no need of naming them? It is affirmed that those defects, whatever they may have been, " arise from the want of a more explicit asserting of the rules given for that end in the Holy Scriptures." What rules for the discipline of the churches, are those which, as the frarners of this ordinance thought, are given in the scriptures, but which were not suffi- ciently asserted in the then existing platform of the Connecti- cut churches? It was expected that from the more explicit as- sertion of those rules, there would arise ''a permanent estab- lishment" in Connecticut. What was the meaning of that phrase " permanent establishment ?" Establishment of what ? And how was that expected establishment to differ from the establishment then existing? It was furthermore expected that from this more explicit asserting of scriptural rules, there would arise " a good and regular issue in cases subject to ecclesiasti- cal discipline," as well as " glory to Christ and edification to his members." What did this language mean as used by the framers of the ordinance ? If we can fairly answer these ques- tions I think we shall understand the views and aims of the men who projected the Saybrook synod. We may get some help in our exegesis by remembering what former synods had been held in New England, and with what results. The first that of 1637 was held that the churches, and their ministers, might come, by discussion and fraternal consultation to some united judgment concerning an enthusias- tic antinomianism, which had become a perilous and disorgan- izing heresy in the Boston church, and was mixing itself dis- astrously with all the interests of the colonies. The second that which met in 1647, and again by adjournment in 1648 was called to digest and set forth a system of principles for the guidance of the churches in matters of discipline, and its result was the Cambridge Platform. In this as well as at the first sy- 15 nod, the churches, not of Massachusetts only, but of the other colonies, were represented. The platform elaborated by the synod had not indeed the authority of a constitution or of a code of laws ; it was law to the churches, only in the sense in which Kent's Commentaries or Story on the Constitution is law to courts of justice. It was nothing else than an " expli- cit asserting" of rules given in the scriptures. As such it was accepted in Connecticut not less than in Massachusetts, and was held to be full and sufficient for the guidance of churches in their self-government, and in their relations to each other. Even now, after a lapse of more than two hundred years, that platform, (notwithstanding its errors here and there in the ap- plication of proof texts, and its one great error in regard to the power of the civil magistrate in matters of religion,) is the most authentic exposition of the Congregational church order as given in the scriptures. At first, it was the more effectually commended to general acceptance because it was understood as having satisfactorily adjusted whatever differences on the subject of church discipline had been developed in New Eng- land. But not many years had passed, when difficulties arose in the churches on the Connecticut, and especially in the Hart- ford church, from which the admired and venerated Thomas Hooker had recently been removed by death. That passage in our church history is an obscure one, the documents by which it might be illustrated having mostly perished. But we may be sure the conflict was not by any means a merely per- sonal collision between the Teaching Elder Stone and the Ru- ling Elder Goodwin, or between any other individuals who were involved in it. Whatever may have been the beginning of it, the controversy itself was a conflict between opposite principles of ecclesiastical order. It is often said that there was a Presbyterian element or tendency among the original Puritans of New England ; and so there was, but what was it ? None but the shallowest and most ignorant readers of our his- 16 tory will undertake to find that Presbyterian element in the fact that every church was to have its eldership, including one at least beside the teaching elders ; nor in the fact that the Cambridge Platform insists on the duties of churches toward each other. Neither of these facts has any relation to the dif- ference between the Presbyterianism of that age, and '' the Congregational way." Some of the first ministers of New England were avowed Presbyterians. Such were Thomas Parker of Newbury, and his kinsman and colleague James Noyes, the father of the two Noyeses in our Saybrook synod. Such was also John Woodbridge, first of Andover. and after- wards of Newbury, another kinsman of Thomas Parker, and the father of that Timothy Woodbridge who was also a mem- ber of our synod. Others were semi-presbyterians, or infected with a presbyterian tendency. Such was Samuel Stone, the famous colleague of the more famous Hooker. He appears to have held firmly enough the principle that all church power inheres in every organized local church ; but his Presbyterian tendency is intimated by the tradition which imputes to him the saying that " a church is a speaking aristocracy in the face of a silent democracy." The elders only were to speak in the transaction of church affairs ; the brethren were to give their consent in silence. While Thomas Hooker lived, the presby- terianizing tendency in his colleague teacher was effectually counteracted, or perhaps was not developed. But soon after the first pastor's death, the conflict of opinions in that most important church began. And soon, as all the traces of the story show, the conflict involved not only the rights and functions of the brotherhood in the government of the church, but also the qualifications for baptism, and the conditions and nature of church-membership. Soon, thoughtful men, in various parts of New England, were able to discern hovv far the influence of the principles that had been newly broached at Hartford might extend, and how perilous a defection from the Congre- 17 gational way was impending. The demand for a promiscuous administration of baptism after the way of national churches, and for the recognized church-membership of all baptized per- sons not convicted of some overt and positive offence, had been peeped and muttered elsewhere, but had been suppressed with- out much trouble. It has been often alleged, that this de- mand originated in the unwise exclusion of all but church members from participation in political power, and that a reasonable extension of the right of suffrage would have silenced the demand. But on such a theory how is it to be explained that the troubles which the theory accounts for, be- gan in just that colony in which no such exclusion had ever been established or attempted ? No ; the controversy which agitated the churches on the river, however it may have been embittered by political interests, as well as by personal feel- ings, was essentially nothing else than the fermentation of that leaven of Presbyterianism which came over not with the Pilgrims in the Mayflower, but with the later Puritan emigra- tion, and which the Cambridge Platform, with all its explicit- ness in asserting the rules given in the Scriptures, had not effectually purged out. That local controversy at Hartford and Wethersfield, gave origin to the third New England Synod. Once and again the General Court of the colony had interposed in vain. Council after council had given advice in vain. At last, at the request of the government in Connecticut, the government of Massa- chusetts gave out the invitation for a synod, which was con- vened in 1657. Twenty-one questions "about church af- fairs," and especially about the relation of baptized persons as such to the church, had been sent from Connecticut to Massa- chusetts, and were the subject matter on which the synod was to give light. In one respect this differed from the two for- mer synods. Instead of being a general convention of " el- ders and other messengers " from the churches, it was rather a 4 18 select assembly of divines, commissioned by the several gov- ernments. Twelve eminent elders were appointed by the General Court of Massachusetts. Four, viz : the aged War- ham, of Windsor, Stone, of Hartford, Blinman, of New Lon- don, and Russell of Wethersfield, (the father of that Samuel Russell who was a member of our Saybrook synod,) were commissioned from Connecticut. But the General Court of the New Haven jurisdiction having, " seriously considered " the matter, " with the help of such elders as were present," declined the invitation in a courteous but significant letter, which they carefully put upon their own records. They had " heard of some petitions and questions at first unwarrantably procured and presented at Connecticut, but since, under the name of liberty, offensively if not mutinously prosecuted." They " approved the readiness " of Massachusetts " to afford help when the case requires it, yet themselves conceive that the elders of Connecticut colony, with due assistance from their court, had been fully sufficient to clear and maintain the truth, and to suppress the boldness of such petitioners, without calling a synod or any such meeting, which in such times may prove dangerous to the purity and peace of these churches and colonies." They say, " We hear the petitioners, or others closing with them, are very confident they shall obtain great alterations both in civil government and in church discipline, and that some of them have procured and hired one as their agent, to maintain in writing (as is conceived,) that parishes in England, consenting to and continuing their meetings to worship God, are true churches, and such persons coming over hither, (without holding forth any work of faith, &c.,) have right to all church privileges. And probably they expect their deputy should employ himself and improve his interests, to spread and press such paradoxes in the Massachusetts, yea at the synod or meeting." Intimating the probability that "some in all the colonies, affecting such liberty, may too readily 19 hearken and comply," they at the same time expressed their hope that the "general courts who have framed their civil pol- ity and laws according to the rules of God's most holy word, and the elders and churches who have gathered and received their discipline out of the same holy Scriptures, will unani- mously improve their power, and endeavor to preserve the same inviolably." They refer to the condition of their churches, weakened within a few years by the removal or death of sev- eral elders, whose places had not been supplied, and to " Mr. Davenport's personal unfitness for so long a journey in the heat of summer," as showing that " it would be very inconve- nient for them to send or spare any of their remaining teach- ing officers to a service like to require much time." At the same time the elders of that jurisdiction have perused the twenty-one questions that are to be considered by the synod ; and their answer, "drawn up by Mr. Davenport," and "fully approved " by the court, is sent with the letter, and so the whole matter is by them devoutly commended to God, " without whose special blessing, (according to the present state and frame of things in Connecticut colony, which may soon spread farther,) such a meeting if it hold, may produce sad effects."* How much effect this indirect but strong remonstrance had upon the meeting in its discussions and conclusions, does not distinctly appear. The result of the meeting was to some extent, (per- haps not entirely,) what the New Haven authorities, civil and ecclesiastical, had feared ; for that meeting of divines first gave authority and credit to the notion of what afterwards became so celebrated in our church history, under the name of the "half way covenant." At first the churches seem not to have accepted at all the new principle which had been commended to them. But the proposal struck the previously existing system just at its weak- * New Haven Colonial Eecords, (C. J. Hoadly,) vol. ii, pp. 195, 198. 20 est point. Some modification of what had been, till then, the actual working of the Congregational church order, was inevitable. Two serious inconveniences (to use the softest phrase) had been developed in attempting to carry into effect that cardinal principle, that " saints by calling" are the only fit material of a church. First, there was felt to be a necessity for some arrangement that should recognize the obvious rights of those who, while they were required to aid in the support of the ministry, had no voice or power in the election of the ministers the class whose rights are now amply guarded in the constitution and powers of our parishes or ecclesiastical societies ; and, secondly, there must needs be some arrangement that should recognize the Christian standing of those other- wise Christian people, who misled by inadequate or erroneous views of religious experience, or trying their own experience by traditional and technical methods, or for any other reason, dared not profess that they had been effectually called by the work of the Holy Spirit a class of worshipers whom we now endeavor to instruct and guide by setting before them the prima- ry act of repentance towards God and of trust in Christ, not mere- ly as an experience to be waited for, but rather as an immediate and urgent duty, and by illustrating in every way the simpli- city, and (so far as consciousness reaches) the naturalness of a truly Christian experience. The expedient of recognizing a qualified church-membership in all baptized persons, not only during their childhood, but after coming to maturity, and of inviting them to assume and renew the engagements that were made for them in their baptism, and to bind themselves by a public religious vow to live a Christian life, without any pro- fession of a Christian experience, aggravated, instead of expo- sing to refutation, the religious and theological error from which it sprung. Thus the synod of 1656 prepared the way for another which was assembled only six years afterwards. Under the continued and growing pressure of the difficulties 21 which I have just mentioned, the General Court of Massachu- setts issued an order for a general synod of elders and messen- gers from all the churches of that colony. That fourth synod met at Boston in 1662. Two questions only were referred to it for discussion and decision : first, " Who are the subjects of baptism ?" and secondly, " Whether according to the word of God there ought to be a consociation of churches, and what should be the manner of it?" After much deliberation and debate, the synod gave its answer, not unanimously, but by a vote of more than seven to one, as reported by Cotton Ma- ther. Yet in that small minority there were " several reverend and judicious persons," whose dissent greatly impaired the force of the result. Most of the seven " propositions " in which the judgment of the majority concerning the subjects of baptism was summed up, are substantially accordant with what I suppose to be the ordinary practice in our churches at the present time. But the fifth of those propositions reaffirmed and com- mended to the churches the crude expedient of the half-way covenant.* It did not merely provide that baptized persons growing up in the bosom of the church with blameless char- acter, and without any overt denial of the faith in which they were nurtured, might offer their children for baptism without being required to demand and obtain at the same time the privilege of full communion. But it also provided that such persons, as a condition preliminary to the baptism of their children, should make a certain public profession of Christian faith and Christian obedience, including a formal covenant with God and with the church, which at the same time was to be understood as implying no profession of any Christian experi- * " Church members who were admitted in minority, understanding the doctrine of faith, and publicly professing their assent thereto; not scandalous in life; and solemnly owning the covenant before the church, wherein they give up themselves and children to the Lord, and subject themselves to the government of Christ in the church, their children are to be baptized." 22 ence. The former, by itself, might have been a comparatively harmless innovation. The latter was a grave theological error, hardening and establishing itself in the form of an ecclesias- tical system. Neither of the two western colonies was represented in that synod. Connecticut was occupied just then with the excite- ment of receiving its charter from the king, and with the effort to extinguish the independent jurisdiction of the New Haven colony, in which there was a strong and united opposition to the principles that seemed likely to prevail. But as soon as it had become certain that New Haven was under a necessity of giving up its independence, and that a new and greater danger, impending over all the colonies, would compel those towns to take refuge under the charter, the General Court of Con- necticut availed itself of the opportunity to give a very explicit sanction to the new principle of church-membership, com- mending it to all the ministers and churches, for adoption, as a rule of practice. It even " desired that the several officers of the respective churches would be pleased to consider whe- ther it be not the duty of the court to order the churches to practice according to the premises, if they do not practice without such order."* Here is evidence not only that the old way of the churches was to be subverted, but also that the churches were slow in yielding to the outside pressure. Had they stood upon their congregational independency alone, they would not have submitted. Less than two years after that intermeddling of the legisla- ture with a purely ecclesiastical question, the difficulties that had so long existed in the church at Hartford, were coining to a crisis. John Whiting, a son of one of the wealthiest and most honored among the first planters of Hartford, and Joseph Haynes, a son of the first governor of that colony, had be- , _ * Colonial Becords of Conn., (J. H. Trurubull,) vol. i, 438. ? 23 come the successors of Hooker and Stone. Both were young ; Whiting thirty-one years old, and Haynes only twenty-live. A letter from John Davenport to Gov. Wihthrop, dated June 14, [24J 1666, gives us some insight into the state and pro- gress of the controversy. " I feel at my heart," said the stiff old Congregationalist, "no small sorrow for the public divi- sions and distractions at Hartford. Were Mr. Hooker now in v vis, it would be as a sword in his bones that the church which he had planted there should be thus disturbed by inno- vations brought in and urged so vehemently by his young suc- cessor in office, not in spirit ; who was so far from these lax ways that he opposed the baptizing of grandchildren by their grandfathers' right." " But he is at rest ; and the people there grow wofully divided, and the better sort are exceedingly grieved, while the looser and worser party insult, hoping that it will be as they would have it, viz : that the plantations shall be brought into a parish way, against which Mr. Hooker hath openly borne a strong testimony in print. The most of the churches in this jurisdiction are professedly against this new way, both in judgment and practice, upon gospel grounds, namely : New Haven, Milford, Stratford, Branford, Guilford, Norwalk, Stamford, and those nearer to Hartford, namely Farm- ington, and the sounder portion of Windsor, together with their reverend pastor Mr. Warham, and I think Mr. Fitch and his church also." Probably the writer suspected, if he did not positively know, that his friend the governor was prudently favoring the innovation. If so, we can easily understand the reason of his writing just in this vein. After having intimated that he and others who were of the same opinion, could not be expected to continue silent when " the faith and order of the churches of Christ " were to be contended for ; and having made allusion to the work which he had published against the propositions of " the Bay-Synod," and to another book of his on the same theme, which remained unpublished, he proceeds 24 to let the governor know how the facts then recent at Hartford, seemed, when reported at a distance. " I shall briefly sug- gest unto you what I have heard, viz : that before the last lecture-day, when it was young Mr. Haynes' turn to preach, he sent three of his party to tell Mr. Whiting, that the next lecture-day he would preach about his way of baptizing, and would begin the practising of it on that day. Accordingly he preached, and water was prepared for baptism, (which I suppose was never administered in a week-day in that church before,) but Mr. Whiting, as his place and duty required, testi- fied against it, and refused to consent to it. Much was spoken to little purpose by some of Mr. Haynes' party. [The " silent democracy " had found their tongues.] But when Mr. War- ham began to speak, one of the church rudely hindered him, saying to this purpose, 'What hath Mr. Warham to do to speak in our church matters ?' This check stopped Mr. Warham's proceeding at that time." The writer then interrupts his nar- rative to show that inasmuch as the matter in hand con- cerned not that church only, but was " of common concern- ment to all the churches in these parts," Mr. Warham ought to have been heard ; " but," he adds, with something of an old man's querulousness, " we live in times and places when the faces of the elders are not duly honored." Resu- ming his narrative, he says, " Yourself prudently concluded that that day was not a fit season to begin their purposed practice, seeing it was not consented to but opposed. And so it ceased for that time." He then proceeds to expostulate against an arrangement which, as he was informed, had been made for a public dispute between the two ministers on the next lecture day, and to propose in place of it, a written discussion of the question. Of the former plan he says, " No good issue can ra- tionally be expected of a verbal dispute, at that time, and in that place, where so many are likely to disturb the business with interruptions and clamors, and to prepare a sufficient 25 number to overvote the better party, for the establishment of the worser way. So truth shall be dethroned, and error set up in the throne." Of his own plan he says, "This is the most suitable way for a peaceable issuing of the dispute, with solid judgment, and with due moderation and satisfaction ; and let all practice of Mr. Haynes' opinion be forborne till the truth be cleared. But if Mr. Haynes refuseth this way, I shall suspect that he more confides in the clamors of his party than in the goodness of his cause, or in the strength of his arguments, or in his ability for disputation."* What the result was of young Mr. Haynes' challenge of his colleague to a public dispute, or of old Mr. Davenport's gratuitously offered advice, we have no means of knowing, except in general that Mr. Haynes and " his way of baptizing," were in the major- ity ; and that three years afterwards Mr. Whiting and his ad- herents, under the advice of a council of elders, and with a full permission from the General Court, withdrew from the original church in Hartford, for the sake of "practicing the Congregational way." In the preamble to the covenant which they adopted on the day of their being formally con- stituted a distinct church, (Feb. 12, [22] 1670,) the seceding party made a distinct profession of the Congregationalism, from which the First church had departed. " Public opposi- tion and disturbance," such was the language of their pre- amble, " hath of late years been given, both by preaching and practice, to the Congregational way of church order, by all manner of orderly establishments settled, and for a long time unanimously approved and peaceably practiced in this place." " We," therefore, " declare that according to the light we have hitherto received, the forementioned Congregational way (for the substance of it,) as formerly settled, professed and prac- ticed, under the guidance of the first leaders of this church of * History and Genealogy of the Davenport Family, pp, 360-864. 5 26 Hartford, is the way of Christ." Their statement of the " main heads or principles " which constitute and define the Congregational way, though very brief, is an exact summary of the Congregationalism which we find asserted in the Cam- . bridge Platform.* Notwithstanding the strenuousness of the opposition, and the divisions among ministers and churches, of which the proceedings at Hartford are a specimen, the new principles and practice gradually prevailed. There was no longer any pretense that the new way was really and simply the Congre- gational way. In 1676, the ecclesiastical and religious character of Connecticut was officially represented to the Lords of trade and plantations, in these words : " Our people, in this colony, are some of them strict Congregational men, others more large Congregational men, and some moderate Presbyterians. The Congregational men of both sorts are the greatest part of the people of the colony. There are four or five Seventh-day men, and about so many more Quakers." A very intelligible classification in the light of what we know about the eccle- siastical movement then in progress ! The new system was " LARGE Congregationalism," with some not yet assimilated mixture of "moderate Presbyterianism ;" and the "strictness" of the old Congregational way was gradually failing and dying out. As the aged ministers and other old men, honored and influential, who had resisted the conclusions of the Mas- sachusetts synod, passed away, the half-way covenant came in with the new generation of pastors and church members. From the first, the predominating influence in the govern- ment seems to have favored the new system. I have already men- tioned one instance of direct legislative intermeddling, which occured even before the absorption of the New Haven colony by Connecticut had been quite consummated. Another in- stance took place in 1666, while Mr. Whiting and Mr. Haynes, * Trumbull's History, vol. i, pp. 461-463. 27 in the church at Hartford, were at the hight of their dispute. At that time the General Court undertook to force the new system into operation by means of a clerical convention, in- cluding all the teaching elders in the colony, together with those ministers who, like the two Noyeses, were settled in towns where no churches had been gathered, to whom were to be added four from Massachusetts, selected and invited by the same authority. At first it was thought that such a conven- tion might be made to pass for a synod, and it was so denom- inated in the order. But the jealousy of the churches having had time to manifest itself, the name was changed, and by a new order the meeting was required to take the humbler title of "an assembly of the ministers of this colony." The whole movement, however, notwithstanding this timely con- cession, seems not to have proceeded according to the inten- tion of its authors, and after one session, [May, 1667] in which it became manifest that the ministers were not very manage- able, the assembly was quietly and adroitly got rid of before the time arrived to which it had adjourned itself. The next year a different movement was made. Four min- isters, one from each county,* were commissioned to meet at Saybrook, "to consider of some expedient for our peace, by searching out the rule, and thereby clearing up how far the churches and people may walk together within themselves, and one with another, in the fellowship and order of the Gos- pel, notwithstanding some various apprehensions among them in matters of discipline respecting membership and baptism, &c." Those commissioners made their report in May, 1669, but what it was does not appear. No trace of it can be found, save one enactment which stands upon the record of that ses- sion, and which appears to have been intended as a comprom- ise. The preamble of that act refers to the great divisions * The ministers appointed were James Fitch, of Norwich, Gershom Bulkley, of Wethersfield, Joseph Eliot, of Guilford, and Samuel Wakeman, of Fairfleld. 28 in the colony " about matters of church government." Moved by a regard " for the honor of God," for the " welfare of the churches," and for " the public peace so greatly endangered," the court undertakes to pronounce upon the matter. First, " This Court do declare, that whereas the Congregational churches in these parts, for the general of their profession and practice, have hitherto been approved, we can do no less than still approve and countenance the same to be without disturb- ance until better light in an orderly way doth appear." Is there not something particularly significant in this? "The Congregational Churches in these parts," whose way was mark- ed out and defended by Hooker and Davenport, as well as by Cotton and the authors of the Cambridge Platform, have hith- erto been approved " for the general of their profession and practice," and therefore their liberty to continue in their course is to be undisturbed " until better light in an orderly way doth appear." But this intimation of another ecclesiastical system looming in the future is not all. In the second place, "For- asmuch as sundry persons of worth for prudence and piety amongst us are otherwise persuaded, (whose welfare and peace- able satisfaction we desire to accommodate,) this Court doth declare that all such persons, being also approved according to law as orthodox and sound in the fundamentals of Christian religion, may have allowance of their persuasion and profes- sion in church ways or assemblies without disturbance." All this was right undoubtedly. But it shows, plainly enough, that the deplored divisions about church government were caused by the strong preference which "sundry persons of worth for prudence and piety" had manifested for a new ecclesiastical system which was not Congregationalism. That system was old in the old world, but new in New England. It was the system of all national churches, and therefore of the Presbyte- rian party in the Long Parliament and the Westminster Assem- bly. It was what Davenport called the " parish way" a sys- 23 tem under which the local church, as a covenanted brother- hood of souls renewed by the experience of God's grace, was to be merged in the parish ; and all persons of good moral character living within the parochial bounds, were to have, as in England and Scotland, the privilege of baptism for their households, and of access to the Lord's table.* From that time, the Legislature seems not to have meddled again directly with the question, being satisfied, perhaps, that time would bring the change so much desired. And time did bring the change. It is difficult to say where the resistance to the half-way covenant ceased. Gradually, the churches, weary of contention, fell into the new way for the sake of peace. Perhaps the great movement for a moral and religious reformation, inaugurated in Massachusetts by the reforming synod (as it is called) of 1679-80, with those solemn co venantings which ensued, contributed something to the change. The church at New Haven, I suspect, yielded at or soon after the ordination of Mr. Pierpont in 1684. Near the close of the century when Haynes and Whiting had been succeeded by Woodbridge in the First church, and Buckingham in the Second, we find both pastors and both churches united in the half-way cove- nant method of churchdiscipline. The principles of the synod of 1662 were for the time victorious throughout New England ; * "At a Court of Election held at Hartford, May 13th, 1669" ******** " The return of the Keverend Mr. James Fitch, Mr. Buckley, Mr. Wakeman and Mr. Eliot was read in this Court, and left upon the file" ******** " This Court having seriously considered the great divisions that arise amongst us about matters of Church government, for the honor of God, welfare of the churches, and preservation of the public peace so greatly hazarded, do declare that whereas the Congregational churches in these parts, for the general of their profession and prac- tice have hitherto been approved, we can do no less than still approve and counte- nance the same to be without disturbance until better light in an orderly way doth ap- pear ; but yet forasmuch as sundry persons of worth for prudence and piety amongst us are otherwise persuaded, (whose welfare and peaceable satisfaction we desire to accommodate,) thia Court doth declare that all such persons, being also approved according to law as orthodox and sound in the fundamentals of Christian religion, may have allowance of their persuasion and profession in church ways or assemblies without disturbance." J. If. TruinbulVa Colonial Records of Connecticut and the new system "was bringing forth fruit after its kind, in the wide growth of a reliance on forms and outward moralities as the only attainable substitute for an unattainable experience of spiritual conversion, and in the development of a porten- tous though unrecognized tendency toward the hierarchical and sacramentarian type of Christianity. In 1708, when the Gen- eral Court of Connecticut issued its rescript to convene our Saybrook synod, the venerable Stoddard, of Northampton, a soundly Calvinistic divine, a faithful pastor, an earnest and evan- gelical preacher, had already published his argument to prove that men confessedly without any spiritual experience are fit subjects of full communion in the church, and ought not to be excluded from that most important means of spiritual quicken- ing, the Lord's Supper, if only they will honestly engage to con- form their outward conduct to the accepted rules of Christian morality. Nor was the principle for which he argued, and which afterwards bore his name, a novelty at that time in New England. Silently, widely, and for at least a quarter of a century, the practice had preceded the public vindication of it. What then remained to carry out and finish the great change which had already been achieved ? It will be remembered that two questions had been referred to the Massachusetts synod of 1662. In the great controversy and agitation that arose upon the answer given to the first of those questions, the whole sub- ject matter of the second seems to have been for the time for- gotten. But there was an answer to the second question and in proportion as the principles asserted by the synod in relation to church membership prevail, and are carried out to their re- sults, it becomes necessary to provide a government not only in the churches, but over them. To the question, " whether, ac- cording to the word of God, there ought to be a consociation of churches, and what should be the manner of it ?" the sy- nod of 1662 had given a clear and unequivocally Congrega- tional answer. It declared the entire and complete ecclesiasti- 31 cal power of every local or particular church. It re-affirmed, with much accuracy of statement, the principles which the Cambridge Platform had affirmed concerning " the commun- ion of churches one with another." It defined "the consoci- ation of churches " as " their mutual and solemn agreement to exercise communion in such acts as aforesaid among them- selves, with special reference to those churches which by Prov- idence are planted in a convenient vicinity, though with liberty reserved, without offense, to make use of others, as the nature of the case, or the advantage of opportunity may be had thereun- to." It commended such consociation to " the churches of Christ in this country having so good opportunity for it," as a duty urged upon them by various considerations of expedi- ency, and warranted by principles laid down in texts of Holy writ. It proposed, as the manner in which this consociation, or explicit covenant of communion between churches, should be effected ; that each church should enter into the confedera- tion by giving its open consent to these principles and rules of intercourse. In Massachusetts, the ancient charter of self- government had been abrogated, and the colony had been brought into a stricter dependence on the king, before the the- ory of the half-way covenant had obtained its full ascendency in the churches ; and there it could not but be felt that any attempt to set up a new and more formal church-establishment, might possibly result in subjecting all their churches to Eng- lish laws and the English Episcopacy. But in this colony there was a different condition of affairs, and a different feeling. Here the ample charter of political power, obtained by the ad- mirable diplomacy of Winthrop from the easy good-nature of Charles II, and the ignorance or thoughtlessness of his minis- ters, had been strangely continued in force ; and a more explicit ecclesiastical establishment might seem to be as practicable as it was desirable. Do we not find, in all this, some illustration to aid in the in- 32 terpretation of that legislative order by which the synod of 1708 was convened at Saybrook ? What were the " defects in the discipline of the churches of this government ?" What need was there of " a more explicit asserting of the rules giv- en in the Holy Scrictures ?" The notorious defects, and the want of a more explicit asserting of scriptural rules, might all be summed up in two facts. First, the old Congregational way had been gradually given up, and what they called a " large" Congregationalism a loose half-way covenant Congre- gationalism, " moderately Presbyterian " in its sympathies and tendencies, and more than moderately Presbyterian in its needs, had been gradually accepted ; and secondly, those loosely Con- gregational churches, with all their Presbyterian need of gov- ernment over them, were independent of external rule. The General Court, with its constant intermeddling in church quar- rels, could only aggravate the evils which it could not control ; and there was no ecclesiastical authority that could decide judi- cially and conclusively. Here then was the need of a new plat- form in order to a more formal and explicit church establish- ment. " Strict Congregationalism," whatever may be its ad- vantages in other respects, is, for such purposes, a very incon- venient and intractable form of organic Christianity. The original bill for that act of the General Court the ver- itable autograph, as it passed through the forms of legislation one hundred and fifty-one years ago, has been preserved in the archives of the State. A few days ago, I had the opportunity of seeing it. The endorsements on that little slip of paper tell us that the bill passed first in the upper House (no date being given) then, that on the 22d of May, a committee of confer- ence was appointed in the lower House then, that on the 24th the bill passed. Evidently there was something in it which encountered opposition among the plain honest men of democratic tendencies and sympathies, such as have always constituted the House of Representatives in the General As- sembly of Connecticut. Some of them were evidently afraid that some danger to liberty, or to the true order of the gospel, might be concealed in the proposal. It would be interesting to know what was said in the House, and what was done in the committee of conference. Did mere explanation satisfy ? Or was some amendment necessary, before the deputies from the towns would consent to the proposal which had come from Governor Saltonstallandthe Assistants? Turning from the en- dorsements to the face of the bill, we find one significant inti- mation. In its original draft, the order required the ministers of the colony to meet at 'their respective county towns to con- sult and agree on plans for the government of the churches. The words, " with such messengers as the churches to which they belong shall see cause to send with them," are an interlin- eation. Whoever may have been the author of this project, the first intention was, that a representative body of ministers, convened by the authority of the civil government, without any opportunity given for the churches to express either ap- probation or dissent, should prepare a system or " form of ecclesiastical discipline," which might be commended to the churches, perhaps imposed upon them, by the legislative power of the colony. By way of afterthought and concession, an opportunity was given to the churches to participate in the proceeding by sending messengers, or to express their disap- probation by refusing to send. It is noticeable that the records of the meeting at Saybrook show a very great disparity of numbers between the ministers who were present and the messengers of the churches ; the ratio of the ministers to the messengers being that of three to one. How many of the churches had " seen cause " to give their sanction to the constituent county meetings by sending their delegates, does not appear. Was it merely accidental tha.t from New Haven county not one individual appeared as repre- senting any church ? Had the old antipathy which the church- 6 34 es in the New Haven jurisdiction cherished against any possi- bility of subjecting the churches to the civil power, survived so long ? The first act of the synod was one in which we may be sure they were unanimous. As yet there had been in New England, since the synod of 1637, no controversy or discussion properly theological. No indication of any serious difference of judg- ment among the churches, or among their pastors and teachers, on any doctrinal question, appears till a much later date, so far as I can remember. Doubtless, then, it was with one consent, and without any demurrer or delay, or any suspicion of each other's soundness, that the synod (for so it was in some sense, though it did not formally represent the churches) ac- cepted the Confession of Faith which stands connected with the Saybrook Platform. " We agree that the Confession of Faith owned and assented unto by the elders and messengers assembled at Boston, in New England, May 12, 1780, being the second session of that synod, be recommended to the Honora- ble General Assembly of this Colony, at the next session, for their public testimony thereunto as the faith of the churches of this Colony." There was no need for them to declare, by any authority of their own, what was, and ever had been the doc- trinal belief of the churches of Connecticut. But what they proposed was that the civil government of the Colony should give a " public testimony " to that well known confession originally drawn up by the Westminster Assembly under a commission from the Long Parliament ; then revised and mod- ified by a meeting of Congregational pastors and delegates con- vened at the Savoy in London by the permission of the Lord Protector Cromwell ; then modified again by the Reforming Sy- nod of Massachusetts in 1680, and by them brought into a near- er conformity with the original Westminster Confession. By a " public testimony from the civil government," that confession was to be invested with a new authority in Connecticut, and 35 was to become the doctrinal basis of a new ecclesiastical " es- tablishment." The next act of the synod, in the order of their report, is given in these words: " We agree also, that the Heads of Agree ment assented toby the United Ministers, formerly called Pres- byterian and Congregational, be observed by the churches throughout this Colony." Here we find the synod acting, or seeming to act, as if it were invested with full and final power to impose a Platform on the churches. " We agree " that a certain code of rules and principles " be observed by the churches throughout this Colony." Doubtless it was a very reasonable and proper thing for them to agree in accepting and approving the Heads of Agreement. And if they had com- mended those Heads of Agreement to the churches for their acceptance and adoption, that also would have been a very reasonable and proper thing. Or if they had commended the Heads of Agreement to the government of the Colony that it might be by them incorporated with the basis of the proposed religious establishment, that would have been in full conform- ity with the commission under which they were sitting as a synod. But that imperious phrase, " We agree that the Heads of Agreement be observed by the churches throughout this Col- ony " might seem to have been an oversight. Those u Heads of Agreement, assented to by the United Ministers formerly called Presbyterian and Congregational," were an English platform. In old England, Puritanism had been broken down, and had suffered a total defeat, in conse- quence of the pertinacious disagreement between the Presby- terians with their passion for a national church and a state es- tablishment of religion, and the Independents or Congregatiou- alists, with their unyielding demand for a more radical refor- mation, and a larger measure of ecclesiastical liberty. After the restoration of the Stuarts to the throne, and of the old ecclesi- astical system, the mutual repulsion between those two bodies 36 of Nonconformists was gradually weakened under the pressure of an impartial persecution ; while the restraints and disabil- ities which hedged them in, made it impossible for them to organize anything. When a more tolerant policy had begun to prevail under the reign of William and Mary, the differences between Presbyterians on the one hand, who could only gather isolated congregations, and who had lost all hope of ever be- coming the national church of England, and Independents on the other, who repudiated the idea of a national church ; and who desired no classical or synodical organizations was theoretical rather than practical. At last, in the year 1691, a formal union of the Pedo-baptist dissenting ministers in and about London, was effected on a platform of rules and Scrip- tural principles, which, for the most part, ignored, or covered up in comprehensive statements, the heads of difference be- tween the Presbyterian and Congregational theories. That platform, for so it might have been denominated by those who framed it, was modestly entitled " Heads of Agreement." It was not a compact among churches, nor was it formed by any representative convention. It was only the statement of a method in which certain ministers of the gospel, differing in the theory of ecclesiastical order, had agreed to recognize each other, and to bring about, if they could, a more intimate com- munion among their churches. Framed for such a purpose, it could not but imply as its basis the right of each congregation or worshiping society to manage its affairs in its own way ; and so it was in fact, though not in name, a Congregational plat- form. While the differences between that and the Cambridge Platform are not very striking, and are by no means offensive in expression, even to a rigid Congregational ist, the setting up of the Heads of Agreement by the Say brook synod, as a substi- tute for the old platform, was not without significance. It im- plied that the new form of ecclesiastical government in Connec- 37 ticut was to be, in some sort, and to some extent, a compro- mise with Presbyterian principles. A single glance at the English platform thus introduced and commended, is sufficient to discover that it is designed to pro- duce some uniformity of discipline in churches mutually inde- pendent. But in respect to any method of making an appeal from the erroneous judgment of a particular church, or bring- ing the influence of neighbor churches to bear on a delin- quent church, it is far less explicit than the Cambridge Plat- form. There remained, therefore, for the synod, another, and more difficult duty. That " perma'nent establishment among ourselves " which the political leaders of the Colony so much desired, and that "good and regular issue in cases subject to ecclesiastical discipline," without which, the hope of an estab- lishment would be chimerical, had not yet been provided for. Fifteen "Articles of Discipline" the synod's own work were therefore introduced into the report, as having been agreed upon " for the better regulation of the administration of church discipline in relation to all cases ecclesiastical, both in particular churches and councils, to the full determining and executing the rules in all such cases." What the meaning of those articles is, or rather what their meaning was when they were new, remains to this day a doubtful question ; and I believe that I may say that, even now, one of our heads of agreement, here in Connecticut, is that on that question we agree to differ. The synod's fifteen Articles seem to be, in effect, a compromise between that simple and purely Congregational method of consociation which was proposed by the Massachu- setts synod of 1662, and something else that was intended to be a great deal more stringent. Thus the work of the synod was completed. Whether they understood their own work or not, they unanimously voted for it ; r and the three documents which constitute the Saybrook Platform, were, one month afterward, presented to the legisla- 38 ture, in its October session at New Haven, for approval and es- tablishment. The legislative act which ensued, is, every word of it, worth repeating here. "The Reverend ministers, delegates from the elders and messen- gers of this government, met at Saybrook September 9th, 1708, having presented to thisA ssembly a Confession of Faith, Heads of Agreement, and regulations in the administration of church disci- pline, as unanimously agreed and consented to by the elders and churches in this government ; this Assembly doth declare their great approbation of such an happy agreement, and do ordain that all the churches within this government that are, or shall be, thus united in doctrine, worship, and discipline, be, and for the future shall be owned and acknowledged established by law ; provided that nothing herein shall be intended or construed to hinder or prevent any society or church, that is or shall be allowed by the laws of this government, who soberly differ or dissent from the united churches hereby established, from exercising worship and discipline, in their own way, according to their consciences." Several particulars in this act seem remarkably significant. First, it is very coolly and, with due reverence to the memory of Governor Saltonstall and his associates in the government, we might even say, audaciously affirmed that the Saybrook Platform had been presented to that General Court as a thing " unanimously agreed and consented to by the elders and churches." In other words it was pretended that those sixteen men at Saybrook, twelve of them ministers convened only as ministers by the simple mandate of the government without any reference whatever to the consent of the churches, and the other four of them deputies of the deputies whom some of the churches had sent to the several county meetings were " the elders and churches of this government ;" and that what they, in that little conclave, had "agreed and consented to," needed no approbation or acceptance from any of the forty churches 39 then existing in Connecticut. It may be doubted whether a more signal instance of merely arbitrary imputation can be found any where save in some men's science of theology. Yet this is only an instance of the style in which the legislature of Con- necticut, from the first, was wont to meddle in ecclesiastical affairs. In the next place, the new Platform is deliberately and dis- tinctly imposed upon the churches by excluding from the benefits of the previously existing establishment every church thatshould refuse conformity. Heretofore, all churches, formed with the consent of the government and the approbation of neighbor churches, had been equal in privileges. Their teach- ing elders, and none others, were the authorized ministry in the several towns and parishes, their administrations the only au- thorized administrations. But this act expresses the intention of the government to repudiate and disown all churches that should insist on the ancient system of church order, or what was called the Congregational way. Forty years before, it had been ordained that as the Congregational churches had been approved, they should still be countenanced and protected till better light should appear; though, inasmuch as there were sundry persons of prudence and piety presbyterially inclined, it was provided that such persons, being approved according to law as orthodox in the fundamentals of the Christian reli- gion, should be allowed their own persuasion and profession of church ways without disturbance. But now the long expected light had come, and henceforth the churches of the new Plat- form were to be the only ecclesiastical establishment in Con- necticut, In the third place, was the proviso at the close of the act fairly understood on all sides? The fair construction of it seems to be that if the church in New Haven, for example, or the church in Norwich, should refuse submission to the Say- brook Platform, and insist upon proceeding in the Congrega- 40 tional way, it might indeed maintain its separate worship without disturbance, but it should no longer be in a legal con- nection with the town ; it should no longer have a right to the place of worship established by the town, and its ministers should no longer have a right to public encouragement and support. But there is reason to doubt whether the proviso was so understood by those who enacted it or at least whether it was so understood by all of them. In conformity with this new law, a convention, or council of ministers and churches was soon held in each of the four counties into which our territory was then divided. In Hart- ford County, (which included Waterbury in one direction, and Windham, Colchester and Plainfield in another,) the thirteen churches then existing were confederated under the new reli- gious constitution of the Colony in two consociations, and their elders were accordingly united in two associations. Each of the other counties became one ecclesiastical district. So that when the first General Association of the Colony of Connecticut was convened at Hartford in May, 1709 a meeting of which no record is extant, but which is incidentally noted in the Colo- nial Records* the body included five particular associations. But how was the new religious constitution received by the churches ? And how did they understand it when they sub- mitted to it ? Our venerable historian, Dr. Trumbull, says that the Platform " met with a general reception, though some of the churches were extremely opposed to it." He also tells us that "somewhat different constructions were put upon the con- stitution. Those who were for a high consociational govern- * May, 1709. " It is ordered and enacted by the Governor, Council, and Represen- tatives iu General Court assembled, and by authority of the same, That the Reverend Elders, the General Delegates of the several Associations of Elders within this Colo- ny, now assembled in Hartford, do revise and prepare for the press the Confession of Faith, Articles of Agreement between the united brethren in England, formerly called Presbyterian and Congregational, together with the Discipline agreed upon by the General Council of the Reverend Elders and churches of this Colony assembled nt Saybrook" * * * "and being revised, that the same shall be forthwith printed/' 41 ment, construed it rigidly according to the Articles of Disci- pline ;" and others by the Heads of Agreement ; or at least they were for softening down the more rigid articles by construing them agreeably to those heads of union." There remain, within our reach at this day, some facts and documents to illus- trate the testimony of this careful and honest historian. For example : The convention for New Haven county was held at Branford on the 13th of April, 1709. Five elders were present ; and their five churches were represented by eight messengers. Three churches and their elders made no appear- ance in the council, namely, Guilford, where Thomas Rug- gles was pastor, Wallingford, where Samuel Street had been pastor more than thirty years, and East Haven, where Jacob Hemingway had been quite recently ordained to the pastoral office. The story is that the churches which were represented in the council had particularly charged their messengers to "take care to secure their Congregational privileges." Of course the Articles of Discipline were seriously called in ques- tion by some members of the council ; and we are told that " the Rev. Mr. Andrew and Mr. Pierpont interpreted these ar- ticles to their satisfaction." Not content with oral explana- tions, they insisted that the sense of the ambiguous articles should be written and fixed to prevent a different interpreta- tion in time to come ; and that written interpretation, which they placed upon their minutes, makes the Platform a purely and thoroughly Congregational confederation of Congregational churches. Even " the sentence of non-communion" against an erring and obstinate church, as provided for in the sixth article, was not to be declared till the constituent churches should have been informed of the -council's judgment, and should have expressed their approval of it.* *Narrative of the Proceedings of the First Society and Church in Wallingfbrd, &c. By Jonathan Todd, 175a, pp. 38-37. Also, Congregational Order, pp. 284-286. 7 42 On the other hand, the convention of elders and messengers for Fairfield County had held its meeting, at Stratfield, just four weeks earlier, [Mar. 16.] Every elder in the county was there, six in all. Of the eight churches, Greenwich only (which seems to have been in a disorganized condition) was not repre- sented ; and Norwalk alone was contented with a single mes- senger. The record of that meeting is preserved at length upon the record-book of the Stratfield church. It was not till the second day of the session that any vote was taken. Then, after a vote to institute one consociation for the county, an ex- tended ultra- Presbyterian interpretation and construction of the Articles of Discipline was put upon the record. It was dis- tinctly resolved that the pastors, met in one consociation, have power, with the consent of the messengers of our churches chosen and attending, authoritatively and decisively to deter- mine ecclesiastical affairs brought to their cognizance, accord- ing to the word of God : arid that our pastors, with the con- currence and consent of the messengers to be chosen and that shall attend, upon all future occasions, have like authori- tative, juridical and decisive power of determination of affairs ecclesiastical ; and that in further and fuller meetings of two consociations together * * * there is the like authorita- tive, juridical, and decisive power," &c. It was also resolved " that, in the sixth paragraph of said conclusions, we do not hold ourselves obliged in our practice to use the phrase of ' the sentence of ' non-communion' but instead thereof to use the phrase of the sentence of excommunication, which, in our judgment, may be formally applied in the case expressed in said paragraph ;" and furthermore, " that the judgment of the consociation or council be executed by any pastor appointed thereto by the council, when the pastor that hath already dealt in the case, hath not a freedom of conscience to execute the same." And as if to show more completely the genius of the system under that construction of it, there was a formal reso- 43 lution " that all persons that are known to be baptized, shall, in the places where they dwell, be subject to the censures of admonition and excommunication, in case of scandal commit- ted and obstinately persisted in." How far this new ecclesiastical constitution, as expounded and applied in Fairfield county, differed from the Congrega- tional way as marked out by the fathers of New England by how many " degrees toward the antarctique" (in the phrase of the first John Davenport,) it had "varied from the first ways of reformation here begun" is evident enough to any who will consult such an authority as our venerable Hooker. He says distinctly. The church " is so far subject to the consociation of churches, that she is bound, in case of doubt and difficulty, to crave their counsel, and if it be according to God, to follow it ; and if she shall err from the rule, and continue obstinate there- in, they have authority to renounce the right hand of fellow- ship with Aer."* He says expressly, in treating of the power of synods or councils, " They have not power infli- gendi censuras, utpote excommunicationis." " They have no power to impose their canons or conclusions on the church- es."! And throughout the whole of the fourth part of his Survey of the sum of church discipline, he reasons continually against that same juridical and decisive power of councils or synods, and especially that power of excommunicating individuals or churches, which the Fairfield consociation in 1709 dared to challenge for itself. John Woodward, pastor of the Norwich church, has already been named as one of the scribes in the Saybrook synod. The incident has been commemorated, doubtless with some degree of correctness, that when the act of the legislature, adopting the new Platform as the ecclesiastical constitution of the colo- ny, had been passed, he read that act to his congregation but without the proviso. Thereupon, as the story is given by * T. Hooker, Survey, part 2, chap. 8, p. 80. t Ibid. p. 4, c. 8. 44 Isaac Backus the Baptist historian, "Richard Bushnell and Joseph Backus, Esquire.s, who [as representatives of the town] had opposed that scheme in the Assembly, informed the church of the liberty they had to dissent from it ; but the minister carried a major vote against them. Therefore these represen- tatives and other fathers of the town withdrew * * and held worship by themselves for three months. For this the minister and his party censured them." " But not long after the Norwich minister had censured their representatives, he con- sented to refer the matter to a council ; and they followed it with council after council for about six years." " At last, by advice of a council that met August 31, 1716, said minister was dismissed, and the church in Norwich determined to abide upon its ancient foundation." The successor of Mr. Wood- ward, Dr. Lord, was required at the time of his settlement to accept the Cambridge Platform as the assertion of the rules of discipline given in the Scriptures.* Many incidents may be gleaned from public and private re- cords to show what kind of a government in and over the churches was intended by the anti-congregational party in those times. The first pastor in Durham was Nathaniel Chaun- cey, a very near relative of that Charles Chauncey who was a member of the Saybrook synod. His ordination took place in February 1711, after nearly five years of service as a candi- date. The question of his settlement had been long pending, because a portion of the people were not satisfied with his "judgment as to matters of discipline." Here was an instance of the conflict of opinions which at that period was producing so many divisions in Connecticut. What the particular ques- tions were between Mr. Chauncey and the dissentients from his judgment, does not distinctly appear. But just as the diffi- culty was coming to a crisis, " I heard" says Chauncey, " of * Hovey, Life and Times of Isaac Backus, pp. 23, 24. Backus, (1. c.) adds, "The church in East Windsor, under the care of Mr. Timothy Edwards, father of Mr. Jona- than, also refused to receive the Saybrook Platform." 45 the general meeting of the elders to be held at Saybrook. I told some of them [the malcontents] I thought it was wisdom to tarry until that was over. * * As soon as I could, I got a copy [of the new Platform] and let them have it to read among themselves. And having read and considered it, those that were members in full communion came to me, and told me that their business was to tell me they were all suited." There- upon he was invited to " take the pastoral charge." " At this meeting," he says, ;< something was said about the understand- ing of the Articles, to which I replied, if difficulty should be there, we must refer ourselves to the same power which drew them up, which was not objected against." The trouble, how- ever, was not yet disposed of. A mutual council was proposed r and was agreed to, but was afterwards merged in the ordaining council. The questions between the candidate and the minor- ity were laid before that council ; and according to his state- ment, " The result was this. I was called for and asked wheth- er, in difficult and weighty cases, I was willing the mind of the church should be known by some sign. I replied, I designed never to be any other than tender in such cases, and should like to have the concurrence of the church. But it may be that might be insisted on by some in trivial matters ; whereto, reply was made ' in things that I might judge or account best.' This I duly assented to. This is the whole of what I was obliga- ted to at that time ; namely, that the mind of the church be known by some sign in things that I myself should judge to be weighty and difficult."* Such was Nathaniel Chauncey's construction of the first article in the Saybrook Platform, which is that " the elder or elders of a particular church, with the consent of the brethren of the same, have power, and ought to exercise church discipline according to the rule of God's word in relation to all scandals that fall out within the * Chauncey Memorials, pp 102-103. 46 same.'' Surely the notion of " a silent democracy" had been fully developed when a pastor was settled with no other con- cession of privilege to the brotherhood in matters of church government, than that he would permit the mind of the church to be known by some sign in difficult and weighty cases, he himself being the sole judge as to what cases were weighty and difficult. The history of the churches in Connecticut, under the con- stitution formed at Saybrook, divides itself naturally into three half-century periods. For nearly fifty years, the working of the constitution was chiefly in the hands of the men who, to- ward the close of that period, became distinguishable as the "old light" party, They were Calvinists in theory; they seem to have accepted and held the established Confession of Faith without any difficulty or equivocation ; but they had been molded in their intellectual and religious habits, and in all their ideas of the church and its ordinances, by the influences which brought in the half-way covenant. They were very naturally, not to say inevitably, formalists, if we may use that word without implying that they rejected the idea of spiritual religion. It is not for any of us to say that they were not truly good men, and in their way earnest and faithful ; or that they were not doing a good work in their day, unlike as their ideas and modes of working were to ours. In those fifty years, the ecclesiastical constitution, notwithstanding any imperfections of its own, and notwithstanding any errors or excesses in the administration of it, was gradually bringing the churches, and especially the ministers into a closer union with each other ; and was preparing them for perils and conflicts, and for achieve- ments of which they had little anticipation. During that period, new towns were settled and incorporated, and every new town had its church, its meeting-house, and its minister ; two new counties were organized, and each new county had its consocia- tion of churches, and its association of pastors, according to the 47 Platform. The collegiate school soon migrated from its tem- poraiy abode at Say brook ; and in the home which, after a per- ilous conflict, had been gained for it at New Haven, it grew into a flourishing institution in a most intimate connection with the clergy, who, at the close of this period, had been ed- ucated there, almost without an exception. Great and persist- ent efforts were made for the reformation of morals, for the thorough indoctrination of the people by the domestic and pa- rochial catechising of children, and for the general education of the young in such parochial schools as the poverty of that period could provide. The dreadful tendency to barbarism a tendency incident to the growing up of a colony in such a wilderness, and aggravated by the effects of wars, Indian, French and Spanish, was heroically and not unsuccessfully re- sisted. By the laborious fidelity of those pastors in their ways of working, the people of their parishes were prepared, in some sort, for the great and memorable religious awakening which marks so signally the latter part of that half-century. And that the enthusiastic excesses, and the acrimonious controver- sies and recriminations which followed the awakening, did not produce by their repulsive force a far wider defection through cold Aminianism and Socinianism into mere Deism and Infi- delity, may perhaps be ascribed in part, to those intimate rela- tions among the churches, and especially among their pastors, which had been effected by the ecclesiastical constitution of the colony. But we must not forget what were the ends which the pro- jectors and contrivers of this constitution had in view. " A permanent establishment " was indeed obtained, for church and state were more securely bound together than before ; but how was it in regard to that " good and regular issue in cases sub- ject to ecclesiastical discipline," which was hoped for? The venerable Dr. Trumbull, ardent in everything, was an ardent friend to the ecclesiastical constitution ; but the second volume 48 of his history shows what he thought about the way in which it was administered while the " old light" men had the work- ing of it. That it had any efficacy at all in preventing, or in adjusting those local controversies which are inevitably inci- dent to the government of all self-governed churches, does not appear in all the history of that half-century. For example : In 1728, a difficulty arose in Guilford about the ordination of a pastor. A large minority of the church and parish protested in vain. Finding their protest disregard- ed by the ordaining council, as well as by the majority of the church and parish, they refused to sit under the ministry that had been thus imposed upon them, and withdrew. Nearly fifty of them were members of the church They were nu- merous enough to be a church by themselves ; and they judged themselves able to support the expenses of public worship. They distinctly renounced the Saybrook Platform, and falling back upon rights which they considered older and more sacred than the work of any synod, they set up worship as an inde- pendent Christian congregation, having employed a regularly approbated candidate to preach to them. In all these proceed- ings, we find no interference of the consociation. On the contrary when this seceding minority applied to the legislature, in 1729, for leave to become a distinct ecclesiastical society, their petition was rejected, and a commission of three minis- ters was appointed by the General Court to visit Guilford and attempt a reconciliation between the parties. That commit- tee, having heard and considered the objections urged by the seceding party against the minister, pronounced the objections insufficient, and simply advised the secession to return and fill up the vacant sittings in the great new meeting house, and to let the past be forgiven and forgotten on both sides. Of course such advice, offered in such a way, was not accepted ; and if the Reverend Commissioners had understood the nature of a Guilford parish controversy as well as we do in these later 49 times, they might have saved the paper on which their advice was written. Those seceders had made up their minds that Mr. Ruggles, the young minister imposed upon them by the majority, was not the minister for them. They had therefore made up their minds to disown the Saybrook Platform, with which, as the ecclesiastical establishment of the Colony, the cause of Mr. Ruggles and the majority seemed to be, in some way identified. On both points they were conscientious as well as willful perhaps the more conscientious for being will- ful certainly the more willful for being conscientious. The result of their petition to the General Court had wakened them to grave doubts concerning the right of the legislature to in- terpose with unsolicited advice in a dispute about the fitness of a given preacher for a given parish. Guided either by their own ingenuity or by that of some adviser, they came to the conclusion that as British subjects, they had a right to se- cede from the establishment. An act of Parliament, passed in the reign of William and Mary, and referred to in a statute of the Colony, for similar purposes, provided relief for sober dis- senters from the established order, and prescribed the steps by which a dissenting preacher and his congregation might obtain a legal protection. Claiming the benefit of that twofold legis- lation, the seceding party presented themselves before the coun- ty court in New Haven, that by taking the necessary oaths, and subscribing the required declaration, they might be qualified in law to worship by themselves. After a five months' oppor- tunity for deliberation and for consultation, the court yielded to their demand. But this, of course, did not exempt them from the necessity of paying the taxes imposed upon them by the parish from which they had seceded. They, therefore, from the vantage ground which they had gained, renewed their petition to the legislature for relief, and for a full incorporation as an ecclesiastical society. A partial relief was granted ; but the legislature adhering to its old habit of playing the bishop 8 50 over the churches, must needs persist in the preposterous at- tempt to bring the seceders back, and make them settle down under the ministry of Mr. Ruggles. An ecclesiastical council of ten ministers and churches, selected from three counties by the legislature, was ordered to meet in Guilford, and bring the controversy to a close. In compliance with the advice of that council, the church, acting judicially, suspended from com- munion those who had seceded from it, already more numerous than those they had left behind. It was yet to be discovered that church-censures in such cases have no efficacy for good. Thus the controversy proceeded. The General Association, at the proposal of the legislature, and with the consent of the separating party, met at Guilford, heard the parties, and adjourn- ed. Then the legislature sent a committee of its own, who heard the parties and reported recommending the appointment of another council. Such a council was appointed, with a commission from the legislature to hear and " finally deter- mine" the case ; but it accomplished nothing. Then another committee from the legislature went, heard the parties and report- ed ; then a third legislative committee went, who at last reported that to grant the prayer of the persevering petitioners, whose continual coming had so long wearied that honorable body, would be " for the peace of the town and the interests of reli- gion/' Five years that conflict raged, and thus it ended.* All this while the church in Gnilford. so persistently patron- ized by the General Court, had never accepted the Saybrook Constitution, arid therefore was not really one of the established churches according to the act of 1708. In that case, the church was not considered as dis-established by adhering to the original platform of the New England churches. But when a somewhat similar case of difficulty arose in Canterbury, a few years later, a very dissimilar course was taken. The majority of the church refused to accept, as their pastor, the minister whom . . *Trumbull, Hist, of Conu. vol. ii, chap, 7, 51 the majority of the parish had chosen. Yet the consociation of Windham county convened ; and by counting in sundry de- linquent members who were under censure, they increased the minority into what they thought might pass for a majority, and then proceeded to ordination. The church withdrew from the consociation, and from the parish, placed itself upon the ancient Congregational platform, and found that its separate meeting for worship was pronounced not only schismatic but illegal.* In Milford, not far from the same time, a minority protesting against the settlement of a pastor, and afterwards seceding, were compelled to take a course like that which had been taken by the minority at Guilford, and were even con- strained to make themselves, for the time being, Presbyterians under the presbytery of New Brunswick, in order to gain a toleration which they could not have as Congregationalists. After twelve years of legalized annoyance, they obtained from the legislature an incorporation as the Second Ecclesiastical Society in Milford, and their Presbyterianism vanished away.f At an early stage in the progress or perhaps I might more properly say, in the sequel of the great awakening, as soon as the irregularities and extravagances incidental to such a move- & o ment in such times, began to appear, the great body of the ministers throughout the colony were not unreasonably alarm- ed ; and it is not to be wondered at that, in their inexperience as to the way of dealing with such perils, and under the guid- ance of principles which they had always assumed as axioms, they were led into a too conservative policy. In New Haven county especially, the severest measures were employed by the association and the consociation against those pastors who could be charged with any irregularity. The pastor of Derby was excluded from the association because he had preached to a Baptist congregation within some other minister's parochial * Trumbull, vol. ii, pp. 178-184. Ho%'ey, Life and Times of Isaac Backus, p. 18. t Trumbull, vol. ii, chap. 13. 52 bounds. The pastor of West Haven, for some imprudent ex- pressions, was dismissed from his charge, notwithstanding his frankly expressed regret, and thereupon the " old light" men expressed their exultation by saying that they had put out one new light, and would put them all out. Three of the members of the New Haven association assisted in the ordination of a pastor over the church in Salisbury, which had been formed on the Cambridge Platform, and for that reason they were sus- pended from all associational communion.* The minister of Branford was a new light. On one occasion he preached to a little Baptist church in Wallingford. His so doing was, by the consociation, pronounced disorderly, and he was therefore de-, prived of his seat in that body. Not long afterwards, he was arraigned for various extravagant expressions in his sermons some of them obviously perverted and distorted, and for the general course of his policy in regard to the excitements of those times, and at last he was, in form, deposed from the ministry. He went on with his work in his own church and parish, his people, with few exceptions, adhered to him, not forgetting to pay his salary, and even increasing it. The legislature, on the petition of a few disaffected parishioners of his, endeavored to interfere, but did not succeed ; and that was the end of it. About seven years afterwards, he was quietly invited to sit with the consociation ; and no more was said on the subject.f The extant records of the General Association begin with the year 1738. That year there was a full meeting of ten members, every association being represented by two delegates. In 1741, eight were present, of whom the youngest was Joseph Bellamy. On that occasion, with warm expressions of thank- fulness to God " for an extraordinary revival of religion in this land," the most judicious and Christian suggestions were made to the particular associations as to what ministers should do at * Trumbull, vol. ii, pp. 195, 196. t Trumbull, vol. ii, pp. 196-233. 53 such a time, not only to promote the great awakening, but to maintain mutual confidence and earnest co-operation among themselves. The next year, with renewed expressions of thankfulness, warnings and cautions against errors of doctrine and irregularities in practice, and against the impending danger of divisions in the churches, were given out to the ministers ^^ and to the churches. The next year, (1743,) the utterances from the General Association are in a tone of still greater alarm ; yet there is no syllable which we, as their successors, after the lapse of one hundred and sixteen years, have any occasion to regret. But two years afterwards, (1745,) eight members be- ing present, " the following resolve was come into." " Whereas there has of late years been many errors in doctrine, and disorders in practice, prevailing in the churches of this land, which seem to have a threatening aspect upon these churches and whereas Mr. George Whitefield has been the promoter, or at least the faulty occasion of many of these errors and disorders, this asso- ciation think it needful for them to declare that if the said Mr. Whitt'field should make his progress through this government, it would by no means be advisable for any of our ministers to admit him into their pulpits, or for any of our people to attend upon his preaching and administrations." This seems like a harsh judgment. We honor the name of Whitefield. Doubtless, " the tear That fell upon his Bible was sincere." But let us remember that the Whitefield of history, is not ex- actly the Whitefield of popular traditions. The famous evan- gelist, whose first visit to New England was coincident in time with the religious revival of 1740, had been received by the pastors and churches of Connecticut with an almost unanimous welcome, as if he were an angel of God. He deserved such a welcome ; for he was a true evangelist, earnest, faithful, fervent, self-sacrificing, eloquent as if gifted with a tongue of fire. But after all, he was only a man with more zeal than judgment, 54 better fitted to rouse and agitate, than to guide and instruct ; and in the few years between his first visit and his second, a thick growth of mischievous enthusiasms and disorganizing ex- travagances had sprung up in his track, and were unquestion- ably the result, in part, of his unbalanced and unguarded teach- ing. Against those enthusiastic and destructive practices, and against the erroneous opinions and beliefs with which they were identified, Edwards, and all the New England pastors who were known as sharing in the great revival, had freely and boldly testified. But Whitefield had never offered one word that could be construed as retracting any of the mischievous words or actions which had proceeded from his ill informed and inconsiderate zeal ; nor one word of caution against the principles or the proceedings of those frantic admirers of his who were spreading around them confusion and every evil work, and were bringing not the great revival only but religion itself into contempt. Every word alleged against him by that General Association of 1745 was literally true. Yet it must be confess- ed that in thus denouncing one who, with all his rashness, and with all the shallowness of his views, and with all the inci- dental mischiefs that attended his ministry, was nevertheless most manifestly a chosen instrument of God for a blessed service, both in Britain and in America, they committed an error as grave perhaps, and as likely to be mischievous, as any error of his. It is quite in keeping with the spirit then predominating in church and state, that the fulmination against Whitefield, on the record of 1745, is immediately followed by votes about the revival and keeping up of ecclesiastical discipline. The next year we find questions about ecclesiastical discipline again. In 1747, one question about discipline is answered ; and, the scarcity of copies of the Saybrook Platform being noticed, a member is appointed to procure and distribute a number of copies which are understood to be in the custody of the secretary of the colony. The next year, Joseph Bellamy 55 being again a member, the importance of catechising is the first theme, and Watts's catechisms are commended, though not as a substitute for the Assembly's shorter catechism ; another attempt is made to obtain from the secretary those re- ported copies of the Saybrook Platform ; and, in view of u the great prevalence of vice and profaneness," and of "a lamen- table indifference in spiritual concerns among the people," ministers are earnestly entreated to deal with the people of their charge by personal private addresses. For the two years next following, no business was transacted ; the records seem as if the General Association was dying if not already dead. But from 1751 onward, there are new signs of life. Soon after- wards a great alarm at the progress of doctrinal errors, Socin- ian, Arian, Arminian and Pelagian, begins to show itself. The minutes for 1758 are wanting. But in 1759, the record is alive with references to the Wallingford case. It is the begin- ning of the second half-century. That Wallingford case the ordination of James Dana, from Harvard College, (afterwards Dr. Dana.) by an old light coun- cil, against the protest of a respectable minority, and against a positive prohibition from the consociation of New Haven coun- ty, which had been convened to forbid the ordination of a can- didate suspected of doctrinal unsoundness marks the com- plete and final overthrow of the " old lights" as a dominant party. Their great fortress, " our ecclesiastical constitution," had been seized, and all its guns were turned upon them. A new generation of ministers, trained under the influences of the great awakening, and indoctrinated to some extent by the writings of Edwards and Bellamy, had come. The era of the New England theology was opening. While the new lights were in the minority, their respect fop the ecclesiastical constitu- tion had not been very profound, and on the whole, they can hardly he said to have had much reason to think well of it. But now they found it an exceedingly useful arrangement; 56 though some of the churches which they had formed, irregu- larly, still stood out against it.* Those ministers in New Ha- ven county, who had so exaggerated and perverted the powers of association and of consociation, found those powers no longer under their control. They, in their turn, were cen- sured and excluded for disorderly proceedings, with singular poetic justice ; and in their turn they found that as long as their churches and parishes stood by them, such censure and exclusion was not very hard to bear. The second half century of our ecclesiastical confederation, from 1758 to 1808, has its memorable features. During that half century our missionary work began, under the guidance of the General Association. In 1774 the first notice of mis- sions to the new settlements appears upon our records ; and a system of operations was begun which, though often modified according to the lessons of experience and the changes in the work, has never been relinquished. In the year 1800. the first attempt was made by our churches, through the same or- ganization, to send a missionary far hence to the heathen of the wilderness.f But of this topic a special statement has already been given in another form. * One of these was the White Haven Church in New Haven, now commonly known as the North Church. See Dr. Dutton's Historical Discourses. fThe author of this discourse may be allowed to say that his father, the Reverend David Bacon, was the missionary. Nor will it be impertinent to copy here a few sen- tences concerning him, from a Historical Discourse pronounced at Tallmadge, Ohio, June 24, 1857. In arly life I know not at what age he had been the subject of a deep and thor- ough religious experience ; and through his spiritual conflicts and deliverances he had been brought into a special sympathy with the self-sacrificing spirit of Brainerd, that saintly New England missionary who wore his young life out among the Indians of New Jersey and Pennsylvania long ago, and whose biography, written by Jonathan Edwards, has wakened in later ages, and in other lands, such minds as Henry Mar- tyn, to a holy emulation. Thus, at a period when missions to the heathen were little thought of, he cherished in his solitary bosom the fire that is now glowing, less in- tensely indeed, but with a vital warmth, in millions of Christian hearts. He longed for that self-denying service ; but there were none to send him forth. Disappoint- ments in his worldly business inflamed, instead of discouraging, his desire of a ser- vice so self-denying, and to worldly minds so uninviting. With limited opportunities and means, he devoted himself to study in preparation for that work. At last the 57 That date, 1774, which marks the beginning of our mis- sions, is suggestive of another topic. In 1769, the General Association was assembled in this town of Norwich ; and then, for the first time, " the dark and threatening aspect of Divine Providence upon our nation and land, in regard to their civil liberties and public interest," is noticed on the record. In 1774, a spirited -and patriotic " letter of condolence" is prepared and sent " to the ministers of Boston, under the present melan- choly circumstances of that town," " suffering the severe resentment of the British Parliament." la 1775, the General Association, " taking into serious consideration the distressing and melancholy state of public affairs in the British Americancol- onies, and the dangers they are now threatened with from the oppressive measures of the British Court," summon themselves and their brethren, and the churches, to the religious duties of so great a crisis, and especially to devout humiliation and earnest prayer. In 1776, the " General Association of the pas- the Trustees of the Connecticut Missionary Society, two years after the institution of that Board, were persuaded to attempt, on a very small scale, a mission to the In- dians; and he was commissioned, for six months, to perform a journey of exploration and experiment among the Indian tribes in that unknown wilderness beyond Lake Erie. On tlie eighth of August, 1800, he set forth from Hartford; and the scale of liberality on which that mission was to be supported may be estimated from the fact that the missionary went his way, not only alone, but on foot, and with his lug- gage on his back, to rejoice in whatever opportunities he might find of being helped along by any charitable traveler with a spare seat in his wagon. Having acquired such information as seemed sufficient to determine the location of the mission, he im- mediately returned, and on the first of January, 1801, having been in the meantime solemnly consecrated to his work by ordination, he set his face towards the wilder- ness again, with his young wife, and her younger brother, a boy of fourteen years, [Beaumont Parks, Esq., now of Springfield, Illinois,] to encounter the hardships, not of the long journey only, bnt of that new home to which their journey would conduct them. Of their perils and privations there of their disappointments and discour- agements I might speak, if the time and the occasion would permit. I will only say that as soon as the inevitable expenses of a mission so far remote from all civilized communities, and involving the necessity of an outlay for schools and for industrial operations, began to confound the limited expectations with which the work had been attempted, the Trustees, frightened by unexpected drafts on their treasury, abandoned the enterprise ; and the missionary was ordered to New Connecticut. In the month of August, he left the isle of Mackinaw, with his wife and their two chil- dren, the youngest less than six weeks old ; and after a weary and dangerous voyage, some part of which was performed in an open canoe, they arrived safe on the soil of the Western Reserve. Tallmadye Semi-cetUennial Commemoration, pp. 47 48. 9 58 tors of the consociated churches of the Colony of Connecti- cut" sends out, for the first time, a printed document. That publication contains, among other matters, a formal address to the pastors and the churches, portraying the necessity of re- pentance and general reformation, and of seeking God's favor and help at such a crisis. In 1777, the quiet change of a sin- gle word in the customary heading of the minutes, intimates that a great event in the world's history, had taken place : "At a meeting of the General Association of the STATE of Connecticut." The Colony of Connecticut had ceased to be. Another significant fact records itself upon the minutes for 1788. " On motion made by the Association of the western district of New Haven county, the Association voted that the slave-trade is UNJUST, and that every justifiable measure ought to be taken to suppress it. Voted also that Drs. Goodrich, Ed- wards and Wales be a committee to draw up an address and petition to the General Assembly, that some effectual laws may be made for the abolition of the slave- trade." A reference to the records of the State will show that at the next session of the legislature the slave-trade was prohibited, and heavy penal- ties denounced against it. This action, however, in the Gen- eral Association of 1788, was by no means the beginning of agitation by the pastors of Connecticut against the slave-trade, or against slavery. Long before that date, the pulpit had given an unequivocal testimony against the injustice of converting human beings into merchandize. For example, I have before me here a printed copy of " a sermon preached to the Corpora- tion of Freemen in Farmington, at their meeting on Tuesday, September 20, 1774, and published at their desire." The occa-' sion of the meeting was the semi-annual election of repre- sentatives to the legislature. The preacher was Levi Hart a native of Farmington, but then, and for a long time after- wards the honored " pastor of a church in Preston."* Lib- * Dr. Hart's parish in Preston is now the town of Griswold. 59 erty is the subject of the sermon ; and on the title-page is that holy motto, " The Spirit of the Lord God is upon me, because he hath annointed me to proclaim liberty to the captives." Treating of liberty, the preacher could not but treat of slavery. In the preface to his pamphlet, he offers it as his reason for consenting to publish his discourse, " that the subject and oc- casion gave him opportunity to cast in his mite for the oppress- ed and injured Africans whose cause he thought himself bound to plead, and to bear his testimony against the cruel and bar- barous slave-trade." He " pretends not to pronounce on the impropriety of the slave-trade in a political view this would be out of his province ; but he would submit to the gentlemen of the law, whether the admission of slavery in a government so democratical as that of the colony of Connecticut, doth not tend to the subversion of its happy constitution." He adds, " Be this as it may, if the slave-trade is contrary to the law of nature, which is the law of God, it is more than time it was ef- fectually prohibited." He professes himself " fully convinced that there is no more reason or justice in our enslaving the Af- ricans than there would be in their enslaving us." In the ser- mon itself, he says, " Of all the enjoyments of the present life, that of liberty is the most precious and valuable, and a state of slavery the most gloomy to a generous mind ; to enslave men, therefore, who have not forfeited their liberty, is a most atro- cious violation of one of the first laws of nature." He pro- nounces " the horrible slave-trade, carried on by numbers, and tolerated by authority in this country," " a flagrant violation of the law of nature, of the natural rights of mankind." Such preaching was orthodox before the Declaration of Indepen- dence, and however it may be elsewhere, such preaching has never ceased to be orthodox in Connecticut. In that very year, 1774, the doctrine of that sermon began to take effect upon the legislation of the Colony that had not yet become a state. The bringing of another slave into Connecticut was thence- 60 forward prohibited ; and heavy penalties were laid upon the importer and the purchaser. The continued agitation of the great wrong, continued to have its effect upon our legislation. Slavery arid the slave-trade, being persistently denounced as wrong, were persistently discouraged by the state. Four years before the date of that memorial from the General Association, slavery itself had been prospectively abolished by an act provi- ding for the freedom of all persons born thereafter. The memo- rial then, from the General Association in 1788, was not a me- morial against the importation of slaves into Connecticut ; for that sort of slave-trade was already effectually prohibited. The law which that memorial asked for, and which was enacted accordingly, was a law making it penal for any citizen of Con- necticut to have any concern in the African slave-trade any- where, " as master, factor, supercargo, owner or hirer, in whole, or in part, of any vessel." It ought not to be forgotten, on such an occasion as this, that the abolition of slavery in this State, and in every state in which it has been abolished as yet, is due in no small measure to the testimony which the min- isters of God's word have given against the moral wrong of slavery. It was not found in those days, nor was it pretended, that a fearless holding forth of God's word against the wickedness of oppressing the poor, and of buying and selling men for gain, was inconsistent with the prosperity of spiritual religion. The transition is easy, then, to another feature in the history of our second half-century. It deserves our thankful commemoration that while this period began in the depth of the religious de- clension which followed the revival of 1740, and while the first five and twenty years of the half-century [1758-1783] are dark with signs of growing demoralization, and with the progressive decay of godliness under the influence of war, of political agitation and revolution, of universal insolvency, and of every temptation which comes with the fluctuations of a 61 paper currency and with a general failure to fulfill commercial engagements the close of the eighteenth century and the beginning of the nineteenth, mark the blessed era of the re- newed and continued influence of God's Holy Spirit in the reviving of religion. From that time forward the blessing has never been entirely withdrawn from our churches. The steady prosperity and progress of religion in the form of a manifested work of God's grace within the soul, our increa- sed familiarity with the phenomena of conversion as developed in the consciousness and in the life, and our habit of distin- guishing and teaching our people to distinguish, more carefully and exactly, after the manner of Edwards, between what are and what are not the tests of religious experience have reac- ted, perhaps, on our theology in some particulars ; and on the other hand, our theology, coming out of its scholastic formu- las, and laying aside, to some extent, in our public minis- trations, the costume of technical phrases, brings forth the ancient and immutable truth with more simplicity, and with less danger of its being perverted to enthusiastic or fanatical ex- travagance, if not with greater power of impression on the conscience and the emotions. May we not say with humility that we have learned, better than our fathers knew nay that we have learned by their experience and by our own how to deal with the irregularities and extravagances that frightened them ? By the favor of God, the religious awakenings of the present century, in the field of our immediate care and labor, have been followed with less and less of such reaction and de- pression as followed the great awakening of 1740, and caused it to stand the glorious but lonely landmark of that age. There are many here to whom the most memorable changes of the last half-century, beginning in 1808, are matters of personal remembrance. Who of us, for example, needs to be reminded that the missionary aspiration and effort which made its little mark upon our records in 1774, and which, from that 62 time forward, began to mingle itself with all the sympathies and yearnings of devotion in our churches, was only the inti- mation, or the faintly dawning light of a new era of evangel- ism, which in 1808 had not yet begun ? At that date, the only organization which our churches had, through which to act for the propagation of the gospel at home or abroad, was the old Connecticut Missionary Society with its annual contribution in the month of May, taken in all the congregations by virtue of a " brief" from the Governor, and ill conformity with a leg- islative order. The entire system of those arrangements by which we are now acting on all the extent of our country, from ocean to ocean, and from the head springs of the Missis- sippi to the Southern Gulf the entire system by which we are sending out the knowledge of God in Christ, not only to the waste places and wildernesses of our own broad Union, but to the ends of the earth, was yet to be developed, and has been the growth of our last half-century. That annual rescript from the Governor, authorizing a con- tribution in the churches of our order for missions to the new settlements, reminds us of another and most conspicuous fact in the history of the last fifty years. The legal establish- ment of the Saybrook Platform always an equivocal thing, and more of a burthen than a dignity or immunity to the churches that did not distinctly dissent from the system was silently but finally repealed in 1784, in a revision of the stat- ute book. The churches and parishes were by that repeal left to adopt whatever scheme of doctrine or of discipline they might severally choose, and to change the same at their discre- tion. But still ours was, in some vague sense, ' the standing order. " The adherents of every other religious or ecclesias- tical system had been freed from every burthen or shadow of a burthen ; but public worship in some form was still presu- med, by law, to be the duty of every citizen, and those who did not prefer to be enrolled elsewhere were members of 63 our parishes. Forty-two years ago, this last vestige of the ancient union of our churches with the civil order of the com- monwealth was swept away, and we were placed fairly and unequivocally on that basis of absolute religious liberty which Roger Williams invented as a " permanent establishment " for Rhode Island. That slight change was, in fact, the completed emancipation of our churches. At the same time, though not wholly by the same process, our churches have recovered their original Congregationalism ; and perhaps I may say without offense, they value it so much the more for their having had some experience of what it is to be without it. Our ancient Congregationalism began to be re- covered in the great awakening of 1740, and in those sharp and strong discussions by which first the Stoddardean Sacramental- ism, and then the half-way covenant were demolished. When that leaven of a national church, and of what John Davenport called a " parish way," had been purged out by sounder doc- trine and by the wide revival of religion as a personal experi- ence, there began to be of course a yearning and a half-con- scious endeavor after the old Congregational way. A natural reaction against the enthusiastic errors of the Separates, made the name of Congregationalism, to some extent obnoxious to ministers and even to churches, of the "standing order:" and the struggle against the already incipient rationalism of the following age, increased in the clergy at least, a sense of the value of some controlling power over the churches. About sixty years ago, several of the most honored pastors in Con- necticut, gave a public certificate to the effect that the system of church order here was Presbyterianism. I myself remem- ber when the name " Congregational " was not ordinarily known as the proper and distinctive designation of our churches; and when the honored successor of Thomas Hooker and imme- diate predecessor of Dr. Hawes, wrote himself, and printed 64 himself " Pastor of the North* Presbyterian Church in Hart- ford. " An alliance with the Americanized Presbyterians of the Middle and Southern States was begun in the common resistance to the proposed establishment of an American Epis- copate by the British government before the revolution, and was renewed after the war of independence, in the expectation, doubtless, that both parties would be gradually assimilated to each other, and would ultimately become one great and powerful body. The events of the last thirty years have taught us most effectually, that the idea once so widely cher- ished, is purely chimerical. We have learned that nothing on earth is more impracticable than the scheme of an organic Pres- byterian unity, extending its jurisdiction over the whole terri- tory of our common country, and binding together the Chris- tian sympathies and co-operative efforts of all who hold our evangelical faith, and who reject, on the one hand, the prelat- ical theory of church government, yet accept, on the other hand, that view of the church and of God's covenant with his people, which regards the children of the church as subjects of baptism. Our exclusive alliance with the Scoto-American Presbyterianism in distinction from the Dutch, the German Re- formed, the Lutheran, and all other organizations of like princi- ples and spirit, may have been wise and useful in its day ; but it has answered its purpose, and has passed away, leaving no trace of its former importance, save the ceremonious but pleasant interchange of single delegates with one fraction of the now broken organization with which our fathers concerted their " plan of union. " Our churches and our ministers, deliv- ered from what had become an " entangling alliance," are content, and more than content with the simple and Scriptural policy which rejects all ecumenical, national, provincial, arid classical judicatures ruling the churches of Christ, and recogni- * At that time what is now " the North Church " in Hartford was not instituted!; and the First Church and Society was commonly known as the " North." zes no church on earth save the local or parochial assembly and fellowship of believers, and the Church Universal which in- cludes all that are Christ's. We have learned, and I trust we shall never forget, that the only visible union attainable or really desirable, is to be found not in the Presbyterian idea of government over churches, but in the Congregational idea of the communion of churches. Meanwhile in proportion as that old and true idea of the communion of churches, in distinction from the idea of na- tional, provincial and classical jurisdiction, has been more clearly developed, and in proportion as our ecclesiastical forms and practices have been progressively disentangled from their un- natural connection with principles which our New England pol- ity originally rejected, there has been a steady progress in the feel- ing of forbearance and kindness to ward all evangelical dissenters from our order, and in the free sense of catholic unity with all the churches of Christ around us, whatever their distinctive names or forms. Our relations to other bodies of professed Christians holding the vital truths of the common salvation, are gradually putting off the unseemly form of ecclesiastical separation and non-intercourse, and are becoming more and more transformed by the spirit of Christian brotherhood, of mutual recognition, and of cooperation in the common cause. We have learned that such acts of church fellowship with churches outside of our own connection, as we find to be prac- ticable, are our privilege and our duty. We are learning to avoid all needless conflict with their prejudices against our forms of order and discipline, and of doctrinal statement, and to count it among our advantages that we can recognize them as churches of Christ, even where it happens that by their sub- jection to some " law of commandments contained in ordin- ances " they are unable to acknowledge us. I trust we are learning not to annoy with obtrusive offers of cooperation those whose forms forbid them to cooperate with us, nor to demand 10 66 a sacramental communion as the first condition of Christian fraternity with those whose misfortune is that they find them- selves forbidden not so much by their feelings as by their lo- gic or their traditions, to commune with us in the recognition of our sacraments. In this respect the true genius of our Con- gregational system is better developed with us, than it was with our fathers ; and is it not in this direction that the prospect opens of the coming age, when differences of judgment in the less momentous things shall no longer produce alienation of feeling, or any incapacity of cooperation for Christ and his kingdom, among those who unite in accepting the faithful saying, that " Christ Jesus came into the world to save sinners, " and in maintaining the Apostolic principle that " with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." Let us be willing to learn more tho- roughly as God in his providence and by his grace has already constrained us to learn in part the wisdom that can bear the infirmities of the weak, and that can be tolerant and patient toward the ignorance and the errors, the defects and the ex- cesses, and even toward the narrowness and schismatic exclu- siveness, which are not wholly inconsistent with the reality of a professed faith in the Saviour of sinners. As we have learned to cooperate with other churches in all good works in which they can cooperate with us, let us be willing to learn the added lesson of a larger and more catholic charity toward those who separate themselves and work apart. So shall we, cheerfully following others when they go before us, and gently winning and leading onward those who can be moved by our example, leave still further behind us the days and the spirit of sectarian strife. He who leads the blind by a way which they know not, has led us in this way; and as we find ourselves brought out by no wisdom of our own, from the chilling enclosure of high and strong division walls, into the warm sunshine of a and brighter day, 67 " The breath of heaven, fresh blowing, pure and sweet, With day-spring born," let us say to that guiding spirit of catholic freedom and frater- nity which we have learned already to enjoy nay, rather let us say to that Holy Spirit of God who seals and sanctifies his elect not under our forms of ministration only, but under many forms, " A little onward lend thy guiding hand To these dark steps, a little further on." Our churches then, in recovering their original Congrega- tionalism from an unfortunate complication with ideas and prin- ciples derived from other systems, have become, and are still becoming, not more sectarian, but less so. They are gaining, year by year, if I mistake not, a larger and more catholic habit of thought and practice in relation to other Christian bodies, than our fathers knew ; and in this way the true genius of our sys- tem, with its two cardinal principles of the completeness and self-government of each local church under Christ, and of the free communion of the churches with each other, is finding its natural and full development. I feel that the historical survey which we have taken is in- adequate to the theme, and may be found to need correction in many of the particulars, if not in the general outline ; but I may say that I have endeavored to perform, in a truthful and impartial spirit, the duty which was assigned to me. We have traced imperfectly indeed, and indistinctly, but not without conscientious care, the circumstances in which the peculiar confederation of our churches had its beginning, the original intent and purpose of the arrangement, the method in which it was established, the measure of success which attended its early administration as a scheme of ecclesiastical power, and the modifications which three half-centuries, so full of moral and political changes, and of religious awakening and progress, have wrought in the manner and spirit of its working. What then has been the use of that " ecclesiastical constitution" 68 which was set up in the little wilderness colony of Connec- ticut, one hundred and fifty years ago ? What is there which makes the first meeting of our General Association an event worthy of the commemoration which it receives from us to- day ? The answer to such a question is incorporated with all the history of American Congregationalism from that day to the present hour. Nowhere in the United States does any intelligent man think of Congregationalism as a method of ec- clesiastical organization and communion without including in the thought two elements which are, partly at least, the con- tribution of Connecticut to the completeness and stability of the system. Everywhere throughout the United States, we find as an inevitable incident of Congregationalism, the voluntary but formal and recognized association of pastors and other min- isters. These clerical " Associations " are not for any juris- diction or government over the churches ; they abjure all pre- tense of corporate authority, and the churches everywhere have, long ago, ceased to regard them with suspicion. They are simply associations of Congregational ministers for fellowship and mutual improvement, for mutual advice and help in the exigencies of their work, for examining and certifying to the churches the qualifications of candidates for the ministry, for consultation on whatever relates to the interests of Christ's kingdom, and for giving united counsel or testimony on what- ever question of ecclesiastical order, of Christian duty, or, if need be, of religious doctrine, may fairly come before them. It has been proved by experience that without the recognized and formal association of pastors for such purposes, the churches will become, in the strife of sects and the fluctuations of opin- ion, a prey to the spoiler. It was in Connecticut, and as are- suit of our Saybrook constitution, that such association of pas- tors, never dreamed of by the framers of the Cambridge Plat- form, became an established arrangement in the system of Con- 69 gregationalism. Some rudimental attempts at such association seem to have been made before, especially in the neighborhood of Boston ; but the idea now universally accepted, of a sys- tem of clerical associations spreading over the whole country, including all Congregational ministers who recognize each oth- er's regular standing in the clerical profession, maintaining a widely extended intercourse by delegation and correspondence, and giving unity and completeness to our ecclesiastical system without infringing at any point on the self-government of the churches, seems not to have been entertained elsewhere till the usefulness of associations had been proved by experience in Connecticut. The other element of our Saybrook constitution, namely, the special consociation of churches in districts, has found less favor beyond the limits of Connecticut ; but the example of our confederation has had its influence everywhere. The sta- ted annual meeting of churches by their delegates in what are called " Conferences of churches," for consultation on the state of religion within their own bounds, and on the ways and means of doing good, is only another form of consociation, which differs from ours by leaving to each church an unlimited liberty to select its own councils in all cases of difficulty in the administration of its own affairs. And everywhere unless the partiality incident to my position as a Connecticut Congre- gationalist misleads my judgment the sentiment of the com- munion of churches, the consciousness of the duty which churches owe to each other, and the habit of mutual watchful- ness and helpfulness among churches of the same vicinity, have been sustained and invigorated by the example of constant fidelity to each other among our churches. Notwithstanding the well defined propositions of the Cambridge Platform con- cerning " the communion of churches one with another, " and notwithstanding the many recorded yearnings of the New Eng- land fathers for some stipulated and constant intercourse that 70 should not impair the independence of the churches, our Amer- ican Congregationalism might have lost, in process of time, that great principle of communion and mutual responsibility which is no less essential to the system than the coordinate principle of independence ; each being the complement of the other. If the churches of Massachusetts, by their chronic jealousy of con- sociation, have guarded and kept intact, for us and our succes- sors, the independence of the parochial or local church, the churches of Connecticut, on the other hand, by their strict con- federation, have guarded and maintained, and have effectually commended to Congregationalists everywhere, that equally important and equally distinctive principle of our polity, the communion of churches. But it is here chiefly, in our own goodly heritage, that we are to look for the good that has resulted from what our old-time predecessors loved to call " the ecclesiastical constitution of the colony." Our own Connecticut to our filial hearts the glory of all lands how much is it indebted for the present as- pect of its Christian civilization, to that organized association of its clergy, and that strict confederation of its churches, which were effected when as yet there was within our boun- daries neither church nor pastor of any other ecclesiastical order ! The unconsociated churches, yielding to the genius of the system while rejecting its forms, have shared in the blessing. The churches that have been formed by dissent and secession from us Episcopalian, Baptist, and Methodist have had in all their growth, the benefit of being planted in our Puritan soil, and of being stimulated and invigorated by the strong re- ligious influence that has not yet ceased to mold the character of our native population. Is there no meaning in the fact that not one of our churches, and only one of our parishes fell in the Unitarian defection ? To my thought there is a similar meaning in the fact that while Congregationalism still remains stronger in Connecticut than in any other State, the Episcopa- lians of Connecticut are, in proportion to our aggregate popu- lation, one of the strongest dioceses in the Union, and the Bap- tist and Methodist churches among us, are also almost as strong in numbers, and quite as strong in the elements of religious character and influence, if I mistake not, as the average of those two most numerous and powerful bodies of Christian churches in all the states and territories of the Union. To my thought there is a meaning of the same sort in the fact that of all the re- ligious organizations commonly regarded as anti-evangelical or anti-orthodox, not one has ever flourished among the native population of our State. Whatever fault we may find in our ecclesiastical system whatever errors may have been made from time to time in the working of it, whatever reason we may have to inquire whether the system needs revision and reconstruction, or to blame ourselves as ministers and churches of Christ, that we have not adapted our arrangements with adequate skill and zeal to the changes which have taken place in the habits and condi- tion of our people our own Connecticut, to-day, with all its imperfections, is the convincing testimony to the value of those two principles the association of pastors for professional fellow- ship and mutual cooperation, and the friendly confederation of churches which were first inaugurated and made effective by our fathers, one hundred and fifty years ago. Where does the sunlight gild a landscape more adorned with the evidences of Christian civilization ? Where can we find so large a body of churches in so small a territory, maintaining more effectually, on the whole, " the unity of the Spirit in the bond of peace," and cherishing at the same time a more catholic charity toward dissenters and seceders from their order ? Where, notwith- standing the perpetually renewed investigation of all truth, and the sometimes personal sharpness of our theological debates, do we find, in so large a body of pastors and ministers, so little of factious partizanship, and so much of fraternal intimacy, as among our clergy ? Where shall we find a happier solution of the difficult problem how to reconcile a complete ecclesiastical liberty with a well guarded ecclesiastical fellowship, evangel- ical orthodoxy with evangelical liberality and charity ; the con- servative reverence that stands upon the ancient paths, with the progressive spirit that prays for new light from the fountain of light, and ever striving to keep pace with the progress of the ages, honors God by expecting a brighter future ? Such is our inheritance. Such the trust which we have re- ceived from those who have lived and labored here before us. It is for us, in our turn, not merely to preserve the inheritance unimpaired, but to amplify it with new riches, and to adorn it with a fairer beauty. May God give us grace so to live and la- bor through the remnant of our time, that those who are to come after us shall bless him for our memory, as we bless him for the memory of. our fathers ! ADDRESSES. THE THREE PRINCIPLES OF CONGREGA- TIONALISM. BY PROF. E. A. LAWRENCE, D. D., EAST WINDSOR HILL. MR. MODERATOR : There are epochs in history, or, as Bossuet calls them, stand- still points, at which institutions and principles disclose their character by their results. The present occasion is such a point in the history of the Congregationalism of Connecticut and New England. It is wise, sir, to stop awhile here and question the past respecting those principles which we and our fathers have regarded as fundamental. We do well to come up to this post of retrospection, and ask our history to give us the elements of prophecy and of future guidance. A little more than two hundred and twenty years ago, a com- pany of men, women and children " with the cattle," started from Dorchester, in the " Bay " Colony for the Connecticut valley. It comprised the larger part of the church in that town, with, as some say, Mr. Wareharn, the pastor, at its head. They made their way slowly through the wilderness, up ravines and over mountain-passes, beginning and ending each day's journey with prayer and songs of praise. Their settlement was at Matianuck, now Windsor ; and in its spirit of Christian enter- prise, was a genuine " church extension movement. " They were soon followed by Hooker and his company from Cam- bridge, who went on to Hartford. After these came Daven- port and his companions, just from England, whom, because they were a "very desirable folk, " the Massachusetts people wished to have settle in " the Bay. " But because, as Daven- port said "they were Londoners and not so well fitted for an agricultural as a commercial settlement, " they went on " in advance of all others " to duinnipiac, now New Haven. Their arrival was on Saturday evening, and the next day, Mr. Dav- 12 74 enport preached on the " Temptation in the wilderness. " At the beat of the drum, they assembled in the forest aisles of that vast temple whose arch is the blue expanse, and where, from forest harps, the winds made rich choral music for the devout worshippers, and sweetly mingled it with their vocal praises. The animus of these extension-movements in New England, dates back historically to the Puritan struggles for the rights of conscience in Old England, and indicates the three great principles of Congregationalism Christ the sole Legislator in the church, his Word the Law, and his Spirit, the Life of the church. It was upon the first of these principles that the Non-Con- formists separated from the Church of England under Eliz- abeth in 1566. The Kingly office of Christ, so patent in the New Testament, and in early Church History, though re- maining in the creeds of the Romish Church, had been practi- cally displaced by the assumption of Pontifical power. The English Reformation only transferred the sovereignty of the Church in England from the Pope to the King, and the evil remained. In connection with this infelicity in the constitu- tion of the church, " as by law established, " she who was reigning sovereign when the Puritan struggle began, and who, by the apostolic constitution, was required to " keep silence in the churches, " or if she would learn anything, " ask her hus- band at home, '' not only had no husband and would not be silent, but, with her advisers claimed that her word was abso- lute. This brought on the issue. It was not a question of doctrine, for the parties were in essen- tial agreement on the Thirty-nine Articles. Nor was it one of apparel, for the Puritans allowed this to be, in itself, non-essen- tial. But it was, of the binding force in the church of this wo- man's word, as above the kingly authority of Christ. She forbade them to preach, except what she authorized, and as she authorized it. The Puritans protested, and, trusting them- selves to the adjudication of the Great Lawgiver, preached on. In the time of Charles I. and Laud, the restrictions and pro- hibitions became still more oppressive. The royal will was supreme in matters spiritual as well as temporal. Passive sub- 75 mission was the regnant dogma, and personal freedom was lost in the power of the prince. The rights of conscience were nothing ; the Bible was nothing; the Kingship of Christ, even in his own spiritual domain, was nothing. Honest and Chris- tian men in vain pleaded it in their defence as free preachers of a free Gospel. This pressure of arbitrary power on such men, in such a cause, produced the Hegira of Congregationalism, first to free Holland, and afterwards into this wide and freer wilderness. Here the framers of our polity made loving loyalty to Christ as the sole Lord and Legislator, the chief corner-stone of their ecclesiastical and doctrinal system. " This was and is our cause in coming here, " said honest John Higginson, of Salem, " that Christ alone might be acknowledged by us as the only Head, Lord, and Lawgiver. " This principle gradually, but le- gitimately worked out the separation of the Church and the State, and gave to them both, liberty, harmony and vitality. It secured religious toleration to all, by the doctrine of a strict accountability of each, in matters of conscience, to one com- mon Head. And so salutary were its results in the mother coun- try, that the sceptical Hume admits that the English nation is indebted to the Puritans for all the liberty of its Constitution. And the Westminster Review, with all its antipathy to the doc- trines of Calvin, is forced to yield the eulogium which the his- toric conscience demands, that his polity was a vigorous effort to supply a positive education of the individual soul to substi- tute free obedience for passive submission not a police, but an education, self-government mutually enforced by equals upon each other that Sparta against Persia, was not such odds as Geneva against Spain with the Jesuits and the Inquisition that Calvinism saved Europe. The second of these great principles follows logically from the first Christ's Word the only law in the church. This Word, with the Fathers of Congregationalism, was not simply a higher law, but the highest. In their constructive work, they applied faithfully the Protestant principle " The Bible, the whole Bible, and nothing but the Bible. " Cotton Mather says of them " The Bible was their perpetual and only guide. " " The parts of our government," says the Cambridge Platform, 76 " are all of them exactly described in the Word of God. " And the counsels of the Saybrook fathers, whose wisdom we here commend to-day, by commemorating it, are explicit and in point " That you be immovably and unchangably agreed in the only sufficient and invariable rule of religion, which is the Holy Scriptures. You ought to account nothing ancient that will not stand by this rule, and nothing modern that will. That you be determined by this rule in the whole of religion. That your faith be right and divine, the Word of God must be the foundation of it, and the authority of the Word the rea- son of it." This Word of God was not indeed, their only book, though it was their Alpha and Omega. They studied it most, and in such a manner, according to the rule of Melancthon, as to judge of the advice and decrees of men, by comparing them with this as a touchstone. They had all of the argument from anti- quity which is worth anything, by making this Divine Law, which is the most ancient, the sum or the source of all their au- thoritative regulations. Their faith and polity were, in the best sense, traditional, because they started from those infallible Scriptures which were " given by inspiration of God." The old writers with whom this principle of Congregationalism brings its adherents into most constant and living communion, are the writers of our old Bible. Whosoever of the reputed fathers stands opposed to these, is not of the fathers, but the children, and those too described by Isaiah, who "behave themselves proudly against the ancients, the base against the honorable. " The polity which was thus drawn out of the Scriptures, and arranged in the Platform, is not Brownism, as it has sometimes been called, an absolute independency ; for the independency is modified by the community and fellowship of the churches and the moral power of councils. It differs also from Presby- terianism, the community of churches being prevented from becoming an organic external unity by the individualizing in- fluence of the independency. It is simply Congregational, pla- cing the governing power, not in the elders exclusive of the church, but in the church inclusive of the elders. It embraces the Consociation of churches, and the Association of ministers, 77 and makes use of both stated and occasional councils. It holds to the church and the churches, the visible and invisible, the militant and triumphant ; and harmonizes and employs to the practical ends of life and love, the elements of freedom and fellowship, dependence and responsibility, law and liberty. The Law stands sentinel to guard the churches from anarchy, and the Liberty in like manner, to preserve the church from despotism. It is one of the crowning excellencies of these principles, that they allow us to erect no human fences around our most sacred enclosure ; but on the other hand, require us to frater- nize with all Christ-loving evangelists, in seeking what is bet- ter than any mere forms or polity, as our "Plans of Union" and " Heads of Agreement " abundantly testify. With an unsparing hand, under their influence, we have sown our purest seed-wheat upon the virgin -soil of the boundless West, and with little unhallowed jealousy, seen the golden harvest gath- ered by Presbyterian reapers into the Presbyterian barns. The flax, even in our own New England fields, has been freely pulled by Presbyterian hands, and the wool clipped, with our consent, from the flocks on our New England hills, by Presby- terian shearers, and spun and woven into Presbyterian fabrics. In a similar spirit, Presbyterianism has in turn placed itself in helpful relations to Congregationalism. Both have joined their forces without stint, as sowers and reapers in the same iields, according to the law of Christ, which makes his church one, and that love of Christ, in the exercise of which, each was more desirous that men should become Christians than Congregationalists or Presbyterians. With the same reverent regard to the authority of Christ's Word as law, the confessions of our faith were framed. When the Saybrook fathers came to their work in 1708, they found a time-honored symbol drawn from the Word of God by the Westminster divines, in 1643. Five years later, after careful examination and comparison with the Bible, it was adopted by the framers of the Cambridge Platform at Boston. Still again in 1680, a synod in Boston placed this Confession on more thorough trial, according to the Law and the Testimony, and with slight, verbal alterations, made by the Independents at the- 7S Savoy, London, in 1658, it was again adopted as the teaching of scripture, and the faith of the churches. After all these trial-processes, by the best minds and hearts, the most learned and self-denying of the age, the fathers at Saybrook once more bring it, sentence by sentence, to the Di- vine standard, and, upon this " diligent inquiry, solicitous search, and faithful prayer/' commended it to the churches of Connecticut, as " well and fully grounded upon Holy Scrip- ture." In its general type of doctrine, it was termed Calvinian, not that Calvin invented it, or gave it authority or efficacy. For it had been germinating in the church long before John Cal- vin's day, and by God's grace, made him what he was, one of the most lucid expounders and illustrious exemplifiers of its truth, by his life of laborious self-denial and love. It was also, in its main features, Lutheran and Augustinian, yet older than either of these distinguished men, whom it drew, the one from the dead body of forms and will-worship, and the other from the pride of the philosophies, evincing by these and similar sublime moral victories, that it is the power of God and the wisdom of God unto salvation to them that believe. In the present century, it has fought with Unitarianism in New Eng- land, and conquered : with the vaunting hosts of German Rationalism and conquered ; and on the same field, with the subtlest forms of spiritualistic Pantheism and conquered. And now it is abroad, in the name and by the power of the Lord, making conquests from Brahrftanism, Buddhism and Moham- edanism, causing the wilderness of heathendom to bud and blossom as the rose. The impugners of this Puritan theology have pronounced upon it as contracted, contradictory and adverse to the culture and advancement of the age. But these pronouncings are contradicted by every fair rendering of the facts of history. These show that the profoundest masters of wisdom and of reason the most pains-taking and successful students in his- tory, philosophy and the Divine Word, have been the products of its power, and the producers of all the worthiest advance- ment and culture. In the judgment of Bancroft, our most philosophic historian, the Calvinian theology, instead of being 79 narrow, illiberal, or irrational, "combines and perfects the sym- bolic wisdom of the Orient, and the reflective genius of Greece ; conforming to reason, yet enkindling enthusiasm, * * * guaranteeing absolute freedom, yet invoking the inexorable re- straints of duty : awakening the inner man to a consciousness of his destiny, and yet adapted with exact harmony to the outer world." Of President Edwards, the most profound, yet prac- tical New England representative of this theology, the same his- torian has more recently said, " All his teachings bear the marks of universality, and he looked to the establishment of his views as reasonable. The practical character of his system, in its adaptation to Christian life and action, is worthy of partic- ular observation. On the one hand it has ever asserted against the pride and pomp of human oppressors, the doctrines of divine sovereignty and election, thus giving individual freedom to society, under the* restraints of self-imposed divine law. On the other, looking to the mediation of Christ, as the manifested fulness of the Godhead", in union with the equally complete, the recovered and fully developed manhood for the world's highest weal, it places ' love as the central point of its view of creation, and the duty of the created.' ; This is the judg- ment of historical criticism upon the doctrinal system of our churches, rendered by the most dispassionate and impartial ex- aminers. It bears the marks of universality because of its de- rivation from the Word of the Universal Lord and Father of all ; because it has from the beginning, been in the bosom of the living, universal church, and has ever fully met the deepest spiritual needs of the universal fallen humanity. The third grand principle of Congregationalism, completes its basis Christ's spirit the life of the-Church. The former two find their complement in this, not in the Pan- theistic theory of an identity of substance and life in God and man, but of a fallen, dependent creature, dead in sin, yet cre- ated anew in Christ Jesus unto all holy obedience. The com- mencement of this new life in man is regeneration, and makes him like Christ ; and the fellowship of the regenerate consti- tutes, in its vital principle, the church. Without this, it fails, whatever may be its doctrines, polity or activities. And what- ever of these in the church, does not minister to this Christ-like 80 life in its members is useless, and does not belong to it. And whatsoever obstructs its free and full onward, conquering move- ment in the individual soul, or the church, is anti-Christ ; and however time-honored, corporate or organic, must be thrown off. In this view our Puritan fathers were most solidly grounded. As everything in the vegetable and animal kingdom holds a subservient relation to the vital principle, so they believed it was divinely arranged to be in the church. This spirit of Christ, which is the life of the church, is central, and works as in its Head, from the interior outward. The law and order which Christ has established, are its normal forms, and the con- ditions of its freest and most salutary activities. Little by little it works the soul free from its prejudices, errors and sins, and brings it into the completed likeness of Christ. It incorporates into the church whatsoever of human susceptibilities, senti- ments or culture is homogeneous, and beats back and destroys whatsoever in humanity is antagonistic, which it does not trans- form into an ally. Hence from this central and vital principle of our polity, Congregationalism is charitable and catholic as well as discrim- inating. It believes in " the Holy Catholic Church," and em- braces in it all who, by faith and obedience, embrace Christ as the head. It opens its communion to all who are in commun- ion with Him, while it makes compromises with none in their errors, or in the evil of their life. Hence, too, the Congrega- tional idea of unity lies deeper, and is more vital than that of uniformity. The true apostolic succession is in the doc- trine, life and labors of the apostles, with apostolic results. It is a " unity of the spirit, " with " diversities of gifts," like the law of the vegetable world, which holds all the divers plants and trees, buds and blossoms, fragrance, fruits and beauty all by the central, organific unity of life, as living subjects of the same vast kingdom. " All that believe," said Cromwell to the Long Parliament, "have the real unity, which is the most glorious because in- ward and spiritual, in the Body, and h the Head." Our fathers loved their church-order, because it was so sim- ple, so scriptural, and tended to what is superior to any mere polity to the truth of doctrine, purity of morals and the life 81 of Christian love. And the history of New England from the time the Mayflower moored at Plymouth, amply justifies their preference. Where are churches marked by a more patient and prayerful study of the Scriptures, or a more profound, yet rational reverence for their sovereign wisdom and authority, as a rule of faith and life ? Where those distinguished by a purer and more salutary doctrine, or the application of more deep, practical, heaven-guided thought to the great problems of man's being, duties and destiny? Where, since the age of the apostles, has faith wrought out more amply and legitimately the works of godlike charity to the poor at home, and the hea- then abroad, than has this faith of Eliot and Mayhew, of Ed- wards and Brainard, of our Harriet Ne wells and Mrs. Judson's? Where has been nurtured a purer social ethics, that has made the family more a seminary of all that is pure and lovely and of good report, and raised around the marriage covenant, the sacred center of the family, its heaven-high walls of defense ? Where are found such systems of instruction for all classes, such philanthropic and charitable institutions for the poor, the deaf, the dumb, and the blind ; such Christ-like exertions for mitigating the miseries of this life, and inspiring hope for the life to come, as have sprung up here in New England, where the doctrines and polity of our fathers, for nearly two centuries and a half, have had their existence and action ? In what place or period, in, or out of New England, has the reverse of this been most realized in history, or the picture been most marred or darkened by the vices of men and their demoralizing doc- trines ? Just where this Bible faith and ethics have been most resisted and impugned. Thus, by an appeal to that trial-word of Christ the Lord, " By their fruits ye shall know them," the faith of our fathers stands historically verified as genuine, and their doctrine as substantial truth. They are verified by the constant endeavors after moral perfection, by the transparent sincerity and self-de- nial which they have produced, and by a free obedience to ev- ery word of the Supreme from the life-forces of truth and love which they have occasioned. 