THE completion of a century of years since the incorporation of this town deter­mined me to bring you a discourse on this opportunity of the several societies and de­nominations being assembled together. You will suffer me to introduce the memorable occasion of the ensuing discourse, and my design of giving a brief historical account of the town, with a few reflections on the re­ality, extent, duration and morality of divine providence; grounded on the following words of the psalmist,

I. FIRST, Of the reality and extent of di­vine providence—the admission of which is essential to natural religion, as on the supposition of it all revelation pro­ceeds.

[Page 6]FROM the things that are made we as clearly see, as we do that there is a GOD, a supream director at the head of the universe; sustaining every part of it, every being in it, and working all things after the counsel of his own will. That GOD is, and that he go­verns the world, are coincident principles, proveable the same way, Consequently, the antient Epicurians, who professed to believe a GOD, while they denied a providence, were, in truth, atheists.

WE see, indeed, but few of GOD's works— only parts of his ways: We are but little ac­quainted with the nature and design, use and references, of many, of most of those we do see: However, we know enough to beget an undoubting faith in the unlimitted dominion of JEHOVAH—that the LORD GOD OMNIPOTENT REIGNETH—Reigneth in heaven, on earth, in all worlds, celestial, terrestrial and infernal. "The heavens de­clare the glory of GOD: The firmament sheweth his handy work. Day unto day ut­tereth speech, and night unto night sheweth knowledge. There is no speech nor lan­guage, where their voice is not heard." The air, earth and sea proclaim his being and providence. The rank of sensitive creatures rises, by an imperceptible gradation, from the lowest degree to the full perfection of [Page 7] animal life. Here, we perceive "inactive matter creeping into life:" There, stronger appearances of life and sense; till we come to those animals whose instincts approach so near rationality as to be scarce distinguishable from it. Not to mention the various kinds of animals—the multitudes of each kind—es­pecially of some sorts.

In the next rank of beings, the human species, what countless numbers of these are there, to whom the inspiration of the AL­MIGHTY hath given understanding, in addi­tion to the common instincts and appetites of animal creatures? whom the creator hath formed in his own image? How different and various also are the capacities and ad­vantages of the human kind?

FURTHER, we are pretty certain, that we are far from being the highest order of finite creatures, however superior to the other in­habitants of this visible world. Reason and philosophy fully acquiesce in the informati­on given us in the sacred oracles, of angels that excel in strength—of "thrones and do­minions, principalities and powers, in hea­venly places"—of a "train which fills GOD's temple" above, surrounding the throne of his glory. For althô we are ignorant "what varied beings people other worlds," yet the declarations of scripture are credible; where [Page 8] we read, "Thousand thousands stand before him, ten thousand times ten thousand mini­ster unto him."—With respect to whom the SUPREAM is described as ruling in the ar­mies of heaven.

Now all the variety and harmony, gran­deur and magnificence, visible in the ma­terial creation; all this great family in hea­ven and earth; while they evidence the in­finite intelligence, the "eternal power and godhead," of the former and disposer of 'em, witness alike the energy and extent of his providence. Shall we ascribe to fate or chance the revolutions of the heavenly bo­dies? the alternate return of "day and night, summer and winter," spring and autumn; "seed-time and harvest?" material things adapted to the enjoyment of sensitive and ra­tional creatures? the various use of the o­cean, and bounds within which it is confi­ned? There is no medium between ascri­bing the continuance of the material world as it is to fate or chance, and the acknow­ledgement of a superintending providence; thro' which things continue in their original relations and subserviency to each other.— The heavenly luminaries according to his ordinance who first bid 'em shine—the suc­cession of the seasons by his appointment, who "has set all the borders of the earth, [Page 9] and made summer and winter" in virtue of whose promise "seed-time and harvest, cold and heat, day and night, do not cease"—who "renews the face of the earth," and "cloths the grass of the field"—The sea, according to the "decree" he first gave it—who, as he gave, continues the instincts in the lower a­nimals—"hears the young ravens when they cry"—without whom "a sparrow does not fall to the ground"—who "preserveth man and beast. The eyes of all wait on him," to re­ceive from his liberal hand the supply of their various and constantly returning wants. The subjection of the lower animals to mankind, (many of which, did they know their own strength, were they laid under no restraint, could easily destroy us) is one signal proof of that providence we are considering.

THAT GOD actuates the powers of na­ture; that beings animate, rational and an­gelic are necessarily dependent on the power that formed 'em, are indeed truths, which, perhaps, no reasoning can make plainer than they are on the bare proposal. The settled, uniform course of things, no less than parti­cular, striking interpositions, demonstrate the uncontroulable power and providence of him, who "siteth on the circle of the earth, and counteth the inhabitants of it as grass-hop­pers." Indeed, the design of special inter­positions [Page 10] seems to be to rouse the attention of unthinking mortals to those general evi­dences of his being and providence, which they have every day before their eyes. Se­cond causes are sometimes suspended and over ruled, that the world may see they are under the direction and controul of the first cause; dependent on him for their operations and effects. Sometimes we stand still, and see the salvation of GOD, while the most probable means are unsuccessful: Thô, in a more general way, the providence of GOD concurs to favor just means and endeavors. GOD is restricted to no particular manner of working. And if in every common instance we may trace his operation, how much more in those great events, which determine the state of kingdoms? in "enlarging the nations, and straitning them again?" in "setting up and puting down kings?" "For GOD is judge," and "ruleth in the kingdoms of men." His power over the nations is resembled to that of the potter over the clay. They "are as a drop of a bucket, and are counted as the small dust of the ballance: Behold, he tak­eth up the isles as a very little thing: And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt-offering. All nations are before him as nothing, and they are counted to him less than nothing, and vanity."

