USA > Connecticut > New London County > New London > The early history of the First church of Christ, New London, Conn. > Part 12
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ber of the Church at any time, "having before given satisfaction to the Church for her sin of fornication, owned the covenant and was baptized."
Mr. Saltonstall's record of baptisms includes over five hundred and seventy names. Most of them are those of children; some are those of adult persons . who under the usages of the times were admitted to the rite of baptism without entering into full cove- nant relations with the Church. The record of bap- tisms begins December 6, 1691, "Daniel Leister's child Thomas,"' and ends December 1, 1707 " Rich- ard Codner's child Elizabeth, George Way's child, Mehitable."
He was the first to perform the marriage ceremony in New London as a clergyman. He recorded thirty- seven instances in which he officiated on such occa- sions. The list is introduced as follows : " A record of Marriages commencing March 31, 1697 contain- ing the Persons who were married by me Gurdon Sal- tonstall." The first record is, " March 31, 1697 Icha- bod Sayre son of Francis Sayre of Southampton on Nassau Island was married to Mary Hubbart of New London in Connecticut." The last record is " Decem- ber 1707 Thomas Beeby and Anna Hobson both of New London. "'
In 1694 an event of a serious nature took place. July 11 a vote was taken by the town to proceed
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forthwith to build a new meeting house, " and that a rate of twelve pence on the pound be made for it. Capt. Wetherell, Mr. Pygan, Capt. James Morgan, Lt. James Avery, Mr. John Davie, Serg* Nehemiah Smith, Ensign John Hough, and Richard Christo- phers"' were "chosen a committee to agree with the workmen for building the house, and managing the whole concern about it." This is all the record we have to tell us that a new house of worship was need- ed. But there is incidental evidence, that the Brad- street meeting house, which had been completed four years before, was destroyed by fire, probably in June of that year. There was a suspicion, though with- out evidence to support it, that it was an act of incen- diarism committed by the Rogerenes. Several of them were arrested and tried ; but the crime could not be proved against them. Without doubt they were innocent. For they were so obnoxious to the community, that a failure to find evidence to convict them was prima facie proof that they were not guilty.
The proper committees were appointed, and the work of replacing the lost edifice was pushed with commendable energy. It appears from the Colonial Records of the session of the General Court for October, 1694, that the Colonial Legislature voted the town assistance in replacing their lost house of worship. The record stands, the General Court " by
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their vote granted to New London the sume of sixty pownds towards the charge of the rebuilding of their Meeting House, to be payd out of their country rate." In four years the third or Saltonstall meeting house was so far completed as to be used for public worship. It occupied the same commanding site where its two · predecessors had stood. It was the last house to be built on that spot, and was used for divine service till 1785-a period of eighty-seven years-when it was replaced by the fourth, or Channing meeting house, which was the first to be built on the present location.
To this third house of worship Governor Fitz-John Winthrop gave a bell. July 18, 1698, the town voted to accept the gift "with great thankfulness," and desired "that their thanks may be given to his Honor for the same." At the same meeting it was " voted that the bell be forthwith hanged and placed on the top of the meeting house at charge of the town, . the townsmen to procure it to be done." It was also voted that the edifice should be finished that summer ; and it was done, and seats were assigned. Privilege, however, was given to certain persons to build their own pews, but under such restrictions as to "place and bigness" as the town might impose. They were to pay no less in rates for completing the house. A sexton was chosen at the same meeting, his duties were defined, and his salary was fixed. William
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Halsey was the man on whom the honor fell. His duties were "to sweep and cleane the meeting house every weeke and to open the dores upon all publique meetings and to ring the bell upon the Sabbath day and all other publique days of meeting and allso to ring the bell every night at nine of the clock winter and summer, for which service the towne hath voated to give him five pounds in money and ten shillings yearly." With the change of ringing the curfew at eight o'clock instead of nine on Saturday nights, this custom which was then established has been contin- ued to the present, a period of two hundred years.
