USA > Connecticut > New Haven County > Waterbury > The town and city of Waterbury, Connecticut, from the aboriginal period to the year eighteen hundred and ninety-five. Volume III > Part 14
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686
HISTORY OF WATERBURY.
In 1865 he became a resident in the United States, and entered upon city missionary work under the direction of the Hanover street Methodist Episcopal church of Boston. But while thus occupied, his attention was directed (partly through the influence of a ministerial friend) to a special study of the scriptural teaching in reference to baptism. He was baptized by immersion in 1868, and having decided to continue in the ministry, accepted a call from the Third Baptist church of Lynn, Mass. Although declining to subscribe to the more rigid Calvinistic doctrine as to the prin- ciple of restricted communion, he was ordained to the pastorate by a council of Baptist churches in February 22, 1869.
The Lynn pastorate was followed by two others in Massa- chusetts,-at Brewster from 1870 to 1874, and at Hyannis from 1874 to 1881. Mr. Elsdon was then called to Belvidere, Ill., where he labored nearly three years, and from there to Chicago, where he became pastor of the Englewood church. After five years and a half of arduous service in Chicago, he was called to the pastorate of the First Baptist church in this city, and began his ministry here in June, 1888. During the seven years that have elapsed since then, Mr. Elsdon has received to the church 370 persons, and the Simonsville mission and the German and Swedish missions have been organized into churches.
In May, 1862, Mr. Elsdon married Annie Maria Wiswell of New Brunswick, by whom he had six children. She died January 13, 1874, and on October 5, 1875, he married Mary Crowell, daughter of Captain Veranus Harden of Brewster, Mass., a lineal descendant of one of the "pilgrims" of Plymouth. Three children were the fruit of this union, which was terminated by Mrs. Elsdon's death, October 8, 1894.
THE REV. DR. JAMES McWHINNIE, JR.
James McWhinnie, son of James McWhinnie, a deacon of the First Baptist church, was born in Thompsonville, March 6, 1840, and removed with his parents to Waterbury when a child. He prepared for college at the Suffield Literary institute and entered Rochester university. Responding to President Lincoln's call for three hundred thousand men he enlisted from Waterbury, Septem- ber 1, 1862, as corporal in Company H, of the Twentieth regiment of Connecticut volunteers. He was wounded in the battle of Chancel- lorsville, May 3, 1863, and after having lain for twelve days on the battlefield, was taken to the hospital at Acquia Creek, where his left leg was amputated. He received his discharge from the army May 3, 1864.
687
THE BAPTIST CHURCHES.
In September following he entered the Sophomore class at Brown university and graduated in 1867. He graduated from Newton Theological seminary in 1870, and was called to the Bap- tist church in Lansingburgh, N. Y., where he was ordained May 25, 1871. After a pastorate there of four years he accepted the charge of the Free street Baptist church in Portland, Me., and remained there for more than nine years. In May, 1884, he became pastor of the First Baptist church in Cambridge, Mass., and retained that position until summoned home to a higher service, March 2, 1892.
DWIGHT L. SMITH.
Dwight Lyman Smith, son of Lyman P. and Marilla Smith, was born in Waterbury, March 4, 1839. He was educated in the Water- bury schools. He worked at first for the Hotchkiss & Merriman company, when they manufactured suspender buckles. When the business was merged into that of the Waterbury Buckle company, in 1855, he was employed by the new concern, and has been con- nected with it, with short intermissions, ever since. He has been for the past twenty-eight years superintendent of the factory of the Buckle company.
Mr. Smith became a member of the First Baptist church when seventeen years of age. He was superintendent of the Sunday school for twenty years, but in 1888 declined a re-election. After an interval of rest, he was persuaded to serve again, and now holds the office. In 1874 he organized a mission Sunday school in Hope- ville, and was its superintendent for several years. The Second Baptist church is the outgrowth of that work. He was elected a deacon in 1889. He was actively identified with the work of the first Young Men's Christian association from its beginning, and was its president for three years. The building of chapels at Oak- ville and Mill Plain is largely due to the work done by the associa- tion during that time.
In 1862, Mr. Smith married Helen M., daughter of James Latta. They have two children living, Albert and Idella.
THE OLD TOWN CLOCK.
In 1845, after the Baptist church had been standing for some years, and while it still faced on South Main street, a town clock was purchased by some of the citizens of the borough and placed in its steeple. The original list of subscriptions to a fund for its purchase is still in existence (in the possession of S. E. Harrison.) The subscription heading, dated February 12, 1845, reads thus:
688
HISTORY OF WATERBURY.
