History of Churches in Thompson, Connecticut
The First church of Thompson, as already narrated, was organized
January 18th, 1730, and Marston Cabot ordained and installed over it as
its pastor. He was born in Salem in 1704, graduated from Harvard College
in 1724, married, July 22d. 1731, Mary, daughter of Reverend Josiah
Dwight. He was a man of learning and sound judgment and a preacher of
unusual excellence. The covenant adopted by the church under his guidance
shows him to have been of unimpeachable orthodox,, according to the
standard of the day, and that the church was in full sympathy with his
views, and "ready to rest satisfied with such admittance of adult persons
as is performed by the pastor's examination of their knowledge and
experience of the principles and practices of religion." It also
covenanted To obey him that is by our present voluntary election, or those
that may hereafter be set over us-- in the Lord, as such that watch over
our souls, and whom we shall always account worthy of a gospel support and
maintenance; as also to adhere to a pious and able ministry in this
church, laboring in a way of joint concurrence with him or them, to his or
their conscientious discretion, exerting the ministerial authority
committed to them to recover and uphold the vigorous and impartial
administration of discipline among us." The so-called "Half-way Covenant "
was admitted by the church, under which children of baptized parents, not
church members, were made subjects of baptism.
Mr. Cabot exercised the authority entrusted to him with becoming
discretion, and while strictly enforcing the laws against intrusive
Separates and Baptists, tempered justice with mercy, allowing such to
withdraw quietly from the church without attempting coercion. His
relations with his own people were ever most cordial and harmonious, and
although the currency was so fluctuating that it was sometimes very
difficult to ascertain its real value, the " credit of the salary " was
faithfully maintained according to contract. In 1751, £500 were found
needful; in 1755, £600 were required and £65 allowed for firewood. His
domestic life was shadowed by the loss of several children in the
successive epidemics so prevalent at that period. Eight hundred and thirty
infants were baptized by Mr. Cabot in his twenty-six years ministry, but a
star affixed to, many names indicates their early removal. Whether, in
addition to " throat ails " and malignant dysentery, lives may not have
been shortened by bringing them into the fireless meeting house to be
baptized even in the depth of winter, is- an open question. One respected
brother of the church, Jacob Bixby, lost his wife and eight children
within a short period.
The second pastor of Thompson's First church, Reverend Noadiah Russel, was
born in Middletown, January 24th, 1730, graduated from Yale college in
1750, studied for the ministry probably with his father, one of the
leading ministers in Connecticut, received a call to settle in Pomfret,
which, "-very much if not altogether " on account of quarrels about
building a meetin-house, he felt constrained to decline. " June 7,1757,
preached the first Sabbath in Thompson; July 27 the society had a meeting,
unanimously invited me to settle among them in the work of the ministry;
Aug. 30 gave my answer in the affirmative, considering their unanimity,
and consequently the prospect that there is of my being comfortable among
them and serviceable to them; Oct. 5 was kept as a fast previous to the
ordination; Nov. 9 was the day of my ordination; Rev. Mr. Putnam of
Pomfret made the first prayer; Rev. Mr. Gleason (Dudley) made the prayer
before the charge; my brother of Windsor made the prayer after the charge;
my father gave the charge; the Rev. Mr. Gleason gave the right hand of
fellowship." That very important part of the exercises-the sermon-omitted
from the church record, was undoubtedly delivered by the father of the new
minister, Reverend Noadiah Russel. Jacob Dresser, Simon Larned and Lusher
Gay were then serving the church in the office of deacon.
Mr. Russel received from the society £165 settlement and X65 salary, with
sufficiency of cord wood for his own use till he came "into family
estate," and then thirty cords a year. "Family estate" was soon
established by his marriage with Miss Esther Talcott of Middletown, and
the purchase of the " Corbin House," on the brow of the hill, on the site
now occupied by Mr. Chandler. His pastorate was eminently serene and
peaceful, the well known " molasses story " illustrating the regard in
which he was held by his people. Attempting to remonstrate against the
large proportion of molasses with which a worthy dame persisted in
sweetening his tea, his hostess only answered with another brimming
spoonful and the emphatic assertion, " clear molasses ain't too good for
Mr. Russel," a saying everywhere accepted as expressing the popular
sentiment that nothing could be too good for so good a minister. As a
preacher he was sound and solid, but perhaps a trifle heavy and hardly
considered equal to his predecessor. He was much beloved by his
ministerial brethren, and his counsel and judgment held in high esteem.
Doctor Whitney reports: " His mental powers were excellent. He thought and
reasoned well, was careful and critical in examining things, capable of
forming a good judgment, agreeable and edifying in conversation. His house
and heart were open to friends and acquaintances, a lover of mankind,
faithful in his friendships, ready to do good and to communicate,
exemplary in relative duties." The young Woodstock schoolmaster, Mr.