[Page 11]As all power is of GOD, derived from him, and subject to him, and "the hearts of all men in his hands," he can "turn them," with­out infringing the moral agency of his crea­tures, and make them minister to his designs, beside their own intention. Nothing can happen, in any part of the universe, among the infinite variety of creatures, without his appointment or permission "Thine, O Lord, is the greatness, and the power, and the glo­ry, and the victory, and the majesty: For all that is in the heaven, and in the earth, is thine: Thine is the kingdom, O Lord, and thou art exalted as head above all."

II. IN regard to the duration, or perpetuity of divine providence, this seems to be im­ply'd in the general doctrine already laid down. For in admitting that GOD supports and governs all, we suppose his continual a­gency. If he withdraw his sustaining pow­er one moment, the frame of nature would be out of course, and things at once fall into confusion. "The spirit would fail before him, and the souls which he hath made." They can as well subsist altogether without him, and exist forever as they are, as be self preserved a single moment. No positive ex­ertion of the Deity is necessary to the de­struction of all things. Let the governor of the world suspend his influence and support, [Page 12] and instant ruin must follow. What we are wont to ascribe to natural or second causes, is more properly the agency of the Deity on material things; and his concurrence with his creatures, at least so far as to uphold their powers of exertion. GOD's kingdom has been set up ever since there have been any beings to govern. "The watchmen of Israel neither slumbers nor sleeps." "His king­dom is an everlasting kingdom." Thô the heavens, and earth, and elements shall at length be dissolved; yet he shall reign for ever. And hence "there is no wisdom, nor understanding, nor counsel against the Lord."

III. BUT let us, in the next place, make a few reflections on the particular character of this extensive providence we have been taking a general survey of. Though the present state is by no means the completion of it, and our world but a small part of the dominions of the ALMIGHTY, whence we must needs be very incompetent judges of his administration, and very much in the dark with regard to many things in it; yet that it is of a moral kind, we cannot doubt. The operations of our own minds, and what we may observe of it in this dark state, fully evidence it to be so. From the natural no­tices GOD hath given us of himself, we clear­ly infer, that the sceptre of his kingdom is a [Page 13] righteous sceptre that he loves righteousness, and hates wickedness. Conscience witnesseth this when ever it applauds or reproaches us. These sentiments are also confirm'd from what we see in the course of providence. Righteousness evermore exalteth a nation: But sin is the unfailing reproach of any people. We moreover observe in particular persons, that "the eyes of the Lord run to and fro thrô the earth, that he may shew himself strong in behalf of 'em whose hearts are perfect with him. His eyes are upon the righteous, and his ears open to their cry. But the face of the Lord is against 'em that do evil, to cut off the memory of them from the earth." While virtue tends to lengthen life, and contributes to the ease and happi­ness of it—while it procures esteem and con­fidence from men, even from the vicious 'emselves; it appears, on the other hand, that such as are "wicked over-much die be­fore their time"—that "bloody and deceitful men do not live out half their days." Be­sides the punishments inflicted on profligate offenders by the hands of civil justice; po­verty, shame and misery are the natural ten­dency of many sorts of wickedness. This at least, which the prophet declares, holds true of all wicked men, in an higher or lower degree, that they "are like the troubled sea, [Page 14] when it cannot rest—There is no peace to the wicked. They travel with pain all their days, and in the midst of their sufficiency are in straits." This "wounded spirit" is more than all the evils of life. "The good man," on the contrary, "is satisfied from himself." The conscious approbation of the Deity, and hope of the celestial kingdom, fixeth his heart; so that instead of fearing any tempo­ral sufferings, he even "glorieth in tribulation. Having nothing, he possesseth all things."

THESE things, which I can only hint at, without mentioning others, shew what sort of providence GOD exerciseth over the world. They verify the declaration of the prophet, "I am the Lord, which exercise loving-kind­ness, judgment and righteousness in the earth." Whatever instances may seem at present to militate against the supposition of such an ad­ministration, we may be assured will be found to comport here with, when we come into that world where they "see not thrô a glass darkly." Let us patiently wait the issue of things for the manifestation of GOD's righ­teousness. He is the rock, his work is perfect, and all his ways are judgment: A GOD of truth, and without iniquity, just and right is he.

BY taking a view of our text, we shall have a particular illustration of the foregoing [Page 15] idea of divine providence. The Lord shall reign for ever, even THY GOD, O ZION! While GOD is the father of all mankind, the professors of the true religion are, in a dis­tinguish'd sense, "his people, and children of the living GOD." The Jews were "a pecu­liar people to him above all people. He shewed his word unto Jacob, his statutes and judgments unto Israel, and dealt not so with any nation: The Lord hath chosen ZION! He hath desired it for his habitation. This is my rest forever." And hence the children of ZION are stired up to "be joyful" in him who is in a peculiar sense "THEIR king." To them especially are those words apply'd, THIS GOD IS MY GOD FOR EVER AND EVER.

