USA > Connecticut > New London County > Groton > Groton, Conn. 1705-1905 > Part 11
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The labors of Mr. Wightman were not confined to Groton. The vine ran over the wall and in 1710 was founded the
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First Baptist Church in Waterford. It is said that until 1720 it had no settled pastor but "received the occasional visits of Elders Wightman of Groton, Tillinghast of Provi- dence, William Peckham of Newport and others."* In 1712 Mr. Wightman preached in New York upon "the invitation of Mr. Nicholas Eyres and continued his visits for two years." ** The fruits of this ministry were twelve converts, five women and seven men, who gathered in a private house and called Mr. Eyres to preach to them, until in 1724 Messrs. Valentine Wightman of Groton and Daniel Wight- man of Newport formed them into a church and ordained Mr. Eyres to be their minister.
Again in 1743, when the Second Baptist Church in Boston was formed, Benedict tells us that "Mr. Bound's ordination was a matter of some difficulty as no ministers could be found near to assist on the occasion. The church applied to the aged Mr. Wightman of Groton, Connecticut, but he was too old and infirm to undertake such a journey. Finally Mr. Bound went to Warwick, Rhode Island, where he met the venerable elder from Groton and was ordained by him, Dr. Green of Leicester and an Elder Whipple."t
Rev. Frederick Denison says of Valentine Wightman that he "was a plain, logical, earnest, indefatigable preacher; a wise, prudent, strong builder. He diligently sought not alone the enlargement but also the improvement and culture of his church in every way that consisted with the poverty and pressure of his times. In the free, spiritual worship which he set up in this literal wilderness every- thing was conducted with forethought and system. With unusual pains he introduced systematic public singing and wrote a valuable treatise upon that important department of worship."
As a pioneer Valentine Wightman builded wisely and well. He was called upon to travel an unblazed trail, to navigate an uncharted sea. That he was a man of some
* History of New London County, p. 751.
** Benedict's History of the Baptists, Vol. 1, p. 536.
+ Ibid, p. 407.
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education is shown by the few remaining products of his pen. In 1727 he met Rev. John Bulkeley of Colchester in a debate at Lyme, reports of which were published by both debaters. A sermon on the "excellency of faith" preached by him on August 5, 1739, has been reproduced in the "Wightman Memorial,"* a pamphlet containing an account of the dedication of a monument in his memory, placed in the old Wightman Burying Ground August 19, 1890. In this work Rev. P. G. Wightman, a great-grandson of Valentine, gives us a discriminating account of his life and labors.
It was during the latter part of his ministry that White- field made his first visit to New England and the Great Revival commenced which was destined to shake the old standing order church to its foundations. Many of the Congregational churches were rent in twain, the Separ- atists or New Light members (those who believed in or were influenced by the revival preachers) forming new churches, the most of which subsequently became Baptist or became extinct. The old First (Baptist) church was carried away from its moorings and for a time practised open communion.
The sympathies of the church for their persecuted Sep- arate brethren overcame for the time their regard for scriptural walk. Rev. Daniel Fisk, who succeeded to the pastorate upon the death of Valentine Wightman, was a strict constructionist, and when division arose over the matter of allowing Separate members the privilege of the communion table, he sided with the minority, who were opposed to this course.
The church records prior to 1754 are not in existence, but on June 28th of that year a new covenant was made and entered into by eight members, Timothy Wightman, Daniel Fisk, John Rathbone, John Wightman, Daniel Lamb, Mary Wightman, and Joanna Wightman, the eighth member being supposedly Stephen Stark, whom the record mentions as participating in the mecting. From this time the records
* Wightman Memorial, 1890, pp. 9-14.
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of the church have been kept with a fair degree of accuracy and we are enabled to trace its growth, its periods of refreshing and its times of declension.