Timothy Williams, in his contemporary diary. gives us the opportunity of
attending service in the old meeting house and learning something of his
preaching, viz.:
Jan. 7, 1787, Weather very cold, walked to meeting and heard Mr. Russel
preach very--well, A. M. from John iv. 24, God a pure spirit; spent the
intermission at Mr. Russel's; sat in Esq. Larned's pew P. M. with Major
Simon Larned, and heard a fine, close New Year's sermon from Psalm xc. 9,
'Our years pass away as a tale that is told.' Mr. Russel observed
seventeen persons had died last year, although it was remarkably healthy;
exhorted us to inquire whether we were better prepared for death than when
the last year began. If not we were vastly more unprepared, &c., much to
the purpose. Jan. 14. Rode in slay to meeting house; heard Mr. Russel from
Matt. xxv. 14, 15, on improvement of talents. If the unprofitable servant
was so severely punished merely for neglecting his single talent, what
would be the condemnation of those who waste, squander and misimprove
their many talents. Dined at Rev. Mr. Russel's with Major Simon Larned,
and sat with him and lady in Mr. Russel's pew, P. M." Between the two
Sundays the young schoolmaster spent one evening by invitation at the
minister's with agreeable young company, " took tea and played at
Alphabetical Induction, huzzling the bag and shifting two corks.
Mr. Russel was a man of great punctuality, conservative in his views, "
very strict in his attention to the order of society." His temperament
inclined him to great moderation, and during the revolution his sympathies
were with the mother country, and his accustomed prayer for " King George
and all the members of the Royal Family," was made a part of the Sabbath
service as long as it was in any way suitable. Yet by his great prudence
he maintained this difficult position without giving offense. His prudence
was also manifested during the Dodge episode, when that audacious young
reprobate offered to preach in his pulpit. The Woodstock minister, by
declining such overture, brought upon himself a troublesome lawsuit, heavy
costs, and a scathing castigation from judge Swift. " How different," says
the judge, "the conduct of Reverend Mr. Russel," who himself attended the
service and assisted in the public worship, thereby endearing himself to
his parishioners and all good men, and instead of producing mischievous
consequences was productive of peace and harmony. Thus quietly amid
troublous times the years glided away and Mr. Russel was considering the
necessity of employing a colleague, when, like his predecessor, he was
suddenly removed. A newspaper reports-" Died at Mendon, Mass., Tuesday,
October 17, 1795, Rev. Noadiah Russel, of Thompson, Conn. On the Thursday
preceding, Mr. Russel, his wife and son entered upon a journey from their
house to Boston, proceeded leisurely, arrived at the Rev. Mr. Alexander's
on the following Monday. Towards evening sat down at table for
refreshment. Then Mr. Russel was suddenly seized with apoplexy, and
continued with little or no sense or motion till about eleven the next
evening, when he expired. The remains were brought back to Thompson for
interment on Friday, on which very mournful occasion a sermon was
delivered by Rev. Josiah Whitney, of Brooklyn, from Heb. vii. 23."
The number of children baptized during Mr. Russel's ministry was 926.
Additions to the church had been less frequent during this period, " a
great spiritual dearth" prevailing during the revolutionary war and
through the remainder of the century. Five hundred and five members had
been admitted into the church between 1730 and 1795. Deacons Thomas Dike
and Joseph Gay had entered upon service.
After a brief interval Mr. Daniel Dow, of Ashford, received a call to the
vacant pastorate. After graduation from Yale College in 1793, he had
pursued theological studies under Reverends Doctor Goodrich, of Durham,
and Enoch Pond, of Ashford, supporting himself meanwhile by teaching
psalmody, and was licensed to preach, by the Windham County Association,
May, 1795. He had but just passed his twenty-third birthday, and was very
small of stature, so that when he first appeared in Thompson as a
candidate he was taken for a boy who had come for the doctor, and quite
amazed the family when he made known that he purposed to supply the
pulpit. His ability and promise were quickly recognized, and he received a
satisfactory call, although his orthodoxy was not quite up to the
requisite standard, he having " fallen into some mistakes and
inconsistencies, in consequence of having read many erroneous books." It
was a time of great doctrinal ferment. High Calvinism was in vogue, and
the ministers composing the majority of the Windham Association were
keenly alert to any taint of unsoundness. The examination of the candidate
was held in Esquire Dresser's tavern. A little girl peering into the room
carried through life a vivid picture of the youthful divine standing in
the center of the room, with his coat thrown off, and sweat raining down
his face, like a farmer's in a July hay-field, parrying the thrusts of his
ministerial inquisitors. Whatever his sentiments, he held his own
triumphantly, and was successfully ordained and installed, April 20th,
1796-" a day of much rejoicing and mutual congratulation. The people loved
their young minister and he loved the people." "To be further qualified
for the office of a bishop," he had previously become " the husband of one
wife," the daughter of Deacon Jesse Bolles, of Woodstock.