12 A THE CATHOLICITY OF CONGREGATIONALISM. BY REV. THEODORE WOOLSEY, D. D., PRESIDENT OF YALE COLLEGE. The subject of President Woolsey's address was the Catho- licity of the Congregational Body. Having attempted after many months to revive his recollections of his address, the speaker was able by the aid of very brief notes to give the fol- lowing outline : Holding in his hand an ancient copy of the Saybrook Plat- form, which had come down from President Stiles, as an heir- loom of the Presidents of Yale College, he read from the heads of agreement, assented to at the time when the Saybrook Plat- form was arranged, that the ministers of Connecticut, as others had done before them, received the doctrinal Articles of the Church of England, the Confession or Catechisms, shorter or larger, of the Westminster Assembly, and the Savoy Confes- sion to be agreeable to the word of God. This readiness to re- ceive various expositions of their faith as equivalents, and the habit of accepting them for substance of doctrine, shows the independence of Congregationalists upon any human standards. Connected with this independence is their catholicity. But what is catholicity ? The speaker, while confessing that perhaps his conception of it was not quite as definite as it ought to be, defined it : 1. To be a preponderance of belief, and of interest in the Church Universal, while the particular church or form or polity takes the background in the mind. 2. It consists in an overlooking of things wherein Christians differ, and a disposition to unite in common fundamental doc- trines. 3. It is manifested by a readiness to cooperate with other Christians in movements of religion and benevolence. Those who lack the catholic spirit separate themselves from general efforts, and feel that their field lies in promoting the interests 83 of a particular church or denomination; they suspect true Christian union ; they suspect the theories of other Christian bodies as being heretical or unchristian ; in short the reasons for separate action accumulate before their minds, while those for joint action become faint and few, until they can scarcely contemplate religion in its brightness, but only as it is colored by the goggles of their own sect. It was then asked whether Congregationalism has a catholic tendency. That it has such a tendency was argued from sev- eral facts. First, we see willingness to cooperate, without thinking of sectarian advantage. Instances of this were drawn from the old agreement, or plan of union between the Gen- eral Association of Connecticut and the General Assembly, and from the cooperation in the American Home Missionary Society, in which, to say the least, the churches of New Eng- land never asked, and never would have asked, but for move- ments begun by others, whether they were not doing more than their share. Another proof was derived from great liberality in doctrine. The Congregationalists have always put faith before forms, and have thought lightly of forms : they might, notwithstanding, have been narrow in doctrine, had not the free spirit of the in- dividual and of the single independent church promoted free- dom of thought among them, and given rise to smaller differ- ences of opinion amid agreement in fundamentals. The ac- tive spirit of theological inquiry, which has been prevalent in New England, shows that the churches exercise no repressing influence on religious speculation; and the alarms which are continually given out, that they are breaking away from the moorings of the gospel, show that churches nearly akin to them in theology, but unlike them in constitution, cannot understand or receive such freedom. Still another illustration of the catholic spirit was drawn from the ease and freedom with which Congregationalists pass over into another denomination. The Church Universal is the highest idea at home, and when they find the essential el- ements of that idea realized elsewhere in their emigrations, their chief religious want in regard to a church is satisfied. But how, it was asked, does Congregationalism promote the 84 catholic spirit ? Two ways were mentioned. First by the simplicity of its worship and organization. It may be lia- ble to the reproach of being naked and disjointed, of being bare bones without flesh, and of being a collection of atoms forming no whole. Whether this reproach be just or not, this is cer- tain : that no great organized body comes between the partic- ular church and the holy Church Universal, to catch and detain the affections as they rise up toward the lofty idea of a Chris- tian community, or to produce party spirit, and sectarian zeal, and mingle a certain selfish interest in efforts for the noblest of causes. Again, the power of the laity in the Congregational churches favors a catholic spirit. Whether the just balance of power is attained in their system or not may be questioned ; but this seems to be sure, that where the clergy have the chief or sole power, a large catholic feeling becomes nearly impossible ; that an order of ecclesiastics, placed above, depresses a laity placed below, and by this depression, if it would support its power by argument, must make the church narrow and exclusive. The laity, enjoying power, will not be apt to use that power fur- ther than for the purpose of promoting their own freedom, for they are not officers ; but the officers, having acquired power, will use it to control the private members of the church, and must maintain themselves by a theory opposed to the doctrine of parity in the body of the faithful. THE FIRST CHURCH IN CONNECTICUT. BY REV. JOEL HAWES, D. D. OF HARTFORD. MR. MODERATOR : I am sure that my brethren in the ministry know well how perplexing it is to a speaker to have several subjects before his mind at the same time, and not know which one to select as the theme of his address. I find myself in just such perplexity at this time. When requested a few weeks since to say some- thing on the present occasion, my thoughts fixed upon a sub- ject which seemed appropriate, and which, having much occu- pied my mind of late, I intended to make the topic of present remark. " It is the means of improving and extending our Congregationalism" But since I came here I have doubted whether I could do any thing like justice to the subject in the few minutes allowed me. And besides, being, as you know, naturally of a rather timid make, I feared that if I should give full utterance to my sentiments on the subject in question, I might disturb the feelings of some of my too independent brethren, and so I thought it best to pass it by. I then pro- posed to be silent. But as I could not willingly be excused, I shall confine myself to a few remarks on the first church estab- lished in Connecticut. I feel a delicacy in speaking on that subject in this presence, as it comes too nearly in contact with myself. But I wish to forget, and to have my hearers forget, for the time, that I have any connection with the church of which I am to speak, and to say what I have to say simply as a matter of history. The first church established in this State removed from Newtown, now Cambridge, Mass., to its present locality in Hartford, in the early part of June, 1636, just two hundred and twenty-three years ago this month.* Its founders were, * As it was claimed by ome of the speakers at the late meeting at Norwich that, not 86 as Cotton Mather calls them, a "choice collection of men" from Braintree and its vicinity in Essex county, England. A portion of them came to this country in 1632, and settled at Newtown. There, on the llth of October the next year, having been joined by several others who came over the pre- ceding month with Messrs. Hooker and Stone, whose ministry they had enjoyed in England, they were organized into a church, and the two distinguished men just named were or- dained its pastor and teacher. It was the eighth church estab- lished in New England, and the first in Connecticut. It came through the wilderness with its pastor and teacher, and about one hundred souls ; and after a wearisome journey of fourteen days over hills and valleys, and rivers arid swamps, the compa- ny of pilgrims arrived on the banks of the " beautiful Connec- ticut," and set up the standard of the cross on the spot where the church now has its home, and where it has, from the first, maintained uninterruptedly the worship of God and the ordi- the church in Hartford, but the church in Windsor was the first established in Con- necticut, it seems proper briefly to state the facts in the case. The church in Windsor was organized in Plymouth, England, January, 1630, and Messrs. Warham and Maverick were constituted its pasters. It removed to this coun- try the summer following and commenced a settlement in Dorchester. The church in Wethersfield was organized in February, the same year, at Watertown, and Kev. Mr. Phillips became its pastor. The church in Hartford was organized Oct. 1633, at Newtown now Cambridge, and Messrs. Hooker and Stone were ordained its pastor and teacher. The question in regard to removing to Connecticut began to be agitated in each of these churches about the same time. Some of the members visited Connecticut as early as 1632 or 1633. A small company established themselves at Wethersfield in 1634, and made, it is believed, the first settlement on the river. During the summer of 1635 several of the people of Dorchester congregation re- moved to a point on the river near the Plymouth trading house, and prepared to lay the foundations of the town of Windsor. In the autumn of this year a company of sixty persons, among whom were many women and children, set out on their tedious march for this new country. Most of these settled in Hartford. As yet no church existed in the State. There were individual Christians but no organized church. In June, 1636, as stated in the text, the church at Newtown removed with its pastor and teacher, and settled in Hartford. This then was the first church estab- lished in the State. There were settlers at Windsor as there were also at Wethers- field, but no church, no minister, no preaching, nor ordinances. Rev. Mr. Phillips never removed with his people to Wethersfield. Rev. Mr Maverick, pastor of the Windsor church, died in 1636, and Rev. Mr. Warham his colleague, did not remove to Windsor till the September following. The question whether the church in Hartford or the church in Windsor was the first established in the State, is in itself of very little importance. But one does not like to be put in the wrong when he knows he is in the right. 87 nances of the gospel. It has had ten pastors I am the tenth, and nine of them lie buried with the people to whom they preached. It has never dismissed a minister a fact which speaks well for the church and also for the ministers who have served them in the Lord ; and I account it a far higher honor to be found in this succession of faithful servants of God, than I should, to be numbered in what is proudly claimed, in certain quarters, as the Apostolical succession. The church, establish- ed at the first on sound, evangelical doctrine, has maintained essentially the same doctrine through every successive genera- tion of its membership. Slight deviations there may have been, but never such as to shake or mar the fundamentals of faith, its first faith. Always Calvinistic, always holding the great essentials of New England orthodoxy, it has never swung from the foundation on which it was built by Hooker and Stone, nor been carried about or disturbed by any of the many winds of doctrine that have swept over the land ; and it deserves to be mentioned as an interesting historic fact, that just the periods when evangelical doctrine was held in highest esteem in the church, and preached most plainly from the pul- pit, have been the periods of the church's greatest spiritual prosperity and growth. Hooker and Stone were marked men in their day, especially the former. He has been called " the light of the New England churches, and the oracle of the Col- ony of Connecticut ;" and his influence, there can be no doubt, did more than that of any other man to give form and order to the churches of this State. He was the father of the sys- tem of consociation. It was a favorite and oft repeated re- mark of his " We must have the consociation of the churches, or we are ruined ;" and the good working of the system for a hundred and fifty years shows that he did not attach too much importance to it. It has exerted a most happy and efficient influence in preserving the faith and order of our churches, and it has secured to them a measure of peace and prosperity, un- surpassed by any other equal number of churches in the land. The first church in Hartford is a consociated church, and such, I trust, it wil!. ever remain, as sure I am that it will, so long as it conducts orderly and well, but should it shake off this charac- ter and become unsettled in faith, or impatient of rule and or- 88 der, it will be quite likely to break off from consociation and unite with others to pull down the system as a useless and hurtful incumbrance to the churches. And this, I am sorry to believe, is one of the unhappy tendencies of our times. There is, 1 fear, a growing disposition among many to break down the order of the churches established by our fathers and fall back into loose independency. That the effect of this will be to weaken our churches and gradually to open the way for the coming in of error and misrule, I have the deepest conviction ; and with this conviction, I cannot forbear to repeat, for the ad- monition of all whom it may concern, the language of two of the venerable fathers of New England, uttered by them just before they ascended to their reward in heaven. " We do earnestly testify that if any who are given to change, do rise up to unhinge the well established churches in this land, it will be the duty and the interest of the churches to examine whether the men of this trespass are more prayerful, more watchful, more zealous, more heavenly, more universally con- scientious, and more willing to be informed and advised, than those great and good men who left unto the churches what they now enjoy ; if they be not so, it will be wisdom for the children to forbear pulling down with their own hands the houses of God which were built by their wiser fathers, till they have better satisfaction." You see how the subject on which I first intended to speak will intrude itself into my mind. I wished to show that it is no time to weaken or to cut asunder the few bands that bind the several parts of our Congregational- ism together. They need rather to be strengthened and drawn closer together so that there may be more compactness and organic unity in our denomination both in this State and throughout the land. We want, our whole denomination wants, a common platform of faith and order, a declaration, or manifestation of doctrine and polity, which shall operate as a band of union to our entire body, and serve both to bind us together in unity of faith and action, and to declare to all who may wish to know, distinctly, and fully, who and what we are ; what we believe ; and what we do in the order and gov- ernment of our churches ; a fact which cannot now be learnt from any general document of acknowledged authority. 89 But this is off my track. I shall be pardoned, however, I trust ; for I was pressed by an internal force which would not be resisted. I return to my subject. The church of which I am giving a brief historic sketch, as the first established in the State, has been distinguished for its stability, peace and harmony. So far as I can learn it has never been agitated or disturbed, but in a single instance, since its formation, by any serious controversy or dispute either about doctrine or disci- pline. The case of difficulty referred to occurred in the early history of the church, and was occasioned by a dispute upon some ecclesiastical topic between Mr. Stone and the ruling elder, relating, it is thought, to the qualifications for baptism, church- membership and the rights of the brotherhood. It was of long continuance, and of wide spread and disastrous influence. Cot- ton Mather, in his quaint style, remarks " that from the fire of the altar there issued thunderingsand lightnings and earthquakes through the colony." He says also, that the true original of the misunderstanding was about as obscure as the rise of Con- necticut river. It is known, however, that Mr. Stone's ideas of Congregationalism bordered more on Presbyterianism than those of most of the first ministers in New England. His sententious definition of Congregationalism was, "A speaking aristocracy in the face of a silent democracy." From this it would seem not unnatural to infer that the schism referred to had in it a spice of Presbyterianism, and this perhaps was one reason why it was so long continued and so hard to be cured. However this may be, it is good to know that this is the first and only difficulty of any importance that has existed in the church to disturb its peace for more than two hundred years. And I am happy to be able to say that, during the almost forty- two years I have been with the people as their minister, they have never by any associated act or movement of theirs, given me an half hour's uneasiness. Were I to assign the cause of this long continued union and harmony enjoyed by the people, I should say that, under God, it has been owing to a spirit of mutual concession ; to the fact that none have assumed to dictate or to rule without the consent of others, and that when the majority have decided a question, the minority have been ac- customed peaceably to acquiesce. The church has ever be- 13 90 lieved in revivals of religion, and owes all its prosperity to these oft repeated visitations of heaven's mercy. The ministry of Mr. Hooker, while in his native land, " was crowned with wonderful success by the Holy Spirit." Multitudes under his preaching became the subjects of renewing grace, many of whom removed to this country and were the founders and first members of the church of which he and Mr. Stone were con- stituted pastors. After its removal from Cambridge and estab- lishment in its present location, signal were the displays of grace in the midst of it. An early writer referring to this period, exclaims : " O, that converting glory, which did then appear! Multitudes were converted to thee, O Zion ! Multi- tudes, multitudes were converted to thee, O Hartford ! to thee, O New Haven ! to thee, O Windsor!" Passing over the inter- vening period during which there is evidence that the church was frequently blessed with revivals, we come to the ministry of my immediate predecessor, Dr. Strong. He was ordained in 1774. The first twenty years of his ministry were compara- tively unfruitful, owing in part to the disturbed state of the country, occasioned by the revolutionary war, and in part to his own deficiency in fidelity and devotedness to his work. But the last twenty-two or three years of his life, witnessed a great change in him and in the fruits of his labors. A con- verted man, it is believed, before this, he now experienced what seemed a second conversion, and his ministry was in de- monstration of the Spirit and with power. He lived to witness four revivals among the people of his charge. Large numbers were added to the church, among whom were many leading men in the community; and the general tone of religion was greatly elevated and advanced in spirituality and power. In 1818, I was called to take charge of the church, since which it has been my privilege to witness nine special seasons of revival among the people, the most remarkable of which was in 1821 when nearly two hundred were added to the church during the year. As the result of these revivals the church has been largely increased in numbers, and I trust also in spirituality and fruitfulness unto God. Three colonies have gone forth from it. since I became its pastor, to form other 91 churches in the city. It has sent eighteen* young men into the ministry, once of its membership, and nurtured and trained in ils bosom. It has borne a comparatively generous part in sus- taining and promoting the cause of home and foreign mis- sions, and the various other benevolent operations of the day. Its contributions (including the congregation,) in aid of these objects have amounted for the last twenty years, to from six to eight thousand dollars annually. Such is a brief historical sketch of the First Church estab- lished in Connecticut. In many respects it may be put down as a model church. And yet it is far, very far removed from the scriptural standard. It has faults, many and great faults, which, if I thought it would do any good either to it or to other sister churches, I would be just as frank to name as I have been to speak of its virtues. The millennium has not yet dawned upon it. Indeed it is far from having come to that spirituality and fruitfulness in its membership and communion which I trust it will attain at some future day. Being the oldest church in the State, it is somewhat too staid and un- bcndable in its habits. It is perhaps too much afraid of Young America, and is not sufficiently aware that the best way to guide that fast youngster is not to stand off at a for- bidding distance, but to come near, lay a soft hand upon him, and go along by his side speaking kind words and gently hold- ing him in with a flexible rein. The church has always seem- ed willing to let me do very much as I had a mind to do ; but I have not found them just as ready as I could wish to come forward and help me, especially in occasional religious meet- ings, and other active labors. I have often complained of this to them, as they do very well know and I have hoped that there has been some improvement of late in a free out- flow of feeling and speech, and active co-operation, one with another and with the pastor. Still there is great room for progress in the matters here referred to as well as in many others that might be named. But I must say of the old first church in Connecticut, as Cowper said of his native Old Eng- land : " With all thy faults. I love thee still." And I account it * Besides these, seventeen others, though less directly trained in the church, have passed from its membership into the ministry. 92 the greatest joy and blessing of my life, that I have been per- mitted to serve the church as its pastor so many laborious, but very happy years. And now as I look to the end of my course not distant I know, and see the river before me on the shore of which I have parted with so many of my dear people, the loved members of my church, as I clasped them by the hand and bade them farewell on their way to heaven, it gives me new joy to think that I shall ere long cross the same stream, and through grace, as I humbly hope, shall go to join them in the celestial city, and with them rejoice forever in the presence of God and the Lamb. THE MISSION OF CONGREGATIONALISM AT THE WEST. BY REV. T. M. POST, D. D., ST. LOUIS, MO. MR. MODERATOR : I have interpreted my call to this historic commemoration as a recognition of the fact that Western Congregationalism is a part of your history ; a colonial offshoot and exponent. As in the triumphs of ancient Rome, representatives from the frontiers and outposts from Thrace and Germania, the Euphrates and the Nile swelled the pageant of the ovation, as exponential of the expansive genius and aspirations of the empire ; so your sons from beyond the Mississippi are invited here to-day as represen- tatives not of imperial, but of evangelical aspirations, stretch- ing to the Pacific. I have supposed it the expectation of that call that I should speak of the relations of Congregationalism to that new world where my manly life has been spent. In so doing, I design to speak, not by way of arraignment of those differing from myself among such are my true brothers, both in blood and in the Gospel of Christ but, fraternally conce- ding to them the same right of judgment I claim for myself, I design to look simply to the logic of our position as Congrega- tionalists. All that I would say is the evolution of a few great principles which I can do little but barely state on this occasion. And, first, I may certainly assume in this presence that Congregationalism is a distinctive, substantive entity, not a mere accident, prejudice, caprice, or custom, commutable into something else at pleasure ; but an individual essence, trans- latable by no synonym, and having characteristic principles, peculiar either in kind or in degree and extent of working, found- ed on Scripture and the nature of man. I do not believe that those distinctive principles of church polity for which our fathers in the seventeenth century separa- ted from other Non-conformists, in that conflict which shook down the English monarchy, and those which they so much prized as the great gift of God to them in the wilderness of the 94 New World I do not believe these distinctive principles are mere unsubstantial illusions or prejudices. I will premise, morever, that as these principles lie not within the domain of feeling, but of logic, and are not the creations of feeling, nor to be assumed or laid down at its behests ; so a plea to charity as against their entertainment or assertion is en- tirely alien and irrelevant. Charity has her own beautiful sphere ; but she cannot make or unmake facts or principles, cannot mend or mar an argument, is no solvent or solderer of logic. Charity worthy the name can live only with clear self-consciousness and ingenuous self-utterance, and, till the millennium, certainly, with variant opinion. We glory in the large-heartedness of Congregationalism. Long may she wear the honor of catholicity so ably vindicated for her here this day. But certainly this claim to catholicity and charity is not to be vindicated by the abnegation of her own distinctive essence or self-assertion. Our system surely is not so catholic that it is nothing. That which produces such beautiful charity, certainly has no right to carry charity to the extent of suicide to the destruction of the distinctive individ- ual life-principle that bears a fruit so fair. Charity must not quench the fountain of charity. We may not reason in this wise : " Congregationalism glories in producing a spirit which seeketh not its own but another's good. Therefore let us give it up." We may sacrifice interest and feeling, but never truth and principle. We may die for a brother, but we may not for him suppress a truth or enact or utter a falsehood. If, there- fore, the logic of our position and principles demands of Con- gregationalism a policy of self-diffusion, let not her attempt at duty, due to herself and her Lord, be paralized by that song of the Lotus-eaters to which she has so long listened ; charming her energies to sleep, by an abuse of the beautiful and blessed name of charity to a mere good feeling, which melts into itself all logic and all distinctive principle and all conscious individ- uality. Let not these arguments for the extension of Congregation- alism be met by mere deprecation of denominationalism, or by mere pleasant words of the beauty and blessedness of brotherly love. If in the alembic of charity all distinctive organic prin- 95 ciples exhale, and nothing is left but a catechism and a kindly feeling, ready to melt into any order that may be presented, the quicker our individual existence is abandoned the better ; we have no right to be. If this adhesion to our church-order can- not abide in the strongest Christian love, then its existence at all is an offense. Our cherished principles are merely prejudice nothing more ; when we feel right they disappear. But if our church order stands with us on the only ground on which it is entitled to stand at all as embracing peculiar principles and forces adapted in their working to glorify Christ and save men, then the stronger our love for Christ and our brethren, the stronger our attachment to it will be. Self-diffusion, Congregationalism owes to her own principles and to her own life. To limit a principle to geographic boun- daries is to destroy it. This denies its universality its foun- dation in the nature of things and the Word of God ; and to deny this is abnegation of its own existence. Self-diffusion is the prerogative and duty of Truth. To deny it expansion is to slay it. As well hope to maintain the life of a tree while cutting off its lateral branches and roots. To assume that Con- gregationalism may not live beyond New England, is fatal to its abiding in New England ; and would necessitate ultimately, as a logical and natural consequence, a contest for the right of your Association to exist in the state of Connecticut. Again, such diffusion is due to the West. Whether we con- sider vastness and resources of territory and prospective pop- ulation, or energy of civilization, never since Christianity strove for the possession of the Roman empire, or the barbaric world in which that empire sunk, or since the Reformation wrestled for the supremacy of Christendon in the sixteenth century never has so mighty a game been presented, or one staking on its is- sue such vast results for the kingdom of God, as that now wa- ged by divisive and antagonistic, social and religious forces, for the rising world of the West never one with necessity more urgent, because of the rapidity of the step of Destiny. While every form of belief and misbelief, from Mormonism to the Papacy, is looking to that world as its quarry, shall the religious order of the founders of our nation alone be excluded ? The cry that this order is unfitted to the West is, in regard to large portions, at least, of the West, sheer, indolent, and hos- tile cant ; unsupported alike by facts, philosophy or history. All these indicate a peculiar adaptedness of it to that field. It is due, again, to the history of Congregationalism in the past, that her children should carry her institutions Westward ; that that church-order, which has been the chief social arch- itect of your commonwealths than which the sun shines on no fairer in all its course should be introduced amid the plas- tic and organic forces in the genesis of the new states in the West. Her past protests against her exclusion from the future. But if self-diffusion be -a duty, how shall this be effected ? There are two methods. One extensively adopted in the past, is the interpenetration of other denominations with her own ideas, by surrendering her own distinctive organization, and merging herself in them. But whatever we may think of the expediency or the ingenuousness of this procedure in the past, its time is gone. The reactionary spasm is on all the great ec- clesiastical systems. The tendency everywhere is to a more stringent ecclesiasticism. Compromises are repelled and re- sented. Another mode, that of distinctive assertion and organization, alone is left us. We must advance under our own symbol. And it is better thus. The West loves boldness and frankness. Other denominations appear with generous and explicit self-as- sertion. Why not the sons of the Pilgrims? But what means shall we employ to this effect ? Shall we or- ganize a system of crusade and aggression ? Shall we have but one idea? Shall we advocate an impracticable, factious course in our emigrant members ? Do we exalt the church above Christ ? Order above life ? No, by no means ! The great means is that duty which every system owes to itself, self-indoctrination ; the interpenetration of our own body with a more distinctive, appreciative, grateful self-consciousness. We need to understand better the principles of our own sys- tem ; to be taught in our homes and sanctuaries, our theologi- cal schools, and by our religious press, its characteristic excel- lencies ; its beneficent relations, social and religious, to truth, brotherhood, freedom, life, and power. Our great policy is self-instruction. Our weapons are ideas. Our mode of self- 97 diffusion is self-consciousness. We have no great ecclesiastic arm by which to reach into vacant realms and map them into ecclesiastical jurisdictions, and frame outlines into which com- ing people may shape themselves. Our reliance is on ideas implanted in the minds of our sons and daughters. If there are enduring principles in our system, and we expect poster- ity to abide by them, our children must be taught what they are ; not to estimate them as the Gospel, or as paramount to Christian life or love ; but to hold them in their true rank, and their proper relations to these interests, and cleave to them for the sake of these interests, and these only. I urge this point, because this duty seems to have been falsely estimated and stu- diously neglected. In order to cooperation with other ecclesi- astical systems, and to facilitate transition to them, we seem purposely to have ignored the principles of our own, till we have well-nigh forgotten it has any, and it stands with us as a mere matter of conveniency, custom or prejudice. Now, riot as against charity, but for the sake of charity, of peace, and of sobriety of thought and feeling, all this should be changed. These can abide permanently only with a clear and comprehensive appreciation of principles, a distinct discernment of their proper limit and consequence, and their due relation and proportion. A system dimly self-conscious, or held merely in prejudice, passion, or custom, is of necessity exposed to the alternative of fanaticism and ultraism on the one hand, or of formalism and indifferentism on the other an indifferentism extending ultimately to other things than forms of church or- der. Its adherents must defend it ignorantly, or abandon it with many hazards to character, ever arising from abandonment of what is clearly inwrought in the past with our moral and religious sentiment and practice. Again, the want of indoctrination, and the sending of your children westward with their church institutions if borne with them at all labelled " Things indifferent," breeds a strife of tongues and much uncharitableness. If they cleave to these institutions as matters of principle, they incur suspicion and re- port as factious and impracticable agitators, troubling the church for mere forms and punctilios. Their attempt at practical as- sertion of their principles, is resented as stolid or schismatic ob- 14 98 stinacy ; and often by none more than by those from your own body who, under our past policy of ignoring our distinctive principles, have easily fused with other ecclesiastical systems, and consequently cannot appreciate the difficulties others may find in pursuing the same course. Hence the most bitter op- posers of our polity are found among those nurtured in its bo- som, educated by its charities, and deriving much of the energy and excellence of character they possess from the influence of its institutions. I do not at all question their conscientiousness. For their position and opinion are the natural consequences of our past policy. But obviously it is for the interests of peace that this policy of self-ignorance should not continue. A dis- tinct self-consciousness will teach us when, how, and to what extent we can cooperate with other denominations, and thus save from the irritation of false expectations and misunder- standings and attempts at impracticabilities. There are pri- mary differences of organic principles between us and other denominations, which, leaving us the power to do something in common, make other things impracticable. If two neigh- bors have distinct principles of architecture, while they may beneficently unite in many things, in constructing roads, bridges, and various improvements of a country, yet clearly if they attempt house-building in common, they incur the hazard of a quarrel. If, for instance, one wishes a circular and the other a rectangular edifice, they cannot compromise by attempt- ing to build a square circle or circular square ; nor will it relieve the difficulty to invent some comprehensive misnomer that may embrace both styles under one term. Nor will it make for peace if one thinks to enter into his neighbor's house and knock off the angles till the rectangular becomes circular, or crowd the curve into angles till the circle becomes a square. Such attempts at unity breed sharper discord in the end. On many things they can beneficially and pleasantly unite ; but in house- building only for temporary shelter, and with the understand- ing that each, when strong enough, may without impeachment build his own edifice and in accordance with his own taste. So in regard to different churches at work in the West ; similar distinctness of self-consciousness and self-assertion should for the interests of peace mark their relations to each other. 99 Again, it is due to the maintenance of Puritan manhood among your children going westward, that they be taught rightly to appreciate the Religious Order of their fathers as the bequest of heroic and martyr ages ; and when practicable, to bear them to the wilderness as the most precious part of their birthright. But contrarywise, to inculcate that the emigrant son of New England should initiate life in the West, by casting away the church order connected with what is most sacred and most cherished of his previous years, must tend to set him on a course hazardous often to virtue and principle. The abandonment of institutions is liable to draw after it that of associated sentiment and principle, and a dangerous re- laxation of the entire moral sentiment. No people can aban- don what they have in early life been accustomed to regard as sacred, without peril to character. Unless done at the behests of a higher reason and conscience, it enfeebles and demoral- izes. Facility of such transition has brought reproach on the New England character ; nor has the fact that this has arisen in many cases from conscientious motives, and often from want of education in our own church system with conscious- ness of little change save in names, prevented that injury to character accruing to the mass, from the general habitude thus induced. This habitude operating on the weak, the ambitious, and the worldly, is wont to betray into a career of moral de- generacy, ending often in apostacy. The whole man ultimate- ly becomes venal ; yielding to the opinions and usages of all ma- jorities. With his inbred love and faculty of gain, and his pe- culiar energy and adroitness of character, he devotes himself, mind and soul, to the "main chance." The result is a type of character which becomes a reproach to the land of his birth, and a by-word in the land of his adoption ; a type of sad no- toriety in the history of the West. For while we are grateful to recognize among the sons of New England specimens of the noblest manhood, in all ecclesiastical connections, or in none ; the most effective and honored agents in various interests, so- cial, commercial, educational, and political; still we are con- strained to acknowledge among them types of degeneracy pro- verbial for opposite qualities and influence ; that as the high- est may sink lowest, as the sweetest things corrupt to the most 100 acrid of acids, as the most beautiful by degeneracy become foulest, as the holiest become in their fall the most deformed, as the types of bestial life approaching nearest the man, disgust us the more from their carricature of humanity so amid all types of character wandering up and down amid the melange of Western life, the most offensive and deformed is the faded Yankee. His moral manhood is perfectly blanched out of him. He is ready for any color to strike through him. He slips out of his early life as the serpent from his slough. He has over- come his prejudices, and his principles are all prejudices. His nativity is renounced. He has no longer a manly individuality. His personality is gone. He is vacant for the occupancy of all majorities. He reminds one of the process by which the mas- ters of the mesmeric art sometimes break the will and subdue the personality of their subject. In this process a glittering coin is held up before him, and he is commanded to follow it with his eye. It is waved above, around, below ; but he must keep it constantly in sight. He pursues it with fascinated eye in all its motions, now with upraised gaze, now with manifold contortions of body, chasing the shining charm around him ; now crawling on hands and knees, now peering after it under chairs and tables. By this preparation his independence of will and his personality seem subdued ; and he is now ready for his master's uses. He now feels, sees, touches, tastes, be- lieves as he is bidden. He sees black or white ; shudders with cold or heat ; tastes sweet or bitter ; sings, dances, prays, blas- phemes as the operator chooses ; catching up chips for gold, having glorious fishing with his cane, or smelling the attar of rose from the tobacco box. He is no longer anybody in par- ticular, but anybody you please. He doffs and dons, at com- mand, all personages from General Taylor to the last executed murderer. With similar process and result, often the New Englander placed amid the tumult and scramble of Western life, and cha- sing through all the charm of the glittering dollar all princi- ple ignored and forgotten in the fascinated gaze seems at last divested of his own personality, and subdued to the accep- tance of all opinions and characters the popular voice may command. He now is ready to ride each popular wave. He 101 becomes the most fierce in championship of servile usage, or opinion, and the most bitter in denunciation of his former sen- timents. He caters to vulgar prejudice in slang abuse of the land of his birth. From the demagogue of Kansas frauds and atrocities to the hardest of overseers, he is the prince of social charlatans and mountebanks ; emulating the individuality of the chameleon or the sponge a mere absorbent or reflector. Such is the "Yankee" fully "faded." His case may be regarded as an extreme one. But a feeling which initiates the New Englander into Western life with a renunciation of the ecclesiastical institutions of his fathers, transferring itself to his modes of thinking and acting in other interests, tends legit- imately toward such results. Self-respect which shall protect his individuality and innerve his moral manhood, demands he should not unlike every other race and sect be required on passing certain lines of longitude to abandon his principles of church-order. I will add, in conclusion : One of the happiest means of arousing a beneficent self-consciousness in our system, and of protecting against tendencies to degeneracy, is oftimes to do what you are doing here this day, viz., revitalizing with solemn celebration, with graphic and philosophic narrative, and with grateful and genial reminiscences, the old metropolitan heart. For such a heart, fathers and brethren, we of the West still re- cognize as beating from your climes along the sea. Let it ever beat strong and healthful. Infuse into it the life of elder times the life of a love of Truth and Liberty that shall grow only the more intense as well as more holy, in the love of Christ and the Brotherhood. We shall feel its pulses, thus in- vigorated / beating beyond the Alleghanies and the Mississippi, up the streams of the Missouri, and through the passes of the mountains to the Pacific seas. And now, brethren, though in my argument I have challen- ged for the principles which we in common hold, that practical respect due to their truth and value, which all true men ever owe to their own convictions, I believe I am as far removed as any man, in both feeling and practice, from invoking in their behalf sectarian passion and strife. Our principles are alien to such agencies ; nor can our system be served of such. I sim- 102 ply urge that we should act truthfully from our own posi- tion ; should fulfill the mission and occupy the sphere assigned us by the principles we hold, and by the Providence of God. To that mission and sphere, as our allotment in Christ's work, let us be faithful ; holding fast faith, hope, and charity ; and working patiently on, whether with the multitude favoring, or under overshadowing adverse majorities, as the Master may ap- point. And when another century, rolling this occasion and its actors far into the past, shall bring up a recurrence of this day, let our fidelity to God's work assigned us in our time, pre- sent for us a record worthy to rank beside our fathers, of whom we have heard from a legitimate son this day a record fitting us to share with them, and the faithful of every name or school on earth, in that song of victory which from a redeemed world shall at last climb the hights around the Throne. CONGREGATIONALISM AS IN HARMONY WITH THE SCRIPTURAL IDEA OF CHRISTIAN UNION. BY REV. PROF. E. P. BARROWS, ANDOVER, MASS. MR. MODERATOR: If the Congregational polity is in harmony with the scriptu- ral idea of Christian union, then it is the right polity, and will work well, and be successful in accomplishing the ends for which the Christian Church was established ; if not, it is a wrong polity, and will not work well. I propose to show how this system is permeated throughout with the true spirit of Christian union, as it is delineated in the New Testament. If we go back to the old Jewish theocracy, there we find a re- ligious state : not a mongrel union of church and state, as two distinct organizations, after the modern European fashion ; but simply a state invested by God's appointment with all the functions of religion ; and as such, entrusted by God with the sword which every state must bear, and punishing with the sword idolatry and witchcraft, as it did murder and adultery. But our Lord Jesus took out of the state the church elements which had hitherto lain embosomed in it, and constituted them into a separate organization, which is the Christian church. Iti doing this he left behind the sword, and all outward force of which the sword is the representative. He did not give the state one sword and the church another, that the two might be used against each other ; he did not take the sword from the state and commit it to the church, that she might have dominion over the state : he did not make the state the menial of the church (after the Romish notion) to use the sword at her di- rection and for her aggrandizement ; nor did he make the church the menial of the state, to be used in subservience to her secu- lar ends. But he simply constituted churches independent of the state in all their proper functions as churches, while yet the individual members remain in all civil matters subject to the state. And these churches he left without any sword. 104 For the principle of outward force he substituted that of inward affinity of character. His plan was, by the glorious gospel which he revealed, and the glorious power of the Spirit accompanying it, to transform men into a likeness to himself, and thus into a likeness to each other. He first draws men, one by one, into union with himself, and in this way into an inward union with each other. To all his followers he is the great central point of unity. By making them one with himself and the Father he makes them one with each other. Upon this simple principle the Apostles proceeded in organ- izing churches. They went every where preaching the gospel, having full faith in its divine power to accomplish the end for which it was given. And wherever a body of men and wo- men had been brought by it into inward union with Christ and each other, they formed them into a church under the few and simple rules and ordinances which Christ had given, and thus gave them also a visible and outward unity. Thus arose the church in Jerusalem, the church in Antioch, the church in Ephesus, the church in Rome. From the necessity of the case, as well as from Christ's authority, these churches had the officers necessary for the administration of their proper func- tions as churches, as also the power of admission to their fel- lowship and exclusion from it. This is the length, breadth, and thickness of the New Testament doctrine of church poli- ty. A common faith united these churches in a holy fellow- ship with each other. They recognized each other as co-ordi- nate branches of Christ's body ; as such they honored each other, they took counsel with each other, they helped each other in difficulties. But we do not find in the New Testa- ment any trace of a plan on the part of our Saviour and his Apostles to gather these churches or sections of them, outward- ly and organically, into one compact body ; thus subjecting each individual church to the proper authority and judicial power of the whole, and making it no longer a church of Christ in the full sense of the words, but only a part and parcel of the Church. Now let us look for a moment at the Congregational polity. Here, to guard against misapprehension, I premise that in what I have to say about ecclesiastical organizations, I have no refer- 105 ence to any minor differences that exist among Congregation- alists. Coming, as I do, from another commonwealth, this would not be becoming in me on the present occasion. My re- marks will apply only to those organizations that have proper judicial power and binding authority over the separate churches, as just now explained. I would simply say then, sir, that we are content to take up the system of church polity as Christ and his Apostles left it. If any think that this is not adequate to the proper office of Christian churches, and that they must, therefore, go on to compact the individual churches into ex- tended organizations, we have no quarrel with them. In this matter liberty of judgment belongs to them, as well as to us. We only say that for their warrant they must go to the same volume to which Rome goes the volume of human tradition and human wisdom. We are satisfied with the system as Christ and his Apostles left it. It may be objected that it is not strong enough. For what ends is it not strong enough ? If the office of Christ's churches be to control, in a direct way, the counsels of kings and cabi- nets, and pull the wires of party organizations, doubtless the Congregational polity is not strong enough for this end. If their business be to legislate Christ's body into uniformity in outward details to prescribe, for example, what dress the preacher shall wear in the pulpit, and whether the congrega- tions shall use written or unwritten prayers doubtless for this purpose also it is not strong enough. But if. as we believe, the great office of Christ's churches is to make men like Christ; to build up their members in piety and fruitfulness, and to spread every where the knowledge of the gospel, we think that for this high and glorious end, our polity is strong enough. Its freedom and elasticity give us full scope for every Chris- tian enterprise. Take, for example, that of missions, foreign and domestic. Under the simple system of Congregationalism we have been able to work up to advantage every particle of the missionary spirit that existed in our churches. Here we have been, it is true, far, very far from doing what we ought to have done. Shame and confusion of face belong to us. But the fault has lain not in our organization, but in the fact that we have had so little of the spirit of Christ. Had there been 15 106 in our churches a hundred fold more of this spirit, and conse- quently a hundred fold more of missionary zeal, and a hun- dred fold more of men and of money at our disposal, we should not have been straitened one jot in our ecclesiastical system. We could have worked up all these increased means to advan- tage. And we are willing, sir, that our churches should look directly in the face the great truth that the missionary spirit can never be maintained separately from the solid every day piety of the churches ; and, further, that this piety is to be fed and nourished not by great and strong ecclesiastical systems, but by the spiritual instrumentalities that Christ has appointed. For the maintenance of sound doctrine, also, we think that our polity has sufficient strength. If a minister of the gospel departs from the faith, we can withdraw from him our appro- bation for the exercise of the functions of the ministry (in techni- cal language, we can depose or silence him,) and this is pre- cisely the kind and degree of power that Christ has entrusted to us. If he still goes on to preach, he does it on his own foundation, and the Master releases us from all further respon- sibility in the matter. Once more, if a church, or a portion of its members, departs from the faith, we can labor with it ; can give it our counsel and judgment ; can provide for the relief of a minority in it that adheres to the truth as it is in Jesus ; and, as a last step, can withdraw our fellowship from it. This, again, is precisely that moral power which our Master has given to us. Any further power he does not wish us to exercise. If the church refuses to listen, and persists in its errors, Christ will attend to that in his own way. It is true that in our order one lamentable apostacy from the faith has taken place. But to ascribe this to the proper operation of our polity would be a palpable non sequitur. We have heard this morning abundantly of other causes that operated to bring about that defection. If we unroll the scroll of history, we find that it is precisely that church which has the strongest organization that is the most corrupt ; and, further, that it is this very strength of hierarchical power that makes it irreclaimable in its corruptions. If it be said that a strong organization with a sound creed is the bulwark of orthodoxy, then we point to the church of England in the days when Whitfield and the Wes- 107 leys arose ; which, with both these defenses, had sunk into a deplorable state of worldliness and corruption in both doctrines and morals ; and was rescued, so far as it was rescued, not by these, but by God's ancient method of raising up an evangeli- cal ministry, and pouring out his spirit upon the churches. We point also to the Reformed and Lutheran churches of Europe, which, with the same two defenses, have lamentably departed from the truth as it is in Jesus, and are now in the process of regeneration by the same spiritual instrumentalities. Sir, I am not going to say a word in disparagement of creeds. I reverence them, and hold firmly to their necessity. But let us not ascribe to either creeds or ecclesiastical organizations a power which Christ has not given them. Vain is the idea that one generation, by any outward system however elaborate, can do up the work of orthodoxy for all coming ages. No sir. Each generation must fight the battle against error for itself, with the scriptural weapons which God has put into its hands. We consider it an excellency of our system that it does not in any way conceal or cover up the fact that, under God, the hope of sound doctrine is in holy and zealous churches under the instruction of holy and zealous teachers, rather than in any elaborate ecclesiastical machinery. In the matter of bearing testimony against great national sins, we think that the freeness and elasticity of our system gives us some pre-eminent advantages. Take, for example, the system of American slavery, which overhangs our nation like a dark and portentous cloud big with awful thunders. Nobly, sir, have our churches borne their testimony against this great evil. And it has been with less friction and colli- sion than can be the case under strong and extended ecclesias- tical organizations. In truth, we find that just in proportion as an ecclesiastical body spreads itself out over wide regions, as one compact, organic whole, the difficulties thicken in the way of its finding resolutions on the subject of slavery that suit all sides. Every resolution that can be framed then be- comes subject to the evil which a venerable clergyman of my state, somewhat distinguished for his wit, has ascribed to defi- nitions in metaphysics. He compares a definition in meta- physics to the cover of a tin pail that is a little grain too small. 108 You carefully adjust it on one side, and up it hops on the other. Then you go to work too on that side, but just as you have fixed it to your mind up hops the first side. In the same manner one may see a denomination under one of these com- pact and extended organizations working at its resolutions on slavery resolutions, counter-resolutions and amendments, with- ofat either end or satisfying result till at last God, who loves his churches and desires their peace, sends them deliverance by a secession, a process which needs only to be repeated a sufficient number of times to produce something resembling our Congregational way of disposing of the matter, namely, that of leaving each body to satisfy itself. That strong ecclesiastical organizations have their advan- tages it is not necessary for us to deny. But we think that these advantages may be purchased at too dear a price. To us it seems that nothing is more conspicuous on the page of his- tory than the tendency of such organizations to excess of legislation. When a body of good men thus constituted has become thoroughly penetrated with the high idea that God has committed to it the care of the orthodoxy and the order of all the churches, it feels conscience-bound to be always supervis- ing them. It has taken upon itself a responsibility which the great Head of the church never committed to it, and the almost certain result will be excessive legislation. A hundred things of minor importance will be brought under the tram- mels of fixed law, that might be much better left to the good sense of the individual churches ; and thus the cause of spir- itual Christianity will be burdened instead of aided. Mr. Moderator : allow me to say, in conclusion, that I have the honor to be a native of this State, and the high honor to have been ordained to the work of the ministry by one of its as- sociations the Hartford North. I see before me the reverend and honored father in the Lord, who preached my ordi- nation sermon on that occasion " clarum et venerabile nomen."* I remained within the limits of the State three years. Then I was two years connected with a purely Presby- terian body. After that I was fifteen years in a Presbytery of * Rev. Joel Ha-rop, P. P. 109 Ohio, formed upon the plan of Union. Far be it from me, sir, to lisp one word to the disparagement of the beloved and hon- ored men in another denomination with whom I have been in former years so pleasantly associated. Many of them it is my privilege to reckon among my dearest friends in the min- istry. They have always treated me with Christian kindness. I simply feel it my privilege to say, on the present occasion, that as years roll on, I am becoming, as the result of observa- tion (and I may add experience also) more strongly attached to the Congregational polity. Of that polity in your State I say : Esto perpetua ! May it live and flourish to the end of time, and bring forth, as hitherto, the fruits of righteousness in this ancient commonwealth ! THE PILGRIM FATHERS. BY REV. JOHN WADDINGTON, LONDON, ENGLAND. Rev. John Waddington, of the Southwark Church, London, England, then addressed the Association ; but unfortunately only the most meagre outline of his speech has been preserved. He began by congratulating the Association on the harmonious and fraternal spirit which had reigned over their meetings. He then took a review of the Pilgrim principles which, he said, it greatly pleased him to see fostered by this Association. He hoped that all the papers that had been read would be pub- lished. Mr Waddington concluded with the prayer that the two nations America and England, in holy fellowship, might yet together work a great work, the glory of which would be heard in all lands. PURITAN PIONEERING IN NEW ENGLAND, COMPAR- ED WITH PURITAN PIONEERING AT THE WEST. BY REV. A. L. CHAPIN, D. D., PRESIDENT OF BELOIT COLLEGE, WIS. MR. MODERATOR : I seem, to-day, to be living in two eras. The historic me- morials which this occasion has gathered and spread before us, set me down in the past. Sixteen years of life and labor in the West have induced the habit of living much in the future. The vividness with which past scenes have been here present- ed as fact, gives intense glow to the bright visions sketched by fancy of things to come. You have all, no doubt, seen that beautiful print, just published, entitled " The Past and the Fu- ture." The rapid alternations of thought and emotion here seem to realize with me, at once, all that is expressed in the two significant faces of the picture the earnest reflection of a soul chastened by experience, and the eager, expectant outlook of one full of youthful hope and aspiration. The speaker who preceded me, led us back to the fountain of Pilgrim principles and movements in that little, persecuted, Puritan church of London. The field of my labors pre- sents a full, clear view of the breadth and depth which the life-giving stream of blessed influences that proceeded from that fountain, has attained, in its onward flow. lake the river of classic fable, those principles crossed the ocean and burst forth, unmixed and pure, at Plymouth Rock. Thence, they have traversed the continent. The great central valley of the Mississippi has been enriched by their presence, and precious are the fruits already developed there. Over the Rocky Moun- tains they have found a passage ; and into the heterogeneous composition of society on the Pacific coast, these Puritan prin- ciples are infusing themselves as saving elements. We find them incorporated into the civil as well as the religious insti- tutions of the land. And, viewed simply as principles of religious faith and ecclesiastical polity, their presence and influence may 112 be traced, not only in the churches of pure Congregationalism, but also, through the whole structure and action of other kin- dred evangelical denominations. Wherever we find them, simple, or in combination, they appear full of life and power, the active elements of true progress for the spiritual growth of individual souls and the Christian civilization of human society. It is in their very nature to live and flourish. Drawn directly from the divine \vord, they are already identified with the ad- vancement of Christ's kingdom ; and all the precious promises of the ultimate triumph of that kingdom are to us sure pledges of what shall yet, by the blessing of God, be accomplished through the spread and ascendancy of these principles. It is good to stand thus, on this mount of vision and look both ways back to the apparently feeble beginnings, out upon the wide-spread results already realized, and on to the greater and better things to be hereafter developed. We see much to be thankful for much to confirm our faith in God and his word much to kindle higher aspirations and to prompt firmer pur- poses and nobler undertakings and more fervent prayers. The historical discourse, to which it was our privilege to listen this morning, brought before us in graphic sketch that scene of one hundred and fifty years ago, which gives chief interest to this occasion. Let me now, for the few minutes allotted me, bring to your notice some points of contrast and re- semblance suggested by a comparison of the actors and the acts of that date, with things pertaining to the more recent but similar work of organizing Christian institutions in the West. Look again upon that little synod at Saybrook, in the olden time. Sixteen men of God, mostly advanced in years and of great dignity, are gathered in conclave. Two, of ripest age and wisdom preside over the council as moderators, while the two youngest are set as scribes to record the doings. Their personal appearance and all their proceedings are characterized by the calm deliberation and stately courtesy which marked that former age. With earnest look and solemn speech they take up the matter before them. They see not all the future growth which is to come of their planting, but their expecta- tions are large enough to convince them that the business they are undertaking is of serious moment, as it concerns the vital . 113 interests of the Redeemer's kingdom and the welfare of com- ing generations. So they deal with it and lay foundations fit to bear up, for centuries, this edifice of organized Christian union, most simple in its structure, yet full of enduring beauty and strength. Now look on another scene. Its date about a dozen years ago, and its place in the mining region of Wisconsin. There, in one of the ravines which break the country and make it as wild and rough as this hilly Connecticut, is assembled a band of nearly forty Christian men, charged as they believe with the duty of setting up and maintaining in that new state, the insti- tutions of the gospel on the Pilgrim plan. They are mostly young men, with scarcely a gray head to give dignity or so- briety to their council. Where two men of gravest learning would hardly be able to moderate the impetuous zeal of young life on that broad arena, there is set as the single official mode- rator, one, not yet turned of thirty, who has had less than five years of service in the ministry, to give him wisdom by expe- rience. But these are not "faded Yankees" In the New England homes of their nativity, (some in that old first church of Hartford,) they were baptized into the spirit of those vene- rable Saybrook fathers, and educated in their principles of Christian faith and polity, too thoroughly to lose them by mere change of place. The precious fruits of those principles, which passing years have developed so richly, inspire them with full confidence in their soundness, and efficiency. The swift progress of our country, since its independence, prompts sanguine, almost unlimited hope for the future contemplated in their work. So, with no less of devotion to the master's ser- vice, and solemn, prayerful regard for the consequences of their action, but with a quicker pulse, and bolder faith and a freer swing than the Connecticut fathers, they move in a style which would have seemed in the former age, frightful presumption and recklessness. Yet shall their foundations also stand ; for in the true spirit of the fathers, they are laying down the solid granite blocks, the same enduring principles of gospel truth and order. Observe the contrast yet further, with respect to some cir- cumstances of each scene. The area of the State of Connec- 16 114 ticut is less than five thousand square miles. Wisconsin em- braces more than fifty thousand. At the date we have in mind, the population here has grown slowly, through three quarters of a century, to fifteen thousand souls. There, ten years have spread over the Indian hunting grounds more than three hundred thousand. Here, the population is select and homogeneous in respect of origin, domestic and social customs and religious faith and practice. There, it is mixed and di- verse, drawn by immigration from all civilized nations, with different languages and habits and representing all shades of Christian faith and unchristian skepticism. Here, the pressure of tyranny, felt by the earlier fathers and remembered by their sons, binds all together for the maintenance of highest public freedom. There, freedom enjoyed, without being appreciated, tends to disintegrate society under the prevalent maxim, " Every man for himself in greatest individual liberty." Here, a sterile soil and the struggles and hardships incident to those times which tried men's souls, have developed habits of care- ful thrift and a spirit of self-sacrifice. There, the idolatry of mammon prevails, and genders wild speculation rather than patient industry ; and the abundant fruits of a fertile soil, gath- ered in peace, without care or fear, encourage profusion for present self indulgence. Here, all the institutions of civilized society make progress under a process of slow development, in which the depths are sounded and the bearings all taken, and with narrow sails, the whole movement is safe and strong and grand. There, every thing goes with a rush, and careless confi- dence at the helm hardly deigns to glance at the charts and tables prepared by past labor, and reckless presumption in the engine-room crowds on steam to the utmost, and the excite- ment of the race makes the eager voyagers almost heedless of the awful collapse or tremendous explosion by which, ever and anon, nature protests against the violation of her laws and warns them to "make haste slowly." Now, for a moment, suppose those venerable Saybrook fathers suddenly called forth from their graves and sent out West to settle foundations there, in just the present condition of things ; or conversely, suppose those young western pioneers, such as they are, carried back a hundred and fifty years and 115 entrusted with that ancient work of the giants. Surely, it is no disparagement to them of the former age and no affectation of modesty in us of the present, to say that, in either case, nothing could have been fitly or successfullydone. See, then, the wisdom with which divine providence ordered the times and circumstances and relations of things. Wisely did God choose the time, and the place, and the men, and guide the process for the slow and sure unfolding of these precious Puri- tan principles, and the form of organization, through which their value was to be tested by first experiments. And, not in false assumption, but in simple faith, we may add, wisely has God chosen the time and the place and the men for carrying out the process on a grand scale by giving wide, rapid and varied application of these principles to all kinds of people for the ultimate transformation of the world. We have made out many points of strong contrast ; yet the work is really one, only viewed at different stages, widely separated. The labor of discovery and invention must precede that of application. The care and wisdom with which the fathers defined and illustra- ted their principles is the conservative element in the enthusiastic swift action of their descendants, the inheritors of those princi- ples ; arid the very difficulties which attend and embarass the present stage of the work in those newer portions of the coun- try present that as the proper field for the ultimate triumph of those principles, and promise to unfold in due time, .even in these striplings, the true strength and mettle of the noble stock from which they sprang. So we see realized another feature of the picture before referred to. She, whose face glows with the inspiration of hope as her eye dwells on bright visions of the future, sits leaning back upon her sister, whose soul wrapped in meditation on the past reads its lessons of wisdom, and the lessons of wisdom read by the one are the true source of in- spiration to the other. Yes, the work is one. The contrast respects only external circumstances. The Puritan pioneers of the West, in organiz- ing Christian institutions there, have to study the same problem which exercised the minds of the Connecticut fathers. That problem may be propounded in a threefold form thus : 1. How shall beliefs be harmonized and defined in fixed 116 symbols of evangelical faith, without restricting private judg- ment, or abating the sense of personal accountability for opinions ? 2. How shall mutual co-operation and efficient combination be secured, without infringing individual liberty or relieving personal responsibility ? 3. How shall the great agencies for the work of education and the thorough evangelization of the country be established and maintained, without centralizing power, stimulating selfish ambition and chilling the glow of piety ? This is no place to enter upon the discussion of this prob- lem. Yet it must and will surely be discussed. Earnest minds are now actively engaged in its discussion. Nowhere does the dispute run higher than in the region of country from which I come. Just now, the work which most needs to be done there seems to be hindered by the heat of this discussion Yet we may believe that God will overrule even this, in the final issue, for the more rapid extension of the Redeemer's king- dom. A final solution of the problem has not yet been found, and will not be, very likely, till the millenium. By the very statement of the question, in either form, we make a balanced sentence. Two opposite tendencies of the human mind are to be reconciled. A great and good end is to be attained and a danger to be guarded against. Diverse an- swers will be given, according as he who attempts the solution leans, through the bias of natural temperament, education or existing relations, to the one side or the other. So we have two solutions proposed. Ecclesiastical control is the watchword, on the one hand, and untrammeled independency on the other. Each answer bears upon the problem, but the trouble is that either taken by itself provides for only one side of the case. Therefore, either pushed to its extreme is false and mischiev- ous. The one, seeking efficiency by centralization tends to- wards the despotism of the Papacy. The other, guarding liberty by standing aloof from necessary bonds and alliances, tends towards latitudinarianism in matters of faith and sepa- rate, discordant and therefore inefficient action. We approxi- mate a true solution only as we expand our views to embrace the whole end to be attained. In other words we must free our- 117 selves from intolerance and exclusiveness and with genuine catholicity of spirit, contemplate with single eye the wide- sweeping interests of the Redeemer's kingdom. We need not believe that all wisdom died with the fathers of Connecticut. Yet who can fail, considering what they did in their day and their circumstances, to wonder and rejoice that they were ena- bled with such large comprehension and clear foresight, to provide so well for the interests involved in both parts of the great question. I will not say that they reached a perfect result, or that the form of organization adopted by them is to be exactly imitated in all circumstances. But I do believe that the happiest result will be reached in all cases, in proportion as the question is met in the large, free spirit which animated them. In this respect they present a worthy example. As a last remark, I offer a thought suggested by some of the historical facts presented this morning. It appeared that the times of greatest agitation and hottest dispute were times of great spiritual declension in the churches. The two things are reciprocally cause and effect. Our grand safeguard there- fore in all this work of building up the temple of God, which is the church of Christ, is in the pervading presence of the Holy Ghost, keeping each soul true in supreme devotion to the Head, and therefore humble, and because humble and obe- dient, wise to carry out his blessed plan. " Not by might nor by power, but by my Spirit, saith the Lord." Let us all take the lesson. May the Spirit of God ever dwell in these old churches of Connecticut to make them live and flourish, for centuries to come, on the foundations so wisely laid, centuries ago ! May the same Spirit animate and guide the sons of Con- necticut and those associated with them in the present work of laying foundations for the building of God in the newer states! May the one Spirit thus make the work one and advance all parts in harmony towards a blessed consummation for the good of men and the glory of God ! THE SAFETY AND WISDOM OF COMPLETE RELI- GIOUS LIBERTY, AS ILLUSTRATED IN CON- NECTICUT DURING THE LAST ONE HUNDRED AND FIFTY YEARS. BY REV S. W. S. BUTTON, D. D., NEW HAVEN, (THE MODERATOR.) MR. SCRIBE : I propose to speak briefly of the illustration, which we have in the history of the past one hundred and fifty years in Con- necticut, of the safety and wisdom of complete religious lib- erty, and of the peril and folly of restricting it : or the safety and wisdom of leaving the reception and support of religion wholly to the voluntary principle, without any legal or civil compulsion. This seems very plain to us. But it was not so to our fa- thers. From the beginning of the colonies down to 1818, in Connecticut, and to a later period in Massachusetts, religious liberty was more or less restricted. It was not till then com- plete. It advanced to completeness by slow steps, and resisted steps as it regards Congregationalists steps directly against the protests, the prayers and the efforts of our fathers. In this we see that God in his providence is wiser than the wisest of men. Let us look at some of these steps or stages in the progress of religious liberty here. At the beginning, in these Puritan colonies, all were com- pelled to support the Congregational order, which was the order of religion established by the civil government. And not only that, none had any liberty to worship publicly in any other way. Moreover, in those colonies, Connecticut excepted, men could not vote or hold any civil office, un- less they were members of some Congregational church. So close at first was the union of Church and State. The rigor of this rule began to be abated in 1708, when the General Assembly of the State passed the Act of Toleration, as it was called, by which all persons, who soberly dissented from the worship and ministry by law established, (i. e. the Congrega- 119 tional,) were permitted to enjoy the same liberty of conscience with the Dissenters in England, under the act of William and Mary ; i. e. they were exempt from punishment for not con- forming to the established religion, but not exempt from taxa- tion for its support. By appearing before the County Court, and there in legal iorms declaring their a sober dissent," they could obtain permission to have public worship in their own way, but were still obliged to pay for the support of the Con- gregational churches in the places of their residence. There was a further relaxation, as it regards Episcopalians, in 1727, and as it regards Quakers and Baptists in 1729. They were then exempted from taxation by the established churches, pro- vided they attended on the worship of God in a tolerated soci- ety of their own denomination. But Congregationalists and Presbyterians had no such exemption. If, for any reason, any of them wished to secede from churches or societies, and wor- ship by themselves, they were still obliged to pay their taxes for the support of the churches from which they had seceded. And even this small degree of liberty for seceding Congrega- tionalists and Presbyterians, was restricted by special acts of the Legislature, in the time of the " Great Awakening " of 1740, through the influence of the " Old Lights," or opposers of that Awakening. The Legislature, to suppress enthusiasm, as was alleged, repealed, in 1743, the Act of Toleration, so that thereafter none could secede from the established ecclesi- astical societies, (Congregational,) and worship by themselves, without punishment, unless they should ask and obtain special permission from the Legislature ; which special permission, it was plainly intimated, Congregationalists and Presbyterians should not have. And in the previous year, 1742, for the same purpose of suppressing enthusiasm, i. e. suppressing the " New Lights," a law was passed to this effect, that if any ordained or licensed preacher should preach, or exhort, within the limits of any parish, without the consent of the pastor and majority of that parish, if he was from without the colony, he should be arrested and carried out of the colony as a vagrant. If he was from within the colony, he should be deprived of his sal- ary, and that without any trial, simply upon information, whether true or false, lodged by any person, with the clerk of 120 his parish. Also, if any person not licensed to preach, should exhort, within the limits of any parish, without the consent of the pastor and majority of that parish, he should for every such offense be bound to keep the peace, by any assistant or Justice of the Peace, in the penal sum of one hundred pounds. The operation of these severe restrictions on religious liberty is so well illustrated in the history of the church of which I am pastor, the North Church in New Haven, that I will make a few references to that history. That church was organized in 1742, by a Council consisting of five ministers, one of whom was Dr. Bellamy, and was com- posed of members who favored the revival of religion which was then in progress, and seceded from the First Church in New Haven on account of the opposition of the pastor of that church, Rev. Mr. Noyes, and of the majority of the church to that revival, and to its chief promoter, the celebrated Whitfield. Yet they could gain no permission to form an ecclesiastical society, nor to hold public worship. They did have public worship however, but under much oppression. For eighteen years they were taxed for the support of the church which they had left, besides bearing a heavy voluntary burden for the support of their own church. Then, for a large part of that eighteen years they could have no regular minister, at least not without having him molested, fined and punished by the officers of the law. For attempting to preach to that church, Rev. Samuel Finley afterward President of Princeton College, whose name is familiar to all who have read Dr. John Mason's eloquent Contrast between the Death of David Hume and that of Samuel Finley was arrested and carried out of the colony as a vagrant. He had previously been treated in. the same way for preaching to a church which seceded, or " separated," as the term was, for the same purpose, in Mil- ford. The tradition is, that Finley having been arrested on Saturday, in anticipation of his preaching, was kept in custody by the officer of justice on the Sabbath, and by him was taken to Rev. Mr. Noyes's church, and made to sit in the aisle prob- ably to expose him as an offender against the laws, and to give him the privilege of hearing preaching and praying specially designed for his benefit. 121 Great was the hostility against the " Separates" of that day, who, according to our present views of religious liberty, should have been freely allowed to secede and form distinct churches ; and whose motive was, to say the least, honorable to their Christian zeal and devotion. And their oppression was often severe, as is seen by the laws enacted and enforced against them. One or two illustrations of this hostile feeling occur to me. The father of one of the deacons of the new (the Sepa- rate) church in New Haven was deacon of the First Church. The child of the son died. The father, in a written note, de- clined to attend the funeral, because the son belonged to the "New Light" church ! After the frame of the "New Light" meeting house was prepared to be raised, all the long pieces of timber were cut in two in the night. The " New Lights " re- placed them by others, over which they kept guard. The late Chief Justice Daggett used to illustrate this state of feeling by an anecdote, which I will relate. He said that his father, who resided in the town of Attleboro, Mass., attended the Congre- gational church ; but being a Baptist in sentiment, he had some sympathy with the " Separates," many of whom were, or be- came, Baptists. Rev. Mr. Thacher, a minister of the vicinity, preaching on a certain Sabbath in Attleboro, in giving a sum- mary catalogue of those who would be excluded from the kingdom of heaven, ended off with the expression, "and all Separates. 1 ' Mr. Daggett, meeting him during the week, said to him : " Mr. Thacher, I did not like that passage in your sermon, last Sabbath, in which you classed the Separates with thieves and liars, and others who would be excluded from the kingdom of heaven." "Oh," said he, " Brother Daggett, I meant those who are separate from all righteousness!" " Ah ! Was that your meaning ? Then, I think that when you preach here again, you had better explain it : for you was un- derstood to have a very different meaning." Mr. Thacher's reply may as well be added : for, though it does not further illustrate the point in hand, it does illustrate something else. "Brother Daggett, I am well aware that I am very liable to err. But, Brother Daggett, I have 710 knack at confessing /" There are many who have " no knack at confessing," especially men of strong will. 17 122 The Saybrook Platform, or the consociational system, was at that time made an instrument of restricting religious liberty. The Presbyterian or strict construction of its articles prevailed at that period, which made the consociation a judicial and au- thoritative tribunal. And this power was used to prevent the formation of " New Light " churches ; the ruling party in- sisting that no new churches should be formed, unless they would agree to be bound by the Saybrook Platform, i. e. be consociated, and so far forth give up their Congregational liberty. In the year 1784, another of the steps toward complete reli- gious liberty, which I am noticing, was taken. The legal es- tablishment of the Saybrook Platform was abrogated, leaving all free to worship with whatever denomination they preferred. All, however, were still taxed for the support of some church, the church of their choice. In the year 1818, when the new constitution was formed, this last restriction was removed ; and religion was left entirely to voluntary support. A plan which the experience of forty years has proved to be by far the best. And yet our fathers feared it, and protested, prayed and strove against it. They dared not trust complete religious liberty. They feared to leave religion to the free reception and support of the people. They thought that it would not do not to com- pel men to support that which they disbelieve. I have lately read over again a sermon, preached by Dr. Lyman Beecher, during the period when the question of the new constitution was pending, in which with all his eloquence he sets forth the plan of leaving religion to voluntary support, as one which would open the floodgates of ruin on the state. I need spend only a few moments, in conclusion, in advert- ing to the evils of these restrictions on religious liberty, as they have appeared in our history. 1. The strict union of church and state which existed at the first was very disastrous. As only members of the established churches were allowed to vote or hold office, unrenewed men were tempted to become members of the church ; membership was construed, also, to include all baptized persons ; and then, in order that children of parents not members in full standing, not participants of the Lord's supper, might be baptized, and so be 123 called members so far forth as to vote and hold civil office, the pernicious "Half-way-covenant " was ifi vented and practised. Under such influences, the vital church was merged to a la- mentable extent in a mass of unconverted members. Uncon- verted men, to some extent, were in the ministry. The dis- tinction between those renewed by the grace of God and the unrenewed, between the real church and the world, was in a great measure obliterated ; and the standard, both of religion and morals, became very low, so low that it seemed that nothing but the extraordinary grace of God in the great Awakening of 1740 could have saved the churches from apostasy. 2. These restrictions, or some of them, tended to decrease Congregationalism and to increase other sects. At one period, as I have shown, if Congregationalists, dissatisfied with the administration of the church to which they belonged, seceded and formed another Congregational church, they were doubly taxed i. e. for the new church and the old one also by law for the old one, and voluntarily for the new one ; whereas, if they formed a church of another denomination, they were re- leased from taxation to the church which they had left. This, especially in the time of the great Awakening, resulted in the formation of many Baptist churches. The larger part of the Separate churches became Baptist, not because they preferred distinctive Baptist principles, but because the Baptists were Congregational in government, and for the most part in doc- trine, and they, by calling themselves Baptist, could escape the oppression of double taxation. Indeed, the formation of those Separate churches, and the earlier growth of the Baptist denom- ination in this state, was little more than a practical protest against the prevalent violation of religious liberty. 3. That state of the laws which obliged all to pay for the support of some church, but allowed them tochoose which, was found to favor the laxer kinds of religion. Infidels and Nothingarians, compelled to support some kind of religion and allowed to choose which, of course chose the least strict, both as to orthodoxy and practice. They practised on the principle of an infidel, who attended Matthew Hale Smith's church, when he was a Universalist minister in Hartford. Said he to Mr. Smith : " I go to hear you preach. But I don't believe your 124 doctrine. I go to hear you, because your doctrine is nearest to nothing of any that I know of!" This result, which I have described, was what might have been expected from such a state of the laws. And accordingly it has been found in Mass- achusetts especially, that the repeal of the law for the compul- sory support of religion has been a very severe blow to Unita- rianism, so prevalent there, and to all the laxer forms of Chris- tianity. On the other hand, it has been found since religion has been put upon the voluntary principle and the free choice of men for support, that men generally have more interest in it, and are more active to extend it. And voluntary enterprise and gene- rosity in the work of Home Missions have done far more to build up waste places, and to prevent places from becoming waste, than was ever done, or could be done, by force of law. But my time is up, and I must conclude. Let us lay to heart the great lesson of this subject, and have entire faith, under God, in full religious freedom. CONSOCIATED CONGREGATIONALISM. BY REV. JOSEPH ELDRIDGE, D. D., NORFOLK. MR. MODERATOR : Congregationalism, Consociated Congregationalism is my theme. I love Congregationalism of every description, but acknowl- edge a preference for Consociated Congregationalism ; that of Connecticut, as distinguished from that of Massachusetts. My preference is not a hereditary feeling ; for I was born and re- ceived my early training in the Old Bay State. It is the result of my observation of its working in Litchfield County during a period of more than a quarter of a century. The Congre- gational churches of that county have been Consociated from the beginning. During nearly the entire period of their history, they have settled and dismissed their pastors, and transacted all that ecclesiastical business, that is elsewhere performed by Councils, through the agency of the Consociation. In proof of the salutary operation of the system, I appeal with confi- dence to the general character of their pastors, past and pre- sent, and to the condition of the churches. Consociation has supplied those churches with a succession of ministers, competent and orthodox, faithful and devoted. Among the fathers, were Halleck, Griffin, Hooker, Bellamy, Backus, and others. There were giants in those days. Speak- ing of my immediate predecessors and cotemporaries, I can testify to their soundness in character and doctrine, to their fidelity and usefulness. The churches in that connection have been a sort of seed plot for the West ; and subjected to a constant drain from emi- gration. Yet they have lived and flourished. They have been the lights in their own region, and have done their part in originating and sustaining the Christian and benevolent enter- prises of modern times, both domestic and foreign. The best evidence that a machine is adapted to any end is to be found in the fact that it successfully accomplishes the end in question. 126 Consociated Congregationalism, thus judged by its fruits, challenges our approval ; but Mr. Moderator, I think the ra- tionale of its successful working may be explained. Consociation is a mixed body in which the clerical and lay elements exist in equal proportions. It is a permanent body on the same ground. Its discretion is limited its powers be- ing defined, and its duties specified. Its mixed character, being composed equally of laymen and clergymen, is at once a check and protection to both parties. Neither can easily infringe upon the rights and privileges of the other. Then the specula- tive wisdom of the clergy and the practical experience of the laymen both come into useful play in all matters of interest that come before the Consociation. The permanence of the Consociation on the same ground where its action takes effect is a very important circumstance. An independent Council may be packed in reference to the ob- ject for which it is called ; a Consociation cannot be. A Coun- cil has no permanent existence, and consequently no character to maintain. Its decision having been given, its members dis- perse in every direction never to meet more. It is soon out of sight, and out of hearing of any trouble that its proceedings may create. Consociation, on the contrary, has a permanent existence ; it has a character to sustain for intelligence, impartiality and con- sistency. The members of it are to remain in the vicinity of the place where the action takes effect ; they are to see and hear the results of that action, and to be held in a degree re- sponsible for them. Still further, the pastors and representa- tives of the churches know that their decision in each case is to be put on record that it will be a rod in pickle, a precedent to be applied in their own case, should occasion arise. Who that knows anything of human nature can doubt that these circumstances will tend to produce caution, deliberation, and fairness ? Then Consociation is not left to unlimited discre- tion ; not merely to the common law of usage and undefined customs. Its powers are defined, its duties are specified, and it acts under a constitution that has been framed and accepted by the churches themselves. The moral authority of their decis- ions is thereby greatly enhanced. 127 I have found Consociation also eminently conducive to mu- tual acquaintance and sympathy among the pastors and churches embraced in its limits. They are often summoned together they become acquainted with each others state, condition, in- terests, duties, and the best means to be employed to promote the great cause of the Lord. These matters are discussed, good feeling is elicited, and judicious plans are struck out and adopted and executed. We recall the good men that have preceded us, we anticipate those who are to come after us, we are stimulated by our recollections of the past, we are an- imated with hope for the future. (Here the Moderator of the Association said Your time is up!) We A, then, in my judgment, Consociation is a precious legacy of our ancestors, and I pray God, it may be transmitted to the latest generation of our posterity. THU LESSONS OP OUR DAY AS SUGGESTED BY THE LEADING AIM OF OUR FATHERS. BY REV. SAMUEL WOLCOTT, PROVIDENCE, R. I. MR. MODERATOR: I am present at this festival as a son of Connecticut a rela- tionship which has always seemed to me so near akin to the family connection, that the two have been scarcely separate in my heart. As such, I feel an interest in her churches and in the history of Congregationalism within her borders, not merely as embraced in the graphic delineation which a mas- ter's hand has sketched to-day the rise and the decline of that Consociationism, which is such a favorite with the respected speaker, who has just preceded me ; but also as embodied in the forms of that earlier and broader Congrega- tionalism, which came to Connecticut with her first churches, and will be found, I trust, abiding with her last. Thus com- prehensively viewed, what collection of churches in our land comprises, in its records, a more complete exhibition of the ele- ments which, through a protracted and eventful period, have entered into the very constitution of a civil society, and made the history of a community memorable, than this ? What were the history of Connecticut, without this history, and God's hand therein ? The heroic days of this Commonwealth, the days when her direct influence in the national confederacy, of which she was one of the smallest members, was almost un- surpassed ; when her Trumbulls, and Gris wolds, and Ells- worths, and Shermans were her representative statesmen, and Washington leaned upon her counsels in the cabinet, and her armies in the field those days, with all their fruitful achieve- ments, had their root and growth and fair development in the faith and polity of her churches, here represented. Through the combined instrumentality of the school, the college, and the sanctuary, were molded by these churches the characters that adorn her historic eras. 129 The lesson of the hour is obvious to us all, and the simple narrative which has been rehearsed in our ears is its best en- forcement. It will be conceded by all who are familiar with our annals, that for the agencies which have advanced and eleva- ted us as a people, and for the results accomplished which con- stitute our distinctive crown and glory, we are mainly indebt- ed, under God, to the views and aims which brought our fore- fathers to this land to the tendencies impressed upon our ear- ly life and forming character, upon all our sentiments and habits, by their cherished principles. And this admission in- volves another, viz : that in a faithful adherence to the course .on which the favor of heaven has so manifestly rested, and which has been fraught with such signal benefits in the past, we shall find our continued safety and permanent prosperity. This gathering, then, is designed to remind us of the lead- ing object which governed the men who sought their homes in this land and planted these churches and gave tone to our his- tory, and to bring us into fresh sympathy with the spirit which animated them. Nor can we be too often reminded of the truth, familiar as it may be, that the ships which brought over the Pilgrim Fathers did not convey to the savage coast of New England companies of trading adventurers, or individual emi- grants, seeking each a separate and selfish end. They brought the household, with all its dependent members, the aged and the young, and with all its dear and sacred ties. They brought the civil government in an organic form, with its writ- ten constitution and its appointed officers. They brought the Christian church, with its simple, scriptural polity, its covenant, its sacraments, and its pastor and teacher. The vessels which bore to their several destinations the early colonists of New England, came freighted with what ? With social, civil, and religious institutions. In the quiet and venerable churchyard of the ancient town of Windsor, rest the mortal remains of that company of Pil- grims, already described, who traversed the unbroken forests of Massachusetts, and accomplished, with untold hardships, in a weary fortnight, a journey which may now be made with ease in four or five hours. Some of them had left in the Old World homes of comfort and affluence, but they cheerfully 18 130 shared the toils, privations, and perils of the way ; and on reaching the banks of the River, they gratefully welcomed the common termination of their earthly journeyings. " They thought on England's fields of green, Nor wept that Ocean rolled between, But praised the Lord their guide, whose hand Had brought them to their promised land." Along those smiling meadows they reared their humble .dwellings ; on that swelling upland they built their sanctuary; in that lone cemetery they made their graves. Beneath a monument, the tablet of which has been piously renewed, sleeps the dust of the learned and sainted Warham, their be- loved and venerated Pastor. On another monument which has happily escaped the ravages of time, is inscribed the name of a worthy fellow-pilgrim,* one of the first Magistrates of the Colony. Around these are scattered the rude memorials of others of the company, men and women, who left the shores of England together in the spring of 1630. Here, undisturb- ed by the noise of the loaded trains which thunder daily along the iron track by their side, startling with strange echoes that sweet and sacred solitude, they rest, pastor and flock, where two centuries ago they laid them down together, in the joyful hope of an associated rising on the morning of the resurrec- tion. But the bond of this tender relation, as has been stated here to-day, was formed before they left their native land. Af- ter their passage had been engaged, they were granted the privilege of assembling in an apartment of the new hospital at Plymouth, and forming a church organization. They came as such, with their confession of faith and covenant, and enjoy- ed church ordinances and pastoral ministrations on shipboard. It was not a company of individual passengers it was a church of Christ that crossed the ocean in the good ship which brought them over. And other companies, that were not dis- tinct organizations, were actuated by the same principles and purposes ; they all came to plant permanent institutions in these wild solitudes which had been reserved for the purpose the only spot in the world where such institutions could have a fair trial and room for full expansion. * Henry Wolcott. 131 If our privileges and blessings are to be perpetuated, it is most evident that a work is to be done in this generation, sim- ilar to that which our honored ancestors did in theirs, and that this service is to be repeated in coming generations, until our territory is subdued and our population evangelized. The principles and the institutions which were worth transporting across the ocean at such cost and peril, are worth preserving at every cost, and worth transplanting in the newly settled por- tions of our land at every personal sacrifice. The spirit of emigration to our Western States, now Western, but soon to be Central, and the seat of empire and of destiny to our Re- public is not to be stimulated as a spirit of commercial spec- ulation and private gain ; but as a spirit of patriotic, philan- thropic, and Christian enterprise, it deserves our fostering care and warmest encouragement. There, as here, must be laid the deep and broad foundations of those institutions which cluster around a living faith, and with which are identified the stabil- ity, purity, and safety of the community. That faith, which is consecrated to us by hallowed memories, and which has been the source and basis of our highest prosperity, we are to preserve and propagate, guarding it alike against the "rampant ecclesiasticism" which would corrupt its simplicity, and the more hateful despotism which would crush its moral life. We are to disseminate it in its integrity, and through it secure, if possible, to the new settlements of the West the same auspi- cious beginnings with the early settlements of the East. I cannot but think that it is in this field that Connecticut has done her greatest work, reproducing herself in the young and growing West. Within a few years, as I was passing through the thriving towns and villages of northern Ohio, I was constantly and pleasantly reminded of my native State. More than once have I thought of her with pride and gratitude, as I have stood on the gentle ascent which overlooks the most charming scene in Illinois, the site of a college which a band of her youthful students consecrated to sound learning and to Christ, and which does not dishonor its parentage as a daughter of Yale. And she has her memorial in the New England churches, and Plymouth churches, and nameless Christian churches, springing up over all the boundless West, and whose 132 filial greetings have reached us here to-day. I deem it worthy of special mention, that she has furnished settlers, good men and true, for that dark " Border Line," along which the stern resolve of Christian freemen, under God, now holds to the an- gry surges of the menacing curse of our Republic the relation of that decree of the Almighty which binds the ocean tides " Hitherto shalt thou come, but no further." We have every encouragement to prosecute this good work of Christian emigration and colonization. While colonists and emigrants who have gone forth in the spirit of worldly adven- ture, or in quest of gain, have met with various, and often, adverse fortunes, never, to my knowledge, have they borne with them a principle which was vital, in behalf of which they were ready to dare and to suffer, and failed, sooner or later, to effect its permanent establishment. The history of New Eng- land, from the day that the Mayflower moored in Plymouth harbor, is the glorious witness to this truth. Our own shores are its special monuments ; for our pleasant homes and sanc- tuaries, our dearest possessions and privileges, are the fair pro- duct of that tender germ of freedom, which distressed men brought across these waters, and planted in this solitude, and which has here expanded and blossomed and ripened into forms of social beauty and the fruits of a religious liberty, which is now the boast of our land, and the immortal trea- sure of our age and of the ages. And what is this band- ed emigration of New England Freemen, but the exodus of another Pilgrim Brotherhood, bearing with them the principles of our fathers, and transplanting to the fertile bosom of the far West the perfected institutions of civil and religious free- dom ? May we not believe, that the guardian Power, that brought out of oppression the choice vine that was planted on these coasts, and which has here sent out her boughs unto the sea, and her branches unto the river, will watch over and pro- tect it there, and prepare room before it, and cause it to take deep root and fill the land, until the hills of Kansas and Ne- braska shall be covered with the shadow of it, and the boughs thereof shall wave on the summits of Oregon like the goodly cedars of Lebanon ? I cannot refrain from a grateful recognition of the Provi- 133 dence which has assembled us for such a celebration on this spot, combining with the unrivaled charms of the natural land- scape and the pleasant social life that dwells beneath its shades, the associations of a town distinctively Puritan in its origin and history, in which the principles that are dear to us have had an ascendency from the beginning represented to-day in her sons, appreciated and honored throughout the State, and repre- sented in her model schools and pleasant sanctuaries ; and blessed, early and late, with the special influences of the Holy Spirit. Have we not been brought here to-day, that we may have before us a happy illustration of the legitimate fruits of our system, and an example of the kind of community which it must be our aim to establish across the breadth of our Con- tinent, from shore to shore? THE CONGREGATIONAL POLITY ADAPTED BOTH TO INDIVIDUAL AND TO UNITED ACTION IN THE CAUSE OF CHRIST. BY REV. JOSEPH P. THOMPSON, D. D. ; NEW YORK CITY. MR. MODERATOR: No careful reader of the New Testament can fail to be im- pressed with these two facts, as comprising the method and adaptation of Christianity as a working system, viz. : The in- tense personality of the Gospel in its instructions, addresses, appeals, commands and promises ; and the spiritual unity and moral co-operation of all who accept it. The feature of indi- vidualism is always prominent. All that the Gospel is, in its blessings, its hopes, its promises all that the Gospel requires, in its obligations and commands, pertains to the individual soul. Each man renewed in Christ is made a king and priest unto God, and each disciple is commissioned to preach the Gospel to every creature. Out of this individual, personal union with and resemblance to Christ, arises the moral affinity of all true believers, which draws them together in associations for his service and glory. and combines them for more efficient action. It is the beauty of Congregationalism, that it combines in their just proportions these two features or elements of the em- bodied Christianity of the New Testament. This polity re- cognizes to the full the individualism of which I have spoken. It looks for the elements of a church to individual souls renew- ed and sanctified ; then it unites these under natural laws of association, with Christ as their common head ; but in the as- sociation called a church, it guards every right, reserves every privilege, of the individual. Moreover, by the very nature of the association one of equality in power, privilege and re- sponsibility it developes, in the highest degree, individual character. Now, wherever organic unity is placed first in order.- the source of vital power in the organization itself is wanting ; for the vital power resides not in the organization, but in in- 135 dividual souls composing that organization, and making it vital through their personal union with Christ, by his Spirit. Ec- clesiasticism, under whatever form, cripples, if it does not de- stroy this power. The moment the church as an organiza- tion, is preferred before the individual as a Christian, the church stands in the way of its own life, and hinders the power of the Gospel. This may be true of the simplest as well as the most elaborate system ; for as there may be just as much of formalism in the manner in which the Quaker takes his seat in meeting, as in the bows and genu-flexions with which the stoled priest performs the mass just as much pride in the Qua- keress when selecting the most subdued mouse-color for her shawl or bonnet, as in Eugenie when ordaining a new fashion for the world ; so there may be just as much of Ecclesiasticism in the administration of our simple polity, as in the most im- perious Churchism. Indeed our very liberty of association may become a bondage. The tendency to association and to organic action has been pushed in our times as far as it will bear. No man can go beyond me in valuing that principle for all its le- gitimate ends ; but how natural it is for us when we desire to accomplish a particular object, to form an Association for that purpose, and imagine that the thing is done. But this is just like the many patent inventions for perpetual motion, which are perfect in every respect but one they will not move. How much rhetoric, of which I confess my full share, was wasted over the telegraphic cable ; but just at the moment when we were chaining the sea, and girdling the world, and flashing in- telligence in advance of time, the magnetism oozed out, and the batteries refused to speak. We frame our complicated or- ganizations, nicely adjusted, wheel within wheel, but they stand a gazing stock, or a monument of folly and extravagance ; but when the living spirit enters within the wheels, they move, not with the noise and clatter of human machinery, but are lifted up from the earth, and their noise is as the voice of the Almighty, the voice of speech, as the noise of a host. Whenever any organization, however wisely planned, how- ever piously designed, comes to regard itself as indispensable to the cause of Christ, this is a sign that the time has come when it should be dispensed with. The laudation of associa- 136 tions or societies, the making these paramount or essential to individual churches, and to the efficiency of individual Chris- tians, the attempt to submerge individualism in mere organiza- tion, argues that the time has come for modifying the principle of associated effort, or for making associations conform to the laws and principles of the New Testament. And here lies the power of our Congregational system. The remedy for an abuse of the principle of voluntary association, does not lie in Ecclesiasticism. That were even a greater evil, for how tre- mendous the pressure, and how corrupting the influence of Ecclesiasticism on the individual Christian life, all history testi- fies. But this system, keeping the individual alive, making him conscious of his rights, and privileges, and duties under the Gospel, supplies the safe corrective for all such evils. Professor Barrows, in his admirable portraiture of the New Testament polity, said of it, that it had no power as against kings and temporal power. But is this so ? Is not the indi- vidual soul, living for truth, greater than the organized power against it ? Is not the simple association of believing, praying men, for the worship of God and the defence of his truth, mightier than church-and-state organization against them ? When Algernon Sydney was condemned by the brutal Jeffries for having written, in an unpublished manuscript, that kings have no right to govern except for the good of the people, and laid his hoary head upon the block, he made his appeal to God and to posterity. Ten years after, the English Revolution answered that appeal. A new dynasty came in at the call of the people. The parliament effaced from his name the attain- der of treason. The liberties of England to-day bear witness that the martyr Sydney was mightier than the House of Stuart. Barrowe, Penry, Greenwood, the noble pioneers of religious free- dom and of our Congregational polity, seemed weaker in their time than the judges and prelates who shut them up in prison and condemned them to the scaffold. But which lives to-day as a power in the world, that persecuting ecclesiasticism of Elizabeth, or that free polity of those heroic souls ? Our brother said also, that this system is weak for wire-pulling. And so it is ; but it is not weak against the wire pullers. For when they have held their caucuses and laid their plans to tri- umph over individual rights, and to manage everything in their 137 own way, men trained in that simple regard for truth and duty, which our system inculcates, bolt up before them some great principle of God's word, some fact of Christian obligation, and in the attempt to pull this down, the wires snap and the wire- pullers fall to the ground discomfitted. De Tocqueville. who was a most sagacious and philosophical observer of our institutions, remarked that the individualism fostered by democracy tends to Atheism. This may be true of a purely natural individualism. So it may be that physical science and speculative philosophy, apart from religion, with their freedom of investigation and their pride of discovery, tend to Atheism, though J deny that this is the legitimate tendency of any science, and where there is Atheism in science, it is found rather in Pantheistic tendencies, which neutralize or ab- sorb the individual. But we speak of a sanctified individual- ism, which proceeds from God and lives in God, so that the man is nothing in himself, but everything in Christ and because Christ dwells in him. There is no danger of Atheism here, for the whole strength of the individual Christian lies in his humility, and his dependence. And for the same reason, this secures the highest conservatism ; for he who has the weight- iest interests committed to his trust, a soul to save, a kingdom on earth to win for his Master, a kingdom in heaven to enjoy as his reward, will not knowingly thrust aside or destroy any- thing that God approves or values or has appointed for the good of man. This sanctified individualism also favors the moral co-operation of Christians under the best forms, leaving them free to choose the time and mode of their organic action. Who has not felt to-day that the men who framed that Platform whose history has been reviewed, were greater than the Plat- form which they made ; and that the instrument made for the exigency of their times derives for us much of its value from their characters. Let us go down then, from this glad fellow- ship one with another, from this high and sacred fellowship with the illustrious dead, with a renewed determination to be as individuals, faithful to our times, as they were to theirs ; and to vitalize our churches, under God, by summoning them anew to the highest individual consecration and the most zeal- ous and efficient, because the simplest and the purest united effort for the advancement and the glory of His kingdom. 