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The Sixth House of Worship

AN OLD NEW ENGLAND CHURCH

Established Religion in Connecticut

BEING AN HISTORICAL SKETCH OF THE FIRST CHURCH OF CHRIST AND
THE PRIME ANCIENT SOCIETY, FAIRFIELD, COMMEMORATING
THE TWO HUNDRED AND SEVENTIETH ANNIVER
SARY OF PUBLIC WORSHIP
IN THE TOWN

BY

FRANK SAMUEL CHILD D. D.,

IIvI^USTRATED

FAIRFIELD HISTORICAL SOCIETY,
CONNECTICUT 1910

THE PRICE OP THIS BOOK IS ONE DOI<IyAR IN CI,OTH AND
SEVBNTY-FiyE CpNTS IN PAPER COVEp-S.

iMr. J. Sanford Saltas has kindly rendered financial assistance In the publication of this book

Cqpyi^ioht 19 1 o
BY
Frank Samuei. Child

Cl72 367-f

THE FAIRFIELD PRESS
FAIRFIELD, CONN.

To
JUDGE ROGER M SHERMAN
Christian Scholar and Statesman
AND
His Loyal Beneficent Companion
ELIZABETH GOULD SHERMAN
Who Perpetuated Their Home For Thb Ministers
OF The Parish

Shbrman Parsonage
jANtTARY First
1910

illustrations

The Sixth Church Edifice . . . Frontispiece Pages
The Historical Tablet . . . . . 23
The Meeting-House Burned by The British . . 91
The Fifth Church Edifice  105
The Ancient Church Silver . .... 123
Sherman Parsonage  157

CONTENTS

Chapters "Pages
I. Religion Establised by Law in Connecticut ... 23
II. The Prime Ancient Society  26
III. First Adventurers in Uncoa ....  31
IV. Things Fundamental  37
V. Adoption of The Half-Way Covenant  41
VI. The Saybrook Platform is Approved  48
VII. "The Episcopal Separation"  54
VIII. The Saybrook Platform and the Consociation . . 61
IX. Days of Controversy and Disquiet  75
X. Religion and Politics  81
XL Influences of The American Revolution .... 90
XII. Leadership in Social Reform  97
XIII. CO-WORKERS IN DEFENCE OF ORTHODOXY  I05
XrV. CONSOCIATIONISM OLD AND NEW  IIO
XV. Forms and Customs  n6
XVI. A Treasury of Loyal Remembrances  122
XVII. The Ministers and Their Co-Workers  134
XVIII. Methods of Service  145
XIX. The Old Records  151
XX. A Pastoral Survey  160

BIBLIOGRAPHY.

Town Records.
Church Records, Volumes I, II, III, IV, V, VI.
Records of the Prime Ancient Society, Volumes I, and II.
Colonial Records of Connecticut.
Church Manuals and Covenants.
Contributions to the Ecclesiastical History of Connecticut pre
pared under the Direction of the General Association.
Schenck's History of Fairfield, Volumes I, II.
Walker's The Creeds and Platforms of Congregationalism.
Hollister's History of Connecticut.
Barber's Connecticut Historical Collections.
Hurd's History of Fairfield County.
Records of the General Association of the Colony of Connecticut.
Trumbull's History of Connecticut.
Centennial Papers of the General Conference of Connecticut.
Historical Discourses by Dr. Atwater and Dr. Rankin.
Sermons of Mr. "Wakeman, Mr. Webb, Mr. Hobart, Mr. Eliot,
Dr. Humphrey, Dr. Hewit, Dr. Atwater and Dr. Rankin.
Hobart's " A Serious Address to the Members of the Episcopal
Separation in New England."
Hobart's " A Second Address to the Members of the Episcopal
Separation."
Hobart's " Principles of the Congregational Churches."
Hobart's "A Vindication of the Piece, entitled The Principles of
the Congregational Churches."
Timothy Dwight 's Travels in New England.
Beer's The Rev. John Jones.
Memorial of Dr. Atwater.

XII BIBLIOGRAPHY
Memorial of Thomas B. Osborne.
Memorial of Dr. Hewit.
Memorial of Judge Roger M. Sherman.
Beer's Roger M. Sherman.
Dexter' s Congregationalism.
Walker's History of Congregationalism.
Palmer's Historical Discourse on the First Congregational
Church and Society of Bridgeport.
Davies' Historical Discourse in Greens Farms, 1839.
Peter Parley's Reminiscences.
Beardsley's History of the Episcopal Church in Connecticut.
Guilbert's Annals of An Old Parish.
Child's The Prime Ancient Society, An Old New England Town,
The Colonial Parson of New England, Ministers of the
Prime Ancient Societj^ Major Nathan Gold.
The Sixth Sanctuary.
Church Work — a Monthly.
Annual Reports since 1889.
Records of the Fairfield West Consociation.
Records of the Fairfield and Fairfield West Association.
Remonstrance and Complaint of the Association of Fairfield
West to the Hartford Central Association.
One Hundred and Fiftieth Anniversary of the Fairfield County
Consociation.
The Confessions of Faith — First Church of Christ, Fairfield.
Report of A Committee in regard to Change of the Constitution,
of the Fairfield West Consociation — 1873.
Considerations in Favor of Consociation (A Reply to the Above
Report) prepared by Messrs. S. J. M. Merwin, Edward E.
Rankin, B. J. Relyea, Martin Dudley, 1874.
Manuscripts of the Fairfield Historical Society — The Platting of
the Town— Colonial Houses — Genealogical Records — etc.
Historical Discourse — Greenfield Hill Church.
Records of the Norfield Congregational Church.

BIBLIOGRAPHY xiii
Burr's Historical Discourse on the One Hundredth Anniversary
of Norfield Church.
Child's Historical Discourse on the One Hundred and Fiftieth
Anniversary of the Church at Weston.
Perry's Andrew Ward.
Fragments of Old Journal kept by Rev. Joseph Webb.
Private Correspondence of Rev. Andrew Eliot.
Reminiscences of Prof. Benjamin Silliman.
Child's " A Score of Years" — An Anniversary Address.
Child's " An Address Descriptive of Memorial Windows."
Child's "Rev. Andrew Eliot A. M." A Biographical Sketch.
Child's " The First Meeting in Stratfield." An Historical Ad
dress on The Two Hundredth Anniversary of the Fairfield
Consociation,

A SUMMARY OF DATES— FIRST CHURCH OF CHRIST.

Organization of Public Worship 1639
Erection of Log Meeting-House 1640
Installation of Rev. John Jones — First Pastor 1644
Approval of Hooker's " Survey " by the Church 1645
Meeting-House rebuilt 1663
Death of Rev. John Jones 1664
Installation of Rev. Samuel Wakeman— Second Pastor 1665
Appointment of Mr. Wakeman by General Court (with
other ministers) to meet and "con.sider some ex
pedient for our peace " 1668
The Church in Fairfield follows the " Half- Way Cov
enant " 1669
Meeting-House altered and repaired 1671-80
Election Sermon before the General Court in Hartford
by the Rev. Samuel Wakeman, May 14th 1683
Decease of Mr. Wakeman 1692
Installation of Rev. Joseph Webb 1694
Organization of the Church in Stratfield (First
Church, Bridgeport) 1695
New Meeting-House finished 1698
Mr. Webb assists in founding Yale College 1 700-1
Fairfield Consociation formed — the representatives
from this Church being Mr. Webb, Deacon John
Thomson and Mr. Samuel Cobbett 1709
Parish of West Farms (Greens Farms) set off 17 11
Parish of Greenfield Hill set off 1725
Parish of Redding organized 1729
Death of Mr. Webb 1732
Installation of Rev. Noah Hobart 1733

XVI A SUMMARY OF DATES
General Association of Colony of Connecticut at Fair
field 1743
New Meeting- Plouse ordered to be built on site of the
old House — the new edifice to be 60 feet long, 44
feet wide, 26 feet high, with steeple 120 feet high 1747
' ' A Serious Address to Members of the Episcopal Sep
aration in New England ' ' by Rev. Noah Hobart,
published 1748
Election Sermon before the General Court by Mr. Ho
bart, printed 1750
' ' A Second Address to the Members of the Episcopal
Separation in New England," by Mr. Hobart,
published 1751
Mr. Hobart elected Moderator of the General Associ
ation 1753
' ' Principles of the Congregational Churches ' ' by
Noah Hobart, published 1754
Norfield Parish set off 1757
North Fairfield Parish set off 1767
The Death of Noah Hobart brings to its end a pastor
ate of forty years 17 73
Installation of Rev. Andrew Eliot 1774
General Association of Connecticut convened in Fair
field 1777
Capture of Deacon Silliman by the British on the night
of May ist i779
Meeting-House burned in the Conflagration of the
Town July 9th ly^g
Public Worship held in private houses 1779
The New Court House used for Public Worship 1780
Public Worship conducted in the unfinished Meeting-
House 1786
Andrew Eliot a member of Committee on Union be
tween Congregational and Presbyterian Churches 1790

A SUMMARY OF DATES xvii
' ' Voted and agreed that the Society Committee take
some convenient opportunity (after all the pews
are built) , to set up warnings for venduing the
Pews in the Meeting-House for ready money " —
Society Records 1790
Demise of Rev. Andrew Eliot 1805
Installation of Rev. Heman Humphrey 1807
Disuse of the Half- Way Covenant 1807
New Confession of Faith and New Covenant Adopted 1807
General Association of Connecticut meets in Fairfield 181 1
Mr. Humphrey appointed by Consociation on Com
mittee to prepare a Public Address on Intemper
ance 1813
Mr. Humphrey publishes a Series of Articles on the
subject of Intemperance 1813
Fairfield Charitable Society organized at the residence
of Mrs. David Hull the first Thursday of June 181 5
Rev. Nathaniel Hewit succeeds Mr. Humphrey in the
Pastorate 1818
Congregationalism the Established Religion of Connec
ticut, is dis-established by Law 1818
The Female Prayer Meeting Society was organized at
the Plome of Mrs. Nathaniel Hewit in March 182 1
(This Society was formed through the influence of Mrs.
Hewit, the accomplished daughter of U. S. Sen
ator Hillhouse.)
The Sunday School becomes a flourishing part of the
Church 1825
Dr. Hewit is elected Secretary of the American Tem
perance Society 1827
Rev. John Hunter installed Pastor 1828
Westport Congregational Church is organized 1832
Rev. Lyman Atwater succeeds Mr. Hunter 1835
The Congregational Church of Southport is organized 1843

xviii A SUMMARY OF DATES
Judge Roger M. Sherman, a deacon of the Church, be
queathes his mansion and nine acres of land to the
Prime Ancient Society, to be used after Mrs.
Sherman's death, as a home for the minister of
the Parish 1844
The Congregational Church at Black Rock is organ
ized 1848
Fifth House of Worship is erected by the Prime An
cient Society 1849
Dr. Atwater is elected to the Chair of Logic in Prince
ton College 1854
Dr. Willis Lord becomes pastor of this Church 1854
Dr. Lord is made Professor in the Theological Semi
nary of the Northwest, Chicago 1856
Rev. Alexander McLean is installed Pastor 1857
The Chapel is erected on the lawn adjoining the Church 1858
Dr. Mc Lean called to the Fourth Presbyterian Church
of Buffalo 1866
Rev. E. E. Rankin D. D. installed Pastor 1866
Hope Chapel erected in Jennings Woods 1872
First Volume of Church Records copied by Miss Han
nah Hobart 1873
(On the old vellum cover of the original book was the
following inscription — "This Booke of Records
belongs to ye Church of Christ in Fairfield of
which I am Pastor, Joseph Webb. Bought in ye
year 1704, cost, 6, 8 in money, paid for by ye
Church.")
The Church re-decorated- — stained glass windows
placed — doors removed from the pews 1875
The Centennial of the Burning of Fairfield observed —
Historical Discourse delivered by Dr. Rankin 1879
Rev. George S. Burroughs succeeds Dr. Rankin in the
pastorate 1880

A SUMMARY OF DATES xix
Public Worship conducted at Hope Chapel by students
from the Yale Divinity School 1880
Mr. Burroughs receives the degree of Ph. D. from
Princeton College 1883
Dr. Burroughs accepts a call to the pastorate of the
of the First Congregational Church of New Britain 1884
Rev. John E. Bushnell is installed Pastor June 30th 1884
The Church Parlors erected 1885
The Young People's Society of Christian Endeavor
organized 1888
Mr. Bushnell accepts a call to the Presbyterian Church
of Rye, N. Y. 1888
Rev. Frank S. Child begins his ministry November 15 1888
The Prime Ancient Society commemorates the Two
Hundred and Fiftieth Anniversary 1889
"The Children's Mid- Week Service " — A Catechetical
Exercise — published 1889
Sketch of the Prime Ancient Society is printed 1890
The Fifth House of worship burned on the night of
May 29th and the morning of May 30th 1890
Corner Stone of the Stone Church is laid May 2nd 1891
" Church Work " published 1891
Dedication of the Sixth Sanctuary, May 2nd 1892
Fresh Air Home instituted 1892
" The Friendship of Jesus" published 1894
New Church Manual issued 1895
" The Colonial Parson of New England" published 1896
Sherman Parsonage renovated and the Sherman
books and papers arranged for a Memorial in the
old Library of Judge Sherman 1904
The Church grants the Pastor a six months' vacation
for the purpose of travel in Egypt, Palestine and
Europe 1906
An Historical Tablet containing the names of Pastors

XX A SUMMARY OF DATES
who have served the Parish is placed in the vesti
bule of the Church 1906
"Ministers of the Prime Ancient Society" by Frank
S. Child is published 1906
The new Fresh Air Home is erected and used 1906
Jewel glass windows are placed in the north end of the
Church in memory of Deacon Oliver B. Jennings
and Mrs. Esther J. Jennings 1908
" A jewel glass window in memory of Rev. Andrew
Eliot A. M. , is placed in the west transept of the
Church 1909
' ' A Church of the Established Religion in Connecti
cut "—An Historical Sketch by Frank S. Child-
is published in commemoration of the Two Hun
dred and Seventieth Anniversary of Public Wor
ship in Fairfield 19 10

The Historical Tablet in the Vestibule

A Church of The Established Religion in Connecticut

CHAPTER I.
RELIGION ESTABLISHED BY LAW IN CONNECTICUT.
UNION of church and state in the colony
was the natural expression of life. The Puri
tan ideal did not picture a relation of absolute
independence. Many of the first planters
simply protested against the corruption and
tyranny of the Church of England while they
retained a measure of affection for the Establishment. When
circumstances favored the organization of churches on a prim
itive model like that of the church in Plymouth, the breth
ren followed the practice with which they were familiar and
ordered that the church should be supported by a common tax
in the town. The brief experiment of a voluntary church sup
port had failed. It was not long before a Religious Establish
ment became thoroughly intrenched here in Connecticut. The
General Court gave the planters permission or a command to
organize a church in each of the various settlements. The little
company of believers covenanted together, elected their officers
and ordained the minister. The men in town meeting voted the
rate necessary for the minister's salary, set apart for his use par
sonage land, appointed the collector and managed all the busi
ness affairs of the Society.
In respect to matters purely spiritual the church as a church
had its voice, but the early history of religion in this colony shows
that the men acting in civil capacity had chief shaping influence
over the church. The example set by the English parish seemed

24 RELIGION ESTABLISHED IN CONNECTICUT
paramount. The pioneers yielded unconciously perhaps to the
traditions and customs which prevailed in the mother country.
A sketch of the life running through the succeeding genera
tions in Fairfield, discloses the various methods and changes in
New England Congregationalism and distinctly traces the stages
of development in thought, polity and experience. A strong
church planted in an elect, rural community which exercised
leadership during important, formative periods in American his
tory is called to contribute in generous waj' to the great move
ments of the time. It is therefore interesting to observe the
spirit of action and the course of events in a church which has
touched life closely through the entire history of Congregation
alism in America and at the same time has been so happily
situated in a quiet, cultured, influential town, that the church
has retained its essential character, developing the underlying
principles of our faith and polity in a normal, systematic and
harmonious way.
Here we feel the urgent, healthful impulse which moved a
pioneer community of high-minded, congenial people to organize
a Church of Christ in the simplest form, according to the New
Testament pattern.
They had recently emigrated from a country where Church
and State were united. They did not protest against such union
but against certain ecclesiastical abuses and persecutions. They
naturally therefore reared their little state in the most intimate
association with the church. The time came when the larger
thought concerning liberty prevailed. Church and State became
in a sense independent of each other and men were given the
privileges of worship irrespective of form or creed. Meanwhile
the Established Religion of Connecticut passed through note
worthy transitions, subjected to a thorough sifting process and
strenuous discipline. Its polity grew more complex, a necessary
adaptation to the needs of passing generations. Its articles of

RELIGION ESTABLISHED IN CONNECTICUT 25
faith were re-adjusted by advancing thought, a fresh interpreta-
tation being given to life.
We now hear little concerning meeting-houses. We call
our places of worship, churches. The rigid symplicity of primi
tive days has yielded to the ornate and dignified expression of wide
spread culture. The leadership necessarily connected with an
exalted office is a thing of the past. Leadership in this later
century belongs to the man who achieves it.
We are members of the ninth generation in the succession
of men who have contributed to the history of this Church, in
the succession of men who have been nourished by this venera
ble, and vigorous Society. What is the message and lesson of
these many years ?

CHAPTER II.
THE PRIME ANCIENT SOCIETY.
The Prime Ancient Society was a name given by our New
England forefathers to the first ecclesiastical organization in
town. The phrase has an historic flavor. It suggests early,
strenuous beginnings, the struggles and triumphs of many
worthy adventurers, the lay-out of the original plantations and
.settlements, and a lodgment for the Church of Christ in the vast
mysterious wilderness of the west.
It was with heart-ache that the fathers said farewell to
mother country. They loved the old, familiar associations,
well-tilled fields, trim hedge-rows that were the nesting- places of
birds, comfortable homes and pleasant villages, gray massive
architecture of public buildings and picturesque dominating cas
tles. These things all had a certain charm for the eye and a
practical or sentimental worth. But the staunch, thoughtful
emigrants tore themselves away from the dear old home, braved
unfriendly seas, tarried a few months on the edge of the forest in
the neighborhood of Boston, Watertown and Concord, and then
with their women and children, their precious household goods
and their cattle, plunged into the trackless wilderness in search
of their Promised Land.
When Rodger Ludlow purchased from the Indians in 1639
the tract called Uncoa, a transaction finally approved by the Gen
eral Court, his purpose was to follow the lead of other town
fathers in Connecticut and organize a settlement which would
enjoy a fair degree of civil and religious liberty ; but the funda
mental principles of such liberty had not yet been stated in full
ness and the logical outcome was a thing that passed all imagi
nation.

THE PRIME ANCIENT SOCIETY 27
Fairfield, the name given to this new home of adventurous
planters in 1645, ultimately extended from the Stratford line on
the east to the Norwalk line on the west, its territory running
back into the thickly wooded hills some twelve miles from the
seashore. These boundaries describe the original parish. A
patent confirming this purchase was granted to the proprietors
in possession by the General Court of Connecticut, May 25th,
1685, a quit-claim deed having been previously executed by the
Indians. Ludlow, Lieut-Governor of Connecticut, a man of purpose,
knowledge, energy, ambitious and confident, was not dilatory
we feel assured, in pushing forward the tasks of town and church
organization ; but the records of these first movements and trans
actions have been lost.
The men who shaped political and religious affairs those
days were the same so that church and state became practically
identical in the colony. The town of Fairfield was the paro
chial territory of the minister. And no sooner had the new comers
erected their log cabins and stockaded the little neighborhood
gathered about the Green than they began to extend their bor
ders, taking possession of lands farther and farther away, until the
bold, aggressive pioneers were widely scattered through the parish.
The Church of Christ was the name used by the fathers in or
ganizing these first religious societies of New England. This
church has been known by that name during its entire history,
the later descriptive word Congregational never having been
adopted by any vote that I have been able to discover. So there
are two descriptive titles which serve these venerable organiza
tions — the Prime Ancient Society, designating the people when
ordering the business affairs of the parish, and the Church of
Christ, designating the people when engaged in the exercise of
their spiritual privileges.
A larger liberty was granted to the settlers in Connecticut,
than that enjoyed by Massachusetts colonists. Cliurch members

28 THE PRIME ANCIENT SOCIETY
alone had the privileges of the franchise in the older colony.
Connecticut allowed others than church members to vote
although it was speedily enacted that a close relation should exist
between church and state and all the property owners in each
settlement must share the burden of taxation for the support of
the Established Religion. The first church was the church
which ministered to the needs of all planters in the town. The
planters were with few exceptions christian men driven to exile
by harassing conditions in the home country. The town or par
ish church was the one which came near to the realization of
their ideal — its independence, fellowship, primitive forms and
simple methods forcibly interpreting their spirit of protest
against the tyranny and oppression of the English Establishment.
Eight generations have passed since this town was legally
constituted. The original parish has been divided and sub-divi
ded many times. The people in the eastern part of Fairfield,
bordering on Stratford, first expressed the wish for a distinct
organization. This was in the year 1690. The petition to the
General Court was signed by forty-six tax payers of this town
and thirteen from Stratford. There existed a natural reluctance
on the part of the people here to set off such a thriving portion
of the parish and carve out a new parish, but the request was
finally granted in 1695 and what is now called the First Church
of Bridgeport was organized.
A second division of territory was made when Compo and
Maximus had gained a considerable population — nearly three
hundred people — in 171 1. These worshippers travelled three, or
five or eight miles on foot, on horseback or in ox-cart in order
to reach the Meeting-House on the Green. Roads were rough
and the way seemed long. So their appeal for more convenient
church privileges was granted and the Greens Farms church
came into service.
A third movement of similar character took place in 1725,
when the people of Greenfield Hill, petitioned the General Court

THE PRIME ANCIENT SOCIETY 29
for the organization of a separate church. This embraced the
northern part of the parish including a portion of Redding.
The action of these petitioners seemed to spur on the people
who lived in the extreme limits of the original parish, for only
four years elapsed before the church of Redding was organized
in 1729. The people of Weston had long felt the burden of weary
travel and infrequent ministerial visitation, so they besought the
Legislature in 1757 to give them relief and another parish was
organized, Mr. Samuel Sherwood of Fairfield being ordained to
the pastorate. That section of the town now known as Easton was set
apart as a new parish in 1763, and called New Fairfield. The
church was organized with nine male members including the first
pastor. Rev. James Johnson, and the Council "owned them" as
a consociated church.
That part of the original Fairfield parish known as West-
port organized a separate church in 1832, Southport in 1843, and
Black Rock in 1848. Meanwhile the old parish has passed
through numerous important changes. The once thickly wooded
territory is studded with well-tilled farms, prosperous industries
and beautiful villages, while the suburbs of a neighboring city
encroach until generous portions of contiguous territory are
now controlled by Bridgeport.
The mother church whose ministry once sufficed for the undi
vided town now shares its labors with eleven or twelve other
churches of the same faith, while thirteen or fourteen churches
of other denominations join with the First Church of Christ in
Fairfield and her associates in the evangelization and religious
training of the original parish.
How striking the contrast between the scene two hundred
and sixty years ago and the scene which discloses itself to-day ?
A little square Meeting-House on the rough stump-scarred
Green in Fairfield, was then the center of community life. Wild

30 THE PRIME ANCIENT SOCIETY
beasts, stealthy Indians and adventurous settlers held common
possession and often faced each other in stern conflict. What
can a handful of men do with such circumstances and
conditions? The curtain falls — the curtain lifts again. There
are twenty thousand people and more tarrying in peaceful homes
scattered through the length and breadth of the original grant,
prosperous, intelligent and contented. Religion ministers
through numerous churches, schools, beneficent institutions, con
secrated men and women. The dream which Roger Ludlow
dreamed — a dream of happy homes, beautiful landscapes, politi
cal and religious liberty, a fair field for the gleaning of life's
most precious harvests has come true. The plantation which
he founded has yielded the peaceable fruits of righteousness.
The History cf the Prime Ancient Society is a narrative which
forcibly illustrates the normal, harmonious development of a
christian community in free America — -the growth of a wonder
ful seed, carried across an ocean and planted in the soil of an
untamed wilderness.

CHAPTER III.
FIRST ADVENTURERS IN UNCOA.
The men who shaped the early life of this settlement are
well worth a tribute from us. The master spirit was Roger
Ludlow, who served Massachusetts and Connecticut twenty-four
years in the very prime of his life. His father, a gentleman,
Thomas Ludlow, Knight — uncle to Sir Henry Ludlow member
of the long Parliament in 1640, and a great-uncle to Sir Edmund
Ludlow, a Lieutenant-General and member of Parliament — his
father gave him precious heritage of extraordinary natural abil
ities. A student at Balliol College, Oxford in 1610, and in the
Inner Temple 16 12, Roger Ludlow, was equipped as few con
temporary adventurers in respect to intellectual gifts, thorough
training and enriching experience, when at the age of forty, he
sailed for America. All that birth, station, education, research,
political ferment, and religious exercise could do for the making
of a leader, had been done for him when he gave himself to his
varied tasks in the land of his adoption. It fell to his lot to serve
as a leader on various occasions — a founder of towns, a magis
trate, a commissioner, a legislator, a codifier of laws, a military
commander, a new world statesman and churchman— and he
discharged these several offices with vigor and knowledge and
generally with acceptance, although his hot temper and high
handed ways sometimes involved him in trouble.
It is an honor to be loyally treasured by our town that a man
of such distinction and power fathered the original settlement
and contributed with such generosity to its primitive lay-out and
early features, imparting to it the stamp of his laudable purpose
and broad culture. The town of Fairfield and the colony of Con
necticut owe an unforgetable debt to this great man. It was

32 THE FIRST ADVENTURERS
Ludlow who yielded to the charm of this landscape and chose
Uncoa as the site of his plantation. He purchased the territory
from native savages and piloted associate adventurers to the
place. He advised and assisted in all the labors incident to
founding and developing a wilderness home. Active in church
and state, lawyer, farmer, instructor, zealot, he easily turned
his hand to each demand. What a pity that his ruffled spirit for
bade him to live out his full measure of days in the town which
he had established ! But his last days under Cromwell must
have given him a certain precious satisfaction for he stood forth
the champion of the same principles in the mother country that
had forced him across the sea into this land of anticipated liberty.
There were between thirty and forty of these first settlers
who were associated with Roger Ludlow coming from Wethers
field, Windsor and the Massachusetts Bay Colony.
In 1644 the Rev. John Jones with more than twenty men
from Concord, increased the little Fairfield settlement and gave
new impulse to growth and hopefulness. Religious services had
been conducted by one and another godly man during these
years of waiting for a shepherd. The first meeting-house, a
rude, small log building, was erected before this second band of
immigrants arrived, probably in the year following the settle
ment of the town, serving the secular purpose of a town hall
interchangeably with that of humble sanctuary in which public
worship was enjoyed.
There was further increase in the population of Fairfield
prior to 1650 by the advent of some fifty men who made their
way from the Massachusetts Bay Colony and Agawam. The
restriction put upon settlers in the Bay Colony worked to the
advantage of the Connecticut settlers. Many of the strong,
staunch men tarried only for a brief season in the Boston neigh
borhood. They were eager for the better opportunity afforded
by conditions here. It was therefore a notable company of intel
ligent, earnest people which gave fine character to primitive Fair-

THE FIRST ADVENTURERS 33
field. Not that all was peace in the town through the formative
years, not that great trials and sore were unknown. A commu
nity of independent, well-to-do, aggressive individuals will ex
hibit wide variety of views and plans. Temper will get the bet
ter of opinionated, energetic workers. The saints themselves
are not perfect. The art of protest had been practiced through a
long course of years in the old country and these men continued
like exercise in the new. We must not look for meekness and
repose among these anxious brethren who are fighting for life
itself. Andrew Ward was a typical helper in the work of shaping
life in the young community. An ambitious, restless man, com
ing of good stock and possessing a fair amount of worldly goods,
he served a thorough apprenticeship in founding towns and man
aging affairs before he settled in Fairfield. Watertown, Weth
ersfield and Stamford had profited by his counsels and labors.
When he was chosen to represent the last town of his adoption
in the General Court at Hartford, he went among old associates
and shared tasks with which he had already become familiar.
His activity shows that he gained the confidence of people in the
several towns. So far as the record reveals the man we judge
that he deserved the honors which he carried. As a trusted cit
izen, a loyal friend, a public spirited individual, a tireless con
tributor to thd forward movement of his day, he takes high place
in the early history of this settlement.
In 1637 Jehue Burr was appointed by the General Court of
Connecticut tax gatherer for Agawam, the same year in which
Andrew Ward filled the office for Wethersfield. Later these two
men were associated in Fairfield. Soon after the removal of
Jehue Burr to this place, he was chosen to represent the town at
the General Court. This honor indicates the standing of the
man. Repeatedly during the later years he held positions of pub
lic trust. His interest in education was shown by the fact that
he served as committee-man to co-operate with a commission ap-

34 THE FIRST ADVENTURERS
pointed by the New England Colonies for the founding and
maintenance of good schools and other places of learning. The
faithful discharge of duty seemed to be a characteristic of the
man. The records of his activity are meagre but thej"^ speak
plainly concerning a reliable, worthy citizen, a man whose judg
ment was highly valued, a man heartily sharing the burdens of
his day. The roster of conspicuous names is a long one. Men like
those already mentioned joined forces in organizing and upbuild
ing the settlement. Their honored descendants have scattered to
the four quarters of the country. Hill and Hull, Barlow and
Bulkley, Pinkney and Perry, Jennings and Jesup, Sturges and
Sherwood, Osborn, Rowland, Pell, Wheeler, Silliman, Wakeman,
Read, Bradley, Sanford, Adams, Lockwood, Morehouse, Hoyt
and Cable, this is simply the beginning of the catalogue. The
high places of the nation have been filled by the representatives
of these families. Great work was done in the early, formative
years when Fairfield stood shoulder to shoulder with half a doz
en settlements in a fight for good government, lofty ideals, a pure
Christianity and a free people. No better, stronger men served
their day and generation than the men who planted and upbuilt
this settlement. A narrative of life in the church witnesses most
forcibly to the fine character and splendid service of these christ
ian patriots. A typical co-worker appeared in the person of the ' 'Worship
ful" Nathan Gold. This gentleman was one of the nineteen
persons ' ' principally interested in our Colony or Plantation of
Connecticut in New England ' ' who petitioned King Charles in
1674 to grant the Charter which gave such extraordinary rights
and privileges to Connecticut. He was a man of considerable
estate who speedily came to the front in serving with efficiency
both state and church. Ensign, Assistant, Magistrate, "Leften-
ant," Judge and Major, he filled all these offices with dignity
and acceptance, and labored unceasingly upon commissions and

TPIE FIRST ADVENTURERS 35
committees in the development of parish and colony. The MS.
sermon now in the possession of the Fairfield Historical Society,
which his pastor, the Rev. Joseph Webb, preached in the meet
ing-house on the fourth of March 1694, testifies to the character
and standing of the man. It was a tribute, by implication, to
the virtues of "The Pious and Worthy Magistrate Major Nathan
Gold, ' ' although the name of the deceased pioneer is not men
tioned. A brave, thoughtful citizen, representing the best im
pulses of the heart, faithful alike in trivial and important tasks,
wise in counsel and energetic in action, devout and spiritual, he
made deep impress upon the generations which he served. Such
men, says Mr. Webb, are "Pillars and Shields," the "Strength
and Defence of a people by their prayers and instructions." As
the preacher, using for his text 2nd Kings 15-14, "My
father, my father, the chariot of Israel and the horseman
thereof," dwelt on the theme, it was most earnestly set forth,
' ' That we are this day under the terrible rebuke of God ; that
God hath not only formerly but lately written bitter things
against us in this place, I suppose none of us is ignorant. ' ' ' 'Such
a providence as this I could not by any means silently pass over,
but would take such notice of it as to endeavor some spiritual
improvement of and benefit by it.' After explaining the text
Mr. Webb states as his "first dottrine" that "pious men of public
use and place must die as well as others, ' ' therefore let us ' 'beware
of having too great dependence upon them," let us " pray God
He will raise us up and qualify other men to fill their places,"
et us "work to secure the friendship and presence of an un
changeable God.
The "second doctrine" is "that pious and holy men, espe
cially those in public capacity, are the fathers, the glory and
strength of people among whom they live." In the "applica
tion" Mr. Webb declares that the "folly and wretchedness is
exceeding great" of those " who are weary of righteous ones."
It remains for us to give our worthy leaders the " love, esteem,
honor which their being such call for."