Fifty years later Doctor Dow thus detailed his early experiences, and the
aspect of the times: "The church I found to be in a very cold, back-slidden
state; very few of them willing to converse upon experimental religion, or
ready to give a reason of the hope that was in them, if they had any
religion at all. The congregation seemingly intent upon nothing but vanity
and folly. My flock scattered over the whole town, an area of about eight
miles square. Various denominations of Christian people contending with
each other about the shells and husks of religion, while they appeared to
pay little or no attention to the substance. Intemperance greatly
prevailing, and moderate drinkers, as they were called, drinking most
immoderately. Errorists of every kind running to and fro, and many having
itching ears running after them. Some openly avowing their infidelity;
while others were proclaiming good news and glad tidings; by which they
meant that impenitent sinners, drunkards and all were sure to go to
Heaven. . . . My people were all very friendly to me. They filled the old
meeting house well, heard what I said to them with as much satisfaction as
they would listen to a song, but there was the end of it. Nor was it in my
power to awaken them. I preached what I thought good sermons, great
sermons, sermons full of excellent speech and moral suasion, sermons good
enough to convert anybody, and yet they had no more effect in awakening
and converting sinners than a pop-gun discharged against an impenetrable
rock. . . . But in all this the Lord taught me an important lesson. I was
brought to see that nothing short of the power of God can either awaken or
convert a sinner. From that time I preached the doctrine of grace more
plainly. I expurgated my system of divinity of all Arminian notions, and
my language of such phrases as were capable of misconstruction . . . and
determined to preach all the doctrines of grace if I possibly could. as
plainly as Christ and his Apostles preached them. Soon I began to perceive
a very different effect. The Lord did what the preacher could not do . . .
and from that time to this we have had repeated occasion to say: `What
hath God wrought ?'
Material prosperity kept pace with spiritual. The ancient house of worship
was once more renovated and crowned with steeple and bell by private
enterprise. A great crowd of people assembled to witness the hanging of
this most welcome bell, June 2d, 1798. A clock was also procured and
inserted, and twenty dollars a year allowed for ringing bell and taking
care of clock. Two dollars yearly were also paid "to sweep the house once
in two months and clear off the cobwebs." The society committee was
directed "to procure and hang " a conductor to said steeple. Mr. Dow was
always much interested in church psalmody and a singing school was now
opened and four new choristers appointed. Although so prosperous in the
main, money was still "so scarce that it was found difficult to raise the
three hundred dollar salary promised the minister and measures were set on
foot for establishing a fund, the interest thereof to be for the support
of the Gospel. This was successfully accomplished in 1809-the sum of
$5,000 being raised by, many subscribers.
*Semi-centennial preached by Doctor Dow, April 22d, 1846.
In 1815, the meeting house was so damaged by the memorable " September
Gale " that its renovation was deemed impracticable. Thaddeus and George
Larned, Elijah Crosby, Zadoc Hutchins; Isaac Davis, John Nichols, Noadiah
Russel, David Town, Daniel Dwight, John Brown, Roger and Joseph Elliott,
and James Bates, were appointed a committee for building a new meeting
house. A Building Association was formed, subscribers agreeing to build a
house, not expending over $6,000. A native architect, afterward very
celebrated, Mr. Ithiel Town, furnished the plan; Elias Carter served as
master builder; Harvey Dresser, of Charlton, executed the handsome
painting under the lofty pulpit, so artfully simulating a stairway partly
veiled with crimson drapery that children were always wondering that Mr.
Dow did not make use of it. The dedication of the new house, September
4th, 1817, was one of Thompson's especial gala days-the singing under the
direction of a veteran leader, Mr. Charles Sharpe, surpassing anything
before attempted. The choir met at the gate of the parsonage and marched
in procession in pairs, led by the chorister and first soprano, to the
meeting house, singing all the way, but so timing march and song that as
they crossed the threshold, " Enter his gates with songs of joy " was on
their lips. They also sang "Old Hundred," " Marlborough," and lastly, "
Denmark," with astonishing force the ro-ho-ho-ho-ling years" being so
drawn out and intensified as " not only to astonish the waking multitude
but would have aroused the Seven Sleepers." The new meeting house, with
its heavy galleries and elaborate pulpit, was greatly admired, although
wholly destitute of any accommodations for Sabbath school or conference
meetings. Mr. Dow was at this date one of the most popular and eloquent
ministers. of the county. The singing of the choir was exceptionally fine,
and the impressive figures of the venerable deacons, Aaron and Moses
Bixby, seated beneath the pulpit, added to the effect of the whole
service. Children supposed that their names were ex officio, and that all
deacons were called Moses and Aaron.
After some years of unsuccessful experiment, a Sabbath school was
established in 1825, Deacon Josiah Thayer superintendent. Deacon Thayer,
with Deacons Charles Brown and Daniel Alton, were in service many years.
The pastorate of Mr. Dow, prolonged for more than fifty years, was marked
by many striking events and changes, but the early love and admiration of
his people remained unchanged. A man of deep convictions, great ability
and many striking qualities, he impressed himself very deeply upon the
minds of two generations. A keen controversialist, perfectly sure that he
was in the right, his early relations with other denominations were not
harmonious. When invited to speak upon the platform at the first Methodist
camp meeting, he repaid the courtesy by denouncing, in most
straightforward terms, their whole method of procedure. Young people,
timidly questioning the validity of their baptismal sprinkling in infancy.
were treated to a sermon upon vain jangling and the keen query, " Have not
some of you been jangling about your baptism ? "
The pertinency of his texts was very remarkable, and his peculiar and
emphatic mode of announcement and reiteration gave them more power. He
used no notes; discourse and illustration were wholly based upon
scripture, which he had at tongue's end from Genesis to Revelation.