19 THE MISSION OF OUR CHURCHES AS DEFINED BY OUR HISTORY. BY REV. WM. I. BUDINGTON, D. D., OF BROOKLYN, N. Y. MR. MODERATOR : The design of history is to teach every man and every body of men their true mission. We who are assembled here, in this scene of commemoration, ourselves a part of history, in the midst of its solemn processes, do not come to celebrate a con- summation already completed, but to feel for and find the threads of influence which are passing through our hands into the im- measurable future before us ; we look behind, that we may look forward and go forward. We do not claim, we scarce need to say it, that we are the church ; we have no disposition to fence off other claimants from the common heritage. We have no wish even to determine which of all the various churches, bearing the name of Christ, has the most honorable position, and renders the most distinguished service in the work of Christ's kingdom. Our purpose is simply by a study of the past, to ascertain, who and what we are ; the principles we have inherited, the work we have done, and the contri- butions which we, as a distinct communion, are to make to the church of the future ; and how to do our work wisely and well. The great truth, that confronts us all, is that we have re- ceived and are to transmit to others, the common faith of Christ's church, in connection with the simplest and freest pol- ity which any denomination of Christians has inherited. We have to combine the largest liberty with the strictest and broad- est fellowship. This describes our danger and our glory. We find our being, and are to exercise our mission, in freedom as between man and man, and fidelity as toward God. In com- mon with all orthodox Christians we are to contend earnestly for the faith as delivered to the saints ; while more than others we are to contend for the rights of private judgment, and the 139 independence of local churches. Fidelity to our distinctive mission, therefore, if we intelligently apprehend it, will not only make us catholic, but make catholicity our necessary manifestation. Polity with us is so subordinate to doctrine, that in many places and for long periods Congregationalism has been synonymous with orthodoxy, and we have scarcely been conscious what our polity is, and when conscious, oftimes in- different to it ; and where its distinctive features have been zealously espoused, it has been because of their supposed in- dispensableness to the reorganization of the church upon a catholic basis. If this be true, it will not be disputed that catholicity itself requires us to move on in the line of our history. We believe that we are carrying through the centuries a most precious and indispensable contribution to the church of the future. Other churches have something we have not, we deny not to other and fellow laborers, the honor and blessedness of bring- ing each their contribution to this great building of God ; we shall not contend with them about the relative values of our several tributes, we will not say that God hath pro- vided " some better thing for us," we are content to believe, " that they without us should not be made perfect." God has set men in families and families in states, and attachment to the family does not conflict with fidelity to the state. Just so is it in the household of faith, our fidelity to the Christian family, in which the Providence and grace of God has inserted us, will but make us the more serviceable to that church which has the world for its field and the ages for its history. We are to contribute to the solution of a problem, which touches the central life of the coming age ; it is to determine whether an untrammelled freedom of the individual conscience and of the local church can be made to consist with conserva- tion of the truth, and the strictest Christian fellowship. How much more important will be our office-work and function among the tribes of Israel, if we shall be able to show that the gospel of Christ unrestrained by governmental rule has been preserved in its greatest purity, and has freed itself most easi- ly from error, when it has been connected with the largest lib- erties of the individual and the church. We have entered. 140 upon an age of critical investigation, and of rapid advance- ment in knowledge ; tastes the most differing and activities the most diverse, are mingled and opposed; every polity will be subjected to severe strains ; but the most rigorous, the most minutely prescriptive, that which offers an inelastic mold, to which the church's thought and action must shape themselves, will infallibly be broken in pieces. Let us therefore be true to the traditions of our churches, and show our catholicity by doing well the work which Providence assigns us. Let us cherish our history. It is a great and distinctive ad- vantage, that we have behind us the beginning and growth of an orderly history ; that our civil and ecclesiastical histories are similar, that they spring from the same fountains. We ought not to forget that our fathers came here, to practise "the positive part of church reformation." They laid down princi- ples, which we are bringing more and more to the test ; they began to apply them, and we are to carry on the application in the new method our new circumstances require. Let us honor our fathers' memory, by preserving their memorials ; and let us unite, under the auspices of the " Library Association," in gathering together our treasures, and making their rooms in Boston our historic galleries. Let us also follow our brethren westward, with our sympathies, and our co-operation ; and en- courage them to build upon their own foundations, by making the " Union " at New York the almoner of our charity, and the bond of our fellowship. Let us at the same time encourage, around these earlier homes and more ancient seats, the full and free expression of every grace that God vouchsafes our mem- bers, and every endowment of mind and taste by which He has enriched us. Our maxim should be, not repression, but development and comprehension. Freedom is the summer sunshine. Power is a winter's sun ; and the most it can effect is but the growth of a hot-house. But suffer me to add one more suggestion, now that these commemorative services are about to end. We leave behind us the century and a half of our history, and begin amid hopes and fears, the experience of another half century. We who have taken part in these services, and have been gathering up the influences of this occasion, shall drop by the way, we shall not 141 live to carry on the history we now begin to its issues ; but with us or without us, it will go on, and the centennial or semi- centennial will come round again, and amid those future com- memorations, what shall be the aspect of our churches, and of the Redeemer's kingdom ? It may be that our posterity will re-assemble here, to review their past, which is in part our fu- ture ; and shall it be amid joy or sorrow ? We know thai some things will be here to welcome them, as they have us. This leafy month of June will return with its beauty and its fragrance. These broad and shady streets, these hospitable homes, this picturesque environment of hills will remain to attract and charm them, as they do us. The monument of Uncas will be here, and it shall be re-visited by young men and maidens of that coming day. But what shall be the spirit that is to actuate them, and amid what scenes of millennial glory in the earth shall they corne ? Will other Lathrops and Huntingtons, and Winslows, and Aitchisons, and Tracys be treading these streets, and gathering in these consecrated places ? Will the treasured dust of Norwich in other genera- tions be left to hallow other and distant lands, and her ceme- tery claim a share in almost every acre throughout the mis- sionary field ? The answer to this question is left in part to us ; and upon the spirit with which we return to our respect- ive charges and spheres of labor, will depend, in some meas- ure, the spirit with which our children re-assemble here the next century ! HISTORICAL PAPEES. MEETINGS OF THE GENERAL ASSOCIATION. BY REV. MYRON N. MORRIS, REGISTER, WEST HARTFORD. The records of the General Association of Connecticut, now in the hands of the Register, commence with the year 1738. From a note in the CONGREGATIONAL ORDER, page 67, it appears that " Hartford was designated as the place where the first meet- ing should be held for the purpose of organization. The dele- gates met there accordingly on the 18th of May, 1709. Where the meeting was held in 1710 is not certainly known ; the pre- sumption is it was held in New Haven. It was in New London in 1711, in Fairneld 1712, Wethersfield 1713, Milford 1714, Norwich 1715, and Stratford 1717. Where it was in 1716. 1718, 1719, 1720 and 1721, we are unable to state." " When it met twice a year, as it did from 1721 until 1735, unless 1732 be an exception, it met at Hartford and New Haven." The place of meeting in 1735 is not known. In 1736 it was in Killingworth. and in 1737 in Middletown. No record appears to have been made of the Associational ser- mon previous to 1770. It had been the custom, however, to have an annual sermon, or " public lecture," so called, as ap- pears from the following action taken in 1768. " The As- sociation, finding some inconveniences attending the present practice of this body in delaying the public lecture upon these occasions to the second day of the session, ordered that it be declared as our advice that, for the future, the lecture be at- tended on the first day of the session." Formerly, and for many years it was the practice to have two or three sermons, besides that to the Association, preached by clergymen who, as delegates from other bodies, or otherwise, were providen- tially present. The following table gives, so far as has been ascertained, the place of meeting, and the names of the Moderator, Scribes and Preacher for each year from 1738 to the present time : Meetings of the General Association. 143 TE. PLACE. MODERATOR. 1738 Stratford, William Burnhain, | Appointed at 1739 \ Wallingford, ( no record, 1740 Hartford, Timothy Edwards, 1741 Lebanon, 1742 New London, 1743 Fail-field, 1744 Durham, 1745 Newington, 1746 Eleazer Williams, Eliphalet Adams, SCRIBE. Thomas Clapp. Ashbel Woodbridge. Ephraim Little. Benjamin Colton. PREACHER.. Jacob llemmingway, William Kussrl. Nathaniel Chauncey, William Rufesel. Benjamin Colton, Elnathan Whitman. Ste P hen Steelc ' ( Saybrook, W'st 1747 -( Parish, now Jared Eliot, ( Westbrook, 1748 Beading, Benjamin Colton, 1749 New Haven, 1750 West Hartford, William Russel, 1751 Windham, William Gaylord, 1752 Killingworth, Jared Eliot,- ( Fail-field, West 1753 -< Parish, now Noah Hobart, ( Green's Farms, ( New Cheshire, 1754 < in Wallingford, Samuel Hall, ( now Cheshire, | Middletown, 1755 < North Society, Jared Eliot, ( now Cromwell, 1756 Windham, Solomon Williams, JacobEliot > I No Record, ap- 1758 < pointed at ( Woodbury, 1759 Danbury, Moses Dickinson, 1760 North Branford, Samuel Hall, 1761 Hartford, Jared Eliot, 1762 Mansfield, George Beckwith, 1763 Lyme, 3d Parish Ephraim Little, 1764 Woodbury, Jedediah Mills, Edward Eills, Thomas Ruggles, Thomas Ruggles, 1765 Norwalk, 1766 Guilford, 1767 Middletown, 1768 Coventry, 1769 Norwich, Solomon Williams, Solomon Williams, Ephraim Little. Jonathan Merrick. Sam'l Whittelsey Jr. William Russel. John Trumbull. Noah Welles. Thomas Ruggles, Samuel Whittelsey. Timothy Pitkin. Nodi Welles. Elnathan Whitman. ( Joseph Fish. ( EbeuezerDevotion. Elnathan Whitman. Elnathan Whitman. Elnathan Whitman. Noah Welles. Ebenezer Devotion. Robert Ross. Izrahiah Wetmore. Edward Eells. William Russel. Noah Welles. Ebenezer Devotion. No business done, so few present. 144 Meetings of the General Association. YR. PLACE. MODERATOR. SCBIBE. PKEAOHER. 3770 New Milford, Daniel Humphrey, Robert Ross, Jonathan Lee. 1771 Reading, 1772 j Joseph Bellamy, D.D. Simon Waterman, Elnathan Whitman, Samuel Lockwood, Benj. Woodbridge. | New Cam- 1773 -< bridge, now George Beckwith, Benj'n Boardman, Ilezekiah Bissel. { Bristol, 1774 Mansfield, Benjamin Throop, Ebenczcr Baldwin, James Cogswell. f Norwich, New 1775 ] Concord Soc'y, Elnathan Whitman, Elizur Goodrich, Eliph'tHuntington ( now Bozrah, 1776 Cornwall, John Trumbull, Ebenezer Baldwin. 1777 Fair-field, Nathaniel Bartlett, Samuel Wales, Enoch Huntington. 1778 North ford, Joseph Bellamy, D.D. Andrew Eliot, Nicholas Street. 1779 Haddam, Benj. Pomeroy, D. D. David Ely, Benj. Pomeroy,n.i>. 1780 Tolland, Samuel Lockwood, Joseph Huntington, Theodore Hinwdale 1781 Lenn(G " Ephraim Little, Thomas Wells Bray, Jeremiah Day. 1782 | HuSgtoT Samuel Newell, Cyprian Strong, Elisha Rexford. 1783 Lyme, James Cogswell, Elizur Goodrich, Josiah Whitney. Timothy Pitkin, Justus Mitchell, Jeremiah Day. James Cogswell, Josiah Whitney, 1784 Torringford, 1785 Franklin, 1786 Durham, Joseph Bellamy, D.D. Enoch Huntington, Jo'n Edwards, D.D. Benjn Trumbull, Benj. Trumbull. 1788 West Hartford, Nathaniel Taylor, Cyprian Strong, John Willard. 1789 ( Berlin, Britain 1787 < Society, now John Smalley, ( New Britain, Lebanon, 2d Parish, now Samuel Lockwood, William Lockwood, Timothy Stone. Columbia, 1790 Greenfield, Nathaniel Taylor, Benj. Trumbull, William Seward. 1791 Washington, Nathaniel Bartlett, Jon'n Edwards, D.D. Cotton M. Smith. 1792 Waterbury, Mark Leavenworth, Cyprian Strong, Isaac Lewis. 1793 Cheshire, Elizur Goodrich, D.D. j D ' D Noah Benedict - ] 795 Killingworth, Elizur Goodrich, D.D. 1796 Norwich, Nathan Williams D.D. 1797 Windham, John Smalley, 1798 Hebron, Benj. Trumbull, D. D. 1799 Hartford, Levi Hart, 1800 Norfolk, Levi Hart, Eli ' r Goodrich > - D - ,A .^wland Cyprian Strong. Achill cs Mansfield. Samuel Nott - hf rd ' Moses C. Welch. Charles Backus. Meetings of the General Association. 145 TR. PLACE. 1801 Litchfield, 1802 Norwalk, 1803 Stratford, 1804 North Haven, 1805 Guilford, 1806 Wethersfield, | Saybrook, 2d 1807 J. Society, now ( Saybrook, 1803 New London, 1809 Lebanon. 1810 Ellington, 1811 Farmington, 1812 Sharon, 1813 Watertown, 1814 Fairfield, 1815 D anbury, 1816 New Haven, 1817 i East Guilford, ( now Madison, 1818 Middletowu, 1819 - -y ine ) now ( Old Lyine, 1820 Colchester, 1821 Thompson, 1*2;} Tolland, 1823 Windsor, 1824 Goshen, 1825 Litchfield, 1826 Stamford, 1827 Stratford, 1828 New Ilav.-!), 1*29 Wallingford, 1830 Wethersfield, IQOI ( Saybrook, now 1OO1 \ f\l J ^ i , ] Old Saybrook, 1832 Norwich, 1833 Brooklyn, 1834 Vernon, 1835 Enfield, MODERATOR. Jeremiah Day, Noah Benedict, Noah Benedict, Cyprian Strong, D. D. John Foote, Cyprian Strong, D. D. Nathan Perkins, D.D. Azel Backus, Nehemiah Prudden, Moses C. Welch, Nathan Perkins, D.D. Elijah Parsons, David Ely, D. D., Samuel Goodrich, Daniel Smith, Nathan Perkins, D.D. William Lyman, D.D. Abel Flint, Moses C.Welch, D.D. Samuel Nott, Samuel Nott, Aaron Dutton, William L. Strong, Samuel Goodrich, Calvin Chapin, D. D., Samuel Goodrich, Daniel Dow, Henry A. Eowland, Jeremiah Day, D. D., N. W. Taylor, D. D Luther Hart, Caleb J. Tenney.o.D. Aaron Dutton, Calvin Chapin, D.D., Jeremiah Day, D. D., 20 i A-uhul Hooker, I Nathan Perkins, ( IIenrv Channiiii,', "( David Ely, ( William Lyman, | Lemuel Tyler, I Lemuel T'vler, | Andrew Yates, ( Calvin Cliapin ? | Samuel Goodrich, j John Elliot, j Azel Backus, ( David Ely, ( Bezaleel Pinneo, ( Chauncey Lee, \ Abel Flint, j Chauncey Lee, ( Elijah Waterman, ^ Samuel Merwin, "( Ileman Humphrey, I Wm. Lvman, D. D. \ David Smith, (j Andrew Yates, j Daniel Dow, j Elijah Waterman, "j Bezaleel Pinneo, j Henry A. Rowland, | Dan Huntington, < Sam'l Whittlesey, I Horatio Waldo, j Lyman Bcecher, 1 Sam'l P. Williams, ( Ira Hart, j David D. Field, j Aaron Hovey, j Caleb J. Tenney, j Thomas Bobbins, | Samuel Merwin, ( Nath'l W. Taylor, \ Joseph Harvey, ( Samuel Merwin, ( William Andrews, ( Joab Brace, } Hart Talcott, j Abel McEwen, I Nathaniel llewit, j Noah Porter, I Timothy P. Gillet, ( Thomas Eobbins, ) JoshuaL. Williams, j Thomas Prudden, \ EpaphrasGoodman * Sitiniicl Merwin, \ Caleb J. Teniiey, \ John M;irsh, } Edw'd W. Hooker, ( Abel McEwen, ( Isuac Parsons, j Edward Bull, \ Leon'd E. Lathrop, ( Ansel Nash, \ Samuel Merwin, j Timothy P. Gillet, { Joseph Harvey, i Cyrus Yale, ( George A.Calhoun, j L. P. Hickok, j Joel Mann, j Thomas F. Davies, \ Tho's L. Shipman, PREACHER. Nathan Perkins. Asahel Hooker. Noah Benedict. Hez. Eipley, D. D. David Ely. Ben.Trumbull, D.D. Thomas W. Bray. Calvin Chapin. David Selden. Walter King. Zebulon Ely. William L. Strong. Nathaniel Gaylord. Peter Starr. Uriel Gridley. Hemau Humphrey. William Andrews. Samuel Merwin. .John Elliot. Eoyal Eobbins. Fred.W. Hotchkiss Abel McEwen. Erastus Learned. Hubbel Loomis. Thomas Eobbins. James Beach. Noah Smith. Edw. W. Hooker. Thorn. Punderson. Nat. W.Taylor, D.D. Daniel Smith, D. D. C. J.Tenney, D.D. Chester Colton. C. B. Everest. Anson Atwood. 146 Meetings of the General Association. YR. PLACE. 1836 Norfolk, 1837 NewMilford, 1838 Norwalk, 1839 Danbury, 1840 New Haven, 1841 New Haven, 1842 Wethersfield, 1843 Westbrook, 1844 New London, 1845 Plainfleld, 1846 Somers, 1847 Suffleld, 1848 Hartford, 1849 Salisbury, 1850 Litchfleld, 1851 Bridgeport, 1852 Danbury, 1853 Waterbury, 1854 New Haven, 1855 Meriden, 1856 Middletown, 1857 Lyme, 1858 West Killingly, MODERATOR. George A. Calhonn, j Noah Porter, D. D., Nath. W. Taylor,o.D. j Jeremiah Day, D. D., j David D. Field, D.D. j Nath.W.Taylor, D.D. -j James Beach, SCRIBES. Anson Rood, Sam'l H. Eiddel, | a ; Nath'l Hewit, D. ., | S. W. S. Dutton, "( Joseph Eldridge, T , T, ( Edwin Hall, Leonard Bacon, D. D., j A L Whitman> Abel McEwen, j l^fi^S Joab Brace, Jeremiah Day, D. D., j Samuel Merwin, C. A. Goodrich,D.D., j Nath'l Hewit, D.D. , ' Hiram P. Arms, < ' ( b - Nath'l Hewit, D. D., j George J. Tillotson, -j Joel H. Linsley, D. D. | ^ ^Rock Theo.D.Woolsey,D.D. | David L. Pannelee, ! Jared E. Avery, | Elisha C. Jones, j PREACHER. George A.Calhoun. Bennett Tylcr,D. D. Jairus Burt. Gurdon Hayes. Nath'l Hewitt, D.D. Abner Brundage. Leonard Bacon. C.A. Goodrich D.D. Zebulon Crocker. Isaac Parsons. Alvan Bond. Geo. J. Tillotson. Albert Smith. W. Thompson, D.D. Noah Porter, D. D. Cyrus Yale. S. B. S. Bissell. William B. Weed. Jonathan Brace. George I. Wood. J. L. REGISTERS OF THE GENERAL ASSOCIATION. No Register was appointed until 1774. Previous to this time, the Scribe, each year, recorded the minutes, and passed the book to his successor. Benjamin Trumbull, appointed in 1774, resigned 1795. Cyprian Strong, " 1795, " 1807. Calvin Chapin, " 1807, died 1851. Theophilus Smith, " 1851, " 1853. Myron N. Morris, " 1854. Meetings of the General Association. 147 TREASURERS. Abel Flint, appointed in 1799, served till 1824. Joel H. Linsley, 1824, 1832. Samuel Spring, " 1832, " 1836. Horace Bushnell, 1836, " 1837. Samuel H. Riddel, 1S37, " 1841. Edward R. Tyler, 1841, 1846. Edward Strong, " 1846, " 1847. Edward R. Tyler, " 1847, " 1848. Austin Putnam, " 1849. STATISTICAL SECRETARY AND TREASURER. Austin Putnam, 1857, " 1859. William H. Moore, " 1859. MOOR'S INDIAN CHARITY SCHOOL. After the Great Awakening, Rev. Eleazar Wheelock, pastor of the church in Lebanon, Second Society, now Columbia, commenced his labors as a teacher of youth. In December? 1743, he was induced to receive among the boys in his school, Samson Occum, a Mohegan Indian, aged about nineteen, whom he kept in his family for four or five years and educated. This Indian, as it is well known, became a preacher of distinction. Mr. Wheelock soon formed the plan of an Indian Missionary School. He conceived that educated Indians would be more successful than white men, as missionaries among the" red men, though he proposed also to educate a few English youth as missionaries. The project was new, for the labors of Sargent and the Brainerds, as well as those of Eliot and the Mayhews, were the labors of missionaries among the Indians, and not labors designed to form a band of Indian missionaries. Two Indian boys of the Dela- ware tribe entered the school in Dec., 1754, and others soon joined them. In 1762 he had more then twenty youths under his care, chiefly Indians. For their maintenance, funds were obtained by subscription, from benevolent individuals, from the Legislatures of Connecticut and Massachusetts, and from the Commissioners, in Boston, of the Scotch Society for Propagating Christian Knowledge. Joshua Moor, a farmer in Mansfield, having, about the year 1754, made a donation of a house and two acres of land in Lebanon, contiguous to Mr. Wheelock's house, the institution received the name of " Moor's Indian Charity School." In this school several gentlemen were asso- ciated with Mr. Wheelock as teachers ; but in 1764, the Scotch Society appointed a Board of Correspondents in Connecticut, who, in 1765, sent out white missionaries and Indian school masters to the Indians on the Mohawk, in New York. In 1766, Mr. Wheelock sent Mr. Occum, and Rev. Nathaniel Whitaker to Great Britain, to solicite benefactions to the school, that its operations might be enlarged. The success of Moor's Indian Charity School. 149 this mission was great, and was owing chiefly to the labors of Mr. Occum. He was the first Indian preacher from America, who ever visited Great Britain, and he preached several hun- dred sermons, with great acceptance, to numerous assemblies in England and Scotland. The King subscribed 200, and Lord Dartmouth 50 guineas. The amount of monies collected in England was about 7000 sterling, and between 2000 and 3000 in Scotland, held by a board of trustees, of which Lord Dartmouth was president, and by the Scotch Society. To them Mr. Wheelock presented his accounts, on the allowance of which he drew for the monies voted. The expenditures were chiefly for the support of the scholars in the school, (of whom, in some years there were thirty or forty,) of their teach- er, and of missionaries and school masters among the Indians. After conducting Moor's School in Lebanon about fifteen years, Dr. Wheelock, in order to increase its usefulness, deter- mined to remove it to some new country, and to obtain for it an incorporation as an academy, in which a regular arid thor- ough education might be given to the youth, Indian and En- glish, who should be assembled in it. At this time there were only three colleges in New England : Harvard, Yale, and Brown University, in its infancy, at Warren, R. I. When the design was made known to the public, he received various of- fers from the owners of new lands, and from different towns. At length, in 1770, he removed to Hanover, New Hampshire, and obtained the charter of Dartmouth College, which was partly endowed by Gov. W^entworth. But the school was not merged in the college, though the President of the college was the President of the school. Of Moor's school the Earl of Dartmouth was a benefactor, but not of Dartmouth College, to the establishment of which he and the other trustees were opposed, as being a departure from the original design. Dr. Wheelock lived but nine years in his new location, but was succeeded by his son, John Wheelock, as President of the school and college. Soon after Dr. Wheelock began to send out missionaries into the wilderness, the controversy with Great Britain commenced, which blighted his fair and encouraging prospects ; and during the last few years of his life, there was ac- tual war, in which many of the Indians acted with the enemy. 150 Moor's Indian Charity School. The whole number of missionaries, educated at this school, we are unable to state ; but, at the period of the first college com- mencement, in 1771, the number of scholars destined to be missionaries was twenty-four, of whom eighteen were white and only six were Indians. The change which Wheelock made from his original plan was the result of experience. He had found that of forty Indian youths who had been under his care, twenty had returned to the vices of savage life. The cel- ebrated Brant was one of his pupils. Among the missionaries whom he employed wera Occam, C. J. Smith, T. Chamberlain, S. Kirkland, L. Frisbie, and D. McClure. The missionary Kirkland, was the father of President Kirkland of Harvard College, and the missionary Frisbie was the father of Professor Frisbie of the same college. The missionary McClure was the Rev. D. McClure of East Windsor, Connecticut. Dr. Wheelock died in 1771. See notice of his life in Sprague's Annals, Vol. 1., 397, and Dr. Aliens' Biog. Diet. ; of Samson Occum, Sprague's Annals. Vol. 3, 192. FIRST MEETING OF THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS. BY REV. NOAH PORTER, D. D., FARMINGTON. The American Board of Commissioners for Foreign Missions was first organized at Farmington, in this State, Sept. 5, 1810. At the annual meeting of the General Association of Massa- chusetts, held in Bradford, in June of that year, four young men, Adoniram Judson, Jr., Samuel Nott, Jr., Samuel J. Mills and Samuel Newell, members of the Theological Seminary in Andover, had offered themselves to be Missionaries of Christ to the heathen, and committed themselves to the Association for advice and direction as to the course they should take in enter- ing on the work to which they were devoted ; and the Associ- ation had proceeded, with solemn deliberation and prayer, to institute a Board for that purpose, and for the general object to which these young men had consecrated themselves, under the name of " The American Board of Commissioners for Foreign Missions," consisting of nine members, all of them, in the first instance, chosen by that Association, and afterwards to be chosen annually, five of them by that body, and four of them by the General Association of Connecticut ; and had chosen the following gentlemen to constitute the Board : His Excel- lency John Tread well, Esq., Rev. Dr. Timothy D wight, Gen. Jedediah Huntington, and Rev. Calvin Chapin. of Connecticut ; Rev. Dr. Joseph Lyman, Rev. Dr. Samuel Spring, William Bartlett, Esq., Rev. Samuel Worcester and Deacon Samuel H. Walley, of Massachusetts. In complaisance to Governor Treadwell, chairman of the Commissioners, their first meeting was held in Farmington ; and, circumstances making it incon- venient to accommodate them at his house, the meeting was held at the house of Rev. Noah Porter, the pastor of the church there, who was invited to take part in their deliberations. A majority only were present, viz., Governor Treadwell, Doctors Lyman and Spring, and Messrs. Worcester and Chapin. The first day and part of the second were employed in anxious 152 First Meeting of the American Board. consultations relative to the Constitution of the Board, the di- rection to be given to its missionaries, and the raising of the necessary funds. The Constitution being formed, the Board was organized by the choice of the following gentlemen as its officers :* His Excellency, JOHN TREADWELL, ESQ., President. Rev. DR. SPRING, Vice President. WILLIAM BARTLETT, ESQ., -\ Rev. DR. SPRING, \ Prudential Committee. Rev. SAMUEL WORCESTER, } Rev. CALVIN CHAPIN, Recording 1 Secretary. Rev. SAMUEL WORCESTER, Corresponding Secretary. Deacon SAMUEL H. WALLEY, Treasurer. Mr. JOSHUA GOODALE, Auditor. The sensation excited by this movement, among the pastors and churches of New England, was profound. No doubt was entertained that the young men, in whose minds it began, were moved by the Spirit of Christ. They were now publicly devoted to the service of Christ among the heathen, for life. Their example furnished an appeal to the churches for their co- operation that could not be unheeded ; and the Commissioners selected to receive and apply their charities, and to direct and superintend their missions, were among the choicest of New England's sons. Of Governor Tread well, a few years after his death, it was said that he was " the last of the Puritan Gov- ernors of Connecticut." Perhaps this could not now be said with due consideration of the piety of some who have suc- ceeded him ; but it was said of him, with reference not to his piety alone, but also to his theological knowledge, his simplicity of manners, his firmness of purpose, and the interest which he took in the order of the churches, the propagation of the Gos- pel, and the cause of evangelical religion. ' When he was made the first President of the Board of Commissioners for Foreign Missions, he had long been prized by the ministers of New England as one of the ablest theological writers in this coun- try ; and had for many years been the Chairman of the Trus- * A more ample account of the above may be found in the Panoplist, Vol. 3, pp. 8890, and 181. First Meeting of the American Board. 153 tees of the Missionary Society of Connecticut, to which office he had been chosen at the first organization of that Board. Dr. Spring, of Newburyport, also was eminently a public man, and was honorably connected with some of the most important philanthropic, educational and evangelical enterprises of his day. Dr. Lyman, of Hatfield, was one of the earliest friends and patrons of the Hampshire Missionary Society, and in 1812 was chosen its President. On the death of Dr. Spring in 1819, he was chosen Vice President of the American Board of Com- missioners, and in 1823 its President. Dr. Worcester, of Salem, also stood eminent among the ablest ministers of New England, as a preacher and an author, an expounder of the Christian faith, and its defender ; and as the Corresponding Secretary of the American Board from its institution till his death in 1821, he contributed, probably, more than any other man to the high and honorable character which it has sustained. Dr. Chapin, of Rocky Hill, was too well known to need any extended no- tice. He was distinguished for exactness, enterprise and hu- mor, and a constant interest in all Christian and benevolent en- terprises. He continued the Recording Secretary of the Board from its organization till near the close of his useful life. 21 MISSIONARIES TO FOREIGN LANDS NECTICUT.* FROM CON- NAME. PLACE OF BIRTH OR FIELD OF EARLY RESIDENCE. MISSIONARY LABOR. Rev. William Aitchison, Norwich, China. Mrs. Samuel Allis, Pawnees. (Eineline Palmer.) Rev. Lorin Andrews, Sandwich Islands. Mrs. S. L. Andrews, Woodbury, Sandwich Islands. (Parnelly Pierce.) Rev. William T. Arms, Norwich Town, Armenians. Mr. Daniel H. Austin, Winchester, Osages. Mrs. D. H. Austin, Mansfield, Osages. (Lydia Hovey.) Mrs. P. Auten, Fan-field, Choctaws. (Lydia Chapman.) Rev. David Avery, Franklin, N. Y. -Indians. Rev. David Bacon, Woodstock, Mackinaw. Mrs. David Bacon, Bethlem, Mackinaw. (Alice Parks.) Rev. D. Baldwin, M. D., Durham, Sandwich Islands. Mrs. D. Baldwin, North ford, Sandwich Islands. (Charlotte Fowler.) Mrs. Dyer Ball, New Haven, Singapore. (Lucy H. Mills.) Mrs. Elias R. Beadle, Hartford, Syria. (Hannah Jones.) Rev. William A. Benton. Tolland, Syria. Rev. Isaac Bird, Salisbury, Syria. Rev. William Bird, Hartford, Syria. Rev. Lemuel Bissell, East Windsor, Ahmed nu ggur. Abraham Blatcheley, M. D. Madison, Sandwich Islands. Mrs. A. Blatcheley, Lyme, Sandwich Islands. (Jemima Marvin.) * The list of missionaries here given, includes the names of several who went to different Indian tribes before the formation of the American Board of Commissioners for Foreign Missions ; also the names of a few who, though not born in Connecticut, spent their youth in the state, made here a profession of their faith, and were mem- bers of our churches at the time of their leaving for their fields of labor. The names of missionaries who were born iu other states and who came to Connecticut only for the purpose of education, or who resided here only while they were pursuing their ntudies, are not Foreign Missionaries from Connecticut. 155 Mrs. A. C. Blunt, (Harriet Ellsworth.) Rev. H. Bradley, Mrs. H. Bradley, i Catharine Wheeler.) Rev. D. Brainerd, Rev. J. Brainerd, Rev. David Breed, Mrs. David Breed, (Sarah A. Griswold,) Mrs. Ebenezer Burgess, (Mary Grant.) Rev. E. Butler, M. D., Mrs. E. Butler, (Esther Post.) Rev. Cyrus Byington, Mrs. W. Chamberlin, (Flora Hoy t.) Rev. G. Champion, Rev. J. E. Chandler, Mrs. Henry Cherry, (Charlotte H. Lathrop.) Mrs. H. Cherry. (Jane E. Lathrop.) Rev. Epaph's Chapman, Rev. Edward Chester, Rev. Titus Coan, Mr. Amos S. Cooke, Miss Delia Cooke, Mrs. C. C. Copeland, ( Cornelia Ladd.) Henry DeForest, M. D. Rev. J. T. Dickinson, Mr. Henry Dimond, Miss Lucinda Downer, Mrs. Sylvester Ellis, (Sarah Hoyt.) Mr. J. C. Ellsworth, Rev. James Ely, Mrs. James Ely, (Louisa Everest.') Rev. Levi Frisbie, Rev Stephen Fuller, Rev. Charles Gager, Chatham, East Haven, Fairfield, Colebrook, Cherokees. N.'Y. Indians. N. Y. Indians. N. Y. Indians. N. Y. Indians, Choctaws. Choc taws. Satara. Norfolk, Canaan, Cherokees. Cherokees. Bristol, Danbury, Choctaws. Cherokees. Westchester, N. Woodstock, Norwich, Zulus. Madura. Madura. Bozrah, East Haddam. New Haven, Killingworth, Danbury, New Hartford, Franklin, Seymour, Norwich, Fairfield, Norwich, Danbury, Chatham, Lyme, Cornwall, Bran ford, East Haddam. Bozrah. Madura. Madura. Sandwich Islands. Sandwich Islands. Ojibwas. Choctaws. Syria Singapore. Sandwich Islands. Choctaws. Cherokees. Cherokees. Sandwich Islands. Sandwich Islands. Delaware Indians. 156 Foreign Missionaries from Connecticut. Rev. Anson Gleason, Mrs. A. Gleason, (Bothiah W. Tracy.) Rev. J. Goodrich, Rev. Jona'n S. Green, Mrs. J. S. Green, (Theodocia Arnold.) Rev. Elnathan Gridley, Mrs Peter J. Gulick, (Fanny H. Thomas.) Mrs. C. Hall, (Matilda Hotchkiss.) Mrs. Wm. Hall, (Emeline Gaylord.) Mrs. Charles Harding, (Julia M. Terry.) Mrs. Sarah Haskell, (Sarah Brewster.) Mrs. Allen Hazen, (Martha K. Chapin.) Mrs. Story Hebard, (Rebecca W. Williams.) Rev. Abel H. Hinsdale, Rev. H. R. Hitchcock, Mrs. J. Hitchcock, (Nancy Brown.) Mrs. Thomas Holman, (Lucia Euggles.) Miss Elizabeth J. Hough, Rev. A. Hoyt, Mrs. A. Hoyt, (Esther Booth.) Mrs. S. Hutchings, (Elizabeth C. Lathrop.) Mrs. William Hutchison, . (Forresta-G. Shepherd.) Rev. Mark Ives, Mrs. M. Ives. (Mary A. Brainerd.) Rev. Stephen Johnson, Rev. Samuel Kirkland, Mr. H. O. Knapp, Mrs. H. O. Knapp, (Charlotte Close.) Mrs. E. Lathrop, (Cornelia F. Dolbear.) Mrs. J. Y. Leonard, ( Amelia A. Gilbert.) Hartford, Lebanon, Choctaws. Choctaws. Wethersfield, Lebanon, Millington, Sandwich Islands. Sandwich Islands. Sandwich Islands. Farmington, Lebanon, Turkey. Sandwich Islands. Cheshire, Stockbridge Ind's. Norfolk, Senecas. Plymouth, Bombay. Norwich, Assyria. Somers, Ahmednugger. Lebanon, Syria. Torrington, Manchester, Eastbury, Assyria. Sandwich Islands. Cherokees. Brookfield, Sandwich Islands. New Britain, Danbury, Southbury, New London, New Haven, Goshen, Haddam, Griswold, Lisbon, Greenwich, Greenwich, MontviLe, New Haven, Choctaws. Cherokees. Cherokees. Ceylon. Turkey. Sandwich Islands. Sandwich Islands. China. N. Y. Indians. Sandwich Islands. Sandwich Islands. Choctaws. Armenians. Foreign Missionaries from Connecticut. 157 Rev. Charles Little, Columbia, Madura. Rev. H. Lobdell, M. D., Danbury, Assyria. Mrs. H. Lobdell, (Lucy C. Williams.) Ridgefield, Assyria. Rev. J. Lockwood, New Haven, Choctaws. Rev. Nathan L. Lord, Norwich, Ceylon. Rev. D. B. Lyman, New Hartford, Sandwich Islands. Rev. David McClure, Delaware Indians. Mrs. Dwight W. March, (Julia W. Peck.) New Haven, Assyria. Mrs. Samuel D. Marsh, (Mary Skinner.] Fairfield, Zulus. Rev. Samuel J. Mills, Torringford, Africa. Rev. C. C. Mitchell, Groton, Nestorians. Mrs. C. C. Mitchell, (Eliza A. Richards.) Meriden, Nestorians. Rev. Samuel Moseley, Mansfield, Choctaws. Mr. W. H. Mariwaring, Norwich, Cherokees. Rev. Benjamin C. Meigs, Bethlem, Ceylon. Mrs. B. C. Meigs, (Sarah M. Peet.) Bethlem, Ceylon. Rev. J. Miner, Guilford, Stockbridge Ind's. Mr. Eastman S. Minor, New Haven, Ceylon. Mr. Samuel Moulton, Bolton, Choctaws. Mrs. S. Moulton, (Lucinda Field.) Killingworth, Choctaws. Mrs. Murgee, CAfnrv "1 Lyme, Franklin, India. Mahrattas. Rev. Samuel Nott, Rev. Samuel Occum, Columbia. Mr. J. Olmsted, Ridgefield, Choctaws. Mrs. Benjamin Parker, (Mary E. Baker.) Branford, Sandwich Islands. Mr. Henry Parker, Litchfield, Cherokees. Mrs. H. Parker, (Philena Griffin.) Simsbury, Cherokees. Rev. M. Palmer, M. D. Stanwich, Cherokees. Mrs. M. Palmer, (Clarissa Johnson.) Colchester, Cherokees. Mrs. M. Palmer, (Jernsha Johnson.) Colchester, Cherokees. Mrs. J. W. Parsons, (Catharine Jennings.) Derby, Armenians. Rev. John M. S. Perry, Sharon, Ceylon. 158 Foreign Missionaries from Connecticut. Mrs. J. M. S. Perry, Norwich, Ceylon. (Harriet J. Lathrop.J Rev. Benj. Parsons, Fairfield. Armenians. Rev. Gideon H. Pond, Washington, Sioux. Rev. S. W. Pond, Washington, Dakotas. Mrs. S. W. Pond, Washington, Dakotas. (Rebecca Smith.) Rev. Rollin Porter, Somers, Gaboon. Mrs. Rollin Porter, Somers, Gaboon. /^ * Rev. William Potter, Lisbon, Cherokees. Mrs. W. Potter. Hampton, Cherokees. (Laura Weld.) Rev. A. T. Pratt, M. D. Berlin, Armenians. Mrs. A. T. Pratt, New Haven, Armenians. (Sarah F. Goodyear.) Mrs. Wm. C. Requa, Wilton, Osages. (Susan Comstock.) Rev. Elijah Robbins, Thompson, Zulus. Mrs. E. Robbins, Rockwell, Zulus. (Adaline Bissell.) Mrs. Samuel P. Robbins, Enfield, Siam. (Martha E. Pierce.) Miss Emily Root, Farmington, N. Y. Indians. Mr. Samuel Ruggles, Brookfield, Sandwich Islands. Mrs. Samuel Ruggles, East Windsor, Sandwich Islands. (Nancy Wells.) Rev. J. L. Seymour, Plymouth, Ojibwas. Charles S. Shelton, M. D. Huntington, Madura. Mrs. C. S. Sherman, Stonington, Syria. (Martha E. Williams.) Rev. Wm. C. Shipman, Wethersfield, Sandwich Islands. Miss Pamela Skinner, Glastenbury, Choctaws. Miss Juliette Slate, Manchester, Choctaws. Rev. Eli Smith, D. D. North ford, Syria. Mrs. E. Smith, Norwich, Syria. (Sarah L. Huntington.) Mrs. Henry H. Spaulding, Berlin, Oregon. (Eliza Hart.) Rev. S. M. Spencer, West Hartford. Miss Eunice Starr, Norwich, Choctaws. Rev. Edwin Stevens, New Canaan, China. Rev. W. R. Stocking, Middletown, Nestorians. Mrs. W. R. Stocking, Weston, Nestorians. (Jerusha E. Gilbert.) Foreign Missisuaries from Connecticut. 159 Rev. Seth B. Stone. Rev. John C. Strong, Mrs. Charles L. Stewart, < Harriet Tiffany.) Rev. H. S. Taylor, Mrs. D. Temple, (Eliza Hart.) Mr. W. A. Thayer, Mrs. W. A. Thayer, (Snsan Whitiug.) Rev. J. L. Thompson. Miss Cynthia Thrall, Rev. R. Tinker, Mrs. E. S. Town, i Hannah E. Cone.) Miss Susan Tracy, Rev. William Tracy, Rev. William F. Vaill, Mrs. W. F. Vaill, (Asenath Selden.) Mrs. H. J. Van Lennep, (Mary E. Haives.) Mrs. H. J. Van Lenriep, (Emily F. Bird.) C. H. Wetmore, M. D., Rev. Samuel Whitney, Rev. E. Whittlesey, Rev. S. G. Whittlesey, Mrs. Miron Winslow, (Harriet W. Lathrop.) Mr. Abner Wilcox, Mrs. A. Wilcox, (Lucy E. Hart.) Mrs. L. S. Williams, (Matilda Loomis.) Rev. Samuel Wolcott, Rev. A. Wright, Madison, Granby, Stamford, West Hartford, Hartford, Roxbury, Colebrook. Montville, Windsor, Hartford, Manchester, Norwich, Norwich, Hadlyme, Hadlyme, Hartford, Hartford, Lebanon, Branford, Salisbury, New Preston, Norwich, Harwinton, Norfolk, Zulus. Choctaws. Sandwich Islands. Madura. Turkey. N. Y. Indians. N. Y. Indians. Cyprus. Cherokees. Sandwich Islands. Choctaws. Choctaws. Madura. Osages. Osages. Turkey. Turkey. Sandwich Islands. Sandwich Islands. Sandwich Islands. Ceylon. Madras. Sandwich Islands. Sandwich Islands. Winchester, Choctaws. East Windsor, Columbia, Syria. Choctaws. CORNWALL MISSION SCHOOL. At the meeting of the Board for Foreign Missions in 1816, it was resolved that a school for the education of foreign youths should be established in this country, and a committee of seven were appointed to carry out the design of the Board in this respect. The committee met October 29th, 1816, in New Ha- ven, at the house of Dr. Dwight, and adopted a constitution, in which the object of the school, and the means for securing the object were specified. The object of the school was stated to be " to educate heathen youth in such a manner, that with fu- ture professional studies they might be qualified for mission- aries, schoolmasters, interpreters and physicians among heathen nations ; and to communicate such information in agriculture and the arts as should tend to promote Christianity and civil- ization." To carry out this design, a farm and suitable build- ings were to be provided for the practice of agricultural pur- suits ; the useful branches of education were to be taught, and also the leading truths of the Christian religion. Accordingly a farm was purchased at Cornwall, suitable buildings erected, and a school commenced about the first of May, 1817, with twelve pupils. Rev. Herman Daggett, of New Canaan, for several years a pastor on Long Island, and also a teacher of academies in dif- ferent places, was soon thought of as a suitable person to be placed at the head of it ; but as he was detained by his engage- ment in the academy at New Canaan, Mr. Edwin W. Dwight, of Stockbridge, Massachusetts, took his place for one year. Mr. Daggett, at his inauguration, in May, 1818, delivered an address. Gov. Treadwell also made an address ; and Rev. Joseph Harvey, of Goshen, preached a sermon. All of these were published in connection with the memoirs of Obookiah. Considering the great variety of taste, disposition, age, lan- guage and character of the pupils, a more difficult task can hardly be conceived than the management of such a school ; and Mr. Daggett, by his great kindness and wisdom sue- Cornwall Mission Schot.1. 161 ceeded in giving to the school a very harmonious char- acter, and in rendering it for a season, the instrument of no inconsiderable usefulness. His pupils were greatly attached to him, and not a fe\v of them thought to have been radically and permanently benefitted by his influence. But Mr. Daggett's health gave way, and his connection with the school ceased in a little less than six years. Being thus obliged to retire from all public service, he still resided in Cornwall about eight years lon- ger, and died in March, 1832. Rev. Amos Bassett, D. D., who had just left the pastorate at Hebron, (subsequently settled at Monroe,) succeeded Mr. Daggett in 1824, and continued in charge of the school, till it was disbanded. Dr. Bassett died in 1828. having been a member of the corporation of Yale College from 1810. He was an excellent scholar, a sensible and solemn preacher, and especially distinguished for the grav- ity of his deportment, and for godly simplicity and sincerity. Rev. Herman L. Vaill, now of Litchfield, was for a time an assistant in the school. The Prudential Committee reported in 1817, that the condi- tion of the school was highly satisfactory ; five of the scholars were from the Sandwich Islands ; four of whom were hope- fully pious and exemplary in their conduct ; Henry Obookiah was of the number. For several following years the school seems to have grown in numbers, and in the confidence and regard of the Christian public. The reports of the Prudential Committee f?r the successive years indicate a satisfactory pro- gress in the various branches of education, and an encouraging degree of interest in spiritual things. The committee in their report for the year 1821 say, " The expectations of the community are surpassed the history of its progress is such as to encourage the education of heathen youth, and it is hoped that the number of scholars may be greatly increased through the agency of our commerce, which extends to all parts of the world." The conduct of the scholars was declared good, and their progress in study commendable. In 1822 the whole number of scholars was thirty-four, of whom twenty-nine were heathen, representing more than half as many different nations and tribes. There were natives of Su- matra, China, Bengal, Hindostan, Mexico, New Zealand ; of the 22 162 Cornwall Mission School. Society, Sandwich and Marquesas Islands, the Isles of Greece and the Azores ; and from among the North American Indians, there were Cherokees, Choctaws, Osages, Oneidas, Tuscaroras, Senecas, and of the St. Regis tribe, in Canada. In age they ranged from mere childhood to adult years. The languages which they spoke rivalled in number, those which were heard at Jerusalem on the day of Pentecost. Though the ends of the school were secured, and its general interests were remarkably sustained amid all the difficulties attending it ; yet it became, after a few years, obnoxious to public censure, perhaps to an undue measure of prejudice, on account of the intermarriage of two or three Indians with respectable young ladies in the neighborhood. In J825 the Prudential Committee raised the question whether the school should be continued. It had answered the expectations of its friends, but the relations of the Board with foreign lands had changed, so that the reasons which led to the establishment of the school had lost their force. It was thought best, however, to continue it for the present, but without special effort to increase its numbers. The committee appointed in 1827 for investigating the whole subject, reported that the school be discontinued. Their rea- son was not that the school in itself was a failure, but that the objects which it was designed to secure could now be se- cured better in some other way. Schools had now become es- tablished at the various Missions. Natives could be educated at these schools cheaper, and with a better prospect of being di- rectly engaged in the service of the Missions. Besides, there were difficulties in educating them here, arising from the curi- osity of the public from visiting, and consequently too much diversion from their studies and pursuits. In view of these and various other reasons the Board thought best to discontinue the school, though not regretting the estab- lishment and continuance of it thus far. For full accounts of the origin, progress and results of the School, see Missionary Herald, and Reports of the Board, 1816-1827 ; and for notices of Mr. Daggett and Dr. Bassett^ see Dr. Sprague's Annals, vol. 2, page 291, and Dr. Allen's Bi- ographical Dictionary. CONGREGATIONAL HOME MISSIONS IN CONNECTICUT. BY REV. HORACE HOOKER, HARTFORD. Connecticut, from the character of its founders and their aim in its settlement, ought to be, and in fact to a good degree has been a misssionary State. First in order, we may reckon the attempts at different times to Christianize the native tribes within the limits of the colony. For our present purpose, it is enough to say that these attempts were both more numerous and successful than is generally supposed. The next exhibition of the home missionary spirit, as it would now be regarded, was by " divers ministers in the eastern part of the colony, who, early in the last century, were at the pains and charge of going and preaching in the town of Provi- dence, R. I., by turns." In 1722, "the Association of New London County petitioned Gov. Saltonstall to grant a brief for contributions in so many towns and congregations as his wis- dom should see meet," for the support of preaching in that place. In 1724, the General Court, upon application, allowed a brief to " be emitted " to " encourage the building and finish- ing of a meeting house in Providence" the beginning of that care of Connecticut for her " little sister," which has been ex- ercised so beneficially in later days. In 1774, the General Association recommended subscriptions among the people for supporting missionaries " to the scattered back settlements in the wilderness to the northwestward," in what is now Vermont and the northern part of New York These settlements, to a large extent, were composed of emi- grants from Connecticut. Rev. Messrs. Williams of Northford, Goodrich of Durham, and Trumbull of North Haven, were chosen a committee to receive funds and supply the place of missionaries, when those appointed by the General Association failed, Rev. Messrs. Taylor of New Milford, Waterman of Wallingford, and Bliss of Ellington, were selected as missiona-. 164 Home Missions in Connecticut. nes. to spend five or six months on a missionary tour, " if the committee are able to provide for their support so long." The war of the revolution interrupted the scheme and the growth of the settlements. In 1788, the subject came again before the General Associa- tion, in consequence of an address by New Haven West As- sociation ; and Rev. Messrs. Jonathan Edwards, Timothy Dwight, Joseph Huntington and Cotton M. Smith, were chosen a committee to consider and report what was proper to be done in the matter. It was again before the General Association in 1791. In 1792, Middlesex County Association having report- ed to the General Association that they had appointed Rev. Mr. Vaill as missionary to the new settlements, the General Association voted its approval of the measure, and a commit- tee was chosen to ask liberty from the General Assembly to take up collections in the churches for the support of missiona- ries in this service. In 1793, it was voted that the missiona- ries spend four months on their tours. Pastors were allowed $5.00 per week for their services and $4.00 per week for sup- plying their pulpits in their absence. For several succeeding years, a Committee of Missions was appointed by the General Association annual contributions were taken up in our churches and numbers of missionaries entered the field chiefly pastors, who left their flocks, temporarily, to minister to the destitute in the wilderness. What, at that time, were the location and condition of the ever shifting West, may be gathered from the directions given by the Committee of Missions to one of the missionaries, [Rev. Aaron Kinrie,] " to go north and south of the Mohawk river, in Otsego and Herkimer counties, as far westward as there are settlements proper to be visited." In 1793, a misssionary from Connecticut held the " first regular meeting ever attended," at Manlius, in the center of New York, and the next day, another at Pompey, ten miles further south, also " the first ever at- tended " there. Finding the settlements, to use his own language, "more numerous than had been suspected," he ven- tured to deviate from the course prescribed in his instructions, that he might be able to give to the committee, composed of such men as the younger President Edwards and Dr. Trum- Home Missions in Connecticut. 165 bull, information " which might be useful to them in regulating future missions," and save others from the embarrassments he had experienced from his " ignorance of the country,' 7 and from not meeting a person who could give him " any extensive description of it." The labor of the missionary seems more strange than it was needless, in preparing for the use of such a committee a rude map of this region, now filled with populous towns, and even cities, which were then of too recent origin to have a fixed name. A year later, Utica was composed of "a log tavern and two or three other buildings." On this map it is called " Fort Schuyler ;" and on a later one by the same missionary, has still the alias, " Old Fort Schuyler ;" while Rome is called " Fort Stanwix." The fields entered by the missionaries from Connecticut, during this period, were chiefly in Vermont and New York. The western part of New Hampshire was also visited. LIST OP MISSIONARIES APPOINTED BY THE GENERAL ASSOCIATION, FROM 1774 TO 1798.* 1774 Rev. Messrs. Taylor, Waterman, Bliss. 1788 *Rev. Jeremiah Day. 1793 Rev. Messrs. David Huntington, Ammi R. Robbins, *Sam- uel J. Mills, "Cotton M. Smith, Jos. Vaill, Samuel Eells, Theodore Hihsdale, *John Shepherd. 1794 Rev. Messrs. Theodore Hinsdale, Aaron Kinne, Moses C. Welch, "Jeremiah Day, *Asahel Hooker, Azel Backus, Cyp- rian Strong, William Lyman, *David Higgins, and Mr. Benjamin Wooster. 1795 Rev. Messrs. *Kinne, Robbing, Knapp, *Hart and Justus Mitchell. 1796 Rev. Messrs. *Joel Benedict, Kott, *Rexford, Vaill, Mitch- ell, 'McClure, W. Lyman, *Prudden, and John D. Perkins. 1797 Rev. Messrs. Solomon Morgan, *David Huntington, P. V. Booge, Alexander Gillet, Simon Waterman, *Jesse Towns- end. 1798 Andrew Judson, Ammi Lewis, Setb. Williston, Walter King, Zebulon Elv, Amos Bassett. *Those marked thus * arc known to have gone on missionary tours; others, doubtless, d'nl the snme, but the scanty documents do not show the fact. 166 Home Missions in Connecticut. APPOINTED BY THE COMMITTEE. 1795 Rev. P. V. Booge, Rev. "Lemuel Tyler, (Huntington,) *Rev. J. D. Perkins, (Plain field ) 1796 Rev. John Gurley, (Lebanon,) Rev. Mr. King. At the meeting of the General Association, in 1797, Rev. Messrs. Levi Hart, Joseph Strong, and Samuel Miller the last a delegate from the General Assembly of the Presbyterian Church in the United States " were appointed to draft an ad- dress to the several associations on the subject of a Missionary Society" for the state. " Drs. Dwight, Dana and Trumbull were appointed a committee of correspondence" on the same subject. At the meeting of the General Association, at Hebron, in 1798, Rev. Messrs. Hart, Edwards, Nathan Strong and Nathaniel Irwin the last a delegate from the Presbyterian General Assembly were appointed to draft a constitution of a Missionary Society, which, " after due consideration," was adopted. The General Association is the " Missionary Socie- ty of Connecticut" the objects of which are "to Christianize the heathen in North America, and to support and promote Christian knowledge in the new settlements of the United States," " both to be pursued as circumstances shall point out, and as the trustees, under the superintendence of the General Association, shall direct." The trustees, twelve in number, six clergymen and six lay brethren of our churches, were to be appointed by ballot. In 1802, the trustees were incorpo- rated by the General Assembly, with power to hold property not exceeding $100,000. Collections, authorized for some time by the state, were made annually in our denomination, on the first Sabbath in May, from 1798 to 1830, except in the years 1809, 1810, 1811. The whole amount contributed is $77,223.29. A Narrative of Missions was published annually by the trustees. The Connecticut Evangelical Magazine devoted no small share of its pages, and all its profits, amounting to $11,- 520.07, to promote the interests of the society. This socie- ty is among the oldest of the kind in the country, in respect to organization ; and in effect it is the oldest, the General Associa- tion having begun to act by a committee in 1792. For many Home Missions in Connecticut. 167 years, its operations were more extensive than those of any kindred institution in the land. Its resources were, perhaps, as well proportioned to the wants of that period, as the larger resources of national societies are to the existing wants. " To Christianize the Heathen in North America," is the first object mentioned in the constitution to be accomplished by the society, and several of its early donations were for that specific purpose. In 1800, Mr. David Bacon was sent to ex- plore the condition of the Indian tribes south and west of Lake Erie. On his return, he was ordained at the close of the same year and taking his station at Mackinaw, established a mission among the Chippeways. Here, he continued labor- ing faithfully in hardships and sufferings, till 1805 ; when the enterprise proving more expensive than the limited means of the Society could bear, consistently with the increasing de- mands of the white settlements, the mission was discontin- ued. He returned to New Connecticut, where he is still held in grateful remembrance. With the exception of a small grant ($100) to the Wyandott Indians in 1809, and the more recent aid to the Mohegans in supporting a minister eleven years, in Connecticut no further attempts have been made for the convention of the natives, through the medium of this society. The whole amount it has expended on account of Indian missions, is S3, 665.01. At the beginning of the present century, missionaries sent out by the Board, were found among the granite mountains of New Hampshire on the beautiful hills of Vermont, then covered with woods, or sparsely dotted with log huts or lowly cottages among the scattered settlements of middle or north- ern New York, and a little later, along the delightful borders of the Seneca Lake, and in the rich valley of the Genesee. They searched for "the lost sheep of the house of Israel" on the pine-clad acclivities of northern Pennsylvania, and wended their solitary way through the dense and lofty forests of New Connecticut. This region the society began to cultivate when its whole population was less than twelve hundred. In 181213, the trustees, in connection with the Missionary Society of Massachusetts, sent out Rev. Samuel J. Mills, with an associate, to explore the valley of the Mississippi, which 168 Home Missions in Connecticut. was then almost a terra incognita, in regard to its religious con- dition. Their report was widely circulated, and had more influence, probably, than any measure of the period, in awaking public attention to the bearing of that valley on the future destinies of our country. The trustees soon after established Kentucky, the Missouri Territory, and Louisiana as missionary fields. In 1816, the venerated Giddings, a missionary of this socie- ty, organized a Presbyterian church in St. Louis, the first, it is believed, in Missouri. In 1817, Rev. Elias Cornelius, also commissioned by the trustees, laid the foundation of a church in New Orleans, of which the lamented Lamed soon after became pastor. The Missionary Society of Connecticut, has, it is reckoned, organized not far from 500 churches some of them now among the most flourishing in the land. Its receipts from 1798 to 1859, have been $252,512.83. In 1799, the trustees began to procure books for the new settlements and in 1803, a committee, among whom were his Honor John Tread we 11, Chief Justice Ellsworth, and Rev. Drs. Strong and Perkins, was appointed to prepare a " Sum- mary of Christian Doctrine" for distribution among the des- titute of which 6000 copies were published in 1804, as a first edition. Before societies were organized specially for this part of the work, the trustees had expended, in 1820, more than $6000 for books beside distributing large numbers presented by authors and benevolent individuals. At first, the missionaries of the society were, of necessity, itinerant as there were no churches, and the population was scattered. Afterwards, the trustees availed themselves of the services of local pastors, for what time these could spare from their own congregations. For many years, their grants have been chiefly confined to aiding in the support of pastors over one or two churches. Not a few of the missionaries were set- tled in churches which they had organized. The whole num- ber -of missionaries employed by this society is 277. To prepare the way fora change in the mode of conducting our home missionary operations, the Missionary Society of Con- necticut, in 1830, ceased to solicit annual contributions from Home Missions in Connecticut. 169 the churches though still acting independently in expending the income of its Permanent Fund, and such legacies as now and then corne into its treasury. MISSIONARIES EMPLOYED BY THE MISSIONARY SOCIETY OF CONNECTI- CUT FROM 1798.* Rev. Walter King, Rev. Amos Bassett, Rev. Publius V. Booge, John Spencer, Alexander Gillet, Andrew Judson, George Colton, Seth Williston, Thomas Punderson, Henry Chapman, Salmon King, Sylvester Dana, Aaron Kinne, Royal Phelps, Jedediah Bushnell, Holland Weeks, Marshfield Steele, Silas Hubbard, Amasa Jerome, William Storrs, David Bacon, Robert Porter, David HuntiiigtoM, Josiah B. Andrews, Joseph Badger, Jeremiah Hallock, Abraham Scott, Job Swift, New York and Vermont. New Hampshire. New York. New York. New York. New York and Pennsylvania. New York. Xew York. Yew York. Vermont. Pennsylvania, (probably.) New York and Vermont. New York. Vermont. Vermont and New York. Vermont and New York. New York. New York. Vermont. Indians. New York. Vermont. Pennsylvania and New York. Western Reserve. Western Reserve and Vermont. Western Reserve. Vermont. * It was intended that the names of the missionaries in this list should be arranged in the order of their appointment. Only an approximation to chronological order however has been attained, and it must be acknowledged that the list in this respect is very defective. It is a matter of regret also that the specific dates of the commis- sions given to the missionaries cannot be added ; but to do this would require a review of the Records of the Board, and of the Committee of Missions, the annual narra- tives of mishions, the books of accounts, and to a great extent, the reports of mission- aries, from the beginning. This would be " renovare dolorem" for which time is wanting. 23 170 Home Missions in Connecticut. Simon Waterman, Thomas Barr, Hezekiah May, Ezekiel J. Chapman, James W. Woodward, Daniel Higgins, Solomon Morgan, William Wick, John Willard, William F. Miller, Samuel Leonard, Samuel P. Robbins, Thomas Robbins, Thomas Williams, Ira Hart, Calvin Ingalls, Timothy Harris, Oliver Wetmore, Ebenezer Kingsbury, Eli Hyde, William Graves, Israel Day, Calvin Chapin, Joseph Vaill, Asa Carpenter, Ebenezer J. Leavenworth, John Hough, Israel Brainerd, Archibald Bassett, Aaron Cleveland, Jonathan Leslie, John Denison, David Harrower, Mark Mead, Nathan B. Darrow, Joel Byington Silas L. Bingham, ^ Enoch Burt, Erastus Ripley, Chauncey Lee, Daniel Waldo, Joshua Beer, Samuel Sweezey, Samuel Baldridge, New York. Western Reserve. New York and Pennsylvania. Western Reserve. New York. New York. Vermont. Western Reserve. Vermont. New York. Vermont. Ohio. Western Reserve. New York. New York. Vermont, New York and Penn. Ohio. Vermont. New York and Pennsylvania. New York. New York. Vermont. Western Reserve. New York. Vermont and New York. New York. Vermont. New York and Pensylvania. New York. New York and Vermont. Western Reserve. Vermont. New York and Pennsylvania. New York. Western Reserve and Ind. Vermont. Vermont. Western Reserve. Vt. and N. Y., Penn. and Ohio. Vermont and New York. New York and Pennsylvania. Western Reserve. New York. Illinois. Home Missions in Connecticut. 171 Oliver Aver, Reuben Porter, Abner Benedict, Jr. Lemuel Ilaynes, Eleazer Fairbanks, Joseph Avery, John Bascom, James Boyd, Salmon King, Hubbel Loomis, Elihu Mason, Israel Shailer, Giles H. Cowles, Cyrus Nichols, William Lockwood, Alvan Coe, John F. Bliss, Daniel G. Sprague, Joseph M. Sadd, Asahel Gaylord, Ammi Nichols, James Parker, Asa Johnson, Benj. F. Hoxey, Jonathan A. Woodruff, Caleb Pitkin, Henry Frost, Worthington Wright, Ebenezer Fitch, John Matthews, Simeon Parmelee, John Lawton, Samuel Royce, Alfred H. Betts, Joel F. Benedict, Caleb Alexander, Daniel Miller, John Field. Nathan Waldo, David H. WiUiston, Lucas Hart, Moses Elliot, Jonathan Hovey, Ephraim T. Woodruff, New York and Pennsylvania. Pennsylvania. New York. Vermont and New York. New York. Vermont, New York and Penn. Pennsylvania. Western Reserve. Vermont and New York. New York. New York. Western Reserve. Western Reserve. Missouri. New York and Pennsylvania, Western Reserve. New York and Pennsylvania. West of Alleghanies. Missouri. Vermont and New York. Vermont. Vermont and New York. Missouri. Missouri. Illinois. Western Reserve. New York. Pennsylvania. New York. Missouri. Vermont and New York. Vermont. Louisiana. Western Reserve. New York and Pennsylvania. New York. Western Reserve. Western Reserve. New Hampshire and Vermont. Vermont. Pennsylvania. Vermont. Vermont. Western Reserve. 172 Home Missions in Connecticut. Nathaniel Cobb, John Seward, Flavel S. Gaylord, M. M. York, Samuel J. Mills, Orange Lyman, Orin Fowler, William Shedd, John F. Schernferhorn, David D. Field, Joel Davis, George C. Wood, Elias Cornelius, Harvey Coe, Oliver Hill, Asaph Morgan, Abiel Jones, Joel Goodell, Simeon Woodruff^ Simeon Snow, Eli Hyde, Charles B. Storrs, Harvey Coe, Isaac Reed, Joseph Treat, Comfort Williams, Orin Catlin, Josiah Hopkins, David M. Smith, William Hanford, Ard Hoyt, Hezekiah Hull, John F. Crow, William Williams, Eliphalet Austin, Jr. William Wisner, Ahab Jincks, Chester Colton, Amos Chase, William R. Gould, Warren Swift, Luther Humphrey, Justin Parsons, AVt'stern Reserve. Western Reserve. Western Reserve. Pennsylvania and New York. Mississippi Valley. New York. Indiana. New Orleans. Mississippi Valley. New York. Vermont. Missouri. Louisiana. Western Reserve. Pennsylvania and New York. Vermont and New Hampshire. Western Reserve. Missouri. Western Reserve. New York. New York. Western Reserve. Western Reserve. Kentucky and Indiana. Western Reserve. New York. Illinois. Vermont. New York. Western Reserve. Pennsylvania. Louisiana. Indiana. New York. Western Reserve. Pennsylvania. Indiana. New York. Pennsylvania. Ohio. Western Reserve. Western Reserve. Vermont. Home Missions in Connecticut. 173 Timothy Flint, Daniel W. Lathrop, Daniel C. Banks, Salmon Giddings, Matthew Taylor, Amasa Loomis, Cyrus Kingsbury, John Sanford, Dexter Witter, Stephen Mason, Stephen W. Burritt, Hervey Lyon, Jason Olds, Herman Halsey, Henry Cowles, Dewey Whitney, Luther G. Bingham, Prince Hawes, William Fisher, Joseph H. Breck, Horace Smith, Lot B. Sullivan, David Smith, Eli Smith, Edward Hollister, Elbridge G. Howe, Daniel Gould, Edson Hart, Jesse Townsend, Isaac W. Warner, William Boies, Luke Wood, William W. Niles, Myron Tracy, Randolph Stone, Lyman W T hitney, Ludovicus Robbins, David C. Proctor, Noah Smith, Caleb Burbank, Alfred Wright, Asa Johnson, Nathaniel Cobb, Ohio and Missouri. Western Reserve. Ohio and Kentucky. Missouri. Ohio. Ohio. Tennessee. Virginia and Tennessee. Western Reserve. Kentucky. New York. Western Reserve. Western Reserve. Kentucky. Illinois. Kentucky. Ohio. New York. New York. Western Reserve. Missouri and Illinois. Western Reserve. New York. Kentucky, Indiana and Illinois. Illinois and Missouri. Illinois. Illinois and Missouri. Western Reserve. Illinois. Western Reserve. Ohio. New York and Pennsylvania. Tennessee. Western Reserve. W r estern Reserve. Kentucky. Western Reserve. Illinois. New York. Western Reserve. Missouri. Missouri. Western Reserve. 174 Home Missions in Connecticut. Benjamin Fenn, Thomas H. Rood. William Johnson, O. Parker, Gideon C. Clark, Jonathan Sampson, E. I. Montague, L. H. Parker, Benj. Walker, James Langhead, John L. Seymour, John Wilcox, J. B. Parlin, Franklin Maginnis, Joel Talcott, Ansel R. Clark, Calvin Porter, Z. K. Hawley, Eldad Barber, Nelson Slater, George Schlosser, Warren C. Fiske, Edward C. Betts, A. G. Hibbard, Anson Gleason, Octavius Fitch, Erastus Cole, D. R. Miller, William Whittlesey, James Nail, Luther Shaw, Ithamar Pillsbury, S. S. Brown, Sherman B. Canfield, Christian Sans, John W. Beecher, Mark Gould, Elery Curtis, Louis F. Lane, Josephus Morton, M. P. Kinney, Jonathan W. Goodell, H. H. Morgan, Western Reserve. Wisconsin. Western Reserve. Michigan. Illinois. Western Reserve. Wisconsin. Illinois. Western Reserve. Western Reserve. Western Reserve. Western Reserve. Western Reserve. Western Reserve. Western Reserve. Western Reserve. Western Reserve. Illinois. Western Reserve. Western Reserve. Western Reserve. Wisconsin. Western Reserve. Illinois. Mohegans. Pennsylvania. Western Reserve. Illinois. Illinois. Michigan. Western Reserve. Illinois. Michigan. Western Reserve. Wisconsin. Western Reserve. Western Reserve. Western Reserve. Western Reserve. Western Reserve. Wisconsin. Western Reserve. Minnesota. Home Missions in Connecticut. 175 Solomon Stevens, Philip Everleth, Enos H. Rice, Hiram Smith, A. L. Leonard, E. N. Bartlett, Charles Morgan, Urban Palmer, Benson C. Baldwin, Frederic H. Brown, William Carter, William Kirby, Thomas Kiggs, William F. Vaill, Samuel Lee, Xenophon Betts, F. E. Lord, W. T. Bartle, Aaron K. Wright, Stephen C. Hickok, George D. Young, J. IL Dill, Warren Taylor, William Wolcott, O. Hosford, M. W. Fail-field, J. II. Payne, W. B. Atkinson, Joseph C. Cooper, J. O. Knapp, J. A. R. Rogers, Burdett Hart. Western Reserve. Western Reserve. Michigan. Western Reserve. Iowa. Michigan and Iowa. AVisconsin. Western Reserve. Western Reserve. Western Reserve. Illinois. Illinois. Western Reserve. Illinois. Western Reserve. Western Reserve. Michigan. Illinois. Western Reserve. Western Reserve. Western Reserve. New York. Western Reserve. Michigan. Michigan. Illinois and Michigan. Wisconsin. Iowa. Iowa. New York. Illinois. Minnesota. DOMESTIC MISSIONARY SOCIETY OF CONNECTICUT. For a long period after the settlement of the colony of Con- necticut, there was within its borders no call for that form of home missions which consists in aiding existing churches. The civil government, which was virtually a home missiona- ry society, provided against such a contingency, by refusing to incorporate a town, unless there were inhabitants enough to support a minister by taxing for the support of religious as well as other institutions by allowing winter privileges to 176 Home Missions in Connecticut. those too far from the place of worship to attend meeting con- veniently at that season of the year by fixing the limits of new parishes when a division became necessary, and suffering no church to be formed " without consent of the general court, and approbation of neighboring elders." At length, howeyer. from a variety of causes which this is not the place to detail, the churches became weakened, and it required some outward impulse to secure their existence. In 1783, the " Eastern Association of New London County " pro- posed to the General Association, sitting in Lyme, the question " What shall be done respecting our destitute churches and congregations whose re-settlement in the enjoyment of Gospel ordinances is improbable ?" The General Association resolved in substance, at its next meeting, that a church guilty of "a faulty neglect to settle a minister" if on conference and ad- monition it continued its neglect should be cut off from the consociation ; a measure which would rather aggravate than cure the disease. The evil continued to grow in magnitude, until it was said, in 1814, in a sermon which had no small share in hastening the application of a remedy " There are, in this state, districts as far from heaven and without help, as hopeless of heaven as the pagans of Hindoostan and China.*" At the meeting of the General Association in 1815, Rev. Messrs. Bassett, Nelson, and James Buchanan, the last named, a delegate from the General Assembly of the Presbyterian church in the United States were chosen a committee to report on the request of the New London County Association, for the formation of a Domestic Missionary Society. f The result was * Beecher's Sermon on Waste Places in Connecticut. Among the means suggested in this sermon, for building up these wastes is the formation of a "general society for the special purpose." t " When I was ordained here, (New London,) in 1806, I was the only pastor of a Congregational church, on a territory in Connecticut, of fifty miles in length by twelve in width. Eleven large contiguous parishes, stretching from Sterling to the sea-board on the line of Rhode Island thence to the western boundrey of East Lyma ; thence northward to the southern line of Colchester, were, except New London, destitute of Congregational ministers. In 1808, the Rev. Ira Hart took charge of the church in Stonington, and in 1811, the Rev. Timothy Tattle be- came the pastor of the church in Groton an event better than our hope. In all the residue of the wide waste, nothing indicated resuscitation or improvement. Wealth enough there was ; people enough there were ; a meeting house stood in every parish ; but men of energy, influence, and device, to step forth and regain the minis- Home Missions in Connecticut. 177 the choice of a committee to consider the subject and report at the next meeting of the body. On their report, at its next meeting in New Haven, it was resolved, unanimously, to form "a Domestic Missionary Society, for Connecticut and its vicinity." At their first meeting, the directors voted that 17 churches of our denomination in this state needed aid. Six more were soon added to the list, while others seem not to have had energy enough to attempt recovery. Annual contributions were taken up, in September and October. By circulars and other meas- ures, the directors endeavored to awaken interest in the object but the receipts of the Society seldom exceeded $1500, and sometimes were less than $1000, annually, a sum entirely inadequate to the wants of the feeble churches. The whole amount of contributions, from 1816 to 1830, was $20,386.69. During the 14 years of its independent action, 50 churches sought its aid. Two or three of these are extinct, and but for its aid, others now self-sustaining might have shared the same fate. In 1831, this Society became auxiliary to the American Home Missionary Society. The terms of union secure to the Auxiliary the control of the raising and application of funds, the selection and appointment of missionaries within this state and the right to nominate for appointment by the Ex- ecutive Committee of the American Home Missionary Society, missionaries out of the state, to the amount of its surplus funds ; such missionaries to be commissioned by the American Home Missionary Society, and to report to the Auxiliary whenever required by its directors. The result of this union has been eminently happy. The treasury of the Auxiliary has never wanted means to minister try, were not to be found. The few pastors, who were at length established on the outposts of this waste, were impatient of this rapid and constant degeneracy toward a state of heathenism, in a land of Christianity. At the old parsonage of this parish, one evening in 1815, the Rev. Ira Hart and myself conversed on the subject, and form- ed a project for a county missionary society, to restore the dilapidated churches and societies. The project, after a few weeks, was referred to the association ; who, after consultation resolved to forward a position to the General Association of the State, soon to meet at Farmington, that a Hotne Missionary Society might be instituted fot ' repairing the waste places of Connecticut and i^s vicinity." McEwerts Half-Centdh/ Sermon. 24 178 Home Missions in Connecticut. to the necesities of our own churches, and for liberal supplies to the destitute in other portions of the field. Very little has been expended for foreign agencies the services of local pas- tors and churches having proved sufficient to place Connecticut among the foremost, in proportion to its population, resources and number of churches, in the amount devoted to home missions. The receipts by the treasury of the Auxiliary to June 1, 1859, are $176,785.91. The treasury of the A. H. M. S. has received directly from Connecticut, $342,427.95 making in the whole, as the contribution of our churches and congrega- tions to Home Missions, since the union of the Domestic Mis- sionary Society of Connecticut, with the American Home Missionary Society, $519,213.86, of which $401,791.57 were for missions out of the state. The Auxiliary has aided about 80 churches in this state, of which 42 became self-supporting under its patronage. Three or four of the number have found it necessary to re-apply for aid, which "will be only temporarily needed, it is hoped, except in a single case. It has aided several other congregations where no church has been organized. CHURCHES AND SOCIETIES AIDED BY THE DOMESTIC AND AUXILIARY MISSIONARY SOCIETIES OF CONNECTICUT. Begun. Ended. North Stonington, 1816 1818 West Stafford, East Lyme, 1816 Milton, Chesterfield 1816 1833 Bridgewater, Voluntown and East Franklin, Sterling, 1816 Westfield, Poquonnoc, 1816 Newtown, Middlefield, 1816 Chaplin, Ridgebury, 1816 1836 Seymour, Bethel, 1816 1842 Salem, New Stratford, Naugatuck, (Monroe,) 1816 1846 Eastford, Northfield in Weston, 1816 1824 Eastbury, Greenwich, 1816 1817 Darien, Oxford, 1816 1837 New Fairfield, Union, 1816 Willimantic, Stafford, (East,) 1816 1836 West Suffield, Begun. 1816 1816 1817 1817 1817 1817 1817 1817 1817 1833 1817 1822 1824 1825 1827 1827 Ended. 1852 1818 1833 1818 1834 1858 1836 1845 1839 1854 Home Missions in Connecticut. 179 Bozrahville, 1827 1846 Windham, 1836 Hamden, (E. Plains) 1827 1846 South Glastenbury, 1837 Westford, 1828 1856 West Hartland, 1839 Exeter, 1827 1853 Col'd Church, New East Hampton, 1828 1845 If :iven, 1840 North Stamford, 1828 1829 Groton, 1841 1848 Turkey Hills, 1829 1857 South Canaan, 1842 1843 Jewett City, 1829 1855 Hitchcockville, 1842 Andover, 1829 1836 Abington, 1844 1845 Killingworth, 1829 1830 Sherman, 1844 1845 North Madison, 1831 Rainbow, 1844 1850 Grassy Hill, 1831 Windsor Locks, 1845 1852 North Mansfield, 1824 Middle Haddam, 1845 Burlington, 1831 Kensington, 1845 1846 Mohegan Indians. 1832 1834 East Hartland, 1847 Wolcottville, 1832 1835 North Lyme, 1847 Wapping, 1832 1860 Putnam, 1847 1857 Millington, 1832 1833 Ashford, 1850 Greenville, 1832 1839 Barkhamsted, 1849 New F airfield, 1832 1845 Daysville, 1849 1850 South Killingly, 1832 1856 German Mission in Hadlyme, 1832 Connecticut, 1848 Tariftville, 1832 1843 Stafford Springs, 1850 1858 Unionville, 1833 1852 Ansonia, 1850 1851 West Avon, 1834 1848 Broad Brook, 1850 Col'd Cong. Church, Staffordville, 1852 Hartford, 1834 Danbury, 2d Church, 1852 1854 West Haven, 1834 1843 Essex, 1852 1853 Long Soc., Preston, 1833 1850 Wauregan, 1855 Bolton, 1834 West Woodstock, 1854 Westville, 1835 1855 Northfield, 1855 1856 Franklin, 1835 1840 Falls Village, 1859 North Goshen, 1835 1845 With regard to some churches on the list, it is impossible to present nil the facts in the case in a brief table. For example, some to whom aid was extended in 1816 are still on the list, though they have not been aided every year since. In some cases there may have been half a dozen breaks in the chain of aid. For perfect accu- racy in individual churches, it will be necessary to consult the original records. GRADUATES OF YALE COLLEGE WHO HAVE SERVED AS FOREIGN MISSIONARIES. MISSIONARIES OP THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS. GRAU. 1809, Benjamin C. Meigs, 1816, Isaac Bird, Asa Thurston, 1819, Elnathan Gridley, 1821, D wight Baldwin, M. D. Josiah Brewer, Joseph Goodrich, Eli Smith, 1826, James T. Dickinson, 1827, John M. S. Perry, 1828, Edwin Stevens, 1829, George H. Apthorp, John F. Lanneau, 1831, George Champion, Peter Parker, M. D., 1832, Henry A. DeForest, M. D., 1833, Samuel Wolcott, 1834, Henry S. G. French, Samuel G. Whittlesey, 1835, Charles S. Sherman, 1837, Azariah Smith, M. D., 1838, David T. Stoddard, 1840, Timothy D wight Hunt, Charles S. Shelton, M. D., 1842, Lewis Grout, Seth B. Stone, 1843, William A. Benton, 1844, John W. Dulles, Henry Kinney, Charles Little, William A. Macy, Samuel D. Marsh, 1845, Oliver Crane, 1846, William B. Capron, Ceylon. Western Asia. Sandwich Islands. Western Asia. Sandwich Islands. Western Asia. Sandwich Islands. Western Asia. Singapore. Ceylon. China. Ceylon. Western Asia. South Africa. China. Western Asia. Western Asia. Siam. Ceylon. Western Asia. Western Asia. Western Asia. Sandwich Islands. India. South Africa. South Africa. Western Asia. India. Sandwich Islands. India. China. South Africa. Western Asia. India. Foreign Missionaries. 181 1847, Andrew T. Pratt, M. D., Western Asia. 1848, William Aitchison, China. Henry Blodget, China. 1849, Augustus Walker, Western Asia. 1850, Benjamin Parsons, Western Asia. 1851, Henry H. Jessup, Western Asia. Julius Y. Leonard, Western Asia. 1853, William Frederick Arms, Western Asia. Hiram Bingham, Jr., Micronesia. Charles Harding, India. 1854, William Hutchison, Turkey. 1855, Henry N. Cobb, Kurdistan. MISSIONARIES OF THE PROTESTANT EPISCOPAL CHURCH. 1825, Thomas S. Savage, M. D M West Africa. 1831, Wrn. I. Kip, Mis'y Bishop, California. 1850, Robert Smith, Western Africa. MISSIONARIES AMONG THE NORTH AMERICAN INDIANS. 1720, Jonathan Edwards, Stockbridge Indians. 1729, John Sergeant, Stockbridge Indians. 1746, John Brainerd, New York Indians. 1806, William F. Vaill. Osages. MISSIONARY OF THE DUTCH REFORMED BOARD. 1853, Samuel R. Brown, Japan. THEOLOGICAL DEPARTMENT OF YALE COLLEGE. We have no knowledge of a time in the history of Yale College when there were not resident graduates preparing for the ministry. From the year 1755, this class of pupils were in the habit of pursuing their studies under the guidance of the Professor of Divinity. By Dr. Dwight and by his predecessors Doctors Daggett and Wales, several hundred of the Alumni of the college were educated for the pastoral office. Among the persons who studied theology under the direction of Dr. Dwight, may be named, for example, Rev. Moses Stuart, who was converted in the revival of 1801, united with the College Church in 1803, and was the first Professor of Sacred Literature at Andover. As the need of a more extensive course of theological study came to be felt, Dr. Dwight began to cherish the purpose of increasing the means of instruction thus fur- nished. When the project of a seminary at Andover was un- der discussion in Massachusetts, his advice was sought by Dr. Morse of Charlestown, and Dr. Spring of Newburyport, who visited New Haven for the purpose of consulting him. He expressed to them his warm approval of the proposed underta- king, at the same time assuring them that he had long been de- sirous of providing a more complete and systematic course of theological instruction in Yale College ; and that he should embrace the earliest opportunity of carrying out, in this partic- ular, what he deemed to be the design of its founders. After the interview with these gentlemen, he stated confidentially to his young friend and amanuensis, Mr Taylor, (the late Rev. Dr. Taylor,) that his eldest son, Mr. Timothy Dwight, a mer- chant of New Haven, had invested a sum of money in a bu- siness enterprise, which, with the profits arising from it, was to be ultimately given for the object above mentioned. In 1822, fifteen young men, graduates of the college, laid before the faculty a petition that they might be received as a theolo- gical class for the ensuing year. This petition was made at the suggestion of Rev. Professor Fitch, and to him belongs in no small measure the credit of its success. He addressed to the corporation an able argument on the subject. Theological Department of Yale College. 183 The question was thus distinctly presented whether Yale College should cease to be a school for theological education. The faculty considering the original design of the pious found- ers of the institution, and the importance of maintaining its dignity and religious usefulness, determined to recommend to the corporation to establish a theological department upon an improved and permanent basis. At this time Mr. Dwight came forward with a subscription of $5.000 towards an endowment for a Professor of Didactic Theology. Had he not been pre- vented by misfortunes in trade, he would have fulfilled his in- tention of greatly increasing his first donation. The sum of $20,000 was collected for the professorship. This was accep- ted by the corporation, who proceeded to establish the Theo- logical Department, grounding their action on the fact that " one of the principal objects of the pious founders of this college, was the education of pious young men for the work of the min- istry." The corporation likewise voted " that in commemora- tion of the high sense which this board entertains of the dis- tinguished merits of the Rev. Timothy Dwight, D. D., late President of this college, and of his eminent services and use- fulness while in office, the professorship this day established, shall take his name, and be styled the Dwight Professorship of Didactic Theology." The Rev. Nathaniel W. Taylor, then Pastor of the First Church in New Haven, who had been a be- loved pupil of Dr. Dwight, was elected to fill the office. In- struction in Hebrew was first given by Professor Kingsley, the Professor of Languages in College, and in the Greek of the New Testament by Dr. Fitch, Professor of Divinity. Subsequently, in 1824, Mr. Josiah W. Gibbs was invited to act as Professor of Sacred Literature. The Professorship in that department was instituted in 1826, and Mr. Gibbs was then elected Profes- sor. The Rev. Dr. Goodrich was afterwards made Professor of the Pastoral charge, and Dr. Fitch retained his connection with the Seminary, as instructor in Homiletics. The death of Dr. Taylor occurred in 1858, and that of Dr. Goodrich in 1860. Mr. Timothy Dwight, grandson of President Dwight, was made an Assistant Professor of Sacred Literature, in the same year. The number of students who have received instruction in the theological school since its re-organization is about 700. 184 Theological Department of Yale College. FACULTY. Presidents* ELECTED. RETIRED. 1822. Rev. Jeremiah Day, D.D., LL.D. 1846. 1840. Rev. Theo. D. Woolsey, D.D., LL.D.. Livingston Professors of Divinity. 1755. Naphtali Daggett, D.D. 1780. 1782. Samuel Wales ,D. D. 1794. 1805. Timothy Dwight, D. D. 1817. 1817. Eleazar T. Fitch, D. D. 1852. 1854. George P. Fisher. Professor of Ecclesiastical History. 1777. Ezra Stiles, D. D. 1795. Dicight Professor of Didactic Theology. 1822. f Nathaniel W. Taylor, D. D. 1858. Professor of Sacred Literature. 1824. Josiah W. Gibbs, LL.D. Professor of the Pastoral Care. 1839. Chauncey A. Goodrich, D. D. 1860. Assistant Professor of Sacred Literature. 1858. Timothy Dwight. * According to the present organization, the President of the College is the Presi- dent of the Theological Faculty. t Since the death of'Dr. Taylor, the duties of this professorship have been dis- charged by Rev. Noah Porter, D. D., Clark Professor of Moral Philosophy and Meta- physics in the Academical Department. THEOLOGICAL INSTITUTE OF CONNECTICUT. BY REV. CHARLES HYDE. ELLINGTON. The establishment of the Theological Seminary at East Windsor Hill now forms part of the history of Congregation- alism in Connecticut. Whatever difference of opinion there may he as to its expediency, the facts connected with its estab- lishment cannot be altered ; and simply as matters of history they are here presented. This Seminary originated, as its friends have no wish to dis- guise, principally, in the solicitude felt at the time by many, es- pecially of the Congregational ministers of this state, in ref- erence to certain doctrines taught, and the mode of instruction and principles of interpretation adopted, at New Haven. It seemed to them that the sound doctrines of New England Cal- vinism, as taught by Edwards, Bellamy, Smalley, and Dwight, were in danger of being undermined and swept away. And they felt constrained to devise, if possible, some judicious and practicable, method to preserve and perpetuate them. As early as January 1833. at the suggestion and earnest re- quest of the venerable Dr. Perkins, of West Hartford, a confer- ence of ministers on the state of the churches was held at Hartford. Invitations had been sent to all the associations of the state, requesting them to send each two pastors. A few, also, in the nearest portions of Massachusetts were invited. About twenty only were present. On invitation of a committee appointed at this meeting, another was held at East Windsor on September 10th, 1S33, for consultation, and such action as should seem to be desira- ble. About forty ministers were present. Two days were spent in prayerful deliberation, resulting in the determination to establish a new Theological Seminary, provided a subscrip- tion of twenty thousand dollars could be obtained. These brethren formed themselves into a Pastoral Union, adopted a constitution and creed as the basis of their organization, and ap- 25 186 Theological Institute of Connecticut. pointed a board of trustees. They then opened a subscrip- tion upon the spot, and the twenty thousand dollars were se- cured in the January following. The wish and design of these ministers was not only to check the prevailing tendencies to error, but, as far as human means could avail, to guard against future lapses. Hence they not only adopted what they considered a sound creed, to which the professors in the new institution should be required to give their assent, renewing it yearly, but sought to establish a sem- inary that should be in closer connection with the churches than any then existing in New England. The trustees are elected by the " Pastoral Union," and amenable, directly, and through them the professors, to that body. " The growing demand for ministers of the gospel, and the rapid increase of theological students, the liability of such in- stitutions to become corrupt in doctrine, and the necessity of increasing their number that they might operate as a check upon each other, and that no one shall become overgrown," were also assigned as reasons for establishing the new seminary. In the Constitution of the Pastoral Union, its object is stated to be, the promotion of ministerial intercourse, fellowship and pastoral usefulness ; the promotion of revivals of religion, the defense of evangelical truth against prevailing errors in doc- trine or in practice, and the raising up of sound and faithful min- isters for the supply of the churches. The " Articles of Agree- ment" adopted by our brethren convened at Hartford, January 9, 1833, as amended, shall be the doctrinal basis of this union. The number of articles is twenty, and they are too long to be here inserted. The Constitution also provides that pastors and ordained ministers may become members of the Union by nom- ination and vote, and signing the Articles of Agreement ; the Union may establish seminaries and periodical publications ; the Constitution, but not the Articles of Agreement, may be al- tered ; and ministers out of the state may become members. This constitutional basis being adopted, the Pastoral Union immediately adopted a plan for the regulation of the contem- plated Seminary, the distinguishing features of which are that its title should be the Theological Institute of Connecticut, that its general management and oversight should be vested in Theological Institute of Connecticut. 187 a Board of Trustees, consisting of at least twelve ministers, and eight laymen, to be appointed annually by the Pastoral Un- ion, and that " every trustee and officer in the Institute shall, on entering upon his duties, subscribe the Creed of the Pastoral Union of Connecticut." He shall also declare his full assent to it every year during his continuance in office. In virtue of their appointment, and in accordance with the constitution of the Institute, the Trustees proceeded to locate the Institute, to elect a Faculty, to provide the requisite build- ings and library, and to do whatever was necessary to put the Seminary into operation. The Institute was located at East Windsor Hill. The Rev. Bennet Tyler, D. D., of Portland, Maine, was chosen Pres- ident and professor of Theology, and Rev. Jonathan Cogswell, D. D., of New Britain, professor of Ecclesiastical History. On the 13th May, 1834, the corner stone of the seminary edifice was laid by Rev. Dr. Perkins, and on the same day the two elected professors were inducted into office. In October following, Rev. William Thompson of North Bridgewater, Mass., was chosen professor of Biblical Literature, and the sem- inary went into full operation with a respectable number of students. The course of instruction in this institution has ever been peculiarly Biblical. The professors have aimed to inculcate God's truth. The great question has been what has God said, and not what does human philosophy teach. The doctrines taught are such as for the most part have been held by the great lights of New England already named, but with no sla- vish regard to human authority. Associations and Ecclesias- tical Councils have borne pleasing testimony to the thorough- ness of instruction, as well as soundness in the faith of the graduates of the Institute. The friends of the Institute, though struggling against many opposing influences, feel that they have not labored in vain. They think that something has been done to maintain and per- petuate what they believe to be the true gospel, to check the tendencies to error, and greatly to modify the theological views of those who had strongly sympathized with the speculations and doctrines which led to their enterprise. 188 Theological Institute of Connecticut. Within a few years past several friends of the two institu- tions of the state have cherished the hope that they might be united. The heat of the controversy had subsided, both insti- tutions were depressed, each having but few students, and great advantages it was thought would result from their union. Seeming obstacles it was thougtit could be removed. At all events it was worth while to make the attempt. The matter was laid before^ the trustees, committees were appointed to con- fer with the New Haven gentlemen arid see on what terms the union could be consummated. But it was soon found that dif- ficulties insuperable were in' the way, and the design was re- linquished. It should be gratefully recorded, that the leaders in the con- troversy which so long continued, while they earnestly con- tended for their respective views, never ceased to cherish and to manifest to each other feelings of Christian kindness and charity. The senior professors of the two institutions have now gone to their account, arid we doubt not their gracious reward. They doubtless now see eye to eye. New professors have been chosen in their places. Its whole number of students have been, to September 1859, 238 ; its graduates, 1 48. The Institute has revived from its late depression, and with what may be esteemed for its age, a liberal endowment, and provision to a considerable extent for the aid of necessitous students. Under the smiles of a gracious Providence it is ho- ped it may be a fountain, yearly sending forth streams to make glad the city of God. FACULTY. President and Professor of Christian Theology. ELECTED. RESIGNED. 1833. Rev. Bennet Tyler, D. D. 1857. Professor of Ecclesiastical History. 1834. Rev. Jonathan Cogswell, D. D. 1844. Nettleton Professor of Biblical Literature. 1834. Rev. William Thompson, D. D. Theological Institute of Connecticut. 189 Professor of Sacred lll 1844. Rev. Edward W. Hooker, D. n. 1848. Waldo Professor of Ecclesiastical History and Pastoral Duty. 1851. Rev. Nahum Gale, D. D. 1853. 1854. Rev. Edward A. Lawrence, D. D. Riley Professor of Christian Theology. 1858. Rev. Robert G. Vermilye, D. D. Dr. Nettleton, also, gave occasional familiar lectures to the students on Revivals of Religion and kindred topics, from 1834 to 1844. SABBATH SCHOOLS. BY REV. JOEL HAWES, D. D., HARTFORD. As Sabbath schools have come to be regarded as a perma- nent agency in promoting the cause of Christ, it has been thought proper to present on this occasion, a brief notice of their origin, progress, and present condition, especially in con- nection with our denomination. It is not easy to mark the precise time of the commence- ment of Sabbath schools. It is the common belief that they originated with Robert Raikes in the city of Gloucester, Eng- land, in 1781. And this is probably true, if reference be had only to the present system of Sabbath school instruction. But something equivalent to this mode of instruction, and often approaching very near to it in form, can be traced through every period of the history of the church. Not to refer to earlier examples, as far back as the beginning of the 16th century, Carlo Borromeo, Archbishop of Milan, though a Catholic, feeling a deep interest in the instruction of the young, founded within his diocese 740 schools, v/ith 3,040 teachers and 40,098 scholars. At the Cathedral in Milan he gathered children by thousands on the Sabbath, classified under catechetical teachers, and superintended by himself. The Waldenses pursued a very similar course in the religious instruction of their children and youth. Schools though in a somewhat different form from the present system, have been coeval with the settlement of New England. Our pilgrim fathers showed the greatest care in the religious instruction of the young. They were accustomed to spend a portion of each Sabbath in gathering around them the younger members of their households, and teaching them from the word of God. The pastors, too, had their appointed sea- sons for catechising the children and youth of their charge on the Sabbath, and at other times ; and in this good work they were wont to be urged by the officers and other members of the church. Sabbath Schools. 191 In Roxbury, Masachusetts, a Sabbath school was established iu the Congregational church there in 1761, in which the male youth remained every Sabbath, after morning service, to be instructed by their elders, and the female youth by their elders, in the catechism and the Scriptures. Dr. Bellamy, pastor of the church in Bethlehem in this state, from 1740 till the time of his death, was accustomed to meet the youth of his con- gregation on the Sabbath, not merely for a catechetical exer- cise, but for a recitation from the Bible, accompanied with familiar instruction, suited to the capacities of the young. In this exercise, too, he was often assisted by members of his church. And it was said by the Rev. Mr. Langdon, who was settled for some time in the same parish, that he had reason to believe they had never been without a Sabbath school from the earliest settlement of the town. In Washington, in this state, about the year 1781, the same yearin which Robert Raikes commenced the first Sabbath school in Gloucester, some of the fathers of the church gathered their children around them under the trees which shaded the Green, and there, during the Sabbath intermissions in. the summer, in- structed them in the word of God and the Assembly's Cate- chism. Examples similar to the two last named might be mul- tiplied to almost any extent. Indeed it has been characteristic of our Congregational churches, from their earliest history, to care for the religious training of the rising generation, and this duty has always been faithfully performed just in proportion as religion has revived and flourished among the people. The modern system of Sabbath school instruction has changed somewhat the form, but did not originate the fact of the social teaching of the young in our congregations on the Sabbath in the knowledge of God and salvation. The first Sabbath school, or among the first, after the modern system, in this country, was established, it is said, in Philadel- phia in 1791, ten years after its origin in England. In 1803 the late Mr. Bethune, with his wife and her mother, Mrs. Isa- bella Graham, of blessed memory, opened a school at her own expense in the city of New York, and superintended two or three others, established through their instrumentality. From 1812 to 1824, Sabbath schools were established to a wide extent in New 192 Sabbath Schools. England and the middle states. The system was introduced into this state about this period. I find it stated that a Sabbath school was opened by six young men in the city of Norwich in 1816. In 1818, about a month after my ordination, the four churches in Hartford united and formed a Sabbath school society, and adopted measures for an efficient organization of a Sunday school in each of the congregations. Something had been done in the way of collecting and teaching the young on the Sabbath some time before. But the system as such was inaugurated on the 8th of April, 1818. Soor. the same system spread into other parts of the state, and ere long a Sabbath school came to be regarded as an essential appendage to every healthy and growing church. The system was at first very imperfect. But experience worked improvement, and gradually it has grown to what it is, not yet perfect, but far in advance of what it was in the beginning ; and it is now justly regarded as one of the most efficient agencies we have for instructing the young, and building up our churches in truth and faithfulness unto God. It reaches not the young alone, but all ages and classes of society. There is not a church of our denomination in the state, nor of any other, having a well conducted Sabbath school, that is not the better c? ' in all its interests, for sustaining such an institution. Take a few facts. It is estimated that there are now 66.000 scholars of all ages in the various Sabbath schools in this state, some 15,000 of whom are over 18 years of age. There are 9,500 teachers in these schools, engaged from Sabbath to Sabbath in planting the seed of the Word in these 66.000 tender, receptive minds. Instruction is given, sympathy is expressed, prayer is offered, and God sends down His Spirit to bless both the teach- ers and the taught. During the year 1858, memorable for the great revival, 8,000 were reported as having been hopefully converted and brought to Christ in all the Sabbath schools of the state. What number of these were of our denomination I have not the means of stating. For many years past it ap- pears from the best evidence that a very large proportion, at least seventy-five per cent., probably more, of all that unite with our churches on a profession of religion, are gathered Sabbath Schools. 193 from those who have been or were at the time, members of the Sabbath school. And very gratifying it is to mark the steady progress of the Sabbath school system, not only in the character arid extent of its influence, but in the methods and subjects of its instruction. At first the chief aim was to gather the poor and the neglected into the schools and teach them the common rudiments of learning, and to commit texts of Scripture with the catechism to memory. Soon the better classes of society, observing the happy influence of this mode of instruction, sought to place their children in Sabbath schools, and now the youthful mem- bers of our first families are found, in large proportion, in these nurseries of Bible knowledge and early piety. At first those who taught were hired to do their work, as was the fact in the schools established by Mr. Raikes in Gloucester, and for a time this practice seems to have been common. To John Wesley, in J785, is attributed the credit of introducing the present sys- tem of unpaid teaching, and of exclusive religious instruction. Now the whole work is by a voluntary agency, and teachers, prompted by benevolence, rejoice to engage in this method of doing good. At first only small children were thought to be proper subjects of Sabbath school instruction, and almost any one, who could be obtained, was deemed qualified to instruct them. Now thousands of our youth, over eighteen years of age, with large numbers of adult persons, are found in the Sabbath school, and a full share of the best talent in our churches is engaged in the business of instruction. At first, and indeed for a long time, there were very few helps in the work of Sabbath school instruction ; the Bible, always in place, and the catechism being almost the only books in use. There were no appropriate Sunday school books, or teachers, or libraries, and few commentaries that were suited to aid in the work to be done. But in process of time, a Sabbath school literature of a high character has grown up ; hundreds, not to say thousands of Sunday school books, excellently adapted to interest, and instruct the young, have been published and as- sorted into libraries ; and these, with the numerous helps now afforded the teacher, to assist him to understand the Bible and the best mode of communicating its precious truth to the young 26 194 Sabbath Schools. mind, leave scarcely anything to be desired in the way of ex- ternal appliances to make our Sabbath school apparatus com- plete. At first, the object of Sabbath schools scarcely rose higher than to keep children out of mischief, or teach them to recite from memory passages of Scripture, ill the hope that perchance some good influence might emanate from the exer- cise. But this low aim has long since passed away, and one much more elevated and spiritual has taken its place. The object now in every well conducted Sabbath school is to teach the young the way of salvation, to lodge in their minds the saving truths of the gospel, and bring theni all into the fold of the good shepherd. This is as it should be, and corresponding have been the tokens of God's approbation. Such are some of the marks of progress in the system of Sabbath school instruction. And they are certainly very en- couraging. But the system, though greatly in advance of what it was only a few years sitice, is still far from being perfect. There are, no doubt, defects, both in organization, mode of teaching, and books, which more experience will discover and correct ; and happy will he be, who shall be enabled to do anything to add to the completeness and efficiency of a system which has been and is productive of wide spread and most beneficent results. The phrase " well conducted Sabbath school " occurs in what is said above. Were I to describe such a school it would be in this wise ; the superintendent, who is in fact the motive power at the center of the whole machine, should be a man well qualified for his place, intelligent, kind, genial, warm-heart- ed, with aptness and skill to discern character, and adapt himself to different temperaments, and earnestly devoted to his work, from the love of it. He should be surrounded with a band of in- telligent, faithful, cooperative teachers of different ages and of both sexes, who shall be prompt and punctual in their places, thoroughly prepared in their lessons, and ready to meet their classes with hearts of love and words of kindness, earnestly de- siring to win them to Christ. The scholars should be taught, both at home and in the school, to be always in season, ready to meet their teacher and listen to his instruction the moment the exercises commence : and it should be understood both by Sabbath Schools. 195 teachers and pupils, that the hour they spend together is not to be spent, as it sometimes is, in small talk, or in telling sto- ries to entertain and amuse, but in the serious, earnest study of the Bible, in order to communicate and learn its truths, and so become wise unto salvation. Measures should be adopted by visitation, or otherwise, to draw all the children and youth of the congregation into the school, with as many others of adult age as can be persuaded to attend ; and then all should be or- ganized in well assorted classes, and each class furnished with a well qualified teacher, suited to their different ages and char- acters. The pastor should feel a deep and lively interest in the school ; he should look upon it as the right arm of his ministry ; as the pleasantest and most hopeful part of the gar- den he is called to cultivate ; and encouraging all who labor in it by his counsels and presence, he should tenderly nurture the plants gathered there, that they may grow and bring forth fruit unto eternal life. With the pastor, the parents of the scholars, and all the members of the church should join their influence ; the one instructing and preparing the children at home in the lessons which are appointed in school, and all remembering both scholars and teachers in their prayers, and all coming to- gether at the monthly Sabbath school concert, which should by all means be kept up, to unite in mutual counsel, sympathy and supplication, for the blessing of God to rest upon the good work and crown it with success in the salvation of those for whom this labor of love is performed. Added to all, the mis- sionary element should enter prominently into the manage- ment of the school, and all the members of it should be taught from their earliest age to feel an interest in the poor and per- ishing, wherever they are, and to contribute their mites, from time to time, to aid in sending to them the blessings of the gospel. Something like this is the idea in my mind of a well con- ducted Sabbath school. I would, of course, have it well fur- nished with a teacher's library, and a library of judiciously selected books for the scholars ; and then I would concentrate upon it the united, intelligent, Christian influence of superin- tendent, teachers, pastor, parents, members of the church, and all, in the one great object, of making the school a school for 196 Sabbath Schools. training up immortal beings to serve God and their generation on earth, and to inherit everlasting happiness in Heaven. What proportion of the Sabbath schools in the state, or in connection with our denomination, realize in any good measure this idea of what they should be, I have no means of knowing. But I cannot avoid thinking, that a Sunday school conducted after the model here presented, or coming near to it, would send a constant flow of increase both of piety and of members into the churches, first training its pupils for the communion of the church on earth, and then transferring them to the com- munion of saints above. And the time will come, I am sure, when this will be the process of nurturing the rising genera- tion ; it will commence in early and faithful parental instruc- tion in the family ; then pass into the Sabbath school to be advanced there ; and next into the church, to be car- ried still further on ; and finally be perfected in Heaven, in the happy reunion of parents, children, teachers, pastors and all who have heartily aided in the good work, with the great family of the redeemed in Heaven. Such a day is yet to rise and bless the church and the world ; and happy they who con- tribute anything by their prayers and efforts to hasten so glo- rious a consummation ! REVIVALS OF RELIGION. The history of special revivals of religion in Connecticut need not be written here. Contemporaneous memoirs of two impor- tant periods are preserved in Prince's Christian History, (2 vols. Boston 1743, 1744,) and in the Connecticut Evangelical Maga- zine, (Hartford, 18001814.) Tracy's " Great Awakening " sums up with much ability the memoirs of the former period, and the late Dr. Tyler re-edited the materials which had been collected in the successive volumes of the Evangelical Maga- zine, but had ceased to be generally accessible. Both these works are published by the Congregational Board of Publica- tion. In this article nothing more is proposed than briefly to indicate the distinct periods of spiritual reviving in our churches, the extent of those revivals, the means which have been used, and some of the results. Probably all our churches have been visited, at one time or another, with special revivals of religion. Some of them have been blessed in this way very frequently. The first general awakening which makes its mark distinctly in our religious his- tory was about the year 1740, commencing in some churches four or five years earlier, and continuing for several years. That movement began at Northampton, Mass., in 1735, under the ministry of Jonathan Edwards, and extended into various parts of New England. The formalism of the preceding age, the general use of the half way covenant, and at last the Stod- dardean principle that the Lord's Supper is to be used as a means of regeneration, had brought into full communion in the churches a body of confessedly unregenerate men. Edwards and others saw that in faithfulness to that class of hearers, it was necessary to preach to them such truth, and with such personal application, as they had not been wont to hear. His sermons on justification by faith, and his sermons proving that "every mouth shall be stopped," had a powerful effect, and several persons were wrought upon in a remarkable manner, some to all appearance savingly converted. According to Tracy's account, the report of this state of things at North- 198 Revivals of Religitn. ampton spread into other towns ; great numbers went to North- ampton to see for themselves, and not a few of them from various places were awakened and apparently brought to re- pentance. The revival began to be general in Suffield and in Windsor about the same time as at Northampton. Edwards himself preached in some places in Connecticut, as at Enfield in July 1740, what was noted as his Etifield sermon, " Sinners in the hands of an angry God." The work had spread before this into almost all the region. It was " ren:arkable " at East Windsor, and " wonderful " at Coventry. Similar scenes were also witnessed at Lebanon, Durham, Stratford, Huntington, New Haven, Guilford, Mansfield, Tolland, Hebron, Bolton, Preston, Groton and Woodbury. Prince's " Christian History," contains accounts of the revival in fourteen churches, written or subscribed by their pastors ; thirty churches in Connecticut are mentioned as having shared in the blessing. Among a portion of the ministers, and of the churches, there was great opposition to this revival, or rather to some of its ac- companiments. The measures adopted by some excited their fears, and the extravagances practiced led them to use all the caution and influence in their power, in opposition. Resulting from these and other causes, there was a great decay of revi- vals for many years after. At the clcse of the great revival of 1740, James Davenport, and others misled by him, fell into grievous fanatical excesses, rent asunder churches, and occa- sioned much confusion in the estimate of many who did not sufficiently discriminate, thus bringing all revivals into suspi- cion and discredit. After that, the rise of the Separate churches, growing partly out of opposition to the revival, and occasion- ing much controversy not favorable to high religious feeling ; the civil troubles of the times, in the old French war from 1756 to 1763, the revolutionary war from 1775 to 1783 ; the gradual restoration of domestic tranquility on the conclusion of peace ; the agitation of questions concerning the establishment of a general government ; all constituting so many exciting and important public matters, crowded upon the attention of the people, and thereby the things of true religion were kept in the back-ground arid there were scarcely any revivals in the land. These causes partly account for the infrequency of Revivals of Religion. 199 special effusions of the Spirit, without ascribing it wholly to the judgment of Heaven for opposition, from differences of views and spirit, to the great awakening. Considering all the exciting topics of the times, and the state of the people in their civil and ecclesiastical affairs, it had been strange if revivals had been as numerous from 1750 to 1790, as before and since. But even in those troublous times, the churches were not wholly forsaken. There were here and there revivals, which made considerable additions to their membership, 10, 20, 30, and in one instance in 1774, 85. There were some revivals in 1783, several in 1768-9, and others from 1780 to 1785. But the era of modern revivals dates from the year 1792. During all the closing years of the last century and as many of the present, revivals were very general, not only in this state, but throughout New England. Dr. Griffin says, " from that date I saw a continued succession of heavenly sprinklings, until I could stand at my door in New Hartford, and number fifty or sixty congregations laid down in one field of divine wonders." The Evangelical Magazine contains ac- counts of these works of grace during that period, in every part of the state. There were also revivals in many more places, concerning which no accounts were published. Since that revival period at the beginning of the century, these seasons of refreshing have been frequent. Particularly the years 1816, '21, '26, '31, '38, '49, '53 and '58, and in many cases, years preceding or succeeding these, have been the most favored. The great Awakening originated under the preaching of Edwards as already stated. Among the chief instruments of furthering the work were pastors Parsons of Lyme, Wheelock of Columbia, Pomroy of Hebron, Bellamy of Bethlem, Gris- wold of East Lyme. Croswell of Ledyard, and others. These and others labored more or less beyond the bounds of their own parishes, as they were invited to aid other pastors. Whit- field made one rapid tour across the state from Spring- field by Hartford and New Haven to New York. The fervor of Parsons, who learned quickly by experience the dangers of the times, the zeal of Wheelock and Pomroy, and the activity and wisdom and doctrinal depth of Bellamy, gave a pow- 200 Revivals of Religion. erful impulse to the work. They found kindred spirits in both clergy and laity to cooperate with them. In 1755 and for several years after, circular fasts were adopt- ed as means for awakening and promoting attention to true re- ligion, in some parts of the State. Several churches by their ministers, delegates and members voluntarily attending, went from church to church to hold seasons of fasting and religious services for the reviving of true religion ; and these means proved instrumental of much good. In the revivals of 1792 to 1808, the means used were little else than the official preaching of the doctrines of the cross, with such illustrations and applications as resulted from the thoroughly Calvin istic views advanced by Bellamy and Smalley, and taught by them and by Backus. Hooker and others of a kindred spirit, to their pupils in theology. Dr. Bellamy died just before these last revival days, Dr. Backus in the midst of them, and Smalley and Hooker lived several years after. But their teachings and the kind of preaching which characterized the ministry of Griffin, Hallock, Mills, Gillett and many others might well result in a general revival. Other states also shared in the divine effusions of these days. Next came in 1813, and till after the revival of 1831, the la- bors of Dr. Nettleton. His judicious and well-directed efforts in aid of pastors and the almost unexceptionable measures and influence he used, are well known, though in the view of some his itinerating has furnished an example and occasion for other evangelists, destitute of his wisdom and respect for the settled ministry, to run into excesses and extremes in their measures, productive of infinite mischief for the time being, rendering the ordinary means of grace inefficient in following their ex- citements, causing many men to lose all respect for revivals and thus doing incalculable and lasting evil, though not with- out some partial good. In 1821, there seemed to be no immediate cause of the re- markable awakening, in the special efforts of ministers and Christians, but while they were mourning over the low state of Zion, suddenly the Lord appeared to build up Zion in his glory. In 1826-7, conferences of churches were held pastors and Revivals of Religion. 201 particularly laymen of several churches visited particular churches in turn, and attended public meetings for conference and prayer. In 1831, and fora few years following, continuous or pro- tracted meetings for some days were held, and when wisely and cautiously conducted, were productive of much good. The extravagances and extreme measures practiced in some other states never accorded with the staid habits and religious principle of our churches and people, and were but seldom adopted. From that time, after these meetings had passed away, occasional itinerant evangelists have labored in here and there a church, assisting its pastor during a time of religious interest, but more frequently pastors have aided one another, as the most judicious and unexceptional method. The revival of 1858 seemed to be chiefly originated and carried on by means different from any preceding, by prayer and conference meetings, with comparatively a small number of extra meetings for preaching, and without the special ex- citement or influence of evangelists or noted preachers of any kind. Not that prayer meetings had been little used before, but they had not been the main dependence and chief means of influence. Daily prayer meetings first commenced in New York, became common in very many of the cities and villages of this state, as throughout the land. The Spirit of the Lord descended and largely blessed these seasons of spiritual commu- nion, together with the means of personal conversation with the unconverted, and the ordinary preaching of the gospel on the Sabbath and occasionally on other days. It is thus demon- strated that these diversities of gifts and of operations, are of one Spirit that worketh withal, in his own way, so that God and His grace are alone to be honored and have all the praise. The results of revivals in Connecticut it is easy to tell. Since the controversies of the great awakening and the disorders of Davenport and the Separates, the measures adopted having been for the most part wise and spiritual, the results have been most happy. Not a single church is known to have been excepted from the blessing of these divine effusions of grace. Some- times ten or twenty, and sometimes 100, 150 and even 200 in a single congregation have been the reputed converts in these 27 202 Revivals of Religion. seasons of religious interest. Men, women and children have come to see themselves as sinners, in the light of the divine law. and been led by the spirit of God, through the truth and the motives of the gospel, to penitence for sin, and to lead a new life, a life of penitence and prayer and godliness. Ex- perimental religion has thus been proved before the eyes of the irreligious, the worldly, the universalist, the sceptic, and the infidel of every town and neighborhood in the state, to be a solemn and blessed reality. These classes have had the purity and consistency of the new life in men, once their companions and sympathizers to preach to them of the reality of true re- ligion. Many have thus been convicted and ultimately conver- ted to God. On the whole, these Connecticut revivals, in the main pure and genuine, have been the life of spirituality, and the sources of perpetuity to our churches. We have now no regular supply of church members by probation, or a half-way covenant, or confirmation at a certain age, to replenish our churches. The most of our flocks owe their perpetuity, in- crease and prosperity, some of them their very existence to re- vivals. None look at them in doubt or with discredit. Though a perpetual revival is a beautiful theory, ordinary revi- vals are a blessed reality. May they always, and with increas- ing frequency and power bless our land and our fallen world. CONTRIBUTIONS FOR BENEVOLENT PURPOSES. Among the inquiries of the circular to the churches, for facts and statistics, were the items and amount of charitable donations for a single year. Replies were received from 224 churches and the amount of their contributions $90,870, or an average of $406 each. Allowing but one-sixth of this aver- age for the remaining 60 churches, the amount raised and paid for benevolent objects is $95,000 ; which will very soon reach $100,000, if it be not as much the current *year. It requires only three-eighths of said average to make that amount. This is exclusive of the support of the Gospel, and many other ex- penses for the poor, sabbath schools, and a few pastoral libra- ries, and other items frequently referred to, but not named. The sum raised for all these objects in many of the churches equals the expense of public worship, including salaries ; and in a few of the more wealthy churches much exceeds that amount. From nothing, fifty years ago, the churches have gradually advanced to this standard, and yet it seldom has arisen to the point of real self-denial of luxuries, much less of any of the comforts of life, to save a perishing world. Though inqui- ries have been repeated on this subject, the failure of obtaining complete returns has been owing principally to the want of a record of contributions. Some few reports have made no al- lusion to this topic : but in no instance has it been said that there are no benevolent contributions made. There is occa- sion for gratitude to God, that all our churches acknowledge the obligation of practical benevolence. Though in a consid- erable number of them, there is need of training in the habit of giving ; yet in the most of those reported, it was said that such offerings were made as often as from four to six times in a year, and in a few, for some object, nearly every month. It is noticeable that where contributions were small, the reason fre- quently assigned was, that the church had no stated minister through the year ; showing that the great causes of benevo- lence mainly depend for their prosperity upon the interest taken 204 Contributions for Benevolent Purposes. in them by pastors and upon the efficiency of the ministry. It was intended to tabulate the donations, or at least to give the ag- gregate for the several objects ; but the amount of other materials for this volume, and the imperfection of returns in this first at- tempt in this direction, has precluded both. The lessons learned however, from these data, are not without great value. The in- fluence of the ministry, and the ability of the church in the work of providing means for the salvation of the world, when a high standard of benevolence, and true self-denial shall be reached, by doubling the amount now given, or still further multiplying it, show our high responsibility to the great Head of the Church, and together with the calling forth of true faith in the proph- ecies and promise? of God, hold out to the humble Christian the great hope of the perishing millions. CONNECTION OP THE CONGREGATIONAL MINIS- TERS AND CHURCHES OF CONNECTICUT, WITH THE RISE AND PROGRESS OF THE TEMPE- RANCE REFORMATION. BY REV. JOHN MARSH, D. D., NEW YORK. As in the dawn of morning it is difficult to determine which ray of light is first in the work of illumination, so in a great social and moral reform, it is often impossible to decide who first aroused the community to a sense of the existing evil, or first prompted in turning back the tide of desolation. Both Massachusetts and Connecticut may well contend for pre- cedence in the temperance movement ; and among the good men of Connecticut who early bewailed the ravages of the destroyer, we may never know which first of all cried, " How long, O Lord, holy and true ! Cannot the plague be stayed ?" but certain it is that no impression had before been made upon the public mind like that produced by a sermon preached by Rev. Ebenezer Porter, of Washington, Litchfield county, in the winter of 1806, on the discovery of a man lying dead in the snow, with a bottle of spirits at his side. The discourse was entitled " Fatal Effects of Ardent Spirits." Text, Isaiah v. 11. " Woe to them that rise up early," &c. After describing the sin, intemperance, in all its bearings, showing that it destroyed industry and health ; produced poverty ; impaired reason ; unfitted men for all the duties and comforts of life ; led to gaming, swearing, talebearing, extinguishing the best sensibilities of the heart and producing a miserable death, the preacher made a solemn appeal to various classes, inquiring, What is to be done ? He computed that one in every fifteen of all the deaths in the year was caused by the use of ardent spirits. No man in Connecticut had ever fallen in a duel, but thousands had fallen by strong drink. 206 Temperance Reformation. The sermon was printed and widely circulated, and was afterwards adopted as one of the permanent tracts of the Ameri- can Tract Society. The condition of the country at that time was very alarming. In a note attached to Mr. Porter's sermon, it was stated offi- cially, that 7,641,207 gallons of foreign spirits and 2,604,207 gallons of wine, paying duties of more than three millions of dollars, were introduced annually to the United States ; that the number of distilleries was 30,000, and that the spirits consumed would load 100,000 wagons, which in compact order, would extend 1000 miles ; and that the annual expense of it all, if paid in silver, would exceed 600 tons of dollars. In Connecticut and throughout New England at that period, the most unbounded license was given to the use of strong drink. It was considered a luxury, a necessity, and universal panacea. It was in all families and on all tables, in all plea- sures, recreations and labors ; a regular ration in the hay and harvest field, in all manufactories and ship yards, in fishing, boating and coasting, in the cold of winter and the heats of summer. It was the universal proffer of hospitality, freely given and partaken of at weddings and funerals ; at ministerial calls, at ordinations and associations, without the least sense of impropriety, provided it was not used to excess. It was too the universal panacea, good in heat and cold, in weariness and painfulness, when sick and when exposed to sickness ; the cure of children in all their complaints, the support of the mother nursing her offspring, and of the old man going down to the grave. It helped the lawyer plead, the minister preach, and the physician go his rounds of duty. None could tell its worth, but all were made to feel its curse. Not a family was there in which there was not, at some time or other, one dead. Sottishness and drunkenness marked every village. The high- minded lawyer, the able physician, the eloquent preacher, were found filling the drunkard's grave. The church was cursed with a blight, if not as bad as in the days of Jeremiah, yet one that filled good men with alarm as they looked into the future. Such was the state of things when Ebenezer Porter, then a young man, preached his sermon. Litchfield County, trained under the ministry of Bellamy and Temperance Reformation. 