Under date of May 20, 1756, the records give a brief account of the ordination of Rev. Timothy Wightman, son of Valentine :
"Now the elders and messengers being met at the request of the church, viz., Elder Babcock's Ch. Elder Morse's Ch. Elder Palmer's Ch. Elder Davis' Ch. Elder Wells' Ch. Elder Whipple's Ch. Elder Hammond's Ch. in order to set apart a man of our 'cost' (coast) to the office of a leader and pastor for this church &c. And first after visibly embodying together in manner of a council, we proceeded to call the church to relate the manner how they came by their in- tended pastor &c. First, Br. Phillips manifested that he had got a pastor viz .- Timothy Wightman. Secondly, Peter Avery related his travail to Br. Timothy Wightman, and the males all to a man say Bro. Timothy is the man &c. Nextly called the females to tell their travail and teaching respect- ing an elder to go before them &c. &c. and the females seemed to center upon said brother Timothy to be their pastor. Nextly we asked Br. Wightman to tell his travail . &c. and so made a dedication of himself for the benefit of the church &c. Nextly the council was called upon to give in their testimony respecting the church travail and Bro. Wightman's travail. The council answered yt they believed that God has called Br. Wightman to the work of the min- istry and especially to take charge of this flock, and that God now offers him to them and calls for them to arise and appoint him to the work &c. Now the church appointed Elder Wells to make the first prayer Elder Morse to give the charge and Elder Babcock to give the rite hand of fellowship and Bro. Peter Avery to make the last prayer &c. Acted at the Baptist meeting house."
In Timothy Wightman the church found a worthy leader and for several years after his ordination there was a steady increase in the membership. During his pastorate two notable events occurred which greatly affected the pros-
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perity of the church-the revival under the preaching of George Whitefield and the Revolutionary War. The former brought to the First Baptist Church quite a number of Separate Congregational brethren and sisters and for a time the church practised mixed communion, but about 1765 it returned to the regular practice of Baptist churches and thus caused the withdrawal of several brethren and sisters, who founded the Second or Fort Hill Baptist Church. It was only after repeated efforts had been made to harmonize the differences existing that the church finally withdrew the hand of fellowship from the leaders of that movement, February 23, 1769.
July 29, 1756, the church made choice of John Wightman to be a deacon. To this appointment he demurred, inti- mating that he was called to another work, but finally said that the difficulties which had lain in his way were removed and he was free to serve the church with what gifts God had bestowed upon him., January 8, 1757, Peter Avery was chosen as an additional deacon and a later date, April 7, 1757, was appointed as the day for their ordination, and the service is thus recorded :
"A church meeting April ye 7th day 1757.
"After solemn prayer to God for direction Elder Morse read a letter sent to the church and offered himself in fellowship to wait upon God in the duties of the day and he was received. In the next place Elder Wightman called on the church to give their teaching concerning John Wight- man and Peter Avery being given to them for deacons, and in the next place called up John Wightman and Peter Avery to tell their teaching concerning their being set apart for that work. But when they had told their teach- ing the way not opening clearly for Bro. J. Wightnian im- mediately entering into the work it was then unanimously agreed upon by Elder Morse and the church and all con- cerned to suspend Bro. J. Wightmans ordination to further consideration, and the way opened clearly for Bro. P. Avery to enter upon the work. He was then set apart thereunto by ordination."
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"June 15, 1774. At a general council met according to appointment at our meeting house, present with our church Elder Simeon Brown and his church, Elder Eliezer Brown and his church and Elder Morse's church. After prayer and a sermon suitable to the occasion delivered by Elder Eliezer Brown, the council proceeded to the ordination of Brother John Wightman, and after examination they pro- ceeded and set him apart to the office and work of an evan- gelist by the way of ordination and so concluded."
Under date of October 12, 1769, we find the following record: "The church being together at Br. Peter Avaryes' after worship and some conference they did agree to set out anew upon the six principles of the Doctrine of Christ agreeable to Hebrews the VI Chapter and 1 & 2 verses."
The ownership of the church property is indicated by the following record :
"December the 20th day 1769. Oblong, Dutches County -- After my love to Elder Wightman and all that are with him in the church. To all people to whom these presents shall come, greeting, Know ye that I Christopher Starke, at the place above written do give, grant, convey and confirm unto the said Wightman above written and the church that are with him, to their heirs and assigns forever. All my right in the Baptist meeting house in Groton in Connecticut, also my right in the money that was given to the church by William Roe. To have and to hold, to use and improve to their own proper benefit and behoof. In confirmation of which I have set my hand the day above written.
"Christopher Starke."
"In presence of
James Starke Daniel Starke
The fund referred to here is mentioned first in the old church records, where under date of February 12, 1766, at a meeting legally warned a committee consisting of Samuel Walsworth, Elijah Walsworth and Daniel Stark was chosen "for to act in anything relating to the church but peculiarly
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for to see after that money that Mr. William Roe late of Canterbury deceased bequeathed to the Baptist church in Groton and get security for the same."