Wrongdoers in his own congregation found little mercy. When, after keen,
incisive glance, he announced for text-" How long, ye simple ones, will ye
love simplicity? "-those who had attended dance or merry-making during the
week knew very well what was coming. Meeting one Monday a young lawyer of
his congregation, he remarked that he had missed him from his place in
church the preceding afternoon. "Yes," said the young man,
I was invited to attend the dedication of an Universalist hall up north;
had a great time there-a band of music from Southbridge, a Universalist
minister offered prayer, and I preached the sermon." " No doubt the Devil
was very much pleased with the whole performance," was the instant reply.
Softening with advancing years, Mr. Dow relaxed from earlier
denominational exclusiveness, and enjoyed much pleasant fraternal
intercourse with Baptist and Methodist ministers. His long experience and
intimate acquaintance with family histories made him exceedingly effective
and impressive upon funeral occasions, which he regarded as special means
of grace. He delighted to preach upon the fulfillment of prophesy and the
restoration of the Jews, but opposed the Millerite delusion so effectually
in a series of sermons that not one of his congregation embraced this
belief. In 1840 a doctor's degree was conferred upon him by Williams
College. In April,, 1836, he preached an appropriate discourse upon the
words, " Forty years I have led you in the wilderness." Ten years later
people gathered from far and near to commemorate the fiftieth anniversary
of his settlement and listen to most beautiful and touching reminiscences
from the ever-beloved pastor. Original hymns by his son, J. E. Dow, of
Washington, and Mrs. Anna S. Larned, added to the interest of the
occasion. Doctor Dow continued to preach with unabated animation and power
for more than three years, till suddenly stricken down from heart failure,
on the eve of July 19th. 1849. after his return from officiating at a
funeral. An immense, congregation attended his funeral the following
Sabbath. The sermon was preached by his ministerial brother and friend,
Reverend Roswell Whitmore, of Killingly. His aged widow survived till
1853. The first three pastorates of the Congregational church had thus
covered a period of one hundred and nineteen years.
Deprived so suddenly of their lifetime leader, the church, like sheep
without a shepherd, did not know which way to turn, but a chance word left
by Doctor Dow led to the immediate choice of his successor, the first and
only candidate, Reverend Andrew Dunning, of Brunswick, Maine; born July
11th, 1815; graduate of Bowdoin; ordained at Plainfield, Conn., May 24th,
1842; dismissed January 26th, 1847; installed over the Congregational
church of Thompson' May 15th, 1850; died in charge, like his predecessors,
March 26th, 1872, an honored member of a remarkable ministerial
succession. Lovely in person and character, eminently prudent,
peace-loving, sound in judgment, able in discourse, the pastoral work of
Mr. Dunning fully justified the spontaneous choice of his people. Although
the withdrawal of population to the valleys was now telling heavily upon
the hill churches, and many valued members were thus removed from
Thompson, the church maintained a good record throughout Mr. Dunning's
ministry. In .1856 it took possession of a new and elegant house of
worship, opposite the former house, Mr. William H. Mason bearing a large
share of the cost of construction. Dedication services were observed with
the usual enthusiasm, Mr. Dunning presiding with grace and dignity, and
preaching an appropriate and impressive sermon. A suitable organ was soon
after placed in the church, through the instrumentality of the ladies of
the congregation.
Smitten with fatal disease while yet in the prime of manhood, and not
attaining " unto the days of the years of the life " of his fathers in the
ministry, Mr. Dunning was permitted in a very special manner " to glorify
God " in the heroic fortitude with which he bore his sufferings, and in
his dying testimony to the faith which had supported him. His long
illness" was a perfect triumph of grace." His funeral sermon was preached
by one of his own spiritual children, Reverend Joseph P. Bixby. The
inscription on the tablet in the Congregational church edifice delineates
most truthfully the characteristics of this beloved minister: "Servant of
the Lord . . . . gentle unto all men, apt to teach, patient . . . .
thoroughly furnished unto all good work."
Four pastors in one hundred and forty-two years was Thompson's excellent
record in 1872. Five since that date show its ability to keep up with the
times. Reverend Joseph Bodwell was installed as pastor December 16th,
1872; dismissed in the autumn of 1874. Reverend John A. Hanna was
installed July, 1876; dismissed October, 1879. Reverend Aaron C. Adams
served as acting pastor from December, 1879, to May, 1887. Reverend Marcus
Ames entered upon service as acting pastor December 1st, 1887, but in
three months was stricken down with illness and died during the year.