BUT is not this a partial distinction? Does it not prove, contrary to what is above sup­posed, that "there is respect of persons with GOD?" To this we reply, that what was heretofore the prerogative of the Jews, is now under the gospel the privilege of all that call upon the name of the LORD.—That thô the Jews' advantage was, that "to 'em were committed the oracles of GOD, and that to them pertained the promises;" yet the original promise to the father of that nation expressly comprehended all nations and families of the earth.—That when the [Page 16] seed promised to Abraham, which was the hope of Israel, appeared, and gave direction for the promulgation of his religion, it was in these terms: "Go teach ALL NATIONS" —Go into ALL THE WORLD, and preach the gospel to EVERY CREATURE—That the highest and most important sense, in which GOD declares himself "the GOD of Abraham, Isaac and Jacob," is a privilege belonging to those only who have the same spirit of faith —are conform'd to the divine moral cha­racter. For "they are not all Israel, who are of Israel: Neither because they are the seed of Abraham, are they all children." Yea, "many shall come from the east, and from the west, from the north, and from the south, and shall sit down with Abraham, Isaac and Jacob in the kingdom of GOD: But the children of the kingdom shall be cast out into outer darkness." The reason is plain: "For the kingdom of GOD is not meat and drink, but righteousness and peace, and joy in the holy Ghost." He is a cove­nant GOD and portion to those only who have the power as well as form of godliness. All to whom the gospel kingdom is preach­ed for a witness, have the necessary means of obtaining this highest honor and happi­ness, that ZION's king will be their GOD, in the most eminent sense—their exceeding great and everlasting reward.

[Page 17]DOTH it not hence follow, that happiness is the great end, and righteousness the unalter­able rule, of the divine administration? The provision and mission of a SAVIOR to the redemption of all mankind, that GOD might be just, as well as merciful, in the justification of penitent believers in JESUS—His being anointed king in ZION—having the promise of "the heathen for his inheritance, and the uttermost parts of the earth for a possession" —the assurance we have that his kingdom of truth, peace and righteousness shall uni­versally prevail, call upon us to rejoice in the divine government; and to express our gra­titude by our highest praises for the great things done for us, and for all mankind. "Just and true are thy ways, thou king of saints! Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy." The scriptures instruct us, that the GOD and FATHER of our LORD JESUS CHRIST, (who is "in him the father of mer­cies, and GOD of all grace") in consequence of his humiliation and vicarious sufferings, "hath highly exalted him;" "given him all power in heaven and earth;" and "will judge the world in righteousness by him"— That "he must reign, till he hath put down all rule, and all authority and power, and subdued all enemies under his feet." In [Page 18] the hands of this mighty Savior, having the promise of his guardianship, the children of ZION need not doubt the security of the church, and safety of all their interests—that the kingdom of righteousness and peace will triumph over all opposition. Founded on a rock, thô the rain descend, and the floods come, and winds blow, they cannot over­throw it. For thy GOD, O ZION, shall reign for ever, and of his kingdom there is no end.

THE kingdom of the Redeemer, small in it's beginnings, made a most rapid progress under the ministry of the apostles and first disciples, notwithstanding every possible ob­struction. To the first preachers of it (whose industry and zeal in spreading it is wonderful to think of) the apostle applies what is said of the heavenly luminaries, "Their sound went into all the earth, and their words unto the ends of the world." And thô many nations have fallen off from christianity, and others have not as yet had it preached to 'em; yet, according to scripture prophecy, we ex­pect the time when "the kingdoms of this world shall all become the kingdoms of our LORD, who shall reign for ever and ever." How distant this period is, belongs not to us to conjecture; "the Father having reserved the times and seasons in his own power." Thus much is clear from ST. PAUL, that [Page 19] as "the casting away of the Jews was the riches of the world, the receiving of them will be life from the dead to the Gentiles." The Jews are not yet restored. Consequent­ly, the fulness of the Gentiles is an event yet to be looked for. When these events shall take place, then there will be no difference between the peculiar title of ZION's GOD, and his being the GOD of all the families of the earth. For "all people, nations and languages shall serve and obey him."

BUT while this universal prevalence of true religion is an event we cannot but exult in the prospect of, and for which we daily pray when we use those words, THY KING­DOM COME; it is, at the same time, a most melancholy reflection, which we are obliged to make, on the amazing corruption of christianity, which hath been permitted. The cause the apostle assigns; "They received not the love of the truth, that they might be saved. And for this cause GOD shall send them strong delusion, that they shou'd believe a lie; that they all might be damned, who believed not the truth, but had pleasure in unrighteousness." You readily perceive I allude to the rise of "the man of sin, the son of perdition, who opposeth and exalteth him­self above all that is called GOD, or that is worshiped"—and "whose coming is after [Page 20] the working of Satan, with all power, and signs, and lying wonders; and with all de­ceivableness of unrighteousness." This re­markable prediction is so exactly adapted to the ROMISH HIERARCHY, that no intelligent reader can fail to make the application. For near a thousand years, all christendom was in the grossest ignorance, and most abject submission to the grand usurper of divine prerogatives. During this long period, the few servants of Christ, who "had not wor­shiped the beast, nor received his mark in their foreheads," might be tempted to think, that the promise of ZION's king, to defend his church, had failed; or at least to en­quire, "How long, O LORD, holy and true!"

AT length (thô so late as the beginning of the XVIth. century) the servants of Christ were spirited to set forward the REFORMA­TION; and the glorious work was marvel­lously succeeded in their hands. The fa­thers of the reformation, ^‡ those lights of the church and world, will be had in esteem as long as Christ hath a church on earth. The kingdom of Anti-Christ has been gradually weakening ever since this memorable period. The PONTIFF is now compelled to take up with an empty title, without the civil power the popes possessed for many hundred years. [Page 21] The dissolution of the order of Jesuits, in one place and another, gives us the prospect, that the empire of the beast may be hasten­ing to it's end; as this order of men is the great, if not only, support of the authority of the Pontiff, and the religion of Rome.