207 Backus, and Hooker and Mills, had a high tone of Christian morals and was ready for resistance to all evil. As early as 1789, twenty of the leading citizens of Litchfield, had com- bined in a resistance to the universal custom of furnishing laborers with strong drink, and yet none that we know of, commenced a work of reform in their own persons or house- holds. Excommunications were frequent for drunkenness, and yet no church action was known to reach its cause. Roused by the sermon of Porter, the South Association of the county appointed a committee to inquire into the extent of the grow- ing evil and report a remedy. In 1811, five years after the sermon was preached, that committee reported that the evil was wide spreading, but no remedy was feasible. Rev. Lyman Beecher, then recently installed as pastor of the Con- gregational Church at Litchfield, with characteristic energy moved that the committee be discharged, (of how long stand- ing they had been, does not appear) and that a new committee be appointed. His motion was agreed to. The committee was appointed and he was made chairman. They imme- diately reported that there was "a remedy in the universal disuse of spirituous liquors by all good men and Christians ;" but what was implied in this does not appear ; such disuse does not seem then to have been adopted or recommended by them, or by any other body as a practical principle, or in the least binding the conscience. About the same time, and even before. President Dwight, in his discourses to students, had assumed the position, that the man who found in himself any peculiar relish for spirituous liquor was bound to abstain from it wholly, and that total abstinence was the only hope of the drunkard ; but this too made no impression ; all assented to it, ministers and people, and yet all kept on drinking as in no danger and doing no harm. In 1812 the Fail-field Consociation entered zealously into the work of reform, and issued an address to the ministers and churches on the prevailing intemperance. It was the joint work of the Rev. Rowell R. Swan of Norwalk, and the Rev. Heman Humphrey of Fairfield, both Congregational ministers. Few temperance publications of equal power have, to this day, been sent from the press. The Consociation showed them- 208 Temperance Reformation. selves to be in earnest, and on the 13th of October, they unani- mously Resolved^ " That the customary use of ardent spirits shall be wholly discontinued from that hour." This was, doubtless, the first decided movement of any ecclesiastical body in the country. In their address they said nothing about entire abstinence in the community at large ; but in recommending remedies for the evil they did say : "1. "NVe suggest particularly to those whose apppetite for drink is strong and increasing, total abstinence from all intoxicating liquors. " 2. Let those who are yet temperate, let him who thinketh he standeth, take heed lest he fall. In short, let him consider that he is a weak, depraved creature, and that total abstinence from strong drink is the only course in which he can be certain that he shall not be injured and even destroyed by it." Out of this attempt at reform in that Consociation arose the Connecticut Society for the Reformation of Morals, which, for several years, was powerful in its attacks upon gambling,- lottery dealing, Sabbath breaking and intemperance ; but made no special assault upon this last vice, and prescribed no special remedy. The masterly sermons, however, of Humphrey, Chapin and others at the annual meetings, did much to prepare the ministers and churches for some bold and decided action. The demoralizing influence of the war of 1812, created much alarm among the ministers and churches ; and on the return of peace, great anxiety was felt for a better state of religion and morals ; and the use of strong drink, which had increased on all occasions to the ruin of thousands, was greatly repro- bated. In private circles and at ordination dinners and meet- ings of ministers, its use was soon materially lessened ; and through the wide circulation in the State of the " Well Con- ducted Farm," a tract written in 1822, by Rev. Justin Edwards, of Andover, Mass., ardent spirits began to be dispensed with in the hay and harvest field, in raising and removing buildings, though often occasioning much trouble among the employed. But nothing occurred to electrify and move the great body of Temperance Reformation. 209 ministers and churches until 1826, a memorable year for tem- perance. In January of that year, the Rev. Calvin Chapin, D. D., of Rocky-hill, who, in a missionary tour through Ohio, had become deeply impressed with the whisky plague of that region, and the belief that nothing would save the nation but an entire abandonment of spirituous liquors by the ministers and churches, commenced in the Connecticut Observer at Hartford, a series of short but caustic pieces, entitled " Entire Abstinence the only Infallible Antidote," over the signature T. I. A. Some laughed ; some mocked ; some were indignant, and the editor was assured by ministers and church members that if the articles were continued, it would be the ruin of his paper. He nobly replied, " If the paper stands on spirit drinking, let it fall." They were continued weekly for a considerable period, carrying conviction to many inquiring what is duty, and what can and must be done ? Another memorable event in that year was the delivery of six sermons at Litchfield by Rev. Lyman Beecher, D. D., on the nature, signs, evils and remedy of intemperance. Those were printed and scattered widely abroad, and were destined to have a mighty influence on the church and the world. A third important event the same year was the formation at Boston of the American Temperance Society, and the employ- ment of the Rev. Nathaniel Hewit, the successor of Rev. Heman Humphrey in the pastoral office at Fairlield, in a temporary agency. This gentleman, who had already distin- guished himself in such labor at home,* at once addressed several large bodies in Massachusetts, Rhode Island, and Connecticut. He appeared before the General Association of Connecticut, the next year, 1S27, in their meeting at Stratford, and made such an impression, that they unanimously Resnli-1 //, That, this Association do cordially approve of the principles and objects of the American Society for the promotion of temperam-e, and that we will use our influence as pastors to prevent entirely the use and all abuses of strong drink. *Dr. Hewitt, ///../ 1^ _'"'>. had " distinguished himself" by maintaining not only " at home " but in his exchanges with other pastors, the duty of entire abstinence from the use of spirituous liquors except as a medicine, and as prescribed by a temperate physician. Committee of Publication. 28 210 Temperance Reformation. In their annual report that year on the state of religion, they said : " The progress of intemperance, which once seemed beyond control, is beginning to receive a check. In many places the important discovery has been made by actual experi- ment, that union and decision among the virtuous part of the community in discountenancing the use of ardent spirits, is effectual to check its progress, to guard the rising generation against it, and to diminish very greatly its attendant evils." At this period most of the Congregational ministers and members of churches had become abstainers from ardent spirits, but not from vinous and fermented drinks. It took ten years more of discipline and suffering to bring them to this. The pastor of the Stratford church at that time, was the Rev. Joshua Leavitt, who, for his clear understanding of the subject and devotion to its interests, had just been appointed to an agency for the American Society. He visited thirteen towns in the state and several in Massa- chusetts, preaching and obtaining pledges and donations ; but being considered as peculiarly fitted for the office of secretary to the Seamen's Friend Society in the city of New York, he was, after four months' labor, removed to that station. While in Stratford, he ably vindicated the principle of total abstinence in an article published at New Haven in the Chris- tian Spectator. The Rev. Nathaniel He wit had returned to his pastoral labors ; but, on the 14th of November, 1827, he was appointed to a three years mission in behalf of the American Society, and was accordingly dismissed from his charge by the Consociation, greatly to the regret of his people and the people of the county. The United States, aye, the world, was his field ; and the amount of labor which this son of Congregationalism performed in all the large cities and towns and in Great Britain, cannot be known until the judg- ment day. At Hartford, in the succeeding May, he addressed the governor, legislature and a great crowd of citizens in the Center Church, with all the boldness of John Knox. His subject was " The Tree Known by its Fruit." The fruits of intemperance were all spread out and laid at the door of all who by example or legislation were in any manner accessory to them ; and, as was afterwards said of an address by the same fearless preacher of temperance and judgment to come, Temperance Reformation. 211 " It hailed for about the space of two hours, and every stone was of the weight of a talent." The earliest and most efficient county society in the state was that of Middlesex, organized in the Congregational Church at Haddam, September 2, 1828. It enrolled 600 members pledged to total abstinence from ardent spirits, (the extent of the pledge in that day) before there was half that number ill the rest of the state. Every Congregational minister in the lower part of the county, and in Lyme in the county of New London, became an active and efficient member. It met monthly in rotation in the parishes. In each town or parish were one or more auxiliaries. Three of the monthly addresses were printed and widely circulated. Soon the moral and reli- gious community were embued with the proper spirit. At a meeting of the Middlesex Consociation at Haddam, October 26, 1829, it was unanimously Itesolved, That this Consociation do highly approve of the measures which have been recently adopted for the suppression of intemperance, and that the success of these measures calls loudly for the gratitude of the churches to God under whose blessing it has been attained. Resolved, That the Consociation do recommend to the members of the churches in their connection, total abstinence from the common use of ardent spirits, and a union with the temperance societies these societies being the most powerful antidote to the alarming evil of intemperance, which the providence of God has pointed out to his people. In the autumn of this year, the Congregational minister of Haddam, delivered an address, " Putnam and the Wolf, or the Monster Destroyed," at Pomfret, before the Windham County Temperance Society. Of this, more than 100,000 copies were printed and scattered abroad, giving a new impulse to the cause. The Connecticut State Temperance Society was organized at Hartford, May 20, 1829. The Rev. Jeremiah Day, D. D., President of Yale College, was chosen president, Rev. Calvin, Chapin, D. D., chairman of the executive committee, and Rev. John Marsh, corresponding secretary. Its first anniversary was held at New Haven, and was addressed by Hon. Timothy Pitkin of Farmington, long a member of congress, Daniel Frost } 212 Temperance Reformation. Esq., of Canterbury, Hon. Roger M. Sherman of Fairfield, and Hon. Judge Daggett of New Haven. Seldom has such an array of talent been brought to the support of any cause. The governor and legislature were present, with most of the clergy and leading citizens of New Haven. The annual report, read by the corresponding secretary, presented the following and many other appalling facts. In addition to large annual importations of rum from the West Indies, the're were in the state two rum distilleries and ten gin and whisky distilleries, all doing a large business, and 300 smaller distilleries, chiefly cider. There were 1026 licensed retailers and 400 licensed taverners. A population of 275,248 consumed annually, (besides an untold amount of cider and wines) 1,238,616 gallons of spirituous liquors, which, at 62 1-2 cents a gallon, cost the people $782,884.95. Every twenty- fifth family among the 45,000 of the state was engaged in supplying the rest with intoxicating drinks. As the frightful result, there were in the state 6,881 common drunkards. In nine parishes in Hartford county, there were found by actual visitation, 594 drunkards, giving 2000 to the county. Not far from 500 drunkards died annually in the state, while, by a horrid machinery, continually kept in motion, their places were punctually filled. Of 172 paupers in Middlesex county, 114 were reduced to beggary by intemperance ; and the keeper of the State Prison, at Wethersfield, Moses C. Pillsbury, Esq., declared that all of 167 prisoners were brought, he was satis- fied, to the commission of crime by intemperance. The great foe to the church and the Sabbath, to education, to sound morals and the peace and thrift of the community was strong drink with the licensed grog shops. The report, with its accompanying cheering intelligence of reform, then commenc- ing and spreading throughout the United States, and the speeches of those distinguished men, made a deep impression. Hitherto, the cause in Connecticut had been sustained chiefly by the Congregational ministry and members of their congrega- tions. Other denominations, as a general thing, had stood aloof from it, and even seemed willing for a time to profit by dis- sensions in what had been called " The Standing Order." But they could not appear in opposition, and, therefore, took some independent ground. The Hartford Baptist Association, Octo- Temperance Reformation. 213 ber 14, 1829, resolved, that, in the opinion of their body, the time had arrived when no preacher of the Gospel could either habitually, or even occasionally, except as a medicine, use ardent spirits without greatly abridging his usefulness ; but at the same time they resolved that " All the churches were tem- perance societies by profession." This was enough for them, and precluded them, almost universally, from uniting with these organizations. The Episcopal church took no action in the matter, nor did her ministers and churches manifest any special interest in it, sympathising much with Bishop Hopkins, of Vermont, in his published views of the whole as at variance with the Gospel. But one of her most distinguished ministers, Rev. J. S. Stone, D. I)., of New Haven, delivered a thorough and searching temperance sermon before the Young Mens* Temperance Society of that city. The Methodist preachers, at a camp-meeting in Somers, in 1829, adopted resolutions commending it to all their brethren to unite in the temperance societies as " a combination of all religious parties, and no religious party in a good cause ;" and the Rev. Wilbur Fiske, D. D., head of the school at Wilbraham, Mass., and afterwards president of the Wesleyan University, at Middletown, was a giant in the cause. But, as a general rule in the towns, the Methodists opposed whatever the Congregationalists favored, and furnished homes of refuge for disaffected members. Sel- dom were they found in a temperance meeting; but if they suffered the rum party to cleave to them, it was not always to their honor and glory, or even their own satisfaction. In a Congregational church in Middlesex county, controversy ran high. The pastor said, " Sink or swim, rum must be driven out of this church." A large disaffected body took refuge with the Methodists and worshiped there. The Congregationalists, hearing of the decision and boldness of Dr. Fiske, invited him to give them an address. He consented to do so. Consterna- tion seized the Methodists as they heard of his coming, and on the appointed day they sent a delegation to meet him, and, if possible, turn him back. Upon coming near they besought him not to go on, saying to him, " The Congregationalists are falling in pieces and we shall get some of their heaviest men. If you go on, confusion will cover us, and our church will 214 Temperance Reformation. fall." " Get out of my way, brethren, " said he, " if the Metho- dist church stands on a rum barrel, the sooner it falls the better," and, putting spurs to his horse, on he went, much to the confusion of the remonstrants. As he ascended, however, his mantle fell upon his denomination, and the Methodist churches and preachers have now long been foremost in the cause. Almost each successive General Association for years adopted some resolution in favor of temperance ; and its condition entered into the annual reports on the state of religion ; but individual church action was slow. The elder members, who had been accustomed to the use of ardent spirits in the house and the field, in coasting and fishing, in ship-yards and quarries, never considering it inconsistent with Christian character if moderately indulged in, though frequently called to excom- municate a brother for drunkenness, were slow to make entire abstinence a term of communion even to those who should come after them, as being a reflection upon themselves and their fathers, and a yoke too heavy to be borne. But in the numerous revivals which were then powerful, the entire aban- donment of spirit-drinking, as at variance with the true self-de- nial of the Gospel, was demanded before any expression of Christian hope would be received as satisfactory ; and, ere long, one church after another was found adopting it as a standing rule, that no person should be admitted to church fellowship but upon the principle of total abstinence. This important action was much hastened by the Rev. Asahel Net- tleton, the great revival preacher of that period. He narrowly watched the effect of spirit-drinking upon awakened sinners, removing their anxiety and alarm and causing them to indulge, through momentary exhilaration, a false hope ; and also upon hopeful converts, destroying their serious deportment and lead- ing them to vain associations. He would not converse with a man who came to know what he should do to be saved, if his breath betrayed the use of spirits ; nor would he give encouragement to any one who professed conversion, while daily using the alcoholic stimulant. In long cases of deep distress and earnestly expressed desire to become a Christian and have the joy of God's salvation, he would, with wonderful Temperance Reformation. 215 skill, ferret out the secret indulgence as the only hindrance, and either break it up, or see the subject, as he often did, tuin and go away in a rage. In 1829 he gave the public his views in a letter through the Spirit of the Pilgrims, published at Boston. Wherever it was read, it deeply impressed ministers and mem- bers of churches with their deep responsibility to practice total abstinence, both to save themselves and those around them. In 1835 the Rev. Dr. Chapin published his prize essay on sacramental wines. He considered the use of any intoxicating drink at the Lord's table inconsistent with the nature of the ordinance, not demanded by the Master, and a decided hin- drance to the temperance cause. He viewed water as the emblem of purity and the fit representative of the Gospel. But while he excited attention, to no great extent has fermented wine been abandoned. Several Congregational churches, how- ever, have provided themselves with the unfermented juice of the grape, while anxiety has increased for those wines which are least imbued with the intoxicating principle. Into the pledge of total abstinence from all intoxicating drinks, fermented as well as distilled, adopted by the National Convention at Saratoga Springs, in 1836, the Congregational ministers and churches of Connecticut at once fully entered, and without any special attention, cider went, among all Christian families, into general disuse. White tumblers graced the tables of the high and the low, the rich and the poor ; and the Washingtonian movement, in which hundreds and thou- sands of miserable drunkards were reclaimed, was universally acknowledged with thankfulness as the extraordinary and gracious providence of God. The reformation found many members of churches in the business of importing, distilling and vending that which was so destructive to the community and to the great interests of Christ's Kingdom. Churches were built, ministers were sup- ported, and missionaries were sent forth by men who said, " By this craft we have our wealth," and whose traffic had been owned as legitimate by the churches as well as the state. With such, the conflict on the part of ministers and Christian brethren was often very severe, for were they not frequently pious and praying men, good friends and even bene- 216 Temperance Reformation. factors of the minister, and how could he rebuke them before all ? But the declaration of the National Convention at Phila- delphia, in 1833, that the traffic was morally wrong, the awful result of the traffic as seen in suffering families and ruined men, in jails, in poor houses, and in murders ; and more than all, perhaps, the taunts of the ungodly that such and such pious men and church members sold rum, soon aided their pulpit remonstrances, and in a short time almost the entire business changed hands, and the principle was established that the traffic as well as the use must be abandoned by all who would be like Christ. If, at any time, deacons or other influential men took offence at the fidelity of the ministry and would cause disturbance, they soon found themselves in an unpleasant position. A pastor of a church in which were two of the largest liquor dealers of the state, in a sermon fearlessly and boldly denounced the traffic as at variance with all Chris- tian character. The anger of these brethren was greatly kindled, and as publicly they denounced him. They would not stand such preaching. " That's right," said a cool by- stander." "Do you gather J. B. and T. S. and B. U., (notorious infidels and scoffers,) and all the drunkards in the place together, and drive this fellow out of town." Looking at him for a moment and seeing the drift of his advice, they said (for they were good men at heart, though engaged in a bad business,) " We'll do no such thing ; we'll not be found in such company if we never sell any more rum." And so ended the matter. In a short time after, though it had been very lucra- tive, they had changed their business. In this connection it may not seem perfectly in place to refer to the legislation of Connecticut on the subject of temperance ; still, the legal and moral action have been so closely connected that it cannot well be passed without notice. INeither the Congregational ministers or churches, nor any other class have ever asked for the aid of legislation to compel men to be tem- perate. Severe as were the early laws of Connecticut upon habits and morals, no restraints have been laid by law upon drinking, but there have been upon selling. From the earliest period, the state adopted the English excise system, licensed individuals to keep public houses and sell spirituous liquors to Temperance Reformation. 217 lodgers and travelers. Revenue was thus raised to the state and public houses were regulated by law ; and as men of good morals were required to keep them, deacons and members of churches became, to a considerable extent, in Connecticut, the license'd keepers. Over all the rest of the community was a strong prohibitory law, guarded strictly by the selectmen and town constables. But here, under this solemn commission, the infernal traffic held its revelries for two centuries. Here were manufactured out of sound men and useful fathers and sons, all that long line of drunkards who went in terrible pro- cession, year after year, to the grave, dragging down with them and after them many a promising and lovely household. The license system held its monopoly of Satan's business until Maine broke its power and cast it off in 1851. Connecticut followed in 1854. The law in this state took effect on the first of August, and never, perhaps, was there a greater revolution in public morals and domestic comfort than was experienced throughout the state. At a public meeting in the city of New York, in the winter of that year, Gov. Button, then governor of the state, testified that not a grog shop to his knowledge, had been found open in the state since the law came into force ; that no drunkard had been publicly seen in the streets; that crime had been materially diminished ; that hundreds of families which had been great sufferers had been comfortably supplied ; that public security had greatly increased, and that opposition to the law was scarcely heard of. In these opera- tions of the law, the ministry and the churches of all denomi- nations greatly rejoiced; the Sabbath was saved from deep desecration, Sabbath-schools were filled up with children from once drunken families, and the sanctuaries opened their portals to men who had long spent their Sabbaths in the dram-shop, or at home in stupid sensuality. The law still remains unre- pealed and unimpaired ; and if "eternal vigilance is the price of liberty," so is it of the enforcement of the law. If good men grow weary of watching their sacred trust if violations there are (and what law of God or man is not daily broken) if public officers, secretly unfriendly to the law and in secret alliance with offenders, have winked at the violation, and there have been few prosecutions if politicians and office-seekers, 29 218 Temperance Reformation. desirous of revolution, have heard all the complaints of the disaffected and drawn them in their train, and threatened its overthrow ; and fears of political changes have kept even the best friends of the law from action if the large towns arid cities filling up with a foreign population and subject to constant and great excitements seem to be beyond control, yet the great principles of temperance are firmly fixed in the minds of the people : the law spreads over the state its broad, protecting shield it gives license to none, for a price, to do evil it stamps with its true mark, before all men, that traffic which is a traffic in the souls and bodies of men it deters all good men, conscientious men, from engaging in it it enables very many of the towns of the state and all who please to keep themselves perfectly free from it ; and if the moral and Chris- tian community do their duty if the church sets an example of entire disuse in all her habitations and labors if the pulpit speaks out its thunders, and the Sabbath-schools, those blessed nurseries of good, train up the children and youth to a right observance of the moral and physical laws of the great Creator, the future of Connecticut, will, it is believed, be becoming the glorious inheritance which the fathers have given. Do any flauntingly say, all has been humbug, delusion, im- position ! Connecticut is as bad as ever ; there is more drink- ing than ever ! More than ever ? Is it so ? Where are those large rum distilleries, and those mammoth Warehouse-point gin-distilleries, and those one thousand cider mills, and the three hundred cider-brandy distilleries of former days ? Where the mugs of cider which were on every dinner table, and the decanters of wine and brandy which were on every sideboard, at every ministerial meeting, at conventions and ordinations, at births and baptisms, weddings and funerals ? Where the friendly greetings of every visitant and traveler, and almost every man on business, with something to drink ? Where the bottles under every tree in the hay and harvest field, in the workshop and shipyard, at raisings and huskings ? and where the regular rum rations in every stone-quarry, and on board every coaster and merchant ship? and where the 594 miserable, bloated, tottering drunkards in nine small parishes in one county? Gone ! nearly all gone! The plague spots of the Temperance Reformation. 219 days of our fathers are wiped out, though enough remains to move our fears and call for repentance. What the cause has poured into the bosom of the churches, what of health and wealth, what of physical energy, what of moral power, what of ability to tread all enemies under their feet, and what higher enjoyments of the presence of their great Head and His Holy Spirit can never be known. A Congregational minister, or a member of a Congregational church, and the same may be said of some other denominations in Connecticut, now habit- ually using intoxicating liquors, or giving or selling them to others as a beverage, is a rare spectacle. Thanks be to God for the timely redemption. TKMPERANCE PUBLICATIONS ISSUED IN CONNECTICUT BETWEEN 1806 AND 1840.* Fatal Effects of Ardent Sprits, a sermon by Ebenezer Porter, of Washington, Litchfield county, .... 1806. Address on Intemperance, by the Fairfield Consociation, . 1812. Entire Abstinence the only Infallible Antidote, by Calvin Chapin, D.D., 1826. Six Sermons on the Nature, Signs, Evils and Remedy of In- temperance, by Lyman Beecher, D. D., of Litchfield, . 1826. Address before the Canterbury Temperance Society, by Daniel Frost, Esq., 1826. - Norwich Falls Society, by W. Hines, . . 1827. Article on total Abstinence in the Christian Spectator, by Rev. Joshua Leavitt, 1828. Address at Haddam, by Linus Parmelee, Esq., . . 1828. Before the Middlesex Society, by Charles Griswold, Esq., 1828. Total Abstinence from Ardent Spirits : an Address_delivered by request of the Young Men's Temperance Society of New Haven. By Leonard Bacon, Pastor of the First Church in New Haven. 1829. Letter of Asahel Nettleton on Temperance and Revivals, . 1829. Temperance Destructive of National "Welfare, by Rev. Joel Mann, Suffield, . . 1829. Evil and Cure of Intemperance, a sermon, by the Rev. Erastus Ripley, . . ... . . . 1829. Putnam and the Wolf, or the Monster Destroyed, an address at Pomfret, by Rev. John Marsh, , % . . . 1829. *This Catalogue, though made with much care, is doubtless imperfect. Com. of Pub. 220 Temperance Reformation. Appeal to the Professors of Religion on the Use of Ardent Spirits, by Rev. John Marsh, 1829. Address to the Middlesex Temperance Society, by E. Selden, Esq., ....... 1829. The Rum Drinking Christian, a short sermon, by Rev. John Marsh, ...... 1830. Only This Once, a short poem, by Mrs. L. H. Sigourney, 1830. Address before the Wintonbury Temperance Society, by Francis Gillette, Esq., .... 1830. Address at Norwich, by Rev. C. "W. Denison, . . 1830. Address to the Young Mens' Temperance Society, at New Haven, by Rev. J. S. Stone, D. D., . . 1830. Report of the Connecticut State Temperance Society, . 1830. Report of the Hartford County Society, . . 1831. Appeal to Christians on Using and Vending Ardent Spirits, by Rev. Joseph Harvey, .... 1831. Bible Doctrine of Temperance, by Rev. G. T. Davis, Hart- ford, ....... 1831- The Upas Tree, a hymn, by Mrs. Sigourney, . . 1831* Address before the Hartford County Society^ by S. Sargent, M.D., . . . . . . 1831. The Only Safe Expedient, a sermon, by the Rev. Samuel Spring, of East Hartford, . . . .1832. The Christian Rumseller in his Closet, by Mrs Sigourney, 1832. The Intemperate, a tale, by Mrs. Sigourney, . . 1833. Offence of Strong Drink, a sermon, by Rev. Edwin Hall, D. D., Norwalk, . . . . .1834. Second Declaration of Independence, by Rev. John Marsh, 1834. Prize Essay on Sacramental Wines, by Rev. Calvin Chapin, D. D., of Rocky Hill, 1835. Rev. Joseph Harvey's Remarks at a County Meeting, . 1837. Discourse on the Traffic in Spirituous Liquors, by Rev. Leonard Bacon, Pastor of the Frist Church in New Haven, . . . . . 1837. Is it Right to Use Intoxicating Liquors at the Present Day, a sermon, by Rev. Samuel Andrew, Woodbury, . . 1840. PASTORS AND STATED SUPPLIES. BY REV. GEO. P. PRUDDEN, WATERTOWN. It has been a custom, nearly uniform from the beginning of the churches of this state, to have their ministers duly install- ed over them as Pastors. To some extent, however, an opposite course obtains. In some quarters there is a disposition to supersede this ministry of pastors, by a ministry of stated supplies ; men employed to perform the duties of a pastor, but not inducted, in any ap- propriate way into the pastoral office. That it is eminently fit and proper, that one who in any church exercises the functions of a Pastor, should be duly in- ducted by some appropriate form of installation into the pas- toral office, the following considerations will perhaps evince. I. The office is one involving important responsibilities, which ought, by a process of installation, to be recognized and pointed out. A pastor is one appointed to the spiritual over- sight of a flock of Christ's ransomed sheep ; one whose duty is, " to feed a church of God, which He purchased with His own blood." To him is committed as a trust, that " ministry of reconciliation," through which in Christ Jesus sinners are be- ing reconciled to God. Such a position is one of very great responsibility. The issues involved look forward through an eternity for their full development. And the trust is committed to the hands of one who is a mere man, subject to all human frailties and imperfections. That such a one is to receive such a trust, renders it eminently fit and proper that he should, on receiving it, be reminded in some public way of the responsibility, and of his duty. He should enter upon it through some appropriate process, in which he is required openly to accept the trust involved, and is openly charged, and openly covenants to be faithful to 222 Pastors and Stated Supplies. its duties. The customary services of an installation consti- tute such a process ; and to dispense with them entirely, with- out providing any substitute, as is done by those whose minis- ters are mere stated supplies, must be beyond measure unwise and inexpedient. II. The scriptural theory or the pastoral office seems to in- volve the neceesity. not only of election to it, but of introduction into it. A pastor is an officer in a local church. Hence it is emi- nently fit and proper, that the church to whom he is to minister, should by their vote designate to the office the man of their choice. But the doctrine of the gospel is, that such a pastor holds an office, and a trust, committed to him not by the church, but by God himself. The pastoral office is Christ's, and has to do with the enlargement of Christ's kingdom on the earth. Paul's charge to some who held the office, was, " take heed to your- selves, and to the flock over which the Holy Ghost has made you overseers '." This teaches us, that however he may be voted, nominated or appointed to the office, the trust that the true pastor receives, is one committed to his hands by the Ho- ly Ghost. The vote appointing him conies from the church and congregation to which he ministers, but the office com- mitted to him is from above. Those who compare the office of a pastor to that of a busi- ness agent of a mercantile house, regarding him as employed by the congregation, for a definite salary, to do a certain work for them, entirely mistake the nature of the office. The work of a pastor is work for Christ. He cannot be a faithful pastor except as he daily asks his Lord and Master in reference to the work, "Lord what will thou have me to do." Whatever he clearly discerns to be the will of Christ, in reference to that work, he is to do, whether it be the wish of those who pay his salary or not. The church elects and employs him, and supports him for this express purpose, that he may do the work of Christ among them. Since such is the nature of the pastor's office, since it is an office that comes from Christ the oversight of a flock com- mitted to him by the Holy Ghost, it is not only eminently fit Pastors and Stated Supplies. 223 and proper, but exceedingly important, that when one assumes this office, there should be, in addition to this vote appointing him, some religious service that will fitly represent to him the office and trust which he receives from above. That there should be such a service is a direct inference from the nature of the office. The scriptures have not dis- tinctly taught us what this service shall be ; leaving that to human discretion ; but when the churches by a custom that has been observed with great uniformity for generations and centuries, have established such a service a service precisely adapted and peculiarly appropriated to the end in view, this custom, among those with whom it is established, is to be re- garded as a divine ordinance. It is not divine in the sense that it may not be changed, but divine as human governments are a divine ordinance. The nature of the pastoral office proves it to be the divine will that there be some process of induction into it that shall represent the fact that the office is from God, and when such a process has been established by usage, it may be regarded as the di- vine will that it shall not be set aside, except as something else is substituted equally fitted to the same end. If serious evils have blended with the ordinary process of installation, they should be changed ; if sinful usages have crept in, they should be reformed. But if not, if the customary services are eminently fitted to the end in view, so much so that human wisdom can devise nothing fitter, then to set them aside entirely, without any substitute, to remove from what is virtually the pastoral office whatever points to its re- lations to God, must be to treat with contempt these relations, and therefore must be plainly contrary to the will of God. Serious evil has come, from mixing up this question with that of permanency of pastors. With many, the one great ar- gument for pastoral installations is that thus the ministry will be rendered more permanent. With many, again, this very permanency which it promises to give, is the one great argu- ment against such installations. All this, however, is a diver- sion from the real issue. The question of permanency is a distinct question, standing on its own merits. And however desirable it might be, were this possible, that every pastor 224 Pastors and Stated Supplies. should remain for life in his first field ; yet long usage has set- tled it, as the decision both of ministers and churches, that it is neither desirable nor expedient that a pastor shall remain in any field beyond the time, when, from any cause whatever, his usefulness has ceased. This decision, however, does not in any degree weaken the position that he who acts the part of a pastor, should be properly inducted into the pastoral office. III. The opposite custom is liable t') serious evils and dan- gers, against which every church ought to be on its guard. At these, our space will allow merely a glance. 1. This custom of receiving a ministry of mere stated sup- plies, will cause men to be employed in the pastoral office, who have not in any public way been charged with its responsibili- ties, nor instructed into its duties, nor required to make promises of fidelity. 2. It will tend to degrade the office of pastor by giving prevalence to the idea that it is simply a business relation, founded upon a mere business contract between the acting minister and those who employ him. 3. It will tend to weaken and corrupt the church, by throw- ing the choice of the officiating pastor into the hands of the Society and perhaps of a mere society's committee, thus de- priving the church of its just share in electing its pastor, and exposing it to be under the ministrations of one not chosen with any reference to its own edification. 4. It will tend to interrupt that beautiful fellowship of the churches, which exhibits and expresses itself so fitly in the various councils that have to do with the settlement and dis- mission of pastors. One most pleasant result of the present system of installations, is, that it tends to bring the neighboring Pastors and churches into full acquaintance with a new pastor at the beginning of his ministry. 5. It will expose the churches to be imposed upon by un- worthy ministers. An installing council requires a stranger, coming into any neighborhood, at once to show his credentials. 6. It will expose the churches to the assault of unexpected heresies. A church and congregation who have simply heard a minister preach a few Sabbaths, have no means whatever of assuring themselves that he is not holding in reserve fatal er- Pastors and Stated Supplies. 225 rors. In this matter they can by no means afford to dispense with the safeguard of an appropriate examination before an installing council. For these reasons, among others, it is to be hoped that the churches will adhere to past usage in this matter, and earnestly seek for themselves pastors duly installed, rather than mere stated supplies. 30 HISTORY AND RESULTS OF THE DIFFERENT METHODS OF RAISING THE SALARIES OF MINISTERS IN CONNECTICUT. BY REV. HIRAM P. ARMS, NORWICH TOWN. In the first settlement of the state all the inhabitants were substantially of the same faith. They all had a common in- terest in maintaining the institutions of religion. All were therefore justly required to contribute according to their ability for the support of the church as well as the state. Both were constituent parts of the same commonwealth. Not only were the men of that day required to support the ministry of the es- tablished church, but they were bound, under a penalty of three pounds for every instance of voluntary neglect, to attend public worship on the Lord's day, and on days of fasting and of thanksgiving appointed by the civil authority. At an early day, however, provision was made that all sober orthodox persons, dissenting from the Congregational churches, should be allowed peaceably to worship in their own way. Still they were required to contribute to the support of " the standing order," As the number of dissenters increased, complaint was made of the injustice of taxing men to support a church on whose ministry they did not attend. The Separates made this a mat- ter of conscience, and refused to pay the assessment. Some of them consented to be imprisoned rather than pay their ecclesi- astical tax. Underlying the action of the Separates, with all their fanaticism, was the principle of true religious liberty. But the Christian world was not then prepared for its full de- velopment. The Congregational churches, however, were the first of all established churches, to respect the rights of the mi- nority, and to release dissenters from contributing to the sup- port of the state religion. Methods of raising the Salaries of Ministers. 227 In 1727, Episcopalians were by law allowed to draw from the public treasury, for the support of their own ministry, a sum equal to that which they had paid. They were also permitted to impose a tax upon their members to meet the expenses of their separate organization. Two years later, in 1729, Quakers and Baptists, on certain conditions, were exempted from the support of the Congregation- al churches. In 1784 this exemption extended to all dissent- ers of whatever denomination. Every man was required to contribute to the support of public worship, somewhere, accord- ing to his ability, but he might choose his own place of wor- ship, and lend his support to the ministry which he preferred. These laws continued in operation without material altera- tion till the session of 1821. Meantime, as other denominations increased, much dissatis- faction was expressed at the prominence given to the Congre- gregational churches. They still constituted a church estab- lishment, and as such were subject to not a little undeserved odium. By the revision of 1821, all denominations of Christians are put upon the same footing. No man is now a member of any ecclesiastical society till he voluntarily connects himself with it. Formerly, one would withdraw from a society by lodging a certificate with the clerk that he belonged to another society, but he could not "sign off" to nothing. At present a man may withhold his support from all religious institutions, and enjoy the collateral advantage of them, at the expense of his neighbors. Societies still have authority to impose a tax upon the prop- erty of their members, and some continue to do so, though most depend on voluntary contributions in one form or an- other. Various methods are employed to meet the annual ex- penses of our societies. The most common mode is, by the rent of pews from year to year to the highest bidder. Some- times a valuation is apprised on the pews, and the applicants bid for a choice. In a few of our churches where pews are owned by individuals as real estate, resort is had to subscription or taxation. Formerly, and within the present century, the seats were assigned by a committee of the society to the different families 228 Methods of raising the Salaries of Ministers. according to some not very definite rule of dignity, a process which was called " dignifying the seats." This was always a source of not a little dissatisfaction, which is avoided by our modern method. It was feared by good men, that the repeal under our present constitution, of all laws which were designed to favor the Congregational churches, and which required all men to con- tribute to the support of public worship somewhere, would prove disastrous to the cause of religion. These fears have not been realized. The voluntary system has been found by experience to work better in every respect than taxation. It has lopped off many of the dead branches which were unsightly in themselves and impeded the growth of our churches. It allows men who are not of us to go out from us, and exhibit themselves in their true characters. It has relieved the Congregational churches from the odium which attached to them as creatures arid pro- teges of the state. In the mean time, it has infused into them new life, and very much increased their strength and efficiency. AMOUNT OF SALARIES. Our churches have been disposed, from the first, to give a comfortable support to their ministers not to surround them with the luxuries of life, but to provide for their reasonable wants. At the union of the two colonies of New Haven and Connecticut in 1665, the united colony contained about 1700 families, eight or nine thousand inhabitants, who enjoyed the instruction of about twenty ministers, an average of one to every eighty-five families. Some of the stronger churches had two ministers, a pastor and a teacher, besides ruling elders. In some of the new plantations thirty or forty families sustain- ed a minister. The salaries of these ministers would range from fifty to one hundred pounds. In addition to their salaries they were accustomed to receive, at the time of their installation," a set- tlement " of two hundred pounds or more, which, invested in a homestead, formed an important item in their means of sup- port. They were also exempted from taxation. If any min- ister felt himself aggrieved by too scanty allowance, although Methods of raising the Salaries of Ministers. 229 it was matter of agreement, he might apply to the General As- sembly, whose duty it was to order his society to furnish him suitable maintenance. By the revised statutes of 1821, ministers were allowed to hold property to the amount of twenty-five hundred dollars exempt from taxation. This law has since been repealed, and no discrimination is now made in favor of ministers. Nor have they any reason to complain of this. The salaries paid to ministers in former times were nomi- nally less than they receive at the present day. But if we consider the cost of living in those times, with labor at four- teen cents a day, and corn at nine pence a bushel, we must conclude that the earlier ministers received a more liberal sup- port than their successors. Many of them accumulated hand- some estates, and few of them suffered any greater privations than their people. Salaries will necessarily regulate themselves by the cost of living. They will rise or fall as the value of money is dimin- ished or increased. Few ministers of the present day are ac- cumulating property, and few, we cannot say none, are subject to the privations of actual poverty. They who gather much have nothing over, and they who gather little have no lack. They gather every man according to his eating. PARSONAGES AND PERMANENT FUNDS. At the organization of churches, and of parishes or ecclesias- tical societies, in the settlement of towns, it was customary in order to secure a home for the minister, to set off to him a certain portion of land, and aid him in building a house. This was expected to be done as a matter of course, among their first acts with reference to the establishment of the ministry among them. The incorporation of any new town or ecclesiastical society was not only controlled by the Legislature ; it was also made to depend very much on the ability arid disposition of the inhabitants to support the gospel, without unduly weak- ening the towns or societies to which they had previously be- longed, since the preaching of the gospel was ever considered essential to the prosperity of the civil state in every community. The grant of land by each town to its first minister, when land was of little comparative value, by vesting the title in him, (as was right, because its chief value arose from the improve- ments he made upon it,) left the people without a home for the next or any succeeding minister. As the great idea they had in mind was that of a permanent ministry, and of course they saw the propriety of making provision for it, the next move- ment for their second or any subsequent minister, was,after suffi- cient trial of his gifts and acceptableness, to offer him a certain sum for a " settlement," wherewith he might provide himself a home besides his regular salary. If this had continued to be the arrangement, as it has in some places, till within thirty or forty years past, it would have been an important check on the peo- ple, against moving for a dismission of their pastors. After the practice of offering settlements was done away, ministers themselves made arrangements to provide a home from their own, too often scanty resources, even by run- ning into debt. But their own changing spirit and the insta- bility of their people, have come to make this a useless, an embarrassing and a losing operation. Hiring such dwellings as could be obtained was the next resort. At length the plan Parsonages and Permanent Funds. 231 was adopted of securing a parsonage by the society itself, in. some few cases, by individuals for the use of their successive ministers, a measure quite consonant and almost indispensable with the too prevalent custom of frequent change and an un- settled ministry. With some pastors there is still a decided preference for the more ancient custom of a minister's having a house of his own; but if the people are restless, difficult to please, and changeable, as they frequently become even after a long pastorate, that arrangement accomplishes little to secure permanency. Until the evils of frequent change are thorough- ly proved, in disaster and decline by many churches, and a re- action takes place, the only convenient course is to have a par- sonage provided, to make dismission and re-settlement as easy as possible. In the present state of things, some are decidedly of the opinion, that parsonages are rather favorable to perma- nence than otherwise. There are 115 ecclesiastical societies, that own 116 parson- age houses, the aggregate value of which is given in the footing, with the permanent funds. Some ecclesiastical societies have possessed funds for the support of the ministry from the beginning. In some instan- ces lands were reserved for that purpose at the first settlement of the towns. But more generally permanent funds have been established by voluntary subscription or by legacies. The sup- port of the gospel, partly in this way, seems to be more general in Connecticut than in any other state. To favor this object, the Legislature has sometimes incorporated banks with a clause in their charter, allowing ecclesiastical societies a certain propor- tion of their stock if they desired, exclusive of all other appli- cants. The amount of funds held for the support of the ministry in a few cases comes up to $10,000, in one the value is $50,000. More generally, they vary from a few hundred to five or six thousand. The number of ecclesiastical societies that hold such funds in the state is 197, and the whole amount of funds is $820,51 1,34. This amount of property is owned and improved by all these different corporations, and not by any one ecclesiastical or con- solidated establishment ; it is owned and controlled by the peo- 232 Parsonages and Permanent Funds. pie and not by any association, conference, convention, bishop or pope. It is safe in the keeping of the people, and not liable to be perverted or abused. There are special provisions and safeguards to prevent its misuse. In a few cases some of the funds raised have been lost, by unsafe deposits ; but as the general rule, they are well invested, and sacredly held by the appropriate officers, in trust for their high and noble purpose. A few of the most able churches were far better without these 'funds, except it be a parsonage ; but in a large majority of cases, they greatly subserve the interests of true religion, by rendering the burdens of annual expense lighter, and by increas- ing the annual salaries, asthe increased expenses of living and therefore the real wants of ministers require. If the more able churches could and would part with the most or all of their funds, and bestow them on the weaker, or make some provision for more generous salaries, and for proportionate contributions for benevolent objects, their funds would still do good and not evil. PERMANENT FUNDS. BY REV. G. A. CALHOUN, D. D., NORTH COVENTRY. No doubt the system of Permanent Funds for supporting the gospel, in connection with the churches of our denomination, originated in a sincere desire to render enduring the institu- tions of religion, and to perpetuate the usefulness of benefac- tors beyond the short period of their generation. But in the inauguration of the system in Congregational churches, two mistakes were committed. First, the application of the funds to the specific objects designed was not sufficiently defined and guarded against perversion. They were often instituted Avithout designating what system of doctrines they were given to support ; leaving those who should have control of them, to apply them to the promulgation of truth or error according to their pleasure. And in the next place, funds, especially parochial funds, were formed where they we"e not required. Large and wealthy ecclesiastical societies are better without permanent funds for the support of the gospel than with them. It is no favor to them to be entirely exempt from pecuniary expense in sus- taining the institutions of religion for themselves, and the com- munities with which they are connected. As a general princi- ple, that which costs nothing is lightly esteemed. It is be- lieved that there are churches and societies in Connecticut which have been essentially injured by being freed from care and effort in supporting the ministrations of the gospel. They have not had imposed upon them the care and exertion need- ful to awaken interest and efficiency in ecclesiastical matters ; and hence their inactivity and indifference have reared a bar- rier against benevolent exertions and spiritual progress. His- toric facts in connection with our large churches and wealthy societies lead us to expect a clearer manifestation of the spirit of Christ where there are pecuniary sacrifices annually made, 31 234 Permanent Funds. than where they are not demanded for sustaining religious in- stitutions among themselves. They who have necessity laid upon them of looking to God for their daily bread, in conse- quence of this necessity may be brought nearer to God, have a deeper sense of dependence on Him. and of their obligations of gratitude, than if provision had been made for an abundant supply of all their wants. We would aid poor churches in sustaining religious institutions among them, and we would do it in the way which will best subserve their permanent inter- ests ; while we would be sure to let the wealthy churches enjoy the favor of making annual provision for themselves, be- lieving that permanent funds are rather an injury than a bene- fit to them. As the Congregational churches of this state have been kept thus long from a forfeiture of their evangelical char- acter, so funds consecrated to the service of evangelical religion have been wonderfully preserved from a perverted application. As no original Congregational church in the state has fully changed its denominational character, we know of no funds which have been taken from our denomination and applied to the support of a church of another name, or to the promul- gation of fatal error. But the history of Congregational churches and institutions out of Connecticut admonishes us of danger, and the need of much caution. And close corporations entrusted with treasures consecrated to the service of the Lord, are invested with a power to do great evil whenever they prove recreant to the trust reposed in them. The ecclesiasti- cal history of New England, for the last half century, is proof of this, without going further back, or to a greater distance. But the churches cannot be supplied with well qualified pastors and missionaries without the endowment of literary and theo- logical institutions. Theological instruction must be gratuitous, and even be- yond that ; students in theology must be aided in their self-de- nying, struggling efforts to enter the ministry. The question has long been settled, even from the first planting of Congre- gationalism in New England, that a system of permanent funds must be adopted for the education of Christian ministers. And this system has become imperative and more extended since the establishment of theological seminaries. We have no Permanent Funds. 235 desire to see these seminaries so richly endowed as to present a strong temptation to worldings to become occu- pants of their professorships. A chair of gold, in process of time, would probably be in the possession of a thief. A Judas " had the bag and bare what was put therein." But profes- sors in these institutions should be relieved from distressing anxiety in reference to their pecuniary support ; and they and their pupils should be supplied with accommodations and means requisite to the most efficient and successful prosecution of their appropriate work. This end cannot be attained without permanent funds. And if there are permanent funds for the support of professors, for the provision of needful buildings and large and well selected libraries, a field will then he left open for benevolent exertion in aiding indigent students in meeting their necessary expenses. The danger of a perversion of funds in con- nection with our theological institutions is probably greater than from any other quarter. It is a singular fact, that most of the theological seminaries of New England, established by Congregationalists are, in their organic form, more thoroughly anti-congregational than those of other denominations. They have been committed to the management of self-perpetuating bodies, over whom neither the churches, nor their pastors have any control. In these seminaries, so long as they are held in reputation, centers a powerful influence for or against evangelical religion. And instructors in them are in circumstances most favorable for swaying public sentiment according to their pleasure. As it is expected that they will take the sons of the churches, im- press on them their own views of the revealed will of God, and send them forth to be pastors and missionaries of the churches, a godly jealousy in reference to the kind of instruc- tion given in these seats of learning, is not out of place. The influence of universities in Europe in opposition to evangelical religion, as also that of one planted by our Puritan Fathers, admonishes us of danger from these needful engines of great power. The system of Permanent Funds in supporting the gospel should not be applied to our charitable institutions but to a limi- ted extent, especially to voluntary associations. We do not ob- 236 Permanent Funds. ject to the Foreign Missionary Board possessing their mission house, and funds to support their secretaries; but the spirit of mis- sions would not be sustained, much less increased, were it not for an annual application to the churches for means to continue the work of faith and labor of love. And to secure permanency and efficiency to the other great charitable societies, they should be intrusted with property sufficient to give them a local and convenient position for transacting the business allotted them ; but we would have them dependent on annual contributions for means to sustain their operations. We should deeply re- gret the loss of the fund created by the missionary societies of Connecticut, or what is denominated the " Everest Fund." There are metes and bounds set to the application of these charities, and the General Association of this state is constituted the almoner. We do not discover ground to fear, that they will not be hereafter, as they have thus long been, a means of great good to the destitute. But while we would be thus cautious in adopting the sys- tem of permanent funds for the support of the gospel ; we would by no means discourage the benevolent, possessed of property, from making friends of the mammon of unrighteousness, that they may be doing good when they are dead and received into everlasting habitations. There are churches in the hill towns of New England, sound in the faith once delivered to the saints, long since planted, and often watered with the dews and showers of grace, which are in pressing need of perma- nent funds to aid them in supporting the gospel. Their necessi- tous condition has not resulted from any marked neglect of theirs, but from the providence of God in taking from them their members to form in part churches at the west, and in man- ufacturing villages, or to give additional strength and efficiency to wealthy churches in our own state. Most of the thirty-two churches in Connecticut, assisted by the Home Missionary So- ciety, were once, not only self-supporting, but were efficient members of our ecclesiastical community. They have made great sacrifices to the spirit of emigration and to the extension of the Kingdom of Christ. Compared with wealthy churches, theirs has been a double sacrifice of helpers in the good cause and of pecuniary ability. Indeed to many of our wealthy Permanent Funds. 237 churches it might be said, that though they were rich, yet for your sakes they became poor, that ye through their poverty might be rich. We understand it to be the purpose of our Home Missionary Society to prevent, if possible, any of these churches from be- coming extinct, and eventually to repair all the waste places of Connecticut. Great good has been accomplished by the assis- tance granted ; but is an annual appropriation of a small sum to each of these churches to keep them from becoming at once defunct, the best method which can be adopted for .effecting the purpose formed ? There are some evils attending these annual appropriations, and particularly to the old churches in our rural districts ; it is an annual proclamation of their pau- perism, which is dispiriting to them, and gratifying to their en- emies. A church receives from the Home Missionary Society an appropriation of $100, for which they are truly grateful. It may enable them to eke out the small salary of their pastor for the coming year ; but what will become of us, it is said, if this aid should hereafter be withheld, or if some of our mem- bers should be. taken from us? And then, the unfavorable in- fluence which this state of things must have on the pastor, can well be imagined. A bright boy in the poor house to-day, may be at a future period an honor to the pulpit, to the bar or to the congress of the nation ; but an old pauper, who will con- nect their interest with his ? An infant village church may be annually assisted by the missionary society, with the pros- pect, that when old enough it will take care of itself. And this assistance will not consign it, in public estimation, to hope- less pauperism. But facts disclose a reluctance in many men to becoming members of societies, connected with these old feeble churches, who would not hesitate to unite with them were their pecuniary condition fair and promising for the fu- ture. Were the system of permanent funds for the support of the gospel adopted so far as to give weak societies strength to sus- tain the institutions of religion without charitable assistance, and without a heavy burden to be borne by their members ; and also so far as to make the impression on friends and ene- mies, that these churches are to live while generations pass away ; their condition would be at once vastly improved. 238 Permanent Funds. The correctness of this position has been tested by experiment in the Consociation of Tolland County. When many of the churches of that Consociation began to decline in pecuniary strength, in consequence of emigration and the operation of other causes, six of them, aware of their tendency to weakness, secured each a permanent fund of some four or five thousand dollars. With the assistance thus derived, they have been self-supporting, and the prospect is. that they will continue to be thus independent : otherwise they would have ere this be- came beneficiaries of the Home Missionary Society. Neighbor- ing churches, in like circumstances, not improving their oppor- tunity, are now receiving charitable aid ; and we fear the amount now annually bestowed will not for many years con- tinue unto them the stated ministrations of the gospel. They need each of them a fund of five thousand dollars, to awaken in them hope and expectation of good, to gather strength from the population around them, and with the blessing of God, to win souls to Christ. So do other churches in similar cir- cumstances. And we know not where the system of perma- ent funds for the support of the gospel can be applied with less danger of perversion, or with a fairer prospect of lasting good. And we know not where emigrants from these churches, or other persons who have property to bestow in charity, can find objects more worthy of their generosity, than our feeble churches. The friends of God in their operations to enlarge the King- dom of Christ on earth, would be greatly embarrassed without the aid of permanent funds. These funds to be available of good should be put in the right place, and the application of them to the support of the faith and order of our churches be guarded by explicit legal instruments. A PERMANENT MINISTRY. BY REV. TIMOTHY TUTTLE, LEDYARD. Time was, when the location of a minister in any particular place, as pastor of a church, was regarded as a permanent es- tablishment. Until near the close of the last century, the dis- mission of a pastor was an event of uncommon occurrence ; a thing which gave occasion for much remark, and the cause of dismission was the subject of earnest inquiry. Councils, when called to act on the question of dissolving the connection between a pastor and his church, long hesitated before coming to a decision. That churches and societies then considered the installment of a minister as a permanent thing is evident from the fact, that, in the call given to the candidate, they always offered what they called a settlement, that is, something beyond a yearly salary, something to begin life with, or with which he might purchase a home. Now, that thing is entirely done away ; and well it may be ; for if it were continued, societies would often be subject to pecuniary loss. The frequency of the dismission of ministers began about the commencement of the present century ; and now it is an uncommon thing that a man continues the pastor of the same church during the whole period of his ministry, unless his min- isterial life should end at a very early stage. In one District Association, (that of New London,) there have been, in less than half a century, nearly sixty removals of pastors by dismission alone, not including those who have been removed by death. Now, if we inquire concerning the causes, or the circumstan- ces, which have led to the frequency of dismissions, it may be observed, that the closing period of the last century, or more especially the beginning of the present, was an era, not only of the commencement of revivals of religion, but was also more distinguished than formerly for discriminating doctrinal preach- 240 A Permanent Ministry. ing. The distinguishing doctrines of Calvinism were brought out more fully and pointedly than they had been, in some of the preceding years. They were dwelt upon by the younger class of ministers in almost every sermon. In many pla- ces, these doctrines were new to the people. By many, they were -termed " New Divinity ;" and much opposition to them was awakened. This opposition, becoming somewhat formi- dable, caused some instances of dismission. From that time onward, restless spirits in churches and societies men of stand- ing and influence, finding that they could worry out a minister whom they disliked, and whose preaching was too searching for them to bear submissively, began to make efforts to accomplish their object ; and now it is not uncommon that a very few, thus rising up, cause a minister's removal. Formerly, it seldom en- tered into the minds of the disaffected, that a minister could be dismissed ; or, if any had such an idea, and attempted to bring it about, they were put down by the general voice of the par- ish. But now, if the people composing our churches and con- gregations manifest more uneasiness under a permanent minis- try than in former times ; if they are more given to change, more fastidious, or difficult to please, more fault-finding with their minister, and ready to turn him off, (especially if he has arrived at the age of fifty years or more, or if not thought to stand upon the very summit of modern excellence ;) the cause of this state of things, is the ease, with which it is now found that he can be removed. At first, the reason assigned most commonly by ministers themselves, in asking for a dismission, was want of support ; though there might be, and often there were, other reasons un- derlying the request. If now the frequency of dismissions is a subject of lamentation, (and we know it has been by both ministers and churches,) the writer of this article must be al- lowed to express his opinion, that the action of ministers them- selves, has, in many instances, tended to introduce this lamen- table state of things ; and on them the blame must, in some measure rest. A minister is justified in asking for a dismis- sion when his health fails ; and so he may be when there is an overbearing degree of disaffection in his parish ; but not be- cause one or two individuals rise up against him. He may A Permanent Ministry. 241 properly ask for a dismission, and he ought to do so, when it is clearly manifest that his usefulness among his people is at an end. But it must be admitted, that many have sought and ob- tained a dismission when there was no urgent occasion for it, and in cases, in which both the minister and the congregation have been sufferers in consequence. In further proof that ministers should take apart of the blame to themselves in having prepared the way for the present state of things, when changes are so frequent, we would state the fact, that young men have sometimes consented to be settled in a parish, with the intention on their part of not continuing long in it. Perhaps it is some weak parish, or some obscure place. But they have concluded that it will do for the present, until they can make themselves better known, and rise to some eminence ; and then they " mean to go up higher." Strong and wealthy parishes also do wrong in inviting a min- ister from one that is weaker. Sometimes they send spies to hear one preach, concerning whom a good report has reached them ; and if the spies, after hearing, recommend him, then a call is extended to him forthwith. This is not acting in ac- cordance with the Savior's golden rule, not doing to others as they would that others should do to them. A small and weak parish needs an able minister, as well as a large one ; it needs such a minister to build it up, otherwise it is liable to remain always feeble. Ministers themselves ought to put down this kind of traffic, and to show that they are not to be taken by the highest bidder. Now, as to the permanence of the pastoral office, we may say, that more importance should be attached to it than is usually done, more than councils usually attach to it, when called to dismiss a minister ; more than churches and societies now attach to it. The reasons are, 1. The migratory condition of a minister often operates greatly to his disadvantage. It is possible that he may find a wider and a more inviting field of usefulness, and he may have a better support. But it is a common thing that he is no bet- ter situated perhaps not so well ; especially, if he goes from a people strongly attached to him, and where his influence is powerfully felt. Sometimes, like Jonah, he goes away from 32 >42 A Permanent Ministry. duty, and from the place where God sent him : and though he may not be cast into the sea, and be swallo\ved by a whale, he becomes a wanderer on the land, having, it may be, no perma- nent location. Thus, instead of being more useful, his useful- ness may become in a measure abridged ; and if he has a fam- ily, his care and anxiety for them are greatly increased. A minister may go from a place where he is pastor, and find another where he is only a stated supply ; and there, he knows not what shall be at the end of his term. There, his days are as the days of a hireling. Or, he may possibly find a place where all things look pleasantly. But, has he, on the whole, gained anything by the change ? It may be that he has gained by experience the knowledge of one thing, and that is, that it is not best to be unsettled again. But, admitting that he has found another, and possibly a better place, still one thing may cause him some embarrassment ; he has the character of his people, as individuals, to learn ; and he may be left to find out things to his own disadvantage, and to learn that some, in whom he confided most, are the least friendly, or the least dis- posed to aid him in his work. But these are not all the disadvantages of shifting from place to place. In most cases, it is thought that migrating minis- ters do not study as much as those are under the necessity of doing, who are permanently located ; and consequently there is a lack of that mental improvement to which they might and ought to have attained. Men are not apt to labor constantly and untiringly, unless they have something to impel them to action. They are liable to content themselves with the thought that old sermons will answer very well for a new place. But if a minister continues long in the same location, he must do some- thing to maintain his standing, as compared with others. He must keep up with the advancement of society. He must bring out of his treasure things new as well as old; otherwise, as we sometimes say, " his pond will fail." Further, as to the influence of a minister upon the minds of his people, we do not believe, in most instances, that it is di- minished by a long continuance with them : unless he should persist in laboring after his mental faculties have failed. If he labors onward to advanced age in the same place, as ministers A Permanent Ministry. 243 did formerly, he labors for those, the most of whom were bora and educated under his ministry. The members of his church are the persons whom he has baptized. They regard him as their spiritual father ; and they scarcely know any other min- ister. He therefore exerts over their minds a powerful in- fluence. Such, to ministers themselves, are the advantages of a per- manent ministry, as contrasted with frequent changes. Minis- ters cannot be absolutely sure of being more useful by a change of place ; and if they break away from a people who are strongly attached to them, God may frown upon their act, in- stead of adding his blessing. 2. The frequent dismission of ministers operates to the dis- advantage of parishes. Particularly, we may observe, that weak parishes, when called to part with their minister, especially if he be one to whom they are warmly attached, are very liable to be discour- aged, and to be broken down. They are willing, we will sup- pose, to do all they can to retain him. But he has a call, it may be. from some other parish from one greater in numbers and stronger in resources. Calls of this kind the stronger from the weaker if justified at all, must be so mainly on the principle, that power gives right. But suppose the minister, so called, consents to leave his people. He leaves the few sheep in the wilderness, it may be, to remain unfed, to be discour- aged perhaps to be scattered upon the mountains, and to be- come an easy prey to any devourer that may be lying in wait. Another evil resulting to parishes is, that they are apt to con- tent themselves with only a stated supply. We will suppose a parish, in which frequent dismissions have already occurred. It may not be one of the stronger parishes, but one able to sup- port a pastor. Why then do they not settle one ? They may say, of what use will it be ? If we had one, we should prob- ably soon have to dismiss him. His installation would be only a useless ceremony, and therefore we may as well content our- selves with hiring by the year, or by six months, as the case may be. Besides, he cannot feel at home among them as he otherwise would ; nor will he be apt to feel the responsibilities of a pastor : nor can they speak of him as sustaining that en- 44 A Permanent Ministry. clearing relation. A " stated supply " is comparatively a new order in our churches. Those of us, who are advanced in age, never heard of it in our boyhood, nor have we ever read of it among the different orders of officers in the church, as men- tioned in the New Testament. If the practice of employing stated supplies continues to prevail, the time may soon come when there will be very few pastors in our churches. A further evil, resulting from the frequent dismission of ministers, is the liability in parishes to become divided. If the dismission of a minister does not, of itself, cause division, the attempt to select another may have, and it often has had that effect. Many candidates, it may be, are tried ; and some of the parish are for Paul, and some for Apollos, and some for Cephas ; and it is found a difficult thing to agree upon any one. Thus divisions are caused, and, perhaps, animosities are enkindled, which may be lasting as a generation ; and if an- other pastor should be settled, the disaffected ones may seek a home somewhere else. It may be a question whether the frequent dismission of ministers from our churches has not tended to strengthen other denominations. Still another evil may be mentioned, and that is, that there is now less sacredness attached to the pastoral office, and that ordinations and installations are regarded with far less solemnity than they were in former times. Formerly, when such an occurrence was to take place, it was a thing of great notoriety, and there was a general gathering of the people, not only of the parish, but from neighboring towns. Now, because it is a thing of common occurrence, and there is so much uncertainty about the ministers continuing in the pastoral office, the importance of the transaction is not duly appreciated, and the solemnity of it is not felt. Formerly, the settlement of a pastor was considered in the light of a marriage an agreement which was to be lasting as life. Now, there is almost a moral certainty, that, if the pastor should live a few years, a divorce will take place. Thus an installation is liable to be looked upon as a mere farce, and the office of the ministry is coming to be regarded too much as a secular concern. Viewing the subject in the light which has now been pre- sented, and in reference to the evils resulting from frequent A Permanent Ministry. 245 dismissions, we may see what degree of importance ought to be attached to a permanent ministry. Now, as to the remedy of the evils mentioned, it is difficult, under present circumstances, to prescribe any course of action which shall be effectual. Churches and societies, for their own interest, need enlightening on the subject, that they may learn how to appreciate the pastoral office. But much depends on the action of ministers themselves. They should learn wisdom from their own experience. Some ministers would, probably, do well to be less aspiring than they are, and endea- vor to learn, as did the apostle, in whatever state they are, therewith to be content; especially to be content with the place where God, in his providence, has put them, so long as they can be sustained, and so long as they have the prospect of doing any good. Let them not seek to be dismissed, unless absolute necessity requires it ; and let all take a decided stand in favor of a permanent ministry. Truly the present may be termed a transition age, and it is considered to be .an age of progress : and though it may be thought that the world is be- coming better, yet, in respect to the permanency of the minis- try, happier would it be, if the present were like the age of our Puritan fathers. But it will never be such an age, unless ministers themselves do all they can to make it so. But how, it may be inquired, shall they attempt to make it so ? Let them not be too aspiring not so much given to change not so easily frightened by a few passing shadows ; for shadows there will be in all their progress ; and let them labor on, con- tented with such things as God appoints to them. If they would have stable churches, they must themselves be stable. [If ministers were not too modest, or too much affected by the fear of the charge of sinister motives, they might enlighten their people on the advantages of permanency, or at least preach for one another on this subject. But there are some things to be done also on the part of the people to favor a per- manent ministry. Some things which they may and should do, we will briefly indicate, though they are often repeated at ordinations. Every church should devise generous things in their relations with their minister, and treat him liberally in 246 'A Permanent Ministry. in every respect ; they should be cordial toward him and his family ; show him due respect and reverence ; make him feel at home, so that he can labor heartily for them as for his own people ; seek to be united, frown on tattlers and mischief-mak- ers, and use all practicable means to promote harmony ; pray for their minister, for when they do not care to pray for him. he will soon, in their estimation, become unfit for their min- ister; in a word, the people should make provision for per- manency in everything. A condition of " notice to quit" in the terms of settlement ought never to be allowed, for in nine cases out of ten, it will cause an unnecessary dismis- sion ; it shows a distrust of a minister's capacity or integrity, and is a libel on the Christian benevolence of both parties. Churches that are waning, in agricultural towns, should, of themselves, and with the aid of their sons who have gone abroad, seek to raise a moderate permanent fund, so as to be de- pendent on missionary aid as little as possible, which is needed in the new settlements of the West. Every church and society which desires a permanent ministry should with new effort, and self-denial if need be, give a more liberal salary, ac- cording to the changes of style and the habits of society, if they have not already done so. The cost of living has nearly or quite doubled within fifty years; but salaries have in- creased at a far less ratio. The people are also greatly in- creasing their gains, by extending their business and receiv- ing higher prices for their products ; but many churches are not in any like degree advancing in their liberality to their ministers. They charge double for what they furnish him by sale, but do not double his means of paying, or of educating his children, and meeting all other expenses at enhanced cost. Frequent and generous donations greatly strengthen the confi- dence, and encourage the hearts of a minister and his family ; but unfortunately for them, every lamb and chicken, every peck of apples and potatoes, the people have to spare, now find so ready a market and at such advanced prices, that the gifts which were once so common, and which serve so well to inspire mutual interest and confidence, now seldom find their way to the minister's pantry or cellar. An inviting parsonage, with ample and efficient means for needed repairs. A Permanent Ministry. 247 if not already provided, would secure and help to retain a desir- able minister. Since few can furnish dwellings for themselves, this now seems almost indispensable under the new order of things with " settlements" among the things which are now obsolete. And last, though not least, every church needs a pas- toral library for the use of their successive ministers. Many of the best ministers, especially those with the smallest salaries, find it impossible to furnish themselves with the standard theologi- cal books commentaries, and books of reference, which every minister needs for the most intelligent, satisfactory and useful discharge of his ministry. But a well selected library would be a great consideration with most ministers, in accepting a call to a church. It would be for the interest of any church to tax themselves 50 or $>100 a year for a course of years for such a library ; for they would be constantly receiving in return more that compound interest. A country or village church, paying from 600 to $1000 salary, could save one half of what they felt to be a necessary increase, by devoting a yearly sum to the purchase of books. A less salary would be accepted than otherwise, both for the sake of the attractiveness of the library itself, and because of the saving in that bill of personal expenses. When this measure shall be fully inaugurated, and a pastoral library become as common as a parsonage, a great stride will have been taken on the road to permanence in the ministry. Funds need to be established for this purpose, por- tions of overgrown funds, if possible, should be devoted to it, legacies given and annual contributions made by the people funds and legacies conditioned, perhaps, on the raising of proportionate annual contributions. With the use of these and kindred means, many an undesir- able parish may gain and keep desirable ministers ; and thus may permanency as of old, with all its blessings, return to our ministry.] Com. of Pub. COMMON SCHOOL AND ACADEMICAL EDUCATION AS INDEBTED TO CONGREGATIONALISTS.* BY DAVID N. CAMP, ESQ,., STATE SUPERINTENDENT OF SCHOOLS. In speaking of the relations of any particular church or denomination to the school system of the state it is difficult to separate the distinctive denominational action from that of the whole community, for, in many instances, though action may have been by a particular body, the records of such action do not conclusively establish such fact. No one, however, who has been conversant either with the history of Congregational- ism in Connecticut, or with the earlier history of common schools and academies, can have failed to see that elementary education has always found among Congregationalists warm advocates and firm supporters. The early settlers of the towns which composed the two original colonies of Connecticut and New Haven were mostly Congregationalists. They came to these settlements with their families and all the family relations existing from the first. They came with all the elements of the state combined in vigorous action, and with a firm purpose to make the then wilderness their permanent home. They came with earnest religious convictions, made more earnest by the trials of persecution. United in a common faith, bound together by strong sym- pathies, and already organized in churches for religious im- provement, it was in harmony with their circumstances that they should seek the intellectual and moral culture of their children. But there were other reasons why they should do this. They held the Bible as the only authoritative expression * This article, prepared in ill health, and amid the pressure of official duties, is an inadequate exhibition of the subject. The hope has been indulged of making it more complete, but too much research and investigation seem to be required to render it practicable. Common Schools and Academies. 249 of the divine will, and that every man was able to judge for himself in its interpretation. Their civil government was organized, as they believed, on the principles of the Bible, and its teachings were their rule of faith and practice. It became, therefore, necessary that all should understand the Scriptures, and receive that intellectual culture which would enable them to read the Bible and judge of its meaning. Thus, among the earliest laws of the colonies, were statutes requiring parents and masters to teach their children, either themselves or by others, so as to enable them perfectly to read the English tongue, also to catechize them in the grounds and principles of religion. The members of their churches had many of them received a good education in the best grammar schools of England. They knew the value of good schools, and felt the necessity of establishing them in the colonies, so that almost immedi- ately on the formation of a settlement a school as well as a church was organized. And these pious men not only sought to provide for their own children, but also endeavored to make provision for the elementary education of all by establishing common schools, and, in some instances, making these schools free. The supervision of the schools, though provided for by the towns, was, generally, committed to the pastors of the churches. Thus, in the records of the New Haven colony, at a general court, held 25th of 12th month, 1641, it was ordered " That a free school be set up in this town, and our pastor, together with the magistrates, shall consider what yearly allowance is meet to be given to it out of the common stock of the town, and also what rule and orders are meet to be observed in and about the same/' In the continued legislation, the pastor or minister is often referred to as superintending the schools. Not only were the individual pastors deeply interested in the common schools, but it appears that the governor, council and repre- sentatives in general court assembled, in May, 1714, recom- mended to the General Association of the churches, in this colony, to inquire into the state of religion in this govern- ment. In compliance wherewith, the Association reported to the Assembly several heads relating to religion and education. These were considered by the next General Assembly, and an 33 250 Common Schools and Acadtmies. act was passed designed to secure the due execution of the law for the education of children. After the establishment of parishes or societies within the limits of incorporated towns, the common schools were under the supervision of officers appointed by school societies coterminous with the parishes. Among these officers was almost always found the "minister." From that time to the present, the Congregational clergy have almost universally been actively engaged in promoting the cause of common schools. The influence of the Congregational denomination on academies and high schools is seen chiefly in the results of individual or extraordinary action, while the benefits are undoubtedly much greater, from the constant influence of a deep and abiding feeling that pervaded the ministry, that it was important that the facilities for higher education should be abundantly provided. Among the earliest and best established schools of higher order, were the Hopkins Grammar School of New Haven, and the Public Grammar School of Hartford. Both of these in- stitutions received important bequests from Governor Edward Hopkins, who, at his death, left by will a sum for the educa- tion of hopeful youths, both at the Grammar School and College. Gov. Hopkins was, in early life, a convert to the religious doctrines and observances of the Puritans, and came to this state in 1637, where he resided for about fifteen years. His deep religious feeling, and his own high culture enabled him to see the need of such institutions as his wealth permitted him to foster and endow. The Hopkins Grammar School at New Haven has been successfully maintained for nearly two centuries, and is still doing good service as a classical school of high character. The Hartford Grammar School, after many vicissitudes, but with eminent success, has been united with the Public High School of that city, yet is still so far distinct as to answer the true "intent and purpose" of Mr. Hopkins, by being. open to young men from abroad. Dr. Dwight, afterwards president of Yale College, started an academy at Green's Farms, Fairfield, in 1783, and continued the same till his removal to New Haven, in 1796. This Common Schools and Academies. school obtained a high reputation, not only in Connecticut but in other states, and may be taken as the type of numerous similar institutions established by Congregational ministers and maintained by them at the same time that they were filling the office of pastors to large parishes. The term " Academy/' which in the mother country had been applied to seminaries of learning established by the non- conformists, to distinguish them from the schools and colleges of the Church of England, seems to have been applied, very naturally, by the sons of the Puritans to similar institutions in this country, and though not confined to schools founded by Congregationalists, was generally applied to such. Some of these institutions ceased to exist after a few years, while others were merged in the higher departments of common schools, but many of them were incorporated by the General Assembly, and became permanent educational institutions. It is interesting to notice the date of incorporation of the principal of these schools, and the position which they occupied. Most of them were incorporated in the first thirty-five years of the present century, as follows : In 1802 Berlin Academy " 1802 Woodstock " " 1803 Bacon " " 1806 Stratford " " 1809 New Township Academy 1814 Danbury 1821 Fairfield 1823 Goshen 1825 Lee's 1829 Greenwich 1829 Tolland 1830 Brooklyn 1833 Hill's 1834 Killingworth 1834 North Greenwich 1334 Ellington at Berlin. " Woodstock. 11 Colchester. " Stratford. " New Haven. " Danbury. " Fairfield. " Goshen. " Madison. " Greenwich. " Tolland. " Brooklyn. " Say brook. " Killingworth. " N. Greenwich. " Ellington. A few of the above had considerable endowments. Two or three others, as the Brainard Academy, Guilford Institute, and Norwich Free Academy, have been more recently endowed. 252 Common Schools and Academies. Besides these, there were two or three female academies, and a few others whose existence was brief. These mentioned were not usually denominational in character, but to a great extent had their origin in the efforts of Congregational pastors and laymen. Some of them were general in character, but the great object of their founders seems to have been to provide educational institutions, either academies or grammar schools, which would afford young men an opportunity to fit for college, and afford both young men and young women a place where they might obtain a better education than the common schools then offered. The influence of these academies and high or grammar schools has been felt in the denomination and in the state at large. The results of the action of Congregationalists cannot so easily be separated from the aggregate results of educational improvements and influences. It has generally been their aim not simply to provide means of instruction for their own children and those of their faith, but to extend the opportunities of a good education to all classes, and bring superior schools within the reach of all. Their efforts have been abundantly blessed to the Congregational church and to the state at large. SEPARATE CHURCHES IN CONNECTICUT. BY REV. ROBERT C. LEARNED, BERLIN. It is commonly known that during the Great Awakening of the eighteenth century, there were in New England many di- visions and contentions arising out of the fervent zeal of some members of the churches and the more conservative spirit of most of the pastors and brethren. As a consequence of these divisions there arose a class of churches, considerably numerous for a time, which though purely Congregational in their princi- ples and practices were not in fellowship with the churches of " the standing order." They insisted strongly on the neces- sity of a clear evidence of regeneration and an open confession of faith with a public recital of religious experience : they asser- ted the right of choosing and ordaining officers for themselves, and claimed the privilege for every member of the church to exercise the gifts which God had bestowed to the edification of their brethren. They were truly evangelical in their general doctrine, though somewhat enthusiastic in some of their views, and extravagant in their practices. They seceded from churches on the Saybrook platform, and were therefore called Separatists. They preferred the name of Strict Congregationaiists. These churches have, in some few cases, been received into fellowship with the other Congrega- tional churches, the occasion of their separation having been obliterated in the lapse of time ; in others, their adherents have turned away to the Baptist connection. In many particular cases it is now difficult to trace the history of these churches. In some, it is uncertain whether or not a church organization was ever effected. An attempt is here made to give an outline of the history of these churches in Connecticut. The first Separate church was that in CANTERBURY. A divi- sion took place about the time of Dr. Coggs well's settlement in the old church in 1 744. They had first as a pastor one of 254 Separate Churches in Connecticut. their own number. Solomon Payne, ordained Sept. 10, 1746, died October 25, 1754. Mr. Payne was succeeded by Joseph Marshall, ordained April 18, 1759, dismissed Aug. 20. 1768. After this the church never settled a pastor. Efforts were repeatedly made to reunite this church to the church which stood on the old platform. However, in 1782 the Separate church was reorganized and was finally admitted into fellow- ship with the regular churches, being known as the church in the North Society, its house of worship having been removed to the north part of the town. There Rev. William Bradford, a native of Canterbury, ministered in his last years, and here other laborers were temporarily employed. At length, how- ever, the old red meeting house fell into neglect and decay, and about the year 1853 was taken down. In SCOTLAND, (then a part of Windham,) a Separate church of more than twenty members, cut off from Scotland church, was formed in 1746, known by the local name of " Brunswick Church" It had only one pastor, John Palmer, who was ordained May 17, 1749, and continued in charge till his death, August 13, 1807, at the age of eighty-six. The church after- wards wasted away until, in 1813, it was dissolved by vote, most of the members going to the Presbyterian church, Can- terbury, in which town part of them lived. The house of worship, south-east of Scotland Village, stood till about 1850. In WINDHAM, (First Society,) there was a secession ; but, if organized at all, it did not long continue its church-life. Back- us says -that Elihu Marsh was ordained pastor there Oct. 7, 1747, and afterwards became a Baptist. In MANSFIELD, there was a Separate church formed Oct. 9, 1745, being the first after the division in Canterbury. They elected Dea. Thomas Marsh to be their Pastor, and appointed January 6, 1746, for his ordination ; but the day before, he was seized and imprisoned for preaching the gospel without license. On the day appointed Mr. Elisha Paine preached to a great con- course of people. In February they chose John Hovey pastor, and ordained him, the first Separatist pastor. He continued in this office for many years, but died Oct. 28, 1775. Mr. Marsh having been released from prison was ordained colleague with Hovey in July, 1746. But this church had wasted so much, Separate Churches in Connecticut. 255 that in 1765, two men and two women, then "the remaining members/' obtained " liberty of communion " with the church in South Killingly, "until God in his Providence should other- wise provide.'' In KILLINGLY a Separate church was formed about 1746, lo- cated in the southern part of the town, over which were set- tled these pastors. Samuel Wadsworth, ordained Jan. 3, 1747, died 1762. Eliphalet Wright, ordained May 16, 1765, died Aug. 4, 1784. Israel Day, ordained June 1, 1785. dismissed May 23, 1826. During Mr. Day's ministry, he was received by special vote into the County Association. After his death the church was supplied for a while by several ministers, and one was settled, the church being connected with the others of the county in full fellowship. Since 1856, the meeting house has been loaned to the Free Will Baptists, and the church is nearly extinct. There seems to have been a branch of this church in the eastern part of Killingly, which per/tips prepared the way for the Baptist church now established there. In BROOKLYN, (then a society in Pomfret,) there was a sep- aration, but whether a church was established is uncertain. The records of the Brooklyn Church show that in Dec., 1742, twenty-six persons signified by letter their " dissent and with- draws " from the pastor as from one that had the form but denied the power of godliness. Most of these persons after repeated admonitions were excluded from fellowship. In PLAINFIELD a Separate church was formed about 1744, of which Thomas Stevens was ordained pastor on the llth of September in that year. He was a man of some native talent, a worthy minister,Jand became one of the leaders of his party. He died in charge Nov. 15, 1755, and was succeeded by Alexan- der Miller about 1758, who ministered till his death. Their church being on the wane, and the old church being without a pastor and in a feeble state, a desire for re-union, felt in both churches, was realized in Feb. 1769 ; the house of worship was removed, and Mr. Fuller who had preached to other Separate churches was settled pastor of the united church. In VOLUNTOWN there was a Separate church, over which Al- 256 Separate Churches in Connecticut. exander Miller was ordained, April 15, 1851, and presided till his removal to Plainfield, when the two churches seemed to have united in one. In PRESTON a Separate church was formed March 17, 1747, and Paul Park was ordained pastor July 15, 1747. He con- tinued in office more than fifty years, and in 1797 preached a half century sermon. He had no regular successor in the pas- torate, though the church held meetings for some time after his death, and their last records come down to 1817. There was another Separate church in the " LONG SOCIETY ' in Preston, over which Jonathan Story was ordained in 1742, but it seems to have been broken up in a few years. In LISBON, (then a part of Norwich,) a Separate church was formed which had for its pastor Jeremiah Tracy, one of the seceders, but of its history no further particulars are known. In BOZRAH (then called Norwich Plains,) there was like- wise a Separate church, but no account can be given of it. Probably it was over this church that Bliss Willoughby was pastor in 1756. In FRANKLIN (then Norwich Farms,) there was another Separate church, over which Thomas Denison was ordained pastor Oct. 29, 1746, and continued till about 1759. He ap- pears at various places and times in the history of the churches of this order. In NORWICH there was a Separate church, located at Bean Hill which began about 1745. Here Jedediah Hide was or- dained Pastor Oct. 30, 1747, but was deposed Sept. 22, 1757. John Fuller was ordained Aug. 17, 1759, but removed and a Mr. Reynolds was ordained in his place, Dec. 22, 1762, who four years later became a Baptist, and the Separate church was scattered. In MONTVILLE (then North Parish, New London,) there was a separation in 1747-8, and Joshua Morse was ordained pastor there May 17, 1750. They kept together about thirty years, but elder Morse removing in 1799 to Landisfield, Mass., the church became extinct. In NEW LONDON there was a Separate church gathered, over which Rev. Timothy Allen presided for a time, who had been deposed at West Haven for his New Light views. This church, however, did not continue long. Separate Churches in Connecticut. 257 In WATERFORD (then part of New London,) a Separate church was gathered about 1 748 with Nathan Howard for its elder. This church early adopted Baptist principles. In EAST LYME there was a Separate church, over which Eb- enezer Mack was ordained June 12, 1749. They erected a meeting house in 1755, but most of them soon became Bap- tists. In LYME there was another Separate church, of which John Fuller was ordained pastor Dec. 25, 1746. He removed to Norwich in 1759. Of the subsequent history of the church no account is at hand. In NORTH STONINGTON a Separate church was formed Sept. 1 1, 1746, of which Matthew Smith was ordained pastor Dec. 10. 1746, but on the 3d of Aug., 1749, he was excommunicated by the church. Oliver Prentice succeeded him, ordained May 22. 1753, died in office Oct 18, 1755. Then succeeded Nathan Avery, ordained April 25, 1759 ; died in the 22d year of his ministry, Sept. 7, 1780. He was followed after an inter- val by Christopher Avery, ordained Nov. 29, 1786, who minis- tered till his death, July 5, 1819. This church finally coal- esced with the church from which it had originally separated. In LEDYARD, (then North Groton,) there was a small body of Separatists, of which Nathaniel Brown, Jr., was ordained pastor, Nov. 14, 1751, who fell under censure in 1755. It probably did not have a long life, but was supplied for a time by elder Park Allyn. In ENFIELD there was a Separate church formed in 1770, which is supposed to have continued twelve or fifteen years, but no record of it now remains. In SUFFIELD a Separate church was formed, of which Jo- seph Hastings was ordained pastor April 18, 1750. They built a house of worship in 1762, but soon became divi- ded and broken up. Mr. Hastings became a Baptist, and, in 1769, the pastor of the Baptist church, into which a portion of his church had been organized. The Separatists then chose Israel Holley as their pastor, who was ordained June 29, 1763, but was afterwards dismissed, and preached in Granby and in Cornwall. This church was dissolved about 1784, the mem-, bers mostly returning to the old church. 34 253 Separate Churches in Connecticut. In MIDDLETOWN there was a Separate church which at first embraced members in Wethersfield, where Ebenezer Froth- ingham was ordained Pastor Oct. 28, 1747. After a time the members in Wethersfield having removed to New York, Mr. Frothingham took up his residence in Middletown, and was installed there about 1754. His people resided in the First and Fourth Societies, and in 1778 were divided into two parties, about which time Mr. F. was dismissed. He died in Middletown Nov. 30, 1798, aged 81. Stephen Parsons, his successor, was ordained Jan. 31, 1788 ; dis. Aug. 9, 1795. David Huntington, was ordained Nov. 8, 1797; dis. Oct. 1800. Ben- jamin Graves was ordained Oct. 3, 1803 ; dis. 1812. About the time of Mr. Graves' dismission, the church was dis- solved, but was re-organized in 1816, and is now known as the South Church in Middletown. In COLCHESTER there appears to have been a Separate church, of which Jabez Jones was ordained pastor in 1751. Nothing more is at hand concerning it. In SOMERS a Separate church was organized in 1769. The First church had become very much distracted after the death of Mr. Leavitt in 1761, and was divided ; a part becoming Separ- ates, built a meeting house, but returned in great harmony un- der Dr. Backus. Mr. Ely who was the first pastor of the Sep- arate church from about 1769 to 1774 was afterwards prominent in Shay's rebellion in western Massachusetts, and ended his days in prison. In HADDAM there were movements towards separation, and a society was formed in 1785, who in 1792 professed them- selves Baptists. In TOLLAND a number known as New Lights withdrew them- selves from the communion of the church about 1740, but in 1760 only a few of them remained. There is no evidence ex- isting of their having formed a church. In PROSPECT, formerly Columbia Society, there was a Sepa- rate church, probably formed between 1770 and '80, of which Benjamin Beach was several years pastor, till 1797, when the present church was formed in Prospect. Being unable to sup- port the gospel alone, the most of them united with that church. Separate Churches in Connecticut. 259 In TORRINGTON a number of the members of the church united with a class denominated Separates and formed a society styled the Strict Congregational Society. The same year (1786,) they commenced a house of worship on the site of the present church. By a vote of this church, March, 1787, Rev. Lemuel Haynes, a colored preacher, became their pastor, an office which he held about two years, though not installed. In 1791, by the aid of a council, both churches adopted new articles of faith and a covenant and became re-united, and soon after made the new house their place of worship. In BETHLEM Dr. Bellamy made record in 1740, " A number of the middle aged stand up for false religion and plead for the Separatists." But after a prevailing epidemic in 1750, he notes as. one of the favorable results that " the separate spirit did not appear as before." In COVENTRY and NEW MILFORD there are believed to have been movements towards separation, but no certain infor- mation has been obtained concerning them. The Second Church in Milford and the North Church in New Haven arose from the revival influences of the 18th century, but were not Separatists. See Dr. TrumbulTs History of Connecticut, Vol. 2, pp. 163195 ; Tracy's Great Awakening, pp. 310325; and Rev. Dr. McEwen's Historical Paper in this volume, p. 280. ERRATA. Page 254, line 1, put a comma after " number." Page 254, line 13, put quotation marks around the words "the old red meeting house." Page 254, line 22, for Presbyterian, read Congregational. Page 255, line 7, for " Jan. 3," read " June 3." Page 256, line 1, for " 1851," read " 1751." Page 256, Hue 2, for " seemed," read " seem." Page 256, line 11, for " 1742," read " 1752." Page 256, line 35, for " Landisfield," read " Sandisfield." ON THE RISE, GROWTH AND COMPARATIVE RE- LATIONS OF OTHER EVANGELICAL DENOMINA- TIONS IN CONNECTICUT TO CONGREGATIONAL- ISM.* BY REV. HENRY JONES, BRIDGEPORT. PRESBYTERIANS. In a survey of the minor evangelical de- nominations in Connecticut, the first place may be fairly assigned by us to the Presbyterians as next of kin. In Voluntown a Presbyterian church was organized on the 15th October, 1723. Its first pastor, settled in 1723, was dis- missed in 1770, and died in November, 1775. The church was reorganized as Congregational in June, 1779. The church in South Mansfield also is or has been nominally Presbyterian, but practically Congregational. At the present time there are six Presbyterian churches in Connecticut, of which the Old School General Assembly claims five, and the New School one. Of these churches we present ihs following tabular view : Churches. Date of organi- zation. Number of origi- nal members. Number of mem- bers at the pre- sent time. Thorn psonville, O. S., Tariffville, O. S., July 5, 1839. Get 24, 1844 162 20 Hartford, O. S., Oct. 4, 1851. 32 149 Stamford, N. S., Feb. 25, 1853. 26 149 Oct. 31, 1853. 78 124 Deep River, O. S., July 27,1856. 19 18 The numbers in the last column are taken from the published minutes of the two General Assemblies for 1859. The churches in Thompsonville, Tariffville, Hartford and * The historical facts and statistics embraced in this paper are based mainly on the authorities given in the margin ; and from these, whatever seemed to the purpose, has been quoted without scruple. Other Evangelical Denominations. 261 Stamford were originally composed almost exclusively of those who had been previously members of Presbyterian churches elsewhere, and who imagined that their spiritual interests would be better secured under that organization. The church in Bridgeport was the result of a secession from the Second Congregational church, on the dismission of Rev. Dr. Nathaniel He wit, at his own instance, by the Con- sociation of Fairfield West. The church at Deep River was also composed originally of members seceding from a Congregational church. The reasons distinctly assigned in this instance were, the refusal of that church to hear from its pulpit the doctrines of the Saybrook platform, and the dismission, without trial, by a unanimous vote of the council of consociation, of the pastor, whom the same council had, eighteen months before, with the same unanimity ordained. But we must be allowed to doubt whether the council of consociation could have been led so summarily and unani- mously to reverse its own recent action, had not the disaffec- tion seemed to have been caused, not by the doctrines them- selves of our platform, but by their nude and disproportionately frequent, and so far unscriptural exhibition. It may indeed be questioned which is the most lamentable in the Christian pastor, an affected championship of doctrines supposed to be specially offensive to the natural heart, or an over prudent silence in respect to them. And in the present case the Con- sociation might justly demand why has not this church been carefully and kindly trained to an intelligent acceptance of those doctrines, which by an over zealous assertion of them, have been rendered so distasteful. The seceding brethren, doubtless, felt themselves called upon thus to bear their testi- mony to the truth. But might they not have yielded a more quiet, indeed, but more effective testimony by remaining at their post? Two like secessions have taken place, (in Enfield and Fair Haven,) without a change of denomination, fully in the spirit of that at Deep River. The church in Tariffville, in October, 1852, saw their pastor dismissed; and their church edifice soon after sold to Episcopalians. They have still an existence as a church, but 262 Other Evangelical Denominations. have had no preaching except at long intervals for the last seven years. It appears that within the last ten years, four Presbyterian churches have been organized in our state. If a necessity for these churches has in any instance arisen from a want of fidelity to the scriptural faith of our fathers, or from any failure in the duties of church fellowship, to which we are mutually pledged in our cherished system of consociation, let the churches receive the lessson in a spirit which may prevent such divisions in future years. BAPTISTS. In 1705, just seventy years from the settlement of the Connecticut River towns, a Baptist church was organ- ized in Groton, by the Rev. Valentine Wightman, who removed to that town from North Kingston, Rhode Island. There had been previously a few scattered Quakers and Episcopalians within the limits of the colony, but this appears to have been the first attempt to establish a departure from the Congrega- tional church order in Connecticut. The Rev. Valentine Wightman remained pastor of the church in Groton forty-two years, till his death at the age of sixty-six. He was descended from the Rev. Edward Wightman, burnt at the stake in England in 1612, the last man who suffered death for conscience sake in the mother country by direct course of law. He was followed in the pastorate, after an in- terval of nine years, by his son, the Rev. Timothy Wightman, who retained the office forty years till his death in 1796, and was succeeded by his son John G. Wightman, who was pastor of the same church from 1800 to 1841, when he died. Thus the three Wightmans, father, son and grandson, sustained the pastoral office in this church one hundred and twenty-three years. Of the descendants of the Rev. Valentine Wightman, nineteen have sustained the pastoral office with usefulness and honor. The church in Groton remained the only Baptist church in Connecticut for twenty years. In 1726 another was organized in New London, and in 1743 a third in North Stonington. From these beginnings, small at first and slow in progress, have arisen, amid much opposition and many discouragements, we are told, the eight associations of Baptist churches in this Other Evangelical Denominations. 263 state, embracing in 1850, 121 ministers, 113 churches, and 10,617 communicants.* The Baptists have been supposed to have received consider- able accessions from the Separatists of the last century. But it appears that out of twenty-five churches of the Separatists, not more than four or five joined the Baptist denomination. The rest resumed their communion with the Congregational churches.f EPISCOPALIANS. The origin of Episcopacy in Connecticut, as given by Trumbull, is substantially as follows : The society for propagating the Gospel in foreign parts, in 1704, fixed the Rev. Mr. Muirson as a missionary at Rye. Some of the people at Stratford had been educated in the church of England, and others were not pleased with the rigid doctrines and discipline of the New England churches ; and they made an earnest application to Mr. Muirson to visit Strat- ford and preach and baptize among them. About the year 1706, on their invitation, he came to Stratford. The novelty of the affair, and other circumstances, brought together a con- siderable assembly ; and Mr. Muirson baptized twenty-five persons, principally adults. The churchmen in that town at first consisted of about fifteen families, among whom were a few landholders, but much the greatest number were trades- people of English birth. In April, 1707, Mr. Muirson made another visit, and preached this time in Fairfield as well as Stratford, baptizing in both towns a number of children and adults. In 1722, the Rev. Mr. Pigot was established as a missionary at Stratford. He had twenty communicants and about a hundred and fifty hearers. In 1723 Christ Church was founded. J Meantime a grand defection had occurred at the very center of things. In March, 1713, the trustees of Yale College, wishing to secure to the students the best advantages, had appointed Rev. Timothy Cutler of Stratford as resident rector. Mr. Cutler was acceptable to the legislature, and to the clergy, and the students were quiet under his instruction and govern- * Hollister's Hist, of Conn., Vol. II., p. 560. t New Euglander, Vol. XI., p. 216. J Trmnbull's Hist, of Conn., Vol. I., p. 503. 264 Other Evangelical Denominations. ment. Says Dr. Stiles, " In the philosophy, metaphysics and ethics of his day, he was great. He spoke Latin with fluency, and with great propriety of pronunciation. He was a man of extensive reading in the academic sciences, divinity and eccle- siastical history, and of a commanding presence and dignity in government." The college, says Trumbull, appeared now to he firmly established in a flourishing and happy state. But from a quarter entirely unexpected, it suffered a sudden and great change. At the commencement in 1722, it was discovered that the rector and Mr. Brown, one of the tutors, had embraced Episcopacy, and that they and two of the neighboring minis- ters, Rev. Samuel Johnson of West Haven, and Rev. James Wetmore of North Haven, had agreed to renounce the commu- nion of the churches in Connecticut, and to take a voyage to England to receive Episcopal ordination. Here was, indeed, a " dignus vindice nodus." Gurdon Sal- tonstall had been for fourteen years the governor of the colony by the annual vote of the people. In the first year of his public service, through his personal influence, doubtless, to a great extent, the Saybrook Platform had been carried, and our admirable system of church consociation secured. Before his election he had been ten years a Congregational pastor, was well versed in the Episcopal controversy, and attached to the prevailing order. Nor in the dignity of personal presence did he yield anything to the learned Rector. So important did he deem it that the public should be informed on this great question of the liberty of the churches, that he came forward, amid the universal surprise, and, as tradition relates, disputed openly with Rector Cutler the claims of prelatical supremacy. Moveover, he was judged to have been superior in the argu- ment, and gave much satisfaction to the clergy and others who were present. The trustees at the commencement passed no resolve rela- tive to the Rector, but gave themselves time to know the pre- valent opinion of the people, and to consult the legislature on the subject. But meeting in October, while the assembly were in session at New Haven, they adopted the following resolutions : " Voted, That the trustees, in faithfulness to the trust reposed Other Evangelical Denominations. 265 in them, do excuse the Rev. Mr. Cutler from all further services as rector of the college. That the trustees accept the resigna- tion which Mr. Brown hath made as tutor. " Voted, That all such persons as shall hereafter be elected to the office of rector or tutor in this college, shall, before they are accepted therein, before the trustees, declare their assent to the confession of faith, owned and assented to by the elders and messengers of the churches in this colony of Connecticut, assembled by delegation at Saybrook, September 9, 1708, and confirmed by the act of General Assembly, and shall particularly give satisfaction to them of the soundness of their faith in opposition to Arminian and prelatical corruptions, and of any dangerous consequence to the purity and peace of our churches. But if it cannot be before the trustees, it shall be in the power of any two trustees, with the rector, to examine a tutor with respect to the confession and soundness of his faith in opposi- tion to such corruptions." * It is impossible not to recognize an overruling providence in the fact that fourteen years before this time the churches of Connecticut had been led to provide themselves with a con- fession of faith, adopted as if with special reference to just such an emergency as had now so unexpectedly occurred. Who can fail to see that the Saybrook Platform was at that time, and has continued to be from that time, the sheet-anchor of the freedom and unity of our churches ? --that it then held our beloved college, and has since held it firmly moored in its primitive and Puritan simplicity ? Had Harvard College, founded in the united prayers and sacrifices of the sister colo- nies, been pledged to some such standard as our platform affords, could it have been so easily perverted from the holy purposes of its founders, and be lending, as at this day, its powerful influence to the propagation of fatal error. Mr. Cutler and Mr. Brown, having been thus excused from their services at the college, and Mr. Johnson having been about the same time dismissed from his pastoral charge, as also Mr. Wetmore, they all soon after proceeded to England and received holy orders. Of these only one returned to the * Trumbuirs Hist, of Conn., Vol. II., p. 32. 35 266 Other Evangelical Denominations. colony. The Rev Samuel Johnson, about the year 1724, was stationed as missionary of the church at Stratford, in the place of Mr. Pigot. Mr. Johnson is described by Dr. Dwight as the father of Episcopacy in Connecticut, and, perhaps, the most distinguished clergyman of that order who had settled within its limits. In 1754, he was appointed president of King's Col- lege in New York. He received the degree of D. D. from the University of Oxford. It was supposed that at this time several other gentlemen of considerable character among the clergy were in the scheme for declaring for Episcopacy, and of carrying over the people of Connecticut in general to that persuasion. But as they had not openly committed themselves, when they saw the conse- quences with respect to the rector and the other ministers, that the people would not hear them, but dismissed them from the service, they were glad to conceal their former purposes and continue in their respective places.* Three instances of defec- tion, however, afterward occurred. The Rev. John Beach, who had been the approved pastor of the Congregational church in Newtown for seven years, seceded from the prevail- ing order, and sailed for England, where he was Episcopally ordained in September, 1732. He afterward preached as a missionary in Newtown and Reading. The Rev. Samuel Seabury, the father of the future bishop of the same name, likewise gave up his charge as stated supply at Groton, declared for Episcopacy, and sailed for England for holy orders. f And Rev. Ebenezer Punderson, ordained at North Groton (Ledyard) in 1728, after five years, relinquished his pastoral charge and sought Episcopal ordination in England. The two last named likewise returned to Connecticut and labored as missionaries in New London county. In 1783, immediately after the close of the revolutionary war, the Episcopal clergy of Connecticut and those of New York held a private meeting and elected unanimously the Rev. Samuel Seabury as bishop of the diocese of Connecticut ; and soon after the bishop elect proceeded to England for con- secration. He had been ordained as presbyter by the bishop * Trninbull's Hist, of Conn., vol. II., p. 33. tHollister's Hist, of Conn., vol. II., p. 544, Other Evangelical Denominations. 267 of London in 1753, and had sustained the pastoral office at New Brunswick, N. J., at Jamaica, L. I., and at Westchester, suc- cessively. It were long to tell the perplexity and delay which he encountered while urging in England his claim to the apostolic miter. Suffice it to say that on the 14th November, 1784, he received at Aberdeen in Scotland the consecration which England had refused, and returned speedily to take charge of the diocese of Connecticut and Rhode Island.* With reference to the progress of Episcopacy in Connecticut, the following statistics are given on the best authority : Ministers of the church of England in Conn, in 1740, 7 Fifteen years later, . . . . . .11 Episcopal parishes in 1750, . . . . .25 Houses of worship, "..... 24 Episcopal parishes in 1800, . . . . .62 Increase in the half century, .... 37 The increase was largest soon after Whitfield's first visits to New England, and just before the war of the revolution. During the struggle for independence, and the separation of the colonies from the mother country, there was a considera- ble loss, which was only beginning to be recovered at the opening of the present century. The Episcopal clergy in 1800 numbered 17 ; the same as immediately before the revolution. The parishes had again multiplied, but so many families had been broken up by the war, or had withdrawn after the declaration of peace in 1783, that the communicants could not have numbered more than 1,500. At the adoption of the present constitution in 1818, when the clergy began to report to the convention of the diocese in detail, The communicants were . . . 3,400 In 1825, 600 had been added, making . . 