Reverend George H. Cummings was ordained and installed May 24th, 1888. In
these later pastorates the church has faithfully maintained its original
pledge " to adhere to a pious and able ministry," each minister having his
special excellences and devoted adherents. Since the resignation of Deacon
Charles Brown, who served more than forty years, the office has been
filled by Deacons Elijah Crosby, Charles Brown, Marcus F. Town, Josiah W.
Dike-all descended from early members of the church. The present
chorister, Mr. Andrew Mills, has been a member of the choir more than half
a century. Messrs. James O. Mills, Charles Baldwin, B. F. Hutchins and
Jerome F. Crosby have also served as choristers. It is a remarkable fact,
illustrating the lamented dying out and emigration of native New England
families, that of the twentyeight original members of the First Thompson
church, only one, Henry Green, is represented by name on the present roll
of membership. Two or three are still represented in the female line.
Descendants of Samuel Converse, Israel Joslin and Ivory Upham are now
numerous in different parts of the town.
The first Baptist church in Windham county was formed in Thompson parish
in 1750. Jeremiah Barstow, of Sturbridge, appears as the first Baptist
exhorter, suffering a month's imprisonment in Windham jail for presuming
to preach without permission from constituted authority. " Gone to ye
Baptists " is the mournful record of good Mr. Cabot against the names of
those who yielded to his enticements. Refusing to pay rates for the
standing society, they were" strained upon" by collectors, and suffered
various trials, until embodied as a " Six Principle Baptist Church," with
Elder Wightman Jacobs for their pastor, and united in association with
other churches in the vicinity. Its existence was, however, short and
troubled, and it became extinct upon the removal of its pastor and leading
members to Royalston, Vermont, in 1769. Finding themselves exposed anew to
taxation for support of the standing order, and being fully in harmony
with Baptist sentiments, a Baptist society was formed November 17th, 1772.
some seventy-five subscribers expressing their regard for the Baptist
constitution and way of worship, their willingness to be helpful in
building a house for public worship and in settling a minister, according
to their ability, "not believing that there ought to be any compulsion in
such cases, or carnal sword used." Mr. John Martin, of Rehoboth, was
chosen to preach to them on trial, who preached through the winter in
private houses in the vicinity of the present Brandy hill.
After pleasant meetings in June to tell of their experience of God's grace
in their souls, James Dike was appointed to write a petition, and Ebenezer
Green to carry it to the mother church in Leicester, Mass., asking leave
to embody as a distinct church. September 9th. 1773, these petitioners,
viz., Widow Deborah Torrey, Mary Green, Elizabeth Atwell, Sarah White,
Widow Deborah Davis, Lydia Hall, Hannah Jones, James Dike, Ebenezer Green,
Jonathan Munyan, Levi White, Thaddeus Allen, John White, together with
John Martin, John Atwell, John Pratt, James Coats and Levisa Martin
"firstly gave ourselves to the Lord and to each other and signed a written
covenant," and thus became embodied. On the same day Mr. Martin was called
to become the minister of the church, the society concurring without " one
vote to the contrary." James Dike and Ebenezer Green were elected deacons.
Ordination services were held November 3d, 1773, under a large apple tree
near the Jacobs Tavern. Elder Ledoyt of Woodstock began the public service
with prayer.- A sermon suitable to the occasion was preached from Phil. i.
18, by Elder Isaac Backus, Elder Green of Charlton gave the charge, Elder
Winsor of Gloucester the right hand of fellowship-all conducted with
decency and order. The deacons were formally ordained, December 9th, the
church having previously decided that each had a gift of prayer and
exhortation that ought to be improved for the benefit of the church, but
that it ought to be "limited, viz., he ought not to rise up of his own
head and open the meeting by prayer." but wait the suggestion of the
elder; likewise the gift of exhortation should not be indulged in unless
"he could see any point that he could advance any further upon in
agreement to what had been said," and " if the church in general should
judge that he did not advance anything forward, or give some further
light," he should be gently reproved, but the third time he attempted and
advanced nothing forward, he should be silenced. It is not surprising that
upon reconsideration the church " disannulled that vote concerning Dea.
Dike's and Dea. Green's gifts, and ordered that vote to be crossed out,
but willing they or any other brother should improve according to the
ability that God shall give at proper times and seasons as the church
shall judge." A meeting house was built the following summer on land given
by Benjamin Wilkinson, the large hearted proprietor of the old Red Tavern
on Thompson hill, "in the fork of the roads where Oxford and Boston roads
meet," Ezekiel Smith, Ebenezer Starr and Jonathan Munyan, building
committee. " A vote was called whether we would allow this Baptist church
the decisive vote in choosing her gifts to improve in the meeting house we
are now about to build, and it was voted in the affirmative;" by which
action the control of the house was given to the church. Many were added
to its membership, and public worship was largely attended. In 1792
Pearson Crosby and Jonathan Converse were chosen deacons.
In 1796 Brother Solomon Wakefield had liberty " to improve his gifts and
hold meetings, when the door may open at any time or place, when he is
free to do the same," and the clerk gave them " credentials to go forth to
preach." Some serious difficulties had then arisen in the church, due
mainly to dissatisfaction with the pastor, whose mind was somewhat
unsettled with advancing years. A part took sides with the minister.
