USA > Connecticut > Hartford County > Southington > Ecclesiastical and other sketches of Southington, Conn > Part 34
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57 | Part 58 | Part 59 | Part 60 | Part 61 | Part 62 | Part 63 | Part 64 | Part 65 | Part 66 | Part 67 | Part 68 | Part 69 | Part 70 | Part 71 | Part 72 | Part 73 | Part 74 | Part 75 | Part 76 | Part 77 | Part 78 | Part 79 | Part 80 | Part 81 | Part 82 | Part 83 | Part 84 | Part 85 | Part 86 | Part 87 | Part 88 | Part 89
During the latter part of Mr. Gorton's ministry, the church very much declined; the moral character was impeached, and the parties for and against him were fierce and vehement in their dissensions. Mr. Gorton was summoned before a Baptist convention in Rhode Island, for trial, and though the main charges against him were not proved, his conduct was condemned as unworthy the office of elder, and the convention recommended his dismission. He would not, however, be dismissed, and, having still a few followers, kept possession of the pul- pit and the Rowe legacy, of which he was a trustee, and excommuni- cated those who had withdrawn from him-that is to say more than three- fourths of the whole church. Thus things continued until the year 1722, when the withdrawn members having engaged Mr. David Sprague, from Rhode Island, for their leader, resolved on obtaining possession of the meeting house and the annuity. On Sunday, June 7th, they collected together and proceeded to the house of worship, where they found Mr. Gorton officiating in the pulpit, with the com- munion table spread before him. One of the most resolute of the party ascended the pulpit, forcibly expelled its occupant, and drove him and his wife and their whole company from the sacred precincts. It has been said, also, that as he went down the hill, they threw his Bible after him. Of this act, however, the complaint afterward entered by the grand juror against Mr. Taber, as principal in this transaction,
1 See Miss Cuulkin's History of New London, pp. 437-8. Also Knight's History of the General or Six Principal Baptists, p. 203.
311
HISTORY OF SOUTHINGTON.
says nothing. It accused him of collaring Mr. Gorton, beating him out of the pulpit, and pushing away his wife when she came to his rescue. The indictment was for breach of the peace and profanation of the Sabbath. Mr. Taber was fined on both counts. The struggle issued in the utter extinction of the church as an independent body. The period could not vary much from 1774. The members were dispersed.
Elder Gorton removed to the western part of the State, and in 1779, was of Southerton, (Hartford Co.). He left behind him in New Lon- don, no family, no church records, no faithful flock to lament his loss; nothing but a dispersed congregation and a tarnished name."
While he was in Southington he was in thorough disguise as to his theological opinions. Pretending to be a Baptist minister and in sym- pathy with the doctrinal views of that body, he was unquestionably a Socinian, and used his influence in circulating very erroneous views. He was a proficient in the arts of deceit. Among the simple hearted and well-meaning he practiced his deceits, and succeeded in gaining a livelihood. But through the Rev. Mr. Hulburt, then a pastor at Berlin, he was exposed, and finally he was almost deserted. His last sickness, death, and burial, were events that occurred so obscurely that he was under the ground before his sickness was generally known. The Mer- rimans cared for him to the last, and he was buried in their cemetery, but the precise spot of his sepulcher "no man knoweth."
MINISTRY OF REV. CALVIN HULBURT.
I have been unable to discover anything relating to the parentage 1 and early life of Mr. Hulburt. He first appears in the records of the Danbury Baptist Association,2 in 1790, as a representative of the Baptist church of Farmington. At this meeting of the Association he was ap- pointed delegate to the Stonington Association, "and by letter to re- "quest a union and correspondence with them." It must have been during the earlier part of 1790, that he assumed charge here, for Elder Gorton 3 was here as late as December, 1789, and this Association met in September, following, when he was competent to represent the church as Elder.
In 1792, the doctrine of Universalism had gained a foothold in the town, and among those infected was one of the deacons of the Baptist
1 I suppose him to be of the Berlin family of this name.
2 This Association was organized Sept. 29, 1790, at Danbury. At this session it was "Voted this Association recommend to the churches not to give flattering titles such as Reverend gc to their Elders." Ilence Elder is the ancient title of the Baptist clergy in their Minutes.
3 Up to this date the certificates of withdrawal from the "standing order" are signed by him as "Elder." If any other "Elder" had been here he probably would have signed them.