We, the subscribers, hereby agree to pay the sums annexed to our respective names to James Harrison for the purpose of procuring and setting up a Town clock in the town of Waterbury on the Baptist church, -this subscription not to be binding unless $150 shall be subscribed for the aforesaid purpose.
The paper was circulated by James Harrison (see page 258), and he and George Warner collected the money. It was signed by 127 men, presumably the more public spirited citizens of the town, and the amount subscribed was $191.90. The clock was furnished and set up by Samuel Terry of Bristol, at a cost of $135, and Mr. Har- rison's bill, which includes a curious list of sundries, is as follows:
TOWN CLOCK, DR.
To horse and waggon to Wolcott, .25
To my time 12 day, .75
To horse and waggon to Bristol, 1.50
To my time I day, .
1.50
To expenses, .25
To 6 joists, 1.90
To 2 ladders 23 feet,
3.43
To 78 feet chestnut boards, .78
To joists of Perkins, .70
To 6 lbs nails, . .36
To I half-barrel cask,
.37
To 20-gallon cask,
.50
To 7 lights of glass and I lb putty,
.34
To 1612 lbs. iron shaft and 4 staples,
2.83
Aug 13 to cash paid to Mr. Terry,
82.00
To paying for horsekeeping for Mr. T.,
1.75
To paying Wilkinson's blacksmith bill,
2.35
To 144 feet boards for floor, 1.70
To 6 lbs. nails, .36
To L. Harrison's work 2 days, 3.00
To 21/2 days my work,
3.75
To gold leaf 3 books,
1.35
To gilding pointers,
To plank and work of J. Johnson, .
.50
To my time putting up the clock 12 days,
18.00
To painting dials,
6.00
To 200 feet lining,
1.50
To shafts for dials, 1.25
To paying S. Terry, 53.00
To a plank,
.47
$192.84
Pd. Mr. Terry's board bill,
2.50
Mr. Terry's receipt has also been preserved:
Bristol, August 29, 1845.
Received of James Harrison one hundred and thirty-five dollars in full for a clock set up in the brick meeting-house in Waterbury. SAMUEL TERRY.
689
THE BAPTIST CHURCHES.
When the church was remodelled in 1859, the clock was taken down, and there was much discussion as to whether it should be replaced after the steeple was transferred to Bank street. Various alternatives were suggested; for example: to build a clock tower on Baldwin's block and attach the striking part to the Baptist church, also to erect a neat clock section on the tower of the Second Con- gregational church and attach the striking part to the bell of the Methodist church. It was argued that in the new steeple of the Baptist church it would be useless to a large proportion of the resi- dents, as the church was hidden from view on the north and west by buildings higher than the belfry. St. John's church was also considered, but no calculations had been made for placing it there. One of the towers of the Methodist church was proposed; the posi- tion was central, and the tower was sufficiently elevated to allow the dial to be seen from all points but one. The selectmen favored it; it was understood that the Methodist society would offer no objections, and a plan was perfected by which the dials could be erected near the top of one of the towers. But a decision was finally reached that the clock should be placed in the new steeple of the Baptist church, and in the spring of 1860 this was accomplished. On June 1, the Waterbury American commented as follows :
Though the location is not as good as heretofore, we shall find no fault with what cannot be helped. The clock has been thoroughly overhauled, and after it has been accurately regulated (which will be in a few days), it will keep correct time,-which with the old clock was an impossibility.
The promise of correct time was not permanently fulfilled. The town clock lost its early reputation for accuracy, and probably for good and sufficient reasons. In the American of May 20, 1871, there was a bantering appeal "to have the lying nuisance on the Baptist church stopped." The writer said:
If it cannot do any good, it might at least be prevented from doing positive evil. We do not refer to its striking powers, for we have become so accustomed to hear- ing the wrong hour from the bell that we never notice it. But to have it point out the time half an hour too fast one day, and the next as much too slow, is conducive to a very unchristian frame of mind. . As the city authorities do not heed our appeal, we ask our Baptist brethren to stop the thing.
When the city hall was built, it was decided to place a town clock in the tower of that building, and the old one was sold to Preserve G. Porter. The new clock was set going on November 25, 1869, and it struck the hours of the day for a number of years. It was built by Howard & Son of Boston, and is owned jointly by the city and town. The weight of the bell is 3027 pounds, and the pen- dulum is ten feet long.
44
690
HISTORY OF WATERBURY.
THE SECOND BAPTIST CHURCH.
