USA > Connecticut > Contributions to the ecclesiastical history of Connecticut > Part 16
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CHURCHES AND SOCIETIES AIDED BY THE DOMESTIC AND AUXILIARY
MISSIONARY SOCIETIES OF CONNECTICUT.
Begun. Ended.
Begun. Ended.
North Stonington,
1816 1818
West Stafford, 1816
East Lyme,
1816
Milton,
1816
Chesterfield
1816 1833
Bridgewater,
1817 1852
Voluntown and
East Franklin,
1817 1818
Sterling,
1816
Westfield,
1817 1833
Poquonnoc,
1816
Newtown,
1817
Middlefield,
1816
Chaplin,
1817 1818
Ridgebury,
1816 1836
Seymour,
1817
Bethel,
1816 1842
Salem,
1817
New Stratford,
Naugatuck,
1833 1834
(Monroe,)
1816 1846
Eastford,
1817
Northfield in Weston, 1816 1824
Eastbury,
1822 1858
Greenwich,
1816 1817
Darien,
1824 1836
Oxford,
1816 1837
New Fairfield,
1825 1845
Union,
1816
Willimantic,
1827 1839
Stafford, (East,)
1816 1836
West Suffield,
1827 1854
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Home Missions in Connecticut.
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
Haven,
1840
North Stamford,
1828 1829
Groton,
1841 1848
Turkey Hills,
1829 1857
South Canaan, 1842 1843
Jewett City,
1829 1855
Hitchcockville,
1842
Andover,
1829 1836
Abington,
1844 1845
Killingworth,
1829 1830
Sherman,
1844 1845
North Madison,
1831
Rainbow,
1844 1850
Grassy Hill,
1831
Windsor Locks,
1845 1852
North Mansfield,
1824
Middle Haddam,
1845
Burlington,
1831
Kensington,
1845 1846
Mohegan Indians.
1832 1834
East Hartland,
1847
Wolcottville,
1832 1835
North Lyme,
1847
Wapping,
1832 1860
Putnam,
1847 1857
Millington,
1832 1833
Ashford,
1850
Greenville,
1832 1839
Barkhamsted,
1849
New Fairfield,
1832 1845
Daysville,
1849 1850
South Killingly,
1832 1856
Hadlyme,
1832
German Mission in Connecticut, 1848
Tariffville,
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 all the facts in the case in a brief table. For example, some to whom aid was extended in 1816 are still on the list, though they have not been aided every year since. In some cases there may have been half a dozen breaks in the chain of aid. For perfect accu- racy in individual churches, it will be necessary to consult the original records.
GRADUATES OF YALE COLLEGE WHO HAVE SERVED AS FOREIGN MISSIONARIES.
MISSIONARIES OF THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS.
GRAD. 1809, Benjamin C. Meigs,
1816, Isaac Bird, Asa Thurston,
1819, Elnathan Gridley,
1821, Dwight 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. Lannean,
1831, George Champion, Peter Parker, M. D.,
1832, Henry A. DeForest, M. D.,
1833, Samnel Wolcott,
1834, Henry S. G. French, Samuel G. Whittlesey,
1835, Charles S. Sherman,
1837, Azariah Smith, M. D.,
1838, David T. Stoddard,
1840, Timothy Dwight 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.
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Foreign Missionaries.
1847, Andrew T. Pratt, M. D.,
Western Asia.
China.
1848, William Aitchison, 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, Hiram Bingham, Jr.,
Charles Harding,
India.
1854, William Hutchison, Turkey.
1855, Henry N. Cobb,
Kurdistan.
MISSIONARIES OF THE PROTESTANT EPISCOPAL CHURCH.
1825, Thomas S. Savage, M: D.,
West Africa.
1831, Wm. I. Kip, Mis'y Bishop, California.
1850, Robert Smith, Western Africa.
MISSIONARIES AMONG THIE NORTII AMERICAN INDIANS.
V 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.
Western Asia.
Micronesia.
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.
,
1
183
Theological Department of Yale College.
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.
Dwight Professor of Didactic Theology.
1822.
+ 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.
+ 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 be as to its expediency, the facts connected with its estab- lishment cannot be altered ; and simply as matters of history they are here presented.
This Seminary originated, as its friends have no wish to dis- guise, principally, in the solicitude felt at the time by many, es- pecially of the Congregational ministers of this state, in ref- erence to certain doctrines taught, and the mode of instruction and principles of interpretation adopted, at New Haven. It seemed to them that the sound doctrines of New England Cal- vinism, as taught by Edwards, Bellamy, Smalley, and Dwight, were in danger of being undermined and swept away. And they felt constrained to devise, if possible, some judicious and practicable method to preserve and perpetuate them.
As early as January 1833, at the suggestion and earnest re- quest of the venerable Dr. Perkins, of West Hartford, a confer- ence of ministers on the state of the churches was held at Hartford. Invitations had been sent to all 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, 1833, 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
ยท 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
187
Theological Institute of Connecticut.
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 thought could be removed. At all events it was worth while to make the attempt. The matter was laid before the trustees, committees were appointed to con- fer with the New Haven gentlemen and see on what terms the union could be consummated. But it was soon found that dif- ficulties insuperable were in the way, and the design was re- linquished.
It should be gratefully recorded, that the leaders in the con- troversy which so long continued, while they earnestly con- tended for their respective views, never ceased to cherish and to manifest to each other feelings of Christian kindness and charity. The senior professors of the two institutions have now gone to their account, and we doubt not their gracious reward. They doubtless now see eye to eye. New professors have been chosen in their places.
Its whole number of students have been, to September 1859, 238; its graduates, 148.
The Institute has revived from its late depression, and with what may be esteemed for its age, a liberal endowment, and provision to a considerable extent for the aid of necessitous students. Under the smiles of a gracious Providence it is ho- ped it may be a fountain, yearly sending forth streams to make glad the city of God.
FACULTY.
President and Professor of Christian Theology. ELECTED.
RESIGNED.
1833. Rev. Bennet Tyler, D. D. 1857.
Professor of Ecclesiastical History.
1834.
Rev. Jonathan Cogswell, D. D. 1844.
Nettleton Professor of Biblical Literature. 1834. Rev. William Thompson, D. D.
189
Theological Institute of Connecticut.
Professor of Sacred Rhetoric.
1844. Rev. Edward W. Hooker, D. D. 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.
185S. 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 decp interest in the instruction of the young, founded within his diocese 740 schools, with 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.
191
Sabbath Schools.
In Roxbury, Masachusetts, a Sabbath school was established in the Congregational church there in 1764, 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 Sth of April, 1818. Soon. the same system spread into other parts of the state, and ere long a Sabbath school came to be regarded as an essential appendage to every healthy and growing church. The system was at first very imperfect. But experience worked improvement, and gradually it has grown to what it is, not yet perfect, but far in advance of what it was in the beginning ; and it is now justly regarded as one of the most efficient agencies we have for instructing the young, and building up our churches in truth and faithfulness unto God. It reaches not the young alone, but all ages and classes of society. There is not a church of our denomination in the state, nor of any other, having a well conducted Sabbath school, that is not the better in all its interests, for sustaining such an institution. Take a few facts. It is estimated that there are now 66,000 scholars of all ages in the various Sabbath schools in this state, some 15,000 of whom are over 18 years of age. There are 9,500 teachers in these schools, engaged from Sabbath to Sabbath in planting the seed of the Word in these 66,000 tender, receptive minds. Instruction is given, sympathy is expressed, prayer is offered, and God sends down His 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
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