36 THE FIRST ADVENTURERS
The spirit of this discourse indicates the feeling which pre
vailed among the ministers. Leadership subjects a man to criti
cism and assault. However wise, strong, helpful he may be.
any surrounding hedge of worth and usefulness fails to shield
him from the hatred and opposition of wicked men. The thriv
ing Fairfield parish seems to have been as free from strife and
divisive elements as any in the colony, but the condition of relig
ion herfe when Mr. Webb paid his tribute to Major Gold, was
described by the word ' ' sinking. ' ' Worldliness had entered on
the flood time of prosperity. The great, good men were not able
to breast the oncoming forces. They met opposition at every
turn, f There was a deep-seated conviction that Satan had much
to do with the course of affairs in the new world. Witchcraft
was one of the forms in which the Evil One vexed and harrassed
people. There were some twenty trials for this reputed crime
in the colony, several of them in Fairfield. Roger Ludlow was
a firm believer in the\black art.) The imagination and credulity
of people ran riot for nearly two generations in this place. The
days of ungodliness, intemperance, immorality and crime drew
on apace. The young colony faced perplexing and perilous
conditionsjs

CHAPTER IV.
THINGS FUNDAMENTAL.
This first period in the history of our church extends from
1639, the year of Roger Ludlow's advent to 1708, the date when
the Legislature called the Synod at Saybrook.
The principles which guided and governed the church dur
ing the early years of its life are stated in Hooker's "Survey."
This concise and lucid writing by the ablest minister of his day
in New England interpreted the common view and sentiment of
the Connecticut planters. A church has God for its "efficient
cause," "visible saints" for "its material cause," and the church
covenant as its "formal cause." Each congregation, properly
constituted, has sufficient power in itself to exercise the power
of the keys and all church discipline. Ordination is a solemn
installing of an officer into the office unto which he was called
by a particular congregation. All children of church members
are to be baptized. Consociation of churches is to be used when
required — such councils being allowed to counsel and admonish
other churches — and disfellowship them if circumstances compel
it. Referring to this "Survey" Hooker writes — "In all these I
have leave to profess the joint judgment of all the Elders upon
the river ; of New Haven, Guilford, Milford, Stratford, Fairfield.
... At a common meeting — that in Cambridge, July ist, 1645,
"I was desired by them all," continues Hooker, "to publish
what now I do."
It becomes evident from this testimony that the church in
Fairfield, (the name Uncoa had been dropped the preceding year
1644) had good standing among the sister churches of the colo
nists and was reckoned a constituent member in the larger fel-

38 THINGS FUNDAMENTAL
lowship of faith. A letter from the Rev. John Jones to Gover
nor Winthrop, however shows that the church here was still
weak — the settlement necessarily cramped — and the future prob
lematical. Fairfield, Mar. 5, '46 (-7).
Sr. Yors of Feb. 22 I received, being very sorrye yt my
absence from home at ye time when yor messenger came hither,
hath deprived of soe fit an opportunity of returning an answere.
I perceuve by ytletter yt Adam ye Indian hath informed yow
how ye case stands with me. And, indeed I, despairing of a
convenient passage unto yow before ye spring, did engage my
self to keep a lecture here vntill ye season of ye j^eare would per
mit me to remoue, so that my engagements here being ended
with the winter, it is my desire and full resolution (if God per
mit) to take ye first opportunity of coming to yow, either by
land or water. For other passages in yor letter I hope to
answeare them by word of mouth shortly. In ye meantime I
desire yor praires for ye guidance of heawen, & with my seruice
& respects being duly rendered to yor selfe & Mrs. Winthrope,
with love to all yor little one & little Margaret I remaine
Yors in all observance, John Jones."
But Mr. Jones remained in the settlement to which he had been
invited and continued his fruitful ministrj'.
The Puritan planters who settled this town had once been
reckoned as members of the Church of England in the Home
Country. They had protested vehemently, indignantly against
the errors and evils which threatened the life of the Established
Religion, but their protests seemed in vain. Immigration was a
last resort. The freedom of America pledged them the enjoy
ment of a religion pure in spirit, doctrine and form. It was
their thought to transplant into the new territory of the west,
religion divested of its unworthy and degrading incumbrances.
The first minister in Fairfield was an ordained clergyman of
the English Church, just as the pastors of the other contempo-

THINGS FUNDAMENTAL 39
rary churches in this Colony and Massachusetts with few excep
tions were ministers Episcopally ordained. The form which the
new churches organized on these shores assumed, was probably
the result of circumstances rather than the fruit of pre-medita-
tion in many cases. The example of Plymouth influenced Sa
lem. Salem set the example for her neighbors. The practice
of Massachusetts Bay helped to determine the course of churches
in Connecticut. The Puritan protest begotten in England and
transferred to New England, in the Providence of God, shaped
itself into the vigorous life and simple forms of what is called
Congregationalism. A study of the New Testament methods convinced Pilgrim
and Puritan on these shores that perhaps the best way in which
to organize the church and conduct public worship was that
which reverted to the plain, matter-of fact procedure of the early
disciples. So when the people came down from the settlements
on the Connecticut river and founded Fairfield, the church was
organized by these people who, reared as members of the Church
of England, now covenanted together after the Plymouth fash
ion. Officers were elected — the ruling elder and deacons — and
the little congregation met statedly for praise and prayer and
instruction. Mr. Hooker of Hartford, set forth distinctly and
explicitly in his ' ' Survey ' ' the cardinal principles of the Faith
as interpreted by the brethren. Although a clergyman of the
Church of England, it had been revealed to him that the church
was other than that institution alone which had mothered them
in religion. The protest of these men respecting abuses and
corruptions in the Established Church culminated in complete
separation from the National Church and the organization of
independent churches — the ministers submitting to a fresh laying
on of hands in their settlement over a parish — the laymen shar
ing the management of affairs after a way that had been sug
gested by the example of the Separatists in Scrooby and Ams
terdam.

40 THINGS FUNDAMENTAL
When the first pastor was called to this church he found it
already organized, carrying forward its work through the activi
ties of the laymen. The minister became the natural leader, a
brother among brethren, exercising no priestly functions but
simply superintending the religious life of the community, con
ducting worship and instructing the people. Such a thing as
voluntary support of the church was unknown. It is true that
for a time no tax was laid. But the town built the meeting
house and when the question of settling a minister arose it was
the town which voted a tax for his support. A state church
was established as the orderly, conventional arrangement.
Every town must have its church and minister. The government
of the colony assumed the oversight. The Fundamental Orders
were enacted. The General Court gave settlers the privilege of
organizing towns and churches, and the General Court was ulti
mate authority in matters political and religious.

CHAPTER V.
ADOPTION OF THE HALF-WAY COVENANT.
Troubles in Massachusetts Bay Colony resulted in calling
the Cambridge Synod. It had become apparent that conflicting
elements in the young churches must test strength and settle dis
quieting questions. The part taken by the Connecticut brethren
was not conspicuous, but the results of the several conferences
gained acceptance among these churches so that the Cambridge
Platform shaped affairs here until another Synod convened and
issued its later statement of faith and articles of discipline. Fair
field stood square with the work of Cambridge. The influence
of the Synod helped to determine the character and action of
this Church through many years.
The change of thought in respect to baptism and covenant
privileges was marked in this parish quite as early as in other
parts of New England. But discussion conducted with evident
decorum and fairness, favored the larger liberty.
The complexion of the plantation was necessarily altered by
the influx of men whose ideas and principles did not come up to
the first standard of the original Puritan settlers. Time had also
modified the views of several early planters. So when a desire
was expressed on the part of men who did not walk in full fel
lowship with the church that their children might be baptized,
the prevailing sentiment agreed that such a course was to be
commended. The ferment in Connecticut was such that the General Court
took action and on May i6th, 1668 requested the reverend pas
tors, James Fitch of Norwich, Gershom Bulkley of Wethersfield,
Joseph Eliot of Guilford and Samuel Wakeman of Fairfield to
meet at Saybrook or Norwich on June 8th or 9th and ' 'consider

42 ADOPTION OF THE HALF-WAY COVENANT
of some expedient for our peace, by searching out the rule and
thereby clearing up how farre the churches and people may walke
together within themselves and one with another in the fellow
ship and order of the Gospel, notwithstanding some various
apprehensions amonge them in matters of discipline respecting
membership and baptism. ' '
In accordance with this appointment of the Connecticut
Legislature these four picked men met and deliberated, present
ing at the next session of the Court a ' ' returne ' ' — a document
probably conciliatory in its tenor, for the assembled law-makers
passed a vote which solved, so far as the government was con
cerned, the Half- Way Covenant dispute. "This Court . . . doe
declare that whereas the Congregational Churches in these parts
for the general of their profession and practice haue hitherto
been approued, we can do no less than still approue and counte
nance the same to be without disturbance vntil better light in
an orderly way doth appeare ; but yet forasmuch as sundry per
sons of worth for prudence and piety amongst us are otherwise
perswaded .... This Court doth declare that all such persons
being allso approued according to lawes as orthodox and sound
in the fundamentals of Christian religion maj' haue allowance of
their perswasion and profession in church wayes or assemblies
without disturbance. ' '
This was a movement toward toleration — a movement in
which Mr. Wakeman generously shared — a movement in which
we may rest assured the pastor of this church represented the
general drift of life in his parish.
It soon became the common practice for people who had not
entered into full covenant relations with this church, to "own
the covenant," have their names written in the parish register,
take their part in the management of the church's business
affairs and present their children for baptism.
This ' ' owning the covenant ' ' was a personal acceptance of
Christ on the part of an individual who did not profess conver-

ADOPTION OF THE HALF-WAY COVENANT 43
sion — a declaration of purpose to lead a christian life, attend
public worship and pay heed to the discipline of the church. It
resulted in large numbers identifying themselves with the Estab
lished Religion — in various parishes the majority of adults con
nected with the church being ' ' Half- Way Covenant ' ' christ
ians. It gradually assumed a somewhat formal character, losing
its early, solemn import. It became a divisive and unhappy
factor in many parishes.
But the practice prevailed in Fairfield during a period of
nearly one hundred and fifty years, the accepted and unquestioned
convention of our church. Candidates for this pastorate were
particularly examined upon this matter in order that harmon3'
might exist between pastor and people respecting the practice.
It does not appear to have been abused in this parish. All the
good which the practice carried with it seems happily to have
been realized and much of the evil which it wrought in other
churches was providentially avoided. While the " Half- Way
Covenant ' ' was a departure from the primitive methods of the
fathers and while its later practice differed from its first uses, it
served good purposes in this church and strengthened the parish
during crucial days in its history.
At the same time we observe a decline in morals and the
spiritual zeal and fervour of the people. This lower tone of life
and recurrence to some of the unhappy spiritual conditions prev
alent in the home country gave the ministers great sorrow.
When Mr. Wakeman in accordance with the custom of our col
ony preached the election sermon before the General Court at
Hartford, May 14, 1683, it was with a deep sense of the perils
which threatened the peace of our churches and the proper
growth of the colony.
"Sound Repentance the Right Way to escape deserved
Ruin " was the chosen theme. The preacher called it " A Solid
and awakening Discourse, Exhorting the people of God to com
ply with his Counsel, by a hearty practical turning from Sin to

44 ADOPTION OF THE HALF-WAY COVENANT
himself and his service thereby to prevent their being made des
olate by his departing from them." Three texts were used —
Ezek. 18-3, Rev. 2-3, and Zach. 1-3.
The christian reader is informed that the ' ' discourse shews
the great danger of a People's departing from God by sin ; it
will cause God to depart from them, as we here find threatened.
The way to escape this Judgment is to be instructed — Be thou
instructed lest. This word of commination was directed and
spoken first at Jerusalem, but reacheth to us now in New Eng
land, who stand in like circumstances before the Lord, as Jeru
salem then did. A parallel People with them, both in respect
of privilege and provocation. Profession and Prevarication.
They were highly favored of God, so have we been. Thej'
deeply revolted from God, so have we done  We in this
land are greatly degenerate. New England Israel was once
Holiness unto the Lord. What are we now ? ' '
This sermon which, printed in Boston by Samuel Green in
1685, covers forty- four pages and has fifty-two divisions and
sub-divisions, sets clearly and forcibly before us the state of mor
als in Connecticut society of the second generation. " The Rev
erend and Pious author, ' ' writes the editor of the little book,
"having the sense of what he spake upon his own heart, may
will also to affect the heart of others." For Mr. Wakeman had
become "exceeding tremendously suspicious" that "Christian
defections and rampant, colonial sins " would bring down awful
punishment upon his people. " New England's name hath been
much set by, ' ' he remarks ; ' ' much more than now New Eng
land's credit and repute is brought many pegs lower than some
times." Mr. Wakeman had been appointed by the General Court in
1 696 to accompany several ministerial brethren to Windsor and ad
vise concerning serious troubles in that parish. A wise conserva
tive counsellor, a man of large affairs and generous impulses, he
often served his people and the colony in the adjustment of quar-

ADOPTION OF THE HALF-WAY COVENANT 45
rels and difficulties. But we note with peculiar satisfaction that
his own parish was kept comparatively free from the heated and
acrimonious neighborhood conflicts which frequently marred the
peace of various settlements.
The Fairfield townsmen were liberal in their support of the
minister, but in 1668 some of them suggested a change of method
in raising church funds. Mr. Wakeman did not favor making
any part of the preacher's maintenance a matter of voluntary
contribution. He therefore appealed to the General Court which
shared his view of the case. " Established Religion " signified
to his mind the backing of civil government in the work of the
church, tie was the servant of Connecticut not less than a mag
istrate or law-maker and as such the state stood in duty bound
to support him.
A sermon preached at Fairfield in October 1672 and printed
in Cambridge by Marmaduke Johnson in 1673, gives, us another
view of social needs in the colony. The discourse is entitled,
"A Young Man's Legacy to the Rising Generation." It is a
commemorative address preached ' ' upon the death and at the
desire of John Tappin of Boston." The man of moral stability
and spiritual power is the man demanded for service. Cit is such
servants of God who will stem the current of vice, irreligion
and iniquity and help to redeem the land from impending doom.^
It seems strange that demoralizing changes should have
swept over Connecticut before the seventeenth century. The
very strenuousness and intensity of early life in the wilderness,
however, stimulated the rough, perverse side of human nature.
It was war to the knife with beasts, Indians, marauders — it was
fierce struggle with stony soil, harsh, cruel winters here and
unfriendly patrons across the sea. These things perhaps stirred
unwontedly the baser passions and impulses of our fore-fathers
and made the fight for nobler social and spiritual conditions
much the harder when once the first settlers had lost their fresh
enthusiasm and succeeding generations followed along the lower
levels of thought and aspiration.

46 ADOPTION OF THE HALF-WAY COVENANT
What was to be done for the renewal of pure Christianity
and the development of better social conditions ?
One answer to this question was the movement to found a
college in the colony. It was believed that a lack of convenient
facilities for the education of the ministry worked to the injury
of Connecticut. The ministers who convened at New Haven in
1700 to discuss higher education and take such means as seemed
advisable for the founding of a college numbered ten — Noyes of
Stonington, Chauncey of Stratford, Buckingham of Saybrook,
Piersori of Killingly, Mather of Windsor, Andrew of Milford,
Woodbridge of Hartford, Pierpont of New Haven, Russell of
Middletown and V/ebb of Fairfield. The action taken by these
clear visioned men is so familiar to us all that it requires no
rehearsal. The original plan was modified and expanded so
that an institution was organized whose object was for "instruct
ing youth in the arts and sciences, who may be fitted for public
employment both in Church and Civil State." The prime aim
naturally was a training of men for the ministry. The founders
and trustees were all ministers and the first gifts came from
these honored servants of the colony.
But it needed something more than a college to resist the
downward trend of life and cope with the social and moral beset-
ments of the times. So the Legislature considered ways and
means in connection with the Established Religion and the appar
ent decline of spiritual vitality. The result will be noted as we
proceed in the narrative of parish life. Vv/'e remark however
that this early period in the history of Fairfield shows that the
arrangement by which the town at one time acted in the capac
ity of a civil organization and at another time in the capacity of
a religious body did not satisfy any party. It did fairly well so
long as everybody in the town was Puritan in faith and practice.
But it was found impossible to keep the community screwed up
to this high standard. There were numerous lapses — new emi
grants came to the plantation bringing lower ideals with them —

ADOPTION OF THE HALF-WAY COVENANT 47
the infection of indifference or antagonism to the Puritan spirit
spread abroad — a second generation of men grew up whose asso
ciations blinded them to the inmost life of their stalwart, devout
predecessors. A cry for larger freedom sounded through New
England. The first great change in the relation between Church
and State in Connecticut was at hand — the inevitable impulse
toward the broader view of the question had taken possession of
the leaders. It was a distinct advance in the right direction
which the colony made, as we shall see, but it did not savor of
haste or radicalism. Some of the strongest advocates and most
loyal supporters came from the Church in Fairfield. The impress
of their words and works has lasted through the later years of
progress.

CHAPTER VI.
THE SAYBROOK PLATFORM IS APPROVED
The Second period in the history of the Prime Ancient
Society extends from the date of the Saybrook Platform in 1709
to the year 18 18 when the disestablishment of the State Church
occurred. This is the long season — a century and more — when warfare
spiritual, ecclesiastical, ethical, political and social raged with
violence and Fairfield was one of the chief storm centers. Many
a hard fought battle between Old Lights and New Lights,
members of the Established Religion and Dissenters, Patriots and
Tories, Consociationists and Auti-Consociationists, Congregation-
alists and Church of England people was fought to the finish on
this parish soil.
The " defects of the discipline of the churches of this gov
ernment " moved the Legislature, 1708, to call a Synod which
convened at Saybrook September 9th. The results of this
important convention were laid before the General Court at its
October session and approved by the following vote :
"The Reverend Ministers delegates from the elders and
messengers of the churches in this government, met at Saybrooke
Sept. 9th, 1708, having presented to this Assembly a Confession
of Faith, Heads of Agreement, and regulations in the Adminis
tration of Church discipline, as unanimously agreed and con
sented to by the elders and messengers of all the churches in this
government. This Assembly do declare their great approbation
of such a happy agreement, and do ordain that all the churches
within this government that are or shall be thus united in doc
trine, worship and discipline, be, and for the future shall be
ov/ned and acknowledged established by law. Provided always

THE SAYBROOK PLATFORM 49
that nothing herein shall be intended and construed to hinder or
prevent any society or church that is or shall be allowed by the
laws of this government, who soberly differ or dissent from the
united churches hereby established, from exercising worship and
discipline in their own way, according to their consciences. ' '
The Court then ordered at its next session in May 1709 that
the General Association should "revise and prepare for the
press ' ' the Platform adopted at Saybrook. This small volume
— the first book published in Connecticut — Governor Saltonstall
had printed in New London. The edition of 2,000 copies was
paid for by the Colony and sent to four prominent individuals in
different parts of Connecticut for distribution. Lieut- Governor
Gold received at Fairfield 327 copies which he scattered through
this portion of the territory.
' ' At a Consociation or meeting of the Elders and messen
gers of the County of Fairfield at Stratfield March i6th, 1709,"
the Saybrook System was accepted. Rev. Joseph Webb, Deacon
John Tompson and Mr. Samuel Cobbet represented this church.
This body which embraced all the churches of the county,
believed that the Saybrook Confession and Discipline was
extremely liberal. The Fairfield Consociation voted that it had
power "Authoritatively, Judicially and Decisively to determine
ecclesiastically affairs brought to their cognizance." This
stricter interpretation of the Synod's Platform and Action was
the unanimous voice of the delegates. The Church in Fairfield
consistently adhered to that interpretation and gave the colony
several of its most sturdy and powerful champions. (A more
extended narrative of the Stratfield Council and the Fairfield
Consociation is given in Chapter VII — a paper read at the Two
Hundredth Anniversary of the organization of the Council in
Bridgeport. )
The change in system relieved the Government to a consid
erable extent in respect to interference in ecclesiastical matters,
yet paternalism was still manifest. In 1823 "The Court taking

50 THE SAYBROOK PLATFORM
into consideration the representation of the General Association
at Hartford on this instant May, respecting the circumstances of
the old first parish in Fairfield, by reason of the infirmities that
have long time attended the Rev. Mr. Joseph Webb, pastor of
that church, he being now disabled and through weakness and
infirmity not able to carry on the work of the gospel ministry
among his people, to the great grief of the good people in that
Society ; Upon consideration of which this Court recommends
it to said Society, to agree with some other orthodox minister as
soon as conveniently they can and call him to the help of Mr.
Webb in the work of the ministry."
This kindly interest and oversight did not always avail in
such cases. It was hard to find men to fill the delicate office of
an assistant in the parish and it was equally hard to satisfy all
parties concerned in the choice of a helper.
Mr. Webb had discharged his duties in town and colony
with distinguished, success, but frail health trammeled his activ
ity in the very prime of his usefulness. It was largely owing to
this fact that missionaries of the Society for the Propagation of
the Gospel were eager to press their work in Fairfield.
The fresh adjustment of church and parish in harmony with
the plan of Saybrook had worked well in many towns. It
imparted a certain vigorous impulse to the Religious Establish
ment here and for a time there was less complaint of moral
decline and spiritual indifference. A stronger, better organiza
tion of church forces helped to shape local affairs into a more
satisfactory condition. It was no longer town and church — the
townsmen exercising a controlling influence in the affairs of the
church. The town attended to its own affairs, while the parish
composed of tax payers identified to a greater or less extent with
the church, elected its moderator, clerk, prudential committee,
school committee, collector, tithing man and other necessary
officers. Every property holder in the parish was taxed for the
support of the Established Religion unless he presented a certifi-

THE SAYBROOK PLATFORM 51
Gate to the effect that he worshipped with some other church, in
which case his tax was given to the support of the minister des
ignated as his pastor.
The Saybrook system continued in force until 1784 when
the revision of the statutes omitted all refference to it and thereby
quietly authorized the lapse of its legal authority. A tax for
the support of religion however was imposed by the state until
the present Constitution was adopted in 1818.
The method of procedure in organizing a new church is
clearly illustrated in the case of Norfield — a part of the Fairfield
parish. Application was made to the General Court by certain
men in 1757 and the request that Norfield be constituted a dis
tinct parish was granted.
"At a meeting of the inhabitants of Norfield in the town
and county of Fairfield ' ' — I quote from the records of the par
ish — "legally warned by a writ given out by Robert Waker a
squire justice of the peace for the county of Fairfield, and David
Coley and Nathan Morris and David Godfrey of said parish, on
the 23rd day of June, legal action was taken, officers elected and
Gommittes appointed in accordance with the instructions of the
general court. Nathaniel Squier was chosen moderator, Daniel
Andrews clerk, David Coley, David Adams and John Lyon
parish committee. It was voted to appoint Nathaniel Squier,
Nathan Morris, David Buckly and Daniel Andrews, a committee
to give Mr. Samuel Sherwood of Fairfield, ' a call to preach with
us upon probation.' "
On July 4th the second parish meeting was held and it was
voted that Mr. Samuel Sherwood be invited ' ' to settle with us
in the work of the ministry " and that we "give him fifty
pounds lawful money a year for the first three years and at the
end of three years, sixty pounds a year annually. ' ' The com
mittee was to consult Mr. Sherwood respecting the date of his
ordination. " At a council of the western district of Fairfield county

52 THE SAYBROOK PLATFORM
convened at Norfield at the desire of the committee of said peo
ple and notified by the moderator of the last council (moderator
of consociation) met on August i6th, 1757," Noah Hobart of
Fairfield was chosen moderator. • 'The committee of said Norfield
parish appeared in council and produced a copy of the act
of the general assembly constituting them an Ecclesiastical
society, also a copy of the vote of the people choosing Mr.
Samuel Sherwood to settle among them in the work of the gospel
ministry." These papers and Mr. Sherwood's acceptance of the
call were examined, then the candidate was questioned as to
' ' his experimental acquaintance with religion, his views in under
taking the work of the ministry, his principles and thoughts and
approbation of the Saybrooke Platform and Confession of Faith."
His answers being satisfactory, the council voted ' ' unanimously
and cheerfully ' ' to proceed (the next day) at 7 a. m. with his
ordination. On the morning of the 17th of August — one hundred and
fifty years ago to-day — " a number of persons of the above
parish whose names are hereafter mentioned, appeared in council
and produced a certificate from neighboring churches of their
being members in full communion and in good standing and
subscribed to the following covenant : We the subscribers having
been admitted to communion with churches professing the doc
trines and practicing the discipline agreed upon by the general
consociation of the churches of Connecticut at their meeting in
Saybrooke 1709, and being inhabitants of the parish of Norfield,
do agree to become a particular church on the constitution afore
said and covenant with each other to walk together in brotherly
love and christian approbation of the reverend council convened
to ^ordain a minister in this place and if we may be received and
owned as one of the Consociated churches of this district, Aug
ust 17th, 1757." Twelve men including the candidate for ordi
nation signed this paper. ' ' The council approved of this motion
and accordingly admitted and owned them as one of the Conso-

THE SAYBROOK PLATFORM 53
ciated churches of this district. The church then proceeded to
invite Mr. Sherwood, one of their members, to take the pastoral
charge of them. Mr. Sherwood accepted their invitation. The
council unanimously voted the above minute and proceeded to
the ordination." The sermon on the occasion was preached by Rev. Noah
Hobart of Fairfield.