312
HISTORY OF SOUTHINGTON.
church. He held this doctrine, while upon all other points of theology he was thoroughly Calvinistic. Hence a difficulty presented itself to the church, as to the right or expediency of dealing by discipline with a man in error only on one point. It was decided to refer the matter to the Association, and upon its Minutes appears the following question from this church-"whether the doctrine of the Final Salvation of all men and the full and complete restoration of the whole Intelligent System to a state of perfect happiness, in a voluntary subjection to the moral government of God, is to be deemed Heresy; and that such as profess to believe it are to be excluded from the fellowship of Christian Churches in the ordinances of the Gospel? Answered in the Affirmative."
This action of the Association inspired courage to deal with the error, and proceedings against the Deacon were soon begun. The whole matter culminated in the following action.1
"At a meeting on the 2d Tuesday of Oct' 1793, Voted to hear D" Heart's answer to the Churches second letter of admonition to him. Also, voted that they still reckon D" Hearts principle of universal sal- vation to be heresy. Also voted, that whereas our brother D" Samuel Heart has embraced and undertakes to vindicate the doctrine of uni- versal salvation (which doctrine we judge to be heretical and contrary to the word of God and the laws of Christ), and out of deference to the dictates of conscience, we do now in the fear of God exclude our said brother D" Heart from the communion and fellowship of this Church."
In 1792, Mr. Hulburt wrote the Circular Letter that the Association addressed to the churches, and it was printed in the Minutes for that year.
From the records of the church it seems that in Oct., 1793, he de- . sired to be released from the pastoral relation, but the matter was postponed to a subsequent meeting. But May 3, 1795, he renewed his request, which was granted, and he was dismissed and sent forth to the churches? "as a preacher of the Gospel in good standing." When he came here the church numbered twenty-five members; in two years the number had increased to forty-two; the third year there were forty- six; the fourth, forty-four; and the fifth, thirty-nine.
MINISTRY OF REV. DANIEL WILDMAN.
In the manual of the Baptist Church, Mr. Wildman is recorded as pastor 1797-99. The church records are wanting for years 1795-1802.
1 The Association had met in Sonthington three weeks before, and probably the action resulted from the counsel this body had given.
2 Ch. records, p. 3.
313
IIISTORY OF SOUTHIINGTON.
The records of the society first allude to Mr. Wildman in the following vote, passed at a meeting held Feb. 10, 1797; "to give m' Wildman twenty-eight pound for the year in Suin. Voted the over Plus mony of the present yere shal be appropriated to cullering the meeting Hous. At same Meting Voted that the Committee Should act Dis- cretionary with regard whether any or what part of time Elder Wild- man shall preach at the great plain the year insuin." The "great plain" refers to what is now Plainville, and before known as Red Stone Hill.
"Jan 11, 1798. Voted to give Elder Wildman twenty-eight pounds annually provided he dose agree to preach for us annually one-half of the time.
at said meeting voted to disapprove of the Committee's doings in requesting of the society in Wollcott for Elder Wildman to preach for us one-half of the time the present year." What the committee had done to incur this vote does not appear from the record.
Dec. 3d, 1798, "Voted to request Elder Daniel Wildman to preach with us one-half of the time the insuing year and to give him twenty- eight pound."
To this last vote, Mr. Wildman did not accede, and probably termi- nated his ministry here at the close of the year.
In the minutes of the Danbury Association for 1797, he is put down as a licentiate preaching in the Danbury 2d church, and this as late as October, so that the first year he supplied here, he came from Danbury, and was not yet ordained.
But in the minutes of October, 1798, he is recorded as an ordained pastor, and residing at Wolcott, so that the second year of his supply he came here alternate Sabbaths from that place. The first year of his ministry here must have been successful, for the membership rose from 39 to 62, a gain of 23. A few of these were accessions from the Congregational church. The next year, however, the number was 61, a loss of one.