September 7th, 1797, a council was held, which resulted in division of the
church, " each individual, male and female, to have full liberty to join
which party they choose." Twenty-seven members thereupon withdrew and set
up worship for themselves in an obscure corner, known as Oxford Gore, with
Elder Martin for their minister, The majority remaining soon after united
in choice of Pearson Crosby. Resigning himself wholly to the judgment of
the brethren, a council was held November 7th, 1798, which unanimously
mously voted, " Satisfied with the work of grace on his heart, his call to
the ministry and system of doctrine." On the day following he was ordained
and inducted into the ministry, " all of which was attended to with a
degree of becoming solemnity." The faithful labors of the new minister
were crowned with abundant success, and in a few years the membership-of
the church had largely increased. Thomas Day was added to the number of
deacons.
Though so prosperous in the main it was found difficult to provide a
support for the minister. After laboring more than two years, it was voted
to pay Elder Crosby forty dollars for his past services. A legacy from
Deacon Ebenezer Green, and liberal subscriptions from others, enabled the
society in 1801 to purchase a farm "to provide a place of residence for
our teacher or minister near our meeting house," which, with an annual
salary of eighty dollars enabled him to provide comfortably for the wants
of his large family. In 1803, a new meeting house was erected-Elder
Crosby, Deacons Jonathan Converse and Thomas Day, Captain David Wilson,
Joseph Dike. Abel Jacobs, building committee. A suitable site was
purchased " on the great turnpike read from Boston to Hartford." May 19th,
more than a hundred men assisted at the raising, "having dinner, supper
and liquor enough provided," and the work of building was pushed forward
so efficiently that in August the Sturbridge Association of Baptist
churches was held in the new house. Pews sold to ready purchasers helped
defray the cost. The church continued to gain in numbers and its new
meeting house was well filled with attentive hearers. It was very
interesting on a Sabbath morning to see the people flocking thither by the
old by-ways and " across lots " from all sections. Elder Crosby was a
strong and eloquent preacher, particularly gifted on funeral occasions.
In 1805, a standing committee was instituted, consisting of the pastor,
deacons and five brethren, to settle all matters of difficulty between
members without the knowledge or action of the church, called out probably
by the great number of trifling complaints lodged against church members
in those days, but hardly consistent with the democratic character of
Baptist principles and usages. In other respects the church showed itself
remarkably conservative, particularly in " A Rule for the Management of
its Temporal concerns " adopted in 1818, which provided " that all
delegated power in things of a temporal concern shall be vested in the
deacons except in such things as the church shall think proper to add
other brethren." The minister's salary was to be raised by an " everedge "
upon each member, the deacons "to make out the Everage Bill," lay it
before the church for ratification, receive payment, warn and report
delinquents, and if any should neglect to pay within a month of the time
specified, church fellowship would be withheld till satisfaction was
given-a method differing but little from the rate bill and " carnal
sword," so repugnant to Baptists. So also with reference to women using
their gifts of speaking in public, the church was severely censured for
permitting a very able and fervent female preacher to occupy the pulpit in
the absence of their pastor.
But in spiritual power the " Old Baptist church " exceeded. Between 1812
and 1815, a remarkable " revival " was experienced, bringing hundreds into
the, churches. The work was particularly sweeping in the newly-formed "
Factory Villages " of the valley, where for two or three years Satan had
seemed to reign with almost sovereign and despotic sway. Vice and
immorality were permitted to riot without control. The sound of the
violin, attended with dancing, the sure prelude to greater scenes of
revelry for the night." Here Elder Crosby reports-" Convictions of the
most pungent and powerful character. Some wrought upon in the most sudden
manner-one moment swearing, cursing and ridiculing religion; the next,
calling upon God to save their souls. In less than a week instead of the
violin, the songs of Zion and preaching and conference every evening."
Eighteen baptismal seasons, all characterized by the greatest solemnity,
were observed by Elder Crosby during this powerful revival. On a bitter
cold day, January, 1813, he enjoyed " the glorious sight " of beholding
thirteen young people in the very bloom of life following their dear Lord
into the cold stream of Jordan, people traveling through the snow and cold
eighteen miles to witness this impressive scene. Young people who went
about town in ox sleds that tempestuous winter breaking out roads that
they might attend these precious meetings, never forgot the joyful
enthusiasm of the time. 11 lany were brought in who became most valuable
members of the churches and preachers of the truth. Benjamin M. Hill,
afterward secretary of the American Baptist Home Mission Society, was
licensed by this church in 1815; Lewis Seamans a few years later. John B.
Ballard, one of the subjects of this revival, was afterward very active in
ministerial and mission work. Stephen Crosby was ordained deacon in 1815.