CHAPTER VII.
"THE EPISCOPAL SEPARATION."
Among the laity there was no more zealous champion of the
Established Religion in Connecticut than Lieut-Governor Gold.
Inheriting the robust characteristics of his father and profiting
by the opportunities presented him, he entered vigorously into the
life of his day, giving himself unstintedly to public affairs both
in church and state. An ardent advocate of Consociationism, a
consistent believer in the Confession and Discipline of the Estab
lishment, a tireless opponent of the Church of England, as
represented by the Society for the Propagation of the Gospel,
he brought down upon himself the bitter reproaches of men who
organized and sustained the ' ' Episcopal Separation ' ' in Con
necticut. Fairfield was certainly the " chief seat of opposition
to the Church of England;" and doubtless the presence and
activity of Governor Gold; " its eminent persecutor," as Beards-
ley calls him, had something to do with the intensity of feeling
manifest here. But it is for us impartially, dispassionately to
take a survey of the situation.
Dissenters in England, abused, ostracised, hunted in some
cases like wild beasts, had fled to New England in order that
they might worship God as conscience and reason directed.
They established towns and churches in the wilderness — follow
ing the simple forms suggested by their study of the New Testa
ment and the exigencies of circumstances. After passing through
great straights they prospered and their churches multiplied.
Plantations were blessed with faithful ministers — school and
college entered upon the work of education. The colony
assumed a kind of pleasant attractiveness to settlers.
Uninvited there came to these parishes men who remained

THE EPISCOPAL SEPARATION 55
loyal to the Church of England. Knowing full well that the
Established Religion was Congregational and that all settlers
were taxed for its support, they insisted *upon moving into these
parishes. And when the favorable opportunity presented itself
they agitated the organization of a Dissenting Society — an
" Episcopal Separation." The appeal for help sent to the Home
Country resulted in the formation of a Missionary Society ^hich
speedily supplied with missionaries the regions where some
movement favorable to the Church of England had been
manifest. Naturally men like Governor Gold and associates whose
ancestors had suffered persecution in England did not regard with
kindness the attempts of newcomers to bring into the community
tlie organization which had harried the first adventurers out of the
mother country. It was believed firmly that the introduction of
Episcopacy into New England would result eventually in fresh
tyranny like to that which had formerly distressed Pilgrim and
Puritan before they crossed the sea.
Let us recal the fact that Church and State were intimately
conjoined with few exceptions in all parts of Christendom — that
the support of religion by public, common tax was nearly uni
versal — that the form of religion which prevailed in a state was
the Establishment supported by this taxation. It therefore
seemed to the fathers in Connecticut that a stroke was aimed at
the very, life of the colony when the ' ' Episcopal Separation ' '
took form and missionaries from the Church of England appeared
in these parts. Such fears seem to us not only groundless but
absurd — not so however to the people of the Established Re
ligion in t^iis colony. When old prayer-books which had been
hidden in oak chests for one or two generations were brought out
and new prayer-books supplied by friends of the movement began
to circulate in town, waves of excitement passed back and forth
over the community like rough, fitful winds playing across the
waters of the Sound, lashing the body into violent commotion.

56 THE EPISCOPAL SEPARATION
The fear which agitated the minds of men in Mr. Webb's
parish had a political source. A Church of England flourishing
in Connecticut must inevitably seek the expulsion of a Congre
gational order and introduce the dominancy of a prelatical clergy.
The presence and authority of men so closely identifled with a
tyrannous home government was believed to signify ultimately
loss not only of the religious freedom which the colonists had
enjoyed but likewise the loss of their civil independence. It had
been a delightful and soul-satisfying liberty which these Puritan
settlers and their descendants had exercised in Connecticut. In
their minds the Church of England, a vital part of the Home
Government, stood for old time slavery and harassment. Do
you marvel that the men who thought deeply upon these sub
jects, whose fathers had been stripped of rights and driven into
exile, whose early experiences had been highly seasoned with
persecution or the vivid story of it — do you marvel that these
earnest men yielded to wide-spread alarm and faced the mission
aries of the S. P. G. with such warfare as they were able to com
mand.
When the Rector of Yale College and his little company felt con
strained to enter the Church of England the stroke fell with
awful force upon the parish of Fairfield. Mr. Webb a founder
and trustee of the college, intimately concerned in its prosperity
and a leader in the colony, broken in health and crippled in
labor, was unable to breast the storm raging in the neighbor
hood. Mr. Johnson wrote enthusiastically to the society for the
Propagation of the Gospel in Foreign Parts on June nth, 1724,
"the whole town would I believe embrace the Church if they
had a good minsiter at Fairfield. I have a vast assembly every
time I visit them."
But Mr. Johnson was mistaken. He had not really felt the
pulse of the people. A small number of families responded to
his missionary activity. The condition of Mr. Webb invested

THE EPISCOPAL SEPARATION 57
such effort. The ' ' strong minister ' ' which Mr. Johnson desired
came to Fairfield in the person of Mr. Henry Caner, certainly
one of the most faithful and eminent missionaries which served
in his day and generation, but there was no such desertion of
the Established Religion as Mr. Johnson suggested. On the
contrary the Established Church in Fairfield entered upon a
fresh and splendid campaign — one of the most prosperous
periods in its history.
The Reverend Noah Hobart, grand-son of the Reverend
Peter Hobart of Hingham, Massachusetts, became pastor of this
church, February 7th, 1733. He was a man of large attain
ments, fine scholarship, keen intellect and tremendous energy,
admirably adapted for the work to which he was called, serving
this parish forty full years, and contributing most liberally to its
growth and influence. The " Episcopal Separation" discovered
in him a controversialist whose powers rendered him a conspic
uous and splendid leader. No sooner was he settled in the parish
than he entered the arena of controversy. His sermons,
addresses and papers on "Consociationism," and "Episcopal Sep
aration " are a part of Connecticut Ecclesiastical History. The
people of the parish rallied to the sound of his clarion notes
while the churches of the Establishment in the colony rejoiced
in his powerful and efficient championship.
" It certainly is, in some circumstances, a necessary part of
a Minister's Duty, to write upon Controversy and even to contend
earnestly for the Faith," says Mr. Hobart in the preface to one
of his books. " It has pleased the Lord of the Harvest to assign
my particular Station in his Field in the midst of the Episcopal
Separation. For though the Progress of it has not been in any
Degree equal to the Reports that have been spread abroad ; yet
I suppose it has prevailed more in the County of Fairfield than
in any other part of New England."
Mr. Hobart entitled his first book on the subject "A Serious
Address to the Members of the Episcopal Separation in New
England, Occa.sioned by Mr. Wetmore's Vindication."

58 THE EPISCOPAL SEPARATION
The author discusses three questions which he answers in
the negative — (i) Whether New Englanders ought to conform
to the prelatic church — (2) Whether it be prudent for Congre-
gationalists to go over to that communion — (3) Whether it be
lawful. His sharp, incisive language, his varied arguments, his zeal,
warmth, passion evoked several rejoinders.
This necessitated another book entitled ' ' A Second Address
to the Member of the Episcopal Separation in New England.
Occasioned by the few Exceptions made to the former by Dr.
Johnson, Mr. Wetmore, Mr. Beach, and Mr. Caner." The first
part of the book is distinctly personal — reading which contains
not a little spice, revealing interesting conditions in Fairfield and
correcting various misstatements on the part of his antagonists.
It had been reported that galleries must be built in Trinity
Church so that the worshippers might have room for the throng
desiring to worship according to the Church of England way.
" The truth of the case was this," writes Mr. Hobart, "my
worthy Predecessor the Rev. Mr. Webb, who had been for some
years iu a languishing state, died a few months before the date
of this letter. Mr. Caner and his People were sanguine enough
to expect very considerable accessions to their Church on this
occasion. In confidence of this, they began to build Galleries
and he wrote this account to the Society. But they were disap
pointed in their expectations." The old edifice on Mill Plain
was large enough for their needs.
When they built the new edifice near the village center,
Mr. Hobart quotes Mr. Caner assaying that "the old Church
was near a Mile from the Centre of the Town ' ' and ' 'by remov
ing it into the Town, Provision was made for a decent Attend
ance at All Times." " Agreeable to this," continues Mr. Ho
bart, " it is credibly reported that when Mr. Caner determined to
leave this People, he gave it as a Reason of his Removal, that he
had spent twenty years in Preaching to bare Walls. ' '

THE EPISCOPAL SEPARATION 59
These extracts indicate the state of feeling which existed at
this time. That fear filled the minds of men like Mr. Hobart — fear
lest Tyranny might stalk through the land and forge fetters for
the people — is manifest in various writings which have been pre
served. An end came to Sir Edmund Andros' tyranny and the
colonies received back "their invaluable privileges both Civil
and Religious," but discussion raged with unabated violence.
Mr. Hobart answers with precision and amplitude the state
ments and arguments presented by his opponents. Apostolic
Succession, Parker's Consecration, Ordination in the Primitive
Church, Instalment of Ministers in the early New England
Churches and various ramifications of the subject are treated.
He refers to the fact that a large proportion of the first ministers
in our churches were Episcopally ordained in England and never
renounced their ordination, their setting apart to the pastorate in
this countrj' being an installation in particular service. "We
do not go to New England as Separatists from the Church of
England ; though we cannot but separate from the Corruptions
of it. But we go to practice the positive part of Church Refor
mation in America;," exclaimed Mr. Higginson only three
months before his entrance upon work in the Church at Salem.
Mr. Hobart also reverts to the fact that our ministers with
few exceptions trace their Presbyterial ordination back to these
first Episcopally ordained preachers. Mr. Webb was ordained
by Mr. Walker and others, Mr. Walker by Mr. Warham and
others, Mr. Warham by his brethren the Bishops in England.
Then he refers to the ' ' deplorable state of ecclesiastical disci
pline in the Church of England ' ' and its effect here in the col
onies. He concludes his treatise with caustic and elaborate
observations relating to "The Conduct of the Society for the
Propagation of the Gospel in Foreign Parts ' ' and ' ' The
Accounts transmitted to them by Their Missionaries in New
England, by which Their Conduct is very much influenced and
regulated."

6o THE EPISCOPAL SEPARATION
The prominence of Fairfield in the affairs of the colony at
this time and the powerful advocacy of the Established Religion
on the part of Mr. Hobart gave this church a most worthy
name and a widely extended influence. For some years several
of its members took a leading part in matters of state. We have
referred to Lieut-Governor Gold who likewise served as Judge
and Chief Justice. Judge Peter Burr was another important
personage who contributed most generously to the upbuilding of
life in the community and colony, occupying numerous places of
trust, contemporary with Mr. Gold for a period, attaining the
office of Chief Justice and discharging with honor and ability the
various offices which he filled. A third gentleman whose home
was in Fairfield imparted tone and dignity to life in church and
state during this period. For many years Mr. Ebenezer Silli
man sat as one of the Judges of the Superior Court, a distin
guished and helpful servant among the people. His name is
one which appears very frequently in the records of church and
parish — showing his faithful labors through a long series of
years.

CHAPTER VIII
THE SAYBROOK PLATFORM AND THE CONSOCIATION.
Two centuries ago there stood on "Meeting-House Hill" an
humble, wooden house of worship erected by the pioneer folk of
the settlement called Stratfield. Hardly a decade had passed
since the primitive structure was reared for the convenience of
the families scattered over this region midway between Fairfield
and Stratford. Two centuries ago the door of this simple, rough-hewn edi
fice swung open on a certain day at the bidding of the Colonial
Legislature. The wisdom and piety of Connecticut had assem
bled in Saybrook and devised a new ecclesiastical system. The
Legislature said that it was very good and recommended that
the wisdom and piety of each county assemble by representatives
and adopt this system for the common governance and benefit of
the Established Religion of Connecticut.
It was the middle of March when the six ministers and the
twelve messengers saddled their horses and plodding through a
greater or less portion of wilderness wended their slow, difficult
way to the Meeting-house on the Hill. Old-fashioned winters
then prevailed; and winter generally lingered in the lap of spring.
The snows were deep, the ice which bridged creeks and rivers in
Fairfield county was breaking up so that dangerous streams had
to be forded or swum. Indians still haunted the deep forest and
stole down to the shore settlements harassing the pioneers, com
pelling men to travel with gun and other necessary equipment.
We can see these eighteen citizens moving cautiously upon Strat
field, alert, wearied, purposeful — subduing distance, perils, March
winds and the uncertainties of adventurous travel. They would
start in the morning — the more remote brethren getting an early

62 THE SAYBROOK PLATFORM AND THE CONSOCIATION
start so that the first coming together would be in the afternoon.
As they arrive one after another we observe their rugged appear
ance — men inured to hardship, outdoor activity and the inci
dental strain and wear of pioneer experience.
The territory embraced by the representatives of the
churches was large. Fairfield extended over a portion of what
is now Litchfield county and it also included the region along the
Connecticut line which at a later date was incorporated into the
state of New York. But no ministers or messengers from these
distant parts were present on this occasion. Fairfield, the
county seat, Danbury which became the half-shire place of county
government, Stamford whose church had migrated from Weth
ersfield, Norwalk and Woodbury, younger settlements than
those already named, and Stratfield the convenient place of
assembly, each sent the minister. Stratford was represented by
two messengers, her pulpit having been vacant since the death
of the Rev. Israel Chauncey. Seven churches had twelve mes
sengers present — Norwalk one, Stratfield one and the others two
apiece. There was the Rev. John Davenport of Stamford whom the
brethren placed in the chair of the Moderator. Mr. Davenport
might be described as a true scion of the old stock. Fame
descended to him from the first minister of the New Haven
Colony and many of his grandsire's characteristics. This first
American Davenport was an English clergyman in the city of
London during the Great Plague. His fearlessness, energy and
devotion were nobly illustrated by the splendid work which he
did on that occasion. And fame is reflected upon him through
the noteworthy conduct of his son Abraham, who stood
up in the House of Deputies on the dark day when brother
legislators feared the crack of doom and exclaimed in response
to a suggestion of adjournment :
"Let God do his work. We will see to our's. "
"Bring in the candles."

THE SAYBROOK PLATFORM AND THE CONSOCIATION 63
Or words to that effect. A born leader, honors came naturally
to him and he bore them with becoming grace. It was fitting
that he preside over this first meeting of a body which was to
take a conspicuous part in the religious history of Connecticut.
Mr. Davenport is described as ' ' one eminent for learn
ing .... a bulwark and a barrier of our frontiers." An
excellent scholar in Hebrew and Greek — endowed with remark
able memory, alert to the signs of the times, he was particularly
suited to the task of presiding over the meeting. A trustee of
Yale College and therefore intimate with the leaders of thought
and affairs in New England, a member also of the Saybrook
Synod, whose action and platform was to be reviewed and
explained at this time, he had in hand the various subjects which
were to be discussed. His pastorate in Stamford extended over
a period of thirty eight years.
The Rev. Charles Chauncey was chosen scribe. He prob
ably furnished the paper which was a rare and expensive com
modity. A happy thing it is that the minister of the entertain
ing Church was elected to this important office, for it is perhaps
owing to that fact that the record of the meeting was incorpo
rated in the Records of the First Church in Bridgeport and thus
preserved for us to-day.
Mr. Chauncey was another minister with ancestors. His
father Israel, had faithfully served the people of Stratford
through a long, happy pastorate. He was one of the ministers
who discharged the office of physician, combining treatment of
soul and body, greatly to the comfort and benefit of his loyal
people. His grandfather Charles, (a Trinity man of Cambridge
and a professor of Greek) for whom he was named, attained
enduring renown as the president of Harvard College.
With such blood running in his veins it was inevitable that
he teach and preach with edification. Although comparatively
young at the time when this initial meeting of the Consociation
was held in Stratfield, he had shaped the church here into good

64 THE SAYBROOK PLATFORM AND THE CONSOCIATION
form and had rendered acceptable public service in the colony,
' ' Present from ye Chh of Fairfield the Revd Mr. Joseph
Webb," says the Record. This agreeable gentleman and shep
herd of the Prime Ancient Society came from the neighborhood
of Boston. He had been what some of the brethren term "a
lively and ingenious youth," His spirit of fun and mischief
involved him in trouble while a student at Harvard and resulted
in his temporary suspension. But the ebullition of life simply
expressed the ardent, vigorous spirit which ruled him through
out his career — a spirit which later became tempered with wis
dom, kindliness and good will.
Mr. Webb was the wit of the meeting. A happy, facetious
style of conversation made him exceedingly popular. We are
not to think of these Puritan divines as long-faced, gloomy men,
frightening the c'nildren by their severe manners and sepulchral
speech. Many of them abounded in humor — making their very
congregations laugh immoderately at times. The sprightly fun-
loving j'oung minister from Fairfield was one of the most hospit
able of hosts, a generous, blithe entertainer, remarkably frank
and free of speech and withal a most acceptable and eminent
preacher. For thirty years he acted as trustee of the young Col
lege which he had helped to found.
His faithful labors in Fairfield cover thirty-eight eventful
years — one of the transitional epochs in local affairs. A large
factor in the life of town and colony, he gave himself with
unstinted generosity to the various forward movements of the
day. The Reverend Mr. Seth Shove, another member of the coun
cil, was the first pastor of the Danbur}' Church. He brought to
his people the Bo.ston atmosphere. Like Davenport, Chauncey
and Webb he graduated at Harvard. The length of his pastor
ate — thirty-nine years — speaks well for him and his people.
The tasks of organization in his parish fell to him by fore-ordi
nation and these tasks appear to have been performed with com-

THE SAYBROOK PLATFORM AND THE CONSpCIATiqif 65
jnendable fidelity. He was known as a great lover of peace —
the olive branch fittingly representing his controlling spirit.
Need there was — great need — of wise, sympathetic men, whose
office might be to pour oil upon troiibled waters. The conditions
of society both political and ecclesiastical were such that frequent
opportunities for peace- making occurred. " It was not so in
Mr. Shove's day, when all things went well," is a saying still
quoted in Danbury — testimony to the noble character of the map.
A friend of Judge Sewall speaks in high terms of praise concern
ing Mr. Shove — an efficient school-master for several years, a
man of affairs, a modest, reserved yet capable public servant.
He added dignity to the occasion when the Fairfield Consocia
tion was organized.
The Reverend Stephen Buckingham came from Nor
walk. His father, the Reverend Thqmas Buckingham, was pastor
of the Church at Saybrook, one of the founders of Yale College,
and one of the moderators of tbe Synod in 1708 which formed
the Saybrook Platform. His brother Thomas had served thp
second Church of Hartford as minister. The family was of
Welsh descent. The Norwalk brother manifested characteristic
force and determination. His peopje dealt generously with him
when he settled in their midst as the record of ordination shows.
A salary of eighty pounds with fire-wood was allowed him. Thp
town built for him a house 42 feet in length, 22 feet in breadth,
two stories high, with double chimneys, a comely porch and §
cellar. A home lot of four acres was given him with sixteen
acres of swamp and upland, ten acres of upland lying in the
woods, sixty acres of other land lying in the woods, and two
acres of salt meadow. There was also included in the settlement
three hundred pounds right in commonage. Mr. Buckingham
began preaching at Norwalk in 1695 but was not ordained until
two years later. He continued in the pastorate for twenty nine
years when the relation was terminated by reason of parish diffi
culties.

66 THE SAYBROOK PLATFORM AND THE CONSOCIATION
The sixth minister who sat in the Council was the Reverend
Anthony Stoddard. Like several other of the pastors present
he came of clerical stock. His father, the Reverend Solomon
Stoddard of Northampton transmitted various notable qualities
to his son. And not less worthy of remark is the inheritance
received from his mother, Mary Downing, the sister of Sir
George Downing, who held office under Cromwell and Charles
II in England. Mr. Stoddard graduated at Harvard in 1697.
He ministered intermittently as a supply in Woodbury from
1700 to 1702. In this latter year he was ordained as pastor of
the Woodbury Church where his service continued until death
in his eighty-third year, 1760 — a pastorate of fifty-eight years
preceded by two years as a supply. And he likewise served as
physician and lawyer — having prepared himself for these other
labors by special study. Physicians were scarce and the law of
the colony in that day allowed only two lawyers for Fairfield
county. It was therefore a large and onerous task which this
minister performed during two generations — a period fraught
with important events political, social, educational and ecclesias
tical. Mr. Stoddard took active, earnest part in the various
affairs of the parish, county and colony. Clerk of Probate for
his district for nearly forty years, he drew nearly all the wills of
his parishioners. He was also a shrewd, successful farmer, the
inventory of his estate at death amounting to nine hundred
pounds, exclusive of books and wearing apparel.
An all-around man, broad minded, incessantly useful, brave,
generous and benign, his presence was a distinct contribution to
the weight and influence of the Stratfield convention.
This was a notable company of ministers — the pick of the
colony. Learning, good family, ample means, leadership in
public affairs, wisdom and influence characterized the men. It
was truly a representative selection, distinguished for ability,
patriotism and worth.
The twelve laymen who accompanied the ministers stood

THE SAYBROOK PLATFORM AND THE CONSOCIATION 67
high in general esteem. Deacon John Tompson and Mr. Sam
uel Cobbett of Fairfield, Joseph Curtiss Esq., and Mr. Samuel
Sherman of Stratford, Lieut. James Bennett of Stratfield, Dea
con Samuel Hoyt and Mr. Joseph Bishop of Stamford, Lieut.
James Beebee and Mr. James Benedict of Danbury, Deacon
Zerubbabel Hoit of Norwalk, Deacon John Sherman and Deacon
Matthew Mitchell of Woodbury, being names familiar these days
in various fruitful, distinguished lines of descent — the years
since this first meeting of Consociation being filled with the hon
orable achievements of numerous sons who have served church
and state. The churches which these ministers and messengers repre
sented were sturdy exponents of healthy conditions in pioneer life
noteworthy strongholds of orthodoxy and conservatism. They
had shared largely in the shaping of community and colony.
Although the changes made since the first emigrants settled
Fairfield county had registered themselves in a relaxed piety yet
the churches contained a nucleus of earnest, devout men who
constituted a stalwart body of believers.
The church first named in the record of this meeting was
the Church at Fairfield. It had attained leadership in this
region. The fact that Fairfield was the county seat perhaps
gave the first parish a sort of precedence. Several of the prom
inent men in the colony made their home in Fairfield. Beards-
ley in his History of the Episcopal Church in Connecticut speaks
of Fairfield as ' ' the chief seat of opposition to the Church of
England and honored with the residence of Lieut-Governor Gold,
eminent persecutor."
The second church named in the Record was the Prime
Ancient of Stratford. The Rev. Timothy Cutler entered upon the
pastorate of this church in the year of the Consociation's organi
zation. He was not present at the Council. Dr. Cutler became
Rector of Yale College at a later date and later still resigned his
office and entered the ministry of the Church of England. Strat-

68 THE SAYJBROdK PLATFORM AND THE CONSOCIATION
ford parish had already been disturbed by threatened defectiotis
to the Church Of England arid when Mr. Muirson, the missionary
oirdained by the Bishop of London in 1705, came to Rye he soon
visited Stratford and in 1707 a parish with wardens and vestry-
ihen was organized. The intensity of feeling engendered by this
action resulted in the freshening of that hope for better conditions
which expressed itself in loyalty to the Saybrook Platform and
the Fairfield Consociation. But the atmosphere of Stratford
appeared to have been even more controversial than that of Fair
field for the parish had already divided on the question of the
Half- Way Covenant. It was a strong church and a notable par
ish — this Stratford company of men and women — but there were
many contrary winds of doctrine blowing across the country and
various riotous storms gathered and broke in the neighborhood.
The third church in the order of the register is that of
Stratfield. This was the youngest church represented. When
it was organized in 1695 two-thirds of its familes came from
Fairfield and one-third from Stratford. The name you observe
is a courteous acknowledgment of kindly debt to these two
mother parishes. The people were closely identified with the
people of Fairfield and Stratford so that a family feeling pre
vailed in a large degree and the three churches were thoroughly
Sympathetic in their conservatism and hopefuUness. The young
church at Stratfield had made good advance at this period and
stood by no means as an inferior among the churches in respect
to zeal, ability and aggressiveness.
The fourth church named on the book is that of Stamford.
The men who figured prominently in its affairs were typical
Puritan adventurers with a larger degree of spirit and progress
perhaps than characterized some of the other settlements. There
Was considerable unrest among members of the parish. It was a
tatsk which might well try the nerve and patience of a large man,
the leadership of such a people. But Mr. Davenport was equal
to it. His election as moderator of the Council was quite ag

THE SAYBROOK PLATFORM AND THE CONSOCIATION 69
touch an honor for the Stamford Church as for the minister.
His advice ind co-operation were eagerly sought on every side.
The church became one of the strong churches of the colony
under his inspiration.
Stamford was settled two years later than Fairfield and
Stratford. The church of that town however was first in senior
ity airiong its sisters in the county.
Our beloved brother Mr. Scovill who has passed to his
reward after a long and frilitful ministry states the case clearly
in his historical discourse preached in the year 1886. The
Church at Wethersfield organized by permission of the Massa
chusetts "Corte," probably in 1636, having seven voting mem
bers, divided into two bodies in 1640. The minister and three
laymen with other people left Wethersfield in the spring of 1641
and migrated to the Rippowams (now Stamford.) It is said
that they carried the Church Records with them, leaving the
remaining three laymen to organize a new church in Weth
ersfield. This claim to seniority is respectfully denied by other
historians, but I state it as a mark of respect for the long time
pastor of Stamford Church.
The fifth church to have its name inscribed in the member
ship of the Council was the Prime Ancient Society of Danbury.
The exact date of this church's organization is unknown, but it
was probably about the year 1696 when Mr. Shove became its
first pastor. The entire neighborhood manifested great interest
in the building of the first Meeting-House — a frame structure
forty feet in length by thirty feet in breadth. Mr. Robbins, the
historian, says " It is remarkable that after the frame was raised
every person that belonged to the town was present and sat on
the sills at once." The parish was so fortunate as to enjoy the
services of a regular physician, born and educated in England, a
rare and precious privilege, which turned to the advantage of
the minister inasmuch as he generally was compelled to play the
part of healer when better services could not be commanded.

70 THE SAYBROOK PLATFORM AND THE CONSOCIATION
The church grew vigorously during these early years so that
when minister and messengers attended the Stratfield Council it
would have been impossible for the people of the parish to have
crowded upon the sills of the Meeting-House. Danbury was a
frontier settlement. But peace prevailed and the church was
esteemed a substantial accession to the sisterhood of churches.
Norwalk stands next in the register. This church was
notable for its zeal and energy. Organized probably in the year
1652 it had become one of the leading and important centers of
ecclesiastical and religious activity at the time of the Stratfield
Council. The parish had built its second house of worship, had
enlarged this structure, had built a long gallery where men and
women sat apart in dignified reserve, had purchased and hung a
bell which served the public, had attended strictly to such pro
prieties as covering the minister's desk with expensive cloth,
seating the meeting according to " age, quality, and the estates
of persons in the public list," the seat under the pulpit being
" sequestered for such as are orderly constituted or officiate in
the place or office of a Deacon or Deacons. ' ' Their prosperity
and kindliness had been manifested by their generous regard for
Mr. Hanford the first minister who had been requested " to
proceed, though grown old in the work of the ministry, until
the Lord shall dispose of him. " It is interesting to note the fact
that when the Lord did dispose of Mr. Hanford, the good man
left one of the largest if not the largest estate in Norwalk. This
influential parish was well represented in the Council.
The last church named has passed beyond the bounds of
the Fairfield Consociations. The First Church of Woodbury,
organized as the second Church of Stratford, owes its separate
existence to heated discussions upon the ' ' Half- Way Covenant' '
which it championed with all zeal and faithfulness. When the
division between mother church and daughter church occurred
the same minister served both parties of the divided parish.
But colonization was the final issue and a goodly portion of the

THE SAYBROOK PLATFORM AND THE CONSOCIATION 71
Stratford brethren moved back into the beautiful hill country
where they builded pleasant homes and established a new, robust
parish. At the time of the Stratfield Council, the Woodbury
Church was a quiet, prosperous body of excellent, devout people
who lived on the edge of the wilderness and steadily advanced in
substantial worth and conservative influence.
The Stratfield Council made an athletic company. Ministers
as well as messengers were conversant with out-door labor, used
to daily toil, skilled in the management of horses and fire-arms,
practiced in the arts of war and peace. Pioneer life conduced to
athleticism in mind as well as body. To argue politics and the
ology was the delight of days and nights. Details of farming,
military tactics, ecclesiastical order, town affairs and social
relations furnished an inexhaustible fund of conversation. These
public meetings therefore were important functions, determina
tive of numerous issues.
It is not difficult for us to visualize the company. I have
read the wills of several men who figured in this assembly so
that I know what sort of clothes they wore and how these stal
wart sons of the Puritans appeared. They came through snow
and ice on horseback. Perhaps caps rather than hats covered
their bewigged heads. Big, voluminous cloaks wrapped their
sturdy forms. Underneath was the conventional black broad
cloth coat. (Mr. Webb's best coat was appraised at six pounds
sterling.) High stocks supported neck and chin, around which
hung a tippet to ward off riotous winds. Calamink vest, plush
breeches with silver knee buckles, heavy knit woolen stockings,
big shoes fastened with silver buckles, thick woolen mittens for
the hands — these were characteristic articles worn at Stratfield.
As there was no stove in the little meeting-house, doubtless
some of the good people provided foot-stoves for such brethren as
required artificial heat. But they were a hardy folk those days
and unflinchingly braved cold, inclemency or discomfort.
They assembled in the afternoon. These thoughtful,

72 THE SAYBROOK PLATFORM AND THE CONSOCIATION
observant men, rugged and masterful in their personality, chosen
leaders of the people, reared in an atmosphere of theological and
ecclesiastical controversy, realizing that it was given them tOf
shape the course and destiny of the churches in western Connec
ticut — these men entered upon their tasks with profound sense
of their responsibility. The prayer for guidance was a most
solemn, heartfelt appeal. The moderator. Rev. John Daven
port, being inducted into his office, the scribe. Rev. Charles
Chauncey, with quill in hand and ink-horn by his side, placed
his precious sheets of paper on the little table. The Saybrook
Platform with the action and request of the Colonial Leg-
islatiire was then presented to the dignified, attentive body o|
ministers and messengers.
We do not know how late the hour to which the discussion
was prolonged. We simply know that there was a recess for the
night and that in the morning at eight o'clock, a draught of con
clusions was presented and final agreement reached.
" The Consociation being met, according to adjournment,
after prayer, it was agreed : —
"Imps. That all the Chhs in ye County of Fairfield be one
Consociation." "2. That ye Pastors met in our Consociation have power
with ye Consent of the Messengers of our Chhs chosen and
attending, authoritatively. Judicially and Decisively to determine
ecclesiastically affairs brot to their Cognizance, according to the
the Word of God and that our Pastors with the concurrence and
consent of the Messengers of our Chhs to be chosen and that
shall attend upon all future occasions, have like authoritative,
Judicial and Decisive power of Determination of affairs ecclesias-
ticall and that in further and fuller meetings of two Consoci
ations together compliant with ye conclusions of ye sd Council
of Saybrook, there is the like Authoritative, Judiciall and Decis
ive power of Determination of Ecclesiastical afi'airs according to
ye Word of God."