IT is to be remembred, at the same time, ("thô to the opprobrium of humanity) that, of all the errors of that anti-christian church, from which the" protestants "were, with derision, expelled, the most abominable of all, PERSECUTION FOR OPINIONS, stuck the fastest, and in it's turn tarnished the splendor of almost every protestant communion." It was this spirit, predominant in our mother country, that drave our progenitors from thence hither—prefering a desolate coast, an uncultivated desert, and constant wars with the barbarians inhabiting it, to a sacrifice of the rights of conscience, a submission to re­ligious oppression. A dignitary of the epis­copal church, ^‡ (whose words I have just quoted) does the "colonies" the justice to say, that they "were form'd and first peopled by religious and conscientious men, who, made uneasy at home by their intolerant brethren, left the old world, to enjoy, in peace, that first and chief prerogative of man, the free worship of God according to his own conscience." [Page 22] How many flourishing churches are there now in this wilderness, where Satan's seat was! In New-England only (containing but four provinces) near 700 of the various de­nominations. About 500 of which are on the congregational plan, properly so called.

I might touch at the hardships, distresses and dangers of our ancestors in the begin­ning of this country, but it wou'd detain me too long from my purpose, which I cannot, without abusing the patience of my hearers, postpone.

THE reason, as before hinted, of my bring­ing you a discourse this day, is, that we have compleated 100 years since the incorporation of this town by the General Assembly of the colony: On which occasion you will natu­rally expect some historical account of it's settlement. This I promised to give you, when I entred on my present discourse, and wou'd now proceed to my proposed design.

I MUST begin with a few sketches of the town of New-Haven to shew the rise of this; as our first settlers came from thence, and the greater part of our present bounds were ori­ginally comprehended within that town.

THE Rev. Mr. John Davenport, first pas­tor of New-Haven, with between 40 and 50 free planters who came with him, arriv'd at Boston in 1637, and came to New-Haven [Page 23] (then Quinaypiack) in 1638. ^‡ A civil con­stitution was agreed upon and solemnly come into, ^‖ and a church formed June 4. 1639. The church was gathered in the following manner: It was proposed that all the free planters (who probably were christian pro­fessors before) shou'd make choice of 12 leading men, who shou'd out of themselves chuse 7, to model the church; (grounded, as I am told, on that text, "Wisdom hath builded her house: She hath hewn out her seven pillars.") and having embody'd them­selves, they shou'd admit the rest. ^§

FROM some records of discipline, &c. it appears, that the church, when form'd, chose a pastor, with a ruling elder, and a teaching elder, distinct. Mr. Davenport removed to [Page 24] Boston 1667. And it doth not appear that they had any pastor till July 2. 1685, when the Rev. Mr. Pierpont was ordained; who died Nov. 14. 1714. He was succeeded by the Rev. Joseph Noyes, who was ordain'd July 4. 1716. and continued sole pastor till March 1. 1758; when the Rev. Chauncy Whittelsey (the present pastor of the first church) was ordained colleague with Mr. Noyes, who died June 14. 1761.

MR. William Hook (who in 1644 ap­pears to have been teaching elder in this church) was the first in that office, chosen, no doubt, at the formation of the church; thô no account of his ordination can yet be found. He was sent for by Protector Crom­well, and return'd to England about the year 1656. Mr. Nicholas Street was ordain'd teacher, i. e. teaching elder, the 26th of the 9th month, 1659. The practice of a ruling elder and teaching elder, distinct from the pastor, does not appear to have been retain'd after Mr. Pierpont's introduction. ^‖

THE settlement of this town was projec­ted 1669. A committee was appointed by the town of New-Haven, with full power [Page 25] to manage the whole affair of the settlement, then called New-Haven village. ^§ This committee appointed Samuel Street, John Moss, John Brocket and Abraham Doolittle a committee of the village, to receive plan­ters, &c. Among other things particularly stipulating with regard to the ministry and church affairs in the following form: ‘For the safety and well-being of the church affairs, ministry and maintenance, the com­mittee [of New-Haven] do order, that the said undertakers and successive planters, before admitted, shall subscribe to the fol­lowing engagement, viz. He or they, as aforesaid, shall not by any means disturb the church, when settled there, in their choice of minister or ministers, or other church officers; or in any of their other church rights, liberties, or administrations: Nor shall refuse or withdraw due main­tenance from such ministry. And until such church be settled, shall submit to such order as the said committee shall make for a godly minister to dispense the word of God among them.’ The instrument from which this extract is made bears date, "the 31st day of the 11th month, 1669;" sub­scribed by the New-Haven committee. To [Page 26] which regulation, the before-named com­mittee of the village, with 34 more persons by 'em received as planters, subscribed their assent, in another instrument of the same date. I shall have a further use for this sti­pulation presently.

IN May following, at the meeting of the General Assembly at Hartford, these subscri­bers ^† for the new plantation (38 in number) were incorporated into a town, by the name of WALLINGFORD; ^‖ the affairs of the vil­lage being still conducted by the committee, [of the village] with such others as they judged competent persons to be sharers in the trust, till May 27. 1672; when they resigned their trust into the hands of the town.

THE undertakers covenanted to come and settle in the town the spring following their incorporation, having begun the settlement [Page 27] some time before. The first town-meeting was held April 6. 1671. How many of the first undertakers had families when they came to reside here, we cannot ascertain. The number of souls, in the spring of 1671, did not, probably, exceed 100. I don't find a record of any one born in the town till September 19. 1671 ^‖—Or of any death till March 12. 1673 ^†—And June 5th, follow­ing, one of the first planters [Thomas Hall] was married.