4,000 In 1 850, the Journal of the Convention gives 9,360 METHODISTS. The first seeds of Methodism were sown in Connecticut in 1789.J In June of that year, the Rev. Jesse * Hollister's Hiat. of Coiin., vol. II., p. 548. t This is the date given by Dr. Bangs, though it appears from the "Memorials of Methodism," by Rev. Abel Stevens, tliat Rev. Messrs. Cook and Black had preached in Connecticut a year or two previously. 268 Other Evangelical Denominations. Lee preached in Norwalk, Fairfield, New Haven, Reading, Hartford, Canaan, and other places, passing three months in the state. The first Methodist society was formed at Stratford, 26th September, 1789, and consisted of three females. The next was at Reading, and embraced but two persons, one of whom, Mr. Aaron Sanford, became afterward a local preacher. The first church edifice was built at Weston, and called Lee's Chapel, in honor of its founder. In 1790, the circuits of New Haven, Hartford and Litchfield were established. There were at that time but four Methodist ministers in New England. Yet there were more ministers than classes, and scarcely more than two members to each preacher. Yet under the earnest and devoted labors of the pioneers of Methodism, the doctrine and discipline inculcated by Wesley gradually extended over the state. At the close of the year 1802 the number of members was reported as 1,658. Efforts persistently made to obtain the number of members at later periods have been unavailing. At the adoption of the present constitution in 1818, the number of Methodist churches was, 53 In 1850, , 185 Increase in thirty-two years, . . . 132 The increase of the number of Congregational churches in the same thirty-two years was, 42 Of the Episcopal, 29 Of the Baptist, 25 Of the three last named united, ... 96 It thus appears that the excess of increase in the number of Methodist churches from 1818 to 1850, over that of the Con- gregational, the Episcopal, and the Baptist combined, was 36. The whole number of Congregational churches in 1850 was 252. Excess over the number of Methodist churches 67. With the same rates of increase respectively, the Methodist churches would outnumber the Congregational in twenty-four years, that is to say, in fifteen years from the present time.* * Since the above was written the Christian Advocate and Journal gives as the number of Methodist churches in Connecticut in April, 1859, 164 ; members and Other Evangelical Denominations. 269 To what causes is this large increase of the Methodist denomination to be ascribed ? Our Methodist brethren, if called on for their honest convic- tions, would probably assign, first and mainly, the formalism, the world! iness, and the want of vital piety in the prevailing order. And with too much reason, we must allow, especially if we look back to the close of the last century, when the mischief of the half-way covenant was at its hight, and when Methodism made its entrance among us. Let us hope that they could say it with less truth at the present time. Another cause may, probably, be found in the fact that Methodism commends itself in various respects to the sym- pathy of the people. Its preachers are taken directly from the body of the people, and without any extended course of pre- paration, enter on their work with their previous habits of intellect and feeling still unchanged. Thus they are able to address the people more in accordance with their own modes of thought, and to carry their sympathies more entirely with them in their public devotions, than one can easily do, who has raised himself by years of study, and of communion with the choice minds of the world's history, to a higher sphere of thought and emotion. From the efforts, however, which are constantly made to elevate the tone of Methodist preaching, it would seem that either our Wesleyan brethren are not conscious of the advantage they have thus enjoyed, or are not careful to retain it. The people, again, are admitted to a large share of duty and responsibility in the common cause. Lay brethren are regularly employed as class leaders and exhorters, and amid volunteer prayers and exhortations, all raise, ad libitum, their fervent responses. In these respects Methodism may be characterized as the religion of the people. Again, the Methodist organization should hold a place in our account of their success. No church calls its own minister, no preacher selects his own field. There is more than military probationers, 18,500. The minutes of the General Association, just published, give as the number of members of the Congregational churches in Connecticut, Jan. 1st, 1859, 45,871. The numbers in the text were taken from the U. S. census for 1850, and ought to be reliable. If so, we have a loss of 21 Methodist churches in nine yean. The respected historiographer of Methodism will, doubtless, be able to explain this. 270 Other Evangelical Denominations. subordination to the central power a power which says to this man go, and he goeth ; and to another, come, and he cometh ; and to its servant, do this, and he doeth it. Add to all this its intensely aggressive policy aggressive not merely, it would seem, against the world lying in wicked- ness, but, to a good degree, against the churches and clergy of another name, who, perhaps, in its opinion, all need re-convert- ing, with whom, on the other hand, there has been, proverbially, little or nothing of sectarian and proselyting zeal, and who, as their formularies show, have no other object in their organiza- tion than most effectively to fulfil the last command of our common Master. GENERAL VIEW. The change in the aspect of affairs since the opening of the last century is indeed marvellous. At that time not a "single church existed in our Puritan Connecticut which was not of the Congregational order. In 1850 there were 734 churches, of which 252 only were Orthodox Con- gregational, 29 per cent., or less than one third of the whole number. In view of this change, we rejoice to say that the legislation of Connecticut has never been opposed to the progress of the minor sects. In ,1727, four years after the founding of Christ Church in Stratford, it was enacted that " If it so happen that there be a society of the church of England, where there is a person in orders according to the canons of the church of England, settled and abiding among them, and performing divine service, so near to any person that hath declared himself of the church of England, that he can conveniently and doth attend public worship there," whatever tax he shall pay for the support of religion shall be delivered " unto the minister of the church of England." Those who conform to the church of England were at the same time authorized to tax themselves for the support of their clergy, and were excused from paying any taxes for building meeting-houses. The Quakers and the Baptists received the same exemption and the same indulgence in 1729. The reports of religious oppression under these provisions are, probably, to be traced to cases like the following. A meeting-house was to be built, or other unusual expense incur- Other Evangelical Denominations. 271 red by a Congregational society ; and some who were opposed to the proceeding, would declare themselves Episcopalians or Baptists, and claim that they ought to be exempted from paying the new tax. But unless there was an established society and a resident minister of their professed faith, for whose support they were taxed, according to the letter of statute above quoted, the money was collected according to law, and this was called persecution. The law of 1727 was modified by subsequent acts of the legislature, every change being intended to make a separation from the Congregational churches more easy to those who wished to leave them.* By a statute passed October, 1708, the General Assembly did indeed approve the Saybrook Platform, and ordain that the churches within this government that were or should be thus united in doctrine, worship and discipline, be owned and acknowledged established by law, and from that time till the revision of the laws in 1784, the Congregational churches enjoyed the pre-eminence and patronage thus implied. But in that revision of 1784, the legal establishment of the Saybrook Platform was repealed by being omitted, and liberty of conscience granted to Christians of every name. From that day no sect in Connecticut has been invested with privileges superior to another no creed is established. The state was divided into ecclesiastical societies, for the purpose of maintaining religious worship and instruction. Each society was at liberty to adopt such creed and form of worship as it might choose, and to change the same at the pleasure of the majority. To secure the consciences and pro- perty of minorities, it was provided that Christians, of what- ever denomination, differing from the worship and ministry adopted by the majority in any " located society," might form themselves into distinct churches and congregations for public worship ; that the churches or congregations thus organized should have all the corporate powers and privileges of the located societies ; and that every person attending such churches or congregations, and lodging a certificate of the * Kingsley's Hist. Discourse, pp. 94 and 96. 272 Other Evangelical Denominations. fact, signed by the minister or clerk of his own society, with the clerk of the located society, should be exempt from all taxation for religious purposes, except by the society of his choice. Every person was bound, indeed, to belong ecclesiastically somewhere, and unless his certificate was given to the contrary) he was presumed to belong to the located society. The sup- port of Christian worship arid instruction was taken to be one of the great interests of the community ; and in theory no man was allowed to rid himself of his part of the burden. In 1791 the system was completed by an act authorizing any man who might prefer some other place of worship to that of the located society, to give a certificate of the fact under his own hand, and by such a certificate to free himself from all further responsibility to that society.* By the new constitution formed and adopted in 1818, the long cherished principle was given up that every citizen should bear his part in supporting public worship and Christian instruction, as a matter of public benefit. Thus was the last tie broken between church and state, and every man left to contribute or not to contribute as he might please to the sup- port of religious institutions. And all these acts, be it remembered, securing to the citizen of Connecticut the largest religious liberty, were passed, not by the minor sects, for in those times they together formed but a fraction of the people, but by the standing order. It was certainly a picture fair to see, when the people of Connecticut, with their religious teachers, were united under one system of faith and worship. And if we might believe that under this appearance of external conformity, there were no jarring elements, that over all our hills and valleys heart beat to heart in Christian sympathy, it would be, indeed, a scene over which angels might love to linger. But alas ! the previous history of the Connecticut churches shows that the elements of discord were rife within them. The churches of Hartford, Windsor, Wethersfield and Stratford were rent with internal dissensions, which in the cases of * Quarterly Christian Spectator, vol. VIII., p. 500. Other Evangelical Denominations. 273 Hartford and Stratford, were allayed only when one of the contending parties withdrew to seek a new home in the wilderness.* And when we take into account the varying minds of men, their right to differ, and the fact that in a free country that right will be maintained, the only question seems to be, shall men differ under apparent and pretended unity, or in open and honorable dissent. Religious freedom was the boon which our fathers sought in coming to this land. In all consistency, then, let it prevail among us their descendants, and let us pre- tend to no unity which is not hearty and free * In 1659 Gov. Johu Webster, Elder William Goodwin, and about thirty others removed to Hadley ; and the agreement by which they mutually bound themselves so to do, now stands on the records of that town. 36 CONGREGATIONALISTS IN THEIR RELATION TO OTHER RELIGIOUS SECTS, CHARACTERIZED BY ERROR. FANATICISM. OR DISORDER BY KEY. ABEL MC EWEN, D. D., NEW LONDON. The Congregational ministry and churches of Connecticut have, from abroad, been reproached for not having any gen- eral confession of faith. The General Association has no confession of faith. Neither has any District Association, nor any Consociation of churches in the state, set forth any such formulary. Each particular church makes, or adopts, its own confession of faith. This has been deemed requisite to the religious freedom of individual Christians. Though the sev- eral churches have been indulged in this liberty, their confes- sions have, for substance, been so harmonious, that no embar- rassment, during more than two centuries, has been experienced in transferring ordinary members, or pastors, from one church to another. By ecclesiastical bodies which use general confessions of faith, Congregationalists have been admonished that they expose their churches, by the absence of a general creed, toapostacies from their faith and order into heretical sects. To this the pertinent reply is : 1. That no Congregational church in Connecticut has be- come UNITARIAN. Our state borders upon a state, some of whose churches have made this departure from the religion of the Pilgrims. Strenuous efforts, have, in a few instances, been made to seduce churches in Connecticut from their Trinitarianism. But that class of the population, somewhat elevated by taste and educa- tion, which in Massachusetts became Unitarians, have, in our commonwealth, chosen to be Episcopalians, so that the ma- terial has here been wanting for proselytes to their faith. Toward the close of the eighteenth century, the Rev. Stan- ley Griswold became the pastor of the church in New Milford. Unitarians. 275 Soon after his ordination he manifested religious sentiments di- verse from those of his orthodox brethren. He labored to break the distinction between the church and the world, invi- ting all the congregation to the communion table. To this the church did not respond ; nor is it known that any individ- ual member became a Unitarian. Yet this church so far sym- pathized with its pastor, when he received the censure of the surrounding pastors and churches, that the Consociation of Litchfield South were constrained to exclude it from their fel- lowship. Soon, however, Mr. Griswold was dismissed, and immediately the church employed orthodox candidates, and, at length, settled Mr. Elliot, under whom and succeeding pastors of like soundness in the faith, this church returned to rejoice and to be welcomed in hearty fellowship with the other church- es of the state. Contemporary with Mr. Griswold, the Rev. Whitfield Cowles, pastor of a church in Granby, became a Unitarian, or something like one. He seems to have had no success in alienating his church and people from their established creed and practice ; and his ministerial habits were such that he soon vanished from public observation. A little subsequent to these events, the Rev. John Sherman was settled as an orthodox pastor of the South Church in Mansfield. He soon swerved from what the people of his charge and the surrounding clergy and churches took him to be. After a violent struggle, the church and society on one side and he on the other, called a mutual council, part orthodox and part Unitarian. After a session of heat and strife he was dismissed from his charge. The church having obtained re- lief has since progressed in its original integrity, accommodated with pastors faithful to their trust. A sequel to the council at Mansfield is worthy of note. The Rev. Henry Channing, pastor of a church in New London, was the moderator of that council. He had been settled as an ortho- dox minister ; but after two years, had become covertly a Uni- tarian, and remained such for seventeen years. Though in the chair, he so displayed himself as the advocate of Mr. Sherman, that the Association of New London County immediately passed and placed on record resolutions that they would not 276 Unitarians. exchange pulpits with a man who denied the doctrine of the Trinity, of the divinity of Christ, or of the personality of the Holy Spirit. As a test to try his own church and people, Mr. Channing proposed to them to increase his salary, or to unite with him in calling a council for his dismission. They unan- imously complied with the last item of his request, and he be- came a wandering apostle of the theology to which he gave himself a martyr. While these events were passing, the Rev. Abiel Abbot was settled as pastor of the church in South Coventry. He was from Massachusetts. His ministry had not progressed far before he developed his Unitarian sentiments. For redress, or relief, the church called in the Consociation. He denied its jurisdiction ; nevertheless the Consociation dismissed him. He convoked an ex-parte council, which declared the result of the Consocia- tion null, and that Mr. Abbot was still in his pastoral office. The decision of the Consociation, however, was respected, arid Mr. Abbott withdrew. In the old age of Dr. Whitney, of Brooklyn, Mr. Luther Wilson, a young clergyman, was brought in to aid the aged pastor in his services. Whatever might have been expected of Mr. Wilson, he was soon known as a preacher of Unitarian doctrines. The old tenant of the pulpit was aroused to a more distinctive exhibition of Calvinistic docrines than for years he had been accustomed to make. To him the church mainly adhered. The young man, however, attracted to him- self a party who, acting as a majority, voted their aged pastor and his church out of the parochial house for worship, and subjected them to the expense of erecting a new building. This they manfully encountered, and, under a succession of able and faithful pastors, they have remained, and they still re- main, the strong church of Brooklyn. Mr. Wilson, af- ter a few years of isolated ministration and diminished influ- ence, winning nothing from surrounding churches or societies, left for distant fields of enterprise. He left behind him a people obscurely known as prolonging an intermittent ministration of a changeful gospel. Early in the present century a Mr. Leonard became the pastor of the church in Canterbury. He had studied theology Universalists. 277 with a clergyman of Connecticut, who taught the common faith of our churches. Mr. Leonard, however, so preached that he was soon regarded as a Unitarian, and he was, after a short time, dismissed from his charge. Trinitarian pastors have suc- ceeded him, and no characteristic effects of his ministry in Canterbury have been reported. These are the prominent instances perhaps all the instances worthy of note in which strenuous efforts have been made to seduce our churches from their faith in their Divine Saviour. They have all proved abortive, notwithstanding the churches have not been put under the shelter of a general confession of faith. Besides these attempts to win some of our churches to Uui- tarianism, enterprises have been undertaken to establish a few original institutions of this exotic religion. In Hartford, Nor- wich, and in a few others of our populous towns, congregations have been gathered. The beginning of these ministrations have been proclaimed with the sound of a trumpet before them ; yet, their progress has been feeble, their attainments have been unsuccessful, and their end has, in most instances, been witnessed. The experiment, for more than half a century, shows that the population of our state, influenced directly or indirectly by our Congregational ministry and churches, is not a soil in which Unitarianism easily takes root. 2. Nor is it more congenial to the doctrine of Universal Sal- vation. People professing this are an omnipresent sect. Though they dwell in the presence of all their brethren, their institutions throughout Christendom are of a fluctuating charac- ter. In no part of the world have they been, it is conceived, more unstable than in Connecticut. The boon which their theory proposes may be had without institutions, without ministrations, and even without faith during the present life. Why should men tax themselves for what all may have, and all will have, whether they will or not, without money and without price ? No one doctrine in the whole catalogue of errors has been more generally or constantly denounced, ex- posed and refuted by the Congregational ministers and churches of Connecticut than that of Universal Salvation. Still, so con- 278 Universalisls, venient and welcome a hiding place does it present from the call to immediate repentance and faith, backed by the doctrine of an endless reprobation, which may, any moment, become irretrievable, that individuals will often be found loosely con- nected with orthodox congregations, or living in their neigh- borhood, who try to believe, or profess to believe, that none of the human race will be subjected to endless punishment. Such individuals, by experiment, find that it is no more prac- ticable to shelter themselves from the appeals of the Gospel, honestly expounded, under the doctrine of universal salvation, than by an open profession of infidelity. Occasionally, in the past, here and there in a parish, attempts, with short lived success, have been made to gather a congre- gation of Uni versa! ists for public worship. A rich individual, or a combination of a few such, has had the temerity to build a church. The outlay, with rare exceptions, has proved an entire failure. The stock in it has been found not to pay. The zeal for an antagonistic Gospel has been quenched by the subsequent and prospective experience of a prolonged ministra- tion ; the house, with debt hanging over it, has gone into the hands of some other denomination, or has been converted to some secular use. To prevent such a catastrophe, resort has sometimes been had to a metropolitan policy. A church has been built in a populous town, and little streamlets of a liberal Christianity, so called, have been caused to run into it from many surrounding towns. By this device an institution, feebly sustained by the population of the place where it is, has kept itself in public observation and sustained public worship for some length of time. Murray, in his day, visited Connecticut not unfrequently, and tarried and labored in much hope and with some effect. If he gathered any church or congregation, it did not survive him in any distinct and permanent existence. Winchester died at Hartford. On his death bed he sought counsel from the dis- tinguished pastor of the North Church in that city. Dr. Strong testified that he manifested amiable affections, though lament- ably deluded concerning one point of doctrine. No Congregational church in the state has ever apostatized to Universalism. Some few churches have at times suffered Universalists. 279 from the infection of its doctrines, but no one has ever been extinguished. Very few of the pastors of our churches have been suspected of being even covertly tinctured with this heresy. Dr. Joseph Huntington, pastor of the church in South Coventry, who died more than half a century ago, preserved a reputation for orthodoxy until the close of his life. But he left a posthu- mous manuscript, in which he advocated the restoration of all men to holiness and salvation. His family divulged the fact, and submitted the disposal of the writing to the discretion of a company of ministers, by whose advice it was published, and soon received its quietus from a refutation by Dr. Strong, of Hartford, entitled " Benevolence and Misery." The theory of this sect, if theory it can be said to have, has undergone a very considerable change within twenty or thirty years past. During the early stages of the appearance of Universalists among us, they were ambitious to preach Calvin- istic doctrines, until they came to the final point of the repro- bation of a part of mankind. Orthodoxy was their grand proselyting argument. The reply of Congregationalists was, that the nearer a scheme of theology came to the truth, the more dangerous it was, if, in the end, it ignored or denied the great sanction of the divine law and Gospel. In late years Uni- versalists seem to have relied very little on the atonement, or on the efficacy of any grace peculiar to the Gospel ; but, in com- mon with infidels, they counsel men to confide in the uncove- nanted gentleness and mercy of God. He is too good to inflict lasting evil upon his creatures. Formerly, Universalists presented themselves in two divis- ions : Redemptionists, who ridiculed the fear of any punish- ment after death, and Restorationists, who inculcated the ex- pectation of future punishment, which would be remedial, and would be successful in reclaiming all men to holiness and happiness. The great mass of the population of this state have, at all times, been preserved from confidence in either of these snares. Their distrust was well expressed by the cele- brated Mr. Pierpont Edwards, who said to Mr. Dodd. of Hart- ford, that neither the doctrine of no punishment after death, nor that of a limited punishment was salutary for man while in this life ; " for," said he, " we are such rascals, that while the 280 Separates. Gospel, in its true import, is preached, we can hardly live to- gether ; but, were the doctrine of universal salvation generally credited, earth would be turned into a hell before the time." 3. About ninety years ago a secession from the Congrega- tional churches actually occurred of people who formed them- selves into churches of a distinct denomination called Sepa- rates. After Whitfield had passed through the country, and great effects had been produced by divine grace attending his minis- trations, other ministers, especially one from Long Island, un- dertook to be his followers. They had his zeal, but not all of them his discretion. Some of the Congregational churches welcomed, and some of them discouraged and even withstood these itinerants. They were not sent, but they ran. They, perhaps without mistake, regarded some of the pastors who de- barred them from their pulpits as cold and unenterprising in the work of the ministry. Some of the members of our churches and congregations, disregarding the counsels of their ministers, were determined to hear and follow these new preachers. As a consequence, divisions occurred, separate con- gregations for worship were instituted ; some of these assumed permanence, and in some few of them churches were formally established. The churches, from which large secessions were made, were enfeebled ; some of them dwindled for a long time, but none of them became extinct ; all of them, by our domes- tic enterprise, have been restored to prosperity and strength. The new churches, called Separates, or, as they preferred. Strict Congregationalists, were not a new sect in the main elements of evangelical doctrine. They were New Lights in common with many of the old churches and ministers. But they justified their separation from the churches from which they withdrew on other grounds. They objected to the ordination of ministers by councils, or, as the Gospel has it, " by the laying on of the hands of the Presbytery." Each of their churches ordained its own pastor. They objected to the support of the ministry by taxes authorized and regulated by civil law, and adopted what we have initiated, the voluntary policy, thus making an advance, which we concede to them, in religious liberty. They abhorred the civil enactments which Separates. 28 1 authorized and regulated our associations and consociations, which enactments have, long since, become obsolete, and have left these institutions to rest, as they should, on the voluntary principle. But two Congregational churches, as churches, in the state became Separates that of Torrington and one in the south of Middletown. These reverted, one soon and the other after no long time, to their original connection with Congregation- alists. The churches which were instituted as the result of sep- aration, continued for one generation, some of them for two : they then found it impossible to obtain ministers, their senti- ment concerning ordination was corrected, the obnoxious civil enactments passed away, and they said that the reasons for their separation had ceased to exist, so they were merged again into Congregationalism, and, as a sect, are no longer known. They went out from us, but they were of us : their return was natural, pleasant to us, and honorable both to their candor and to our common religion. 4. Millerites. a sect of Second Adventists, have, within a few years, flashed upon Connecticut, as they have upon many parts of the country, and in many places have gained more adhe- rents than they have in this state. They hold, in common with Christians at large, the doctrine of the second coming to this earth of the Lord Jesus Christ. The distinctive feature of the sect is, that they know and foretel the precise time of " the coming," fix the day, and when the event nullifies their pre- diction, they appoint the day again and again. They gain very few, if any, proselytes from our Congregational churches, and few from people instructed in our Sabbath schools or con- gregations. Individuals constitutionally fanatical, and without mental strength or culture to detect or resist imposition, have given in their zealous adhesion to the faith that the day of the Lord is at the door, and that it is as clearly revealed and pre- cisely known as any day of any future month. To them it has availed nothing that Christ said, " But of that day and that hour knoweth no man : no, not the angels which are in heaven ; neither the Son, but the Father." These people have had the calamity, and mortification of having their religious expectations again and again disappointed; and, as the 37 282 Spiritualists. i coming of the judgment was to bring with it the end of the world, the real believers, those who were actually deluded, part- ed with their property, and brought themselves and their fam- ilies into want and distress. Less of this folly and suffer- ing has been experienced in this state than in many other parts of the country. Hardly any, perhaps none, of the mem- bers of our Congregational churches have become spectacles of this kind, and very rarely have any people who have sat under the preaching of our ministry become the victims of this delusion. 5. Spiritualism has ventured within our borders, as it has into other parts of this country and other lands. It is a matter of jugglery, rather than a religion. Still, as it pur- ports to bring intelligence from the world of the dead to peo- ple now on probation, it has the audacity to take precedence of the Bible as a basis of faith. The Bible commits the instruction of this world to the scriptures, and to living men, who expound and inculcate them, but ignores the teachings of dead men. Spiritualists fear not that their names will be taken from the Lamb's Book of Life, because they add to what is written in God's finished revelation. Their assemblies are brought together more commonly for amusement, curiosity, and the detection of imposition, than to express veneration to God, or to engage in religious rites. Con- gregationalists find little occasion or motive to refute the pretence that intelligence is communicated by the dead to the living, for were the concesssion made to Spiritualists that through a medium they get communications from the un- seen world, it is sufficient to ask what are these communi- cations ? No doctrines, no precepts of God, are brought to this world by what assumes to be a new revelation. Friv- olous, and often absurd sayings of dead men, some of whom, while living, were respected, and some of whom were not respected for their veracity, are impudently reported. Were the sum total of all that has been paraded as communica- tions from the dead written in a book, that book would not contain anything which would improve the morals of this world, or increase the knowledge or consolation of men now Rogerines. 283 living, and soon to die. So confident are people instructed in our congregations and schools, that the apostles of spiritualism seek money, a sickly admiration, a renown tottering though it be on imminent exposure, and not the salva- vation of their disciples, that this new version of fanaticism is regarded as too impotent to make any inroad upon our religious denomination. We have, in this country, the fulness of religious freedom. We have been abundantly warned that without a general con- fession of faith our churches will be swallowed up by wild doctrines and disorder ; but, counselled as we are by the expe- rience of more than two centuries, we feel a strong assurance that these churches, organized as they are. connected and uni- ted as they are, will still rest upon Christ as their foundation, rejoicing in their integrity and peace. ERRATTII. Page 280, line 37, for "initiated" read "imitated." [There have been also two small sects of religionists of the same class with the above who ought not to be passed by wholly unnoticed in this place, especially as they belonged to Connecticut, and were mostly, if not wholly, confined to our borders. A few words are demanded concerning them from this circumstance, rather than because of their numbers or im- portance. ROGERINES*. This sect took their name from John Rog- ers, their chief leader. They first appeared in New London County about 1720. They took it upon themselves, as fanatics frequently do, to utter special denunciations and anathemas against the regular ministry, however useful and godly. Rog- ers, it is said, once met Dr. Lord of Norwich Town, at the door of his meeting-house, and accosted him after his usual manner of vulgar abuse with these words, as he took off his hat, displaying a majestic wig : " Benjamin, Benjamin, dost thou think that they wear white wigs in heaven ? " Dr. Lord passed him and took no notice of the insult. The prin- cipal distinguishing tenet of this sect was, that worship per- formed on the first day of the week was a species of idolatry which they ought to oppose. They held it also to be their special * Trumbuirs Hist, of Conn., vol. II., pp. 88-<0. 284 Sundemanians. mission to destroy priestcraft. In carrying out their peculiar notions, they used a variety of measures to disturb those who were assembled for public worship on the Lord's day. They traveled about in small companies, and entered churches and other places of worship in a rude and boisterous manner, and sometimes engaged in different kinds of manual labor in order to break up and interrupt the religious services. Though claiming the right to dissent from the views of the ministry and churches among whom they had sprung up, they seemed to have no true idea of religious liberty and toleration, as was evident from their constant disturbance of the peaceful wor- ship of others. SANDEMANIANS. This sect originated in Scotland. They received the name of Glasites after John Glas ; but in England and in this country, they were called Sandemanians after Rob- ert Sandeman. They held as one of their distinguishing tenets, in the language of Mr. Sandeman, that " the essence of justify- ing faith is nothing more nor less than the bare belief of the bare truth." By this they meant nothing more than mere specu- lative or intellectual belief ; for, practically, they admitted all to their church privileges who avowed such faith, although in their lives they gave no evidence of vital piety. They also administered the Lord's Supper weekly ; had love feasts, in which all were required to partake, dining together at each other's houses in the interval of divine service ; they gave " the kiss of charity " in admitting new members and at other times ; they had a weekly collection before the Lord's Supper for their necessary expenses and for the poor. They made much of mutual exhortations ; abstinence from blood and things strangled ; washing each others' feet ; community of goods so far as the wants of the poor and of the church required ; the unlawfulness of laying up treasures upon earth, or setting them apart for any future uncertain use, all which things they un- derstood to be taught in the scriptures. They held to the plu- rality of elders in each church, and the need of the presence of at least two elders in all cases of discipline and at the Lord's Supper ; the want of learning or engagement in trade being no disqualification for the office. They were intolerant toward other Christians, and were not disposed to admit strangers to Sandemanians. 285 their worship. They declared that they took the Bible for their guide, discarding articles of faith and a paid ministry. They regarded the lot as sacred, and disapproved of all common forms of its use. In all their transactions, unanimity was re- garded as essential. Their worship was orderly and to some extent, perhaps, profitable ; but some of their principles led them into error and disorderly practices. Mr. Sandeman was invited to come to this country by some who had heard of his views ; and, after forming a few socie- ties, he died at Danbury in 1771. Three or four of the neigh- boring ministers were favorably impressed by his views and came under his influence. Much trouble was caused thereby in Danbury andNewtown. A majority of the church in Danbury became Sandemanian, and that in Newtown became so weaken- ed as to be reorganized with nine members in 1799. In 1768, the Fairfield East Association, who had taken a decided stand against the innovation, stated publicly that as a body, they were tinctured with Sandemanianism. See the Historical Sketch of that body in this volume. The influence of the Sandemanian views has not spread, though they have not be- come extinct so rapidly as might have been expected. There is still a small community of them at Danbury. See Andrew Fuller's Works ; Historical Sketch Fairfield East Consoc., 1859 ; Sprague's Annals, 1. 297 ; Relig. Encyc.j Com. of Pub. SUMMARY OF DECISIONS OF THE COURTS OF CONNECTICUT IN ECCLESIASTICAL CASES.* If a society vote to hold their annual meetings upon a certain day in each succeeding year, a meeting held on the day so fixed, without further notice, is not legal, even after a practice of holding them thus for fifty years. 4 Day, 62 : East Granby, 1809. The formation of a second ecclesiastical society within the limits of a town, vested all the rights which the town in its ecclesiastical capacity before had in the remaining inhabitants of the town as a first society ; and a voluntary release from the first society to the second of a portion of the lands sequestered for the use of the ministry, and held by the town, vested a good title in the second society to the land released for such uses. 4 Day, 360; Suffield, 1810. The pastoral office with which a minister, duly called by an ecclesiastical society, and set apart to the work of the gospel ministry, as pastor of such society and of the church therein, thus became vested, was an office not determinable at the will of either party, but for the life of the incumbent. What acts or omissions of the incumbent create a forfeiture of the pastoral office, and thereby incapacitate him for the per- formance of pastoral duties, is a question not within the pro- vince of a court of law to determine it being exclusively within the cognizance of an ecclesiastical tribunal. The offering and attempt of a minister to preach, who was prevented by the society by a vote, and by a commitee shutting *It was expected that a paper would have been prepared " on the rights and rela- tions of pastors, churches and societies," to which this abstract of the " Decisions of the Courts" was to have been appended. The pressure of other duties has rendered it impossible for the gentleman who had it in charge to furnish the paper in season for the present volume. This is much to be regretted, since ignorance or misunderstanding on the subject is a source of much evil. The article may bo given to our churches soon in another form. Decisions of the Courts. 287 him out of their meeting-house, was held equivalent to the actual performance of that pastoral duty. Whitney vs. Brook- lyn, 5 Conn., 405, 1824. An ecclesiastical society, established by local limits, before the adoption of the constitution of this state, is not by that constitution, and the subsequent laws relating to religious societies, divested of its local character. The statute of 1702, exempting from taxation all such lands, tenements, hereditaments and other estates as had been or should be given, for the maintenance of the ministry of the gospel, extends to money at interest given for that object. The government has contracted that all such property shall be for- ever exempt from taxation, so long as it is applied to such uses ; and has no constitutional right or power to rescind or impair such contract. It was held, therefore, that a tax laid by the town of Woodbridge on such funds in the society of Bethany, then in that town, was illegal. It seems that the private property of the members of an ecclesiastical society, duly organized, may be taken on a legal warrant against the society. Atwater vs. Woodbridge, 6 Conn. 223 ; 1826. Where funds were subscribed to be appropriated to the support of a minister, to be approved by the association, within whose limits the subscribers lived and he was ordained by the consociation, within the same limits (the ministers present and concurring being a majority of the members of the associa- tion] and was ever afterward recognized by the association as a member, it was held, that this condition of the subscrip- tion was complied with. Somers vs. Miner, 9 Conn., 458 ; Woodbury, 1833. The committee of an ecclesiastical society, appointed under the statute " for the year ensuing," continue to hold their offices after the expiration of the year, until suspended by the appointment of another committee. To constitute a legal meeting of an ecclesiastical society, having a committee, it must be warned by that committee. The power given by statute to an ecclesiastical society, to 288 Decisions of the Courts. prescribe the mode of warning its meetings, does not enable it to dispense with a warning by its committee. Where the clerk of the society, there being a committee, affixed the names of the committee to a warning, and posted it upon the public sign post, without either the previous authority or subsequent ratification of the committee, it was held that such warning was ineffectual. Bethany Society vs. Sperry, 10 Conn. 200 ; 1834. The members of an ecclesiastical society, without local limits formed by voluntary association, pursuant to the 13th section of the statute, relating to religious societies, are not individually liable for the debts of such society. Jewett vs. Thames Bank, 16 Conn. 511; Norwich Falls Soc., 1844. The name of a voluntary ecclesiastical corporation, formed under the laws of this state, without a special legislative act of incorporation, is arbitrary, and a change or alteration in its name does not affect its identity. Trinity Church, Portland, vs. Hall, 22 Conn., 125 ; 1852. Since the adoption of our present state constitution, how- ever it may have been before, it is not competent to the legislature to divide an ancient, local or territorial ecclesiastical society, into two or more such societies, or divide the fund owned by such ancient society, for the support of the ministry, and to assign a part of such fund to a new society, formed out of the ancient one. 23 Connecticut, 255 ; Port- land. 1854. HALF CENTURY MINISTERS. The following list, collected from the church reports chiefly, compared with Dr. Sprague's Annals, and Dr. Allen's Biogra- phical Dictionary, is intended to give the names of all minis- ters who were born in Connecticut, or here received their early education and license to preach the gospel, who attained to the ministerial age of fifty years. The list contains the names of two hundred and fifteen ministers, of whom twenty-two were supposed to be living July 1st, 1860, and only forty-one have not ministered to our churches. Of this latter class there are probably others who have been in the ministry fifty years, but the fact has not been ascertained. Of nine the age is put down as 49, but probably by reckoning from the date of their license, as Dr. Sprague does, the most of these attained the full period of 50 years. Many more were in the ministry nearly fifty years. The average of the whole is about fifty-five years. Five in italics, not counted above, did not continue in the Congregational ministry, though once pastors. Abiel Abbott, D. n., . . . Coventry ; New Hampshire, 64 *Caleb Alexandei 1 , . . . Lie. New London, . . . Mass.; New York, 50 Timothy Allen, . . . West Haven ; Ashford ; Massachusetts, 68 Samuel Andrew, . . . Milford, 53 Samuel Allis, . . . Somers, 69 Thomas Anclros, . . . n. Plainfield, . . . Lie. New London, . . . Berkley, Massachusetts, 58 Elisha Atkins, . . . East Putnam, (formerly North Killingly), 55 Jeremiah Atwater, D. D., ... Pres. Middlebury Col., . . . Northford ; New Hayen, 60 David Austin, . . . Bozrah, 51 fJohn Bacon, . . . n. Canterbury, . . . Boston ; Stockbridge, 50 Simon Backus, . . . Massachusetts ; North Madison, 66 | Joseph Badger, . . . Lie. New Haven, . . . Plymouth ; Massa- chusetts ; Ohio, 60 *Sprague's An. 3, 405. Mendon Assoc. 128 fSpr. An. 1, 686, Allen, J Spr. An. 3, 478. 38 290 Half Century Ministers. Jonathan Bartlett, . . . Redding, 62 Nathaniel Bartlett, . . . Redding, 57 Shubael Bartlett, . . . East Windsor, 51 Archibald Bassett, . . . Winchester ; Hew York, 59 John Beach, . . . Newtown, . . . became an Episcopalian, 57 Lyman Beecher, D. D., . . . Litchfield ; Ohio, living, 60 George Beckwith, . . . Lyme; Hamburgh, 55 Joshua Belden, . . . Newington, 66 Joseph Bellamy, D. D., . . . Bethlem, 50 Noah Benedict, . . . Woodbury, 53 Nathan Birdseye, . . . West Haven ; retired and lived in Strat- ford, 60 years, 76 John Bishop, . . . Stamford, 50 Joel Bordell, . . . Kent, 53 Joab Brace, D. D., . . . Newington ; Pittsfield, Mass., living, 54 Israel Brainerd, . . . Guilford ; Verona, New York, 54 Diodate Brock way, . . . Ellington, 50 Gershom Bulkley, . . . New London ; Wethersfield, 52 Gershom Bulkley, . . . Cromwell, 54 *Samuel Buel, D. D., . . . n. Coventry, .... Lie. New Haven, . . . Long Island, 57 Platt Buffett, . . . Stanwich. 54 Eden Burroughs, D. D., . . . S. Ch. Killingly ; New Hampshire, 53 fAsa Burton, D. D., . . . n. Stonington ; . . . Vermont, 59 Thomas Canfield, . . . Roxbury, 51 Judah Champion, . . . Litchfield, 57 Calvin Chapin, D. D., . . . Rocky Hill, 60 JJedediah Chapman, . . . n. East Haddam , . . . Orange, New Jersey, 49 Amos Chase, . . . Morris, (formerly South Farms), 62 Ebenezer . Chaplin, . . . n. Chaplin , . . . Massachusetts. 58 Nathaniel Chauncey, . . . Durham, 50 Aaron Church, . . . Hartland, 50 Noah Coe, . . . New York ; Greenwich ; New Haven, living, 50 James Cogswell, D. D., . . . Canterbury ; Scotland, 63 Daniel Collins, . . . n. Guilford, . . . Lanesboro, Mass., 58 Nathaniel Collins, . . . Enfield, 59 Timothy Collins, . . . Litchfield, 53 George Colton, . . . Bolton, 49 Andrew Croswell, . . . Ledyard ; Boston, 49 Jeremiah Curtiss, . . . Southington, 67 02, Allen. fSpr. An. 2, 140. JSpr. An. 8, 95. Mend. Assoc. 168. Half Century Ministers. 291 James Dana, . . . Wallingford ; New Haven, 54 *IIenry Davis, D. D., . . . Lie. Tol. . . . President Middlebury and Hamilton Coll., . . . Middletown, 54 Jeremiah Day, D. D., . . . Lie. 1800, . . . President Yale Col- lege, . . . New Haven, living, 60 {Jonathan Dickinson, D. D., . . . Lie. Fairfield, . . . President Nassau Hall, 57 Moses Dickinson, . . . Nor walk, 59 Stephen Dodd, . . . Naugatuck ; East Haven, 50 Gordon Dorrance, . . . n. Sterling, . . . Mass. ; N. Y., 50 Daniel Dow, D. D., . . . Thompson, 54 Timothy Edwards, . . . South Windsor, ,62 Nathaniel Eells, . . . Stonington, 57 Jared Elliott, . . . Clinton, 54 John Ellis, . . . Franklin ; Rehoboth, Mass., 52 Ezra Stiles Ely, D. D., . . . Westchester ; Philadelphia, living, 54 Richard Ely, . . . North Madison ; Centerbrook, 56 JNathanel Emmons, D.D., . . . n. East Haddam, . . . Lie. Hart- ford South, . . . Mass., 71 Daniel Farrand, . . . Canaan, 51 David D. Field, D. D., . . . Haddam ; Stockbridge, living, 55 Joseph Fish, . . . North Stonington, 50 John Fisk, . . . East Putnam, 58 James Fitch, . . . Saybrook ; Norwich, 56 Justus Forward, . . . n Suffield , . . . Belchertown, Mass. 59 Ebenezer Frothingham, . . . Middletown, 51 Ebenezer Gay, D. D., . . . Suffield, 53 Nathaniel Gaylord, . . . West Hartland, 59 Maltby Gelston, . . . Sherman, 59 Alexander Gillett, . . . Wolcott ; Torringford, 53 Timothy P. Gillett, . . . Branford, living, 52 Samuel Goodrich, . . . Ridgefield ; Berlin, 50 John Graham, . . . Stafford ; Southbridge, 51 John Graham, . . . West Suffield, 50 Sylvanus Haight, . . . Wilton ; South Norwalk, living, 60 ||Enoch Hale, . . . n. Coventry, . . . Mass., 58 Samuel Hall, . . . Cheshire, 52 "Walter Harris, D. D., . . . n. Columbia, . . . Dunbarton, N. H., 54 f fRoger Harrison, . . . n. Branford , . . . Mass., 55 Rufus Hawley, . . , Avon, 57 *Spr. An. 4, 224. fSpr. An. 3, 14. JSpr. An. 1, 693. Spr. An. 2, 297. |Spr. An. 2, 572. **Spr. An. 2, 277. Mendon Assoc. 231. ttSpr. An. 2, 531. 292 Half Century Ministers. Lemuel Haynes, . . . (col'd) . . . Torrington ; Vermont, 54 Jacob Hemmingway, . . . East Haven, 50 John Higginson, . . . Guilford ; Mass., 72 *Abiel Holmes, D. D., . . . n. Woodstock ; . . . Mass., 53 Samuel Hopkins, D. D., . . . North Stamford ; Rhode Island, 53 Frederic "Win. Hotchkiss, . . . Old Say brook, 61 Heman Humphrey, D. D., . . . Fail-field, . . . Prs. Amh. Col., living, 53 (Daniel Humphreys, . . . Derby, 55 Aaron Hutchinson, . . . n. Hebron, . . . Ms. ; Vermont, 50 Elisha Hutchinson, . . . West-ford ; Vermont, 55 Eli Hyde, . . . Salem ; New York ; Vermont, 50 JWilliam Jackson, D. D., . . . n. Cornwall ; . . . Vermont, 50 Evan Johns, . . . Berlin ; New York, 50 fiamuel Johnson, . . . West Haven ; . . . became an Episco- palian, 52 Eliphalet Jones, . . . n. Fairfield, . . . Huntington ; Long Island, 55 Isaac Jones, . . . Bethany, . . . became an Episcopalian, 53 Jonathan Judd, . . . n. Waterbury ; . . . Mass., 60 Ebenezer Kellogg, . . . Vernon, 55 Aaron Kinne, . . . Groton; Mass. 54 Daniel Kirkland, . . . Lisbon ; Groton, 50 Mark Leavenworth, . . . Waterbury, 57 ||Joseph Lathrop, D. D., . . . n. Norwich, . . . Mass., 64 Andrew Lee, D. D., . . . Hanover, in Lisbon, 64 Chauncey Lee, D. D., . . . Colebrook ; Marlboro, 53 Amzi Lewis, . . . North Stamford ; New York, 49 Isaac Lewis, D. D., . . . Wilton ; Greenwich, 72 Isaac Lewis, . . . N. Y. ; Greenwich ; R. I., 56 Ephraim Little, . . . Colchester, 55 Benjamin Lord, D. D., . . . Norwich Town, 67 Eliphalet Lyman, . . . Woodstock, 57 ** Joseph Lyman, D. D., . . . n. Lebanon, . . . Massachusetts, 57 Abel McEwen, D. D., . . . New London, . . . living, 54 David McClure, D. D., . . . South Windsor, 50 Allen McLean, . . . Simsbury, living, 51 Frederick Marsh, . . . Winchester Center, living, 51 John Marsh, D. D.,. . . Wethersfield, 56 Jonathan Marsh, . . . New Hartford, 55 Moses Mather, D. D., . . . Darien, 62 *8pr. An. 2, 240. fSpr. 1, 452. Mendon Assoc. 96. JSpr. 1,335. JSpr. An. 1, 528. Allen. **Spr. An. 2, 10 An. 8, 33<>. Spr. An. Half Century Ministers. 293 -Mark Mead, . . . Middlebury ; Greenwich, living, 51 Samuel Merwin, . . . New Haven, 51 Jonathan Miller, . . . Burlington, 49 Ebenezer Mills, . . . East Granby ; Massachusetts, 52 Jedediah Mills, . . . Huntington, 57 Samuel J. Mills, . . . Torringford, 65 Thomas Miner, . . . Westfield, (Middletown,) 53 Samuel Moseley, . . . Hampton, 57 Levi Nelson, . . . Lisbon, 51 Abel Newel, . . . Goshen, 58 *Asahel S. Norton, D. D., . . . n, Farmington ; . . . Clinton, New York, 61 Eliphalet Nott, n. i>., . . . n. Saybrook, . . . (Lie. N. L.) . . . President Union College, living, 63 Samuel Nott, D. D., . . . Franklin, 70 James Noyes, . . . Stonington, 54 James Noyes, . . . Wallingford, 59 John Noyes, . . . Weston, 60 Matthew Noyes,.'. . Northford, 50 Moses Noyes, . . . Old Lyme, 63 David Palmer, . . . n. Scotland, . . . Townsend ; Mass., 50 John Palmer, (Sep.) . . . Brunswick, (Scotland,) , 58 Paul Parks, (Sep.) . . . Preston, 50 Elijah Parsons, . . . East Haddam, 55 f William Patten, Jr., D. D., . . . n Hartford, . . . Rhode Island, 53 Nathan Perkins, n. D., . . . West Hartford, 66 JJolm Pierson, . . . n. Clinton, . . . New Jersey, 57 Bealeel Pinneo, . . .Milford, 53 Timothy Pitkin, . . . Farmington, 60 Benjamin Pomeroy, D. D. ... Hebron, 50 David Porter, D. D., . . . n. Hebron ; . . . Catskill, New York, 65 Noah Porter, D. D., . . . Farmington, living, 54 Thomas Potwine, . . . East Windsor, 49 Aaron Putnam, . . . Pomfret, 57 || James Richards. D. D., . . .n. New Canaan, . . . (Lie. F. W.) New York, Prof. Aub. Theol. Sem. 50 John Richards, . . . North Guilford ; Vermont, 63 Hezekiah Ripley, D. D., . . .Green's Farms, 65 Ammi R. Robbins, . . . Norfolk, 52 Philemon Robbins, . . . Brauford, 50 *Spr. An. 2, 832. fSpr. Au. 1, 592. Allen. JSpr. An. 3, 16. Spr. An. 3, 496. jSpr. An. 4, 99. 294 Half Century Ministers. Thomas Robbins, D. D., . . . South Windsor ; Mass. ; Hartford, 49 *John Robinson, . . . n Lebanon, . . . Westboro, Massachusetts, 52 Ralph Robinson, . . . n. Scotland, . . . Pulaski ; New Haven ; New York, living, 5 1 William Robinson, . . . Southington, 49 John Rodgers, D. D., . . . Danbury ; Del. ; New York, 64 f William F. Rowland, . . . n. Plainfield, . . . Exeter, New Hampshire, 53 John Sawyer, D. D., . . . n. Hebron, . . . Maine, 72 Erastus Scranton, . . . Orange ; Burlington, living, 55 Samuel Shepard, . . . n. Portland ; . . . Massachusetts, 52 Ichabod L. Skinner, . . . North Coventry, became a lawyer, 58 John Smalley, D. D., . . . New Britain, 62 Cotton Mather Smith, . . . Sharon, 51 Daniel Smith, . . . Stamford, 53 David Smith, D. D., . . . Durham, living, 60 Zephaniah H. Smith, . . . Newtown, became a lawyer, 50 John Southmayd, . . . Waterbury, 55 James Sprout, D. D., . . . Guilford 4th ; Philadelphia, 50 Peter Starr, . . . Warren, 57 Stephen W. Stebbins, . . . Stratford ; West Haven, 57 JJohn H. Stevens, . . . n. Canterbury, . . . Mass., 6 Anthony Stoddard, . . . Woodbury, 58 Timothy Stone, . . . Cornwall, 50 Richard S. Storrs, D. D., . . . n. West Haven, . . . Massachu- setts, living, 50 Samuel Stow, . . . Middletown, 51 Nicholas Street, . . . Massachusetts; North Haven, 51 Nicholas Street, . . . East Haven, 51 Joseph Strong, . . . Granby ; Massachusetts, 51 Joseph Strong, D. D., ... Norwich Town, 56 Nathan Strong, . . . North Coventry, 5o Joseph Sumner, . . . n. Pomfret, . . . Shrewsbury, Mass. 62 Zephaniah Swift, . . . Roxbury ; Derby, 53 Nathaniel Taylor, . . . New Milford, 52 Jonathan Todd, . . . Madison, 58 Samuel Todd, . . . Plymouth ; Massachusetts, 50 Salmon Treat, . . . Preston, 64 Benjamin Trumbull, D. D., . . . North Haven, 60 Bennet Tyler, D. D., . . . South Britain ; Portland, Me.; Presi- dent East Windsor Seminaiy, 50 *8pr. An. 1, 697. tSpr. An. 1, 722. JSpr. An. 1. 598. Half Century Ministers. 295 Alvan Underwood, . . . West Woodstock, 57 Joseph Vaill, . . . Hadlyme, 58 Daniel Waldo, . . . West Suffield ; New York, living, 68 Simon Waterman, . . . Wallingford, 2d, 52 *Ezra Weld, . . . n. Pomfret ; . . . Massachusetts, 50 Ludovicus Weld, . . . Hampton, 54 fStephen West, D. D., . . . n. Tolland ; . -. . Stockbridge, Mass. 60 Nathaniel Whitaker, . . . Norwich, 2d, 60 Stephen White, . . . Windham, 53 Josiah Whitney, D. D Brooklyn, 57 Jabez Wight, . . . Norwich, (Preston, Long Society,) 56 John Willard, D. D., . . . Stafford, 50 Eliphalet Williams, D. D., . . . East Hartford, 55 Joshua Williams, . . . Harwinton, 51 Nathan Williams, D. D., . . . Tolland, 69 Solomon Williams, . . . Lebanon, 54 Stephen Williams, . . . West Woodstock, 49 JThomas Williams, . . . n. Pomfret, . . . Lie. M., . . . Eastbury, Rhode Island, living, 57 Noah Williston, . . . West Haven, 51 Seth Williston, D. D., . . . n. Suffield, . . . Lie. T., . . . ord., H. N. ; . . . N. Y., . 57 Samuel Wood, n. D., . . . n. Mansfield, . . . New Hampshire, 57 John Woodbridge, D. D., . . . Bridgeport ; Hadley, Ms., living, 50 *Spr. An. 1, 354. fSpr. An. 1, 548. Allen. {Mention Assoc. 170. Spr. An. 4, 140. In this paper " n " signifies native of. EARLY THEOLOGICAL EDUCATION.* Before theological seminaries were established in this state, the professors of divinity in Yale College were in the habit of assisting in their studies such young men as were disposed to put themselves under their direction. But they were not the only instructors of candidates for the ministry. The custom was, to a great extent, for young men to fit for college with their pastors, and after graduation, to pursue their theological studies also under the same direction. In the case of those who .were somewhat advanced in years, the pastors frequently gave instruction in academic studies, as a substitute for a public education, and our Associations granted licenses to the candidates who took this short course, when their hearts were set on the work of the ministry, and their other qualifications were peculiarly marked and complete. There were several pastors, not only in this but also in other states, who became noted as theological teachers. Besides their natural qualifications for the work, the habit of instruction gave them facility arid skill in their duties ; and soon other pastors were, to a great extent, forsaken, and these came to have well known " schools of the prophets." These teachers were mostly of the New England or Edwardean stamp. They gave shape to the theology of the succeeding generations of ministers. There was an advantage in this method of instruc- tion, that the teacher learned all the peculiarities of his pupils ; and if any of them were warped in their views, a thorough sifting and drilling was sure to set them right, which is not always accomplished under the present method. The oppor- tunities for becoming practically acquainted with pastoral duties was also peculiarly favorable under the eye of such teachers. * In printing these " Historical Papers," of which this is the last, it has not been practicable to carry out any regular system of arrangement. This paper upon " Early Theological Education," should have had a place before that upon " The Theological Department of Yale College." Com. of Pub. Early Theological Education. 297 The term of study was usually short; systematic theology, with some practice in sermonizing; being the principal subjects attended to. It is to be feared that, according to the present system, while great advantage is now gained in auxiliary branches, it is often with the sacrifice of these essential things. Soon after the great awakening of 1740, Dr. Bellamy of Bethlem, whose pastorate was from 1737 to 1790, began to receive theological students, and was a pioneer in this depart- ment, and highly distinguished. Dr. Smalley, of New Britain, 1757 to 1820, Dr. Charles Backus, of Somers, 1773 to 1803. Dr. Levi Hart, of Griswold, 1761 to 1808, and Rev. Asahel Hooker in Goshen and Norwich, 1790 to 1813, were noted and much resorted to by theological students. Rev. Jedediah Mills of Huntington, 1724 to 1776, was the instructor of David Brainerd and some others ; Dr. Wheelock of Columbia, 1 735 to 1770, was an instructor of youth, a trainer of missionaries, and a teacher in theology ; Rev. William Robinson of South- ington, 1776 to 1825, received students ; several others also, whom our imperfect knowledge does not enable us to enumer- ate. Dr. Stephen West of Stockbridge, Mass., 1756 to 1819, Dr. Samuel Hopkins, of Newport, R. I., 1742 to 1803, and Dr. Nathaniel Emmons of Franklin, Mass., 1769 to 1840, all natives of Connecticut, were also distingushed teachers of theological students, and did much to mold the theology of New England. 39 HISTORICAL SKETCHES OF THE DISTRICT ASSOCIATIONS. FAIRFIELD EAST ASSOCIATION. The Association of Fairfield County, in a meeting at Stamford, Aug. ; 27th, 1734, resolved itself into two Associations " by a line running on the east side of Fairfield and Greenfield, and on the west side of Redding and Dan- bury." 1735, Nov. llth. The associated elders resolved to move their several churches to form a Consoaiation. The Consociation of Fairfield county met at Fairfield June 8th, 1736 and resolved itself into two Consociations, and fixed upon the same dividing line. 1738, the Association voted that no person having a call to settle over any church in the Consociation should accept the same until he had been examined and approved by the Association. 1739-40, Jan. 22d. Joseph Bellamy was recommended as a candidate for settlement at Bethlem. 1740. It was decided that a man cannot scripturally marry his deceased wife's sister, and the reasons were put on record. Circular fasts were agreed upon. These fasts were observed for twelve years in succession, though with some changes in the order of procedure. The usual course was to begin them in the fall, soon after the annual meet- ing of the Consociation, and hold them once a fortnight with each church until all the churches had been visited. They seem to have been greatly blessed at first, and in connection with the general awakening in and about 1740. They were afterwards appointed on account of the declension which followed that work of grace. 1740, October. The Consociation resolved to endeavor to secure the labors of Rev. George Whiten eld for this disirict. 1741, October. The Consociation refer to the revival and to the circular fasts as productive of a glorious revival of religion. 1742, July 29th. The Association licensed David Brainerd, and placed on record a vindication of themselves in so doing, while he was under the censure of Yale College. At the same meeting they gave important advice in respect to lay meet- ings, sanctioning them and showing how they should be conducted. 1763, May 29th. The Association met at Bethel and heard complaints of false doctrine Sandemanianism aginst Rev. Noah Wetmore, of Bethel, Fairfield East Association. Rev. Ebenezer "White, of Danbury, and Rev. James Taylor, of New Fairfield South now New Fairfield. Mr. Wetmore was cleared, but Mr. White and Mr. Taylor were held to trial before the Consociation and silenced. In 1768 the Association sent a delegate to a General Convention at Eliz- abethtown, which seems to have met yearly alternately in New Jersey, and in the western part of this State, as at Norwalk, Stamford and Greenfield, till broken up by the war. In 1774 the Association memorialized the General Association with refer- ence to devising some plan to provide the preached Gospel for the inhabit- ants who were scattered in the wilderness in various provinces. In 1778 it was voted to continue public lectures and special services on account of the war. And because of the low state of schools, and the in- competency, immorality and Toryism of some of the teachers, the Associa- tion resolved to apply to the General Association for some action suited to re- vive learning and religion. 1783, Oct. 28th. The members resolve to preach to the racant churches and stir them up to the work of getting pastors. 1805, May 28th. The Association of Fairfield West having inquired of this Association if it would not be best to admit lay delegates to the meet- ings of the District Associations as witnesses of their proceedings, and to show that they were not engaged in political intrigues, this Association re- plied in the negative, and gave their reasons. 1812, Oct. 7th. The Association accepted and approved the recommend- ation of the General Association not to introduce ardent spirits at meetings of this Association. 1814, May 31st. Measures were taken to form an Auxiliary Bible Society. 1821. Sabbath schools reported as generally established. 1821. A Foreign Mission Society was formed, auxiliary to the American Board. The years of general revivals in these churches were 1740-41, 1821, 1831, 1843 and 1858. That of 1831 was probably the most fruitful one which these churches have ever experienced. The spirit of this body commends it to all who go through with, its well- kept records. It has been zealous for purity of doctrine and the wholesome administration of discipline. Its measures have, as a general thing, been marked by sound wisdom. It has had the confidence of the churches, has been largely consulted by them in cases of difficulty, and has sympathized with them and aided them in their trials. It has been in favor of revivals and of an active piety from its organization until now. The associated pas- tors, with the exception of the White controversy, [Sandemanianisrn] have dwelt together in harmony and good fellowship, assisting each other in sick- ness or distress, advising each other in perplexity, and strengthening each other for the responsibilities of the gospel ministry. LICENCIATES. NAMES. WHEN LICENSED. NAMES. WHEN LICENSED. Ebenezer Dibble, Mar, 4, 1734 Ebenezer Mills, May 2, 1739 Robert Silliinan, May 2, 1739 David Judson, Oct. 7, 1740 300 Fairfield East Association. Samuel Buel, John Graham, Jr., Jacob Johnson, Samuel Hopkins, Jonathan Judd, Reuben Judd, David Brainerd, Nathan Strong. David S. Rowland, Nathaniel Taylor, Daniel Brinsmade, Ephraim Judson, Chauncey Graham, Jonathan Elmer, Gideon Hawley, Deliverance Smith, Hezekiah Gold, William Ramsey, Abraham Ketteltas, Joseph Peck, Elnathan Gregory, Noah Benedict, Hugh Williamson, Eden Burroughs, Caleb Barnum, Ebenezer Kellogg, Benjamin Dunning, John Chandler, Joseph MOBB White, Benjamin Wildman, James Johnson, Noadiah Warner, Oct. 7, 1741 George Gilmore, May 27, 1765 Nov. 12, 1741 Ichabod Lewis, Jr., Oct. 29, 1766 Apr. 29, 1742 Isaac Lewis, Feb. 24, 1768 Apr. 39, 1742 Blackleach Burritt, Feb. 24, 1768 Apr. 29, 1742 Samuel Mills, May 31, 1768 July 29, 1742 Peter Starr, June 6, 1769 July 29,1742 William Plum, May 27,1772 Nov. 10, 1742 Abraham Camp, Feb. 15, 1775 Aug. 12,1746 Joshua Perry, Oct. 30,1776 Oct. 7,1744 Ard Hoyt, Oct. . 8, 1805 Oct. 7, 1747 Nathaniel Kenneday, Oct. 14, 1807 Dec. 1, 1747 Hezekiah G. Ufford, Oct. 15, 1807 Jan 14, 1747 John Clark, May 29, 1810 May 4, 1743 Thomas F. Davies, May 29, 1816 May 23, 1750 Charles F. Butler, May 28, 1817 May 29, 1751 Charles A. Boardmau, Oct. 8, 1817 May 16, 1753 Peter Lockwood, Oct. 7, 1819 Nov. 25, 1755 Laurens P. Hickok, May 28, 1822 Aug. 23, 1756 Ebenezer Platt, May 28, 1822 May 29, 1758 Alanson Benedict, Apr. 24, 1824 May 29, 1758 John Smith, Apr. 24, 1824 Oct. 14, 1758 Orrin Hyde, Apr. 24, 1824 Mar. 20, 1759 Thomas T. Waterman, June 1, 1825 May 30 ,1759 Epenetus Platt Benedict, June 1, 1825 May 30, 1759 George Carringtou, 1825 May 28, 1760 Ransom Hawley, May 28, 1828 May 28, 1760 Platt Tyler Holley, June 1, 1831 Apr. 16, 1761 WUliam F. Dibble, Oct. 13, 1841 Oct. 28, 1761 Nathaniel Augustus Hewit, Oct. 12, 1842 Oct. 28, 1761 Samuel T. Seelye, Oct. 15,1845 May 26, 1762 Charles S. Shelton, Mar. 28,1848 Oct. 31, 1764 FAIRFIELD WEST ASSOCIATION. The Saybrook platform was adopted by the ministers and churches of Fairfield County, March 17th, 1709, at which time the County Association was probably first organized. Fairfield County Association was divided into two bodies in 1734. The records of this Association were burned in the house of Rev. Andrew Eliot, of Fairfield, July 8th, 1779, when the British, commanded by Gen. Tryon, entered and destroyed that town. From that date to the present the records are complete. 1787, May 29th. " A method for celebrating public worship " was recom- mended. This is substantially the same with that now used. 1788, May 27th. Mr. Ripley and Dr. Dwight "present a plan for promo- ting a general union among the Presbyterians throughout the United States," which it was ordered should be presented to General Association at their next annual meeting. 1788, Oct. 14th. Six Sabbaths of supply were voted to the destitute con- gregations in Vermont, as recommended by General Association. 1789, May 26th. The Association instructed its delegates to General As- sociation to "move that a minister be appointed by said Association yearly to preach in the first church in Hartford, on the afternoon of the general election day, a sermon in support of the divine authority of the holy scrip- tures ;" also, in 1791, that "a preacher be appointed in the same way for the same object at New Haven, the day before commencement." 1790, May 25th. The delegates to General Association were directed to move that the plan of union between Presbyterians and Congregationalists in this country, proposed by this Association in 1788, be again considered- 1794, May 27th. The Association voted in favor of the formation of a General Consociation. 1795, May 26th It was voted to comply with the recommendation of General Association to report annually the state of religion within the lim- its of the Association. The " concert in prayers, proposed by several ministers of different de- nominations in the United States," was highly approved. It was thought, however, to be inconvenient for the churches to meet oftener than once in i each quarter of the year, and that then "it will be expedient for each mint ister to deliver at every such meeting a sermon respecting the future ad vancement of Christ's kingdom, and that it will also be proper and desirable to make the prosperity of the civil government in these states a stated ob ject of public prayer in the proposed meetings." 1797, May 30th. It was proposed to General Association that a society be formed in this state "for the purpose of enlarging the Redeemer's king- dom and propagating the gospel among the heathen." 1799. The Association voted that, in their opinion, the imposition of hands in the ordination of deacons is expedient, but not indispensably necessary. 302 Fairfield West Association. The churches are directed to " collect a stock by free contributions for benevolent purposes, and particularly for the assistance of their indigent members." The means adopted by " the Missionary Society of Connnecticut " are heartily approved. 1804, May 29th; The Association decided " that the ministers should take a tour of preaching within the bounds of the district," " and that they go forth two and two." Four days were to be spent in this tour, and two rotations of this service to be performed during the year. 1808. The report of the state of religion is such that the Association think " the friends of Zron have reason to thank God and take courage." 1812. It was " voted to recommend the formation of a Foreign Mission- ary Society in this district." A society was accordingly formed which is now auxiliary to " The American Board." Voted, also, " wholly to discontinue the use of ardent spirits at all future meetings of this body, except in cases of real necessity." Messrs. Roswell R. Swan, of Norwalk, Heman Humphrey, of Fairfield, and "NYm. Bonney, of Canaan, were appointed a committee to prepare and lay before the Consoci- ation " an address respecting the use of arden spirits." This was the first decided movement on the subject of temperance made by any ecclesiastical body, and the address prepared by Messrs. Swan and Humphrey was one of unusual power. 1813. Voted, that once a quarter the ministers and churches of three or more neighboring societies meet in rotation at their respective places of worship to unite in the monthly concert. 1814. It was recommended that the ministers and churches hold meet- ings for extraordinary prayer. This is supposed to refer to the state of the country, then engaged in war with Great Britain. In compliance with the recommendation of General Association, it was voted to use all practicable means for the formation of female charitable so- cieties for the education of indigent and pious youth for the gospel ministry. 1817. In view of furnishing a supply of future laborers in the vineyard of Christ, the Association resolved to pay special attention to the subject of providing means for the education of pious youth. 1819. The members of the Association \vere desired to read publicly in all their churches the tract entitled "The Claims of Six Hundred Millions, or the Conversion of the World," and to make a new effort to increase the charitable contributions for the support of foreign missions. 1820. It was recommended that extraordinary exertions on the subject of foreign missions should be continued. Notice was taken of the " alarming degree" to which "the intemperate use of ardent spirits prevailed." 1822. The Association cordially approved of the efforts then being made to extend the theological department of Yale College, inasmuch as it was an important part of the design of the founders of that institution that it should be a school for the church. 1827. Sabbath schools were found to be very generally established, and many of them very flourishing. Fairfteld West Association. 303 1828, May 27th. A general interest in all the churches on the subject of religion prevailed. The delegates to General Association were directed to use their influence to have means taken to have the Missionary Society of Connecticut become auxiliary to "The American Home Missionary Society." 1829. The Association noticed that the cause of temperance was gaining ground, and that the number of those who espoused the doctrine of entire abstinence had considerably increased. The efforts of " The Connecticut Sabbath School Union " were highly approved. 1830. The cause of temperance is observed to be rapidly advancing. The monthly concert of prayer for the conversion of the world is generally observed, and Bible classes and Sabbath schools exist generally and are in a flourishing condition. 1831. The Association took notice of "the signal outpouring of the Spirit " in many of the churches. 1832. Revivals are reported as in nearly all the churches to an extent never before experienced. 1835. Auxiliary Home Missionary Society formed. 1836. Certain measures were recommended to Association to be used for the revival of religion within its bounds. 1839. Certain doctrinal errors alleged by the Pastoral Union's Protest are not held in this body. 1849. It is believed that doctrinal e^ors concerning the Trinity, the In- carnation and the Atonement are extensively propagated in the state, and its delegates are to request action of General Association in the matter. LICENCIATES. NAMES. John Noyes, James Noyes, William Brintnal Eipley, Samuel Sturges, James Richards, Jonathan Law Pomeroy, Jonathan Bartlett, David Hill, Ziu'liary Lewis, Isaac Lewis, Jr., Andrew Eliot, Jr., Daniel C. Banks, Daniel Banks, Isaac Reed, Orriu Fowler. Nathan Burton, Richard V. Dey, Benaiah Y. Morse, Henry Benedict. WHEN LICENSED. Oct. 14, 1783 Oct. 12,1784 May 26, 1789 May 26, 1789 May 26, 1793 Oct. 8, 1793 Oct. 8, 1793 Oct. 8, 1793 Oct. 12. 1796 Oct. 12, 1796 Oct. 12, 1796 Oct. 8, 1805 Oct. 9, 1810 May 28, 1816 Oct. 28,1816 Dec. 26, 1820 An*. 27, 1822 May 25, 1824 ' May 31, 1825 NAMES. Dennis Platt, Henry Dean, Charles G. Selleck, Frederick H. Ayres, Wm. B. Sherwood, Samuel B. S. Bissell, Alexander H. Bishop, Gilbert L. Smith, Benjamin L. Swan, Hiram Doane, Aaron M. Colton, Daniel March, Abel B. Bnrke, Samuel G. Coe, BronsoH C. Beardsley, David M. Elwood, Talmon C. Perry, Benjamin Parsons, Edwin Hall, Jr., WHEN LICENSED. Oct. 10, 1826 Oct. 10, 1826 Mar. 2, 1830 Oct. 12, 1831 June 24, 1834 Oct. 15,1834 May 26, 1835 May 26, 1835 Oct. 14, 1835 Mar. 22, 1836 May 30, 1838 May 31, 1842 May 81, 1842 Sep. 20, 1842 Oct. 11, 1848 May 29, 1849 Oct. 9. 1850 May 31, 1853 May 81, 1851 HARTFORD CENTRAL ASSOCIATION. BY REV. NOAH PORTER, D. D. Hartford Central Association was constituted October 10, 1843. At that time the old Hartford North Association had become inconveniently large in the number of its members, as it had before been in territory, and a division was agreed on by a line across the county from east to west, ma- king the two parts, as nearly as could be, equal. In A. D., 1852, Hart- ford Fourth Association was formed by members seceding from this Associa- tion, on account of a difference of sentiment, growing out of certain publica- tions of Dr. Bushnell, and uniting themselves with others from Hartford North and Hartford South Associations. This has made it difficult to de- scribe the present local boundaries of this Association. Its annual meeting is on the first Tuesday in June, when its officers for the year are chosen, except the register, whose office is permanent. It also meets on the first Tuesdays of September, December, and March for critical reading of the Greek Scriptures, discussion of subjects, and reading of dissertations, sermons, and plans of sermons, previously assigned, and for prayer. The meetings are ordinarily opened at 10. o'clock, A. M., and closed before sun-set. They are uniformly fraternal and highly usefdl. The churches whose pastors originally constituted this Association, except Hartford Fourth and the churches of Collinsville and Unionville, had be- longed to Hartford North Consociation. In September, 1854, they obtained leave of the Consociation to form themselves into a distinct body, by the name of Hartford Central Consociation. But at a convention of the pastors and delegates of these churches, called for the purpose of forming either a consociation or a conference, as might be agreed on, it appeared that a majority of the churches preferred the latter. A conference was accordingly formed, incuding all the churches within the bounds of Hartford Central Association, except one or two, which afterwards joined it. The Conference meets statedly twice a year, and at other times on invitation of the churches and at the call of the moderator. Its exercises are not ecclesiastical, but consist of prayer, preaching, and conference on subjects pertaining to the spiritual state, and improvement of the churches. They have been found highly useful. The writer will take occasion to say that he has been a member of HARTFORD CONSOCIATION more than fifty years, and its doings, so far as he has observed, have been salutary only. It has deposed one bad minister, who disowned its jurisdiction and refused submission of his case, on complaint of a deacon of his church, to the judgment of Consociation. It has dismissed another minister from his pastoral relation Hartford Central Association. 305 to the church, although both he and a majority of the church refused to sub- mit the case, either to the Consociation or a select council, on complaint of a minority of aggrieved members. In another case, on application of a minority in a church, it has formed them into a distinct church against the will and without the consent of the majority and the pastor. On application of two members of another church, it has thrown out a complaint on which they were convicted by the church and restored them to good standing without confession, the case having been mutually submitted. I have men- tioned only some of the extreme cases which have come before us within these fifty years. In all these cases the judgment of Consociation has terminated the quarrels, and the result in all, except one, which is too recent for the full and final effect to be seen, has been peace. And I know not how the same happy effect could have been secured in any other way. Of course I believe that Consociation ought to have the power of judi- cial and final determination although, where mutual submission can be gained, it should be advisory only. Nor does it seem to me contrary to the principles of Congregationalism, for a church, having in itself the power of self-government, to constitute the Consociation a standing council for ultimate decision in those extreme cases which require it. Churches are liable to be rent into parties to be biased in their judgment to pass censures wrongfully and their is need of some standing body to which the injured may appeal, with consent of the churches where it can be had, and without it when it is refused. Ministers too, sad experience shows, may come under charge of heresy or scandal, on which their churches cannot arraign them for trial, and which they will not consent to refer to select councils. And what can be done in such a case without Consociation ? An ex parte council, indeed, may be called, but how inadequate this is to meet the exigencies of the case, especially if it be a doubtful one, and strong parties are enlisted, is manifest. You see, then, that I am strongly in favor of Consociation, and I believe that the excellent Dr. Bacon himself, had he lived in Thomas Hooker's time, would have been so also. LICENTIATES. Henry M. Goodwin, S. Dwight Pitkin, George Bushnell, Stephen H. Bumond, Isaac M. Ely, William U. Colt, Josiah T. King, Pearl S. Cossit, Charles K. Mcllarg, Joseph M. Smith. George W. Colman, 40 HARTFORD FOURTH ASSOCIATION. This Association was formed October, 18, 1852. Until this time the principle of the formation of Associations in the state had been with local and territorial bounds. New Haven Central also departing from that rule, in May, 1853, both were received to the General Association at their next annual meeting. This Association meets on the third Tuesday in every month, at 10 o'clock, and adjourns about 4 P. M. The ordinary exercises are of a social, literary and religious nature, designed for the mutual improvement of all the mem- bers. These meetings have, from the first, proved exceedingly pleasant, harmonious and profitable. The compact of the Hartford South Association of 1811, of individual amenability to the body, is assented to by each member. LICENTIATES. Henry Pratt, Samuel B. Forbes, Edwin Goodell, Frederick Alvord, Henry M. Adams, Thomas S. Potwin, Edward W. Bentley, Lemuel S. Potwin, Henry M. Parsons, Elijah Bobbins, Henry Kies, Ezra Haskell, Edward H. Pratt, Edward M. Pease, Erekine J. Hawes, William A. Hallock, Charles B. Ball, George A. Miller. George H. White, HARTFORD NORTH ASSOCIATION. The Hartford North Association was organized at Hartford, March 9th, 1709, according to an agreement entered into by the assembled ministers of the county, at the same place, February 2d, 1709. This agreement provided that all the ministers of the county should form two Associations, the first consisting of the ministers of Hartford, Windsor, Farmington and Simsbury, and the second, (Hartford South Association) consisting of the ministers of Wethersfield, Middletown, Iladdam, Waterbury, "Windham, Glastenbury and Colchester. The original members of the Association were Timothy Woodbridge, minister of the First Church, Hartford, Thomas Buckingham. " Second " " [Windsor,) Timothy Edwards, " East Windsor, (now 1st Ch., South Dudley Woodbridge, Symsbury, Samuel Whitman, " Farmington, Samuel Woodbridge, " East Hartford. Jonathan Marsh, pastor of the church in Windsor was settled probably subsequently to the organization of the Association, but was present at its next meeting, two months later. The seven churches here mentioned were all that then existed within the northern half of the county, including the greater part of the present counties of Tolland and Litchfield. Hartford South Association embraced the same number of churches at first, the whole number of churches in the state at that time being thirty-nine. Two other churches, Enfield First and SufBeld First, now connected with this Associa- tion, were organized before this date, but were then included within the limits of Massachusetts colony. The existing records of the Association cover the whole period since its formation, except a hiatus of eighteen years between 1765 and 1783, and several other periods in the first half century, viz. : 1710-13, 1715-16, 1718, 1729, 1733,1736, 1739 and 1752. In many cases however we have the record of only one or two of the three regular sessions of the body each year, and the records which remain of the earlier years contain frequently little more than the names of the members present, always arranged according to seniority, and the appointment of meetings and preachers for the ensuing year. The Association undoubtedly maintained three sessions each year regularly, February, June and October, until 1801, when the October session was omitted, and semi-annual sessions were held until 1850. Since the last mentioned date the Association has held quarterly sessions. The records first notice the great revival of 1740 in June 1741, when the Association advised a large increase of ministerial labor, frequent lectures, &c., neighboring ministers assisting each other. It is evident that all the churches were deeply moved, and the many disorders incident brought 308 Hartford North Association. many questions of interest into the Association. In 1845 the Association adopted a "testimony against Mr. Whitefield," which is referred to, but not recorded. October 7, 1788, the Association adopted " a plan for sending a missionary into the new countries (probably Vermont) for ten weeks," and appointed Rev. Mr. Perkins of West Hartford to the work, who accepted. This is, probably, the beginning of the modern missionary work by the churches of this country. The work thus begun seems to have been continued, and in October, 1797, the Association "resolved themselves into a missionary society," which was merged in the general society, subsequently formed in October of the following year. In October, 1794, the Association established or recommended a " concert of prayer for the revival of religion," to be observed by their churches once a fortnight, and issued a circular on the subject to the other associations of the state. The churches of this Association seem to have shared largely in the revivals which marked the closing years of the last century. Like all the other original Associations, Hartford North has been reduced in numbers from time to time, by the formation of new Associations. Five of the fifteen Associations in the state have come out of the original Hart- ford North Association ; and 88 of the 284 churches in the state have grown from the churches originally connected with it, if we include Enfield and Suffield among them. The whole number of churches which have been in connection with the Association from the beginning is forty-nine. The meetings of the Association are quarterly, on the first Monday and Tuesday of March, June, September and December. The proceedings embrace public worship, reading of essays or reviews, sermons and plans of sermons for criticism, critical reading of Greek Testament, discussion of doctrinal and practical questions, and miscellaneous business. The moderator and scribe are chosen at each session. The Hartford North Consociation had the same bounds as the Association till the division of the latter in 1844. Subsequently it embraced the churches of the two Associations, Hartford North and Hartford Central. It now embraces all the churches of Hartford North Association, except two, and a portion of those of the Central and Fourth Associations. LICENTIATES. NAME. DATE. NAME. DATE. Daniel Newell, Aug. IS), 1719 Ashbel Pitkin, Feb. 7, 1758 Daniel Edwards, May t), 1723 George Colton, Oct. 3, 17-s Jonathan Arnold, June 2, 1724 Lcvi Hart, June 2, 1761 Nehemiah Bull, June 1, 1725 Scth Lee, Oct. 6, 17G1 Timothy Woodbridge, Jr., June 3,1735 Jedediah Strong, Oct. 4,1763 Isaac Baldwin, Oct. 4, 1737 Jesse Goodell, Oct. 4, 1763 Joshua Belden, Oct. 1,1745 Simeon Miller, June 5,1764 Elijah Mason, Oct. 6, 1747 Ebenezer Kingsbury, June 6, 1786 Aaron Brown, Juno 5. 1750 Abiel Jones, June 2, 1789 Benjamin Griswold, Jr., Oct. 2, 1750 Calvin Chapin, Oct. 6, 1791 Abel Newell, Feb. 5,1754 Gordon Johnson, Oct. 1, 17'.9 Hartford North Association. 309 Nathaniel Dwight, Oct. 7, 1801 Mark Ives. June 7, 1886 James Wheelock Woodward, Oct. 7, 1801 George W. Bassett, Dec. 14, 1836 Bancroft Fowler, June 1, 1802 Rufus C. Clapp, Dec. 14, 1836 Oliver Wetmore, Feb. 15, 1803 Ansel Dewey, Dec, 14, 1836 Elisha Yale, Feb. 15, 1808 dishing Eells, Dec. 14, 1836 Jeremiah Osboru, Feb. .K.hn F. Norton. Dec. 14, 1836 Thomas Adams, Feb. 7. 1S04 Royal Reed, Dec. 14, 1836 Nathan Strong, Jr., Feb. 7, 1*04 Ezra Adams, Jr., Dec. 19, 1837 Cornelius Adams, June, 1804 David Bancroft, Jr., Dec. 19, 1837 Silas Iligley, Feb. 6, 1805 Lumas II. Pease, Dec. 19, 1887 Nathan Johnson, Feb. C. 1805 Lemuel Pomeroy, Dec. 19, 1837 Koswell Swan, Feb. 6, 1805 James P. Terry, Dec. 19, 1837 Henry Chapman, June 3, 1806 Augustus C. Thompson. Dec. 19, 1837 Elijah G. Welles, June 3, 1806 George Butterfleld, Dec. 19, 1837 Reuben Chapin, Feb. 4, 1807 James A. Hazcn, Dec. 19, 1837 Chester Colton, June 8, 1808 Benjamin B. Parsons, Dec. 19, 1837 Gilbert R. Livingston, June 8, 1808 Amos G. Beman, (African) June 5,1838 Nathaniel G. Huntington, June 6, 1809 James A. Hawley, June 4, 1839 Nathan Perkins, Jr. Feb. 7, 1810 Charles B. McLean, June 4, 1840 John Bartlett, Jr., Feb. 7, 1810 Collins Stone, June 4, 1840 Amasa Loomis, Jr.. Feb. G, 1811 David F. Robertson. Nov. 5, 1840 ( 'ornelius B. Everest. Feb. 3, 1813 Nahum Gale, June 1, 1841 Cyrus Yale, Feb. 3, 1813 Thomes 0. Rice, July 11, 1843 Royal Bobbins, Feb. 2, 1814 Charles F. Gleason, July 11, 1843 Joseph Mix, Feb. 2, 1814 Melzar Montague, July 11, 1848 George Allyn, Feb. 4, HIS Alexander Yerrington. July 11, 1843 Austin Dickinson, Feb. 4, 1819 Samuel H. Galpin, June 3, 1845 Anson Hubbard, Feb. 4, 1819 John C. Strong, June 3, 1845 Wm. C. Woodbridgc, Feb. 4, 1819 W. A. Benton, Feb. 3, 1846 Epapbras Goodman, June 6, 1820 Hiram N. Gates, June -5, 1849 Anizi Franc-is, June 4, 1822 Andrew C. Denisou, June 5, 1849 Flavel S. Gaylord. June 4, 1S22 Isaac N. Lincoln, June 5, 1849 Eluathan Gridley. June 4, 1823 Charles H. Norton, June 5, 1849 Chester Ishain, June 4, 1823 Ira Case, June 4, 1850 Charles Wadsworth. June 4, 1823 Frederick H. Brewster, June 4, 1850 Alphens Ferry, Feb. 3, 1*24 Francis F. Williams, June 4, 1850 John Richards, June 1, 1*'24 David Breed, June 4, 1S51 Horatio M. Brinsmadc, June 1, 1824 Charles Hartwell, June 4, 1851 Joseph Foot, June 1,1S24 Robert D. Miller, June 4, 1851 Reuben Porter, June 1, 1824 Wm. R. Palmer, June 4, 1851 Walter Colton, June 7. 1825 George J. Stearns. June 4, 1851 Horatio N. Hubbell, Feb. 7, 1826" Joseph D. Strong, June 4, 1851 Bennett Roberts, Feb. 7, 182G John M. Francis, Sept. 3, 1851 Justin Marsh, Feb. 6, 1827 Oscar P. Bissell, June 1, 1852 Algernon L. Kennedy, June 3, 1S2S George W. Connitt, June 1, 1852 Joel Talcott, June 8, 1828 Timothy A. Hazen, June 1, 1852 Lemuel Foster, June 1, 1830 William B. Lee, June 1, 1852 Elijah P. Barrows, June 7, 1831 Marcus M. Carlton, June 7, 1853 John L. Bartlett, June 7, 1831 J. W. Marcussohn (Jew), March 7, 1854 Abel L. Barber, June 4, 1833 O. W. Merrill, June 6, 1855 Noah Porter, Jr., June 2,1835 * J. K. Nutting, June 6, 1855 Wm. E. Dixon, Jr., Sept. 17, 1835 * License withdrawn from Mr. Nutting, September 2, 1856. HARTFORD SOUTH ASSOCIATION. In 1811, the following " associational compact" was adopted and signed by the members, and is the compact of the Association at this time : " We the subscribers, who constitute the South Association of Hartford county, do engage and covenant to watch over each other in things pertain- ing to our Christian and ministerial conduct, and to consider ourselves indi- vidually as amenable to the said Association, whenever it shall call us to an account" " We further agree that a subscription to this covenant shall constitute membership of the Association." At the time this " compact" was adopted it was signed by twenty -four ministers. In October, 1823, Resolved, That the members of this Association will abstain in their per- sons and families from the use of ardent spirits ; and also that they will not give such spirits either to those who labor for them or to those who enjoy hospitality at their houses. On the subject of Domestic Missions the following passed October 6, 1829: Resolved, That the members of this Association do cordially approve the object of the Domestic Missionary Society, and that we will exert ourselves in aid of such Society. 1832, the Association declare, with regard to religious charities, that they consider the most important objects to be Home and Foreign Missions, the Bible Society and the American Education Society. They assume the whole responsibility of raising funds, considering each minister to be an agent in his own parish ; but in any special emergency, and at least once in four years, the Association \vill appoint one of their number to act as agent for each of these objects. 1845. Resolved, That the Association be an Auxiliary Home Missionary Society. 1856, June 3d, A resolution was passed " That it is competent for an As- sociation to ordain a candidate to the work of the gospel ministry." The Association regards with disapprobation the too common asperity in the tone and language of religious newspapers, and desires the General Asso- ciation to give the weight of its influence against it. Hartford South Association. 311 LICENTIATES. NAME. DATE. \ \.\lh. DATE. Josiah Wolcott, Oct., 1744 Sylvester Sage, June, 17>- Samuel Fisk, Feb., 1745 Gad Newell, June, 1789 Aaron Hutchinson, Oct., 1747 Joseph E. Camp, Oct., 1789 Samuel Lockwood, " Asahel Hooker, u Joseph Clark, Feb., 1748 Silas Churchill, Feb., 1790 Samuel Lankton, Oct., 1749 Isaac Porter, June, 179o Izruhiah Wetmore, June, 1750 Whitefleld Cowles, Oct., 1790 Joseph Fowler, June, 1751 James K. Garusey, Noadiah Russel, Oct., 1753 Israel B. Woodward, June, 1791 Jesse Root, June, 1757 Stephen Fenn, Oliver Noble, Feb., 1758 Asahel S. Norton, June, 1792 John Eells, Oct., 1758 Bezaleel Pinneo, Oct., 1793 Benj. Boardman, Feb., 1760 Ebenezer Porter, June, 1794 Caleb Fuller, " Samuel Shepard, M Jacob Sherwin, June, 1761 Joseph. Washburn, (( Night Saxton, Jr., " William Hart, June, 1800 Thomas Niles, Oct., 1761 Mark Mead, June, 1804 Eliphalet Iluntington, " Eli Hyde, u Robert Robbins, June, 1763 Samnel Whittlesey, u Jedidiah Chapman, June, 1764 Hosea Beckley, June, 1805 Daniel Fuller, " Samuel Rich, M Elijah Mason, " Jonathan Bird, June, 1807 Samuel Woodbridge, Oct., 1765 John Chester, Jr., Oct., 1807 Salmon Hurlbutt, June, 1766 John Marsh, Jr., June, 1809 Chauncey Whittlesey, June 1767 Charles A. Goodrich, June, 1815 Sterling Graves, Oct., 1767 William Chester, Oct., 1817 Samuel Eells, Feb., 1768 William Williams, June, 1820 James Eells, Oct., 1768 Joseph Goodrich, June, 1822 Oliver Deming, Oct., 1769 Edward Robinson, Oct., 1822 Nathaniel Emrnons, " Samuel H Cowles, Oct. 1824 Robert Hubbard, Jr., Oct., 1771 Timothy Stillman, 2d, Oct. 1829 Joseph Kirby, Jr. Harvey R. Hitchcock, Oct. 1830 Gershom Bulkley, June, 1772 Judah Ely, (revoked June 5, Selden Church, Feb., 1774 1832), June 1831 Wm. Lockwood, June 1777 Zebulon Crocker, Oct. 1831 Joshua Johnson, Samuel Porter, June 1835 Timothy Woodbridge, Oct., 1778 Luzerne Ray, Oct. 1835 John Lewis, June, 1780 Josiah Abbott, June 1838 William Plum, June, 1781 Henry Clark, Oct. 1838 Joseph Barker, Amos S. Chesebrough, June 1839 Fred. W. Hotchkiss, Oct., 1782 James Averill, Aug. 1830 Joshua Williams, " Thomas Bailey, K Thomas Low, " Phineas Blakeman, H David Selden, June, 1783 Sidney Bryant, Zephaniah Hollister Smith, " Charles P. Bush, H Wait Comwell, Feb., 1784 David B. Coe, H John Willard, Jr., Horace Day, (. Jonathan Fuller, June, 1784 Friend A. Deming, H Ethan Osborn, June, 1786 Charles Dickinson, David Higgins, " Edgar J. Doolittle, (C Samuel Kellogg, Oct., 1787 Stedman W. Hanks, M Elija Gridley, June, 1788 Phllo R. Hurd, K 312 Hartford South Association. David Judson, Benjamin N. Martin, James P. McCord, Colby C. Mitchel, Oacar F. Parker, Charles Rich, Thomas Tallman, Ilorace A. Taylor, Samuel M. Wood, Elias Clark, Israel P. Warren, Isaac W. Plnmmer, DATE. HUB. DATE. Aug. 1838 Ralph Perry, Oct., 184^ M James Kilboum, a . D.,J William W. Andrews, Samuel J. Andrews, Ebenezer B. Andrews, E. Warner An- drews. * Sp. An. 1, 634, Allen. Litclif. Centen. 130. t Sp. An. 2, 237, Litchf. Centen. 120. J Mendon Assoc. 250, Sp. An. 2, 336. THE FIRST CHURCH IN COVENTRY, (SocTH,) ORG. 1712. MINISTERS. SETTLED. DISMISSED. DIED. Joseph Meacham,* Oct. 1714 Dec. 1752 Oliver Noble, t 1759 June, 1761 Dec. 1792 Joseph Huntington,! June, 1763 Dec. 1794 AbielAbbot, Oct. 1795 April, 1811 Jan. 1859 Chauncey Booth, Sept. 1815 Mar. 1844 May, 1861 Henry B. Blake, Jan. 1845 Sept. 1848 Charles Hyde, Oct. 1849 June, 1854 J. R. Arnold, Dec. 1854 Of the early history of this church but little is known. The central pe- riod of its history furnishes proof that orthodoxy and vital godliness were safer in the keeping of the church, than in that of the ministry. See page 276. In the spring and summer of 1736, the Church was blessed with an interesting revival. But from the year 1736 to the year 1811, it is not known that there was a single revival of religion. 368 History of the Churches. Under the ministry of Mr. Booth, there were added to the church two hundred and ninety -two, mostly the fruits of five revivals ; under Mr. Hyde, forty-nine were added. The ministry of Mr. Booth would seem to have constituted the David-and-Solomon period of the church, in which it saw the days of its greatest prosperity. It is now but a fragment of what it might have been, on account of the loss of a pastor in whom they were hap- pily united ; and of near fifty members, who left to form the "village church" in consequence of a disagreement as to the site of the meeting-house. MINISTERS RAISED UP. Enoch HaleJ Samuel Buell, D. D.,1T David Hale. * Sp. An. 1. 217. Allen, t Sp. An. 1, 602. Allen. J Sp. An. 1, 602. Allen. Sp. An. 2, 346. | Spr. An. 3, 102. 1 Spr. An. 2, 572. THE VILLAGE CHURCH IN (SOUTH) COVENTRY, ORG. JAN. 10, 1849. MINISTERS. SETTLED. DISMISSED. DIED. Marvin Root, 1848 Henry B. Blake, May, 1850 March 1855 Louis E. Charpiot, May, 1858 Ord. May, 1859. The Society was formed about a year before the Church, and had preach- ing in a private hall. This Church is a colony from the First Church in Coventry, organized (with fifty members,) to accommodate the inhabitants of that part of the town called "The Village." It has enjoyed several sea- sons of revival. During the three years after Mr. Blake's dismission, preaching was very irregular and mostly by the students from the Seminary at East Windsor. THE CHURCH IN CROMWELL, ORG. JAN. 1705. Joesph Smith, Jan. 1705 Sept. 1736 Edward Eells,* Sept 1738 Oct 1776 Gershom Bulkley, June, 1778 July 1808 April, 1832 Joshua L. Williams, t June, 1809 Dec. 1832 Zebulon Crocker, May, 1833 Nov. 1847 George A. Bryan, June 1849 Oct. 1857 James A. Clark, 1858 Cromwell was formerly the second or North Ecclesiastical Society in Mid- dletown, called " Upper Houses " in Middletown. The Society was incor- porated May, 1703. Mr. Smith was born in Concord, Mass., and graduated at Harvard University. Mr. Eells was a son of Rev. Nathaniel Eells of Scituate, Mass., and graduated at Harvard University, in 1733. He published a pamphlet on the " Wallingford Case ;" and had three sons who became cler- gymen in Eastbury, North Branford, and Barkhamsted. History of the Churches. 369 Mr. Bulkley was born in Wethersficld, and graduated at Yale College in 1670. He died in his former parish, aged 84. Mr. Williams was born in Wethersfield, and graduated at Yale College in 1805. MINISTERS RAISED UP. Wm. W. Woodworth, Jairus Wilcox. * Spr. An. 1, 383. Allen. THE FIRST CHURCH IN D ANBURY, ORG. 1696. MINISTERS, SETTLED. DISMISSED. DIED. Seth Shove,* 1696 Oct. 1735 Ebenezer White,t March 1736 March, 1764 1779 Noadiah Warner, Feb. 1765 Feb. 1768 Ebenezer Baldwin,! Sept. 1770 Oct. 1776 Ebenezer Bradford, April, 1777 Nov. 1779 John Rodger*, D. D., " 1780 Jan. 1782 Timothy Langdon, Aug. 1786 Feb. 1801 Israel Ward, May, 1803 Aug. 1810 William Andrews,! June, 1813 May, 1826 Jan. 1838 Anson Rood, April, 1829 Dec. 1837 Rollin S. Stone, Jan. 1838 Feb. 1850 Samuel G. Coe, Dec. 1850 The early records of the Church being lost, if any were ever kept, little is known of its origin. Mr. White, after officiating acceptably for nearly thirty years, withdrew and formed a separate society under the name of " New Danbury," which finally coalesced with the sect of the Sandemanians, followers of one Rob- ert Sandeman, a Scotchman. This breach is the only one in the history of the Church occasioned by theological controversy. The heretical offshoot has nearly run out, while the original stock is yet firm and vigorous. The Church has enjoyed several seasons of religious awakening, and most of the additions within the last forty years have been the fruits of revivals. The years 1815, 1824, 1831, 1855, and 1858, were specially years of ingath- ering. Seventy -five years ago the number of communicants was 63 ; now it is 300. In 1851, eighteen persons went off harmoniously from the Church and formed a second Church. In the same year, the same number of persons took letters and formed themselves into a Church at Mill Plain. The Church has worshiped in four successive Church edifices; the last one, a new and commodious structure, being occupied within the last year. MINISTERS RAISED UP. Caleb Barnum,1F James Beebee, Nathaniel Tay- lor, Ebenezer White, Benjamin Wildman, Noah Benedict, John Langdon Samuel Cooke, (Ep.) Henry Lobdell,** (f.) * Sp. An. 1, 116. Allen. tSp. An. 1, 815. JSp. An. 1, 635. Allen. Sp. An. 3, 154. 1 Sp. An. 2, 237. Litchfield Centen. 120. H Mendon Assoc. p. 100. ** Men- don Assoc. p. 832. 48 370 History of the Churches. THE SECOND CHUKCH IN D ANBURY, ORG. JULY, 1851. J1INISTEKS. SETTLED. DISMISSED. DIED. William C. Scofield, July, 1851 April, 1S54 E. 8. Huntington, Sept. 1854 Sept. 1856 Richard Hooker, Nov. 1856 April, 1857 Samuel N. Hoirell, Nov. 185T April, 1820 David Peck, June, 1858 Twenty-five or thirty years ago some members of the First Congregational Church had their attention called to the formation of a colony, for the pur- pose of extending the influence of religion. Other denominations however sprang up in the vicinity, and supplied for a period the spiritual wants of an increasing population. About 1 850 it was again thought that there was a demand for a Second Con- gregational Church. Accordingly in May, 1851, sixteen individuals received the consent of the First Church to hold separate religious services, on con- dition that they were to be held responsible " neither for the success nor support " of the enterprise. The house belonging to the Universalist Society was rented, and divine services commenced June 1st. Such was the encouragement which a gra- cious Providence afforded, that the brethren resolved, June 17, to proceed to the formation of a Church. During the subsequent Fall and Winter there was a revival of re- ligion, as the result of which about 15 souls were added to the Church on confession of their faith. Within a year after the commencement of religious services, the Church erected a house of worship at an expense of $2500. In the early part of 1858 this Church enjoyed another revival, as the fruit of which about 35 persons, most of whom were young men, were added to its membership. A revival also in 1859. THE CHURCH IN DARIEN, (FORMERLY MIDDLESEX,) ORG. JUNE, 1744. Moses Mather, D. D. June, 1744 Sept. 1806 William Fisher, July, 1807 March, 1819 John Noyes, 1820? 1823? Ebenezer Platt, Sept. 1825 Aug. 1833 B. Y. Messenger, 1834 1835 Ulrie Maynard, June, 1835 April, 1838 Ezra D. Kinney, Aug. 1838 May; 1859 Jonathan E. Barnes, Aug. 1860 The town of Darien formerly belonged to Stamford. This Society was in- corporated under the name of Middlesex, which name it retained till Nov. 1858, when it was voted that it should be called Darien. There have been frequent revivals in this r hurch, which have kept it from becoming extinct. One Sabbath, during the Revolution, the Church was suddenly surround- ed by Tories and the British, and forty men, (nearly all who were in Church, History of the Churches. 371 including Dr. Mather,) and as many horses, were carried off to Long Island. Many of them never returned. MINISTERS RAISED UP. Charles G. Selleck, (h.) Charles Richards, (h.) THE CHURCH IN DAYVILLE, ( IN KILLINGLY,) ORG. MAY, 1849. MINISTERS. SETTLED. DISMISSED. DIED. Roswell Wkitmore, (c.) April, 1849 Oct. 1857 D. C. F,ost, G. F. R. Bacheller, (c.) John D. Potter, William W. Belden, 1859 There was a revival in 1858-9, under the preaching of Mr. Potter. This is one of the manufacturing villages that have sprung up in Connecticut within a few years, which have felt the need of a Church and the ministra- tions of the gospel for their own convenience. THE CHURCH IN DEEP RIVER, (IN SAYBROOK,) ORG. APRIL, 1834. Darius Mead, May, 1835 Oct. 1837 Zabdiel R. Ely, Dec. 1837 May, 1839 Nov. 1839 Frederick W. Chapman, May, 1839 Oct. 1850 James A Clark, Dec. 1850 Nov. 1853 George W. Connitt, Dec. 1854 July, 1856 N. A. Hyde, 1857 D. Mead, 1858 Henry VVickes, Dec. 1858 The members of the Churches of Saybrook 2d, and Chester, residing in Deep River, feeling that the religious welfare of themselves and their children re- quired the erection of a house of worship, and the organization of a Church and congregation within their limits, adopted measures to carry their desires into effect. The house of worship was completed in December, 1833, and a Congregational Society was formed the same month. Members in 1834, 68; added by Mr. Mead, 90; by Mr. Chapman, 148. During the next two years after Mr. Connitt's dismission, the Church was in a distracted state, and was at length divided, and a Presbyterian Church formed, but the Church was blessed with a revival in which 36 were added. MINISTER RAISED UP. Jackson J. Bushnell. 372 History of the Churches. THE CHURCH is DERBY, ORG. 1677. MINISTERS. SETTLED. DISMISSED. DIED. John Bowers, 1677 1688 Mr. Well, 1688 1700 John James, 1700 Joseph Moss, 1706 1731 1732 Daniel Humphreys,* 1733 1787 Martin Tuller, 1783 1796 ' 1813 Amasa Porter, 1797 1805 Thomas Ruggles, 1809 1812 Zephaniah Swift, 1813 1848 Lewis D. Howell, 1836 1838 Hollis Read, 1838 1843 George Thacher, 1844 1848 Jesse Guernsey, 1849 1852 R. P. Stan ton, 1853 1856 C. C. Tiffany, 1857 The Church has had three houses of worship ; the first was destroyed more than one hundred years since, the second gave place to the present, 45 years since, which was refitted very tastefully 15 years ago, and is beauti- fully situated in a grove. There have been several revivals of religion, when quite a large number have been received into the church. The most extensive was in 1812, when there was no pastor; nearly 100 were then added; in 1852, 34; and in 1858, 49. It was the custom, some years since, under the ministry of Mr. Swift, to hold protracted and three-days meetings, when several ministers would as- semble and occupy the time in preaching and devotional exercises. These meetings were almost always the occasion of the awakening and conversion of many. The Churches in Birmingham and Ansonia were formed by mem- bers from this Church They are in a flourishing condition. MISISTERS RAISED UP. Amos Bassett, D. D., Daniel Tomlinson, Charles Nichols, Isaac Jennings, Daniel S. Dickinson, Archibald Bassett, John L. Tomlinson, Truman Coe, Wales Coe, "William E. Bassett. * Sp. An. 1, 315. Allen. THE FIRST CHURCH IN DURHAM, ORG. FEB. 11, 1711. Nathaniel Chauncey,* Feb. 1706, ord. Feb. 1711 Feb. 1756 Elizur Goodrich, D. o.,t Dec. 1756 Nov. 1797 David Smith, D. D., Aug. 1799 Jan. 1832 Henry Gleason, Aug. 1832 Sept. 1839 Charles L. Mills, April, 1841 Sept. 1845 Merrill Richardson, Jan. 1847 Jan. 1849 History of the Churches. 373 JinnSTERS. SETTLED. DISMISSED. DIED. L. H. Pease, Jan. 1849 Jan. 1851 J. B. Cleaveland, Jan. 1852 1853 B. S. J. Page, Oct. 1853 Oct 1856 A. C. Baldwin, Oct 1857 The first permanent white settler in Durham removed to that place in 1698. In 1708, the male adult population had increased to thirty-four. In that year they took measures to secure a permanent settled ministry. The town proposed to give Mr. Chauncey a salary of 60 " in grain at country price" also a settlement of 55 "t/i grain at country price" to- gether with a house, and certain lands which had previously been set apart for the first minister, which he was to hold in his own right ; provided he continued their pastor during his natural life. Mr. Chauncey accepted their invitation, but was not ordained until February, 1711, after preaching there five years. The ordaining council consisted of Revs. Timothy Woodbridge of Hartford, Noadiah Russell of Middletown, Thomas Ruggles of Guil- ford, and Samuel Russell of Branford. The following year, the town voted to build a meeting-house 40 feet square. In 17:35 larger accommodations being necessary, a second house of worship was commenced and finished in 1737. This house continued just one century. In 1835, the third house was erected on the site of the first. This building was consumed by fire in 1844. The fourth church edifice was located half a mile north of the place where the others had stood, and was dedicated June, 1847. During this year a second church and society were organized, who erected a house of worship on the old site ; the dedication sermon by Professor W. C. Fowler, contains much historical matter. Mr. Chauncey, born September 26, 1681, was grandson of Rev. Charles, second President of Harvard College, and son of Rev. Nathaniel, of Windsor, and Hatfield, Mass. He was a member of the first class that graduated at Yale College, 1702. Dr. Goodrich, born at Rocky Hill, October 26, 1734 was, in 1777, a candidate for the Presidency of Yale, in connection with Dr. Stiles. On counting the votes of the Corpo- ration, they were found to be equally divided ; whereupon Dr. Goodrich in- sisted upon his right to vote as a member, and gave the Presidency to Dr. Stiles. MINISTERS RAISED UP. William Seward, Elnathan Chauncey, Ichabod Camp, (Ep.) Roger Newton, D. D., Ebenezer Guernsey, Samuel Johnson, Noah Merwin, Lemuel Parsons, Samuel Goodrich, Joseph E. Camp, Noah Coe, Timothy Tuttle, David Marsh Smith, William C. Fowler, Elizur G. Smith, Talcott Bates, Henry B. Camp, Dwight M. Seward, Collins Stone. Allen, t Sp. An. 1, 506. Allen. THE CHCRCH is DURHAM CENTER, ORG. MAY 4, 1847. James R. Mershon, April, 1848 April, 1850 George E Hill, July, 1850 July, 1851 L. H. Pease, July, 1851 July, 1852 374 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIE D. R. G. Williams, Oct. 1853 April, 1855 Richard Hooker, Dec. 1857 Dec. 1858 Irem W. Smith, Aug. 1858 On the 16th of November, 1844, the house of worship belonging to the Congregational Church in Durham, took fire and was burned to the ground. In making arrangements for the erection of a new building, the members of the church and society were unable to agree upon a location. After many months spent in unavailing efforts to attain unity of feeling and action, it seemed to the members of the church residing in the south part of the town that their duty clearly directed them to the formation of a new church and society ; accordingly a church was organized by a committee of the Con- sociation. In 1858, forty-four united with this church, as the result of a revival. Prof. Fowler's Dedication Sermon. THE CHURCH IN EAST AVON, ORG. MARCH 17, 1819. Bela Kellogg,* Nov. 1819 Sept. 1829 April, 1831 Francis H. Case, Dec. 1830 April, 1840 Stephen Hubbell, Dec. 1840 May, 1853 J. S. Whittlesey, July, 1853 Oct. 1854 H. M. Colton, Feb. 1855 April, 1857 E. D. Murphy, April, 1858, inst. June, 1859. Some unhappy divisions having existed in the society of Northington, for a number of years, relative to the most convenient place for erecting a new meeting-house, the former one having been consumed by fire in 1817, and the society continuing unable to unite on any place for the erection of a house of worship, in 1818 they erected two, about two and a half miles from each other. The proprietors of this place petitioned the General As- sembly in October, 1818, for an act of incorporation, which was granted. The old church declining to give letters of dismission for the organization of a new church, even after the incorporation of the societj*, the Consociation, being called, judged it best that there should be another formed, and so consti- tuted the petitioners a church. This church, from its commencement, has had a steady and permanent growth ; has ever contributed to the various benev- olent societies, and has been blessed with several interesting revivals of reli- gion. It has ever been prompt to the day in paying the minister's salary. It has not been destitute altogether of troubles and divisions, yet the bless- ing of the Lord has been upon it; and during the year 1858 it shared richly in the precious outpouring of the Spirit. * Allen. History of the Churches. 375 THE CHURCH ix EASTFORD, ORO. SEPT. 23, 1778. MINISTERS. SETTLED. DISMISSED. DIED. Andrew Judson,* Dec. 1778 June, 1808 John Judson, 1807? 1809? Hollis Sampson, Dec. 1809 1815 John Nichols, 1816 1818 Reuben Torrey, May, 1820 April, 1840 Francis Williams, Sept. 1841 Nov. 1851 William M. Birchard, 1853 1854 Henry Ilanmer, 1854 1855 Sumner Clark, 1856 1857 Charles Chamberlin, April, 1858 Mr. Sampson came from the Methodists ; had gifts, but little education. His ministerial character suffered from habits of drinking, till at length he was carried home intoxicated. He made confessions, but it was feared never wholly reformed. His truthfulness was often very seriously questioned. A member commenced discipline with him, whereupon he disciplined the mem- ber, and had him excommunicated. On an appeal, the Consociation, without deciding the case, advised both parties to make confession, with which Mr. Sampson complied. He was afterwards dismissed without complaint ; but finally silenced by Consociation ; after which, he went into Vermont, and preached Universalism many years. Mr. Nichols was unstable, anti-Calvin- istic, and led many away from the truth. In the fall of 1818, Dr. Nettleton came and preached here and at Ashford alternately, through the winter, and a most glorious revival was experienced. Almost all the youth, all the choir but one, who were not previously professors, and many of our most substan- tial men and women were the subjects, and the church was greatly strength- ened. There were several revivals during the ministry of Mr. Torrey and Mr. Williams. MINISTERS RAISED UP. John Judson, Chester Carpenter. * Allen. THE CHURCH IN EAST GLASTEXBURV, (FORMERLY EASTBURY,) ORG. 1727. Ebenezer Wright, (c.} Jonathan Hubbard, (c.) John Williams, (c.) Daniel Blish, (c.) William Gager, e.) Chiliab Brainard, Jan. 1736 Jan. 1739 Nehemiah Brainard, Jan. 1740 Nov. 1742 Isaac Chalker, Oct. 1744 May, 1765 Samuel Woodbridge, June, 1766 June, 1768 ? 17 ( J7 James Eells, Aug. 1769 Jan, 1805 Joseph Strong, Jr. April, 1806 1817 1823 376 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Jacob Allen, July, 1822 1835 Mar. 1856 Thomas Williams, 1839 1840 Aaron Snow, April, 1841 The society was formed 1731, and a meeting-house was soon built. Rev. N. Brainard was a brother of David Brainard. Mr. "Woodbridge lost his reason about a year after his settlement, owing to unremitting study, as he allowed but four hours daily for sleep. After recovering his reason, he preached in Virginia and Georgia, and was a chaplain in the army ; at length he located in W. Hartland. Mr. Eells found his salary too small. His prop- erty passed into the hands of trustees, of whom it was rented for the nom- inal sum of 5 per annum. During the last two years of his life, the soci- ety provided him with a home, board, clothing, and $50 a year. Some of the votes respecting the matter may interest the curious. Oct. 11, 1803, "Voted that Capt. take care of Mr. Eells the ensuing year. Voted that Capt. shall procure clothing for Mr. Eells, as shall be necessary, the ensuing year. Nov. 4, 1S04, Voted that the committee dispose of Mr. Eells as they shall think best." After his death, March, 1805, " Voted that Deacon G go among the neighboring priests to see if they will give us assistance. Voted S C take care of the priests, Sundays." Mr. Williams has preached in various places in Conn, for short periods ; in all, five or six years, during fifty seven years ministry. There have been frequent revivals during the last two pastorates. The society received Home Missionary aid till 1858. * Allen. THE CHURCH IN EAST GRANBY, (FORMERLY TURKEY HILLS,) ORG. 1737. Ebenezer Mills, 1742 1755 1799 Nehemiah Strong,* Jan. 1761 1767 Aug. 1807 Abel Forward, Jan. 1773 Jan. 1774 Aaron J. Booge, Nov. 1776 Dec. 1785 Whitfield Cowles, May, 1794 Nov. 1808 Nov. 1840 John Taylor, 1810? . 1815? Eber L. Clark, July, 1816 July, 1820 1857 Erastus Ripley, 1820 1822 Chester Chapin, 1822 1823 Ebenezer Holping, 1824 1826 Stephen Crosby, Nov. 1826 Jan. 1832 Daniel Hemenway, July 1832 June, 1842 J. Bowen Clarke, Nov. 1842 Aug. 1845 Pliny F. Sanborne, April, 1846 Feb. 1853 Sidney Bryant, Oct. 1855 April, 1860 Rev. Mr. Wolcott was the preacher here in 1737, and during that year the ecclesiastical society was formed, but there are no records of the church History of the Churches. 377 previous to 1776. The Rev. TThitfield Cowlcs became, during his ministry, an open believer in universal salvation, and was silenced Nov. 1808, but his influence for evil long continued. MINISTERS RAISED UP. Alexander Gillet, Newton Skinner. *Sp. An. 1,481. THE FIUST CHURCH IN EAST HADDAM, ORG. MAY 3, 1704. MI SISTERS, SETTLED. DISMISSED. DIED. Stephen Hosmer, May, 1704 June, 1749 Joseph Fowler, May, 1751 June, 1771 Elijah Parsons,* Oct. 1772 Jan. 1827 Isaac Parsons, Oct. 1816 April, 1856 Silas W. Robbing, Oct. 1856 The town of East Haddam was originally included in the town of Had- dam, and the inhabitants on the east side of Connecticut river, previous to the year 1700, went over the river to attend public worship, and to transact town business. The Ecclesiastical Society, formed in 1700, at first embra- ced the entire town of East Haddam ; the church was organized of members detached from the Church in Haddam. Their first house of worship was occupied twenty-three years; the second, sixty -six; their third, built in 1794, at an expense of $4000, having been remodeled and improved, in ac- cordance with the taste of the age, is stiil a commodious, tasteful and desirable church edifice. Added to the church in the first pastorate, of forty -five years, two hundred and fifty-four ; second pastorate, of twenty -one years, one hun- dred and thirty-two ; third pastorate, of forty-four years, one hundred and sixty-two ; fourth pastorate, of forty years, four hundred and fifty-two ; fifth pastorate, to Jan. 1859, ninety-four. There were eight revivals of religion during the ministry of Mr. Isaac Parsons, and the additions to the church were for the most part, fruits of these revivals ; though in every year, with only one or two exceptions, one or more were added by letter or profession. MINISTERS RAISED UP. Jedediah Chapman,t Elihu Spencer, D. o.,J George Hall, Epaphras Chapman, (f.) Robert D. Gardner, Henry M. Parsons, Stephen Fuller, (f.) *Sp. An. 1. 607. Allen. tSp. An. 3. 165. JSp. An. 4. 95. THE CHURCH IN EAST HAMPTON, IN CHATHAM, ORG. Nov. 30, 1748. John Norton,* Nov. 1748 Mar. 1778 Samuel Parsons, Feb. 1779 Feb. 1791 Joel West,t Oct. 1792 Oct 1825 Timothy Stone,} June, 1828 Feb. 1832 1852 Samuel J. Curtis, Nov. 1832 Nov. 1837 * Allen, t Allen. + Sp. An. 1. 634, Allen. 49 378 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Rufus Smith, Sept. 1838 June, 1845 William Russell, Oct. 1846 Oct. 1855 H. Pease, 1856 1858 Henry H. Russell, Dec, 1859 The Society was incorporated May, 1746. Mr. Norton was settled in Ber- nardston, Ma?s., in 1741, but dismissed in 1748 by reason of disturbances in the French* war. In the second French war he went as chaplain in the expedition to Crown Point, and his association, (Hartford South,) agreed to supply his pulpit in his absence, from October 12, 1755, to the next Febru- ary. Mr. Stone first studied the art of painting under the celebrated John Trumbull ; and afterwards studied theology under Dr. D wight. The old house of worship was torn down in 1854, having stood nearly 100 years, and a new one was erected on the same site. * Allen, t Allen. J Sp. An. 1. 634. Allen. THE CHURCH IN EAST HAKTFOKD, OKG. 1695. Samuel Woodbridge,* 1705 1746 Eliphalet Williams, D. D.t 1748 June, 1803 Andrew Yates, D. D. 1801 1813 1844 Joy H. Fairchild, 1816 1827 Feb. 1859 Asa Mead, 1830 1831 Samuel Spring, D. D., 1833 This was known as the Third Church in Hartford, till the town of East Hartford was incorporated in 1784. Dr. Yates left to fill a professorship in Union College. Mr. Mead died after a ministry of 11 months. Three houses of worship have been built by this congregation since the settlement of the town. The first was a small, low building, and stood about 45 years. The second was built in 1740, and taken down in 1835, having been occupied 95 years. The present house was dedicated January 20, 1836. There have been several marked seasons of revival since the formation of this church ; but as the present pastor's private papers, together with some of the most reliable and valuable records of the church, were de- stroyed by fire in 1858, no minute and correct account can be given of these. Six " times of refreshing" since 1833 are well remembered, during which nearly 300 have been added to the church. MINISTERS RAISED UP. Allen Olcott, Eliphalet Williams, Jr. (Bap.) Chas. 0. Reynolds, Frederick H. Pitkin (h.) *Allen. f Sp. An. 1. 323. Allen. THE CHURCH IN EAST HAVEN, ORG. OCT. 8, 1711. Jacob Hemingway, 1704, ord. Oct. 1711 Oct. 174 Nicholas Street,* Oct. 1755 Oct. 1860 History of the Churches. 379 MINISTERS. SETTLED. DISMISSED. DIED. Saul Clark, Jan. 1808 May, 1817 Dec. 1846 Stephen Dodd,t Dec. 1817 April, 1847 Feb. I85e D. W. Havens, June, 1847 Mr. Hemingway preached about seven years before the church was formed, the original members having belonged to the church in New Ha- ven. Mr. Street died on the 51st anniversary of his ordination. Added during his ministry, 230; in a revival in 1817, 118 ; under Mr. Dodd, 181 ; in 1852, 85, as the fruits of an extensive work of divine grace. MINISTERS RAISED UP. Jacob Hemingway, Dana Goodsell, Owen Street. *Sp. Ail. 2. 202. Allen, t Allen. Cong. Y.B. 3, 95. THE CHURCH IN EAST LTME, ORG. 1719. Ebenezer Mack, George Griswold, 1724 1761 George Oaborn, 1816 1817 William Lockwood, 1817 Jteriah Green, 1821 1822 John R. St. John, 1823 1827 1828 Herman L. Vaill, 1823 1836 Frederick Gridley, 1836 1856 Joseph Ayer, 1857 Mr. Griswold was an active promoter of the great awakening. He la- bored not only at home, but also in other parishes. The work continued nearly two years, and one hundred white persons, and thirteen Indians be- came members of the church. Tracy's Great Awakening, pp. 150. 156. From 1761, the church was able to have but little preaching, until 1793, when it had become virtually extinct. In that year it was re-organized. Henceforth it main- tained public worship constantly, by services of the brethren, in prayers and the reading of sermons, and by occasional preaching. In 1816, domestic mis- sionaries began their labors in this place ; under which the church and con- gregation increased, until the settlement of Mr. St. John, in 1823. Since that time it has been favored with constant preaching, and with occasional revivals of religion. It is still feeble ; but with some aid from the Domestic Missionary Society, it continues, and has a prospect of being perpetuated. MINISTERS RAISED UP. George Griswold, Daniel Smith, Samuel Griswold, Seth Lee (Bap.), Jason Lee (Bap.) THE CHURCH IN EASTON (FORMERLY NORTH FAIRFIELD,) ORG. DEC. 13, 1763. James Johnson,* Dec. 1763 Sept. 1810 Henry Sherman, April, 1813 June, 1815 Nathaniel Freeman.t Feb. 1819 April, 1832 June, 1854 380 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Geo. H. Hulin, April, 1833 Oct. 1834 Chas. T. Prentice, June, 1836 April, 1851 Martin Dudley, Dec. 1851 This church at its organization embraced nine male members, of whom its first pastor was one. After the Council had "owned them" as a consociated church, " the church proceeded to invite Mr. Johnson to take the pastoral care and charge of them." Mr. Johnson accepted the invita- tion. " The council then proceeded to the ordination." During a part if not the whole of Mr. Johnson's ministry the practice of " owning the covenant" prevailed ; 33 being received to full communion and 87 " own- ing the covenant," had their children baptized 295 in all. From being a beneficiary of the A. H. M. S., the church has become self-supporting, hav- ing a fun dof $3,200. * Allen, f Allen. THE CHURCH IN EAST PUTNAM, (FORMERLY NORTH KILLINGLY,) ORG. OCT. 1715. John Fisk,* Oct. 1715 Aug. 1741 May, 1773 Perley Howe, 1746 Mar. 1753 Aaron Brown, Jan. 1754 Sept. 1775 Emerson Foster, " 1788 1779 Elisha Atkins,t June, 1784 June, 1839 William Bushnell, Aug. 1832 Mar. 1835 Sidney Holman, Mar. 1836 Apr. 1838 Henry Robinson, Nov. 1838 " 1845 John D. Baldwin, April, 1846 Sept. 1849 Norria 0. Lippitt, (Meth.) 1850 1851 Benj. B. Hopkimon, June, 1851 June, 1855 Edward F. ErooJcs, April, 1856 " 1858 Hezekiah Ramsdell, (Meth.) 1858 The church has enjoyed repeated seasons of revival, in which large num- bers were received into it. The whole number of members from the be- ginning is about 750 ; the number of baptisms, about 1600. MINISTERS RAISED UP. Perley Howe, Joseph Howe, Manasseh Cutler, D. D., LL. D.,J Erastus Lamed. * Allen, t Allen. 1 Sp. An. 2. 14. THE FIRST CHURCH IN EAST WINDSOR, ORG. JUNE, 1752. Thomas Potwine,* May, 1754 Nov. 1802 Shubael Bartlett,t Feb. 1804 June, 1854 Samuel J. Andrews, Oct. 1848 May, 1855 Frederick Munson, Sept. 1856 History of the Churches. 381 This church, at its foundation, was the sixth in the ancient town of Wind- sor. When East Windsor was incorporated as a town in 1768, this church was the third in that town ; when Ellington was set off in 1786, it became the second ; and when Windsor became a distinct town, it became the first church in East Windsor. It has been blessed with stability in the pasto- rate. In 1827, an addition to the society funds was made, which became available in 1849. They then amounted to $4,000, and were held on the following con- ditions : " That the Society shall maintain a decent meeting-house for public worship ; that the meeting-house shall be entirely the property of the Soci- ty ; that the Society shall not at any time be destitute of an ordained minis- ter more than two years, which minister shall be a learned man of true orthodox principles, according to the sense in which our fathers maintained the same." MINISTERS RAISED UP. Henry Bissell, (h. ) Sanford Bissell, (h.) Lemuel Bissell, (f.) Eldad Barber, I. N. Tarbox, Thomas S. Potwin, Lemuel S. Pot- win. * Sp. An. 2. 9. Allen, t Sp. Au. 2. 192. Allen. THE CHURCH IN THE THEOLOGICAL INSTITUTE, EAST WINDSOR HILL, ORG. Nov. 18, 1835. MINISTERS. SETTLED. DISMISSED. DIED. Bennet Tyler, D.D.* Nov. 1835 May, 1858 The church was organized for the accommodation of the professors of the Theological Institute, together with their families and the students the nearest place of worship being about two miles distant. Their worship is conducted in the chapel of the Institute, and some of the families in the im- mediate neighborhood attend with them. Rev. Asahel Nettleton, D. D., re- sided near the Seminary, from 1834 to 1844, made donations to its funds, and gave the students familiar lectures on revivals and kindred topics. See notice of Mm in Dr. Sprague's Annals, Vol. 2. 542 ; also, Memoir by Dr. Tyler, 1844. MINISTER RAISED UP. Josiah Tyler (f.) * New Englander, 1859, p. 746. THE CHURCH IN EAST WOODSTOCK, ORG. 1759. Abel Stiles,* 1759 July, 1738 Joshua Johnson, Dec. 1780 Sept. 1790 Wm. Graves.t Aug. 1791 Aug. 1818 Samuel Backus, Jan. 1815 June, 1830 Ezekiel Rich, 1830 1831 382 His'ory of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Wm. M. Cornell, 1831 1832 Orson Cowles, April, 1832 Sept. 1837 Thos. Boutelle, Dec. 1837 Mar. 1849 Jag. A. Clark, 1850 Michael Burdett, April, 1852 Jan. 1854 Jas. A. Roberts, Mar. 1854 1855 Edward H. Pratt, Dec. 1855 About the year 1759, a part of the First Congregational Church of Wood- stock (South), removed from South Woodstock, to the then North Wood- stock, comprising the present Societies of East and North Woodstock. It seems hardly probable that this church was ever regularly organized ; but taking the original records, and the pastor of the old church, it proceeded without a new organization after the removal. It has been blessed with fre- quent revival seasons. Some of these occurred in the years 1815, '31, '32, '39, '42, '55, and '58. In 1831, a difficulty concerning the site of the meeting- house, led to the formation by apartof the church of a new church in North Woodstock ; and this church, which, in some sense, appears to be the orig- inal church, removed again, taking once more a new name, and leaving the secession to form anew, at the location of the first removal. MINISTERS RAISED UP. Willard Child, D. D., Albert Paine, Charles Walker, D. D. * Sp. An. 1. 