THE SAYBROOK PLATFORM AND THE CONSOCIATION 73
Two other articles were adopted and then "the Council
adjourned till half an hour past two o'clock in ye afternoon."
Six other articles were adopted at the afternoon session and
the ten ' ¦ Acts and Conclusions ' ' were unanimously voted.
The whole trend of the meeting was conservative. The
members of the council were high churchmen in Congregation
alism. The Consociation was given a judicial character. This
strict elucidation of the principles involved in the Saybrook
Platform savored of Presbyterianism. The Fairfield Interpreta
tion was quite at variance with that given by some of the sister
bodies in the colony. But the mode of church life and the
method of ecclesia.stical procedure instituted on this occasion in
Stratfield prevailed to a greater or less degree in this county
until the middle of the last century or later. A standing coun
cil for the ordination, installation, discipline or dismission of
ministers — for the watchcare over churches and the settlement of
their difficulties — for general religious purposes in the region
covered by its territory — it has exercised large influence over the
successive generations which have submitted to its leadership. A
strong and eminent succession of men have been loyal to its best
and noblest traditions — ^wielding such power and extending such
influence as they possessed with a loyalty to truth and a zeal for
service most praiseworthy and fruitful.
We are pleased to emphasize an interesting and curious
result observable to-day in the development of our American
Congregationalism. While the strict, distinctive features of
Connecticut Consociationism have gradually been eliminated
from the ecclesiastical bodies in this state, the great, prime
essential principles for which this body stood through many gen
erations are gradually becoming incorporated into the latest
forms and methods of our denominational life. The name will
soon disappear from our Year Book. The word Consociation
will become obsolete — a kind of historic landmark. But the
spirit of wise, strong organization — closer fellowship iu service —

74 THE SAYBROOK PLATFORM AND THE CONSOCIATION
kindly concern and fraternal helpfulness among the churches —
standing councils, general superintendency, united front and
orderly advance, will prevail — the precious inheritance and
inspiration from the Saybrook Platform and Connecticut Con
sociationism.

CHAPTER IX.
DAYS OF CONTROVERSY AND DISQUIET.
This Church has been consistently loyal to the system of
government known as Consociationism since its institution in
1709. And this form of church government and association had
one of its most learned and earnest supporters in Mr. Hobart.
He was what might properly be termed a "High Church"
Congregationalist. His little book on "The Principles of Con
gregationalism ' ' set forth with the knowledge and acumen of
the finished scholar the theory which generally prevailed in the
churches of the Established Religion.
But it did not please all parties. Mr. Roger Wolcott of
Windsor addressed Mr. Hobart in a long and carefully prepared
answer to his statement of Congregational Principles. Its
interesting title is ' ' The New English Congregational Churches
are and always have been, Consociated Churches ; and their lib
erties greater and better founded, in their Platform of Church
Discipline agreed to at Cambridge, 1648, than what is contained
in the Agreement at Saybrook, 1708." Mr. Wolcott is severe
in his strictures upon the new system and takes Mr. Hobart to
task for his advocacy of that which seems to him quite at variance
with the teachings of Hooker, and his followers.
Later Mr. Hobart prepared a booklet which he called "An
Attempt to illustrate and confirm The Ecclesiastical Constitution
of the Consociated Churches, In the Colony of Connecticut.
Occasioned by a late "Explanation of the Saybrook Platform."
He vindicated his own position in this concise piece of writing
and answered certain persons, some of them known and
some of them unknown, who had seen fit to attack the new sys
tem and mis- interpret its plain instruction.

76 DAYS OF CONTROVERSY AND DISQUIET
In his argument Mr. Hobart sustains the following propo
sitions : (i) " That the word Church, in the Language of the
New Testament, sometimes means a particular Church ....
and at other times a larger Society, consisting of a number of
such particular Churches .... (2) That ecclesiastical Author
ity .... is committed to the Church in these Senses, yet so
that particular Churches are, in the Exercise of this Power sub
ordinate to Consociated Churches .... That the Saybrook
Agreement was framed upon this model .... (4) I shall
endeavor to answer the Objections taken from a supposed Incon
sistency between this Scheme and the Rights of particular
Churches, Liberty of Conscience and the Prerogative of Christ,
as Lord of Conscience. " In conclusion Mr. Hobart reminds the
reader that " the great difficulty in civil and ecclesiastical
Polity, is to fix the Balance between Authority and Liberty."
But it was his opinion that the Saybrook Articles succeeded in
striking the fair medium.
Nevertheless a marked divergence of opinion was to be
noticed among the members of the various Congregational
churches, respecting the authority of the state over congrega
tions, the rights of individual churches and the proper methods
of conducting worship, cases of discipline and kindred matters.
The great awakening wrought various changes in the spirit
and activities of the Connecticut churches. Men were divided
into approving and disapproving parties. The friends and dis
ciples of the revivalists became enthusiastic over the bright pros
pects of religion. It seemed to them that the day so long
desired had come — the day of renewed and exalted Christian
experience — the day of larger freedom and nobler power in the
spiritual life.
But the very reaction against the deadness and worldliness
of professing christians swung the pendulum to the opposite
extreme. Fanaticism began to show itself in many places.
Groans, contortions, faintings, wild actions, hysteria in various

DAYS OF CONTROVERSY AND DISQUIET 77
forms became accompaniments of the meetings held in numerous
churches. The people who favored the new way — who believed
in the emotional expression of faith — who shared the fervor and
ecstacy of these notable hours in the presence of Whitfield, Dav
enport, Tennant and their co- laborers were nick-named " New
Lights. ' ' The brethren who clung to the old ways, and did not
look favorably upon these sensational methods — the conservative
critical members of the Established Church were called " Old
Lights." The contest waged between these parties was violent and
distressing, dividing families and churches, bringing darkness
and sorrow into many communities, at the same time that the
fresh type of piety filled many hearts with a delightful and
ennobling experience. A certain healthy impulse came to the
majority of our churches as the result of the startling innovations
and the deep bestirring of common religious life. But through
out the movement there were many ministers and churches con
strained to discountenance the work. They used various means
to stem the current of emotionalism and sought faithfully to
save the people from the anticipated shipwreck of faith.
Mr. Hobart expressed his mind on the subject in a letter to
his flock. At the time of writing he was ill.
"Dear Brethren " — he writes — "Since it has pleased God to
appoint me a watchman in this place, it is my duty in sight of
danger to give warning and since I am under confinement, I am
obliged to take this way of doing it. It is probable that we may
in a short time have Mr. Davenport among us. He will, I expect,
preach here as he has done in other places. For my part I
should rejoice to see a more serious and deep concern about the
salvation of your souls than I have ever observed among you.
But I do not think his preaching will be a means of promoting
religion among us. Mr. Davenport's manner of preaching and
acting appear to me extremely different from the example of
Christ and his apostles, and to have a tendency to destroy rather

78 DAYS OF CONTROVERSY AND DISQUIET
than promote religion. I don't found my judgment on uncer
tain reports, but was myself a witness to his conduct at New
Haven the last fall. You have all I suppose, heard that divis
ions and contentions have been the unhappy effects of his preach
ing in many places. As I cannot therefore, countenance or
encourage his preaching here, I must advise you not to attend
upon him if he comes. I would particularly caution you against
attending unseasonable night meetings to the preventing the
worship of God in your families and in your closets. But then
on the other hand, I would earnestly advise you to beware of
engaging in disputes and controversies among yourselves, know
ing that the wrath of man worketh not the righteousness of God.
I shall think you more in God's way and more likely to obtain
His blessing when you peaceably and diligently follow the busi
ness of your particular calling than when running after and dis
puting about Mr. Davenport. I conclude with earnest prayers
that God will appear either to hinder his coming or prevent such
consequences attending it among us as have in many other
places; and if after all you shall attend his preaching, and the
consequences of it shall prove destructive to the peace of this
place and the interests of religion among us, it will be some sat
isfaction to me, to remember that I gave you warning of the
danger and endeavored to prevent it."
The church was back of Mr. Hobart in this desire to culti
vate religious life according to the accepted ways of the fathers.
Not that a soulless conservatism prevailed. Mr. Hobart was
scholar and preacher alive to the conditions and demands of his
day. The church had done and was doing an aggressive and
laudable work during his ministry — proving itself a very strong
hold of faith according to the standards of the Established Re
ligion. But the course pursued by Mr. Davenport and other
itinerant preachers was doing much to demoralize the colony and
discredit the faith.
The Legislature became so aroused to the necessities of the

DAYS OF CONTROVERSY AND DISQUIET 79
case that the members passed a law in May 1742, to the effect
that ministers should not preach outside their own parishes
except on invitation of the properly constituted authority. Mr.
Noyes of New Haven refused his pulpit both to Mr. Whitfield
and Mr. Davenport, as did many staunch, worthy men.
For such a course and because these men and their brethren
disapproved of the ' ' New Light ' ' methods, the itinerant evan
gelists said many severe things concerning the pastors of the
churches. " Their Light has become Darkness, Darkness that
may be felt, ' ' was the current speech of Whitefield.
When the revivalists called these learned and faithful preach
ers "blind and dead men," "men whom the devil drives into
the ministry," " unconverted men," it was evident that their
heat and zeal had driven them beyond the bounds of truth and
charity. So strong a feeling of natural resentment prevailed in
this parish that Mr. Whitfield was not given the opportunity to
conduct a service among our people. He and his associates had
offended the sense of right and justice. Not that he failed to
preach with wonderful power the gospel of Christ, but that in
his unkind judgment and censorious speeches he reflected upon
his own consistency and merit, causing many sober, discreet,
spiritual followers of the Master to see in him an eloquent but
untrustworthy leader.
During this period when Mr. Caner, the strongest worker
among the ministers of the Episcopal Separation in the colony,
was doing his best work at Fairfield and the divisive agitation
between "Old Lights" and "New Lights" waged fiercely in
the parish, Mr. Hobart labored to such purpose and the church
prospered in such measure that a new meeting-house became a
necessity — the third in the history of the parish — one more com
modious and better in every way — a house in keeping with the
strength and progress of the church.
The charge that Fairfield stood ready to adopt the Prayer
Book and pass bodily into the Church of England, was fully

So DAYS OF CONTROVERSY AND DISQUIET
answered by the work achieved through the ministry of Mr.
Hobart. He baptised more than nine hundred people during
his pastorate — their names methodically recorded in the Church
Register — witness to the efficiency of his pastoral oversight.
Both pastor and people contributed the weight of their influence
to the Established Religion — their loyalty tested by numerous
conflicts quite varied in character. "The way to meet and van
quish the evils of the times, ' ' remarked Mr. Hobart, ' ' is not
that of destroying our Constitution by explaining it in a sense
contrary to the very design, and the most strong and determined
expression of it ; but that of defending it by Reason and Script
ure, and of acting in comformity to it with steadiness and yet
with Prudence, Gentleness and Meekness."

CHAPTER X.
RELIGION AND POLITICS.
The fierceness of strife reached its culmination during the
period of the American Revolution. For good reasons the
Church of England people in Fairfield, and in neighboring towns,
were generally identified with the Tory element. As the great
struggle for liberty approached, the old lines of division assumed
a fresh phase of distinctness. There were times when members
of the Established Religion, in rare cases, manifested sympathy
with the English Parliament and in its unjust and arbitrary pur
poses. It is possible that the following letter to Mr. Hobart,
written by an esteemed and influential member of his church
might be construed that way. Judge Silliman wrote as follows :
"Fairfield 30 Nov. 1763.
Since my return home I am informed that you have notified
the communicants that the Sacrament of the Lord's Supper is to
be administered next Sabbath.
You I suppose are not altogether unacquainted with the
Late publick conduct of Job Bartram one of the communicants
of the church which not only is offensive to me but to many
others of the church — viz : in calling upon God to damn all that
had any hand in Making the Act of Parliament called a Stamp
Act ; and in Libelling in the most ignominious manner, some in
most elevated Stations in Civil Authority ; which appears to me
to be plain breeches of the third and fifth commands in ye Moral
Law and inconsistent with the Christian Character, the consider
ation whereof I commend to you and the brethren of ye Church
in ye First Society in Fairfield. I am with much Consideration
Yr affectionate Brother E. Silliman"

82 RELIGION AND POLITICS
I do not discover that the patriotic and rash speaking
brother, Mr. Job Bartram, was disciplined by the church. I sus
pect that his many sympathetic friends winked at this lapse from
virtue and approved the spirit if not the form of his protest
against Parliamentary tyrannj'.
The Stamp Act kindled the flames of hostility in this parish
and worked to the further estrangement between the Church of
England people and the members of the First Church of Christ. '
Mr. Lamson the rector of Trinity wrote to the Home Land'
" In a time of anarchy and disloyalty in this country, the
professors of the Church of England have in general throughout
the Province of New England distinguished themselves by a
peaceable submission and quiet deportment. The Missionaries
have exerted themselves Upon the occasion in exhorting their
own congregations and others to peace, and a due submission to
authority; by which means we have been exposed to the calumny
and insult of the enemies of the Church and State. Some of us
have been threatened with having our houses pulled down over
our heads, though as yet they have kept themselves, in this part
of the country, from acts of open violence. ' ' '
The tenor of this communication indicates the attitude of
the "Episcopal Separation" through the struggle which fol
lowed. The dispassionate !reader sees that these men acted in
good conscience. They believed that the Church of England,
established by law in the Mother Country, was destined to extend
its authority and service over the colonies. Any resistance to
England imperilled church extension. Independence, which
headstrong agitators suggested, signified a possible repudiation
of the Church of England or at the least a disheartening set-back
to its progress in New England. As these missionaries of the
Society for the Propagation of the Gospel were ' ' part and piar-
cel" of the Ecclesiastical Establishment in the Home Country,
they necessarily labored with all zeal and faithfulness in uphold
ing the English government.

RELIGION AND POLITICS «3
A change in the ministry of the Established Religion in
Fairfield occurred at this time. Mr. Hobart passed away full of
years and honors. His important work had strengthened mark
edly the church and the churches of the "Standing Order."
A man of equal parts, another sagacious, consecrated leader
must be found.
It. was learned that a son of Dr. Andrew Eliot, the famous
pastor of the North Church, Boston, stood high in the es
teem and appreciation of the Harvard brethren. This Andrew
Eliot, Jr., was an instructor at Harvard, a man who had already
attained considerable reputation, and his mind turned toward a
settled pastorate. Invited to visit among our people, he won
their hearts and a meeting of the parish was appointed. Mr.
Eliot was an ardent patriot. The heart of a loyal Bostonian
flamed with passion during these days.
It was of course the desire of our people to extend a unani
mous call to Mr. Eliot, but there were individuals in the parish
who did not relish the frank, strong speech of this lover of lib
erty. A strenuous opposition developed so that the meeting
adjourned for a week.
When the parish convened on the second occasion Mr. Bib-
bins arose and remarked that he had recently had a dream which
he would like to relate. ' ' I dreamt that I was carried away and
suddenly found myself an Satan's dominion. There seemed to
be much confusion in the place. Soon Satan rapped for order
and said :
'Fellow devils, to-morrow the men of Fairfield are going to
make another effort to elect that young Eliot their minister. I
hate him. He never misses a chance to give us hard knocks.
¦ What shall we do ? '
' Send some one to stir up a fight,' cried one of the bad
spirits. 'Yes, that is a bright idea,' replied Satan, and he started
, two of them for Fairfield. Then suddenly he shouted to them

84 RELIGION AND POLITICS
'Come back, comeback.' As they drew near he exclaimed,
' You needn't go. I recollect now that Mr. Blank ' (the
leader of the opposition to Mr. Eliot) ' is on hand. He can do
more to get them fighting than a dozen like you.' "
When Mr. Bibbins sat down this leader of the opposition
and hater of Mr. Eliot, sprang to his feet, angrily seized his hat,
and went stamping down the aisle muttering bitter things about
the speaker. The vote was put and Mr. Eliot received an unan
imous election.
If the opposition was based on his plain speech and warm
devotion to the cause of the colonies, there resulted simply an
intensification of his championship. The fervor and enthusiasm
of his addresses upon Liberty, Independence and Patriotism
served to fan into white heat the responsive parishioners. And
it was congenial company in which the scholarly Boston gentle
man found himself.
The militia in this part of the colony were put in charge of
Col. Silliman, (later General Silliman) one of the most active
and influential members of the church.
Gen. Silliman served for many years in the office of deacon.
The night in which he was taken prisoner — May ist, 1779 — pre
ceded a Lord's Day chosen for the administration of tiie sacra
ment. The beautiful, antique silver cups and taukards, cared
for by Mr. Silliman, had been brightened in preparation for the
the service. When the rude enemy surrounding his house, stove
in doors and windows that they might make swift and easy
ingress, the church silver was standing uncovered in a comer of
his bed- room. The good wife hastily flung over it some of the
loose garments in the room so that when the British entered the
chamber the coveted silver remained undetected, although the
house submitted to a thorough ransacking and such valuables as
the soldiers found, were taken with them.
Gen. Silliman was a lawyer of eminent ability — a gentleman.

RELIGION AND POLITICS 85
of noble christian character, an ardent and self-sacrificing patriot,
a person of distinction and wide influence.
Another important man in church and state was Hon. Thad-
deus Burr, High Sheriff, Deputy, member of the war committee,
member of the Governor's Council and servant in various other
capacities. A gentleman of the old school, genial, refined, cul
tivated — affluent in circumstances and intimate with the various
leaders of his day, the society of his home was sought by men
and women far and wide. He contributed in most generous way
to the advance of all church interests and the prosperity of town
and colony, Mr. Burr numbered among his friends the leading
patriots, scholars, statesmen and ministers of his generation.
The artist Copley, the poets Humphrey, Barlow. Dwigh t, the
Adamses, the Quincys, the Hancocks, Washington, Lafayette,
Franklin, Trumbull and the large company of fellow workmen,
all enjoyed the hospitality of the Burr homestead and enriched
the life of Fairfield with their presence.
Another stalwart helper in the church and the state was
Mr. Jonathan Sturges, secretary of the Sons of Liberty for Con
necticut, member of various town committees. Deputy, member
of Congress, Judge of the Superior Court and active laborer in
several other public offices. Judge Sturges was associated with
Col. Silliman, Andrew Rowland, Job Bartram and Thaddeus
Burr in representing the town at a county Congress which con
sidered the subject of Independence and War. Mr. Sturges
stood upon the porch of Thaddeus Burr's house with Mr. Burr
and Mr. Silliman when a sealed packet was brought to them by
a Boston messenger announcing the fight at Lexington.
Col. Abraham Gould bore his honorable part in the activi
ties of the day, giving life itself in behalf of his native land.
And there were the Smedleys, the Rowlands, the Squiers, the
Dimons, and a goodly company of people in addition to those
already named, who shared richly in the history of those excit
ing, strenuous days.

86 RELIGION AND POLITICS
These people were nlemberS of Mr. Eliot's flock — their
names appear frequently in the records — their labors in respect
to parish affairs were hot less noteworthy than iti respect to the
affairs of state. Judge Silliman, Col. Silliman, Hon. ThaddeUs
Burr, Hon. Jonathan Sturges, Doctor John Allen, Deacon Nathan
Bulkley, Captain Wheeler,' Captain Abraham Gould, etc., were
the committee to "take care and provide some suitable person
to supply the Pulpit ' ' when Mr. Eliot was called to the church.
Judge Silliman seemed to be the favorite moderator for the meet
ings of the parish, through a long period of years. Patriotic
Capt. Job Bartram appear? as the trusted treasurer. Captain
Abel was frequently asked to inspect the school bonds. Ezra
Jennings succeeded Ephraim Jennings as collector. Andrew
Wakeman, Eben Burr, David Allen and Daniel Osborn acted as
committee "to take care of and manage the prudential affairs"
of the parish.
In the roster of patriots these and a large company of com
rades shine. It was a happy circumstance in the life of Mr.
Eliot that he came to a people so broad in culture, so true in life
and so loyal to the interests of the colony. Pastor and people
worked together in hearty sympathy and fellowship Until death
parted them.
The church life at this period seemed largely to merge 'in
devotion to the cause of Independence. Ministers, deacons and
congregations of the' Established Religion gave an intensely
patriotic trend to their religious life. Sermons on diverse phases
of taxation, government, resistance to constituted authority,
rights of man and the freedom of the colonies rang throughout
the land. Men preached politics on the Lord's Day and lecture
day. They talked politics in the home, on the street, at parish
meetings, under the Wayside elms.
As an inevitable consequence the cleavage between people of
the Established Religion arid the people of the Church of Eng
land became more and more distinct. Feeling ran high in the

RELIGION AND POLITICS 87
town. The loyalists were members of the missions supported
by the Society for the Propogation of the Gospel. So emphatic
was this political turn given to religion in the community that
children took it for granted that a patriot was a Congregational
ist while members of Trinity Church must necessarily be loyalists.
This explains to a degree the bitterness of strife which mani
fested itself between the two religious organizations at this time.
It is true that members of Trinity Church had been impris
oned for non-payment of taxes in Mr- .Webb's day and later.
" I have just come from Fairfield," writes Johnson in 1727,
" where I have been to visit a considerable number of my people
in prison for their rates to the dissenting minister, to comfort
and encourage them under their sufferings. " By " dissenting
ministers "in this case he means of course men of the Estab
lished Religion. Mr. Johnson, was himself,, however, the dis
senter in Connecticut.
It is also true that many annoyances were visited upon the
people who chose to worship according to the way of the Prayer
Book. Public services had various unhappy interruptions.
Children became petty tormentors to their , elders. Friction
existed between families and individuals. But these earlier
phases of conflict, like the later ones, were largely political.
It remained for the period of the American Revolution how
ever to illustrate in the greatest force and intensity this antagon
ism between the two religious bodies ; and the conflict reduced
'itself practically to political issues. Patriots and Congregation-
•alists were identified as one and the same ; so were loyalists and
members of the ' 'Episcopal Separation. ' ' The success of the Brit
ish — according to common belief — signified the overthrow of the
Established Religion and the introduction of Bishops and the
rule of a Hierarchy as well as the suppression of democracy and
the strong grip of the mother country upon a defeated and hum
bled colony. So Mr. Sayre the rector of Trinity Church was
forbidden — as were other ministers of the Church of England in

83 RELIGION AND POLITICS
Connecticut — to pray for the King. This omission signified a
mutilation of the ordered form of Worship and disloyalty to his
Majesty the Head of the Church. , ,^ , n
Writing on Nov. 8th, 1770— some four months after the
burning of Fairfield — Mr. Sayre explained to the Society in Lon
don the course which he had been pursuing in his parish. "We
did not use any part of the Liturgy lately," he says, "fori
could not make it agreeable, either to my inclination or my con
science, to mutilate it, especially in so material a point as that is
wherein our duties as subjects are recognized. We met at the
usual hours every Sunday, read parts of the Old and New Testa
ments and some Psalms. All these were selected in such a man
ner as to convey such instructions and sentiments as were suited
to our situation . . . On Sunday mornings I read the Homilies
in their course, and, on the afternoons I expounded either parts
of the Catechism or some such passages of Holy Scripture as
seemed adapted to our case in particular or to the public calami
ties in general."
The feeling ran high against Mr. Sayre and his people. It
was believed that they were a menace to the cause of Liberty —
that they secretly aided the enemy — that one or another mem
ber of the flock played into the hands of the British. Mr. Sayre
was at one time sent as an exile back into the country. When
permitted to return he was put upon limits. The tradition is that
feeling ran so high on one occasion that he would have been sub
jected to rough personal treatment and his house stripped bare
except that a fortunate circumstance diverted the angry crowd of
men and made them stay their hands.
When we recal what issues were at stake on both sides —
how the success of the British must result in the punishment of
rebels to the King and a possible annihilation of the Established
Religion here and prove a fatal blow to American liberties —
how the success of the Americans must result in the banish
ment of many loyalists or their forfeiture to Connecticut of

RELIGION AND POLITICS 89
estate or life, how it must be a serious set-back to the progress
of the Church of England in America — when we recall these
things is it surprising that the clash of individuals, interests and
churches brought to the surface of society much which we de
plore ?
Established Religion represented the interests of Connecti
cut. It was opposed to the craft of kings and the tyranny of
Parliaments. It stood for the democracy which had been charac
teristic of the colony. It identified itself with American Inde
pendence. So far as I can interpret the situation, it was not a
fear on the part of our ministers that they might lose their
parishes and be thrust helpless upon the world. These men
were able to support themselves. They had farms — they taught
school — they inherited a fair measure of ingenuity and large
measure of self-reliance. What these men chiefly feared was
English aggression in both church and state — the loss of that
which the fathers had gained through exile, impoverishment and
rigid sacrifice. They feared the fresh riveting of chains in bond
age civil and ecclesiastical ; so they fought to the finish the
mighty struggle which engaged them and in that close, tragic
conflict they believed that the Church was involved equally with
the State.

CHAPTER XI.
INFLUENCES OF THE AMERICAN REVOLUTION.
The burning of Fairfield by the British on July 7th and 8th
1779, was a turning point in the history of the town. The
county capital was reduced to heaps of smoking ruins. Desolation
and sorrow prevailed on every side. "In the morning," writes
Mr. Eliot, "the meeting-house, together with the Church of
England building, the Court House, Prison and almost all the
principal buildings in the Society were laid in ashes. Our holy
and beautiful house where our fathers praised Thee, is burned
up with fire and all our pleasant places are laid waste.
The Lord gave and the Lord hath taken away.
Blessed be the Name of the Lord.
All things work together for good to them that love God, to
them who are called according to His purpose.
Alleluia !
The Lord God Omnipotent reigneth. Amen. "
It was an invincible spirit of heroism which manifested itself
under these tragic circumstances. A goodly proportion of the
men belonging to the town were away from home, engaged in the
defence of native land. The havoc of fire and assault crippled
the community to such an extent that it took years to recover.
Poverty forced itself upon many a household.
Mr. Eliot lost his books and all personal effects and freely
resigned his salary. The taxes for maintenance of army and state
were so large that our people submitted to the most meagre fare
and the most distressing conditions, yet without complaint or
any relaxing of effort. It was verily a trial by fire.
Three days after the destruction of the village ' ' the church
and society met and with the pastor carried on religious services
as usual at the house of Deacon Bulkley. ' '

dtonisregalinnal C^urt^, Jf^rfieto,, Conn.
BnUt n«. Burned by the British 1779.

