USA > Connecticut > New London County > Montville > History of Montville, Connecticut, formerly the North parish of New London from 1640 to 1896 > Part 43
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ABISHAI ALDEN.
" Montville, June 6th, 1803."
Mr. Alden was a faithful minister and efficient pastor for twenty-three years, having the love and confidence of his parishioners up to within a few years of his dismissal, when differences arose which resulted in the alienation of a part of his people, and a division among the members of the society. A few of the members of the church were strongly opposed to his remaining pastor of the church longer, but he had also many firm friends who continued true and faithful to him in his trials. A council was, however, called, and he was dismissed from his charge April 26, 1826. During his min- istry one hundred and eighty-two persons were received to the communion of the church, several of whom are still living. Ninety-one were added to the church between Oct. 5, 1823,
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and August 1, 1824. Mr. Alden continued to reside in the parish until about 1830, when he removed to Dover, New Hampshire, where he died greatly respected.
At a society meeting held on the 18th day of June, 1825, the following resolution was passed: "Resolved, that where- as sundry persons belonging to the first Ecclesiastical Society in Montville, and members of the church in their individual capacity, have brought various accusations against the Rev. Abishai Alden, tending to impeach his moral and religious character, And whereas the said persons and Mr. Alden agree to have or submit these accusations to the arbitration and decision of a certain number of ministers with their delegates to convene in the capacity of an Ecclesiastical Council, And whereas said council after a thorough and lengthy hearing and consideration of the several charges preferred by said persons against Mr. Alden have judged and decided that said charges or accusations were not substantial, and that Mr. Alden was not guilty of the several charges brought against him. Thereupon, Resolved, that it is the opinion of this meeting that we concur in the decision of the aforesaid council and are satisfied by hearing the testimony adduced in support of those accusations, that Mr. Alden. was not guilty of im- proper or dishonorable conduct in the several transactions stated in those accusations which can or ought to impeach his character as a man or a minister of the gospel.
" And, Whereas, said council did advise that if the dif- ficulties between Mr. Alden and the above mentioned persons could not be settled, that a dissolution of the connection be- tween Mr. Alden and the church and society should take place. Therefore further resolved, that it is the opinion of this meet- ing that said council after their acquittal of Mr. Alden, having not found him guilty of death or of bonds, onght not to have expressed or given advice in the case, especially when the controversy was between certain individuals in the society and Mr. Alden, and not between the church and society and Mr. Alden. And further resolved, that it is the opinion of
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the meeting that it will greatly adduce to the happiness and well being of this Ecclesiastical Society in a civil and religious view that now when the council agreed upon by the parties have acquitted the defendant, that the plaintiff should sheath the sword and lay down the weapons of their warfare and unite with their fellow citizens in promoting the benefit and happiness of the society."
Very soon after Mr. Alden's dismissal Rev. James Noyes was engaged to supply the pulpit; at first for five Sabbaths, and afterwards the time was extended to three months. After the close of Mr. Noyes' engagement Mr. Alden was hired to supply the pulpit for six months at a salary of five dollars per week. Mr. Alden continued to preach for the society until the first of April, 1829, after that date Rev. Rodolphus Land- fear supplied, who soon after received a call by the church and society to become their pastor. On May 30, 1829, the society, by their vote, extended to the Rev. Rodolphus Land- fear a call to settle as their pastor. The call was accepted and Mr. Landfear was installed Aug. 21, 1829. His ministry was short, continuing less than three years.
On the 10th day of May, 1832, he made a request of the church and society that they unite with him in calling a council for the purpose of dissolving the pastoral relation existing between him and the people. The church and society uniting, a council was convened on the 30th day of May, 1832, and Mr. Landfear was dismissed and the pastoral relation dissolved. During his ministry forty persons were received into the church. His voice failing him was the reason of his resigning his charge, and the trouble became so serious as to prevent him from engaging thereafter in the public duties of the ministry. He was esteemed by all as a very exemplary, conscientious, and devoted Christian man. He was afterwards a city missionary in Hartford for a time, and also in Boston. Mr. Landfear was born in Manchester, Conn., Nov. 2, 1794. Graduated at Yale College in 1821, and at the Andover Theological Seminary in 1824. He served as a
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home missionary at Maryville and Ashville, New York, and was for a time an agent of the Connecticut Bible Society, previous to his coming to Montville. He died at Hartford May 28, 1880.