The Second Baptist church was organized May 17, 1892, was formally recognized by a council of churches June 7, and admitted to the New Haven Baptist association October 5. The church, which had been a mission of the First Baptist church for sixteen years, was organized with thirty-seven members, all of whom took let- ters from the First Baptist church. The pastor, the Rev. R. A. Nich- ols, came to Waterbury as an evangelist in 1891; his ordination took place at the First Baptist church, May 4, 1893. Connected with the church is a Sunday school, the average attendance of which is ninety; also an interest- ing Young People's Society of Christian Endeavor, a "Junior Endeavor " society and a Ladies' circle.
BAPTIST CHAPEL, SIMONSVILLE, 1893.
The Simonsville chapel, the first house of worship of the Second church, was dedicated May 21, 1876. A new church edifice was built in 1894, and dedicated with appropriate services April 3 and 4, 1895.
The church is self-supporting, having thus far paid all expenses. and raised over $200 for repairs and to help others.
THE REV. R. A. NICHOLS.
Romanzo A. Nichols, son of Philemon H. and Percis E. (Cowdin) Nichols, was born at North Adams, Mass., May 15, 1840. He received his early education at the High school in his native town, but was compelled to leave it at the age of eighteen on account of ill health, the result of too close application to study. He afterward learned the trade of calico-making, but during the war for the Union served as a soldier in the Twenty-seventh regiment of Massachusetts volunteers. His home was in North Adams until September, 1873, when he removed to Hartford. He resided in Hartford nearly twenty years, being engaged part of this time as a letter carrier. On the evening of the first Sunday of September, 1891, he preached in the Simonsville Baptist chapel, and the result was a call to the work in that part of Waterbury. The church,
69I
THE BAPTIST CHURCHES.
as already stated, was organized May 17, 1892, and Mr. Nichols removed to Waterbury June 16.
Notwithstanding serious hindrances from ill health, Mr. Nichols has shown great devotedness to his work in the Simonsville dis- trict. He had hardly re- covered from a severe sickness when he was permitted to take part in the dedication of the new house of worship which he had done so much to secure for the young church. Mr. Nichols's ex- perience and training have been such as to give him a special interest in philanthropic work, espe- cially in the temperance reform. He took an ac- tive part in the "temper- ance campaign" of the autumn and winter of 1893 (see page 566), and on November 12 of that year was elected president of the newly organized Tem- perance Reform league. THE SIMONSVILLE BAPTIST CHURCH.
On November 29, 1860, he married Harriet Emily Sweet, at North Bennington, Vt. They have two daughters.
THE GERMAN AND SWEDISH BAPTISTS.
A Baptist mission was conducted for some years among the Germans of Waterbury under the auspices of the First Baptist church. Under the ministry of the Rev. W. A. Schoen the mission prospered to such an extent that it was decided to organize a church, and the erection of a chapel was begun in the Brooklyn district. In April, 1894, eleven members of the First Baptist church and two or three of the Second were dismissed, to constitute the nucleus of the new organization, and a church was formed on May I. The church was "recognized" by a council of churches, with appropriate services, October 13, and the new chapel was dedicated the following day.
692
HISTORY OF WATERBURY.
The Rev. William Adam Schoen, who was called to the Water- bury mission on December 19, 1892, was born in Philadelphia, May 19, 1863. He entered Rochester university in 1886, and graduated from the Rochester Theological seminary in 1891. He was called as an assistant minister of the Eman- uel Baptist church, New York, May 14, 1891, and was ordained at Sey- mour, April 5, 1893. In addition to his Waterbury work, Mr. Schoen has charge of a mission at Sey- mour, also.
The Swedish Baptists of Water- bury have held services in the lec- ture room of the First Baptist church for several years past. In GERMAN BAPTIST CHURCH, 1894. 1894 they were organized into a "branch church." Its members are reckoned in the membership of the First Baptist church, but they are empowered to receive and dismiss members-reporting all changes to the parent organization-and also to administer ordinances. They number about twenty-five in all. Their pastor is the Rev. Olof Petersen. He was ordained in Waterbury by a council composed entirely of Swedish-speaking churches with the exception of the Waterbury church. With the help of the Baptist State convention, the Swedish Baptists are trying to sustain reli -- gious services and support a pastor.
CHAPTER XXXVIII.
GEORGE WHITEFIELD IN NEW ENGLAND-"NOT PEACE, BUT A SWORD '- JESSE LEE IN WATERBURY-METHODISTS IN COLUMBIA SOCIETY- THE EAST FARMS DISSENTERS-HOW THE FIRST CHURCH DEALT WITH THEM-THEIR LINEAGE-METHODISTS AT BREAKNECK-SARAH TYLER ABBOTT AND THE MIDDLEBURY CHURCH-MRS. ABBOTT'S DESCENDANTS-THE SOCIETY AT WATERVILLE; ITS MEMBERS-METH- ODISM AT THE CENTRE-MOTHER PECK'S LITTLE RED HOUSE-RE- VIVAL IN 1831-THE FIRST MEETING-HOUSE-THE SECOND-THE THIRD-THE SUNDAY SCHOOL-LISTS OF PASTORS-SUMMARIES- BIOGRAPHIES OF LOCAL PREACHERS AND OTHERS-GRACE CHURCH, WATERVILLE-ST. PAUL'S CHURCH-CHAPEL STREET CHURCH-THE AFRICAN METHODIST CHURCH.