INFLUENCES OF THE AMERICAN REVOLUTION 91
The sermon which Mr. Eliot preached on this first occasion
of public worship after the loss of the meeting-house was pre
served and placed in the corner-stone of a later structure. What
a scene arises before us ? Grief, indignation, resolute purposcj
exalted hope — they all contended for supremacy in the hearts of
that stricken company. Charred and smoking ruins, tall, senti
nel chimneys, masses of broken and ash covered furniture,
singed and blackened vegetation — these were the things seen on
that Lord's Day morning when the patriots gathered for wor
ship. But there was no minor note struck in that service. It
was a full rounded chorus of praise. The minister taught that
God led his people day by day through all the riot of storm and
that a bright star of hope shone strong and clear above the
horizon. Worship was held in various private houses for more than a
year. When the new Town House was complete the congrega
tion gathered beneath its roof and continued their services in
that place until the new meeting-house was covered and pre
pared for use. The strong men of the parish rallied at the call
of the minister and work soon assumed something of its former
character. But it became speedily evident that Fairfield had lost its
prestige and glory. Business was diverted to Newfield the
adjoining town. That enterprising settlement had a fair harbor
and manifested a lively spirit of thrift. Fairfield's extremity
proved to be Newfield' s opportunity. The older settlement
was never to regain the leadership which it had once enjoyed.
Nevertheless the First Church of Christ continued its activity,
improving the days in faithful service to the parish, stimulating
the energies of the patriots and co-operating loyally with the
government. Trinity Church was described as in "a sinking condition."
The " indiscreet Mr. Sayre " had deserted his people and sailed
away with the British. His work in Fairfield did not add to the

92 INFLUENCES OF THE AMERICAN REVOLUTION
Strength of the " Epi.scopal Separation." It emphasized the
antagonism between members of the Established Religion and
the loyalists belonging to the Church of England. For a time
it appeared that Congregationalism, identified in Connecticut
with national independence, had won a signal victory over Epis
copacy. It was problematical what would become of the churches
organized and supported through the agency of the Society for
the Propagation of the Gospel. We catch the occasional notes
of triumph on the part of our people. But any such feeling was
short lived. The political interpretation which had been given
to the activity of this Missionary Society was seen to be a mis
take. Whatever may have been in the minds of some of the
leaders in the English Society, the expectation that the Church
of England would enter into the civil life of Connecticut as a
shaping force did not prevail to any large extent among the
members of that church in the colony. And when Independence
was achieved any expectation of that kind was forever shattered.
The believers in the Standing Order immediately manifested
a more generous and fraternal spirit. All peril from the inroads
of the English Missionary Society was now ended since the sup
port of the churches on the part of ss^npathizers in England
ceased. It was largely the heat and bitterness of political strife
that had divided the people of Fairfield.
The Reverend Andrew Eliot came of stock historic. He
was the great, great grandson of Andrew Eliot who emigrated
from Somersetshire, England, the latter part of the seventeenth
century and settled in Beverly, Massachusetts — which town he
represented in the General Court, 1690. The grand-father of
our Andrew was another Andrew who prospered as a merchant
in the prosperous city of Boston. The father of our Andrew
was another Andrew, the famous Dr. Eliot of the New England
capital, long time pastor of the New North Church. A man of
learning — eloquent, industrious and popular — a leader of men

INFLUENCES OF THE AMERICAN REVOLUTION 93
and a generous public servant — his influence extended far and
wide through city and country. In 1767 the degree of Doctor
of Divinity was conferred upon him by Edinburgh University.
In 1 765 he was chosen a member of the Corporation of Harvard
University. In 1769 he was earnestly solicited to become presi
dent of Harvard, which honor he declined. In 1773 he was act
ually selected for the office and again refused it, preferring to
remain pastor of the church to which he devoted his life. When
Boston was blockaded he remained in the city in order to minis
ter to his people and the isolated beleaguered citizens of the
place — his family tarrying here in Fairfield during the period.
A volume of his sermons is one of the treasures of our Historical
Society. It was the custom in those days to distribute mourning
rings among the friends of the deceased. The pastor of the New
North Church possessed a large and curious collection of these
strange funeral emblems.
This man of marked worth and distinction bequeathed a
precious legacy of helpful associations and impulses to his son,
the pastor of this parish during the formative period of the
American Republic.
Our Andrew was born in 1743 and was educated in Boston
and Cambridge, graduating from Harvard in 1762. He was
elected Librarian of the College and became accustomed to the
ravage of fire when in 1764 the old College building was burned
and he lost all his personal belongings. In 1 768 as a recognition
of his good scholarship, young Eliot was appointed tutor and in
1773 he was elected a Fellow of Harvard. The esteem and
affection of his pupils has an historic memorial in the chaste,
massive, loving cup presented to him on leaving College — a me
morial which his descendants keep to-day with tender regard and
devotion. Mr. Eliot was a collector of historical documents, a lover
of literature, a student of events. The correspondence which he
carried on for many years with relatives and friends covers the

94 INFLUENCES OF THE AMERICAN REVOLUTION
discussion of numerous questions. His sermons and addresses
on Election Day and other important occasions show breadth of
knowledge, firm grasp of public affairs, a progressive .spirit and
a generous culture. Mr. Eliot gathered the published Election
sermons of the ministers who had preached before the Connecti
cut Legislature and presented the collection to the Massachusetts
Historical Society. He prepared various papers on learned sub
jects. He was a most genial and agreeable host, entertaining a
long succession of notable guests in his home. His affability,
social graces, learning, toleration, abounding charity and kindly
appreciation made him a commanding figure in the life of this
town for a generation.
The General Association of Connecticut met with Mr. Eliot
during the troublous days of the war, June 17, 1777. In 1790
Mr. Eliot was appointed one of the Committee on Union between
Congregationalists and Presbyterians.
When Mr. Eliot came to this parish, it was not in the same
controversial spirit as that which moved Mr. Hobart. Mr. Eliot
was a broad-minded gentleman who had through years affiliated
with men of the Church of England faith. The political aspects
of religion inevitabl5'- arrayed him on the side of the Established
Religion and made him an intense partisan ; but when the war
was over his partisanship passed and he manifested on various
occasions a liberal, Christ-like spirit.
In t'ne address which Bishop Seabury made at the primary
Convention in Middletown, he refers to the changed attitude of
our ministers. ' ' They have not only manifested a spirit of
baaevolence, but a;i exalted Christian charity," he remarks,
"for which our gratitude is due, and shall be paid in paying all
their just demands. As the same disposition appears in the min
isters of our neighboring churches to live in Christian harmony
with us, we are all ready to meet them upon the same ground,
with a sincerity like their own."
Trinity Church continued a precarious and uncertain exist-

INFLUENCES OF THE AMERICAN REVOLUTION 95
ence during these days. The desertion of Mr. Sayre, the ban
ishment of loyalists, the loss of property, the destruction of the
edifice in which they had been accustomed to worship, the inev
itable prosecutions which had been aimed at various troublesome
individuals identified with Trinity — these things combined to
wreck the hope of such people as clung to the Church of Eng
land. And yet, there was a faithful remnant which rallied and
when in 1790 Jonathan Sturges and Thaddeus Burr, members of
the Prime Ancient Society, were appointed to drive a stake
where the people of Trinity Church might erect on Mill Plain a
new edifice, the old time spirit of suspicion and hostility had been
allayed, relations between the members of the two churches had
assumed a friendly character and the town rejoiced in a good
degree of harmony.
Opposition to the Standing Order had taken a fresh aspect
after the new states were confederated in the Union. The Sep
aratists in Connecticut became an active force. Baptists and
Methodists began to multiply. These people trained with the
Episcopalians in a vigorous campaign which had for its object
the dis-establishment of the Established Religion. The conflict
did not evince that rancour and hatred which darkened the for
mer relations existing between men of the Standing Order and
men of the Society for the Propagation of the Gospel ; but the
purpose to bring about a separation between church and state in
Connecticut was a common bond between men of the most con
tradictory creeds and it awakened the brethren of the Congrega
tional Faith to the fact that the very genius of their democratic
church was inherently and logically opposed to the union which
had flourished in Connecticut since the Fundamental Orders of
1650 had been enacted. It required years of incessant attack
and varied warfare to open the eyes of our orthodox, conservativ
people to the truth, and during this protracted and vexatious
struggle temper, patience, charity were subjected to a severe
strain in both ranks of the contestants.

96 INFLUENCES OF THE AMERICAN REVOLUTION
When the new order of things came and all churches in the
commonwealth stood on an equal footing in the eyes of the law,
many brethren in the Establishment felt that religion had received
a shock from which it might never recover. " The injury done
to the cause of Christ, as we then supposed," writes Dr. Lyman
Beecher at a later date "was irreparable. For several days I
suffered what no tongue can tell for the best thing that ever hap
pened to the State of Connecticut. It cut the churches loose
from dependence on state support. It threw them wholly on
their own resources and on God."
On the occasion when church and state separated in Con
necticut the faces of the people upon the streets of Fairfield
betrayed the party to which they belonged. The air of mourn
ing and a sense of defeat prevailed among the members of the
Congregational Church. It was a glad day however for the
people of Trinity for they now had an equal opportunity with
their former antagonists and they cherished a secret hope that
the impulse lost during the trying days of the American Revolu
tion might re-assert itself and push to leadership in the town and
the commonwealth.

CHAPTER XII.
LEADERSHIP IN SOCIAL REFORM.
We have observed that this church actively identified itself
with the various important movements in the religious life of the
colony and state. It stood for the Fundamental Orders of the
United Colonies in 1650. It agreed to the Principles of the
Cambridge Synod. It received into high favor the Saybrook
Platform. The system of Con.sociationism had no other sup
porter more loyal and true. It opposed the Separationists with
all the force of its life. It frowned upon the irrational methods
of the New Lights. It fought unflinchingly the battles of the
Established Religion as against the encroachments of the Society
for the Propagation of the Gospel. And it put the force of its
life into a loyal support of the Standing Order — Rev. Andrew
Eliot, A. M., Judge Jonathan Sturges, Hon. Roger M. Sherman,
and Rev. Heman Humphrey D. D. , the representatives in this
later conflict.
We also note that it entered with characteristic energy into
the reform movements which mark the first years of the nine
teenth century. Mr. Eliot and Timothy Dwight had been con
genial and intimate neighbors for many years before the latter
gentleman accepted the presidency of Yale College. The influ
ence of Dr. Dwight was felt in all parts of the town where he
preached and conducted his '=chool. It was his helpful impulse
which did so much to a.ro\ii": the spirit of the new century and
push forward the evangelical movement. The sermons which
kindled the fires of faith in Yale College were flames of truth
which had illumined Greenfield Hill and the larger territory of
the Prime Ancient Society.
When Rev. Heman Humphrey came to Fairfield, the oppor-

98 LEADERSHIP IN SOCIAL REFORM
tunity was ripe for an agressive movement. The churches felt
the need of revival. One of the first acts of this young courage
ous man was to attack the old Half- Way Covenant. This people
had been loyal to it so long as it was believed that it contained
any certain good for the church. But that period had passed
away. Intellectual assent to a creed and the purpose to lead a
clean life did not meet the requirements of the occasion. The
New Light spirit communicated its grace to the Old Light disr
ciple. It was voted in this church that christian experience was
a necessary credential for admission into the fellowship of Christ.
So Mr. Humphrey set about preparing a new church roll— purg
ing the old register of waste and dead material — gathering
together into a vital relation of fraternity and service such people
as were glad to come forward and bear witncrjs to the love of
Christ in the heart.
It was said that many when they " owned the covenant,"
had no idea of thereby "becoming members of the church." But
such people were requested to take six months for self-examina
tion, after which it was permitted them to coine into full com
munion with the church, if they desired, on asseuti^g to the
new confession of faith and the covenant recently adopted. But
if any of these people elected otherwise or neglected to act in the
matter they were to be considered as "voluntarily vvithdrawing
themselves from all connection with the church ai;d lo be on the
same standing with those who have never owned Llie covenant." .
As a result of this action the roll was shorte::i.'d u-.til it held
simply the names of individuals who made a public confession of
Christ. This number was small when the change in method was
adopted. But Mr. Humphrey threw himself with great zeal and
fervour into evangelistic work among his peop'e. These faith
ful labors soon made deep impression — a quickening of faith
spread among the parish — the interest in religion became general
and large numbers entered upon the christian life.
The re-action against Spiritual lethargy and decadence which

LEADERSHIP IN SOCIAL REFORM 99
had marked the period of the American Revolution was now
working with great force. It soon manifested itself in various
ireform measures. A deepened life is the strongest moral incen
tive. Mr. Humphrey became profoundly concerned in respect to
the subject of intemperance.
Drunkenness prevailed to an alarming extent in the parish
and throughout all New England and the states. Its inroads
upon society were terrific. The public conscience needed to be
awakened. Lymau Beecher writes in his "Autobiography" that "there
had been already so much alarm on the subject, that at the Gen
eral As.sociation at Fairfield iSi i, a committee of three had been
appointed to make inquiries and report measures to remedy the
evil. ' ' This committee reported next year and action was taken
looking to an energetic and enthusiastic campaign against In
temperance. The Fairfield Consociation became aroused and a committee
of three members was requested to prepare an address. Mr.'
Humphrey was a member of this committee and the report
which was prepared and widely circulated is said to have been
largely the work of his mind. In February 1813, Mr. Hum
phrey commenced publishing a series of articles on the subject.
Sermons, lectures, addresses and newspaper discussions mightily
stirred the people. The church here became a strong temper
ance society working energetically in the town and the county
for the great ends in view.
At this time Fairfield was still the half shire capital — the
lawyers and litigants assembled here for Court — social life flour
ished much iu the same wa}' that had been characteristic of pre-
Revolutionary days — culture, refinement, wealth, quiet prosper
ity and prestige of early importance continued to prevail. But
the curse of intemperance had crept serpent-like into the va
rious strata of society — the tone of social life being especially
affected by the convivial habits and customs of the Fairfield Bar.

roo LEADERSHIP IN SOCIAL REFORM
The gentlemen composing this galaxy of legal lights were
learned, affable, high-minded — sticklers for old time courtesy
and the delightful fellowship of by-gone days. The influence of
such witty, prosperous men — leaders in society and state affairs —
was necessarily broad-spread. But in meeting these perplex
ing conditions Mr. Humphrey had the heart j-, splendid co-opera
tion of the most learned and eloquent lawyer among them — ^Judge
Roger M. Sherman, a nephew of the senior Roger, Signer of the
Declaration of Independence. Judge Sherman was a deacon in
the church, devout, gifted in spiritual graces, the intellectual
peer of Daniel Webster (by common testimony), and a strong,
robust, masterful personality.
In his loyalty to principle he became a total abstainer from
the use of intoxicants as a beverage ; the riches of his logical
mind were freely devoted to an earnest contention for the faith
that was in him. His influence was a tremendous factor in the
progress of the new creed — the teetotalers' creed — and this work
continued on his part throughout life.
Mr. Humphrey was the first pastor of this church who did
not die here in the pastorate. His eminence and leadership
opened for him larger and more important fields of labor so that
he was constrained to give himself to service elsewhere ; but his
place was speedily and happily filled by a man after his own
heart. And when Mr. Hewit assumed the pastoral charge of
this church he publicly announced that his parishioners must not
expect him to join with them in taking the social glass.
It has been the immemorial custom to brighten the ordina
tion and installation of ministers with a liberal supjjly of various
liquors. This refreshment was semetimes furuislied by individ
uals, more often by the Ecclesiastical Society. Meetings of Con
sociation did much in the way of transacting bu.siness and quick
ening religious life, but they frequently emphasized good fellow
ship to a degree that disturbed and distressed so.isc of the breth
ren.

LEADERSHIP IN SOCIAL REEORM loi
It was also a stereotyped fashion to give the minister his
glass of toddy when he made afternoon calls upon his people.
A series of calls extending through a long summer's afternoon
gave occasion for many glasses. He must be a level-headed man
who was able to submit to this mistaken hospitality and reach
home with unbefuddled brain. In face of these facts the announce
ment of Mr. Hewit had considerable significance, although some
of his parishioners under Mr. Humphrey's lead had banished the
social glass from their side-boards.
Consistent with his purpose Mr. Hewit threw himself with
redoubled energy into his fight against the awful enemy. The
force of his leadership in this great reform brought him more
prominently to the front than his predecessor.
Dr. Hewit was a magnificent orator. Few men in the
country equalled him in his palmy days. A rich, deep musical
voice which carried with subtile power, a voice which responded
to his slightest thought or emotion, with the most delicate sym
pathy and discrimination — a stalwart, dominating physique
inured to hard work — a vigorous, well- trained, well-stored mind
— a vital religious experience — these all contributed to a person
ality which was bound to make itself felt in any community.
The church here had become widely known under Dr. Hum
phrey as a staunch champion of the Temperance movement, but
the zeal and eloquence of Dr. Hewit put the reform to the very
forefront and elected him to an unquestioned leadership in the
state and the country at large.
His theological and ecclesiastical conservatism thrived here
in a congenial atmosphere. He was one with leaders like Judge
Sherman to protest against the disintegrating tendences manifest
in certain parts of the state and New England. Staunchest
among the orthodox he proclaimed the gospel in the familiar
terms of ancient symbols. It was said that the sternness of his
orthodoxy resulted in the loss to the Puritan Faith of his son
Augustus who became in later years the distinguished spiritual

102 LEADERSHIP IN SOCIAL REFORM
head of the Paulist Fathers. However that may be Dr. Hewit
impressed himself upon the parish and community in no ordinary
way and confirmed his people in their loyalty to old standard^
and the church ways inherited from the fathers.
His influence and that of this church was large in determin
ing the course of events in the Fairfield West Consociation^
The questions which came before this local' association of
churches were generally viewed from the conservative stand
point, although the Consociation, as we shall see, finally yielded
to the pressure of changing times and modified its interpretation
of Consociationism. In the Fairfield West Association of Minis
ters Dr. Hewit stood for the orthodoxy represented by the new
school organized in 1833 at East Windsor. For years he acted
as trustee of the Seminary.
It was no easy matter to champion old fashioned orthodoxy
or new fashioned total abstinence during the days when Dr.
Hewit served this parish. The congregation, as Dr. Atwater has
reminded us, "vi'as largely composed of men high in the legal
profession and in public life, and of people of that grade of cul
ture and refinement which would naturally result from its hav
ing been for nearly two centuries, not only a business centre, but
the county and court town. The Sabbath assemblies too, were
often graced with the presence of the most eminent lawyers and
civilians from all parts of the state." He must needs be a fear
less and independent man who would stick to the old paths of
the fathers in his theological teaching when there were among
his hearers many v/ho represented the later interpretation of truth.
And he must likewise be a fearless, independent man v.'ho pushed
eagerly, aggressively ahead in the unpopular social reforms which
would inevitably offend a greater or less number of people
touched by his antagonism to their business or their practices.
But Dr. Hewit was consistently loyal to his faith and purpose,
undisturbed by opposition or censure.
It was his .splendid service in the state which attracted the

LEADERSHIP IN SOCIAL REFORM 103
attention of the American Temperance Society. A committee of
sagacious men from this association settled with unanimity
and enthusiasm upon the choice of Dr. Hewit for secretary.
This church granted him a temporary leave of absence when
he visited the neighboring states and organized many Temper
ance Societies. Such was his success in this work that the Bos
ton people urged him to resign the pastorate and devote his time
to their Society. ' ' This was the great sacrifice of his life, to
take up the burdens and trials of itinerant lecturing in exchange
for the home and study and pulpit and flock he so loved,"
remarks one of his eulogists. ' ' Of the astounding eloquence
and prodigious effects of these discourses," writes Dr. Atwater,
" I have often heard in forms and from quarters so various, as
to leave little doubt that what Luther was to the Reformation,
Whitfield to the Revival of 1 740, Wesley to primitive Methodism
that was Nathaniel Hewit to the early Temperance reforma
tion." The changes wrought in social conditions among the people
of this region were noteworthy. The reform movement initiated
by Dr. Humphrey was pushed to a consummation by Dr. Hewit.
The church was like a strong society organized for t~he promotion
of social as well as spiritual progress. The work of teachers
such as the two ministers named was efficiently supplemented by
the splendid co-operation of Judge Sherman who was formost in
all endeavor to help men to a better manhood and strengthen the
church in its many sided service to the state.
Through the years of theological and ecclesiastical transi
tion — through the years of religious unrest and spiritual quicken
ing — Judge Sherman stood loyally by the chosen leader of this peo
ple — giving much thought, time, sympathy and encouragement to
his fellow-workers — helping to sustain the high character of ser
vice — contributing the necessary means to enhance the usefulness
of christian enterprises — and witnessing by word and deed to the
realness and vitality of a faith which was rooted in the scheme
of doctrines taught by Edwards and Dwight.

104 LEADERSHIP IN SOCIAL REFORM
Stability and conservatism characterized the church life and
yet the energy and wisdom of these remarkable leaders forbade
stagnation, indifference, or a relapse into coldness and sterility.
There were several seasons when the community enjoyed a
quickened spiritual life, many coming into the membership of
the church. There was a fresh adaptation of methods and insti
tutions — the Sunday School grew into an important branch of
church work — the Missionary Society became an active and pop
ular agency — female prayer meetings were held from house to
house — the Charitable Society was organized and reached out
a helping hand to the poor and distressed — house to house visi
tation with a purpose of drawing the people into closer relations
with the church was practiced on the part of faithful workers —
a robust, aggressive christian life being regnant in the commu
nity.

The Fifth House of Worship

CHAPTER XIII.
CO-WORKERS IN DEFENCE OF ORTHODOXY.
When the court deserted Fairfield and the streets were no
longer trodden by lawyers and litigants, the town assumed its
present aspect. A quiet, dignified and aristocratic residential
place, there was little to disturb the even tenor of daily life.
No longer a Port of Entr^' or a town with many shops and stores
or the capital of the conntj', it settled down into the ease and
reserve, the tranquil self-sufficiency and good will which mark
the typical ancient v/ell-to-do New England community.
The church had been generous in sending off company after
company to organize daughter churches in various parts of the
original parish— the people of Southport and Black Rock being
the last members to withdraw from the Prime Ancient Society —
the one in 1843 and the other in 1848.
These depletions, although large and important, did not seri
ously weaken the parent organization. On the contrary such
changes inspired the mother church to renewed activity and
enlarged hope. The xvoi-k was broadened and multiplied
through the various off-shoots springing from the original root.
The spirit of synipath}', co-operation and mutual helpfulness
prevailed. The narrover limits of the parish to which the
mother church ministered, intensified the work and gave oppor
tunity for a more particular watchcare.
The changes which came over the parish during the pastor
ate of Dr. Atwater signified a steady and normal advance
although it must be remembered that Fairfield itself had entered
upon that period of staid and tranquil life which has continued
down to the new centur}'. The chaste and handsome meeting
house which was reared in 1849 and 1850, the most ornate and

io6 CO-WORKERS IN DEFENCE OF ORTHODOXY
expensive which had stood on the historic site, was the first one
built by voluntary subscription, the expense of other edifices
being largely defrayed by taxation, necessary accompaniment of a
state church.
Dr. Atwater was deeply involved in the theological contro
versies which agitated the churches of Connecticut during the
years of his pastoral service. He was a born controversialist,
but even in the fiery ardor of his youth, as President Porter
remarks, ' ' he was chivalrous in his feelings and never ceased to
honor the antagonists whom he assailed." His activity in criti
cism, debate and controversy involved the church over which he
had been set as shepherd. Perhaps it is a better statement of
the case to say that the church chose him to the pastorate and
sustained him in his leadership because he frankly and fearlessly
advocated the views and beliefs which were dear to members of
this parish — a parish ' ' sturdily yet decorously conservative in
all its traditions and ways," according to the recollection of Dr.
Porter. It was at the parsonage in Fairfield that the Fairfield West
Association of Ministers met on January 8th, 1850 " to consider
the sentiments of Dr. Bushnell as published in a book entitled
' God in Christ.' " Dr. Atwater and two other brethren were
appointed a committee to report upon the subject at the next
meeting. The Remonstrance and Complaint, being adopted by the
Association, was sent to the Moderator of the Hartford Central
Association in which Dr. Bushnell was a member. The answer
to this communication was read at the annual meeting of the
Fairfield West Association May 27th, 1851 and referred to a
committee of three. Dr. Atwater being one of the number.
After several meetings of the committee a report was adopted,
printed and distributed among the miuisters of the state. Then
a Memorial was addressed to the General Association.
The earnest and conscientious labors of Dr. Atwater through-

CO-WORKERS IN DEFENCE OF ORTHODOXY 107
out the controversy, witness to the strength of his orthodoxy
and the zeal of his championship. Dr. Hewit was his loyal ally
and eloquent helper. A great fear dominated these men and
many brethren. The cliurch in Fairfield shared the distressful
anxiety. Were the churches to be rent asunder as they had
been at an earlier day in a neighboring state ? We review the
conflict of opinion and observe that such fears were compara
tively groundless. We think upon our debt to Dr. Bushnell and
then stand amazed that such antagonism and hostility on the
part of good people was ever mainfested.
The relations between Dr. Atwater and the three men whom
he opposed with all his might in a theological way were peculiar.
Dr. Taylor had been the pastor whom he as a child reverenced
and loved. Dr. Leonard Bacon v/as his pastor during a later
period, esteemed and honored not less than Dr. Taylor. Dr.
Bushnell was known to him as the eminent preacher and brilliant
writer — one engaged in the pursuits most congenial to his own
tastes and impulses. Friendly in his associations with these
men, he became their pronounced and consistent opponent in all
the polemic warfare which waged for years among the churches
of the old Establishment.
What was then called the "New Divinity" did not win
acceptance in this cotisei /itive parish. It had been the practical
excesses attending revivali.uii far more than the metaphysical
theology which offend: d here. President Porter remarks that it
was " shallow conceplic.n , of Christian experience," "fanatical
applications with respeci to the Christian life," " violence to the
refined humanities int which centuries of Christian culture had
blossomed," which Dr. Atv/ater and his people refused to tol
erate. The community v.ns one which emphasized the virtues
and manners of the eaily fj;eneration. An atmosphere of rever
ence pervaded the chiivcli. The solid worth and dignified bear
ing of the men who co!;:.tituted the guiding, governing force in
the Society gave comus.ri-.iding character to ordinary christian

io8 CO-WORKERS IN DEFENCE OF ORTHODOXY
activities. Old time courtesy still held sway. The type of man
hood represented by Judge Sherman was the prevailing ideal.
And there was another active, faithful member of the parish
church whose name must be linked with the names of men like
Dr. Atwater and Judge Sherman. For many years Judge
Thomas Burr Osborne stood side by side with these men in the
interpretation of theological and ecclesiastical matters. A repre
sentative in the state legislature repeatedly — Judge of Probate and
Judge of the Superior Court — a member of Congress for two
terms, a clerk of the County Court, " he was justly regarded as
one of the pillars of society." " He thought deeply at all times,
on the great points of doctrinal and practical theology," says his
eulogist. " But the more he thought and inquired, the more
firmly he rested in the ancient faith and order of the Church of
Connecticut in which he had been born and reared."
Judge Osborne was a man of strong convictions but he was
reserved in their expression. The theological support which he
gave his pastor during the years of conflict was loyal and con
sistent, but it took the shape of quiet sympathy and fraternal
encouragement. Judge Sherman likewise had strong convictions
on the church questions of the day. But as he was a natural
orator, a man wonderfully gifted in the way of public speech,
his support shaped itself into the form of public address. On
many an occasion he stood in the minister's place and spoke with
an eloquence and power unforgetable. A profound student of
the Scriptures, a man of great breadth of learning, a master in
the use of words, clear, logical, felicitous, he was a teacher who
spake with authority. A very tower of strength to the church
through the early years of the nineteenth century when infidel
ity was rife in the land, he became not less the defender of the
faith during the later period when he believed that erring breth
ren within the pale of the church misinterpreted the Word of
God and imperilled the trust committed to them by the fathers.
It is evident that with such leaders as Dr. Atwater, Judge

CO-WORKERS IN DEFENCE OF ORTHODOXY rog
Sherman and Judge Osborn the church would not diverge from
the beaten path and its voice would give forth no uncertain sound.
Dr. Atwater's article in the Princeton Review for October,
1853, and his paper on Dr. Bushnell in the Presbyterian Review
for January 1881 set forth the writer's attitude toward the
author of " God in Christ " and illustrate the fine qualities of
heart and head characteristic of the pastor of this church.
The first three men who succeeded him in the pastorate —
Dr. Willis Lord, Dr. Alexander McLean and Dr. E. E. Rankin
followed essentially the line of teaching marked out by Dr. At
water and Dr. Hewit, the sturdy, learned exponents of Dwight's
Calvanism.

