USA > Connecticut > New Haven County > History of New Haven County, Connecticut, Volume I > Part 46
USA > Connecticut > New Haven County > History of New Haven County, Connecticut, Volume I > Part 46
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* That is, preaching without consent of the regular minister, in violation of a colony law of that period.
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minor party who had participated in the call of Mr. Dana, and after- ward endeavored to interpose an irregular Consocional council, raising a most violent opposition, etc., "and although they were released from rates for the support of Mr. Dana and allowed to worship by them- selves, as provided by assembly, yet they persisted and petitioned the General Assembly," hence that body was asked to subject the minor party to taxes or restrain them from interference.
However, the dissentient party persisted in its claim for an inter- est in or division of property of the First Society, and for a term of years the general assembly was flooded with petitions and counter prayers until the matter became a grievous burden to that body.
Early in 1762, the opposition to Mr. Dana, or the " constitutional party," as they now termed themselves, through John Hall, Caleb Merriman, Eliakim Hall and Isaac Johnson, again besought the assem- bly that the society's and the public's interests might be divided, and that the society be restrained from levying any further rates. As a reason for claim to this exemption and participation in the old prop- erty, they stated that they had settled Mr. Waterman as their own pastor, and had now a distinet society of their own. On the memorial of John Hall, Jr., and others, May 1st, 1672, this ecclesiastical society was incorporated, to " be called, known and distinguished by the name of Wells."*
At the time Mr. Waterman was settled as their pastor, October, 1761, the society had 61 members. Nine years later the number was 104, which was near the maximum strength. In April, 1762, a place for a meeting house was selected, being a lot partly on Israel John- son's land and partly on the common. This was 18 rods from the old meeting house, and was believed to be far enough away to prevent disturbance to the old society. That body, however, asked for an in- junction to prevent building, which was refused; and also brought wit- nesses to testify that the services of the Wells Society could be heard 25 rods.
The building of the Wells meeting house was begun, when some of Mr. Dana's parish threatened to destroy it, because it was partly on the highway. "A fight over the trenches dug for the foundations brought together the inhabitants for miles around to participate in the scene, or to witness its issue." But the meeting house was built as begun, and was opened for services December 8th, 1762. It stood 011 part of the present Episcopal church lot, and was a so-called two- story frame house, with its side to the street, where was a door and eight windows. Another door was at the south gable end. The architec- ture was plain, but the building was so substantial that it stood about eighty years. It was used in turn by the " Wells Ecclesiastical So-
* It is claimed by some that this name was given for a wealthy citizen who liberally supported the movement.
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ciety," the Baptists and the Episcopalians, after 1830, and as their property was taken down, by that body, after 1840.
It would be interesting to trace the struggle for their supposed rights which took place between these two societies, from 1765 for the next twenty years, but space forbids. The advantages of the situa- tion alternated from one society to the other, and each had its earnest advocates, not only in the town, but throughout the entire colony. In the town, however, the most baneful effects were felt. It was divided against itself, and many brethren were alienated to such an extent that they connected themselves with churches of other persuasions.
Mr. Waterman continued pastor of the Wells church until June, 1787, when he was dismissed on account of the inability of the society to give him farther support. Soon after the church ceased to exist. In November, 1788, the remaining members voted unanimously that "they were desirous of holding Christian fellowship and communion with the church under the care of Reverend James Noyes, notwith- standing the sentence of non-communion passed some years since by a consociated council against said church."
At this time Mr. Dana was still pastor of the First church, Mr. Noyes being the colleague pastor. His views, probably, had some- what changed, and much of the prejudice held against him by the dissentients had worn away. By his warm advocacy of the patriot cause during the revolution, he had also become more popular. not only at home, but throughout the colony. His political soundness outweighed his inclination to Arminianism, causing many to overlook it as a pardonable offense. It should be remembered, too, that the war had a liberalizing effect upon most communities, which, under the in- spiration of civil liberty, attained at such great cost, favored greater liberty of thought upon religious matters.