Thus the meeting house was completed, and the simple arrangements for the worship of God were made, which amply met the requirements of that day. Put by the side of the more costly and preten- tious piles of the present, those early temples would doubtless seem insignificant. If the plain service of the fathers were contrasted with the more elaborate rituals of today, they would, perhaps, seem tame. But if the glory of the temple depends upon the divine presence, and if the acceptable nature of the worship depends upon the sincere spirit, and fervent devotions of the worshippers, who can say that the more magnificent structures and the more elaborate service of the present can surpass the less preten- tious ones of two centuries ago ?
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The previous chapter made it very evident that a man of Mr. Saltonstall's regard for order would cer- tainly come into collision with people like the Roger- enes. The incident given, in which John Rogers rushed into the Church while Mr. Saltonstall was holding service, and disturbed it with vehement de- nunciations of the minister and the worship, illus- trates the trials with which he met at their hands. Soon after his long confinement in Hartford, which he brought on himself by this disturbance of divine service, John Rogers provoked a personal conflict with Mr. Saltonstall by circulating "a lying, false, and scandalous report against him, the said Gurdon Saltonstall, and did publish the same in the hearing of diverse persons." Mr. Saltonstall prosecuted him. The case was tried at the session of the county court held in New London, September 20, 1698. The verdict brought in found "for the plain- tiff six hundred pounds and costs of court £1 10s."
As the previous chapter has shown, the Rogerenes defied the Colonial laws relating to marriage. A sequel to the story of the union of John Rogers and Mary Ransford is told, which illustrates the collis- ion which often took place between them and Mr. Saltonstall, in which he was pretty likely to get the best of the controversy. The Rogerene nuptials took place in 1700. Sometime after, Mr. Saltonstall met
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them together and, assuming an air of incredulity and surprise, asked, " John, do you really and truly take this your servant maid for your wife ? Do you, Mary, take this man, so much your senior for your husband ?" Both gave an affirmative answer. "Then," said Mr. Saltonstall, " I pronounce you, according to the laws of this Colony, man and wife." Mr. Saltonstall had the right to perform the cere- mony, and so in spite of themselves they were mar- ried according to the requirements of the statutes which it was part of their creed to despise and ignore. Rogers, seeing himself outwitted, shook his head and replied, " Ah, Gurdon, thou art a cunning crea- ture." Something like this may have taken place. The story serves to illustrate the defiance of the civil order by these people, when it came in conflict with their views. And it shows how they must have been a disturbing element in the parish, and a ceaseless annoyance to Mr. Saltonstall, who insisted on obe- dience to the established order, whether civil, or ecclesiastical.
The famous Liveen legacy came into the hands of the town during the ministry of Mr. Saltonstall. It was given by the terms of the will, " to the ministry in New London," Mrs. Liveen to have the use of one-third of it during her life. This seems to have been the first gift for the purpose of supporting the
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gospel which this Church received. Mr. Liveen was an Englishman by birth. He married Alice Hallam who was the widow of a trader in Barbadoes. She had an estate of about £200 which, with the business of her former husband, came into the hands of Mr. Liveen. At Mr. Liveen's death, October 19, 1689, his will was executed, and his estate came into the hands of the town for the purposes specified.
The will was a peculiar one for two reasons. One was that the two sons of the man who laid the foun- dation for the fortune, and accumulated a consid- erable portion of it, Nicholas and John Hallam, received nothing from their father's estate. The will was contested. The case was carried up through the courts to the throne, where the decisions of the lower courts were confirmed, and the town was established in the possession of the property under the provisions of the will.
Another reason why the will was peculiar was that Mr. Liveen was an Anabaptist ; that is, one who held that it was necessary for those who had been baptized in infancy to be rebaptized. During his residence in New London he was never known to attend any relig- ious meeting in town. His business often took him to Boston. While there he went to hear Mr. Mil- bourne at the Anabaptist Church. These occasions were his only attendance on religious services in
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America from the time of his coming to New London in 1676 till he died.