The Rev. Daniel Wildman was born at Danbury, Conn., Dec. 10th, 1764. His grandfather, Abram Wildman, emigrated from the north of England, in 1683, and settled in Danbury, where his descendants still live. His father was Capt. Daniel Wildman, who was a prominent citizen of the town. The family suffered much from the burning of Danbury by the British. The subject of this sketch was a youth of decided promise, and he rapidly acquired the knowledge possible in the schools of that day. His quickness of mind and intelligence com- manded the respect of his teachers and companions. The supremacy his talents gave him among the youth of his age, was not without its dangers. He became a leader, not only in the sports but in the vices
40
314
HISTORY OF SOUTHINGTON.
of the place. For a time he abandoned the restraints of home, and occasioned his friends painful anxiety. It was not until he was twenty years of age that he experienced any deep religious conviction, and even then he was able after a time to shake it off. Then followed two years of indifference, but after this he was spiritually awakened and passed through experiences of conviction that he afterwards alluded to as almost leading to despair. But peace dawned, and he entered upon a christian career of great beauty and usefulness. He did not at first design to be a minister of the Gospel, but set himself at reading and serious reflection, so that he was ultimately to regard it his duty to preach. Teaching school a part of the time, he pursued his studies until 1791, when at the age of twenty-seven he was licensed to preach by the Danbury 2d Baptist church. In 1790, he represented this church as lay delegate when the Danbury Association was formed. After licensure, he preached for a year in Danbury, and adjacent places; spending a little time at Plymouth, also at Wallingford. But from 1792 to 1795, the Minutes of the Association locate him as pastor of the Danbury 2d church. This latter year he removed to Wolcott, and was here ordained in 1798. Although his church was called the Wol- cott church, yet there are at present no traces of such a church within the present limits of that town. The'old residents of Wolcott recall the fact that there was preaching part of the time, just across the Waterbury line.1 There was never a meeting house built, but probably a church was formally organized about 1798, for this year it had two Deacons representing it in Association, Zuar Brockett and Oliver Dut- ton, and reported forty-five members. And of this church the Rev. Eliada Blakesley was a member before he became a preacher.
In 1797, he accepted an invitation to supply Southington half the time, that is, on alternate Sabbaths with Wolcott. When in Southing- ton he occasionally preached at Red Stone Hill, but how often is not known. His popularity as a preacher drew to him good congregations. The field at Bristol was so full of promise, that in 1798, he removed from Wolcott to Bristol, and gave up his charge here. He first opened a room in his own dwelling, but the numbers pressing to hear him became such, that soon a meeting house was completed for him. His congregation rapidly increased in size, although the additions to the church were not many after the first year. In 1801, he wrote the Circular Letter for the Association, in which allusion is made to the infidelity then gaining ground, and alarm sounded. In 1802, he was moderator of the Association. In 1805, he removed to Middletown, and the year following preached at Suffield. In 1806, he returned to
1 It was at a point where Woleott, Bristol, and Plymouth now meet.
315
HISTORY OF SOUTHINGTON.
Bristol, and here remained until 1813, when he removed to Stratfield. In 1815, he returned to Bristol. In 1820, he preached a part of the time at Carmel, Putnam Co., N. Y., where he baptized about 300 per- sons. He then spent two years in Ohio, and returned to Middletown, Conn., in 1824. About 1826, he was settled at New London, and here labored for three years. In one of these years he baptised seventy persons. Subsequently he was at Russell, Mass .; Meriden, Conn .; Nor- wich, and Andover.
He had now become old and infirm. His eyesight was affected so that he could not read. He resided with his son, Rev. Nathan Wild- man, at Lebanon, and preached in neighboring churches as opportunity offered. He died Feb. 21, 1849.
He was married Aug. 15th, 1791, to Mary Weed, of Plymouth, Conn. His wife died in 1816. Of ten children, seven lived to grow up and become members of the church. His son, Nathan, was settled for a time at Plainville, and frequently preached in Southington.
An estimate of the character and ministry of Mr. Wildman appears in the following extracts from letters in Sprague's Annals. The first letter is from Rev. Gurdon Robins, a distinguished Baptist preacher of Hartford, and dated April 9th, 1858.
In speaking of Mr. Wildman he says: "And I can truly say that I regarded him as among the very best preachers of his day, to whom I was accustomed to listen. His discourses were evidently framed, not to please the ear, but to enlighten the understanding, to move the con- science, to subdue and purify the heart. They were distinguished for clear and consecutive thought and logical accuracy, as well as for forci- ble and pungent appeal, and sometimes for a subduing pathos. It was evidently his delight to preach Christ and Him crucified; and it was his privilege to see many gathered into the church as the fruit of his labors. His personal appearance was favorable to the general effect of his preaching. His figure was commanding, and his features prominent, and not prepossessing, when in repose; but when lighted up by some great evangelical theme, his face would sometimes glow with such effulgence that it would remind you of Moses coming down from the Mount.