ONE of their first acts was to make pro­vision for the maintenance of public worship. I am told, that Mr. Davenport of New-Ha­ven preached the first sermon here, at the bottom of the hill on which the town stands, from those words, ISAIAH v.i. My beloved hath a vineyard in a very fruitful hill. But this information, as to the gentleman that preached, is most probably a mistake, since Mr. Davenport removed to Boston 1667.

BEFORE the Rev. Mr. Street, Mr. John Herriman (one of the New-Haven commit­tee) preached to this people, and, I am told, some others. Mr. Street, [one of the under­takers and committee for settlement] was first pastor, and near 40 years of age when he first preached to this people, 1672. He was son to the aforesaid Nicholas Street, [Page 28] teaching elder of New-Haven church. He moved with his family hither, April 1673, the town having agreed to build him an house. He had an annual salary before any church was gather'd here. The 3d day of the 2d month, 1674, was observed as a day of fasting and prayer, previous to the form­ing a church of Christ in the place. And on the 15th of the same month, the following year, the town voted, ‘That as there had been consent about establishing a church of Christ in the aforesaid town, and a so­lemn day set apart and observed by the town unanimously to seek GOD's guidance in so great a work, they have now also actually and unanimously concluded, if it be the will of GOD, that there shall be a church gathered, and to walk according to the CONGREGATIONAL WAY; and have also actually and unanimously left the ma­nagement of the same in the hands of Mr. Moss, Mr. Samuel Street, Mr. Brocket, Eliasaph Preston, John Hall sen'r. John Hall jun'r. Thomas Yale, Nehemiah Royce, Nathan Andrews, Benjamin Lew­is, Lieut. Merriman, Sergt. Doolittle, John Beach; that, if it be the will of GOD to incline their hearts, so many of them as may be a competent number for that work may, in his time, lay the foundation.’

[Page 29]NO doubt the church was form'd soon after this, and under Mr. Street's pastoral care: Thô no record is to be found of the precise time of either.

YOU see the church was form'd on the congregational plan—differing from the mo­del of New-Haven church in this, that it had no teaching or ruling elder distinct from the pastor—Which distinction was probably laid aside in the church of New-Haven be­fore the first planters of this town came and settled here—even immediately on Mr. Da­venport's removal; as there are no appear­ances of it afterwards. Our first planters proceeded much according to the method of New-Haven in gathering a church. They chose 13 leading men, with instructions to those, that "as many of them as might be a competent number for that work, would lay the foundation"—Very well comporting with the account before given of the New-Haven planters procedure in this matter.

THE idea our fathers had of a church of Christ appears from hence to have been this: "The voluntary, explicit, solemn covenant­ing of a number of persons to walk together in the profession and order of the gospel— that their own act and engagement with each other constitutes them a church of Christ— that they have, therefore, full power to form [Page 30] themselves into a church state, and declare for themselves what form of worship and discipline they will maintain, conformable to their own apprehensions of the mind of Christ; without dependence on other churches, or their officers." This I take to be the sen­timent of all churches properly congregational.

THERE doth not appear to have been the least deviation from, or alteration in, this plan, but an entire conformity to it, in this church, at and after the ordination of the Rev. Mr. Whittelsey, A. D. 1710, notwith­standing the confederacy of the churches at Say-Brook, eighteen months before. At a town-meeting previous to Mr. Whittelsey's ordination, among other things relative there­to, I find the following words in their votes —"And what churches shall be sent to" [to attend the ordination] "is wholly left by the town to the committee, with the advice of Mr. Street and Mr. Whittelsey, to con­clude of." In the original stipulation (be­fore recited) between the committee of New-Haven and the first undertakers, it was ex­pressly provided, that none of the settlers and successive planters shall by any means disturb the church, when settled there, in their choice of minister or ministers, or other church officers; or in any of their other church rights, liberties, or administrations: Nor shall refuse or with­draw [Page 31] due maintenance from such ministry. The first church is still on it's original plan. It gives us pleasure to find, that we are in the good old way of our progenitors: Especially as we doubt not they were built on the foun­dation of the apostles. ^‖

IT was an usage in this church, for about 40 years, for persons who made a christian profession, to give, at the same time, some relation of their christian experience. Soon after Mr. Whittelsey's ordination, this mat­ter was left to the election of the persons concern'd, and not long after entirely discon­tinued. It is now practised in but few New-England churches.

TILL April, 1680, the first settlers assem­bled for religious worship in a private house.^‡ [Page 32] The work of their small meeting-house was then so far carried on, that they assembled in it. They manifested a chearfulness, ac­cording to their ability, in supporting GOD's public worship, from the very first. But their poverty in this world rendred them unable, for many years to do much more than provide mean shelters for their families. Next to their timely care in regard to the maintenance of public worship (the principal concern of a christian people) the instruction of their children, in the first rudiments of knowledge, appears to have been an object of attention with 'em, from their annual provision for the support of schools—esteem­ing the education of their children of more value than outward possessions. An incident or two, which evidence the regard our fa­thers had to justice and equity, I can't pass without mentioning; since in matters seem­ingly trivial a righteous principle may dis­cover itself, as well as in greater. Several persons, employ'd by the town in different ways, had undertaken the business by the [Page 33] great, as we are wont to speak; but finding they had an hard bargain, petition'd for an additional allowance, which was readily made 'em.

THE inhabitants had repeated apprehensi­ons of the incursions of the barbarians. Aug. 27. 1675, two houses were ordered to be fortified; ^† the whole town to begin the work the day following this meeting, and continue till effected. Every man also was requir'd to bring arms and ammunition on the sabbath. The following October, ano­ther fortification was added at the lower end of the town, ^‖ and persons appointed to keep garrison at each place. But it does not ap­pear, that the inhabitants of this town were ever immediate sufferers by the depredations of the savages. What gave occasion to the apprehensions of our fathers at this time, no doubt was, the breaking out of Philip's war this summer. Philip, youngest son of Massa­soiet, succeeding his brother, took unweary'd pains to "engage the Indians, in all parts of New-England, to unite against the English.