CHAPTER XIV.
CONSOCIATIONISM OLD AND NEW.
But these were years when the ecclesiastical constitution
of things in Connecticut passed through great changes. The
spirit of protest against the old state church continued or re
vived in the shape of a desire and purpose to change thecharac
ter of the Consociations and make them simply local Confer
ences devoid of any authorit}'. This appeared to many of the
churches a logical outcome of dis-establishment. The move
ment declared itself in the Fairfield West Consociation early
in the seventies. At that time Counecticut had ten Consocia
tions and twelve Conferences. The movement had advanced
to its consummation in various parts of the state.
The committee appointed by our Consociation issued a
Report in October 1875, suggesting to the churches such a
change as would bring their or%''anization into harmony with
those of other states. "Consociationism is exceptional to Con
gregationalism," this paper observed, "and territorially it is
of very limited extent ... vSo far as we know, there are no
Consociations in the world, outside Connecticut." Holding to
the view that this form of ecclesiastical fraternity and govern
ment was antagonistic to true Congregationalism the com
mittee, after discussing the v/eakiiesses and demerits of the
system, recommeuded that our churches adopt a new consti
tution and form themselves juto a local Conference.
This Report was answered by a paper addressed "To the
Churches of the Fairfield Wc3t Consociation" in which four
of the brethren stated "Considerations in favor of Consocia
tion." One of the writers of this paper was Dr. Rankin, then
pastor of this church and a loyal champion of the venerable

CONSOCIATIONISM OLD AND NEW ill
ecclesiastical body to which this church belonged. The objec
tions to the ancient form of organization were examined by
these four brethren and combatted with force and acumen.
They agreed with Dr. Hawes that "the good working of the
system for a hundred and fifty years shows that the father
of the system did not attach too much importance to it. It
has exerted a most happy and efficient influence in preserving
the faith and order of our churches and it has secured to
them a measure of peace and prosperity unsurpassed by any
other equal number of churches in the land."
But an interpretation different from that of the fathers had
already been given to the offices of the Consociation. We find
that in 1846, answering certain questions propounded by the
Second Church of Greenwich, Fairfield West had announced
that "As concerns the relation of Consociation to Consociated
Churches and its power over them, it disclaims and always has
disclaimed all legislative power .... In cases of difficulty and
discipline submitted to Consociation by the Churches, it simply
gives advice." This astonishing statement reveals the imperfect
knowledge of the writer. In various cases the Consociation had
authoritatively and decisively determined ecclesiastical affairs.
This manifest receding from the theory and position of early
consociationism was quite in the spirit of the later day, but his
toric accuracy compels us to correct the mis-statement indicated.
At the same time t'nat we note how a change to the loose con
struction of consociationism was given to the purpose and
method of the old body.
Several times within the past half century brethren in the
Consociation have proposed a modification of rules and constitu
tion. One after another the so called objectionable features of
the body have been eliminated. As the Consociation now re
mains it is simply a Standing Council serving in the settlement
of ministers and the dissolution of pastorates, giving advice on
all occasions when summoned for that purpose seeking to

112 CONSOCIATIONISM OLD AND NEW
promote the fellowship of the churches and the common advance
of christian work. But so far as this church is related to it, we
observe that there has always prevailed here in the Fairfield
parish an unswerving loyalty to the original Consociation idea
and a deep, genuine affection for such a strong, unifying, help
ful and conservative ecclesiastical organization.
The vital principles involved in this form of Congregational
ism — we refer simply to ecclesiastical matters — have to do with
a Standing Council which becomes a permanent body with his
toric continuity — a certain friendly oversight extended to the
churches within its territory — the hearty co-operation of these
churches iu all that concerns the advantage and prosperity of
the kingdom — the authority of influence in cases which seek ad
judication, at its hands — and a fraternal unification of such
church life and work as becomes related to the company of
churches which constitute the Consociation. Bald independency
is deprecated. In union there is strength, efficiency and progress.
Reverting again to the Fairfield interpretation of the Say
brook system we read that at a Consociation or meeting of
Elders and Messengers of the county of Fairfield at Stratfield
March i6th, 1708-9, the Rev. Joseph Webb and Deacon
John Thomson and Mr. Samuel Cobbett being present to repre
sent this church — it was voted "That ye Pastors met in Conso
ciation have power with ye Consent of the Messengers of our
Chhs chosen and attending, Aut'ioritativel)-, Judicially and Deci
sively to determine ecclesiastical affairs brot to their Cognizance
according to the Word' of God and that our Pastors with the
concurresr^e and consent of tlia Messengers of our Chhes to be
chosen and that shall attend ujv-n all future occa.sioiis, have like
Authoritative, Judicial and Deci;,ive power of Determination of
affairs eccle.siasticall, and that ni further and fuller meetings of
two Con.sociations together conipliant with ye conclusions of ye
sd Councill at Saybrook, there i; the like Authoritative, Judiciall
and Decisive power of Detcriiiination of Ecclesis..slical affairs
accordiii'c; to ye v/ord of God." The vote was unanimous.

CONSOCIATIONISM OLD AND NEW 1 13
This signified a strong system of ecclesiastical government.
The modifications which followed dis-establishment have led
many to think that it is a system which had its day and is now
relegated altogether to the past. "But there can be no ques
tion," as Professor Walker remarks, "that it has essentially
modified the Congregationalism of America from what it would
have been without the example of Connecticut." The compact
ness of our church life during the Colonial period — the mutual
helpfulness and oversight manifested — annual meetings and a
general co-operation in work — these things have illustrated a
method and set an example of ecclesiastical procedure which
meets the need and wins the attention of Congregationalists
throughout our country to-day.
The recent National Council emphasizes this fact. What
does it mean when our Committee on Polity says that there is "a
general movement, more definite and marked in some sections
than in others, towards the closer organization and unification of
our varied interests" — that action had been taken in several west
ern states and in many associations which places ' ' fresh inter
pretation upon the function of our local and state organizations
in the interests of larger unity and efficiency ? ' ' What does it
mean when this committee says that " such supervision of the
work of the churches has become imperative from the necessities
of the situation ? " " The waning use of the ecclesiastical
council and its inadequacy to the demands and needs of the
churchss, the languishing condition of many feeble fields, the
lack of supervisory care and the complex character of our agen
cies and organizations call for the initiation of a more truly repre
sentative and congregational system of administration."
It is perfectly apparent to a student of history in this Con
sociation that the movement means a reversion to our strong,
aggressive type of Congregationalism, whatever terms may be
employed and details of action may be adopted.
It was unanim^ously voted by the National Council in accord-

114 CONSOCIATIONISM OLD AND NEW
ance with the recommendation of this committee " That larger
recognition be given to the place of the local association of
churches as a conciliar body."
What is that action but a cordial recognition of the useful
ness and necessity of a standing council — a Consociation — a body
which has historic continuity — an organization which perpetually
holds the interests of local churches at heart and serves them in
every possible way at the same time that it ministers to the gen
eral prosperity of the churches in the state and takes its stated
part in the management of church affairs in the commonwealth ?
So the recommendation goes on to say that this local, perma
nent body which must necessarily have lodged v,dth it a greater
or less measure of leadership, initiative, watchcare and influence —
these things all freely given on the part of the churches without
any disturbing sense of loss but with a real sense of increased
efficiency and aggressiveness — the recommendation goes on to
say that this conciliar body or standing council is "to act in
co-operation with the state and national organizations in the
interests of the churches ; and that in view of its close relation
to the churches composing it, its own life and autonomy be care
fully safeguarded by the continuance of such direct representa
tion as now maintains in the constituted membership of the Na
tional Council."
It is perfectly evident that such a movement as has been de
scribed is widely at variance with primitive Congregationalism,
but it is likewise evident that it runs parallel with the funda
mental ideas and purposes of the Connecticut leaders who gave
the peculiar Consociation form to our polity, and that while cer
tain details are unfamiliar to our forms, in a general way it
appropriates the principles which have given a sort of unique dis
tinction to the churches of the former Established Religion in
this state.
The stronger, better organization — which the committee
believes will result ' ' in the larger provision for the care and

CONSOCIATIONISM OLD AND NEW 115
oversight of the churches " — is essentially our Consociationism
adopting another name, modified and expanded to meet local and
national conditions. And the drift is irresistable, it seems to me,
as well as beneficent and rich with promise.
There is a certain quiet, gracious satisfaction in the thought
that our church has been consistent and loyal in its advocacy
and championship of that kind of Congregationalism which did
such notable service in the early years and which appeals with
such force to the popular demand of our day.

CHAPTER XV.
FORMS AND CUSTOMS.
The General Association of Connecticut at the annual
meeting in New London, June 1808, recommended that the
churches of our state constitute a committee ' ' to attend to all
matters of discipline which may require the attention of the
church." In conformity with the recommendation, this church
appointed a standing committee on the 5th day of September
1819. It had always been the custom to attend to matters of
discipline in the open meeting. But the feeling prevailed that a
wiser way was to be followed in committing these matters pri
marily to the chosen restricted number — composed of pastor,
deacons and other men of weight — the church waiting upon their
judgment and suggestion in respect to further proceedings.
Four years later it was also voted that the examination of
candidates for admission to the church be referred to this stand
ing committee. Formerly the pastor had been accustomed to
attend to this matter and propound the candidates for church
membership. The meetings of the committee were held one or
two weeks previous to the regular communion service.
It was natural that these stated gatherings of the committee
should become occasions when the affairs of the church were dis
cussed and plans for work took shape. The practical result was
a body which eventually exercised to a greater or less degree the
functions of a "session," although its deliberations and sugges
tions were reported to the church for acceptance or rejection as
the case might be.
Such changes as we have recorded show a strong trend in
the direction of orderliness, systematic action and hearty co-

FORMS AND CUSTOMS 117
operation at the same time that due regard is given to individual
liberty and the self-government of the church. There has been a
healthful and interesting evolution of the basic principles of our
polity — showing an elasticity and adaptedness abounding in
promise for the future.
Subscription to the creed as a pre-requisite to membership
in the church had prevailed through all the generations, although
the creed itself had been changed by the church more than once
and the covenant modified. But such subscription was finally
abandoned in 1895 and candidates admitted to membership upon
a statement of their christian experience — the larger liberty
interpreting the spirit of the day.
The stream of life flowing through the church during these
generations has never been checked by any action or utterance
of a Cambridge Synod, a Saybrook Platform or a National Coun
cil, although the creeds named have received due honor on the
part of our church and contributed their part to the history of
the parish. And the conservatism which has been a conspicuous
feature in our ecclesiastical activities has never been a hostile or
unfruitful element in the life of the church. In fact fresh and
vigorous methods of work seem to have linked themselves natur
ally with the spirit of the fathers. These leaders were aggres
sive men, awake to the demands of the day, whole-heartedly
devoted to the interests of the church and the kingdom.
When we consider the changes through which churches of
this commonwealth have passed — the intensity of feeling often
manifest among brethren— the various questions both doctrinal
and practical which have agitated the people — the checkered
history of our town-^it is a circumstance well worth grateful
recognition that, as Dr. Atwater remarks, " this church and
society have through their entire existence been peculiarly
blessed with peace and free from internal and self-destroying
dissensions." The old churches like Windsor, Hartford, Weathersfield,

ii8 FORMS AND CUSTOMS
New Haven, Milford, Stratford and Guilford were at one time
or another grievously disturbed by controversy and turmoil.
But there is no record of any convulsion in this parish. There
have been cases of discipline — ebbs and floods in the condition of
affairs — opposition to the departure of good men when they de
sired to organize a new parish, as was the case in 1695 when the
Stratfield church received its charter of privilege from the Gen
eral Court — politico-religious conflicts between champions of the
Established Religion and the missionaries of the Society for the
Propagation of the Gospel in Foreign Parts — but that is the
extent of disturbance in the parish. The Consociation was never
called "to heal any breach or adjust any discord." Truthfully
has it been said that "the annals of few parishes present a cur
rent of affairs so universally peaceful and happy. ' '
Meanwhile this church has been called to the work of
settling difficulties in other parishes on various occasions and has
sought with kindness and sympath}'' to discharge such a delicate
task in the most hopeful way. Thanks have been extended to
the parish by various sister organizations for the gracious exer
cise of these important fraternal offices.
The custom of giving to the deacons a life tenure of office
was the last of ancient ways to be changed but, the transition to
an election for the period of three years was easily made in 1899
so that in this respect the church adjusted itself quietly to the
modern fashion.
The introduction of fresh and unfamiliar forms or methods
is something that has wrought much havoc in many churches.
The spirit of this people has been happily responsive when
the innovations were suggested in the wise and gracious manner
characteristic of the honorable leaders.
Music has done as much to embroil congregations perhaps
as any other single agent. But this people used one Psalm book
after another according to the popular demand of the day.

FOPvMS AND CUSTOMS 119
advancing amicably into hymn books when this better arrange
ment of praise superseded " Ainsworth's Version," and its suc
cessors. The leadership of the Worshipful John Gold and his brother
Samuel Gold in setting and reading the Psalm was in due time
displaced by a singing school teacher who by aid of pitch pipe or
tuning fork started the choir in its devious vocal evolutions.
The base viol and the violin finall}' .slipped into the gallery and
assisted the praiseful company. Then came the wonderful har-
monicon or melodeon and the full voiced part singing.
The pipe organ and a quartette choir with an occasional
chorus reaches the climax of developement. It has been a series
of pleasant, well conducted and perfectly harmonious changes
through these nine generations — with that measure of discussion
and excitement which shows life — each period making the most
of its advantages, rejoicing in all contributions of the past and
accepting with gratitude the fresh suggestions of the day^ — con
servatism itself finally yielding the point after a healthful dis
play of opposition.
The order of public worship has been subjected to numerous
important modifications during these two hundred and seventy
years. It was formerly the custom to assemble on the call of
drum, horn, shell or signal gun at nine o'clock Sunday morning
in the Meeting-House. The first bell hung in the steeple marked
a distinct and notable advance — a sweet and emphatic declaration
that the community prospered. This was a hundred and fifty
years ago. But what were the services to which these various
instruments summoned the people ?
The simplest order was followed. Mr. Jones made a long
prayer, the congregation standing reverently during the exercise.
The leader in psalmody lined out the psalm which was sung with
little attention to rhythm or harmony. This was followed by
the reading of the Scriptures with comment upon the passage.
A second psalm and the sermon filled the morning. The hour

I20 FORMS AND CUSTOMS
glass was sometimes turned by one of the deacons once and some
times twice, indicating a service of two or three hours in length.
This first order of public worship was modified by some
shortening of the prayers and the sermon. Later the new psal
mody and the singing school suggested agreeable changes. An
thems were finally introduced — elaborate and wonderful per
formances which gave vast opportunity for the display of vocal
powers. The Bible was finally read without comment, the min
ister restricting his remarks to the hour for his sermon.
When the nineteenth century dawned the influence of liturgi
cal services over extempore forms began to manifest itself.
Ancient hymns appeared in the modern hymn-books. People
asked for a more worshipful order of service, one enriched with
the treasures inherited from the early centuries. The organ
made occasion for the thorough training of singers. The Lord's
Prayer came into public use in our sanctuary. Then the psalms
were read responsively followed by the " Gloria Patri," and the
"Amen " given at the close of each hymn.
The order of service to-day, so unlike the form established
bj' the Puritan dissenters, seems to us after all a natural evolu
tion of the primitive simplicity. For the true enrichment of
public worship has chiefly to do with spirit rather than ritual.
This was the profound conviction of the fathers. The hoUow
ness, the unreality of much that prevailed under the name of
worship drove the first protestants into the extreme plainness of
extemporaneous arrangement and utterance. But we have long
ago learned the needed lesson so that the happy use of time-hon
ored forms and precious spiritual inheritances is a privilege
which we now appreciate and devoutly cherish.
This general modification of form in worship among the
churches of our order — kneeling or bowing the head in prayer —
reciting the apostles' creed — reading the psalms responsively —
joining audibly with the minister in the words of the Lord's
Prayer — repeating in concert a Scriptural salutation introducing

FORMS AND CUSTOMS 121
worship — singing the Amen at the close of each hymn — chanting
the Ten Commandments and the two Laws of Love — this adoption
of revered and loved forms is happy evidence that churches of
different names and symbols draw close together and throb with
the same spirit of devotion and hopefulness.

CHAPTER XVI.
A TREASURY OF LOYAL REMEMBRANCES.
Loyalty to this venerable parish has been attested in many
ways but it is most fitting that some specification of particular
gifts should be recorded in order that sons and daughters of the
present and future generations shall catch something of inspira
tion and emulate their predecessors in this happy expression of
confidence and affection.
This being a church of the Established Religion until 1818,
the property came to the use of the Society by vote of the town.
The first edifice erected on the strength of private subscription
was the fifth sanctuary, dedicated by Dr. Atwater in 1849.
There had been gifts bestowed out of a loving heart however
before that day. Numerous grants of land were made at various
times to the ministers by the town. But the first recorded
memorial bestowed upon the church was the money for a silver
bowl, bequeathed by the Rev. Samuel Wakeman in 1692. Cap
tain Burr was chosen to buy this cup and the sum of three
pounds was set apart for the cost.
This good example was followed by his son Captain Joseph
Wakeman in 1726, who bequeathed the like sum for the purchase
of a silver tumbler for the use of the church.
A third cup was given by Jonathan Sturges and has the
date 1722 inscribed upon it — -commemorative of a devout and
useful life.
A fourth gift came from the hand of Captain John Silliman.
"I give unto the church aforesaid" — quoting from his will —
"my largest silver cup, to be received by said Church after my
wife's decease." The date of this gift is 1752.
"Aug. 13th, A. D. 1753. Item" — so runs the will of

The Church Sii.ver

A TREASURY OP LOYAL REMEMBRANCES 123
Sturges Lewis — " I give and bequeath to the Church of Christ
in the First Society in Fairfield of whom the Rev. Mr. Hobart is
Pastor, a silver tankard of thirty-three ounces wt., to be pro
cured by my executor. I constitute and appoint my Hon.
Father Lothrop Lewis my executor." Three familiar names
witness the document — Thaddeus Burr, Lyman Hall (afterward
a signer of the Declaration of Independence from the state of
Georgia) and Gideon Welles.
A second tankard, antique and massive, was given to the
Church of Christ in Fairfield by Thomas Hill Esq. — the date
engraved upon the vessel being 1757.
Mrs. E. Wyucoop was the giver of the sixth tumbler or gob
let belonging to the communion silver. The commemorative
inscription carries the date 1777 — a year of severe strain and
exigent circumstances in town and colony.
In memory of Mrs. Ellen Lothrop, daughter of Rev. Noah
Hobart and wife of Dr. Nathaniel Lothrop of Plymouth, her
husband gave the beautiful silver bowl which has served the pur
pose of a font for several generations. The figures 1780 appear
upon the memorial.
This rare, ancient collection of silver is one of the choicest
and most interesting communion services in the country. Its his
toric associations link the names of various eminent families into
closest connection with the life of the church. Generation after
generation has used these sacred vessels in the solemn fellow
ship of the Lord's table. Men conspicuous in many spheres of
private or public activity are called to mind when we look upon
these precious memorials.
The night preceding the capture of General Silliman by the
British, May ist, 1779, was a Saturday night before the bi
monthly communion of the Lord's Supper. General Silliman
had turned one side from the affairs of war and prepared the
silver for its consecrated uses on the following day, placing the
set in his chamber as the room of greatest security. " At a mid-

124 A TREASURY OF LOYAL REMEMBRANCES
night hour when we were all asleep," writes Mrs. Silliman in
her journal, "the house was attacked." With great presence
of mind this lady cast some of her garments over the pieces of
silver in one corner of the room so that when the assailants
entered that part of the house the treasures were undetected.
Although the marauders seized what family silver they were
able to discover, the precious heirlooms belonging to the church
remained undisturbed and were used the next da}' by Mr. Eliot
and his congregation in their service.
Mr. Anthony Nonguier in 1740 bequeathed to the church
for the support of the ministry, two hundred pounds — the prin
cipal to be invested and the interest alone to be used. The be
quest became available after the decease of his widow.
Thaddeus Burr, son of Chief Justice Burr and father of Hon.
Thaddeus Burr, High Sheriff, left a legacy of ten pounds for the
maintenance and support of the Gospel ministr}' in the Church of
Christ, Fairfield. This was in the year 1755.
The will of Miss Sarah Sloss directed that the sum of twenty
pounds, lawful money, "be laid out in Books, at the discretion
of Rev. Mr. Hobart .... for the use and benefit of the minis
ter of said Society for the time being, and that the Books maj' be
carefully preserved : my will is that they be under the care and
inspection of the minister and deacons of the church. . . . and
the Justices of the Peace, who shall be in full communion with
said church and liable to such orders and regulations as they or
the major part of them shall from time to time agree upon."
This gift was bestowed in the year 1756, so that Mr. Hobart,
whose love of books doubtless influenced Miss Sloss in this
beneficence, enjoyed the fruit of her well-doing for nearly eigh
teen years.
Captain John Silliman who gave his " largest silver cup "
to the church in 1752, bequeathed also "unto the Presbyterian
Church of Christ in the First Society in Fairfield, the sum of
ona hundred pounds money, Old Tenor or Equivalent to the

A TREASURY OF LOYAL REMEMBRANCES 125
present value thereof in other money .... the use and interest
thereof to be and inure to the benefit of said Church forever. ' '
The name Presbyterian is often associated with early Connecti
cut churches. Mr. Hobart was one of the staunchest champions
of certain Presbyterial methods.
A gift of twenty pounds lawful money " unto the Ecclesias
tical Society in the first or Prime Society in Fairfield as estab
lished by law ' ' came from the estate of Col. James Smedley in
1 77 1. The phrasing of this clause in the Virill has historic sig
nificance. Ebenezer Burr 2nd, bequeathed the sum of five hundred
dollars to the Church and Society, the interest of which was to
be paid to a settled pastor who subscribed to the articles of faith
adopted by the Church.
Miss Rebecca Downs' legacy — the will was probated June
3rd, 1799 — was bestowed upon the " First Presbyterian Society
in the Town of Fairfield, whereof Rev. Andrew Eliot is minister;
to be and remain for the use and benefit of said Society for
ever .... and the annual interest or avails thereof so to be
used to defray the annual expense for the support of the Gospel
Ministry in said Society." The property devised consisted of
some twenty-four acres of land with buildings which was sold in
accordance with instructions — and the proceeds of this sale were
duly invested in securities.
The Sherman Parsonage— erected by Hon. Roger M. Sher
man in 1816 — is a commodious and dignified mansion, colonial
in its style, attractive and hospitable. Judge and Mrs. Sherman
occupied their beautiful home until they rested from their labors,
when it passed by their devise into possession of the church to
which they were devotedly attached.
The homestead contains between eight and nine acres of
land — a generous and valuable domain. Several shares of bank
stock were also given in trust, the dividends to be used for the
repairing of the mansion and the care of the property.

126 A TREASURY OF LOYAL REMEMBRANCES
The private library of Judge and Mrs. Sherman was likewise
bequeathed to the church for the use of the minister. This
interesting collection of books is now placed behind glass cases
in the old study. There are numerous first editions, presentation
copies sent by the authors to Judge Sherman, and other stand
ard, classical works.
' ' The portraits of my late husband and myself, ' ' the words
are quoted from the will of Mrs. Sherman — "made by Nathaniel
Jocelyn shall not be sold but remain in the house where they
now are." These two fine, noteworthy pictures adorn the wall
of the east drawing-room, imparting tone and character to the
mansion, and diffusing a spirit of benediction.
In the 3'ear 1904 the ladies of the congregation raised and
expended for repairs upon the Sherman Parsonage nearly seven
thousand dollars, making such changes as would help to preserve
the mansion and render it thoroughly comfortable.
The first Meeting-House was a small, rude building made of
logs and rough hewn timbers, probably erected in 1640. Town
meetings as w^U as church services were held in it. The
second Meeting-House was built in 1765 — a larger and more
comfortable structure — a frame building forty feet square clap-
boarded, and a tower in the center of the roof. The third Meet
ing-House was reared in the year 1745 — sixty feet in length,
forty-four feet in breadth, twenty-six feet in height, with a spire
one. huudred and twenty feet. The Rev. Andrew Eliot called it
an "elegant Meeting-House." The fourth Meeting-House was
modeled after the one destroyed in 1779. The congregation wor
shipped in it for the first time March 26tli, 1786, but it \vas
forty-two years before it was properlj- finished — a fact which
suggests the slow recovery of the people from the losses of the
American Revolution. A part of the funds came from the town
and the confiscated propert}' of traitors and a part from the sub
scriptions of the people. The Meeting-House erected in 1S49
was the first one that came as the result of voluntary offerings.

A TREASURY OF LOYAL REMEMBRANCES 127
More than eight thousand dollars was raised for this Roman
esque structure. The length of it was ninety-five feet and its
breadth forty-seven. The spire extended to the height of one
hundred and thirty feet. The seating capacity of this handsome
Meeting-House was five hundred and fifty persons. The later
changes adapted the structure to the needs of the day — a chapel
being added during the pastorate of Dr. McLean and the church
parlors when Dr. Bushnell was pastor.
The chaste, beautiful Sanctuary which crowns the slight
elevation made sacred by five previous edifices may properly be
named a loving gift from the people. When the former house
was burned in 1 890 the committee having in charge the raising
of funds prepared a Greeting, printed in old English, on heavy
paper, fittingly adorned, reading as follows :
"The Prime Ancient Society
sendeth greeting to all the loyal men and women, at home
and abroad, who revere and hold in hallowed remembrance
this First Church of Christ.
Our Sanctuary was destroyed by fire on the morning of
May thirtieth, nineteen hundred and ninety.
If the Society would be faithful to past history, it
must not only rebuild the Sanctuary, but it must give
evidence of a purpose to go forward with more earnestness
and devotion in the work committed to it by the Master.
To all those who have ever worshipped in our Sanctuary,
and to all those who are connected with its past or present
by ties of joy or sorrow, the Society believes it to be a duty
and esteems it a privilege to extend an invitation to join
in perpetuating this centre of Christian influence.
The Prime Ancient Society therefore sends you greeting
and extends to you a cordial invitation to co-operate
in erecting to the Glory of God a Church edifice where
may be continued and enlarged that devout Spirit of Ser.
vice to the Master which has marked its history."

128 A TREASURY OF LOYAL REMEMBRANCES
Never did task of raising funds bring keener, sweeter joy to
minister's heart. The greetings were given to "the loyal men
and women," kindling in them many tender emotions. What a
privilege and pleasure to share in such pious task ? What an
opportunity to say in vocal stone — "I pay happy tribute to the
memory of venerated sires ? ' '
There was no solicitation — no subscription papers — simply
this privilege extended — a high and holy privilege — extended
with glad assurance that "loyal men and women" would appre
ciate its precious and profound significance. Gifts came with
hearty words of encouragement and fidelity — one dollar, ten dol
lars, three hundred, five hundred, a thousand, two thousand,
three thousand, ten thousand— the mites of children, the abun
dance of the rich, the savings of the rugged toiler. "Take
this," said our blind, cheerful, beloved war veteran, putting his
roll of bills into the treasury — money carefully held against a
"rainy day." The names of this "loyal legion" went down in
the book — were there not almost three hundred of them ? And
the book is hidden in the corner-stone.
"If more is needed tell me and I will do my share," said
more than one. "I will double my subscription if you think
best" said others. "Is that enough or shall I add another
figure?" Such words accompanied the gifts. And there were
special gifts — a brass lectern bestowed by the young ladies — a
communion table from the Young People's Society — the furnish
ings of the edifice by the ladies of the parish — the massive mar
ble pillar in the choir given by the children of Mr. and Mrs. O-
B. Jennings — the bell and organ by Mr. J. Pierpont Morgan in
memory of his deceased wife Amelia Sturges — the lovely, granite
coping, a fine, true "finishing touch" given by the Chairman of
the Building Committee. The prosaic labor of raising funds and
adorning the Sanctuary became shotted through and through
with these golden threads of happy, eager generositJ^

A TREASURY OF LOYAL REMEMBRANCES 129
Here let us record the names appended to the Greeting
which met with such gracious and liberal response :
Oliver B. Jennings Samuel Morehouse
Frederick Sturges Amory E. Rowland
Oliver Turney Edward Osborn
Albert Turney Benjamin Belts
Edward Sturges John L. Morehouse
Henry C. Sturges Frank S. Child
Stephen Morehouse Andrew P. Wakeman
Mr. Frederick Sturges was made Chairman of the Building
Committee— the firm of J. C. Cady & Co. prepared the plans and
the contract for the work was given to A. W. Burritt.
The dedication of the building occurred on May 2nd 1892 —
a memorable service in which the pastor was assisted by the
three living ex-pastors of the church. Dr. McLean, Dr. Bur
roughs and Dr. Bushnell, and the Fairfield West Consociation,
and a great concourse of people.
Several recent legacies have increased the invested funds of
the Society. The sum of seven hundred dollars from the estate
of Sereno Wilson became available in 1899. Mr. Burr Osborn
left a fund of five huudred dollars to the Society in 1893  for
the benefit of Hope Chapel. Miss Frances Burr added her
name to this roster in the year 1901, by a gift to the main
tenance fund of the church. A sum of money was given
into the keeping of the Society, by a friend in 1908 as a me
morial of Miss Ella Sturges. The interest of this fund is used
for the benefit of the Sunday School children at the annual
Christmas festival. Several small sums of money are held in
trust by the Ecclesiastical Society for special purposes — these
gifts representing interest in various organizations and activities
connected with the church.
A fund whose income shall be devoted to the proper main
tenance and perpetuation of the church property has been started
and has already assumed fair proportions.