The executors of this peculiar will were General Fitz-John Winthrop and Edward Palmes. The prop- erty made over to the town " consisted of two dwell- . ing houses, a large lot attached to one of the houses, now forming the north side of Richards street and extending from the old burying ground to the cove ; and in money £300 sterling, equal to 780 ounces of silver, which was left in the hands of the executor." Mr. Palmes withdrew and Mr. Winthrop was the sole executor. After the expenses of defending the will were paid, the sale of the lands belonging to the estate, together with the Liveen money at interest aggregated about £1900, the income from which was nearly sufficient for the salary of the min- ister for many years. The fund remained long after 1738, but from one cause or another it has melted away till not a farthing of it remains, and that leg- acy, which was so large a factor in the support of the gospel during Mr. Saltonstall's pastorate, and later, now exists only as a fact of history. Whether its disappearance was due to bad investments or to the mismanagement of the executors, or to a worse cause, nothing appears to determine.
During the ministry of Mr. Saltonstall in the year 1699, two solid silver communion cups were presented
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to the Church by Christophers and Picket, the owners of the ship Adventure. These cups are still in use.
The vigorous nature of Mr. Saltonstall's adminis- tration as a magistrate, was not altogether absent from his methods of Church discipline. He was an advocate of strict ecclesiastical order, and was as in- sistent in asserting his authority as custodian of the affairs of the Church, as in requiring obedience to his decisions as a civil magistrate. The strong features of the Saybrook Platform, which became a part of the ecclesiastical law of the Colony early in his admin- istration, are his finger marks on it. He was dis- posed to deal in a severe and summary way with all who dissented from the established order. The pastor of those times was clothed with quite as much author- ity, both civil and ecclesiastical, as the pastor of to- day. Mr. Saltonstall was a magistrate as well as pastor. Among the people he had the reputation of being imperious ; perhaps not altogether without rea- son. His hand was sometimes heavy upon offenders, though often less so than was represented. He was careful to maintain the discipline of the Church, and offenders against its purity, its order, and its rules, were called to account. The following, taken from the records of the Church, will serve to illustrate this phase of Mr. Saltonstall's administration of its affairs. Samuel Fox, who joined the Church under
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Mr. Bradstreet, was "excommunicated for pertina- cious contempt of the holy covenant and ordinances," August 6, 1699. This was the only case of excom- munication recorded. But several were suspended from Church privileges because they were under offence. Thus May 26, 1700, James Avery, Jr., a member of this Church, had his child baptized "in right of his wife, he being under offence." June 5, 1701, Robert Allen's children were baptized "in right of his wife, he being under offence in signing a paper containing several false and scandalous things and not manifesting repentance." He also was a member of the Church. Edward Avery was also under censure for a like offence ; for the records pre- serve the fact of his reconciliation. There are many examples which show that the Church, under the "Parish way," exercised a watchful supervision over the life and conduct of those who were not in full communion, as well as those who were. For the rite of baptism was repeatedly refused to the children of those who had been living disorderly until they had acknowledged their sin, professed repentance, and given satisfaction to the Church. Such records show that Mr. Saltonstall had very decided views as to Church discipline, and that he was not remiss in the discharge of his duty. It is not unlikely that his faithful and prompt administration won enemies for-
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him among his parishioners, and helped to produce the popular impression that he was severe and im- perious. For people did not like any better then than now to be called to account for misdemeanors.
He is described as tall, well proportioned, and of dignified bearing, which did not invite familiarity. Doubtless this added to the impression that he was rigorous in the exercise of authority. But among his brethren in the ministry he enjoyed unbounded popularity. Like Paul, he magnified his office. He loved synods, and was inclined to the more rigorous forms of ecclesiastical government. In his theologi- cal views he was strictly orthodox.
Probably as a result of his rigorous administration of discipline a number of the leading members of his Church on the east side of the river became dissatis- fied with his ministry. A list of " Complaints against the Elder of the Church of Christ in new London " was drawn up in 1700, and signed by five members.