[The Indians about Hadly confessed such a plot. The Narragansetts had engaged to bring 4000 men. They did not expect to be prepared before the spring of 1676. But Philip precipitated his own nation and his [Page 34] allies into a war before they were prepared. This was evident from the distraction of the Indians in all parts of New-England, upon the first news of the disturbance from Philip.]

He was a man of high spirit, and cou'd never rest until he brought on the war, which issued in his destruction. He was the object on whose life or death war or peace, depend­ed. First or last most of the Indians in New-England join'd him. And it was a question with some whether the Indians wou'd not prevail to a total extirpation of the English inhabitants." The colonies of Ply­mouth, Massachusetts, and Connecticut, uni­ting, attacked with 1000 men a strong for­tress of the Indians in Narragansett, and af­ter a bloody battle took and destroyed it, Dec. 19. 1675. Mr. Treat was a Major of this colony troops, and soon after chosen governor of the colony.

By this single acquisition, and repeated successful encounters with the savages in smaller parties the following year, they "were so reduced, that they were continually com­ing in on promise of mercy. Philip fled from one swamp to another, divers times very narrowly escaping, loosing one chief coun­sellor after another. He was killed Aug. 12. 1676, as he was flying from his pursuers. One of his own men, whom he had offend­ed, [Page 35] and who had deserted to the English, shot him thrô the heart."^‖

IN 1681, forts were renewed in this town. In 1690 February 26th, was an order of the town to fort in the meeting-house. In 1702 the apprehensions from the savages were re­vived, and the inhabitants brought arms on Lord's-day. We may take occasion to re­flect on divine goodness in freeing us from the enemy of the wilderness, and from an insidious foe ever ready to instigate 'em, to every kind of barbarity. We have not to get our bread in jeopardy of life, as our fa­thers did; but sit under our own vine and fig-tree, having none to make us afraid. The signal extirpation of the savages, toge­ther with the consideration of their resisting all attempts to convert 'em to the Christian faith, renders it not improbable, that they may be a devoted people. One of the more sensible and serious natives is reported to have ask'd "For what wickedness of their fathers GOD had abandon'd 'em?" or to this effect. The use it behoves us to make of the favor of heaven in driving out the heathen before our fathers, and planting 'em in this land— in making it at length "a quiet habitation," and causing this "wilderness to blossom as the rose," is that being deliver'd out of the [Page 36] hands of our enemies, we serve GOD without fear, in holiness and righteousness before him, all the days of our lives.

HERE it may be proper to remind you, that the New-Haven planters made a fair pur­chase of any exclusive right the Indians might have to Quinnipiack, which (as before said) contained the greater part of the bounds of this town. Their deed of it is dated Dec. 1638—which was renewed 1645. But on pretence of the Indians, that they had made a reserve of some appurtenances in former grants, another purchase was made, and a valuable consideration given for an unreser­ved deed of "12 large miles long, and 8 broad;" the breadth extending from "Whar­ton's brook, to Pilgrim's harbor." The ad­dition of 3 miles to the breadth, from the last mention'd place; was made by the go­vernment. This Indian deed is dated at Hartford, May 24. 1681, acknowledged be­fore Mr. Treat, then governor of the colony. The purchase was made by Samuel Street, John Moss, Nathanael Merriman, John Brocket, Abraham Doolittle. ^‖

THE list of the town in 1690 was 3849, [Page 37] the families 73, souls 400. In 1699 a se­cond addition was made to their first meet­ing house, of 50 by 26 feet, being larger than both the parts before built—from which we may form a judgment of their increase. In 1700, there had been 369 births in the town, and from that time to 1723, when a new parish was made, 894— in all 1263, in 52 years. How many were the natural in­crease of the first planters cannot be deter­mined—New settlers were constantly com­ing in for 30 or 40 years. The deaths were about 400 from the beginning of the town to the formation of the first parish out of it. The number of baptisms and admissions to communion during Mr. Street's ministry can­not be ascertained, as he kept no record of 'em·

THE late Rev. Samuel Whittelsey, after preaching about a year, was ordained col­league pastor with Mr. Street, in May 1710.^‖ In 1709, the list of the whole town was 6000, and number of souls about 700. This house of worship was compleated 1720. The [Page 38] steeple added to it 1738. When the first new parish was form'd (1723) the number of souls was increased to 1100, and the list to as many thousands. Mr. Whittelsey died April 15. 1752, having almost compleated the 42nd year of his ministry, and in the 67th year of his age. He has left no records from which the number of baptisms, &c. can be collected. ^‖

NEW-CHESHIRE was made a society 1723, consisting then of about 35 families. Their first meeting-house was built in 1724. A church was gathered there the same year, on a day of fasting previous to the ordination of the Rev. Samuel Hall, it's first, and one of it's present pastors; who was ordained [Page 39] December 9. 1724, and is now in the 75th year of his age, and 46th of his ministry. The number of male-members of the church at first was 11, and at present about [...]00 males and females. ^‖ Mr. Hall hath bap­tized 2013, (A larger number, I presume, than any minister in the colony in the same term of time) besides 120 baptized by the Rev. Mr. Foot, who was ordained colleague pastor with Mr. Hall, Thursday, March 11. 1767. Mr. Hall hath admitted to commu­nion 670; Mr. Foot, 45. The number of births in forty seven years has been about 2500, the exact number of deaths 700. They met in their present meeting-house 1739. The number of souls 1630. The first deacons of the church were Stephen Hotchkiss and Joseph Ives. On the resig­nation of the latter, Timothy Tuttle was chosen; and on the death of Deacon Hotch­kiss, (Deacon Tuttle resigning) Edward Par­ker and Stephen Hotchkiss (son to the first of that name) succeeded. Deacon Stephen Hotchkiss removing a few years since to ano­ther town, his brother Benjamin Hotchkiss and Samuel Beach were elected, who with deacon Parker are the present deacons. ^§