Miss Caulkins says of this fund in connection with the old church in Waterford :* "John Starke was the deacon of Elder Gorton's church. Its greatest benefactor was William Rowe, who among other donations gave a piece of land adjoining the meeting house for a burial place, vesting the title in the First-day Baptists and providing, in case of their extinction, that it should be held by churches of that denomination in Groton and Newport until there should be a First-day Baptist Church in New London again. Mr. Rowe afterwards removed to North Stonington and event- ually to Canterbury, where he died. By his will, made in 1749, he left all his books of divinity and three hundred cunces of silver or paper currency equivalent thereunto, for the use and support of the Fort Hill (Waterford) church and ministry. The money was to be improved and the principal kept good."
June 5, 1773, Daniel Stark and Thomas Np Niles were appointed a committee to take care of the fund, and Novem- ber 30, 1776, Brother Benadam Gallup, Jr., was chosen to act with Brother Stark in place of Brother Thos. Np Niles "to take care of the church money and land that was in Captain Jonas Belton's hands." October 3, 1778, Brother Samuel Lamb was appointed in place of Daniel Stark, who had been dealt with and excluded. "March 27, 1789, ** at a church meeting of the first Baptist Church of Groton, at Elder Wightman's, after some conference the church rec- ommended to Bro. Samuel Lamb and Bro. Benadam Gallup Jr. who are the church committee and agents to take care of the money and lands belonging to said church which are in the hands of Capt. Jonas Belton of said Groton, and com- mence an action at law to recover actual possession of said funds from said Belton."
The church was favored with gracious revivals in 1772
History of New London, Ed. 1860, p. 437.
*: Church records.
:
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and in 1774 as though in preparation for the gloomy days of warfare and strife which were to follow. It was during the awakening of 1772, on the 4th of July, that Elder Ebenezer Mack united with the church by experience and was received by the laying on of the parson's hands. Mr. Mack had been ordained as a Separate Congregational min- ister January 12, 1749, and had served for sixteen years as pastor of the mixed communion Baptist church of Lyme (1st East Lyme). He had obtained dismission from the pastoral office at his own request, and having settled it in his mind that it is inconsistent for a Baptist church to build with, and commune at the Lord's table with, those that held and practiced infant sprinkling-the Lyme church thus allowing-he felt justified after due but fruitless remon- strance with his covenant brethren to seek a church whose faith and order corresponded with his own views.
His mind was at once turned to this church where so long his old patron and friend had presided-Rev. Valentine Wightman, who had earliest sowed the seed of scriptural baptism in Lyme, while Mr. Mack was still a layman. As we have seen he was readily received. This grieved the Lyme church and it proceeded to discipline and finally to exclude its former pastor, who had united without a letter or their consent. A number of churches were called to- gether on the 7th of October following, who in conference decided that the practice of Baptist churches in receiving disciplined or excluded members from other churches with- out letters was contrary to gospel order and tended to alienate and make confusion in the churches, and must not be tolerated.
At this meeting the Groton church was represented and confessed its fault, and retracted to the full satisfaction of the conference, which body adjourned to meet some six or seven weeks thereafter with this church. At the ad- journed meeting at Elder Wightman's meeting house the action of the Lyme church in excluding Elder Mack was condemned and it was agreed that the conscientious scruples he entertained should have had weight with his
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brethren, so that though legally possessing the power to withdraw the hand of fellowship from him they should not have exercised it, but rather have "come up to the light, and embraced his principles and walked with him." Elder Mack being both justified and condemned proceeded to do his work over again, obtaining a satisfactory dismission. But the discussion of this matter led the churches desirous of guarding against church building with unbaptized mem- bers to make their conference a permanent union upon that basis. This was the origin of the Stonington Asso- ciation, for in the records of the next semi-annual meeting they call themselves the Association, and propose the Eng- lish Baptist Articles of Faith as a constitution to be ap- proved by all the associated churches.
Thus intimately is the history of this church connected with the history of the Stonington Union Association. It was during the ministry of Rev. Timothy Wightman that the Rogerine sect became prominent in Groton. The matter will be taken up elsewhere under the head of "The Roger- ines," but to the credit of this church be it said that there is nowhere on record any instance of persecution of that sect by the Groton Baptists, even under great provocation.