G EORGE WHITEFIELD, the remarkable evangelist who, with soul on fire, swept through New England in 1740, and repeatedly during the thirty years following, may be called the forerunner of Methodism in this region. He did not come as a Methodist, nor to establish a new denomination, for Methodism was then only an "evangelism" within the Church of England, with yearnings reaching out to all the world; but it is admitted that the revivals under Whitefield's labors and the itinerant preaching which he introduced, opened the way for the organized Methodism that was yet to follow. Accepting to some extent the Calvinistic doctrines of the New England theologians he was admitted to many of their pulpits. As a result of his labors the membership of the Congre- gational churches was greatly increased. The Rev. Mark Leaven- worth, the young minister of the Congregational church in Water- bury, was in sympathy with Whitefield's work, and there is a tradi- tion that the eloquent evangelist came at least once to preach in his pulpit. Whether this tradition can be verified or not, we have evidence (see Bronson's History of Waterbury, pages 286, 287) that certain influences growing out of the revivals were here profoundly felt, and that, like those which followed upon the ministry of the divine Master, they brought not peace but a sword. Here and in many places the congregations were divided into "Old Lights " and "New Lights," and the meetings of the latter were often " boister- ous and disorderly." There were " strange opinions," "angry con- troversies," vain attempts at "ecclesiastical discipline," giving rise
694
HISTORY OF WATERBURY.
to "much exasperation of feeling, mixed up with religious zeal." These Old Light and New Light dissensions were not promotive of piety. Added to these were the adverse influences of the Revolu- tionary period, so that at the time when organized Methodism approached New England spiritual religion was at a low ebb. There was, however, good seed in the soil which would spring up into life and fruitage when the ground should again be stirred by an earnest evangelism.
Organized Methodism in the United States dates from the "Christmas conference " held at Baltimore in 1784. Here Francis Asbury, who came from England as an itinerant preacher in 1771, was elected and ordained General Superintendent (or Bishop) of the Methodist Episcopal church in America. He at once entered zeal- ously upon his apostolic work and with his itinerant co-laborers soon made known the gospel of "free grace " along all the Atlantic seaboard. Among his able coadjutors was Jesse Lee, the pioneer of Methodism in New England. He came from Virginia and first vis- ited Connecticut in June, 1789, preaching under leafy shades, by the wayside, in private houses or public halls, wherever opportunity offered. He was a man of commanding physical presence, and could both preach and sing with powerful and winning effect. He seems to have visited Waterbury sometime in 1790, and to have preached in the easterly part of the town, and it is probable that the first planting of organized Methodism in this vicinity was accomplished by him.
Bishop Asbury in his journal, under date of September 23, 1796, speaks of passing through Waterbury, Salem and Oxford and preaching at Waterbury "in the Separate meeting-house." This meeting-house was located in that part of Waterbury called Columbia, which in 1827 became part of the town of Pros- pect. Some of the "New Lights" had withdrawn from the Con- gregational churches and formed societies of "Separates," and a society had been organized at Columbia probably between 1770 and 1780. They had built a meeting-house, and Benjamin Beach was pastor for several years, until 1797, when the present Congrega- tional church at Prospect was formed. The Separates being unable to support a preacher alone, again separated, most of them joining the Congregationalists. But some had already become Methodists, among them Amos Hotchkiss. He had been a chief contributor in the erection of the Separate meeting-house, and lived in a commo- dious farm-house near by (now the residence of Merritt Clark). His house was the stopping-place for the itinerant preachers and the gathering place on "quarterly meeting" occasions for Metho-
695
THE STORY OF METHODISM.
dists from all the region round about. Grandchildren of this old- time Methodist speak of having heard their grandmother Hotch- kiss and their mother, who was Molly Hotchkiss, tell of the visit of Bishop Asbury on the occasion referred to, and of the large com- pany that assembled to see and hear the noted man. The bishop and perhaps a hundred visiting Methodists were entertained at the Hotchkiss mansion, where they remained all night, the house, barn, cider-mill and other available accommodations being utilized to lodge the company .* The Columbia Methodists maintained a society and services until 1858, when having been much broken up by the Millerite excitement of 1843 and weakened by subsequent agitations and removals, the organization was discontinued and the few remaining members were transferred to the societies in Beth- any and Cheshire. Among the last of its prominent supporters was Lauren Preston, a class-leader and a godly and generous man.