These complaints were presented to the General Court, May 9 of that year, and by that body were referred to an ecclesiastical council. The council met at Killingworth, considered them and reported the result to the Church. The following minute was entered upon the records: "June 12, 1700, a coun- cil was convened consisting of the churches at Say- brook, Lyme, Killingworth, Stonington, Norwich,
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Preston, and Messengers from the same churches; upon occasion of a paper of complaints against the Elder of the Church of Christ in New London and others, signed by 5 members of said church viz. Lieut. James Avery, John Morgan, Sam1. Bill, John Fox and John Morgan Jr. and- presented to and pub- lished in the last general assembly sitting at Hart- ford May 9, 1700 by James Avery, John Morgan and Edward Palmes. The said council was convened at the motion of said church in New London for their advice as to what was the said church's duty in ref- erence to said subscribing Brethren and others of the subscribers who were under the watch of said church. The result of said Reverend Councill thereupon was given in June 19, 1700, signed by said Elders and Messengers, the originall under their hands being preserved in this book, and was communicated to the Brethren of the First Church of Christ New London June 19, 1700 at a church meeting then appointed and convened." "The original under their hands" has been lost, and was never entered upon the min- utes of the Church. We are not informed as to the details of the findings of the council. But we know that, by its advice, the offenders were censured and suspended from the privileges of the Church, which, as we have seen, was done in the case of James Avery, Jr., and others.
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This, however, did not end the matter. For a paper of remonstrance against this action was drawn up and signed by several, who were also suspended from Church privileges, till they should acknowledge their offence. Thus June 22, 1701, it is recorded that a certain John, whose last name does not appear, "having given satisfaction to the Church for his offence in signing the remon- strance, owned the covenant and had child baptized."
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What the complaints were, which were made against Mr. Saltonstall, we are not told, nor has any copy of them been preserved. But we may suppose that they related to the rigorous measures of disci- pline which he took with those who at all dissented from the established order, or called in question his methods and authority. Most of those who were under censure for this offence were afterwards rec- onciled to Mr. Saltonstall and restored to fellowship.
Not long after the settlement of these difficulties a Congregational Church was gathered at Groton- the second child of this Church. As early as 1687 it was ordered that, for the convenience of those resid- ing on the east side of the river, "they should have liberty to invite the minister of the town to preach on their side of the river every third Sabbath during the four most inclement months of the year." About the year 1700 the inhabitants in that part of the
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town began to move for a separate organization. The arrangement was finally effected amicably by vote of the town, February 20, 1704-5. In 1702 it was voted that the people on that side of the river should be permitted to organize a Church, to have a minister of their own, to pay him a salary of £70 a year, and to build a meeting house thirty-five feet square. This was to be done at the joint expense of the people on both sides of the river. A Church was organized, and Rev. Ephraim Woodbridge was or- dained as its first minister, November 8, 1704. A second society was organized in Groton in 1724, and is now the Church in Ledyard. Its first preacher was Samuel Seabury, who soon became an Episcopa- lian, went to Europe for ordination, and returned to minister to St. James Church, in New London.
During the ministry of Mr. Saltonstall the princi- ples of the regular Baptists were planted in Groton. Valentine Wightman was ordained in Rhode Island. He came to Groton in 1705, was the first Baptist minister in Connecticut, and planted within its bor- ders the first Church of that denomination. He was active in planting other Churches of this name throughout the Colony, and in the city and state of New York. The Church which he founded in Groton is now the Baptist Church in Old Mystic. Its first house of worship was built on Fort Hill, and, it is
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said, was called the Pepper Box. Mr. Wightman was a scholarly man. He died in Groton, June 9, 1747.