470. Allen, t Sp. An. 2. 10. Allen. THE CHURCH IN ELLINGTON, ORG. 1730. John McKinstry,* 1730 1749 Jan. 1753 Nathaniel Huntington, Oct 1749 April, 1856 Seth Norton, 1756? Jan. 1762 John Bliss, Oct. 1764 Dec. 1780 Feb. 1790 Joshua Leonard, Sept. 1791 Oct 1798 Diodate Brockway,t Sept, 1799 Jan. 1849 LaviusHyde, Nov. 1830 Feb. 1834 Ezekiel Marsh, April, 1835 April. 1844 Aug. 1844 Nathaniel H. Eggleston, Feb. 1845 Mar. 1850 George I. Wood, June, 1850 June, 1854 Thomas K. Fessenden, Jan. 1855 The first settlement of Ellington was made in 1720 ; though the town was not incorporated till 1786. In 1730 there were eleven families in the place, at which time Mr. McKinstry, a native of Scotland, purchased land there ; though he was not installed till three years after. Mr. Huntington, born in Windham, died at the age of 31, much beloved. Mr. Norton, born in Farmington, died at the early age of 30. MINISTERS RAISED UP. Wiu. Andrews, Horace Belknap, Otis Saxton, History of the Churches. 383 (Mi-th.), J- M. Willey, (Ep ), Darius Morris, Roswell Shurtleff, John Ells- worth, Norman Nash, J. Addison Saxton, S. D. Pitkin. * Sp. An. 1. 357. Allen, t Sp. An. 1. 605. Allen. THE CHURCH IN ELLSWORTH, IN SHARON, ORG. MARCH, 15, 1802. MINISTERS, SETTLED. DISMISSED. DIED. Daniel Parker, May, 1802 Nov. 1812 1832 Orange Lyman, Aug. 1813 Sept 1816 July, 1851 Frederick Gridley, June, 1820 Mar. 1836 John W. Beecher, Dec. 1841 Sept. 1847 Jan. 1858 William W. Baldwin, 1849 1851 William J. Alger, Feb. 1852 Dec. 1853 Porter B. Parry, 1853 Aug. 1857 Robert D. Gardner, June, 1858 A boarding school was established by the Rev. Daniel Parker, which at- tained to considerable celebrity, and was continued by him for some time af- ter his dismission. Several men who have risen to eminence, are said to have been members of this school. A fund was raised by subscription about the'time of the organization of the church, amounting to one thousand pounds (to which was added $2,500 in 1813,) the subscription payable in fanner's produce, or bar iron, at the market price, with provision that it should be loaned on mortgage for double the amount, and in case of any loss, it was to be made good by the society, under the penalty of the income's re- verting to the subscribers, or to their heirs, until the conditions are complied with. A similar penalty is annexed to a failure to provide preaching for the term of a year, either by a pastor or candidates for settlement. MINISTERS RAISED UP. Gad Smith, (Meth.) Gad Smith, 2d, (Meth.) Edwin Baily, (Bap.) Seymour Landon, (Meth.) Walter Chamberlain, Alvin Somers, Charles Y. Chase, Thomas Beebe, (Bap.) Milo N. Miles, (h.) Elisha Frink, (Meth.) THE FIRST CHURCH IN ENFIELD, ORG. 1683. Mr. Welch, Nathaniel Collins,* 1699 1724 1856 Peter Raynolds.t 1725 1768 Elam Potter, 1769 1776 Nehemiah Prudden,J 1782 1815 Francis L. Robbins, 1816 1850 Charles A. G. Brigham, 1851 1855 Abraham L. Bloodgood, 1855 When Mr. Prudden was settled, the church was in a very divided state. He was a peace-maker, a wise and judicious man, and Calvinistic in his 384 History of the Churches. views, and under his ministry the church was built up. Mr. Bobbins was a Calvinist ; his preaching was more practical and experimental than his pre- decessor. Under his ministry there were several revivals ; in 1821 more than 100 were added to the church ; also in 1830 and 1841, large additions, and he died in the midst of a revival. When Mr. Brigham was settled, the church and society were harmonious ; but soon discord and contention sprang up, on account of the sentiments he advanced, which ended in his dismission, and the division of the church, and his settlement over the se- cession. For an account of the revival in 1740, and President Edwards' noted Enfield sermon, see Tracy's Great Awak. 276, and Trumbull's Hist. 2. 145. MINISTERS RAISED UP. Origen Morrison, James P. Terry, Nehemiah P. Pierce, Joseph Meacham, William Dixon, Calvin Terry. * Sp. An. 1. 183. Allen. fSp. An. 1. 180, Allen. JSp. An. 1. 585. Allen. Sp. An. 1. 370. THE NORTH CHURCH IN ENFIELD, ORG. MARCH 7, 1855. MINISTERS. SETTLED. DISMISSED. DIED. Charles A. G. Brigham, Mar. 1855 This church separated from the First Church in consequence of the dis- missal of their pastor, Mr. Brigham, by the Consociation, in disregard of the protest of both the pastor and the church. They did this on grounds of expediency, in view of the divided state, and deep feeling of the church, on account of the extreme Calvinistic views of the pastor advanced in his preaching. A majority of the church took letters of dismission, and orga- nized a new church, leaving a majority of the society, and the remainder of the church to retain their old organization, with all the ecclesiastical prop- erty. The house of worship of the new society was built the same year. THE CHURCH IN ESSEX, ORG. SEPT. 1, 1852. E. W. Tucker, Aug. 1852 Aug. 1853 James A. Gallup, May, 1854 The church in Essex is a branch from the church at Center Brook, formed with 52 members ; since added ninety-two. Efforts were immedi- ately made to erect a house of worship, and the society have now, free from debt, a very tasteful and commodious house, built at a cost of $8,000 ; and also a very fine and capacious lecture room. The entire current expenses are raised promptly from the income of pew rents and subscriptions, and about $200 are contributed annually to benevolent objects abroad. Several seasons of spiritual refreshing have been enjoyed, but none of such power as during the winter and spring of 1858. The chief characteristics of the church and society have been from the beginning an entire unity of feeling History of the Churches. 385 and action a self-denying liberality, and a deeply felt dependence on the divine presence and aid to give success to all plans and labors. THE CHURCH IN EXETER, IN LEBANON, ORG. 1773. MINISTERS. SETTLED. DISMISSED. DIED. John Gurley,* May, 1775 Feb. 1812 John H. Fowler, Oct. 1813 Mar. 1821 1829 Daniel Waldo, Sept. 1823 Sept. 1834 Lyman Strong, 1835 July, 1841 Stephen Hayes, July, 1841 April, 1846 John Avery, June, 1848 The church in Exeter is a branch of the church in Goshen. The separa- tion was occasioned principally by the fact that the people could not unite on a position for a church edifice. There have been several revivals since 1809 ; adding 67 in 1821 ; 20 in 1845 ; and 55 since 1848. The first church edifice was erected in 1773; the second in 1844. The church received aid from the Home Missionary Society in former years; but since 1852, it has been self-sustaining. MINISTERS RAISED UP. Shubael Bartlett, John Bartlett, Ralph R. Gurley, Flavel Bascom, Hobart Bartlett. * Sp. An. 2. 192. Allen. THE FIRST CHURCH IN FAIRFIELD, ORG. 1650. John Jones,* 1639 1664 Samuel Wakeman, Sept. 1665 Mar. 1693 Joseph Webb, Aug. 1694 Sept 1732 Noah IIobart,+ Feb. 1733 Dec. 1773 Andrew Eliot,} June, 1774 Sept 1805 llcinan Humphrey, D. D., April, 1807 May, 1817 Nathaniel He wit, D. D., Jan. 1818 Dec. 1827 John Hunter, Dec. 1828 1834 Lyman Atwater, D. D., July, 1835 -Sept 1854 Willis Lord, Nov. 1854 1856 Alexander McLean, Jr., Jan. 1857 Mr Hobart, in consequence of the springing up of Episcopacy around him, undertook the vindication of ordination other than prelatical ; whence arose a controversy which continued several years. The opponents of Mr. Ho- bart were Dr. Johnson, and Messrs. Beach, Wetmore, and Caner, who had swerved from Congregationalism. He had few equals in this country for acuteness and learning. He published two addresses to the members of the Episcopal separation in New England. Mr. Eliot was the son of Rev. An- drew Eliot, of the North Church, Boston, and his son, of the same name, 50 386 History of the Churches. was pastor at New Milford. Mr Eliot is highly extolled by Dr. Dana in Sprague's Annah. When Gen. Tryon burnt the town of Fairtield in 1779, his house, with a large and choice library, was burnt ; the latter was re- stored by contributions of his friends in Boston. Hon. Roger M. Sherman left to the society a parsonage valued at $10,000, and $2,5'JO as a fund to keep it perpetually in repair. The ministerial fund of the society is also $5,700. .MiN'sTEUs RAISED UP Eliphalet Jones, Andrew Eliot, Jonathan Row- land, Oliver Dimon, Richard Woodhull, Ebenezer P. Rogers, Benjamin Par- sons, Isaac M. Ely, E. P. Humphrey, D. D., John Humphrey, J * Allen. tSp. Au. 1. 375. Allen. J Sp. An. 1. 420. Sp. An. 3. 31. I Sp. An. 4, 821. FIRST CHURCH IK FAIR HAVEN, (IN NEW HAVEN,) ORG. JUNE 23, 1830. MINISTERS. SETTLED. DISMISSED. DIED . John Mitchell, Dec. 18:30 Nov. 1836 B. L. Swan, Nov. 1836 June, 1845 Burdett Hart, Sept. 1846 Aug. 1860 On the same day that this church was organized, a commodious house of worship was dedicated. The number of original members was fifty -three ; thirty of whom were from the East Haven church, and twenty -three from the North Church in Xew Haven ; eighteen more were soon after added from the North Church. This church was founded with no sectarian or par- tisan intent, nor to carry any points of theological difference : but to meet the actual want of the community for the means and agencies of worship, and to secure here the great ends of religion, the observance of Christian or- dinances, and the preaching of the free and blessed gospel of Christ. Soon after it was formed it was favored with successive revivals. The year 1848 was also peculiarly distinguished in its history as a season of refreshing from the Lord. On the 2Jth day of April, 1854, the new edifice of the First Society was publicly set apart for the uses of divine worship. It is a large, substantial and attractive church, Beating fourteen hundred persons. It be- longs to the society, and its slips are annually rented to defray the current expenses. Under the first pastorate there were added to the church one hundred and nineteen ; under the second, seventy-three ; under the third, thus far, three hundred and eighty. A colony of one hundred and nineteen members from the First Church was organized as tlje "Second Congrega- tional Church in Fair Haven," on the 31st day of March, 1852. Rel. In- tel. 17, 250. SECOND C ii fKCti IN FAIK HAVEN, (IN EAST HAVEN,) OKG. MARCH 31, 1852. Nathaniel J. Lurton, July, 1853 ^ept. 1857 Timothy Dtciglit) Sept. 1853 Aug. 1859 History of the Churches. 387 IIIMSTEliS. SETTLED. DISMISSED. DIED. C. D. Murray, lie. 18fiO J-Mirin Dimock, lie. 1860 To furnish needed church accommodations, a house of worship, costing, with organ, $10,000, was erected <>n the east side of the river, and completed March, 1852. The church was formed with ninety-three members from the First Church, and twenty-six more soon after. In March, 1853, forty-one members were dismissed, to form the Third Church. The revival of 1858 added sixteen. THE CENTER CHURCH IN FAIR HAVEN, (IN NEW HAVEN,) ORG. MAY 3, 1853. W. B Lee, Aug, 1853 Mar. 1860 There were thirty-eight members in this church at the time of its organ- ization, who had taken letters, in regular form, from the Second Congrega- tional Church in Fair Haven. They met in Walworth Hall, on Grand street, until their church edifice was completed and dedicated, Sept. Cth, 1854. THE CHURCH IN FALLS VILLAGE, (IN CANAAN,) ORG. OCT. 27, 1858. H. A. Russell, Oct. 1858 Oct. 1859 John Edgar, Oct. 1859 Formed by Consociation with twelve members. Twenty- seven persons were added in the year following. A house of worship has been erected thirty- four feet by forty-eight, at a total cost with the land on which it stands, of $2,400. Expenses and benevolent contributions for the year $902. THE CHURCH IN FARMINGTON, ORG. OCT. 13, 1652. Roger Newton,* 1652 1657 June, 1683 Samuel Hooker, t 1661 1697 Samuel Whitman,! 1751 Timothy Pitkin, 1752 1785 1811 Allen Olcott, 1 1787 1791 1811 Edward D. Griffin, D. D.1T June, 1793 1794 Joseph Washburn,** 1795 1805 Noah Porter, D. D. 1806 The church in Farmington was constituted with seven male members, inclu- ding the pastor. The half-way covenant was adopted under Mr. Whitman's ministry, and discontinued after much debate and difficulty under his suc- cessor, Mr. Pitkin. The present meeting house was built in 1771, in the best manner, and of the choicest materials an evidence of which is, that 388 History of the Churches. the outside covering, first put on, (including the shingles,) is yet sound and good. The steeple, above the belfry, was raised entire, where it has stood unimpaired, to the present day. The present town, till 1825, when a Meth- odist church was formed, was one Ecclesiastical Society or Parish, with no house of worship, church or religious teacher, besides the Congregational. Nov. 4, 1840, a historical discourse was delivered before the citizens of Far- mington, in commemoration of the original settlement of the ancient town, in 1050, by Xoah Porter, Jr., now Professor in Yale College. The discourse, together with valuable historical and biographical notes, was published. There have been revivals of religion in the Congregational church of this town from its first organization to this time ; and more frequently since 1793. Memoir of Dr. Nettleton, 140. ED. Mag. 1. 378, 420. MINISTERS RAISED UP. Daniel Hooker, Elnathan Whitman, John Hart, Lathrop Thomson, Edward Porter, Giles H. Cowles, D. D., Isaac Porter, Robert Porter, Hezekiah N. Woodruff, Asahel Hooker, Ephraim T. Wood- ruff, Noah Porter, D. D , Elnathan Gridley (f.), John Richards, D. D.,tt James Wilcox, Horace Woodruff, George J. Tillotson, William S. Porter, Noah Porter, Jr., D. I)., Walter Clarke, D. D., Giles M. Porter, Chauncey D. Cowles, Lewis Bodwell, (h.) *Sp. An. 1. 37. Allen, t Sp. An. 1.37. Allen. % Sp. An. 1. 315. Allen. Sp- An. 1. 347. Alien. J Allen. <[ Sp. 4. 26. Allen. ** Allen, ft Cong. Quar. 1. vol. 1. Allen. THE CHURCH IN FRANKLIN, OBG. JAN. 4, 1718. Henry Willes,* Oct. 1718 Sept. 1758 JohnEllis,t Sept. 1753 1779 Oct 1805 Samuel Nott, D. D.J Mar. 1782 May, 1852 George Justus Harrison, Mar. 1849 Oct. 1851 Jared Reid Avery, Dec. 1851, installed Mar. 1854 This church was organized with eight members, all males. The Ecclesi- astical Society was in existence more than a year before this. Provision for religious worship was made during the winter of 1716-17, in private houses: and the following summer, the people worshiped in a barn. At this time, there was in the neighborhood an old meeting house, in ruins, whose " pulpit, and seats, and canopee" the society agreed to take at five pounds, ten shillings, money, or as money. By vote of society, Nov. 22, 1716, the new meeting house was located " at the place commonly known by the name of Arnold's barn, or about 12 rods southward therefrom:" house to be u forty foot long, thirty-five feet wide, and eighteen foot between joints." It was finally left with the carpenter to decide whether the house should " stand at the place where the timber lies, or down at the walnut bush where the path comes up the hill." The meeting-house was seated by a committee, according to age and estate. Norwich, West Farms, was constituted the town of Franklin in 1786. A great revival added to the church 100 members in 1741-2 ; one in 1855 History of the Churches. 389 added 33. In 1753, there were more than 100 members of the society. The ministry of the first three pastors embraces a period of 136 years, or two years more th:m the whole period of the church's existence, prior to the death of Dr. Nott. The present house of worship was erected in 1836. MINISTERS RAISED UP. David A very,? Oliver Ayer, Eliphalet Nott, John Hyde, Eli Hyde, Samuel Nott, Charles Hyde, Lavius Hyde, Elijah Harts- horn, Beaufort Ladd, Stephen T. Nott, Robert P. Stanton, Joseph W. Back- us, Alvan Hyde, | Asahel Huntington.** * Sp. An. 1. 299. Allen. tSp. An. 1. 604. J Sp. An. 2. 190. Allen. Mendon As. 124. I Sp. An. 2. 300. Allen. ** Allen. THE CHURCH IN FITCHVILLE, IN BOZRAII, ORG. DEC. 1, 1854. William Aitchison, April, 1852 April, 1855 Aug. 1859 W. W. Bellen, " 1855 " 1857 T. D. P. Stone, " 1857 Jan. 1859 Joseph A. Saxton, Jan. 1859 The house of worship was erected by Asa Fitch, Esq., the owner of the factory and village ; and the ministers have been supported mainly by him, on a liberal salary. After more than two years from the erection of the house, the church was formed. THE CHURCH IN GILEAD (IN HEBRON,) ORG. (PROBABLY) 1748. MINISTERS. SETTLED. DISMISSED. DIED. Samuel Lanydon, 1750 1751 Elijah Lothrop,* April, 1752 Aug. 1797 A m m i Rogers, 1797? 1 799 ? Nathan Gillet, NOT. 1799 Jan. 1824 July, 1845 Charles Nichols, Sept. 1825 Oct. 1856 The Ecclesiastical Society in Gilead was organized May, 1748. The first church edifice was erected in 1749. The occasions of special religious in- terest during the century were in the years 1824 and 1831. During the revival in 1831, there were 54 persons added to the church. During the early part of the year 1858, a work of grace resulted in upwards of twenty cases of hopeful conversion. A fund established in 1794, by Mr. John Gilbert, now amounts to $4,000. MINISTERS RAISED UP. Eleazar C. Hutchinson, D. D., Edwin R. Gilbert, Samuel Post. * Allen. THE FIRST CHURCH :x GLASTENBURT, ORG. JULY, 1692. Timothy Stevens,* Oct. 1693 April, 1726 Ashbel Woodbridge,t " 1728 Aug, 1758 390 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. John Eells, June, 1759 May, 1791 William Brown,| May, 1792 Jan. 1797 William Lockwood, Aug. 1797 May, 1804 June, 1828 Prince Hawes, June, 1807 1820 Caleb Burge, Aug. 1821 Nov. 1825 Samuel A. Riddel, June, 1827 Feb. 1837 James Smith, Dec. 1837 Jan. 1858 Amos L. Chesebrough, July, 1858 Those members of the First Church in Wethersfield who resided on the east side of the Connecticut River, were duly organized info a distinct church July 28, 1692 denominated the First Church in Glastenbury. In May, 1731, a new Ecclesiastical Society was incorporated within the limits of Glastenbury, by the name of Eastbury, and a church immediately or- ganized, consisting of those members of the First Church whose home was within the bounds of the new society. The First Church was again divi- ded by the organization of the church in South Glastenbury, Dec. 22, 1836. Eel. Intel. 11. 460. MINISTERS RAISED UP. John Bulkley, Samuel Welles, Charles Treat, Jonathan Hubbard, Richard Treat, Samuel Woodbridge, Timothy Wood- bridge, William Woodbridge, Anson Hubbard, Albert Hale, Isaac Plum- mer, James L. Wright, William S. Wright. * Allen, t Allen. % Sp. An. 1. 657. Sp. An. 1. 413. Allen. THE CHURCH IN GOSHEN, ORG. Nov. 1740. Stephen Heaton, Nov. 1740 May, 1753 Dec. 1788 Abel Newel,* Aug. 1755 Jan. 1781 1813 Josiah Sherman, June, 1783 Feb. 1789 Asahel Hooker, t Sept. 1791 June, 1810 April, 1813 Joseph Harvey, Oct. 18 1Q Sept. 1825 Francis H. Case, Feb. 1826 " 1828 Grant Powers, J Aug. 1829 April, 1841 Lavalette Perrin, Dec. 1843 Sept. 1857 Joel F. Bingham, Jan. 1859 May, 1860 The lands in Goshen were originally divided, in 1739, into 53 shares one for the ministry, one for the first settled minister, one for schools, and the other fifty were sold at public vendue. At the first town meeting, in that year, it was voted " that the selectmen shall ascertain the places of holding the meetings for the public worship of God." Mr. Beaton's salary waslOO "settlement," to be paid in labor in two years, and 110 the first year, increasing 10 a year to 170. But he was found not to have much fixedness of opinion on theological subjects, sometimes preaching to please Arminians, and again to please the Orthodox, the consequence of which was, that he lost the confidence of all. Complaint was at length made to History of the Churches. 391 the Consociation, by the fmr/t, against him, of "immoral conduct ;" "impru- dent conduct unbecoming a minister;" "a great deficiency in ministerial qualifications." Six years were spent in the trial. His confession was ac- accepted as Christian satisfaction, and he was dismissed. He died at Go- shen, leaving a large estate. Mr. Sherman (brother of Hon. Roger Sherman, of Xe\v Haven,) wore a large white wig, and was very imposing and winning in appearance. He had popular talents, and at first was very acceptable. But alienation arose, in consequence of his avowing, in his preaching, Arminian sentiments. When the leading members of the church who felt aggrieved went to him to talk ab'xit it. he took offense, and they complained that he treated them in a very arbitrary way, " overrating human knowledge as essential to con- version." Three brethren, at this time, attended service one Sabbath at a neighboring church, for which they were disciplined ; and things grew worse till Mr. Sherman agreed to a dismission, the town paying him 50. Then the church were in a confused state, and called a council of ministers for advice ; which was to annul all votes during Mr. Sherman's ministry. Messrs. II Bin j;!i un a:i 1 Thurston were or June 1 missionaries to the Sand- wich Islands, at Goshen, Sept. 1819 There have been frequent revivals in the last sixty years, in six cases adding from 30 to 72 members in a year. EC. Xag. 1. 341. Eel. Intel, 7 232 ; 12. 731. MINISTERS RAISED UP. Noah Wadhams, Elisha Parmelee, Reuben Par- melee, Darius 0. Griswold, Edward W. Hooker, D. n., William Thompson, D D., Orlo Bartholomew, A- T. Norton (h), Luther Hart., Ephraim Lyman, Mark Ives (f.), John F. Norton, Augustus Thompson, Luther H. Beecher, D. D. *AlleD. fSp.An. 2. 317. Allen. Litchf. Centeii. 92. Allen. Litchf. Centcn. 123. THE CHURCH is GOSHEX (ix LEBANON,) ORG. Nov. 26, 1729. MINISTERS. SETTLED DISMISSED. DIED. Jacob Eliot,* Nov. 1729 April, 1766 Timothy Stone, t Oct. 1766 Sept. 1767 M-.y, 1797 Win. B. Ripley,{ Nov. 1798 July, 1822 Erastus Ripley, Sept 1823 Feb. 1832 Nov. 1843 Salmon Cone, 1832 Mar. 1834 Israel T. Otis, June, 1835 Mar. 1844 Joshua R. Brown,| Ma y. l845 June > 1852 ^P 4 - 1868 Elijah W. Tucker, Sept. 1853 1858 Aaron R. Livermore, Feb. 1860 This church was formed by a colony of twenty -nine males from the First Church in Lebanon. On the following year, (1730) 56 females were re- ceived. About the year 1770, a part of the church was dismissed, for the purpose of forming a church in Exeter Society. 392 History of the Churches. MINISTERS RAISED UP. Abraham Fowler, Dyar T. Hinkley, Timothy Stone, Orrin Fowler, Salmon McCall. * Sp. An. 1. 322. t Sp. An. 1. 631. Allen. + Allen. gAllen. [ Cong. Y. B. 6. 119. THE CHURCH IN GRANBY, ORO. 1739. MINISTERS. SETTLED. DISMISSED. DIED. Eli Col ton, Dec. 1740 Nov. 174:2 David S. Rowland, Feb. 1745 Aug. 1747 1794 Burr, Aug. 1747 Dec. 1748 Aaron Brown, Oct. 1750 Dec- 1751 Joseph Strong,* Nov. 1752 Nov. 1779 Jan. 1803 Israel Holly, Oct. 1784 1793 Isaac Porter.f June, 1794 Dec. 1832 1844 Charles Bentley, Aug. 1833 Mar. 1839 Chauncey D. Rice, Oct. 1839 July, 1841 Israel P. Warren, April, J842 May, 1845 James C. Houghton, June, 1845 April, 1847 Alfred White, July, 1847 July, 1848 Samuel W. Barnum, April, 1849 April, 1850 C. F. Page, Oct. 1850 Mar. 1854 Wm. H. Gilbert, July, 1856 The earliest Ecclesiastical record extant pertaining to this church and so- ciety, is dated May, 1739. In the volume which contains it, a part of which is obliterated, the records of the church and society are blended. On the 27th page the 21st now existing, we find the first distinct notice of the church, as follows : " Att a meeting of ye Northwest Society of Simsbury on ye last Mon- day of January, 1746-7. Voted, 1 . Yt we chuse y t ye church in this society shall be settled a Congrega- tional church. 2. Voted yt ye Scriptures of ye Old and New Testaments, as they are ye only unering rule of faith and practis to Christians, so they are ye only un- ering rule of church government and discipline. 3. Yt as we know of no human composition yt comes nearer to ye Scriptures than Cambrig platform in ye substance of it, so we chuse yt ye church in this society, shall take it in ye substance of it under ye scriptures for their rule of church government and discipline. 4. Yt in ye administration of church membours, we judge it necessary yt ye persons to be admitted, give to ye minister an account of their knoleg in ye fundamental docterings of ye gospel, their faith therein to his satisfac- tion and acceptance, and yt every such person being free from scandal, and of regular conversation, being propounded to ye church 3 Lords days before admition, may then be admited, by and with ye consent of ye church, pro- vided no valid objection be laid against them. 5. Voted yt we naurtheless are not straited in our charity towards History of the Churches . 393 our neighboring churches yt are settled under Saybrook platform, or those called Presbyterians, but are willing yt any of their members in good standing in their churches shall be admitted to communion in this church as opportunity may present as also yt we are willing yt our ministers for ye time being shall exchang labours with any of ye ministers of any of s'd churches yt are in good standing, then alway provided yt it be with ye consent of ye church." The whole number of additions to the church, exclusive of its original founders, is 604. MINISTERS RAISED UP. Joel Hayes, Silas Higby, Harvey Hayes, John C. Strong, Joseph D. Strong, Reuben Holcomb, Gordon Hayes, Amasa A.Hayes, James B. Cleaveland- * Sp. An. 2. 229. t Allen. THE CHURCH IN GRASSY HILL, (IN LVME,) ORG. 1755. MINISTERS. SETTLED. DISMISSED. DIED. Daniel Miner, I7o7 April, 1799 SethLee, Oct. 1817 Oct 1826 Nathaniel Miner, Mar. 1827 Mar. 1829 A. Alden, May, 1830 Sept. 1831 Mark Mead, July, 1833 July, 1836 Warner, 1837 1838 Oliver Broirn, May, 1839 Feb. 1853 Alpha Miller, May, 1853 The original members constituting the Strict Congregational, or Sepa- rate Church of Grassy Hill, mostly withdrew from the church of North Lyme, now Hamburg. This church united with the Middlesex Consocia- ation Oct. 1834. Their records were destroyed by fire, with the house of the first minister. It is not known precisely when the church was gathered. A very interesting revival of religion, which resulted in a very considera- ble addition to the numbers and strength of the church, commenced in the winter of 1842. There was also one in 1858. In 1847, their house of wor- ship was remodeled. They have during a series of years received $100 from the Home Missionary Society. The whole number of families embraced in the Congregation does not exceed twenty. MINISTERS RAISED UP. Noah H. Gillett, Sylvester P. Marvin, Oliver Brown, Jr., George A. Miller. THE CHURCH IN GREENFIELD, (IN FAIRFIELD,) ORG. MAY 18, 1726. John Goodseli May, 1726 April, 1756 Seth Pomeroy,* Jan. 1758? 1769 51 394 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. William M. Tennent,t June, 1772 Dec. 1781 1810 Timothy Dwight,D. D.,J Nov. 1783 1795 Jan. 1817 Samuel Blatchford, D. D. , 1796 1797 Mar. 1828 David Amtin,\ 1797 1798 Feb. 1831 Horace Holly, D. D., Sept. 1805 Sept. 1808 1827 William Belden, Oct. 1812 1821 Richard V. Dey, Jan. 1823 1828 1836 Nathaniel Freeman,^ April, 1833 1840 June, 1854 T. B. Sturges, June, 1842 This church has had five houses of worship. Dr. Dwight had a noted classical school at Greenfield. He left to accept the Presidency of Yale College. MINISTERS RAISED UP. Aaron Burr, D. D.,** President of New Jersey Col. lege, Daniel Banks, Pomeroy. * Allen, f Sp. An. 3, 26. $ Sp. An. 2. 152, Allen. Sp. An. 4, 158. I Sp. An. 2, 195. Allen. II Allen. ** Allen. THE CHURCH IN GREEN'S FARMS, (IN WESTPORT,) ORG. OCT. 26, 1715. Daniel Chapman, Oct. 1715 Nov. 1741 Daniel Buckingham,* Mar. 1742 May, 1766 Hezekiah Ripley,o. D.,t Feb. 1767 Aug. 1821 Nov. 1831 Edward W. Hooker, Aug. 1821 Jan. 1829 Thomas F. Davies, Oct. 1829 Aug. 1839 DanC. Curtiss, June, 1840 Jan. 1843 Giles M. Porter, Dec. 1844 Mar. 1850 Charles Bentley, May, 1850 May, 1858 R. S. Egleston, April, 1859 From the state records, in Hartford, it appears that West Farms, Fairfield, was made a distinct society and parish in May, 1711, and that at their Octo- ber session, 1714, the General Assembly did allow the inhabitants of West Farms, in Fairfield, to embody themselves into a Church Estate. The ori- ginal covenant was subscribed by seven persons besides Mr. Chapman. There was no Confession of Faith distinct from this Covenant, which as it appears to have been retained, without alteration or addition for ninety- three years, is here given : " We do, in the humble sense of our deep unworthiness of an acknowledge- ment in the covenant of divine grace and also of our inability unto the per- formance of the duties of the holy covenant, through the strength and grace of Christ alone, heartily and sincerely engage and promise, in the presence of God and his people, denying all ungodliness and worldly lusts, to live so- berly, righteously and godly in this present world, solemnly devoting our- selves and our seed unto the Lord, to be his people ; avouching Almighty God for our God and portion ; avouching the Lord Jesus Christ for our only Prophet and Teacher, and for our only Priest and Propitiation, and for our History of the Churches. 395 only King and Lawgiver ; avouching the Holy Ghost for our Sanctifier ; pro- fessing our subjection to the gospel of Christ, and that we will walk together in a conscionable attendance upon all the ordinances of the gospel, and in a member-like communion, helpfulness, and watchfulness according unto Christ." Members at the close of the first pastorate, eighty ; of the second, seventy- five; of the third, one hundred and thirty; added during the fourth, nine- teen ; the fifth, one hundred and ten ; the sixth, thirty-one ; the seventh, eighteen; the eighth, seventy-seven. Present number one hundred and thirty. In 1831, about forty were dismissed to unite in the formation of a church in the village of Westport. The present meeting-house is the fourth which has been erected. The second was destroyed by the British troops in 1779, when many dwellings, including that of the pastor, were consumed. The third house of worship was lost by accidental conflagration in April, 1852. MINISTERS RAISED UP. Samuel Sherwood, Samuel Sturges, William B. Ripley, Daniel C. Banks, Zalmon B. Burr, Enoch F. Burr, William J. Jen- nings, Edward Allen. * Sp. An. 1, 648, fSp. An. 1. 647. Allen. THE FIRST CHURCH IN GREENWICH, ORG. 1670. MINISTERS. SETTLED. DISMISSED. DIED. Jeremiah Peck, 1679 1689 Abraham Pierson, 1691 1694 Salmon Treat, 1695 1697 Joseph Morgan, 1697 1700 Nathaniel Bowers, 1700 Ephraiin Bostwick, 1730 ? 1746 Ebenezcr Davenport, 1767 1773 Robert Morris, 1785 1794 Plait Buffet, 1794 1796 Simons, 1796 Abner Benedict, 1800 Samuel Sturges, 1800 1807 John Noyes, 1810 1824 Charles F. Butler, 1824 1835 Thomas Payne, May, 1837 Feb. 1842 8. B. 8. Bissell, Sept. 1842 Sept. 1853 William A. Hyde, Sept. 1854 This church has had four houses of worship. The first existed previous to 1694, as in that year a vote was passed to build a new meeting-house. Two others were successively occupied till 1838, when the present house was erected. For many years previous to 1835, this church was small and feeble, and in a very low state ; since then it has been greatly blessed, and sustained. As the fruits of a revival in 1839, thirty-nine were added; in 1843, thirty-two ; in 1855, thirty. 396 History of the Churches. THE SECOND CHURCH IN GREENWICH, OKG. 1705. MINISTERS. SETTLED. DISMISSED. DIED. Joseph Morgan, 1705 Oct. 1708 Richard Sac kett, 1717 1727 Stephen Monson, May, 1728 1733 Abraham Todd, May, 1734 1773 Jonathan Murdock,* June, 1774 Mar. 1785 Jan. 1813 Isaac Lewis, D. o.,t Oct. 178G 1818 Aug. 1840 Isaac Lewis, Jr. J Dec. 1818 1828 Sept, 1854 Noah C. Saxton, Albert Jud#on, Elam Clark, Joel Mann, Sept. 1830 Aug. 1836 Noah Coe, May, 1837 May, 1845 Frederic G. Clarl; George J3uhnell, Ebenezer Mead, Joel H. Linsley, Dec. 1847 This church is located in the west part of the town of Greenwich, and its separation from the first chxirch appears to have arisen from the jealousy of the proprietors of the town, lest the holding of worship at Horseneck (as the west part was then called,) should injure their interests. The society was weak till after the close of the revolution, at which time tradition says that the society owed 30, and it was admitted that the money was not in the place. Since 1793 there has been a great increase of wealth in this community, so that there are now eleven houses of worship in the town, west of Mianus river, occupied by four denominations. A stone meeting-house, the contract for which was $32,500, was built in 1859. There are few records of the church for the first seventy years. In the revolutionary war, this society suffered severely, being between the British and American lines for about four years, in which there was no law, but robbery and plunder ran riot . the minister parolled by the British, and nearly all the stable inhabitants were compelled to flee ; a few that were too poor to remove, remained to be made still poorer or join the enemy. A dread of revivals which grew out of the excesses in the great revival of 1740 has had an extended influence down to the present day ; and yet God has favored this church above many in this respect, for since 1816, when the first revival after 1740 occurred, there have been revi- vals in 1822, in 1828, in 1831, in 1839, in 1843, in 1850, in 1854, in 1858, besides several others which did not bring so many into the church. ReL 7nfeZ.,13, 188; 16, 620. The settlement of Rev. Isaac Lewis, D. D., appears to have been one of the events that turned the tide in favor of this church. His long faithful min- istry was the means of raising the church from forty -seven members to one hundred and eighty -five. One of his best measures was leading the church to abandon the "half-way covenant," and to admit only professors of piety to the communion, and only the children of such persons to baptism. In History of the Churches. 397 March, 1831, the first " four days" or " protracted meeting" east of By- ram river was held in this church, which was attended with a great blessing. MINISTERS RAISED UP. Mark Mead, Samuel Howe, Platt Tyler Holley, Ebenezer Mead, /achariah Mead, (Epis.,) Whitman Peck, John Peck, Isaac Peck. (Epis.,) Enoch Mead. * Allen. Sp. An. 2. 41. t Allen. Sp. An. 1. 662. JAllen. Sp. An. 1. 667. THE CHURCH IN GREENEVILLE, (IN NORWICH,) ORG. JAN. 1, 1833. MINISTERS, SETTLED. DISMISSED. DIED. Dennis Platt, Sept. 1832 1833 John Storrs, Mar. 1834 April, 1835 1854 Spencer F. Beard,} 1835 1837 Stephen Crosby, (c.) 1837 June, 1838 Alphonso L. Whitman, Dec. 1838 Mar. 1846 Charles P. Bush, Dec. 184G Jan. 1856 K P. Stanton, June, 1856 Soon after the commencement of works for the manufacturing establish- ments in the village in 1829, a prayer meeting was commenced by brethren of the second church. In 1832, when the inhabitants were multiplied, the prayer meeting was changed to a regular sabbath service, and a Sabbath School was gathered in the autumn, and a minister employed. A meeting house, commenced in 1834, was completed in the spring of 1835. The Sab- bath School has here, as elsewhere, proved a nursery of the hurch. One of its members, Rev. William Aichison who went as a missionary to China has fallen at his post. There have been frequent revivals, and in five several years there have been added from twenty-six to forty -three members. MINISTER RAISED UP. William Aichison, (f.) THE FIRST CHURCH IN GRISWOLD, ORG. Nov. 20, 1720 Hezekiah Lord, Nov. 1720 June, 1761 Levi Hart, D. D.,* Nov. 1702 1808 Horatio Waldo, t Feb. 1810 Aug. 1828 Spofford D. Jewett, Feb. 1830 June, 1836 AVilliam R. Jewett, Dec. 1836 July, 1843 Roswell Whitmore, 1844 1846 Calvin Terry, Nov. 1846 April, 1851 Bennett F. Northrop, July, 1853 Dr. Hart was a man of eminence, and conducted the studies of some the- ological students. There were extensive revivals in 1820, and 1831, and more limited revivals in 1852 and 1858. Rel Intel. 5, 376; 13, 551. MINISTERS RAISED UP. Asa Burton, D, D.,} Daniel Haskell, Punderson 398 History of the Churches. Tyler, Stephen Johnson, (f.) Robert Staunton, James Averill, William Clift, William P. Avery, (h.) Alexander Yerington, William R. Palmer. * Sp. An. 1. 590. Allen, t Sp. An. 4. 630. % Sp. An 2. 140. Sp. An. 2. 526. THE CHURCH IN GROTON, ORG. 1705. MINISTERS. SETTLED. DISMISSED. DIED. Ephraim Woodbridge, Nov. 1704 1724 Dec. 1725 John Owen,* Nov. 1727 1753 June, 1753 Daniel Kirkland,t Dec. 1755 1758 May, 1773 Jonathan Barber, Nov. 1758 1768 1783 Aaron Kinne,} Oct 1769 Nov. 1798 1824 Timothy Tuttle, Aug. 1811 Apr. 1834 Jared R. Avery, Oct. 1839 Apr. 1851 George H. Woodward, Oct. 1851 Jan. 185G Sylvester ffine, 1856 The church was formed from the church in New London. The records were destroyed, or disappeared, amid the terrible scenes through which the people here were called to pass during the war of the revolution, and the in- human massacre at the Fort in 1781 ; they are very meager till within the last fifty years. The first house of worship was located near the center of the town, as at present bounded. A house of worship was subsequently erected three-fourths of a mile east of the present village of Groton, and was occupied for a considerable time previous to the Revolution, and after, till the present house in Groton village was dedicated in 1834. MINISTERS RAISED UP. Elisha Fish, Solomon Morgan, Colby C. Mitch- ell, (f.) Joseph Morgan,! Jared R. Avery, Frederick D. Avery. * Sp. Au. 1. 235. Allen. Tracy's Great Awak. 307-9. t Sp. An. 1. 623. Allen. J Allen. Mendon. Assoc. 89. 1 Sp. An. 3. 19. THE FIRST CHURCH IN GUILFORD, ORG. June 19, 1643. Henry Whitfield,* 1639 1650 1658 John Higginson.t 1643 ? 1659 1708 John Bowers, 1660? Joseph Eliot, t 1664 May, 1694 Thomas Ruggles, Nov. 1695 June, 1728 Thomas Ruggles, Jr., Mar. 1729 Nov. 1770 Amos Fowler,|| June, 1758 Feb. 1800 Israel Brainerd,** June, 1850 Jan. 1806 Oct. 1854 Aaron Dutton,ft Dec. 1806 June, 1842 June, 1849 E. Edwin Hall, Oct. 1843 July, 1855 Henry Wickes, May, 1856 July, 1858 Wm. S. Smith, May, 1859 Mr. Whitfield, with a large part of those who had been under his charge History of the Churches. 399 in England, began a settlement in Guilford in 1639. He returned to Eng- land, and died at Winchester. Mr. Higginson, his son-in-law, was " teach- er" till his removal, and left himself to return to England, but was induced to settle at Salem, Mass. Mr. Brainerd's ministry of thirty years at Verona, N. Y., was attended with several extensive revivals. Mr. Dutton was an able and devoted minister, and his labors were eminently blessed with sev- eral revivals of great power. On taking leave of the old meeting-house, in 1830, he stated that about eight hundred had professed religion, and sixteen hundred had been baptized in it. MINISTERS RAISED UP. Jared Eliot, Daniel Collins, Timothy Collins, Edmund Ward, Bela Hubbard, D. D. (Ep.) Samuel Johnson, D. D. (Ep.) Thomas Ruggles, William Seward, Timothy Stone, Andrew Fowler, (Ep.) Thomas Ruggles, Jr., Joy H. Fairchild, William Leete, Jr., Thomas Dut- ton, Edwin D. Seward, Theodore A. Leete, Beriah Hotchkin, John H. Fow- er, Henry Robinson, Sherman Griswold, (Bap.) S. W S. Dutton, D. D., Mar- tin Dudley. *Math. Mag. 1. 541. Sp. An. 1. 10. Allen, f Sp. An. 1. 91. Allen. JSp. An. 1.22. Allen. Sp. An. 1. 261. Allen. | Sp. An. 1.383. **Cong. Y. B. 2.89. ttSp. An. 2. 489. Allen. }I Sp. An. 3.497. Sp. An. 3. 497. Cong. Quar. 1. 314. THE THIRD CHURCH IN GUILFORD, ORG. Nov. 23. 1843. MINISTERS. SETTLED. DISMISSED. DIKD. David Root, Jan. 1845 April, 1851 R. M. Chipman, Jan. 1852 May, 1858 Geo. I. Wood, Nov. 1858 This church was formed by a secession from the First Church. The church in Madison (East Guilford,) was formerly the Third Church ; that at North Guilford being the Second; and a church formed in 1773, (now extinct, on account of the disagreement of a large majority of the First Church in the settlement of Mr. Ruggles, Jr.,) having been the Fourth in Guilford. The Fourth Church in Guilford, Org. 1733. Edmund Ward, Sept. 1733 1735 Joseph Lamb, James Sprout, D. D.,* April, 1743 Oct. 1768 1793 John Hunt, 1769? 1771 Daniel Brewer, Sept. 1771 1778 Beriah Ilotchkin, Aug. 1785 1790? 1829 This church was formed by reason of a controversy arising in 1729, with reference to the settlement of Mr. Ruggles, Jr. A meeting-house was erected in 1730. Dr. Sprout, after an able and prosperous ministry, wag 400 History of the Churches re-settled in Philadelphia. Mr. Hotchkin, after a few years, removed to Western New York, where he was eminently useful in preaching and plant- ing new churches. The church became extinct soon after 1800. See Trum- bulFi History, Vol. 2, Chap. 7, p. 114. * Sp. An. 8. 125. THE CHURCH IN HADDAM, ORO. 1700. MINISTERS. SETTLED. DISMISSED. DIED. Jonathan Willowle, Nicholas Noy es* 1668 1682 John James, 1686 Jeremiah Hobart,t 1690, inst. Nov. 1700 Nov. 1715 Phinehas Fiske, Sept. 1714 Oct. 1738 Aaron Cleaveland, July, 1739 1746 1757 Joshua Elderkin, June, 1749 1753 Eleazar May,t June, 1756 April, 1803 David D. Field, D. D. April, 1804 April, 1818 John Marsh, Dec. 1818 April, 1834 Tertius S. Clark, April, 1834 Feb. 1837 David D. Field, D. D. April, 1837 April, 1844 Elisha W, Cook, Nov. 1846 April, 1852 Erastm Colton, Dec. 1852 May, 1854 James L. Wright, May, 1855 As no church records exist in Haddam of an earlier date than 1756, it cannot be determined with certainty when the church was organized ; it is supposed to have been at the time of the ordination of Mr. Hobart. Some circumstances, however, lead to a belief that it was done at a much earlier period. Public worship appears to have been observed from the first set- tlement. For a time the people met in a private house. The first meeting- house was built in 1673-4; the second in 1721 ; the third in 1770-1, (still standing ;) the present house in 1847. The first preacher here of whom mention is made in the records of the town, was Mr. Jonathan Willowbe. In 1668, Mr. Nicholas Noyes began to preach here, and continued thirteen or fourteen years ; though it is said he was not ordained. Mr. John James preached here as early as 1686. How long he continued is unknown. Mr. Hobart came to Haddam in 1690 or 1691. "As he had been consecrated to the ministry before," the people seem to have recognized him as their minister without a formal installation. In 1695, they voted that they did not consider themselves under the charge of Mr. Hobart as pastor; and " that with the consent of the General As- sembly, and the approbation of the neighboring churches, they would em body in church way, and order, according to the gospel." Mr. Hobart was, however, not installed till November, 1700. History of the Churches. 401 MINISTERS RAISED UP. David Brainerd,^ John Brainerd,! Hezekiah May, Elijah Brainerd, Jonathan Hubbard, Eleazar Brainerd, Charles Dickinson, Henry Field, Chiliab Brainerd, Nehemiah Brainerd, Israel Brainerd, Israel Brainerd, 2d, James Brainerd, Israel Shailer, Davis S. Brainerd, Dan. C. Tyler. *Sp. An. 1. HI. Allen. fSp. An. 1. 69. Allen. JSp. An. 1. 414. Allen. Sp. An. 3. 113. Allen. | Sp. An. 149, THK CHUKCH IN HADLYME, is EAST HADDAM, ORO. JUNK 26, 1745. MINISTERS. SETTLED. DISMISSED. DIED. Grindall Rawson,* Sept. 1745 Mar. 1777 Joseph Vaill,f Feb. 1780 Nov. 1838 Ralph S. Crampton, May, 1832 Nov. 1834 George Carrington, J Feb. 1835 Feb. 1843 1843? Stephen A. Loper, Mar. 1842, inst. May, 1845, June, 1850 Wm. Goodie in, James Noyes, Elias B. Hillard, Mar. 1855 1860 Hadlyme lies partly in East Haddara, and partly in Lyme ; whence its name; the society was formed Nov. 1742. Mr. Rawson was a plain preach- er, gifted in prayer, remarkably social, and had an uncommon talent in recon- ciling parties at variance. Mr. Vaill was a man eminent in goodness, of substantial character, a faithful preacher, a devoted pastor, and a man of God. He conducted a school in his house for many years, where were in- structed many men who became eminent in church and state, among whom were his own sons, Joseph and Wm. F. Vaill, and Griffin, Harvey, Hunger- ford, and others. There is no record of a revival till 1808. In 1813 a revival began, which continued two years, adding 30; 66 in 1827; also revivals in 1846, '54, and '58. The half-way covenant was practiced till the time of Mr. Vaill. The first meeting-house was erected in 1843 ; the second in 1840. NettletorCs Mem. 67. Rel Intel. 13, 61. MINISTERS RAISED UP. Joseph Harvey, D. D., Joseph Vaill, D. D., Wm. F. Vaill, (h.) * Sp. An. 1. 168. Allen, t Sp. An. 4. 26. % Litchf. Centen. 117. THE CHURCH ix HAMBURG, IN LYME, ORO. (PROBABLY) IN 1727. George Beck with, Jan. 1730 Dec. 1785 David Higgins, Oct. 1787 1801 David Huntington, Dec. 1803 April, 1812 Asahel Nettleton, April, 1813 May, 1844 Josiah Hawes, Nov. 1814 Jan. 1833 Harvey Bmhnell, Jan. 1835 April, 1838 Philip Payton, Oct 1838 Oct 1841 52 402 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Charles E. Murdock, June, 1842 Jan. 1844 James A. Moore, 1844 Daniel C. Tyler, Oct. 1844 Oct. 1845 Samuel Griswold, Oct. 1845 Sept. 1848 E. F. Burr, Oct. 1850 Before the division of the town, this was the third church in Lyme ; now the first. After Mr. Huntington's death, the pulpit was supplied one year by the Middlesex Association. There was a revival under Mr. Xettleton's la- bors, attended with great solemnity and deep conviction of sin, promoted by the preaching of the distinguishing doctrines of the gospel ; 3 1 added. Me- moir, 67. Also in April, 1824, a work of divine grace commenced under the ministration of Rev. Xoah C. Saxton, progressed rapidly, and forty-eight were added, four of whom entered the ministry. In April, 1831, Rev. War- ren G. Jones commenced assisting Mr. Hawes, and a powerful revival fol- lowed, adding forty-five to the church. There was also a revival in the winter of 1836, and there have been two within the last ten years. Rel. In- tel. 9. 175. MINISTERS RAISED UP. David Ely, D. D., Zebulon Ely, John Ely, Elias P. Ely, Daniel M. Lord, L. F. T. Huntington, Richard Ely, Samuel Ely, Zabdiel R. Ely, Joseph T. Lord, Abijah P. Marvin, George W. Sill. THE CHURCH IN HAMDEN, EAST PLAINS, ORG. AUG. 18, 1775. Abraham Ailing, Oct. 1797 Oct. 1822 July, 1837 George E. Delavan, May, 1833 Aug. 1834 Austin Putnam, Oct. 1838 For many years, under the ministry of Mr. Ailing, the church enjoyed a good degree of prosperity. At the time of his dismission, it was afflicted and weakened by divisions. During 16 years after his dismission, the church was served by more than two hundred different ministers. These were years of severe trial to this little flock of Christ. They were few, poor and feeble. They had no pastor, no place of worship that was con- venient, no parsonage, no fund. They feared that they should be obliged to disband and go to other churches. They had many a communion season, which they thought might be their last. They could pay only two dollars a Sabbath for preaching. But a few, faithful brethren, held on. The church still lives, having a comfortable house of worship, and a parsonage, and has been self-supporting fifteen years, paying a good salary, and $150 to $200 to benevolent objects, although there has been but little increase of business or population. History of the Churches. 403 THE CHURCH IN HAMPTON, ORO., JUNE 5, 1723. MINISTERS. SETTLED. DISMISSED. DIED. William Billings, June, 1723 May, 1733 Samuel Moseley,* May, 1734 July, 1791 Ludovicus Weld, Oct 1792 March, 1824 Oct 1844 Daniel G. Sprague, May, 1824 April, 1839 Daniel C. Frost, Sept. 1840 Oct. 1841 William Barnes, Sept. 1842 Sept. 1847 Richard Woodruff, Feb. 1848 April, 1852 George Soule, Sept '53. ord. Sept. 1855 This Church was called the church in Windham Village, then the Second or Canada Society Church, until the town (Hampton,) was incorporated. It consisted of a colony of 29 persons from the church in Windham. It has re- cently refitted its house of worship and received to itself a large number of new members as the results of the great revival of 1858. Rel. Intel. 16, 476. MINISTERS RAISED UP. Ebenezer Moseley, Charles Fitch, A. C. Denison, Ludovicus Robbins, Joseph Stewart. *Sp. An. 1,446. Allen. THE CHURCH IN HANOTER, IN LISBON, ORG. MAY 13, 1766. Timothy Stone,* Oct. 1765 1766 May, 1797 Andrew Lee, D. D.,t Oct. 1768 Aug. 1832 Barnabas Phinney, Feb. 1830 Nov. 1832 Philo Judson, June, 1833 July, 1834 Daniel Waldo, Edward Cleaveland, Joseph Ayer, Sept. 1837 June, 1848 Ebenezer W. Robinson, Mar. 1849 April, 1852 James A. Hazen, Dec. 1852 The Hanover Ecclesiastical Society in Lisbon was incorporated in 1761, in- cluding small portions of Canterbury and Windham. A fund of 1400 was raised by subscription for the support of the gospel ministry before the incorporation of the Society. The church at its formation consisted of fourteen members. It has been greatly blessed by revivals. MINISTERS RAISED UP. Ezra Witter, Horace Bushnell, James Abel, An- son P. Brooks, Charles L. Ayer. * Sp. An. 1, 631. Allen, f Sp. An. 1, 668. Allen. THE CHURCH IN HANOVER, IN MERIDEN, ORG. FEB. 13, 1853. James A. Clarl; Dec. 1853 April, 1855 Jacob Eaton, May, 1857 404 History of the Churches. Early in the year 1852 members of different Congregational Churches re- siding in Hanover, and attending worship at the chapel opened for that pur- pose, began to contemplate the organization of a Church; it had at first 25 members. This church has been repeatedly blessed with the outpouring of God's Spirit. In the Spring of 1857 a most powerful work of grace was enjoyed, and 32 persons united with the church. THE FIRST CHURCH IN HARTFOHD, ORO. 1633. MINISTERS. SETTLED. DISMTSSKI). DIED. Thomas Hooker,* Oct. 1633 July, 1647 Samuel Stone, t Oct. 1633 July, 1663 John Whiting, J 1660 Nov. 1689 Joseph Haynes, 1664 Alay, 1679 Isaac Foster, 1679 Jan. 1683 Timothy Woodbridge, I) Nov. 1685 April, 1732 Daniel Wadsworth,!T Sept. 1732 Nov. 1747 Edward Dorr,** Apr. 1748 Oct. 1772 Nathan Strong, D. n.,tt Jan. 1774 Dec. 1816 Joel Hawes, D. D., Mar. 1818 This Church was originally gathered in Newtown, (now Cambridge) Mass., and was duly organized by the installation of Thomas Hooker as pastor, and Samuel Stone as teacher, Oct. llth, 1633. It is supposed that William Goodwin was ordained as ruling elder, and Andrew Warner as deacon at the same time. In June, 1636, Messrs. Hooker and Stone, with about one hundred of their people, removed to this place. Here the Church was permanently planted, being the first Church established in Connecticut ; and here the ordinances of the gospel have been regularly administered from that time to the present. This Church embraced the territory now occupied by the Churches of the City, of East Hartford, and of West Hartford. Mr. Woodbridge was a member of the Say brook Synod, 1708. We give a list of Churches formed from this Church wholly or in part ; viz : South Church, Feb., 1669, 31 members; East Hartford, May 1702 ; West Hartford, Feb. 1713; North Church, Sept. 1824, 97 members; Fourth Church, Jan. 1832, 18 members; Pearl Street Church, Oct. 1852, 47 mem- bers. See Dr. Hawes's (centennial Discourse, 1836 ; " First Church in Connecticut" Dr. Hawes's Address at Norwich, page 85 (supra ;) also His- tory of the Church in Windsor, (infra,) which also claims to be the first Church in Connecticut. Ev. Mag. 8, 263, 470. MINISTERS RAISED UP. Thomas H. Gallaudet,J} James Anderson, Algernon S. Kennedy, Anson Gleason, (f.) Reuben Tinker, (f.) Alfred Wright, Benj. B. Wright, H. J. Yan Lennep, (f.) Shearjashub Bourne, George Thacher, Jona- than Brace, D. D., Asa T. Hopkins, D. D.,||| Douglas K. Turner, Josiah H. History of the Churches. 405 Temple, Charles O. Reynolds, William Bird, (f. ) Krskine J. Hawes, John Willard, William U. Colt, Chester Isham,Vi Murshtteld Steele,*** *Sp. An. 1,34. Math. Mag. 1, 802. t Sp. An. 1, 37. Math. Mag 1,392. JSp. An. 1, ls-J. Allen. $ Dr. Bacon's Historical Discourse, supru, 24-25. | Allen. [ Allen. **Sp. An. 1,387. Allen, ft Sp. An. 2, 34. Allen. Am. Qr. Reg. 13, 129. ftSp. An. 2, 609. Allen. Sp. An. 4, 770. ||Sp. An. 4, 741. ^iHSp. An. 2, 704. **Sp. An. 2, 347. THE SOUTH CHURCH, HARTFORD, ORO. FEB. 12, 1669. MINISTERS. SETTLED. DISMISSED. DIED. John Whiting, Feb. 1669 1689 Thomas Buckingham,* 1690 1730 Elnathan Whitman,! 1733 March, 1777 Will Jam Patten, t July, 1767 1773 Jan. 1775 Benjamin Boardman, 1784 Feb. 1802 Abel Flint, D. D.,|| Apr. 1791 Jan. 1824 Joel II. Linsley, D. D. Feb. 1824 Aug. 1832 C. C. Vanarsdalen, Dec. 1832 March, 1836 Oliver E. Daggett, D. D. Apr. 1837 June, 1843 Walter Clark, D. D., June, 1845 Jan. 1859 Edwin P, Parker, Jan. 1860 During the ministry of Mr. Whiting and Mr. Haynes, joint pastors of the First Church, some difference of opinion arose, which resulted in a regular and amicable division of the Church. The senior pastor and 31 members withdrew and formed this Church. Mr. Whitman recovering his health, was sole pastor about 4 years. During the troubles of the Revolutionary war from '77 to '84, there was no pastor. MINISTERS RAISED UP. William Patten, Jr. D. D., John A. Hempsted, Andrew Benton, Albert Smith, Charles Rockwell, W. H. Corning, Charles N. Seymour, Elijah P. Barrows, Charles E. Linsley. *Sp. An. 1, 260. Allen. tSp. An. 1.315. JSp. An. 1, 592. Allen. Sp. An. 1,513. | Sp. An. 2, 278. Allen. THE NORTH CHURCH, HARTFORD, ORG. SEPT. 23, 1824. Carlos Wilcox,' Dec. 1824 May, 1826 May, 1827 Samuel Spring, D. D. Mar. 1827 Jan. 1833 Horace Bushnell, D. D., May, 1833 Nov. 1859 James T. Hyde, July, 1855 April, 1857 George N. Webber, Nov. 1859 Organized by a Colony from the Center Church of Hartford. It has had a steady and vigorous growth ; and especially under the ministry of Dr. Bushnell, enjoyed great prosperity, both in the increase of the congregation and of the Church. 406 History of the Churches, MINISTERS RAISED UP. Erastus Col ton, Henry N. Day, Tryon Edwards, D. D., John Erskine Edwards, James M. Smith, Aaron L. Chapin. * Sp. An. 2, 653. Allen. THE FOURTH CHURCH IN HARTFORD, ORG. JAN. 10, 1832. MINISTERS. SETTLED. DISMISSED. DIED. William C. Walton, Jan. 1833 Feb. 1834 Charles Fitch, June, 1834 May, Isaac N. Sprague, Oct. 1837 Oct. William W. Patton, Jan. 1846 Dec. Nathaniel J. Burton, Oct. 1857 The original members of the Fourth Church numbered thirty-three. The organization grew out of efforts to bring the gospel to bear more effectively on the mass of the people. To encourage the attendance of the poor, the "free seat plan" was tried for several years, after which it was abandoned as not securing a self-supporting Church, and as therefore endangering the safety of the enterprise. The Church worshiped for about two years in the old Baptist Church in Market Street, now Washington Hall ; in 1835, re- moved to a new house they had built, now the Melodeon ; and in 1 850 to their present edifice. The Church has been greatly blessed with revivals, and is now one of the largest in the State. THE " COLORED " (FIFTH OR TALCOTT ST.) CHURCH, HARTFORD, ORG. 1833. John A. Hempsted, June, 1837 Aug. 1838 E. R. Tyler, 1839 1840 Sept. 1848 J. W. C. Pennington, D. D. July, 1840 Nov. 1847 J. A. Prime, Nov. 1849 May, 1851 C. W. Gardner, May, 1851 Mar. 1853 J. W. C. Pennington, 1855 Samuel Grivwold, 1855 1856 E. J. Adams, Aug. 1857 Aug. 1858 Joseph D. Hull, 1859 The name of this Church was changed by vote, August, 1837, from "Af- rican," to "Colored Congregational Church." It was consociated with Hartford South, August, 1837. It has had but one settled pastor. The Church has a fund yielding about $100 annually, a legacy from Cath- arine Freebody, a worthy colored woman of Hartford. MINISTERS RAISED UP. E. P. Rogers, Amos G. Beman. History of the Churches. 407 THE PEARL STREET CHURCH IN HARTFORD, ORO. OCT. 15, 1852. MINISTERS. SETTLED. DISMISSED. DIED. Elias R. Beadle, , Dec. 1852 The Pearl Street Church was formed from members of the four Congrega- tional Churches in Hartford, who, with some others, were duly constituted a Christian Church, with appropriate religious services, in the edifice recent- ly erected by the Pearl Street Congregational Society, and for the purpose of completing its ecclesiastical organization. The whole number of members was ninety -one, viz : forty -six males, and forty-five females. MINISTER RAISED UP. Theodore J. Holmes. The Market Street Ckurch, Hartford, Org. Jan. 8, 1854. Warren G. Jones, April, 1853 April, 1858 Organized with twenty-four members, after sustaining public worship nine months. It adopted the free Church system, but proved fully in five years not to be self-sustaining, and though remarkably blessed in the outward reformation and hopeful conversion of many, (147 being added to their number in four years,) was disbanded. THE GERMAN MISSION, HARTFORD. lienner, 1848 J. Conrad JBuenner, 1849 Christopher Popp, 1850 John Kilian, 1855 F. M. Serenbete, 1856 Without a Church organization, the preaching of the gospel among resi- dents of German origin aided by the Connecticut Missionary Society, has been productive of good. There is also a German congregation connected with another denomination. H. S. Ollendorf, a converted Jew, of German origin, a member of Dr. Hawes's Church, not a licensed minister, labored a few months in 1858-9, among the Germans in Broad Brook, Ellington and Rockville, with favorable prospects, but was cut off by an early death. THE FIRST CHURCH IN HARTLAND, (EAST,) ORG. MAY 1, 1768. Starling Graves,* July, 1768 1773 Aaron Church, Oct 1773 1815 April, 1823 Ammi Linsley, July, 1815 Dec. 1835 Aaron Gates, 1836 1841 Mar. 1849 J. C. ffoughton, 1843 1845 Nelson Scott, Sept. 1846 June, 1857 408 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Ogden Hall, Oct. 1858 1859 Alfred White, 1859 1860 Hartland was incorporated in 176 1. It then belonged to Litchfield County, but was afterwards annexed to Hartford County. It is centrally divided by a branch of the Farmington River, and two Congregational Churches were early formed in the east and west divisions of the town, the one in West Hartland twelve years after this Church. Mr. Graves was ordained in the open air, on a knoll about a mile south of the present church. The first Church edifice was erected in 1770. MINISTERS RAISED UP. Salmon Giddings, (h.) Lewis Poster, Orson Cowles, Elisha C. Jones, Lemuel Foster, Anson McCloud, Chas. L. Loomis. * Sp. Au. 2. 229. THE CHURCH IN HAKWINTON, ORG. OCT. 4, 1738. Timothy Woodbridge, Jr. 1735 1737 Andrew Bartholomew, Oct. 1738 Jan. 1774 March, 1776 David Perry,* Feb. 1774 Dec. 1783 June, 1817 Joshua Williams,t Mar. 1790 Jan. 1822 Feb. 1835 George Pierce, July, 1822 June, 1834 R. M. Chipman, Mar. 1835 March, 1839 Charles Bentley, Sept. 1839 Jan. 1850 Warren G. Jones, Oct 1850 June, 1853 Jacob G. Miller, July, 1854 May, 1857 John A. McKinstry, Oct. 1857 The ministry of Mr. Bartholomew was, so far as appears, generally pros- perous, though not accompanied with those manifestations of divine power that have been witnessed since. Under his ministry the Half-way Coven- ant was adopted. Mr. Perry opposed it; was truly an evangelical man, and his labors were blessed by the Divine Spirit. Since 1774, in six revivals there were added from 20 to 85 ; in five others, from 96 to 150 each. Ev. Mag. 1,462. Under the ministry of Mr. Williams commenced that series of revivals which crowned the closing years of the last and the commencement of the present century. Mr. Williams was ordained pastor of a Presbyterian Church, Southampton, L. I., Dec., 1784. Mr. Pierce was dismissed to become President of Western Reserve College. See Chipman's History of the town. MINISTERS RAISED UP. Norris Bull, D. o.,J Richard Chester, David But- ler, D. D., Jacob Catlin, Russell Catlin, Simeon Catlin, Clement Merriam, David Perry, (h.; Rodney Rossiter, (Ep.) H. C. Abernethy, (h.) Abner Wil- cox, (lay missionary.) *Sp. An. 2, 303. t Litchfield Ccnten. 114. 1 Sp. An. 4,615. Sp. An. 2, 260. Allen. History of the Churches. 409 THE CHURCH IN HEBRON, ORO. 1717. MINISTERS. SETTLED. DISMISSED. DIED. Samuel Terry, 1714 John Bliss, 1715, ord. Nov. 1717 1734 Benjamin Porneroy,* 1734, ord. 1735 Dec. 1784 Samuel Kellogg, June, 1788 July, 1793 Amos Bassett, D. o.,f Nov. 1794 Sept. 1824 1828 Lyman Strong, Aug. 1825 Feb. 1830 Hiram P. Anns, June, 1830 Sept. 1832 Moses T. Harris, Jan. 1834 Jan. 1835 Sylvester Selden, Sept. 1835 May, 1841 Get 1841 Edgar J. Doolittle, May, 1842 Dec. 1852 William M. Bir chard, April, 1853 April, 1854 Merrick Knight, June, 1854 June, 1830 The first settlement was in 1704. In 1712, the town appointed a com- mittee to procure a minister. In 1714, the town passed votes making grants of land to the first minister, (170 acres,) and "ordered that three or four acres be broken up and sowed with wheat, for the encouragement of a minister settling among us, and appointed a committee to inspect the afore- said affair." Public worship, until the erection of a meeting house, was held in private houses and in a new tarn, where fourteen children were baptized in one day. The people disagreeing about the site for the meeting house, it was fixed by a committee of the General Assembly ; soon after the house was raised, but it was not completed for several years. Mr. Pomeroy's salary was to be paid " in grain, or as grain goes in market," but in a few years the ' Old Tenor" currency of the country became very much depreciated, so that in the year 1747, he received for his salary of 100 lawful money, 420 of depreciated money, payable in corn at 12 shillings per bushel, pork at 18 pence, and beef at 11 pence per pound, and in another year 685, and 85 to get his fire wood. In 1733 we find records of a movement for a division of the town into two Ecclesiastical Societies, resulting in 1747, in setting off Andover and Gilead. An incendiary, Moses Hutchinson, set fire to the meeting house and it was burnt in Oct., 1747. He was prosecuted and committed to jail, and after wards sold into service to Samuel Gilbert, Esq., to pay damages and costs. The present edifice was erected in 1828. It is recorded of Mr. Kellogg, that he was ordained by the Rev. President Stiles and others, by the style and title of Bishop. Dr. Bassett was dis- missed to take charge of the Foreign Mission School at Cornwall. The practice of half way membership was continued until 1793, there being as many as 60 thus received. The history of the Church does not appear to have been marked by any particular seasons of general religious interest until 1817, which with 1824 4 1 History of the Churches. and 1831, are to be remembered for a general and powerful outpouring of the Spirit. Bel. Intel. 16, 156. MINISTERS RAISED UP. Ambrose Porter, David Porter, D. D.,* Aaron Hutchinson, Oliver Noble, Benjamin Trumbull, Jacob Sherwin, John Saw- yer, Amasa Porter, Flavel Bliss, Ralph Perry, Alfred White, Moses Smith. *Sp. An. 1,394. Allen, f Sp. An. 2, 294. Allen. JSp. An. 3, 496. Cong. Y. B. 6,131. THE CHURCH IN HIGOANUM, IN HADDAM, ORO. MAY 1, 1844. MINISTERS. SETTLED. DISMISSED. DLBD. David D. Field, D. D., May, 1844 June, 1850 /Stephen A. Loper, July, 1850 June, 1856 Charles Nichols, April, 1857 The Tillage of Higganum is in the town of Haddam. The members of the Church and Society formerly belonged to the First Church and Society in Haddam ; a division of that being effected, it resulted in the formation of this. THE CHURCH IN HITCHCOCKVILLE, IN BARKHAMSTED, ORG. APRIL 19, 1842. Luther H. Barber, Oct. 1843 The Church at its organization consisted of 53 members. There was a revival in 1857-8. The pastor commenced his labors in June, 1842, there being then no house of worship ; the use of the Episcopal House being allowed them every alternate Sabbath, about one year. The Church was dedicated at the time of the ordination. THE CHURCH IN HUNTINGTON, (FORMERLY RIPTON,) ORG. FEB. 12, 1724. Jedediah Mills,* Feb. 1724 Jan. 1776 David Ely, D. o.,t Oct. 1773 Feb. 1816 Thomas F. Davies, Mar. 1817 July, 1818 Thomas Punderson, Nov. 1818 Jan. 1844 Aug. 1848 Charles N. Seymour, June, 1844 July, 1847 Eliakim Phelps, D. D., Nov. 1847 March, 1849 William B. Curtiss, Feb. 1850 June, 1857 John Blood, Sept. 1858 The Church was organized with 92 members. During Dr. Ely's ministry there were additions by profession every year, except six ; in all 158. Dr. Ely instructed and prepared many young mtn for college and also for the ministry. The Panoplist contains a sketch of his life and character. History of the Churches. 411 The following is a copy of the Half Way Covenant which stands upon the records of the Church at the date of 1773, which was done away in 1817: " You do now, before God and these witnesses, avouch the Lord Jehovah to be your covenant God and Father, viewing yourself under solemn bonds and obligations to be the Lord's by your baptismal vows. You do, so far as you know your own heart, make choice of Jesus Christ to be your only Saviour and Redeemer, and the Holy Ghost to be your Sanctifier, solemnly engaging to serve the Lord and him only, as he shall by his grace enable you ; that you will deny ^ill ungodliness and worldly lusts ; that you will be careful to keep a conscience void of offense, so as to do honor to God and the rejigion you profess ; that you will endeavor by strength from God to walk in all his commandments and ordinances blameless, desiring to put yourself under the watch and care of this Church, to be trained up in the school of Christ for his heavenly kingdom ; promising also that you will give up your children to God in baptism, and to bring them up in the fear of the Lord ; and to attend upon all the ordinances of Christ as administered in this place ; also that it is your full purpose to obey God in the ordinance of the Holy Supper as God shall give you light, and show you his will herein. And you covenant, and you promise, relying for help, strength and ability on the blood of the everlasting covenant, to perform all and every duty to the praise and glory of God." During Mr. Punderson's ministry of 26 years, 28 persons were admitted to the Church by letter, and 186 by profession ; 214 in all. Rev. Jedediah Mills was a warm hearted divine, and entered fully into the spirit and preaching of Whitefield and Tennent. He cooperated with Bel- lamy and Edwards. In 1742 he was a member of a voluntary association which met at Wethersfield to promote the awakening and salvation of souls. A copy of the doings of that meeting is in the hands of the Clerk of the Church in Huntington. MINISTERS RAISED UP. Isaac Lewis, D. D., Joshua Perry, David Perry, "William A. Hawley,} George Carrington, Henry S. Nichols. Bp. An. 1, 62 ; 2, 5. Allen, t Sp. An. 2, 4. Allen. % Cong. Y. B. 2, 97. THE CHURCH IN JEWETT CITY, IN GRISWOLD, ORG. APRIL 14, 1825. MINISTERS. SETTLED. DISMISSED. DIED. Seth Bliss, June, 1825 April, 1832 George Perkins, Aug. 1832 Sept. 1838 Sept. 1852 William Wright, Nov. 1838 April, 1842 Thomas L. Shipman, Apr. 1843 Sept 1854 Henry T. Cheever, May, 1856 412 History of the Churches. The Church is an offshoot from the old church in Griswold. The Society is the 2d Congregational Society of Griswold. For several years the Church received aid from the Domestic Missionary Society of Connecticut. In 1 855 a fund of $8000 was raised, which placed the support of the gospel upon a permanent basis. MINISTERS RAISED UP. Stephen Johnson, (f.) William A. Hyde. THE CHUKCII IN KENSINGTON, IN BERLIN, ORG. DEC. 10, 1712. MINISTERS. SETTLED. DISMISSED. DIED. William Burnham, Dec. 1712 Sept. 1750 Ezra Stiles, D. D. Aaron Brown, Samuel Sherwood, Elizur Goodrich, D. D. Samuel Clark, July, 1756 Nov. 1775 Timothy Dwight, D. D. 1777 Benoni Upson, D. D. April, 1779 Nov. 1826 Royal Robbins, June, 1816 June, 1859 Elias B. Hillard, May, 1860 This church was originally the second church in Farmington. The Eccle- siastical Society in Kensington was probably set off from Farmington about the year 1712, and included New Britain and Worthington. At that time there were but fourteen families in the place ; the church had at first but ten mem- bers. Mr. Burnham was considered a sound preacher, and was accustomed to refer much to the scriptures in support of his doctrines. He possessed a large estate. Under his ministry, a prayer and conference meeting existed, at which the brethren presided in rotation, and each one, before closing the meeting of his charge, named the next brother to preside, and the theme for consideration. Mr. Clark appeared well in the pulpit ; and the epitaph on his tombstone mentions among other estimable qualities of the man, that he was " in the gift of preaching, excellent, laborious and pathetic." Dr. Upson was a wise and benevolent man, a lover of peace, and a peace-maker, and distinguished with his family for hospitality. There have been several seasons of special attention to religion in this place during the present cen- tury. MINISTERS RAISED UP. ^-Thomas Hooker, Elijah Gridley, Uriel Gridley, Horace Hooker, John Gridley, Samuel Lee. THE CHURCH IN KENT, ORG. APRIL 29, 1741. Cyrus Marsh, May, 1741 Dec. 1755 Joel Bord well,* Oct. 1758 Dec. 1811 AsaBlair,t May, 1813 Jan. 1823 Laurens P. Hickok, D. D., Dec. 1823 April, 1829 History of the Churches. 413 VVra. W. Andrews, May, 1834 April, 1849 Wm. W. Page, Dec. 1753 May, 1854 Elisha Wftittlesey, 1856 1858 Evarts Scudder, June, 1859 The settlement of this town began in 1737 ; incorporated in 1739. The church has been blessed with repeated revivals ; as the result of the most extensive, fifty-six were added in 1812, fifty in 1816, and forty-two in 1831. The church has a considerable fund for the support of the gospel, and a good parsonage. MINISTERS RAISED UP. Samuel J. Mills, Walter Smith, Seth Swift,| Ed- mund Mills, Birdsey G. Northrop. * Sp. An. 1. 672. t Litchf. Centen. 118. J Allen, Mendon. Assoc. 133. The South Church in Killingly, Org. 1746. Nehemiah Barker, 1746 1755 Eden Borroughs, D. D,* Jan. 1760 1771 May, 1813 This church was formed by a division of the First Chnrch, now East Putnam, on account of a controversy about the location of a meeting-house. Dr. Burroughs was the last pastor, and the church became extinct before the close of the century. * Sp. An. 2. 53, 90. Allen. THE CHURCH IN KILMNGWORTH, ORG. JAN. 18, 1738. William Seward,* Jan. 1738 1782 Henry Ely, Sept. 1782 Feb. 1801 Josiah B. Andrews, April, 1802 April, 1811 Asa King,t Nov 1811 Aug. 1832 Dec. 1849 Ephraim G. Swift,t Dec. 1833 Nov. 1850 Aug. 1858 Hiram Bell, Nov. 1850 The church in Killingworth was formed for the most part, of members from the First Church, now Clinton. It was called North Killingworth till the division of the town. Original members, 50 ; added by the first pastor, 160; second, 131; third, 143: fifth, 262 ; sixth, nine years, 114; total, 1002. Ev. Mag. 4. 419 ; 5. 31. The first revival ever enjoyed by this church, was at the commencement of Mr. Andrews' ministry, an account of which was published in the Connecticut Evangelical Magazine ; since which time it has been refreshed by frequent revivals up to the present year ; the most powerful of which were in 1811, when 133 were added in 1836, 61 ; in 1843, 72; in 1854, 50 ; in 1858, 46. Memoir of Dr. Nettleton, 133. The congregation occupies its third meeting-house, which was built about thirty years ago, and it embraces a large portion of the inhabitants of the town, who may be designated as a church-going people. 414 History of the Churches. MINISTERS RAISED UP William Seward, Asahel Nettleton, D. r>. Josiah Pierson, George Coan, Martin Wilcox, Alvin Parmelee, Henry Lord, Philan- der ParmeleeJ Titus Coan, (f.) John Wilcox, Ebenezer H. Wilcox. * Allen, t Allen. % Cong. Y. B. 6. 135. Sp. An. 2. 542. J Sp. An. 2. 546. THE FIRST CHURCH is LEBANON, ORG. Nov. 27, 1700. MINISTERS. SETTLED. DISMISSED. DIED. Joseph Parsons, Nov. 1700 1708 Samuel Wells, Dec. 1711 Dec. 1722 Solomon Williams, D. D.,* Dec. 1722 Feb. 1776 Zebulon Ely,t Nov. 1782 Nov. 1824 Edward Bull, Sept. 1825 1837 John C. Nichols, Feb. 1840 Mar. 1854 O. D. Hine, May, 1856 The year in which the organization of the town was perfected, the church was gathered, and a pastor ordained. The growth of the church was rapid. In little more than half a century it became one of the strongest and most influential churches in the colony. Its most prosperous days were during the long ministry of Dr. Williams, when such men as the elder Governor Trumbull, and William Williams, signer of the Declaration of Independence, were active members. The population of the town was larger before the war of the Revolution than it has been since. A dispute as to the position of the meeting house had prevailed at intervals from the organi- zation of the society. In 1730, those living north of a certain line en- tered into an agreement with the society that they would not vote in mat- ters pertaining to the meeting-house. After a generation, this agreement was forgotten or disregarded ; and in 1804, those living north of the line, who, with others acting with them, constituted a majority of the society, vo- ted to pull down the existing meeting-house, and build another a mile north ; and persons acting in their interest, proceeded amid strife, and with much violence, to demolish the meeting-house then in use. The civil courts deci- ded that those living north of the line had no right to act in the case ; and the General Assembly set off those living south of the line into a separate society, upon evidence being exhibited that they were able to sustain the in- stitutions of the Gospel. In order to furnish such evidence, a, fund was cre- ated, now amounting to $7,000. Dr. Williams was prominent among the ministers of his time. He sympathised with the great awakening. There is extant a printed sermon which he preached in 1741, occasioned by the oc- currence of swooning and pretended revelations in an adjoining parish of the town, entitled " The More Excellent Way ;" in which, while he put these singular manifestations in their true place, he speaks of the revi- val generally "as the glorious work of God." It is singular that with such a character, and such views, he took ground against Edwards in his History of the Churches. 415 great controversy as to the terms of admission to the church, involving the half-way covenant. Mr. Ely was a good preacher and pastor. He was characterized by sound- ness and strength of intellect rather than by imagination, and was reserved in his manners. During his ministry, revivals were frequently enjoyed, and his labors were adapted to promote an earnest piety. It is a little remarkable that he preached at the funerals of the first and second Governors Trumbull, and of William Williams, signer of the Declaration of Independence. MINISTERS RAISED UP. Peter Pratt, Eliphalet Williams, D. D., Eliphalet Huntington, Joseph Lyman, D. D.{ William Robinson, David Huntington, John Griswold, Eliphalet Lyman, John Robinson, Elijah Parish, D. D.| Lynde Huntington, Ariel Parish,! William Lyman, D. D., Asa Lyman, An- drew Huntington, Richard Williams,*! Ezra Stiles Ely, D.D., Nathaniel Free- man, Dan Huntington, Jonathan T. Ely, David DeF. Ely, David Metcalf, War- ren B. Dutton, D. D., Samuel G. Buckingham, Elijah F. Rockwell, James A. Clark, William M. Birchard. THE FOLLOWING LICENTIATES WERK NEVER ORDAINED Jonathan Seymour, Jonathan Trumbull, Eliphalet Birchard, Henry Woodworth, William Met- calf. * Sp. An. 1. 207, 321. Allen, t Sp. An. 2. 192. Allen. J Am. Qu. Keg. 12. 329. Mendon As. 134. | Sp. An. 2. 268. Allen. 1 Sp. An. 3. 497. The North Church in Lebanon, Org. 1804. In consequence of a disagreement about the location of the house of wor- ship, a new congregation was gathered, nearly a mile north of the old one, which at first conformed to Congregational usages, but has since become a Baptist Church. A little yielding on the part of those living in the south- ern part of the town, a Christian regard to the convenience and interests of the whole society, would doubtless have saved the integrity of the congre- gation, and entailed countless benefits on succeeding generations. THE CHURCH IN LEDYARD, ORG. OCT. 1729. MIHISTERS. SETTLED. DISMISSED. DIED. Ebenezer Punderson,* Dec. 1723 Feb. 1734 1771 Andrew Croswell,t Oct. 1736 Aug. 1746 Apr. 1785 Jacob Johnson,! June, 1749 1772 1794 Timothy Tuttle, Aug. 1811 The town of Ledyard was formerly the second society in Groton, incor- porated in 1724. The church remained vacant from 1772 to 1811. Mr. Punderson became an Episcopalian, and preached some years at New Ha- ven. As the former church had become entirely extinct, a new church was organized Dec. 12, 1810, consisting at the time of five members. From th 416 History of the Churches. time of Mr. Tuttle's ordination, to April, 1834, his labors were equally di- vided between the two parishes, Groton and Ledyard ; and since that time, devoted to Ledyard only. It may be seen from the foregoing statement that the society of Ledyard lay as a waste place during thirty-nine years. Sometimes it employed preachers of different kinds, and sometimes nor . Added to the church since 1811, 204. MINISTER RAISED UP. James A. Gallup. Allen, t Sp. An. 1. 322. Allen. J Allen. THE FIRST CHURCH IN LISBON, NEWEST SOCIETY, ORG. DEC. 1723. MINISTERS. SETTLED. DISMISSED. DIED. Daniel Kirkland,* Dec. 1723 1752 Peter Powers,! Dec. 1756 1764 Joel Benedict, D. D.,t 1770 1781 David Hale, June, 1790 April, 1803 David B. Ripley, 1803 1804 LeviNelson.j Dec. 1804 Dec. 1855 David Breed, Feb. 1857 A separate church formed during Mr. Kirkland's ministry, was soon dis- banded. Dr. Benedict was dismissed on account of the severity of the times, and their straitened circumstances ; and the church was vacant eight years. The inscription on Mr. Nelson's monument testifies that he was, "An able divine, an impressive preacher, a good man, faithful to his trust." The present tasteful church edifice was built in 1858; the former one stood 87 years. Rev. Samuel Kirkland, born here, was a missionary to the Indians, in Oneida County, N. Y., and the founder of Hamilton College. Eel. Intel. 45. 376. MINISTERS RAISED UP. Samuel Kirkland, (f.) Caleb Knight, If William Potter, (f.) Wm. A. Hyde, Hiram Tracy, Wm. R. Palmer, Aaron Kinne.** *Sp. An. 1. 623. Allen. tSp. An. 2. 346. Allen. JSp. An. 1. 682. Allen. Allen, j Mendon As. 276. Cong. Y. B. 3. 108. 1 Cong. Y. B. 2. 100. ** Allen. THE FIRST CHURCH IN LITCHFIELD, ORG. 1722. Timothy Collins,* June, 1723 Nov. 1752 1776 Judah Champion,* July, 1753 Oct. 1810 Dan Huntington,* Oct. 1798 Jan. 1809 Lyman Beecher, D. D., May, 1810 Feb. 1826 Daniel L. Carrol, D. D., Oct. 1827 Mar., 1829 Laurens P. Hickok, D. D., July, 1829 Nov. 1836 Jonathan Brace, D. D., June, 1838 Feb. 1844 Benjamin Lincoln Swan, Oct. 1846 May, 1856 Leonard Woolsey Bacon, Oct. 1856 June, 1860 History of the Churches. 417 No great revival occurred here until the year 1808. During the progress of the " great awakening," this church by special vote expressed their aver- sion to that work, and their unwillingness to receive visits from the Evan- gelists. An account of the first revival in Litchfield may be found in the Connecticut Evangelical Magazine for 1813, from the pen of Rev. Mr. Hunt- ington, and of Hon. Tapping Reeve. Since that time, the history of this community has been signalized by many and great revivals, especially un- der the ministries of Drs. Beecher, Hickok and Brace. Memoir of Dr. Net- tleton, 158. Ev. Mag, 8. 155, 313. Eel. Intel. 15. 777 ; 16, 286. Under the administration of Dr. Beecher, the Temperance Reformation was pow- erfully advanced, if, indeed, it was not originated by his well known " Six Sermons." Owing, doubtless, to his influence, also, the Litchfield, County Missionary Society was formed the earliest of the auxiliaries of the A. B. C. F. M. MINISTERS RAISED UP. Charles Wadsworth, D. D., Herman L. Vaill, Da- vid L. Parmelee, James Kilbourn, (h.) McNeil, (Meth.) Joseph Vaill, Ethan Osborn, Benjamin Osborn, Edward P. Abbe, Frederick R. Abbe, Os- car Bissell, Horace Bushnell, D. D., Henry Ward Beecher, Charles Beecher, Thomas K. Beecher, Edward Nolen, Charles L. Brace, Ambrose Collins, John Churchill, Stephen Mason, Hezekiah B. Pierpont, Almon B. Pratt, Holland Weeks, Jeremiah Woodruff, Lewis H. Woodruff. * Litchf. Ceuten. 70-72. THE CHURCH IN LONG RIDGE, IN STAMFORD, ORG. JULY 5, 1843. MINISTERS. SETTLED. DISMISSED. DIED. Frederick H. Ay era, 1843 1854 A. R Collins, 1854 1856 John Smith, 1856 1858 Ezra D. Iiinney, May, 1859 1860 C. H. Powell, 1860 The church was organized with seventeen members from the church in Stanwich. The enterprise is considered an experiment. They have a com- fortable meeting-house, which is paid for, but are too poor to raise more than half the ordinary salary paid to a minister. THE FIRST CHURCH IN MADISON, ORG. Nov. 1707. John Hart,* 1705, ord. 1707 Mar. 1731 Jonathan Todd,t Oct. 1733 Feb. 1791 John Eliot, J Nov. 1791 Dec. 1824 Samuel N. Shepard, Nov. 1825 Sept 1856 Samuel Fiske, June, 1857 Organized as the church in East Guilford, the society being then included within the limits of the town of Guilford. 54 418 History of the Churches- MINISTERS RAISED UP. Moses Bartlett, William Hart, William Stone, Timothy Field, (h.) David D. Field, D. D., Erastus Scranton, Harvey Bush- nell, William C. Fowler, Ralph S Crampton, Stephen A. Loper, Andrew L. Stone, Seth B. Stone, (f.) James L. Willard, William B. Lee, Chauncey D. Al urray. *Sp. An. 1. 260. fSp. An. 1. 383. JSp. An. 2. 321. Allen. Sp. An. 2. 365. Allen. THE FIRST CHURCH IN MANCHESTER (FORMERLY ORFORD) ORG. July, 1779. MINISTERS. SETTLED. DISMISSED. DIED. Beriah Phelps,* Mar. 1780 June, 1793 Feb. 1817 Salmon King, Nov. 1800 Oct. 1808 Elisha B. Cook, Mar. 1814 July, 1823 Enoch Burt, July, 1824 1828 Nov. 1856 Bennett F. Northrop, Feb. 1829 Oct. 1850 Frederick T. Perkins, June, 1851 Oct. 1856 Samuel B. Forbes, Oct. 1857 April, 1859 Lester M. Dorman, June, 1860 * Allen. THK SECOND CHURCH IN MANCHESTER, ORG. JAN. 8, 1851. Geo. E. Hill, June, 1851 Feb. 1853 Francis F. Williams, Dec. 1853 Jan, 1856 Hiram Day, May, 1857 Mar. 1859 Warren G. Jones, 1859 For many years previous to the organization of the church, a Sabbath School was sustained in Union Village by the united efforts of the Congre- gational and Methodist brethren ; and a few years before the erection of the church, it became entirely a Congregational Sabbath School. The efforts made in sustaining this school fully developed the necessity of establishing there the stated preaching of the gospel ; and sixty-seven members, regu- larly dismissed from the First Congregational Church in Manchester, were duly organized, and their house of worship dedicated on the same day. THE FIRST CHURCH IN MANSFIELD, ORG. OCT. 1710. Eleazar Williams,* Oct. 1710 Sept. 1742 Richard Salter, D. D.,t June, 1744 April, 1787 Elijah Gridley, April, 1789 July, 1796 John Sherman, Nov. 1797 Oct. 1805 Samuel P. Williams, Jan. 1807 Sept. 1817 Anson S. Atwood, Sept. 1819 History of the Churches. 419 This was a colony from the Church in Windham. The first pastor, a son of Rev. John Williams of Deerfield, escaped being captured with his father's family by the Indians in 1704, as he was absent from home pursuing his studies for the ministry. He was a godly man, and a faithful, successful min- ister, receiving to the Church 409, and enjoying revivals in 1731 and '34. The early part of Dr. Salter's ministry was embarrassed and tried by the conduct of some of the members of his church who were the radicals of the memorable revival of 1740. These denounced the Church and Pas- tor as dead, hypocrites, and devoid of all spiritual religion, and went out from them in a disorderly manner, and formed a separate church. The Church after bearing with them for a time were constrained to cut them off. Dr. S., lived in that age of our ecclesiastical history, when " ministers were law and gospel " to their people, and after his first troubles were over he had a prosperous ministry, 347 being added to the church. He was a sound and able theologian, highly respected and beloved. Mr. Sherman became a Unitarian, but such was his hold on the community and his popularity that he took with him almost the entire con- gregation, and a large minority of the Church. The wonder is that the Church was not a perfect wreck ; but under God, Consociation saved it ; independency could not have done it. The Church was mercifully and un- expectedly delivered, by the dismission of the pastor by a council, when neither he nor the Society expected it. Eight years elapsed before the diffi- culties of doctrinal views were reconciled, the last element of Unitarianism removed from the Church, and her unity and peace restored. Thus ended the first conflict with Unitarianism in this State. Mr. S. P. Williams's la- bors were blessed with a revival the year before his dismission, and during the next 40 years, the Lord often refreshed his weary heritage with the influ- ences of the Spirit. Whole membership 1325. MINISTERS RAISED UP. John Storrs, Eleazer Storrs, Andrew Storrs, Oli- ver Arnold, Jonathan Hovey, Jonathan Hovey, 2d., Samuel Wood, Asa King, Richard Salter Storrs, Allen ; Porter Storrs, John Storrs, Allen David A. Grosvenor, Mason Grosvenor, John W. Salter, (Ep.) Thomas G. Salter, Elijah P. Barrows, D. D., John A. Albro, D. D. * Sp. An. 1, 226. Allen, t Sp. An. 1, 241. Allen. THE CHURCH IN MARLBOROCGH, ORG. MAY, 1749. MINISTERS. SETTLED. DISMISSED. DIED. Samuel Lockwood, (c.) 1748 Elijah Mason, May, 1749 1761 1770 Benjamin Dunning, Dec. 1762 1773 1785 David Huntington, 1776 1797 1812 David B. Ripley, Sept. 1804 1827 1840 Chauncey Lee, D. D.* 1828 J887 Dec. 1842 Hiram Bell, 1840 1850 Warren Fiske, 1850 1858 Alpheus J. Pike, Mar. 1859 420 History of the Churches. According to tradition, the Indian name of Marlborough was Terramug- gus. Previous to 1747, the few families occupying the three contiguous corners of Colchester, Glastenbury and Hebron, assembled themselves oc- casionally for public worship. Tradition says that Mr. Mason was ordained on the timbers, which, in the course of a year, were erected into a meeting-house, which was occupied till 1841, and then gave room for the present house. Before the erection of the house, the people assembled at the tavern, the minister occupying the bar. He soon formed the habit of intemperance, for which he was deposed, but afterwards was restored, and installed at Chester. Mr. Huntington took his dsimission against the wishes of the people, and settled at North Lyme. Mr. Ripley was a worthy man, and after a successful ministry, removed to Virgil, N. Y., and Northern Illinois, preaching in various destitute places. MINISTER RAISED UP. Lewis Dunham, (Meth.) * Allen. THE FIRST CHURCH IN MERIDEN, ORG. OCT. 22, 1729. MINISTERS. SETTLED. DISMISSED. DIED. Theophilus Hall,* Oct. 1729 Mar. 1767 John Hubbard,t June, 1769 Nov. 1786 John Willard, June, 1786 1802 1826 Erastus Ripley, Feb. 1803 Feb. 1822 Nov. 1841 Charles J. Hinsdale, Jan. 1823 Dec. 1833 Wm. McLain, 1834 1835 Arthur Granger, Mar. 1836 Oct. 1838 Charles Rich, 1840 1841 George W. Perkins,! May, 1841 July, 1854 Nov. 1856 George Thacher, Nov. 1854 The First Church in Meriden was organized with fifty-one members. The Society was within the limits of Wallingford, until May, 1806. There have been frequent revivals, adding many members to the church. Under the first pastorate, 250 ; the fourth, 100 hopeful converts ; fifth, 50 ; seventh, about 250 ; and during the last year, 80 were added. Under the " stated supplies" in 1834 and 1840, 170. Bel. Intel. 14, 668. Two colonies have gone from this church one in 1848 of one hundred members, to constitute the " Center Church ;" the other in 1853, of thirty persons, to form the " Third Church," located in that part of Meriden called Hanover. MINISTERS RAISED UP. Matthew Merriman, Avery Hall, Isaac Foster, Thomas HoltJ Samuel J. Curtis, (h.) Erastus Curtis, Charles E. Murdock, (h.) Dan C. Curtis, (h.) Ralph Tyler, Lyman C. Hough. *Sp. An. 1.668. Allen. tSp. An. 415, 537. Allen. }. Cong. Y. B., 1857, 124. | Allen. History of the Churches. 421 THE CENTER CHURCH, MERIDEN, OKO. MARCH, 1848. MINISTERS. SETTLED. DISMISSED. DIED. A sahel H. Stevens, Mar. 1848 Sept. 18:l A. S. Chesebrough, 1855 1857 Lewis C. Lock wood, June, 1857 Feb. 1858 0. H. White, (c.) June, 1858 The first house of worship was erected in 1727, in the south-eastern part of the town ; the second in 1755, at the center ; the third in 1830, near the same spot. In this house, the church continued to worship till 1848, when a majority, with the pastor, removed to West Meriden ; and the remainder, forming the second church, occupy the house where their fathers had wor- shiped. There have been interesting revivals in this place both before and since the division, some of them in their details 'of great power and thril- ling interest. THE CHURCH rx MIDDLEBURY, ORG. FEB. 10, 1796. Ira Hart, Nov. 1798 April, 1809 Oct. 1829 Mark Mead, Nov. 1809 Mar. 1830 Jason Atwater, Oct. 1830 Oct. 1845 April, 1860 George P. Prudden, Dec. 1845 Mar. 1851 Joel R. Arnold, Sept. 1851 Dec. 1853 Retilo J. Cone. May, 1854 Dec. 1855 Jonathan S. Judd, June, 1856 Several eminent men have been candidates in Middlebury, as Dr. E. D. Griffin, Dr. E. Porter, Mr. Sherman of Mansfield, and Mr. Gelston of Sher- man. Some of them were invited to settle. The dismission of Mr. Hart, was the result of a struggle that was very fierce and long continued. The people were very generally alienated from their pastor. In those times it was customary for damages to be paid to the dismissed pastor. It was left to the council to award the damages, and the amounts set down by the different members were from five dollars to $1500. The average of these was the amount fixed, being somewhere from $400 to $500. There have been several seasons of special ingathering. Especially was the Church thus favored during the ministry of Mr. Atwater. JEc. Mag. 3,64, 102. Eel. Intel 6,153. MINISTERS RAISED UP. Bennet Tyler, D. D., John B. Richardson, Nathan- iel S. Richardson, D. D., (Ep). Sylvester Hine, George F. Bronson, Henry A. Russel. THE CHURCH IN MIDDLEFIELD, IN MIDDLETOWN, ORQ. 1745. Ebenezer Gould,* 1747 1756 Joseph Denison, 1765 1770 422 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Abner Benedict, t 1771 1785 1818 Stephen Hayes, May, 1820 May, 1827 James Noyes, July, 1829 Jan. 1839 Dwight M. Seward, James T. Dickinson, James D. Moore, Dec. 1846 Dec. 1850 Willard Jones, Francis Dyer, S.D. Jewett, July, 1858 After the dismission of Mr. Benedict, the Church was for 23 years desti- tute of a settled minister. Other denominations pressed sore upon it. The sanctuary was obtained for erroneous preaching ; piety declined, and the Church became nearly or quite extinct. The Church was reorganized in 1808, but passed on in darkness till 1820. It has now a neat and tasteful sanctuary, a good lecture room and parsonage ; is united and harmonious, with prospects highly favorable for the future. * Allen, t Sp. An. 1, 682. THE CHURCH IN MIDDLE HADDAM, IN CHATHAM, ORG. SEPT. 24, 1740. Benjamin Bowers, Sept. 1740 1761 Benjamin Boardman,* Jan. 1762 1783 1802 David Selden, Oct. 1785 Jan. 1825 Charles Bentley, Feb. 1826 May, 1833 Stephen A. Loper, Jan. 1834 Oct. 1841 William Case, 1842 1844 PMloJudson, 1846 1847 James C. Houghton, Sept 1847 Feb. 1851 William S Wright, 1851 1853 James Kilbourn, May, 1853 July, 1857 Benjamin B. HopTcinson, 1858 Added to the Church under the first pastorate. 199; second, 171 ; third 281; fourth, 90, of whom 51 at one time, July 1, 1827; baptized under the second pastorate 690; third, 539; Marriages, 319. From the formation of the Church the pulpit has very seldom been vacant. The Church has been blessed with revivals. Eel. Intel. 11, 619. MINISTERS RAISED UP. Israel Brainerd, James Brainerd Taylor, Thomas Tallman, Jacob H. Strong, David Selden, Sylvester Selden, William Wright, David A. Strong. *Sp. An. 1,513. THE SECOND CHURCH IN MIDDLE HADDAM, IN CHATHAM, ORG. MARCH, 1855. J. H. Newton, March, 1855 History of the Churches. 423 This Church was formed at Middle Haddam Landing, in consequence of the inconvenience to many members of the Congregational Church of going a long distance to public worship, and of the need of having a house of worship of the Congregational denomination at the Landing. The Church was formed with iJ3 members. THE FIRST CHURCH IN MIDDLETOWX, ORG. Nov. 4, 1668. MINISTERS. SETTLED. DISMISSED. DIED. Samuel Stow, 1651? 1667? Nathaniel Collins,* Nov. 1668 Dec. 1684 Noadiah Russell, t Oct. 1688 Dec. 1713 William Russell,* June, 1715 June, 1761 Enoch Huntington, June, 1762 June, 1809 Dan Huntington, Aug. 1809 Feb. 1816 ChaunceyA. Goodrich.D.D.J July, 1816 Dec. 1817 Feb. 1860 John R. Crane, D. o.,1 Nov. 1818 Aug. 1856 James C. Crane, Jan. 1854 April, 1856 Jeremiah Taylor, Oct 1856 The congregation was gathered as early as 1651. " The great object of the Colonists, who settled in Middletown, was to enjoy unmolested, the right of worshiping God according to the dictates of their own consciences." Difficulties arose in the congregation respecting Mr. Stow, and the question in debate became so serious that the aid of the General Court was finally in- voked to bring matters to a crisis. The decree of the Court was " that the town of Middletown is free from Mr. Stow as their engaged minister, and that the Court appoint a committee to further a settled ministry in that place." In the ministry of Mr. Collins the Church had great prosperity. Cotton Mather says of him. "The Church of Middletown, upon Connecticut River, was the golden candlestick, from whence this excellent person illuminated more than that whole colony ; and all the qualities of most exemplary piety, extraordinary integrity, obliging affability, joined with the accomplishments of an extraordinary preacher, did render him truly excellent" He was a member of the Saybrook Synod: p. 7, 10. The Russells, father and son, were eminent in their day ; the father was one of the founders of Yale Col- lege ; the son died on the 46th anniversary of his ordination. Whitfield, having been his guest for a night, said of him, " I think him an Israelite in- deed, and one who has been long mourning over the deadness of professors. Oh ! that all ministers were like minded." Enoch Huntington the fourth pastor, was a ripe scholar, and in connection with his parochial labors, engaged in teaching young men. A number of seasons of revival have been enjoyed ; and the num- bers added to the Church from time to time, when such special seasons have not been enjoyed evinces a healthy tone of piety at all times. The Church and Society are now occupying their third house of worship. 424 History of the Churches. MINISTERS RAISED UP. Nathaniel Collins, Jeremiah Learning, D. D., (Ep.) Robert Hubbard, Joseph Washburn, J. P. K. Henshaw, D. D., (Ep.) James B. Crane, Jonathan E. Barnes, Seth Wetmore, Israhiah Wetmore, Wait Corn- well, Seth B. Paddock, (Ep.) Simeon North, D. D., John H. Newton, Enoch Huntington. * Sp. An. 1. 183. Allen, t Sp. An. 1, 261 ; 2, 237. } Sp. An. 2. 237. Allen. Sp. An. 1, 606. Allen. 1 New Englander for 1860, 328. 1 Sp. An. 2, 562. Cong. Y. B. 2,93. THE SOUTH CHURCH IN MIDDLETOWN., ORG. OCT. 28, 1747. MINISTERS. SETTLED. DISMISSED. DIED. Ebenezer Frothingham, Oct. 1747 1788 1798 Stephen Parsons, Jan. 1788 Aug. 1795 David Huntington, Nov. 1797 Oct. 1800 Horatio T. McGregor, Oct. 1801 Jan. 1802 Benjamin Graves, Oct. 1803 Jan. 1812 AhabJincks, Aug. 1816 May, 1820 Thomas T. De Verell, May, 1822 1823 Horace Hooker, 1826 Sept. 1827 Edward R. Tyler, Dec. 1827 Apr. 1832 Sept. 1848 Wm. H. Beecher, Mar. 1833 Sept. 1833 Robert McEwen, May, 1835 Aug. 1838 Arthur Granger, April, 1839 May, 1844 Andrew L. Stone, Sept. 1844 Jan. 1849 John L. Dudley, Sept. 1849 Jan. 1854 John L. Dudley, Jan. 1854 This church originated in the great revival of 1740. It was but one of the organized results of the stirring preaching of Edwards, and men who sympathized with him. It was no stranger to the salutary discipline at- tendant upon such as strove for the direct spirituality, pure doctrines, and simple polity of the pilgrim fathers. Notwithstanding early trials, the church advanced. Under its first ministry, its records show peculiar thrift and vigor. That of Mr. Huntington contributed to the spiritual well-being of the church. He labored with eminent success, and was a man of ardent piety. From 1812 to 1827, the church passed through a varied history, and some very dark and discouraging days. But under Mr. Tyler, it rallied. The present church edifice was built during his pastorate; the first was built in 1774. To him the church and society owe much of their present vigor. THE FIRST CHURCH ix MILFORD, ORG. AUG. 22, 1639. Peter Prudden,* April, 1640 July, 1656 Roger Newton,t Aug. 1660 June, 1683 Samuel Andrew,! Nov. 1685 Jan. 1738 History of the Churches. 425 MINISTERS. SETTLED. DISMISSED. DIED. Samuel Whittlesey, Dec. 1737 Oct. 1768 Samuel Wales, D. D.,| Dec. 1770 May, 1782 1794 William Lockwood,T Mar. 1784 Apr. 1796 June, 18:28 Bezaleel Pinneo,** Oct. 171)6 Sept 1849 David B. Coe, D. D., Oct. 1840 Aug. 1844 Jonathan Brace, D. D., Sept. 1845 The church was organized before the settlement of the town was com- menced. The formation of the church is thus referred to in Mather's Mag- nalia : " There were then two famous churches gathered at New Haven ; gathered in two days, one following upon the other, Mr. Davenport's and Mr. Prudden's, and with this one singular circumstance, that a mighty barn was the place wherein the duties of that solemnity were attended." There have been two colonies from the church ; the first in 1741 ; the second in 1805. Both of these colonies were the germs of two now flourishing churches, viz : the second church in Milford, and the Church of Christ in Orange. Mr. Andrew was one of the three prime movers in founding Yale College ; also a member of the Say brook Synod, in 1708, and Rector of the college ; pp. 4, 8, supra. The church has been destitute of a settled pastor, since its formation, twelve years and eight months. None of the nine pastors were driven away ; and the average term of official service of each pastor is about a quarter of a century. MINISTERS RAISED UP. Samuel Treat, Job Prudden, Nehemiah Prudden,tt Gibson Tomlinson, Abijah Carrington, Samuel Rogers Andrew, Samuel Mer- win, Elijah Baldwin, Joseph Fowler, Benjamin Fenn, Platt, Joseph Whiting, Phineas Stowe, Samuel J. M. Merwin, William G. French, David B. Davidson, Green Tibbals, Lewis French, Elijah C. Baldwin, John Gunn Beard, W. I. Budington, D. D., Calvin Lord, Alanson Clark. * Math, Mag. 1.857. tSp. An. 1. 37. Allen. JSp. An. 1. 269. Allen. Allen. | Sp.An. 1. 710. 1 Sp. An. 1. 413. Allen. ** Sp. An. 1. 605. tt Allen. THE PLYMOUTH CHURCH, is MILFORD, ORG. 1741. Job Prudden,* May, 1747 June, 1774 Josiah Sherman, Aug. 1775 June, 1781 Nov. 1789 David Tullar, Nov. 1784 Dec, 1802 Sherman Johnson, t Feb. 1805 May, 1806 Caleb Pitkin, Mar. 1808 Oct 1816 Jehu Clark. Dec, 1817 1826 Asa M. Train, July, 1828 Jan. 1850 J. M. Sherwood, May, 1841 Oct 1852 S. G. Dodd, Oct 1852 July, 1854 Wm. Scofield, Nov. 1854 Apr. 1858 W. Nye Harvey, (c.) Oct 1858 55 426 History of the Churches. A large and respectable minority of the first church objected to the settle- ment of Mr. Whittlesey, on suspicion of his being an Arminian. After several months trial, they failed to gain satisfaction, and applied to the church, then repeatedly to the Association, and next to the town, to relieve their grievances. Failing in these, they petitioned the County Court for re- lief, and next, they were induced to dissent from the constitution of our churches, and " declare for the excellent establishment of the church of Scotland." After this, they repeatedly applied in vain to the court for relief. Gov. George Law, of the First Society, sent Mr. Benajah Case to prison for preaching to them ; issued warrants to arrest other ministers ; and sentenced Rev. Samuel Finley, afterwards President of Princeton College, to be trans- ported from the colony ; and Mr. Pomeroy, of Hebron, was called to answer to the General Assembly for preaching to them. At length, after five years, the County Court granted them liberty to erect a house of worship, though the doors of their own house were closed against five evangelical preachers du- ring the very year of its completion. In seven years more, the Legislature released them from taxes to the First Society, but did not grant them ample society privileges till ten years later. At length, in 1770, thirty-three years after they began their dissent, they were allowed their proportion of the funds for the support of the gospel. While other denominations were early tolerated, thus intolerant were "the powers that be" to dissenters of their own order, a course of procedure well calculated to build up other sects. See Trumbull, 2, 335-9, and Church Manual. * Allen, t Meudou. As. 278. THE CHURCH IN MILLINGTON, IN EAST HADDAM, ORG. DEC. 2, 1736. MINISTERS. SETTLED. DISMISSED. DIED. Timothy Symmes, Dec. 1736 1743 Hobart Estabrook, Nov. 1745 Jan. 1766 Diodate Johnson, July, 1"67 Jan. 1773 Eleazer Sweetland, May, 1777 Mar. 1787 William Lyman, D. D.* Dec. 1787 Aug. 1823 1833 Herman L. Vaill, April, 1825 Apr. 1828 Nathaniel Miner, May, 1833 Oct. 1857 A. C. Beach, Feb. 1859 The Ecclesiastical Society was formed Oct. 1733. Till some time in 1743, when their meeting house fifty feet by forty was prepared for use, the people worshiped in the dwelling house of Jonathan Chapman. MINISTERS RAISED UP. Nathaniel Emmons, D. o,t Edward Dorr Griffin, D. D.,J Warren G. Jones, George A. Beckwith. * Allen, t Mendon Assoc. 109. Sp. An. 1. 693. Memoir and Works, t Sp. An. 4.26. History of the Churches. 427 The Church in Millplane, in Danbury, Org. Oct. 29, 1851. MINISTERS. SETTLED. DISMISSED. DIED. Enoch S. Huntington, Oct. 1851 1854 Nathan Burton, Oct. 1854 Oct. 1855 This church began with eighteen members, under the leading of a man of energy and property Mr. Birchard. But he soon died ; and after that event it drooped and flagged. It had a neat meeting house, but no funds. After being supplied by Methodist ministers about four years, it disbanded April 28, 1860. TIIE CHURCH IN MILTON, IN LITCHFIELD, ORG. AUG. 19, 1798. Benjamin Judd, May, 1802 June, 1804 Abraham Fowler,* Sept. 1807 1813 1815 Asahel Nettleton, D. D. 1813 Levi Smith, 1825 Ralph Smith, Oct. 1841 1844 John F. Norton, Oct. 1844 Apr. 1849 Herman L. Vaill, June, 1849 Dec. 1851 Francis F. Williams, Dec. 1851 Apr. 1853 James Noyes, July, 1853 July, 1854 George J. Harrison, Sept. 1854 This is the parish described in the Life of Nettleton (p. 67) as " a waste place" " the people not only without a pastor, but so weakened by divisions, and by the loss of their parish fund, that they almost despaired of ever en- joying again the privilege of a preached gospel." The history of this feeble missionary church is a deeply interesting and eventful one ; filled with sad- ness and yet with many signal interpositions of God in its behalf. For long periods of time, the regular services of the sanctuary have been sus- pended, and the scattered members of the church left to wander as sheep without a shepherd. But when the church seemed ready to perish, Nettle- ton, in 1813, and Levi Smith, in 1825, under the providence of God, were sent to revive his work, gather in a new band of converts, and so strengthen the things which remained. It appears to have been an error of great magni- tude, that after the successful labors of Nettleton and Smith, the regular ministry of the word was not secured and sustained. God's providence was strikingly seen in causing the church to resume their efforts, and secure reg- ular preaching in 1841. Had the effort been deferred for a single month, there is reason to believe that the church would have been now extinct. MINISTERS RAISED UP. Noah Bishop, James Kilbourn. *Sp. An. 2. 229. THE CHURCH IN MOHEGAK, IN MONTVILLE, ORG. JULY 9, 1832. Arison Gleason, April, 1835 Sept. 1848 428 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. I). W. C. Sterry, June, 1848 Apr. 1851 William Palmer, (Bapt.) May, 1851 Dec. 1855 Oliver Brrncn, Jr. Oct. 1856 May, 1857 H. C. Hay den, June, 1857 June, 1858 J. W. Salter, Aug. 1858 The meeting-house was erected by donations of their friends, in 1831. The people number about two hundred persons one third Indians, and two- thirds whites, settled on the tribe land. The origin of the church was in this wise : " Miss Sarah L. Huntington, of Norwich, and Miss Elizabeth Raymond, of Montville, commenced a day school at the house of Deacon William Dolbeare, in December, 1829. Their compassion was moved, in view of the moral desolations, and in 1830, they commenced a Sabbath School, assisted by other sisters and brethren, of kindred spirit, from Nor- wich and New London. Miss Huntington furnished her own supplies, and often walked six miles to her charge. These labors of love she continued until her marriage with Rev. Eli Smith, and her entrance on a foreign mission. See Memoir of Mrs. Smith, Sept. 1831. Since the organization of the church in 1832, which was composed of five whites and one aged female Mohe- gan, there have been numerical and moral improvements in the church, schools and society. The funds for the support of the ministry and educa- tional purposes, are obtained from the United Slates, and from friends in Norwich, New London and vicinity. Since 1848, Gen. William Williams, of Norwich, assisted by other brethren in Norwich and New London, has had a careful supervision of their religious affairs. For several years, Gen. Williams has left the ministrations of his own pastor, attended service here, superintended the Sabbath School, distributed thousands of tracts, and mostly supported the minister. Their schools, congregation, society, deco- rum and progress, would not suffer in comparison with those in any of our rural districts. THE CHURCH IN MONROE, (FORMERLY NEW STRATFORD,) ORG. DEC. 14, Elisha Rexford, Jan. 1765 Apr. JoJinNoyes, 1813 1814 Asahel Nettleton, D. D. 1814 1815 Chauncey G. Lee, Oct. 1821 Apr. 1826 Amos Bassett, D. D.,* 1826 1828 Daniel Jones, Sept. 1828 July. 1835 James Kent,\ 1837 1840 Robert D. Gardner, Mar. 1841 Sept. 1851 Lewis M. Shepard, Aug. 1853 June, 1857 Edward B. Emerson, April, 1858 As the first volume of the Church records is lost, many important facts are buried in oblivion. Several revivals been enjoyed here ; two while Mr. Net- tleton was here ; on in 1814, and one in 1815, when about thirty were History of the Churches. 429 added to the church. Memoir of Nettleton, 66. Also under, the ministry of Mr. Lee, Mr Jones and Mr. Kent. The last, and most powerful one, was in 1851, under Mr. Morgan's labors, when between thirty and forty were re- ceived to the church. The house of worship is new, handsome, and paid for. MINISTER RAISED UP. Tillotson Babbitt. * Sp. An. 2. 294. Allen. Eel. Intel. 12. 735. t Allen. THE CHURCH IN MONTVILLE, (FORMERLY NEW LONDON NORTH,) ORG. 1721. MINISTERS. SETTLED. DISMISSED. DIED. James Hillhouse, Oct. 1722 174 David Jewett,* Oct. 1739 June, 1783 Roswell Cook, June, 1784 Apr. 1798 Amos G. Thompson, Sept. 1799 Oct. 1801 Abisha Alden, Aug. 1803 Apr. 1826 1836 Rodolphus Landfear, Aug. 1829 May, 1832 Erastm Ripley, Jan. 1835 Nov. 1837 Spencer F. Beard, July, 1838 June, 1846 John W. Salter, Aug. 1847 Apr. 1858 Thomas L. Shipman, April, 1858 1859 H. C. Hay den, Sept. 1859 Mr. Hillhouse received his call at Boston, Feb. 5, 1721. His family re- main to this day. The distinguished Senator, James Hillhouse, of New Ha- ven, was his son. The church has been blessed with revivals at several different times. For an account of a revival in 1741, see Tracy's Great Awakening, pp. 156-8. The house of worship is new and commodious. * Sp. An 8. 192. Allen. THE CHURCH IN MORRIS, (FORMERLY LITCHFIELD SOUTH FARMS,) ORG. 1768. 1781 1814 Dec. 1849 Oct 1815 June, 1848 1822 Aug. 1830 1829 1833 1834 1836 1837? 1838? Jan. 1841 The grant for "winter privileges" dates back to 1747; the incorporation George Beckwith,* 1772 Amos Chase, t 1787 William R. Weeks, D. D.,t Jan. 1815 Amos Pettengill, April, 1816 Henry Robinson, 1823 Veron D. Taylor, 1831 James F. Warner, 1833 Ralph S. Crampton, 1834 Stephen Hubbell, June, 1836? B. Y. Messenger, 1837? Richard Woodruff, (c.) Oct. 1838 ? David L. Parmelee, Aug. 1841 H. H. McFarland, Nov. 1859 430 Hislory of the Churches. of the Society, 1767. There have been several revivals, with considerable in- gatherings at frequent intervals, from 1799 ; in six different years, from 23 to 73 were added. In 1814, was the most extensive work, under the labors of Dr. Xettleton ; an account of it was written by James Morris, and carefully preserved in manuscript. It gives the names and age of 80 individuals, the time of each one's hopeful conversion, and some account of the religious ex- ercises of almost all of them. See extracts in Memoir of Dr. Nettleton, pp. 70-77. South Farms Society became the town of Morris in 1859. MINISTERS RAISED UP. Samuel Whittlesey, Simeon Woodruff, Samuel G. Orton, John Pierpont, (Unita.) John W. Peck, D. D. (Bapt.) * Litchf. Centen. 72. t Sp. An. 1, 592. Litchf. Centen. 72. J Sp. An. 4, 473. Sp. An. 2, 524. Allen. Litchf'. Centeu. 127. Memoir by Rev. L. Hart, 1834. THE CHURCH IN MT. CARMEL, IN HAMDEN, ORG. JAN. 26, 1764. MINISTERS. SETTLED. DISMISSED. DIED. Nathaniel Sherman,* May, 1769 Aug. 1772. 1797 Joshua Perry, t Oct. 1783 1790 1812 Dan Bradley,! 1792 1800? 1838 AsaLyman, Sept. 1800 April, 1803 1836- JohnHydeJ May, 1806 Jan. 1811 1849 Eliphalet B. Coleman, Feb. 1812 Nov. 1825 1857 ? Stephen Hubbell, May, 1830 May, 1836 James Birney, June, 1842 March, 1846 Israel P. Warren, July, 1846 Sept. 1851 D. H. Thayer, Jan. 1853 This Church has had a frequent change of ministers, and none have ever died among them in office. Revivals have been usual, as in other Churches in the vicinity. The Church and Society have for several years been grow- ing in numbers and strength, with some increase of population and the in- troduction of manufactures. Rel. Intel. 13, 218. MINISTER RAISED UP. George A. Dickerman. *Sp. An. 1. 480. Allen. t Allen. \ Sp. An. 1. 656. Allan. \ Sp. An. 2. 192. THE CHURCH IN MYSTIC BRIDGE, IN STONINGTON, ORG. JAN. 20, 1852. Walter R. Long, Sept. 1853 The Church was organized with a membership of 37, mostly from the First Church in Stonington. There have been four seasons of revival during its brief existence, one immediately after its organization, also in '53, '55 and '58. History of the Churches. 431 The Nazareth Church, in Sterling, (formerly Voluntown,) Org. Feb. 13, 1772. MINISTERS. SETTLED. DISMISSED. DIED. Solomon Morgan,* April, 1772 Feb. 1782 Sept. 1804 Allen Campbell, 1794 This Church has had but one pastor, who afterwards was settled in Canterbury and North Canaan. They encouraged Mr. Campbell, one of their own members to preach for them, in which they had the approbation of the Association. The Church though not formerly dissolved, is virtually extinct. * Allen. Sp. An. 2, 526. THE CHURCH IN NAUGATCCK, (FORMERLY SALEM SOCIETY,) ORG. FEB. 22, 1781. Medad Rogers, 1781 1784? Abraham Fowler,* Jan. 1785 Mar. 1799 Nov. 1815 Noah J. Simons, Oct. 1799 1800 Jabez Chadwick, Dec. 1800 Mar. 1803 Matthias Oazier, M a 7> 1804 Stephen Dodd,t 1811 April, 1817 Feb. 1856 Amos Pettengill,J Jan. 1823 Aug. 1830 J. B. Richardson, 1832 1834 Seth Sackett, Oct. 1834 Jan. 1838 Chauncey G. Lee, Jan. 1838 Nov. 1840 H. A. Taylor, 1840 1841? Marshall Eames, 1842 April, 1843 C. S. Shermnn, July, 1843 April, 1844 Albert K. Teele, June, 1845 Oct. 1849 Charles S. Sherman, Nov. 1849 This Church was originally formed of 16 members, mostly from the First Church in Waterbury. The town was then a parish of Waterbury, and known by the name of Salem. In January, 1781, it was "voted to make a petition to the General Assem- bly, to lay a land tax of one shilling upon the acre, upon all the land in the Society of Salem, for the purpose of building a meeting house." This meeting house was completed in 1782. Another was built occupying a new and more central site in 1831. In 1853 this was sold and removed, and the present house of worship dedicated in Sept. 1855. The Church has experienced a varied and often a trying history ; at one time the Presbyterian and Congregational elements in it refused to coalesce ; at another, intemperance affected the standing and divided the ranks of its members ; and still later, there was a division of feeling on the question of Old and New School Theology. In addition to these troubles, the Society has had to struggle with limited means and a change of ministry, the latter growing in part out of the former. 432 Hislory of the Churches. With the growth, however, of the manufacturing interests of the town, the Society has increased in ability and has erected its present beautiful edi- fice at a cost of $16,000, expecting at the time to cancel every pecuniary obli- gation in a period of five years. This would probably have been done but for the commercial distress which intervened. It is gratifying, however, to add that the Church has for a long time been in a very harmonious state, has gradually increased in membership, and been repeatedly favored with the gentle and refreshing dews of the Holy Spirit. The whole number of per- sons who have been admitted to the Church is 645. MINISTERS KAISED UP. John H. Pettengill, John G. Hull, (Ep.) Thomas Lewis. * Sp. An. 2. 280. t Allen. % Sp. An. 2. 524. Allen. Litchf. Centen. 127. Memoir by Rev. L. Hart, 1834. THE FIRST CHURCH IN NEW BRITAIX, ORG. APRIL 19, 1758. MINISTERS. SETTLED. DISMISSED. DIED. John Smalley, D. D.,* April, 1758 June, 1820 Newton Skinner, t Feb. 1810 March, 1825 Henry Jones, Oct. 1825 Dec. 1827 Jason Atwater, 1827 Nov. 1828 Jonathan Cogswell, D. D., April, 1829 April, 1834 Dwight M. Seward, Feb. 1836 June, 1842 Chester S. Lyman, Feb. 1843 April, 1845 C. S. Sherman, May, 1845 w !849 E. B. Andrews, June, 1850 Nov. 1851 Horace Winslow, Dec. 1852 Dec. 1857 Lavalette Perrin, Feb. 1858 This Church has been greatly blessed of God, having enjoyed frequent revivals, and some of great power. The frequent changes in the ministry during the last twenty years have been occasioned chiefly by failure of health in the pastors. The most signal work of the Spirit under Dr. Smalley's ministry was in 1784-5, adding 38; 253 in all, during his ministry; 28 admitted to certain Church privileges, previous to 1767, without professing vital piety. There was a signal revival under the second pastor in 1821, 119 making profession of faith, 248 in all. Mr. Skinner was a man of great physical as well as mental strength. Under every pastor there have been consideraable acces- sions, and also in 1828-9, when without one. The progressive and conserv- ative elements, which agitated churches largely through New England, led to a division of the church in 1842. The first meeting house, a plain building, has long since disappeared ; the second, a house much admired in its time, built in 1822, is now used for sec- lar purposes; the third, built in 1855, is regarded as a model of church ar- chitecture. Its centennial anniversary was observed April 19, 1858. History of the Churches. 433 MINISTERS RAISED UP. William Whittlesey, Eliphalet Whittle, y. L.-vi \\". Hart, Henry Eddy, John S. Whittlescy, Jonathan Bird, Burdett Hart. *Sp. An. 1559. Allen. *Sp. An. 1. THE SOUTH CHURCH IN NEW BRITAIN, ORG. JULY 5, 1842. MINISTERS. SETTLED. DISMISSED. DIED. Samuel Rockwell, Jan. 1843 June, 1858 C. L. Goodell, Feb. 1859 The growth of the village prepared the way for a second church, besides those of other denominations. Its house of worship was erected immediately. Original number of members, 120, who were dismissed from the Central Church. Added during fifteen years, 270 ; baptisms, 144. Contributions for benevolent objects in fifteen years, $13,418.91 ; in 1854, $1,983.49. Ag- gregate with home expenses, $26,000, exclusive of cost of house of wor- ship. MINISTERS RAISED UP. Levi W. Hart, E. Maynard, (f.) THE CHCKCH IN NEW CANAAN, ORG. JUNE 20, 1733. JohnEells, June, 1733 June, 1741 Robert Silliman,* Feb. 1742 Aug. 1771 April, 1781 William Drummond, July, 1772 May, 1777 Justus Mitchell,! Jan. 1783 Feb. 1806 William Bonney, Feb. 1808 Aug. 1831 Theophilus Smith, * Aug. 1831 Aug. 1853 Frederick W. Williams, Feb. 1854 Dec. 1859 Ralph Smith, May, 1860 The Canaan Society, lying in Norwalk and Stamford, and occupying the same territory with the present town of New Canaan, was incorporated in 1731 ; the town in 1801. The church was formed with twenty-four mem- bers, thirteen from the Norwalk church, and eleven from Stamford ; in one hundred and twenty-six years, nine hundred and twenty-six persons havi- been received into the church. Mr. Silliman settled in Chester in 1772. MINISTERS RAISED UP. James Richards, D. 0., Amzi Benedict, William Carter, William B. Weed, James S. Hoyt, Daniel Smith, Edwin Stevens, (f.) Darius Hoyt, (h.) David C. Comstock. * Allen, t Sp. An. 1. 866. Allen, t Cong. Y. Book, 2. 104. Sp. An. 4. 99. Al- len. THE CHURCH IN NEW FAIRFIELD, ORG. Nov. 9, 1742. Benajah Case, Nov. 1742 Jan. 1753 James Taylor, Mar. 1758 June, 1764 56 434 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Davenport, 1769 Joseph Peck, June, 1769 1775 Mills, 1780 Kittleton, 1782 Medad Rogers,* 1786 Oct. 1822 Aug. 1824 Abraham 0. Stansbury, Oct. 1824 Jan. 1827 Daniel Crocker, Oct. 1827 Mar. 1831 George Coan, June, 1833 May, 1835 Benajah Y. Morse, Apr. 1835 Mar. 1838 David C. Perry, Dec. 1838 Nov. 1844 Henry H. Morgan, Dec. 1845 May, 1849 Lewis Pennell, Oct. 1849 Oct. 1853 Aaron B. Peffers, May, 1855 May, 1858 Frederick J. Jacteon, June, 1858 1859 Ezra D. Kinney, 1859 There was a noted revival of religion in 1818, by which the whole com- munity was moved, and there was an ingathering of one hundred or more to the kingdom of Christ. There was a meeting house in 1755, and the society built another in 1786. In 1836, the society removed the site of the house, by which some became disaffected and withdrew. * Allen. The First Church in New Hartfcrd, Org. 1738. Jonathan Marsh, Oct 1739 July, 1794 Edward D. Griffin, D. D.* June, 1795 Aug. 1801 Nov. 1837 Amasa Jerome, t Aug. 1802 Dec. 1813 Cyrus Yale,} Oct. 1814 Dec. 1834 Cyrus Yale,} 1837 May, 1854 This church was greatly reduced in numbers by the formation of the South Church in 1848. Public worship was suspended after Mr. Yale's death, and it disbanded Oct. 1859. The location of the house, on a high bleak hill, also conspired to effect this result. There were extensive re- vivals, particularly under Dr. Griffin and Mr. Yale. In three different years, one hundred to one hundred and ten were added, and in four other years, 48 to 78. En. Mag. 1. 217, 265. Rel. Intel 16. 702. * 8p. An. 4. 26. Allen. Litchf. Centen. 109. Am. Qu. Reg. 13, 365. t Allen. Litchf. Centen. 118. } Sp. An. 2. 615. THE NORTH CHURCH IN NEW HARTFORD, ORG. SEPT. 25, 1828. Burr Baldwin, Jan. 1830 Feb. 1833 Willis Lord, Oct. 1834 Dec. 1838 John Woodbridge, D. D., April, 1839 Jan. 1842 History of the Churches. 435 MINISTERS. 3KTTLKD. DISMISSED. DIED. Hiram Day, 1842 1844 Alexander Leadbetter, May, 1844 May, 1849 Joseph A. Saxton, Jan. 1851 Oct 1852 Franklin A. Spencer, Sept. 1853 This Church was originally a colony from the First Church of the town, and consisted of 62 members. Out of the thirty years since it was organ- ized, it has had only 23 years of pastoral labor. The remaining portion of time has been supplied temporarily by different persons. There were limited revivals under the ministry of the first and fifth pas- tors. Mr. Day's ministry was attended with many conversions. There have been three refreshings from the presence of the Lord since the settle- ment of the present pastor. In 1850 the church edifice underwent a very extensive and thorough repair, and is now one of the best in the County. It is lighted with gas. MINISTER RAISED UP. William Goodwin, (Bap.) THE SOUTH CHURCH is NEW HARTFORD, OKG. Auo. 8, 1848. James C. Houghton, Dec 1851 Feb. 1854 Kdwin Hall, Jr. Dec. 1854 The South Church was formed from the First Church of New Hartford 1 , whose house of worship is located on what is called Town Hill, nearly two miles north of the house of worship occupied by the South Society. The principal reason for the separation was the inconveniently long distance the people in the south part of the town were compelled to travel in order to at- tend public worship. The Church has never been a very strong one, and has enjoyed few exten- sive revivals of religion, though it has not been without some seasons of re- freshing from on high. THE FIRST CHURCH is NEW HAVES, ORG. ACG. 22, 1639. Public worship had been maintained, and the word of God preached, un- der a provisional arrangement or " plantation covenant," from the landing of the first settlers, April 18, 1638. Rev. John Davenport, B. D. and Rev. Samuel Eaton, being the ministers. John Davenport,* Pastor. Aug. 1639 1667 Mar. 1670 William Hooke,t Teacher, 1644 1656 Mar. 1678 Nicholas Street,! Teacher, Nov. 1659 April, 1674 John Harriman,l 1674 1682 Joseph Taylor,l 1674 April, 1682 James Pierpont, Pastor, July, 1684 Nov. 1714 Joseph NoyesJ July, 1716 June, 1761 Chauncey Whittelsey,** Mar. 1758 July, 1787 436 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. James Dana,tt April, 1789 Nov. 1805 Aug. 1802 Moses Stuart,t{ Mar. 1806 Jan. 1810 Jan. 1852 Nathaniel W. Taylor, D.D., April, 1812 Dec. 1822 Mar. 1858 Leonard Bacon, D. D., Mar. 1825 Nathaniel H. Eygleston,\\ Sept. 1850 1851 *Sp. An. 1, 93, 96 ; Allen ; Math. Mag. 1, 292. fSp. An. 1, 104 ; Allen. \ Neither went settled nor dismissed, but labored in the ministry of the word from 1674 to 1682. Sp An. 1, 205 ; Allen. | Sp. An. 1, 362 ; Allen. ** Sp. An. 1, 414 ; Allen, ft Sp. Au. 1, 565 ; Allen. \\ Sp. An. 2, 475. Memorial Discourses ; Cong. Qr. 2, 245. [| Mr. Egglestou had charge of the pulpit during Dr. Bacon's absence in Europe. The first pastor and leading members of the Church came from the parish of St. Stephens, Coleman Street, London, to Boston, in 1637, arriving June 26. In April, 1638, they came to New Haven. The Church is the oldest institution in the New Haven colony. Its first connection in the support of public worship was with the town. East Haven, North Haven, and West Haven, having been successively established as parishes, the separate rec- ords of the First Ecclesiastical Society in New Haven begin on the first of July, 1715. The Society has a permanent " ministerial fund'' of about $15,000, partly the result of ancient donations and endowments, and partly the proceeds of a subscription made under the pastorate of Dr. Dana. This Church has shared in the revivals which in successive ages have been granted to New England. In the pastorate of John Davenport, there appears to have been a special efficacy in the means of grace, as is evidenced by the number of the sons of this Church that entered the work of the min- istry at that period. An allusion to the multiplied conversions at that time is made in the Election Sermon of James Fitch, who could speak from his own recollection. In 1735, while Joseph Noyes was pastor, there was some special revival, forerunning " the great awakening " that came a few years later. In the conflict incidental to "the great awakening" of 1740, and subsequent to it, the Church was divided. The next marked revival was in the pastorate of Moses Stuart, in the year 1808. The years 1815, and 1820-21, in the pastorate of the late Dr. Taylor, were memorable as years of gracious visitation. Under the ministry of the present pastor, the years 1828, 1831, 1832, 1837, 1841 and 1858, have been the years most marked with blessing. Mem. of Nettleton, 81, 12533, 159. Bel. Intel. 5, 668, 762 ; 6, 26. Mr. Pierpont was one of three prime movers in founding Yale College, and a member of Say brook Synod, 1708, pp. 7, 8. In connection with this church there is a City-mission Chapel, built by subscription in 1858, and know as the Davenport Chapel. Public worship is regularly maintained there nnder the patronage of the First Church, the Rev. Edward E. Atwater being the minister in charge. MINISTERS RAISED UP. Michael Wiggles worth,* Samuel Cheever,t Sam- uel Street,! John Harriman, Thomas Cheever, Noadiah Russell, John Dav- enport, (Stamford,) Stephen Mix, Joseph Moss, Amos Munson, Samuel History of the Churches. 437 Pierpont, John Hubbard, Samuel Munson, Stephen White, Benjamin Tal- madge,| John Noyes,1F Jason Atwater, Achilles Mansfield, Sereno Edwards Dwight, D, D., Gardiner Spring, D. D., George Chandler, (h.) David L. Ogden, Charles C. Darling, Daniel D. Tappan, Seth Bliss, William Bush- nell, Jonathan Rowland, Abraham C. Baldwin, Joseph B. Stevens, John Mitchell, Oliver B. Bidwell, Jeremiah R. Barnes, (h.) Lyman II. Atwater, D. D., John C. Backus, Phineas Blakeraan, (h.) Joseph D. Hull, Aldace Walker, William T. Bacon, John H. Pettingill, Alfred E. Ives, Alfred C. Raymond, John E. Chandler, (f.) James C. Moffatt, Charles A. Raymond, (Bapt) Matthew Hale Smith, George B. Hubbard, (h.) Elisha W. Cook, Chauncey Goodrich, William II. Goodrich, William L. Kingsley, William A. Macy, James R. Mershon, (h.) Charles Henry Emerson, (h.) Kinsley Twining, Leonard W. Bacon, Edward Chester, (f.) Jonathan L. Jenkins, John H. Anketell, (Ep.) Edward Walker, George M. Smith, George B. Bacon. * Sp. An. 1, 143. t Sp. An. 1, 253. t Sp. An. 1, 104. Allen. Sp. An. 1, 244. I Sp. An. 3, 35. 1 Sp. An. 1, 363. Allen. THE NORTH CHURCH, OK THE CHURCH IN THE UNITED SOCIETY, NEW HAVEN, ORG. MAY 7, 1742. This Church, under the name of the Church of Christ in White Haven Society, was organized May 7, 1742. MINISTERS. SETTLED. DISMISSED. DIED. Samuel Bird, Oct. 1751 Jan. 1768 May, 1784 Jonathan Edwards, D. D.,* Jan. 1769 May, 1795 Aug. 1801 A Church was formed by secession from this, called The Church of Christ in the Fair Haven Society, June 20, 1771. Ally n Mather, t Feb. 1773 Nov. 1784 Samuel Austin, D. D.,t Nov. 1786 June, 1790 Dec. 1830 These Churches were united under the name of The Church of Christ in the United Societies of White Haven and Fair Haven, Nov. 27, 1796. John Gammil, D. D., Nov. 1798 Nov. 1801 Samuel MerwinJ Feb. 1805 Dec. 1831 Sept. 1856 Leicester A. Sawyer, June, 1835 Nov. 1837 Samuel W. S. Dutton, D. D., June, 1838 This Church was formed during " The Great Awakening," at the time of Whitlield's second visit to this country. The pastor of the first and only Church in New Haven, and a majority of the Church and Society, were op- posed to the revival and to Whitfield's preaching. Those who favored the revival, called " New Lights,' 1 seceded, and were formed into a Church, by some of the leading ministers of the " New Lights," convened in Council, viz : Rev. Messrs. Samuel Cook, John Graham, Elisha Kent, and Joseph Bellamy. Under the partial union of Church and State which then existed, oppressive laws were passed to embarrass and suppress them, and those like them ; the " Old Lights," being a majority, both in the State and in the Associations and Consociations. This Church could legally have no one to 438 History of the Churches. preach to them, except by consent of the pastor and a majority of the parish of the First Church, which of course they could not obtain. Under this restriction, eminent and excellent men, like Rev. Dr. Finley, afterwards Pres- ident of Princeton College, were arrested and punished for preaching to this Church. Its members and adherents were taxed for the support of the First Church, besides sustaining the expense of their own religious services. This oppressive treatment continued for 15 years, until the New Lights became a majority in the town, and in the Ecclesiastical Society, from which they had never been released, and proceeded to vote the salary to the minister of the New Church : whereupon, on the petition of the " Old Lights," the Legisla- ture interposed, and divided the Society into two, according to elective affin- ity ; there being of the "Old Lights" 111, and of the "New Lights " 212. The new Society was called "The White Haven Society." One of the pro- fessed reasons for the original secession in 1742, was the adherence of the First Church and pastor to the Saybrook platform, which the New Lights insisted had never been adopted by the Church. After about fifty years the two Churches became, and have ever since been, harmonious. MINISTERS RAISED UP. They cannot now be mentioned except for the last half century, and those but partially. Frederick W. Hotchkiss, Jo- seph Mix, Thomas Punderson, Samuel Austin, D. D.,1 David A. Sherman, Prof. Eleazar T. Fitch, D. D., Prof. Chauncey A. Goodrich, D. D.,** Henry Herrick, (h.) 0. E. Daggett, D. D., Edward 0. Dunning, A. Hamilton Bishop, John D. Smith, William W. Woodworth, Samuel J. M. Merwin, Joseph Brewster, (Ep.) Andrew T. Pratt, William B. Clarke. *Sp. An. 1, 653. Allen. Am. Qr. Eeg. 8, 290. t Allen. J Mendon AB. 156. Sp. An. 2. 21. Allen. Allen. | Cong. Y. Book, 1857, 118. T Am. Qr. Keg. 9, 201. Sp. An. 2, 221. ** New Englauder, 18, 328. THE CHURCH IN YALE COLLEGE, NEW HAVEN, ORG. JUNE 30, 1757. MINISTERS. SETTLED. DISMISSED. DIED, Naphtali Daggett, D. D.,* 1755 1780 Samuel Wales, D. D.,t 1782 1794 Timothy Dwight, D. D.