USA > Connecticut > Contributions to the ecclesiastical history of Connecticut > Part 22
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They seceded from churches on the Saybrook platform, and were therefore called Separatists. They preferred the name of Strict Congregationalists. These churches have, in some few cases, been received into fellowship with the other Congrega- tional churches, the occasion of their separation having been obliterated in the lapse of time ; in others, their adherents have turned away to the Baptist connection. In many particular cases it is now diffcult to trace the history of these churches. In some, it is uncertain whether or not a church organization was ever effected. An attempt is here made to give an outline of the history of these churches in Connecticut.
The first Separate church was that in CANTERBURY. A divi- sion took place about the time of Dr. Coggswell's settlement in the old church in 1744. They had first as a pastor one of
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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,
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Separate Churches in Connecticut.
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, 1S26.
During Mr. Day's ministry, he was received by special vote into the County Association. After his death the church was supplied for a while by several ministers, and one was settled, the church being connected with the others of the county in full fellowship.
Since 1856, the meeting house has been loaned to the Free Will Baptists, and the church is nearly extinct.
There seems to have been a branch of this church in the eastern part of Killingly, which perhips prepared the way for the Baptist church now established there.
In BROOKLYN, (then a society in Pomfret, ) there was a sep- aration, but whether a church was established is uncertain. The records of the Brooklyn Church show that in Dec., 1742, twenty-six persons signified by letter their " dissent and with- draws " from the pastor as from one that had the form but denied the power of godliness. Most of these persons after repeated admonitions were excluded from fellowship.
In PLAINFIELD a Separate church was formed about 1744, of which Thomas Stevens was ordained pastor on the 11th of September in that year. He was a man of some native talent, a worthy minister, and became one of the leaders of his party. He died in charge Nov. 15, 1755, and was succeeded by Alexan- der Miller about 1758, who ministered till his death. Their church being on the wane, and the old church being without a pastor and in a feeble state, a desire for re-union, felt in both churches, was realized in Feb. 1769 ; the house of worship was removed, and Mr. Fuller who had preached to other Separate churches was settled pastor of the united church.
In VOLUNTOWN there was a Separate church, over which Al-
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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.
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Separate Churches in Connecticut.
In WATERFORD (then part of New London, ) a Separate church was gathered about 174S with Nathan Howard for its elder. This church early adopted Baptist principles.
In EAST LYME there was a Separate church, over which Eb- enezer Mack was ordained June 12, 1749. They erected a meeting house in 1755, but most of them soon became Bap- tists.
In LYME there was another Separate church, of 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. 11, 1746, of which Matthew Smith was ordained pastor Dec. 10, 1746, but on the 3d of Ang., 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, il 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
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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. Ang. 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.
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Separate Churches in Connecticut.
In TORRINGTON anumber of the members of the church united with a class denominated Separates and formed a society styled the Strict Congregational Society. The same year (1786.) they commenced a house of worship on the site of the present church. By a vote of this church, March, 1787, Rev. Lemuel Haynes, a colored preacher, became their pastor, an office which he held about two years, though not installed. In 1791, by the aid of a council, both churches adopted new articles of faith and a covenant and became re-united, and soon after made the new house their place of worship.
In BETHLEM Dr. Bellamy made record in 1740, " A number of the middle aged stand up for false religion and plead for the Separatists." But after a prevailing epidemic in 1750, he notes as one of the favorable results that " the separate spirit did not appear as before."
In COVENTRY and NEW MILFORD there are believed to have been movements towards separation, but no certain infor- mation has been obtained concerning them. The Second Church in Milford and the North Church in New Haven arose from the revival influences of the 18th century, but were not Separatists.
See Dr. Trumbull's History of Connecticut, Vol. 2, pp. 163-195; Tracy's Great Awakening, pp. 310-325 ; and Rev. Dr. MeEwen'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, line 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 ths following tabular view :
Churches.
Date of organi. Number of origi- zation.
nal members.
Number of mem- bers at the pre- sent time.
Thompsonville, O. S.,
July 5, 1839.
162
Tariffville, O. S., .
Oct. 24, 1844.
20
Hartford, O. S.,
Oct. 4, 1851.
32
149
Stamford, N. S., .
Feb. 25, 1853.
26
149
Bridgeport, O. S.,
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.
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Other Evangelical Denominations.
Stamford were originally composed almost exclusively of those who had been previously members of Presbyterian churches elsewhere, and who imagined that their spiritual interests would be better secured under that organization.
The church in Bridgeport was the result of a secession from the Second Congregational church, on the dismission of Rev. Dr. Nathaniel Hewit, at his own instance, by the Con- sociation of Fairfield West.
The church at Deep River was also composed originally of members seceding from a Congregational church. The reasons distinctly assigned in this instance were, the refusal of that church to hear from its pulpit the doctrines of the Saybrook platform, and the dismission, without trial, by a unanimous vote of the council of consociation, of the pastor, whom the same council had, eighteen months before, with the same unanimity ordained.
But we must be allowed to doubt whether the council of consociation could have been led so summarily and unani- mously to reverse its own recent action, had not the disaffec- tion seemed to have been caused, not by the doctrines them- selves of our platform, but by their nude and disproportionately frequeut, 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
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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
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Other Evangelical Denominations.
state, embracing in 1850, 121 ministers, 113 churches, and 16,617 communicants .*
The Baptists have been supposed to have received consider- able accessions from the Separatists of the last century. But it appears that out of twenty-five churches of the Separatists, not more than four or five joined the Baptist denomination. The rest resumed their communion with the Congregational churches.t
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. į
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 Ifist. of Conn., Vol. II., p. 560.
+ New Englander, Vol. XI., p. 216.
Trumbull's Hist. of Conn., Vol. I., p. 503.
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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 be 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
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Other Evangelical Denominations.
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." *
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