[Page 40]IN the month of March 1732, (a little more than eight years after the society of New-Cheshire was formed) the small-pox "broke out in the centre of the society." How it came there is to this day a secret. ‘Being an unusual disease, and many opini­ons about it, people went upon the sab­bath, and other public days, to see the sick. After some time, when it began to spread, some were afraid it was the small-pox, and sent for those who had had the distemper to know whether it was the small-pox, who all agreed it was not; which made people careless, till Dr. Harpin came and told 'em it was—Thus the infection was spread in many families, and they were brought into the greatest distress for want of experienced nurses—yea, had scarcely help to bury their dead.’ For a further account, I refer you to a printed discourse of the Rev. Mr. Hall's on the occasion—by which it appears, that 124 persons had the distemper, (one third, probably, of the souls then in the society) and, all things consider­ed, 'tis surprizing, that of these but 17 died.

ANOTHER society was formed 1725, by the name of MERIDEN. It consisted at first of between 30 and 40 families. They had preaching only in the winter season for the [Page 41] three first years, and met in a private house two winters. Their first meeting-house was built 1727. The late Rev. Theophilus Hall went to preach to 'em December 1728. The 22nd of October, the year following, a church was gather'd on a fast day observed by the society; and the 29th of the same month Mr. Hall was ordained their pastor. The number of communicants was then 51, males 21, females 30. At present, the com­municants are 185, and families 123. In 45 years there have been 1100 births in the society, and 846 baptisms since Mr. Hall's settlement; 288 admissions to communion (7 admitted, in their vacancy, 21 by their present pastor, the rest by their first) and 368 deaths. Their list in 1725 was 3000. Their second meeting-house was built 1755. The Rev. Theophilus Hall died March 25. 1767, in the 60th year of his age, and 38th of his ministry. ^‖ The Rev. John Hubbard was ordained June 22. 1769. The deacons of [Page 42] this church stand in the following order. Robert Rice, (father to the present Capt. Moses Rice) and Samuel Rice (father to Ezekiel Rice Esq lately deceased, and to Mr. Samuel Rice of New-Cheshire.) On the resignation of deacon Samuel Rice, Ben­jamin Whiting succeeded. On the resigna­tion of deacon Robert Rice, Benjamin Rice (son to deacon Samuel) was elected. At his death, the late Ezekiel Rice Esq succeeded. At his death, Ebenezer Cole. And on dea­con Whiting's resigning, (who still survives) the present Benjamin Rice (grandson to dea­con Samuel) who with deacon [...]le are the present officiating deacons of the church in Meriden. ^§

ABOUT the year 1745, two or three fami­lies in the town join'd the communion of the church of England. The Rev. Ichabod Camp, first missionary to Wallingford and Middletown, went for orders 1751, there being about 13 subscribers in the town, (10 in the old society, and 3 in New-Cheshire) and 2 more in North-Haven. Mr. Camp came to his mission 1752. A church house was raised here 1758, and another in New-Cheshire 1760, in which last place a second [Page 43] is now raised. Mr. Camp was removed to Louisburg in Virginia 1760. The Rev. Sa­muel Andrews succeeded him 1762, as mis­sionary to this town and North-Haven, Mid­dletown being left out of the mission. There are 63 families of Episcopalians within the original limits of the first society, 86 com­municants, and have been baptized by Mr. Andrews 165. In New-Cheshire, the fa­milies are 47, ^§ communicants 64, baptisms 86. In Meriden, 6 families, 14 communi­cants, 20 baptisms. There have died be­longing to the church of England, in the old society, from October 1758 to this time, 56.

BETWEEN 30 and 40 years since, there sprang up a sect calling themselves baptists, under an ignorant, whimsical, and confident leader. ^‖ There were 8 or 10 families of them. They built an house of worship, in which they assembled for a number of years. But being entirely neglected, they soon dis­persed, or were convinced of their phrensy.

I suppose there is not a single person of that profession now in the town.

No town of the same bigness in the go­vernment hath had fewer of the people cal­led seperates. In the large parish of New-Cheshire, [Page 44] there is not one family of this de­nomination. In Meriden but 2 or 3. In the old society there are 8 or 9 families, who assemble for religious worship by them­selves.

A number of families belonging to the first society had permission to worship by themselves in 1759; a pastor ^† was ordain­ed over them October 7. 1761, and a meet­ing house built 1762. They were made a distinct society, by the name of WELLES, in May 1763. The church members at first were 50, and 61 at the ordination of their pastor; who hath admitted to communion 49, baptized in the town 125, (most of 'em in his own parish) besides 10 baptized in his society by other ministers. The church at present consists of 104 members. The number of souls was 473 in October 1761. Deaths from October 12. 1758 till now 75.