After the dismissal of Mr. Landfear, Rev. Erastus Ripley was engaged and served as stated supply until June, 1838. Four persons only were received into communion with the church during his ministry. Some time during the first part of the year 1838 Rev. Spencer F. Beard received a unanimous call to become their pastor, and was installed July 5, 1838. During his ministry of eight years, forty-one persons were admitted into the church on profession, and twenty-one child- ren were baptized. A precious revival was enjoyed by the church in the early part of Mr. Beard's ministry here. He was dismissed by the association June 24, 1846, and was fol- lowed by Rev. John W. Salter, who became acting pastor in August, 1847. The same year the present church edifice was erected on the site of the old church building, and dedi- cated in November of the same year. During Mr. Salter's ministry here thirteen persons were received into the church, two on profession, the remaining ones by letter. Mr. Salter closed his labors with the church April 1, 1858. Mr. Salter was an enthusiastic advocate of temperance, and early in his ministry here urged the adoption of the temperance pledge by the church, which was readily accepted. All persons thereafter, during his stay with the people, propounded or examined for admission to the church were required, before admission, to sign the pledge.
After the close of Mr. Salter's labors here the pulpit was supplied by Rev. Thomas L. Shipman, Rev. Frederick Graves, and Rev. Joseph Hurlburt, each occupying about six months. In Sept., 1859, Rev. Hiram C. Haydn, a young, enthusiastic man, a late graduate of Amherst College of the class of '57,. received their unanimous invitation to become acting pastor. The invitation was accepted and he at once entered upon his duties. The church had at that time become somewhat
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divided and thereby weakened. He entered heartily into the work of uniting and building up the church, which labors were blessed and the church was again in a prosperous condition. Through his efforts the church building was painted outside and inside, and a bell hung in the belfry. Mr. Haydn was a faithful and effective preacher, gaining the confidence and love of his hearers. He closed his labors here in April, 1861, much respected and loved by the people.
Rev. Robert Bayard Snowden, another young man, fol- lowed Mr. Haydn, and commenced his labors as acting pastor in April, 1861. He continued his labors here two years, and left for another field of labor. He was succeeded by Rev. Walter R. Long, who faithfully served the church for two years more, and was succeeded by Rev. William E. Dickin- son, who labored with much earnestness for two years, closing his labors in October, 1867. During his ministry here a new parsonage was built, and he was the first minister to occupy it.
CHESTERFIELD.
The General Assembly, at its session at New Haven, Jan. 5, 1769, upon the memorial of Jonathan Latimer, Jr., and others, inhabitants of New London and Lyme, constituted an ecclesiastical society within the bounds described in the me- morial to be called by the name of Chesterfield. The bound- aries of the society commenced " at a birch tree standing in a cluster of round high rocks on Rogers Mountain, so-called, in New London first society, then west twenty degrees and one-half south, six hundred and sixty rods to a heap of stones, then west ten degrees north five hundred and ten rods to a heap of stones on a hill of rocks, then west thirty-six degrees and one-half sonth two hundred rods, then west forty degrees south, one hundred and fifty rods to Thomas Beckwith's well a little southeast from his dwelling house; then west fifteen degrees and one-half north three hundred and fifty rods to a heap of stones, then west five degrees north three hundred rods to four mile river, then the same course two hundred and
CHESTERFIELD CHURCHES.
BAPTIST CHURCH.
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eight rods, then north some degrees west six hundred and thirty rods to a black oak tree in the highway, one hundred and twenty rods north of Capt. Matthew Dorr's south west corner, then north about eight degrees east twelve hundred rods to a heap of stones, four rods northwest from ye northwest corner of John Mumford, Jr. dwelling house, then east nine degrees north four hundred and forty rods, then east eight degrees south nine hundred and forty-five rods to New London town line, then south by said town line one hundred and twenty rods to a large heap of stones, the southwest corner of George Dolbeare's land an ancient bound of the town of New London, then easterly in the ancient line of New London that runs from the last mentioned heap of stones that runs to the white rock at Norwich river, being the south line of said Dol- beare's land, viz: so far eastward in said line till it inter- sects a straight line drawn from a large white oak tree and stones about it standing near the head of a swamp in said Dolbeare's land, then south about thirty-seven degrees east to the first mentioned bound, excluding the families, estates and lands of Mr. Robert Douglass, Thomas Douglass and Seth Lee."