Three hundred and fifty-four were added to the church in the twenty years
of Elder Crosby's ministry. In 1819 he followed his children to Fredonia,
N. Y.
His immediate successor was Elder John Nichols, of West Thompson, received
into the fellowship of the Baptist church and installed as its pastor May
19th, 1819, an eloquent and powerful preacher. Arthur A. Ross, a
licentiate of the church, was associated with him, and served as sole
pastor for a short period. In 1823 Elder James Grow, an experienced
minister, already well known to the church, became its pastor. A man of
deep spiritual experience and fervent piety, his labors were greatly
blessed, one hundred and forty-five being added to the church during his
ten years' ministry. Reverend Bela Hicks was called as his successor in
1834. At about this date the growing prosperity of Thompson Hill village
and the number of influential Baptists living there led to a separation in
the church, a number of its members, with their pastor, Elder Hicks,
removing their worship to anew meeting house built by them in the village.
Elder Grow resumed charge of the branch in the former meeting house and
served acceptably till laid aside by increasing infirmities. Till his
death in 1859, he held a warm place in the hearts of many, and his
trembling voice was often raised in prayer and affectionate exhortation.
Four hundred and seventysix were baptized by him. With a small salary he
gave with a willing mind, and sent Doctor Judson in the early days of
foreign missions fifty dollars with his own hand, which Doctor Judson
answered in a letter, which brought more than twenty thousand dollars to
the Burman mission. Elder James Smither, an earnest preacher, succeeded
Elder Grow for two years, and was followed by Elder Nicholas Branch, a man
of strong character and a vigorous and original preacher. An attempt was
now made to unite in worship with the church at the Center, Elder Branch
taking for his text the Sunday before leaving the old meeting house, "Ye
have compassed this mountain long enough."
But the words were not prophetic. Older people could not feel at home
under new conditions, and returned in a few months to their old church
home, and having still their ministerial farm, proceeded to build a new
'house of worship and make arrangements for permanent abiding. After
careful thought and mutual conference, an harmonious separation was
effected April 8th, 1846, each brother and sister present of the two
churches signifying their assent to the subjoined resolutions: " Resolved,
that the Baptist . church in Thompson be, and the same hereby is divided,
and hereafter constitutes two distinct bodies, the one body to be known as
the East Thompson Baptist church, and the other as the Central Baptist
church of Thompson. Be it further resolved, that each individual present
answer for himself or herself as to which body they wish to be connected
with also, so far as they feel authorized to, answer for their friends."
The Eastern church, with its new meeting house and ample field of labor,
has since enjoyed a comfortable existence under the guidance of successive
faithful ministers, viz.: Elders I. C. Carpenter, L. W. Wheeler, J. B.
Guild. Nicholas Branch, P. Matthewson, D. S. Hawley, W. A. Worthington, N.
J. Pinkham. The one hundredth anniversary of the church was celebrated
very delightfully by both churches, at the East Thompson meeting house,
September 9th, 1873, when a very interesting history of the church was
given by its pastor, Reverend N. J. Pinkham. Addresses were made by former
pastors, Elders Carpenter and Matthewson, and by children of the church,
residents in other towns; also by Mr. James Hill, the oldest member of the
church; Captain John Green, a former member, and by ministers from other
towns. A beautiful September day, a large and sympathetic audience, the
number and variety of addresses, made it a day of rare interest and
enjoyment. The present pastor, Reverend Samuel Thatcher, who has now
labored some six years with the East Thompson church, has the happy gift
of imparting his abounding energy to others, and the church enters upon
its second century with cheering prospect of continued usefulness.
At the time of the migration to Thompson hill the Baptists in that
vicinity boasted some very strong and influential men, such as Deacon
Stephen Crosby and his son, Judge Talcott Crosby. Captain Vernon Stiles,
Mr. Richmond Bullock. Under their oversight a comfortable house of worship
was erected and opened for service in 1836. Elder Harvey Fittz succeeded
Elder Hicks the following year. The congregation was large and
influential, many sterling families from different parts of the town
favoring removal to the village. A powerful revival soon followed,
strengthening the membership of the church. During the succeeding
pastorate of Reverend Silas Bailey, a distinguished and able minister,
afterward president of Granville College and other institutions, the
church continued to flourish and received large accessions. Jason Elliott
and George Davis were ordained deacons in 1840.
Great interest was felt at this date in temperance reform, and many very
interesting meetings were held in the Baptist church-the commanding
presence and sound judgment of Elder Bailey giving him much influence in
this and other public movements. Union temperance meetings were held
throughout one winter in the vestry of the church, greatly enlightening
public sentiment. The loss of Elder Bailey, when called to wider fields,
was much lamented by all. His successor, Elder L. G. Leonard, a man of
culture and ability, was less successful. Elder Charles Willett was called
to the pastorate June 4th, 1845, and continued some years in charge,
assisting very effectively in the harmonious settlement of the two
branches in 1846. A council of recognition was held May 20th, at which
time Elliott Joslin and Valentine Ballard were set apart as deacons, an
office which they worthily filled many years. Emigration was now depleting
the church; some influential families removed west, others became
connected with the Baptist church of the present Putnam. Each pastor found
the number of members decreasing. Elders Thomas Dowling, E. R. Warren and
Moses Curtis succeeded Mr. Willett. During the pastorate of Reverend B. S.