130 A TREASURY OF LOYAL REMEMBRANCES
Mr. J. Sanford Saltus gave the church a fund in 1904,
as a memorial of his mother, a great grand-daughter of the
Rev. Andrew Eliot, D. D. Another gift was bestowed by
Mr. Saltus in 1906 in remembrance of his wife Medora Hubbell,
who was a descendant of an old Fairfield family.
The bronze tablet which adorns and dignifies the vestibule
of the church contains the names of the ministers who have
served this parish during the two hundred and seventy years of
its existence. This was the gift of Miss Jennings and was un
veiled on Sunday, October 21st, 1906.
The jewel glass windows at the rear of the pulpit were given
in memory of Mr. Oliver B., and Mrs. Esther J. Jennings, by
their children — Mr. Walter Jennings, Miss Annie B. Jennings,
Mrs. Walter B. James, Mrs. Hugh D. Auchincloss and Mr.
Oliver G. Jennings.
The jewel glass window on the west side of the church com
memorates the services of Rev. Andrew Eliot A. M., the
fifth minister of this parish. The color scheme of this
window, wrought out with rare delicacy audsuggestiveness, uses
bright tints and fine shadings, contrasting agreeably with the
rich, subdued effects of light sifting through the jewel glass at
the north end of the edifice. Mr. J. Sanford Saltus is the giver
of the memorial in honor of the revered Parson Eliot.
These windows are works of art — the brilliant creations of
genius — -unsurpassed in their fine detail, tender beauty and spir
itual elevation.
They are repre.sentative examples of mediaeval glass work,
the medallioned windows of the 12th and 13th centuries, the
golden age of the early glaziers. Some of the most notable
works of this type are still in Bourges, Chartres and other
Cathedrals of Continental Europe and England.
The primal motive of design of that period was the division
of the entire field of the light opening into panels or medal
lions of circular, oval, square or other geometrical form, run-

A TREASURY OF LOYAL REMEMBRANCES 131
ning vertically through the windows. In one window, there
would be a series of alternating large and small medallions,
the larger ones being used for figure groups, illustrating
scenes from the Old or New Testament, the smaller carrying
symbolic ornaments, or designs of the character of the archi
tecture of the edifice. The figure medallions might illustrate the
lives of the prophets or saints, or different periods in the life of
the Saviour, the scenes of His nativity and childhood, early
manhood, ministry, crucifixion, resurrection and ascension.
A medallion window was often a comprehensive recital of
some portion of the old or new law, and taught in entirety a
Biblical lesson. Of all forms of windows, they were the most
forceful examples of scriptural teaching through pictorial illus
tration. The early medallion windows were constructed on mo
saic lines, and follovfing the method of all mediaeval windows,
the light and shade, gradation of color, and detail of general de
sign and ornament were effected by painting on the surface of
the glass. This was necessary by reason of the limitation of
the material, the glass of the time being only in solid bodies of
even color.
The modern medallion window is constructed on mosaic
principles, and the motive of design follows the lines of the
earlier period, but by reason of a material of higher development
better results have been obtained. The glass of the present time
with its limitless range of gradation of color and tone, and its
depth of brilliancj', presents possibilities for greater work in this
type of windows. In the modern medallion window, there are
embodied the ideas of the mediseval school, but with stronger
design and detail, and by the elimination of surface paints and
pigments in the structural body, and the consequent retention of
the inherent qualities of the glass, a richer effect is secured.
The windows at the rear of the pulpit consist of three
panels divided into series of large and small medallions. There
are nine large medallions containing three series of scenes in the

132 A TREASURY OF LOYAL REMEMBRANCES
life of Christ. The three upper medallions refer to Childhood
and Illustrate "The Blessing of Little Children," (St. Luke i8-
i6,) "The Nativity," (St. Luke 2-8,) "The Child in the King
dom." (St. Mark 9-36.)
The central medallions represent Personal Incidents in the
life of Christ; "The Baptism by John," (St. Matthew 3-16,)
"The Disputation in the Temple," (St. Luke 2-46,) "The Trans
figuration." (St. Matthew 17-1.) The three lower medallions
refer to the Lord's Ministry and His work among men and
women. The subjects are "The Woman of Samaria," (St. John
4-4,) "The Sermon on the Mount," (St. Matthew 5-1,) "Heal
ing the Blind." (St. Matthew 9-27.)
The Eliot window contains two medallions. The palms
which are massed in the higher division of the panel typify a
victorious life — the livid green an emblem of youth's freshness
and vigor, the purplish halo an emblem of serene old age. The
tree of life, whose leaves are for the healing of nations, whose
fruits are manifold and ever ripening, is set in the lower medal
lion. It suggests that mysterious, alluring realm into which
spirits triumphant enter, blessed with the felicities of a glorious
immortality. The medallions in each of the windows carry symbolic orna
ments which are joined by interlacing bands in harmony with
the work. Shining jewels with the radiant curves and squares
and circles are woven into a brilliant setting, prophetic of the
joys and glories which encompass the life which is hid with
Christ in God.
The ladies of the Gould Homestead in 1909 increased the
maintenance fund of the church by a memorial gift.
This bequest, which marks the final departure of this
family — the virtual extinction of the Fairfield line bearing the
ancient name — commemorates distinguished services both in
church and state, of eminent ancestors. Major Nathan Gold,
Lieut-Governor and Chief Justice Gold, Col. Abraham Gold,

A TREASURY OF LOYAL REMEMBRANCES 133
Hon. John Gould, representative, senator, commissioner, mar
shal — these strong and faithful men all gave the testimony of a
good conscience and an exalted purpose in life.
These patriotic, christian women also bequeathed legacies
to St. Paul's Church in Fairfield, and the Memorial Library.
They also remembered generously the Fairfield Historical
Society and the Bridgeport Hospital. But their chief benefac
tion was a gift of the homestead and residuary estate for the
purpose of founding and maintaining the Gould Vacation Home
for Self-Supporting Women, an institution designed to foster the
health and contribute to the happiness of this large and import
ant company of workers.

CHAPTER XVII.
THE MINISTERS AND THEIR CO-WORKERS.
It is a remarkable succession of men who have been associ
ated together officially in the life of this parish.
The pastors of our church have been educated men, favored
with the discipline and culture imparted by college and univer
sity. John Jones, the first minister of the parish, was a gradu
ate of Jesus College, Cambridge ; a gentleman of refinement, the
friend of Governor Winthrop. Samuel Wakeman may properly
be called a Harvard man, although obstacles prevented his grad
uation. Joseph Webb matriculated at Harvard. During his
second year, when only sixteen years old, the faculty disciplined
him for certain abuses which he put upon the freshmen, which
event imperiled the completion of his course. An apology on
his part, however, enabled him to right himself with his instruc
tors so that he received his diploma with the other members of
his class. It was simply a case of youthful, aggresssive, mis
chievous conduct, revealing a verj- lively disposition and a wil
lingness to take his share of fun. Noah Hobart and Andrew
Eliot also received their degrees at Harvard, standing well in
their work. Pieman Humph.rey, Nathaniel Hewit, Lyman H.
Atwater, Edward E. Rankin, and John E. Bushnell studied at
Yale. John Hunter was a Union man, standing high among his
mates. Willis Lord received his degree from the hand of Presi
dent Mark Hopkins of Williams. Alexander McLean spent his
happy academic days on the beautifully wooded hillside crowned,
by Hamilton College. George S. Burroughs houored Princeton
as his Alma Mater. It is a significant fact that the meu who
have served this parish with fidelity and distinction based their la
bors upon the solid foundations of the most thorough preparation.

THE MINISTERS AND THEIR CO-WORKERS 135
These men evinced a high grade of scholarship, so that in
their pulpit ministrations and their personal contributions to the
life of the times they made profound impression. Public educa
tion was the special contention of these men. They had large
part in directing local school affairs, the town or village school
being their particular charge. Frequently have the pastors of
this church taken active share in giving instruction to the chil
dren of the parish. Mr. Webb joined with the far-sighted band
of brother ministers in Connecticut to found Yale College,
bestowing a portion of his library upon the infant institution.
For many years he was an efficient and enthusiastic member of
the Yale corporation, seeking in various ways to promote the
interests of the college. Andrew Eliot had been an instructor in
Harvard College for ten years before he accepted the pastorate of
our church. Heman Humphrey was a scholar of such force and
learning that Amherst College made him president. His career
as educator has become a portion of educational history in New
England. Dr. Hewit was one of the founders and a frequent benefac
tor of Hartford Theological Seminary. Lyman H. Atwater
accepted a call to the chair of philosophy in Princeton, after
nineteen years of earnest, fruitful ministry in this parish. And
such was the confidence reposed in him that he filled the vacant
chair of the presidency until a successor relieved him of those
onerous duties. Willis Lord's scholarship won him wide fame,
so that he served successively as professor of Biblical literature
in Lane Theological Seminary, professor of ecclesiastical and
Biblical history in Chicago Theological Seminary, and president
of Wooster University, Ohio. George S. Burroughs showed
extraordinary proficiency in linguistic studies. He taught Bib
lical literature in Amherst College for several years, managed
the affairs of Wabash College, Indiana, as president, during a
critical period, and gave his last days to most congenial tasks in
Oberlin, as professor of Hebrew and cognate languages.

136 THE MINISTERS AND THEIR CO-WORKERS
In addition to such services as we have named, other pastors
of this church have been widely useful and generously active as
trustees and helpers in numerous institutions of learning.
The literary services of the men are worth our review. A
cultivated, studious minister of the Gospel in New England takes
naturally to this form of intellectual exercise. The conspicuous
book-makers were for many generations found among the clergy
while the great names of our literature show traces of the inspi
ration dating back to the minister's family as a fountain head of
Hfe. Sermon work constituted an important part of this early
literature. The graphic, quaint, forcible style shown by Mr.
Wakeman in his famous election sermon well illustrates the
standard of composition. Two little books, written bj' Noah
Hobart during the heated controversy between champions of the
Congregational and the Episcopal faith, excited considerable
interest in New England. We preserve them as characteristic
exponents of the times. Dr. Dwight pays high tribute to Mr.
Hobart, observing that his writings ' ' display a degree of skill
and acumen that mark their author as one of the leading spirits
of his time." His successor, Andrew Eliot, was a member of
the Counecticut Academy of Arts and Sciences and of the Massa
chusetts Historical Society, contributing to both associations as
occasion arose. Several of his letters, now in the posession of
the latter society, give vivid and striking descriptions of life
through the period of the American Revolution. Mr. Eliot's
library was a notable collection of standard works. At the burn
ing of the town, it became part of the sacrifice to libert}- ; but
Dr. Howard of Boston, touched with profound sympathy for Mr.
Eliot in this great loss, preached upon the subject iu the New
North Church, and sent the j'oung brother a contribution toward
a new purchase of books.
Dr. Humphrey became a frequent writer for the press. Sev
eral of his books attained wide circulation. He published " Es-

THE MINISTERS AND THEIR CO-WORKERS 137
says on the Sabbath," " Tour in France, Great Britain and Bel
gium," " Domestic Education," " Letters to a Son in the Min
istry," "Life and Writings of Professor Fiske," "Life of
Thomas H. Gallaudet," and "Sketches and History of Re
vivals. ' '
Dr. Atwater was for years the editor of the Princeton Re
view, a writer upon philosophical and religious themes, and the
author of a work on logic. Dr. Lord's book on " Christian The
ology for the People," was only one of numerous writings given
to the public through a long literary career. The names of
varied contributions to the literature of the day on the part of
these and other ministers in this church would make a formidable
array of subjects.
The ministers of the parish have been true to their heritage
of leadership, and forged to the front in their public services.
The history of religion in the colony and state shows that Fair
field pastors shared not inconspicuously in affairs. It might be
the preaching of election sermons, participating in the delibera
tions of important committees, having a hand in the building of
the Cambridge platform, or presiding over the annual meeting of
the State Association.
The three great names in temperance reform, during the
early years of the nineteenth century, were Beecher, Humphrey,
and Hewit. But the chief credit belongs to Dr. Humphrey of
drav/ing up that remarkable report on intemperance presented to
the Fairfield Association of Ministers iu 1813 — a paper which is
not only said to be the first temperance tract published in this
country, but also one of the most influential. Dr. Humphrey's
six sermons on the subject gave him a national reputation. The
work which Dr. Hewit did in behalf of temperance made him a
commanding figure in this country and in England. His splendid
Websterian eloquence became one of the marked forces in the
mighty campaign against this foe of society. " I have often
listened to flights of eloquence from Dr. Hewit," said Judge

138 THE MINISTERS AND THEIR CO-WORKERS
Sherman, "that I have never heard equalled by mortal man."
This tremendous force and enginery was consecrated to the
great reform movement. When Dr. Hewit was made secretary
of the Boston Temperance Society, although the ties which
bound him to this parish were strong, he felt constrained to
assume the work which offered such vast opportunities for the
exercise of his peculiar, masterful gifts.
Another minister of our church served in a secretarial office.
Dr. McLean became secretary of the American Bible Society in
1878, and devoted himself to this sphere of Christian influence
for the last twenty-four 3'ears of his life.
The head of a college or university is chiefly an executive
servant. The fact that three pastors here have attained the
presidency of a college or university, and that others have been
invited to similar places of usefulness emphasizes ti'e spirit of
noteworthy leadership.
The patriotism of the men whose names appear upon the
tablet is a most delightful memory. John Jones had been an
ordained priest in the Church of England, but for conscience'
sake he went forth to seek a new country. It tested one's worth
and faith — this exile and self-sacrifice — but he proved himself a
man loyal to the high ideal, and wrought zealouisly, undeviat-
ingly for the good of this new country.
His successors no less appreciated their independency. It
was stalwart Christian patriotism which rang though the election
sermons preached by these miuisters, the pulpit being a peren
nial spring of the loftiest sentiments and the noblest impulses
which concerned the good of the state. Never did any indiffer
ent or disloyal words fall from the lips of these far-sighted,
optimistic preachers. The same spirit which prompted Mr.
Eliot to encourage his people unto the largest sacrifices and the
bravest services fired his predecessors and his successors in their
eloquent inculcation of t'ne love of country. For two years, dur
ing the American Revolution, Mr. Eliot relinquished his salar}'.

THE MINISTERS AND THEIR CO-WORKERS 139
" I have been with you in prosperity," he said, "I will stay
with you in your adversity." There are those living who recall
the stand taken by Dr. McLean at the time our Civil War waged.
Lo3'al to the heart's core, he uttered no uncertain counsels,
pressing with all urgency the claims of country, counting popu
larity and friendship as things of little importance when set over
against the call to preserve the integrity of the nation.
But in following the life narrative of these men, that which
makes the profoundest impression upon the observer is their
noteworthy and exalted character. The first five ministers
enjoyed a life pastorate, wearing the harness to the day of final
triumph, the average period of service here being over thirty-
one years, the Nestor among them Noah Hobart, who ministered
in the parish during four full decades.
Such remarkable service speaks volumes, not only in praise
of these pastors but likewise in praise of their people. Relations
of a most tender and beautiful character blessed the generations
measured by this period. The shorter pastorates of the later
years are explained by the fact that Fairfield had become a small
community in comparison with the growing cities of our land,
so that when men of uniformly high caliber and rich promise
spent their early years of faithful, happy labor in the parish,
they were invariably called to the larger and more important
fields. As we read the names inscribed upon the chaste bronze
page of history, which graces the entrance to our sanctuary, we
will pause and gaze with quickened interest upon the portraits
vividly distinct to the mind's eye.
The Rev. John Jones, Puritan divine of the Church of Eng
land, independent minister in a non-conforming church of New
England, scholar in exile, gentleman, uncomplaining sufferer.
Self-denying friend, a founder of the new order of things, fear
less, ingenious, workful, true to the faith dominating his rugged

I40 THE MINISTERS .\ND THEIR CO-WORKERS
Spirit. His portrait shows him in gown and bands, the conven
tional garb of the Puritan divine in his pulpit.
The Rev. Samuel Wakeman, first ministerial product of the
western soil to minister unto this people in the laud of his nativ
ity, lover of books (his library was appraised at ^54, 505, 6d, a
large sum for early days in New England), diligent student,
aggressive preacher, robust and prosperous farmer, community
counsellor, man of propertj' (his estate amounted to nearly a
thousand pounds), and widely influential in public affairs, an
honored father iu Israel, transmitting to numerous descendants
the precious heritage of the righteous.
The Rev. Joseph Webb, a merry, exuberant son of Harvard
toned down by several years of arduous and varied labors to a
calm, observant, sympathetic workman, lines of deep thought
and noble purpose traceable in his face, strength and zeal char
acteristic of the man; "hospitable in his house," writes his
biographer, ' ' steady in his friendships, free and facetious in his
conversation ' ' (many of these worthies shone in bright and
humorous talk) ; "a gentleman of probity and piet}^" says an
other eulogist, " of distinguished erudition in grammar, rhetoric
logic, and theology, appearing most free of affectation." The
inventory of his estate tells us what manner of clothes were worn
by Mr. Webb, namely : shoes with silver buckles, homespun
worsted stockings, knee breeches of plush with silver buttons,
"a good shirt," a calamanco vest, black broadcloth coat (ap
prized at six pounds), a great coat of broadcloth, a wig, a silk
handkerchief, a wide-brimmed soft hat, a pair of spectacles, and
white gloves.
The Rev. Noah Hobart, a man of vigorous bodjr and intel
lect — tireless, efficient through forty years ministry — " laborious
student," acute and learned — adorning " the doctrine which he
professed by an exemplary life" — I quote the first President
Dwight, his intimate friend — a born ecclesia.stic and controver
sialist — -revered in all the colony as a con.servative and eminent

THE MINISTERS AND THEIR CO-WORKERS 141
leader — the champion of orthodoxy, Presbyterial ordination and
the Established Church of Connecticut — a servant who lived out
his full span of life in rich enjoyment of work — preaching his
two sermons ' ' with more than his accustomed animation ' ' the
very last Sabbath of life — conversing with freedom and compo
sure in the hour of translation itself.
The Rev. Andrew Eliot, worthy son of a distinguished father,
lover of books and the midnight oil, a genial and attractive person
ality, making strong attachments and binding men to himself by
enduring ties, a judicious and affectionate pastor, " unentangled
with the things of this life," candid and simple in his piety,
brave aad wise in spirit, urbane and happy in manners, as one
of his biographers writes, he ' ' conciliated the esteem of all
ranks." The Rev. Heman Humphrey D. D., L. L. D., ardent work
man, profound thinker, guide of young men, passionate reformer,
his great heart beating in sweet accord with his active brain — a
many-sided helper, practical, imaginative, spiritual, progres
sive—touching life with quickening energy in variety of ways —
illustrating by word and deed, book and character the exalted
principles which dominated him through an eventful career. It
is a face of gracious refinement and splendid, abounding manli
ness which looks down upon us from the canvas.
The Rev. Nathaniel Hewit, a rugged, forceful represen
tative of the early Puritan leaders — Carlyle-like in the massive-
ness and frank insistence of his awakening individuality— the
rich, deep, eloquent speech flowing with majestic sweep like
some river, the revelation of rare mastership in assemblies — stern
advocate of righteousness, true defender of the faith, magnetic
j'et playful, imperious but prayerful — combining the active and
the passive virtues, a wondrous blending of paradoxical forces.
The streams of subtle infiuence continue their rich fertilization
and the end is not yet.
The Rev. John Hunter, admired and beloved friend of Judge

142 THE MINISTERS AND THEIR CO-WORKERS
Sherman — his name suggestive of the sport particularly dear to
him, tramping through field and forest in eager pursuit of game,
to the annoyance of staid, old-fashioned people — a devotee of
books and nature, well versed in both realms — frank and enthu
siastic — a keen wit sparing neither friend nor foe, his shafts not
seldom fired while standing in the pulpit, the aim sure and the
effect startling — a man of imagination and writer of verses, im
pulsive, eccentric, courageous, his very excess of spirits pushing
him to such extremes that depressing reaction often ensued with
attendant suffering.
The Rev. Lyman H. Atwater, D. D., L.L.D.., a man whose
massive frame seemed the fitting vehicle of his great mind and
generous spirit — weight, solidity, resource, power, words inter-
pietative of the person — a cultivated and learned teacher, a
strong Biblical preacher, a citizen whose judgment and courtesy
proved to be large elements iu shaping village life. Blessed with
keen sense of humor and good common sense ; straightforward
and outspoken, he never made an enem}', his sterling Christian
manliness working for the perpetual improvement and uplift of
parish and society.
The Rev. Willis Lord, D.D., L-L-D., a minister with stu
dent caste of countenance and tell-tale expression of absorbing
meditation, eloquent and profound iu speech, sympathetic,
ambitious, a laborer whose physical strength did not equal the
tasks which pressed themselves upon his consideration, industri
ous and energetic, heedful when called to sacrifice self, a servant
seeking ever rightly to divide the word of life and incorporate
the truth into his own vital manhood.
The Rev. Alexander McLean, a buoyant, tireless worker —
abounding iu the good cheer of the gospel — witty, social, and
popular with a bent toward practical affairs and a mind quick to
adapt itself to fresh conditions — orthodox to the backbone with
early Scotch orthodoxy — a genial companion, loyal citizen, happy
sportsman, generous friend — he loved merriment, children and

THE MINISTERS AND THEIR CO-WOPv.KERS 143
righteousness, and he proved himself ever the champion of jus
tice, progress, and the nobler manhood.
The Rev. Edward E. Rankin, D.D., a gentleman of the old
school— dignified, affable, invariably courteous, the soul of
honor — methodical in all his labor, accurate in scholarship, a
wise and faithful leader, studious of his people's needs, and
abundant in his service among them. His stately presence and
free-spent life imparted tone to the community, distributing like
leaven, precious, vital influences.
The Rev. George S. Burroughs, D.D., L.L-D. , a son of the
manse, inheritor of lofty impulses, ever breathing the atmos
phere of great ideals — slender in body but stalwart in mind —
incarnation of true purpose and glad hope — beloved of children,
chosen, happy companion of men, sympathetic helper of young
or old, whether rich or poor— what a flow of life gushed forth
into various channels of noteworthy well-doing ; what a narra
tive of large plans, brave wise words, and splendid self-denying
labors is told in his life.
The Rev. John E. Bushnell, D.D., eloquent preacher, loyal
pastor, whose abundant and fruitful ministry continues in his
great western parish — shall a successor here attempt the charac
terization of the man who labors unweariedly to-day in the rich
plentitude of his powers ? Dr. Bushnell abides in the affection
ate remembrance of this people, his earnest labors as a workman
fresh and joyous from the school of the prophets held in dear
and tenacious memory. Long may he contribute to the Church
of Christ strength, devotion, leadership !
Is it not a praiseworthy and remarkable succession of minis
ters for a country parish — for any parish ? Does it not provoke
a certain flush of honorable pride that such men have served this
ancient, prosperous Zion ?
The records of the first half century in the history of the
church were lost many years ago so that the register of laymen
who served in an official capacity is incomplete. It begins with

144 THE MINISTERS AND THEIR CO-WORKERS
Goodman John Thompson, who was elected deacon in i6 — .
This first named servant represented the church in the Stratfield
Council which adopted the Fairfield Interpretation of the Say
brook Platform in 1709. The chronicle of deacons with the
dates when chosen to the office is as follows ;
John Thompson, 16 — .
Lothrop Lewis, 1729.
Moses Dimon, i733-
David Rowland, i747-
Nathan Bulkly, 1768.
Gold Selleck Silliman, (exact date of election unrecorded.)
David Judson , 1787.
Daniel Osborn, 1790.
Moses Jennings, 1804.
Elijah Bibbins, 18 10.
Roger M. Sherman, 18 10.
William Morehouse, 1823.
Charles Bennett, 1833.
Samuel A. Nichols, 1840.
J. Madison Morehouse, 1854.
Henry S. Curtiss, 1864.
Oliver B. Jennings, 1871.
Joseph Lockwood, 1871.
Samuel Morehouse, 1880.
John B. Morehouse, 1885.
Andrew P. Wakeman, 1889.
Edward Osborn, 1891.
Francis H. Brewer, 1893.
J. Eltiug Deyo, 1903.
Will O. Burr, 1908.
These names represent pioneer families, cherished traditions,
consecration, the loyalty, affection and generous service of sturdy
New England stock.

CHAPTER XVIII.
METHODS OF SERVICE.
Various methods of christian activity have been put in
operation during the period covered by the history of our
church. But the last century was prolific in important changes.
We have spoken of the various forms taken by the church in its
management of parish affairs — the distinction between the Stand
ing Committee of the church and that of the parish — the broad
ening scope of the former and the narrowing scope of the latter.
The Sunday School soon became an important factor and gradu
ally there has been passed over to it the instruction of children
and youth, a task which through the early years was shared by
the pastor and parents in certain catachetical exercises.
The office of superintendent has been filled these later years
successively by Deacon J. Madison Morehouse, Benjamin Belts,
Samuel Morehouse, Dr. W. H. Donaldson, John L. Morehouse,
Will O. Burr, Bacon Wakeman and J. Elting Deyo.
Another organization which assumed helpful service here
was the Charitable Society.
The ladies of Fairfield, including Black Rock, on the first
Thursday of Juue, 1815, met at the residence of Mrs. David Hull
to organize a society to be called "The Fairfield Charitable
Society," the object of which as mentioned in Rule ist, "Shall
be, to afford to the poor, relief in any way that their situation
may require. If any of the managers absent themselves un
necessarily more than one hour after the time appointed for
meeting, they must pay to the treasurer six cents."
This Society flourished for well nigh a century. The funds
were recently given into the keeping of the Standing Committee
of the church.

146

METHODS OF SERVICE

Another Society which had large influence in the parish
was that organized for the purpose of stated prayer among the
ladies. The Female Prayer Meeting Society was formed at the house
of Rev. Nathaniel Hewit, the first Saturday evening in March,
1821. Members present at that time were :

Mrs. Sarah Allen,
Mrs. Elizabeth Burr,
Mrs. Sarah Hewit,
Miss Mary Hobart,
Miss Hannah Hobart,
Mrs. Rebecca Hewit,
Mrs. Anna Jennings,
Mrs. Mary Joy,

Miss Eliza Knapp,
Mrs. Wilsana Nichols,
Miss Sally Patchin,
Mrs. Esther White,
Miss Lucinda Allen,
Miss Lydia Chatlerton,
Miss Susan Eliot,
Miss Sarah While,

Mrs.' Cynthia Knapp.
The regulations observed by the Society were as follows :
Article ist. No persons shall be admitted members of
this Society unless they will pray in their turn.
2d. No remarks ever to be made with regard to the per.
formance of any member while present, or after they return
home. 3d. No person shall be invited in occasionally, unless they
will close the meeting with prayer.
4th. No reading but the Scriptures shall be admitted.
It is interesting to note the names of the ladies concerned in
this movement.

Mrs. Elizabeth Allen
" Sarah Allen
" Ann Atwood
Miss Lucinda Allen
" Maria Allen
Mrs. Elizabeth Burr
" Eliza Burr

Mrs. Harriet Hoyt
" Mary Meeker
" Wilsana Nichols
" Rutha Nash
Miss Eliza Knapp
" Mary Ann Knox
Mrs. Lucia Lee

METHODS OF SERVICE

147

Mrs. Abigail Belden
" Polly Bennett
" Ellen Bennett
Miss Sarah Bulkley
" Lydia Chatlerton
" Susan Eliot
Mrs. Sarah Hewit
" Rebecca Hewit
" Susan Hull
Miss Mary Hobart
" Hannah Hobart
" Eliza Hull
Miss A. T. Allen
Mrs. Anne Jennings
" Mary Joy
Miss Lois Jennings g
' ' Eliza Jennings o
Mrs. Cynthia Knapp
Miss Susan Osborne
" Phebe Osborne
Mrs. Julia Ann Hunter
" Mary Dimon
" Sarah Rowland
Miss Mary P. Joy "
" Mary Mills
" Mary Ann Jennings "
" Abby Dimon
Mrs. Susan Atwater "
" Lydia Holbrooke
Miss Esther G. Judson "
Mrs. Euretta Denison

" Caroline Dodge
Miss Emily Mallory
" Sarah Ann Mallory
" M. A. Leavenworth
" Sally Patchen
" Lucy Smith
" Mary Ann Squire
" Priscilla Sturges
Mrs. Esther White
Miss Sarah White
Mrs. Martha Trubee
" Elizabeth Trubee
Miss Eunice Turney
" Janette Hayes
Catherine Smedley
Nancy Smedley
Dinah Maltbee
Catherine Hunter
Mary L. Skinner
" Abby Lewis
" Elizabeth Sturges
" E. H. Osborne
Miss Abby B. Nichols
" Anna P. Nichols
" Jane A. Nichols
Mary S. Skinner
Eliza D. Skinner
Harriet H. Burr
Eleanor B. Lyon
Julia B. Nichols
Caroline Knapp

Mrs.

Mrs.