At a society meeting held at John Moore's house in Lyme, in the society of Chesterfield, Feb. 2, 1769, Joseph Prentis was chosen moderator, John Douglass clerk, John Moore, Joseph May, and Jesse Beckwith, committee. Mr. James Beckwith was their first minister. He commenced his labors in October, 1768, and continued to serve as their minister until 1772, being hired from year to year at a salary of eighty pounds a year, and to receive in payment for his salary wheat at three shillings per bushel; corn and rye at three shillings per bushel, when merchantable; pork at three pence; and beef at two pence per pound. At a meeting of the society, held at the house of Joseph Way, Nov. 20, 1769, it was voted " to find the center of the society," having at a previous meeting voted " to build a meeting house in the center of the society." The county was to be employed to find the center. It was not
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until July, 1772, that a site was agreed upon. Application had been made to the county court to establish a site. The site established by the county court was accepted by the society and a meeting-house erected on the hill south of Jonathan Latimer's house, and is where the present cemetery now stands. The first society meeting held in the new meeting- house was on the 17th day of August, 1773, at which time it was voted " to give Mr. Avery a call to preach two months on probation." On the 22d day of March, 1775, Mr. Avery was ordained as their minister. Rev. Mr. Jewett, Rev. Mr. Hart, Rev. Mr. Judson, Rev. Mr. Keeney, and Rev. Mr. Johnson were selected by the society to be the ordaining coun- cil. It appears that before a year had elapsed Mr. Avery desired to be released from his engagement to settle as their minister, but the society refused to release him. Soon after, in May, 1776, the society again called a meeting to consider the matter, and agreed " to have a council of ministers for advice." The ministers selected were Rev. Mr. Jewett, Rev. Mr. Judson, Rev. Mr. Johnson, and Rev. Mr. Troop. The council met at Major Latimer's June 25, 1776. What the advice of the council was at this time does not appear, but at a subsequent meeting of the society it was voted " to release Mr. Avery from all contracts with them relative to his settling as their pastor." From this time the society seemed to lose all interest in church matters, and for two years previous to 1780 the society were without officers.
In February, 1780, application was made to Abraham Chapman, a justice of the peace in Lyme, for authority to warn a society meeting. Authority being given, a meeting was called soon after and officers chosen. Some of the old spirit for religious worship was again revived. Meetings in the church were regularly held on the Sabbath for several years. Several unsuccessful attempts were made to settle a minister, but probably owing to differences among the mem- bers of the church and society, and an accumulated debt upon the society, they could not agree to settle a minister. About
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this time several members of the church joined the Separatists, who held meetings in that vicinity. Meetings were, how- ever, kept up in the church, the pulpit being supplied by a succession of ministers until 1824. During the last years of the existence of this Congregational Church the services were principally conducted by the Baptist denomination.
In the year 1824 the old meeting-house was taken down, and a new one erected on a site given by Nathan Latimer, situate about one-half a mile north of the spot where the first house was built. Another attempt was made to reorganize and revive the church and society. Rev. Nathaniel Miner received a call to settle as pastor. The call was accepted and Mr. Miner was ordained pastor in 1826. The members of the church at this time were few and widely scattered. At the end of about five years it was completely overshadowed by a Baptist church that rose and flourished by its side. This Baptist church, since its organization, has continued to prosper until the present time. It was organized in 1824 with thirty members, a house of worship was erected, and Elder Simeon Beckwith was their first minister. He was succeeded by Elder Oliver Wilson, who commenced his labors April 1. 1825, and continued a faithful and respected pastor of the church until some time in 1832. Many, during his ministry, were baptized and united with the church. During the last years of his labors difficulties arose between him and his parishioners which resulted not only in his dismissal, but also in his exclusion from the church. Elder N. E. Shailer was his successor, and an acceptable preacher for two years, when Elder Jonathan Miner succeeded him and continued his labors two years more. In 1847 Rev. Charles H. Gates was ordained pastor of the church, and continued his relations as such pastor till 1850, when he was dismissed. From 1850 to 1875 a suc- cession of ministers were employed from year to year. Dur- ing the year 1875 a number of its members withdrew and formed a Methodist church; a house of worship was erected near the Baptist church edifice. At this date, 1884, two
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societies are endeavoring to sustain the gospel in the old Chesterfield society, with but few members in each. Rev. George H. Lester was acting pastor of the Baptist church from 1875 to 1881. He was an earnest and faithful minister, greatly respected, not only in his own church, but by the neighboring parishes.