Mr. Saltonstall was a masterful preacher. It is said that his appearance in the pulpit was wonder- fully imposing and majestic; the audience seemed enchained to his lips, and the eloquence of his eye was said to be no less impressive than that of his tongue. His fame spread rapidly, and it was consid- ered a great privilege to spend a Sabbath in New London and hear Mr. Saltonstall preach. The story is told that on some public occasion, like a conference, he preached six hours without a break, save that he paused long enough between two heads of his sermon for the people to eat their lunch, and with such power that he held his audience to the close. That he could find enough to say worth saying to fill up six hours, and keep people together to hear him to the end, sufficiently testifies to his ability as a preacher. The days had not yet dawned in which the sermon that lasts more than thirty minutes is a weariness; to the flesh of the hearers. An article appeared in the Boston News Letter after his death which spoke of the " concise fulness of his diction and style," the charm of his voice, the clearness and strength of his rea- soning, and the fitness and grace of his gestures, which made him heard "with satisfaction, delight and rapture.". He was a scholarly man, as is shown
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by the fact that he was able to pronounce an elegant oration in Latin upon the occasion of the final removal of Yale College from Saybrook to New Haven. He was one of the great men of those times which begat great men for great emergencies. The Church had a wide and commanding influence under his ministry. In 1697 the honor of preaching the election sermon was conferred on him.
Extracts from a sermon which he preached here December 19, 1702, will give an example of his meth- ods of thought, and style of public discourse. The text was Luke xix, 17: " And sent his servants at supper-time to say to them that were bidden, come for all things are now ready."
"These words declare what means God makes use of to bring sinners to a partaking in the way which is provided for us in the Lord Jesus Christ which is: The ministry of His Gos- pell The ministers of which are compared to a servant sent by the master of the feast to the guests that were bidden to come and eat of the entertainment provided for them. In which words we may observe :
1. The originall of His Gospell ministry which is di- vine. * * *
2. The persons employed in it are described-
1. Royal Authority and Power ye have received from the Lord. * * *
2. In the relation which ye sustain by virtue of their office were you stiled his servants. It is in a peculiar manner the Lord's work that ye are employed in. It is in his name that ye speak. * *
3. The persons to whom they were sent ; those that were bidden ; viz., such as were under Gospell offers of mercy, or
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such as God in his infinite mercy had made choice of to take. * * *
4. The work or service which they were employed about ; with reference unto these ; viz., to persuade them to a due acceptation of that infinite mercy which was offered, to urge that invitation saying come.
5. The speciall season wherein they were sent on this errand, supper-time, that very opportunity when what was · offered might be sought and had.
6. The way and manner wherein they were to perform this service ; viz., by using the most persuasive argument with them. "For all things are now ready." * *
* If you be wise for yourselves, you will hearken to this voice.
Doct. (Generall.) God's. great end in giving the ministry of the Gospell to men is to bring them to accept of * *
* mercy. *
* * Now God doth not merely provide and ten- der these things, which he doth wherever the news of the Gospell comes, but he doth moreover urge your acceptance of them. * *
The subjects here spoken of unto whom the Lord sends his servants were such as were bidden to the Gospell feast. They were not ignorant what mercy God had prepared for sinners in Christ. The news of it had been brought to them, and they had been invited. * He doth not leave them thus, but sends his servants to these men, renews the invita- tion, and persuades them not to reject it, but to come as they were called; and receive what was made ready for them. Now this part of the ministeriall work which * in a due endeavor to win men's souls to a cordiall closing with the Gospell offers is what Christ sets before us in the words, and declares to be a principall end and use of that office in the church.
1 Conc. God did from all eternity purpose the salvation of (some) of fallen men. There is nothing in time but what was in the counsell of God before time. God foresaw man's fall before man himself had a being. And *
* he did in infinite wisdom and Goodness order and overule it to the ad- vancement of his own Glory ; and did in his allwise Counsel resolve to improve it as an occasion for the illustration of his
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mercy in and through Christ. *
* There was in the divine heart an eternal purpose of mercy towards miserable fallen man; and a decree of heaven that tho the enemy of human society should * * * bring destruction upon the whole race of men, yet he should never triumph in that so full destruction but that some of them should be recovered out of his hands and become the eternal trophies of divine mercy.
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