To return to the first society and church. After the above removals, the congregation consisted of 987 souls in October 1761. It's present pastor was ordained October 12. 1758. He hath baptized 317—22 more have been baptized in his congregation by neighboring ministers—in all 339. He hath admitted to communion 116, of which 11 have died, and 23 remov'd to settle in new towns. The [Page 45] present communicants are 209. Deaths in this society since October 12. 1758, 186— [exclusive of 11 deaths in this time among the people called seperates.] The first dea­cons of this antient church were Eliasaph Preston, (grandfather to the present Capt. Ephraim Preston) and John Hall senr. On deacon Preston's death succeeded Samuel Hall, brother to deacon John, and father to the late honorable John Hall Esq and the present very aged Samuel Hall Esq—John Peck (but lately deceased) was chosen on the death of deacon John Hall. Samuel Moss (father to Messrs. Theophilus, Samuel, and Isaiah Moss) succeeded deacon Samuel Hall. In a few years, deacon Moss being taken blind, John Hall (son to the first of that name, and father to the captains Peter, John and Asahel Hall, and to Messrs. Abel▪ Benjamin and Elisha Hall) was chosen. On deacon Peck's resigning, Samuel Hall the 3d. grandson to the former deacon of that name, was elected: And on the death of the late deacon John Hall, Capt. Benjamin Atwater succeeded—which two last are the present deacons of the first church in the town. ^‖

[Page 46]THERE are 18 families within the limits of the town, annexed to Northford, (a soci­ety in the town of Branford) and not inclu­ded in the foregoing account.—There have been for 30 years back constant removals from this town to new settlements. These emigrations, with the increase on 'em within this term of years, amount to as great a number of souls as now is in the whole town. The migrations have been the greater part from the old society. There have been a­bout as many removals from the old society for a number of years as the natural increase. The births for 100 years in the town may be computed at 7000—the deaths at 2500, or 2600. ^‖

[Page 47]THUS I have given you, my hearers, as succinct an history of the town as the limits of a single discourse wou'd admit. I take this opportunity to return my thanks to any gentlemen who have favored me with their intelligence. The calculation of births is founded on probable general principles. For the first half century 'tis probable they were all (or nearly all) seasonably recorded. The last 50 years, it appears that people have been more careless in getting the births of their children recorded. I have given you the exact number of deaths in the se­cond and third societies since their formati­on; and in the first and fourth societies, and church of England, since my settlement in the town. Yet in suming up the whole number for the century now compleated, I have been able to proceed on probable prin­ciples only.

I must wave the matter (and, indeed, had no design) of giving any directions relating to the particular business before you. Most of you, I presume, came determin'd as to the distribution of your votes—on just principles, I hope. To attempt the conviction of any who may have determin'd on other princi­ples, wou'd, I fear, be a fruitless labor. I [Page 48] wou'd only remind you of the advice of one, who knew how to assert and improve his freedom. "Brethren, ye have been called unto liberty; only use not liberty for an oc­casion to the flesh, but by love serve one another."

NOR is there time left for those reflections, which the preceeding discourse and the oc­casion of it suggest: I must, however, beg your patience while I only mention a num­ber of uses and inferences, which a review of both brings to mind.

WE are caution'd against attributing to means and instruments, what is to be ascri­bed to the energy of Almighty GOD, who worketh all in all.

FURTHER, we may not indulge to negli­gence and sloth under a nation that events are so fixed and determined as to supersede human endeavors.

INSTEAD of prying into the secrets of di­vine government, we are taught to rest con­tent with what lies plain to our view, and concerns the regulation of our hearts and lives.

WE are moreover taught to trust his pro­vidence, who ruleth supreme over all, with our interests—resigning ourselves to his dis­posal—and walking with GOD.

GOD's government being moral instructs [Page 49] us what constitutes the prosperity and hap­piness of a people.

WE are also taught to view the reference, which the scheme of divine providence at present hath to a future state, and more compleat manifestation of GOD's righteous­ness.

THE particular recollection of the favors of heaven to the British nation, to New-England, to this colony, to our progenitors of this town, to ourselves, is adapted to in­spire us with gratitude and praise. Let us evidence such a temper by imitating the piety of our ancestors, that GOD may be with us, as he was with them. They came to this country on religious motives. They were signally protected and prospered. From being "few in number," their latter end has greatly increased. We deny not but they had mistakes—such as the best of frail mor­tals have been incident to. If in any re­spects we have a more improved knowledge, yet have we not abated in christian zeal and purity of life? Instances of the neglect of family worship cou'd scarce be found in their days; how numerous are such instances in ours? How are family government and good order, and religious education of children, wherein they shewed a laudable care, now disregarded? How strict were they in their [Page 50] observation of the Lord's-day? how careless and loose are we? And are not profaneness and intemperance vices continually growing in the land▪ Let us "remember from whence we are fallen, and repent, and do our first works."

THE retrospect we have taken in this dis­course reminds us of the brevity of life, and should serve to quicken us in the work for which we were born, and sent into the world. "One generation passeth away, and another generation cometh. Our fathers where are they?" They have "told us what GOD did for them in their day:" And ‘the mercy of the Lord is from everlasting to everlasting upon them that fear him; and his righ­teousness unto childrens children: To such as keep his covenant, and to those that remember his commandments to do 'em.’ In a little time we must "go to the generation of our fathers." Let us be ambitious to act our part well on the stage —to transmit the best of blessings to those that come after us: That "instead of the fathers, there may be the children," who shall "be to the LORD for a generation:" That when we shall have done with all sub­lunary things, we may join the blessed in­habitants of the world above, in "worship­ing him that sitteth on the throne, and [Page 51] liv [...] [...] [...]ver;" who "cast their crowns [...] [...]hrone, saying, Thou art worthy, O [...], to receive glory, and honor, and power; for thou hast created all things, and for thy pleasure they are and were created."