A small society of Separatists were gathered in the south- east part of North Parish about the year 1747. They called themselves "New Lights." Many were attracted to them on account of the zeal manifested in their worship. These Separatists were first under the leadership of one Dyer Hyde, a New Light preacher. Mr. Hyde was successful in drawing away from the Congregational churches many members. In May, 1750, Joshua Morse, a resident of the North Parish, was ordained their elder. About this time they erected a meeting-house on the site where the old Palmer meeting- house afterwards stood. This society of Separatists, or Bap- tists, kept together about thirty years. Though they called themselves Baptists, they held to open communion. Elder Morse removed, in 1779, to Sandisfield, Mass., and the church, which he had so long kept together, soon became ex- tinct. From the remnant of the Morse church originated the Palmer Baptist church. A few years previous to the organization of the Palmer church a band had gathered, and Elder Christopher Palmer and Elder Abel Palmer of Col- chester held occasional services in the old Morse meeting- house. On the 22d day of February, 1788, a church was organized by Elder Christopher and Abel Palmer, by giving to those persons whose names had been signed to a covenant, the right hand of fellowship. Soon after the church was organized Elder Reuben Palmer was called to be their minis- ter. Mr. Palmer had been ordained to the ministry in Ston- ington, Conn., where he had resided until his removal to Montville in 1788. He was not installed their pastor until several years afterwards. In November, 1798, a council was called for the purpose of installing him. The council
MOHEGAN CHAPEL,
1
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convened on the 25th day of December, 1798, and publicly installed him as pastor of the church. The sermon was preached by Elder Asa Wilcox. Elder Zadoc Darrow gave the charge to the pastor and Elder Wilcox the right hand of fellowship. Deacon Oliver Comstock offered the first prayer and Deacon Jehial Rogers the concluding prayer.
Elder Reuben Palmer continued pastor of this church until his death, April 22, 1822. His ministry was continued with much success, several hundred being baptized under his ministry.
During his connection with this church his son Reuben Palmer, Jr., was converted, and, after his father's death, was ordained to the work of the ministry, and conducted the affairs of the church, of which his father was so long connected, for a few years. The church soon began to decline, and was irregularly supplied until 1831, when it was dropped from the Baptist Association, and the body was considered extinct. It, however, struggled on till the 6th day of January, 1842, when, by a vote of the few remaining members, the church organization was dissolved, and the body, now known as the Union Baptist Church, was formed. A new house of worship was built, and, on the 4th day of October, 1842, it was dedi- cated, the site for the new church being purchased of Calvin Bolles. This house was occupied by the Union Baptist Church of Montville until 1867, when it was abandoned and sold. A larger and more elaborate structure was erected on a more eligible site, it being their present place of worship.
Elder Levi Meach was instrumental in the reorganization of the old Palmer Baptist Church, and became its first pastor. A powerful revival was experienced in the winter of 1841-2. Many of the old church members were awakened and united in the work; quite a number of young people were converted, baptized, and united with the new church. Rev. N. T. Allen succeeded Elder Meach, and was ordained pastor Aug. 12, 1846. He continued his pastoral relations with the church until 1848, when Elder Allen Darrow was engaged as their
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pastor. After Elder Darrow removed from the place the church had a succession of ministers until 1876, when Rev. C. H. Hickock was engaged as acting pastor. During his ministry the church built a parsonage, and after a ministry of about two years, Rev. Mr. Hickock resigned, and Rev. J. J. Bronson was engaged, and continued to serve the church about two years more. In the spring of 1880 Rev. Warren N. Walden became acting pastor. Under his faithful and effi- cient labors the church has continued united, and has been greatly prospered.
MOHEGAN CHURCH AND SOCIETY.