A little later in his ministry some disturbance was caused by the appearance of Jemima Wilkinson, the "Universal Friend." She secured a small following in Groton and made frequent visits to the town. A woman of imposing appearance, plainly but richly dressed, mounted on horse- back, and riding at the head of a procession of from fifteen to twenty of her deluded followers, she succeeded in cap- tivating several well-to-do people in the town. She laid claim to supernatural power, asserting that she was able to perform miracles and was on an equality with Jesus Christ. Her teachings disrupted families, encouraging spiritual af- finities, which tended to weaken the marriage tie, and the church naturally frowned upon the whole movement. The records show the manner in which the church dealt with two sisters who were carried away by the delusion. No haste was observed in the labor with them, which seems to
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have been carried on with kindly, brotherly love and Chris- tian forbearance, from February 21, 1782, until April 2, 1785, when they were finally excluded.
The conduct of the music in church is illustrated by the following votes: "Oct. 3, 1778 .
. Deacon Niles moved that somebody should be chose to set the psalm, when the church made choice of Brother Benadam Gallup should set the psalm, and likewise voted that Brother Gallup and Brother Daboll should set together near the centre of the meeting-house as they can conveniently. April 3, 1779 Brother Benadam Gallup moved that the church reconsider a vote of theirs in October last in appointing him and Brother Daboll to tune the psalm, as he found Brother Dabolls gift to be superior to his. Accordingly at Brother Gallups desire they appointed Brother Daboll to be first in tuning the psalm and Brother Gallup to assist him &c."
In 1790 a new house of worship was erected on the site of the old one, and as stated above it was about twice the size of the original structure. The dedication sermon was preached by Elder Wightman from the text 1st Kings VIII, 27: "But will God indeed dwell on the earth ? Behold the heaven and heaven of heavens cannot contain Thee; how much less this house that I have builded!" This building was in use until the edifice in Old Mystic was built in 1843-4, after which it was allowed to fall into decay, and about the year 1857 it was demolished, the frame and some parts of the structure being built into an icehouse in Old Mystic.
The health of the venerable pastor had become impaired by his arduous labor and for the last two or three years of his ministry he was assisted by some of the neighboring ministers. His death occurred November 14, 1796, after a successful ministry of forty-two years. The church during his pastorate was called upon to pass through trying ordeals. The New Light Movement and the stirring days of the Revolution called for all the wisdom and patience of which men were capable, but throughout all these "times that tried men's souls" he pursued the even tenor of his
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way. Sympathy for his persecuted New Light brethren did not cause him to overlook the plain commands of his Master. Himself an unflinching patriot, his voice was ever heard in defence of the rights of the colonies and his church furnished its full quota of defenders of their country. His patience shows in his treatment of the Rogerenes and of the followers of Jemima Wilkinson. He was an advocate of the emancipation of the slaves and lived to see this con- summated. Sprague, the historian of the Baptists, says that Timothy Wightman was "a man of medium stature and erect form, affable manners, serious deportment and manly bearing and was nigh a model man." Of special in- gatherings during his ministry we may mention those of 1764, when thirty-three were added to the church, 1774-5 forty additions and 1786-7 eighty. He left a united church of over two hundred members.
For four years the church had no settled pastor, the pulpit being supplied by ministers from neighboring churches. Rev. Reuben Palmer of Montville was one of the supplies whose faithful labors were greatly appreciated. In 1797-8 seventy were added to the membership, among the number being John Gano Wightman, son of Rev. Timothy Wightman. He and his wife Merey Clark were both soundly converted and from the first he was impressed with the idea that it was his duty to preach, a course to which his wife was much opposed; but she afterwards became reconciled and proved a most valuable helpmeet. The fol- lowing account of his ordination is taken from the church records :
"At a council held at Groton August 13, 1800 at the request of the first Baptist Church of Christ in said Groton, convened at their meeting house in Groton, the churches sent to, and present are :
"From the church at Lyme-Elder Jason Lee, Bro. Walter Chapel.
"From the church at Montville-Elder Reuben Palmer, Bro. Jehiel Rogers, Bro. Jabez Stebbins, Bro. Ebenezer Dart, Bro. Samuel Bolles.