He was present at a ministers' meeting in Hartford County, on one occasion, after he was very far advanced in years. He had listened the whole day to the exercises of the occasion, which consisted partly in the discussion of some important topics in Theology. There was a rule that there should be a sermon, at the close of the exercises, in the evening; and it fell to my lot to preach; but as my health was not good, and I was desirous of hearing this venerable father on the very im- portant subjects which had been under discussion, I prevailed upon
316
HISTORY OF SOUTHINGTON.
him to take my place. On his consenting to my request, he said, with a characteristic smile, " 'Well; I will try to tell the boys how the matter stands.'" He preached a sermon nearly two hours long, which was an epitome of the entire body of Divinity, and throughout which he spoke with perfect case and freedom, showing that he spoke at once from a well furnished mind and a well regulated heart. At the close, a most hearty, responsive, Amen went up from every part of the house. This was the last sermon which I ever heard from him, and the im- pression which it made upon my mind still remains vivid."
The Rev. Daniel Waldo, widely known as having reached the most advanced age of any clergyman in this country, writes thus-" My ac- quaintance with him was limited to a few months in 1806 or 1807, which he spent in Suffield, Conn. He was regarded at that time, as one of the lights of his denomination; and he was there by request of the Rev. Mr. Hastings, minister of the Baptist church in the First Par- ish of the town; and, though my residence and parish were two miles west of that, I carly made his acquaintance, and often met him, and sometimes heard him preach, while he was in that neighborhood. He attracted very considerable attention from persons of all classes, and had, no doubt deservedly, the reputation of being much more than an ordinary man.
In person, as I remember him, he was rather above the middle size, of symmetrical proportions, and of a countenance expressive of thought, intelligence, and firmness. His movements were free and easy, and his whole air that of a man who felt that he realized that human life was designed for higher purposes than mere animal or even intellectual indulgence. He seemed to be truly earnest in his Master's work. He preached very often during his day in our neighborhood, and his preaching was largely attended, not only by persons belonging to his own communion, but by other denominations. His manner in the pulpit was simple and natural, and much more cultivated than that of the Baptist clergy generally in his day. And the same was true of his discourses. Though not written, they were evidently well premedi- tated, and showed a disciplined and logical mind. His text was the true index to his subject, and his object seemed to be to bring out the very meaning of the Spirit in the most perspicuous, and at the same time the most forcible, manner he could. His voice was not remarka- ble for compass, but was pleasant and sufficiently varied in its infec- tions to give effect to whatever sentiment he wished to convey. The matter of his discourses was intensely evangelical; and this no doubt was one secret of the interest which his preaching awakened. In pri- vate intercourse Mr. Wildman was familiar and agreeable, yet always sufficiently dignified. He was understood to hold some peculiar views
317
HISTORY OF SOUTHIINGTON.
in regard to God's covenant of grace with men; and when he preached for me, I gave him a text which was designed to develop them; but his discourse was throughout in strict accordance with the accredited orthodoxy of New England."
MINISTRY OF THE REV. NEHEMIAH DODGE.
After Mr. Wildman declined to continue longer in accordance with the vote of the society, Dec. 3, 1798, there was a meeting held on the 24th, when it was " voted that the committy should procure preaching for the year insuing."
At a meeting of the society, March 14, 1799, it was "voted to give Elder Nehemiah Dodge a call to preach with us one year from the time that the Elder can come with his family Sometime in the month of April it will be Expected-and as much longer as there may be a union beween the Chh and Society and Sª Elder, and that wee will Give fifty-two pounds pr yere. N B their shall be twenty shilings a Sabath (deducted) for as many Sabaths as he shall be absent.
in Sa meting maid Chois of Stodard Wightman and Ebenesur Hally and Solomon Fisk a Commity to Procure a Hous for Elder Dodge for the yeare insuing."
Mr. Dodge came, and preached for the year, but no record of his work has been left us. At a meeting of the Society, Dec. 1st, 1800, he was requested to continue his work. "Voted to Request Elder Ne- hemiah Dodge to continue to preach with us the year Ensuing & to give Sª Elder three dollars 34 cents for each Sabbath that he shall preach with us."