From the period of the first settlement of the English in the Mohegan territory great interest has been manifested by the white people in the moral and intellectual condition of the natives of the soil. When first known by the English these native settlers were sunk in darkness, ignorance, and stupidity.
Rev. James Fitch appears to have been the first to be touched with pity for their condition, and spared no pains to alleviate it, both as to their spiritual and temporal plight. From the time when the Colonial Assembly requested Rev. Mr. Fitch to teach Uncas and his family Christianity to the present time, philanthropists have been raised up who have made the Mohegan tribe their special care. And from the first, though but little impression could be made upon the native chief by his friend, Rev. Mr. Fitch, yet many of the common people have listened with attention, and many of the tribe have given evidence of conversion. Miss Sarah Huntington, whose memoirs have made her name widely known as a benefactor to her race, living at Norwich, and being within a few miles of the Mohegans, became, about the year 1827, strongly interested in the moral and physical condition of the tribe, and set herself to work to lift them from their depth of ignorance and degradation, into which they had fallen during the quarter of a century of past neglect.
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This interest was shared by another female of similar spirit, Miss Sarah Breed of the same place. By the summer of 1830 two Christian ladies had established a Sabbath-school at Mohegan for the purpose of teaching the Indian children. They taught by turn, walking for that purpose from their homes in Norwich, a distance of four or five miles. The school was opened at.the Samson Occum house, then occupied by his relative. In a few months after the opening of the school Miss Breed resigned her post as teacher and was suc- ceeded by Miss Elizabeth Raymond of Montville. A daily school was about this time established at the farm house on Fort Hill farm. This school was taught by Miss Huntington and Miss Raymond by alternate weeks, both remaining at Mohegan on the Sabbath so as to assist each other in conduct- ing the religious exercises of the day. Eighteen or twenty scholars, three or four of them adults, usually attended the day school, and the females of the tribe, beside being instructed in reading, writing, and arithmetic, were taught millinery, dressmaking, and tailoring. These worthy ladies were not contented with these personal efforts at teaching, but exerted themselves to obtain such assistance as should secure to the natives steady and public religious services. In this they were assisted by Joseph Williams, Esq., of Norwich, and by other benevolent individuals of that city. A plan was set on foot to build a chapel for the Indians, and hire a missionary who should settle permanently among them. Subscription lists were circulated and several hundred dollars were collected. Efforts were also made to interest the American Board for Foreign Missions, the government of the state of Connecti- ent, and the general government at Washington in their behalf. Miss Huntington drew up a petition and laid it before the Legislature of Connecticut. She also wrote a letter to Jere- miah Evarts, corresponding secretary of the American Board. The petition to the Legislature of Connecticut contained a large number of signatures, but neither the petition nor the letter met a favorable reception, and no aid or appropriation
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was obtained. Failing in these directions, two applications by Mr. Williams and one by Miss Huntington were made to the Secretary of War, to whose department the superintend- ence of the Indian affairs then belonged. These urgent ap- peals were more successful, and from the " fund for promot- ing the civilization of the Indians," five hundred dollars were appropriated for the erection of buildings at Mohegan for school purposes, and an equal amount annually for the support of a teacher. The five hundred dollars appropriated for buildings was expended in building a house for the teacher: the expense in the erection of the chapel was defrayed by private subscriptions obtained principally in Norwich.
The land on which the chapel was built was given by two Mohegan females, Cynthia Hascott and Lucy Tee Comwas. One hundred dollars annually was contributed by the Home Missionary Society, and this sum, with the appropriation by the general government, was sufficient to hire a capable teacher. In the spring or summer of 1831 the chapel was finished, and not long after the services of Rev. Anson Gleason were ob- tained, and he settled among them as pastor of the church gathered there of Indians and whites. The lot on which the chapel was erected was situated on the east side of the old turnpike road from Norwich to New London, and nearly op- posite the old Indian fort on Fort Hill. The lot is square, being eight rods in length on each side. The donors conveyed it by deed to the Mohegan tribe of Indians, and with the land the right of way to the aforesaid turnpike. The Indians expressed surprise that the whites should pay any attention to their wants after having so long neglected them, and were suspicious that their present conduct was prompted entirely by some selfish and pecuniary motive.
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