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"From the 1st Church in Stonington-Elder Peleg Ran- dall, Bro. Joshua Babcock, Bro. Nicholas Randall, Bro. Paul Main.
"From the 2nd Church in Stonington, Elder Simeon Brown, Bro. Walter Worden, Bro. Jonathan Allyn, Bro. Asher Miner, Bro. Asa Spalding.
"From the Church at East Haddam, Elder Simeon Dick- inson, Bro. Josiah Hungerford, Bro. John Brockway.
"2nd Church Groton-Elder Silas Burroughs, Dea. Simeon Smith, Dea. Jabez Smith, Bro. 'Rozel' Burroughs, Bro. Elisha Packer.
"The Church New London-Bro. Jethro Beebe, Bro. Charles Brown, Bro. Ebenezer Maynard.
"Bro. Jesse Wightman from the church at Springfield, Bro. Asa Wilcox from the 2nd church in Westerly and Elder 'Elliu' Brumbly from the church at North Kingston (were) received and invited to sit in council.
"Ist After prayer to Almighty God for assisting grace &c. we chose Elder Jason Lee Moderator and Bro. Asa Spald- ing Clerk.
"2nd Proceeded to hear the church give a relation of their travail or lead of mind towards Bro. John G. Wight- man as a watchman, which was given by Deacon Peter Avery and Deacon Benadam Gallup as a mouth for the church.
"3dly. Proceeded to hear Bro. John G. Wightman give a relation of his experience and the travail and lead of mind to the work of the ministry, and meeting the church in their call as pastor, with both which relations the council were measurably satisfied, and the council after a general enquiry from the church, and respectable inhabitants respecting Brother Wightman's moral character, govern- ment of his family, qualifications of his wife &c. with some queries with respect to his temporal support and the cov- enant obligations of the church towards him, and he to them, as to continuing their watchman. After which the church and Bro. Wightman agreed to meet each other, and the council generally fellowshipped them therein. Ad-
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journed till to-morrow at half an hour after eight o'clock A. M. August 14. Met according to adjournment and pro- ceeded to business.
"Ist. An enquiry was made of those brethren of the council that had a lack in their minds respecting the call of the church upon Bro. Wightman as their pastor and of God to him to the work and they manifested a help in their minds, and were free to act with the council in setting apart Bro. Wightman to the work of a pastor.
"2nd. Elder Simeon Dickinson to preach the sermon.
"3rd. Elder Reuben Palmer to make the consecrating prayer.
"1th. Elder Jason Lee to give the charge.
"5th. Elder Jesse Wightman to give the right hand of fellowship.
"6th. Elder Peleg Randall to make the concluding prayer.
"7th. The above mentioned elders and Deacon Peter Avery to lay on hands.
"8th. Proceeded to hear the church tell their lead of mind to call Bro. Benadam Gallup and setting him apart to the office work of a deacon.
"9th. Proceeded to hear Bro. Gallup give his mind in answer to the church's call.
"10th. The council unanimously fellowship them in their call and Bro. Gallup's answer and join in setting Bro. Gallup apart to the office of a deacon.
"11th. The church and council then proceeded in the same order as above to set 'apart' Bro. Gallup 'apart' to the office of a deacon.
"In behalf of the church and council.
"Jason Lee, Moderator.
"Test. Asa Spalding, Clerk."
It is significant that of the lay members of this council Paul Main, Asher Miner, Asa Spalding, Charles Brown and Roswell Burrows became ordained ministers, while Ebenezer Maynard, Elisha Packer and Deacon Jabez Smith were lay preachers of renown. One of the first measures
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put in operation by Mr. Wightman on his accession to the pastorate was a revision of the church records. A new clerk was appointed, and discipline-which had become somewhat lax in the absence of a pastor-was more strictly enforced, as the church records abundantly show. June 4, 1803, saw the first addition to the church by bap- tism under the new pastorate but from that time forward baptisms were many and frequent.
John Gano Wightman, though not college bred, had superior educational advantages for his time. Simeon Gallup* says of him that he "was a logical and fluent speaker, well versed in scripture and a successful minister of Christ." During his ministry revivals were frequent, not less than ten being recorded, the most notable one occurring in 1814, when fifty-six were added to the mem- bership.
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