This is the last vote of the society with reference to Mr. Dodge. But there is a record of a church meeting held Aug. 6th, 1802, which shows that at this date he was still preaching here. He is moderator, and also appointed to represent the church in the Association to meet at Wallingford the ensuing October. At the same meeting it was "Voted that we disapprove of any that are not members of a church in good standing to undertake the business peculiar to a minister of the Gos- pel." The occasion of this vote I have been unable to find out.1 .
During the three years and eight months Mr. Dodge was here, the church increased from sixty to nearly an hundred members.
Mr. Dodge 2 was a licentiate of the Ist Baptist church of Waterford, (then Ist New London Baptist church,) as early as 1797, and while a
1 It was probably intended to reach the case of two or three members who had been excluded from church fellowship on account of their Universalist opinions, and who sought opportunity occasionally to preach. Several were by this kind of preaching drawn from the Baptist church.
? MSS. from William H. Potter of Mystic River.
318
HISTORY OF SOUTHINGTON.
licentiate supplied a destitute neighborbood east of the Thames river. The people were poor and unable to meet promptly their subscriptions for his support, and this fact occasioned some annoyance so that Mr. Dodge desired to know of the Waterford church, whether he could not by legal process collect the sums subscribed. His pastor, Rev. Zadock Darrow, took the ground that a minister should be paid for his services as much as other men for any service, and that where salary was capri- ciously or wilfully withheld, it ought to be collected by due process of law. This opinion of the pastor offended some who held that a preacher should be dependent on "free-will" offerings of the people rather than on a stipulated salary. Just how the matter ended is not known.
At this time Mr. Dodge gave high promise of a popular and useful ministry. He was ordained an evangelist, in regular form, by the Waterford church, May 28th, 1798. But at this early stage of his labors, and while he secured popular confidence, there were indications of a disposition that was far from pleasant. He was accused of fla- grant inhumanity in his treatment of a colored servant (slave) he was conducting from Lyme to New London. It was charged that he drove his servant like a beast, with a rope about his waist, holding the rope in his hands, while himself was seated on a horse; and that by "over driving" the servant became "weary and faint by the way." This matter was investigated by the church, and in some way explained.
It will be seen that in less than a year after his ordination he came to Southington.
At the time of leaving, or very soon after, he was engaged as a sup- ply at Lebanon, Conn. There was at this time no church organization, but he preached to a congregation until sometime in 1805, when a church of thirty-one members was formed of which he became pastor. This church became connected with Stonington Association the same year. The next year the membership was more than doubled. In 1806, he wrote the Circular Letter for the Association, and in 1812, was its clerk.
In 1816, he accepted a call to the Ist Baptist church of New London, which was "an offshoot or successor" of the church planted by Mr. Gorton. Here he was very successful in his work, and had attained unto the height of his influence. In 1818, he preached the annual ser- mon before the Association. This was among the last of his public services outside of his own church. For several reasons his influence began to wane. He had become an anti-nomian. Mr. William H. Potter writes, "I remember hearing him preach in a house next door to my father's while he was pastor in New London. He was an anti. nomian, and shook Sinai's thunders from his stentorian voice. He
319
HISTORY OF SOUTHINGTON.
spoke to sinners this way-' All your prayers and all your tears will only make you tenfold more a child of hell than you were before.'" For such views he was often rebuked by his people. They could see, if he could not, that his doctrines destroyed all accountability and re- sulted in fatalism. But from the extreme of Divine Sovereignty he soon vibrated to that of Universalism-From Calvinism he swung across the line to Socinism. And at the same time his conduct be- gan to diverge from what he professed. His relation as pastor to the church ceased in 1821. In 1823, the New London Association passed the following-"Voted, that although it is painful to us, yet we feel bound in duty, and do hereby declare Mr. Nehemiah Dodge of New London,' excluded from our fellowship, he having departed from the faith as we believe. We cannot therefore be innocent in encouraging him to preach."
But although excluded from the Baptist communion he continued to preach occasionally, but without his former power. Those that re- member him, speak of him as having more than ordinary ability, and with a voice and manner very persuasive. He lacked comprehensive knowledge of the truth, and was far from being discriminating as a preacher. One remembers him as "peculiarly endowed with the gift of utterance, and never at a loss for words." There was a native shrewdness about the man that was of great help to him at various stages of his ministry when he wished to be extricated from some trouble in which he had become involved.
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.