The controversy thus extended through thirty years was not with- out important compensating results. Chief among these was the overthrow of the "Old Lights" as a dominant party. Under the " Ecclesiastical Constitution " of the colony they had exercised much arbitrary power, and deprived many pastors and churches of their rights, making their peculiar constitution a very engine of oppres- sion. In this conflict, in the ordination of Mr. Dana, the same means which they had so long used was turned against them, and the "Ecclesiastical Constitution" was shorn of its powers in the attempt to make those powers coercive against the will of the majority. Nor were the "New Lights" fully triumphant in this conflict. Mr. Dana did not fully favor the methods of Whitefield and other itinerating ministers, and his settlement over this important church, in the face of the opposition of those more strongly imbued with such doctrines, had a modifying effect upon that system. Nevertheless, the contro- versy worked the dawn of a new era in New England theology; and from the time of its close appeared a new generation of ministers who
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had imbibed the spirit of the "great awakening," and who had. to some extent, been indoctrinated with the teachings of modern theolo- gians, like Edwards and Bellamy, whose influence upon the churches is felt to this day."
In 1785, the health of Mr. Dana being poor. Mr. James Noyes was chosen as his colleague, and they jointly served as ministers until 1789, when Mr. bana removed to New Haven to fill the pulpit made vacant by the death of the Reverend Chauncey Whittlesey. There he continued pastor of the First church until the summer of 1805, when he retired, on account of the infirmities of age. He died at New Haven, August 18th, 1812, at the age of 77 years.
Mr. James Noyes, the colleague pastor from May 4th, 1785, and the sole pastor after 1789, was in many respects the very opposite of Mr. Dana. He was essentially a man of peace and harmony, whose genial nature pleased all and offended none. Until June 5th, 1832, he per- formed the pastoral duties, being prevented in all during nearly half a century of years, on two Sabbaths only, to attend to his office. In his ministry 279 persons were admitted to the communion of the church, leaving 150 members at its close. In the same period 690 per- sons in the parish died. Reverend James Noyes was a son of Joseph Noyes, of New Haven, and was born in that city in 1764. When 18 years of age he graduated from Vale College, where he was afterward fitted for the ministry, which he began at Wallingford at the age of 21 years. He died at Wallingford February 18th, 1844, beloved by the entire community.
Reverend Edwin R. Gilbert was ordained the fourth pastor Octo- ber 3d, 1832. He was a type of man worthy to be the successor of Mr. Noyes and was eminently successful in a pastorate whose duration was terminated only by his death, April 17th, 1874. Mr. Gilbert was born at Hebron, Conn., in 1808, and when 21 years old graduated from Yale, where he afterward studied theology. His ministry at Wallingford was attended by the growth and progress of the church in spiritual and material things, the church being at the time of his death a large and influential body.
After the Reverend Solon Cobb had supplied the pulpit. in 1874-5, a call to the pastorate was extended him, which he declined, and sup- plies continued to serve the church several years.
Reverend H. M. Tenney was installed as the sixth pastor, February
* * The Old Lights " and " The New Lights."-Briefly, these terms had their origin in the Evangelistic labors of Whitefield in 1740, those favoring his methods and those of his followers, like Tennant, Bellamy, Pomeroy and others, being called by the latter title ; while those opposed to any unusual effort to awaken the people were designated by the former name. In many communities the contention between these two was long and bitter, resulting, in many instances, in the withdrawal of the "New Lights," who established societies of their own. These were called Separate churches. A small Separate church was maintained, a short time, in the southern part of Wallingford.
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27th, 1877, by a largely attended council, over which Leonard Bacon, D.D., moderated. This pastoral relation was continued until June 23d. 1885, when a council was called to dissolve it, Mr. Tenney resigning to take charge of a church in the West.
The seventh and present pastor, Reverend Charles H. Dick- inson, was ordained December 17th. 1885, coming to this place from Northampton. Mass. Under his care the church continues to prosper. In the parish were 330 families who contributed a membership of more than 400 persons, in the fall of 1889.