| 1805 1817 Eleazar Thompson Fitch, D. D., 1817 1852 George Park Fisher, 1854 The existence of the College Church is due in part to the commotions which followed the great awakening of 1740; in particular, to a dissatisfac- tion on the part of the College government with the doctrinal views and the preaching of Rev. Mr. Noyes, the pastor of the First Church, where the stu- dents attended worship from the time of the removal of the College to New Haven. It was also believed by President Clapp, who had a leading part in the establishment of the Church, that the members of College would be more profited by preaching and pastoral service, which should be provided for them exclusively, and adapted to their peculiar character. In 174H, the corporation voted to choose a Professor of Divinity, as soon as they could procure the means of support for him. This they were ena- bled to do by a gift from Hon. Philip Livingston, and by other donations. History of the Churches. 439 Pres. Stiles, acted as College pastor for a time after the death of Prof. Daggett. The College Church has enjoyed great prosperity. Numerous revivals of religion have occurred, at short intervals since its formation, which have given to the Church a large number of devoted and able minis- ters, and to the State a large body of public men of enlightened Christian principle. The most remarkable of these revivals were those of 1802, 1831 and 1858. The number of members belonging to the College Church is larger at present than at any former time. See Prof. Fisher's Century Sermon, 1857. *Sp. An. 1.479. Allen. tSp. An. 1. 710. JSp. An. >. 1-VJ. Allen. Sp. Aii. 1. 470. Allen. Sparks' Amer. Biog., Second Series, vol. 6. THE THIRD CIIURCH IN NEW HAVEN, ORG. SEPT. 6, 1826. MINISTERS. SETTLED. DISMISSED. DIED. Nathaniel W. Taylor, D. D.,* 1826 1830 March, 1858 Charles A. Boardman, March, 1830 . Sept. 1832 Elisha Lord Cleaveland,D. D., July, 1833 The Church has occupied three houses of worship ; the first on the cor- ner of Chapel and Union streets, from 1830 to 1838; the second in Court street, between State and Orange, from 1841 to 1856 ; and the third in Church street, fronting the public square. Since Jan. 1st, 1856, the congregation has doubled its numbers ; one hun- dred and ninety-eight have been added to the Church, of whom ninety-seven were by profession. Seventy of these made profession since the great revi- val of 1858. The Church has enjoyed many seasons of refreshing from the Lord, but none so remarkable as that of the last year. Within the above named period of three years, the annual contribution to the cause of foreign missions has increased from $300 to about $1000. MINISTERS RAISED UP. Andrew Benton, (h.) Edward E. Atwater, Da- vid Breed, Charles II. Bullard, Joseph Rowell, (h.; Everet W. Bedinger, John C. Shackleford, (h.) Henry Powers. * Cong. Y. Book, 6, 136. THE TEMPLE ST. CHURCH, NEW HAVEN, (COLORED,) ORG. SEPT. 1829. Simeon S. Jocelyn, 1829 1834 David Dolie, ' 1835 1837 Amos G. Beman, Sept. 1841 Jan. 1853 Hiram Bingham, Mar. 1859 Jan. 1860 William T. Catto, Jan. 1860 THE COLLEGE STREET CHURCH, ORG. AUG. 31, 1831. Henry G. Ludlow, May 1837 Mar. 1842 Edward Strong, Dec. 1842 440 History of the Churches. For two years the Church worshiped in the Orange Street Chapel ; three years in a large hall in the Exchange building ; and from September, 1836, in a house of worship erected for it in Church street. Here it remained struggling along with various success, sustained chiefly by the self-denying and extra- ordinary sacrifices of a few leading men. Its house of worship being found less convenient and pleasant than had been anticipated, it was sold in 1848, and its present commodious and beautiful sanctuary erected in College st. From the period of this last removal, the growth and general prosperity of the church have been uniform and comparatively rapid. For the first six years of its existence, it had no pastor, but had the ministrations, for periods of from three to six months, of Revs. Waters Warren, Samuel Griswold, James Boyle, Dexter Clary, Austin Putnam, John Ingersoll, and the late N. W. Taylor, D. D. MINISTERS RAISED UP. Enoch Hewitt, (h.) William W. Atwater, (h.) Wm. A. Thompson, Joseph Chandler, Joseph A. Prime, (h.) Henry Losch (h.) Da- rius Hoyt, (h.) Samuel W. Strong, H. M. Colton, (h.) A. B. Hitchcock, (h.) Irem W. Smith, Glen Wood, (h.) James A. Brainerd. THE HOWE STREET CHURCH IN NEW HAVEN, ORG. MARCH 14, 1838. MINISTERS. SETTLED. DISMISSED. DIED. Leicester A. Sawyer, July, 1838 Oct. 1840 Abraham C. Baldwin, Jan. 1842 June, 1845 William D. L. Love, Apr. 1848 Mar. 1852 S. Hale Higgins, Mar. 1852 -May , 1855 David H. Hamilton, Mar. 1855 Jan. 1858 0. D. Murray, (lie.) May, 1859 Edwin Dimock, Jan. 1860 This church originated with the efforts of the City Missionary Society in parts of the city remote from other places of worship. Public worship was held for a few weeks in the Broadway School-house, then for about four years in a carriage shop, fitted up for the purpose in Park street, till a church edifice was opened in Howe street, in Jan. 1842. The church, though laboring under embarassments and discouragements, has ever been harmoni- ous and united. It has been much blessed with revivals, there having been years at a time, when additions were made by profession at every com- munion season THE CHAPKL STREET CHURCH is NEW HANEN, ORG. Nov. 4, 1838. N. W. Taylor, D. D., Nov. 1838 1839 Mar. 1858 John 0. Colton,* Nov. 1839 Apr. 1840 Joseph P. Thompson, D. D., Oct 1840 Mar. 1845 Leverett Griggs, Aug. 1846 Sept. 1847 William T. Eustis, Mar. 1848 History of the Churches. 44 1 There were sixty-one members at the organization. The death of the first pastor, following so soon after his ordination, was a severe trial. Al- though the house of worship is somewhat removed from the dwellings of the citizens, yet the church and congregation have steadily grown, and have- been compelled to enlarge their accommodations; having outlived the days of feeble infancy, and attained a position of strength and stability which may well compare with any of the city congregations. The church has shared largely in the outpouring of the Holy Spirit. The years 1840, (while the Church had no pastor,) 1841, '42, '4:5, '49, '51, '55, and '58, have boon specially marked for the manifestations of the Divine Pow- er in conversions ; and during the existence of the church, three hundred and sixty-four have been added to its membership on profession of their faith in Jesus Christ THE SOUTH CHURCH ix NEW HAVEN, OKG. Nov. 8, 1852. MINISTER. SETTLED. 1HSMISSED. DIED. Joseph V. Stiles, D. D., Nov. 1852 Nov. 1857 G>trdon W. X<>u<-*, Apr. 1854 May, 1858 Gurdon W. Noyes, May, 1858 In 1850, Gerard Hallock, Esq., residing in the south-eastern part of the city, felt that accommodations for religious worship were needed in that vicinity a Sabbath School being already in successful operation there. He, accor- dingly, in connection with one or two land-holders in the neighborhood, erected a large and convenient church and chapel, which were opened for use in the summer of 1852. There was no ecclesiastical society till the be- ginning of the year 1858 ; and then, Mr. Hallock, being the chief and almost entire owner of the church buildings, gave them up for the free use of the church, besides meeting most of the expenses, as he had done from the be- ginning. From this time the other members of the church have felt a deep- er interest than before, and raised more to sustain it, though never more than $700 annually. The members of the congregation are generally from the middling classes in society, and have but small worldly means at their command ; many of them being mechanics and operatives without families- The house of worship is three-quarters of a mile from any other of the Con- gregational denomination, and was much needed. There are now over two hundred members of the church, and there is a growing congregation, which may become, in time, pecuniarily strong. The Wooster Place Church in New Haven, Org. Dec. 18, 1855. Samuel H. Cox, D. D. 1855 J. G. Hamner, D. D. Nov. 1855 Oct 1856 Owing to the pecuniary embarrassments of Mr. Jerome, at whose cost the church edifice was erected, it became necessary that the building should be 57 442 History of the Churches. sold ; and the society finding themselves unable to command the funds requi- site to purchase it a contingency not thought of in the commencement of the enterprise voted, Oct. 28, 1856, that it was expedient to discontinue public worship as a separate congregation, and the church was dissolved Oct. 1857, having had ninety-five members. THE GERMAN MISSION, NEW HAVEN. MINISTERS. SETTLED. DISMISSED. DIED. Christian Popp, 1851 J. E. JKau, 1855 C. F. Sleidel, 1855 C. G. Bentel, 1860 This mission, with an organized Moravian church, has been under the pat- ronage of the Connecticut Missionary Society. The congregation appears to promise well. THE CHURCH IN NEWINGTON, IN WETHERSFIELD, ORG. OCT. 3, 1822. Elisha Williams,* Oct. 1722 1726 July, 1755 Simon Backus,! Jan. 1725 1745 Joshua Belden, Nov. 1747 July, 1813 Joab Brace, D. D., Jan. 1805 Samuel J. Andrews, Mar. 1856 Jan. 1857 William P. Aikin, Jan. 1857 Newington was a branch of the Wethersfield Church. Mr. Williams re- signed, to accept the Presidency of Yale College. Mr. Backus went as chap- lain in the army to Cape Breton, where he died, no doubt expecting to re- turn, as no record is made of his dismission. Dr. Brace resigned the active duties of the ministry at the close of his fiftieth year. It is worthy of note that the active pastorates of Mr. Belden and Dr. Brace covered a period of nearly 108 years. Among the revivals, one in 1820 was conducted by Dr. Nettleton, with marked and blessed results. Memoir, 137. Eel. Intel. 6. 793, 16. 445. MINISTERS RAISED UP. Simon Backus, Zadock Hunt, Silas Churchill, Martin K. Whittlesey, (h.) Edward Joab Brace, Seth C. Brace. *Sp. An. 1. 281. Allen. tSp. An. 1. 231. Allen. THE FIRST CHURCH IN NEW LONDON, ORG. 1650. Richard Blinman, 1650 1659 Gershom Bulkley,* 1661 1666 Dec. 1713 Simon Bradstreet, 1670 1683 Gurdon Saltonstall, Nov. 1691 Aug. 1707 History of the Churches. 443 MINISTER.". SETTLED. DISMISSED. DOCD. Eliphalct Adams, t July, 1708 Oct 1753 Mather Bylcs,| Nov. 1757 Apr. 1768 Ephraim Woodbridge, Oct. 1769 Sept 177G Henry Channing, May, 1787 May, 1806 Abel McEwen, D. D. Oct. 1806 Sept 1860 Thomas P. Field, June, 1856 The records commence in 1670; members admitted under the several pas- torates since 58, 128, 410, 59, 23, 191 and 723, the last including four years oi Mr. Field as colleague ; in all, 1592. Mr. Saltonstall left the ministry for civil life, and was for several years Governor of the State. Repeated revivals of religion have occurred ; in 1807, over one hundred were added ; in other years, 60, 50 and 40 in a year. Et. Mag. 9. 339. In 1835, the congregation having become inconveniently large, a colony was set off, now the large Second Church.' Prior to 1806, this church was under the ministry of a Unitarian pastor for seventeen years. But this ministry produced no Unitarianism in the church or congregation, which survived his dismission. Nothing but the remarkable interposition of Divine Providence prevented the most disastrous results. For some time under that ministry, religious meetings, except those on the Sabbath, and the preparatory lec- ture, were very unpopular. Evening services, especially, encountered much prejudice. Now, and for many years past, churches and people of all de- nominations here, hold many such meetings. The Sabbath is much better observed in this place now than it was fifty years ago, and family prayer and family religion, generally, are more prevalent now than in the prior period. MINISTERS RAISED UP. William AdamsJ John Avery, Joshua Hunting- ton,*! Joseph Hurlbut, Nathaniel Hewit, D. D., Daniel Huntington, John Ross, Nathan Douglass, Thomas Huntington, Thomas W. Coit, D. D., (Ep.) Gurdon S. Coit, (Ep.) William Harris, Robert McEwen, D. D., Robert C. Learned, George Richards, John Eliot * Spra^ue's Annuls, 1. 53. t Sp. An. 1. 182, 238. } Sp. An. 1. 379. Allen. Al- len. |Sp. AD. 1. 235. ^[ Allen. THE SECOND CHURCH IN NEW LONDON, ORG. APRIL, 28 1835. Joseph Ilurlluf, April, 1835 Mar. 1837 James Macdonald, D. D., Dec. 1837 Jan. 1840 Artemas Boies.* Mar. 1841 Sept. 1844 Tryon Edwards, D. D., Mar. 1845 Aug. 1857 G/B. Wilcox, 1859 This church originally consisted of nineteen members of the First Church in New London who, " believing that the increase of the city required, and its resources would justify an extension of religious accommodations, and 444 History of the Churches. that the cause of truth and piety would be promoted by the organization of another church, of their own faith and order," were most amicably dis- missed to unite in forming it. MINISTERS RAISED UP. Joseph Hurlbut, Jr., Joshua Coit. Sp. An. 2. 664. THE CHURCH IN NEW MILFOBD, ORG. Nov. 2, 1716. MINISTERS. SETTLED. DISMISSED. DIED. Daniel Boardman,* 1716 1744 Nathaniel Taylor, t 1748 1800 Stanley Griswold,J 1790 1802 Andrew Eliot, 1808 1829 Heman Rood, 1830 1835 Noah Porter, Jr., 1836 1842 John Greenwood, 1844 1849 David Murdoch, Jr., 1850 By means of the "settlement" anciently given to ministers at their ordi- nation, " the two fathers of New Milford, were able to give their families foothold in their native town ; hence to the honor and gratification of the parish, they have remained there, distinguished parts of the aristocracy of that aristocratic town." Mr. Boardman lived strong in the confidence and affection of his parishioners, and had not a little to do with and for the ab- origines of the country, a conspicuous tribe of whom were located in his neighborhood. Mr. Taylor was something of a farmer, and had also a con- trolling influence, through his long ministry, in his large church and con- gregation. Mr. Griswold gradually developed himself as a JQnitarian, and sought to break down the distinction of the church from the world. He was dismissed, but brought disaster upon the church, and so far misled them, as to procure their exclusion from the Consociation, a severe, but ul- timately a beneficial measure. It was several years, under the next pasto- rate, before prosperity, order and orthodoxy were restored. Itel. Intel. 16. 285. MINISTERS RAISED UP. David SanfordJ John Stephens, Benjamin Wild- man, Gideon Bostwick, David Bronson, Whitman Welch, Joseph Treat, Da- vid Baldwin, Daniel Marsh,1T Nathaniel W. Taylor, D. D., Charles A. Board- man, Orlando Hine, David Bostwick.** *Sp. An. 1. 463. Litcbf. Centen. 66. t Sp. An. 1. 467. Allen. Litcbf. Centen. M. ; Sp. An. 1. 468. Litchf. Centen. 66. Sp. An. 2. 421. | Mendon As. p. 105. Sp. An. 2. 42. Allen. 1 Sp, An. 2. 116. ** Sp. An. 3. 131. THE FIRST CHURCH IN NEW PRESTON, ix WASHINGTON, OKG. 17.">7. Noah Wadhams, 1757 1768 Jeremiah Day,* Jan. 1770 Sept. 1806 History of the Churches. 445 MINISTERS. 8ETTLEI>. DISMISSED. DIED. Samuel Whittlesey.t Dec. 1807 Apr. 1817 Charles A. Boardman, June, 1818 Mar. 1830 Robert B. Carapfield, Nov. 1831 1834 Columlnis Shumway, 1834 1835 Merit S. Platt, 1836 1837 Benjamin B. Parsons, Apr. 1839 Sept. 1842 Ilollis Read, 1845 1851 *tel F. Bacon, 1851 1853 Charles S. Smith, Sept. 1853 Mar. 185.3 Jacob H. Strong, Dec. 1857 In October, 1748, twenty persons obtained leave of the General Assembly to hire a minister for six months in the year, on the ground of their living from seven to ten miles from their places of worship in Kent and New Mil- ford. In May, 1752, forty-one individuals petitioned the General Assembly for a new Ecclesiastical Society. The societies of East Greenwich, (now Warren,) Kent and New Milford, opposed the application, and it failed, but was granted in October. In December, 1753, it was voted to lay a tax of 12 pence on the pound to hire a minister for a season ; and to build two school- houses, by subscription, for the use of the society. Nov. 1754, it was voted to build a meeting-house, 36 by 26 feet, with five windows, of 12 lights each, 100 rods west of the present stone meeting-house. Dec. 1766, it was voted to build another meeting house 50 by 40 feet. This house was enclosed three years later, but was not entirely finished until 1798. In 1806, a permanent fund of $5,000 was raised. In 1824, a third meeting-house was built of stone, r>4 by 44 feet. In 1853, a majority of the church, with a minority of the society, upon their own responsibility, built a fourth meeting-house in the village of Waramaug, 60 by 30 feet, at an expense of about $6,000, and the church, by a majority vote, on the 27th of Jan. 1854, voted to remove their place -ef worship to this house. The minority of the church, with a major! - tv of the society, maintain worship at the stone house. There were added to the church by the first minister, 54 ; second, 123, and 300 baptized ; third, 142, 167 baptized; fourth 134, 200 baptized ; fifth, 83, 79 baptized. The most extensive revival was in 1816, when eighty were added to the church. MINISTERS RAISED UP. Jeremiah Day, D. D., Benjamin B. Smith, Lev! Smith, Joseph Whittlesey, Henry N. Day, Horace Bushnell, D. D., George Tomlinson, Charles W. Camp, William Baldwin, Johnson L. Tomlinson, George Bushnell. *S}>. An. 1. >l-^. Allen, t Sp. An. 2. 326. Litchf. Centen. 118. THE CHL-RCH ix NEW PKESTON HILL, (IN WASHINGTON.) A minority of the old church was left Jan. 27th, 1854, at the old house of worship, but there was no new organization. Levi S. Beele, Feb. 1854 Feb 1855 John A. HempsteaJ, !*"> 185G 446 History of the Churches. MIKISTEKS. SETTLED. DISMISSED. DIED. Noah Coe, Feb. 1856 Jan. 1857 Williams H. Whittemore, 1859 1860 George Tomlinson, Mar. 1860 An unhappy division arose in New Preston in 1853-4, on account of a dis- agreement about the place of worship. The majority of the society and the minority of the church claim the original organization, though the Consoci- ation decided that the majority of the Church, who removed, are to be con- sidered the original church; while the minority retain the records and com- munion service, and the society, with them, have the funds for the support of the gospel. The old house has since been extensively repaired. MINISTER RAISED UP. Philander Hollister. THE CHUKCH IN NEWTOWX, ORG. OCT. 19, 1715. Thomas Tousey, Oct. 1715 1724 Mar. 1761 John Beach,* 1724 Feb. 1732 Mar. 1782 Elisha Kent, Sept 1732 Feb. 1743 July, 1776 David Judson,t Sept. 1743 Sept. 1776 Zephaniah H. Smith, Mar. 1786 Feb. 1790 Feb. 1836 Jehu Clarke, Oct. 1799 Aug. 1816 May, 1838 William Mitchell, June, 1825 May, 1831 Nathaniel M. Urmston, Dec. 1832 Apr. 1838 Alexander Leadbetter, 1839 1842 John N. Ambler, 1843 1845 May, 1859 Jason Atwater, 1846 1856 Apr. 1860 William H. Moore, Nov. 1856 The tract embraced by this town was called Pohtatuck, by the Indians, and was deeded by them to certain men from Stratford, in 1705. The town was incorporated by an act of the General Court, Oct. 11, 1711. Before this date, the people had tried to secure a minister, but without success. The town voted Oct. 1, 1712, to invite the neighboring ministers to come and spend a day with them in advice, humiliation and prayer, that they might be directed and encouraged in trying to maintain the worship of God among them. Mr. Tousey began to preach here in May, 1713. In May, 1715, the town got permission of the General Court to have a church gathered, in order that Mr. Tousey might be regularly settled among them. After his dismis- sion, he gave his attention to secular affairs, and was a prominent and in- fluential man in the town. Mr. Beach became an Episcopalian, went to England for ordination, and ministered to Episcopal churches in Redding and Newtown forty years, and in Newtown alone till his death. Mr. Judson's salary varied from 50 to 75 a year, and in 1758, the low- est sum was paid, in part at the following prices : wheat 3s. 6d., rye 2s. 4d. and corn Is. 9d. per bushel, flax 5d. a pound, and work Is. and 9d. per day. History of the Churches. 447 During his ministry there were 226 marriages, (from 1756 to 1770,) 378 deaths, 887 baptisms, a yearly average of 27 ; half-way covenant dismissions, 90 ; about 300 added to the church. Mr. Smith adopted some of the errors of Sandemanianism, and by his in- discretion and discipline, involved the church in trouble, from the disastrous effects of which, it became so reduced, as to be organized anew in 1799, having but nine male members. Under Mr. Atwater, 69 were added, the meeting-house repaired, a confer- ence room provided, and the society brought into a more hopeful condition than for seventy -five years before. Without aid from the Home Missionary Society, from 1825, it would have become extinct MINISTER RAISED UP. Isaac Beach. * Allen. + Allen. THE CHCRCB IN NORFOLK, ORG. DKC. 24, 1760. MINISTERS. SETTLED. DISMISSED. DIEP. Ammi Ruha.mah Bobbins,* Oct. 1761 Oct 1813 Ralph Emerson, D. D., June, 1815 Nov. 1829 Joseph Eldridge, D. D., Apr. 1832 Mr. Emerson was dismissed to accept the professorship of Ecclesiastical History in Andover Seminary. The town was incorporated in 1758. The church has never had a " stated supply," except a few weeks at a time. The church and people have never had any serious trouble among them, or with their ministers. A serious quarrel in the choir has never occurred ; it has generally been harmonious in every sense. Interesting and refreshing revivals of religion have been granted to the church, at intervals, through the whole century of its existence. /:>. M. t Allen. I Allen. THE CHURCH IN NORTH BRASFORD, ORO. MAT 18, 1724. Jonathan Merrick,* 1726 June, 1772 Samuel Eells,t 1769 Apr. 1808 Charles Atwater, 1809 Feb. 1825 Judson A. Root, 1828 1834 1855 Henry B. Camp, 1835 1836 John D. Baldwin, 1838 1844 448 History of the Churches. MINISTER*. SETTLED. DISMISSED. DIED. George I. Wood, Dec. 1844 June, 1850 Whitman Peel; Mar. 1851 July, 1855 George I. Wood, Oct. 1855 Nov. 1858 William B. Curtis, Dec. 1859 This church was a colony from the church in Branford. Its first house of worship was erected in 1724, at the expense of the town of Branford. At the institution of the church, the funds owned by the society in Branford, were equitably divided between the two societies. The settlement of this part of Branford commenced about 1680 ; and in 1701, they were numerous enough to have occasional preaching among themselves. The town at first voted to support both ministers ; but six months after revoked this action, and the North Branford society was then organized. Mr. Merrick was a man of decision and energy, beloved and respected among his people. Mr. Eells had 200 settlement, besides materials for building a house and barn. He was a man of great versatility and sympathy, and practiced to some ex- tent as a physician. He also became the captain -of a company of 60 men from his parish, in the Revolutionary war, though fortunately there was no occasion for their services. The half-way covenant prevailed here, a source of trouble in the church. See Mr. Wood's Historical Discourse, 1850. MINISTERS RAISED UP. David Rose, Roger Harrison, Fosdick Harrison, Levi Rose, Alonzo Loper. *Sp. An. 1. 631. Allen, t Allen. THE CHURCH IN NORTH CANAAN, ORO. DEC. 5, 1769. AsahelHart, Mar. 1770 Mar. 1775 Amos Thompson, June, 1782 1788 Joshua Knapp, 1791 1795 Solomon Morgan,* April, 1798 Sept. 1804 Pitkin Cowles,t Aug. 1805 Jan. 1833 Feb. 1833 Henry H. Woodbridge, Oct. 1833 Oct. 1842 Daniel D. Francis, May, 1844 Mar. 1850 Elisha Whittlesey, June, 1851 Sept. 185-3 Hiram Eddy, 1854, inst. June, 1856 1860 This church was originally formed upon the application of eleven mem- bers of the First Church, who were dismissed and recommended to organize themselves into a church in the second Ecclesiastical Society in Canaan. It is now, since the division of the town, the Congregational Church of North Canaan. Mr. Knapp had been seventeen years pastor in Winsted. Mr. Cowles studied with Dr. Charles Backus, of Somers. He was a warm friend of evangelical truth and practical religion, an affectionate pastor, an instructive and impressive preacher. His ministry was blessed with several revivals ; in one of them 100 were added to the church. See Litchf. Centen. 1852. MINISTERS RAISED UP Grove L. Brownell, Zalmon Tobey, Linus Fellows, Timothy Benedict, Aaron Peale, Calvin Peale. *Alk;n, Sp. An. 2. 526. t Litchf. Centen. 116. History of the Churches. 449 THE CHURCH IN NORTH CORNWALL, ORO. 1782. MINISTERS. SETTLED DISMISS 1>. DIED. John Cornwall, Israel Holley, 1795 1801 Josiah Hawes, March, 1805 July, 1813 Grove L. Brownell, 1817 1818 Walter Smith, June, 1819 April, 1838 8. J. Tracy, 1838 1839 Joshua L. Maynard, Jan. 1841 May, 1852 W. B. Clarke, May, 1855 May, 1859 Charles Wetherby, Sept. 1859 Formed from the First Church (South Cornwall,) by secession. Has been very greatly blessed with revivals from its beginning until the present time, and is now in a prosperous condition. This Church was for several years, in the early part of its existence, under the care of the Morristown Presbytery, in New Jersey ; but was received into the Litchfield North Consociation in 1809. MINISTERS RAISED UP. John C. Hart, Henry Wadsworth, Almon B. Pratt, Henry G. Pendleton, Abram Baldwin. THE CHURCH IN NORTH COVENTRY, ORG. OCT. 8, 1745. Nathan Strong,* Oct. 1745 Nov. 1795 Ichabod Lord Skinner,! Oct. 1794 Oct. 1798 1852 Ephraim T. Woodruff, Apr. 1801 Oct. 1817 George A. Calhoun, D. D., Mar. 1819 Previous to 1736 the inhabitants of North Coventry were embraced in the Congregational Church and Society of South Coventry. During three win- ters after that date, the town assisted the inhabitants of this section of it in supporting public worship at the house of Mr. Noah Russ ; and the Society was incorporated in 1740. In May, 1742, the Legislature of this State enact- ed a law prohibiting ministers from preaching and exhorting out of their re- spective parishes, unless they were invited by the minister, if there was no minister, by the Church, and if there was no Church, by the Society. This Society voted, June 21, 1742, that any of 24 ministers named, might preach or exhort at any time in this Society upon invitation. " Then voted, that any Church member, or any head of a family may invite any of the above ministers to preach in said Society." The building of the first meeting house occasioned much trouble. In re- gard to it the Legislature was repeatedly memorialized. The parish was once and again surveyed to find the center ; and finally a Legislative com- mittee was employed to determine the site. After years of agitation, the second house was built in 1792, the third in 1847. The Society agreed to give Mr. Strong for his support 600 old tenor bills as a settlement, and 200 (increasing to 270,) old tenor bills as an 58 450 History of the Churches. annual salary, to vary nominally according to the change in the value of produce. This arrangement for the support of the minister occasioned trouble in after years. For a number of years previous to 1828 the ability of this Society to sup- port the gospel, gradually decreased, by emigration ; when a parochial fund of $5,000 was raised to supply the deficiency. This place has been repeatedly blessed with special effusions of the Holy Spirit. There was a revival of religion in 1742, while there were two societies in the town, also in 1765, 1781, 1800 and in the years of general revival in the present century. Added in 1819, 65; 1822-3, 70. Ev. Mag. 9, 379. Eel Intel. 5, 173. During the last 50 years the Church has received 501 members, and has dismissed on recommendation to other Churches 147 more than it has re- ceived from them. MINISTERS RAISED UP. Nathan Strong, D. D., Joseph Strong, r. r>., Thomas Page, (h.) Ebenezer Kingsbury, (h.) Gershom E. Lyman, Horatio Waldo, Ja- cob Allen, Clement Parker, Hervey Talcott, Eber Carpenter, Addison Kings- bury, D. D., Marvin Root, Nathan S. Hunt, Milton Badger, D. D., R. R. Gur- ley, D. D., John A. Woodruff, Diodatius Babcock. * Sp. An. 1, 28. 2, 34. Allen, t Sp. An. 2, 37. THE CHURCH IN NORTHFORD, is NORTH BRANFORD, ORG. JCNE 13, 1750. MINISTERS. SETTLED. DISMISSED. DIED. Warham Williams,* June, 1750 April, 1788 Matthew Noyes,t Aug. 1790 Sept. 1839 William J. Boardman, Dec. 1835 Oct. 1849 Henry S. Clark, D. D., April, 1847 June, 1849 R W. Root, July, 1849 July, 1850 Charles H. Bullard, Oct. 1850 Oct. 1851 Asa C. Pierce, June, 1853 Meetings for public worship were held as early as 1746, when measures were adopted for building a meeting house ; and soon after a committee was appointed " to apply to the Rev. Association's Committee for advice in re- spect to a candidate for a preacher." Mr. Williams was descended from Revs. Robert Williams of Roxbury, Mass., who came from England, John Williams of Deerfield, and Stephen Williams, D. D., of Long Meadow, where he was born. He admitted to the Church 256. Mr. Noyes, born in Lyme, also of Puritan ancestry, was a descendant of James Noyes, who came from Wiltshire, England. He stud- ied Theology with Dr. Whitney, of Brooklyn; admitted to the Church 201. He was *' distinguished as the richest minister in Conn." Mr. Boardman, from North Haven, born in Dal ton, Mass., resigned his charge some years before his death, through ill health, but not dismissed. The Church was in a divided and troubled state for years after. Revivals in 1856 and 1858. History of the Churches. 45 1 MINISTERS RAISED UP. Oliver D. Cook, Medad Rogers, Lemuel Tyler, Jonathan Maltby, Isaac Maltby, L. Ives Hoadley, John Maltby, Erastus Maltby, Samuel Whitney, (f.) Eli Smith, D. o.,J (f.) Benjamin S. J. Page. * Sp. An. 1. 287. Allen, t Sp. An. 1, 513. Allen. JCong. Y. Book, 5, 116. TOE CHURCH IN NORTHFIELD, IN LITCHFIELD, ORO. JAN. 1, 1795. MINISTERS. SETTLED. DISMISSED. DIED. Joseph E. Camp,* Feb. 1795 1837 May, 1838 J. S. Dickinson, Feb. 1844 June, 1851 Lewis Jessup, NOT. 1851 Nov. 1864 Noah Coe, Nov. 1854 Feb. 1856 Stephen Rogers, Nov. 1856 Feb. 1859 James Richards, D. D-, Feb. 1859 Aug. 1860 The Church and Society had a fund which a few years since was invested in a parsonage, all but $500. Have since received $10,000, a legacy from Asa Hopkins. Mr. Richards is not in good standing, having been deposed from the min- istry, several years since, by the Presbytery of New Orleans. The Church since engaging his services, with the disapprobation of the Consociation, have voted to dissolve their connection with that body. MINISTERS RAISED UP. Wyllys Warner, Isaac Warner, William H. Guernsey, Albert B. Camp, Lewis Smith, (Meth.) *Sp. An. 2. 592. The " Enrolled Church," in Northford, Org. 1801. Hunthi'jton, Claudius Herrick, Eliphalet B. Coleman, Jeremiah Atwater, D. D. A house of worship was erected in 1805. This Church was a secession from Mr. Noyes's Church, on account of an unhappy division of feeling which prevailed at that time. Its existence continued till 1833, when by advice and assistance of the Association, a reunion was effected. The names of Revs. Messrs. Huntingdon, Claudius Herrick, EliphaletB. Cole- man, and Jeremiah Atwater, D. D., are given as having supplied their pulpit, but no dates have been furnished; the first is said to have aided in the forma- tion of the Church, and the second in erecting its house of worship. The Church in North Goshen, Org. 1828. George Carrington,* Aug. 1829 Sept 1833 Guy C. Sampson, Jan. 1836 May, 1837 452 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. 0. J. Tracy, 1837? 1839? Cheater Colton, 1839? 1845? Frederick Marsh, May, 1846 Nov. 1847 During Mr. Tracy's labors, there was some revival and several additions to the Church. The death of the leading man in the Society, and the remo- val of the only deacon depended on for conducting religious meetings, to Michigan, so weakened the Society as to prevent further attempts to sustain preaching. By vote of the Church, the communion service was given to the Congregational Church in Chelsea, Mich. * Litokf. Ceuten. 117 THE CH-UKCH IN NORTH GREENWICH, ORG. DEC. 25, 1827. Chauncey Wilcox, June, 1828 May, 1846 Jan. 1852 Frederick Munson, Sept. 1847 April, 1856 John Blood, Nov. 1856 Oct. 1858 William H. Knouse, May, 1859 A considerable part of the region from which this Church is npw gath- ered, was formerly included in the parish of the Second Congregational Church in Greenwich. Another portion was united with the Society of Stanwich ; and a district in which several families now connected with the Church and congregation reside, belonged as at present to the State of New York. Some of those who desired to enjoy the privileges of the sanctuary, regularly traveled the distance of eight miles for this purpose. A Church edifice was erected in the summer of 1827, and dedicated the same day that the Church was organized. THE CHURCH IN NORTH GUILFORD, ORG. JUNE 16, 1725. Samuel Russell,* June, 1725 Jan. 1746 John Richards, t Nov. 1748 1765 Thomas W. Bray,t Dec. 1766 April, 1808 William F. Vaill, Dec. 1808 April, 1820 Zolva Whitmore, Sept. 1821 Aug. 1846 John L. Ambler, Jan. 1848 Jan. 1849 Henry Eddy, Jan. 1849 March, 1851 Fosdick Harrison, Nov. 1851 Nov. 1854 Abraham C. Baldwin, Nov. 1854 Oct. 1855 Thomas Dutton, Dec. 1855 May, 1859 Richard Crittenden, Aug. 1860 North Guilford was made a distinct parish, May, 1720. The first inhabi- tants were people of property, and of strong religious principles and purpo- ses. It indicates the elevation of their views and aims respecting education, History of the Churches. 453 that there were graduated at Yale College, from this small community, with- in fifty years after its separation from Guilford, five, who became eminently useful members of the learned professions, viz : Revs. Nathaniel Bartlett of Redding, Amos Fowler of Guilford, and Daniel Collins of Lanesboro, Mass., (all these, after long pastorates, died in old age among the people of their charge,) Thomas Russell, a physician, in Sheffield, Mass., and Piermont, N. H., and Abraham Baldwin, member of the Continental Congress from Geor- gia, one of the framers of the Constitution of the United States, and Sena- tor in Congress from 1799 to 1807. After the death of the first minister in 1746, a division arose on the ques- tion of settling Mr. Chauncey, a son of Rev. Mr. Chauncey of Durham. A majority feared tfiat he was not sound in the faith ; and therefore voted against him, whereupon, a minority, who were strongly in favor of him, se- ceded and formed an Episcopal Church, with which about one-third of the 102 families of the parish are connected. Since that time, there have been t\vo occasions, when three or four families at once, have left the Congrega- tional for the Episcopal Society. One was when Mr. Bray refused to bap- tize on the "halfway covenant" plan ; the other when Mr. Vail preached zealously on the doctrines of Divine Sovereignty and Election. An increase from 20 to 70 in 33 years, and in so small a community, shows a good measure of religious prosperity. This number was increased during the 42 years of the third pastorate, by the addition of 152. There were almost every year additions to the Church from 1 to 6 or 7. There were at almost all times, individuals in the congregation, who were under solemn religious impressions. About the time of Mr. Bray's death, began the first revivals of religion. Even in the days of Whitefield, Edwards, and Bellamy, there was no un- usual religious interest here. This work continued with increased power after the settlement of Mr. Vaill. Then began, also, the era of social prayer meetings, and benevolent contributions. And thenceforward the Church has been blest with pentacostal visits of the Divine Spirit ; almost all who have been added to it since Mr. Bray's day, having been converted in sea- sons of revival. MINISTERS RAISED UP. Nathaniel Bartlett, Amos Fowler, Daniel Collins, Aaron C. Collins, Lyman Beecher, D. D., Augustus B. Collins, Jared Tyler, Abraham C. Baldwin, John E. Bitty, Stephen A. Loper. * Sp. An. 1, 261. Allen, t Allen. JSee account of Thomas B. Wells in Allen. i Mention As. 300. THE CHURCH IN NORTH HAVEN, ORG.. 1718. MINISTERS. SET5LED. DISMISSED. DIED. James Wetmore, Sept. 1718 Sept. 1722 1760 Isaac Stiles,* Nov. 1724 May, 1760 Benjamin Trumbull, D. D.,t Dec. 1760 Feb. 1820 William J. Boardman, Sept. 1820 Oct. 1833 Oct. 1849 454 History of the Churches, M1JUSTEBS. SETTLED. DISMISSED. DIED, Leverett Griggs, Oct. 1833 July, 1845 Ira H. Smith, Feb. 1846 March, 1848 Theron G. Colton, Sept. 1849 Aug. 1851 Silas W. Bobbins, June, 1853 Oct. 1856 Benjamin S. J. Page, Oct. 1856 Mr. Wetmore, says Dr. Trumbull, " was one of the first ministers who declared for Episcopacy in the colony of Connecticut." At that time, there was but one Episcopal Church in the whole colony, and but few of that per- suasion. Mr. Cutler, the Rector of the College in New Haven, and Mr. Johnson, of West Haven, declared for Bpiscopacy at the same time, and may be considered the fathers of the Episcopalians in Connecticut. Dr. Trum-" bull was the author of a celebrated " History of Connecticut," and of other valuable religious works. MINISTERS RAISED UP. Samuel Todd, Ezra Stiles, D. D.| * Sp. An. 1, 470. Allen, t Sp. An. 1, 584. Allen. \ Am. Qu. Keg. 8, 193. THE CHURCH IN NORTH MADISON, (FORMERLY NORTH BRISTOL,) ORG. 1757. John Rundle, 1753 Dec. Richard Ely,* June, 1757 1785 Aug. 1814 Simon Backus, Oct. 1790 April, 1801 1823 John Ely, Oct. 1812 Nov. 1827 David Metcalf, May, 1829 Jared Andrus, June, 1832 Nov. 1832 Stephen Hayes, June, 1833 Amos LeFavor, Dec. 1838 Judson A. Root, April, 1841 April, 1842 Sept. 1855 Lent 8. Hough, April, 1842 Martin Dudley, April, 1845 William Case, April, 1846 April, 1847 1857 James T. Terry, April, 1847 Beuben Torrey, April, 1848 Phineas BlaTceman, Jan. 1853 Samuel Howe, Aug. 1858 A committee from the Church in North Bristol met Consociation a1>Guilford, when convened for the ordination of Rev. Amos Fowler, and presented the act of Assembly, making them a legal ecclesiastical society, and a certificate of the regular formation of the Church, requesting them to ordain their pas- tor. Rev. R. Ely was accordingly ordained at Guilford. The name of the Church and Society was changed from North Bristol to North Madison about 1830, soon after Madison became a town. Mr. Le Favor, the last pastor, was found guilty of scandalous and immoral conduct at New Berlin, N. Y., and upon the representations of the Chenango Presbytery, was deposed History of the Churches. 455 by the Consociation, July 28, 1842. The Church has experienced several revivals ; is poor in the things of this world, and has recently been weaken- ed by the spirit of proselytism. Dr. Nettleton's Memoir, 135. *Allen. THE CHURCH IN NORTH MANSFIELD, ORG. OCT. 11, 1744. MINISTERS. -SETTLED. DISMISSED. DIED. William Throop, Oct. 1744 Jan. 1746 Daniel Welch,* Jan. 1752 April, 1782 Moses C. Welch, D. D.,t June, 1784 April, 1824 William Ely, t Aug. 1825 May, 1841 Nov. 1850 Reuben Torrey, June, 1841 April, 1843 A. R. Livermore, Aug. 1843 Nov. 1858 Edward F. Brooks, Feb. 1860 The Society was incorporated in 1737. The second house of worship was built in 1793, would seat 700, and was generally filled. The third, built in 1848. The Church has been weakened by division, (as is true of many churches,) by the coming in of other denominations, by the great political ex- citement at the beginning of the present century, and by other causes since ; and so must they continue till such time as they again go up each Sabbath to one house of worship, one people. The first pastor was resettled in Southold, L. I., where he was highly successful. The second was taken ill in the pulpit and died the same night; a good man, a good preacher, respect- ed, beloved and lamented. The third, son of the second, "was an able de- fender of the faith ; in prayer devout ; in preaching plain and pungent." The fourth " was a sound, faithful, discreet pastor, and appeared to have a hand, a head and a heart ready to every good work." There was a great awakening in 1822-3. Other seasons of special interest in 1798, 1810, '32, '41, '49, and '58. The humbling doctrines of the cross have been plainly preached with happy effect. MINISTERS RAISED UP. Abner Goodell, S. W. Hanks, Marcus Cross, Sam- uel R. Dimock, Edwin Dimock. *Sp. An. 2, 234. f Sp. Ail. 2. 234. Allen. J Allen. THE CHURCH IN NORTH STAMFORD, ORO. JUNE 4, 1782. Samuel Hopkins, D. D.,* 1782 1784 Dec. 1803 Solomon Wolcot, March, 1784 June, 1785 John Shepherd, June, 1787 June, 1794 AmziLewis.t June, 1795 April, 1819 Henry Fuller, June, 1812 Jan. 1844 Nathaniel Pierson, April, 1844 Jan. 1846 William 11. Magie, Jan. 1846 Jan. 1849 456 History of the Churches, MINISTERS. SETTLED. DISMISSED. DIED. William E. Catlin, March, 1849 March, 1850 F. E. M. Bacheler, July, 1851? Jan. 1852? Livingston Willard, March, 1852 June, 1856 John White, May, 1857 Oct. 1858 W. Simpson Clarke, April, 1859 This Church has been blessed with many precious revivals ; but has suf- fered much for want of a more permanent ministry. Eel. Intel. 16, 76, 10''>. *Sp. An. 1, 428. t Sp. An. 4. 155. THE CHURCH IN NORTH STOXINGTON, ORG. FEB. 22, 1727. William Worthington, 1720? 1722 Thomas Craghead, 1722? 1724 Jabez Wight, 1724? 1726 Ebenezer Russell, Feb. 1727 May, 1731 Joseph Fish,* Dec. 1732 May, 1781 Barnabas Lathrop, May, 1783 Feb. 1785 Joseph Ayer, June, 1825 March, 1837 Peter H.Shaw, May, 1837 Feb. 1839 Philo Judson, April, 1841 April, 1845 Myron N. Morris, April, 1846 June, 1852 Stephen Hubbell, Aug. 1853 The North Society in Stonington was incorporated in 1720, seven years before the organization of the Church, and 81 before the act incorporating the present town of North Stonington. The earlier .years of the ministry of Mr. Fish were marked by great suc- cess, but soon after that great religious movement in connection with the labors of Davenport, alienations and strifes began to spring up in the Church. About two-thirds of the members seceded, some to unite with the Baptists, and some to organize themselves into a new body under the name of "Sep- arates," or " Strict Congregationalists." At the death of Mr. Fish, a long period commenced, during which the Church was without a settled minister and was at times nearly extinct. In August, 1791, the Church was reorganized with eighteen members, and a fresh effort made to secure a pastor. The attempt however failed, and a succession of persons, none of them remaining more than four months, sup- plied all the pulpit instruction which was given for the next thirty years. The Separates kept up their organization about 70 years. At the expira- tion of that time, the old Society and the Separates so far united as to build a house of worship, to be occupied alternately, with certain limitations. In 1824, the Rev. Joseph Ayer was employed by both Churches to supply their alternate worship, and at last the two Churches were formally and happily reunited on the 15th of March, 1827. History of the Churches. 457 A fund, early commenced, helped to prolong the existence of the Church during its trials. See Mr. Morrida Ilixtorical Discourse, 1848, MINISTERS RAISED UP. Joseph Ayer, Isaac P. Langworthy. * So. An. 1. 359. Allen. The North Windsor Church, Org. Sept. 2, 1761. MINISTERS. SETTLED. DISMISSED. DIED. Theodore Ilinsdale, April, 1766 1795 In 1757 a contention arose about the location of a new meeting house. It was built on the South side of the (Farmington) river. This change led to the organization of the North Windsor Church, by Consociation. In 1795 it was disbanded, and the members returned to the first Church. MISISTEK RAISED UP. Nathaniel Gaylord. THE CHURCH ix NORTH WOODSTOCK, ORO. 1756. Foster Thayer, July, 1831 Oct. 183G Lent S. Hough, Jan. 1837 May, 1841 Wtll'Til Child, D. D., 1841 1842 D. C. Fro**, 1843 1844 William II. Marsh, Nov. 1844 Apr. 1851 0. D. Hine, Jan. 1852 Oct. 1855 D. M. Elwood, Apr. 1837 May, 1859 John White, 1859 This church claims to be the original North Woodstock church, organized in what is now East Woodstock, in 1756. A division having arisen as to the site of a new meeting-house, a church edifice was erected at " Village Corners," in 1830, and on " Feb. 25, 1831, votes were passed by a majority of said church removing their place of worship from the old meeting-house to the new," " and providing for the administration of the ordinances at the latter place." The church, or that portion of it remaining at East Wood- stock, also built a new meeting-house, and continued without a new church organization. The church at North Woodstock carried with it (after litiga- tion) the funds of the original church, amounting to some three or four thousand dollars. These funds it still retains a portion having been ex- pended in the purchase of a parsonage. Rel. Intel. 16. 415. MINISTERS RAISED UP. Joseph Chandler, (h ) John E. Chandler, (f.) Au- gustus Chandler. THE CHURCH IN NORWALK, ORG. 1652. Thomas Hanford,* 1652, ord. 1654 1693 Stephen Buckingham,* Nov. 1697 Feb. 1726 Feb. 1745 458 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Moses Dickinson,]: 1727 May, 1778 William Tennent,J 1765 1772 Matthias Burnet, D. D., Nov. 1785 June, 1806 Roswell R. Swan, \ Jan. 1807 Mar, 1819 Sylvester Eaton,1T Oct. 1820 Feb. 1827 Henry Benedict, Aug. 1828 Feb. 1832 Edwin Hall. D. D., June, 1832 1855 William B. Weed, June, 1855 A settlement was commenced in the town of Norwalk in 1C50, and public worship was undoubtedly established at that time. Without certain in- formation, it is believed that the first Congregational church was organized in 1652 the year in which the Rev. Thomas Hanford, the first minister, commenced his labors. Until the year 1726. the parish and the town were identical. In that year, in pursuance of an act of the General Assembly, the Congregational society was organized. The churches of Wilton, Ridge field, New Canaan, Norfield, Weston, Darien, ATestport and South Nor- walk, are in whole, or in part, colonies from this church. This church has enjoyed the labors of ten pastors, men devoted to their work, sound in the faith, and some of them distinguished in their profession. Many " times of refreshing from the presence of the Lord" have blessed this church, and crowned the labors of her faithful ministers. MINISTERS RAISED UP. Samuel Lockwood, D. D., William Ilanford, Ste- phen Saunders, James Lockwood, Nathaniel Bouton, D. D., Henry Benedict, Ebenezer Kellogg, Charles G. Selleck, S. B. S. Bissell, Melancthon Hoyt, Benjamin Lockwood, Charles A. Downs, Augustus F. Beard, Edwin Hall, Jr. * Allen, t Sp. An. 1. 261. % Sp. An. 1. 311. 3. 242. Allen. Sp. An. 2. 92. J Sp. An. 2. 485. Allen. T Sp. An. 4. 405. THE FIRST CHURCH IN NORWICH, (IN "NORWICH TOWN,") ORG. 1660. James Fitch,* 1660 Nov. 170'J Jabez Fitch, (c.) 1694 1695 Henry Flint (c.) Joseph Coit, (c.) John Woodward,* Dec. 1699 Sept. 1716 1746 Benjamin Lord,* Nov. 1717 Mar. 1784 Joseph Strong, D. D.,t Mar. 1778 Dec. 1834 Cornelius B. Everest, Nov. 1829 Apr. 1836 Hiram P. Arms, Aug. 1836 The church, with their pastor, removed from Saybrook. Mr. Fitch was a native of Bocking, in Essex, England. In 1646, he was ordained and in- stalled pastor of the church in Old Saybrook. Rev. Mr. Stone, of Hartford, and other ministers assisted in the ordination services ; but so jealous was the church of any ecclesiastical power out of themselves, that the imposition of hands was by a "presbytery" chosen from the church for this purpose. History of the Churches. 459 Mr. Fitch being disabled by palsy, retired to Lebanon in 1694. where he spent the evening of his life with his children. He was distinguished for the penetration of his mind, the energy of his preaching, and the sanctity of his life. Soon after coming to Norwich, he received a call to settle in Hartford. His laconic reply was : "With whom shall I leave these few >heop in the wilderness ?" He preached to the Mohegans in their native tongue, and gave them of his own lands to induce them to adopt the habits of civilized life. Mr. Woodward (Assistant Scribe of Saybrook Synod,, 1708, see p. 3,) was in favor of consociation. The church insisted on- their independence, in accordance with the Cambridge Platform, and this caused controversies and dissensions, during his ministry, respecting " the order and exercise of church discipline." At the time of Dr. Lord's ordi- nation, the church, by a formal vote, renounced the Saybrook Platform, and adopted the Cambridge Platform, and has ever since maintained its indepen- dence. Dr. Lord was an earnest friend of revivals of religion, and had the satisfaction of witnessing several in connection with his labors. He lived to see eight religious societies grow out of the one of which he had charge. During Dr. Strong's ministry, two seceding congregations became extinct, and a considerable portion of their members returned to his church. MINISTERS RAISED UP. Jabez Fitch,J Isaac Backus, (Bap.) Charles Back- us, D. n., A /el Backus, D. D., Aaron Cleaveland, Ebenezer Fitch, D. D.| Charles Cleaveland, (h.) Richard F. Cleaveland, (h.) Simon Huntington, Daniel W. Lathrop, (h.) Miron Winslow, (f.) William Nevins, D. D.,' Thomas L. Shipman, (h.) Simeon Hyde, David R. Austin, Charles Hyde, James T. Hyde, Erastus "Wentworth, D. D., (f. Meth.) Gilbert Beebe, Zed- ediah H Mansfield, (Ep.) Henry Case, (h.) George Strong, (Ep.) Charles Porter, William F. Arms, (f.) D. W. Havens, Lynde Huntington, Fred. Charlton, (Bap.) David Wright, Thomas Baldwin,** D. D., (Bap.) John Huntington, Stephen Tracy, Joseph Lathrop, D. o.tt John Lathrop, D. D.JJ Nathan Perkins, D. D. *Sp. An. 1. 297. Allen. tSp. An. 2. 41. Allen. \ Sp. An. 1. 180. $ Memoir by Prof. Hovey, 1859. |Sp. An. 3. 511. T Sp. An. 4. 629. ** Allen. ttSp. An. 1. 528. Allen, ft Allen. THE SECOND CHURCH IN NORWICH, ORG. 1760 MINISTERS. SETTLED. DISMISSED. DIED. Nathaniel Whitaker, D. D.,* Feb. 1761 Mar. 1769 Mar. 1795 Ephraim Judson,t Oct. 1771 Dec. 1778 Feb. 1813 Walter King, \ May, 1778 July, 1811 Jan. 1812 Asahel Hooker, Jan. 1812 Apr. 1818 Alfred Mitchel, | Oct. 1814 Dec. 1831 James T. Dickinson, April, 1832 Aug. 1834 Alvan Bond, D. D., May, 1835 It was one hundred years subsequent to 'the settlement of the town, before a church was organized in what was called "Norwich Landing," now 460 History of the Churches. the city of Norwich. As this part of the town gradually increased in population, in consequence of facilities for commercial pursuits, the few res- ident members of churches became organized into a Congregational church, and immediately provided for the support of the ministry. For want of ac~ commodations for the increased number of attendants, a colony from the church formed a new ecclesiastical organization in the year 1842. In 1844, the house was so much damaged by fire, that it was taken down. The pres- ent building, which is of stone, was dedicated Jan. 1, 1846, and has seats for about eight hundred persons. Rel. Intel. 18. 731, 747. MINISTERS RAISED UP. Silas H. Hazzard, Albert T. Chester, D. D., Charles H. Chester, William Tracy, (f.) Elijah B. Huntington, Henry L. Carey, Gilo B. Wilcox, Henry D. Woodworth. *Sp. An. 1.299. Allen. fSp. An. 2. 20. J Sp. An. 2. 319. Allen. Sp. AD. 2. 317. Allen. | Sp. An. 2. 601. Allen. The Church at Norwich Falls, Norwich, Org. Aug. 29, 1827. MINISTERS. SETTLED. DISMISSED. DIED. Benson C. Baldwin, Jan. 1828 Aug. 1829 Charles Hyde, June, 1830 Oct. 1834 Joel W. Newton, Oct. 1834 Jan. 1837 Thomas K. Fessenden, Oct. 1839 Feb. 1841 The pastors were all respected and beloved by the people. This church had a brief, but blessed history. A Sabbath school was formed in the year 1816. At the organization of the church in 1827, there were only ten mem- bers, two of whom presented letters from the Second Congregational Church in Norwich, seven came from churches in other towns, and one was received on profession. The church was much united ; was blessed with seasons of revival ; did not forsake the assembling of themselves together, when with- out a minister, and reached the number of 167 in all. Disbanded May 23, 1842. THE BROADWAY (FORMERLY MAIN ST.) CHURCH IN NORWICH, ORG. JUNE, 1842. Willard Child, D. D., Aug. 1842 Aug 1845 John P. Gulliver, Oct. 1846 This church was originally organized with 112 members, under the name of the Fifth Congregational Church in Norwich. On the completion of its first house of worship on Main street, one of the Congregational churches of the town having meanwhile become extinct, the name was changed to Main St. Church. Their house of worship was completed and dedicated Oct. 1, 1845. It was destroyed by fire Sept 1854. The site having been found too contracted for the erection of a house of sufficient size, a removal to the cor- ner of Broadway and Bath streets was determined upon. This removal ren- dered necessary another change of name, and the present title was accor- dingly given. Hislonj of the Churches, 461 THE Cimu-ii IN OLD LVJIE, (FORMERLY LYME,) ORO. 1603. MIMSTKHS. hETTI.Kl). DISMISSED. DIED. Moses Xoyes,* 1666, inst. 1693 Nov. 1729 Samuel Pierpont,* Dec. 1722 March, 1723 Jonathan Parsons,t 1730 1745 Stephen Johnson,* Dec. 1740 Nov. 1786 Kdward Porter, Feb. 1790 Sept. 1792 Lathrop Rockwell, { Jan. 1794 March, 1828 Chester Colton, Feb. 1829 1840 Davis S. Brainerd, June, 1841 Mr. Noyes, for some unexplained cause, was minister at Lyme 27 years before the formation of the Church, though he was a man of mark and without reproach. He was also a member of the Saybrook Synod, 1708. rtee Dr. Bacon's Discourse, p. 4. Mr. Parsons was one of the most efficient promoters of the revival of 1740. His account of the revival in Lyme and his labors in the vicinity, dated April, 1744, is one of the most valuable documents of the time, espec- ially when read with his sermon of the same date entitled " A needful cau- tion in a critical day." See Tracy's Great Airn /.-< /tin;/, pp, 133 150, and f'/i>'i*fitt/t Ilixt., 2, 118. About 180 were reckoned as hopeful converts, and 150 were added to the Church in nine months. The purity of the revival was very much owing to the above named sermon, of which see an outline in Tracy, pp. 146 150. Parsons' account of his itinerating, pp. 152-5. Revivals of religion have occurred in this Church and community at dif- ferent intervals, from the days of Mr. Parsons, who was contemporary with the elder Edwards down to the last year ; in which, perhaps, the revival then enjoyed more resembled the revival under the ministry of Mr. Parsons than any previous one. MINISTERS RAISED UP. Moses Mather, D. n., Edward Dow. * Allen. tSp. An. 3.4T. Am. Qr. Reg. 14, 109. ;Sp. An. 1. 634. Allen. THE CHURCH IN OLD SAYBKOOK, (FORMERLY SAYBROOK,) ORG. 1646. John ffiggimon* 1636 1640 Thomas Peters J 1643 1646 James Fitch, t 1646 1660 Nov. 1702 Jeremiah PC,- I,-, 1660? 1670? Thomas Buckingham,} 1670 April, 1709 A /.ariah Mather, t 1T10 1732 William Hart,? Nov. 1736 July, 1784 Frederick Win. HotchkissJ Sept. 178o March, 1844 Kthan B. Crane, June, 1838 Sept. 1851 .l,t mi-* J'.nittie, Feb. 1851 Nov. 1852 Salmon McCall, Dec. 185:) 462 History of the Churches. There are no records till 1736, and nothing of importance till 1783. Yale College was first located here, and the noted Saybrook Platform was formed herein 1708. Mr. Buckingham being assistant Moderator, (p.3.) The min- istry of Mr. Hotchkiss was eminently successful, the increase being from 69 to 330, and more than 600 being added in all. Additions in the next pastorate 130; in the present 56. See Dr. Field's History of Middlesex Co., and Hotchkiss's Half Century Sermon. MINISTERS RAISED UP. Benjamin Lord, D D., Daniel Chapman, Hczekiah Ohapman, EzekielJ. Chapman, (h.) Chas. Chapman, Jedediah Bushnell, (h)T Harvey Bushnell, Jackson J. Bushnell, Joseph A. Canfield, William Cham- plin, Elias Dudley.** *Sp. An. 1, 91. t Allen. JSp. An. 1, 260. Sp. An. 2, 62. Allen. |Sp. An. 1, 262. Allen. If Sp. An. 2, 422. ** Meiidon Assoc. 236. THE CHURCH IN ORANGE, ORG. MARCH 13. 1805. MINISTERS. SETTLED. DISMISSED. DIED. Erastus Scranton, July, 1805 Jan. 1827 Horatio A. Parsons, Dec. 1829 April, 1832 Horace Woodruff, Aug. 1832 June, 1836 B. Y. Messenger, May, 1837 May, 1838 John Starkweather, April, 1839 April, 1840 Anson Smyth, Nov. 1840 Dec. 1842 Cyrus Brewster, Aug. 1843 Aug. 1848 William W. Belden, Aug. 1848 May, 1852 Dillon Williams, Jan. 1853 April, 1855 Alfred C. Raymond, June, 1855 The inhabitants of North Milford, (now called Orange,) attended meeting in Milford until 1805. They were incorporated as a Society in Oct., 1804, by request of 50 petitioners. The Church was begun with five members. The inhabitants of this parish, fourteen years before this, erected a meeting house, where they had preaching in the winter season, by the alternate la- bors of the ministers in Milford. While Mr. Scranton continued at North Milford, the Society greatly prospered. MINISTERS RAISED UP. Benjamin Fenn, George P. Prudden, Elias Clarke, THE CHURCH IN OXFORD, ORG. JAN. 9, 1745. Jonathan Lyman, Jan. 1745 Oct. 1763 David Brownson,* April, 1764 Nov. 1806 Nathaniel Freeman, May, 1811 July, 1814 Saul Clark, 1816? 1817 Dec. 1849 Ephraim G. Sitift, Dec. 1818 June, 1822 Aug. 1858 History of the Churches. 463 MINISTER?. SETTLED. DISMISSED. DIED. Sayres Gazley, July, 1827 Jan. 1829 Abraham Brown, June, 1830 Aug. 1838 Stephen Topliff, Sept 1841 July, 1860 The early records are lost, and some of the later are defective ; other "sup- plies" unrecorded. The Church has been limited in numbers and strength, (there having been for many years, four other places of worship in town,) and was for a time aided by the Missionary Society. It has been repeatedly blessed with revivals. In 1842, 30, and in 1851, 33 were added to the Church, and a less number in several other years of revival. * Sp. An. 1, 468. THE CHURCH ix PLAIXFIELD, ORO. JAN. 3, 1705. Joseph Coit,* 1699? ord. Jan. 1705 March, 1748 July, 1750 David S. Rowland, March, 1748 April, 1761 Jan. 1794 John Fuller, Feb. 1769 Oct. 1777 Joel Benedict, D. D.t, Dec. 1784 Feb. 181> nrin Fowler,; March, 1820 Jan. 1831 Sept. 185-2 Samuel Rockwell, April, 1832 April, 1841 Andrew Dunning, May, 1842 Jan. 1847 Henry Robinson, April, 1847 April, 1856 Willuun A. Benedict, Oct 1857? Mr. Coit declined a call to Norwich before 1799, then went to Plainfield. He ranked high among the ministers of his time. Mr. Rowland's ministry was in troublous times, on account of the Separatist movement, and after passing through many discouragements he took a dismission. He was after- wards settled in Providence and Windsor, and sustained the character of a faithful minister of Christ. Mr. Fuller had previously preached to the Separate Churches at Lyme and Bean Hill, and had the reputation of a godly and ex- cellent minister. The Separate Church formed soon after Mr. Rowland's settlement having declined, and the old Church being also in a feeble state after his dismission, a desire for reunion was felt in both Churches, which was effected at Mr. Fuller's settlement. After Mr. Fuller's death, the people were again as sheep without a shepherd, being supplied only a part of the time. Dr. Benedict was a fine scholar, an able divine, a devoted pastor, and will be long held in cherished remembrance by the people of Plainfield. During the vacancy after his death, the Church was in very unfavorable circumstan- ces, and had but four male members. Their house of worship, which had stood about 30 years, was entirely prostrated by the gale of Sept 23, 1815. The present stone house was begun soon after, but not finished till the spring of 1819; the place of worship in the mean time being ill suited to the purpose. There was unusual religious interest in 1810-11. adding 30 to the Church; a powerful revival in 1821, adding 71, and also in 1831, ad- ding 28; in 1838, adding 28, and in 1843, adding 30. In 1846, 50, or halt the resident members, were dismissed to form the Church at Central Village. 464 History of the Churches. MINISTERS RAISED UP. Thomas Stevens, Josiah Whitney,' n. D., Josiah SpaldingJ Elijah Parish, D. D.,[| Alfred Johnson, Jonathan Kinne, Thomas Andros,* William F. Rowland,"" Ariel Parish,** John D. Perkins, George Perkins, Richard H. Benedict, Evan M. Johnson, George Shepard, D. D., Ed- ward J. Fuller, Elderkin R. Johnson, Cyrus Marsh. * Allen. tSp. An. 1. 682. Allen, t Sp. An. 2. 648. Allen. Mendon. As. 11'.'. | Sp. An.2. 268. ^[Sp. An. 2, 722. Allen. ** Sp. An. 2. 269. THE CHURCH IN PLAINVILLE, IN FARMIXGTON, ORG. MARCH 16, 1840. MINISTERS. SETTLED. DISMISSED. DIED. Chauncey D. Cowles, June, 1841 April, 1843 William Wright, Nov. 1843 Sept. 1851 Joel L. Dickinson, June, 1852 1858 Edward L. Wells, Aug. 1858 Aug. 1859 Moses Smith, Sept. 1859 March 5th, 1840, eighteen individuals petitioned to be set off as a distinct church from the first Congregational Church in Farmington, and were, in accordance with that petition, formed into a Church by an Ecclesiastical Council. Since then the Church has steadily increased and God has wonderfully blessed it in numerous revivals. THE CHURCH IN PLYMOUTH, (FORMERLY NORTHBURY,) ORG. MAY, 1740. Samuel Todd,* May, 1740 Aug. 1764 June, 178'.t Andrew Storrs,t Nov. 1765 March, 1785 Joseph Badger,\ 1786 1787 184. Tt has had four houses of worship. The first stood in Plymouth Hollow village. The other two occupied nearly the same ground on the Hill as that occupied by the present edifice, which was erected about the time the Churches in^he Hollow and Terry ville were formed. The Church has enjoyed several seasons of religious awakening, eight of which were during Mr. Hart's ministry, and at his death ; adding from 19 to 92 members each, 344 in all ; and a good number at eight or ten other seasons. EC. Mag. 2. 60. In 1837, 49 persons were dismissed to constitute the Church in Terryville, and at the same time, 5 1 to form the Church in Plymouth Hollow. History of the Churches. 465 I N. ' Sp. An. 1, -106. JSp. An. .".. 17:;. ? %>. An. 2, 523. AUen. Litchf. Centen. 124. THE CHURCH rx PLYMOUTH HOLLOW, ORG. DEC. 7, 1837. MINISTERS. SETTLED. DISMISSED. DIED Harvey D. Kitchell, D D., July, 1839 Sept 1848 Joseph 1). Hull, May, 1849 June, 1851 Jiimes AverilL, Oct 1852 This was a colony of 51 members from the first Church. The occasion of its organization was the springing up of the villages in the west part of the town, and especially that in Plymouth Hollow. This Church has enjoy- ed revivals in 1838-9, 1846-7, and 1858-9. THE FIRST CHURCH ix POMFRET, ORO. OCT. 26, 1715. Ebenezer Williams,* 1713 Oct. 1715 March, 1753 Aaron Putnam.t March, 1756 May,- 1802 Asa King,} May, 1802 June, 1811 Dec. 1840 James Porter, Sept 1814 April, 1830 Amzi Benedict, Oct 1831 July, 1834 Daniel Hunt, April, 1835 Mr. Williams was a native of Roxbury, Mass , and a nephew of Rev. John Williams of Deerfield. Mr. King, afterwards of Killingworth and West- minster. This Church has had periods of trial in its history. Sometimes the time between pastorates has been longer than was desirable on account of the difficulty of uniting upon a candidate. But the people have never had a stated supply, and have never been without the preaching of the gospel for any great length of time. They have always been self-supporting, and have lone something to help the weak. The first meeting house in Pomfret was built in the summer of 1734. The Churches in Brooklyn and Abington were subsequently formed from this. MINISTERS RAISED UP. Chester Williams, Ezra Weld, Joshua Paine,| Kbenezer Grosvenor, Ephraim Hyde, Holland Weeks, Joseph Pope, Joseph Sumner, D. D.,"f Joseph Dana, D. i> , Eleazer Crofut, Abraham Salim, John Salim, Thomas Williams, Daniel Grosvenor, Aaron Putnam, William Morse, Henry Gleason, Nathan Grosvenor, George Payson, Joshua P. Payson, Ma- son Grosvenor, Charles P. Grosvenor, Job Hall, Elijah Wheeler, Nehemiah Williams, George N. Webber. - Sp. AH. 1,323. Allen, t Sp. An 1, 358. Allen. { AlK-n. Cong. Y. B. 1857, 138. Allen. ' >!. An. 4, 630. 60 466 History of the Churches. The Church in Poquonnock, Org. about 1720. MINISTERS. SETTLED. DISMISSED. DIED. John Woodbridge, 1731 ? 1736 Samuel Tudor, 1737? 1758? Dan Foster, 1774 1784 This church had no minister for many years after the dismission of Mi-. Tudor, and was in a very sad condition. Mr. Foster became a Universalist, and left the people in a worse condition than he found them. There was no minister after him. The church perished by the decrease of its members, and their house of worship passed into the hands of the Universalists. The present church at Poquonnock is a new organization, formed in 1841. THE CHURCH ix POQUONNOCK, IN WINDSOR, ORG. JUNE 2, 1841. Cornelius B. Everest, 1843 1852 Thomas H. Rouse, 1852, ord. July, 1854 Oct. 1856 Henry J. Lamb, May, 1857 1859 Ogden Hall, (c.) May, 1859? The church worshiped in a hall till 1851, when they completed their house of worship. THE FIRST CHURCH IN PORTLAND, ORG. OCT. 25, 1721. Daniel Newell, Oct. 1721 Sept. 1731 Moses Bartlett, June, 1733 Dec. 1766 Cyprian Strong, D. D..* Aug. 1767 Nov. 1811 Eber L. Clark, Sept. 1812 Aug. 1815 Hervey Talcott, Oct. 1816 The first settlers of the place were from Middletown. The society was or- ganized in 1714, and the first meeting-house was built in 1716, the second in 1750, and the third in 1850. In 1851, 38 members of the church were dismissed, and formed into what is called the Central Church. The great- est religious revivals were in 1823 and 1831. In several other years there have been smaller revivals. The church at first had 29 members. The several pastors have admitted to the church 50, 114, 193, 24 and 228, to- tal, 638. MINISTER RAISED UP. Samuel Shepard, D. D.t * Sp. An. 1. 651. Alien, t Sp. An. 2. 384. THE CENTRAL CHURCH, PORTLAND, ORG. JAN. 27, 1851. Samuel 0. W. Rankin, (c.) Jan. 1851 ? A colony from the First Church, occasioned by the removal of the old ineeting-house. There is room enough for two churches, but many do not History of the Churches. 467 avail themselves of the benefit of either. This Church has a very comfort - altk- house of worship, which cost $4,500; it has enjoyed two revivals with yrood results. THE CHURCH IN PRESTOS, ORG. Nov. 16, 1698. MINISTERS. SETTLED. DISMISSED. Dili*. Salmon Treat,* Nov. 1698 1744 1762 Asher Rosseter.t 1744 1781 Jonathan Fuller, 1784 1786 Lemuel Tyler, 1789 1808 John Hyde, 1812 1827 Aug. 1848 Augustus B. Collins, 1828 1847 Nathan S. Hunt, 1847 1858 Elijah W. Turbi; 1858 The church was very small for forty or fifty years, having become reduced during the ministry of Mr. Rosseter to 17, and numbering only 28 at the death of Mr. Tyler. In the next fifty years it increased to more than 100. being nearly as large as at any time in its history. A large fund renders the support of the gospel very easy. The house of worship was repaired and remodeled in 1849. MINISTER RAISED UP. Alexander Yerrington. * Allen, t Allen. The Church in Long Society, in Preston, (Norwich 5th,) Org. about 1726. Jabcz Wight,* 1726 1782 Roswell Whitmore, 1848? 1849V Jacob Allen, 1850 1851 Dr. Benjamin Lord, of Norwich Town, preached Mr. Wight's ordination sermon, in 1726, which was published. The records speak in 1758 of a meeting-house, and a minister, then settled in the "East Society of Nor- wich.'' None has been settled since his death. After that the meeting- house was open to all denominations who chose to occupy it. The second house was built in 1817, and several years since was sold to the town for a town-house. At one time it was voted that any one in the society might in- vite a minister of any denomination to preach, and a collection would be ta- ken up to pay him. The records often speak of unsuccessful efforts to raise money to support preaching for six months at a time. An attempt was made to resuscitate this waning church in Oct. 1837, but paucity of member? and inefficiency finally prevailed, and it was disbanded in 1857. * Sp. An. 1. 299. Allen. 468 History of the Churches. THE CHURCH ix PKOSPECT, (FOKMERLY COLUMBIA,) ORG. MAY 14. 1708. MINISTERS. SKTTLED. DISMISSED. Reuben Hitchcock, 1790 1794 Oliver Hitchcock, Sept. 1798 Jan. 1812 David Bacon, April, 1813 1814 Abraham Fowler, Jan. 1815 Jan. 1816 Gideon Burt, Jan. 1816 Jan. 1817 John Marsh, 1817 1818 Samuel Rich, May, 1818 May, 1824 John E. Bray, July, 1825, ord. May, 1827 Sept. 1832 fames D. Chapman, Sept. 1832 Sept. 1833 Sylvester Selden, 1834 1836 Zephaniah Smith. 1836 1837 Ammi Linsley, Maj', 1837 1839 Edward Bull, May, 1840 May, 1843 Reuben Torrey, June, 1843 April, 1848 John L. Ambler, Jan. 1849 Feb. 1851 James Kilbourn, Oct. 1851 Mar. 1854 Asa M. Train, Mar. 1855 Mar. 1856 Joseph H. Payne, April, 1856 Jan. 1858 Asa M. Train, Feb. 1858 1860 William W. Atwater, 1860 1848 The Columbia Society was formed from portions of the towns of Water- bury and Cheshire, giving 17 members of those societies liberty of retaining their former connection. The society, with original bounds, became the town of Prospect, in 1827. An old Separate meeting-house was at first oc- cupied, being repaired in 1801. The present house was built, with some aid out of town, in 1841. Sermons were delivered at the dedication, and instal- lation of Mr. Torrey by Mr. Bull. The church has long been dependent on home missionary aid. There have been interesting revivals of religion. THE CHURCH ix PUTXAM VILLAGE, ORO. JULY 9, 1848. E. B. Huntington, Nov. 1848 Feb. 1851 J. Leonard Corning, June, 1852 Jan. 1853 Sidney L. Dean, (Meth.) April, 1853 Nov. 1854 J. R. Johnson, Mar. 1855 April, 1856 EliaTcim Phelps, D. D., May, 1856 Jan. 1858 George J. Tillotson, (c.) Mar. 1858 This church has grown up in the large and thriving village which has arisen around the Putnam depot of the Norwich and Worcester Railroad. The attention of the association of Windham County was turned to the de- sirableness of establishing a church here in 1846, by whose direction and aid the present minister left his charge several weeks to labor here. Preach- ing continued from that time. Though the church has had some trials, yet History of the Churches. 469 it has been generally making progress. Within the last two or three years especially, it has greatly advanced in numbers and efficiency, and now has the prospect of becoming a strong and useful member of our fraternity of Puritanical churches. THE CHURCH IN REDOING, ORO. 1733. MINISTERS. [SETTLED. DISMISSED. DIED. Nathaniel Hunn,* 1733 1749 Nathaniel Bartlctt,+ May, 1775 1810 Jonathan Bartlett, Feb. 1796 June, 1809 Mar. 1858 Daniel Crocker, Oct. 1809 Oct 1824 1831 William C. Kniffin, June, 1825 Dee. 1828 1858 William L. Strong, June, 1830 Feb. 1835 Jeremiah Miller, July, ^37 July, 1839 David C. Comstock, Mar 1840 April, 1845 Daniel D. Frost, Dec. 1846 Oct 1856 X. IltintingtoH, 1858 1859 Hcrricl; Jan. 1860 Jonathan Bartlett, son of Rev. Nathaniel Bartlett, was a pupil of Pres- ident Dwight, and was converted under his ministry. He was ordained as a colleague with his father, and was dismissed on account of ill health. In the latter part of his pastorate, there was a powerful revival of religion among the people of his charge. After his health was restored, he used to preach to destitute congregations in the vicinity, as well as to his own peo- ple when they were without a pastor. He was a good preacher, and mighty in the scriptures; being so familiar with them, that he could recite several entire epistles from memory : and it is supposed that he could repeat more of the New Testament in Greek, than any other minister in the land. He always loved the flock over whom he had been settled, and gave them at va- rious times more money than they paid him during his pastorate. He left them, in addition, a legacy of $3,000 at his death. At the time of his de- cease, he was the oldest Congregational minister in Connecticut, being in the 62d year of his ministry, and in the 94th year of his age. He lived and died in the house where he was born, and his end was peace. MINISTERS RAISED UP. Jonathan Bartlett, Thomas F. Davies. * Allen. tSp. An. 1. 638. THE CHVKCII rx RIDGEBUKV, IK RIDGEFIELD, ORG. JAN. 18, 1769. Samuel Camp,* Jan. 1769 Nov. 1804 Oct. 1813 Nathan Burton, Nov. 1821 June, 1841 Aug. 1859 Xalmon B. Burr, June, 1st:; May, 1850 Philo Canfield, Sept. 1852 April, 1856 470 History of the Churches. HINISTEES. SETTLED. DISMISSED. DIED. William W. Page, Aug. 185C Aug. 1859 KnochS. ffuntinyton, Oct. 1859 This church ever has been, arid must of necessity be, small in numbers, being located on a narrow ridge of land, and having to suffer embarrassment from a Baptist church located in their midst, and more particularly from be- ing so near to Danbury. Ridgebury being a farming community exclu- sively, and Danbury a large manufacturing town, the tendency is to make farming unpopular, particularly with the young men, so that as soon as they get to years of majority, they move away, greatly to the embarrass- ment of the church. MINISTERS RAISED UP. Nathan Burton, Oliver St. John, Jacob St. John. * Sp. An. 1. 664. THE CHURCH ix RIDGEFIELD, ORG. 1712. Thomas Hawley,* 1712 Nov. 1738 Jonathan Ingersol,t July, 1740 Oct. 1778 Justus Mitchell, 1779? 1782? Samuel Goodrich, J: July, 1786 Jan. 1811 April, 1835 Jonathan Bartlett, 1811 1814? Mar. 1858 JohnNoyes, 1814 1817 May, 1846 Samuel M. Phelps, June, 1817 Dec. 1829 Dec. 1841 Charles G. Selleck, May, 1831 Sept. 1837 Joseph Fuller, Feb. 1838 May, 1842 James A. Hawley, Oct. 1843 Nov. 1849 Clinton Clark, June; 1850 The township of Ridgefield was purchased of the Indians by a compan}' of twenty-nine individuals from Norwalk and Milford. The deed bears date 1707-8. In Oct. 1712, the General Assembly, upon the petition of the in- habitants of Ridgefield, passed an order " that all the lands lying in the town of Ridgefield, be taxed in proportion for four years, towards the set- tling and maintaining of the ministry in the said town of Ridgefield." Bel, Intel 1C. 540. *Sp. An. 1. 488. Allen, t Allen. J Sp. An. 1. 512. Allen. THE FIRST Clinton IN ROCKVILLE, IN VERNON, ORG. OCT. 26, 1837. Ansel Nash, Jan. 1839 July, 1841 Augustus Pomroy, Sept, 1841 Sept. 1844 Horace Winslow, Oct. 1845 Nov. 1852 John W. Ray, Dec. 1853 Feb. 1854 Thomas 0. Rice, April, 1856 April, 1857 Smith B. Goodenow, Nov. 1858 May, 1860 History of the Churches. 471 Rockvillc is a manufacturing village in the northern part of Vernon, on the Hockanum River. The first factory was erected in 1821, at which time there were thirteen families within the present limits of Rockville. Since that time the population has been regularly increasing, and is now (1859) about 2500. The people here attended church at Vernon Center till 1836, at which time the population was 444. The time had now arrived when it seemed necessary that the ministrations of the gospel should be enjoyed by the people, without being obliged to travel the distance of three miles. Ac- cordingly, a petition was drafted and signed by fourteen petitioners, which was presented to the Congregational church in Vernon, asking permission to hold meetings in a room already provided, and to make an effort to sustain the gospel ministrations in this place, with a view, if they were prosperous, of eventually asking that their special relations with the church in Vernon might be dissolved, and they be organized into a church of the same order. The petition was readily granted. The first preaching on the Sabbath in this place, was Dec. 18, 183G, by Rev. Bennet Tyler, D. D., of East Windsor. THE SECOND CHURCH OF ROCKVILLE, ix VERXOX, ORG. FEB. 22, 1849. MIMSTKK-. SETTLED. DISUSED. DIBI>. Andrew Sharp, Sept. 1849 Dec. 1851 C. H. Bullard, Nov. 185:3 Jan. 1857 C. W. Clapp, May, 1857 In eleven years after the formation of the First Church, it had increased to such an extent, as to vote that " the time had come for the formation of a second church." The society was formed in February, 1848. The church adopted a rule for a "triennial deaconship." The prevailing Christian influ- ence in the village, from the first, has been Congregational. The church has enjoyed frequent tokens of Divine favor in outpourings of the Spirit, espe- cially in 1850, '52, '54 and '58. The Sabbath school contains children of many foreign families, who can scarely be reached in any other way. Tin- church is steadfast in devotion to the principles of liberty, temperance and ( 'hristian enterprise at home and abroad. MINISTER RAISED UP. K. C. Bissell. THE CHUKCH IN ROCKY HILL, (FORMERLY STEPNEY,) OR<;. JUNK 7, 1727. Daniel Russell,* Jan. 1727 Sept. 1764 Burrage Merriam, Feb. 1765 Nov. 1776 John Lewis, + Jan. 1781 April, 1792 Calvin Chapin, D. n.,J April, 1794 Alar. 1851 L. B. Rockwood, July, 1850 Jan. 1859 George M. Smith, Oct. 1859 This church has had but six pastors since its organization. The first four died as pastors, and were buried in Rocky Hill. The church has had a 472 History of the Churches. good degree of prosperity from its first formation. The year 1858 was one of unusual religious interest. Dr. Nettleton labored here in 1818, with happy results. Memoir, 97. MINISTER RAISED UP. Nathaniel G. Huntington. * Allen, t Sp. An. 2. 324. Alien. J Sp An. 2. 323. Allen. THE CHURCH IN ROXBURY, ORG. JUNE 1744. MINISTERS. SETTLED. DISMISSED. DIED. Thomas Canfield, 1744 1795 Zephaniah Swift, 1795 1812 1848 Fosdic Harrison, 1813 1835 Feb. IS"^ Austin Isham, 1839 The Church in Roxbury, like many other churches, began with few in number and at times seemed struggling between life and death. But the Great Head of the Church has in a wonderful manner fulfilled to His peo- ple here His gracious promises, so that they may truly say "hitherto hath the Lord helped us." Our fathers, who now " rest from their labors," established a permanent fund, now amounting to between five and six thousand dollars, the interest of which goes to sustain a preached gospel. From time to time, the Holy Spirit has been signally manifested, greatly refreshing the hearts of believers and bringing numbers, especially of baptized children and youth, into the fold of the blessed Redeemer. THE CHURCH IN SALEM, (FORMERLY COLCHESTER, 2d,j OHG. 1719. RE-OH- GANIZED, 1793. Joseph Lovett, 1719 1745 David Huntington, 1775 1796 April, 1812 Amasa Loomis, Jr., Ma}-, 1813 Jan. 1817 Royal Tyler,* Jan. 1818 Dec. 1821 April, 1820 Eli Hyde,t Nov. 1822 April, 1831 Oct. 1856 Charles Thompson,t Oct. 1833 March, 18-"' B. B. Hopkimon, May, 1855 May, 1857 Nathaniel Miner, May, 1857 There are traditions extant concerning Mr. Lovett, and some living who recollect Mr. Huntington, who went to Hamburg in Lyme. Almost nothing is known of the Church before its re-organization. After that, they hail preaching but seldom, and being reduced in numbers by death and removals they ceased to meet as a Church until May 5th, 1813, when the prospect of enjoying the ministry regularly settled among them, and the application of several persons for admission into covenant with them, induced them to meet. *Mendon As. 240. tCong. Y. B. 3. 120. History of the Churches. 473 THE CHURCH IN SALISBURY, ORG. Nov. 22, 1744. MINISTERS. SETTLED. DISMISSED. DIED. Jonathan Lee,* Nov. 1743, ord. Nov. '44 Oct. 1788 William F. Miller, (c.) 1790 John Eliot, (c.) 1791 James Glassbrool; 1792 1793 Oct 1793 Ebenezer Porter, D. D., (c.) 1795 April, 1834 T. M. CooUy, D. D., (c.) 1795 Dec, 1859 Joseph W. Grossman, June, 1796, ord. June, 1797 Dec. 1812 John P>. Whittlesey, (c.) Dec. 1812 Aug. 1813 William R. Weeks, D. D., (c.) 1814 1815 1848 Chauneey A. Goodrich, D. D., (c.) 1815 Feb. 1860 Asahel Nettleton, D. D., 1815 1816 May, 1844 Federal Burt, (c.) 181t> Lavius Hyde, Mar. 1817, ord. Mar. 1818 Aug. 1822 William, C. Fowler, (c.) 1823 Amzi Benedict, 1823 L. E. Lathrop, D. D., Jan. '24, inst. Feb. 1825 Oct. 1836 1857 Adam Reid, Nov. 1836, ord. Sept. 1837 The town transacted ecclesiastical business till the Society was organized in 1804. Public worship was attended for several months in three dwelling houses, and then in a log house built for the purpose, and for the use of the minister's family, till 1749, when a meeting house was built ; the second house in 1800. The Church and first pastor favored the Great Awakening. The Association of New Haven County reprimanded the Church for adopt- ing the Cambridge Platform, and suspended Rev. Messrs. Humphreys of Derby, Leavenworth of Waterbury, and Todd of Northbury, for ordaining Mr. Lee. He was a man fitted for the exigencies of the times, and to his in- fluence is to be attributed much of the manly, independent spirit, intelli- gence, sagacity, breadth and weight of character by which the town has ever been characterized. He received to the Church 252. There was a very extensive revival under Dr. Nettleton's labors ; (Memoir, 81,) and an- other under Dr. Lathrop. See Centennial Address of Judge Church ; and Historical Address of Mr. Reid, 1844. Rel. Intel. 12, 795. MINISTERS RAISED UP. James Hutchinson, Samuel Camp, Chauneey Lee, i>. D., Henry P. Strong, Horace Holley, D. D., William L. Strong, Isaac Bird, (f.) Jonathan Lee, George A Calhoun, D. D., Edward Hollister, (h.) Edwin Holmes, Edmund Janes, Edwin Janes, Joseph Pettee, Josiah Turner, Eliphalet Whittlesey, (f.) Elisha Whittlesey, Henry Pratt. * Sp. An. 2, 288. Allen. Litchf. Ceuten. 115. THE CHURCH IN SCOTLAND, ORG. OCT. 22, 1735. Ebenezer Devetion,* Oct. 1735 July, 1771 James Cogswell, D. D.,t Feb. 1772 Dec. 1804 Jan. 1807 61 474 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Cornelius Adams, Dec. 1805 Nov. 1806 Elijah G. Welles, Jan. 1808 May, 1810 1855 Jesse Fisher,} Mar. 1811 Sept. 1836 Otis C. Whiton, June, 1837 April, 1841 Oct. 1845 Thomas Tallman, Mar. 1844 The third Society in Windham, (now Scotland,) was incorporated May 11, 1732 ; the town, July 4, 1857. Eighty-nine were dismissed from the First Church in Windham, to constitute the Church. The whole number who have joined the Church in Scotland is 746. The Church has not been visited by very frequent revivals. The most powerful was in 1832, when 54 were added. The Church has been destitute of a pas- tor only about seven years in all. The Society is now occupying its third meeting house. See Brunswick Separate Church. MINISTERS RAISED UP. Joseph Huntington, D. D-, Enoch Huntington, Da- vid Ripley, Hezekiah Ripley, D D., John Palmer, David Palmer, Daniel Waldo, Ralph Robinson, Lucien Farnham, (h.) Ebenezer Jennings, Asa A. Robinson, (Bapt.) * Allen, t Sp. An. 1, 445. Allen. J Sp. An. 1. 538. THE CHURCH IN SEYMOUR, (FORMERLY HUMPHREYSVILLE,) ORG. MAR. 12, 1817. Aug. 1858 March, 1855 Ephraim G. Swift, 1825 1827 Chas. Thompson, June, '28, ord. Apr. 1830 June, 1833 John E. Bray, Sept. 1834 April, 1842 William B. Curtis, Aug. 1843 Oct. 1849 E. B. Chamberlain, April, 1850 April, 1852 James L. Willard, (lie.) Sept. 1852 April, 1855 H. D. Northrop, (lie.) Aug. 1857 March, 1859 E. C. Baldwin, (lie.) May, 1859 May, I860 The first house of worship was built about the time of the organization of the Church ; the second in 1846. There were revivals under the ministry of Mr. Bray and Mr. Northrop. The failure of an extensive branch of man- ufacture, in 1855, removing about 30 families from the congregation, greatly reduced the resources of the society, and made the Church, after several years of self-support, again dependent on home missionary aid. MINISTERS RAISED UP. Ira Smith, (h.) H. A. DeForest, (f.) THE CHURCH IN SHARON, ORG. 1740. Peter Pratt,* April, 1740 Oct. 1747 1780 John Searl,* Aug. 1749 June, 1754 1787 History of the Churches. 475 MINISTERS. SETTLED. DISMISSED. DIED. Cotton Mather Smith,t Aug. 1755 1806 David L. Perry, June, 1804 1835 M;i. Mag. 3. 225. It has long been feeble, depending on Home Mis- sionary aid, and is now virtually extinct. MINISTERS RAISED UP. Joshua Spalding, Daniel G. Sprague. THE CHURCH IN SOUTH NORWALK, ORG. JAN. 3, 1836. James Knox, 1836 April, 1839 John B. Shaw, 1839 1841 Francis C. Woodworth, Feb. 1842 Feb. 1844 1859 Z. K. Hawley, April, ]844 May, 1848 Sylvanus Haight, July, 1848 Sept. 1851 D. R. Austin, Oct. 1851, inst. May, 1853 The church originally consisted of sixty -four members, dismissed from the First Church, and was called the Second Church in Norwalk, till 1852. Pub- lic worship and a Sabbath school were commenced Feb. 14th, and the house of worship opened on the last Sabbath of March, 1836. THE CHURCH IN SOUTHPORT, IN FAIRFIELD, ORG. MARCH 7, 1843. S. J. M. Merwin, Dec. 1844 May, 1859 Charles E. Linsley, Feb. 1860 THE CHURCH IN SOUTH WINDSOR, ORG. 1690. Timothy Edwards,* March, 1695 Jan. 1758 Joseph Perry,* April, 1755 April, 1783 David McClure, D. D.,t June, 1786 June, 1820 Thomas Robbins, D. D.,J 1808 1827 1857 Samuel Whelply, April, 1828 Dec. 1830 Chauncey G. Lee, Aug. 1832 1836 Levi Smith, May, 1840 1849 1852 Edward W. Hooker, D. D., 1849 1856 J. B. Stoddard, 1856 South Windsor is a part of the former town of East Windsor. The first settlers of East Windsor came from Windsor, and for many years attended public worship on the West side of the river, and belonged to the Church and congregation there. But finding it inconvenient to cross the river, and being grown sufficiently numerous and able to support public worship among themselves, they proceeded to build a meeting-house, which History of the Churches. 481 stood near the north burying yard, and invited Mr. Timothy Edwards, son of Richard Edwards, Esq., of Hartford, to preach to them, who was ordained in March, 1 <>'.'"). He studied under the Rev. Mr. Glover, of Springfield; and received the degrees of Bachelor and Master of Arts in one day at the Col- lege in Cambridge, Massachusetts, which was an uncommon mark of respect paid to his extraordinary proficiency in learning. He married the daughter of the Rev. Solomon Stoddard, of Northampton, Mass., who was a divine of eminence in his day. By her he had ten daughters and one son the Rev. Jonathan Edwards, President of New Jersey College, whose writings rank him high among the first geniuses and divines of that or any other age. The second meeting house was built in 1709, near the north burying yard. The third meeting house was built in 1761 ; and in 1804, ground was purchased near it for a burying place. This building was taken down in 1845, and a new one erected on nearly the same ground. This Church early adopted the Cambridge Platform of Church govern- ment and worship, and the Westminster Confession of Faith ; as the Church in \Vest Windsor, from which they originated, had also done ; but has ever united in associations and ecclesiastical councils, with the neighboring churches, who are generally settled on what is called the Saybrook Platform. South Windsor partook, with the neighboring towns and churches, in the great and general revival of religion through New England and America, in the years 1741-2. The practice of admitting persons into the Church on what was called the half-way-covenant plan, continued here until March 27, 1808, when it was quietly abolished. A relation of Christian experience was required of all candidates for full communion, from an early period. MINISTERS RAISED UP. Jonathan Edwards, Pres. of New Jersey College, Julius Read, Amasa Loomis, Samuel Wolcott. *Sp. An. 1,230. Allen, t Sp. An. 2, 7. Allen. % Allen. THE SECOND CHLKCU IN SOUTH WINDSOR, ORG. FEB. 2, 1830. MIXISTEKS. SETTLED. DISMISSED. DIED. Henry Morris, July, 1826 July, 1829 Dnri Sept. 1831 1857 Frederick W. Chapman, Sept 1832 April, 1839 William B. Weed, Dec. 1839 May, 1855 Joseph R. Page, Feb. 1857 Sept. 1858 Benjamin L. Swan, Oct. 1858 Mr. Chauncey was the youngest son of President Chauncey, of Harvard, born in Scituate, Mass., in 1644, and graduated at Harvard in 1661. With his profession as a clergyman, he united the practice of medicine, and had a high reputation for medical skill, as well as pastoral fidelity. Mr. Cutler was the second President of Yale College ; he became an Episcopalian, and was dismissed from his office. Trumbull, 2. 32-4. MINISTERS RAISED UP. Benjamin Blackman,^ Hezekiah Gold, Jr., Chas. Chauncey, Nathan Birdseye, Isaac Chauncey, |JU * Allen. tSp. An. 1. 114. Allen. J Allen. Allen. I Allen, "i Allen. **Sp. An. 1.439. Allen, ft Sp. An. 2. 592. Allen. ^Alleu. Sp. An. 1. 114. [||Sp. An. 1. 114. THE CHURCH IN SDFFIELD, ORG. APRIL 26, 1698. John Younglove, 1680 June, 1690 George Philips, 1690 1692 Nathaniel Clapp, 1693 1695 History of the Churches. 487 MINISTERS. SETTLED. DISMISSED. DIED. Benjamin Ruggles, July, 1695, inst April, 1698 Sept 1708 Ebenezer Devotion,* June, 1710 April, 1741 Ebenezer Gay, D. D.,t Jan. 1742 Mar. 1796 Ebenezer Gay, Jr.t* Mar. 1793 Jan. 1837 Joel Mann, Dec. 1826 Dec. 1829 Henry Robinson, June, 1831 April, 1837 Asahel C. Washburn, Jan. 1838 July, 1851 John R. Miller, Dec. 1853 The grant for the settlement of this town from the General Court of the Massachusetts Colony, in 1670, required the inaintainance of a gospel min- istry here ; and early measures were taken for that purpose. Owing to the disturbance occasioned by the Indian war of 1675, known by the name of Philip's War, the proprietors were unable to carry this provision into ef- fect until 1680, when Mr. John Younglove came among them in the min- istry, and continued till his decease. None of Mr. Ruggles' predecessors were ordained here. The doings of the Court of Quarter Sessions of Hamp- shire County, Massachusetts, and the records of this town, show that a council of ministers was called April 26, 1698, (May 7, N. S.,) to consider upon and advise with respect to the settlement of Mr. Ruggles in the min- istry here ; and other circumstances, notices and facts point to that as the period when the First Church in Suffield was organized, and Rev. Benja- min Ruggles ordained its pastor. Mr. Devotion was pastor nearly thirty-one years, and received into the church 334 members. Of him it is inscribed, " He was a man of sound judgment, great stability of mind, and singular modesty and humanity, a true friend and faithful minister, steady in his at- tendance upon the altar, close and pungent in his preaching, and very exem- plary in his life, a pattern of industry and resignation, and of all Christian graces." During the nine months after his decease, 176 individuals were ad- mitted to the communion of the church 97 by Rev. Jonathan Edwards, of Northampton, and 79 by Rev. Peter Reynolds, of Enfield. Within a year of his decease, 207 were received. In 1747, a number withdrew from the church, and formed a Separate church, a part of whom were ultimately formed into the Baptist Church. The third pastor received into the church 167 members; the 4th, 138; 5th, 25; 6th,^25 ; 7th, 211; and the 8th, in five years, 109, 65 of them in 1858. MINISTERS RAISED UP. John Trumbull, Benjamin Pomeroy, Jonathan Leavitt,^ John Devotion, Cotton Mather Smith, Aratus Kent, Francis E. Butler, Seth Williston, D. D. Ebenezer Devotion, Elisha Kent, Ebenezer Gay, Jr., Arthur Granger. * Allen, t Sp. An. 1. 537. Allen ; Mendon. As. 197. Sp. An. 4. 140. The Church in Tariffville, Org. Oct. 29, 1832. William Parsons, 1841 1842 Cahin Terry, 1842 1843 488 History of the Churches. It is thought that this Church never had a pastor. It is set down as " va- cant " in the minutes, except as above. It received aid from the Home Missionary Society the most of the time from 1833 to 1845. It was com- posed to a considerable extent of members trained in Scotch Presbyterian- ism, and their influence availed to change its order. The last of its records is dated May, 1845, a Presbyterian Church having been organized in Octo- ber previous, which in its turn, after seven years pastorate, (though yet nom- inally alive,) gave place to an Episcopal Church. THE CHURCH IN TERRYVILLE, IN PLYMOUTH, ORG. JAN. 1838. MINISTERS. SETTLED. DISMISSED. DIED. Nathaniel Richardson, Aug. 1838 July, 1840 Merrill Richardson, Oct. 1841 July, 1846 Judson A. Root, Oct. 1846 April, 1847 Merrill Richardson, May, 1849 Jan. 1858 John Monteith, Jr., Oct. 1858 1860 Its original members numbered forty-nine persons, dismissed by letter from the Congregational church in Plymouth. The congregation is for the most part composed of manufacturers and mechanics. It meets in a neat and comfortable edifice, which seats about 500 persons. Sixty-four mem- bers were added by profession in the spring of 1858. MINISTER RAISED UP. Edwin Johnson. THE CHURCH IN THOMPSON, (FORMERLY KILLINGLY 2D,) ORG. JAN. 38, 1730. Marston Cabot, Feb. 1730 Apr, 1756 Noadiah Russell,* Nov. 1757 Oct. 1795 Daniel Dow,t D. D., April, 1796 July, 1849 Andrew Dunning, May, 1850 This church is a colony of what was " the First Church in Killingly,"- now " the First Church in Putnam." Its history has not been marked by any striking changes, whether adverse or prosperous. In common with most churches at that early day, it had to struggle through an infancy of weakness and poverty. But its early members trusted in God, and so were helped. Under his care and conduct, its progress has been steadily onward. The church was organized with twenty-seven members. The whole num- ber received to its communion is 1230, or nearly ten per year. It has never dismissed a pastor. This church has enjoyed several seasons of revival, times of refreshing from the presence of the Lord. In 1858, it received a precious portion of the pentecostal blessings which so richly descended up- on our American Zion. A new house of worship, one of the finest in the State, was erected in 1856. History of the Churches. 489 MINISTERS RAISED UP. Joseph Russell, Stephen Crosby, Henry Gleason, William A. Larned, Joseph T. Holmes, David N. Coburn, John Bowers, Herbert A. Read, Charles Thayer, Joseph P. Bixby. * Sp. An. 2. 287. t Sp. An. 2. 365. THE CHURCH is TOLLAND, ORG. 1717. MINISTEKS. SETTLED. DISMISSED. DIED. Stephen Steel,* Feb. 1722 1758 Nathan Williams, D. D., April, 1760 Apr. 1829 Ansel Nash, Jan. 1813 May, 1831 Abram Marsh, Nov. 1831 Rev. Stephen Steel labored earnestly to promote the great revival of 1740, and also to save its character from the excesses that damaged it in other places. He was an able and faithful minister. Dr. Williams was a good minister, and a very pleasing man in his manners and conversation. There were revivals in 1790 and 1800. Mr. Nash was active, ready of speech, and one who used well his gifts and knowledge. There were two important revivals under his ministry, in 1814 and 1822. In the latter, Dr. Nettleton aided him. Additions in all by the third pastor, 265 ; by the fourth, 212. Directly after Mr. Nash was dismissed, a revival commenced; and at Mr. Marsh's installation, about 90 were indulging hope. A general revival in 1857 and 1858, added 34. From 1831 to 1857, three-fifths of all the male members of the church removed to churches in other towns ; and owing to changes in business, the population of the town decreased 300. Still the heart of the church in regard to the support of the gospel beats better than in 1 831. Many a church is receiving missionary aid that could not be induced to tax itself as this church does for the support of the ministry. The first house of worship was small, and was never finished; the second was built in 1784 ; the third in 1838 a neat and tasteful structure. The church has been blessed in having only four pastors. It lives because it has a living Redeemer. MINISTERS RAISED UP. Stephen West, D. D.,t Gordon Hall, (f.) * Allen, t Sp. An. 1. 287. Allen. \ Sp. An. 1. 548. Allen. THE CHURCH IN TORRINGFORD, IN TORRINGTON, ORG. ABOUT 1759. Mr. lleaton, 1761 Mr. Davenport, (c.) 17G4 ? 1767 ? Samuel J. Mills,* June, 1769 May, 1833 Epaphras Goodman, Mar. 1822 Jan. 1836 Herman L. Vaill, July, 1837 Sept 1839 Brown Emerson, July, 1841 Sept. 1844 William H. Moore, Sept. 1846 Aug. 1854 490 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Stephen Fenn, Nov. 1854 , Sept. 1857 Charles Newman, May, 1858 In 1755, the town voted that their minister should preach on the east side of the town in proportion to the support that the people there afforded. In 1759, four and a half tiers of land were set off for an ecclesiastical society, and from that time public worship was generally maintained. Mr. Mills was a godly man ; and as a preacher, plain, simple, and highly interesting. During his last years, he was left quite dependent ; yet he never complained. Every mercy he recognized as "wonderful, wonderful goodness." Mr. Goodman removed to Dracut, Massachusetts, and since has preached in several places at the West. Torringford has shared largely in those divine blessings revivals. In 1773, 1793, and 1799 mercy drops and the copious shower were granted; in 1816, 60 were added, and in 1821, 60 more. During Mr. Goodwin's minis- try, about 100 were received, and different numbers at various seasons of interest since. By these divine visitations, the Lord has granted prosperity, See Mr. McKinistry's History of Torrington. Ev. Mag. 1. 27. MINISTERS RAISED UP. Jonathan Miller, Harvey Loomis, Stanley Gris- wold, E. D. Moore, Samuel J. Mills, Jr., (f.)f Lucius Curtis, Orange Lyman. * Sp. An 1. 672. Litchf. Centen. 99. t Sp. An. 2. 566. Allen. THE CHURCH IN TORRINGTON, ORG. OCT. 21, 1741. Nathaniel Roberts,* 1741 Mar. 1776 Noah Merwin,f Oct. 1776 Nov. 1783 1795 Lemuel Haynes,l 1787 1789 Sept. 1834 Alexander Gillett, May, 1792 Jan. 1826 William R. Gould, Feb. . 1827 Feb. 1832 Milton Huxley, 1832 1842 John A. McKinstry, Oct. 1842 Sept. 1857 Charles B. Dye, Oct. 1859 At the laying out of the town in 1737, 100 acres of land were reserved for a minister's lot. In 1737, the Torringford Society laid a claim to a portion of this land, and ultimately a little more than one-third of it was granted them. Mr. Roberts was one of the fourteen ministers present at the institu- tion of the original Consociation of Litchfield County, in 1752. He was an eccentric man, characterized by honesty, sincerity, and a humor peculiarly his own. Mr. Haynes was a colored man, of great shrewdness and wit, and was a useful minister of white congregations about fifty years ; he died in Granville, N. Y. Torrington has been the theater of frequent and precious revivals, 70 being added as the fruits in each of the years, 1799 and 1816, with goodly numbers at other times. Dr. Nettleton's Memoir, 89. Ev. Mag. 1. 131. History of the Churches. 491 MINISTERS RAISED UP. Timothy P. Gillett, James Beach, Luther Hart, Abel K. HinsdaleJ (f.) *Sp. An. 1. 410. Allen. Litchf. Centen. 79, 82. *Sp. An. 2. 351. Allen. JSp. An. 2. 176. Allen \ Sp. An. 2, 68. Allen. Litchf. Centen. 79, 80. | Allen. THE CHURCH IN TRUMBCLL, (FORMERLY UNITY, IN NORTH STRATFORD,) ORO. Nov. 18, 1730. MINISTERS. SETTLED. DISMISSED. DIED. Richardson Miner, 1730 Mar. 1744 James Beebe, May, 1747 Sept 1785 Izrahiah Wetmore,* 1785 Aug. 1798 John Giles,! May, 1802 Daniel C. Banks, Aug. 1807 Reuben Taylor, Sept. 1817 James Kent.* Nov. 1825 Wlliam T. Bacon, Dec. 1842 John L. Whittlesey, Oct. 1844 David M. Elwood, Feb. 1850 June, 1853 William T. Bacon, Sept. 1853 Sept. 1854 Ralph Smith, Dec. 1854 Dec. 1855 Stephen A, Loper, June, 1856 June, 1858 Benjamin Swallow, Jan. 1859 MINISTER RAISED UP. Daniel Brinsmade. * Allen, f Sp. An. 3. 437. THE CHURCH IN UNION, ORG. DEC. 13, 1738. Ebenezer Wyman, Dec. 1738 Jan. 1745 Caleb Hitchcock, Jan. 1749 1759 Ezra Horton, June, 1759 June, 1783 David Avery, April, 1797 Aug. 1799 1817 M. Chapin, (Meth.) 1803 1809 Nehemiah B. Beardsley, April, 1824 April, 1831 Elliot Palmer, Jan. 1832 June, 1833 Alvan Underwood, June, 1833 June, 1834 April, 1858 Samuel J. Curtiss, Mar. '40, inst. Apr. '42 Mr. Hitchcock was deposed for intemperance. The Church has been 43 years out of 121, destitute of a pastor or stated supply. During this time, the ministration of the word was only occasional and generally there was no preaching during the winter, no minister spending a whole year with the people. The Church has long been dependent on home missionary aid. 492 History of the Churches. THE CHURCH IN UNIONVILLE, IN FARMINGTON, ORG. MARCH 30, 1841. MINISTERS. SETTLED DISMISSED. DIED. John R. Keep, 1840 1841 Richard Woodruff, June, 1842 May, 1846 James 0. Searl, Apr. '47, inst. Sept. 1848 April, 1851 Giles M. Porter, Oct. 1852 Oct. 1856 Hiram Slauson, Dec. 1857 Dec. 1858 James A. Smith, 1859 Previous to the organization of the Church, public worship had been maintained in a school house, with a good degree of regularity, for more than ten years ; preaching by ministers of different denominations. Society organized in 1839, from which time the ministers were Congregational, and missionary aid was granted till 1852. Revivals in 1846 and 1858. House of worship built in 1842, enlarged and remodeled in 1852. THE CHURCH IN VERNON, (FORMERLY NORTH BOLTON,) ORG. OCT. 1762. Ebenezer Kellogg,* Nov. 1762 Sept. 1817 William Ely,* March, 1818 Feb. 1822 Nov. 1850 Amzi Benedict,t June, 1824 Feb. 1830 Nov. 1856 David L. ffunn, Nov. 1830 March, 1832 Chester Humphrey, Oct. 1832 April, 1843 Albert Smith, May, 1845 Oct. 1854 Mark Tucker, D. D., April, 1857 The Society was organized Nov. 1760, and called North Bolton, contain- ing, probably, a little more than 400 inhabitants. The Church formed with 35 members from Bolton ; the number doubled in seven years, and in 89 years since 1769, but two years have passed with- out additions being made to the Church ; in all 971. It is probable that more than two-thirds of those here first professing their faith in Christ, were the children of professed believers. The early history of the Church was not marked by frequent revivals. The first pastor, in his half-century discourse, preached in 1812, notices four "seasons of uncommon awakening ; in and about the years 1772, 1782, 1800, and 1809." He was blessed with a still greater "awakening," in 1814- 15, when 40 united with the Church ; about 80 in 1830-31. Other princi- pal revivals in 1819, '30, '35, '41, '51, and '58. Eel. Intel. 16, 637. Before 1807, 136 were received on the "half-way covenant," 19 of them afterwards received to full communion. The first meeting house was erected in 1762, (Sabbath worship having been maintained at a dwelling house a year or two,) though without pews till 1770, and unplastered till 1774. This was used until the present house of worship was completed in 1827. Uutil 1852, the expenses of the Society were provided for by taxation. There are small funds for sacred music, and the Sabbath school library. History of the Churches. 493 MINISTERS RAISED UP. Salmon King, Francis King, Allen McLean, Eb- enezer Kellogg, Joel Talcott, Eliot Palmer, Jr., Cyril Pearl, Lavalette Per- rin, Martin Kellogg, Allyn S. Kellogg. * Allen, t Cong. Y. B. 1857. THE CHURCH IN YOLCNTOWN AND STERLING, ORG. OCT. 15, 1723. MINISTERS. SETTLED. DISMISSED. DIED. Samuel Dorrance, Dec. 1723 1770 Nov. 1775 Mk-aiah Porter, Nov. 1781 Aug. 1800 Elijah G. Welles, June, 1811 June, 1812 Otis Lane,* Oct. 1828 Sept 1834 May, 1842 Jacob Allen,t Oct. 1837 Nov. 1849 Jacob Allen, April, 1851 March, 1856 Charles L. Ayer, Jan. 1859 For revivals and Dr. Wheelock's preaching at Voluntown, see Tracy's Great Awakening 201. The Church was originally Presbyterian: was re- organized as Congregational, Jure 30, 1779. In the year 1794 the town of Yoluntown was divided and the north part called Sterling. Since then the Church has been called the Congregational Church in the First Ecclesiasti- cal Society in Yoluntown and Sterling, and the meeting house is on the line between the towns. In 1858, the Society erected a neat and convenient meeting house at an expense of $2,500, with a good bell and other conven- iences for public worship, and in 1859, a parsonage. With the settlement of a pastor also, a new day of hope seems to have dawned on this old deso- lation. MINISTER RAISED UP. Gordon Dorrance. f * Sp. An. 2, 243 t Cong. Y. Book, 1857, 1858. J Sp. An. 1, 549. Allen. THE CHURCH IN WALLINOFORD, ORG. IN 1675. Samuel Street,* 1675 Jan. 1717 Samuel \Yhittlesey, t Apr. 1709, ord. May, '10 April, 1752 James Dana, D. D.,f Oct. 1758 Feb. 1789 Aug. 1812 James NoyesJ May, 1785 June, 1832 Feb. 1844 Edwin R. Gilbert, Oct. 1832 The first settlers of Wallingford were from New Haven. The town was incorporated in 1670, and embraced what are now the towns of Wallingford, Meriden, Cheshire, and Prospect. The Church was organized in 1675. The first pastor was one of " the undertakers and committee," for the settlement of the town. u He was esteemed an heavenly man." It is said of Mr. Whittlesey that u he was one of the most eminent preachers in the colony in his day, a laborious, faithful minister of Christ, applying his whole time to his work, and that he shone with distinction in intellectual and moral at- tainments." 494 History of the Churches. After the death of Mr. Whittlesey, the Church was without a pastor for about six years, and became somewhat divided into parties in consequence of hearing various candidates. They "called" at length Rev. James Dana, D. D., of Cambridge. In connection with his settlement arose what is his- torically known as "the Wallingford controversy," an account of which may be found in Trumbull's History of Connecticut, Bacon's Historical Dis- courses, and in a volume of pamphlets in the Library of the Connecticut Historical Society. Dr. Dana, on the restoration of his health, was dismissed, and became pastor of the First Church in New Haven, April 29, 1789. He was noted for his discretion and dignified propriety of conduct, and the venerable beauty of all his public performances, particularly his prayers ; and his reputation for learning and wisdom was unquestionable. Mr. Noyes belonged to a line of ministers, which at the time of his death had existed during two hundred years in uninterrupted succession. He was a lover of peace and harmony. In his public discourses he was always dis- creet, amiable and conciliating ; and his prayers, especially on peculiar oc- casions, such as domestic affliction, were remarkable for their elevation, spirituality and adaptation to the circumstances of every case. His pas- torate continued 47 years. The Church has existed 183 years, and has had but five pastors. Such an instance of pastoral permanence and longevity may not be unworthy of record in grateful remembrance of the mercy of God. MINISTERS RAISED UP. Samuel Whittlesey, Chauncey Whittlesey, James Noyes, Lent S. Hough, Edgar J. Doolittle, Ogden Hall, Andrew Bartholo- mew, Joseph Bellamy, Matthew MerriaraJ Thomas Yale, Comfort Williams, David Brooks. *Sp. An. 1, 104. Allen. fSp. An. 1, 268. Allen }Sp. An. 1, 565. Allen. Sp. An. 1, 362. Allen. \ Sp. An. 2, 689. The Second Church in Wallingford, Org. April 3, 1759. MINISTERS. SETTLED. DISMISSED. DIED. Simon Waterman, Oct. 1761 June, 1787 Nov. 1813 This Church originated in what is known as the Wallingford controversy. A minority of the First Church who were opposed to the settlement of Dr. Dana, were owned and acknowledged to be the first consociated church in Wallingford, by the united council of the Consociations of New Haven County and Hartford South. They were incorporated, with others associa- ted with them, into the "Wells Ecclesiastical Society" in 1763, having opened their meeting house Dec. 8, 1702. The Church and Society each by separate vote, declared themselves unable longer to support Mr. Waterman, May 3, 1787. Nov. 1788, they voted unanimously that they were " desirous of holding Christian fellowship and communion with the church under the History of the Churches. 495 care of Rev. James Xoyes, notwithstanding the sentence of non-communion passed some years since by a consociatcd council against said Church.'' Some of them returned to the old church, and others went to other ecclesi- astical organizations ; and their church edifice passed into the hands of the Episcopalians about 1831. THE CHURCH IN WARREN, (FORMERLY EAST GREENWICH,) ORG. SEPT. 1756. MINISTERS. SETTLED. DISMISSED. DIED. Silvahus Osborn,* June, 1757 May, 1771 Peter Starr, t Mar. 1772 July, 1829 Hart Talcott,{ May, 1825 March, 1836 Harley Goodwin, June, 1838 Dec. 1843 Jan. 1855 John R. Keep, May, 1844 Nov. 1852 M. M. Wakeman, Sept. 1853 June, 1856 Francis Lobdell, Nov. 1859 Universal harmony has prevailed from the formation of the Church to the present time. During the ministry of Mr. Osborn there was no general revival of religion, but a constant attention to the things of another world, which resulted in numbers being added to the Church every year. Since which God has been pleased to pour out His Spirit from time to time during each successive ministry. The most powerful work was in 1799 and 1800, when it seems almost the whole town was brought under the influ- ence of the Gospel. Ev. Mag. 1, 100. MINISTERS RAISED UP. Reuben Taylor, Urban Palmer, Alanson Sanders, Josiah Hawes, Charles G. Finney, Seth Sackett, Prince Hawes, Charles Everitt, John Smith Griffin, Nathaniel Swift, Jr., Lucius C. Rouse, Tertius Reynolds, John L. Taylor, Julian M. Sturtevant, Myron N. Morris. * Sp. An. 1. 890. Allen. fSp. An. 1. 692. Allen. Litehf. Centen. 78. fLitchf. Centen. 119. Allen. THE CHURCH IN WASHINGTON, (FORMERLY JUDEA SOCIETY,) ORG. SEPT. 1, 1742. Reuben Judd, Sept. 1742 May, 1747 Daniel Brinsmade,* Mar. 1749 April, 1793 Noah Merwin.t Mar. 1785 April, 1795 Ebenezer Porter, D. D.,t Sept. 1796 Dec. 1811 April, 1834 Cyrus W. Gray, April, 1813 Aug. 1815 Stephen Mason, Feb. 1818 Dec. 1828 Gordon Hayes, Oct. 1829 Dec. 1851 Ephraim Lyman, June, 1852 There have been several revivals, in which large additions have been made to the church. Besides seasons of less importance, three or four have been specially remarkable in extent, viz : in 1804, in which 54 were added, 496 History of the Churches. 58 in 1824, 181 in 1831, and 43 in 1843. Ev. Mag. 7. 143. Eel Intel. 16. 331. Dr. Porter was eminent both as a minister and an instructor in Ando- ver Theological Seminary, whither he removed. He labored for many years under the embarrassment and trial of ill health, but accomplished much, notwithstanding. MINISTERS RAISED UP. John Clark, John Clark, Davies, Thomas Knapp, Daniel Parker, George A. Calhoun, Elisha Mitchell, Henry Calhoun, Bennitt B. Burgess, William Sidney Smith, Samuel Pond, (f.) Gideon H. Pond, (f.) Lewis Guim. *Sp. An. 1. 631. Allen. fSp. An. 2. 351. Allen. JSp. An. 2. 351. Allen. Litchf. Ceuteu. 106. Am. Qu. Keg. 9. 9. THE FIRST CHURCH IN A TERBURY, ORG. AUG. 26, 1683. MINISTERS. SETTLED. DISMISSED. DIED. Jeremiah Peck,* Aug. 1689 June, 1709 John Southmayd,t 1700, ord. June, 1715 1739 Nov. 1755 Mark Leaven worth,! Mar. 1740 Aug. 1797 Edward Porter, Nov. 1795 Jan. 1798 1828 Holland Weeks, Nov. 1799 Dec. 1806 Aug. 1842 Luke Wood, Nov. 1808 Nov. 1817 Aug. 1851 Asahel Nettleton, D. D., 1815 1816 Daniel Crane, July, 1821 April, 1825 Henry Benedict, 1826 1827 Jason Atwater, Mar. 1829 June, 1830 April, 1860 Joel R. Arnold, Jan. 1831 June, 1836 Henry N. Day, Nov. 1836 Oct. 1840 David Root, July, 1841 1844 Henry B. Elliott, Dec. 1845 April, 1851 William W. Woodworth, Sept. 1852 May, 1858 George Bushnell, Sept 1858 This church was formed eleven years after the first settlement was made in the town by a small colony from Farmington. Like many of the churches which were formed during the early period of its history, this church con- sisted at first of seven male members, who were the " seven pillars of the church." For a long time the church was small ; for in 1705 there were only twelve male members. The territory occupied by the early members of this church was large. The church in Westbury (now Watertown,) was formed mostly by members from this church, in 1738 ; the church in North- bury (now Plymouth,) in 1740; the church in Middlebury about 1790 ; the church in Salem (now Naugatuck,) in 1781 ; the church in Wolcott in 1773 ; the Second Church in Waterbury in 1852 ; and the original members of the church in Prospect were also partly from this church. Mr. Southmayd, a native of Middletown, commenced preaching here soon after the death of Mr. Peck, but owing to the poverty and distress of the town, occasioned by its exposure to attacks from the Indians, and by de- History of the Churches. 497 structive floods, was not ordained till Jane 20, 1715. He was dismissed, at his own request, in 1739, and continued to reside in the place till his death, at the age of 79. The weakness of the church 50 years ago, is also shown in the fact that Mr. Weeks was dismissed for want of support The old, uninteresting village, with one feeble church, has become the thriving city with half a dozen strong and vigorous churches. The church has shared frequently in revivals. Mr. Leavenworth was an active promoter of the Great Awakening. Dr. Xettleton labored here with great success. Memoir 90. MINISTERS RAISED UP. Samuel Hopkins, Samuel Hopkins, D. D., Daniel Hopkins, D. D., Jonathan Judd, Benoni Upson, D. D., Benjamin Wooster, Ebenezer Cook, Thomas Bronson, Abner J. Leavenworth, Eli B. Clark, Ira H. Smith, George A. Bryan. * Allen, t Allen. JSp. An. 2. 288. Allen. THE SECOND CHCBCH is WATERBCRY, ORG. APRIL 4, 1852. MINISTERS. SETTLED. DISMISSED. DIED. S. W. MagilL, May, 1852 This church was formed to meet the necessities of a rapidly growing pop- ulation, and is steadily working its way to an independent and easily sus- tained position. THE CHURCH IN WATERTOWN, (FORMERLY WESTBUKV,) ORG. 1738. John Trumbull,* 1739 Dec. 1787 Uriel Gridley,* 1784 Dec. 1820 Horace Hooker, April, 1822 Oct. 1824 Darius 0. Griswold,t Jan. 1825 Jan. 1835 Dec. 1841 William B. DeForest, Jan. 1835 June, 1837 Philo R. Kurd, July, 1840 Jan. 1849 Chauncey Goodrich, Aug. 1849 Nov. 1856 George P. Prudden, Nov. 1856 Watertown was originally a part of Waterbury. In 1732, the inhabitants of this part ot the town requested of the town what were called winter privileges. Their request being denied, in October of the same year they petitioned the General Assembly on the same subject Their petition was granted, and the privilege allowed for four years. In May, 1734, they petitioned to be made a separate society, but their pe- tition was successfully resisted by the town. In Oct. 1730, they petitioned again, and were again refused. Their winter privileges, however, were con- tinued, and extended to five months instead of four. In May, 1737, the at- tempt was renewed, but unsuccessfully. In October, however, of this year, a committee was appointed to visit them and investigate the circumstances. 64 498 History of the Churches. This committee reported in May, 1738, in favor of the petitioners, and re- commended a division line. The town remonstrated, and so earnestly, that another committee was appointed, who reported in October, recommending the same line. Their report was adopted, and the society incorporated by the name of Westbury. See Bronsorfs History of Waterbury. The first house of worship was erected in 1741 ; the second in 1772 ; and the third in 1839. MINISTERS RAISED UP. Stephen Fenn, Israel Beard Woodward, Aaron Button, Matthew r Rice Dutton, Frederick Gridley, Anson S. Atwood, Jesse Guernsey, John L. Seymour. *Litchf. Centen. 77, 78. tSp. An. 2. 524. Allen. Litchf. Centen. 118. THE CHURCH IN WAUREOAN, IN PLAINFIELD, ORG. JUNE 17, 1856. MINISTERS. SETTLED. DISMISSED. DIED. Charles L. Ayer, Dec. 1855 April, 1858 E. F. Brooks, May, 1858 April, 1859 8. H. Fellows, 1859 This enterprise was originated to give the means of grace to the popula- tion collected by a new manfacturing establishment erected on the Quine- baug River, and that the people might not be left in a state of destitution, or to the inroads of other sentiments and influences. The church is largely dependent on Home Missionary aid. THE CHURCH IN WESTBROOK, ORG. JUNE 29, 1726. William Worthington,* June, 1726 Nov. 1756 John Devotion,t Oct. 1757 Sept 1802 Thomas Rich, June, 1804 Sept. 1810 Sept. 1836 Sylvester Selden, June, 1812 Mar. 1834 Oct. 1841 Jeremiah Miller, Feb. 1835 Mar. 1837 William A. Hyde, June, 1838 July, 1854 Henry T. CheeVer, May, 1855 May, 1856 Stephen A. Loper, Sept. 1858 The settlement of this place commenced as early as 1664. The inhabi- tants attended public worship at Saybrook sixty years, until they became sufficiently numerous to form a separate society. Five of the six pastors began their ministry here. The early history of the church, extending through more than half a century, shows that there were additions to it al- most every year, varying in number from 2 or 3, up to 15 and 16. In 1809 and 1810, a revival extended through the society, and, as the fruits of it, more than sixty were added to the church. Since that time, there have been nine or ten other revivals, which have resulted in the addition of about five hundred. The first house of worship was built in 1726 ; the second in 1828 ; re- History of the Churches. 499 built and re-modeled in 1859. The church has a small fund to assist its needy members ; another for the support of the communion table ; and an- other for the support of the ministry, besides a valuable parsonage. There is here a " Ministerial and Parish Library," the foundation of which was laid a few years since by the Rev. James Murdock, D. D., who gave for this pur- pose 78 volumes of valuable books ; and $200, to which Mrs. Nancy Lay, a member of the church, added $200, the interest of which is to be expended for new books. MINISTERS RAISED UP. Jonathan Murdock, James Murdock, James Mur- dock, D. D.,{ Jedediah Bushnell, Calvin Bushnell, John Whittlesey, Na- than F. Chapman, William Bushnell, Charles Murdock, William H. Moore. *Sp. An. 1. 501. Allen. fSp. Au. 1. 262. Allen. \ Allen. Cong. Y. B. 1857, 119. THE CHURCH IN WESTCHESTER, IN COLCHESTER, ORG. DEC. 1729. MINISTERS. SETTLED. DISMISSED. DIED. Judah Lewis, Dec. 1729 Apr 1739 Thomas Skinner, April, 1740 Oct. 1762 Robert Robbins, Oct. 1764 Jan. 1804 Ezra S. Ely, D. D. Oct. 1806 April, 1800 Nathaniel Dwight,* Jan. 1812 Aug. 1820 1831 Jacob Scales, Dec. 1820 May, 1826 Joseph Harvey, Jan. 1827 Dec. 1835 Daniel G. Sprague, July, 1839 Jan. 1844 Spoffbrd D. Jewett, May, 1844 May, 1858 A. C. Denison, 1858 The Westchester Society was set off from Colchester in the year 1729. Original members, 16 ; added by Mr. Lewis, 182 ; by Mr. Skinner, 60, dis- missed, 80, baptized, 400 ; by Mr. Robbins, 87, dismissed 29, baptized, 207. At Mr. Ely's settlement, the church was reduced to 10 males and 20 fe- males. It has a fund of about $8000, pays a liberal salary, and its ministry has generally been able, faithful and devoted. It has enjoyed occasional seasons of the outpouring of the Spirit, and has thus been enlarged ; 32 were added in 1857. MINISTERS RAISED UP. Judah Lewis, John Nileg, Chauncey Robbins, Jonathan Cone, George Champion, (f.) William Olmsted, Jeremiah Day. * Allen. THE CHURCH IN WESTFIELD, IN MIDDLETOWN, ORG. DEC. 28, 1773. Thomas Miner, Dec. 1773 Apr. 1826 Stephen Hayes, May, 1820 June, 1627 Stephen Topliff, May, 1829 Sept. 1838 James H. Francis, Dec. 1840 June, 1845 Lent S. Hough, Feb. 1847 500 History of the Churches. The Fourth Church in Middletown is in Westfield Society, which was in- corporated in 1766, about 46 years from the time of the first settlement. Mr. Hayes, from Newark, N. J., was pastor of the churches in Westfield and Middlefield, giving two-thirds of his time to Westfield. During Mr. Hough's ministry, thus far, a new school-house, with modern improvements, has been built in each of the four school districts, a new church edifice has been erected, and a building has been purchased and fitted up very con- veniently for a lecture room. To the praise of the people, it may be said, "They have had a mind to work." The society raised, in 1818, a fund, so guarded that it cannot be destroyed by a majority vote of the society, and that none but a Congregational min. ister can have the avails of it, in which they were encouraged by Prof. C. A. Goodrich, D. D., by a handsome donation from the first money of his own earning. Added to the church in the several pastorates, 88, 21, 62, 31, and 130. MINISTER RAISED UP. Samuel Lee. THE CHURCH IN WESTFORD, IN ASHFORD, ORG. FEB. 11, 1768. MINISTERS. SETTLED. DISMISSED. DIED. Ebenezer Martin, June, 1768 1777 Sept. 1795 Elisha Hutchinson, Mar. 1778 Sept. 1783 Apr. 1833 William Storrs, Nov. 1790 Nov 1824 Luke Wood,* Dec. 1826 Sept. 1831 Aug. 1851 Alvan Underwood, April, 1858 Charles S. Adams, Sept. 1844, inst. Jan. 1846. April, 1858 Mr. Hutchinson became a Baptist after leaving Westford. See Am. Bap. Mag., Dec. 1833. During Mr. Storrs' ministry there were several revivals, especially in 1799, 1809, and 1819, the last being a powerful work, adding more than 50 to the church. Mr. Wood was eminently successful as a pas- tor, and did much to heal the wounds in Christ's church, and build up her waste places. See a notice of him in Cong. Journal, Feb. 4, 1852 ; also no- tice of Westford pastors in Cong. Quarterly, July, 1859, p. 268. * Allen, THE CHURCH IN WEST HARTFORD, ORG. FEB. 24, 1713. Benjamin Colton, Feb. 1713 Mar. 1759 Nathaniel Hooker,* Dec. 1757 June, 1770 Nathan Peikins, D. D.* Oct. 1772 Jan. 1838 Caleb S. Henry, June, 1333 Mar. 1835 Edward W. Andrews', Nov. 1837 Dec. 1840 George I. Wood, Nov. 1841 June, 1844 Dwight M. Seward, Jan. 1845 Dec. 1850 Myron N. Morris, July, 1852 History of the Churches. 501 The following may serve to illustrate the fact that divisions among a peo- ple do not necessarily involve the dissolution of the church and society, nor preclude the possibility of their enjoying a permanent and highly useful ministry. It also suggests how a certain kind of divisions ma}' be avoided ; and on what ground when they exist harmony may be restored. Dr. Perkins, in his Half-Century Sermon, preached Oct. 13, 1822, refer- ring to the condition of the people at the time he came a youth and stran. ger among them, remarked : " The church and parish were vacant two and a half a years before my ordination to the pastoral office, in which time you had sixteen candidates on trial for settlement, each of whom, as was to be expected, would have some fast friends. In consequence of a measure of this nature, the church and society were miserably rent and divided. They were greatly distracted, so much so, that neighboring ministers, whom they consulted, advised them to dismiss all thoughts of settling any of the nu- merous candidates whom they had already employed, and apply to one whom they had never seen nor heard, as the most likely means to accom- plish a union, if possibly a union might be accomplished." Mr. Perkins was sent for ; he came, and was settled, and thus commenced a pasto- rate which continued to the day of his death, a period of more than sixty- Jive years. u But," he remarks, "it was several years before individuals could wholly forget their past bitter contentions and divisions." MINISTERS RAISED UP. Eli Colton, George Colton, Eliphalet Steele, Marsh- field Steele, (h.) Nathan Perkins, George Colton, (h.) Chester Colton, (h.) Harry Croswell, D. D., (Ep.) Joab Brace, D. D., Epaphras Goodman, Evelyn Sedgwick, Seymour M. Spencer, (f.) Richard Woodruff; (h.) Amzi Francis, Chester Isham, Austin Isham, Hiram Elmer. *Sp. An. 2. 1. Allen. THE CHURCH IN WEST HARTLAND, ORG. MAY 4, 1780. MINISTERS. BUTTLED. DISMISSED. DIED. Nathaniel Gaylord,* Jan. 1782 Apr. 1841 William Ely, 1823 1824 I860 Adolphus Terry, Nov. 1824 Apr. 1832 John A. Hempsted, Oct 1833 Sept 1835 186- LukeWood, Oct. 1838 May, 1842 Aug. 1851 Aaron Gatt9, May, 1843 Apr. 1846 Apr. 1860 Pearl S. Cossitt, June, 1847 Nov. 1848 Charles G. Goddard, June, 1850 Feb. 1854 Henry A. Austin, May, 1854 1855 Charles G. Goddard, June, 1856 Rev. Nathaniel Gaylord, the first pastor, died in the 90th year of his age, and the 59th year of his ministry. MINISTERS RAISED UP. Flavel S. Gaylord, Taylor. Allen. 502 History of the Churches. THE CHURCH IN WEST HAVEN, IN ORANGE, ORG. 1719. MINISTERS. SETTLED. DISMISSED. DIED. Samuel Johnson, 1720 1722 1772 Jonathan Arnold, 1725 1734 Timothy Allen;* 1738 1742 1806 Nathan Birdseye,t 1742 1758 Jan. 1818 Noah Williston,t 1760 Nov. 1811 Stephen W. Stebbens, 1815 Aug. 1843 Edward Wright, 1843 Oct. 1852 Hubbard Beebe, 1854 1856 Erastus Culton, June, 1856 Jan. 1858 George Andrew Bryan, Sept. 1858 Mr. Johnson, with Rector Cutler, and Mr. Wetmore of North Haven, de- clared for Episcopacy, and opened the advance movement in dissent, when the churches of the State had almost with one consent belonged to the " stand- ing order" for nearly one hundred years. Mr. Arnold also followed in the steps of his predecessor. Mr. Allen was summarily dismissed as a New Light, but long labored as a faithful minister. It is remarkable that except Mr. Arnold, the first five pastors were in the ministry, respectively, 52, 68, 72, 51 and 57 years, 300 in all, or an average of 60 years. West Haven was taken from New Haven in 1822, and united with the society of North Milford to form the town of Orange. This society had its neat and valuable house of worship burnt in 1859, and with great effort opened a new house larger and much better, with a Conference room attached, in July, 1860. MINISTERS RAISED UP. Payson WillistonJ Seth Williston, D.o.,1T Richard S. Storrs, D. D., William T. Reynolds, John Bunnel. * Tracy's Great Awak. 314, 368. tSp. An. 1. 436. Allen. JSp. An. 1. 586. Al- len. Sp. An. 1. 439. Allen. | Cong. Y.Book, 3. 125. 1 Sp. An. 4. 140. THE CHURCH IN WEST KILL[NGLT, DANIELSONVILLE, (FORMERLY WESTFIELD,) ORG. AUG. 1801. Gordon Johnson, Dec. 1804 Jan. 1809 Roswell Whitmore, Jan. 1813 May, 1843 Thomas 0. Rice, Jan. 1845 March, 1856 Thomas T. Waterman, Jan. 1858 The Church has been repeatedly and richly blessed with the outpourings of the Holy Spirit, some 800 persons having been connected with it by letter and profession. Some 570 of these were added during the long and effective ministry of Rev. Mr. Whitmore. The Church and Society have one of the largest and most beautiful church edifices in Connecticut, built in 1853, on a new site, which was re- quired by the change of population in the growth of the village. MINISTERS RAISED UP. Zolva Whitmore, N. E. Johnson, Herbert A. Reid, (h.)rEzra G. Johnson, (h.) George I. Stearns, (h.) Henry Kies, (h.) Isaac N. Cundall, (h.) History of the Churches. 503 THE CHURCH ix WESTMINISTER, IN CANTERBURY, ORG. DEC. 20, 1770. MINISTERS. SETTLED. DISMISSED. DIED. John Staples, April, 177:2 I-Vb. 1804 Erastus Learned,* Feb. 1805 June, 1824 Israel G. Rose, Mar. 1825 Oct. 1831 Asa King,* Jan. 1833 Dec. 1849 Reuben S. Hazen, Sept. 1849 The Church in Westminster was originally formed of members belonging for the most part to the Church in Canterbury ; embracing most or all those residing in the western part of tho town, now called Westminster. The Church and Society in Westminster have almost constantly enjoyed the stated means of grace, and have been generally united and prosperous from the first. Seasons of revival have been enjoyed from time to time, the last of which was during the year 1858, as the fruits of which about 30 have been added to the Church. MINISTERS RAISED UP. William Bradford, James Bradford, Josiah Brad- ford, Archibald Burgess, Zedekiah Barstow, D. D., Samuel Backus, Jason Park, Hiram Dyer, Seth Waldo. * Allen. THE CHURCH IN WESTON, (FORMERLY NORFIELD,) ORG. AUG. 17, 1757. Samuel Sherwood, Aug. 1757 May, 1783 John Noyes,* May, 1786 May, 1807 John Xoyes, April, 1823 1836 May, 1846 George Hall, Jan. 1837 March, 1841 Mark Mead, July, 1841 Jan. 1844 Li-tri*Pennell, Aug. 1844 Oct. 1849 Z. B. Burr, June, 1850 The Rev. J. Xoyes, who resided in Weston after his dismissal, supplied the pulpit a portion of the time from 1808 till 1823, (being the regular sup- ply in Greenwich First 1810 to '24,) during which period there was no settled minister or stated supply. See Iter. J. Noyes's Haff Century Sermon, 1836. MINISTER RAISED UP. Daniel Banks. * Sp. An. 1. 362. Allen. THE CHURCH IN WESTPORT, ORG. JULY 5, 1832. Charles Boardman, Feb. 1833 Dec. 1836 Henry Benedict, Jan. 1840 March, 1852 Joseph D. Strong, April, 1853 Feb. 1855 Timothy Atkinson, Jan. 1856 In 1831, measures were adopted for the building of a meeting house, 504 History of the Churches. which was opened on the 5th of July, 1832. The Church in the A-illage of Saugatuck was constituted with 36 members dismissed from Green's Farms, and in 1835, the village with adjoining territory was incorporated as the town of Westport. Mr. Boardman was dismissed to become Secretary and General Agent of the Western Keserve Branch of the Presbyterian Education Society. Mr. Strong was dismissed to take the pastoral charge of the Second For- eign Church in the Sandwich Islands. The meeting house was enlarged and repaired in 1857. THE CHURCH IN WEST STAFFORD, ORG. OCT. 31, 1764. MINISTERS. SETTLED. DISMISSED. DIED. Isaac Foster,* Oct. 1764 Deposed, 1781 Calvin Ingals, Dec. 1796 March, 1803 Sept. 1830 Joseph Knight, Nov. 1816 Dec. 1829 Stephen Ellis, (c.) Sept. 1831? Dec. 1833? Elliot Palmer, May, 1834 April, 1847 Augustus B. Collins, May, 1848 April, 1852 Charles Galpin, 1852 1853 Ahah Page, Jan. 1854? April, 1856? Frederick W. Chapman, Oct. 1856 ? For a number of years Mr. Foster and his people were on good terms, be- ing mutually agreed and happy. But at length difficulties arose on account of certain doctrines advanced by Mr. Foster, whereby several of the members of the Church were aggrieved ; and having labored with Mr. Foster to no purpose, they complained of him to the North Association of the county of Hartford. The Association convened, and becoming satis- fied of Mr. Foster's departure from some of the fundamental doctrines of the Gospel, deposed him from the ministry. A large minority, however, still ad- hered to him. The majority therefore called a council of the Association for advice, and were declared by said council to be the Church of Christ in West Stafford, on their subscription to certain articles of Faith, similar to those of sister Congregational Churches. Said articles were subscribed to by 25 members, April 17, 1781. The seeds of Universalism and Infidelity, sown by Mr. Foster, produced an abundant harvest. As the result, the Church has had difficulties to contend with, and has been too feeble most of the time to sustain the preaching of the gospel without foreign aid. The Church was destitute of a pastor for 15 years before, and 13 years after Mr. Ingals's pastorate, having only occasional preaching. Mr. Ingals, after being absent from Stafford for a few years, returned again, and admin- istered the ordinances of the Church occasionally until the settlement of Mr. Knight. He was chosen a deacon of the Church, March 3, 1820, in which capacity he served until his death. * Sp. An. 2. 