Morse, 18581861, the meeting house was thoroughly repaired. Mr. Morse did
good service in compiling a history of the Baptist churches, delivered
before his people, and published in the minutes of the Ashford Baptist
Association. Elder E. P. Borden supplied the pulpit for two years. Elders
W. Munger, B. N. Sperry, Robert Bennett, William Randall are later
pastors. For several years Baptists in Grosvenor Dale associated with this
church, Messrs. Sperry, Bennett and Randall holding an afternoon service
in the chapel of that village, and having pastoral charge of those
attending the service; but from the removal of Mr. Briggs and other causes
it was discontinued. The present pastor, Reverend S. A. Ives, entered upon
service in April, 1888. Deacons Valentine Ballard and Hiram Arnold serve
as senior deacons. Charles Arnold and John D. Converse have been recently
installed in service. The church edifice has been thoroughly repaired and
refitted, absent ones of the church assisting in this work.
Methodists appeared in Thompson at an early date, zealous itinerants
preaching in various localities, wherever they could find a hearing.
Avoiding the hilltops so long pre-empted by the " Standing Order," they
found a willing constituency in the neglected valleys, where population
had slowly gathered about the mill sites. The first Methodist preachers
remembered are John Allen and Jesse Lee, who gained a few followers. In
1793 a class of six members was formed in West Thompson, with Noah Perrin
of Pomfret, for a leader. Joseph Buck, Shubael Cady and Jonathan Allen
were prominent among these early Methodists. The Nichols family was a
notable accession to their ranks. Captain Jonathan Nichols, the bridge
builder and ship architect, became a Methodist, opening his house for the
reception of the New England Conference in 1796. This was the sixth
Methodist conference of New England, the only one ever held in Windham
county. Bishop Asbury, Joshua Hall and many distinguished Methodist
preachers were present, and the services were marked by the most thrilling
interest. Soon a Methodist house of worship was built west of the
Quinebaug, under the direction of Captain Nichols, and religious services
statedly observed. John Gore, Dyer Branch, Joshua Crowell, Elisha
Streeter, Thomas Perry, were early preachers in this house, drawing many
hearers from the west part of the town and adjoining sections of Pomfret
and Woodstock. In time the rough house became too small for the
congregation and was bisected and enlarged.
In the revival season of 1812-1815, many were added to the church, and an
earnest brother, Shubael Cady, gathered the children into a class for
instruction-one of the first reported Sunday schools in the country.
The Thompson church became so powerful that its name was given to the
circuit. It continued to increase and flourish under the care of zealous
leaders and elders till, in 1840, a handsome church edifice was erected in
West Thompson village. Judge Jonathan Nichols and his kinsmen, Messrs.
Faxon and George Nichols, were very active and efficient in forwarding the
Methodist interests throughout the town. So also was Reverend Hezekiah
Ramsdell, who made his home in West Thompson while preaching in various
fields with much eloquence and acceptance.
Thompson and Eastford were now, united in a circuit embracing a membership
of seven hundred. So large was the field that a division was thought
needful, and new societies formed in Fisherville and East Thompson. Soon
after this division the mother society was further weakened by the
establishment of worship in what is now Putnam, by which many valuable
members were removed. The West Thompson Methodist church has, in spite of
these losses, maintained a good standing, furnishing an acceptable church
home for many substantial families, and also for aged ministers and their
families. The venerable Fathers Warren Emerson and John Case spent their
last years with this people. Among its many faithful ministers may be
numbered: Elders George May, William and Richard Livesly, Edward A.
Stanley, Charles Morse, Phelps and Stearns.
A Methodist house of worship was erected in Fisherville in 1842, and a
good congregation gathered. One of its first ministers was the honored
Father Daniel Dorchester, whose son, Daniel, now so widely known in the
denomination, preached at the same time in East Thompson. This society was
greatly benefited through the thoughtfulness of Mr. Joseph Green, by which
the debt upon the meeting house was cleared and money left for a permanent
fund. Captain George Nichols was one of the early benefactors and constant
friends of this society. Situated in a thriving village, with a country
around it unoccupied by other churches, this Methodist church has filled
an important position and been productive of much good. Its well kept
burying ground and continued improvements in the house of worship manifest
much enlightened public spirit. The present pastor, Reverend George A.
Morse, is completing his third year of service.
The East Thompson Methodist society, organized in a part of the town
previously left out in the cold, had a hard struggle for existence in its
early years. But the very difficulties in the way made its preservation
more important. With the opening of the New York and New England railroad,
and its junction at East Thompson with the Southbridge Branch, population
increased and the church felt a new impetus. For many years it has been a
strong and active body, and enjoyed a succession of faithful and efficient
pastors. Its Sabbath school has been kept up with much interest, its
prayer meetings are lively and well attended, and the church and
children's festivals are observed with unusual spirit.
Back to: Thompson, Windham
County, Connecticut History
Source: History of Windham County, Connecticut,
Bayles, Richard M.; New York: W.W. Preston, 1889 Back to: Windham County, Connecticut
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