Amos Hotchkiss was born November 24, 1751. His father, Deacon Gideon Hotchkiss, who had served in both the "French and Indian " and Revolutionary wars, was a leading man in the town, the father of nineteen children and a strong Congrega- tionalist. He was naturally grieved at the heresy of his son, and when Amos took active part in the political movement to sweep away all connection of the church with the civil order of the commonwealth the father threatened to disinherit him, a threat which he was too forgiving to carry into effect. Amos died in 1820. In his will he bequeathed a Bible to each of his numerous grand- children. Abigail, his wife, died in 1844, aged ninety-two. Their sons, Woodward, Avera, and Amos were Methodists. The daughter Molly was married in 1802 to Joseph Bronson of Prospect, and with her husband united with the Baptists. They were the parents of Mrs. David Welton, who died in 1892, and of Orrin H. Bronson, and Mrs. Nelson Cowell, honored members of the Methodist church in Waterbury in 1893, also of Mrs. William Beecher of the Baptist church. Judge George H. Cowell and other great-grandchildren of Amos Hotchkiss also represent in the Waterbury church the Methodism of their worthy ancestor. The wife of Woodward Hotchkiss was Polly Castle, an East Farms Methodist. She was remarkable for intelligence and piety, and lived greatly honored
* Mother Hotchkiss and her daughters, among whom was Molly, then a girl of thirteen, provided a feast suited to so great an occasion. When the time came to surround the fragrant board, the bishop said : "Sis- ter Hotchkiss, have you not a spare tea-pot ? I carry and make my own tea. And let me have the top crust from the loaf of rye bread; that, with my tea, is all I want." It may be added that, although Mother Hotch- kiss willingly provided for the Methodist guests, she remained a Congregationalist. Sometimes in after days, when the quarterly meetings were to be held at Columbia, she would arrange for the expected visitors, then mount her horse and away to visit friends in Watertown, leaving the girls to entertain the company.
696
HISTORY OF WATERBURY.
and respected in Prospect until 1870, when she died in the one hundredth year of her age. Her husband died in 1861, aged eighty-six. They were the parents of the Hon. Julius Hotchkiss, the first mayor of Waterbury (see pages 48, 49).
Contemporary with the early Methodists at Columbia were others at East Farms. The earliest documentary reference to Waterbury Methodism relates to some of these East Farms Methodists. It has been preserved to us in the first extant volume of the records of the First (Congregational) church, and reads as follows:
Waterbury, July 4, 1800. Voted, that Reuben Frisbie and Stephen Hotchkiss be a committee to inform a number of the brethren and sisters of this church who sometime since went off to the Methodists, that the church having taken proper steps according to the gospel to gain them to their duty without success, are about to reject them unless they come forward and make gospel satisfaction.
Attest, HOLLAND WEEKS, Clerk.
While this matter was in the hands of the committee here men- tioned, a Methodist quarterly conference was held at Litchfield, at which Bishop Asbury was present. In his journal under date of August 3, 1800, he writes: "On Sunday morning we had a living love feast. Some from Waterbury were fervent in spirit, serving the Lord." On September 16, the committee reported, and action was taken by the church as follows:
Having twice admonished Mrs. Lydia Mix, Mrs. Susanna Munson, Mrs. Sarah Hoadley, Mr. Gershom Olds and Mrs. Sybil Olds, agreeable to Titus iii. Io, and having waited upon them with much forbearance and tenderness without success, voted to reject them from our fellowship and communion, agreeable to said text [" A man that is an heretic, after the first and second admonition reject "].
Attest, HOLLAND WEEKS.
Through John Mix, who died in 1893, and his sister Mrs. Anna Johnson, three of these persons who "went off to the Methodists" have been identified. Eldad and Lydia Mix were John Mix's grandparents, and Sybil Olds and Gershom Olds were the daughter and son-in-law of Eldad and Lydia Mix. They all lived at East Farms, and it is probable that the other two "rejected " persons were residents of that neighborhood. The maiden name of Lydia Mix was Beach. She was born in 1735, and died in 1824. Her hus- band died in 1806. Entries in an old account book which has been preserved indicate that Father Eldad was both farmer and shoe- maker, and while he alternately plowed and planted his farm and pegged and stitched at making and "soaling" shoes, the matronly Lydia was throwing the shuttle of the old fashioned loom, weaving sheets and garments for well-to-do people who could pay for her
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