There has been a long line of deacons, who were honored in the community and were important in the affairs of the church. They were: Eliasaph Preston, died 1705; John Hall, died 1721; Samuel Hall, died 1725: John Peck, died 1768; Samuel Moss, died 1765; John Hall, died 1766: Samuel Hall, chosen 1760; Benjamin Atwater, chosen 1766; Peter Hall. chosen 1772; Oliver Stanley. chosen 1781; Samuel Hall, chosen 1789; Joshua Atwater, chosen 1810; Solomon Carter, chosen 1810; Josiah Hall, chosen 1816; Joshua Atwater, chosen 1822: Russell Hall, chosen 1832; Lyman Cannon, chosen 1832; * John Atwater, chosen 1851; Levi W. Bates, chosen 1851; O. Preston Northrop, chosen 1857; Samuel Peck, chosen 1857; #Harvey S. Hall, chosen 1863; * Sereno I. Bartholomew, chosen 1869; * C. F. Harwood, chosen 1878: #A. D. Judd, chosen 1888: #Henry B. Todd, chosen 1888.
Associated with the deacons in 1889 on the church committee were David Gaylord, A. D. McLean and Wm. H. Goddard. John Atwater was for many years clerk and in 1885 was succeeded by the present clerk, Charles F. Harwood.
Auxiliary to the church are a flourishing Sabbath school and a number of societies to aid in missionary and benevolent work.
Within the parish have been raised up as Congregational minis- ters the following: Andrew Bartholomew, Joseph Bellamy, David Brooks, Timothy Cloot, Chauncey Coot. Benjamin Doolittle, Edward J. Doolittle. Ogden Hall, Lyman Hall, Samuel Hall, Theophilus Hall, Luther S. Hough. Jacob Johnson, Matthew Merriman, James Noyes. Nicholas Street, John Tyler, Samuel Whittlesey, Comfort Williams and Thomas Yale.
The Wallingford Baptist Church was organized in 1735. The early history of this church is somewhat obscure, on account of the changes which occurred before it became a permanent body. Count- ing from the first attempt to maintain an organized Baptist society in the colony of Connecticut, this was the third church formed. The first church was organized in Groton in 1705, and the second in Waterford in 1710. There were about ten families represented, con- tributing thirteen members. Timothy Waters was the minister. In the course of a few years Reverend John Merriman, one of the mem- bers, was ordained as the pastor. He was subsequently the pastor of
*Deacons. December, 1889.
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1
the Southington church, where he died in 1784, in the 89th year of his age. How long he preached for the Baptists of Wallingford is not positively known; probably as a regular pastor not more than a few years. He was a man of liberal views and in the "great awaken- ing " in religious matters, which prevailed in the period of his pastor- ate, when there seemed to be a general concern for the salvation of souls, he invited some of the neighboring ministers of the Estab- lished or Congregational church to preach to his people. In this way Doctor Bellamy had come and expounded the word to their satisfac- tion and in the same way Reverend Philemon Robbins, the " New Light" minister of the Congregational church of Branford, was now asked to come, in December, 1841, and, agreeing, he made an engage- ment to preach on January 6th, 1742. Two days previous to that time he was handed a letter by a deacon of the Congregational church of Wallingford, which was signed by 42 men of the town, desiring him not to preach to the Baptists, but assigning no reason why he should not. As the Baptists of Wallingford, acting on the advice of Governor Talcott, had not been required to pay their rates to the ecclesiastical society, thus admitting their right to maintain a society of their own, they could not properly be classed as disorderly persons # and, after due deliberation, he filled his engagement. This act awakened a hostile feeling toward Mr. Robbins, not only in the Consociation of the county, but also in his own church, which made his ministerial life very unpleasant for the next five years.
Fortunately through his consistent bearing in these troublous times and his devotion to his chosen calling, even after the Consocia- tion had deposed him from his ministerial office and relation to the church in Branford in 1747,+ his opponents were forced to believe in the integrity of his purposes and that he meant no offense in preach- ing to the Baptists. He was re-instated in the favor of his church "which advanced his salary and encouraged him by public acts of generosity," and again, in 1755, became an honored member of the Consociation, sitting with that body until his death in 1781. It can- not be doubted, however, that the persecution directed at Mr. Robbins also affected the feeble Baptist society in Wallingford and from con- temporary accounts it appears that it did not survive the aspersions heaped upon it and, sometime before 1750, its organization was dis- continued.
Nearly forty years elapsed before the formation of another church was attempted. Meantime, through the influences of the revolution and other causes, the Congregational church had become less exacting of its recognized prerogatives and more tolerant of the views of other
* A term applied to those who absented themselves from the lawful congre- gation and held meetings of their own in violation of a colony law. See Acts and Laws, p. 139.