The Ladies Home Missionary Society has been an efficient
aid in the growth and maintenance of the missionary spirit for
more than two generations. Its well sustained meetings, gener-

148 METHODS OF SERVICE
OUS financial assistance and tireless activity are matters of record.
The missionary boxes sent to the frontier for a long succession
of years have been remarkable for excellent character, making
glad many a faithful servant, imparting fresh courage as well as
liberally supplying instant needs.
Another society which has ser\'^ed helpful purposes these
later years is the Fortnightly which meets statedly for sewing
in behalf of the poor. Contributions to various missionary
objects have also been forth-coming from the members. The
Fresh Air Association is under special obligations to the society
for help in the making of garments and the preparation of the
Home for the comfort of the children.
A later society is the Young Ladies Mission Circle meeting
once in two weeks for nine months of the year and working for
such charities as specially appeal to the young. This society has
taken an active part in se\"eral festivals conducted for the pur
pose of raising funds in behalf of mission enterprises. Like the
Fortnightly it has been especially interested in our Fresh Air
work. The Y. P. S. C. E. was organized in the spring of i88S and
has flourished during two decades, taking charge of the prayer
meeting on Sunday evening and contributing generousl}' to the
social life of the church. It has sent flowers to various missions
iu New York, distributed good literature, given funds to assist
several churches, schools, and other christian enterprises, and
proved itself a useful agency in our parish.
An outcome of charitable impulse in the church and com
munity is seen in the Fresh Air Home. The handsome, com
modious building was erected in 1906 at an expense of nearly
$8,000— a gift largely contributed to the Association by Mrs. Oli
ver B. Jennings, Miss Jennings and Mr. Frederick Sturges. The
support of the work has come through the free-will offerings of
the friends in the neighborhood, bestowed without regard to sect
or class. One hundred and twenty-five little girls — more or less —

METHODS OF SERVICE i49
have enjoyed each season a happy vacation in this beautiful town
by the sea during the past eighteen years. The cost of main
taining the work has been from $400 to $600 a year, varying
with the length of the season and the number of children enter
tained. Nearly two thousand guests from the missions of New
York City have profited by this gracious charity.
The work at Hope chapel began as a Sunday School back in
the seventies. People of the neighborhood joined with helpers
from Fairfield and Greenfield in raising the funds and erecting
the modest chapel which has served the community for a gen
eration. The Sunday School gathered such a large companj^ of
young people that it was finally arranged to hold a preaching
service regularly on Sunday evenings and a student from Yale
Divinity School was engaged to supply the pulpit. This was in
the early part of the eighties. A long succession of young
preachers have ministered in the place — their time of service
generally being the senior year of the divinity course. Dr.
Rankin, Dr. Burroughs, Dr. Bushnell and the present pastor
have also held frequent services in the chapel. For several
years a mid-week meeting was conducted with excellent results.
Many people from the chapel have united with the church, the
tone of life in the community has been noticeably improved and
a large number of christian workers have been privileged to con
tribute to the common welfare of the town and the real advance
of the Kingdom.
Among the many workers we name the superintendents of
the Sunday School : Deacon Donaldson of Greenfield Hill, John
H. McAlpin, James Pratt, Will O. Burr, Morris W. Lyon,
Charles L. Hill, W. Ralph Thomas and J. Elting Deyo. The
names of the teachers would fill a page— devoted men and
women who have climbed the hill through heat and cold, in sun
shine and storm, during youth and age that they might teach
children the way of life and inspire them to the highest ideals of
manhood and womanhood.

ISO METHODS OP SERVICE
Hope chapel has been a very fountain of moral and spiritual
refreshment where hundreds have drunk the waters of life. Sev
eral of our people have remembered the work by gifts which
help to perpetuate the beneficent service wrought through the
years.

CHAPTER XIX.
THE OLD RECORDS.
Turning the pages of old records and deciphering antique
chirography is akin to an actual touch of hands with former
generations. The ' ' sere and yellow leaf ' ' into which the pages
of these chronicles have passed gives the reader a curious sense
of remoteness. He fingers them reverently, he gazes upon the
cursive characters traced by old time worthies with a feeling that
he really lives as a contemporary with them. This indefinable,
sympathetic association makes vivid and strangely real the life
which expresses itself by such simple agencies as quill and ink
and paper and manifold straight lines and curved.
The prime adventurers in Fairfield did not leave many pieces
of writing. Some portion of the early town records were destroyed;
while the first records of the church — dating from 1639 to 1694 —
were altogether lost. The curious, irregular signature of Lieut-
Governor Roger Ludlow, the founder of the town and for a
time the most conspicuous figure in the church, may be seen
appended to his last will and testament. Whatever revelation of
character is given by hand- writing must be sought, so far as
these original settlers are concerned, in the few legal papers
which are filed in the Town Hall or preserved at Hartford.
Perhaps the freedom and individuality in spelling interests a
reader quite as much as the varieties of penmanship — a state of
independence which the modern stickler for conventionality
might well envy.
Then we are to remember that paper was an expensive com
modity and people made a very economic use of it. That com
memorative sermon preached by Mr. Webb on the Sunday fol
lowing Major Nathan Gold's death — in which by the way no

152 THE OLD RECORDS
mention is directly made of the eminent and worshipful church
man — was written on diminutive sheets of paper in a chirography
so minute that a magnifying glass is necessarj' to decipher it. It
was read however by the preacher — albeit he must have held it
so close to his eyes that his face was quite hidden from his con
gregation. But the manuscript had not been put to its final
uses on the day of the eulogy. There were several blank pages
at the beginning and the ending of the sermon. These precious
spaces became a journal to which Mr. Webb committed various
observations upon the weather and important events of the times.
(The manuscript is now in the keeping of the Fairfield Histori
cal Society.) Some goodly portion of the early writing in the first volume
of the Church Records was done by Mr. Webb. This agreeable
gentleman was as delicate in his wit as he was in his penman
ship. Some of the Boston brethren termed him at one time " a
lively and ingenious j'outh " — this agreeable disposition getting
him into trouble when a student at Harvard College and result
ing iu his temporarj' suspension from scholastic privileges. The
exhibition of his merry spirit however simply expressed the
ardent, happy nature of a strong and noble man.
A bright, facetious style of conversation made him exceed
ingly popular in the parish and the colony. Hospitable and gen
erous, abounding in good cheer he made glad manj hearts when
engaged in the more serious tasks of life, communicating some por
tion of his hopefulness to various enterprises, imparting to his
learning and culture an element of attraction not often observed
in scholarship. The old records first contain the names of those who " re
newed the covenant." In 1679 the Reforming Synod of New
Euglaiid recommended that there should be a "solemn and
explicit Renewal of the Covenant" on the part of God's people.
Among the names iu the year 1694 which head the list are The-
ophilus Hull, Sarah Jennings, John VHieeler, Samuel Lockwood,

THE OLD RECORDS 153
Nathaniel Seymour and Samuel French. Many familiar names
follow — Burr, Barlow, Bennit, Rowland, Sturges, Rumsey,
Jesup, Bradley, Wakeman, Bulkley, Osborn, Morehouse, Perry,
Lyon, Sherwood, Dimon, Gold and others. Then we turn to the
register of those who ' 'recognized their baptismal engagements, ' '
the first date of which is July ist, 1733.
The names of the baptized begin with the earlier date, Aug.
19, 1694. This record is voluminous. The persons baptized by
Mr. Webb numbered 1492,— those by Mr. Hobart 908 and those
by Mr. Eliot 926.
The beginning of the marriage records dates back to 1694.
The record of those admitted into full communion begins
with Theophilus Hull and Mary Hull, Nov. nth, 1694.
As we read the firm, vigorous handwriting of Rev. Noah
Hobart we readily accept the verdict of the day concerning his
unusual force and ability. The romance in this good man's life
concerned his first love and his last marriage. When a student
at Harvard he became enamored of a Plymouth maiden. Miss
Austen has told the story in one of her novels. The course of
true love did not run smoothly and the lovers parted. Twice
were they married and twice bereaved of their consorts. Late in
life they met again, revived old times and finally united their
destinies. The Sabbath preceding his death Mr. Hobart preached
twice as usual, and "with more than his usual animation "
remarks Dr. Timothy Dwight.
In their record of marriages Mr. Hobart and Mr. Eliot both
append the letters "V. D. M." to their signatures— Verbi Dei
Minister— Minister of the Word of God.
These records sometimes put people into strange juxtapo
sition. Here is the marriage of Jack, negro servant of David
Barlow and Mary, negro servant of Deacon Hill by Andrew Eliot
V. D. M., followed by this interesting record :

154 THE OLD RECORDS
Hancock and Quincy
1775
August 28th
The Hon. John Hancock Esqr. and Miss Dorothy Quincy —
both of Boston — were married at Fairfield.
Pr. Andrew Eliot V. D. M.
The Church Register of these early days was kept bj- the
pastor, a church clerk being a later convenience. But the rec
ords are meagre at the best and must be supplemented by the
work of the town clerk.
When the people first met in the unfinished meeting-house
March 26th, 1786, Mr. Eliot preached from the text Gen. xxviii,
17, last clause : " This is none other but the house of God, and
this is the gate of heaven." But the books show that it was
many years before the house was plastered and painted.
A few historical notes concerning the burning of Fairfield,
appear in the records set down by Mr. Eliot.
July 7th, 1779. " A part of the British army, consisting of
Britons, Germans and American refugees, under command of
Major General Tryon and Brigadier General Garth, landed in
this town from a fleet commanded by Sir George Collier."
" In the evening and night of the same day great part of the
buildings in the town plot were consumed by said troops."
' ' In the morning the meeting-house, together with the
Church of England building, the court house, prison and almost
all the principal buildings in the society were laid in ashes."
The brief lines roughly sketch the most tragic days in the
history of church and society.
The musical abilities of the Gold family are commemorated
by a vote taken Ma}^ 29th, 1729. " At a church meeting in the
old parish of Fairfield it was voted that the worshipfull Mr.
Joliu Gold should set and read the Psalm ; and iu case he was
absent or indisposed that his brother Mr. Samuel Gold should
do it."

THE OLD RECORDS. I5S
Four years later Mr. Andrew Burr was elected to this pleas
ant and responsible office.
The year of the town's destruction, Mr. Eliot writes in the
book that "at a Church meeting. Voted that Mes,srs. Deodate
Silliman, Peter Hendricks Samuel Sturges, David Allen, Peter
Jennings, James Penfield, Israel Bibbins, Jeremiah Jennings and
any others of the Church or Society who are skilled in psalmody,
be desired to sit together in the gallery on the Lord's day and
lead the congregation in that part of divine worship — they to
agree among themselves as to the person who is to pitch the
tune." The pitch pipe, the tuning fork, the violin, the base viol,
the harmonicon or melodeon, one after another, served their
worthy purposes as aids to worship until a pipe organ was
installed in the fifth Meeting-House and the mixed choir sang their
elaborate anthems — Sunday night being practice time until the
custom of "keeping" Saturday night was given up and the choir
met on this latter night at private houses for their drill in music
and their delightful social hour. Great occasions these for the
sweet interchange of confidences among the young people and
the long walks home in little companies, which rapidly disinte
grated into congenial sets of two and two.
Interspersed through the records of the Society are the cer
tificates of the individuals who propose to pay their taxes to
other churches than the old parish church.
" William Squier of this Society lodged his certificate on the
26th day of March 1801 that he attended the Baptist meeting
and meant to support the Gospel in that way. "
"Samuel Beers Jr., lodged his certificate, that he no longer
considers himself as a member of the Presbyterian Society, but
shall for the future contribute for the support of the Episcopal
profession." July 9tli, 1808.
"John Wilson dissents and joins the Baptist Society, Dec.
25th, 1817. "

156 THE OLD RECORDS
Then we read the names of numerous tax paj'ers who are
elected to membership in the Ecclesiastical Society. This is
termed " An Account of the Inrollment of Several persons into
the first Ecclesiastical Society in Fairfield, Done by me Daniel
Osborn Clerk of said Society."
" Barlow Sturges of this Society had his name inrolled into
the first Ecclesiastical Society in Fairfield by virtue of his rec
ognizing his Baptismal Covenant in our Church on the ist, day
of August, A. D. 1790."
Mr. Osborn writes a firm, vigorous, legible hand and his
record is one easily read.
A good deal of time in Societ5^'s meetings was devoted to
the schools of the town — the appointment of school commit
tees — the discussion of school-house repairs and the general man
agement of this important part of parish business.
The Moderators of these meetings make a notable company.
The Goulds and the Burrs are conspicuous. There was Judge
Silliman and General Silliman, Captain Job Bartram and Judge
Jonathan Sturges, Honorable Lothrop Lewis and the Rowlands,
Col. Andrew Burr, Chief Justice Burr, High-Sheriff Thaddeus
Burr and Gen. Burr, Col. James Smedley, Gen. Abel, Judge
Roger M. Sherman and the later worthies.
Take the records as a whole (there are seven volumes in all)
and the}' are written in admirable style. There are maiij' pages
which have the appearance of copper plate — so straight and regu
lar are the lines, so bold, distinct and symmetrical every letter.
Samuel Rowland made an ideal clerk, a long apprenticeship
iu the town house training him into a most exact and painstaking
writer. Nathan Beers Jr., in 1800 "keeps" the Society's book
and sets down as the tax for expenses of said Society two cents
on the dollar. The " letting of the pews" which had come into
vogue with the new Meeting-House the latter part of the i8th
century, brought in a sura which added to the general receipts
so that the tax on the ' ' Polls and ratable Estates of the Inhabi-

Sherman Parsonage

THE OLD RECORDS 157
tan Is" was reduced in 1804 to one cent and five mills on the dol
lar. ' ' This fact is recorded in the beautiful penmanship of Mr.
Beers. When Judge Sherman was moderator of the Society and
Walter Perry clerk in 1822 it was voted that a " Funeral Pall be
purchased out of the pew money and that the Committee be di
rected to call on the Episcopal Society to join in the expense of
one third of the cost."
" At -a meeting of the First Presbyterian Society " — so runs
the record through a succession of years— illustrating the large
ness of liberty with which the Church and Society were designat
ed. "The Prime Ancient Society," "The Prime Society,"
' ' The First Society, " " The First Presbyterian Society, " ' ' The
First Ecclesiastical Societj^ " were names used interchangably,
various clerks apparently choosing the title which suited the
fancy. The last pages of the first record book belonging to the parish
contains " An Account of ye Interest money Rec'd on ye School
Bonds since ye 28th of March, 1758 " and the "School money
paid Out." John Allen, Thaddeus Burr and Jonathan Sturges,
committee, atte.st the correctness of the account.
It is recorded by Walter Perry, December 31, 1822, that the
Society's Committee "shall do as they thought proper whether
to permit the Court to sit in the Meeting-House or not to try a
capital crime." The reason of the Court's request is not given.
Deacon Samuel Nichols made a model clerk — the hand
writing plain, dignified, prominent. Judge Hobart, elected U. S.
Senator from New York (which office he declined), willed to the
Fairfield church for the minister's use the works of Sir William
Jones "as they were published by his widow, in which are
included his Asiatic researches." So reads the testimony of
Deacon Nichols, indicating the fact that a minister's library
already flourished in the Prime Ancient Society. In fact another
member of the Hobart family had enriched the parish with a gift

158 THE OLD RECORDS
of books during the pastorate of the famous controversialist, the
father of our New York Judge. The Hobart collection contained
98 volumes. The most important legacy of this kind came from
Judge and Mrs. Sherman and to-day reposes behind glass cases
in the Study of the parsonage, brass plates on the cases being
properly inscribed with the words ; ' ' Private Library of Judge
Roger Minott Sherman — A Gift to the First Ecclesiastical Society
of Fairfield — For the use of the Minister's Library." The cata
logue of books names 426 titles and volumes.
Moses Betts was the clerk who had the pleasure of recording
the names of the subscribers to the building fund in 1848. The
amount of each subscription is named and the sum required for
the erection of the new house being pledged, it was voted to
proceed with the work. More than eight thousand dollars was
expended at the time, and later improvements cost several thous
and dollars additional.
The ' ' Calls ' ' and the ' ' Letters of Acceptance ' ' marking
transitions in the pastorate are interesting although they have a
characteristic sameness. One observes the uniform cordiality
and reciprocation of christian sentiment and hopefulness.
The Rev. Andrew Eliot writes : " It affords me the greatest
pleasure to reflect on the agreeable manner in which I was at
first introduced among you. I acknowledge with gratitude the
kind, obliging, generous treatment which I have received from
the Society and from persons of other denominations — such treat
ment as has given me a favorable idea of the people of I'^air-
field." When Rev. Heman Humphrey thirty-three years later suc-
leeded Mr. Eliot, he wrote the Church and Societj' that " In the
mean time I approach the altar with trembling ; and as I have
but recently commenced preaching, as much study is requisite to
obtain a thorough knowledge of the great doctrines of our holy
religion, and as the various duties of the ministerial office are
peculiarly arduous to the young and inexperienced, I hope you

THE OLD RECORDS 159
will permit me for a year on to exchange the labors of the desk
with my fathers and brethren in the ministry more frequently
than is customary for those who have been long engaged in the
great work." The proverbial kindness and goodwill of the peo
ple made easy the granting of such a reasonable petition.
Favored is the church whose records are so uniformly "well
kept," with pages free from any intimation of defeat or discord !
The story of two hundred and seventy years becomes a revelation
of steadfast faith and quiet growth in the things of the King.
dom.

CHAPTER XX.
A PASTORAL SURVEY.
Years ago Fairfield was a rare example of the high-class,
conservative, quietly prosperous, ideal rural community. The
business which had flourished in this centre until the British
burned the town was largely given over to the neighboring, am
bitious city of Bridgeport. When the Court ended its sessions
here in 1853 and the village was no longer a count}' seat, an at
mosphere of tranquility and reserve brooded above the place^
The coming of the New York, New Haven and Hartford railroad
through the town was a matter of profound interest for it brought
the citizen into close relations with the metropolis ; but the essen
tial character of the village remained. It was a residence town.
Little business was transacted here. The man of means, the
retired sea captain, the city merchant, the well-to-do farmer, the
cultured gentleman of leisure made Fairfield the home place — a
secluded and delightful realm where the daily flow of life was
sweet, gracious, happy — altogether apart from the rush and tu
mult of the great world. The beautiful hills, the alluring
patches of woodland, the companionable sea — great fields of wild
flowers and bird haunted marshes all contributed to the charm,
imparling a characteristic loveliness to the place.
But the dawn of another period was drawing on apace.
Signs of approaching changes became manifest. There was a
forward movement in behalf of better sanitary conditions. Large
sums of money went into drainage. A fine civic spirit expressed
itself in various helpful enterprises. The old burying ground
had a substantial wall placed around it and the tombs of the an
cestors were rebuilt.
The splendid beach which attracted larger and larger num-

A PASTORAL SURVEY i6i
bers of people induced some of the citizens to erect a convenient
and commodious pavilion for bathing and social purposes. Then
an impulse toward betterment revealed itself in macadam roads.
At length the trolley road was built and frequent, rapid commu
nication with near-by towns and cities became established. The
bicycle and the automobile began to riot along the streets.
Bridgeport pushed this way, not satisfied with absorbing a fair
portion of the town and taking the Court from Fairfield, but evi
dently intent upon drawing into such close relations with the
prime settlement that the entire territory would be practicallj'
one civic center. Growth could not be checked. The Memorial
Library opened its generous portals. The State Audubon Society
was organized here. Stores, halls, shops multiplied. A chaste,
substantial stone fountain graced the triangle fronting the
Library. Monuments appeared in different parts of the town
commemorating men and events — the boulder on the Green, the
lich-gate at the cemetery, placed by the Daughters of the
American Revolution— the massive stone in Southport marking
the ending of the Pequot War in 1637 — the dignified granite
shaft erected in the old burying hill to the memory of Andrew
Ward. Independence Day was regularly observed on the Green.
The Village Improvement Society entered upon its campaign.
The Historical Society founded its' library and museum and
organized its far-reaching and important work. The historic
sites in town were named and marked, public water flowed across
Ash Creek from Bridgeport and served the citizens in their
homes and places of business, a fire department sprang into
being so that people had a larger feeling of security, the New
Haven railroad changed its grade, and thereby eliminated peril
of death at the crossings, the three miles of safe and lovely
beach received a great influx of summer residents who dotted
the sands with a host of cottages.
It has been the dawn of another period— a daybreak of activ
ity. Recall the old time quiet with its easy flow of restricted

i62 A PASTORAL SURVEY
village life and contrast it with the new time movement, streets
often thronged with swift moving machines, trolley cars filled
until they imperil the traveller, clang of bells, tooting of horns,
kaleidoscopic changes — all the signs of a vigorous suburban life
and an identity of interests with the city which seems bound to
absorb the territory of Fairfield.
These social and industrial changes have necessarily affected
the status of the Prime Ancient Society.
It is impressed upon the mind to-day that a church with its
numerous organizations — its many functions — and its varied
interests makes a large demand upon men for its successful ad
ministration. Our Theological Schools are teaching their stu
dents that administration is a factor which must not be neglected.
Infinite are the details which make the aggregate of church life.
Here is a handful of trivial incidents in illustration. When the
Meetiug-House burned, the old bell became five hundred bells
diffusing their musical notes all through our homes. In the
vestry of the Sixth Sanctuary, the portraits of former pastors
have been placed. For many years Children's Daj' in June
marked the turning of the season. Bibles are given lo the chil
dren of the congregation who pass the seventh mile stone. The
old system of electing deacons for life was superseded in 1894
and the deacons elected since that period have been chosen for
three years.
Church cards containing useful information, names of com
mittees, invitations to worship in church, topics of sermons and
like matter have been used several seasons. The Prime Ancient
Societ}- has year after year invited the congregations of the
daughter churches to worship in the parish church on Thanks
giving Day. These occasions have been exceedingly enjoyable.
The prayer meeting manuals issued by the Congregational Pub
lishing Society are distributed each season throughout the parish.
The general public are under great obligations to the church for
the shelter which our sheds afford to innumerable horses and

A PASTORAL SURVEY 163
carriages seven days of the week. These convenient refuges
placed on ground belonging to the parsonage property were con
structed by that good servant of church and town the Chairman
of the Building Committee. For many years our church
has taken special interest in Mr. Elwood, a missionary con
nected with the Madura Mission. We assisted in his ordination,
and we have welcomed him to this place on more than one
occasion. We have shared his support. In 1906 a six months'
vacation was given the pastor when a friend sent him and his
companion on a happy pilgrimage to Egypt, Palestine, Greece,
Italy, France, Germany, Holland, Belgium and the British Isles.
It proved to be a prosperous journey— a time when rich treasure
was gathered for service and the old world yielded a rare har
vest of enjoyment.
When the Tablet in the vestibule was unveiled the minister
returned to the custom of the fathers and wore the Genevan
gown — a custom which is now revived in many of our churches.
Two of our young men have entered the ministry. Rev.
Charles L. Hill was ordained in this church on June 8th, 1906,
and has been for several years a faithful home missionary and
pastor in Minnesota. Rev. John M. Deyo, son of one of our
deacons, was chosen assistant pastor of the Church of the Re
deemer, New Haven, in 1909. Our church has assisted man}'
young men in their preparation for gospel work. Not only the
students which we have annually emplo}'^ed at Hope Chapel —
some years one and some years two men— perhaps twenty of
them altogether — but also students in numerous schools and col
leges — students who have received from the Sunday School or
by private gifts, scholarships which have enabled them to pursue
their studies — perhaps twenty-five of this class.
I do not know a church where the doors swing open more
easily — where a more varied and harmonious congregation enjoy
the privileges of the sanctuary. The white man and the colored
man have a common home with us. There are at least twelve

i64 A PASTORAL SURVEY
nationalities represented in these pews or in the chairs of the
Sunday School room. And strangers are greeted with cordiality.
The seats here are free.
It is a great privilege to have been associated with the work
ers who have given their love, service , and devotion to this church.
It would be hard to find more zealous and helpful people than
many whose names are upon our lips. How they have spent
their time, their energy, their wisdom, their money, their moral
force, their daily prayers, their Christian manhood and woman
hood in response to human need and the divine call ! They are
not few in number who have built their lives into the life of this
church and the Church Universal.
And what kindness, what liberality, what patience and sym
pathy, what stimulating encouragement, what large-minded
charity have been manifested in the relation of this people with
their pastor I
Freely have they loaned the minister to the public when he
was called to serve as Registrar of the Consociation, Corporate
Member of the American Board, Local Secretary of the Church
Building Society, Trustee of Rollins College, Tougaloo Univer
sity, and several other institutions of learning, Corresponding
Secretary and Trustee of the Francis Asbury Palmer Educa
tional Fund, Trustee of the Aged Christian Minister's Home,
Trustee and Officer in several local organizations like the
Memorial Library, the Fresh Air Home, the Historical Society,
the Gould Vacation Home — freely have they loaned their minister
to these and many institutions which sought his services, pleased
to share with him and other servants of the Master in this
upbuilding of christian society.
Your present minister is happy in the twenty-second year of
his pastorate among this people. Four ministers have served the
church a longer period — Noah Hobart forty years, Joseph Webb
thirty-six years, Andrew Eliot thirty-one years, and Samuel
Wakeman twenty-seven years. But I do not believe that any

A PASTORAL SURVEY 165
other pastor has enjoyed a greater measure of goodwill or
received more genuine and tangible expressions of affection.
To-day we are called to face new conditions. There is an
influx of people. Life in our town has assumed another phase.
How few homes on the main street remind the observer of the
former times. This generation presents fresh problems for us to
solve here in Fairfield.
What shall be our answer to the demands of the day ?
Have the changes in our church been along the line of wise
adjustment to the work of the present ? Are we prepared to
adopt such helpful methods and make such needed sacrifices as
shall best equip for largest service a church located in an impor
tant suburb of a thriving, manufacturing city? It is imperative
that we should labor together for the conservation of that
ancient, honorable spirit — that atmosphere of culture and worth —
that high moral tone and civic eminence — which has character
ized Fairfield these many generations.

INDEX

Atwater, Rev. Lyman, 102, 105,
107, 109, 137
American Revolution, 90
Bridgeport, First Church, 28
Burr, Hon. Thaddeus, 85
Bvirr, Judge Peter, 60
Buckingham, Rev. Stephen, 65
Black Rock Church, 105
Bar, Fairfield, 100
Beecher, Rev. Lyman, 96, 99
Bartram, Job, 81, 85, 86
Bushnell, Dr. Horace, 106, 109
Burroughs, Dr. George S., 135, 143
Bushnell, Dr. John E., 129, 134,
143
Church of Christ, 27
Covenant, Half -Way, 41, 98
Caner, Rev. Henry, 57
Chauncey, Rev. Charles, 63
Congregationalism, Trend of, 73,
74
Congregationalism Dis-established,
95, 96
Congregationalism, 113, 114, 115,
116
Consociationism, 72, 77, 110
Consociation, Fairfield West, 106,
III, 115
Council, National, 113, 114
Charitable Society, 145
Children's Day, 162
Davenport, Rev. John, 62
Danbury, First Church, 69

Dwight, Pres. Timothy, 57
Deacons, Names of, 144, 162
Deyo, Rev. John M., 163
Easton, 29
Extent of Fairfield Parish, 27
Eliot, Rev. Andrew, 83, 90, 92,
130. 136, 154
Episcopal Separation, 54, 57
Fifth House of Worship, 105
Female Prayer Meeting Society,
146
Fortnightly Society, 148
Greens Farms Church, 28
Greenfield Hill Church, 28
Gold, Lieut-Governor, 49, 60
Gold, Major Nathan, 34
Hooker's Survey, 37
Humphrey, Rev. Heman, 97, 136
Hewit, Dr. Nathaniel, 100, 102
Hartford Theological Seminary,
102
Hobart, Rev. Noah, 52, 57, 58,
59, 75, 80, 81, 123, 124, 153, 157
Hunter, Rev. John, 141
Hancock, Hon. John, 154
Hope Chapel, 149
Home, Fresh Air, 148
Historical Society, i6i
Historical Tablet, 130, 163
Hill, Rev. Charles L., 163
Intemperance, 99, loi, 103
Jones, Rev. John, 32, 38, 134
Johnson, Rev. Samuel, 56

INDEX

Lord Dr. Willis, 109, 142
Ludlow, Roger, 26, 27, 31, 151
Lewis, Hon. Sturges, 123
McLean, Dr. Alexander, 109, 134,
138, 142
Music, 118
Mission Circle, Young Ladies' >
148
Missionary Society, Ladies' Home,
147
Medallion Windows, 130, 132
Memorial Library, 161
Norwalk, First Church, 70
Norfield Church, 29, 51
Order of Service, 119, 120
Osborne, Judge Thomas B. , 108
"Owning the Covenant," 42
Prime Ancient Society, 26, 162
Quincy, Dorothy, 154
Religion, Established in Conn., 23
Redding Church, 29
Rowland, Andrew, 85
Rowland, Samuel, 156
Rankin, Dr. E. E. 109, 129, 134
Saybrook, Platform, 48
Sherwood, Rev. Samuel, 51, 53
Society for Propagation of the Gos
pel in Foreign Parts, 56, 59, 92
Stratfield Council, of 1709, 61
Silliman, Judge Ebenezer, 60, 81,
86

Shove, Rev. Seth, 64
Stoddard, Rev. Anthony, 66
Stratfield, 68
Scoville, Rev. Samuel, 69
Silliman, Gen. Gold Selleck, 84,
123
Silver, Church Communion Ser
vice, 84, 122
Sturges, Jonathan, 85, 123
Sayre, Rev. John, 87, 88, 91
Sherman, Judge Roger M. 100,
108, 125, 158
Saltus, J, Sanford, 130, 132
Sixth House of Worship, 127, 162
Silliman, Captain John, 122, 124
Southport Congregational Church,
105
Trinity Church, 87, 94
Thanksgiving, 162
Ward, Andrew, 33
Wakeman, Rev. Samuel 4±, 43,
122, 134
Webb, Rev. Joseph, 35, 50, 56,
64, 152
Woodbury, First Church, 70
Walker, Prof. Williston, 113
Wakeman, Captain Joseph, 122
Y. P. S. C. E., organized, 148
Yale College, 46, 134

6334