142. History of the Churches. 505 THE CHDRCH IN WEST SUFFIELD, ORG. 1744. MINISTERS. SETTLED. DISMISSED. DIED. John Graham,* Oct. 1746 April, 1796 Daniel Waldo, May, 1792 Dec. 1809 Joseph Mix, Dec. 1814 Nov. 1829 Erastus Clapp, five years, Benjamin J. Lane, two years, Joseph W. Sessions, Jan. 1843 Nov. 1852 Henry J. Lamb, June, 1853 March, 1857 Henry Cooley, June, 1857, inst Mar. 1860 Apparently this Church has not been in a more favorable and promising condition than at present, for half a century. MINISTER RAISED UP. Sylvester Graham.t * Sp. An. 1, 315. t Mendon As. 309. THE CHURCH IN WESTVILLE, IN NEW HAVEN, ORG. DEC. 25, 1832. John E. Bray, Sept 1832 Sept. 1834 Judson A. Root, April, 1842 Sept 1846 Samuel H. Elliot, Dec. 1849 May, 1855 J. L. Willard, Oct. 1855 The rising of the thrifty and growing village where this Church is loca- ted demanded its existence, though the number of Congregationalists here was for several years insufficient for self-support. Aid was afforded by the Home Missionary Society, till 1855, which has proved a very wise and profit- able expenditure. Preaching was supplied for several years from the The- ological Seminary, New Haven. From a small beginning, this Church and Society are now in a flourishing condition. The house of worship was enlarged to meet the demands of a growing congregation, in 1859. THE CHURCH IN WEST WINSTED, IN WINCHESTER, ORG. JAN. 18, 1854. C. H. A. Buckley, Dec. 1854 May, 1859 Arthur T. Pierson, 1859 A Church having existed in the thriving village of Winsted nearly 65 years, a division was amicably effected, local circumstances and the increase of population seeming to demand it, and both Churches are vigorously sus- tained. The benevolent contributions, for the year ending May, 1860, amount- ed to $700, besides paying a liberal salary. 65 506 History of the Churches. THE CHURCH IN WEST WOODSTOCK, ORG. 1*747. MINISTERS. SETTLED. DISMISSED. DIED. Stephen Williams,* June, 1747 April, 1795 Alvan Underwood,t May, 1801 March, 1833 April, 1858 John D. Baldwin, Sept. 1834 July, 1837 Benjamin Ober, Dec. 1839 March, 1846 Edward F. Brooks, April, 1846 April, 1850 William Allen, April, 1850? Nov. 1852 Alvan Underwood, Nov. 1852 April, 1854 Joseph "W. Sessions, June, 1854 This Church was formed chiefly of members, who were dismissed for the purpose, from the Church in South Woodstock, then under the care of Rev. Abel Stiles. This Church and Society have never been large, though once much larger than at present. Within the bounds of the parish there are now three other religious societies, one Baptist, one Methodist, and one Universalist, all having places of worship and regular services on the Sab- bath. This Church and Society have always lived in peace among them- selves, and with others around them. MINISTERS RAISED UP. Stephen Williams, Jr., Alvan Underwood. *Sp. An. 1, 287. tCong. Y. Book, 6, 146. THE CHURCH IN WETHERSFIELD, ORG. 1641. Henry Smith, 1636 1639 1648 Richard Denton* 1636 1639 1663 Peter Pruddenj 1639 April, 1640 July, 1656 Henry Smith, 1641 1648 John Russell,t 1650 1659 John Cotton, Jr., 1659 ? Joseph Haynes, Thomas Buckingham, Jonathan Willoughby, Jr., 1667 ? Gershom Bulkley,J 1667 1677 Dec. 1713 Samuel Stone, 1667 June, 1669 Joseph Rowlandson,t 1677 1678 John Woodbridge.t 1679 1691 Stephen Mix, 1694 Aug. 1738 James LockwoodJ Feb. 1739 July, 1772 John Marsh, D. D.,1T Jan. 1774 Sept. 1821 Caleb J. Tenney, D. D.,** Mar. 1816 Jan. 1841 Sept. 1847 Charles J. Warren.tt July, 1835 Feb. 1837 Robert Southgate, Feb. 1838 Nov. 1843 Mark Tucker, D. D., Oct. 1845 April, 1856 Willis S. Colton, Sept. 1856 Wethersfield was one of the three first settled towns of Connecticut. Sir History of the Churches. 507 Richard Saltonstall with his company settled at Watertown, Mass , but on account of the great number of immigrants from England, some of the people at Watertown left and settled Wethersfield ; likewise from Dor- chester and Newtown or Cambridge, settlers came to Windsor and Hartford. Those who first came to submit again to the hardships of a new settlement, were men of character and high standing both in Church and State. Woth- ersfield was more unfortunate than the other two churches, in not having at first a permanent, unchanging ministry. TrumbulVa Hist. 1, 22, 23, 59 and 63. Account of revivals in Memoir of Dr. Nettleton, 135. Rel. Intel. 6, 730; 11, 123, 140. Mr. Mix was one of the Scribes of Saybrook Synod, 1708. The Church is now in a flourishing condition as to wealth, numbers and general unanimity among the members in feeling and action. More than 70 were added by profession in 1857-8. MINISTERS RAJSED UP. Gershom Bulkley, Joshua L. Williams, John Marsh, Jr., D. D., Jonathan Russell,t Daniel Boardman, Samuel P. Wil- liams,^ John Chester, D. D., William Williams. * Mather's Mag. 1, 360. t Allen, t Am. Qr. Reg. 9, 366. Sp. An. 1. 281. | Sp. An. 1. 413. Allen. [ Sp. An. 1. 619. Allen. ** Sp. An. 2. 472. ft Mendon As. 182. U Sp. An. 4. 370. Sp. An. 4, 401. THE CHURCH is WILLINGTON, OEG. SEPT. 11, 1726. MINISTERS. SETTLED. DISMISSED. DIED. -Fuller, Sept. 1728 Dec. 1758 Gideon Noble,* 1759 1790 Abishai Alden, 1791 1802 Hubbell Loomis, Aug. 1804 Sept. 1828 Francis Wood, Dec. 1829 July, 1838 David Bancroft, Oct 1839 Jan. 1858 Charles Bentley, Oct 1858 By the town records we learn that Mr. Fuller was ordained at the house of Mr. John Merick. No records of any house of worship being erected till 1798. The one then built is now occupied by the Church, although exten- sive alterations were made in it in 1840. In the early part of this century, the Church and Congregation, by sub- scription, raised a fund, the amount of which is now $5000, (a part of it having been lost by failure of a Bank.) There were revivals in the Church during the ministry of Messrs. Loomis, Wood and Bancroft, and also, soon after the dismission of Mr. Bancroft, as fruits of which 30 were added to the church. Mr. Noble was dismissed for in- temperance. Mr. Loomis, during his pastorate, became a Baptist, and as a consequence, a large portion of the church seceded when he was dismissed, and formed the present Baptist Church, which weakened and discouraged this Church. Eel. Intel. 14, 550; 18, 715. MINISTERS RAISED UP. Zebulon Crocker, Stephen Topliff, Benjamin Sharp. * Allen. 508 History of the Churches. THE CHURCH IN WILLIMANTIC, IN WINDHAM, ORG. JAN. 22, 1828. MINISTERS. SETTLED. DISMISSED. DIED. Dennis Platt, Aug. 1827 Oct. 1829 Ralph S. Grampian, April, 1830? April, 1832 Philo Judson, Dec. 1834 March, 1839 Andrew Sharpe, Sept. 1840 June, 1849 Samuel G. Willard, Nov. 1849 Previous to 1821, what is now Willimantic contained only about 20 fam- ilies. Soon after, several factories were erected, and the population in 1827 was perhaps 1000. Up to 1827 there was no church or stated preaching except in a school house nearer than Windham Center, three miles dis- tant. In August, 1827, on application of a few persons in Willimantic, made with the hearty approbation of Rev. C. B. Everest of Windham, the Direc- tors of the Domestic Missionary Society sent Mr. Dennis Platt to labor for twelve weeks in the new Village. Mr. Platt states that they designed this as an experiment "to test the question whether an Evangelical Church could be established in a manufacturing village." Up to this time there was not even a Sabbath School. With the aid of a Society of Ladies in Tolland County, he labored about six months without expense to the people, except for board. Before the six months elapsed a Church of 16 members was organized. The Church was much blessed by the Holy Spirit, and four years from its organization it contained about 100 members. During the first ten years of its existence, the Church was aided by the Domestic Missionary Society of Connecticut. The whole sum thus received was $1213, a large sum com- pared with the annual contributions of many churches to Home Missionary purposes, but less than it often costs to educate one man for the ministry. The Church and Society for 15 or 20 years had pecuniary as well as mor- al difficulties to contend with. Their house of worship was dedicated in the autumn of 1828, and was paid for with much difficulty. Several years af- ter it was enlarged. Up to the time of its enlargement it was difficult to meet the annual expenses. The Church has never had either numbers or wealth to aid it in commanding the respect of the community. THE CHURCH IN WILTON, ORG. JUNE 20, 1726. Robert Sturgeon, July, 1726 1732 William Gay lord, Feb. 1733 Jan. 1766 Mills, 1765 1767 Isaac Lewis, D. o.,t Oct. 1768 June, 1786 Aug. 1840 Aaron Woodward,! Jan. 1794 1800 John I. Carle, June, 1801 1804 Samuel Fisher, Dec. 1805 July, 1809 Sylvan us Haight, Oct. 1810 Aug. 1831 Samuel Merwin, Feb. 1832 Sept. 1838 Sept. 1858 History of the Churches. 509 MINISTERS. SETTLED. DISMISSED. DUD. John Smith, Feb. 1839 June, 1848 Gordon Hall, Oct. 1848 May, 1852 Thomas S. Bradley, July, 1853 Oct. 1857 Charles B. Ball, June, 1858 Jan. 1859 Samuel R. Dimock, Dec. 1859 "Wilton was originally a part of Norwalk. The half-way covenant occa- sioned much difficulty in the Church during the ministry of Dr. Lewis. By his influence the Church passed a vote, Oct. 1783, to abolish it, and the Society also voted a year after to " sustain the Church and pastor in their principles." But after a stormy debate, two months after the dismis- sion of their pastor, the half-way covenant was restored, and was not finally abolished until the present confession of faith was adopted in its stead, soon after the settlement of Mr. Fisher. There were three extensive and power- ful revivals under the labors of Mr. Haight and Mr. Smith, and large addi- tions by other pastors. In the second house of worship, Whitfield preached in 1740, from Job 40, 4, " Behold I am vile." The first house was built at the time of organization, but being too small, another was begun in 1738, but was not finished, for lack of funds, till 1747 ; the present house in 1790, dedica- tion sermon by Dr. Timothy Dwight, from Gen. 28, 17. Rel Intel. 6, 762. MINISTERS RAISED UP. Moses Stuart, Samuel G. Willard. * Allen, t Sp. An. 1, 662. Allen. JSp. An. 1,585. Cong. Qu. 1859, 225. THE FIRST CHURCH IN WINCHESTER, (CENTER,) ORG. Ocr 30, 1771. Joshua Knapp,* Nov. 1772 Oct. 1789 March, 1816 Publius V. Bogue, Jan. 1791 March, 1800 Aug. 1836 Archibald Bassett, May, 1801 Aug. 1806 July, 1860 Frederick Marsh, Feb. 1809 Oct. 1851 James H. Dill, Aug. 1846 Oct 1851 J. W. Cunningham, (c.) 1852? 1854? Ira Pettibone, Oct. 1857 The Consociation declined to install Mr. Cunningham, on account of oppo- sition and remonstrance. Since 1783, there have been repeated revivals, ad- ding in seven different years from 21 to 70 members each. Bel. Intel. 16, 413. MINISTERS RAISED UP. Noble Everitt, Abel McEwen, D. D., James Beach, Eliphaz Platt, Daniel E. Goodwin, Henry B. Blake. * Sp. An. 1. 370. Allen. THE CHURCH IN WINDHAM, ORG. DEC. 10, 1700. Samuel Whiting,* 1692 inst. Dec. 1700 Sept. 1725 Thomas Clap,t Aug. 1726 1739 Jan. 1767 510 History of the Churches. MINISTERS. SETTLED. DISMISSED. DIED. Stephen White,! Dec. 1740 Jan. 1793 Elijah Waterraan, Oct. 1794 Feb. 1805 Oct. 1825 William Andrews J Aug. 1808 April, 1813 Cornelius B. Everest, Nov. 1815 Nov. 1827" Richard F. Cleaveland, Oct. 1829 Oct. 1832 1855 John Ellery Tyler, Oct. 1837 Dec. 1851 Geo. Ingersol Stearns, Dec. 1852 This town voted June 11, 1692, to employ Mr. Whiting as their minister. This church during a part of its history enjoyed a good degree of prosper- ity. One pastor, (Mr. Clap,) was called directly from this Church to the Presidency of Yale College. Dr. Eleazar Wheelock was the son of one of the deacons. This Church has sent off four colonies from the limits of the original parish, viz : the Churches in Mansfield, (South,) Scotland, Hamp- ton, and Willimantic. Ever since the Revolutionary war, there has been much irreligion here. The Separatist movement did some mischief. An Episcopal Church and So- ciety started in 1832, which withdrew from us a large share of the wealth of the place ; and, added to all this, was a removal of the County Courts, and a large part of the profitable business once flourishing here. The re- sult is that this is a comparatively feeble church. MINISTERS RAISED UP. Elijah Fitch, IF Augustine Hibbard, Eleazar Wheelock, D. D.,** Allen Clark. * Sp. An. 1, 182. Allen, t Sp. An. 1, 234, 343. Allen. } Sp. An. 2, 235. Allen. Sp. An. 2. 342. Allen. | Sp. An. 2. 237. Litchf. Centen. 120. 1 Mendon Assoc. 117. **Am. Qr. Reg. 10, 9. THE FIRST CHURCH IN WINDSOR, ORG. MARCH, 1630, IN PLYMOUTH, ENGLAND. John Warham,* 1630 April, 1670 John Maverick,* 1630 Feb. 1636 Ephraim Hewit,* 1639 Sept. 1644 Nathaniel Chauncey,t 1667 1680 Nov. 1685 Samuel Mather,! 1682 1727 Jonathan Marsh, J 1709 Sept. 1747 William Russell,! July, 1751 1775 David S. Rowland,! 1776 1794 Henry A. Rowland,! May, 1790 July, 1835 1835 Charles Walker, March, 1836 1837 Royal Reed, Oct. 1837 Oct. 1838 Spofford D. Jewett, June, 1839 Oct. 1843 Theodore A. Leete, Sept. 1845 Sept. 1859 Benjamin Parsons, July? I860 The people who originally composed the First Church of Windsor were from the Counties of Devon, Dorset, and Somerset, England. They had History of the Churches. 511 met by previous appointment at Plymouth, their port of embarkation, and on a day set apart for fasting and prayer they were organized into a church, and Rev. John Warham and Rev. John Maverick were chosen and installed Pastor and Teacher. They set sail, (probably but a few days after,) on the 20th of March, 1030. They arrived in New England, May 30, and settled in Dorchester, Mass. In the summer of 1635, and the spring of 1636, most of them came to Windsor, accompanied by their pastor, bringing their Church organization with them. Mr. Maverick, the teacher, died in Dor- chester. Mr. Warham was one of the four ministers appointed by the General Court of Connecticut, in 1657, to meet in Boston, such Divines from the other colonies as should be sent to discuss Certain Ecclesiastical questions, among others that of Baptism. The next Jan. (1657-8) he commenced the practice of baptizing under the half-way covenant, which it has been sup- posed was first practiced in Connecticut, in Ilartlord, in 1666. The practice was still continued in this Church in 1822, but probably only in families where the older children had been baptized under that system. In 1664, the record was made : "the General Court doth approve of the pious and prudent care of Windsor in seeking out for a supply and help in the ministry, Mr. Warham growing ancient." Cotton Mather says of him, " I suppose the first preacher that ever preached with notes in our New England, was the Rev. Warham ; who though he were sometimes faulted for it by some judicious men who had never heard him, yet when once they came to hear him, they could not but admire the notable energy of his ministry. He was a more vigorous preach- er than the most of them who have been applauded for never looking into a book in their lives. His latter days were spent in the pastoral care and charge of the Church in Windsor, where the whole colony of Connecticut considered him as a principal pillar and father of the colony." Sprague's Annals, 1, 11. In 1667, the General Court authorized "all the freemen and householders of Windsor and Massano, (Simsbury,) to meet on Monday next, at the meeting-house, by sun an hour high in the morning, to bring their votes to Mr. Henry Wolcott. Those that would have Mr. Chauncey to be settled min- ister in Windsor, are to bring in a paper to Mr. Wolcott with some writing on it. Those that are against his continuance are to bring a white paper to Mr. Wolcott. And this court doth hereby require and command that du- ring this meeting they forbear all discourse and agitation of any matter as may provoke and disturb the spirits of each other, and at the issue of the work that they repayre to their severall vocations as they will answer to the contrary." The result was 86 votes for Mr. Chauncey's continuance, and 52 against it. Jan. 12, 1667-8, Mr. Chauncey made public declaration of his faith in Christian principles, and the manner of God's working on his soul. There is a mistake in the note on page 86, owing to not allowing for the difference of reckoning in Old Style. The Church in Windsor was formed "in the beginning of the year," that is in March, at Plymouth, England, just before their embarkation ; and the Church in Wethersfield not till the f ebruary after, 1630-31. 512 History of the Churches. The minority were dissatisfied, and the court authorized such as could not close with Mr. Chauncey, to procure an orthodox minister, such as the court will approve, and the Church to settle Mr. Chauncey. Mr Chauncey and Mr. Woodbridge, continued to minister to their separate Churches until 1680, when the court directed that both be dismissed, and the second Church disband and unite with the first. The difficulty was kept up two or three years longer, the First Church urging that those who 'had made a profession in the Second Church should undergo an examination by the first Church before being received. This point was finally yielded to the First Church, and the Rev. Samuel Mather settled over the united Church. In 1685 there was a powerful revival and about 30 added to the Church. And now as to the evidence* that the Church in Hartford was on the ground before the Church in "Windsor. This, to say the least, is not positive. The early records of the Windsor Church are not as entire as those of the Hartford Church. Here lies, as we think, the main difficulty. The evidence is decisive that the Church in Dorchester started for its destination in Wind- sor, several months prior to the removal of the Newtown Church to Hart- ford. (See Stiles' 8 History of Windsor, p. 28.) The presumption there- fore is, that they were first on the ground. And Dr. Hawes does not furnish any historic proof that such was not the fact. He does indeed assert, on the authority of Trumbull, that Mr. Warham did not come to Windsor till September, 1636. But this statement of Trumbull is more than balanced by counter statements, which affirm that Mr. A^arham, with his Church, had re- moved to Windsor prior to April, 1636. (Life of Richard Mather.) As early as April of this same year, an attempt was made to form a new Church in Dorchester, because, as Mather says, the Church which was first planted in that place had removed with the Rev. Mr. Warham, to Connecticut. Here then is presumptive evidence that they were first on the ground. They had left Massachusetts ; where were they if not in Connecticut? Besides, it is in evidence that Matthew Grant, a prominent member of the Church at Windsor, was there in 1635, and it may be inferred from the record (See note p. 635, Stiles 1 s History of Windsor,) that he was permanently set- tled there, and that he was not alone. Some think that Mr. Warham was there at that time. See note p. 25 as above. Unless, therefore, proof positive can be produced, showing that the Wind- sor Church did not reach its destination prior to June, 1636, we must consid- er the claims of the Windsor Church as valid against all others. Compare with Dr. Hawes's address, page 85. MINISTERS RAISED UP. Jonathan Marsh, Abel Stiles, Daniel Marshall, (Bap.) Abraham Marshall, (Bap.) Eliakim Marshall, Joseph Marshall, Jedediah Mills, Hezekiah Bissell, Solomon Wolcott, Samuel Chauncey, Allyn Mather, Henry A. Rowland, James Rowland, Oliver W. Mather. *Sp. An. 1. 11. Allen. Math. Mag. 399. tSp. An. 1. 114. 263. J Allen. History of the Churches. 613 The Second Church in Windsor, Org. 1669. MINISTERS. SETTLED. DISMISSED. DIED. Benjamin Woodbridge, 1668 1680 A division arose in the First Church with reference to the settlement of Mr. Chauncey; the minority seceding and calling Mr. Woodbridge, ap- plied May 18, 1668, to the General Court for their approbation, which then took cognizance of all such matters. " The Court declare that they shall not disapprove of Mr Woodbridge's continuance as a lecturer there, and recom- mend that the Church of Mr. VVarham permit him to preach once a fortnight on the Sabbath." May Idth, "Mr. Warham inquires whether members of the Church are included in the order that granted liberty for choosing Mr. Woodbridge," and received an affirmative answer. In 1669, " The Court see not cause to deny liberty to those dissenters to embody themselves in a church state." Mr. Woodbridge was dismissed in 1680 by order of Court, and this church disbanded to unite with the First Church. THE CHURCH ix WINDSOR LOCKS, ORG. FEB. 28, 1844. Samuel II. Allen, April, 1846 This cliurch was organized with fifteen members, mostly from the First Church in Windsor. It has enjoyed but one season of revival, in 1857 and 1858; the fruits 43 members. Its place of worship was at first a small chapel, built in 1834, in which public worship and a Sabbath school were reg- ularly sustained from that time. The church edifice, now occupied, was built in 1846, and dedicated March 17, 1847. THE FIRST CHURCH ix WIXSTED, IN WINCHESTER, ORG. 1790. Ezra Woodworth, Jan. 1792 1799 James Beach,* Jan. 1806 1842 June, 1850 T. M. Dicight, 1842 1844 Ira Pettibone, Jan. 1846 1854 Henry A. Russell, April, 1854 1858 Situated in a prosperous and enterprising manufacturing village, at the terminus of the Naugatuck Railroad, this church had so increased as to af- ford materials for a colony in 1854, and thus was formed the church in West Winsted, which is also well sustained. There have been several revi- vals, the most extensive in 1816, adding 112, and in 1848, adding 52 mem- bers. MINISTERS RAISED UP. Samuel Rockwell, Lumas H. Pease, John W. Al- vord, Willard Burr, Jonathan Coe. (Ep.) * Sp. An. 2. 819. Litchf. Centen. 128. THE CHURCH IN WOLCOTT, (FORMERLY FARMIXGBURY,) ORG. Nov. 15, 1773. Alexander Gillett,* Dec. 1773 Nov. 179.1 Jan. 1826 Israel B. Woodward, June, 1792 181Q 66 514 History of the Churches. JCIEISTERS. SETTLED. DISMISSED. DIED. Thomas Rich, 1811 1812 Lucas Hart, 1812 1813 John Keyes, Sept. 1814 Erastm Scranton, 1827 James D. Chapman, 1833 Aaron C. Beach, 1842 Stephen Rogers, May, 1859 Wolcott was originally the Society of Farmingbury, situated between Farmington and Waterbury, and taking its name by a combination usual in the early formation of Connecticut societies. In the vacancy of 1824 to 1833, there were supplies by Rev. Messrs. Vaill, Gay lord, Shaw, Sackett and others, but the dates are not preserved. Being a rural and hill town, with but indifferent encouragement to agriculture, the young men of en- ergy and enterprise, leave to build up the cities and villages ; reducing the church to a state of dependence in the support of the gospel. The revival of 1853, however, brought a considerable accession, mostly of the young, to the church, and rendered its spiritual state very desirable. Rel. Intel. 13. 398. * Sp. An. 2. 68. Allon. Litchf. Centen. 80 ; Memoir by Rev. Luther Hart, 1826. THE CHURCH is WOLCOTTVILLE, IN TORRINGTON, ORG. JULY, 1832. H. P. Arms, Feb. 1833 July, 1836 Stephen Hubbell, Feb. 1837 Sept. 1839 Samuel Day, Sept. 1840 June, 1845 S. T. Seelye, Jan. 1846 Mar. 1855 Ralph Smith, April, 1856 Sept. 1857 E. L. Clark, 1857? 1859 R. JI. Chipman, July, 1859 This church at first comprised 29 members ; 58 others were afterwards received by the first pastor ; 19 by the second ; 61 by the third ; and 90 by the fourth. This church has suffered the fluctuations usual to churches in manufacturing villages. THE CHURCH IN WOODBRIDGE, (FORMERLY AMITY,) ORG. Nov. 2, 1742. Benjamin Woodbridge,* Nov. 1742 Dec. 1785 Eliphalet Ball, Dec. 1783 1790 1797 David L. Beebee, Feb. 1791 Mar. 1800 Claudius Herrick,t Mar. 1802 Sept. 1806 1831 Jason Allen, April, 1810 April, 1826 Prince Hawes, Dec. 1828 April, 1834 Walter K. Long, Oct. 1837 Sept. 1841 Samuel H. Elliot, Sept 1842, ord. NOT. 1843 Dec. 1849 Owen Street, Dec. 1850 May, 1852 1 History of the Churches. 515 MINISTERS. SETTLED. DISMISSED. DIED. Alfred C. Raymond, Oct. 1852 Dec. 1855 Jesse Guernsey, May, 1856 Oct 1857 Alexander D. Stowell, Nov. 1858 April, 1860 The ecclesiastical society in Amity, (including Bethany, till 1762,) was formed, in 1737, (after petitioning twenty years,) from the north-west part of the town of New Haven, with the addition of "one mile and six score rods in width " from the north-east part of Milford ; and in length, from an east and west line about four miles north of the State House, to Waterbury line. The town was formed with the same bounds in 1784, and named in honor of its first minister ; and Bethany Society became a town in 1832. In Jan. 1782, this church voted that its government should be agreeable to the Congregational plan ; and in Jan. 1801, it united with the New Haven West Consociation. A separate religious society was formed by Methodists about 1833, which continued but a few years. Besides this, there has been no other religious organization within the present bounds of the society and town. The church has for long periods, in the intervals of pastorates, been supplied from Yale Theological Seminary. There have been several revivals ; the one in 1858, when the Church was without a pastor, adding 60 to its membership. Rel, Intel. 5. 521. The house of worship was built in 1832, and repaired in 1860. MINISTERS RAISED UP. L. S. Parsons, Artemas Hull. * Allen, t Bel. Intel. 16. 15. THE FIRST CHURCH IN WOODBUHT, ORG. MAY 5, 1670. Zechariah Walker,* 1668 ord. 1670 Jan. 1700 Anthony Stoddard,t 1702 1760 Noah Benedict,^ 1760 1813 Worthington Wright, 1811 1813 Henry P. Strong, 1814 1816 Samuel R. Andrew, 1817 1846 1858 Lucius Curtis, 1846 1854 Robert G. Williams, 1855 July, 1859 This church was organized as the Second Church in Stratford. It had separated from the original church, some years before, on the " Half- Way Covenant" question. A new location was sought, and in May, 1672, a grant for a township of land was obtained for this church at Pomperaug, the In- dian name of the river. Early the next year, a majority of the members removed to this place, and became the First Church in Woodbury. Mr. Walker ministered to both portions of his church till June 27, 1678, when he took up his abode permanently in Woodbury. The church main- tained the half-way covenant system till the ordination of Mr. Benedict The limits of the original and first church embraced the present towns of Bethlem, Washington, Roxbury, Southbury, and a portion of Middlebury. and the churches in those towns were formed from this. The ministry of 516 History of the Churches. the first three pastors, with little interval, covered a period of 143 years. By its eight pastors, 1410 persons have been gathered into its fold. It has had three different houses of worship, and, in 1857, remodeled its present house at an expense of $4,200. See History of Woodbury ; also Bi-centen- nary, 1859. There is within its history abundant evidence of the covenant keeping mercy of God. Some of its original office bearers have had one or more of their descendants to represent them in the office, without a break in the succession to the present time. The present condition of many families is a living testimony to the covenant faithfulness of God to those who ob- serve the rite of infant baptism. MINISTERS RAISED UP. Ephraim Judson, Adoniram Judson, Philo Jud- son, Samuel Judson, || Everton Judson, Justus Mitchell, Thomas Miner, An- son S. Atwood. * Allen. Litchf. Centen. 73-75. tSp. An. 1, 173. Allen. Litchf. Ccnten. 73, 75. J Sp. An. 1, 407. Allen. Litchf. Centen. 73, 75. Cong. Y. Book, 6, 118. t Men- don Asaoc. 138. THE FIRST CHURCH IN WOODSTOCK, ORG. 1686. MINISTERS. SETTLED. DISMISSED. DIED. Josiah Dwight, 1686 1726 Amos Throop, 1727 1736 Abel Stiles,* 1737 1759 1783 Abiel Leonard, 1763 1777 1780 Eliphalet Lyman.t 1779 1824 1836 R. S. Crampton, 1827 1830 W. M. Cornell, 1831 1834 Otis Rockwood, 1834 1843 Jonathan Curtis, 1846 1852 Henry M. Colton, 1853 1855 Lemuel Grosvenor, 1855 1860 This church originated with a company of settlers from Roxbury, Mass, parishioners of Rev. John Eliot The church enjoyed numerous revivals of religion during the pastorates of Mr. Lyman, Mr. Rockwood and Mr. Cur- tis, and in 1858, shared in the general shower of divine grace. Three houses of worship have been built since the organization of this church. The present one was built in 1821, at a cost of $4,000, and was repaired and remodeled inside in 1858 This church was governed under the Cambridge Platform till 1815, when they joined the Consociation of Windham County. MINISTERS RAISED UP. Ezra Ripley, D. n.,J Thomas R Chandler, D. D., Jedediah Morse, n. r>.,|| James Davis, Abiel Holmes, D. D.T Lucien Burleigh, Newton Barrett, Charles Burleigh, Anthony Palmer, George Webber, Sam- uel Palmer. George Bugbee, John Bowers, Ralph Lyon. * Sp. An. 1. 470. Allen, t Allen, J Allen. Allen, j Sp. An. 2. 247. ^ Sp. An- APPENDIX. CHURCHES WITH DIFFERENT SOCIETY NAMES AND POST OFFICE ADDRESSES FROM THOSE OF THE TOWNS IN WHICH THEY ARE LOCATED. Ashford, Westford. Avon, (West Avon P. 0.) K;ist Avon, (Avon P. O.) Barkhamsted, Hitchcockville. Berlin, Kensington. Bozrah, Bozrahville, Fitchville. (B. P. 0.) Canaan, (So. Canaan P. 0.) Falls Village. Canterbury, Westminster. Canton, (C. Center P. 0.,) Collinsville. Chatham, Ea5, line 9, Fosdick Harrison, also line 14 : line 33, read J. H. H., settled Feb. 1839. Page 357, line 2, read Raised Up. Gide- on Hawley ; line 13, erase dis. March, 1851' : line 22, read Nathaniel A. Hewit. Page 358, line 4, read S. E., died June, 1727; line M, read T. J. M., settled 1821, died Dec. l*2i ; line 19, read O. - C. W.. died Oct. line 22, Al>m- ' : read. a *\\. pastor in Millington ; line 30, read Voluntown. Page 3GO, line 2, read PAUTAPAUG ; line 13, read Henry R. Hoisington ; line 32, read J. B., settled June, 1853 ; line 34, read (i. II., dismissed June, I860 ; line 40, read CHAPLIN. Page 3i>"', line 32, read Charles Kittredgc. " 3K " '-'4. read ORO. JAN. 171.". : line 25, read Joseph Smith, Jan. 1715. Page 389, line 39, read Ebenezer R. White. " 370, " 7, read S. N. H. dismissed April, 1858. Page 377, line 33, read S. F., Lay Mission- ary. Page 378, line 5, read L. H. Pease, ; line 6, read Henry A. Russell ; line 42. read 1806 ; line 41, read J. H., died 1754. Page 379, line 14, E. Mack, see p. 257 ; Page 380, line 21, read E. F., settled Jan., 1778; line 35, read Erastus Learned. " 381, "' 5, read South Windsor; line 36, read Died July, 1783. Page 382, line 27, read Died April, 17 v,. * 883, line 33, read Died 1756. " 384, " 3, read than that of. " 385, " 30, Lyman H. Atwater, D. D. " 386, " 40, read Timothy Dwight, lie. Sept. 1858. " 3s7, line 4, erase " lie ;." line 19, read John- Edgar, lie. Page 388, line 9, read in 1640. " 3'JO, " 8, read Samuel H. Riddel ; line 9, read James A. Smith; line 10, read Amos S. Chesebrough. Page 391, line 4, read six days; line 31, read Oct. 1766, ord. Sept. 1767. 397, line 24, read line 17. Aitchison ; also Page 898, line 5, ORO. Nov. 8, 1704 ; line 37, read I. B. settled June, 1800. Page 399, line 29, read 1 " 400, " 7, read supposed to be or- ganized 1675. Page 401, line 4, read Henry M. Field ; line 13. read G. C., dismissed Feb. 1842 ; line 19, read Nov. 1743 ; line 29. read erected in 1743 ; line 41, reaa Philips Payson. Page 402, line 4, read James D. Moore. " 403, " 11, read G.S., ord. Oct. 1855, line 22. read Timothy Stone. Page 404, line 13, read J. W., dis. 1669. " 405, " 12, read T. B., died 1731. " 407, " 22, read Christian Popp. " 408, " 20, read George E. Pierce. " 411, " 39, read T. L. S., May, 1842, inst. April, 1843. Page 413, line 3, read W. W. A. dis. May, 1849 ; line 4, read W. W. P., settled Dec. 1853, dis. 1854; line 17, read Eden Burroughs. Page 415, line 31, read NORTH GROTOX. " 416, line 18, read Separate ; line 36, read Daniel L. Carroll, D. D. Page 418, line 11, read Qu. Beg. has Ben- ajah Phelps. Page 419, line 87, erase (Ep.); put it after T. G. S. Page 420, line 38, read Matthew Merriam ; line 39, read Samuel I. Curtis. Page 422, line 41, read Org. Feb. 1, 1855. 423, " 17, read James B. Crane. 424, " 17, read Ahab Jinks. 425, " 41, read J. M. S. settled 1851 ; line 43 read Wm. C. Scofleld. Page 426, line 10, read Gov. Jonathan Law. ' 427, " 2, read Mill Plain. 428, " 39, read James Kant ; also page 429, line 3. Page 431, line 10, read formally dissolved. " 432, " 43, read secular purposes. ' 434, " 3, read Davenport, 1765 ; line 6, read probably Abraham Kettel- tas ; line 13, read H. H. M., settled May. 1840. Page 439, line 36, read A. G. B., dis. Jan. 1858. Page 441, line 40, read J. G. Hanmer.-D. D. l7 443, " 29, read T. H.JBapt.) Na- than B. Derrow, Charles Thomi - Page 446, line 4, read WiUnun II. Whitte- more ; line 16, read J. B. settled 1725 ; line 24, read John L. Ambler. Page 447, line 3, read admissions ; line 6, read in discipline : line 12, read from 1817. Page 451, line 9, read Joel L. Dickinson. Page 453, line 32, read peutei-ostal. " 456, " 7, read II". Simptoit, Clarke. 458, 459, field. 36, read Benjamin Lord, D.D. 26, read Zebediah H. Mans- Page 463, line 23, read before 1699. ' 465, " 14, read E. W.. 1731, ord. Oct. 1715 ; line 37, read Abraham Sa- biu, John Sabin. Page 466, lines 21, 22, 23, transfer "dis- missed " dates, to " died." 67 522 Errata. Page 469, line 9, read N. B. died Jan. 1810. " 470, " 39, read J. W. R., dismissed Feb. 1856. Page 472, line 7, read ORG. AUG. 22, 1744 ; line 25, read RE-OKGANIZEU MAT 15, 1793. Page 474, line 4, read E. G. W., died May, 1855 ; line 5, read J. F., settled May, 1811. Page 475, line 24, read ORG. MARCH 28, 1744. Page 477, lines 23, 24, transpose I. Lewis and S. Camp ; line 38, read William T. Bacon. Page 479, line 5, read David L. Ogden ; line 42. readE. W. died 1784. Page 480, line 31, read Samnel \V. Whelp- ley. Page 481, line 35, read M. E. July 1835, inst. June, 1836. Page 482, line 21, read G. H. W., 1837, inst. Jan. 1840. Page 483, line 27, read John L. Avery. Page 484, line 29, read Henry G. Jesup. " 485, " 3, transpose DISMISSED and SETTLED ; liue 29, read Joshua K. Brown. " 486, " 16, read Z. W., was pastor of the Second Church, that removed to Woodbury, which see. Line 18, read H. G., settled June, 1722. Page 489, line 16, read in 1816 ; line 30, erase Gordon Hall, (f.) also add Lev- erett Griggs, William A. Benton. Page 490, line 16, rend Mr. Goodman's ; line 19, read Mr. McKinstry'g ; line 33, read in 1773. Page 491, line 6, read ORNORTH STRATFORD, line -27, read C. H., June, 1749, liue 34 read Samuel 1. Curtiss. Page 493, liue 27, read C. Y. B., 1857, p. 87. Page 494, line 29, Sp. An. 1. 689 ; line 32, reference from S. W. is *AlIen. Page 495, line 28, t LitchfieldCenten. 119. Page 496, line 7, read Jehu Clark ; line 13, read WATERBUKY ORG. 1689. Page 499, line 12, read Charles E. Mur- dock ; line 19, read E. S. E., dism., April, 1810. Page 500, line 24, read A. U., died April, 1858. Page 501, line 33, read Adolphus Ferry. " 502, line 9, read Stephen W. Steb- bins ; line 26, add David H. Williston; line 43. add Joseph R. Johnson. e 503, line 2, read Nov. 20, 1770; line 18, read Zedekiah S. Barstow, D. D. ; line 21, erase FORMERLY NORFIELD ; line 36, read Charles A. Boardman. Page 504, line 13, read I. F. Died 1807. ' ? 509, line 6. read C. B. B., settled Jan. 1858 ; line 36, read Noble Everett. 510, line 9, read G. Ingersoll S., Sept. 1852. TOPICAL INDEX. Academical Education by Congregation- alists, 248. Addresses at Celebration, 73 141. American Board of Foreign Missions, first meeting of, 151.% Amherst College, 292. Anabaptists, Congregationalists becom- ing, 338. Andover Theological Seminary, 496. Antinomianism, first Synod to resist it, 14. Apostolical succession, the true, 80. Artninians, 337, 343, 390-1, 426. Arms, (Hiram P.,) on Salaries, 226. Articles of discipline, 37. Association, General, 40, meetings, 52, 142; oppose Whitfield, 53, their alle- gations against him true, 54 ; on Home Missions, 164, 176 ; on Temperance, 214 ; on education, 249, 299. Associations, District, 40, on Home Mis- sions, 164, 176, 299, 303, 327, business of, 304, 306, 308, 316, 320,328,335, 337 ; may ordain, 310, example of or- ganizing commended, 68, 71 ; on Tem- perance, 207, 209, 310, 299, 302, 303, 314, 328, 339 ; give advice about can- didates, etc., 348, 398, 450, 477. Associational Compact, 306, 310. Associations, voluntary, 135. Appeal against overturning Consoc. 88. Assembly's Catechism, 55, 317. Auburn Theological Seminary, 293. Awakening, Great, 47, 52, 61, 55, in- struments of, 197-9. Bacon (David,) missionary to Indians, 167. Bacon, (Leonard,) Historical Discourse, 1-72. Bancroft, (George,) testimony for Cal- vinism, 78. Baptism, by Popiish priest, by Separates, 338. Baptists, advantages gained from Con- gregationalists, 70 ; on Temperance, 212, Churches, 262. Barrows, (Elijah P.) on Christian Union, K)3. Beecher, (Lyman,) on Temperance, 209, 417. Bellamy, (Joseph,) in Sabbath School, 191 ; teacher of Theology, 297, 302, 328 ; not dismissed to N. Y. 316 Benevolence of Churches, 91, 203; con- tributions for a year, 203. Bethlem, early Sab. School in, 317, 191. Bible, law of the Church, 77 ; in educa- tion, 248; Societies, 299, 310. 4 Bishop, Congregational minister ordain- ed, 409. Books and tracts early sent from Conn., 168. Branford controversy, 52, 322. Branford pastor hardly dealt with, 52. Brief of the Governor, 62, 163, 317. Budington, (William I.) on Mission of Congregational Churches, 138. Brownism, 76. Business of Associations, 804, 306, 308,0 316, 320. 328, 335, 337. Bushnell, (Horace,) and Hartford Fourth Association, 303. Calhoun, (George A.) on permanent funds, 233. Call to a minister, to be approved by Association, 298, 313. Calvinism, 78, 239, 384, 479. Cambridge platform, 14; design, errors of, 15; principles, 26; difference from Saybrook, 36, adopted, 392, 459, 473, 481 ; on communion, 69. Camp, (David N.) on education, 248. Candidates, called, to be approved by Association, 298, 313, 338 ; examina- tion of 338. Catechism, Assembly's, 55, 317. Catholic Spirit of Congrega^jonalisU, 67, 71, 94, 140; not suicidal, 94. Causes of declension after revival of 1740; 60, 198. Celebration at Norwich, means of arousing confidence in Congregational system, 101. Chapin, (Aaron L.) on Puritan pioneer- ing, 111. Charitable societies, 802. Charity, Christian, results to Congrega- tionalism, 94 ; School, 148, 866. 'Chapin, (Calvin,) OB Temperance 209. Topical Index. Christ sole Legislator, his word the law, his Spirit the Life of the Church, 73- 81. Church, Christ's Spirit the Life of, 79. Church discipline, 13-15 ; power of, 104, vs. minister or Church, 106. Church establishment, 13, 14, 31, 37, 227 ; abolished, 62, 122. Church, First in Conn., 85, 512; gave minister, $1000 not to ask dismis- sion, 482. Church order, given in Cambridge plat- form, 15 ; fellowship, 65, 70 ; Christ's word the law of, 75 ; tendency of Congregational form of, 80. Church and State, 63 ; separated by Christ, 103. Churches, contributions to benevolent objects, 203; injured by changing min- istry, 239 ; curious votes in, 326, 388, 392> Churches organized in England, 86 ; di- vided, 343, 347 ; backward in cooper- ation with pastors, 91 ; changeable about ministry, 240 ; should take mea- sures for permanency, 245 ; Separate, 253, 280; 88 from old Hartford N. As- sociation, 308 ; extinct, 332, 345, see those in list, in Antique or black let- ter heading ; connected with Presby- tery, 426, 449. ^Churches removed, 3, 73, 85, 130, 382, 445, 457, 458, 507, 510 ; re-organized, 3, 10, 379, 354, 415, 422, 456 ; need Sabbath School, 192, increased by Sabbath Schools, 196. Churches opposed to half-way covenant, 19, 22. 23, yielded to it, 29; careful of their rights, 41 ; communion of, 65 ; aided by Missionary society, 177, 178. Circular Fasts, 298. Collegiate School, 2, Rector 4, 5 ; settled, 47 ; extent, 9. Communion of churches, 65, 66, 69, 70, Congregational, 80. Compact, Associational,306, 310. Concert of prayer, 301, 302, 808, 328, 338. Confederation of Churches, 40, 47, 67, example of, 69. Conference of Churches, 69, 304, in a Church, 412. Confessions of Church members to be public, 328, 338. Congregational Polity, 64, distinctive, 93, its diffusion a duty, 94, in harmo- ny with N. T., 103 ; strong enough to promote piety, the missionary spirit, 105, sound doctrine, 106, oppose na- tional sins, 107 ; combines individual and united action, 134, influence of, upon the character of the State, 128. Congregationalism, original, 25, 63, 67, 76 ; three principles of, 73, has dis- tinctive character, 93, adapted to the West, 95 ; in harmony with Christian union, 103 ; coasociated, 125 ; ortho- doxy synonymous with, 139. Congregationalists, apostate, our re- proach, 99 ; seek popularity, 100 ; on Temperance, 212 ; in relation to Pres- byterians, 260, Baptists, 262, Episco- palians, 263, Methodists, 267, Unitari- ans, 274, Universalists, 277, Separa- tists, 280, Second Adventists, 281, Spiritualists, 282. Rogerenes, 283, Sandemanians, 284. Congregationalfsts aided Presbyterians, 77. Congregationalists became Episcopa- lians, 264-5, 367, 385, 415, 446, 454, 502. Congregational way, 25, 39, 43. Congregational ministers onTemperance, 212, 301, 310. Connecticut, contrasted with Wisconsin, 115. Connecticut Missionary Society, 62. 163, receipts, 168, 177 ; auxiliary to Am. Society. 177. Consociation, action in extreme cases, 304, 333, 444,495 ; benefits of, 70, 305, 317, 333, 419, 444, standing council, 333. Consociation, 21, 30, defined, 31 , 321, 356, extreme measures, 51, 52; in Walling- ford case, 53 ; author of, 87 , good in- fluence, 87, 333 ; business, 125, 333 ; benefits, 126 ; not be packed, must be consistent, 126, favors acquaintance and sympathy, 127. Consolidated Church, no plan of, in New Testament, 104. Constitution, eccl., 46, 55, 62, ends of 47, results, 70. Contributions of Churches, 62. Controversy in Hartford, 16, 17, 24, 89. in Wethersfield, 17 ; in Guilford, 48 ; Milford, 51, 426 ; in New Haven Co., 322-3; Lebanon, 414. Civilization, Christian, 71. Consociation, General, proposed, 301. Contributions to benevolent objects, 203. Conversions in Sabbath School, 192. Co-operation, from sanctified individual- ism, 137. Cornwall Mission School, 160, 409. Courts, decisions of in eccl. case, 286, 346. Council, ex-parte, none in Conn, sys- tem, 334. Topical Index. 525 Creed, sound, and strong organization, no bulwark of orthodoxy, lot 1 ,. Daggett, (David,) on Temperance 212. Davenport (James,) mistakes in Great Awakening, 19. Day, (Jeremiah,) on Temperance, 211. Deacons, ordination of, 301, 327, :;:''.', triennial, 471. Decisions of Courts iii eccl. cases, 286, 346. Declension in religion, 55, 60, 335. Defects of discipline, 13, 14; action of Gen. Assoc. 54. Delegate, .-quul voice with pastor, 338. Denominationalism not to be decried, 94. Denominations, other than Congrega- tional, 200, toleration of, 62, 271, free- dom from restrictions on by ( 'ontrrega- tionalists, 123; influence on by < 'ongre- gationalists 111 ; all on same footing 227 ; Evangelical, 260-273, not evan- gelical, 274, 285. Derby pastor hardly dealt with, 51. Dignifying seats in meeting house, 228. Discipline in the Church 13, 14, differen- ces in adjusted, 15, new difficult i-s in. 15, articles of, 37 ; a compromise, 37, in Durham, 44-6, Gen. Assoc. on, 54. Dismission of ministers, became fre- quent, causes, 239-40, evils to the peo- ple, 243. Dissent of Norwich Church from Plat form, 43. Division of Churches, 25. Divorce, 227, 338. Doctrine, sound, hope of, 107. Doctrinal errors, inroads of, 55, 303 alleged, reply, 328. Domestic Missions, 62, Society of Conn Churches aided by, 177 ; receipts, 178 Durham Church as to discipline, 44-6. Dutton, (Samuel W. S.) on Christian liberty, 118. Dwight, (Timothy,) on Temperance 207. Eastern Association, New London Co 331, Windham Co. 337. East Windsor Seminary, 185, 294 ; pro- posed union with Yale Sem., 188. Eccl. control reconciled with indepen dency, 116, 138. Eccl. power of English sovereign, 74 oppression 74. Eccl. societies, need of, 20 ; cases in the Courts. 286. Eccl. constitution of Saybrook, 46, 65 62 ; benefits of, 47, 70 ; progress, first period of Platform, 46; system 43, 46, ultimate effects, 68, 70. Education, school and academical, 248; Theological, 296 ; for ministry, 302, 310, 313. Edwardean Theology, 55, 296, 323, 337. Edwards (Jonathan,) in Great Awaken- ing, 1 '.-7. Edwards, , ;.lu>tin,) on Temperance, 208. ~Jldridge, (Joseph) on Consociation, 125. 'h-ction sermon. S27. Emigration. < 'liristian encouraged, 1X2. Snglish Constitution, freedom of due to Puritans, 74. Spiscopacy in Yale College, Gov. Salt- onstall vs. Rector Cutler, 264 ; origin of in Conn. 2t54 ; Separation, 338. Episcopalians, advantages gained from Conirrcgationalists, 7u ; on temper- ance, 213 ; oriirm of, 2t;:i : relations to Congregationalists, 263 ; granted freedom, 270 ; Congregationalisms be- came, 264-5. 454, 446, 502, 8t>7. Errors, doctrinal, inroads of, 55 ; of Separates, 63, 280. Evangelical denominations, 260. Extinct churches, 332. 345, and those in black letter heading, in Sketches. Fairfield, E. licensed David Brainerd, reasons. 298. Family prayer, neglect cause for excom- munication, 314. Farmington, first meeting of Am. Board at, 151. Fathers, honor to, 110, 112, 128. Foreign missions, 151, 299, 301, 302, 310, 317 ; missionaries, 151, 154. Foreign Mission School, 160, 367. Foreigner, ordination of, 328. Formalism, many grades of, 135. Free polity strong, 136 ; free seat Churches', 406, 4n7. Frost (Daniel) on Temperance, 211. Funds for ministry, 233 ; conditions of, 381, 383 ; for f heol. Sem. 234 ; char- itable institutions, 235. General Assoc. first meeting, 40 ; meet- ings and officers, 143 ; first records, 52 ; vs. Whitfield, 53 ; began home missions, and to Indians, 56 ; action in Revolutionary War, 67 ; action re- specting slave-trade, 58; moderators, scribes, preachers, registers, treas- urers, 142-7. Government of Church, principles de- rived from the Bible, 75. Governor's brief, 62, 163, 317. Graduates of Yale, missionaries, 180. Great Awakening, preparation for, 47 thanks for, 52 labors in, 307 effects of, 51, 55, 63; opposition to, 417. Gnilford difficulty, 48, 322. Half Century, first, 46 ; second, 56 ; third, 61 ; discourses, 177, 354, 388, 404, 448, 462, 473. 475, 445. 476, 492, 501, 503. Half-century ministers, 289-95, 526 Topical Index. Half-way covenant, 21, 26 ; influence of on ministers, 46 ; action on, 317 ; in churches, 359, 364, 387, 409, 396, 51 1, 609, 409, 415, 453, 476, 481, 492 ; copy of, 411. Hamilton College, 291, 348, 416. Hardships of missionaries, 56. Hartford First Church, 85 ; Sabbath School, 192. Hawes (Joel) on First Church in Conn., 85 ; on Sabbath Schools, 190. Hewit (Nathaniel) on Temperance, 209. Historical Discourse, appointment, de- sign, 1 ; Papers, 142-297 ; Sketches of District Associations, 298 340 ; Sketches of Churches, 341-517. Holy Spirit granted, 61 ; presence ot, our safeguard, 117. Home missions, 66, 62, 163 ; no early need of, 175 ; to prevent churches from becoming extinct, 237 ; churches need funds, 237 ; action on, 299, 301, 303, 310, 317, 327. Hooker, (Thomas,) author of Consocia- tion, 87 ; (Horace) on Home Missions, 163. Hopkinsian Ministers, 337. Humphrey, (Heman) on Temperance, 207. Hyde, (Charles) on East "Windsor Sem- inary, 185. ^Incendiary of meeting-house sold to ser- vice, 409. Independence of churches guarded by Massachusetts, 70 ; those who claim it to be derived from the Bible, not Brownists, 76 ; evil effects of, 89 ; re- conciled with ecclesiastical control, 116; with strict fellowship, 138; character, 334. Indians, first missionary to, 56 ; Char- ity School, 148 ; 366 ; raised up mis- sionaries, 150 ; in Cornwall School, 161. Individualism sanctified, 137 ; consis- tent with truth and fellowship, 139. Installation of ministers, 221 ; perma- nent thing, 239. Institutions, our church, go west with our children, 97 ; abandonment of, brings evil, 99 ; Pilgrim, founded in Wisconsin, 113 ; founded in England, to be carried to the West, 131. Intemperance, cost of, evils, 212. Interpretation of the Saybrook Plat- form, liberal in New Haven Co., 41, 321-2 ; rigid in Fairfield Co., 42. Intolerance of Legislature and minis- ters, Guilford, 48, 322 ; Milford, 51 ; Derby, Wallingford, 323 ; of minis- ters rewarded, 56. Jones (Henry) on other denominations, 260. Law of the Church, Christ's word, 76. Lawrence (Edward A.,) on Principles of Congregationalism, 73. Laws oppressive on ministers, 119; re- quire all to support the gospel, 62, 118, 227 ; vs. slavery, 60 ; vs. intem- perance, 216 ; on education, 249. Lax religion favored by restrictions, 12S. Laymen, a " silent democracy," 16, 24, 46, 89 ; members of Saybrook Synod, 12, 33 ; meetings of, 298 ; in associ- ation proposed, 299. Learned (Robert C.) on Separates, 253. Leavitt (Joshua) on Temperance, 211. Legal Establishment, 46, 55 ; abolished, 62, 122, 271. Legislator, Christ in the Church, 74. Legislature, action of in church affairs, 12, 17, 22, 26, 470, 363, 394, 409, 423, 426, 449; intermeddling, 28, 32, 38 ; confirmation of Saybrook Platform, 38, 356 ; disown dissenting churches, 39 ; vs. slave-trade, 59. Lessons from aim of Fathers, 128. Liberty, true ideas of, 59 ; religious, safe and wise, 118, 226 ; of churches, 62, 72 ; largest for other sects, 119, 271, 426 ; evils of on the church and the State, 122. Liberty, restrictions on, 120, 122 ; fears of complete. 122, 226 ; increase other sects, favor lax religion, 123, 426 ; re- peal of compulsory support, a blow to them, 124. Libraries, Sabbath School, and Pastoral, 247,499 ; $100 yearly to, 486. License system vs. temperance, 206, 217. Licensing candidates, 316. Licentiates, 299, 303, 305, 306, 308, 311, 314, 318, 319, 320, 323, 329, 334, 336, 339. List of foreign missionaries, 154 ; grad- uates of Y. C., 180; home mission- aries, 165, 169; separate chnrches,254. Magistrate, civil power of in matters of religion, 15. Maine Law, 216. Majorities rule, 89. Malignant diseases, 348. Map of Missionary field in the West, prepared in 179S, 165. Marrying wife's sister, 298. Marsh (John) on Temperance, 205. Massachusetts churches jealous of Con- sociationism, 170. McEwen (Abel) on Unevangelical De- nominations. 274 ; on New London Association, 332. Topical Index. 527 Methodists on Temperance, 213. Meeting-houses burned, 344, 347, 373, 374, 395, 409, 460, 502; blown down, 463. Meetings, three days', 372. Methodists, advantages derived from Congregationalists, 70 ; origin and spread, 267. Middlebury College, 289, 291. Milford controversy, 322, 426. Millerites, 281. Mills (Samuel J.) explores Mississippi Valley, 167 ; pioneer ot missions, 151. Ministerial Funds. See Parochial. Ministers became College Presidents, etc., 289, 294, 343, 348, 363, 373, 378, 385, 394, 408, 412, 416, 423. 424, 425. 432, 434, 438, 454, 481, 510 ; without a church, 400. 461, 485, 487. Ministers hardly dealt with in New Ha- ven County, 51, 52 ; not preach in an- other's parish, 119; 449 ; deprived of salary for, 119 ; testimony vs. slavery, 60; Cong, on Temperance, 212, 215; new generation of, trained by Ed wards and Bellamy, 55; settled, 221; in fault for frequent change, 241 ; land and house to first minister, 354, 390, 409, 484 ; be contented and seek permanence, 245 ; dismissed, amena- ble to their church, 328, 338 : first preached with notes, 511; serve aa deacon, 475 ; military captain, 448 ; died or sickened fatally in the pulpit, 358, 455. Ministers, Half-century, 289-95, physi- cians, 486 ; teach school, 401, 394, 410, 423 ; teach Theology, 297, 336. 410. Ministers' meeting, 335 ; leaving funds to their people, 342, 469, 361 ; houses burnt, 378, 386, 393. Ministers, conservative policy of, 51 ; silenced and deposed, 346, 375, 420, 454, 504 ; became lawyers, 294 ; in want, curious votes, 376, 490; richest minister, 450 ; changed to error, S75, 377, 419, 504. Ministry without a church, 3, 4 ; ruling the church, Norwich, 44 ; Durham, 44-46 ; formalists, 46 ; joy in work, 92 ; God's method to raise up, 107 ; settled, 221 ; permanent, 239 ; sup- ported by funds, 233-5 ; changing, evils of, 243. Mission Chapel, 436. Mission of Congregationalism at the West, 93 ; as defined by history, 138; fulfill it, 102. Missionaries, foreign, 150, 151, 154; home, 165, 169 ; supported, 163. Missionary work begun, 1774, 56-7, 308 ; first missionary to Indians, 56 ; society, 57 ; prepare missionaries, 148 ; Home Society, 166^ object, 167. Mississippi valley eiploredTl67. Mission School, Cornwall, 160; results, disbanded, 162. Missions, Foreign, 150, 151, 154, 301, 417, 310, 335 ; interest in, 328 ; Home, 163 ; new, 164 ; receipts, 168, 177, 178; churches aided by, 177-8. Moderators of Saybrook Synod, 2 ; of Gen. Assoc. 148. Moor's Indian Charity School, at Col- umbia, by Dr. E. A\ heelock, to fit In- dians for preachers, schoolmasters, 148-50 ; removed to Hanover, N. H., 14. Morris (Myron N.) on General Associ- ation, 142. National sins, our system has power vs, 107. Nettleton (Asahel) on Temperance, 214, New England Theology, 55, 296, 240. 323. New Haven, colony government oppose 3d synod, 18; county no lay delegate in Synod, 33 ; severe ecclesiastical measures, 51-2. New Haven controversy, 120 ; Associ- ation suspended ministers for ordain- ing under Cambridge Platform, 323, 473. New Jersey College, 394, 481. New Lights. 52, 55, 437, 502 ; sup- pression of, 119. New London County Home Missions, 176 ; dismissions, 239. Newspapers, religious, asperity disap- proved, 310. Non-communicants not prohibited suf- frage in Conn. Colony, 118; were in New Haven, 118 ; at'first no voice in choosing minister, 20. Norwich church dissent from Platform, 43. Obookiah, Henry, 180. 367. Occam, Sampson, case of, 338. Officers, church make, 104. Old Lights, 52, 437 ; overthrow as dom- inant party, 55. Oppressive exactions, 120, 270,426, 437. Ordination of Deacons, 301, 327 ; For- eigner, 328 ; in Guilford over church, in North Bristol, 454, Organization, strongest, the most cor- rupt, 106 ; advantages at too dear price, 108 ; excessive legislation of, 108. Orthodoxy and Congregationalism yn- onymous, 139. 528 Topical Index. Parish way, 63. Parishes divided by changing ministers, 244. Parochial Funds, 233 ; injury, 232-3 ; perversion. 23358 ; missionary churches, need. 236 ; improve con- dition and perpetuate them, 237. Parsonages, 230 ; number and value, 231 ; donated, 386. Pastoral libraries, 247, 486, 499. Pastoral office, responsibility, 221 ; Scriptural theory requires both elec- tion and installation, 222 ; opposite custom has evils and dangers, 224 ; permanent, 241, 223, 229 ; sacredness of, 244, 316. Pastoral Union, 185-6, 328. Pastors on missionary tours, 163 ; pay- ments to, 164 ; in Sabbath School, 195 ; and stated supplies, 221 ; churches, advised to have, 299. Perfection, views of, license recalled for, 328. Permanency of ministry, 223. 239, 231, 482, 459 ,"494. Permanent ecclesiastical establishment, 13, 14, 37, 47, 122. Permanent funds and parsonages, 230, 246. Pierpoint (James,) descendants of, 9. Pilgrim Father?, 110; principles, 111; aims in coming to this land, not ad- venturers, but for the church, 129. Pioneering, Puritan, in N. E., and at West, 111 ; problem of, 115. Pioneers in Temperance, E. Porter, L. Beecher, Swan, Humphrey, Edwards, Hewit, Leavitt, Marsh, Dav, Chapin. Stone, Fiske, Nettleton, 205-213. Pitkin (Timothy) on Temperance, 211. Presbyterian churches, 260, 426, 449, 493, 488. Presbyterianism, tending to, 15, 32, 89 ; kind of, 16 ; friends of, 26 ; Presbyte- rian and Congregational differences ignored in heads of agreement, 36 ; Presbyterian views of Platform, 122 ; in Fairfield County, 42, 356 ; in Mil- ford, 51 ; name in Conn., 63 ; alliance with to resist Episcopacy, 64 ; churches, 260. Presbyterians, union with, 299, 301, 313". Presbyteries, churches connected with, 426, 449. Principles of Congregationalism, Christ the sole Legislator, his word the law, his spirit the life of the Church, 74 ; distinctive, 93 ; be taught, be not ig- nored, 95 ; ignored for gain, 100 ; alien to sectarian strife, 101 ; of Pu- ritans, extended, 111, 115. Private judgment, right of, 136. Profession of half-way-covenant, 21, 26. Protest of Pastoral Union answered, 328. Prudden (Geo. P.) on Pastors and Sta- ted supplies, 221. Publications on Temperance, 219. Public worship to be supported by all, 62. Puritanism defeated in England, 35. Puritans authors of liberty of English Constitution, 75 ; Theology, 77-8 ; Puritan pioneering in New England and at the West, 111. Raikes (Robert) on Sabbath Schools, 191, 193. Receipts of Home Missions, 168, 177. Relations to other denominations, 65. Platform, Cambridge, 14, 15, 26; Say- Repeal of church establishment, 62, brook, 34, 35 ; imposed upon the 122, 271. churches, 39 ; how received, 40 ; re- pealed, 62, 271 ; need as bond of union, 88. Polity, Congregational, 64, 75 ; distinc- tive 93 ; simplest and best, 128; free and strong, 136 ; opposers of, nurtured here, 98; attachment to, 109; adapt- ed to individual and united action, 134, 123. Porter (Ebenezer) on Temperance, 205. Porter (Noah) on first meeting of Am. Board, 151 : on Hartford C. Assoc., 304. Post (T. M.) on Congregationalism at the West, 93. Prayer, family, neglect of cause for ex- communication, 314. Preaching in another parish forbidden, 119. Revivals in 1740, 52 ; decline in, 55, 60, 335 ; early, 90 ; prevalent, 61 ; modern, marked by less disorders and reaction, 61 ; periods, 197 ; means used, 199 ; results, 201 ; source of prosperity, 90 ; eras of, 53, 61, 197- 201, 336 ; in churches, passim. Rhode Island, Home Mission aid from Connecticut, 163. Rogerenes, 283. Sabbath Schools, origin of, 190, modern 191, 317 ; progress, extent, 192 ; Con- versions in, 192 ; for all classes 193 ; instructions of, libraries, 193; objects, 194 ; well conducted, 194 ; pastors in 194; results. 195. Safeguard, presence of Holy Spirit, 117. Salaries offered, 350, 373, 390, 446. Salaries of ministers, methods of rais- Topical Index. 529 ing, 226 ; by tax, 227 ; voluntary 'in, amount of, 228; regulate tlmn, 409. 428. Archibald, 170, 290, 325, 372, 509. Charles, 320. Isaac H., 336. George W., 309. William Elliott, 320, 360,372. Bates, James, 360. Talcott, 373. Beach, Aarou C., 330, 426, 514. Abraham, 362. Benjamin, 258. James, 145. 146, 314, 491, 509, 513. John, 266, 290, 446. Isaac, 318, 447. Isaac C., 355. Beadle, E. R,, 407. Mrs. E. R., 154. Beard, Augustus F., 458. Spencer F., 397, 4^y. Beardsley, Bronson B., 303, 357. Julius O., 355. Nehemiah B., 362, 491. Beattie, James, 461. Beckley, Hosea, 311. Beckwith, George, 143, 144, "290, 401, 429. George A. 4'Jf.. Bedinger, Everett, W. 439. Beebe, David H., 514. Levi S., 318, 445. Gilbert, 459. Ilubbard, 502. Beebe, James, 369, 491. Thomas, 883. Beecher, Charles, 417, H.nry Ward, 417. John W., 174, 383, 478. Luther H., 391. Lyman, 145, 176, 207, 209, 219, 290, 329, 416, 453. Thomas K., 417, 330. William H. 4'J4. Beers, Joshua, 170. Belden, Joshua, 290, 308, 442. William, 391. Jonathan, 308. Wm. W. 312, 346, 371, 389, 462. Belknap, Horace, 382. Bell, Benjamin, 318. Hiram, 336, 413, 418. Bellamy; Joseph, 52, 144, 191, 199, 259, 290, 297, 298, 324, 348, 494. Benian, Amos G. 309, 406, 439. Samuel, 329. Benedict Abner, 318. Abner, Jr., 171, 395,422. Alanson, 300, 857. Amzi, 433, 465, 473, 492. Epenetus P. 320, 357. Joel, 165, 318, 416,463, 518. Joel F.,471. Joel T., 355. Noah, 144, 145, 290, 300, 369, 516, Henry, 303, 458, 496, 603. Richard II., 464. Timothy, 448. T. N., 330, 351. Benjamin, Theodore, 347. Bennet, Asa, 468. Bent, George, 331. Bentel, C. G., 442. Bethune, , 191. Bentley, Charles, 392, 394, 408, 422, 607 Edward W., 306. Benton, Wm. A, 154, 180, 309. Andrew, 405, 439. J. Augustus, 330. Brtts, Alfred H., 171. Edward C., 174. X.-nophon, 175, 325. Bidwell, Oliver B., 330, 437. Bigelow, Henry, 336. Billings, Silas, 477. William, 403. Bingham, Joel F., 336, 342, 390. Hiram, 439. Hiram, Jr., 181. Luther G., 173. Silas L., 170, 336, 342. Birchard, Eliphalet, 342, 415. Win. M. 351, 353, 375, 409, 415. Bird, Isaac, 154, 180, 473. Jonathan, 311, 433. Samuel, 437. 534 Index of Names. Bird, William, 154, 405. Birdseye, Nathan, 290, 324, 466, 502. Birge, 'Chester, 325. Birney, James, 326, 430. Bishop, John, 290, 483. Alexander II., 303, 438. Noah, 427. Bissell, E. C., 471. Henry, 381. Hezekiah, 144, 349, 512. Lemuel, 154, 181. Oscar, 417. Oscar P., 309. S. B. S., 146, 303, 395, 458. Sanford. 381. Bixby, Joseph P., 489. Black, , 267, Blackman, Adam, 486. Benjamin, 486. Blair, Asa, 318. Blake, Henry B., 315, 367-8, 509. Blakeman, Phineas, 811, 427, 454. Blatchley, Abraham, 154. Mrs. A., 154. Blatchford, John, 355, 357. Henry, 357. Samuel, 144, 356, 394. Blinman, Richard, 18, 442, 485. Blish, Daniel, 375. Bliss, John, 153, 165, 324, 382, 409. John F., 171. Seth, 411, 437. Daniel, 323. Flavel, 410. Blodgett, Henry, 181, 326. Joseph, 482. Blood, John, 410, 452. Bloodgood, Abraham L., 383-4. Blunt, Mrs. A. C., 155. Boardman, Benjamin, 144, 311, 405, 422. Charles A., 300, 439, 444, 445, 503. Daniel, 444, 507. Wm. J., 450, 453. Bod well, Lewis, 388. Bogue, Publius V., 166, 169, 344, 509. Boies, Artemas, 443. William, 173, 336. Boggs, George W., 319. Bond, Alvan, 146, 459. Bonney, William, 314, 367, 433. Booge, Aaron, Jr., 344, 376. Ebenezer, 344. Booth, Chauncey, 367 Bordwell, Joel, 290. 412. Borromeo, Carlo, Abp. of Milan, 190. Bostwiek, David, 444. Ephraim, 395. Gideon, 444. Bourne, Shearjashub, 404. Bouton, Nathaniel, 357, 458. Boutelle, Thomas, 382. Bowers, Benjamin, 422. Bowers, John, 354, 372, 398, 489, 517. Nathaniel, 395. Bowman, James R., 326. Boyd, James, 171. Brace, Charles L., 417. Edward Joab, 442. Joab, 135, 146, 290, 442, 501. Jonathan, 146, 326, 404, 416, 425. Seth C., 442. Bradford, Ebenezer, 358, 369. James, 503. Josiah, 503. Moses, 358. William, 254, 318, 358, 359, 503. Bradley, Daniel, 329, 430. Hanover, 154. Mrs. H., 155. Joel, 329. Thomas S., 509. Bradner, Benoni, 318. Bradstreet, Simon, 442. Thomas J., 329. Brainerd, Chiliab, 375, 401. David, 155, 297, 298, 300, 401. Davis S., 146, 401, 461. Elijah, 401. Eleazar, 401. John, 155, 181, 401. Israel, 170, 290, 336, 398, 401. Israel, 401, 422. James, 401. James A., 440. Nehemiah, 375, 401. Bray, Thomas W., 144, 145. John E., 453, 468, 474, 506. Thomas, 452. Breck, Joseph H., 173. Breed, David, 155. Mrs. David, 155. David, Jr., 309, 416, 439. Brewer, Fisk P., 331. Josiah, 180. David, 399. Brewster, Cyrus, 334, 346, 462. Frederick H., 309. Joseph, 438. Bridgden, Zechariah, 485. Brigham, Chas. A. G., 383-4. Brinsmade, Daniel, 300, 491, 495. Horatio M., 309. H. N., 365. Peter A., 315- Bristol, Sherlock, 362. Brockway, Diodate, 290, 319, 382, 366 Thomas, 365. Bronson, George F., 421. Thomas, 326, 497. Brooks, Anson P., 403. Asahel L., 357. Charles, 326. David, 324, 494. Edward F., 380, 455, 498, 506. Index of Names. 535 Brooks, John F., 325. Thomas, 351. Brown, Abraham, 463. Aarou, 308, 380, 392, 412. Clark, 485. Daniel, 264. David, 347. Frederick H., 175. Guernsey, 325. Horatio "W., 331. John, 352. Joshua R., 391, 485. Nehemiah, 340. Oliver, 393, Oliver, Jr., 353, 393, 428. Samuel R., 181. Solyman. 314. S. S., 174. William, 329, 390. Browuell, Grove L., 448, 449, 474. Brownson, David, 318, 444, 462. Brundage, Abner, 146, 351. Bryan, George A., 368, 497, 502. Bryant, Sidney, 311, 346, 376. Buchanan, James, 176. Buckingham, Daniel, 394. Samuel G. 415. Stephen, 457. Thomas, 3, 461, 506. Thomas, 305. Buckley, C. H. A., 505. Budington, William I., 138, 330, 425. Buell, John C., 326. Samuel, 290, 300, 368. Buenner, J. Conrad, 407, Buffett, Platt, 290, 329, 395, 484. William L., 484. Bugbee, George, 517. Bulkley, Gershom, 27, 29, 290, 442, 506 Gershom, 290, 311, 368, 507. John, 364, 390. Bull, Edward, 145, 360, 414. 468. Eliphalet, 514. Nehemiah, 308. Norris, 408. Richard B., 319, 360. Bullard, Charles H., 326, 439, 450, 471 Bumond, Stephen H., 305. Bunnell, John, 324. 502. Burbank, Caleb, 173. Burdett, Michael, 382. Burge, Caleb, 390. Burgess, Archibald, 340, 503. Bennett B., 496. Mrs. Ebenezer, 155. Burleigh, Charles, 517. Lucien, 517. Burke, Abel B., 303. Burnet, Matthias, 458. Bnrnhnm, William, 143,412. Burr, , 392. Aaron, 394. Burr, Enoch F., 334, 395, 402. Zalmon B., 334, 3U5, 469, 503. Burritt, Blackleach, 300. Stephen W., 173. Burroughs, Eden, 290, 300, 413. William, 330. Burt, Enoch, 170, 418. Federal, 473. Gideon, 468. Gideon, Jr., 336. Juirus, 146, 315. 359. Burton, Asa, 290, 397, 485, 518. Nathan, 303, 427, 469-70. Nathaniel J. 326, 386, 406. William, 365. Bush, Charles P., 311, 397. Bushee, William A., 326. Busline!!, Calvin, 499. George, 305, 396, 445, 496. Harvey, 344, 401, 418, 462. Horace, 146-7, 405, 417, 445. Horace, 403. Jackson, J., 871, 462. Jedediah, 169, 462, 499, 518. Richard, 44. William, 319, 380, 487, 499. Butler, E., 155. Mrs. E., 155, Charles F., 300, 395. David, 408. Francis E., 487. Butterfield, George, 309. Oliver B., 319,417. Butts, Daniel B., 346, 484. Byington, Cyrus, 155, 351. Joel, 170. Swift, 320, 351. Byles, Mather, 443, Cabot, Marston, 488. Calhoun, Geo. A., 145, 146, 234, 449, 473, 496. Henry, 496. Camp, Abraham, 300. Albert B., 355, 451, Charles W., 445. David N., 248. Henry B., 329, 373, 447. Ichabod, 324, 373. John, 324. Joseph E., 311, 451, 373. Samuel, 318, 469, 473, 477. Campbell, Allen, 431. Robert, 357. Campfield, Robert B., 445. Canfield, Joseph A., 462. Philo, 357, 469. Sherman B., 174. Thomas, 290, 324, 472. Cannon, Josiah W., 314. Capron, William B., 180. Carey, Henry L., 460. Carle, John I., 508. 536 Index of Names. Carlton, Marcus M., 309. Carpenter, Asa, 170. Charles C., 320. Chester, 375. Eber, 450. Carrington, Abijah, 425. George, 300, 401, 411, 451. Carroll^ Daniel L., 416. Carruth, James H., 326. Carter, William, 175, 433. Carver, Thomas G., 475. Gary, Lamson, 334. Samuel, 339. Case, Benajah, 323, 433. Francis H., 374, 390. Henry, 320, 3o9. Ira, 309. William, 362, 422, 454. Catlin, Jacob, 315, 408. Grin, 172. Russell, 408. Simeon, 408. W. Edwin, 326, 456. Catto, Wm. T., 439. Caulkin, James, 339. Cazier, Matthias, 431, 447. Chadwick, Jabez, 431. Chalker, Isaac, 375. Chamberlain, Charles, 343, 375. E. B.,474. T., 150. Walter, 383. Mrs. W., 155. Champion, George, 155, 180, 499. Jndah, 290, 416. Champlin, Edward W., 319. William, 462. Chandler, J. E., 155, 437. John, 300. Joseph, 326, 440. George, 437. Thomas R. 517.' Chapin, A. L., 111,406. Alonzo B., 477. Calvin, 145, 146, 151, 152, 153, 170, 209,211,215, 219, 220, 290, 308, 471,518. Chester, 376. M., 491. Reuben, 309, 477. Seth, 477. Charlton, Frederick, 459. Chandler, Augustus, 457. John E., 457. Joseph, 457. Channing, Henry, 145, 275, 325, 443. Chaplin, Benjamin, 361. Ebenezer, 290. Chapman, Benjamin, 318, 479. Daniel, 394, 462. Charles, 462. Edward D., 320. Chapman, Frederick W., 326, 371, 478, 486, 504, Epaphras, 155, 377. Ezekiel J., 170, 336, 462. Henry, 169, 309. Hezekiah,462. James D., 366, 468,514. Jedediah, 290, 311, 377. Nathan F., 499. Robert, 12. William R., 318. William W., 326. Charpiot, Louis E., 336, 368. Chase, Amos, 172, 290, 429. Charles Y., 383, 475. Chauncey , 485. Charles, 356, 486. Charles, 10, 355, 486. Elnathan, 324, 373. Isaac, 486. Israel, 486. Nathaniel, 44, 143, 290, 372, 510. Samuel, 512. Cheever, Henry T., 411, 498. Samuel, 436. Thomas, 436. Cheney, Greenleaf, 320. Cherry, Mrs. Henry, 155. Chesebrough, Amos S., 311, 362, (Amos L.) 390, 421, 485. Chesnut, D. D., 330. Chester, Charles H., 460. Edward, 155, 437. John, 311, 507. Richard, 408. William, 311. Albert T., 460. Child, Willard, 380, 460, 457. Chipman, Richard M., 318, 399, 408, 514. Church, Aaron, 290, 407. John H.', 336. Moses B., 482. Selden, 311. Churchill, Ebenezer, 336. John, 146, 330, 417. Silas, 311,442. Clap, Thomas, 143, 509. Clapp, Charles W., 364, 471. Erastus, 318, 352, 506. Nathaniel, 486. Rufus C.,309. Clark, Alanson, 425. Allen, 482-3, 510. Ansel R., 174. Asa F., 340, 358. Azariah, 363. Clinton, 470. Daniel A., 478. Eber S., 376, 466, 514. Elam, 396. Elias, 312, 462. Eli B., 330, 497. Index of Names. 537 Clark, Frederick G., 396. George, 3.V2. Gideon C., 174, 477. Henry, 311, 318, 352, 479. Henry S., 450. James A., 329, 368, 371, 382, 403, 415 J. Bowen, 376. Jehu, 425, 446, 496, (John.) John, 300, 318, 496. Jonas B., 34o. Joseph, 311. Lather, 358. Samuel, 412. Saul, 345, 346, 379,462. Sumner, 375. Tertius S., 400. Thomas G., 340. W. Simpson, 456. Walter, 318, 358, 388, 405. William B., 326, 438, 449. Clary, Dexter, 4-Jn. Cleaveland, E. L., 146, 439. Aaron, 170, 334, 400, 459. Charles, 459. Ehenezer, 358. Ed ward, 403. James, 475. James B., 326, 373, 393. John, 358. Richard R, 459, 610. Clift, William, 398, 485. Clinton, Isaac, 325. Clute, John J., 340. Coan, George, 325, 434, 414. Titus, 155,414. Cobb, Nathaniel, 172. Henry N., 181. Coburn* David N., 336, 489. Coe, Alvan, 171. David B., 311, 425. Harvey, 172. Jonathan, 513. Noah, 290, 325, 373, 396, 446, 451. Samuel G., 303,369. Truman, 372. Wales, 372. Coit, Gurdon S., 443. Joseph, 458, 463, 518. Joshua, 444. Thomas W., 443. Coggswell, James, 144, 253, 290, 337, 339, 358. 473. Jonathan, 187, 188, 432. Cole, Erastus, 174, 347. Collins, Aaron, 325, 453. Ambrose, 417. Augustus B., 342, 345, 417, 453, 467, 504. Daniel, 290, 324, 399, 453. Levi, 477. Nathaniel, 290, 383, 423-4. Timothy, 290, 399, 416. Colman, Eliphalet B., 430, 451. George W., 305. Colt, William U., 306, 405. Colton, Aaron M., 303. Benjamin, 143, 500. Chester, 145, 172, 309, 452, 461, 501 Eli, 392, 482,501. Erastus, 329, 346, 361, 400, 406, 502. George, 169, 290, 308, 349,601. George, 501. John O., 326, 440. Joeiah, 318. Henry M., 331, 374,440, 516. Theron G., 326, 454. Walter, 309. Willis S., 320, 506. Comstock, David C., 329, 433, 469. Conant, Shubael, 339. Cone, Jonathan, 319, 350, 498. ReviloJ.,421, 475. ' Salmon, 336, 364, 391. Connitt, George W., 309, 871, 483. Cook, , 267. Amos S., 155. Bezel, (Rozell,) 325, 429. Miss Delia, 153. Ebenezer, 497. Elisha B., 418. Elisha W., 318, 400, 437. NehemiahB.,485. Oliver D., 325, 461,475 Samuel, 11,355. Samuel, 369. Cooley, Henry, 505. Orin, 325. Timothy M., 325,473, 519. Cooper, Joseph C., 175. Copeland, Mrs. C, C., 155. Copp, Jonathan, 485. Cornelius, Elias, 168, 172, 318. Cornell, William M.,282, 516. Corning, J. Leonard, 331, 468. W. H., 405. Cornwall, John, 449. Cornwell, Wait, 311,424. Cossit, PearlS., 306, 501. Cotton, John, Jr., 506. Couch, Paul, 348. Cowles, Chauncey D., 388, 464. George, 315. Giles H., 171, 329, 350, 388. Henry, 173, 315, 364. John P., 318, 364. Orson, 340, 382, 408. Pitkin, 448, 479. Samuel H., 311. Whitfield, 275. 311, 376,478. Cox. Samuel H. f 441. . Craft, Eleazar, 342. Craghead, Thomas, 456. Crampton, Ralph S., 401, 418. 456. 538 Index of Names. Crandall, Phinea, 353. Crane, David, 496. Ethan B., 461. James B., 423-4. John R., 423. Oliver, 180. Robert, 348. Crittenden, Richard, 320,452. Crocker, Daniel, 329, 366, 434, 469. Peter, 363. Zebulon, 146, 311, 368, 507. Crofut, Eleazar, 465. Crosby, Stephen, 376, 397,489. Stephen, Jr., 340. Cross, Marcus, 455. Crossman, E. N., 320. Joseph W., 473. Croswell, Andrew, 199, 290, 415. Harry, 501. Crow, John F., 172. Cruikshanks, James, 326. Cumpston, Edward A., 330. Cundall, Isaac IS., 502. Cunningham, J. W., 509. Curtiss, Caleb, 318. Dan C., 330, 351, 394, 420. Curtis, Ellery, 174. Erastus, 326, 420. Jeremiah, 290, 478-9. Jonathan, 516. Lucius, 364, 490, olo. Samuel I. (J.) 326. 377, 420, 491. William B. 410, 448, 474. William S., 330. Cutler, El bridge G., 330. Carroll, 331. Manasseh, 380, 519. Timothy, 263, 265, 486, 519. Daggett, David, 121, 212, 438. Herman, 160. JSaphtali, 182, 184. Oliver E., 146. 329, 405, 438. Dana, James, 55, 166, 291, 323, 436, 493. Joseph, 342, 465. Josiah, 339. Sylvester, 169, 334, 343. Darling, Charles C., 437. Thomas, 324. Dartmouth, Lord, 149, 165. Davenport , 489, Ebenezer, 395. James, 198. James R., 329. John, 8, 23, 25, 28, 435, 483. John, 10,436,483. Davidson, David B., 318, 425. Davies, Thomas F., 145, 300, 394, 410. 469, 496. Day, George E., 330. Guy B.,312, 365. Henry N., 146, 329, 40G, 445, 496. Hiram, 340, 306,418, 435, 482-3. Day, Horace, 311. Israel, 170, 255, 389,479. Israel C., 480, Jeremiah, 144, 145, 165, 318, 365, 444, 475, 499. Jeremiah, 145, 146, 184,211, 291, 329, 445. Mills, 318. Samuel, 514. Darrow, Nathan B. Davis, Emerson, 341. G. T., 220. Henry, 291,336. James, 516.. James M., 340. Joel, 172. S. R., 312. Dean, Henry, 303. Seth, 339. Sidney L., 468. DeForest, Henry A., 155, 180, 474. William B., 329. 497. Delevan, George E., 402. Deming, Oliver, 311. Friend A., oil. Denison, Andrew C., 309, 403, 499. John, 170. Thomas, 256. Joseph, 339, 421. Dennis, Rodney G., 476. Denton, Richard, 483, 506. De Tocqueville, 137. De Verell, Thomas T., 424. De Voe, Isaac, 357. Devotion, Ebenezer, 143, 487. Ebenezer, 338, 473, 487. John, 487, 498. Dewey, Amasa, 326, 366. Ansel, :><)9. Dey, Richard V., 303, 394. Dibble, Ebenezer, 299. William F., 300. Dickerman, George A., 430. Dickinson, Austin, 309. Charles, 311, 348, 401. David, 365. Daniel S., 372. Erastus, 361, 864. James T., 155, 180, 318, 422, 489. JoelL., (S.,)451, 464. Jonathan, 291. Moses, 143, 291, 458. Dickson, Andrew F., 820. Dill, James H., 175, 330, 509. Dimock, Edwin, 387, 440, 455. Samuel R., 336, 455, 509. Dimon, Oliver, 386, Dimond, Her.ry, 155. Dixon, William, 384. William E., Jr., 309. Donne, Hiram, 8<>::. Dobie, David, 439. Index of Names 539 Dodd, Stephen, 291, 379, 431 S. <;., 425. Dole, George T., 818. Doolittle, Edgar J., 311, 362, 409, 494. Giles, 318. Dorman, Lester M., 418. Dorr, Edward, 404. Dorrance, Gordon, 291, 339, 493,519. John, 352. John G., 339. Samuel, 493. Douglas, Nathan, 443. Solomon J., 331. Dow, Daniel, 145, 291, 339, 343, 483. K.hvard, 324, 461. Hendric, 339. Downer, John C., 334, 353. Miss Lucinda, 155. Downs, Charles A., 458. Cyrus, 478. Draper, Nathaniel, 339. Driinmiond, William, 433. Dudley, Elias, 462. J. L., 146, 426. Martin, 330, 380, 399, 454. Dulles, John W., 180. Dunham, George, 346. Lewis, 420. Dunning, Andrew, 463, 488. Benjamin, 300, 360, 419. Edward 0., 329, 438. Durant, Henry, 329. Dutton, Aaron, 145, 318, 398, 498. Henry, 217. Matthew K., 318, 486, 498. S. W. S., 118, 146, 330, 399, 437. Thomas, 329. 343, 399, 452. Warren B., 415. Dwight, Benjamin W., 330. Edwin W., 160, 318. James M. B., 326. Josiah, 516. Nathaniel. 309, 334, 499. Sereno E., 437. Timothy, 151, 164, 166, 182, 183, 184. 207. 250, 302, 394, 412, 438,518. Timothy, Jr., 182,183. Timothy, 183, 184, 326, 386. T. M.,513. Dye, Charles B., 320, 490. Dyer, Francis, 422. 'Hiram, 503. Eames, Marshall, 431. Eaton, , 324. Jacob, 334, 403. John H., 326. Samuel, 435. Samuel, 323. Samuel W., 326. Sylvester, 458. Eddy, Henry, 326, 433, 452. Hiram, 448. Eddy. Zachary, 348. Edgar, John. :J2r,. 387. Kdmamis, John, '.',^l>. Edson, Ambrose, 336, 345, 851. Solomon W., 326. Edwards, Daniel, 3<)8. L Krskine, 406, 485. Jonathan, 181,197, 198,318, 349, 850, 481. Jonathan, 144, 104, 166, 363, 437, 484. Justin, 208. Pierpont, '27','. Timothy, 5, 48, 143, 291. Tryon, 146, 406, 448. Eel Is* Cushing, 309. Edward, 143,368. Edward, 353. James, 311, 336, 375. John, 311, 390, 433. Nathaniel, 291, 485. Ozias, 344. Samuel, 165, 311, 447. Kirirlcston, Nathaniel II., 312, 382, 436. U. S., 394. Elderkin, Joshua, 400. John, 326. Eldred, Henry B., 329. Eldridge, Azariah, 315 Joseph, 125, 146, 3lG, 326, 447. Elmer, Hiram, 501. Jonathan, :>ou, Elwood, David M., 303, 457, 491. Elliot, Andrew, 144, 385. Andrew, Jr., 303, 386, 444. Henry B., 483, 496. Jacob, 143, 391. Jared, 143, 291, 363, 399. John, 144, 145, 319, 417, 443, 473. Joseph, 27, 29, 399. Moses, 171. Nathan, 318. Samuel II., 330, 505, 515. Ellis, John, 291, 3.88. Jonathan, 339, Stephen, Jr., 834, 504. }Irs. Sylvester, 155. Ellsworth, J. C., 155. William W., 168. John, 383. Ely, , (Sep.) 258. David, 144, 145, 402, 410, 518. David D. F., 415. Elias P., 319, 402. EzraS., 291,339,415, 499. Henry, 413. Isaac M , 305, 386. Israel, 339. James, 155, 314, 349. Mrs. James, 155. Jonathan T., 415. John, 319, 347,402, 454. 540 Index of Names. Ely. Judah.311. Richard, 291, 360, 402, 454. Samuel, 402. Samuel 11., 319. William, 319, 362, 455, 492, 501. William D., 330. Zabdiel R., 319, 371, 402. Zebulon, 145, 165, 325, 402, 414. Emerson, Brown, 489. Charles H., 437. Daniel H., 329. Edward B., 357, 428 Ralph, 447. Emery, Josiah S., 319. Emmons, Nathaniel, 291, 297, 311, 426. Estabrook, Hobart, 339, 358, 426. Samuel, 358. Eustis, William T., 146, 440. Everest, Cornelius B., 145, 3^9, 349, 367, 458, 466, 510. Everett, Charles, 495, Noble, 318, 509. Everleth, Philip, 175. Fabrique, Charles, 318. Fairchild, Joy H., 378, 399. Fairbanks, Eleazar, 171, 334. Thaddeus, 358. Fairneld, M. W., 175. Farnham, Lucien,474. Farrand, Daniel, 291, 357. Fenn, Benjamin, 173, 425, 462. Nathan, 144, 324, 345. Stephen, 192, 311, 498. Stephen, 320, 366, 490. Fellows, Linus, 448. S. H., 498. Ferry (Terry) Adolphus, 501. Alpheus, 309. Fessenden, Thomas K., 146, 382, 460. Field, David D., 145, 146, 172, 291, 325 400, 410, 418. John, 171. Joseph, 336. Henry M., 319,400. Thomas P., 443. Timothy, 325, 418. Fisher, George P., 184, 438. Jesse, 474. Samuel, 508. William, 173, 370. Finley, Samuel, 120. Finney, Charles G., 495. Fiah, Elisha, 334, 398. Joseph, 143, 291,456, 519. Fisk, Franklin W., 326. John, 291, 380. Phineas, 400. Samuel, 311. Samuel, 417. Warren C., 174, 359,419. Wilbur, 213. Fitch, Charles, 340, 342, 403. Fitch, Charles, 406. Ebenezer, 171, 329, 358, 459. Eleazar T., 146, 182, 183, 184, 438. Elijah, 510. Jabez, 458, 459, 519. James, 27, 29, 291, 458, 461. Octavius, 173. Fletcher, , 485. Flint, Abel, 145, 147, 405. Henry, 458. Timothy, 173. Forbes, Samuel B., 306, 418. Forward, Abel, 376. Justus, 291. Foster, Dan, 466. Emerson, 380. Isaac, 334, 404, 420, 504. Lemuel, 309,408. Lewis, 329, 363, 408. Foot, Calvin, 365, Foote, John, 145, 324, 355, 361. Joseph, 309. William C., 319. William H., 365. Fowler, Abraham, 339, 359, 392, 427, 431,468. Amos, 398, 453. Andrew, 399. Bancroft, 309, 327. John D., 325. John H., 385, 399. Joseph. 311,377,425. Orin, 172, 303, 392, 461. William C.. 373. 418,473. Francis, Amzi, 309, 501. Daniel D., 448. James II., 499. John M., 309, 483. Freeman, John R. 340, 342, 357, 361. Nathaniel, 325, 379, 394, 415,462. French, Henry S. G., 180 Lewis. 425. William G., 425. Frink, Elisha, 383. Frissell, Ama&a C., 330. Frisbie, Alvah L., 342. Levi, 150. 155, 355. Frost, Daniel, 211, 219. Daniel C., 3'28, 358, 371, 403, 457. Daniel D., 469. Henry, 171, 325. Frothingham, Ebenezer, 258, 291, 424. Fuller, , 507. Caleb, 311. Daniel, 311. Edward J., 464. Francis L., 840. Henry, 455. Jonathan, 311, 467. John, 255, 256, 257, 463. Joseph. 470. William, 340. Index of Names. 541 Gaerer, Charles, 155, 353. William, 365, 375. Gale, Nahum, 189, 309. Gallaudet, Thomas II.. 404. Gallup, James A., 320, 384, 416. Galpin, Charles, 5U4. Samuel II., 309. Gainmil, John, 437. Gardner, , 482. C. W., 406. Robert D., 377, 383, 428. Garnsey, James K., 311. Gates, Aaron, 345, 407,501. Hiram N., 309. Gay, Ebenezer, 291, 487. Ebe'nezer, Jr., 487. Gaylord, Asahel. 171, 447. Flavel S., 172, 309. 501. Nathaniel, 145, 291, 457, 501. Reuben, 318, 447. William, 143, 508. Gazley, Sayres, 463. Geikie, Archibald, 363. Gelston, Maltby, 291, 329, 355, 421, 475. Maltby, Jr., 475. Mills B., 33(1, 475. Gibbs, Daniel (John,) 349. James B., 330. Josiah W., 183. 184. Gibson, Hugh, 345. Giddings, Salmon, 168, 173, 408. Gilbert, Charles T., 329. Edwin R., 326, 389, 492. Samuel, 409. William II., 330, 364, 392. Giles, John, 491. Gillett, Alexander, 165, 169, 200, 291, 327, 377, 490,514. Eliphalet, 365, 519. Ezra II., 365. Moses, 314. Nathan, 389. Noah, 393. Timothy P., 145, 291, 314, 354, 491. Gilmore, George, 300. Glas, John, 284. Glassbrook, James, 473. Gleason, Anson, 156, 174, 404, 427. Mrs. Anson, 156. Charles F., 309. Harvey, 340. Henry, 372, 465, 489. Goddard, Charles G., 501. John, 336. Goffe, Joseph, 329. Goodale, Joshua, 152 M. S., 336. Gold, Hezekiah, 486. Hezekiah, Jr., 300, 366, 486. Thomas R., 3(i7. Goodell, Abner, 455. Constance L., 433. Goodell, Edwin, 306. Jesse, :;i-J. Joel, IT'.!. <; lell, Jonathan W., 171. Goodenow, Smiih B., 470. Goodhtie, John N., 329. Goodman, Epaphras, 145, 489, 501. Goodrich, Chauncey, 14H, 3m i, 437, 497. Chauncev A., 146, 183, 184, 423, 438, 473, ,->ui i. Elizur, 144, 163, 372, 412, 518. Mezekiah, 325. Joseph, 156, 180,311. Samut'l, 145, 2i, 325, 345, 373, 470. Williiim 11., ;;:jn, :{.-,, 437. Goodsell, Dana, 325, 379. John, 383. Goodwin, Daniel E., 509. David E, :;i". Epaphras, 309. Harley, 315. 357, 495. Henry M., 305. "William, 273. William, 435. William, 345, 352, 401. Goodyear, George, 346. Gould, Ebenezer, 421. Daniel, 173. David R.,475. Jesse, 308, Mark, 174. Ruggles, 314. Vincent, 386. Vinson, 475. William R., 172, 345, 490. Graham, Chauncey, 300. Mrs. Isabella, 191. John, 291, 487, 482. John, Jr., 291, 300, 482, 505. Richard C., 318. Sylvester, 505. Granger, Arthur, 420-4, 487 Grant, Joel, 330, 344, 364. Graves, Benjamin, 258, 424. Josiah, 318. Sterling, 311, 407. William, 170, 381. Gray, Cyrus W., 482, 495 Green, Beriah, 334, 379. Jonathan S., 156. ]Sh-s. J. S., 156. William B., 326. Greenwood, , 136. John, 347, 444. Gregory, Elnathan, 300. Gridley, Elijah, 311,412, 418. Elnathan, 156, 180, 309, 388. Frederick, 379, 383, 498. John, 329, 412. Uriel. 145, 412, 497. Griffin, E D., 199, 200, 329, 387, 421-C 434. 542 Index of Names. Griffin, John S., 495. Griggs, Leverett, 146, 329, 350, 440, 454. Griswold, Benjamin, Jr., 308. Benjamin, 330. Charles, 219. Paring 0., 391, 497. George, 199, 379. John, 415, 519. Samuel, 342, 379, 402, 406, 440. Sherman, 399. Stanley, 274, 444, 490. Grosvenor, Charles P., 340, 358, 465. Daniel, 465. David A., 3 18, 419. Ebenezer, 324, 465. Lemuel, 516. Mason, 326, 340, 419, 465, 475. Nathan, 339, 465. Grout, Lewis, 180, 330. Grow, William, 342. Guernsey, Ebenezer, 373. Jesse, V? 2, 498,515. Jesse W., 475. William H., 451. Guiteau, Sheridan, 447. Gulick, Mrs Peter J., 156. Gulliver, John P., 460. Gunn, Lewis, 496. Gurley, John, 166, 385. Ralph R., 385, 440. JTaile, Ashbel B., 326. Haight, Sylvanus, 291, 347, 480, 508. Hale, Aaron, 324. Albert, 325, 390. David, 325, 368,416. Enoch, 291, 339, 368. Nathan, 318. Hall, Albert, 324. Avery, 420. Mrs. C., 156. Daniel, 334. Edwin, 146, 220, 458. Edwin, Jr., 303, 435, 458. E. Edwin, 330, 398. George, 360, 377, 503. Gordon, 330, 509. ! Judson, 318. Lvman, 355. Ogden, 408, 466, 491. Robert B., 326. Samuel, 143, 291, 361. Theophilus, 420. Mrs. William, 156. Hallock, Gerard, 441. Jeremiah, 169, 200, 359. William A., 306. Hal ping, Ebenezer, 340, 376. Halsey, Herman, 173. Hamilton, David H., 440. Hammond, Charles, 336. llanford, William, 458. Hanks, S. W., 455. Hanna, William, 318. Harding, Charles, 181. Mrs. Charles, 156, Harris, Moses T., 409. Timothy, 17<. Walter," 291, 366. William, 443. Harrison, Fosdick, 346, 348, 355, 448, 452, 472, 479. Gaorge J., 388,427, Jared, 324, 355, 362. Roger, 291, 325, 354, 448. Timothy, 325. Harrower, David, 170. Hart, Asahel, 448. Burdett, 146, 175, 330, 386, 433. Edson, 173. Ira, 145, 170, 176, 329, 351, 424, 485. John, 388, 417. John C., 449. Levi, 58, 144, 165, 166, 297, 308, 334, 397, 479. Levi W.,433. Lucas, 171, 314, 352,514. Luther, 145, 391, 464, 491. William, 311, 418, 461. Hartshorn, Elijah, 334, 389. Hartwell, Charles, 309. Moses, 318. Harvey, Joseph, 145, 160, 220, 318, 390, 401, 499. Sylvester, 325. W. Nye, 347, 425. Hanford, Thomas, 457. William, 172. Hanks, Steadman W., 311. Hanmer, J. G., 441. Henry, 375. Harriman, John, 435-6. Haskell, Daniel, 314, 397. Ezra, 306. Mrs. Sarah, 156. Hastings, Joseph, 257. Haven, John, 336. Havens, Daniel William, 334, 379, 459. Hawes, Erskine J., 306, 405, 464. Joel, 85, 190, 404. Josiah, 401, 449. Josiah B., 314, 495. Prince, 173, 314, 390, 495, 515. Hawley, Gideon, 300. James A., 309, 470. P. T., 345. Ransom, 300, 357. Rufus, 291,344. Stephen, 324. 346. Stiles, 325. Thomas, 470. William A., 355, 411. Zerah K., 174, 329, 480. Hayden, H. C., 428-9. Index of Names. 543 Hayes, Amasa A., 393. (i union, 393. 495. , ll.-irvey, 393. Joel, :;.':;. Stephen, 353, 385, 422, 454, 499. Haynes, John, 12. Joseph, 22, 24, 404, 506. Lemuel, 171, 259, 292, 490. Hazen, Mrs. Allen, 156. Austin, 318. James A., 309, 403. Reuben S., 345, 503. Timothy A., 309. Hazzard, Silas II., 460. Heaton, , 489. Stephen, 390. Hebard, Mrs. Story, 156. Heermanoe, Edgar L., 320. Heinenvay, Daniel, 376. Hemmingway, Jacob, 143, 292, 378-9. Hempsted, John A., 405-6, 445, 501. Henry. Caleb S., 500. Henshaw, J. P. K., 424. Herrick, Claudius, 336, 451,514. Henry, 438. William I)., 469. Ilewit, Ephraim, 510. Nathaniel, 145, 146, 209, 261, 334, 357, 385, 443. Nathaniel A., 300, 357. Hibbard, Augustine, 510. A. G., 174. Hickok, Laurens P., 145, 300, 347, 412 416. Higby. Silas, 393. Stephen C., 175. Hide, Ephraim, 339. Jedediah, 256. Higgins, David, 165, 311. Daniel, 170. S. Hale, 440. Higginson, John, 292, 398, 461. David, 401. Higlcy, Silas. 309. Hill, David, 303. George E., 330, 373, 418. Isaac, 319. Oliver, 172. Hillard, Elias B., 32, 412, 401. Hillhouse, James, 429. James, 429. Hinckley, Asa J., 334. Dyer T. 339, 392. Hine. Orlo D., 330, 363, 414, 444, 457. Sylvester, 342, 398, 421. Hines, W., 219 Ilinsdale, Abel K., 156, 491. Charles J., 420. Theodore, 144, 165,457. Hitchcock, A. B., 440. Cstleb, 491. H. R., 156, 311. Hitchcock, Mrs. J., 156. Oliver, 468. Reuben, 329, 362,468. Uoirer, 361-2. Hoadley, L. Ives. 451. Hubiirt, Jeremiah, 400. L Smith, 33o. NOiili, 143, 385. lli>i-ington, Deary R., 360. Holcomb, Hiram, 320. Reuben, 393. Holley, Horace, 325, 394, 473. Isr.el, 257, 392, 449. Platt T., 300, 397. Hollister, Edward, 173,473. P. H., 320, 446. Holman, Sidney, 380. Mrs. Thomas, 156. Holmes, Abiel, 292, 516. Edwin, 473. Franklin, 320. Joseph T., 489. Stephen, 360. Theodore J., 407. Holt, Eleazar, 315, 447. Thomas, 325, 420. Homes, Henry A., 329. Hooke, William, 435. Hooker, Asahel, 145, 165,200, 297, 311, 351, 388, 390, 459. Daniel, 388. Edward W., 145, 189, 316, 391, 394, 480. Horace, 163, 412, 424, 497. Nathaniel, Jr., 308, 500. Richard, 370, 374. Samuel, 387. Thomas, 16,23, 87, 404. Thomas, 412. Hopkins, Asa T., 404, 451. John H., 213. Daniel, 497. Edward, 250. Josiah, 172. Samuel. 4!7. Samuel, 292, 297, 300, 358. 455, 497. Hopkinson, Benj. B., 320, 380, 422, 472. Horton, Ezra, 491. Hosford, 0., 175. Hosmer, Stephen, 377. Hotchkin, Beriah, 399. Hotchkiss, Frederick W., 145, 292, 311, 438, 461. Caleb, 324. Hough, Miss Elizabeth J., 156. Jesse W., 326. John, 170, 339, 358. Lent S., 326, 347, 361, 454, 455, 4'.4, 499. Lyman C., 420. HoitghtOB, James C., 340, 392, 407, 492, 435. 544 Index of Names. Hovey, 'Aaron, Jr., 339, 360. John, 254. Jonathan, 171, 419. Jonathan, 2d, 419. Howard, Nathan, 257. George A., 326. Howe, Elbridge G., 173. Benjamin, 336. James II., 318. Joseph, 339, 380. Perley, 380. Samuel, 397, 454. Howell, Lewis D., 372. Samuel N., 370. Hoxey, Benjamin F., 171. Hoyt, Ard, 156, 172,300. Mrs. Ard, 156. Darius, 433, 460. Darius M., 318. James, 483. James S., 433. Melanctlion, 458. Samuel, 12. Hubbard, Anson, 309, 390. Bela, 399. Chauncey H., 318. George B., 437. John, 324, 420, 437. Jonathan, 375, 390, 401. Jonathan B., 330. Robert, Jr., 3 11, 424. Silas, 169. Hubbell, Horatio N., 309. Stephen, 374, 429, 430, 456, 514. Huggins, William S., 330. Hulin, George H., 380. Hull, Artemas, 515. A. B., 351. Hezekiah, 172. John G., 432. Joseph D., 330, 360, 406, 437, 465. Humphrey, Chester, 359, 492. Daniel, 144. E. P., 386. Hector, 359. Heman, 145, 207,292, 314, 352, 385. John, 386. Luther, 172, 314, 352. Humphreys, Daniel, 292, 323, 372. Hunn, David L.,481, 492. Nathaniel, 468. Hunt, Daniel, 366, 465. John, 399. Nathan S., 342, 353, 450, 467. T. D wight, 180. Zadock, 442. Hunter, John H., 355, 385. Huntington, Andrew, 415. Asahel, 334, 389. Dan, 145, 415, 416, 423. Daniel, 324. Daniel, 334, 443. Huntington, David, 165, 169, 258, 401, 415, 419, 424, 472. Eliphalet, 144, 311, 363, 415. Enoch, 144, 428, 424, 474. Enoch S., 363, 370, 427, 469, 470. Elijah, 353. Elijah B., 334, 460, 469. Jedediah, 150. Joseph, 144, 164, 279, 367, 474. Joshua, 334, 443. John, 459. L. F. T., 402. Lynde, 339, 354, 415, 451, 459. Nathaniel, 382. Nathaniel G., 309, 346, 472. Simon, 459. Thomas, 443. Hurd, Philo R., 311, 355, 407. Hurlbut, Joseph, 334, 443. Joseph, Jr., 444. Hurlbutt, Salmon, 311. Hutchings, Mrs. S., 156. Hutchins, Charles J., 326. Hutchinson, Aaron, 292, 311, 410. Eleazar C., 389. Elisha, 292, 500. James, 473. John C., 320. Hutchison, William, 181, 331. Mrs. William, 156. Huxley, Milton, 490. Hyde, Alvan, 334, 389. Charles, 185, 343, 367, 389, 459, 460, 483. Eli, 170, 292, 311,389,472. Ephraim, 465. Harvey, 330, 350. James T., 334, 365, 405, 459. John, 314, 353, 389, 430, 467. Lavius, 334, 349, 382, 389, 473. Nathaniel A., 360, 371. Orrin, 300. Simeon, 459. Thomas C. P., 336. William A., 395,412, 416, 498. Ide, Alexis W., 482. Ingalls, Calvin, 170, 342, 504. ' Isham, Chester, 309, 405, 501. Austin, 318,472,501. Ingersoll, Elihu P., 326. John, 440. Jonathan, 470. Trwin, Nathaniel, 166. Ives, Alfred E., 330, 363, 437. Jesse, 324. Mark, 156, 309, 391. Mrs. Mark, 156. Jackson, Frederick J., 434. Henry. 318. William, 292, 367 James, John, 372, 400. Janes, Edimmd, 473. Index of Names. 545 Janes, Edwin, 473. Jenkins, J. L., 20, 437. Jenney, Elisha, 326. Jennings, Ebenezer, 474. Isaac, 31 8, 372,483. William J., 330. 349, 395. Jerome, Amasa, 169, 336, 434. Charles, 326. Jesup, Henry G., 484. Henry H., 181. Jessup, Lewis, 451, 478. Jewell, William, 475. Jewett, David, 4'2't. Spofford D., 397, 422, 499, 510. William 11., 397. Jincks, Aliah, 172. 424. Jocelyn, Simeon S., 439. Johns, Evan, 292, 345. Johnson, Abner, 324. Alfred, 464. Asa, 171. Caleb, 325. Diodate, 427. Edwin. 320, 488. Elderkin R., 358, 464. Evan M., 464. Ezra G., 340, 502. Gordon, 308, 502. Jacob, 300, 415. James, 300, 379. Joshua, 311, 381. J. R.,468. Nathan, 309. N. E.. 502. Samuel, 264, 266, 292, 373, 399, 502. Samuel, 326. Sherman, 425. Stephen, 324, 461. Stephen, 156, 398, 412. William, 174. Jones, . 483. Abiel, 172,308, 477. Daniel, 428. Eliphalet, 292, 386. Elisha C., 146, 334,408, 479. Henry, 260, 432, Isaac, 292, 329, 346. Jabez, 258. John, 385. Marcus A., 329. Warren G., 407,408, 418, 426, 478. Willard, 422. Judd, Benjamin, 427. Jonathan, 292, 300, 497. Jonathan S., 421. Reuben, 300, 495. Timothy, 324. Judson, Adoniram, 516. Adoniram, Jr., 151. Albert, 396. Andrew, 165, 169, 875. David, 299, 446. 70 Judson, David, 812. K|. Ill-Mini, 300, 459, 516. Ephraim, 318, 358. Everton. 516. Gould C., 334. John, 375. John W., 339. Philo, 343, 403, 422, 456, 608, 516. Samuel, 516. Kaercher, George I., 475. Kant, (Kent,) James, 428. Keep, John, 314,495,519. John It., 330, 492,495. Kellogg, Allyii S., 320, 493. Bela, 329/351, 374. Ebenezer. 292, 300, 492. Ebenezer, 336,458, 493. Martin, 361, 493. Samuel, 311,409. Kendall, John B., 346. Kenneday, Nathaniel, 300. Kennedy, Algernon S., 404. A. L., 309. Kent, Aratus, 487. Elisha, 446, 487. James, 491. Ketteltas, Abraham, 300. Keyes, John, 514. Kibbe, Epaphras, 477. Kies, Henry, 306, 502. Kilbourn, James, 312, 355, 417, 422, 427, 468. Killan, John, 407. King, Asa. 329, 413, 419, 465, 503. Francis. 314, 493. Josiah T., 305. Salmon, 169, 171, 336, 418,493. Walter, 145, 165, 166, 169, 325, 459. Kingsbury, Addison, 450. Ebenezer, 170, 450. Cyrus, 173. Nathaniel. 340. Kingsley, William L., 330, 4S7, viii. Kinne, Aaron, 164, 165, 292, 398, 416. Jonathan, 464. Kinney, Ezra D., 370, 417, 434. Henry, 180. M. p.: HI. Kipp, William J., 181. Kirby, Joseph, Jr., 311. William, 175, 326. Kirkland. Daniel, 292, 898, 416. Samuel, 150, 156,416.' Kitchell, Harvey D., 465. Kittleton, . 434. Kittredge, Charles, (B.) 365. Knapp, H. O., 156. Mrs. H. 0., 156. Isaac, 336, 447. Jared 0., 175, 330, 360. Joshua, 165, 318, 448, 509. Thomas, 496. 546 Index of Names. Kniffin, William C., 469. Knight, Caleb, 336. 416, 519. Joseph, 482, 504. Merrick, 361, 409, 482. Knouse, William H., 452. Knox, James, 347, 480. Ladd, Beaufort, 389. Lamb, Joseph, 399. Henry J., 466, 505. Lamson, Samuel, 329. Landon, Seymour, 383. Landfear, (Lamphear,) Rodolphus, 353, 429. Lane, Benjamin J., 505. Louis F.,174. Otis, 493. Simon, 339. Langdon, George, 479. John, 191, 348, 369. Samuel, 389. Timothy, 369. Langhead, James, 174. Langstroth, Lorenzo L., 329. Langworthy, Isaac P., 326, 457. Lankton, Levi, 325, 329, 479. Samuel, 311. Lanneau, John F., 180. Lathrop, Barnabas, 456. Daniel W., 173, 459. Mrs. E., 156. John, 459. Joseph, 292, 459, 519. Leonard E., 145. 473, 475. Law, Andrew, 334. Jonathan, (George,) 426. Lawton, John, 171. Sanford, 325. Lawrence, Amos E., 477. E. A., 73, 189. Lamed, , 168. William A., 340, 489. Lcadbetter, Alexander, 346, 435, 446. Learning, Jeremiah, 424. Learned, Amasa, 339. Erastus, 145, 380, 503. Robert C., 146, 253, 345, 358, 443. Leavenworth, Abner J., 350, 497. Ebenezer J., 497. Mark, 144, 292, 323, 324, 496. Leavitt, Freegrace, 476. Jonathan, 487. Joshua, 210, 219, 486. Le Conte, Porter, 330. Lee, Andrew, 292, 337, 403. Chauncey, 145, 170, 292, 318, 363 419, 473. Chauncey, 314. Chauncey G., 364, 428, 431, 480. Jason, 379. Jesse, 267. Jonathan, 144, 323, 473. Samuel, 175, 412, 500. Lee, Seth, 308, 379, 393. Williaiii B., 309, 387, 418. Leete, Theodore A., 326, 399, 510. William, Jr., 324, 399. Le Favor, Amos, 454. Leonard, Abiel, 516. A. L., 175. George, 276,337, 358. Joshua, 382. Julius Y., 181, 320. Mrs. J. Y., 156. Samuel, 170. Leslie, Jonathan, 170. Lewis, Ammi, 165. Amzi, 292, 358, 455. Ichabod, 300, 477. Ichabod, Jr., 300. Isaac, 144, 292, 300, 396, 411, 508. Isaac, Jr., 292, 303, 396. John, 311,324,471. Judah, 499. Thomas, 339, 475. Thomas, 432. William B., 329. Zachary, 303. Lincoln, Isaac N., 309. Linsley, Ammi, 318, 407, 468. Charles E., 405, 480. Joel H., 146, 147, 396, 405. Lippitt, Norris G., 380. Little, Ephraim, 143, 144, 292, 364. Charles, 157, 180, 366. Livermore, Aaron R., 391, 455. Livingston, Gilbert R., 309. Philip, 438. Lobdell, Francis, 495. Henry, 157, 369. Mrs. H., 157. Lockwood, Benjamin, 329, 458. James, 157,458, 506. Lewis G., 421. Peter, 300, 357. Samuel, 144, 311, 342, 419, 458. William, 144, 171, 311, 379, 425. Long, Waiter R., 430, 515. Loomis, Amasa, 173, 309, 472. Aretas G., 348. Charles L., 408. Ebenezer, 342. Harvey, 490. Henry, 320. Hubbell, 171, 334, 365, 507. Loper, Alonzo, 448. Stephen A., 401, 410, 418,422,453, 459, 491, 498. Lord, Benjamin, 44, 283, 292, 458, 462. Calvin, 425. Daniel M., 402. F. E., 175. Henry, 414. Hezekiah, 397. John, 336. Index of Names. 547 Lord, Joseph T., 402. Nathan L., 157. Willis, 315, 357, 385,434. Loring, Josephus B., 315. Losch, Henry, 320, 440. Lothrop, Elijah, 389. Love, William De Loss, 830, 345, 440. Lovett, Joseph, 339, 472. Low, Thomas, 311. Lowe, John G., Lucas, George C., 330. Ludlow, Henry G., 439. Lyman, Asa, 339, 430, 418. Chester 8., 334, 432. Eliphalet, 292, 415, 516. Ephraim, 146, 315, 391, 464, 495. D. B., 157. Gershom E., 450. John B., 326, 329. Jonathan, 324, 462. Jonathan, 324. Joseph, 151, 292, 339, 415. Orange, 172, 383, 490. . William, 144, 145, 165, 418, 426. Lynde, Nathaniel. 2. Lyon, Asa, 336, 342. Hervey, 173. Ralph, 517. Walter, 338, 341. McCall, Salmon, 392, 461. McCloud, Anson, 408. McClure, David, 150, 157, 165, 292,480. McCord, James P., 312. Macdonald, James M. f 326, 345, 443. McEwen, Abel, 145, 146, 177, 274, 292, 314, 316, 332, 443, 509. Robert, 329, 424, 443. McFarland, Horace H., 320, 429. McGregor, Horatio T., 424. McHarg, Charles K., 305. Mack, Ebenezer, 257, 379. McKinstry, John. 382. John A.. 336, 408, 490. McLain, William M., 329, 420. McLaughlin, D. D., 475. McLean, Alexander, 385. Allen, 292, 314, 476, 493. Charles B., 309, 365, 476. McNeil, , 417. McWhorter, Alexander, 830. Macy, William A., 180, 331, 437. Magie, William H., 455. Magill, Seagrove W., 329, 497. Maginnis, Franklin, 174. Maltby, Erastus, 451. Isaac, 325, 451. John, 451. Jonathan, 325, 451. Mann, Joel, 145, 219, 396, 487. Mansfield, Achilles, 144, 324, 363, 437. Zebadiah (Zed.) H., 459. Manwaring, William H., 157. March, Daniel, 303, 361. D wight W., 157. Marcussohn, J. W., 309. Marsh, Abrani, 489. Cyrus, 412, 464. Daniel, 44-1. Ebenezer G., 325. Klihu, 254. Ezekiel, 329, 382. Frederick, 292, 314, 452, 509. George, 340. John, 144, 292, 506, John, 145, 205, 211 219, 220, 311, 400, 468. 507, 519. Jonathan, 292, 434, 510, 512 Justin, 309. Loring B., 330. Samuel D., 180, 330. Mrs. Samuel D., 157. Thomas, 254, 338. William II., 457. Marshall, Abraham, 512. Daniel, 512. Eliakim, 512. Joseph, 359, 512,519. Martin, Benjamin N., 312. Ebenezer, 500. Marvin, Abijah P., 334,402. Sylvanus P., 320. Sylvester P., 393. Mason, Elihti, 171, 344. Elijah, 308, 362. Elijah, 311. Stephen, 173, 365, 417, 495. Mather, Allyn, 437, 512. Azariah, 461. Moses, 292, 370, 461. Oliver W., 330, 512. Samuel, 354, 510. Matthews, John, 171. Mattocks', John, 326. Maverick, John, 510. May, Eleazar, 400. Hezekiah, 170, 401. Maynard, E.,433. Joshua L., 834, 449. Ulrie, 370. Meacham, Joseph, 367, 384, Mead, Asa, 878. Darius, 326, 371,477. Ebenezer, 396, 397, Enoch, 397. Mark, 170, 293, 311, 392, 397, 421, 503. Zachariah, 325, 397. Meech, Asa, 334, 358, 519. Meigs, Benjamin C., 157, 180, 348. Mrs. B. C.. 157. Mellen, William, 326. Merriam, Burragc, 324. 471. Matthew, 324, (Merriman) 420, 494. Clement, 408. Merrick, Jonathan, 143, 447. 548 Index of Names. Merrick, Noah, 323, Merrill, 0. W., 309. Mershon, James R., 330, 342, 373, 437. Merwin, Samuel, 145, 146, 293, 325, 425, 437, 608. S. J. M,, 146, 330, 425, 438, 480. Noah, 324, 373, 490, 495. Messenger, Benoni Y., 370, 429, 462, 477. James, 342. Metcalfe, William, 339, 415. David, Jr., 340,415. 454. Miles, Daniel A., 320. Edward C., 352. Milo If., 383. Miller, Alexander, 255. Alpha, 342, 393. Daniel, 171, D. R., 174. George A., 306, 352, 393. Jacob G., 354, 408. Jeremiah, 329,469, 498. Jonathan, 292, 353, 490. John R., 487. Robert D., 309. Samuel, 166. Simeon, 308. William F., 170, 349, 473. Mills, , 434, 508. Charles L., 37 2. Ebenezer, 293,999, 376. Edmund, 359,413. Gideon, 324, 359, 476. Jedediah, 143,293,297,410,512. John L., 320. Joseph L., 448. Samuel, 300, 362. Samuel J., 165, 200, 293, 318, 413 489. Samuel J., Jr., 151, 157, 167, 172, 490. Samuel T., 319, 362. Sidney, 318, 359. Miner, Daniel, 393. J., 157. Jehu, 318, (Minor) 477. Nathaniel, 353, 362, 393, 426, 472. 485. Richardson, 491. Thomas, 293, 318, 499, 516. Minor, Eastman S., 157. Mitchell, Alfred, 318, 459. Colby C., 157, 312, 398. Mrs. C. C., 157. Elisha,496. John, 362, 386, 437- Justus, 144, 165, 318,433,470, 516. William, 319, 362,446. Mix, Joseph, 309, 438, 505. Stephen, 3, 436, 506. Moffatt, James C., 437. Monson, Stephen, S96. Montague, E. J., 174. Melzar, 309. Philetus, 329. Monteith, John, Jr., 331, 488. Moor, Joshua, 148. Moore, E. D.,490 James D., 330, 363, J. A., 402, 422. Humphrey, 336. William H., 146, 147, 330, 446, 489, 499. Morgan, Asaph, 172. Charles, 175. Henry H., 174, 434. Josep'h, 395, 396, 398. Solomon, 170, 358, 398, 431, 448. Morley, S. B., 330. Morris, Darius, 383. Henry, 481. Myron N., 146, 334, 456, 500, 495. Robert, 395. Morrison, Evander, 359. Or i gen, 384. Moselev, Ebenezer, 403. Samuel, 293, 403. Samuel, 157, 330. Morse, Benajah Y., 303, 434. Henry C., 340. Jedediah, 182, 325, 516. Joshua, 256. Reuben, 329. William, 465. Morton, Josephus, 174. Moss, Joseph, 372, 436. Reuben, 362. Moulton, Samuel, 157. Mrs. Samuel, 157. Muirson, , 263. Munger, Mrs. Mary, 157. Theodore T., 320. Munsell, Jabez, 336. Munson, Amos, 324, 436. Frederick, 348, 380, 452. Samuel, 324, 437. Murdock, David, Jr., 444. Charles E., 330, 402, 420, 499. James, 499. James, 499, 519. Jonathan, 353, 396, 499. Thomas J., 358. Murphy, Elijah D., 360, 374. Murray, , 278. Chauncey D., 320, 357,418, 440. Nail, James, 174. Nash, Ansel, 145, 349, 470,489. Norman, 383. Nelson, Levi, 176, 292, 416. Nettleton, Asahel, 189, 200, 214, 219, 329, 401, 414, 427, 428, 473, 497. Nevins, William, 334, 459. Newell, Abel, 293, 308, 390. Index of Names. 549 Newell, Daniel, 466. Gad, 311,479. Samuel, 144, 350. Samuel, 151, 479. Newman, Charles, 490. Newton, Alfred, 329, 365. Benjamin B., 329. Joel W., 365, 422, 460. John II., 312, 424. Roger, 324, 373, 387, 424,519. Nichols, Ammi, 171. Charles, 372, 389, 410. Cyrus, 171. Henry S., 411. John, 329, 375. John C., 353, 414. 485. Niles, John, 499. Milo N., 315. Nathaniel, 358. Thomas, 211, 365. William W., 173. Noble, Gideon, 507. Oliver, 311, 367, 410. Nolen, Edward, 417. North, Josiah W., 331, 346. Simeon, 329, 346, 424. Northrop, Bennett F., 347, 397, 418. Birdsey G., 330, 413. Henry D., 474. Norton, Asahel S., 293, 311. A. T., 391. Charles H., 309. John, 377. John F., 146, 309, 391, 427. Seth, 318,382. Norwood, Francis, 345. Nott, Abraham, 360. Eliphalet, 293, 334, 343, 389. Handel G., 360. Samuel, 144, 145, 165, 293, 325, 360, 388. Samuel, Jr., 151, 157, 389. Stephen T., 389. Noyes, Gurdon W., 441, 485. James, 16. James, 2, 293, 485. James, 293, 303, 493. James. 352, 401, 422, 427, 493. John, 293, 303, 370, 395, 428, 437, 470, 503. John H., 328, 329. Joseph, 120, 435,482. Matthew, 293, 319, 450. Moses, 4, 293, 461. Nicholas, 4oo. Nulling, G. K., 309. Ober, Benjamin, 506. Obookiah, Henry, 160, 161. Occum, Samson, 148, 149, 150, 157, 338, 366. Ogden, DavidL.,437. D. S., 479. Olcott, Allen, 378, 387. Olds, Jason, 17:}. Olmsted, J., 157. William. 499. Orton, Samuel G., 318, 430. Osborn, Benjamin, 417. Ethan, 311, 417. George, 379. Hezekiah W., 329. Isaac, 318. Sylvanus, 495. Osgood, Thaddeus, 477. Otis, Israel T., 365, 391. Orrin, 365. Orrin F., 334. Oviatt, Alexander, 357. George A., 330,476. Owen, John, 398. Paddock, Elisha, 254. Seth B., 424, Thomas, 395. Page, Alvah, 504. Benjamin S. G., 355, 373, 451, 454. C. F., 392. Christopher, 334. Joseph R., 486. Thomas, 450. William W.,413, 470. Paine, Albert, 382. John, 342. John C., 336. Joshua, 465. Seth, 339. Palmer, Anthony, 517. David, 293, 474. Elliot, 491, 504. Elliot, Jr., 493. John, 254, 293, 474. Marcus, 157, 484. Mrs. M., 157. Samuel, 517. Solomon, 355, 366. Urban, 175. 495. William, 428. William R., 309, 398, 416. Parish, Ariel, 366, 415, 464. Elijah, 334, 366, 415, 464. Park, Jason, 339, 503. Paul, 256, 293. Parker, Mrs. Benjamin, 157. Clement, 450. Daniel, 383. 496. Eliphalet. 334. Edwin P., 405. Henry, 157. Mrs. Henry, 157. James, 171. L. H., 174. Melzar, 340. Oscar F., 174, 312, 481. Peter, 180, 329. Thomas, 2, 5, 16. 550 Index of Names. Parker, William, 12. Parks, Beaumont, 57. Parlin, J. B., 174. Parmelee, Alvin, 414. David L., 146, 316, 350, 417, 429. Elisha, 391. Linus, 219. Philander, 325, 349, 414. Reuben, 391. Simeon, 171. Parry, Porter B., 383, Parsons, Benjamin, 158, 181, 303, 386, 510. Benjamin B., 309, 445. Elijah, 145, 293, 377. Henry M., 306, 377. Horatio A., 462. Isaac, 145, 146, 377. Jonathan, 199, 461. Joseph, 414. Justin, 172. Mrs. J. W., 157. Lemuel, 373. L. S., 515. Samuel, 377. Stephen, 258, 424. William, 487. Patrick, , 425. William, 336. Patten, William, 405. William, Jr., 293, 334, 405. Pattengill, , 358. J. S., 358. Patton, William W., 406. Payne, Joseph H., 175, 468. Seth, 482. Solomon, 254, 338, 359. Payson, George, 339, 465. Joshua P., 465. Philip, 401. Peabody, Charles, 343. Peale, Aaron, 448. Calvin, 448. Pearl, Cyril, 493. Pearson, Buel M., 334. Pease, Edward M., 306. Giles, 477. Lumas H, 309, 352, 373. S. H., 378, 513. Peck, David, 331, 370. Isaac, 397. Jeremiah, 395, 461,496. John, 397. John W., 430. Joseph, 300, 434. Whitman, 397, 448. Peet, Stephen, 315. Peffers, Aaron B., 434. Pendleton, Henry G., 449. Pennell, Lewis, 434, 503. Pennington, J. W. C., 406. Penny, , 136. Pepper, John P., 315. Perrine, Humphrey H., 361. Perkins, Edgar, 319. Frederick T., 334, 418. George, 353, 411. George W., 325, 420. John^D., 165, 166, 334, 464. Nathan, 144, 145, 168, 185, 187, 293, 308, 459, 500, 519. Nathan, Jr., 501. Samuel, 325. Perrin, Lavalette, 146, 330, 390, 432, 493. Perry, David, 324, 408, 411. David C., 325, 434, 475. David L., 475. John M. S., 157, 180, 315, 475. Mrs. J. M. S., 157. Joseph, 480. Joshua, 300, 411, 430. Ralph, 312, 410. Talmon C., 303, 357. Peters, Thomas, 461. Peterson, Edward, 362. Pettee, Joseph, 473. Pettibone, Ira, 366, 509, 513. Pettingell, Amos, 429, 431. John H., 318, 360, 432, 437. Phelps, Amos A., 476. Beriah, 418. Eliakim, 340, 410, 468. Royal, 169. Samuel W., 357. Samuel M., 470. Phillips, George, 486. Phinney, Barnabas, 340, 403. Samuel, 334, 358. Pierce, Asa C., 450. George (E.) 408, 478. Nehemiah P., 384. Pierpont, Hezekiah B., 417. James, 7, 435. John, 430. Samuel, 437, 461. Pierson, Abraham, 354. Abraham, 363, 395. Arthur T., 505. John, 293. Josiah, 414. Nathaniel, 455. Pigot, , 263. Pike, Alpheus J., 419. Pillsbury, Ithamar, 174. Moses C., 212. Pinneo, Bezaleel, 145, 293, 311, 366, 425, 519. Pitcher, William, 318. Pitkin, Ashbel, 308. Caleb, 171, 314, 425. Frederick H., 378. S. Dwight, 305, 383. Timothy, 143, 144, 293, 389. Index of Names, 551 Pitkin, Timothy, 211. Platt, Ebenezer, 300, 347, 370, 508. Eliphaz, 509. Dennis, 303, 347, 358, 397. Henry D., 320. Merit T., 318, (M. S.) 445. Plum, William, 300, 311. Isaac, 390. Plummer, Isaac W., 312. Pomeroy, Augustus, 470, 481. Benjamin, 144, 199, 293, 409, 487. Jonathan L., 303. Lemuel, 309. Seth, 393. Pond, Enoch, 843. Gideon H., 158, 496. Samuel, 496. S. W., 158, 318. Mrs. S. W., 158. Pope, Joseph, 339, 465. Popp, Christian, (Christopher,) 407, 442. Potwine, Lemuel S., 38, 306. Thomas, 293, 380. Thomas S., 306, 381. Powell, C. H., 417. Powers, Grant, 390. Henry, 439. Peter, 416. Porter, Amasa, 372, 410. Ambrose, 410. Calvin, 174. Charles, 459. David, 293, 410, Ebenezer, 205, 219, 311,421,473, 477 495. Edward, 388, 461, 496. Experience, 814. Giles M., 334, 388, 394, 492. Isaac, 311, 388, 392, 519. James, 465. Lansing, 334. Micaiah, 334, 493. Noah, 145, 146, 151, 293, 387, 388. Noah, Jr., 184, 309, 388, 445. Reuben, 171, 309. Robert, 169, 336, 388. Rollin, 158, 477. Mrs. Rollin, 158. Samuel, 311. William S., 388. Post, Samuel, 389. T. M., 93. Potter, Elam, 383. Isaiah, 324. John D., 371. William, 158, 340, 416. Mrs. William, 158. Pratt, Almond B., 315, 417, 449. Andrew T., 158, 181, 326, 346, 438 Mrs. A. T., 158. Augustus, 360. Pratt, Edward H., 306, 342, 382. Fred-Tick A., :;!'.'. Henry, 3<>6, 473. Horace S., 360. Nathaniel A., 360. Peter, 339, 415, 474. Prentice, Charles, 318, 348, 357. Charles T., 315, 357, 380. Homer, 348. John II., 315. Oliver, 57. iVince, Benjamin, 318. Newell A., 347. Prindle, Cyrus, 357. Cyrus G., 357. Lyman, 857. Proctor, David C., 173. Prudden, Job, 425. Nehemiah, 145, 324, 383, 425. George P., 221, 330, 421, 462,478, 4'.i7. John, 519. Peter, 424, 506. Thomas, 145. Punderson, Ebenezer, 266, 415. Thomas, 145, 169,814,410,438. Putnam, Aaron, 340, 337, 465. Austin, 147, 4. Siilstonstall, (iurdon, 33, 163, 264, 442. i Sampson. (Juy 0., 451. Hollis, 3:>9,*375. Jonathan, 174. Sanborne, Pliny F., 376. Sandenwn, Robert, 284. Sanders, Alanson, 495. Sanford, David, 444. David, 353. John, 173. Sands, John D., 3.30. William D ., 32ii. Sans, Christian, 174. Sargent, S., 220. Saunders, Alanson, 326. Stephen, 458. Snv go, George S. F., 330. Thomas S., 181. Sawyer, John, 294, 410. Isaac G., 318. Leicester A., 437, 440. Saxton, Joseph A., 330, 383, 389, 435. Night, Jr., 311. Noah C., 396. Otis, 382. Scales, Jacob, 499. Schemerhorn, John F., 172. Schlosser, George, 174. Scofield, William C., 326, 370, 425. Scott. Abraham, 169. Nelson, 407. Scranton, Erastus, 294, 325, 352, 418, 4t)'2, 514. Scudder, Evarta, 413. Seabury, Samuel, 266. Searl, James O., 492. John, 474. Sedgwick, Evelyn, 501. Seelye, Julius II , 347. Laurens C., 347. Raymond H., 350. Samuel T., 300, 347, 514. Selden, David, 145, 311, 422. E., 220. Sylvester, 319, 409, 422, 468, 498. Selleck, Charles G., 303, 371, 458, 470. 71 S.-renbezt, F. M., -107. Sergeant, John. 181. Seropyan, C. T., li-jn. S.-p-h.iis, lo-., pli W., 360, 605, 506. Seward, Dwight il., 146, 326, 373, 422, 432, 500. Edwin D., 399. John, 172, 318. William, 144, 324, 373, 399, 413, 414, 484. Seymour, Charles N., 351, 352, 405, 410. John A., John L., 158, 174, 498. Jonathan, 415. Shackleford, John C., 439. Shailer, Israel, 171, 319, 401. Sharpe, Andrew, 340, 342, 471, 508. Benjamin, 507. Shaw. John B., 480. Luther, 171. Peter H., 456, 485. Shedd, William, 172. Sheldon, Anson, 477. Shelton, Charles S., 158, 180, 300. Sliepard, George, 340, 464. Lewis M., 428. Samuel, 294, 311, 466, 519. Samuel N., 146, 417. Shepherd, John, 455. Sherman, David A., 329, 438. Charles S., 180, 330, 431, 432. Mrs C. S., 158. John, 354. John, Jr., 275, 329, 418, 421. Josiah, 318, 390, 425. Henry, 325, 379. Nathaniel, 430. I:<><_'.T M.. 212, 386. Sherrill, Edwin J., 329. Sherwin, Jacob, 311, 410. Sh.-rwood, J. M., 425. Samuel, 395, 412, 503. William B., 303. Shiprnan, Thomas L., 145, 353, 411, 429, 459, 478. William C., 158, 326. Shorer, Seth, 369, 476. Slminway, Columbus, 445. Shurtleff, Roswell, 383. Sigourney, Mrs. Louisa II., 220. Sill, Elijah. 475. George W., 402. Sillimam, Benjamin, 344. Jonathan, 319, 362. Robert, 299, 862, 433. Simone, , 395. Noah J., 431. Skinner, Ichabod L., 294, 449. Newton, 377, 432. Miss Pamela, 158. Thomas, 499. Slate, Miss Juliette, 158. 554 Index of Names. Slater, Nelson, 174. Slauson, Hiram, 492. Sleidel, C. F., 442. Smalley, John, 144, 200, 294, 318, 366, 432. Smeaton, William, 318. Smith, Albert, 146, 326, 406, 492. Asa B., 478. Augustus, 346. Azariah. 180. Benjamin B., 318, 445. Charles S., 445. C. J., 150. Cotton M.,144, 164, 165, 294, 475,487. David, 145, 173, 294, 353, 372. David M., 172, 373. Daniel, 144, 145, 294, 314, 433, 475, 483. Daniel, 379. Deliverance, 300. Edward A., 326. Eli, 158, 173, 180, 451. Mrs. Eli, 158. Elihn, 336. Elizur G., 373. Gad, 383. Gad, 2d, 383. George M., 320, 437, 471. Gilbert L., 303, 475. Henry, 506. Henry B., 342. Hervey, 482. Hiram, 175. Horace, 173. Ira, 474. Ira H., 318, 454, 497. Irem W., 326, 374, 440. James A., (J.) 390, 492. James M., 406. Job, 318. John, 300, 417, 509. John D., 438. Joseph, 368. Joseph M., 305. Levi. 342, 355, 427, 445, 480. Lewis, 451. Matson M., 355. Matthew, 257. Matthew Hale, 330, 437. Moses, 410, 464. Noah, 145, 173, 319, 477. Ralph, 366, 427, 433, 491. 514. Robert, 181. Rufus, 378. Samuel, 365. Theophilus, 146, 326, 433. Walter, 314, 413, 449. Wilder, 331. William S., 398, 496. Zephaniah, 468. Zephaniah H., 294, 311, 446. Smyth, Anson, 318, 462. Snell, Thomas, 336, 519. Snow, Aaron, 330, 360, 376. Simeon, 172. Snyder, Henry, 357. Somers, Alvin, 383, 475. Soule, George, 340, 343, 403. Southgate, Robert, 506. Southmayd, John, 294, 496. William, 324. Southworth, Alden, 340. Joshua, 480. Spaulding, Erastus, 342. Henry "H., 158. Josiah, 464. Solomon, 339. Spencer, Elihu, 377. Franklin A., 435. John, 169. Levinette, 359. Seymour M., 158, 501. Sprague, Daniel G., 171, 340, 403, 480, 499. Isaac N., 406. William B., 336, 341, 342, et passim Pulpit Annals. Spring, Gardiner, 437. Samuel, 151, 152, 182. -Samuel, 147, 220, 378, 405. Sprout, James, 294, 399. Stansbury, Abraham G.,434. Stanton, Benjamin F., 348, 485. Robert, 398. Robert P., 330, 372, 397, S89. Staples, John, 337, 503. Stark, Jedediah L., 334, 353. Starkweather, John, 462. Starr, Peter, 145, 294, 800, 495. Miss Eunice, 158. Stebbins, Samuel, 476. Stephen W., 294, 325, 486, 502.' Stearns, George I., 309, 502, 510. Steele, Eliphalet, 501. Julius, 348. Marshfield, 169, 336, 405, 501. Stephen, 143, 489. Stephens, John, 444. Sterry, DeWitt C., 353, 428. Stevens, Abel, 267. Asahel A., 362, 421. Edwin, 158, 180, 326, 433. John, 318. John H., 358. Joseph B., Solomon, 175. Thomas, 2o5, 464. Timothy, 889. Stewart, Charles L., 159. Joseph, Stiles, Abel, 339, 881, 512,516. Ezra, 184, 264, 412, 454. Isaac, 453. Joseph C., 441. Index of Names. 555 Stillman, Timothy, 2<1, 311. St. John, John R", 379. Jacob, 47 n. Oliver, 315,351, 470. Stocking, W. 11., 158. Mrs. W. R.,158. Stoddard, Anthony, 294, 515. David T., 180. Judson B.,475, 480. Simeon, 318, 3f>2. Solomon, 30, 481. Stone, Andrew L., 318, 418, 424. Collins, 309, 373. J. S., 213, 220. Randolph, 173. Rollin S., 146, 326, 369. Samuel, 16, 18,89,404. Samuel, 476. Samuel, 506. Seth B., 159, 180, 418. Timothy, 294, 329, 366, 377. T. D. P., 353, 389, 367. William. 325, 418. Storrs, Andrew, 339, 419, 464. Charles B., 172. Cordial, 326. Eleazar, 339, 419. John, 419. John, 340, 397,419. Porter, 419. Richard S., 339, 419. RichardS., 294, 5. William, 169, 339, 500. Story, Isaac, 318. Jonathan, 256. Stowe, Phinead, 425. Samuel, 423. Stowell, Alexander D., 515. Street, Nicholas, s. 2'.'4, 435. Nicholas, 144, 294.378. Owen, 334, 342, 371, 515. Samuel, 41, 436, 493. Striker, Isaac, 318. Strong, Cyprian, 144, 145, 146,466,618. Benjamin, 484. David A., 422. Edward, 146,147,334,439. George, 459. Henry P., 473, 515. Jacob H., 422. 44."). Jedediah, 308. John (.'., 159, 309, 393. Joseph, 294, 339, 392. Joseph, 96, 166, 294,339, 450, 458. Joseph, Jr., 375. Joseph D., 309, 393, 503. Lyman, 364, 385, 409. Nathan, 294, 300, 449. Nathan, 166, 168, 278, 324, 404, 450, 518. Nathan, Jr., 309. Strong, Nehemiah, 376. Samuel W., 44<>. William L., 145, 325, 469, 473, 476. Stuart, Moses, 182, 325, 436, 509. Sturgeon, Robert, 508. Sturges, Albert A.. 326. Samuel, 303, 347, 395. Thomas B., 330,357, 394. Sturtevant, Julian M., 318, 495. Sullivan, Lot B., 173. Sumner, Joseph, 294, 465 519. Swallow, Benjamin, 491. Swan, Roswell R., 207, 309, 458, 485. Benjamin L., 308, 357, 386, 416,486. SweeVEdward, 330. Sweetland, Eleazar, 426. Sweezey, Samuel, 170. Swift, Ephraim G., 346, 418, 462, 474. Job, 169, 358. Nathaniel, Jr., 495. Seth, 413. Warren, 172, Zephaniah, 294. 372, 472. Sydney, Algernon, 136. Sykes, Dorson R, 326. 'L.- \\isEdwards, 312, 326. Symmes, Timothy, 426. Talbot, Benjamin, 326. Talcott, Hart, 145, 336, 363, 495. Hervey, 450, 466. Joel, 174, 309. - Tallman, Thomas, 312, 422, 474. Talmadge, Benjamin, 437. Tapper, Daniel O., 437. Tarbox, Increase N., 381. Taylor, Horace A., 312, 431. II. S.,159. Jeremiah, 423. James, 299, 433. John, 339, 376. Joseph, 435. Matthew, 173. Nathaniel, 144, 163, 165, 294, 300, 346, 444. Nathaniel W.. 145,146, 183, 184, 329, 436, 439, 440, 444. Oliver S., 331, 351, 476. Reuben, 355, 491. Veron D., 429. Warren, 175. Teele, Albert K., 318,431. Temple, Mrs. Daniel, 159. Josi ah, 405. Tennent, William M , 394, 458. Tenney, Caleb J., 145, 606. Terry, Calvin, 384, 397. 487. James P., 309, 384, 454, 476. Samuel. 409. Thacher, Peter, 121 George, 330, 346, 374, 404, 420. Thayer, D. H., 330, 439. Charles, 489. 556 Index of Names. Thayer, Foster, 457. W. A., 159. Mrs. W. A., 159. Thompson, Alexander R., 357. Amos, 448. Amos G., 429. Augustus C., 309, 391. Charles, 472, 474. Edward, 475. J. L., 159. Joseph?., 134,440. Lathrop, 388, 477. William, 146,187, 188, 391. William A., 312, 440. William H., 477. Thrall, Miss Cynthia, 159. Throop, Amos, 516. Benjamin, 144, 339, 353. William, 339, 455. Thurston, Asa, 180. Tibbals, Green, 425. Tiffany, C. C., 320, 372. Tillotson, George J., 146, 318, 351, 388, 468. Tingley, Pelatiah, Tinker, Reuben, 159, 404. Tobey, Zalmon, 448. Todd, Abraham, 396. George T., 318. Jonathan, 294, 417. Samuel, 294, 323, 464. Tomlinson, Daniel, 372. David, 325, 445. George, 318,330,446. Gibson, 425. John L., 320, 372. Johnson L., 445. Topiiff, Stephen, 325, 463,499, 507. Torrey, Reuben, 875, 454, 455, 468. Toucev, Thomas, 446. Town,' Mrs., Elijah S., 159. Joseph H , 355. Townsend, Jesse, 165, 173, 336, 342. Charles C., 342. Train, Asa M., 352, 425, 468. Tracy, C. J., 452. Hiram, 416. Jeremiah, 256. Myron, 173. S. J., 449. Stephen, 459. Miss Susan, 159. Uri, 836. William, 159, 460. Treadway, James, 365. Treadwell, John, 151, 152, 160. 168. Treat, Charles, 390. Joseph, 172, 318,355, 444. Richard, 390. Salmon, 294, 395, 467. Samuel, 425. Trumbull, Benjamin, 144, 145, 146, 163, 166, 264,294, 339, 341, 410, 453. David, 3(55. John, 143, 144, 324, 487, 497. Jonathan, 339, 415. Tryon, Gen., 386. Tucker, , 485. Elijah W., 384, 391, 467. James W., 329. Mark, 492, 506. Tudor, Samuel, 466. Tullar, David, 425. Tuller, Martin, 37-2. Tupper, Martyn, 325. Turner, Asa, 318. Caleb, 339. Douglas K., 404. Josiah, 473. Josiah W., 336. Nathan, 447. Tattle, Anson T., 3H6. Timothy, 176, 239, 373, 398, 415. Twining, Kinsley, 320, 437. Tyler, Bennet. 146, 187, 188, 197, 294, 314, 381,421,477. Charles M., 320. Daniel C., 401, 402. E. R., 147, 363,406,424. Jared, 453. John E., 336, 510. Joseph, 334. Josiah, 381. Lemuel, 145, 166, 325, 451, 467. Pnnderson, 398. Ralph, 420. Royal, 342, 472. Ufford, Hezekiah G., 300. Underwood, Alvan, 295, 491,500, 506. Upson, Benoni, 412, 497. Urmston, Nathaniel M., 366, 446, 475. Franklin Y., 355. Vaill, Herman L., 161, 318, 379, 417, 426, 427, 489. Joseph, 164, 165, 170, 295, 324, 401, 417. Joseph, 319, 401. 476. William F., 159, 175, 181, 319, 401, 452. Mrs. W. F., 159. Yanarsdalen, C. C., 365, 405. Van Lennep, Henry J., 404. Mrs. H. J., 159. Vermilye, Robert G., 189. Waddington, John, 110. Wade, Nathaniel, 357. Wadhams, Noah, :sl8, 391, 444. Wadsworth, Charles, 309, 417. Daniel, 404. Henry, 449. Henry F., 318. John, 358. Samuel, 255,479. Index of Names. 557 Wakeman, M. M., 495. Samuel, 27, 29, 385. Walcott, Solomon, 349. Waldo, Daniel, 170, 295, 339, 385, 403, 174, 505. Horatio, 145, 314, 397, 450. Nathan, 171, 858. Wales, Eieazar, 339. Elenzar, 339. Samuel, 144, 182, 184, 425,438. Walker, Aldaee, 437. Augustus, 181. Benjamin, 174. Charles, 34' >, 382, 510. Edwanl, 4:37. Edward A., 320. Samuel, 324. Zeclmriah, 486, 515. Walley, Samuel II., 151, 152. Wabh, Whitman, 324. Edmund, 399. Israel, 369. Stephen 1).. H& Walton, William C.. 406. Warham, John. 18,86, 130, 510. Warner, , 393. Isaac, 451. Isaac W., 173, 318. James F., 429. Noadiah, 800, 369. Pliny, 326, (F.) 485. Wyl'lys, 318, 451. Warren, Charles J., 358, 506. Israel P., 312, 347, 392, 430. 464. Waters, 440. Washburn, Asahel C., 487. Joseph. 311, 387.424. Waterman, Elijah, 145,334, 353,355,510. Simon, 144, 163, 165,170,295,353. 4C.4, 4','4. Thomas T., 300, 357, 502. WfbK, , 372. Joseph, 385. W r).ber, George, 517. George N., 405, 465. Webster, Elisha, 357. John, 273. Weed. William B., 330, 433, 458, 486. Weeks. Holland, 169, 417, 465, 496. William R., X52, 429, 473. Welch, , 383. Daniel, 339, 455. Moses C., 144, 145, 165, 339, 455. Whitman, 444. Weld, Ezra, 295, 465, 519. Ludovicus, 295, 403. Welles, Elijah G., 309, 474, 493. James, 320. Noah, ]43. 365, 483. Samuel, 3!>o. Wells, Edward P., 320, (L.) 464. Samuel, 414. Wells, Thomas X., 329. Went worth, Gov., 149. Erastus, 459. W.-ley. John, 191. U .-t.'St.p|,en, 295, 297,489. Joel, 366, :>77. Weston, Hercules, 366. Wetherby, Charh-. 44'.i. Wet more", C. H., l.yj. James, 264, 453. Wttmore, Izrahiah, 143, 311,424,486 491. Noah, 298, 347. Oliver. 17O, 309. Seth, 424. Wheeler, Elijah, 465. Wheelock, Eieazar, 148, 199, 323, 365, 510. James R., 358. John, 149, 366. Whelpley, Samuel, (W.) 480. Whipple", John X., 343, 479. Whiiaker, Nathaniel, 148, 295, 459. White, Alfred, 392, 408, 410. Ebenezer, 299, 369. Enoch, :'.. George H., 306. JohB.466, 1">7. Joseph M., 300. O. H.,421. Stephen, 295, 324,437, 510. Thomas. 349. Whitrield, George, 53, 199, 298, 308. Henry, 398. Whiting, John, 22, 24, 404, 405. JohB, 339. Joseph, 334, 361, 425. Samuel, 5O9. Whitman, Alphonso L.. 146, 397. Elnathan, 143, 144, 388,405. Samuel, 387. Whitmore, Roswell, 371, 397, 467, 502. Zolva, 452, 502. Whitnev, Dewey, 173. Elijah, 475. Josiah.144,276, 295, 339, 351,464,518. Lyman. 173. Samuel, 159,451. Whiton, James M., 331. Otis C., S58, 474. Whittemore. William H., 342, 446, 478. Whittlesey.Chauncey, 31 1,324,435, 494. Eliphafet, 433,473. Elisha, 159, 315, 413, 448, 473. John, 499. John B., 473. John L., 491. John S.,312. 347, 374,433. Joseph, 345, 445, 485. Martin K.. 330, 442. Samuel, 11, 145, 493. Samuel, 425, 494. 558 Indp.x of Names. Whittlesey, Samuel, 311, 430,445. Banraal H., 33o. G. G., 159, 180, 318. William, 174, 433. Wick, William, 170. Wickes, Henry, 326, 371, 398. John, 330. Thomas, 330. Wicglesworth, Michael, 436. Wight, Jabez, 295, 456, 467. Wightman, Edward, 262. John G., 262. Timothy, 262. Valentine, 262. Wilcox, Abner, 159, 408. Mrs. A., 159. Carlos, 405. Chauncey, 452. Ebtnezer H.,414. Giles B., 443, 460. Jairus, 346, 369. James, 388. John, 174, 414. Martin, 414. Wilder, John, 334. Wildman, Benjamin, 300, 369, 444, 478 Wiley, Charles, 348. Willard, Andrew J., 320. James L., 331, 418, 474, 505. John, 295, 420, 482. John, 144, 170,311, 405. Livingston, 456. Samuel G., 826, 508, 509. Willes, Henry, 388. Willey, J. M., 383. Willett, Marinus, 349. Williams, Abiel, 337 Chester, 324, 465. Comfort, 172, 325, 494. Dillon, 330, 355, 365, 462. Ebenezer, 339, 465. Eleazar, 143, 418. Eliphalet, 295, 378, 415. Eliphalet, Jr., 378. Elisha, 442. Elisha S., 519. Francis, 349, 361, 375. Francis F., 309, 418, 427. Frederick W., 433. John, 375, 450. Joshua, 295, 311, 408. Joshua L., 145, 368, 507. Mrs. L. S., 159. Nathan, 144, 295, 489. Nehemiah, 339, 465. Richard, 339, 351, 415. Robert, 450. Robert G., 146, 374, 515, Samuel P., 145, 418, 507. Solomon, 143, 295, 414. Solomon, Jr., 519. Stephen, 295, 339, 506. Williams, Stephen, 450. Thomas, 170, 295. 339, 342, 376, 465. Timothy, 339. Warham, 162, 450. William, 172, 311, 507. Williamson, Hugh, 300. Williston, David H., 171, 329. Noah, 295, 324, 327, 602. Payson, 329,502, 519. Seth, 165, Ifi9, 295, 336, 487, 502. Willoughby, Bliss, 256. Jonathan, Jr., 506. Willowbe, Jonathan, 400. Wilson, Luther, 276, 337, 351. Milford L., 334. Winchester, Elkanan, 278. Winslow, Asher H., 325. Horace, 432, 470. Miron, 459. Mrs, Miron, 159. Wisner, William, 172. Witter, Dexter, 173. Ezra, 403. Wolcott, Henry, 130. Josiah, 311. Samuel, 128,159, 180,481. Solomon, 455,512. William, 175. Wood, Elijah, 478. Francis, 507. George C., 172. George I., 146, 330, 357, 382, 399, 448, 500. Glen, 330, 440. Luke, 173, 361, 363, 477, 496, 500, 501. Samuel, 295, 419. Samuel M., 312. Woodbridge, Aahbel, 143, 389. Benjamin, 513. Benjamin, 144, 324, 514. Dudley, 476. Ephraim, 334, 398, 443. Henry H., 448. John, 516. John, 363, 506. John, 466. John, 295, 314, 355, 434. Samuel, 311, 378. Samuel, 375, 390. Timothy, 5, 16, 390, 404. Timothy, Jr., 408, 476. Timothy, 311. William, 390. William C., 309. Woodford, Oswald L., 344. Woodhull, Richard, 386. Woodruff, Ephraim T., 171, 336, 338, 449. Jonathan A., 171. John A., 450. Jeremiah, Index of Names. 559 Woodruff, Hezekiah, 334. Hezekiah X., 388, 485. Horace, 326, 388, 462. Lewis 11., 417. Richard, 4u3, 429, 492, 501. Simeon, 17 "2, 430. Woodward, Aaron, 329, 508. George II., 898, 482. Israel B., 498, 514. James W., 170, 309, 365. John, 3. 43, 458. Woodworth, Amos, 339. Aaron, 334. Ezra, 366. 513. Francis C., 480 Henry, 415. Henry !>.. 460. William W., 345, 357, 369, 438, 496. Wo-.lsey, Theodore D., 84, 146, 184, Woolworth, Aaron, 384. Wouster, Benjamin, 165, 329, 477, 497. Worcester, Samuel, 151, 152, 317. Worthington, William, 456, 498. Wright, Aaron II., 175. Alfred, 159, 173, 866, 404. Benjamin B., 4i>4. David, 459. Ebenezer, 375, 493. Edward, . r >'n!. Kliphalet, -200, 479. James L, 326, 352, 300, 400. William, 33ii. 411.422, 464, 481. William S., 312, 344, 362, 390, 422. Worthington, 171, 51. ~>. Wyraan, Ebenezer, 4',-U. Yale, Cyrus, 145, 146, 309, 434. Elisha, 309. Thomas, 324, 494. Yatea, Andrew, 145, 378. Yerrington, Alexander, 809, 398, 467. York, M. M., 172. Young, George D., 176. Younglove, John, 486. ADDENDA. Baldridge, Samuel, 170 Blair, Asa, 412 Boyle, James, 440 BOOKS ON CONNECTICUT HISTORY. BY DANIEL C. OILMAN, TALE COLLEGE LIBRARY. The following list is intended to include the titles of some important books which have a bearing upon the ecclesi- astical and religious history of Connecticut. Some well known works, of a popular character, are not mentioned, partly for want of room, and partly that the student may not be misled in hunting up books which have been superseded by works of a more recent publication or of more complete character. It is probable that many anniversary discourses, and church man- uals, quite as important as those which are mentioned, are omit- ed from the list. All who are interested in these inquiries are requested to point out to the publisher any important omissions which they may notice, that the deficiencies may be supplied in future editions of this list. It is obvious that most of the books illustrative of the general history of the United States or of New England, such as Bancroft, Hildreth, the Historical Publications of the various Societies, Biographical Dictionaries, Family Genealogies and the like cannot be here enumerated. It is, perhaps, worth while to add that most of the books and pamphlets which are named below may be found in the Library of Yale College, New Haven, or of the Connecti- cut Historical Society, Hartford, and it is quite important that all who print discourses, church manuals, histories, or other books and pamphlets illustrating the present or the past condition of the State, should bear in mind the importance of preserving copies of their work in both the libraries we have named. GENERAL HISTORY; including Colonial Records. TRUMBULL, (BENJ.) HIST. OF CONNECTICUT, 1630, 1764, (2 vols. 8vo, 1818.) This volume remains to the present day the most complete work in ex- istence on the early history of Connecticut. A considerable portion of the manuscripts of the author, including letters addressed to him by persons in different towns on local matters, are preserved in the Library of Yale College. President Stiles's manuscript diary, full of notes on ecclesiasti- cal affairs, belongs to the same library. Hollister's History of Connect- Bibliography. icut, ('2 vols. Nvo. is.-),*),) i s brought down to the time of publication. I'cters's History, sometimes quoted by ignorant persons, is never to In- trusted. Dwight's History, (IRmo. 1841,) was meant for schools. Dr. Palfrey's History of New England, two volumes of which are now finished, (Boston, 1859-00, 8vo.) discusses with liberality and fulness, the early history of Connecticut. TRUMBULL (J. HAMMOND,) Colonial Records of Connecticut. Three vols. 8vo. Vol. 1, 16361005, (1850.) Vol. 2, 1(1651 077, (1852.) Vol. 3, 10781689, (1859.) HOADLY (CHARLES J.) Colonial Records of New Haven. Two Vols. 8vo. Vol. 1, 16381649, (1857.) Vol. U, 15:5 1605, (1858.) CONNECTICUT HISTORICAL SOCIETY COLLECTIONS. Vol. 1, (1860, 8vo.) BARBER (JOHN W.) CONNECTICUT HISTORICAL COLLECTIONS. Second Edition Revised, (pp. 594. 8vo. 1850.) BUSHNELL (HORACE) SPEECH FOR CONNECTICUT, (pp. 32. Svo.) LOCAL HISTORIES. 1. TOWNS AND COUNTIES. New Haven, Kingsley's Hist. Discourse, 1838. Bacon's Historical Discourse, 1830. AV/r London, Caulkins's History, 185:2. \nrir if/i, Caulkins's Hist. 1845. 2d, Centennial " Jubilee," 1 - A. 15. Chapin's History, 1853. (Jilman's Hist. Discourse, ]s59, 2d. (ii'ii/iby see Simula i'!/. edition. Greemrirli, Mead's Hist, pp. 318. 12mo. 1857. Hartford, Hawes's Hist. Discourse, 1836. Stuart's Olden Time, 1853. Hnnrinton, Chipman's History. Litchjield, County Jubilee, Phelps's Hist, 1845. Biography by Kilbourne, 1851. }\'ter1>ury, M( riden, Bronson's Hist., 1858. Perkins's History, 12mo. 1849. Windham County M in inter*, Middlesex County, Learned's Biography of, in Cong. Field's Account ot Qu. Vol. 1. Middle Haddam, see JJiddletoirii, l\'indxi>>; Stiles's History, 1800. Field's History, including Crom- Woodbnry, Cothren's Hist, 1854. <'ii a ton sec, Si chut/mm, see. Middlttoton. Ci'\ the Asso- ciation for the purpose. Future additions could then be made to the record. It is requested also that those who discover errors in this work, not mentioned in the ERRATA, should give information of them to Mr. William L. Kingsley, of New Haven ; and if it seems de- sirable, they will, either under the direction of the General Associa- tion or otherwise, hereafter be given to the public, together with other historical facts and statistics. Coin, of Pub. [The article on page 560 was attributed by a mistake to Mr. Gil- man.] A RELIGIOUS AND SECULAR FAMILY PAPER, Is the Largest Newspaper in the World, "PUBLISHED WEEKLY," and devoted to .Religious, Literary and Secular Intelligence, of every variety. ITS MAMMOTH SHEET IS SO ARRANGED AS TO CONSTITUTE C O M 3? H, E T EJ N"K \V S FA. 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