+ See History of Branford.
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HISTORY OF NEW HAVEN COUNTY."
persuasions. A more liberal feeling prevailed, and, under these fav- orable conditions, Reverend Solomon Wheat, a Baptist minister, of Glastenbury, came and preached. A number of persons became con- verts to the doctrine which he taught, as founded upon the principles of the Gospel, and were baptized according to the ordinances of the Baptist church, two persons repairing to Glastenbury for that pur- pose. The organization of a society followed. August 23d, 1786, a dozen persons, " by mutual agreement spent the day in fasting and solemn prayer to Almighty God to succeed and bless their endeavor to build Him a house and that He would form them into a Gospel Church." Their covenant was signed by Isaac Hall, Samuel Mix, Charles Ives, Leah Peck. Ephraim Hough, Sarah Ives. Zenas Brockett, Mary Hull, Asaph Mitchell, Jerusha Matoon, Charles Ives, Jr., Esther Matoon. Isaac Hall was elected clerk.
On the 7th of October, 1786, a delegation from the church at Glas. tenbury accompanied Elder Wheat to Wallingford, and a meeting was held, at which the new body was recognized as " The First Baptist Church in Wallingford." This meeting and the regular services for a number of years were held in the southeastern part of the present town of Meriden, in the " North Farms " locality of the old town of Wallingford. The school house in that section was sometimes used, but more frequently private dwellings were occupied, there being no regular house of worship until 1801. In that year a dwelling. 25 by 35 feet, was secured and fitted up for a church. Its lowly appearance caused it to be derisively named the " Temple," but to many it proved " the house of God and the gate of Heaven." After 15 years use as a rallying point for the Baptists of this and the surrounding towns, it again became a residence, but the spot on which it stood will be re- membered as the birthplace of half a score of the modern Baptist churches of this part of the state. It stood within the limits of Meri- den, but near the town line, and parts of it still remain. It is from this fact that the society really became the " First Baptist Church in Meriden," which dates its origin from 1786, and claims the " North Farms" as its birthplace. As the "Temple" was three miles from the village of Meriden and four from the village of Wallingford, it did not properly accommodate the Baptists of either town, and in 1816 the church interests were divided, the main body being transferred to Meriden Center, and a new society was organized in Wallingford village the following year.
But prior to this another Baptist society was organized in the town. which must here be noticed. In 1791 the First church dismissed 13 male and 11 female members to form a new society in the south part of the town, which was recognized as the " Second Baptist Church in Wallingford." They occupied the "Separate " meeting house, which was located a mile south of the present borough, and were in sym- pathy with the Separatists, who had left the churches of the standing
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order after the adoption of the Saybrook Platform. The articles of faith of this church were Calvinistic, and it drew support from those of the standing church who held those opinions, so that, in the course of a few years the members numbered 64. There was no regular pastor until 1800, when Seth Higby was called to assume that relation, and he continued until his death, in 1804. From this time on the pul- pit was supplied, Elders Lester and Green frequently visiting them. Nevertheless, the church continued to flourish, and out of it were formed a number of sister churches.
In 1803 29 members withdrew to form the First Baptist Church in Waterbury. In 1804 a church was formed in Westfield parish, of Mid- dletown, most of the members having been dismissed from this society for that purpose. A number of other members removed and were instrumental in forming Baptist churches in their new homes. This left the Wallingford church so weak that in 1811 it was decided to disband, and most of the remaining members in the southern part of the town connected themselves with the church in North Haven, which was organized in that town that year by Joshua Bradley. The "Sep- arate " meeting house was subsequently taken down and removed to the Quinnipiac, where it remained many years, devoted to other uses.
Joshua Bradley came from Rhode Island in 1809, and was both a teacher and a preacher, zealously following both avocations. In Wal- ingford he became the first principal of the Union Academy, in 1812, and preached in the " Wells meeting house." This stood on the site of the present Episcopal church in the borough, and was erected by a Mr. Wells, a Calvinist, who, with others, had separated from the old Congregational church, and to provide a place of worship, where their doctrine should be expounded, built the meeting house. It was used by the Baptists until their own house of worship was built, in 1822, and later became the Episcopal church.
Mr. Bradley labored faithfully and incessantly in the school room and the pulpit for about eight years, but did not escape the persecu- tion of those days. Some of the old citizens of Wallingford at thistime remember the occasion when he was forcibly taken from the Union Academy and carried to New Haven, where he was confined in jail, but was immediately bailed out by his friends. In New Haven he was also charged with "drawing away from their respective Pastors and Ecclesiastical Societies, to which they belonged, many of the citizens." But, on being tried on this charge, as in every other trial. his enemies were confounded, and he was judged guiltless. This fruitless oppo- sition had the effect of establishing the right of the Baptists to main - tain their identity as a separate religious body, and churches sprang up with increased vigor. At Wallingford the seed was thus sown whose germination brought forth the present church.
Directly it had its origin in the conviction of the old North Farms church now removed to Meriden Center, as expressed in the words
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IHISTORY OF NEW HAVEN COUNTY.
of its records, " that it would be for the advancement of Zion to con- stitute a Baptist church in Wallingford out of their number; voted to call a council for that purpose."
The council was convened May 15th, 1817, when the present church was constituted of 34 members, a large proportion of whom had been connected with the old church, but others joined as the result of the labors of Joshua Bradley. Reverend Samuel Miller, of the Meriden church, became the first pastor. The church at once entered upon a career of prosperity and, four years later, reported 80 members. In fourteen years of the history of the church more than twenty persons per year were baptized. In 1827 58 persons were baptized; and the largest number in any one year was in 1837, when 64 persons received this ordinance. Since the formation of the church more than 800 per- sons have been connected as members and in 1889 the number belong- ing was 308, about one-fourth of whom were non-residents.
Reverend Samuel Miller was pastor of the church two years when. in 1819, Reverend Sedgwick Rice was associated with him, each serv- ing the church half the time. In 1821 the Reverend Miller was dis- missed to join the Meriden church and to devote all his time to that body. Reverends Oliver Wilson and Sedgwick Rice had the joint pastoral care until 1825, when Reverend Seth Brewer was inducted to the pastorate, serving the church two years. From 1827 to 1831 the pulpit was supplied by Elders Glazier, Kimball and Knowlton. In the latter year Reverend Simon Shailer began a six years' pastorate. in which period 83 persons joined the church, leaving it in a prosper- ous condition.
From 1837 to 1839 Reverend Amos D. Watrous was the pastor and early in the latter year he was succeeded by Reverend Francis Hawley # who remained pastor two years. In 1841 Reverend Matthew Bacheler was ordained to the pastorate, but. two years later. adopted " Millerite " views and there was a division in the church which re- sulted in the exclusion of many members. Nearly one-half were cut off on account of their adherence to the adventistic doctrines, and this was the darkest period in the history of the present church. In the course of a few years many returned to the original fold, but others were hopelessly lost as members. In 1844 Reverend A. E. Dennison became the pastor and prosecuted his work with so much success that the church was greatly revived and again became prosperous, spiritu- ally and materially, so that in 1847 the church edifice was much im- proved. He was also instrumental in establishing the Sabbath school. April 2d, 1846, which has since been such an efficient aid of the church, serving as a faithful hand-maid in promoting its general work. In 1889 there were 208 members.
Reverend Charles Keyser became the pastor in 1850 and in less than two years was succeeded by Reverend S. B. Grant, whose stay * Father of Senator Joseph R. Hawley.
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was also short, when supplies filled the pulpit. The pastorate of Reverend R. J. Adams, which began in 1855 and continued more than fourteen years, was one of the most noteworthy and efficient. Under his care the church again obtained character and a wide reputation for its earnest work. One week before his leaving, in the latter part of 1869, the church edifice was destroyed by fire and his last pastoral act was to secure $10,000 in subscriptions toward building a new house. This was completed in the first year of the ministry of Rev- erend A. C. Bronson, who became the pastor January 23d, 1870, and continued that relation six years.
June 4th, 1876, Reverend W. C. Richmond succeeded to the pastor- ate, filling that office until December 5th, 1880. From January 6th, 1881, to November 1st, 1882, the pastor was Reverend H. P. Smith. The present pastor, Reverend A. E. Reynolds, was installed Septem- ber 1st, 1883, and under his faithful ministry the church continues to prosper.
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